CHAP.
4.
VER.
1.
Hear
the
Word
of
the
LORD
,
ye
Children
of
Israel
;
for
the
LORD
hath
a
Controversie
with
the
Inhabitants
of
the
Land
;
because
there
is
no
truth
&c.
IN
this
Chapter
we
have
1.
A
suit
commenced
.
2.
God
declares
.
3.
Judgment
is
pronounced
.
4.
Exhortation
to
Jud●h
to
beware
she
comes
not
into
the
same
condition
.
5.
Execution
,
the
giving
up
Ephraim
to
himself
,
and
unto
Gods
wrath
.
For
the
fi●st
,
Israel
is
cited
,
Hear
ye
the
W●rd
of
the
Lord
,
ye
children
of
Israel
]
The
knowledge
of
any
truth
(
hard
and
grievous
to
flesh
and
blood
)
to
be
the
Word
of
the
Lord
,
Obs.
is
a
special
means
to
prepare
the
heart
to
receive
it
with
reverence
and
all
due
respect
.
It
was
a
hard
Message
that
Hos●●
had
to
bring
,
to
tell
them
of
Gods
Controversie
;
he
therrefore
makes
thi●
preface
.
〈◊〉
Word
of
the
Lord
.
Hard
truths
are
hardly
born
;
but
when
the
Authority
of
the
Infinite
God
appears
in
them
,
be
they
either
making
for
us
or
against
us
,
our
hearts
must
bow
to
them
;
they
lay
bonds
upon
the
conscience
and
bind
over
to
eternal
death
if
you
reject
them
.
2
Chron.
26.12
.
Zedekiah
,
a
King
,
is
charged
that
he
did
not
humble
himself
before
the
Prophet
Jeremiah
.
Though
the
Prophet
be
never
so
poor
and
contemptible
in
himself
,
yet
if
he
brings
the
word
of
the
Lord
,
Zedekiah
the
king
must
humble
himself
before
him
.
Ye
children
of
Israel
]
In
this
appellation
God
puts
them
in
mind
of
the
covenant
he
had
made
with
them
and
the●
with
him
;
you
are
not
Heathens
you
are
the
children
of
Israel
,
in
covenant
with
me
,
a
people
neer
to
me
,
yet
I
have
a
controversie
with
you
.
Obs.
The
neerness
of
a
people
to
God
exempteth
them
not
from
Gods
contending
with
them
for
sin
:
Neither
should
neerness
to
us
exempt
any
from
our
contending
with
them
.
Deut.
13.6
.
If
thy
brother
,
the
son
of
thy
mother
,
or
thy
son
,
or
thy
daughter
,
or
the
wise
of
thy
bosom
,
or
thy
friend
which
is
as
thy
own
soul
,
intice
thee
secretly
to
worship
a
strange
god
,
Verse
8.
thine
eye
shall
not
pity
him
,
neither
shalt
thou
spare
,
neither
shalt
thou
conceal
him
,
but
thou
shalt
surely
kill
him
,
thine
hand
shall
be
first
upon
him
to
put
him
to
death
.
Controversies
between
those
that
are
neare
are
very
grievous
,
Quid
dicturus
es
ò
Propheta
qui
tanta
diligentia
vocas
ut
audiatur
verbum
Domini
.
Oecolōp
.
in
locum
.
3.
The
neerer
the
●●lation
is
between
any
the
more
grievous
is
the
controversie
,
if
there
be
a
controversie
at
all
.
Hear
the
Word
of
the
Lord
ye
children
of
Israel
.
It
is
a
sad
thing
for
one
Nation
to
have
a
controversie
with
another
;
much
more
for
a
people
to
be
at
controversie
with
it self
;
Yet
more
when
when
the
controversie
comes
nearer
,
into
the
family
,
between
husband
and
wife
,
between
father
and
child
,
between
dearest
friends
who
were
before
to
each
other
as
their
own
souls
,
controversies
there
are
very
sore
and
grievous
,
Prov.
18.19
.
A
brother
offended
is
harder
to
be
won
than
a
strong
Citie
,
and
their
contentions
are
like
the
bars
of
a
Castle
.
Wind
within
the
body
is
most
troublesom
and
dangerous
.
Hear
ye
.
]
O
Prophet
(
saies
Oecoloppdius
upon
the
place
)
what
is
it
thou
hast
to
say
that
with
so
much
earnestness
thou
callest
to
have
the
word
of
the
Lord
heard
;
This
is
the
solemn
message
of
the
Prophet
to
this
people
,
The
Lord
hath
a
controversie
with
the
inhabitants
of
the
land
.
The
word
translated
Controversie
,
signifies
a
debate
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
his
expostulatio
judicium
The
Sepuag
in
t
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
judicium
.
the
same
word
trāslated
by
them
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Iob
29.16
.
Ministers
must
plead
for
God
,
take
heed
they
plead
not
against
him
.
a
contention
,
it
comes
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Contendere
vel
privatim
vel
coram
judice
,
to
contend
privately
or
to
come
before
a
Judge
;
somtimes
a
cause
pleaded
in
Law
.
As
Exod.
23.3
.
Neither
shalt
thou
countenance
a
poor
man
in
his
cause
.
That
's
the
same
word
with
this
here
,
a
Controversie
.
The
Lord
hath
a
cause
to
plead
with
this
people
,
it
is
the
controversie
of
the
Lord
;
the
Prophet
stands
up
for
God
in
his
Name
to
plead
against
them
,
he
pleads
for
the
King
,
the
King
of
Heaven
:
So
should
all
faithful
Ministers
be
sure
they
be
on
Gods
side
,
pleading
his
cause
;
For
all
Ministers
are
Gods
Sergeants
at
Law
,
his
Attourneys
,
his
Soliciters
.
The
Kings
Lawyers
are
sworn
,
they
shall
never
plead
against
him
,
or
take
fee
on
the
other
side
;
And
yet
how
many
even
in
the
exercise
of
their
Ministry
shew
that
they
have
taken
fee
on
other
side
!
How
do
many
plead
against
God
,
against
his
Sabbaths
,
against
his
Ordinances
,
yea
,
plead
somtimes
against
the
power
of
Godliness
,
against
those
things
wherein
the
chief
dignitie
&
glory
of
God
consists
!
somtimes
perhaps
pleading
for
them
but
pleading
more
against
them
at
another
time
.
The
Devil
hath
not
more
cordial
Solicitors
and
pleaders
for
him
than
those
who
would
be
accounted
the
Prophets
of
the
Lord
.
The
Lord
.
]
As
if
the
Prophet
should
say
,
Know
,
you
have
not
to
do
with
me
,
nor
with
Amos
(
who
was
contemporary
with
Hosea
,
&
a
Prophet
to
Israel
)
though
you
think
you
can
make
your
parts
good
with
me
and
with
the
other
Prophets
,
know
God
will
not
now
stand
pleading
with
you
so
much
by
his
Ministers
,
he
will
take
the
cause
into
his
own
hand
and
will
plead
,
by
his
Judgments
he
will
now
take
up
the
controversie
himself
.
The
Lord
tells
the
people
(
Gen.
6.3
.
)
that
his
Spirit
should
no
longer
strive
with
them
:
what
's
that
?
That
is
,
it
should
no
longer
strive
in
the
way
of
No●h's
Ministry
,
but
he
would
come
and
strive
himself
after
another
manner
,
by
bringing
the
flood
upon
them
.
〈…〉
Gods
pleading
is
,
the
more
dreadfull
.
It
is
most
dreadful
for
sinners
for
God
to
take
the
controverse
into
his
own
hand
to
contend
with
them
in
a
way
of
judgment
;
It
is
a
fearfull
thing
to
fall
into
the
hand
of
the
living
God
You
think
Ministers
are
hard
,
they
preach
terrible
things
;
but
if
you
have
to
deal
with
God
immediately
,
if
he
should
not
speak
to
you
by
man
but
come
himself
and
plead
with
you
,
you
would
find
it
harder
to
deal
with
him
.
When
Jobs
friends
were
pleadi●g
with
him
,
he
could
easily
make
his
part
good
with
them
,
but
Chap
,
38.
ver.
1
,
2.
God
himself
comes
and
speaks
out
of
the
whirlwind
,
Who
is
he
that
darken●th
counsel
by
words
without
knowledg
?
and
so
goes
on
in
a
chapter
or
two
;
Chap.
42.
ver.
5.
Job
falleth
down
now
and
saith
,
I
have
heard
of
thee
by
the
hearing
of
the
ear
,
but
now
mine
eye
s●eth
thee
,
wherefore
I
abhor
my self
and
repent
in
dust
and
as●es
.
Psal.
130.3
.
is
a
notable
scripture
for
this
purpose
,
If
thou
Lord
shouldest
mark
iniquity
,
Oh
Lord
who
should
stand
?
Mark
the
words
,
how
Lord
is
twice
here
repeated
,
it
would
have
been
full
sense
thus
,
If
thou
Lord
shouldst
mark
iniquity
who
shall
stand
?
There
would
have
been
a
mighty
emphasi●
in
the
word
Jehovah
,
who
shall
stand
,
for
it
is
thou
oh
Jehovah
;
but
it
comes
in
again
,
to
Note
that
herein
lies
the
Emphasis
,
if
thou
Lord
shouldst
mark
iniqity
,
Oh
Lord
who
shall
stand
?
This
Oh
Lord
seems
to
be
a
pleonasme
,
one
would
think
that
it
breaks
the
sense
,
but
the
scope
is
to
shew
that
the
sight
of
having
to
deal
with
God
in
our
sins
,
is
very
terrible
,
If
thou
Lord
ma●kest
,
sin
causes
a
dreadful
controvercy
between
God
and
man
.
then
Oh
Lord
who
shall
stand
?
But
further
,
that
which
is
the
main
thing
in
this
,
is
,
That
sin
causeth
a
most
dreadful
controversie
between
God
and
the
soul
,
between
God
and
a
Nation
:
For
this
God
comes
to
strive
,
to
contend
for
his
glory
,
&
the
siner
strives
&
contends
against
God
.
It
is
God
that
is
infinitely
above
the
sinner
,
who
hath
the
controversie
wi●h
him
,
Isa.
45.9
.
Wo
unto
him
that
striveth
with
his
Maker
.
Let
the
pots●e●rds
of
the
earth
strive
with
the
potsheards
.
Yet
thus
doth
every
sinful
impenitent
soul
,
and
every
sinful
impenitent
Nation
,
they
strive
with
their
Maker
.
The
Lord
is
above
them
:
therefore
to
intimate
the
distance
between
God
and
us
in
this
controversie
;
saith
the
text
,
The
Lord
hath
a
controversie
with
the
inhabitants
of
the
land
,
poor
earth-creeping
creatures
that
have
dwellings
here
below
whose
houses
are
h●uses
of
clay
,
and
God
is
the
great
God
of
Heaven
and
Earth
.
The
controversy
that
God
hath
with
a
sinner
is
a
just
controversie
,
God
hath
right
on
his
side
,
and
the
injury
is
great
that
is
done
unto
him
.
Thirdly
,
It
is
a
controversie
that
we
have
begun
,
God
did
not
begin
it
with
us
,
but
we
began
it
with
him
,
we
have
the
worst
of
it
.
Fourthly
,
It
is
an
old
controversie
a
controversy
of
our
forefather●
,
a
controversie
that
God
hath
had
with
one
generation
after
another
,
and
we
as
a
wretched
generation
stand
forth
to
hold
up
the
old
controversy
.
As
in
England
in
formertimes
there
hath
been
wars
for
hundreds
of
yeers
(
as
in
the
Barons
wars
)
and
when
one
generation
was
gone
,
the
generation
after
stood
forth
to
hold
up
that
controversie
;
so
it
hath
been
between
God
and
man
,
God
hath
had
a
controversy
with
the
children
of
men
ever
since
the
fall
of
Adam
,
and
one
generation
after
another
hath
stood
forth
to
hold
up
the
controversie
,
and
thou
wretched
sinner
standest
up
in
thy
generation
in
thy
place
to
hold
up
the
controversie
that
mankind
hath
had
with
God
since
his
calling
out
of
Paradice
.
Fiftly
,
It
is
such
a
controversie
as
stirreth
up
all
the
Power
all
the
Wrath
of
God
against
a
sinner
,
if
God
have
any
power
in
him
,
it
shall
be
put
forth
in
making
his
cause
good
against
a
sinner
,
Levit.
26.
diver●
places
in
that
chapter
,
If
ye
walk
contrary
unto
me
I
will
walk
contrary
unto
you
,
my
Power
my
Wisdom
all
mine
Attribu●es
are
against
you
.
A
man
that
hath
a
controversy
with
another
imployes
and
improves
all
the
strength
he
hath
against
him
that
he
is
at
controversy
with
.
This
controversie
is
a
deadly
controversie
,
it
is
such
as
strikes
at
our
lives
,
at
our
souls
,
at
our
eternal
e●●ates
.
A
controversy
with
God
who
is
set
upon
it
to
h●ve
satisfaction
for
all
the
wrong
we
have
done
to
him
,
he
will
have
it
one
way
or
other
.
Such
a
controversie
as
only
the
Lord
Christ
that
great
Mediator
,
that
great
Peace-maker
is
able
to
make
up
;
None
can
reconcile
God
and
a
sinner
but
Christ
God-Man
,
He
must
stand
before
God
to
satisfie
for
the
wrong
the
sin
of
man
hath
done
unto
him
.
A
controversie
with
him
who
hath
thee
at
infinite
advantage
,
who
hath
thee
under
his
feet
and
the
point
of
the
sword
of
his
Justice
is
at
thy
heart
.
A
controversie
(
that
if
thou
look
not
to
it
)
is
like
to
prove
an
everlasting
controversie
.
Psal.
57.16
.
I
will
not
contend
for
ever
,
neither
will
I
alwayes
be
wroth
,
for
the
Spirit
should
fail
before
me
.
This
is
spoken
to
those
that
are
in
Covenant
with
God
,
in
regard
of
the
lesser
controversies
that
after
their
reconciliation
may
be
between
God
and
them
:
But
with
thee
if
not
reconciled
to
God
in
Christ
who
art
yet
in
the
great
controversie
that
God
hath
with
sinful
man
,
(
I
say
if
thou
lookest
not
to
it
)
it
may
prove
an
everlasting
controversie
to
thee
:
Certainly
God
will
overcome
thee
,
God
will
have
the
day
of
thee
,
the
Lord
will
overcome
when
he
judgeth
.
Julian
strove
a
great
while
against
the
Lord
,
but
at
length
Vicisti
Galilae
vicisti
,
he
was
forced
to
acknowledg
with
his
blood
cast
up
into
the
air
,
The
Lord
hath
overcome
,
the
Lord
will
overcome
.
It
is
a
vain
thing
for
thee
to
stand
out
striving
with
this
great
God
.
Job
40.2
.
Shall
he
that
comendeth
with
the
Almighty
instruct
him
?
So
it
is
translated
in
your
books
,
but
according
to
the
words
in
the
Hebrew
,
and
so
translated
by
Pagnin
and
others
,
Is
there
any
wisdom
,
or
any
learning
in
contending
with
God
?
any
knowledge
shewed
in
that
?
No
certainly
there
is
no
knowledge
,
no
wisdome
,
no
learning
in
contending
with
the
Almighty
:
Our
greatest
wisdome
is
to
fall
down
,
to
be
humbled
before
the
Lord
.
The
Lord
hath
appointed
a
certain
period
for
thy
coming
in
to
make
up
thy
peace
with
him
,
to
satisfie
him
;
if
thou
neglectest
that
time
thou
art
lost
,
undone
for
ever
.
My
brethren
this
is
no
time
to
have
any
controversie
with
God
,
to
stand
out
against
him
in
waies
of
enmity
.
It
is
time
now
when
such
blackness
of
darkness
is
upon
us
even
storms
of
blood
hang
over
our
heads
,
It
is
time
now
(
I
say
)
however
,
to
be
at
peace
with
Heaven
,
to
make
our
peace
with
God
.
Job
.
36.18
.
There
is
wrath
,
beware
therefore
that
he
take
thee
not
away
with
his
stroke
.
The
Lord
is
come
forth
from
his
place
,
he
is
pleading
his
cause
,
and
now
in
the
waies
of
his
administration
he
declares
that
he
will
have
glory
from
his
creature
,
he
hath
sworn
by
Himself
and
the
word
hath
gone
out
of
his
mouth
in
righteousness
that
every
knee
must
bow
to
him
and
every
tongue
confesse
his
Name
,
he
seems
now
to
resolve
he
will
have
it
so
indeed
,
he
will
have
all
to
bow
before
him
.
It
is
no
time
therefore
now
for
us
to
have
controversies
with
God
,
to
have
controversies
with
God
and
man
both
,
with
Heaven
,
and
Earth
,
and
Hell
,
and
with
our
own
consciences
and
all
.
What
shall
become
us
?
Be
not
thou
a
terror
O
Lord
unto
me
(
saith
Jeremiah
)
for
thou
art
my
hope
in
the
day
of
evil
.
If
God
be
a
terror
,
and
the
daies
be
evil
,
Ier.
17.
what
will
become
of
us
?
It
is
time
to
fall
down
and
make
peace
with
God
.
Consider
of
this
you
who
are
so
often
in
controversies
with
your
Neighbors
:
Remember
in
all
your
controversies
that
God
hath
a
great
controversy
with
you
;
And
satisfie
not
your selves
in
this
that
you
are
able
to
cleer
your selves
before
men
,
what
is
that
so
long
a●
this
controversy
continues
?
It
is
a
dangerous
thing
to
go
on
long
in
this
controversy
with
God
;
it
is
wisdom
to
make
an
end
of
it
betime
,
Pro.
17.14
.
The
beginning
of
strife
is
like
the
letting
out
of
waters
,
wherefore
leave
off
contention
before
it
be
medled
with
.
The
beginning
of
strife
especially
with
God
is
most
dreadful
,
if
thou
goest
on
but
a
little
while
,
thine
heart
may
be
most
desperately
set
against
God
and
for
ever
left
to
strive
against
him
,
never
to
come
in
and
be
humbled
before
him
.
This
is
the
reason
(
I
verily
beleeve
)
of
the
most
horred
wickedness
of
some
men
amongst
us
:
we
wonder
at
it
that
ever
any
man
should
dare
to
venture
upon
such
horrid
wickednesses
,
one
after
another
;
Surely
here
is
the
reason
,
at
first
it
may
be
when
they
were
young
there
was
some
dreadful
breach
between
God
and
their
souls
,
they
fell
(
though
the
world
perhaps
knew
it
not
)
into
some
foul
and
abominable
sin
,
and
having
made
such
a
dreadful
breach
between
God
and
their
souls
then
,
they
now
go
on
desperately
and
fight
against
the
God
of
Heaven
in
such
a
desperate
manner
as
never
any
age
can
cell
us
any
examples
of
such
desperate
fighting
against
God
as
is
in
this
age
.
God
hath
a
controversie
with
Nations
also
for
their
sin
.
Those
who
are
to
suit
for
God
may
wel
charge
us
,
that
the
Lord
hath
a
controversy
with
the
inhabitants
of
the
land
at
this
day
.
If
ever
he
had
a
controversy
with
a
people
he
hath
it
with
us
.
The
Lord
hath
a
fearful
controversy
with
us
,
he
hath
most
fearful
things
to
charge
this
land
with
,
I
might
instance
in
some
things
that
are
more
peculiar
to
this
nation
than
to
any
other
upon
the
face
of
the
earth
.
As
the
hatred
,
contempt
,
persecution
of
the
power
of
godliness
;
No
nation
upon
the
face
of
the
earth
hath
that
guilt
in
this
regard
upon
it
that
England
hath
,
nor
never
had
since
the
world
began
,
Persecution
of
faithful
&
godly
Ministers
,
of
the
same
Religion
holding
all
fundamental
Truths
,
yea
,
all
the
Articles
of
Religion
,
every
point
of
the
Doctrine
of
Religion
together
with
them
;
(
I
say
)
never
any
Nation
was
guilty
of
that
persecution
as
we
of
this
Kingdom
are
;
Silencing
many
for
●rifles
and
toyes
;
Persecuting
for
keeping
the
Sabbath
:
It
is
true
,
other
countries
are
loose
in
their
practice
or
the
Sabbath
,
but
no
country
upon
the
face
of
the
earth
hath
ever
persecuted
the
keeping
of
it
as
England
hath
done
;
and
that
by
the
c●untenance
of
those
in
authority
.
We
are
si
ner
and
others
are
sinners
,
but
the
Lord
hath
a
controversy
with
us
for
these
things
in
a
more
special
manner
than
with
any
people
upon
the
fac●
of
the
earth
this
day
.
This
controversy
the
Lord
hath
against
us
,
is
an
old
controversy
too
.
I
may
apply
that
text
Jer.
32.31
.
that
God
speaks
concerning
the
City
of
Jerusalem
unto
us
,
This
Citie
hath
been
to
me
as
a
pro●ocation
of
mine
anger
and
of
my
fury
from
the
day
that
they
built
it
even
unto
this
day
.
So
ever
since
the
Reformation
hath
begun
have
we
bin
a
provocation
to
the
Lord
.
Thirdly
,
A
general
controversy
even
with
all
sorts
,
a
controversy
with
our
Kings
and
Princes
,
with
our
Nobles
,
o●r
Gentry
,
our
Cities
,
Countries
,
Universities
,
Common
people
,
with
wicked
people
,
with
godly
people
,
with
the
Saints
,
with
all
.
Fourthly
,
It
is
the
most
unkind
controversie
in
regard
of
our
parts
that
ever
was
in
any
Nation
;
for
God
had
dealt
with
us
in
such
a
loving
way
as
he
hath
not
done
with
any
Nation
in
the
world
besides
,
he
hath
made
us
even
as
the
dearly
beloved
of
his
soul
,
and
yet
for
all
this
we
have
contended
against
him
.
This
unkindness
goes
even
to
the
very
heart
of
God
.
Fiftly
,
The
Lord
hath
sent
many
faithful
Ambassadours
to
plead
his
cause
with
us
.
He
never
to
any
Nation
upon
the
earth
sent
more
faithful
Ambassadours
that
have
pleaded
his
cause
with
more
power
and
evidence
of
the
Spirit
than
to
us
in
England
,
yet
we
have
stood
out
.
Sixtly
,
We
have
had
as
many
offers
of
mercy
as
ever
people
had
.
Many
a
time
we
have
been
upon
the
brink
of
Judgment
and
the
bowels
of
God
have
been
towards
us
and
he
hath
said
,
it
shall
not
be
.
Seventhly
,
The
Lord
hath
been
as
patient
,
he
hath
staied
as
long
as
ever
he
did
with
any
people
before
he
came
to
execution
.
Where
do
we
reade
of
any
people
that
have
had
a
hundred
yeers
peace
?
(
Ours
is
not
much
less
;
)
Never
that
I
know
of
in
all
the
Scripture
.
Eightly
,
The
Lord
hath
had
us
at
advantages
as
much
as
can
be
;
we
have
broke
as
many
treaties
as
ever
people
broke
.
When
we
seemed
to
yeild
unto
God
,
we
have
but
flattered
him
with
our
lips
and
dealt
dissemblingly
with
him
.
Ninthly
,
God
hath
broken
the
backs
of
others
with
whom
he
hath
had
a
controversy
.
He
hath
had
a
controversy
with
Germany
,
and
how
hath
he
dealt
with
them
?
Thus
he
beginneth
to
deal
with
us
.
It
is
reported
that
in
Germany
when
the
war
was
but
twenty
or
thirty
miles
off
them
,
they
went
on
in
their
trading
and
followed
their
businesses
,
buying
and
selling
and
hoped
that
they
should
be
safe
;
so
it
is
with
us
,
Is
not
some
part
of
England
at
this
day
as
desolate
as
Germany
it self
?
Tenthly
,
Those
that
knew
most
of
Gods
mind
,
have
been
so
afraid
of
this
controversie
that
they
have
fled
for
fear
of
the
wrath
of
God
,
and
we
have
slighted
,
jeered
them
for
it
,
thought
it
was
their
foolish
timerousness
and
melancholly
conceit
;
The
Lord
now
seems
to
justifie
their
fear
.
The
Lord
is
now
for
the
present
out
against
us
in
as
dreadful
a
way
of
wrath
as
ever
he
was
against
any
people
of
the
earth
.
I
never
read
in
Scripture
nor
in
History
of
a
more
dreadful
wrath
of
God
against
a
people
all
things
considered
,
than
is
against
us
at
this
day
.
Amos
,
7.4
.
The
Lord
calls
to
contend
by
fire
:
Surely
the
Lord
doth
it
at
this
day
,
he
calleth
to
contend
with
England
by
fire
,
in
a
most
dreadful
way
,
and
who
knows
what
the
end
shall
be
?
That
he
hath
a
most
dreadful
controversy
against
England
at
this
day
,
will
appear
if
we
further
take
these
considerations
.
First
,
That
a
people
complaining
of
bondage
heretofore
,
yet
when
God
offered
deliverance
,
should
be
so
far
left
of
God
as
they
shall
now
rather
be
willing
to
make
themselves
and
their
posterity
bond-slaves
.
Surely
God
hath
a
dreadful
controversy
against
us
,
it
were
else
impossible
that
such
a
thing
should
be
in
the
hearts
of
men
.
Men
love
liberty
,
they
groan
under
bondage
:
We
did
groan
but
a
few
yeers
ago
,
and
the
Lord
was
coming
to
help
us
,
and
yet
we
are
now
so
left
of
God
that
we
even
turn
again
to
our
former
bondage
,
and
would
have
our
ears
to
be
bored
that
we
might
be
perpetual
slaves
,
Secondly
,
It
is
not
only
that
we
wil
turn
again
to
bondage
,
but
this
is
out
of
a
spirit
of
enmitie
against
the
yoke
of
Jesus
Christ
.
This
is
the
very
ground
and
bottom
of
it
,
in
a
great
part
of
the
Kingdom
,
whatsoever
yoke
they
have
upon
them
they
are
resolved
they
will
not
have
the
yoke
of
Christ
out
of
a
spirit
of
enmity
against
the
Godly
party
,
who
desire
and
endeavor
Reformation
.
At
the
beginning
of
this
Parliament
,
when
we
began
to
have
hopes
of
some
liberty
and
reformation
,
Oh
what
a
joy
was
there
generally
in
the
Kindom
!
all
men
agreed
together
;
but
when
those
that
were
wicked
and
carnal
began
to
see
that
their
godly
neighbours
rejoyced
&
that
they
blessed
God
for
what
was
done
that
they
had
their
minds
;
now
they
turn
out
of
a
spirit
of
malice
against
them
,
rather
than
they
shall
rejoyce
,
rather
than
they
shall
have
their
minds
,
we
will
turn
back
again
to
the
bondage
we
were
in
before
,
and
we
will
stand
and
oppose
that
which
heretofore
we
rejoyced
in
.
Certainly
here
is
the
very
ground
of
so
much
contradiction
as
there
is
at
this
day
;
They
have
therefore
turned
Malignants
against
that
Cause
which
a
man
would
wonder
that
ever
rational
men
should
be
against
;
But
there
is
a
spirit
of
malice
against
Christ
and
his
Ordinances
,
fearing
a
reformation
;
they
would
have
their
lusts
,
and
they
think
if
reformation
come
they
should
not
have
them
with
that
liberty
they
have
had
;
here
is
the
very
reason
that
the
Gentry
and
others
in
the
country
are
opposite
;
Surely
God
hath
a
controversie
with
us
.
Thirdly
,
That
men
should
so
vily
desert
those
whom
they
have
chosen
and
trusted
who
have
been
faithful
,
those
Worthies
in
Parliament
,
who
have
ventured
their
lives
for
them
,
basely
and
unworthily
now
to
desert
them
;
it
is
one
of
the
greatest
judgments
of
God
upon
the
hearts
of
men
,
and
therefore
upon
a
nation
that
ever
was
.
If
they
complain
of
them
now
,
they
would
much
more
have
complained
of
them
if
they
had
complyed
;
suppose
the
Parliament
had
made
up
a
patched
reformation
and
a
crazie
peace
that
uppon
any
occasion
we
had
bin
in
danger
to
have
had
war
broken
out
again
,
would
not
the
people
of
the
land
have
cried
out
of
their
unfaithfulness
?
But
now
they
venture
themselves
and
labour
so
hard
for
a
sound
peace
,
therefore
to
be
deserted
?
An
unworthy
generation
,
a
generation
that
we
have
cause
to
fear
is
become
the
generation
of
Gods
wrath
and
the
people
of
his
curse
.
People
are
affected
according
as
success
is
,
we
complain
of
those
in
Parliament
because
of
some
difficulties
that
are
in
the
work
,
yet
if
they
had
not
done
what
they
did
they
would
have
complained
much
more
.
So
of
Ministers
,
sometimes
Ministers
speak
and
stir
up
people
because
their
consciences
tell
them
they
should
be
unfaithful
to
their
country
and
to
the
cause
of
God
if
they
did
not
;
now
they
cry
out
as
they
did
of
Luther
,
that
they
are
the
trumpets
of
sedition
and
rebellion
;
whereas
on
the
other
side
if
they
should
say
nothing
,
then
people
would
have
cryed
out
that
they
had
betraied
their
Country
and
that
they
were
not
so
faithful
in
their
places
as
they
should
,
therefore
people
were
so
bad
as
they
were
.
Thus
hard
it
is
for
God
or
man
to
please
people
.
Again
.
That
not
only
people
should
desert
them
,
but
that
so
many
of
Nobles
,
and
some
Members
of
the
Parliament
themselves
should
desert
their
Brethren
there
,
and
joyn
with
Papists
,
French
,
and
Walloons
;
When
as
not
long
since
a
company
of
vile
wretches
being
gathered
together
to
fight
against
our
brethren
of
Scotland
,
and
yet
those
vile
people
could
not
be
brought
to
fight
against
them
by
any
means
;
But
now
not
the
vile
ones
,
but
Nobles
,
Knights
,
and
Gentry
can
be
brought
to
fight
against
the
Parliament
their
own
Brethren
;
Is
not
here
a
mighty
hand
of
God
against
us
?
Could
this
ever
be
if
God
had
not
a
dreadful
controversie
against
England
?
Fourthly
,
That
men
should
be
so
blinded
as
to
think
the
Protestant
Religion
should
be
maintained
by
an
Army
of
Papists
,
that
the
Laws
and
Liberty
of
the
subject
should
be
maintained
by
an
Army
of
Delinquents
and
strangers
,
yea
,
that
the
King
with
Papists
,
Delinquents
,
French
,
and
Walloons
should
better
maintain
the
Liberty
of
the
Subject
and
the
Protestant
Religion
,
than
with
the
Parliament
;
That
people
should
come
to
beleeve
this
,
is
not
the
hand
of
God
upon
the
people
of
this
land
?
Are
they
not
infinitely
besotted
?
can
we
think
that
men
indued
with
reason
should
do
this
?
Surely
were
not
the
Judgment
of
God
fearfully
upon
their
souls
it
could
not
be
beleeved
that
ever
this
should
be
done
by
people
that
had
any
rationality
in
them
.
Fiftly
,
God
surely
calls
to
contend
fearfully
with
us
in
that
he
should
suffer
such
an
ill
cause
to
prosper
so
as
it
hath
done
and
to
get
to
that
height
as
it
is
.
It
is
that
which
is
the
amazement
both
of
England
and
the
Countries
about
us
that
such
an
ill
cause
should
get
so
high
and
prosper
so
much
as
it
hath
done
;
Surely
the
Lord
is
against
us
or
else
it
could
not
have
been
.
Sixtly
,
When
there
shall
be
such
a
desperate
design
so
long
a
hatching
,
drawn
forth
in
such
a
season
and
so
driven
on
and
now
breaking
forth
in
such
violence
and
yet
men
cannot
see
it
.
The
tract
of
the
design
is
a●
cleer
as
the
Sun
at
noon
day
and
drawn
on
from
one
step
to
another
,
by
comparing
of
one
thing
with
another
we
may
see
it
as
apparantly
as
the
light
.
Would
you
not
think
it
a
besotting
thing
if
there
should
be
a
train
of
Gunpouder
laied
along
in
the
streets
from
such
a
place
to
the
Parliament
House
to
blow
it
up
and
yet
that
men
should
pass
by
and
say
they
see
no
such
thing
?
Certainly
the
drawing
on
of
the
design
against
our
Religion
and
State
,
to
bring
us
under
tyranny
and
slavery
,
the
tract
is
as
evident
and
plain
as
ever
there
was
train
of
Gunpruder
laid
to
such
a
place
that
men
would
willingly
blow
up
;
and
yet
men
see
it
not
.
Surely
Gods
hand
is
out
against
us
.
Seventhly
,
That
we
should
have
so
little
fruit
of
our
prayers
as
we
have
at
this
day
,
yea
,
that
God
should
seem
to
be
angry
with
the
prayers
of
his
people
,
This
argueth
a
fearful
controversy
,
and
in
this
one
particular
among
others
;
what
prayers
in
England
have
been
sent
up
to
God
for
the
Palsgraves
children
,
and
that
now
instead
of
answering
our
prayers
God
should
send
two
Arrows
as
it
were
out
of
those
loins
to
do
us
mischief
,
that
it
should
come
from
them
for
whom
England
hath
done
so
much
to
maintain
them
and
sent
up
so
many
prayers
to
God
for
them
,
and
in
recompence
of
all
they
should
come
hither
to
make
havoke
of
the
Kingdom
.
Surely
the
hand
of
God
is
out
against
us
.
Eightly
,
That
our
brethren
should
be
so
spoil'd
and
our
selves
in
such
danger
of
drinking
the
dregs
of
the
cup
,
yet
where
are
our
hearts
?
The
judgment
of
God
is
upon
the
hearts
of
men
that
they
stir
not
and
act
not
like
men
,
but
they
see
their
Brethren
spoild
before
them
and
in
the
mean
time
all
that
which
keeps
them
quiet
is
only
that
they
hope
they
shall
be
the
last
.
Gods
hand
is
upon
the
hearts
of
men
this
could
not
be
else
.
Could
one
ever
have
thought
that
English
men
could
have
born
this
?
If
one
had
told
them
before
that
there
should
be
an
Army
of
Papists
rise
up
with
French
,
Walloons
,
and
Irish
to
spoil
the
Kingdom
,
to
destroy
our
Brethren
,
would
one
have
ever
imagined
that
English
men
should
have
born
it
and
stirred
no
more
than
they
have
done
?
You
talk
indeed
of
this
and
that
and
of
going
forth
every
fourth
man
,
but
all
such
resolutions
and
such
great
words
of
men
do
usually
sink
and
fall
down
and
come
to
nothing
,
a●
if
men
were
willing
and
content
to
lay
down
their
necks
upon
the
block
.
Surely
the
guilt
of
the
blood
of
our
Brethren
may
justly
come
upon
us
,
and
God
may
have
a
controversie
with
us
for
suffering
their
blood
to
be
spilt
.
Ninthly
,
That
God
should
put
so
many
opportunities
into
our
hands
and
we
neglect
all
,
those
opportunities
of
mercy
:
this
is
the
hand
of
God
against
us
and
a
fruit
of
his
controversy
with
us
.
What
shall
I
say
more
?
That
God
himself
should
take
away
our
opportunities
,
that
when
we
are
nigh
to
deliverance
that
God
should
drive
us
back
,
this
is
an
argument
of
a
heavy
controversie
indeed
.
Numb.
13.
when
the
people
were
come
very
neer
to
Canaan
and
were
even
ready
to
take
possession
,
God
was
resolved
against
them
,
that
none
but
Caleb
and
Joshua
should
enter
,
they
were
beaten
back
again
:
now
Chap.
14.33
.
it
is
said
that
the
people
when
they
heard
this
,
mourned
greatly
,
they
saw
the
hand
of
God
out
against
them
.
The
truth
is
we
have
been
even
in
Canaan
,
Oh
what
an
opportunity
God
put
into
our
hands
in
the
West
,
I
say
not
we
lost
the
opportunity
,
but
there
Gods
own
hand
shewed
it self
against
us
;
Bristol
then
might
have
been
saved
,
but
God
would
not
;
And
so
when
we
were
even
at
our
deliverance
God
seemed
to
drive
us
back
,
as
if
he
told
us
,
well
I
like
not
the
business
in
hand
,
for
this
generation
,
I
have
somewhat
more
to
say
to
them
,
it
may
be
to
their
young
ones
I
may
shew
mercy
afterward
,
but
against
this
generation
my
wrath
shall
be
let
out
.
Surely
we
may
be
afraid
in
regard
of
the
waies
of
Gods
present
administration
lest
this
should
be
in
Gods
heart
.
Howsoever
let
us
consider
it
and
mourn
greatly
before
the
Lord.
God
hath
a
controversiy
with
the
inhabitants
of
the
land
.
It
is
no
time
now
to
have
controversies
one
with
another
,
to
be
wrangling
one
with
another
,
for
this
opinion
and
the
other
opinion
.
It
is
time
for
us
now
to
lay
down
all
our
private
controversies
and
fall
to
the
making
up
the
controversie
with
our
God
.
It
is
no
time
now
for
Brethren
to
strive
with
Brethren
,
but
to
strive
and
wrestle
with
●od
in
prayer
.
If
we
have
any
strength
with
us
,
let
it
not
be
spent
in
contending
one
with
another
,
but
let
all
our
strength
be
spent
in
seeking
to
make
peace
with
our
God
.
It
is
said
of
the
Romans
that
they
had
a
Temple
of
Concord
and
none
were
to
go
to
offer
any
further
sacrifice
but
those
that
came
first
to
offer
in
the
Temple
of
Concord
.
The
Lord
looks
it
should
be
so
with
us
,
we
should
come
and
agr●e
one
with
another
,
lay
down
all
our
own
controversies
and
then
give
up
our selves
as
one
man
to
this
great
work
to
make
up
our
controversie
with
him
.
If
two
Chickins
be
fighting
and
the
Kite
come
neer
,
they
will
leave
picking
one
another
and
run
to
the
Hen
for
shelter
.
We
stand
picking
and
snarling
one
at
another
,
and
many
men
that
say
they
will
do
thus
and
thus
for
the
publick
cause
,
but
they
take
exception
against
this
man
and
the
other
man
,
and
at
this
thing
and
that
thing
,
and
now
their
private
grudges
come
in
and
that
draws
them
away
and
takes
them
off
;
Oh
let
us
not
be
picking
now
,
the
Kite
is
coming
neer
,
let
us
run
and
shelter
our
selve●
u●der
the
protection
of
God
,
that
cannot
be
but
by
making
our
peace
with
him
.
As
for
the
controversie
that
is
this
day
between
the
King
and
us
,
we
can
in
that
appeal
to
God
,
that
there
is
no
just
cause
the
King
should
contend
with
us
no
hurt
ever
intended
or
done
by
us
unto
him
.
Only
we
desire
to
deliver
ou●
selves
from
Tyranny
and
slavery
.
Our
Priviledges
and
Libe●ties
are
deer
to
us
,
they
are
our
Right
as
truly
as
his
Honor
is
his
.
That
which
he
inheriteth
it
was
his
for●fathers
,
&
that
which
his
forefathers
,
his
predecessors
inherited
,
it
was
at
first
from
the
People
,
they
set
up
such
a
family
to
rule
and
govern
over
them
;
and
certainly
they
never
set
it
up
for
any
other
end
but
only
for
the
publick
good
,
not
for
their
misery
&
ruin
:
We
can
appeal
to
God
that
we
desired
nothing
else
but
to
l
ve
peacably
and
to
serve
God
in
our
land
,
enjoying
only
w●at
God
and
nature
and
the
Laws
of
our
land
had
made
our
own
.
We
know
the
relation
between
him
and
us
,
and
the
bond
it
is
mutual
;
and
if
there
be
any
thing
done
now
that
perhaps
cannot
be
justified
by
any
positive
explicite
Law
of
the
land
,
let
men
know
that
yet
it
may
be
justified
by
the
very
light
of
Nature
and
by
the
Law
of
Armes
.
It
cannot
be
imagined
but
if
those
that
ought
to
be
the
protectors
of
the
Law
should
come
against
Law
so
hardly
upon
us
,
that
we
must
have
recourse
then
to
the
Law
and
light
of
nature
,
it
is
impossible
this
should
be
otherwise
,
and
this
God
himself
approves
.
Whatsoever
therefore
becomes
of
this
controversy
between
him
and
us
,
whether
reconciliation
or
not
reconciliation
,
yet
we
have
peace
in
this
,
that
what
we
have
done
in
the
resisting
of
a
deluge
of
misery
that
was
coming
upon
us
,
if
we
had
not
done
it
,
our
consciences
would
have
upbraided
us
,
the
generation
to
come
would
have
cursed
us
,
the
Nations
about
us
and
our
very
enemies
would
have
scorned
us
and
derided
us
for
our
base
cowardliness
,
for
our
sordid
spirits
,
for
an
unworthy
generation
that
should
see
it self
and
posterity
sinking
into
misery
and
brought
under
slavery
,
and
out
of
base
fear
and
sluggish
litherness
of
spirit
and
effeminate
softness
,
should
suffer
all
to
be
brought
into
bondage
to
the
humors
and
lusts
of
a
few
men
.
We
can
therefore
with
comfort
and
boldness
stand
at
Gods
Tribunal
and
plead
the
uprightness
of
our
hearts
and
justness
of
our
cause
in
this
Controversie
whatever
becomes
of
it
.
But
in
the
controversie
that
God
hath
against
us
,
there
we
fall
down
at
his
feet
and
acknowledg
our selves
guilty
before
him
,
yea
,
we
come
with
sackcloath
upon
our
loins
and
ashes
on
our
heads
,
with
ropes
on
our
necks
,
and
plead
only
mercy
for
our
lives
.
And
this
is
the
work
that
we
have
to
do
in
all
the
daies
of
our
humiliation
,
to
seek
to
make
an
Atonement
between
God
and
our
souls
and
the
Land
in
regard
of
that
dreadful
controversie
he
hath
against
us
.
Now
blessed
God
,
because
thou
tellest
us
in
thy
word
,
Because
I
WILL
do
this
,
therefore
prepare
to
meet
thy
God
O
Israel
:
Thou
threatnest
hard
,
great
and
sore
evils
,
and
thou
callest
now
to
us
,
because
Thou
wilt
do
this
,
England
,
O
England
prepare
to
meet
God
;
We
come
(
Oh
that
this
might
be
our
answer
)
we
come
Lord
and
meet
thee
with
our
souls
bowed
towards
thee
,
with
our
hearts
bleeding
that
we
have
provothee
to
cause
so
much
bloodshed
of
our
brethren
amongst
us
.
O
Lord
our
hearts
are
open
to
thee
,
and
with
trembling
spirits
we
cry
to
the
Lord
,
what
wilt
thou
have
us
do
?
If
thou
proceedest
against
us
in
thy
controversie
we
are
undone
,
we
are
undone
,
Oh
Lord
forgive
,
Oh
Lord
arise
and
be
merciful
we
beseech
thee
,
for
by
whom
shall
Jacob
rise
for
he
is
small
?
by
whom
shall
the
people
arise
?
by
whom
shall
the
power
of
godliness
and
thine
Ordinances
be
maintained
?
How
happy
were
we
think
some
if
the
controversie
between
the
King
and
us
were
at
an
end
,
that
we
might
have
peace
.
Oh
if
the
people
were
happy
that
were
in
such
a
case
,
how
happy
the
people
that
were
at
peace
with
the
King
of
Heaven
!
If
the
controversie
between
God
and
us
were
at
an
end
we
should
be
happie
indeed
.
The
Lord
and
the
Land
is
at
a
controversie
,
and
this
controversie
makes
us
cry
out
unto
God
;
but
yet
wo
unto
us
,
here
is
the
misery
,
we
yet
keep
our
sins
that
make
the
controversie
.
Jer.
35.
Will
the
Lord
reserve
his
anger
for
ever
?
will
he
keep
it
unto
the
end
?
Mark
what
the
answer
is
,
Behold
thou
hast
spoken
and
done
evil
things
as
thou
couldest
.
Thus
you
have
said
,
but
what
is
the
fruit
of
this
?
You
have
done
evil
as
you
could
.
We
in
the
daies
of
our
Fasts
cry
,
Lord
wilt
thou
reserve
thine
anger
for
ever
?
wilt
thou
keep
it
unto
the
end
?
Behold
thus
we
speak
,
but
yet
we
continue
to
do
evil
as
we
can
.
Isa.
59.9
.
We
looked
for
light
(
saith
the
text
)
but
behold
obscuritie
,
for
brightness
but
we
walk
in
darkness
,
we
grope
for
the
wall
like
the
blind
:
We
indeed
grope
as
if
we
had
no
eyes
and
we
stumble
at
noon
day
as
if
it
were
night
.
Men
to
this
day
are
ready
to
cry
out
and
say
,
what
shal
we
do
?
as
if
the
way
were
not
cleer
before
us
what
we
should
do
;
The
way
is
cleer
enough
if
we
had
hearts
,
but
we
grope
as
if
we
had
no
eyes
and
we
stumble
at
noon
day
as
in
the
night
.
In
many
places
of
the
Kingdom
they
roar
out
as
bears
,
and
they
have
cause
to
do
so
,
For
they
are
miserably
spoiled
,
their
wives
ravished
,
their
houses
plundered
,
themselves
imprisoned
;
and
for
the
rest
of
us
we
mourn
like
doves
night
and
day
,
and
we
look
for
judgment
and
there
is
none
,
and
for
salvation
but
it
is
far
from
us
;
Mark
what
follows
,
For
our
transgressions
are
multiplied
before
thee
,
(
there
is
the
ground
of
al
the
controversie
between
God
and
us
)
and
as
for
our
sins
they
testify
against
us
,
and
our
trangressions
are
with
us
.
Surely
my
Brethren
God
is
willing
to
be
at
peace
with
England
again
;
the
controversy
is
great
and
sore
,
yet
we
may
confidently
speak
that
the
Lord
is
yet
willing
to
be
at
peace
with
England
,
and
the
sufferings
of
England
go
as
neer
the
heart
of
God
as
ours
.
Oh
that
we
knew
then
what
it
is
that
is
the
great
make-bate
between
God
and
us
that
we
might
get
rid
of
it
!
Would
you
know
it
?
2.
Sam.
20.21
.
saith
Joab
there
,
Deliver
us
Sheba
the
son
Bichri
and
we
will
depart
from
the
Citie
and
go
every
one
unto
his
tent
.
If
amongst
us
Delinquents
were
punished
as
they
ought
,
if
the
hearts
of
people
were
prepared
to
have
the
remainders
of
superstition
and
Idolatry
cast
out
,
if
they
were
willing
to
receive
Jesus
Christ
as
King
among
them
,
the
sound
of
retreat
would
soon
be
heard
,
the
controversie
would
soon
be
at
an
end
;
and
except
this
be
the
foundation
of
our
peace
,
either
there
will
be
no
peace
at
all
,
or
it
will
not
hold
long
.
In
our
raising
of
forces
therefore
to
help
our selves
and
our
brethren
(
seing
we
pretend
we
will
do
more
than
before
,
and
it
is
time
we
should
if
we
be
not
a
people
destinated
to
destruction
and
ruine
)
be
sure
we
begin
here
,
let
us
do
more
than
ever
we
did
before
to
make
up
this
controversie
with
God
.
It
is
reported
of
Achior
one
of
Holopherness
his
Captains
that
he
counselled
Holopherness
to
enquire
first
whether
the
Jews
had
offended
their
God
before
he
attempted
to
make
war
against
them
,
for
if
they
had
,
he
then
assured
him
that
that
would
be
their
ruine
and
he
might
go
up
and
overcome
them
,
but
if
he
could
not
hear
that
they
had
sinned
against
their
God
it
was
in
vain
for
him
to
strive
against
them
.
Truly
it
concerns
us
neerly
to
make
up
our
peace
with
God
that
when
our
adversaries
come
out
against
us
they
may
not
indeed
be
made
use
of
to
avenge
Gods
quarrel
upon
us
,
for
then
they
will
easily
improve
all
their
advantages
this
way
,
and
say
indeed
that
they
are
not
come
out
against
us
without
the
Lord
;
Every
victory
they
now
get
they
are
ready
to
please
themselves
in
this
and
say
that
God
fighteth
against
us
,
and
God
approveth
them
,
they
tell
us
the
reason
they
prevail
is
because
God
is
against
us
,
and
so
we
know
Rabshekah
did
though
a
foul
railer
,
yet
saith
he
,
Are
we
come
up
without
the
Lord
?
And
the
enemies
of
David
Psalm
,
71.12
.
Mine
enemies
have
said
,
God
hath
forsaken
him
,
now
persecute
and
take
him
,
for
there
is
none
to
deliver
him
:
Thus
they
will
be
ready
to
say
upon
any
occasion
,
now
the
Lord
hath
left
them
,
now
let
us
take
them
:
And
certainly
if
the
Lord
should
suffer
them
to
prevail
many
of
them
would
think
they
do
God
good
service
to
slay
and
to
root
out
that
generation
of
Gods
people
that
is
here
in
England
,
and
they
would
be
confident
that
it
is
the
mind
of
God
that
they
should
be
rooted
out
.
Therefore
we
had
need
look
to
it
to
make
up
our
peace
with
God
that
the
controversie
between
him
and
us
may
not
prove
to
be
their
victory
.
The
Lord
hath
a
controversy
with
the
inhabitants
of
the
Land
.
There
are
only
two
notes
to
be
further
observed
hence
.
God
having
to
deal
with
poor
earthen
creatures
,
he
might
presently
have
let
his
wrath
out
against
them
and
destroyed
them
:
But
Mark
,
God
is
willing
to
have
his
cause
pleaded
with
vile
creatures
,
so
that
all
the
while
he
is
pleading
there
is
time
and
space
for
them
to
come
in
.
This
teacheth
us
this
excellent
lesson
:
Observ
.
[
That
men
should
be
willing
that
the
cause
that
is
between
them
and
their
inferiours
should
be
pleaded
,
and
not
stand
so
much
upon
their
superiority
,
and
scorn
to
humour
an
inferiour
so
much
as
to
have
any
matter
debated
between
them
.
]
As
husband
and
wife
if
a
controversie
be
between
them
,
though
the
one
be
superiour
and
the
other
inferiour
,
think
it
not
much
to
debate
it
between
themselves
with
meekness
and
love
,
Job
,
31.13
.
profest
he
did
not
despise
the
cause
of
his
man-servent
when
he
contended
with
him
,
but
he
would
have
that
pleaded
and
made
out
.
Jehovah
,
the
mighty
God
condescendeth
to
put
his
cause
to
a
suit
,
he
will
not
pass
sentence
upon
poor
creatures
til
it
come
to
a
tryal
.
Be
not
surly
and
scornful
towards
your
inferiours
.
Another
Note
,
[
The
inhabitants
of
the
Land
]
lies
a
little
more
couched
.
The
inhabitants
of
the
Land
,
what
Land
?
The
inhabitants
of
the
Land
of
Canaan
,
a
controversie
with
them
.
Mark
,
God
fulfilled
his
promise
in
bringing
them
into
the
Land
of
Canaan
,
and
now
he
pleadeth
with
them
for
the
forfeiture
of
their
promise
.
Psal.
105.44
,
45.
he
tells
them
that
he
had
given
them
the
lands
of
the
Heathen
,
that
they
might
observe
his
Statutes
and
keep
his
Laws
,
that
was
their
condition
.
God
fulfilled
hi●
part
,
he
bringeth
them
into
the
land
,
but
when
they
were
in
the
land
they
minded
not
their
part
.
You
know
God
often
gave
them
charge
when
they
came
into
the
land
to
do
this
and
this
,
they
promised
they
would
do
it
,
but
when
they
were
once
brought
into
the
land
they
forgot
it
,
they
forsook
God
.
God
now
comes
and
pleads
with
the
inhabitants
of
this
land
;
As
if
he
should
say
,
I
have
done
my
part
in
bringing
you
into
the
land
,
now
I
come
to
plead
with
you
for
breaking
your
promise
and
covenant
.
Take
this
note
from
hence
.
[
Whatsoever
mercy
you
have
from
God
you
are
to
look
upon
it
as
a
fruit
of
Gods
faithfulness
to
you
(
if
you
be
Gods
)
and
as
a
ground
of
your
obedience
to
him
,
Observ
.
and
his
pleading
with
you
if
you
walk
not
answerable
to
it
.
The
inhabitants
of
the
Land
.
]
Hierome
hath
another
note
upon
it
,
but
that
is
further
off
,
I
will
only
name
it
.
Rightly
saith
he
are
they
called
to
answer
and
to
judgment
that
are
the
inhabitants
of
the
land
,
and
do
not
look
upon
themselves
as
sojourners
and
strangers
in
the
land
;
But
he
that
can
truly
say
with
the
Prophet
,
I
am
a
pilgrim
&
a
stranger
here
,
such
a
one
can
never
do
that
which
may
cause
God
to
have
a
controversy
against
him
.
This
is
the
reason
men
do
that
which
causeth
God
to
have
a
controversie
with
them
,
because
they
look
upon
themselves
as
possessors
of
the
land
,
and
not
as
pilgrims
and
strangers
.
But
this
is
too
far
off
.
The
second
part
followeth
.
[
God
declareth
.
]
A
sute
first
is
entred
against
such
a
man
,
when
the
Court
day
comes
,
there
is
calling
for
a
declaration
,
the
Lawyer
declares
:
God
doth
so
,
and
the
Prophet
is
Gods
Lawyer
,
and
here
are
three
Articles
put
in
thi●
declaration
,
Because
there
is
no
Truth
,
no
Mercy
,
no
knowledg
of
God
in
the
land
.
First
in
general
,
that
there
is
a
declaration
,
take
these
two
useful
notes
from
thence
.
First
,
God
contendeth
not
with
a
people
without
a
cause
.
How
many
are
there
that
strive
and
contend
one
with
another
without
any
cause
at
all
!
they
vex
and
rage
,
contend
and
sue
and
great
controversies
there
are
,
but
if
we
come
to
examin
the
cause
we
can
find
nothing
at
all
;
great
dull
is
raised
but
whence
is
it
?
if
we
look
to
the
bottom
and
examin
wherefore
it
is
,
we
can
see
just
nothing
,
they
themselves
know
no
cause
,
they
can
give
no
rational
account
of
all
their
pleading
,
one
against
another
.
As
David
said
to
Eliah
his
eldest
brother
,
1
Sam.
17.29
.
when
Eliah
came
and
wrangled
with
him
,
saith
David
,
What
have
I
now
done
?
is
there
not
a
cause
?
Eliahs
spirit
was
up
through
his
envy
,
chiding
and
wrangling
with
David
;
but
what
have
I
done
saith
David
,
have
not
I
cause
for
what
I
did
!
Thus
many
have
their
spirits
up
,
chiding
and
wrangling
,
but
examin
the
cause
,
and
they
can
show
none
at
all
.
How
many
are
there
of
bitter
spirits
,
who
even
go
about
like
mad-dogs
,
snarling
at
every
one
,
even
at
those
they
know
not
,
with
whom
they
had
never
any
thing
to
do
,
yet
cry
out
against
them
,
railing
upon
them
every
where
!
Ask
them
,
do
you
know
the
man
?
can
you
prove
any
hurt
against
him
?
The
truth
is
they
know
him
not
,
they
are
not
able
to
make
good
what
they
say
,
only
there
is
a
general
noise
of
such
and
such
men
that
they
do
thus
and
thus
,
and
so
they
bite
and
snail
,
and
rage
against
them
,
but
when
all
comes
to
all
they
know
no
cause
.
Such
and
such
men
they
say
disturb
the
Kingdom
and
trouble
the
people
,
a
grea●
deal
of
cry
but
little
wool
,
the
foundations
of
the
earth
are
out
of
order
,
but
what
hath
the
righteous
done
?
You
would
think
when
you
hear
such
railings
and
cryings
out
against
such
and
such
men
,
that
they
were
the
most
monstrous
men
upon
the
earth
,
but
examin
what
it
is
that
they
have
done
,
there
is
nothing
.
God
doth
not
so
with
you
,
God
never
contendeth
with
man
but
for
a
just
cause
.
Secondly
,
Because
there
is
no
truth
,
nor
mercy
,
nor
knowledg
of
God
in
the
land
,
but
by
swearing
,
and
lying
,
and
stealing
&c.
From
whence
in
the
general
there
is
this
,
God
contendeth
not
against
a
people
for
little
things
,
Ob●
.
when
God
saith
he
hath
a
controversie
with
the
inhabitants
of
the
land
it
is
not
for
trifles
,
for
ordinary
infirmities
,
for
dayly
excursions
,
but
for
great
notorious
things
.
Not
that
little
things
do
not
deserve
a
controversie
,
but
it
is
from
the
vertue
and
fruit
of
the
Covenant
that
this
comes
to
passe
;
in
others
that
are
not
in
Covenant
little
things
make
a
controversie
,
but
between
Gods
children
and
himself
they
are
not
little
things
that
make
a
controversie
.
But
men
are
of
froward
spirits
,
every
trifle
is
enough
to
make
a
controversie
between
them
.
Yea
,
usually
th●
greatest
controversies
between
neerest
friends
is
some
trifle
or
other
.
Is
there
a
man
and
his
wife
live
lovingly
and
sweetly
many
yeers
,
do
they
fall
out
afterwards
?
Is
there
a
bitter
controversie
?
Examin
it
,
it
is
but
about
some
toy
.
So
between
one
brother
and
another
.
I
could
give
you
examples
in
Histories
of
great
and
bitter
controversies
that
have
been
between
neerest
friends
upon
small
and
trivial
grounds
.
I
remember
Camerarius
tells
us
a
story
of
two
brethren
,
these
two
walking
out
in
a
star-light
night
,
saith
one
of
the
brethren
would
I
had
a
pasture
as
large
as
this
Element
,
and
saies
the
other
would
I
had
as
many
Oxen
as
there
be
Stars
;
saies
the
other
again
,
where
would
you
feed
these
Oxen
?
in
your
Pasture
,
replied
he
;
what
whether
I
will
or
no
?
Yea
said
he
whether
you
will
or
no
;
what
in
spight
of
me
?
yes
said
he
;
and
thus
it
went
on
from
word
to
word
till
at
length
each
sheath'd
his
sword
in
the
others
bowels
.
This
verifieth
that
saying
of
James
,
Chap.
3.5
.
Behold
how
great
a
matter
a
little
fire
kindleth
!
So
it
is
in
many
families
,
sometimes
perhaps
a
look
is
the
beginning
of
a
great
controversie
,
one
thinks
such
a
one
doth
not
look
lovingly
upon
him
,
and
then
he
begins
to
suspect
that
things
boil
within
him
,
perhaps
afterward
some
words
come
forth
that
may
seem
to
argue
discontent
,
and
then
that
word
begetteth
another
,
and
that
other
a
third
,
and
so
a
miserable
breach
cometh
to
be
in
a
family
.
It
is
an
argument
that
these
people
have
Gunpouder
spirits
that
a
little
spark
of
fire
can
so
quickly
blow
them
up
.
Truly
the
controversie
here
in
England
the
ground
of
it
at
the
first
beginning
was
little
enough
on
our
parts
;
Only
were
it
not
that
there
had
bin
a
desperate
design
in
our
adversaries
,
it
were
impossible
that
such
a
little
beginning
should
ever
come
to
that
height
.
But
God
doth
not
so
,
they
are
great
things
for
which
he
hath
a
controversie
with
the
inhabitants
of
the
land
.
But
what
is
it
?
what
is
the
declaration
?
No
truth
,
nor
mercy
,
nor
knowledg
of
God
in
the
land
.
These
three
especially
,
the
first
doth
exceeding
neerly
concern
us
.
First
,
No
Truth
.
God
is
a
God
of
Truth
,
he
is
true
in
all
his
waies
.
He
justly
pleads
with
them
that
have
dealt
falsly
with
him
.
No
truth
;
No
reality
in
their
Religion
,
that
is
something
,
but
that
is
not
all
.
God
comes
upon
them
for
the
breaches
first
of
the
second
Table
;
for
they
ar●
more
convincing
;
we
have
greater
advantage
against
a
natural
man
to
convince
his
conscience
in
those
than
in
matters
of
Religion
.
If
you
speak
to
them
concerning
sins
in
matters
of
Religion
,
they
will
say
they
acknowledg
the
true
God
and
they
worship
him
.
Well
,
therefore
the
Prophet
begins
first
herein
the
matters
of
the
second
Table
,
concerning
the
want
of
truth
between
man
and
man
;
As
if
he
should
say
,
Talk
what
your
will
concerning
your
worshiping
of
the
true
God
,
there
is
no
truth
between
one
another
,
you
deal
falsly
and
cruelly
,
and
are
merciless
to
your
brethren
,
never
therefore
talk
of
Religion
and
of
acknowledging
the
true
God
.
Obs.
Thence
the
Note
is
this
.
[
That
it
is
in
vain
for
any
man
to
talk
of
his
Religion
,
if
he
make
no
conscience
of
the
second
Table
as
well
as
the
first
.
]
For
a
man
to
talk
of
praying
,
and
hearing
Sermons
,
if
he
be
cruel
and
hard
hearted
,
and
false
in
his
dealings
,
the
Lord
rejecteth
all
let
him
talk
what
he
will
.
No
truth
in
your
dealings
one
with
another
.
First
there
is
abundance
of
flattery
amongst
you
.
You
flatter
one
another
in
your
sin
,
you
do
not
deal
unfainedly
one
with
another
.
You
flatter
your
Princes
,
and
your
Princes
have
little
truth
in
their
Courts
.
It
was
once
a
speech
of
one
,
All
things
were
plentiful
in
the
Court
but
only
truth
.
And
this
is
the
unhappiness
of
great
men
that
those
that
are
about
them
usually
deal
falsly
with
them
.
You
shall
seldom
know
one
that
deals
truly
with
great
men
,
they
tell
them
that
their
bloodshedding
and
ruining
of
Kingdoms
is
but
the
maintaining
of
their
just
Honor
and
Prerogative
.
I
have
read
of
Dionisius
his
flatterers
,
that
when
he
spit
upon
the
ground
they
would
lick
it
up
and
then
tell
him
that
that
spittle
was
sweeter
than
any
Ambrosia
and
Nectar
,
the
sweetest
that
ever
they
tasted
,
meerly
to
please
him
:
And
so
you
have
many
that
are
neer
to
great
men
,
though
they
see
them
do
things
never
so
abominable
;
things
that
make
never
so
great
breaches
between
God
and
them
,
between
them
and
people
,
yet
they
tell
them
that
they
do
more
bravely
than
ever
any
of
their
Ancestors
did
.
There
is
no
truth
.
Truth
here
some
take
for
Justice
.
Thus
it
is
sometimes
taken
in
Scri●ture
.
Zech.
8.16
.
Speak
ye
every
one
the
truth
to
his
neighbor
,
execute
the
judgment
of
truth
and
peace
.
As
if
he
should
say
,
you
do
not
execute
justice
upon
Malignants
that
are
in
your
power
;
you
speak
of
raising
Arms
to
fetch
in
Delinquents
,
but
you
execute
not
judgment
upon
those
that
you
have
in
your
hands
,
you
will
have
God
in
a
solemn
manner
to
be
blessed
because
he
hath
delivered
you
from
them
,
but
judgment
is
not
executed
in
truth
as
it
should
be
.
Nor
No
Mercy
:
That
is
,
you
shew
no
mercy
to
the
innocent
;
you
talk
of
indulgence
,
your
indulgence
to
Delinquents
is
cruelty
to
innocents
,
Oh
how
many
of
our
brethren
in
Oxford
and
other
places
suffer
most
dreadful
things
because
these
here
enjoy
so
much
liberty
and
have
so
much
favour
as
they
have
.
So
there
is
neither
mercy
to
the
Innocent
not
justice
to
the
Nocent
.
But
the
special
thing
here
intended
is
,
That
you
are
not
true
in
your
dealings
nor
in
the
trust
committed
to
your
charge
;
There
is
no
equitie
in
your
dealings
.
Isa.
59.14
.
And
judgment
is
turned
backward
,
(
it
is
turned
upon
those
that
it
should
not
be
executed
upon
)
And
justice
standeth
a
far
off
.
If
one
be
greater
than
another
,
the
meanest
shall
come
under
the
stroke
of
justice
and
be
executed
,
and
the
greater
not
:
And
truth
is
fallen
in
the
streets
;
how
comes
that
in
?
Thus
,
as
if
he
should
say
,
It
is
true
,
they
that
are
in
place
of
Authority
will
not
execute
judgment
and
justice
,
but
are
not
the
common
people
faithful
in
their
dealings
one
with
another
,
No
,
Truth
is
faln
in
the
streets
:
this
seems
to
refer
to
the
multitude
;
And
equity
cannot
enter
;
the
word
that
is
here
translated
Equity
,
comes
of
a
word
that
signifies
a
thing
that
is
just
before
one
;
As
if
he
should
say
,
those
very
things
that
one
would
think
were
as
plain
(
as
we
say
)
as
the
nose
on
a
mans
face
,
things
that
are
so
evident
,
that
are
just
before
us
,
that
have
so
much
equitie
and
reason
in
them
,
yet
those
things
cannot
enter
,
those
things
cannot
be
entertained
,
there
is
such
a
general
confusion
amongst
the
people
,
such
a
corruption
among
them
,
they
are
so
set
upon
wickedness
,
that
things
that
are
equal
and
plain
according
to
common
sense
and
reason
,
yet
it
cannot
enter
into
their
hearts
,
they
will
not
receive
it
.
And
is
not
this
in
a
great
measure
our
condition
at
this
time
?
There
is
no
Truth
,
they
are
false
in
the
trust
committed
to
their
charge
.
Oh
here
is
a
controversie
indeed
that
God
may
have
against
us
.
Was
there
ever
a
time
that
either
England
or
any
other
country
knew
when
there
was
so
much
falsness
in
men
in
the
trust
committed
to
them
?
All
things
in
Israel
at
this
time
were
come
to
that
confusion
,
that
through
the
falsness
of
men
any
thing
of
the
greatest
consequence
that
might
be
was
betrayed
.
It
is
a
sign
of
Gods
fearful
wrath
upon
our
Nation
that
there
is
no
truth
in
men
,
when
people
are
lest
to
the
treachery
and
perfidiousness
of
others
;
that
such
whom
one
would
think
one
might
be
confident
of
their
truth
,
nay
venture
their
lives
upon
it
,
yea
,
such
as
a
long
time
before
were
trustie
;
yea
,
trustie
to
admiration
,
yet
at
last
when
they
think
they
may
suffer
,
[
their
own
ends
are
not
so
clear
to
attain
to
as
at
first
]
they
will
betray
all
that
trust
that
is
committed
to
them
and
venture
even
their
own
undoing
rather
than
endure
further
hazard
in
that
way
of
trust
.
Such
cursed
selvishness
is
there
in
the
hearts
of
men
that
have
not
the
grace
and
true
fear
of
God
to
ballance
their
hearts
;
they
will
even
betray
God
himself
and
a
whol
Kingdom
for
their
own
private
ends
.
But
what
an
unworthy
thing
is
this
for
men
to
betray
publick
trust
when
so
much
mischief
may
come
upon
it
meerly
for
their
own
ends
;
It
is
as
if
a
man
should
set
an
house
on
fire
to
roast
an
egg
:
what
are
mens
own
particular
ends
in
comparison
of
a
Kingdom
?
not
so
much
as
an
egg
in
comparison
of
an
house
.
This
was
the
complaint
in
Micah's
time
of
Judah
as
well
as
of
Israel
here
,
Micah
was
contemporary
with
Hosea
,
Mic.
7.5
.
Trust
not
in
a
friend
,
put
ye
no
confidence
in
a
guide
,
keep
the
doors
of
thy
mouth
from
her
that
lieth
in
thy
b
som
:
A
mans
enemies
(
ver.
6.
)
are
the
men
of
his
own
house
.
But
though
there
are
many
of
them
thus
corrupt
and
there
is
no
truth
in
them
,
you
cannot
tell
how
to
put
any
trust
in
them
,
are
there
not
some
of
them
better
?
Mark
the
4.
verse
.
The
best
of
them
is
a
bryar
,
the
most
upright
is
sharper
than
a
thorn
hedg
.
In
evil
times
you
shall
find
those
whom
you
most
confide
in
to
be
so
froward
in
some
of
their
waies
,
so
perverse
,
that
if
you
go
to
them
for
shelter
,
they
will
prick
you
;
even
those
men
that
you
cry
most
up
,
those
whom
you
think
to
receive
most
from
,
yet
when
evil
times
come
their
spirits
will
be
so
stirred
that
if
you
come
to
them
for
shelter
you
shall
find
them
extream
perverse
:
And
this
indeed
is
the
day
of
the
perplexity
of
a
Kingdom
,
what
sh●ll
we
do
in
this
case
?
Mark
the
7.
verse
Therefore
will
I
look
unto
the
Lord
,
I
will
wait
for
the
God
of
my
salvation
,
My
God
will
hear
me
;
As
if
he
should
say
,
If
I
look
unto
man
I
have
little
help
there
,
little
comfort
there
,
the
best
of
them
is
a
bryar
,
if
I
trust
in
men
and
look
for
any
help
from
men
,
I
see
what
they
will
do
,
verily
every
man
is
altogether
vanity
;
therefore
our
condition
is
very
sad
and
miserable
,
Lord
what
shall
we
do
?
I
will
look
to
the
Lord
,
I
will
wait
for
the
God
of
my
salvation
,
My
God
will
hear
me
;
Men
cannot
save
me
,
God
will
hear
me
though
they
will
not
.
Observ
.
Gods
controversie
with
Covenant-breakers
,
with
those
that
betray
their
trust
,
is
very
dreadful
.
I
will
shew
you
an
example
or
two
out
of
the
Scripture
and
out
of
History
.
First
that
notable
place
in
2
Sam.
21.
when
there
was
a
famin
in
the
daies
of
David
three
yeers
together
,
David
would
know
what
the
matter
was
,
God
gave
him
this
answer
,
That
t
was
for
Saul
and
his
bloody
house
,
because
he
slew
the
Gibeonites
;
Because
Saul
would
not
keep
that
trust
to
the
Gibeonites
that
was
promised
them
,
God
therefore
brings
a
famin
upon
the
whol
Land
for
three
yeers
together
:
And
I
beseech
you
mark
the
aggravation
here
of
Gods
displeasure
against
any
that
break
trust
;
first
this
promise
was
not
made
by
Saul
,
but
by
Sauls
Progenitors
,
and
it
was
made
above
three
hundred
yeers
before
his
time
,
And
then
to
whom
was
it
made
?
unto
a
Heathenish
people
,
to
the
Gibionites
;
And
this
promise
they
got
deceitfully
,
they
deceived
Joshua
and
so
got
it
by
craft
;
further
it
was
a
promise
made
them
without
asking
counsel
of
God
,
so
the
text
saith
,
Josh.
9.14
.
Again
,
this
promise
was
against
the
mind
of
the
congregation
,
verse
18.
All
the
congregation
murmured
against
the
Princes
:
Again
,
Saul
when
he
slew
the
Gibeonites
he
did
not
do
it
out
of
a
perfidious
spirit
,
but
out
of
a
good
intent
,
for
so
the
text
saith
,
2
Sam.
21.2
.
He
slew
them
in
his
zeal
to
the
children
of
Israel
,
because
he
thought
that
the
Gibeonites
remaining
amongst
them
would
perhaps
prove
some
hinderance
to
the
good
of
Israel
.
Further
,
this
work
of
God
comes
not
upon
Saul
then
when
he
broke
the
trust
,
but
upon
his
posterity
afterward
,
and
that
shews
it
to
be
greater
wrath
.
Lastly
it
comes
so
upon
them
as
it
will
not
be
appeased
till
it
hath
their
lives
:
you
may
see
then
how
God
is
set
upon
it
to
revenge
promise-breakers
.
Another
example
as
notable
as
that
,
is
in
Ezek.
17
15.
when
Zedekiah
the
King
of
Judah
had
made
a
Covenant
with
the
King
of
Babylon
,
and
broke
it
,
he
rebelled
against
him
in
sending
his
Ambassadours
into
Egypt
that
they
might
give
him
horses
and
much
people
;
Shall
he
prosper
saith
the
Lord
?
shall
he
escape
that
doth
such
things
,
or
shall
he
break
the
covenant
and
be
delivered
?
This
covenant
was
made
with
a
wicked
man
with
a
Tyrant
,
and
yet
God
calls
it
his
Oath
and
his
Covenant
,
ver.
18.
And
then
with
what
an
Emphasis
doth
God
speak
this
.
He
despised
the
Oath
by
breaking
the
Covenant
when
lo
he
had
given
his
hand
yea
ver.
16.
God
professeth
it
shall
cost
him
his
life
,
Surely
saith
the
Lo
d
,
in
the
place
where
the
King
dwelleth
that
made
him
King
,
wh●se
Oath
he
despised
,
a●d
whose
Covenant
he
brake
,
even
with
him
in
the
middest
of
Babylon
shall
he
dye
:
yea
further
,
God
sweareth
against
him
and
that
by
his
own
life
,
ver.
19.
Therefore
thus
saith
the
Lord
God
,
at
I
live
surely
mine
Oath
which
he
hath
despised
,
and
my
Covenant
which
he
hath
broken
,
even
it
will
I
re●ompense
upon
his
own
head
:
Then
further
,
God
tels
him
that
all
the
strength
that
he
had
got
to
him
and
all
his
policie
and
all
his
cunning
devices
should
not
help
him
,
ver.
20.
I
will
spread
my
net
upon
him
and
he
shall
be
taken
in
my
snare
,
and
I
will
bring
him
unto
Babylon
and
will
plead
with
him
there
for
his
trespass
that
he
hath
trespassed
against
me
:
And
lastly
,
the
wrath
of
God
shall
not
only
be
upon
him
,
but
upon
all
those
that
joyned
with
him
and
a
bet
him
in
the
breaking
of
this
covenant
,
ver.
21.
All
his
fugitives
with
all
his
hands
shall
fall
by
the
sword
,
and
they
that
remain
shall
be
scattered
towards
all
winds
.
I
know
not
two
scriptures
more
full
for
Gods
being
set
to
contend
with
men
for
breach
of
promise
.
Oh
take
heed
all
you
that
are
intrusted
in
any
publick
trust
that
you
break
not
covenant
.
And
as
you
have
examples
of
this
in
the
Scripture
,
so
there
is
also
an
example
or
two
in
History
which
are
exceeding
full
for
this
purpose
.
I
suppose
that
is
known
unto
you
of
Rodolphus
,
who
having
set
his
hand
to
a
Covenant
with
Henry
the
fourth
which
he
afterward
brake
,
and
his
right
hand
coming
to
be
cut
off
,
his
conscience
accused
him
,
Oh
saith
he
,
This
is
that
right
hand
that
subscribed
the
Covenant
,
and
now
God
revengeth
the
breach
of
it
upon
this
right
hand
.
But
above
all
that
is
the
most
remarkable
that
is
in
the
History
of
the
Hungarians
,
concerning
Vdislaus
the
King
of
Hungary
,
and
Amurath
the
great
Turk
;
they
report
that
Vdislaus
making
war
with
Amurath
,
having
before
promised
the
contrary
;
in
a
battle
between
them
the
Turk
had
the
worst
of
it
,
AMURATH
being
there
and
having
with
him
the
Covenant
made
between
the
King
of
Hungary
and
him
,
and
seeing
himself
put
to
the
worst
,
he
plucked
forth
the
Covenant
out
of
his
bosom
and
with
his
eyes
fixed
toward
Heaven
he
speaks
thus
,
This
Oh
Jesus
Christ
is
the
Covenant
that
thy
Christians
have
struck
with
me
,
O
holy
Jesus
they
have
done
it
in
thy
Name
and
sworn
by
thy
Majestie
,
and
yet
they
have
violated
it
,
they
have
perfidiously
denied
their
God
;
Now
Oh
Jesus
if
thou
beest
a
God
as
they
say
and
as
we
guess
thou
art
,
revenge
this
wrong
that
is
done
unto
me
and
unto
thy
self
upon
these
that
have
violated
their
faith
and
promise
,
and
do
thou
shew
unto
us
that
do
not
know
thy
Name
that
thou
art
an
avenger
of
such
as
betray
their
trust
,
and
then
we
shall
know
thee
to
be
a
God
.
Now
just
upon
this
God
so
ordered
it
that
the
Hungarians
having
the
better
of
the
day
,
they
through
covetousness
of
the
prey
broke
off
the
fight
&
fel
upon
the
loaden
Camels
,
whereupon
the
Turks
totally
routed
the
Hungarians
,
Vdislaus
their
King
was
slain
,
and
a
famous
Victory
left
unto
Amurath
.
Thus
you
see
how
God
will
be
avenged
for
the
breach
of
trust
,
certainly
God
will
follow
those
that
have
been
guilty
of
it
;
we
see
it
apparantly
how
God
follows
them
already
.
And
indeed
if
we
have
to
deal
with
men
that
are
popish
[
](A77979-e28000-b)*
*
As
Rodolphus
&
Vdislaus
were
.
how
is
it
possible
that
we
can
confide
in
them
in
any
thing
they
promise
,
in
any
thing
they
agree
to
?
For
we
know
it
is
their
very
opinion
,
that
fides
non
servenda
hereticis
,
faith
is
not
to
be
kept
with
hereticks
;
This
Is
their
opinion
they
hold
,
that
for
the
Catholick
Cause
they
may
break
al
their
trust
,
promises
and
covenants
.
Certainly
that
people
are
besotted
that
shal
so
depend
upon
those
that
are
Papists
and
carried
away
by
Papists
,
as
to
lay
their
lives
,
their
liberties
,
and
their
outward
comforts
at
their
feet
,
at
their
mercy
;
for
certainly
there
is
no
truth
in
them
.
The
Nations
of
the
earth
are
even
besotted
in
this
,
that
they
will
ever
make
any
covenant
,
any
league
with
Papists
who
hold
such
an
opinion
that
they
may
break
all
their
Covenants
for
the
Catholick
cause
.
What
a
case
should
we
be
in
if
we
lie
down
at
the
mercy
of
those
that
have
no
truth
in
them
,
when
afterwards
we
shall
find
they
break
assunder
al
their
bonds
of
agreement
and
all
their
covenants
,
&
then
we
our selves
know
that
this
was
their
opinion
before
,
and
that
they
would
enter
into
league
and
make
peace
with
us
meerly
to
serve
their
own
turns
,
and
when
they
have
what
they
would
have
then
to
make
our
estates
,
lives
,
and
liberties
to
be
a
prey
to
them
?
But
we
must
let
that
passe
,
only
this
in
a
word
added
to
it
.
Nor
no
Mercy
.
]
The
Merciful
God
sets
himself
against
Unmerciful
men
,
and
hath
a
dreadful
controversie
against
them
;
And
when
this
controversie
cometh
to
be
pleaded
,
Unmerciful
men
will
be
confounded
before
the
Lord
;
For
God
will
lay
his
plea
thus
,
What
you
that
stood
in
so
much
need
of
mercy
every
moment
to
keep
you
out
of
Hell
;
You
that
lived
upon
mercy
continually
as
you
breathed
in
the
air
;
You
who
are
begging
at
my
gates
every
day
?
You
who
are
undone
for
ever
it
you
had
not
mercy
supplied
every
hour
,
and
yet
You
unmerciful
to
your
brethren
?
This
plea
wil
stop
the
mouths
of
all
Unmerciful
ones
.
It
was
the
controversie
that
God
had
with
Sodom
it self
,
bec●use
they
were
Unmerciful
:
Much
more
than
hath
God
a
controversie
with
the
inhabitants
of
the
land
of
Israel
if
they
be
unmerciful
.
Ezek.
16.49
.
there
God
laies
his
charge
,
his
plea
against
Sodom
,
That
they
did
not
strengthen
the
hands
of
the
poor
.
Unmercifulness
it
is
a
sin
against
the
very
light
of
nature
.
Josephus
in
his
15.
book
of
Antiquities
,
Chap.
12.
reports
this
of
Herod
that
wicked
and
ungodly
king
that
we
reade
of
in
the
Gospel
,
That
there
being
a
great
famine
in
Judea
,
he
melted
all
his
movables
of
Gold
and
Silver
that
were
in
his
Pallace
,
he
spared
nothing
of
his
Plate
either
for
the
preciousness
of
the
matter
,
or
for
the
excellency
of
the
fashion
of
it
,
no
not
so
much
as
those
vessels
wherein
he
was
daily
served
at
his
table
,
but
he
melted
them
all
and
made
money
of
them
,
and
sent
this
money
into
Egypt
to
buy
Corn
,
which
Corn
he
distributed
unto
the
Poor
,
and
he
appointed
Bakers
to
provide
bread
for
such
as
were
sick
,
and
he
provided
raiment
for
the
naked
,
because
the
sheep
were
likewise
dead
and
the
poor
had
no
work
;
yea
he
sent
to
his
neighbors
the
Syrians
Corn
that
might
be
Seed-corn
for
them
to
sow
the
ground
with
.
This
was
that
wicked
Herod
,
and
yet
in
time
of
publick
calamity
thus
merciful
was
he
to
the
poor
.
Surely
God
must
needs
have
a
controversie
with
Israel
then
,
with
Christians
then
that
have
received
so
much
mercy
from
the
Lord
if
they
shall
be
unmerciful
in
times
of
common
calamity
.
And
if
ever
unmercifulness
were
a
vile
sin
and
provoked
God
against
a
people
,
it
must
needs
do
now
at
such
a
time
as
this
,
when
there
are
so
many
objects
of
pity
and
commiseration
daily
presented
before
us
:
If
this
should
but
prove
to
be
our
charg
,
that
there
is
no
mercy
in
the
land
at
this
day
,
God
must
needs
have
a
fearful
controversie
against
us
.
The
whole
land
cannot
be
said
to
be
charged
now
as
at
some
time
it
might
have
been
.
Not
long
since
in
England
there
hath
been
crying
out
of
violence
and
wrong
,
those
which
ruled
over
us
have
ruled
over
us
with
violence
,
rigour
,
and
cruelty
,
according
to
that
complaint
Ezek.
34.4
.
With
cruelty
and
force
have
ye
ruled
my
people
.
They
have
turned
judgment
to
wormwood
,
Amos
,
5.7
.
Their
Courts
of
Juducature
that
should
have
been
for
right
judgment
have
been
turned
into
bitter
wormwood
and
have
been
full
of
cruelty
.
What
have
many
of
them
cared
for
the
lives
,
for
the
comforts
of
thousands
,
for
the
extremitie
of
all
misery
they
shall
suffer
,
so
be
it
their
own
humors
and
their
own
lusts
might
be
satisfied
,
as
if
all
other
men
were
but
as
dogs
except
themselves
?
The
Lord
doth
at
this
day
charge
this
upon
some
of
them
,
and
will
charge
it
more
.
I
remember
once
a
speech
of
a
reverend
Divine
in
this
,
Citie
,
now
with
God
,
whom
you
all
honored
when
he
was
alive
,
being
put
into
that
Court
,
the
high
Commission
,
when
he
came
home
one
day
from
thence
he
tells
this
story
of
what
he
observed
there
.
I
heard
(
saith
he
)
crying
out
much
of
Grace
,
and
please
your
Grace
,
and
much
crying
out
of
peace
,
if
there
were
any
noise
,
then
peace
peace
,
but
I
saw
no
MERCY
th●re
saith
he
,
nothing
at
all
but
Cruelty
.
Jer.
50.17
.
you
may
see
in
what
indignation
God
doth
take
it
,
for
men
though
the
greatest
upon
earth
to
be
cruel
to
his
people
,
This
Nebuchad
rezza●
King
of
Babylon
hath
broken
his
bones
;
Who
was
this
Nebuchad
rezzar
?
A
mighty
great
Prince
,
yet
God
looks
upon
him
with
indignation
when
he
sees
him
breaking
the
bones
of
his
people
.
We
have
amongst
us
those
who
as
Psal
27.12
.
breath
our
cruelty
,
and
indeed
they
act
nothing
less
,
there
is
cruel
hatred
in
their
hearts
and
waies
,
according
to
that
Psalm
,
25.19
.
No
marvel
therefore
though
heretofore
our
brethren
left
the
Kingdome
,
because
they
found
such
cruelty
here
there
was
no
mercy
in
the
land
;
they
did
but
according
to
that
which
the
Church
calleth
the
members
of
it
to
,
Cant.
4.8
.
Come
with
me
from
Labanon
from
the
Lyons
dens
,
from
the
mountains
of
the
Leobards
.
When
they
went
from
us
,
they
went
from
the
Lyons
dens
,
and
from
the
mountains
of
the
Leopards
;
No
marvel
now
the
Lord
is
so
severe
against
our
Land
,
because
there
hath
been
so
little
mercy
in
the
land
.
That
is
the
second
Article
against
Israel
,
That
there
was
no
Mercy
.
The
third
is
,
Nor
no
Knowledg
of
God
in
the
land
.
]
In
the
Hebrew
it
is
,
And
no
knowledg
;
but
now
Vau
that
is
there
for
And
,
it
signifies
sometimes
quia
,
as
well
as
et
;
And
so
it
may
indeed
be
well
rendred
here
,
Because
there
is
no
knowledg
of
God
in
the
land
;
the
reason
why
there
is
no
mercy
is
because
there
is
no
knowledg
of
God
:
The
knowledg
of
God
will
make
wicked
men
to
be
merciful
men
.
Cruel
men
know
not
God
.
These
two
are
put
together
and
joyned
most
elegantly
in
Psal.
74.20
.
The
dark
places
of
the
earth
are
ful
of
the
habitations
of
crueltie
(
saies
the
text
.
)
The
knowledg
of
God
will
make
men
civil
and
humane
at
least
,
but
when
there
is
no
knowledg
of
God
men
grow
cruel
and
savage
.
And
do
we
not
find
this
to
be
true
at
this
very
day
?
From
what
places
are
men
that
do
now
rise
up
to
be
plunderers
,
to
shed
blood
,
to
be
cruel
in
most
desperate
outrages
,
from
what
places
are
these
men
beholden
for
their
assistors
and
abettors
this
way
?
Are
they
not
beholden
to
places
where
they
are
in
ignorance
,
where
they
have
no
knowledg
of
God
,
where
there
is
no
preaching
?
In
the
Countries
round
about
observe
those
Parishes
,
those
Towns
,
where
there
hath
been
least
or
worst
preaching
,
where
they
have
had
least
knowledg
of
God
,
there
you
have
most
malignants
,
that
are
bloody
and
cruel
.
No
mervail
then
that
our
adversaries
are
such
enemies
to
the
faithful
preachers
of
the
word
of
God
;
no
marvel
then
they
are
made
the
But
of
their
malice
;
for
indeed
if
they
bring
the
knowledg
of
God
into
the
land
they
will
bring
humanitie
,
civilitie
,
they
will
bring
mercy
and
love
,
and
there
wil
be
few
or
none
that
will
be
fit
for
their
turns
.
Indeed
it
is
their
complaint
of
the
Parliament
that
they
set
ignorant
men
in
places
,
but
certainly
this
complaint
is
but
a
pretence
,
for
it
were
better
for
their
turns
that
all
the
congregations
in
England
had
but
ignorant
men
,
had
no
men
to
bring
the
knowledg
of
God
amongst
people
;
but
they
know
well
enough
what
ever
they
say
,
that
those
that
are
sent
are
such
as
do
bring
the
knowledg
of
God
among
people
,
and
there
is
nothing
does
them
more
hurt
than
this
knowledg
of
God
.
No
knowledg
of
God
.
]
This
is
a
heavy
charge
indeed
:
Powr
out
thy
fury
upon
the
Heathen
that
know
thee
not
,
Jer.
10.25
.
Though
they
be
Heathens
and
yet
know
not
God
,
the
wrath
of
God
is
to
be
poured
forth
upon
them
,
surely
then
Gods
wrath
must
be
upon
Israel
that
know
not
God
.
And
Isa
2●
.
11
.
They
are
a
people
of
no
understanding
,
therefore
he
that
made
them
will
not
have
mercy
upon
them
,
he
that
formed
them
will
shew
them
no
favour
.
2
Thes.
1.8
.
The
Lord
Christ
shall
come
in
flaming
fire
to
render
vengeance
upon
those
that
know
him
not
.
What
no
knowledg
of
God
?
what
glory
then
can
God
have
from
such
a
people
?
God
hath
done
great
things
in
the
world
,
he
hath
manifested
himself
an
infinite
and
a
glorious
God
,
and
his
end
in
all
that
he
hath
manifested
himself
in
is
,
that
Angels
and
men
might
behold
this
,
might
adore
,
admire
,
worship
,
fear
,
and
praise
him
;
but
where
there
is
no
knowledg
of
God
,
there
all
Gods
glory
passeth
by
and
there
is
no
notice
taken
of
it
,
to
what
purpose
is
the
world
made
?
such
an
one
can
never
sanctifie
the
Name
of
God
in
any
duty
of
worship
.
in
the
use
of
any
creature
:
where
there
is
no
knowledg
of
God
,
there
al
good
is
kept
out
,
there
the
unclean
spirit
a
spirit
of
darkness
dwels
:
when
the
Crow
hath
picked
out
the
eyes
of
the
Lamb
then
it
makes
a
prey
upon
it
;
As
in
dark
vaults
there
are
toads
and
filthy
creatures
,
so
in
dark
soul
there
are
crawling
and
filthy
lusts
;
As
in
blind
Alehouses
there
is
abundance
of
disorder
,
so
in
a
blind
heart
,
there
is
abundance
of
distemper
and
disorder
.
No
knowledg
of
God
.
]
The
Septuagint
turn
this
word
Knowledg
[
](A77979-e28550-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
a
word
that
signifies
acknowledgment
,
there
is
no
acknowledgment
of
God
in
the
land
.
People
should
walk
so
in
all
their
waies
as
to
hold
forth
the
glory
of
that
great
God
they
do
profess
.
If
they
know
God
to
be
such
as
he
is
revealed
in
all
his
Attributes
and
works
,
they
should
in
their
lives
(
I
say
)
so
walk
as
to
hold
forth
this
before
the
children
of
men
.
I
appeal
to
you
in
this
:
Perhaps
some
of
you
can
speak
concerning
God
,
and
tell
us
what
God
is
,
and
concerning
his
Attributes
,
yet
are
your
lives
in
your
families
,
in
your
conversations
,
so
as
that
one
beholding
them
may
see
written
the
glorious
Attributes
of
God
upon
them
,
that
you
hold
forth
these
glorious
Attributes
,
that
in
all
your
waies
you
carry
with
you
the
glory
of
the
great
God
holding
forth
your
fear
of
this
God
,
your
love
of
this
God
,
and
giving
up
your selves
to
this
alsufficient
God
who
is
worthy
of
all
.
There
should
be
thi●
acknowledgment
of
God
as
well
as
knowledg
,
and
God
hath
a
controvers●●e
with
a
land
with
a-familie
,
with
a
particular
soul
when
there
is
not
an
acknowledgment
of
God
in
their
waies
.
But
no
knowledg
of
God
in
the
Land
.
]
In
the
land
,
here
is
the
Emphasis
.
Oh
this
is
a
very
sad
thing
:
What
not
in
the
land
of
Israel
no
knowledg
of
God
?
Psal.
76.1
.
In
Judah
is
God
known
,
his
Name
is
great
in
Israel
.
It
is
expected
that
God
should
be
known
in
their
land
,
and
for
God
not
to
be
known
there
;
he
was
not
known
to
any
people
in
all
the
world
but
Judah
and
Israel
;
and
here
ten
Tribes
are
charged
for
not
having
the
knowledg
of
God
in
their
land
.
Surely
they
refused
to
know
the
Lord
,
they
shut
their
eyes
against
the
knowledg
of
God
,
they
say
to
God
,
depart
from
us
we
desire
not
the
knowledg
of
thy
waies
.
Men
may
live
where
there
is
the
means
of
knowledg
and
yet
be
ignorant
all
their
daies
.
How
many
men
of
excellent
parts
in
respect
of
all
outward
affairs
,
in
the
country
and
Citie
,
come
and
speak
to
them
about
matters
of
State
,
they
will
speak
understandingly
about
them
,
they
have
deep
reaches
for
State
affairs
;
speak
to
them
about
the
affairs
of
Merchandize
,
of
their
trades
,
they
will
speak
understandingly
;
but
speak
to
them
about
God
,
about
Christ
,
about
the
things
of
eternal
life
,
how
poorly
,
how
weakly
,
how
childishly
,
how
sottishly
shall
you
have
them
speak
about
those
things
!
Men
of
parts
and
living
under
much
means
yet
may
be
very
ignorant
of
the
knowledg
of
God
.
Howsoever
the
want
of
knowledg
may
seem
to
be
a
little
matter
,
even
in
pl●ces
where
there
is
means
,
yet
let
men
know
that
it
is
a
fearful
brand
of
reprobation
for
people
to
live
under
the
means
and
not
to
have
the
knowledg
of
God
,
2.
Cor.
4.3
.
If
our
Gospel
be
hidden
,
it
is
hidden
to
those
that
are
lost
.
And
it
is
pronounced
as
a
great
curse
for
a
man
to
live
without
knowledg
,
Job
,
36.12
.
They
shall
perish
by
the
sword
,
and
they
shall
die
without
knowledg
.
Oh
how
many
at
this
day
do
perish
by
the
sword
and
die
without
knowledge
?
It
concerns
us
now
to
get
the
knowledg
of
God
because
the
sword
may
be
neerer
us
than
we
are
aware
of
,
and
what
will
become
of
us
if
it
fall
out
to
be
our
portion
to
perish
by
the
sword
and
to
die
without
knowledg
?
But
though
they
had
some
means
of
knowledg
,
yet
their
means
did
grow
very
short
.
And
there
are
two
special
reasons
why
Israel
at
this
time
was
without
knowledg
,
why
there
was
no
knowledg
of
God
in
the
land
of
Israel
.
First
,
Because
that
Jeroboam
had
in
the
defection
of
these
ten
Tribes
of
Israel
,
set
up
the
lowest
of
the
people
in
the
place
of
the
Priests
Office
.
Any
man
that
desired
to
be
a
Priest
though
never
so
base
and
vile
,
Jeroboam
would
set
him
up
.
In
the
1
of
King
.
12.31
.
there
you
shal
find
it
,
He
made
an
house
of
high
,
places
,
and
made
Priests
of
the
lowest
of
the
people
which
were
not
of
the
sons
of
Levi
;
no
mervail
then
they
had
not
the
knowledg
of
God
amongst
them
.
Thus
it
hath
been
in
Ireland
,
and
therefore
no
mervail
so
little
knowledg
of
God
there
,
any
tradesman
that
scarce
understood
right
reason
,
les●
divinity
,
he
was
set
up
there
to
be
a
Priest
,
and
what
horrible
cruelty
hath
been
there
!
So
in
England
:
howsoever
some
of
them
complain
of
ignorant
men
that
are
in
the
Ministry
,
the
truth
is
they
have
set
up
men
of
far
less
understanding
in
former
times
:
for
a
little
money
to
a
Bishops
Clark
might
not
any
tradesman
,
any
cast
butlar
from
a
gentlemans
house
,
any
cast
servingman
,
might
they
not
come
into
orders
and
reade
their
prayers
and
so
become
a
Priest
?
This
hath
been
the
cause
of
much
ignorance
.
How
many
cast
Serving-men
have
had
places
in
doing
what
they
can
do
,
when
as
learned
and
godly
Divines
must
be
cast
out
of
the
Kingdom
and
denied
to
have
any
libertie
to
preach
the
knowledg
of
God
unto
his
own
people
!
Here
is
the
reason
of
our
ignorance
even
that
which
was
Jeroboams
sin
,
the
letting
of
the
lowest
of
the
people
in
the
Ministrie
;
And
now
that
there
is
an
examination
of
men
,
we
find
what
abundance
of
vile
men
there
are
in
places
,
and
those
people
in
those
places
are
alike
to
them
,
such
Prophet
such
People
,
and
the
truth
is
people
love
to
have
it
so
.
That
which
is
complained
of
,
in
2
Chron.
15.3
.
that
for
a
long
season
Israel
had
been
without
the
true
God
,
and
without
a
teaching
Priest
.
This
Israel
includeth
both
Judah
and
Israel
,
for
sometimes
it
doth
so
in
Scripture
.
Israel
had
been
(
saith
he
)
without
the
true
God
and
without
a
teaching
Priest
:
thi●
was
a
sad
condition
indeed
that
Israel
should
be
without
a
teaching
Priest
,
and
without
the
Law
;
And
mark
how
they
are
joyned
,
and
without
God
;
A
people
are
without
God
that
are
without
a
teaching
Priest
,
without
the
Law
.
If
they
have
not
means
to
instruct
them
in
the
knowledg
of
God
they
are
a
people
without
God
.
But
now
ma●k
what
follows
upon
this
,
ver.
5.
In
th●se
times
the●e
was
no
p●ace
to
him
that
went
out
,
n●r
to
him
that
came
in
,
but
great
vexations
were
upon
all
the
inhabitants
of
the
countries
,
and
Nation
was
destroyed
of
Nation
,
and
City
of
City
,
for
God
did
vex
them
with
all
adversity
.
Truly
our
condition
comes
to
be
almost
like
to
the
condition
of
Israel
at
that
time
.
And
here
we
may
see
what
the
fruit
of
this
controversie
was
,
they
were
without
a
teaching
Priest
and
without
Law
,
and
in
those
time
;
there
was
no
peace
to
him
that
went
out
and
to
him
that
came
in
,
but
great
vexation
there
was
,
Citie
destroying
Citie
,
and
Nation
destroying
Nation
,
for
God
did
vex
them
with
all
adversity
.
Oh
how
doth
the
Lord
even
vex
us
at
this
very
day
!
and
this
as
a
fruit
of
Gods
controversie
with
us
,
because
there
is
so
little
knowledg
of
God
in
the
land
.
And
the
second
reason
why
there
was
so
little
knowledg
of
God
in
that
land
at
that
time
,
is
this
,
Because
the
pure
Worship
of
God
and
his
Ordinances
were
s●ut
out
of
doors
,
and
mens
inventions
were
brought
in
in
the
ro●m
of
them
.
For
so
it
was
,
after
the
ten
Tribes
defection
from
Judah
,
then
they
left
the
right
worship
of
God
,
to
worship
in
the
Temple
at
Jerusalem
,
and
they
set
up
their
Calves
in
Dan
&
B●thel
,
and
so
brought
in
their
own
inventions
instead
of
the
true
worship
of
God
;
And
no
mervail
though
there
came
dismall
darkness
upon
the
land
when
this
was
.
That
is
certain
my
brethren
,
When
ever
the
pure
Ordinances
of
God
and
the
right
way
of
his
worship
is
shut
out
from
a
Kingdom
,
there
will
come
wofull
darkness
upon
that
Kingdom
.
The
right
knowledg
of
God
vanisheth
when
mens
inventions
in
his
Ordinances
come
to
be
honored
.
As
painted
glass
in
your
windows
hindereth
the
light
,
you
may
daub
your
glass
by
paint
,
but
you
will
have
the
less
light
by
that
;
so
the
more
inventions
of
men
there
are
in
Gods
worship
the
less
light
comes
into
the
heart
of
the
people
.
As
some
not
contented
with
ordinary
plain
letters
they
make
such
flourishes
about
them
that
you
can
scarce
tell
what
they
are
;
you
shall
have
some
write
their
names
with
such
flourishes
that
you
can
not
tell
what
to
make
of
them
;
so
many
men
that
will
not
content
themselves
with
plain
Ordinances
,
with
the
Ordinances
of
Christ
,
but
they
must
have
flourishes
of
their
own
inventions
,
at
length
you
know
not
what
to
make
of
them
,
they
come
to
darken
the
right
understanding
of
the
mind
and
truths
of
God
.
To
the
Law
and
to
the
Testimony
,
(
saith
the
Prophet
)
if
they
speak
not
according
to
these
it
is
because
there
is
no
light
in
them
.
If
they
will
leave
the
Law
and
the
Testimony
and
will
go
according
to
their
own
inventions
in
Divine
Worship
,
it
is
because
there
is
no
light
in
them
,
they
are
in
darkness
,
and
they
will
bring
darkness
upon
the
people
.
Colos.
2.22
.
it
is
said
of
the
rudiments
of
the
world
and
the
Ordinances
of
men
,
th●t
they
perish
in
th●
use
:
that
is
,
there
is
no
efficacy
at
all
in
them
to
do
any
good
unto
the
souls
of
men
.
Our
adversaries
call
Images
and
Pictures
lay
mens
books
to
teach
them
;
but
the
Scripture
tels
us
they
teach
a
lye
;
And
if
they
be
lay
mens
books
,
there
are
many
Errataes
in
them
,
they
are
full
af
Errataes
in
every
Page
and
more
Errataes
than
true
lines
.
The
best
that
we
can
say
of
any
Ceremonies
brought
into
the
Church
by
men
,
(
because
people
would
strive
and
study
to
excuse
the
first
Reformers
)
that
they
thought
at
that
time
there
was
some
use
of
them
in
reg●rd
of
the
dulness
of
men
,
for
so
they
say
in
the
Preface
to
the
Common
Prayer
Book
,
that
it
was
to
stir
up
the
dull
minds
of
men
.
But
mark
,
if
it
could
possibly
be
imagined
that
there
could
be
any
use
of
them
at
the
first
,
in
the
first
Reformation
(
which
indeed
there
was
not
,
but
rather
they
did
hurt
and
made
mens
minds
more
dull
,
as
I
dare
appeal
to
you
,
those
that
have
lived
continually
under
such
inventions
of
men
in
Gods
worship
.
)
But
if
possibly
(
I
say
)
there
could
be
imagined
any
use
of
them
at
the
first
,
the
best
is
that
they
were
but
as
Horn
book
,
and
fistcue●
for
the
childhood
and
infancy
of
the
Church
.
They
say
themselves
that
they
needed
such
things
,
but
to
put
the
best
glosse
on
them
,
they
needed
them
but
as
children
need
Horn
books
and
fistcues
.
And
is
it
seemly
alwaies
to
learn
upon
them
?
what
knowledg
shall
be
got
if
when
you
set
your
children
to
learn
to
reade
they
shall
be
kept
ten
,
twenty
,
or
thirty
years
to
their
Horn
books
?
Now
thus
would
our
Prelates
have
debased
people
to
keep
them
continually
to
learn
the
knowledge
of
God
by
their
Horn-books
and
fistcues
.
Now
take
these
two
reasons
together
,
Unteaching
Priests
,
and
Mans
Inventions
,
they
keep
out
the
knowledge
of
God
from
a
people
;
And
they
are
brought
on
purpose
to
bring
blindness
,
because
that
is
most
fit
and
sutable
to
the
design
that
men
have
to
bring
people
under
slavery
.
So
it
was
here
,
Jeroboam
at
that
time
when
Hosea
prophesied
,
his
design
was
to
bring
the
people
under
slavery
,
to
keep
them
from
the
house
of
David
to
be
his
slaves
,
and
what
course
doth
he
take
?
He
first
sets
up
the
basest
and
lowest
of
the
people
to
be
their
Priests
:
and
secondly
he
introduceth
false
worship
,
and
that
brings
in
blindness
and
ignorance
,
and
so
by
this
means
he
knew
he
should
soon
bring
them
under
slavery
.
And
nothing
is
more
cleer
than
this
,
that
it
hath
been
the
design
of
many
that
would
have
been
Rulers
of
the
Church
,
they
have
labored
with
al
their
might
,
(
as
servicable
unto
others
)
to
b●ing
blindness
and
ignorance
into
the
Land
,
that
so
they
might
bring
the
land
under
sl●very
and
there
is
nothing
hath
vexed
them
more
,
than
that
there
is
so
much
knowledge
in
the
land
,
therefore
their
spiries
were
so
enraged
at
peoples
flocking
unto
Sermons
?
it
was
even
matter
enough
to
silence
any
Minister
to
have
people
flocking
to
hear
him
preach
;
so
they
were
enraged
at
peoples
repeating
of
Sermons
in
their
private
families
,
because
it
was
a
way
to
bring
in
knowledge
.
Any
thing
that
was
a
way
to
bring
in
knowledg
,
their
hearts
were
enraged
against
it
,
why
?
Because
they
knew
knowledg
would
keep
men
that
they
would
never
bear
slavery
;
And
truly
it
is
a
very
strange
thing
,
that
though
in
some
Countries
(
as
in
Wales
and
in
other
places
)
where
men
have
not
knowledge
they
are
contented
to
come
under
slavery
;
but
that
in
these
parts
where
there
is
,
though
not
so
much
as
should
be
,
yet
such
a
degree
of
the
knowledg
of
God
as
there
is
,
one
would
think
it
impossible
that
men
should
suffer
themselves
to
be
brought
into
slavery
here
;
and
that
they
fear
most
.
We
reade
of
the
Philistims
that
when
they
had
taken
Sampson
,
they
put
out
his
eyes
,
and
then
they
made
him
to
grind
in
the
Mill.
So
these
men
would
fain
make
us
to
grind
in
the
Mill
,
(
as
it
is
said
some
have
threatned
to
make
the
Dames
of
London
to
work
for
a
peny
a
day
in
Bridewel
)
They
would
fain
make
you
al
slaves
,
but
first
they
would
put
out
your
eyes
,
they
would
take
away
knowledge
and
then
they
know
they
shall
soon
make
you
slaves
.
Well
,
the
Lord
hath
promised
,
Isa.
25.7
That
he
wil
destroy
the
face
of
the
covering
cast
over
all
people
,
and
the
vail
that
is
spread
over
all
Nations
;
And
mark
:
In
that
day
(
ver.
9.
)
it
shall
be
said
,
Lo
,
this
is
our
God
,
we
have
waited
f●r
him
,
and
he
will
save
us
.
O
come
Lord
Jesus
,
come
quickly
and
destroy
the
covering
,
the
vail
that
is
upon
the
eyes
and
hearts
of
a
great
part
of
the
people
of
this
Lrnd.
The
work
would
soon
be
done
if
the
Lord
would
but
destroy
the
vail
of
darkness
that
is
upon
the
eyes
and
hearts
of
people
,
and
we
should
triumph
in
our
God
and
say
,
Lo
,
this
is
our
God
,
we
have
waited
for
him
,
and
he
will
save
us
,
yea
he
hath
saved
us
.
And
thus
much
for
that
third
Charge
of
this
people
here
,
That
there
was
no
knowledge
of
God
in
the
land
.
Now
we
come
to
the
second
Verse
.
Verse
2.
By
swearing
,
and
lying
,
and
killing
,
and
stealing
,
and
committing
adultery
,
they
break
out
,
and
blood
toucheth
blood
.
YOU
see
what
a
Catalogue
of
gross
sins
are
here
mentioned
.
And
indeed
when
Idolatry
doth
prevail
in
any
Country
,
there
will
be
all
manner
of
wickedness
.
We
found
it
so
here
in
England
,
that
the
more
superstitious
wai●s
prevail'd
amongst
us
,
the
more
abominable
wickedness
there
was
generally
spread
about
the
country
.
First
,
For
Swearing
.
The
word
here
translated
Swearing
,
it
is
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
signifies
Maledicere
,
Execrare
;
and
likewise
P●rjurare
.
It
signifies
these
three
things
,
to
Curse
,
and
to
be
Perjured
,
and
to
Swear
.
Any
of
these
three
this
word
importeth
.
And
likewise
it
signifies
sometimes
to
howl
out
,
Ejulare
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Joel
1.8
.
Lament
like
a
Virgin
girded
with
sackcloth
&c.
It
is
the
same
word
,
Lament
,
or
howl
out
.
So
that
the
same
word
that
signifies
cursing
and
swearing
and
forswearing
,
signifies
to
howl
and
cry
,
for
God
hath
a
time
to
make
cursers
and
swearers
and
forswearers
to
howl
and
cry
out
.
An
Oath
is
a
sacred
thing
,
a
part
of
Gods
worship
,
and
therefore
the
abusing
of
this
is
a
dreadful
sin
;
Especially
if
it
be
abused
to
swear
to
that
which
is
false
.
In
Aegypto
siquu
juret
per
Caput
Regn
&
non
praestet
,
morte
plectitur
,
nec
permititur
ut
auto
vel
aliâ
revitā
redimat
.
Paulus
Phagius
in
his
Comment
upon
Genesis
,
42.
saith
it
is
reported
of
the
Egyptians
,
that
if
any
man
did
but
swear
by
the
life
of
the
King
and
did
not
perform
his
Oath
,
that
man
was
to
die
,
and
n●
gold
or
any
thing
in
the
world
could
redeem
hi●
life
,
so
did
Heathens
hate
that
sin
of
per●urie
.
Yea
we
have
found
others
that
have
not
had
much
Religion
in
them
,
yet
have
extreamly
hated
the
sin
of
ordinary
swearing
.
I
have
read
of
Lewis
the
9.
of
France
,
that
he
punished
that
sin
by
searing
the
lips
of
swearers
with
an
hot
Iron
which
Law
being
executed
upon
a
Citiz●n
of
Paris
,
some
said
it
was
two
cruel
,
which
he
hearing
of
,
gave
this
answer
,
I
would
to
God
saith
he
,
that
with
searing
mine
own
lips
with
an
hot
Iron
,
I
could
banish
out
of
my
Realm
all
abuse
of
Oaths
.
He
could
be
willing
to
sea●
his
own
lips
that
he
might
banish
the
abuse
of
swearing
.
Chrysostom
in
some
16.
Homelies
together
if
not
more
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hom.
11.
Ad
pop.
Antioch
.
whatsoever
his
text
was
he
alwaies
concluded
against
swearing
,
as
being
such
a
vile
and
notorious
sin
:
And
amongst
other
things
because
some
pleaded
custom
,
he
putteth
them
upon
this
,
saith
he
,
if
you
would
but
punish
it
thus
,
that
if
there
were
an
oath
sworn
in
your
house
,
he
that
swore
should
but
abstain
but
from
one
meals
meat
;
that
that
servant
or
that
child
that
swore
an
oath
should
not
dine
that
day
,
that
would
do
somewhat
,
yet
saith
he
,
the
command
of
God
will
not
do
so
much
as
that
.
Divers
other
expressions
I
might
name
,
but
I
must
hasten
.
That
place
Jer.
23.10
.
is
remarkable
for
this
and
sutable
to
this
text
,
For
because
of
swearing
the
land
mourneth
,
the
pleasant
places
of
the
wilderness
are
dried
up
,
and
their
course
is
evil
,
and
their
force
is
not
right
.
It
is
a
sin
that
hath
more
malignancy
in
it
against
God
by
how
much
the
less
the
temptation
is
unto
it
.
I
verily
beleeve
that
if
God
had
never
made
the
third
Commandement
,
there
would
never
have
been
so
many
Oaths
in
the
world
,
but
it
springs
from
a
meer
malignancy
of
spirit
that
is
in
men
against
God
because
he
hath
forbidden
it
;
For
there
is
no
profit
that
can
come
by
it
.
If
men
be
guilty
of
thi●
sin
meerly
thorough
a
vain
custom
,
what
high
indignitie
is
this
against
God
?
what
slighting
and
neglect
of
God
is
there
?
As
if
sinning
against
God
were
an
argument
of
no
more
weight
but
that
the
using
of
a
thing
without
any
reason
,
when
nothing
can
be
got
by
it
,
could
down-weigh
that
argument
.
Custom
indeed
is
enough
to
prev●il
in
things
that
are
of
no
moment
,
a
now
,
some
man
that
hath
by
custom
gotten
such
a
kind
of
posture
of
his
body
,
or
taking
hold
of
hi●
beard
and
the
like
,
such
a
kind
of
gesture
he
hath
gotten
by
custom
and
he
cannot
leave
it
,
why
?
becau●e
the
thing
in
its
own
nature
hath
no
great
consequence
in
it
,
and
so
custom
prevaileth
;
But
that
custom
should
be
enough
to
be
set
against
the
high
displeasure
of
the
blessed
God
or
be
set
●gainst
his
solemn
professi●n
that
he
will
not
hold
that
soul
guiltless
that
takes
his
name
in
vain
,
this
argueth
a
most
insufferable
vilifying
his
sacred
Majestie
.
Secondly
,
To
swear
that
thereby
the
words
of
men
may
be
graced
,
this
is
more
horrid
impiety
;
As
if
the
polluting
of
the
holy
Name
of
the
most
holy
God
were
the
best
ornament
of
thy
speech
,
as
if
the
dishonour
put
upon
God
were
the
best
grace
to
thy
language
.
Thirdly
,
To
swear
out
of
a
conceit
that
this
argueth
braveness
of
spirit
,
a
braver
spirit
than
other
men
have
,
a
spirit
of
valor
and
courage
,
as
if
according
to
the
fulness
of
mouthing
of
Oaths
there
were
a
braveness
of
spirit
,
this
yet
is
more
hideous
wickedness
;
As
if
that
were
the
courage
and
excellency
of
our
spirits
to
fly
in
the
very
face
of
God
.
Whence
it
is
that
many
men
if
any
anger
them
,
what
do
they
do
?
they
fall
a
cursing
and
swearing
,
that
is
,
when
others
displease
them
they
will
fly
in
Gods
face
,
that
is
the
language
of
it
though
you
will
not
dare
to
say
so
,
but
that
is
the
language
of
your
practice
,
others
displease
and
anger
me
and
I
to
revenge
my self
will
fly
in
the
very
face
of
God
.
A
hiddeous
wickedness
there
is
in
this
that
you
do
not
think
of
.
You
that
are
passionate
spirits
when
you
come
home
and
your
wives
and
children
or
servants
anger
you
,
you
fall
to
cursing
and
swearing
,
Know
you
do
no
other
but
this
,
this
is
the
language
of
your
practice
,
they
displease
me
and
to
revenge
my self
I
will
fly
in
the
very
face
of
God
;
And
whence
it
is
that
Gentlemen
and
Noble-men
and
those
that
belong
unto
them
are
such
great
swearers
,
because
they
imagine
that
it
is
an
argument
of
some
braveness
of
spirit
,
and
that
thereby
they
express
a
spirit
of
a
higher
strain
than
other
men
.
Oh
hiddeous
and
abominable
wickedness
!
This
is
all
the
valour
that
many
men
have
that
they
da●e
sin
against
the
glorious
God
and
never
be
troubled
at
it
;
wherea
a
godly
man
is
described
in
Scripture
,
Eccles.
9.2
.
To
be
a
m●●
th●t
feareth
in
Oath
;
but
for
these
it
is
not
for
them
to
fear
,
it
is
for
tim●rous
melanch●lly
poor
spiri●s
,
but
they
are
m●n
of
b●ave
spirits
,
●nd
they
would
have
men
know
th●t
they
can
swear
and
not
be
troubl●d
at
it
,
they
have
stronger
spirits
than
o
her
m●n
h●ve
.
Thu●
is
the
bles●●●
God
di●honored
by
this
sin
more
than
we
are
aware
of
.
There
is
a
fourth
sort
that
are
higher
than
these
,
and
those
are
they
that
swear
that
they
may
not
be
accounted
Puritans
or
of
the
number
of
such
a
faction
;
Because
where
they
go
if
they
be
but
suspected
to
be
savorers
of
such
kind
of
men
as
were
heretofore
named
by
that
nick-name
and
now
are
by
another
;
(
I
say
)
if
they
go
into
company
where
they
think
they
may
be
suspected
to
be
inclined
to
that
partie
,
what
do
they
?
They
do
,
to
give
evident
demonstration
to
the
contrary
,
swear
lustily
,
and
rap
out
Oaths
one
after
another
.
Oh
what
horrible
opposition
unto
God
and
unto
the
Spirit
of
Christ
is
this
,
Christ
saith
,
That
our
light
must
so
shine
before
men
that
they
seeing
o●r
good
works
m●y
glorifie
our
heavenly
Father
;
Now
they
let
their
wickedness
appear
before
men
that
they
may
be
known
what
they
are
:
And
hereby
they
give
testimony
that
they
can
be
brought
to
yeild
unto
any
thing
,
that
is
the
very
ground
of
it
,
they
do
(
I
say
)
by
that
give
testimony
to
the
other
party
,
that
they
can
be
brought
to
yeild
unto
any
thing
and
that
they
can
serve
their
turns
;
and
this
is
the
reason
why
willingly
they
would
entertain
no
other
than
such
as
these
,
for
if
they
hear
a
man
swear
lustily
then
they
think
thus
,
such
a
man
surely
either
hath
no
conscience
at
all
and
then
he
is
fittest
for
our
turn
he
will
not
be
a
scrupulous
fool
,
or
if
he
have
a
conscience
he
hath
broke
his
conscience
and
now
his
conscience
cannot
prevail
over
him
,
therefore
now
l●t
us
put
upon
him
what
we
will
if
it
may
sute
with
his
own
ends
and
with
his
own
profit
,
this
man
will
do
it
;
but
as
for
your
Puritans
that
are
so
consciencious
we
cannot
have
our
own
ends
by
them
,
therefore
we
will
have
none
of
them
,
that
is
the
reason
why
they
do
so
much
hate
them
and
others
that
they
might
be
entertained
by
them
and
give
full
testimony
that
they
are
fit
for
their
turns
,
therefore
they
will
swear
.
Oh
how
black
are
mens
mouths
at
this
day
by
their
cursed
Oaths
new
execrations
newly
invented
,
that
the
world
never
before
heard
of
!
Wherefore
then
,
though
God
might
ma●e
these
men
as
scorpions
for
a
while
to
scurge
us
,
ye●
if
our
spirits
were
up
we
need
not
fear
them
,
for
certainly
they
are
the
people
of
Gods
curse
,
those
that
are
so
full
of
curses
in
th●ir
mouths
.
Thus
much
for
the
first
.
I●
follows
,
By
swearing
,
—
And
Lying
.
]
These
two
go
together
:
There
is
no
man
that
makes
not
conscience
of
an
Oath
,
that
can
make
conscience
of
a
Lye
;
though
the
world
would
think
to
part
them
and
say
,
Oh
you
will
not
swear
but
you
will
lye
;
but
God
saith
otherwise
.
Swearing
and
Lying
go
together
,
those
that
will
swear
,
certainly
will
lye
.
But
for
Gods
own
people
,
God
frees
them
from
this
sin
,
from
lying
though
the
world
would
cast
it
upon
them
,
for
there
is
no
sin
more
against
godliness
than
lying
.
Isa
63.8
.
saith
God
of
his
people
,
Surely
they
are
my
people
,
children
that
will
not
lye
.
God
engageth
himself
for
his
people
,
these
are
the
people
that
will
not
lye
saith
God
.
Are
you
in
profession
any
of
Gods
people
?
God
doth
engage
himself
for
you
in
this
,
that
certainly
you
will
not
lye
.
It
is
said
of
the
Devil
,
that
he
is
a
Lyar
and
the
father
of
lyes
.
And
women
that
carry
false
tales
up
and
down
and
are
slanderers
,
in
Scripture
they
are
called
Devils
,
1
Tim.
3.11
.
Women
must
he
grave
and
sober
,
not
sl●nderers
;
Diabolus
,
not
Devils
;
A
women
that
is
a
slanderer
,
that
carries
false
tales
up
and
down
to
the
prejudice
of
her
neighbor
,
the
Scripture
cals
that
woman
by
the
name
of
a
Devil
;
And
the
word
that
signifies
Detractor
in
the
Hebrew
it
is
Rachil
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
some
think
our
English
word
Rake-hel
comes
from
that
word
,
one
that
makes
no
conscience
to
speak
falsly
.
This
sin
of
Lying
is
the
breaking
of
all
society
,
there
can
be
no
converse
between
man
and
man
where
this
i●
.
Augustine
writing
to
his
friend
that
sent
to
him
to
have
his
Judgement
concerning
an
Officious
lye
(
that
is
,
a
ly
that
tends
not
to
the
hurt
of
any
but
of
him
that
tels
it
)
he
writes
back
his
answer
,
That
a
man
must
n●t
tell
a
lye
to
save
the
whole
world
,
If
it
were
(
saies
he
)
to
save
thy
father
or
thy
mother
out
of
Hell
,
if
p●ssibly
it
could
●e
,
thou
must
n●t
tell
a
lye
;
if
it
were
to
s●ve
Kingdoms
from
destruction
,
th●u
must
not
tell
a
lye
.
That
is
his
opinion
:
And
certainly
there
is
a
truth
in
it
,
for
God
will
never
be
beholden
to
the
Devil
to
do
good
through
his
means
.
Surely
then
thou
must
not
tell
a
lye
to
gain
a
groat
,
or
to
gain
a
shilling
,
or
to
gain
a
good
bargain
,
or
to
prevent
the
displeasure
of
thy
Master
or
Mistris
,
but
rather
willingly
open
the
truth
than
to
think
to
cover
the
fault
by
a
lye
.
The
ground
of
that
is
Atheisme
that
servants
and
children
when
they
have
done
amiss
seek
to
cover
it
by
a
lye
.
God
is
exceedingly
displeased
with
this
sin
,
and
hath
a
controversie
against
a
Nation
,
and
against
a
family
,
and
against
a
particular
person
for
this
sin
of
lying
,
and
therefore
Prov.
6.17
.
and
so
on
,
you
shall
find
if
you
read
divers
verses
together
,
that
the
Lord
saith
,
That
six
things
he
hateth
,
yea
seven
is
an
abomination
unto
him
;
now
amongst
those
seven
things
you
shall
observe
that
he
repeats
lying
twice
,
though
under
seveval
terms
;
Prov.
6.17
Opened
,
And
that
place
i●
famous
that
we
have
in
Revel.
21.8
.
that
lyars
shall
have
their
portion
in
the
lake
that
burns
with
fire
and
brimstone
;
Take
that
home
with
you
,
you
servants
,
and
children
,
and
tradesmen
that
will
tell
lyes
for
gain
;
God
doth
rank
and
chain
up
lyars
together
with
notorious
sinners
that
shall
all
have
their
portion
in
the
lake
of
fire
and
brimstone
which
is
the
second
death
.
There
are
none
in
the
world
that
make
such
advantage
of
lying
as
the
Antichristian
party
doth
,
either
to
draw
a
party
to
themselves
or
discourage
those
that
are
against
them
,
inventing
all
manner
of
lyes
that
possibly
can
be
.
And
because
they
invent
so
many
themselves
,
wh●tsoever
is
said
against
them
,
you
presently
hear
in
m●lignants
mouths
,
That
's
a
lye
;
they
think
all
men
are
lyars
because
they
are
conscious
unto
themselves
,
that
they
themselves
are
continually
so
.
And
no
mervail
that
the
Antichristian
party
are
so
full
of
lyes
for
the
very
Doctrine
of
Popery
,
take
the
lump
of
it
.
it
is
altogether
call'd
a
lye
,
2
Thes.
2.7
.
2
Thes.
2.7
.
Expounded
.
God
gave
men
over
that
did
not
entertain
the
truth
in
the
love
of
it
to
bele●ve
a
lye
that
they
might
be
damned
.
Do
you
ask
the
question
why
so
many
Learned
men
,
Schollers
,
understanding
men
turn
to
the
Popish
party
?
Mark
the
reason
here
,
because
they
enter●●in'd
not
the
truth
in
love
,
God
gave
them
over
to
beleeve
a
lye
,
A
lye
,
what
is
that
?
that
is
the
Doctrine
of
Popery
;
So
the
very
quintessence
of
it
,
it
is
a
lye
.
That
being
therefore
the
great
lye
in
the
world
it
must
have
a
company
of
little
lyes
(
as
I
may
say
)
to
underprop
it
,
to
uphold
that
great
Lye
of
Popery
,
a
company
of
lesser
lyes
,
Esa.
28.15
.
they
make
lyes
their
refuge
.
It
is
a
text
as
notable
for
our
times
as
any
I
know
,
it
shews
the
practice
of
our
times
,
when
they
cannot
get
any
thing
by
any
fair
way
,
then
they
invent
lyes
and
make
lyes
their
refuge
.
It
is
the
Maxim
of
the
Jesuites
,
C●lumniare
audacter
,
aliquid
herebit
,
Calumminate
and
ly
stoutly
to
purpose
and
somewat
will
stick
,
for
every
one
that
shall
hear
of
the
report
shall
not
come
to
hear
of
the
answer
that
can
be
given
to
it
.
And
that
is
their
policie
,
to
spread
abroad
lyes
as
much
as
they
can
,
and
especially
to
invent
lyes
of
those
that
are
most
eminent
and
active
in
publick
affairs
;
and
that
is
the
reason
of
those
strange
inventions
that
are
raised
of
such
as
are
most
active
in
Parliament
,
and
also
in
the
City
and
in
the
Ministry
,
things
so
hideous
,
that
if
they
were
true
would
render
men
altogether
unfit
to
be
entertained
in
a
Common-wealth
.
But
you
will
say
,
what
can
they
get
by
it
when
it
proveth
to
be
false
?
Yes
,
because
their
lye●
spread
a
great
way
further
than
the
answer
to
them
can
spread
:
And
those
in
Jer.
20.10
.
do
fully
set
out
the
condition
of
these
men
;
I
heard
the
defaming
of
many
(
saith
the
Prophet
)
how
?
Report
say
they
,
and
we
will
report
it
.
This
was
their
plot
against
Jeremiah
;
the
truth
i●
we
must
defame
Jeremiah
,
we
see
he
hath
got
a
great
deal
of
credit
and
prevails
with
the
people
,
and
we
know
not
how
to
help
our selves
,
only
if
we
can
but
defame
him
,
if
we
can
but
raise
up
something
that
may
take
away
his
esteem
with
the
people
,
we
may
then
have
our
end
,
Ier
20.10
.
Opened
.
therefore
devise
somewhat
,
report
and
we
will
report
it
,
we
will
spread
it
abroad
,
we
will
put
it
into
a
frame
and
print
it
:
As
now
,
if
a
company
of
Malignants
get
into
a
Tavern
,
there
they
wil
talk
against
this
Minister
and
the
other
,
against
thi●
Parliament
man
and
the
other
,
against
this
Citizen
and
the
other
,
what
shall
we
do
say
they
?
we
see
they
prevail
,
let
us
devise
somewhat
that
may
defame
them
,
report
somewhat
and
we
will
spread
it
.
This
hath
been
the
way
to
this
day
to
maintain
that
Antichristian
partie
,
that
great
Lye
.
Jer.
9.3
.
They
bend
their
tongue
like
their
bow
for
lyes
,
and
ver.
5.
They
have
taught
their
tongue
to
speak
lyes
;
They
are
now
become
artificial
in
it
,
and
they
do
it
the
rather
because
they
know
it
will
please
some
great
ones
.
It
was
so
in
former
times
,
Pro.
29.12
.
If
a
Ruler
hearken
to
lyes
all
his
servants
are
wicked
;
If
any
Officer
,
or
any
that
are
about
him
see
that
it
will
humour
him
to
raise
ill
reports
against
Gods
servants
,
the
servants
of
such
a
Ruler
will
be
wicked
and
raise
lyes
enow
.
And
amongst
other
places
that
is
famous
,
Hos.
7.3
.
Hos.
7.3
.
the
text
saith
there
,
They
make
the
King
glad
with
their
wickedness
,
and
the
Princes
with
th●ir
lyes
.
Opened
.
It
is
spoken
of
J●roboam
and
the
other
Kings
that
followed
him
,
that
set
up
false
worship
;
How
there
were
a
great
many
in
Israel
whose
consciences
would
not
give
them
leave
to
follow
that
way
of
false
worship
;
upon
that
there
were
a
company
of
Promoters
and
Apparitors
and
Baylifs
,
and
some
Courtiers
,
they
would
invent
lyes
against
those
that
would
needs
go
up
to
Jerusalem
to
worship
and
would
not
content
themselves
with
the
Calves
that
the
King
set
up
;
Now
when
they
had
invented
lyes
of
some
of
the
most
zealous
men
amongst
the
people
,
they
brought
these
tales
to
the
King
,
and
said
thus
,
Did
your
Majestie
hear
such
a
thing
?
There
are
such
men
in
your
Majesties
dominions
that
dwell
in
such
To●ns
,
and
they
are
forsooth
so
scrupulous
,
they
will
not
be
content
with
that
Religion
that
the
Law
hath
established
,
but
they
must
go
up
to
Jerusalem
to
worship
,
yea
,
and
at
s●ch
a●
m●
they
get
into
a
corner
and
there
they
commit
s●ch
and
such
wickedness
,
and
they
live
in
these
and
these
wicked
waie●
;
And
thus
they
came
and
told
the
King
t●les
of
them
,
and
the
text
sai●s
,
They
mad●
the
King
glad
with
their
tales
,
the
King
was
tickled
with
it
and
rejoyced
at
it
,
and
he
gave
them
his
hand
,
gave
them
encouragement
.
Cert●inly
amongst
u●
there
hath
not
been
wanting
men
that
have
endeavoured
this
,
that
w●●ld
have
accounted
this
their
happiness
to
get
a
t●
i●●o
tell
of
a
Puritan
or
of
a
godly
Mini●●er
,
though
it
were
never
so
false
.
Thus
we
have
briefly
pa●●
over
this
second
charge
in
this
second
verse
,
●wea●ng
,
and
Lying
.
The
next
follows
.
The
Lord
hath
a
contr●●●
〈◊〉
with
〈…〉
of
the
land
for
Murder
,
for
Killing
.
Murder
,
that
is
a
provoking
sin
,
God
seldom
suffers
it
to
go
unrevenged
in
this
world
.
Whence
are
all
those
discoveries
of
Murders
;
scarce
any
one
but
can
tell
strange
stories
of
the
discovery
of
murder
.
We
have
a
vain
distinction
of
murder
&
man-slaughter
as
't
is
call'd
,
that
forsooth
if
a
man
be
angry
and
in
a
passion
kills
another
,
thi●
is
man-slaughter
and
no
murder
:
God
will
not
own
that
distinction
,
for
if
you
shall
by
your
passion
make
your self
a
beast
,
and
so
kill
a
man
,
God
will
require
this
at
your
hand
,
for
Gen
9.5
.
God
saith
that
he
will
r●quire
the
blood
of
man
at
the
hand
of
every
beast
,
much
more
at
the
hand
of
a
man
that
by
his
passion
makes
himself
a
beast
.
The
life
of
a
man
is
precious
to
God
and
God
will
not
suffer
any
creature
to
have
absolute
power
over
it
,
he
keeps
the
dominion
of
mens
lives
unto
himself
.
Mr.
Ainsworth
upon
Gen.
9.6
.
citeth
the
the
Jewish
Doctors
,
affirming
that
a
Murderer
though
it
were
possible
for
him
to
give
all
the
riches
of
the
world
,
yet
he
must
be
put
to
death
,
because
the
life
of
the
murdered
is
the
possession
of
the
most
holy
God
;
this
is
their
argument
.
Certainly
it
is
not
in
the
power
of
any
man
upon
earth
to
save
a
murderer
be
he
what
he
will
be
.
The
greatest
man
upon
earth
hath
no
liberty
from
God
,
no
prerogative
to
save
a
Murderer
,
but
he
that
sheds
blood
by
man
must
his
blood
be
shed
.
God
avengeth
the
blood
that
Manasseh
shed
a
long
while
after
his
death
,
2
King
.
24.4
.
And
for
innocent
blood
that
he
shed
which
God
would
not
pardon
.
Though
Maness●h
did
repent
and
so
we
have
cause
to
hope
wel
in
regard
of
his
soul
and
his
eternal
estate
,
[
](A77979-e30080-b)*
*
Though
Calvin
seems
to
be
of
the
contrary
opinion
.
Deut.
28.
yet
the
Lord
came
upon
the
Nation
after
his
daies
and
would
not
pardon
his
shedding
of
innocent
blood
.
What
adoe
do
we
find
in
the
Law
concerning
the
killing
of
a
man
?
When
a
man
was
found
dead
in
the
field
nigh
unto
a
City
the
Elders
of
that
City
they
must
come
to
the
dead
body
,
wash
their
hands
over
the
heifer
to
be
slain
and
●ake
a
solemn
Oath
that
they
had
no
hand
in
the
murder
and
so
clear
the
City
from
the
guilt
of
it
.
This
shews
how
precious
the
life
of
man
is
in
Gods
esteem
and
that
God
hath
a
controvers●e
with
a
land
for
shedding
of
blood
.
And
if
this
be
so
,
what
a
controversie
think
you
hath
God
against
many
in
this
Kingdom
at
this
day
?
How
fearful
is
Gods
controversie
against
some
that
must
feel
it
for
that
blood
that
hath
been
shed
in
Ireland
?
There
is
upon
record
one
hundred
and
forty
thousand
that
have
been
murdered
there
since
the
beginning
of
this
rebellion
,
and
every
body
wil
say
,
it
is
plain
murder
.
And
they
whosoever
they
are
that
have
had
a
hand
in
this
,
and
abetted
it
,
and
strengthened
the
hands
of
the
Murderers
,
what
will
they
be
able
to
answer
unto
God
?
Shall
the
blood
of
one
righteous
Abel
cry
loud
in
the
ears
of
God
and
never
leave
crying
untill
it
hath
had
vengeance
,
and
shall
not
the
blood
of
one
hundreth
and
forty
thousand
innocents
?
(
I
mean
innocents
in
this
regard
,
in
regard
of
the
cause
for
which
they
were
murdered
:
)
We
now
in
England
begin
to
be
somewhat
sensible
of
the
guilt
of
Murder
what
it
is
to
have
it
lie
upon
a
Nation
.
In
the
last
Declaration
of
the
affairs
of
Ireland
,
the
Parliament
giveth
an
intimation
of
some
fear
they
have
that
possibly
the
guilt
of
the
blood
of
King
James
may
some
way
be
upon
US
.
God
hath
a
controversie
for
murder
wheresoever
it
lies
,
if
it
be
not
punished
accordingly
.
And
for
all
that
blood
that
hath
been
shed
here
of
late
,
where
ever
the
cause
lies
,
God
will
find
it
out
one
day
.
Oh
the
blood
that
will
be
upon
the
head
of
some
!
Jer.
51.35
.
The
violence
done
to
me
and
to
my
flesh
,
be
upon
Babylon
,
shall
the
inhabitants
of
Zion
say
,
and
my
blood
upon
the
inhabitants
of
Caldea
,
shall
Jerusalem
say
.
So
let
all
Christians
(
they
may
do
it
and
they
have
warrant
from
God
to
do
it
)
let
all
Godly
people
in
this
Kingdom
that
have
had
their
Husbands
kill'd
,
their
Children
kill'd
,
their
Apprentices
kill'd
,
their
Friends
kill'd
in
these
unhappie
wars
,
let
them
say
,
the
violence
done
to
my
flesh
be
upon
the
Babylonish
party
,
the
Popish
partie
,
and
the
blood
that
hath
been
shed
of
our
husbands
,
of
our
children
,
of
our
servants
,
of
our
friends
be
upon
the
inhabitants
of
Caldea
,
the
inhabitants
of
the
Popish
partie
that
are
risen
up
and
shed
so
much
blood
as
they
have
done
.
Oh
how
vile
and
cursed
are
mens
hearts
even
in
this
thing
,
that
are
so
set
upon
their
designs
,
that
to
attain
them
they
will
go
thorough
streams
of
blood
that
lie
in
their
way
,
and
no
matter
for
the
liv●s
of
thousands
of
men
so
their
lusts
may
be
satisfied
!
How
are
men
vilified
in
this
thing
,
that
their
lives
and
bodies
must
go
to
be
servicable
unto
the
lusts
of
a
few
other●
!
Certainly
God
never
made
such
a
difference
,
he
never
put
such
a
distance
between
one
man
and
another
.
But
now
in
the
waies
of
execution
of
justice
there
we
must
not
account
the
shedding
of
blood
to
be
killing
.
God
hath
not
a
●ontroversie
with
a
land
for
bloodshed
in
the
execution
of
Justice
;
nay
on
the
contrary
the
Lord
hath
a
controversie
against
a
people
when
there
is
not
shedding
of
blood
that
way
Jer.
48.10
.
Cursed
be
the
man
that
withholds
his
hand
from
blood
.
such
a
case
may
be
.
And
1.
King
.
20.42
.
when
Ahab
let
Benhadad
go
,
the
text
saith
that
a
Prophet
came
to
him
,
in
the
name
of
the
Lord
saying
,
Because
thou
h●st
let
go
out
of
thy
hand
,
a
man
whom
I
appointed
to
utter
destruction
,
therefore
thy
life
shall
go
for
his
life
,
and
thy
people
for
his
people
.
So
when
we
have
men
in
our
hands
whom
God
hath
appointed
to
destruction
,
who
are
guilty
of
death
,
who
have
sought
not
the
blood
of
some
few
but
the
massacring
of
a
Citie
,
if
for
private
ends
of
our
own
we
let
them
go
,
God
may
require
our
lives
for
theirs
.
And
this
is
the
cause
it
may
be
amongst
others
,
that
there
is
so
much
bloodshed
at
this
day
amongst
us
,
because
there
is
no
execution
of
Justice
upon
offenders
,
and
God
requires
the
blood
of
many
for
many
.
It
is
true
,
Papist●
for
their
Religion
are
not
to
be
put
to
death
:
that
we
acknowledg
,
but
the
Lord
because
he
intendeth
the
ruin
of
that
partie
,
will
leave
them
to
those
waies
that
they
shall
be
guilty
of
death
by
the
Law
of
the
Land
,
and
by
the
Law
of
Arms
,
and
then
the
putting
them
to
death
in
that
kind
is
the
execution
of
Justice
and
not
the
breach
of
the
sixth
Commandement
.
Quest.
But
will
som
say
,
Oh
killing
is
a
grievous
thing
,
we
never
were
acquainted
with
killing
as
we
have
been
of
l●te
;
were
it
not
better
we
were
all
at
peace
than
that
still
so
much
blood
should
be
shed
?
Answ.
God
forbid
any
of
us
should
be
bloody
men
or
desire
the
shedding
of
blood
.
No
,
let
us
all
labour
to
have
peace
tha●
there
may
be
no
more
bloodshed
.
Take
this
speech
barely
considered
and
it
is
a
good
speech
,
and
we
are
all
I
hope
of
the
same
mind
,
Cursed
be
that
man
I
say
that
shall
not
yeild
to
this
.
But
certainly
peace
though
upon
hard
terms
,
it
were
to
be
desired
,
if
that
peace
would
save
blood
;
though
half
our
estates
went
for
it
;
But
what
if
it
prove
that
that
peace
we
talk
of
should
be
a
means
of
more
bloodshed
?
If
you
should
let
in
such
men
into
your
City
as
bloody
Papists
,
French
,
Walloons
,
and
Irish
Rebels
,
and
that
meerly
upon
their
bare
word
that
they
would
do
you
no
hurt
,
do
not
you
think
if
they
were
once
in
,
that
you
would
every
night
be
in
danger
of
massacring
?
and
would
there
not
be
much
more
bloodshed
than
yet
hath
been
?
Therefore
let
not
men
say
that
those
are
bloody
men
that
will
not
yeild
up
their
throats
to
bloody
men
,
that
will
stand
up
to
defend
their
brethren
from
being
massacred
;
but
they
stand
up
and
take
up
Arms
,
not
to
shed
blood
but
to
prevent
the
shedding
of
blood
:
For
certainly
if
the
Citie
and
Country
had
in
the
beginning
of
these
wars
rose
up
as
one
man
and
gone
into
the
field
,
they
might
have
saved
abundance
of
blood
that
hath
been
shed
.
Many
thousands
that
have
now
lost
their
lives
might
have
been
preserved
if
you
had
took
up
Arms
to
more
purpose
sooner
than
you
did
:
But
when
every
County
looks
to
it self
,
and
the
enemy
goes
to
such
a
County
and
there
sheds
blood
,
and
then
to
another
and
there
sheds
blood
,
and
you
sit
still
and
do
nothing
,
God
may
require
the
blood
of
your
brethren
at
your
hands
;
and
you
cannot
clear
your selves
from
being
guilty
of
the
sheding
of
the
blood
of
your
Brethren
when
you
do
not
appear
to
the
uttermost
you
are
able
to
subdue
the
power
of
those
that
shed
their
blood
.
We
cannot
see
any
way
to
keep
the
blood
that
i●
now
in
our
veins
,
but
by
subduing
the
Malignant
and
Antichristian
partie
that
have
already
tasted
so
much
of
the
blood
of
the
Saints
,
that
they
are
like
the
Country-mans
dog
—
And
so
those
Irish
Rebels
that
in
Ireland
have
tasted
so
much
blood
,
and
now
are
come
over
hither
to
joyn
with
Papists
,
you
cannot
in
any
way
of
sense
and
reason
imagin
any
safety
but
by
subduing
that
partie
.
Is
that
a
way
to
prevent
the
shedding
of
your
blood
to
lay
your
necks
upon
the
block
,
for
that
which
commeth
under
such
a
specious
name
,
may
be
in
truth
no
other
but
a
laying
your
necks
upon
the
block
,
and
giving
up
your
wives
and
children
to
be
a
sacrifice
to
their
malice
.
The
Lord
hath
a
controversie
for
Blood
.
We
know
when
we
have
to
deal
with
Papists
what
they
have
been
of
old
,
and
therefore
we
hope
God
hath
a
controversie
with
that
partie
,
that
as
they
have
drunk
the
blood
of
the
Saints
,
so
they
shall
at
last
swell
and
burst
themselves
in
pieces
.
In
France
they
had
as
good
terms
of
Agreement
as
we
can
expect
in
the
time
of
that
Massacre
,
and
yet
Histories
tel
us
of
more
than
ten
thousand
Protestants
that
were
murdered
in
one
night
in
Paris
,
and
that
at
that
time
when
they
were
in
as
fair
a
way
of
peace
as
possibly
could
be
,
and
there
was
a
Marriage
solemnized
and
a
great
deal
of
rejoycing
for
the
Union
of
one
partie
with
another
,
and
yet
(
I
say
)
in
that
night
so
many
were
slaine
;
and
you
may
expect
no
other
if
the
Malignant
partie
get
power
.
You
will
say
,
They
have
not
done
so
to
other
Cities
which
they
have
taken
.
No
,
they
have
not
got
the
day
yet
,
they
are
but
in
their
design
yet
if
once
they
get
this
Citie
,
then
they
have
got
the
day
,
and
having
gotten
the
day
,
you
may
expect
all
manner
of
cruelty
from
them
.
And
this
Massacre
in
France
went
on
to
other
Cities
,
for
within
a
few
daies
after
there
were
fourty
thousand
more
computed
to
be
murdered
.
I
remember
that
Historie
of
France
tels
us
of
that
King
Charls
the
9th
by
whose
Commission
this
was
done
,
that
afterward
God
struck
him
with
such
a
disease
,
as
that
there
issued
out
of
his
body
at
several
places
nothing
but
blood
,
so
that
in
that
sickness
he
would
sometimes
fall
down
and
wal-himself
in
his
own
blood
,
Be
men
great
or
small
,
yet
being
guilty
of
blood
,
at
one
time
or
other
the
Lord
will
manifest
that
he
hath
a
controversie
against
them
.
And
so
much
for
that
third
Charge
.
The
fourth
follows
,
and
that
is
,
[
Stealing
.
]
God
setteth
bounds
as
to
mens
habitations
,
so
to
mens
estates
,
and
he
will
not
have
one
break
,
in
upon
another
;
no
not
so
much
as
to
covet
that
which
is
anothers
.
In
seeking
therefore
an
encrease
of
our
estates
,
to
get
in
any
sinful
way
,
in
that
we
do
as
it
were
say
Gods
care
is
not
over
me
to
provide
needful
things
for
me
,
seeing
I
cannot
have
them
from
God
I
will
see
if
I
can
have
them
from
the
Devil
.
This
is
the
language
of
all
kind
of
gain
that
we
get
by
any
unlawful
way
;
you
do
not
say
so
in
words
indeed
,
but
this
is
the
language
of
your
actions
.
Saith
a
poor
body
,
well
,
I
see
I
am
in
want
,
I
want
bread
for
my
family
,
and
cloaths
,
and
many
outward
comforts
,
money
to
pay
my
Rent
&c.
I
see
in
Gods
providence
he
doth
not
provide
for
me
,
well
,
I
will
go
unto
the
Divil
then
,
I
will
see
whether
the
Devill
will
do
more
for
me
than
God
;
I
cannot
have
it
by
Gods
allowance
,
for
if
I
might
have
it
by
his
allowance
I
might
have
it
by
lawful
means
,
therefore
saith
he
I
will
have
it
whether
God
will
or
no.
This
is
the
language
of
all
kind
of
stealing
;
And
the
curse
of
God
is
upon
that
that
is
got
so
unjustly
,
and
all
the
repentance
in
the
world
is
not
sufficient
for
such
a
man
as
hath
gotten
his
estate
unjustly
,
unless
he
make
restitution
of
it
again
to
the
uttermost
of
his
power
.
And
this
stealing
is
not
only
meant
of
your
Pilferers
or
Robbers
by
the
high
way
,
or
such
as
cut
purses
,
but
any
wrongful
gain
that
is
gotten
by
way
of
trade
.
If
I
were
preaching
of
this
argument
at
large
,
much
might
be
said
to
those
that
live
by
a
way
of
trade
.
But
for
the
present
take
that
one
Scripture
,
Ezek.
28.18
.
Thou
hast
defiled
thy
sanctuaries
by
the
multitude
of
thine
iniquities
,
by
the
iniquity
of
thy
traffick
.
Let
Merchants
and
Tradesmen
that
have
gotten
any
thing
unlawfully
,
take
this
text
home
with
them
,
Thou
hast
defiled
thy
sanctuaries
,
by
the
iniquitie
of
thy
traffick
.
It
may
be
by
trafficking
unjustly
you
have
gotten
such
an
estate
,
and
you
come
to
Gods
sanctuaries
as
if
you
were
very
holy
,
and
no
body
should
suspect
you
for
your
false
books
and
gettings
that
way
,
God
saith
in
this
Text
that
you
defile
all
the
Ordinances
by
the
iniquitie
of
your
Traffick
.
Perhaps
you
think
after
you
have
gotten
unjustly
,
to
give
somewhat
to
adorn
such
a
place
as
this
't
is
well
enough
;
but
you
do
defile
them
.
So
for
all
kind
of
oppression
,
that
is
meant
by
stealing
too
.
Latimer
in
one
of
his
Sermons
before
King
Edward
,
saith
,
that
the
greatest
man
in
the
Kingdom
cannot
hurt
an
oppressing
man
,
so
as
a
poor
widdow
may
;
and
with
what
arms
I
pray
saith
he
?
Can
he
bring
the
Judges
skin
over
his
ears
?
The
arms
are
these
,
the
tears
of
the
poor
run
down
from
their
cheeks
and
go
up
to
Heaven
and
there
cry
for
vengeance
.
So
that
the
text
here
speaks
not
of
the
meanest
but
of
the
greatest
theeves
.
Saith
Calvin
upon
the
place
,
those
that
had
the
most
power
by
their
honor
and
riches
and
were
oppressors
of
the
people
,
they
are
the
theeves
here
spoken
of
.
And
Isa.
1.23
.
Your
Princes
are
rebellious
and
companions
of
Theeves
.
And
Isa.
33.1
.
When
you
shall
cease
to
spoil
you
shall
be
spoiled
:
This
is
a
text
for
our
spoilers
at
this
day
,
it
may
be
God
will
let
them
go
on
till
they
have
done
their
work
,
and
then
God
cometh
upon
them
,
and
then
,
not
at
the
first
when
they
begin
to
spoil
,
but
when
they
have
done
spoiling
they
shall
be
spoiled
.
Oh
this
controversie
seems
to
be
upon
England
that
was
threatned
and
was
upon
the
people
in
that
place
we
reade
of
,
Isa.
42.22
.
This
is
a
people
robbed
and
spoiled
,
they
are
all
of
them
snared
in
holes
.
If
they
had
come
into
the
field
,
perhaps
it
had
been
better
with
them
,
but
they
crept
into
holes
and
they
are
snared
and
spoiled
:
They
are
a
prey
and
none
delivereth
them
,
they
are
for
a
spoil
and
none
say
,
restore
;
Who
amongst
you
will
give
ear
to
this
?
Mark
what
the
text
saith
,
Who
amongst
you
will
hearken
and
hear
for
the
time
to
come
?
Who
gave
Jacob
to
the
spoil
and
Israel
to
the
robbers
?
Did
not
the
Lord
,
he
against
whom
you
have
sinned
?
for
they
would
not
walk
in
his
waies
,
neither
were
they
obedient
unto
his
Law
;
therefore
he
hath
powred
upon
them
the
fury
of
his
anger
,
he
hath
set
them
on
fire
,
and
who
hath
laid
it
to
heart
?
We
are
a
people
robbed
and
spoiled
,
and
it
is
upon
this
,
because
we
have
not
walked
in
the
waies
of
God
nor
been
obedient
to
his
law
,
and
the
Lord
hath
powred
his
fury
upon
England
at
this
day
,
and
his
fire
burneth
,
and
who
hath
laid
it
to
heart
?
No
body
stirs
,
because
the
fire
is
not
kindled
in
the
City
you
lay
it
not
to
heart
and
you
suffer
your
brethren
one
Country
after
another
to
be
spoiled
.
Take
heed
,
if
you
stir
not
more
than
you
have
done
,
as
many
of
you
may
answer
for
the
blood
of
your
brethren
,
so
for
the
spoiling
of
their
goods
,
because
you
do
not
lay
to
heart
this
heavy
judgment
that
is
upon
the
land
at
this
day
,
The
execution
of
this
controversie
.
But
yet
in
times
of
war
you
must
know
,
that
the
taking
away
of
all
mens
goods
otherwise
than
meerly
by
the
positive
Law
of
the
Land
,
is
no
stealing
,
nor
no
breach
of
the
eighth
Commandement
,
for
it
is
against
common
sense
and
reason
that
in
times
of
war
we
should
be
wholly
tied
to
those
positive
Laws
of
a
State
that
are
made
for
times
of
peace
:
But
it
is
according
to
the
Law
of
Nature
,
to
the
Law
of
God
,
to
the
Law
of
Arms
that
our
enemies
should
be
deprived
of
what
may
strengthen
them
against
us
.
Therefore
let
none
cry
out
of
stealing
and
robbing
in
these
times
;
Indeed
it
is
not
fit
that
any
should
be
suffered
to
be
as
robbers
,
but
yet
it
is
just
that
those
that
will
not
be
on
one
side
should
be
taken
as
enemies
to
the
other
;
and
(
I
say
)
it
is
agreeable
to
the
Law
of
Nature
,
and
to
the
Law
of
God
,
and
to
the
Law
of
Arms
,
that
in
times
of
war
,
when
the
war
is
just
(
in
which
I
hope
you
cannot
but
be
fully
satisfied
)
that
what
may
strengthen
the
enemy
,
may
be
taken
away
.
Indeed
they
plead
for
Law
who
wholly
break
it
themselves
,
because
they
would
have
all
the
priviledg
they
can
to
strengthen
themselves
by
our
goods
and
the
goods
of
others
;
but
certainly
God
giveth
us
allowance
,
being
in
a
lawful
war
,
to
strengthen
our selves
by
the
estates
and
goods
of
those
that
appear
enemies
unto
us
,
without
breach
of
peace
or
the
positive
Law
of
the
land
,
or
his
own
Commandement
.
Thus
much
for
the
fourth
charge
.
The
fifth
is
,
[
Committing
Adultery
.
]
The
generation
of
a
rational
creature
who
must
live
unto
all
eternity
,
is
a
work
that
God
challengeth
a
special
hand
in
,
to
appoint
it
to
all
at
his
pleasure
,
therefore
the
breach
of
Gods
Order
in
this
,
and
the
casting
filth
upon
this
to
satisfie
the
brutish
lust
of
a
man
or
woman
,
it
is
a
most
cursed
evil
,
against
which
God
hath
a
most
dreadful
controversie
.
It
is
a
breach
of
the
blessed
Covenant
of
God
,
and
a
sin
that
is
most
opposite
to
Gods
Nature
.
And
take
that
text
all
you
that
are
guilty
of
this
;
for
perhaps
many
seem
not
to
be
guilty
,
that
are
professors
of
Religion
and
live
fairly
amongst
their
neighbors
,
&
yet
may
be
secretly
guilty
of
it
too
;
take
that
text
home
with
you
,
Prov.
22.14
.
That
the
abhorred
of
the
Lord
shall
fall
into
the
pit
of
the
whore
.
Go
thy
waies
in
that
condition
wherein
thou
art
,
thou
canst
know
no
otherwise
by
thy self
but
that
thou
art
the
man
or
the
woman
that
art
abhorred
of
God
.
Thou
art
beloved
of
thy
Whore
,
but
God
abhorreth
thee
.
And
Tertullian
speaking
upon
that
place
Eph.
5.6
.
Let
no
man
deceive
you
with
vain
words
;
Nunquā
mac●●o
aut
fornicatori
secundam
paenitentiā
esse
permissā
.
Dui
maechiam
concienatur
esse
remissibilem
.
He
admitted
but
1.
repentance
after
baptisme
.
See
lib.
de
penitentiâ
,
&
de
pudicitiâ
.
he
that
expression
which
I
confess
I
would
not
dare
to
have
;
These
are
(
saith
he
)
vain
words
,
be
that
preacheth
of
repentance
to
adultery
,
especially
adultery
in
a
forcible
way
,
he
deceiveth
men
with
vain
words
.
You
may
see
how
he
apprehended
the
sin
;
we
dare
not
justifie
what
he
saith
in
that
,
but
only
shew
you
how
dreadful
he
apprehended
the
sinne
to
be
.
And
in
another
place
,
speaking
of
the
sin
that
is
unpardonable
,
in
Heb.
6.
he
hath
this
expression
,
We
never
read
,
(
saith
he
)
or
ever
knew
a
second
repentance
promised
to
an
adulterer
or
fornicator
.
These
were
his
thoughts
of
Adultery
.
The
Athenians
made
a
law
,
That
if
any
man
found
his
wife
in
the
act
of
adultery
,
he
might
presently
kill
her
.
And
I
have
read
of
a
people
among
the
Heathens
,
that
have
punished
this
sin
for
the
filthiness
of
it
,
by
putting
the
adulterers
head
into
the
panch
of
a
beast
where
the
filth
of
it
lay
,
and
so
stifled
him
.
If
Heathens
hated
it
so
much
,
surely
God
must
have
a
controversie
with
those
that
profess
themselves
Christians
because
of
this
sin
.
And
the
greater
controversie
because
it
is
so
little
punished
by
men
.
And
though
many
great
ones
can
get
beyond
punishment
by
man
,
yet
they
cannot
get
beyond
this
controversie
.
I
remember
Mr.
Cleaver
reports
of
one
that
he
knew
that
had
committed
the
act
of
uncleanness
,
and
in
the
horrour
of
conscience
he
hung
himself
,
but
before
when
he
was
about
to
hang
himself
,
he
writes
in
a
paper
and
left
it
in
a
place
,
to
this
effect
,
Indeed
saith
be
,
I
acknowledg
it
to
be
utterly
unlawful
for
a
man
to
kill
himself
,
but
I
am
bound
to
act
the
Magistrates
part
,
because
sin
punishment
of
this
sin
it
death
.
God
would
have
that
sin
punished
with
death
,
but
the
Magistrate
did
not
punish
it
accordingly
,
therefore
he
in
horrour
of
conscience
laies
violent
hands
upon
himself
.
We
justifie
not
his
act
,
but
it
shews
what
a
controversie
God
hath
with
men
that
commit
this
sin
.
Thou
committest
that
abominable
sin
,
and
thou
hast
some
pleasure
and
delight
in
it
,
Go
thy
way
,
thou
art
a
dead
man
in
Gods
eyes
,
look
to
thy self
,
one
way
or
other
God
may
bring
death
upon
thee
,
and
though
mans
Law
take
not
hold
upon
thee
,
God
may
thou
knowst
not
how
soon
.
I
have
read
of
a
King
of
Navarre
that
by
adultery
had
weakned
his
body
very
much
,
and
in
regard
of
that
,
his
Physitians
caused
his
body
to
be
wrapt
about
with
a
Cerecloath
dipt
in
Aqua-vitae
,
and
the
party
that
sowed
the
Cerecloath
,
having
done
,
went
to
burn
off
the
threed
with
a
candle
,
which
presently
took
hold
of
the
cloath
and
consumed
both
it
and
the
King
.
And
as
God
hath
a
controversie
for
this
sin
which
is
so
little
punished
by
mans
Law
,
which
by
Gods
Law
is
death
;
so
the
rather
hath
God
a
controversie
for
this
sin
if
it
be
committed
by
men
of
knowledg
,
by
learned
men
,
by
men
that
are
in
publick
places
,
by
men
that
carry
a
shew
of
holiness
,
by
men
that
are
in
the
Ministry
,
If
they
commit
it
God
hath
a
dreadfull
controversie
with
them
in
a
special
manner
.
Jer.
29.23
.
The
Lord
make
thee
like
Zedekiah
and
like
Ahab
,
whom
the
King
of
Babylon
rosted
in
the
fire
,
because
they
committed
villany
in
Israel
,
and
have
committed
adultery
with
their
neighbors
wives
.
It
was
a
proverb
,
Jer.
29.32
.
opened
,
The
Lord
make
thee
like
Zedekiah
and
Ahab
whom
the
King
of
Babylon
rosted
in
the
fire
:
This
was
not
King
Zedekiah
and
King
Ahab
,
but
two
false
Prophets
that
were
called
by
that
name
,
and
they
were
unclean
wretches
,
and
though
it
were
the
King
of
Babylon
,
a
Heathen
,
yet
he
so
hated
that
sin
of
adultery
that
he
caused
them
to
be
rosted
in
the
fire
,
for
that
was
the
punishment
of
that
Nation
for
capital
offences
,
to
burn
or
rost
the
offenders
in
the
fire
.
Therefore
those
who
are
Ministers
that
are
learned
men
,
that
have
any
shew
of
holiness
more
than
others
,
if
they
be
guilty
of
this
sin
God
hath
a
most
dreadful
controversie
with
them
.
And
see
how
we
should
have
a
controversie
too
ag●●nst
this
sin
of
uncleanness
,
especially
when
it
is
in
a
forced
way
.
Judg.
20.27
.
you
shall
reade
there
that
there
was
four
hundred
thousand
men
,
all
men
of
war
that
were
raised
up
as
one
man
,
and
they
all
said
(
vers.
8.
)
we
will
not
any
of
us
go
to
his
t●nt
,
neither
will
we
any
of
us
●urn
into
his
house
:
And
upon
what
did
all
these
men
rise
?
Chap.
19.
the
cause
was
only
this
,
that
there
was
a
Levite
that
had
a
Concubine
,
which
C●ncubine
had
plaid
the
harlot
and
had
gone
from
the
Levite
,
he
going
to
fetch
hi●
Concubine
whom
the
men
of
Gib●ah
a
City
of
Benjamin
,
came
in
a
violent
way
and
ravished
his
Concubine
until
she
died
,
upon
thi●
,
the
Levite
took
the
dead
body
and
divided
it
into
twelve
several
pieces
,
and
sent
them
into
all
the
coasts
of
Israel
,
and
wisht
them
to
consider
what
i●
don●
.
Upon
this
the
hearts
of
all
the
men
of
Israel
were
rais●d
a●
one
man
,
and
covenanted
among
themselves
that
they
●ould
none
of
them
turn
into
their
houses
untill
they
had
brought
those
Delinquents
that
had
committed
that
horrible
offence
to
condigne
punishment
.
Mark
now
,
that
the
hearts
of
people
should
be
so
set
upon
it
and
think
it
cause
enough
to
gather
an
Army
of
four
hundred
thousand
to
bring
to
condigne
punishment
those
that
had
but
ravished
a
whore
(
for
she
was
no
other
)
and
resolved
never
to
go
home
til
those
Delinquents
were
punished
.
Have
not
we
heard
of
worse
than
this
amongst
us
?
Oh
what
adulteries
,
what
rapes
have
there
been
wheresoever
the
Soldiers
come
!
what
horrible
villanies
are
committed
that
way
,
taking
not
mens
concubins
and
whores
,
but
grave
m●trons
and
on
purpose
those
whom
they
think
to
be
most
godly
,
and
defile
them
before
the
eyes
of
their
husbands
,
and
then
when
they
have
done
murder
them
!
And
yet
we
stir
not
for
all
this
to
fetch
in
these
Delinquents
.
Now
we
have
rapes
and
ravishments
of
thousands
amongst
us
,
and
yet
our
hearts
stir
not
,
though
no
question
the
same
thing
is
intended
against
us
here
that
is
done
to
our
brethren
in
other
Countries
,
for
you
can
expect
little
else
from
such
as
these
,
Judg.
5.20
.
it
is
the
speech
of
Siseras
Mother
,
Have
they
not
divided
the
prey
,
to
every
man
a
damsel
or
two
?
They
aim
as
much
to
satisfie
their
lusts
upon
you
as
upon
your
goods
,
you
must
not
think
your
lives
wil
satisfie
them
,
but
their
lusts
must
be
first
satisfied
;
Yet
O
Lord
the
deadness
of
mens
hearts
,
that
though
there
hath
been
such
horrible
villany
committed
in
Ireland
,
in
England
,
which
certanily
if
there
were
no
more
but
that
,
God
requireth
the
people
of
the
land
should
rise
up
to
avenge
such
a
thing
as
that
is
,
that
there
should
not
be
such
horrible
wickedness
committed
in
Israel
,
but
that
the
offenders
should
be
brought
to
condigne
punishment
.
If
you
regard
not
your
lives
and
estates
and
liberties
,
yet
regard
such
a
horrible
villany
as
this
,
as
is
committed
in
the
open
heavens
.
These
here
resolved
not
to
go
to
their
tents
nor
to
turn
into
their
houses
till
this
was
done
;
Be
content
to
shut
up
your
shops
for
a
while
,
and
to
leave
your
trades
and
to
lie
in
the
fields
untill
you
have
brought
these
Delinquents
to
their
just
punishment
.
Be
not
discouraged
with
a
little
ill
success
;
there
were
forty
thousand
of
the
better
side
slayn
here
before
Israel
got
the
victory
,
until
they
had
thoroughly
humbled
themselves
,
and
then
they
had
the
better
of
it
.
Though
our
adversaries
meet
with
success
in
their
waies
,
let
us
not
be
discouraged
,
they
that
●ood
to
defend
this
horrible
wickedness
of
the
Men
of
Gibeah
,
they
got
the
first
day
and
the
second
day
;
yet
they
went
on
in
their
way
till
they
had
brought
the
offenders
to
condigne
punishment
;
We
should
resolve
never
to
follow
our
business
,
nor
regard
our
houses
and
private
estates
untill
we
have
got
this
wickedness
punished
in
this
land
and
wiped
off
the
guilt
from
the
Kingdom
.
So
much
for
that
fourth
charge
.
A
word
of
the
last
.
They
break
out
and
blood
toucheth
blood
.
They
break
out
.
]
Erumpunt
;
That
is
,
like
the
erruption
of
waters
;
As
waters
break
over
the
banks
wh●n
it
hath
been
kept
in
a
while
,
so
they
break
out
thus
,
they
overflow
all
bounds
.
When
sin
is
not
mortified
,
though
it
be
restrained
for
a
while
,
it
will
break
out
:
As
many
young
men
that
have
lived
in
good
families
and
have
had
good
governours
,
then
their
sin
was
restrained
,
but
afterward
when
they
come
to
live
at
their
own
hand
then
they
break
out
,
Erumpunt
then
;
sin
groweth
to
that
strength
that
nothing
can
res●rain
it
,
like
that
man
that
had
an
unclean
spirit
and
lived
among
the
graves
(
Mark
,
5.
)
no
man
could
bind
him
no
not
with
chains
.
Secondly
,
Breaking
out
is
a
great
aggravation
of
a
mans
sin
.
It
argueth
strength
in
sin
,
impudency
in
sin
,
desperatness
in
sin
.
And
this
breaking
out
of
sin
is
not
breaking
out
only
as
water
in
an
overflowing
time
or
tide
or
so
,
but
like
breaking
out
of
the
fire
indeed
rather
,
or
if
you
will
like
water
breaking
out
of
some
fountain
;
now
you
know
if
a
water
break
out
of
a
fountain
,
there
is
not
the
less
water
in
the
fountain
,
but
rather
an
increase
of
it
.
And
as
the
fire
when
it
breaks
out
,
the
breaking
out
makes
it
not
less
but
more
,
as
when
an
house
is
on
fire
it
will
keep
in
a
long
while
,
but
when
it
breaks
out
at
the
roof
or
so
then
it
flames
the
more
and
increaseth
with
more
violence
;
So
it
is
no
diminution
to
sin
that
it
breaks
out
,
as
many
foolish
people
are
ready
to
say
,
that
will
speak
horrible
wickedly
in
their
passion
,
I
will
let
it
go
,
as
good
out
as
in
;
they
foolishly
think
there
is
so
much
less
corruption
within
,
and
that
is
a
diminution
of
sin
,
but
it
is
an
aggravation
of
sin
,
and
noteth
impudence
in
sin
.
And
blood
toucheth
blood
.
]
That
is
,
as
some
will
have
it
,
one
gross
and
abominable
sin
,
that
is
accounted
a
bloody
sin
,
follows
another
.
But
some
take
it
thus
,
one
murder
follows
another
,
one
oppression
follows
another
;
Blood
toucheth
blood
,
now
thy
wickedness
is
broken
out
there
is
no
end
of
it
,
but
one
murder
follows
another
.
Pareus
thinketh
it
hath
reference
to
those
times
in
the
2
King
15.
where
you
may
reade
what
murders
there
were
and
how
blood
touched
blood
at
that
time
,
as
if
the
Prophet
here
had
said
,
they
being
used
to
murder
,
there
is
now
nothing
but
murders
,
you
hear
of
murders
in
this
place
,
and
in
that
place
,
and
in
the
other
place
.
Thus
we
may
soon
have
it
amongst
us
,
if
the
Lord
did
not
raise
up
means
to
keep
in
and
subdue
the
rage
of
ungodly
men
,
if
it
get
head
and
overcome
the
opposition
that
it
hath
,
blood
will
then
touch
blood
,
one
messenger
shall
not
have
done
his
relation
of
one
horrid
and
cruel
murder
,
but
another
messenger
will
be
at
his
heels
to
tell
you
of
another
more
horrid
and
vile
than
that
.
So
it
is
in
some
countries
,
there
comes
one
and
saith
in
such
a
place
such
a
man
and
all
his
family
were
murdered
,
there
comes
presently
another
and
tels
you
in
such
a
Town
such
a
friend
of
yours
was
murdered
:
Thus
the
messegers
come
at
the
heels
one
of
another
and
tell
the
relation
of
blood
touching
blood
.
So
some
carry
it
.
But
I
rather
thus
,
they
defile
themselves
incestuously
(
So
that
this
is
somewhat
more
than
bare
adultery
)
not
regarding
the
neerness
of
blood
,
but
blood
toucheth
blood
,
they
that
were
neerest
in
blood
one
to
another
they
mingled
themselves
one
with
onother
in
filthy
and
abominable
lusts
.
So
the
Septuagint
they
translate
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
they
mingle
;
so
Jerome
Sanguis
sanguinē
tetigit
,
they
mingle
and
touch
blood
with
blood
,
those
that
are
neer
of
kin
yet
they
come
neer
one
another
in
filthy
lusts
.
Now
this
was
a
sin
that
God
cast
the
Heathen
out
of
Canaan
,
out
of
that
good
land
for
,
and
therefore
well
may
God
have
a
controversie
with
the
people
of
the
land
now
;
for
God
cast
out
the
Heathen
even
for
this
very
sin
;
As
you
may
find
it
Levit.
18.6
.
None
of
you
shall
approach
to
any
that
is
neer
of
kin
to
him
to
uncover
their
nakedness
:
And
so
in
many
verses
afterward
he
shews
what
degrees
of
consanguinity
we
must
not
come
neer
,
and
then
ver.
24.
Defile
not
your selves
in
any
of
these
things
,
for
saith
he
in
all
these
the
Nations
are
defiled
that
I
cast
out
before
you
,
and
the
land
i●
defiled
,
therefore
I
do
visit
the
iniquity
thereof
upon
it
,
and
the
land
it self
vomiteth
out
the
inhabitants
of
it
.
This
the
rather
stil
hath
God
a
controversie
with
a
people
for
this
sin
,
because
there
is
so
little
punishing
of
it
.
I
would
but
know
at
thi●
day
what
punishment
there
i●
for
Incest
,
or
for
any
uncleanness
among
us
only
the
man
must
keep
the
child
;
And
what
ever
punishment
hath
been
it
was
that
which
did
as
little
good
a
nothing
at
all
,
they
were
to
come
to
the
Court
and
that
would
enjoyn
them
a
white
sheet
which
they
could
take
off
with
a
very
little
money
.
That
was
the
most
then
,
and
little
it
is
that
is
now
,
and
in
that
regard
we
may
fear
that
Gods
controversie
is
so
much
the
more
against
us
,
and
pray
to
God
that
speedily
the
land
may
deliver
it self
from
this
guilt
by
having
severe
Laws
for
the
punishment
of
this
horrible
wickedness
lest
God
come
and
punish
it
himself
,
and
then
wo
unto
us
.
Now
it
follows
upon
all
this
charge
;
Thus
God
hath
declared
:
and
then
follows
,
the
Land
mourneth
.
Well
may
a
land
mourn
when
God
hath
such
a
controversie
with
it
.
Verse
3.
Therefore
shall
the
Land
mourn
,
and
every
one
that
dwelleth
therein
shall
languish
,
with
the
beasts
of
the
field
,
and
with
the
fowls
of
heaven
,
yea
the
fishes
of
the
sea
also
shall
be
taken
away
.
4.
Yet
let
no
man
strive
;
nor
reprove
another
;
for
this
people
are
as
they
that
strive
with
the
Priests
.
5.
Therefore
shalt
thou
fall
in
the
day
,
and
the
Prophet
also
shall
fall
with
thee
in
the
night
,
and
I
will
destroy
thy
mother
.
6.
My
pe●ple
are
destroyed
for
lack
of
knowledg
;
because
thou
hast
reje●t●d
kn●wledg
,
I
will
also
reject
thee
,
that
thou
shalt
be
no
Priest
to
me
:
seeing
thou
hast
forgot
the
Law
of
thy
God
,
I
will
also
forget
thy
Children
.
YOU
have
heard
that
God
in
this
Chapter
commenceth
a
suit
against
the
ten
Tribes
.
He
putteth
in
his
Action
,
and
he
declareth
,
and
then
judgeth
.
The
Articles
of
his
Declaration
or
Charge
against
them
we
had
some
of
them
the
last
day
.
Hereupon
Judgement
is
past
,
upon
this
Declaration
,
Therefore
shall
the
land
mourn
.
The
Land
.
]
How
can
the
Land
be
said
to
mourn
?
As
when
the
Land
is
fruitful
it
is
said
to
laugh
and
sing
.
Meadowes
that
are
green
and
fruitful
laugh
:
And
it
is
the
Scripture
phrase
,
Psal.
65.13
.
The
valleyes
are
covered
with
corn
,
they
shout
for
joy
,
they
also
sing
.
So
when
a
land
is
desolate
and
God
bringeth
famine
,
then
it
is
said
to
mourn
.
Jer.
12.4
.
Jer.
12.4
.
How
long
shall
the
land
mourn
,
and
the
herbs
of
every
field
wither
for
the
wickedness
of
them
that
dwell
therein
?
The
beasts
are
consumed
and
the
birds
,
because
they
said
,
Explained
.
he
shall
not
see
our
last
end
:
I
warrant
you
as
long
as
his
eyes
are
in
his
head
he
shall
never
see
that
fulfilled
that
he
speaks
of
,
therefore
shall
the
land
mourn
,
and
the
herbs
of
every
field
wither
.
And
likewise
when
a
place
is
left
disolate
of
people
that
were
the
beauty
of
it
before
,
then
it
is
said
to
mou●●
,
Isa.
3.26
.
Her
gates
shall
lament
and
mourn
:
Lament.
1.4
.
The
waies
to
Zion
mourn
,
because
n●ne
come
to
her
solemn
feasts
.
As
now
in
time
of
Plague
,
the
streets
of
your
City
may
be
said
to
mourn
because
they
are
desolate
,
they
look
in
a
desolate
way
when
the
grass
grows
between
the
stones
;
her
gates
s●all
lament
and
m●urn
.
The
end
of
thi●
expression
here
is
to
upbraid
the
hardn●ss
of
the
hearts
of
the
ten
Tr●bes
.
As
if
God
should
say
,
Notwithstanding
al
their
d●eadful
sins
that
should
break
their
hearts
and
make
them
howl
and
cry
out
,
yet
they
will
not
mourn
,
therefore
their
Land
shall
mourn
.
When
God
will
upbraid
men
for
stopping
their
ears
and
refusing
to
hear
,
and
th●●
they
were
not
obedient
,
he
cals
to
the
Heavens
,
Isa.
1.2
.
H●●r
,
O
He●●ens
,
and
give
ear
,
O
E●rth
:
to
upbraid
the
deafnes
of
men
that
will
not
hear
:
And
Jer.
2.12
.
Be
astonished
O
ye
Heavens
:
Because
men
will
not
fear
,
therefore
for
their
upbraiding
God
calls
to
the
Heavens
to
be
astonished
;
so
because
mens
hearts
are
hard
,
therefore
God
calls
to
the
Land
to
mourn
,
yea
saies
,
it
shall
mourn
:
The
ugly
gastly
face
of
your
sin
(
that
is
the
meaning
)
shal
appear
in
the
miserable
desolation
of
your
Country
.
There
is
an
ugly
face
of
sin
,
and
it
were
well
if
you
saw
it
as
it
is
in
your
own
hearts
,
the
guilt
that
you
have
brought
upon
your
own
spirits
?
but
seeing
you
wil
not
apprehend
that
ugly
face
of
sin
in
your
own
hearts
,
you
shall
see
the
sad
face
of
it
in
all
things
of
the
land
.
God
will
have
sin
appear
vile
and
ugly
unto
us
one
way
or
other
.
The
Lord
this
day
is
making
our
Land
to
mourn
because
we
have
not
mourned
,
because
we
do
not
mourn
.
Many
Countries
know
what
this
expression
meaneth
,
their
Country
mourns
,
their
Land
mourns
.
The
very
sight
of
the
dreadful
effects
of
sin
upon
many
parts
in
England
is
that
which
would
break
any
mans
heart
:
As
it
hath
been
formerly
in
Germany
,
Travellers
that
have
travelled
there
and
have
seen
Towns
and
places
of
great
riches
and
traffick
,
now
to
be
over-grown
with
nettles
it
breaks
their
hearts
,
they
see
the
Land
to
mourn
:
And
it
beginneth
to
be
so
amongst
us
in
many
places
of
England
,
in
York-shire
,
and
so
in
the
West
.
Oh
that
we
all
could
mourn
in
the
bitternes
of
our
spirits
,
that
our
land
might
no
further
mourn
,
that
our
Cities
might
not
mourn
.
But
wee
must
not
give
liberty
to
our selves
in
pathetical
or
affectionate
waie
,
but
keep
our selves
as
neer
as
we
can
to
an
Explicatory
course
.
And
every
one
shall
languish
.
]
That
follows
.
The
word
translated
languish
here
,
signifieth
the
withering
of
a
flower
,
or
the
withering
of
hearbs
and
trees
;
And
so
it
is
in
Nahum
,
1.4
.
The
flower
of
Labanon
languisheth
;
it
is
the
same
word
with
this
here
,
Every
one
shall
languish
.
and
the
signification
of
the
word
doth
hint
us
this
useful
Note
,
That
all
the
glory
and
the
pomp
of
the
men
of
the
world
it
is
but
as
a
flower
,
Obs.
and
even
as
soon
as
a
flower
withereth
so
soon
doth
it
pass
away
.
Again
,
Times
of
affliction
they
take
down
the
jollity
and
bravery
of
mens
spirits
,
and
make
them
fade
,
wither
,
and
pine
away
.
The
word
it
is
translated
by
some
,
infirmabitu
,
they
shall
be
made
weak
.
When
wicked
men
are
in
prosperity
their
hearts
are
stout
and
strong
to
sin
,
they
can
stand
out
against
God
and
against
all
threats
,
but
when
the
hand
of
God
is
upon
them
then
their
spirits
are
poor
,
they
are
weak
,
they
are
presently
down
.
Oh
the
difference
between
the
jolly
,
brave
,
stout
spirits
of
wicked
men
in
their
prosperity
against
God
,
and
their
poor
,
weak
,
withered
,
dejected
spirits
in
the
time
of
their
adversity
,
In
Ps.
39.11
.
When
with
rebukes
thou
corrects
man
for
iniquity
thou
makest
his
beauty
c●nsume
away
like
a
moth
,
surely
every
man
is
vanity
,
Selah
.
And
a
notable
expression
we
have
of
the
withering
,
the
languishing
of
the
spirits
of
wicked
men
in
the
time
of
their
adversity
,
that
whereas
now
in
their
prosperity
their
tongues
are
their
own
and
they
must
speak
and
will
speak
,
who
is
the
Lord
?
&c.
they
are
loud
then
in
their
Oaths
and
blasphemies
,
but
mark
now
in
their
adversity
how
they
are
,
Esa.
21.4
.
Thou
s●alt
be
brought
d●wn
and
shalt
speak
out
of
the
ground
,
and
thy
speech
s●●ll
be
●●w
out
of
the
dust
,
and
thy
speech
shall
whisper
out
of
the
dust
This
is
the
fruit
of
the
languishing
of
their
spirits
in
the
time
of
their
trouble
.
As
many
a
riotous
and
boisterous
g●llant
that
would
so
mouth
it
when
he
wa●
in
prosperity
,
yet
set
God
but
lay
his
hand
upon
him
in
sickness
and
his
conscience
then
accusing
of
him
,
he
whispers
and
speaks
low
out
of
the
dust
.
It
follows
,
With
the
beasts
of
the
field
,
and
with
the
fowls
of
Heaven
,
yea
the
fishes
of
the
Sea
shall
be
taken
away
.
Hierome
here
allegorizeth
it
,
and
would
not
take
it
litterally
,
but
to
be
the
expressions
of
several
sorts
of
men
sutable
to
this
.
But
we
must
not
stand
to
that
,
but
rather
take
the
words
at
they
are
literally
.
Only
for
the
reading
of
them
a
word
or
two
first
.
With
the
beasts
of
the
field
]
In
the
Hebrew
[
Be
]
which
is
translated
with
,
is
as
much
sometime
as
,
for
,
in
that
tongue
,
for
the
beasts
of
the
field
;
so
it
is
in
the
5.
chapter
and
the
5
;
vers.
Israel
and
Ephraim
shall
fall
in
their
iniquity
,
or
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
their
iniquity
,
there
it
is
Be
too
.
So
that
if
we
should
translate
it
so
,
for
the
beasts
of
the
field
,
then
we
might
have
this
Note
;
Obser
.
Here
we
may
see
the
poor
condition
that
we
are
in
,
that
when
but
the
beasts
of
the
field
and
the
fowls
of
the
air
are
destroied
,
our
comforts
are
gone
quickly
.
The
comforts
of
natural
men
depend
upon
poor
things
,
upon
the
beasts
of
the
field
,
the
fishes
of
the
Sea
,
the
fowls
of
the
air
,
if
Gods
hand
be
but
upon
them
,
they
languish
for
them
;
Now
the
cups
are
taken
from
their
mouths
and
their
full
dishes
from
their
tables
,
now
they
languish
.
It
is
otherwise
with
a
gracious
heart
,
according
to
that
in
Habak.
3.17
.
Although
the
figtree
shall
not
blossome
,
neither
shall
fruit
be
in
the
vines
,
the
labour
of
the
Olive
shall
sail
,
and
the
fields
shall
yeild
no
meat
,
the
flock
shall
be
cut
off
from
the
fold
,
and
there
shall
be
no
herd
in
the
stalls
;
yet
I
will
rejoyce
in
the
Lord
,
I
will
joy
in
the
God
of
my
salvation
.
A
gracious
〈◊〉
doth
not
languish
because
the
beasts
of
the
field
and
th●
〈◊〉
of
the
air
are
taken
away
:
let
them
be
taken
away
yet
he
can
rejoyce
in
God
,
his
spirit
will
be
kept
up
.
Another
word
in
the
re●ding
is
to
be
observed
,
[
they
shall
be
taken
away
.
]
The
word
in
the
Hebrew
is
,
they
shall
be
gathered
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
it
is
observable
both
in
fowls
and
in
fishes
when
they
perceive
any
thing
noxious
unto
them
or
that
they
are
in
any
danger
,
they
gather
themselves
together
:
And
that
is
the
reason
that
fishes
at
some
time
of
the
yeer
are
in
such
sholes
as
they
are
;
they
going
from
one
place
to
another
,
finding
one
place
noxious
and
hurtful
and
perceiving
some
danger
,
they
gather
together
:
And
so
it
is
observed
in
countries
where
there
are
fowls
,
that
in
the
winter
time
they
go
to
some
other
place
.
I
have
heard
many
in
Holland
say
of
the
Storks
that
in
one
week
they
all
of
them
go
away
together
,
they
gather
them●elves
in
the
space
of
a
week
or
there
abouts
and
go
away
from
that
countrey
,
gathering
first
al
together
and
so
fetching
their
●ight
:
from
thence
I
take
the
word
here
,
they
shall
be
gathered
together
,
that
is
,
there
shall
be
such
times
of
danger
,
and
there
shall
be
such
infection
in
the
air
,
and
in
the
very
waters
of
the
Sea
,
that
the
fishes
and
fowls
shall
perceive
it
and
so
shall
be
gathered
together
,
as
they
use
to
be
gathered
(
when
they
perceive
any
such
thing
)
to
go
away
;
Text
opened
.
and
being
so
gathered
together
they
shall
be
destroyed
.
It
is
good
for
men
in
times
of
danger
to
gather
together
and
to
joyn
one
with
another
and
not
be
scattered
one
here
and
another
there
,
as
the
creatures
many
times
use
to
do
in
the
time
of
their
danger
.
This
only
for
the
reading
of
the
words
.
The
scope
of
the
holy
Ghost
here
in
the
threatning
the
taking
away
the
beasts
and
the
fowls
and
the
fishes
,
it
is
this
,
To
shew
the
severity
of
Gods
wrath
against
the
ten
Tribes
,
that
as
a
King
doth
not
only
execute
a
Traytor
but
pull
down
his
house
and
burn
all
that
i●
in
it
,
so
the
great
wrath
of
God
shall
be
upon
these
ten
Tribes
,
that
he
shall
not
only
destroy
them
but
for
their
sakes
he
shall
bring
even
destruction
upon
the
creatures
.
And
this
seems
to
be
a
threatning
of
greater
wrath
tha●
〈◊〉
let
out
when
he
destroyed
the
world
:
In
destroying
the
ol●
world
the
w●ath
of
God
was
not
so
great
as
that
here
threatned
against
these
ten
Tribes
,
for
then
the
fishes
of
the
Sea
we
do
not
reade
of
any
hurt
unto
them
;
but
here
the
beasts
of
the
field
the
fowls
of
the
air
&
the
fishes
of
the
Sea
shall
be
taken
away
.
It
referreth
unto
some
fearful
plague
,
wherein
not
only
the
air
but
the
waters
are
pestilential
and
the
cattel
and
the
fish
die
.
So
it
hath
been
in
other
Countries
,
even
in
England
,
in
the
time
of
Edward
the
third
,
our
Chronicles
report
of
such
a
pestilential
quality
that
was
in
the
air
and
water
that
birds
and
fishes
were
found
with
botches
upon
them
,
A
strange
plague
in
London
.
And
then
there
were
in
one
Church-yard
in
one
yeers
space
(
I
think
it
was
about
the
Charter
house
)
fifty
thousand
buried
of
pestilential
diseases
.
Such
advantage
hath
God
us
at
and
can
let
out
his
wrath
by
such
waies
as
these
,
and
such
plagues
are
very
fearful
fruits
of
Gods
wrath
upon
a
Countrey
.
What
cause
have
we
to
bless
God
that
he
hath
delivered
us
from
the
infection
of
the
air
!
If
God
should
have
but
brought
a
plague
upon
London
the
last
year
,
Oh
it
would
have
been
a
plague
indeed
,
we
had
been
in
a
sad
condition
;
it
would
have
been
the
heaviest
plague
that
ever
was
upon
any
Kingdom
in
the
world
,
if
we
had
had
but
such
a
plague
that
should
have
caused
men
to
have
fled
and
the
Parliament
not
have
set
and
even
by
that
should
have
been
dissolved
,
and
so
all
the
Kingdom
would
have
been
in
a
lamentable
estate
at
this
day
.
Bless
God
for
that
.
And
the
fish
of
the
Sea
.
]
I
remember
upon
this
text
a
Jesuite
that
wrote
but
very
lately
;
Cornelius
a
Lapide
,
hath
a
most
audacious
lye
,
saith
he
,
since
Scotland
and
Ireland
hath
departed
from
the
Catholick
faith
(
that
is
from
Popery
)
Gods
judgments
are
out
against
them
,
and
whereas
they
were
wont
to
be
such
plentiful
countries
for
fish
,
God
hath
curs'd
their
very
waters
,
and
now
their
trade
of
fishing
is
nothing
like
to
what
it
was
wont
to
be
.
Upon
this
text
he
observeth
such
a
judgment
to
be
upon
those
Kingdoms
,
he
observeth
it
not
of
England
at
all
,
for
he
was
one
that
wrote
lately
,
and
he
had
it
seems
some
hope
that
England
was
coming
to
them
again
.
But
through
Gods
mercy
both
Ireland
and
Scotland
and
England
have
found
it
otherwise
in
this
regard
.
But
for
Observations
from
hence
,
thus
.
First
,
The
good
or
evil
of
the
creature
dependeth
on
man
;
Observ
.
beause
it
was
made
for
man
,
man
i●
punished
or
blessed
even
by
the
creature
,
and
the
creature
comes
to
feel
good
or
evil
according
as
mans
behavior
is
towards
God
.
Let
then
mercy
&
pity
toward
the
creature
be
an
argument
to
keep
us
from
sin
.
If
you
have
not
cruel
hearts
towards
the
creature
keep
from
sin
,
for
you
do
not
only
undo
your selves
but
undo
the
world
,
undo
the
creatu●e
by
your
sin
.
And
when
at
any
time
we
see
the
hand
of
God
out
against
any
creature
,
let
us
reflect
upon
our
own
hearts
,
and
say
,
My
sin
is
the
cause
that
this
creature
feels
that
evil
that
it
doth
,
and
say
as
Judah
said
unto
Tamar
,
She
is
more
righteous
than
I.
So
do
you
say
of
the
creature
,
Indeed
Gods
h●nd
is
out
against
it
,
but
the
creature
is
more
righteous
than
I.
Obs.
2
Sec●ndly
,
God
when
he
is
in
a
way
of
wrath
can
cause
his
wrath
to
r●●ch
to
those
things
that
seem
to
be
most
remote
from
him
;
As
the
fishes
in
the
Sea
seem
to
be
most
remote
,
therefore
this
is
na●●●●●●re
,
yea
and
the
fish
in
the
Se●
also
:
As
if
he
had
said
,
my
●●●th
shall
burn
,
burn
fiercely
,
and
shal
reach
not
only
to
your selves
and
houses
and
Cities
and
your
Land
and
Cattel
,
but
to
the
very
fish
in
the
Sea
.
God
can
let
out
hi●
wrath
as
far
as
he
pleaseth
.
Obs.
3
Thirdly
,
No
creature
can
help
man
in
the
time
of
Gods
wrath
;
Why
?
for
every
creature
suffers
as
well
as
man
doth
.
How
vain
then
are
the
hearts
of
men
who
comfort
themselves
in
hope
of
the
enjoyment
of
comfort
from
this
or
that
creature
in
the
day
of
God
wrath
;
If
you
cry
unto
the
mountains
and
hils
and
say
,
help
us
,
they
will
give
an
Eccho
,
help
us
,
for
they
had
need
of
help
as
wel
as
you
,
their
Eccho
will
be
,
help
us
too
,
for
the
wrath
of
God
is
upon
the
creature
in
the
day
of
his
wrath
,
therfore
the
creature
cannot
help
in
the
day
of
wrath
.
Verse
4.
Yet
let
no
man
strive
nor
reprove
another
,
for
this
people
are
as
they
th●●●rive
with
the
Priest
.
Yet
]
The
Hebrew
word
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Vere
,
as
if
he
should
say
,
truly
it
is
in
vain
for
any
one
to
stand
striving
or
reproving
his
neighbor
,
or
seek
to
convince
or
admonish
him
,
it
is
in
vain
for
one
friend
to
meddle
with
another
,
Text
opened
.
for
they
are
so
violent
in
their
wicked
waies
,
they
are
so
far
from
hearkning
to
privat
admonition
,
that
they
wil
contend
with
the
Priest
,
even
with
him
that
is
set
by
God
,
and
designed
by
special
office
to
teach
and
reprove
.
Some
carry
it
thus
,
They
are
so
vile
as
no
man
is
fit
to
reprove
one
another
,
being
their
wickedness
is
general
no
man
is
fit
to
reprove
his
brother
of
his
sin
.
But
I
rather
take
it
the
other
way
.
It
doth
first
import
thus
much
unto
us
in
the
general
,
Obs.
That
sin
cannot
be
got
from
men
without
striving
.
Such
is
the
perversness
of
mens
hearts
,
that
they
take
fast
hold
of
deceit
Jer.
8.5
.
and
you
cannot
get
them
away
without
striving
;
like
men
in
a
frenzie
,
you
cannot
get
them
off
from
that
which
will
mischieve
them
without
strugling
with
them
.
When
you
admonish
and
reprove
men
for
sin
,
you
must
make
account
aforehand
that
they
will
strive
with
you
,
strugle
with
you
,
yet
afterwards
perhaps
they
will
blesse
God
for
you
;
If
you
come
indeed
at
the
first
you
shall
have
rugged
usage
,
What
you
come
to
judge
u●
,
as
they
said
to
Lot
?
Who
made
you
a
Ruler
?
So
you
have
very
ill
language
usually
from
men
at
first
when
they
are
reproved
,
yet
be
not
be
discouraged
,
they
will
bless
God
for
you
afterwards
,
they
wil
say
as
David
unto
Abigail
,
Blessed
be
God
,
and
blessed
be
thy
advise
,
and
blessed
be
thou
for
thy
counsel
.
Secondly
(
which
is
imployed
in
the
former
,
)
Even
private
Obs.
2
men
,
so
long
as
there
is
any
hope
,
they
should
strive
with
their
brethren
by
way
of
admonition
and
reprehension
to
bring
them
from
their
sin
.
We
must
not
say
,
Are
we
our
brothers
keepers
?
that
is
the
language
of
a
Cain
.
There
is
much
striving
and
contending
one
with
another
for
our
own
ends
;
Oh
that
there
were
more
striving
and
contending
for
God
and
his
glory
!
It
is
a
sign
that
the
Glory
of
God
and
the
Souls
of
our
Brethren
are
not
precious
in
our
eyes
when
we
can
so
strive
and
contend
to
have
our
own
wills
,
and
though
God
loseth
his
Glory
,
and
our
Brothers
Soul
is
like
to
perish
,
we
cannot
strive
and
contend
there
,
not
even
those
that
are
too
too
full
of
strife
otherwise
.
Thirdly
,
It
is
a
great
aggravation
of
sin
and
a
forerunner
of
destruction
to
a
people
,
not
to
regard
the
strivings
,
admonitions
,
Obs.
3
and
reprehensions
of
others
.
Let
no
man
strive
;
It
is
in
vain
to
strive
now
,
(
that
's
the
meaning
)
Indeed
so
long
as
there
was
hope
there
might
be
st●iving
,
but
now
they
are
past
striving
.
This
was
their
height
of
wickedness
that
they
were
grown
unto
,
and
the
fore-runner
of
that
wrath
of
God
that
was
now
ready
to
fal
upon
them
,
because
they
were
now
past
all
reprehension
and
admonition
.
I
will
give
you
for
that
two
or
three
notable
texts
of
Scripture
to
fatten
this
upon
your
hearts
,
that
it
is
a
most
fearful
thing
for
people
to
stand
out
against
admonition
and
reprehension
.
That
place
in
1.
Sam.
2.25
.
is
a
notable
one
,
the
text
saith
of
Eli's
sons
,
that
they
hearkened
not
unto
the
voice
of
their
father
,
why
?
Because
the
Lord
intended
to
destroy
them
.
Oh
you
children
do
you
hearken
to
this
Scripture
,
turn
to
it
,
reade
it
over
,
you
〈…〉
stout
rebellious
children
,
and
your
parents
they
are
〈◊〉
●●ving
you
for
your
sins
and
admonishing
you
,
but
you
will
not
hearken
to
them
,
and
in
the
pride
of
your
hearts
and
stoutness
of
your
spirits
you
refuse
admonition
;
but
if
you
read
that
Scripture
and
beleeve
that
it
is
the
Word
of
God
,
Oh
tremble
at
it
,
They
hearkened
not
unto
the
voyce
of
their
father
,
because
the
Lord
would
slay
them
.
Here
is
a
stuborn
child
,
regards
not
the
voice
of
his
father
and
mother
reproving
him
,
it
is
a
fearful
argument
that
God
intends
to
destroy
that
child
.
Another
text
you
have
in
2
Chron.
25.16
.
2
Chron.
25.16
.
it
is
a
speech
of
the
Prophet
to
Amaziah
;
when
the
Prophet
came
to
rebuke
him
for
worshiping
the
gods
of
that
people
whom
he
had
overcome
in
battel
(
Here
is
the
infinite
vanity
and
sottishness
of
Idolators
,
Amaziah
falls
to
worship
those
very
gods
that
could
not
deliver
themselves
nor
their
people
out
of
his
hands
;
)
when
the
Prophet
(
I
say
)
came
to
reprove
him
for
it
,
in
what
a
rage
was
he
?
One
would
have
thought
that
there
was
so
much
the
more
reason
fo●
〈◊〉
●●●rit
to
have
yeelded
to
the
Prophet's
reproof
,
but
saith
the
King
,
Opened
Art
thou
made
of
the
Kings
Counsel
?
forbear
;
it
may
be
he
hath
other
fetches
,
other
intentions
,
what
have
you
you
to
do
to
meddle
?
The
Prophet
did
forbear
indeed
,
but
mark
what
he
saith
,
I
know
that
God
hath
determined
to
destroy
thee
,
because
thou
hast
done
this
,
and
hast
not
hearkened
unto
my
counsel
.
Here
was
his
collection
,
because
the
King
would
not
regard
admonition
and
reproof
,
certainly
God
had
a
purpose
to
destroy
this
King
;
here
is
the
forerunner
of
his
destruction
.
And
it
is
observable
of
this
King
,
that
he
should
now
stand
out
so
:
for
in
the
Chapter
before
you
shall
find
him
seem
to
be
of
a
yeildable
spirit
though
he
was
a
naughty
man
;
when
he
had
hired
an
hundred
thousand
out
of
Israel
to
●oyn
with
him
in
battel
,
and
had
given
them
all
pay
,
yet
when
God
did
but
send
to
him
by
the
Prophet
to
send
them
back
and
to
loose
those
hundred
talents
that
he
had
paid
the
Soldiers
withal
,
upon
the
very
word
of
the
Prophet
he
sends
back
a
hundred
thousand
of
his
Soldiers
and
looseth
all
their
pay
;
and
yet
this
Amaziah
that
was
so
yeildable
at
that
time
how
stubborn
was
he
against
the
Prophet
at
another
time
!
And
therefore
at
that
time
when
he
did
so
yeild
to
Go●
〈◊〉
prospered
him
in
the
battel
,
and
he
overcame
his
enemies
〈◊〉
had
a
glorious
victory
,
and
after
that
victory
he
falls
a
worshiping
the
Idols
he
had
overcome
,
and
was
stout
against
the
Prophet
,
and
so
soon
after
he
was
destroyed
accordingly
.
The
last
Scripture
is
that
in
Pro.
29.1
.
He
that
being
often
reproved
hardneth
his
neck
,
shall
suddenly
be
destroyed
,
and
that
without
remedy
.
It
is
a
dangerous
thing
to
stand
out
against
reproof
and
admonition
.
Again
,
Let
no
man
strive
with
his
brother
.
]
You
may
see
that
this
people
were
grown
to
a
worse
pass
than
they
were
before
,
for
in
the
second
Chapter
of
this
prophesie
,
Say
to
your
brethren
Ammi
,
and
to
your
sisters
Ru●hamah
.
There
those
that
were
godly
amongst
them
were
admonished
to
speak
to
their
brethren
and
their
sisters
,
though
they
were
naught
yet
the
godly
that
were
disperst
amongst
them
must
be
admonishing
those
they
lived
withal
;
but
now
it
is
come
to
such
a
pass
that
there
must
be
no
more
striving
,
no
mo●●
〈◊〉
●●monishing
.
Here
we
may
take
this
note
,
That
sin
doth
increase
in
●●aces
where
Obs.
4
it
is
let
alone
.
Those
that
were
capable
of
admonition
one
while
,
going
on
in
sin
and
hardning
their
hearts
,
grow
quickly
past
all
admonition
.
Fiftly
,
There
is
a
time
when
men
may
,
you
men
should
Obs.
5
leave
their
striving
and
admonishing
and
reproving
of
others
,
when
they
should
let
them
alone
.
Especially
in
these
two
cases
;
when
those
that
they
should
admonish
scorn
their
admonition
,
when
they
grow
scorners
;
when
they
trample
their
admonitions
under
their
feet
as
swine
,
or
turn
again
upon
them
and
rend
them
as
dogs
.
There
are
two
sorts
not
to
be
admonished
or
reproved
,
Swine
,
and
Dogs
.
When
they
grow
to
be
swine
and
dogs
then
you
may
leave
,
yea
you
ought
to
leave
admonishing
them
.
For
admonitions
and
reprehensions
are
precious
things
,
they
are
pearls
,
they
must
not
be
cast
to
swine
,
Mat.
7.6
.
Mat.
7.6
.
Give
not
holy
things
to
dogs
,
neither
cast
pearls
before
swine
;
they
are
holy
things
and
precious
things
;
For
I
do
not
take
that
place
to
be
meant
of
the
Sacrament
only
,
it
may
be
by
an
argument
a
minori
ad
majus
applied
to
it
,
but
that
place
,
Give
not
holy
things
to
dogs
,
and
cast
not
pearls
before
swine
,
is
meant
of
admonition
and
reprehension
.
Opened
So
that
admonition
is
to
be
looked
upon
as
a
holy
thing
,
as
a
pearl
,
you
are
to
prize
it
and
therefore
not
to
be
angry
when
we
come
to
admonish
you
,
but
you
are
to
look
upon
the
holiness
of
God
in
it
&
so
reverence
it
,
and
look
upon
it
as
a
mercy
of
God
and
bless
God
for
it
.
There
are
many
in
Heaven
now
blessing
God
for
the
admonitions
which
they
have
received
from
others
,
as
David
blessed
God
for
Abigail
and
her
counsel
.
Many
think
it
a
great
happiness
unto
them
that
they
can
re●ect
admonition
and
counsel
,
and
when
they
are
gone
from
such
as
have
admonished
them
and
are
among
their
companions
they
can
boast
and
say
,
Oh
such
a
one
came
and
reprehended
me
,
but
I
said
thus
and
thus
to
him
,
and
so
rejoyce
how
they
have
re●ected
admonition
.
But
if
they
knew
all
they
have
cause
to
mourn
,
it
is
a
great
m●sery
for
them
when
as
it
comes
to
that
,
that
God
shall
bid
those
th●t
have
to
deal
with
them
to
strive
no
more
with
them
;
when
as
men
have
rejected
the
admoniti●●
of
others
,
that
they
think
they
have
stopped
their
mouths
,
I
'le
warrant
you
say
they
,
such
a
one
wil
neve●
come
to
me
more
;
Oh
your
misery
is
the
greater
.
F●●
.
●●st
,
You
have
deprived
your selves
of
a
special
Ordinance
of
G●●
.
Admonition
and
reprehension
,
even
brotherly
admonition
and
reprehension
is
an
Ordinance
of
God
.
Secondly
,
T●ose
who
strive
thus
,
who
admonish
and
reprove
you
,
they
must
give
an
account
unto
God
what
becometh
of
their
admonition
and
reprehension
.
You
must
give
an
account
to
God
one
day
,
and
so
must
they
give
an
account
unto
God
too
;
yea
they
should
do
it
for
the
present
,
thus
,
After
they
have
done
they
must
go
to
God
and
tel
him
how
it
hath
sped
,
for
they
have
done
it
in
his
Name
when
they
have
done
it
right
;
And
when
they
go
unto
God
if
their
admonition
and
reproof
have
prevailed
with
you
,
they
are
to
return
to
God
with
blessing
,
to
bless
God
that
he
hath
been
pleased
to
bless
their
admonition
to
such
a
one
.
And
on
the
other
side
if
you
reject
their
admonition
they
are
to
tell
that
too
when
they
go
unto
God
,
they
are
to
tell
a
lamenting
of
your
condition
and
to
intreat
God
to
look
upon
you
,
and
to
tel
God
,
Lord
I
have
been
thus
and
thus
admonishing
such
a
one
;
it
hath
been
in
thy
Name
,
but
Lord
he
contemns
it
,
he
rejects
it
:
When
you
are
laughing
at
it
that
you
have
rejected
such
a
friends
admonition
,
then
he
that
hath
been
faithful
to
you
he
is
telling
God
of
it
,
and
do
you
not
think
there
will
come
somewhat
of
this
one
day
?
Lastly
,
You
are
left
to
Gods
striving
and
rebuking
,
and
it
is
a
fearful
thing
to
fall
into
the
hands
of
the
living
God
.
It
is
better
when
God
striveth
with
you
by
men
than
that
he
should
come
and
strive
with
you
himself
.
As
now
,
if
a
father
send
his
servant
to
go
and
fetch
in
a
child
,
to
rebuke
a
chile
,
and
he
comes
and
tells
the
father
,
he
cares
not
what
I
say
;
No
saith
the
father
,
I
will
go
my self
,
and
then
it
is
worse
with
the
child
,
the
child
then
smart●
for
it
;
So
God
sends
thy
brother
to
rebuke
thee
,
and
to
fetch
thee
in
,
thou
carest
not
for
him
,
thou
lookest
upon
him
as
thy
fellow-creature
,
and
so
thy
brother
goes
to
God
,
Lord
he
doth
not
regard
what
I
say
,
No
saies
God
?
I
will
rebuke
him
my self
,
and
Gods
rebukes
in
this
case
will
be
furiou●
rebukes
;
Ezek
5.15
.
When
I
shall
●x●●●te
judgments
in
anger
and
in
fury
and
in
fur●●us
rebukes
,
Mark
it
.
furious
rebukes
;
The
rebukes
of
a
brother
are
loving
reb●kes
,
but
if
thou
reject
them
Gods
rebukes
may
com●nd
they
wilt
prove
furious
rebukes
,
The
rebukes
of
a
brother
are
out
of
●●●e
but
Am●s
7.4
.
The
Lord
calls
to
contend
by
●●●e
.
When
〈◊〉
friends
did
strive
with
him
they
could
not
pr●vail
,
but
Job
.
38.1
.
God
calleth
out
of
the
whirlwind
to
answer
to
him
,
and
who
is
this
that
darkneth
words
without
counsel
?
The
Lord
out
of
the
whirlwind
calleth
to
contend
with
Job
and
so
overcometh
him
.
If
thou
regardest
not
friends
contending
with
thee
,
the
Lord
himself
out
of
the
whirlwind
may
come
and
contend
with
thee
.
Take
heed
how
thou
rejectest
the
strivings
of
a
brother
with
thee
,
tor
God
may
not
only
say
he
shall
strive
no
longer
,
but
my
spirit
shall
no
longer
strive
with
thy
soul
.
This
people
are
as
one
that
striveth
with
the
Priest
.
]
That
is
the
reason
why
they
must
not
strive
one
with
another
.
Here
are
only
these
two
things
by
way
of
explication
;
Quest.
1
1.
Why
it
is
said
with
the
Priest
rather
than
with
the
Prophet
?
Quest.
2
2.
Why
it
is
said
,
For
this
people
are
[
as
]
they
that
strive
with
the
Priest
?
did
not
they
strive
with
the
Priest
?
why
then
is
it
not
said
this
people
are
a
people
that
strive
with
the
Priest
?
For
the
answer
to
these
two
briefly
.
Answ.
1
First
,
It
is
said
that
they
strive
with
the
Priest
rather
than
with
the
Prophet
,
though
the
Prophet
did
rebuke
them
and
strive
with
them
,
upon
this
reason
,
Because
the
Priest
was
a
standing
office
in
the
Church
of
God
;
the
Prophet
that
was
an
extraordinary
office
,
and
they
could
not
be
sure
of
the
Prophet
whether
he
were
a
true
Prophet
or
no
but
according
to
the
event
of
the
Prophesie
;
Quere
but
the
Priest
they
acknowledged
him
to
be
an
officer
of
God
,
and
that
is
the
reason
that
the
Priest
is
here
named
rather
than
the
Prophet
.
Answ.
And
then
,
As
those
that
strive
with
the
Priest
.
It
may
be
the
Priests
were
generally
so
bad
that
there
was
scarce
any
Priest
that
did
strive
with
them
at
all
,
those
Priests
being
Jeroboams
Priests
they
did
joyn
with
them
in
their
wickedness
,
therefore
he
could
not
say
they
did
strive
with
the
Priests
,
but
yet
thus
their
hearts
were
as
vile
,
God
saw
this
in
their
hearts
that
if
there
were
Priests
to
strive
with
them
they
would
strive
with
them
.
Or
secondly
thus
,
As
those
that
strive
with
the
Priest
;
because
indeed
those
Priests
of
Israel
at
this
time
they
were
not
such
as
were
called
of
God
,
for
in
1
King
.
12.31
.
the
text
saith
of
Jeroboam
,
that
he
made
Priests
of
the
lowest
of
the
people
which
were
not
of
the
sons
of
Levi
,
and
chap.
13.
ver.
33.
Whosoever
would
,
he
consecrated
him
,
and
he
became
one
of
the
Priests
of
the
high
places
.
But
the
people
received
them
as
Priests
still
,
for
indeed
they
thought
that
the
Kings
authority
was
enough
for
all
,
because
the
king
would
have
them
to
be
Priests
they
would
receive
them
,
as
it
the
King
had
the
absolute
power
to
make
all
Church
Officers
,
if
they
were
sent
by
the
Kings
Authority
they
must
be
acknowledged
to
be
Church
Officers
.
So
it
was
then
,
and
that
may
seem
to
be
the
reason
of
that
expression
,
as
those
.
Now
from
hence
the
Notes
are
these
,
for
you
must
take
it
that
this
is
imploied
here
,
that
suppose
there
were
Priests
faithful
and
godly
that
did
strive
with
them
,
yet
their
hearts
were
so
hard
that
they
would
strive
against
those
Priests
,
and
this
sets
out
the
grossness
of
the
hardness
of
their
hearts
.
Take
then
the
sense
thus
and
here
we
may
have
these
Notes
First
,
Observ
.
That
it
is
the
work
of
the
Priest
to
contend
against
men
for
their
sin
.
That
is
the
proper
work
of
a
Priest
,
to
strive
with
men
against
their
sin
.
They
are
the
salt
of
the
earth
and
so
they
should
have
some
acrimony
in
them
.
In
1
Tim.
3.3
.
1
Tim.
3.3
It
is
said
indeed
of
the
Minister
of
God
that
he
should
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
mo
striver
.
A
Minister
of
God
should
be
one
that
is
in
office
to
look
to
the
souls
of
people
and
he
should
be
no
striver
;
How
will
you
say
then
that
he
should
strive
?
That
is
,
Opened
he
should
never
strive
with
men
for
his
own
ends
,
for
his
own
waies
,
no
brawler
,
no
striver
,
no
adulterer
but
one
of
a
quiet
and
gentle
spirit
,
that
should
pass
by
wrongs
done
unto
himself
;
but
when
he
comes
for
God
he
should
be
a
striver
;
All
faithful
Ministers
should
be
strivers
when
they
come
in
Gods
cause
.
Oecolamp
.
Oecolampadius
writing
to
his
fellow
Ministers
,
I
remember
he
hath
a
notable
expression
,
Let
not
our
zeal
and
anger
(
saith
he
)
burn
when
we
are
scorned
our selves
and
reproached
our selves
,
but
when
the
Truth
is
in
danger
,
and
the
Name
of
God
i●
in
danger
,
then
let
our
heat
arise
,
then
let
us
strive
.
This
indeed
is
the
Character
of
a
true
godly
Minister
,
that
he
is
in
his
own
cause
,
gentle
,
yeildable
,
but
when
it
comes
to
the
cause
of
God
,
the
heat
riseth
in
his
face
,
and
there
he
hath
zeal
and
fervencie
,
there
he
will
strive
and
contend
with
men
in
the
waies
of
their
sin
.
Obser
.
Secondly
,
When
Ministers
do
reprehend
and
strive
with
people
,
they
must
expect
to
be
striven
withal
by
people
.
These
are
as
a
people
that
strive
with
the
Priest
,
they
have
such
vile
hearts
that
had
they
never
such
faithful
and
godly
Officers
that
were
set
over
them
by
God
,
they
would
strive
with
them
.
And
indeed
all
faithful
Ministers
must
expect
that
if
they
strive
with
men
for
their
sins
,
men
will
strive
with
them
.
If
there
had
at
any
time
any
faithful
ones
been
sent
amongst
them
by
God
,
they
would
have
been
ready
to
have
cried
out
of
them
and
have
told
them
,
You
are
the
cause
of
our
misery
,
for
you
will
not
yeild
to
Jeroboam
,
you
are
so
strict
and
precise
,
and
't
is
you
that
make
this
disturbance
,
you
threaten
us
that
there
will
judgments
come
upon
us
but
you
are
the
cause
of
our
misery
,
were
it
not
for
you
we
should
have
al
the
people
yeild
to
what
the
King
hath
set
up
,
but
you
stir
up
the
people
against
it
and
so
our
disturbance
comes
from
you
.
Thus
no
question
but
they
would
be
ready
to
strive
with
the
Priest
at
that
time
.
And
thus
they
did
with
Amos
,
chap.
7.
ver.
12.
Go
to
Judah
and
prophesie
there
;
they
strove
with
Amos
that
was
contemporary
with
Hosea
,
prophesying
at
this
time
unto
this
people
,
the
land
say
they
cannot
bear
Amos
his
words
,
let
him
go
to
Judah
,
he
were
best
be
gone
,
he
tells
us
we
are
a
superstious
people
,
and
that
we
do
not
worship
God
in
the
right
manner
and
in
the
right
place
,
let
him
go
thither
,
we
wish
he
were
out
of
the
Country
;
he
and
such
as
he
is
raise
a
fire
in
the
land
.
Thus
when
Ministers
discharge
their
consciences
shewing
people
their
sins
and
the
mind
of
God
,
this
is
ordinarily
the
recompense
that
they
have
.
Thus
it
was
with
Jeremiah
,
chap
15.
ver.
10.
We
is
me
saith
he
,
that
my
mother
ever
bear
me
,
for
I
am
(
saith
he
)
a
man
of
strife
and
of
contention
to
the
whol
earth
,
and
every
one
curseth
me
.
Jeremiah
a
grave
and
holy
Prophet
,
yet
a
man
of
contention
to
the
whol
earth
,
and
every
man
cursed
him
:
A
strange
thing
that
he
should
meet
with
such
hard
dealing
,
and
yet
he
appealed
to
God
in
the
matter
of
his
sincerity
,
he
desired
not
the
evil
day
,
and
he
prayed
for
the
people
so
long
til
God
bid
him
pray
no
more
;
when
thy
were
railing
upon
him
he
was
praying
for
them
.
This
was
the
ill
condition
he
was
in
for
that
respect
.
And
so
it
was
with
other
Prophets
besides
him
.
I
might
name
other
texts
in
Jeremiah
,
as
chap.
20.
ver.
7.8
.
I
am
in
derision
daily
,
every
one
mocketh
me
,
for
since
I
spake
I
cried
out
,
I
cried
,
violence
and
spoil
,
because
the
Word
of
the
Lord
was
made
a
reproach
unto
me
and
a
derision
daily
;
After
I
threatned
that
there
should
come
some
judgment
upon
the
Nation
I
cryed
out
of
the
violence
and
spoil
that
they
for
the
present
made
in
the
Nation
,
and
then
they
mocked
and
scorned
me
.
The
like
we
have
in
Esa
,
he
had
the
same
dealings
from
the
people
.
Esa
,
28.13
,
14.
Isa.
28.13.14
.
But
the
Word
of
the
Lord
was
to
them
precept
upon
precept
,
line
upon
line
,
here
a
little
and
there
a
little
,
that
they
might
go
and
fall
backward
,
and
be
broken
,
and
snared
and
taken
.
You
will
say
,
how
do
they
strive
against
the
Prophet
in
this
?
I
take
it
this
Scripture
is
often
mistaken
,
and
the
scope
of
these
words
are
to
shew
how
the
people
did
jeer
and
mock
the
Prophet
in
his
preaching
.
But
the
Word
of
God
was
to
them
precept
upon
precept
,
that
is
thus
,
Opened
they
scorned
at
Gods
Word
,
What
we
have
nothing
but
precept
and
precept
,
one
precept
after
another
,
in
a
scorning
language
,
the
word
of
the
Lord
,
and
Commandement
one
after
another
,
and
one
Prophesie
after
another
,
a
line
upon
line
,
and
now
you
would
have
a
little
more
;
it
is
spoken
in
a
contemning
way
;
And
I
rather
take
it
to
be
thus
,
because
in
the
Hebrew
the
sound
of
the
words
do
carry
it
in
a
mocking
,
in
a
jeering
way
,
as
thus
:
trar
letrar
,
kar
lekar
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
precept
to
precept
line
to
line
.
As
mocking
people
will
jeer
in
the
nose
at
men
,
so
they
did
at
this
time
with
the
Prophet
,
the
very
sound
of
the
words
in
the
Hebrew
is
such
as
noteth
a
mocking
and
jeering
of
the
Prophet
,
and
they
pronounced
the
same
words
again
and
again
,
as
mockers
and
jeerers
use
to
do
,
nothing
but
precept
and
precept
,
and
when
will
the
fellow
have
d●ne
?
And
I
take
this
to
be
the
meaning
because
the
threatning
follows
after
,
that
they
might
fall
backward
and
be
br●ken
a●d
s●●red
and
taken
,
wherefore
(
saith
the
text
in
the
very
next
words
)
hear
the
word
of
the
Lord
ye
scornful
men
;
They
manifested
a
scornful
spirit
in
such
kind
of
expressions
,
retorting
upon
the
Prophet
in
such
a
manner
;
And
Gods
anger
riseth
in
his
face
Wher●fore
●ear
ye
the
word
of
the
Lord
ye
scornful
men
.
It
is
the
us●al
way
of
many
scornful
men
that
if
they
can
get
any
thing
that
Ministers
speak
and
get
a
sound
of
it
,
they
will
by
sounding
of
it
double
express
their
jeering
and
scorning
;
So
did
they
with
the
Prophet
who
was
one
of
the
most
admirable
elegant
,
and
eloquent
Prophets
that
ever
was
,
a
man
that
spake
in
hi●
time
so
as
never
man
spake
,
for
he
spoke
in
a
most
high
stile
,
he
was
himself
of
the
Kingly
race
,
a
great
man
,
a
Noble
man
born
and
a
most
admirable
eloquent
man
,
yet
when
he
came
to
prophesie
to
this
people
in
the
name
of
God
,
thus
they
jeered
and
scorned
him
.
And
Esa.
30.10
.
Which
say
to
the
seers
,
see
not
,
but
preach
smo●th
things
to
us
,
tell
not
us
of
such
and
such
things
as
these
are
.
Thus
they
contemned
him
.
Yea
and
in
Christs
time
we
find
that
when
Christ
himself
preached
,
one
time
assoon
as
ever
he
had
done
his
Sermon
the
people
got
him
up
to
the
brow
of
a
hill
that
was
upon
the
side
of
the
Citie
and
would
have
thrown
him
down
and
broke
his
neck
;
that
was
the
reward
he
should
have
had
.
And
Paul
that
was
one
of
the
excellentest
preachers
that
ever
was
(
It
was
one
of
Austins
wishes
that
he
could
but
see
Paul
in
the
pulpit
)
yet
when
he
came
to
preach
,
What
will
this
babler
say
?
and
,
he
is
a
pestilent
fellow
,
one
that
is
of
a
furious
spirit
and
an
incendiary
,
and
where
ever
he
goes
he
turns
the
world
up-s●de
down
.
Such
kind
of
entertainment
had
the
Apostles
.
And
Luther
I
remember
hath
such
an
expression
,
Quid
est
praedicare
Evangelium
?
What
is
it
to
preach
,
unless
it
be
this
,
to
derive
all
the
fury
of
people
upon
ones
self
?
if
one
would
preach
conscienciously
.
And
Mat.
5.12
.
there
Christ
tels
his
Disciples
what
they
were
like
to
meet
withal
,
how
they
were
like
to
be
reviled
and
persecuted
,
for
so
saith
he
persecuted
they
the
Prophets
which
were
before
you
.
Acts
,
7.53
.
Which
of
the
Prophet
h●ve
not
your
f●thers
pe●secuted
?
Thus
those
that
are
in
office
those
that
are
sent
to
speak
unto
the
people
,
they
must
expect
if
they
would
be
faithful
in
their
administrations
to
be
striven
withal
.
But
though
wicked
men
do
strive
,
yet
as
Samson
said
unto
the
men
of
Judah
that
came
to
binde
him
that
they
might
deliver
him
into
the
hands
of
the
Philistins
,
Do
not
ye
fall
upon
me
your selves
.
It
were
well
if
faithful
Ministers
were
not
striven
withal
many
times
by
those
that
are
godly
.
It
is
not
so
much
for
a
faithful
Minister
to
have
wicked
and
ungodly
men
to
strive
with
him
.
Though
they
bind
them
,
Oh
brethren
do
not
do
not
you
bind
them
:
after
that
in
conscience
of
their
duty
and
in
love
to
your
souls
they
have
hazarded
all
the
hatred
and
malice
that
may
be
of
the
adversary
,
even
to
stand
in
the
fore-front
as
the
But
to
their
mallice
,
yet
in
requital
of
all
,
even
many
that
are
godly
,
if
they
see
them
grow
troublesom
,
they
are
ready
to
strive
with
them
;
because
wicked
men
are
exasperated
by
the
Word
of
God
preached
,
therefore
they
could
wish
that
even
such
Ministers
had
never
come
amongst
them
,
and
this
even
such
as
make
profession
of
godliness
do
.
Is
here
a
requital
of
he
hazard
that
faithful
Ministers
undergo
?
I
appeale
unto
you
,
Are
there
any
people
in
the
Kingdom
that
stand
as
a
But
against
the
malice
of
the
Adversary
,
so
much
as
godly
and
faithful
Ministers
do
?
Do
not
think
that
it
is
out
of
that
precipitancy
,
that
ra
hness
that
we
do
not
consider
what
danger
we
stand
in
in
doing
what
we
do
;
yes
,
we
consider
it
beforehand
,
But
out
of
conscience
of
our
duty
and
in
faithfulness
unto
your
soul●
we
hazard
our
lives
,
we
hazard
all
the
rage
and
malice
of
the
Enemy
.
Now
when
we
have
done
all
this
,
we
expect
a
far
better
r●quittal
from
many
people
than
we
find
.
When
Moses
and
Aaron
came
unto
the
people
of
Israel
when
they
were
in
Egypt
to
deliver
them
,
(
for
that
was
their
message
)
but
because
for
the
present
their
bondage
was
increased
and
the
wr●th
of
Pharaoh
more
incensed
,
therefore
they
were
weary
of
Moses
and
Aaron
,
and
they
fall
to
striving
with
them
as
if
they
were
the
cause
of
their
misery
,
Why
't
was
better
with
us
before
than
three
you
came
,
if
you
had
never
come
amongst
us
it
would
have
been
better
with
us
.
So
it
is
now
,
because
those
that
are
faithful
,
out
of
conscience
,
labor
to
declare
to
you
the
mind
of
God
,
and
to
draw
you
to
those
duties
that
God
calls
for
,
(
this
indeed
enrageth
the
adversary
,
they
are
the
more
incensed
when
you
follow
what
your
Ministers
teach
,
)
and
you
are
ready
to
think
,
they
h●ve
brought
us
into
this
way
,
they
have
kindled
the
fire
,
they
have
told
us
it
is
the
Cause
of
God
,
they
have
exhorted
us
to
come
in
with
our
Estates
,
and
now
the
King
is
exaspered
against
u●
,
and
our
adversaries
are
enraged
against
us
and
we
are
like
to
be
in
some
misery
;
And
so
even
all
the
strivings
of
the
better
sort
are
ready
to
devolve
upon
the
Ministers
,
and
they
strive
with
them
as
the
only
incendiaries
and
troublers
of
the
places
where
they
come
.
Well
,
howsoever
Ministers
may
meet
with
hard
dealing
from
some
,
even
from
professors
,
yet
their
way
is
with
the
Lord
,
and
their
judgment
is
with
the
Almighty
:
As
there
is
a
most
admirable
promise
to
help
those
that
have
been
most
forward
to
rebuke
sin
&
in
a
zealous
way
for
God
,
though
men
are
enraged
against
them
.
Isa.
49.2
.
Isa.
49.2
.
He
hath
made
my
mouth
like
a
sharp
sword
,
in
the
shaddow
of
his
hand
hath
he
bid
me
.
This
text
is
true
of
every
faithful
Minister
:
Mark
it
,
He
hath
made
made
my
mouth
like
a
sharp
sword
;
why
if
I
did
speak
smooth
things
I
were
not
like
to
be
in
so
much
danger
,
but
if
speak
sharp
things
do
not
I
hazard
my selfe
much
?
Opened
I
shall
incur
the
rage
and
anger
of
all
kind
of
people
;
but
mark
,
He
hath
made
my
mouth
as
a
sharp
sword
,
But
in
the
shadow
of
his
hand
hath
he
hid
me
.
Ministers
whose
mouths
are
as
sharp
swords
they
are
in
a
great
deal
of
danger
,
yea
but
let
such
be
comforted
,
here
comes
a
promise
presently
,
in
the
shadow
of
his
hand
hath
he
hid
me
.
So
that
those
Ministers
whose
mouthes
are
sharpest
in
the
Name
of
God
,
and
who
speak
but
the
Truth
of
God
,
those
are
under
Gods
protection
more
than
any
other
Ministers
that
have
held
their
peace
,
they
are
in
more
safety
,
they
are
hid
in
Gods
hand
,
in
the
shadow
of
his
hand
more
than
any
other
.
So
God
comforted
Jeremiah
,
Chap.
10.
vers.
15.
after
he
had
cryed
out
,
wo
is
me
,
I
am
a
man
of
strife
,
wel
saith
God
,
Verily
it
shall
be
well
with
thy
remnant
,
I
will
cause
the
enemy
to
entreat
thee
well
in
the
time
of
evil
and
in
the
time
of
affliction
.
It
may
be
many
of
you
think
it
is
a
weaknes
in
Ministers
to
appear
so
much
as
they
do
and
discover
themselves
,
for
they
endanger
themselves
,
and
cannot
they
be
quiet
as
others
are
?
there
are
many
of
more
moderate
spirits
and
deal
wiselyer
for
themselves
,
they
keep
in
and
say
nothing
,
and
so
they
may
scape
of
either
side
,
looking
which
side
will
prevail
;
May
not
these
scape
?
No
,
they
are
in
more
danger
than
the
other
,
for
the
other
are
under
a
promise
,
these
are
not
,
they
are
so
studious
for
themselves
and
for
their
owne
safety
that
God
will
take
no
care
of
them
.
Our
Savior
Christ
takes
care
to
encourage
his
Disciples
against
the
st●●ings
of
people
with
them
;
we
have
in
Luk.
6.
many
blessings
pronounced
,
blessed
are
the
poor
,
blessed
are
they
that
hunger
and
thirst
after
righteousness
,
blessed
are
they
that
mourn
&c.
But
they
that
understand
the
Original
shall
find
that
the
word
[
ye
]
is
not
in
,
only
blessed
are
the
poor
,
and
blessed
are
they
that
mourn
&c.
But
when
he
cometh
to
his
Disciples
vers.
22.
there
is
an
Este
put
more
than
in
the
other
,
Christ
speaks
more
particularly
to
his
Disciples
:
when
as
people
shall
speak
evil
of
them
and
cast
out
their
name
as
filth
,
then
there
is
a
blessed
are
ye
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
with
an
este
,
more
than
there
was
in
all
the
other
blessednesses
;
That
shews
God
hath
a
special
care
of
his
Ministers
when
men
speak
evil
of
them
and
strive
with
them
.
But
on
the
other
side
,
Luke
,
6.22
.
Opened
Wo
to
you
when
all
men
speak
well
of
you
;
It
is
meant
most
of
Ministers
,
it
is
true
indeed
of
all
Christians
,
but
I
take
it
that
the
scope
of
Christ
in
that
place
is
concerning
Ministers
that
were
to
go
and
preach
,
and
wo
to
you
when
all
men
speak
well
of
you
.
The
word
that
is
translated
well
,
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
speak
of
you
so
as
to
commend
you
for
a
spruce
curious
neat
Teacher
;
I
there
are
such
and
such
fiery
men
,
but
here
's
a
Preacher
,
a
quaint
man
,
an
Eloquent
man
,
a
dainty
man
,
a
man
that
hath
brave
language
with
him
,
and
they
will
never
persecute
such
as
these
.
The
other
are
pronounced
blessed
when
they
are
reviled
and
cast
out
as
evil
.
These
are
they
that
will
strive
with
the
Priest
]
The
next
Note
is
this
,
That
though
the
Ministers
of
God
must
expect
striving
withal
,
Obser
.
yet
to
strive
with
those
that
come
in
Gods
Name
to
reprove
,
it
is
a
great
aggravation
of
sin
and
a
hastning
of
judgment
.
God
expects
when
he
sends
his
Ministers
that
you
shovld
obey
them
in
the
Lord
and
not
strive
with
them
.
2
Chron.
26.12
.
God
took
it
ill
that
King
Zedekiah
did
not
humble
himself
before
Jeremiah
the
Prophet
;
And
in
ver.
16.
of
the
same
chap.
it
is
said
,
They
mocked
the
Prophets
,
and
contemned
them
until
the
wrath
of
God
arose
against
his
people
and
there
was
no
remedy
;
No
remedy
when
once
they
strove
with
those
that
God
sent
amongst
them
.
Those
that
are
sent
by
God
they
are
the
special
witnesses
of
God
:
Revel.
11.
It
is
said
of
those
two
witnesses
that
if
any
do
them
hurt
and
contend
with
them
,
fire
shal
go
out
of
their
mouths
and
devour
their
enemies
.
Those
that
are
sent
by
God
and
come
in
Gods
Name
they
have
the
power
of
Jesus
Christ
with
them
,
Mat.
28.
Matt.
28.
All
power
is
given
to
me
&c.
Go
and
teach
&c.
As
if
he
should
say
,
Opened
.
know
as
I
have
all
power
given
to
me
,
it
shall
go
along
with
you
to
do
good
to
those
that
obey
your
Doctrine
and
to
execute
revenge
upon
all
those
that
strive
with
you
.
The
Apostles
were
to
shake
off
the
dust
of
their
feet
in
contempt
of
those
that
contemned
their
Doctrine
.
Quest.
But
you
will
say
,
May
we
not
in
any
case
strive
with
the
Minister
?
Answ.
I
confess
in
Popery
they
would
so
exalt
their
Priestly
Office
as
that
all
people
must
be
brought
into
a
blind
obedience
unto
them
,
and
the
people
must
receive
whatsoever
Doctrine
they
preach
;
The
Priests
lips
only
must
preserve
knowledg
,
the
people
must
not
so
much
as
examin
it
,
they
must
obey
and
not
contradict
whatsoever
is
said
;
It
is
one
of
the
Popes
Canons
concerning
him
,
nullus
mortaliū
praesumat
redarguere
,
quia
cunelos
ipse
judicaturus
à
neminè
est
judicundus
Lex
Canonic
.
that
though
he
should
carry
down
with
him
by
heaps
souls
to
Hell
,
yet
no
mortal
man
must
presume
so
much
as
to
rebuke
him
or
find
fault
with
him
,
for
he
being
spiritual
as
they
say
(
for
so
they
abuse
that
Scripture
)
he
judgeth
all
men
and
no
man
judgeth
him
;
and
in
a
proportion
all
their
Priests
would
fain
have
that
power
.
And
this
certainly
hath
been
the
policie
of
our
Priests
of
late
to
bring
the
people
into
ignorance
that
so
they
might
not
be
able
to
contend
with
them
let
then
)
do
what
they
will
.
They
cry
out
there
was
never
such
a
time
when
every
Taylor
and
every
Shop
keeper
hath
had
so
much
knowledg
that
they
can
contradict
their
Minister
as
now
,
and
try
the
Doctrine
of
their
Minister
.
They
vex
at
this
that
poor
men
have
so
much
knowledg
as
to
be
able
to
trye
their
Doctrine
they
preach
,
they
would
fain
so
preach
as
that
you
must
be
led
like
a
company
of
sheep
what
way
they
would
lead
you
and
beleeve
what
ever
they
preach
.
Certainly
so
many
gross
errors
and
doting
conceits
of
Popery
could
never
have
prevailed
except
they
had
prevailed
with
people
in
their
blind
obedience
.
Therefore
there
may
be
some
striving
with
Ministers
and
that
according
to
God
,
though
here
their
striving
is
forbidden
;
As
thus
,
Christ
requires
that
his
sheep
should
know
the
difference
between
his
voice
and
the
voice
of
a
stranger
:
Yea
we
know
that
there
is
a
charge
that
if
any
preach
any
other
Doctrine
he
should
be
accursed
;
even
people
should
look
upon
those
that
come
to
them
to
preach
any
other
Doctrine
as
accursed
;
Therefore
they
are
required
to
know
;
And
they
are
commanded
to
try
every
thing
and
not
to
beleeve
every
spirit
,
yea
not
to
bid
them
good
speed
that
bring
other
Doctrins
;
And
they
are
to
say
to
Archeppus
,
Take
heed
to
thy
Ministry
which
thou
hast
received
that
thou
fulfil
it
;
so
far
people
have
leave
.
Yet
still
it
must
be
done
in
waies
of
respect
to
them
.
If
they
look
upon
them
as
true
Officers
(
whether
they
be
or
no
yet
if
they
look
upon
them
as
such
)
the
rule
will
take
hold
of
them
,
Receive
not
an
accusation
against
an
Elder
without
two
or
three
witnesses
,
You
must
not
be
so
ready
to
strive
with
those
that
you
look
upon
as
officers
.
And
rebuke
not
an
Elder
,
but
intreat
him
as
a
father
;
It
must
not
be
in
a
male
pert
way
but
with
respect
and
reverence
;
And
when
you
have
done
that
,
contended
by
witnesses
,
and
spoken
to
them
with
reverence
as
owning
the
place
wherein
he
standeth
,
you
have
liberty
then
if
he
bring
ill
Doctrine
,
or
if
his
life
be
naught
,
to
strive
with
him
and
contest
with
him
in
the
Name
of
the
Lord
,
and
not
to
suffer
your selves
to
be
under
such
bondage
as
to
beleeve
what
ever
they
would
have
you
,
and
they
never
to
be
called
to
any
account
at
all
.
There
was
wont
robe
crying
out
of
people
if
they
went
from
their
parish
Churches
(
as
they
called
them
)
Oh
it
could
not
be
suffered
,
and
yet
they
themselves
would
be
away
a
whol
yeer
together
,
as
if
the
relation
were
not
mutual
,
and
they
bound
as
much
to
continue
with
their
people
as
the
people
tyed
to
keep
unto
them
;
If
the
Minister
may
have
leave
to
go
away
,
certainly
the
people
may
have
the
same
freedom
;
whereas
indeed
neither
of
both
ought
to
go
away
,
so
long
as
the
one
is
looked
upon
as
an
Officer
and
the
other
as
under
that
Officer
.
But
I
speak
of
that
bondage
that
they
would
have
brought
you
into
whereby
in
time
they
would
wholly
have
freed
themselves
that
you
should
have
had
nothing
to
do
with
them
in
Church
power
.
And
then
they
would
be
t●e
Clergie
,
whereas
it
is
an
absurd
thing
that
they
should
be
accounted
the
Clergie
,
for
the
Scripture
speaking
of
the
people
in
distinction
from
the
Ministers
,
calls
the
people
the
Clergie
,
1
Pet.
5.3
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
which
in
the
same
verse
is
called
the
s●ock
.
Let
them
not
lord
it
over
Gods
Clergie
,
so
the
word
is
there
.
But
they
would
be
accounted
the
Church
and
the
Clergie
,
as
if
the
people
were
no
part
of
the
Church
at
all
,
all
Church
power
must
come
into
their
hands
.
And
then
they
endeavoured
to
free
themselves
from
all
Civil
power
too
,
as
the
Papists
you
know
do
,
so
they
aimed
at
it
and
were
going
many
steps
in
it
;
therefore
they
would
send
forth
things
in
their
own
names
,
and
in
time
they
would
have
wrought
themselves
free
from
all
Civil
power
and
have
had
all
Church
power
in
their
hands
,
and
so
indeed
you
could
not
strive
with
them
.
Bless
God
for
the
deliverance
he
hath
now
given
you
.
Obs.
Yet
further
,
If
publick
means
prevail
not
there
is
little
hope
of
private
.
Why
should
one
man
strive
with
another
,
these
are
they
that
strive
with
the
Priest
?
Though
they
had
never
so
good
publick
means
,
they
resist
that
,
surely
then
they
wil
resist
private
.
Therefore
publick
means
is
to
be
preferred
before
private
;
When
a
man
can
speak
as
an
officer
to
another
,
that
is
more
to
be
regarded
and
will
be
more
efficacious
to
those
God
hath
a
love
unto
,
than
private
means
.
If
this
be
so
,
let
parents
take
heed
how
they
teach
their
children
to
deride
publick
means
:
When
you
have
been
at
a
Sermon
,
perhaps
you
will
despise
what
you
have
heard
;
It
is
just
with
God
they
should
,
despise
your
admonition
and
reproof
,
for
you
have
taught
them
to
despise
publick
means
.
Again
further
,
To
reject
those
that
we
look
upon
in
Office
,
though
their
calling
be
not
good
,
yet
it
is
a
wickedness
that
God
will
revenge
,
(
I
say
)
though
their
calling
be
not
right
,
if
you
look
upon
them
or
think
them
to
be
true
Officers
,
so
long
if
you
despise
what
they
do
that
is
according
to
Gods
will
,
so
long
God
will
avenge
it
.
If
they
come
in
Gods
Name
and
you
know
nothing
to
the
contrary
but
that
they
are
true
Officers
,
you
must
not
oppose
them
,
so
long
as
you
have
any
apprehensions
that
they
are
true
Officers
,
though
perhaps
if
they
were
examined
they
have
no
true
calling
,
yet
if
you
cannot
see
but
they
have
a
true
calling
,
you
are
to
have
such
reverence
and
respect
unto
them
,
that
you
are
to
be
subject
to
them
.
Verse
5.
Therefore
shalt
thou
fall
in
the
day
,
and
the
Prophet
also
shall
fall
with
thee
in
the
night
,
and
I
will
d●stroy
thy
mother
.
Mark
,
Though
private
men
are
here
bid
not
to
strive
one
with
another
,
or
reprove
one
another
;
yet
Hosea
he
goes
on
in
his
striving
and
reproving
.
Therefore
shall
they
fall
in
the
day
and
the
Prophet
also
shall
fall
with
them
in
the
night
.
Obser
.
So
that
those
in
office
must
go
on
though
they
be
striven
against
;
so
long
as
they
remain
in
office
they
must
still
go
on
though
people
strive
against
them
.
It
is
a
speech
I
remember
Latimer
Latimer
hath
in
one
of
his
Sermons
,
Many
Ministers
(
saith
he
)
they
will
not
preach
,
and
if
they
be
a●ked
the
reason
it
is
this
,
because
they
can
do
no
good
to
people
;
Oh
this
(
saies
he
)
is
a
naughty
answer
.
Certainly
so
long
as
you
continue
in
that
place
whether
you
do
good
or
whether
you
do
not
good
,
you
must
go
on
in
your
work
.
Therefore
shalt
[
thou
]
fall
.
He
directs
the
judgment
to
the
particular
,
Thou
every
particular
of
you
,
in
the
singular
number
.
Perhaps
some
might
think
,
well
though
the
generality
suffer
I
may
escape
;
No
,
look
to
your selves
every
one
of
you
.
Observ
.
When
a
threatning
comes
to
particulars
then
it
works
.
The
word
translated
,
thou
shalt
fall
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
it
is
a
word
that
signifies
the
falling
ofa
man
by
stumbling
in
the
dark
,
sutable
to
their
sin
,
they
had
no
knowledg
therfore
they
shal
stumble
in
the
dark
.
Thou
shalt
fall
in
the
day
,
Thou
shalt
stumble
as
a
man
in
the
dark
,
but
it
shall
be
in
the
day
to
thee
,
and
yet
thou
shalt
stumble
.
[
In
the
day
;
]
that
is
,
First
in
thy
prosperity
,
for
in
the
latter
times
of
the
second
Jeroboam
(
which
was
a
little
before
the
destruction
of
the
ten
Tribes
)
they
were
in
a
better
case
than
they
had
been
in
before
,
yet
from
thence
they
began
to
fall
.
I
say
,
not
long
before
their
ruin
they
were
in
more
prosperity
than
they
had
been
in
many
yeers
before
,
therefore
it
is
here
said
,
thou
shalt
fall
in
the
day
,
even
when
thou
art
in
a
prosperous
condition
.
Or
secondly
,
thou
shalt
fall
in
the
day
,
that
is
,
you
shal
see
your
misery
before
you
yet
you
shal
fall
,
you
shall
not
be
able
to
prevent
it
;
it
shall
be
in
the
day
time
,
at
noon
day
,
you
shall
see
plainly
where
your
misery
lies
,
yet
you
shall
be
as
if
you
were
in
the
night
you
shall
stumble
and
fall
.
Oh
my
brethren
this
is
a
Scripture
that
doth
neerly
concern
us
here
in
England
as
much
as
any
I
know
.
If
England
falleth
and
perisheth
now
,
England
it
falleth
and
perisheth
in
the
day
.
We
see
apparently
our
evil
before
us
;
we
see
means
to
prevent
it
,
God
doth
not
bring
night
upon
us
in
this
sense
,
that
is
,
he
doth
not
bring
misery
so
upon
us
as
that
we
do
not
know
how
it
comes
or
by
what
means
,
or
how
we
should
prevent
it
.
No
we
are
not
so
in
the
night
,
but
in
the
day
;
we
have
seen
the
misery
that
hath
come
upon
us
by
a
continued
design
,
we
know
almost
the
very
bottom
the
very
beginning
of
that
design
,
how
it
hath
gone
on
by
degree
,
step
by
step
;
we
see
now
the
reason
of
the
breaking
of
it
out
,
because
the
stream
is
stopped
it
violently
breaks
out
:
We
know
who
are
the
causers
of
our
evil
,
what
their
counsels
,
intentions
,
what
their
waies
are
notwithstanding
all
their
protestations
,
we
see
what
we
are
like
to
be
brought
into
if
we
do
give
but
a
little
way
and
do
not
appear
to
quit
our selves
like
men
;
And
we
see
apparantly
what
God
would
have
us
to
do
;
we
see
waies
to
help
us
and
power
to
help
us
if
we
will
,
we
have
power
to
help
our selves
,
and
direction
to
help
our selves
too
;
we
all
of
us
know
or
may
know
cleerly
what
we
should
do
,
and
what
in
an
ordinary
course
of
providence
would
help
us
.
Yet
Lord
how
do
we
fall
,
we
fall
notwithstanding
this
,
we
fall
even
in
apparant
day
light
:
so
that
if
this
Kingdom
of
England
be
brought
into
slavery
,
it
will
be
the
heaviest
wrath
that
ever
fell
upon
a
Nation
.
There
was
never
any
Nation
fell
in
a
cleer
Sun-shine
day
as
we
are
like
to
do
if
we
perish
now
having
such
means
for
our
help
.
Again
,
You
shall
fall
in
the
day
]
Hodie
,
that
is
,
soon
,
presently
,
your
destruction
shall
not
be
long
.
And
the
Prophet
shall
fall
with
you
in
the
night
]
There
seems
to
be
some
difficulty
in
this
.
How
cometh
this
in
,
you
shall
fall
in
the
day
,
and
the
Prophet
shall
fall
also
with
you
in
the
night
?
First
,
The
Prophet
shall
fall
with
you
]
The
blind
lead
the
blind
and
they
both
fall
into
the
ditch
.
You
gave
your selves
up
to
false
Prophets
to
be
guided
by
them
,
and
here
is
all
the
good
you
shall
have
,
both
you
and
they
shall
perish
together
,
the
Prophet
shall
fall
as
well
as
ye
.
This
is
observable
here
,
The
falls
of
the
Prophets
are
the
falls
of
the
night
,
Obser
.
For
in
the
captivity
of
the
ten
Tribes
they
had
no
Prophets
,
nor
never
had
since
.
Judah
was
carried
into
captivity
yet
they
had
Prophets
among
them
,
as
there
was
Ezekiel
,
and
Zechariah
,
and
Haggai
,
they
had
Prophets
to
direct
them
though
they
had
a
great
deal
of
misery
.
But
Israel
shal
be
carried
into
captivity
and
shal
have
no
Prophet
to
help
them
.
Here
is
a
Note
of
great
use
from
hence
,
Obs.
It
is
a
most
sad
judgment
for
a
people
to
be
in
affliction
and
to
have
no
Prophet
at
all
amongst
them
;
no
Prophet
to
tel
how
long
,
to
tel
them
any
part
of
Gods
mind
.
Look
to
your selves
that
you
regard
the
Prophets
of
God
now
,
otherwise
when
you
shall
be
brought
into
misery
,
under
the
power
of
your
adversaries
,
you
shall
have
no
Minister
among
you
,
none
to
shew
you
Gods
mind
,
none
to
open
his
will
.
It
was
so
with
Israel
,
they
never
had
any
Prophet
since
the
captivity
to
tell
them
the
mind
of
God
.
Thus
the
Prophets
shall
fall
,
but
why
in
the
night
?
Some
therefore
because
they
think
hard
of
the
different
expression
,
they
reade
it
thus
;
You
shall
fall
in
the
day
with
the
Prophet
,
in
the
night
your
mother
shal
be
destroied
,
and
so
do
but
point
it
differently
.
It
may
be
fairly
read
so
,
You
shall
fall
in
the
day
with
the
Prophet
,
in
the
night
your
mother
past
be
destroyed
.
But
I
had
rather
reade
it
as
we
have
it
,
You
shall
fall
in
the
day
,
and
the
Prophet
with
you
in
the
night
.
Upon
these
two
reasons
,
the
Prophet
shall
fall
in
the
night
,
false
Prophets
,
so
they
are
meant
,
they
shall
fall
.
Observ
.
First
,
Because
God
would
inflict
a
greater
darkness
upon
them
in
his
just
judgment
,
than
upon
the
people
.
Those
that
abuse
most
light
they
come
into
most
gross
darkness
,
and
therefore
it
is
a
usual
expression
in
Scripture
when
Prophets
are
threatned
,
to
threaten
,
that
darkness
shall
be
upon
them
,
Micah
3.6
.
To
you
(
saith
he
,
speaking
of
the
Prophets
)
it
shall
he
dark
,
night
shall
be
upon
you
,
the
Sun
shall
go
down
over
the
Prophets
,
and
the
day
shall
be
darkened
over
them
;
over
the
Prophets
in
a
special
manner
.
And
Zech.
11.17
.
Zech.
11.17
.
His
right
eye
shall
be
utterly
darkened
,
the
chief
understanding
that
he
hath
,
the
pregnancy
of
parts
that
he
hath
he
shall
be
besotted
in
,
Opened
even
in
his
very
parts
.
Do
we
not
see
it
even
at
this
day
that
the
Prophets
fall
in
the
night
?
There
is
more
darkness
upon
wicked
Ministers
at
this
day
amongst
us
than
upon
ordinary
people
.
Ordinary
people
they
understand
more
what
God
would
have
them
to
do
than
ill
Ministers
.
Ill
Ministers
God
doth
besot
them
in
their
very
parts
and
abilities
,
and
they
do
nothing
but
cry
out
still
for
that
which
wil
bring
themselves
and
us
into
slavery
.
Were
it
not
for
them
,
people
would
see
competently
well
what
to
do
,
and
the
great
darkness
that
is
upon
people
commeth
from
the
Prophets
,
they
bring
darkness
upon
the
people
,
therefore
their
darkness
is
more
than
the
darkness
of
the
people
.
In
divers
Towns
are
there
not
many
people
that
know
the
mind
of
God
and
see
need
of
,
and
desire
a
Reformation
in
Gods
worship
?
and
yet
notwithstanding
wicked
Ministers
will
see
no
need
of
any
Reformation
.
But
there
is
a
second
reason
and
that
is
more
evident
yet
,
[
The
Prophet
also
shall
fall
with
you
in
the
night
]
That
is
,
the
distress
that
shall
be
upon
the
Prophets
shall
be
greater
than
shall
be
upon
other
people
,
it
shall
be
night
to
them
indeed
,
not
only
shall
there
be
more
darkness
upon
their
understandings
,
but
more
darkness
in
regard
of
their
afflictions
,
they
shall
be
in
greater
horror
of
conscience
and
distress
than
any
other
people
,
for
they
shall
see
that
they
have
brought
you
into
all
misery
.
And
the
truth
is
at
this
day
the
great
misery
that
is
come
upon
England
it
is
through
false
Prophets
,
through
wicked
Ministers
,
through
that
Doctrine
that
they
have
taught
.
We
had
never
been
in
such
a
condition
as
we
are
had
not
they
flattered
at
Court
and
told
at
Court
that
all
was
at
the
Kings
power
and
pleasure
,
and
there
ought
to
be
no
resistance
,
and
that
whatsoever
he
would
have
,
to
refuse
it
is
rebellion
.
Had
they
not
taught
such
things
as
these
we
never
had
had
such
times
.
Now
if
this
Kingdom
be
destroyed
,
it
may
be
God
may
bring
horror
upon
their
consciences
,
how
ever
they
would
put
it
off
unto
others
,
yet
those
that
have
any
light
remaining
in
them
,
the
Lord
wil
cause
horror
to
be
in
their
consciences
and
distress
in
their
spirits
as
the
cause
of
all
that
evil
that
shall
be
upon
us
.
They
shall
fall
in
the
night
,
a
black
dismal
night
shall
be
upon
them
when
judgments
cometh
.
Therefore
in
tims
of
publick
judgment
,
Gods
Ministers
are
to
look
upon
Gods
hand
as
especially
against
them
,
and
more
horror
and
distress
of
conscience
shall
be
upon
them
than
upon
others
.
I
will
destroy
their
mother
]
They
boasted
of
their
mother
a●
the
Papists
do
of
their
mother
the
Church
,
that
is
,
their
Church-state
and
Civil
state
shall
be
destroyed
,
and
so
there
shal
be
no
hope
of
this
people
,
both
children
&
mother
shal
be
be
destroyed
;
it
seems
to
have
some
allusion
to
that
in
the
Law
where
we
are
forbidden
to
take
the
dam
with
the
young
ones
because
of
the
preservation
of
succession
;
but
here
saith
God
my
wrath
shall
be
so
hot
,
that
I
will
not
only
take
the
young
ones
,
but
the
dam
,
they
shall
be
destroyed
together
with
their
mother
.
The
word
that
is
here
translated
destroyed
is
a
word
that
signifies
shall
be
brought
to
be
silent
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
indeed
this
word
signifies
silence
,
as
noting
thus
much
,
in
times
of
Gods
judgments
wicked
men
shall
have
nothing
to
say
for
themselves
,
but
their
mouths
shall
be
stopped
,
and
they
shall
be
forced
to
lay
their
hands
upon
their
mouths
and
be
silent
.
It
follows
.
Verse
6.
My
people
are
destroyed
for
want
of
knowledg
,
because
thou
hast
rejected
knowledg
I
will
reject
thee
,
&c.
For
want
of
knowledg
]
As
if
he
had
said
,
if
they
had
the
knowledg
of
God
they
might
have
prevented
all
this
,
but
they
were
ignorant
and
sottish
people
and
this
was
the
forerunner
of
their
misery
and
destruction
.
Quos
perdere
vult
Iupiter
dementat
prius
.
Obs.
The
Heathens
were
wont
to
say
,
If
their
god
Jupiter
would
destroy
one
,
he
would
first
besot
him
;
so
these
people
were
first
besotted
and
then
destroyed
:
Ignorance
is
not
the
mother
of
devotion
but
rather
the
father
and
mother
too
of
destruction
.
How
diametrically
cross
is
the
language
of
the
Scripture
and
the
Doctrin
of
Papists
!
Ignorance
is
the
mother
of
devotion
say
they
,
Ignorance
is
the
mother
of
destruction
saith
God
,
they
perish
for
want
of
knowledg
.
In
the
beginning
of
this
Chapter
we
have
the
sin
of
ignorance
set
forth
,
here
we
have
the
danger
of
ignorance
set
forth
.
There
we
had
the
charge
,
that
they
had
no
knowledg
of
God
in
the
land
,
here
we
have
the
judgment
,
that
they
are
destroyed
for
want
of
knowledg
.
Ignorance
is
not
only
the
deformity
of
the
soul
as
blindness
is
the
deformity
of
the
face
,
though
a
man
or
woman
have
never
such
a
comely
visage
otherwise
,
yet
if
they
be
blind
it
mars
their
comliness
,
if
they
have
but
one
eye
it
takes
away
their
beauty
;
so
ignorance
takes
away
the
beauty
of
the
soul
,
and
not
only
so
but
it
is
dangerous
;
it
is
destructive
;
And
that
in
these
regards
.
The
rational
creature
is
very
active
of
it self
and
will
alwaies
be
in
motion
,
alwaies
working
,
and
it
is
in
the
midst
of
pits
and
snares
,
if
then
it
be
blind
how
dangerous
will
it
be
for
it
!
As
now
if
you
have
a
metteld
horse
that
is
in
the
middest
of
deep
snares
and
pits
,
and
blind
,
and
he
will
be
curvetting
and
dancing
and
will
not
stand
still
,
in
what
danger
is
he
?
no
creature
is
so
ful
of
activity
as
the
rational
creature
is
,
he
will
be
active
in
the
world
,
and
then
wanting
knowledg
,
in
what
danger
is
he
?
Further
,
Mans
way
is
for
eternity
,
and
there
is
but
one
way
that
leads
unto
eternity
of
happiness
,
and
that
way
is
in
the
midst
of
a
hundred
cross
waies
and
by
paths
.
If
he
have
not
light
,
if
he
want
knowledg
what
shall
become
of
him
?
But
you
will
say
,
Though
he
be
dark
himself
yet
he
may
have
some
others
to
guid
him
and
so
he
may
do
well
enough
.
Therefore
consider
in
the
third
place
,
That
man
is
not
only
going
unto
eternity
and
in
dangerous
&
by
waies
,
but
he
must
go
with
his
own
light
.
All
the
light
of
all
the
Angels
in
Heaven
nor
of
all
the
Ministers
in
the
world
cannot
help
a
soul
in
his
journey
to
eternity
,
except
this
light
be
conveyed
into
his
own
eyes
.
It
is
true
,
a
man
that
is
corporally
blind
he
may
have
help
though
it
be
but
by
a
dog
,
but
the
soul
that
is
ignorant
no
Angel
in
Heaven
can
help
it
,
except
it
be
an
instrument
of
God
to
bring
sight
into
his
eyes
,
so
far
it
may
.
But
(
I
say
)
he
must
have
light
otherwise
or
he
must
perish
,
for
he
must
go
in
his
way
to
eternity
by
his
own
light
.
Fourthly
,
The
work
we
are
to
do
about
our
souls
and
eternal
estates
it
is
a
most
curious
work
,
the
most
exact
piece
that
ever
was
done
in
the
world
,
and
we
must
do
it
by
our
own
light
.
Surely
if
a
man
were
to
make
a
most
curious
piece
of
work
,
as
a
curious
Watch
or
the
like
,
he
need
have
light
,
put
such
a
one
in
the
dark
and
what
can
he
do
?
The
work
of
grace
,
God
must
enable
us
to
do
it
,
but
we
must
work
together
with
God
;
God
enableth
a
man
to
make
a
Watch
,
he
gives
him
skill
,
but
he
must
work
with
God
:
so
it
is
with
the
work
of
grace
,
we
must
have
light
in
our
own
souls
,
therefore
ignorance
is
dangerous
.
Further
,
Blindness
in
this
world
makes
men
objects
of
pity
and
compassi●n
,
but
this
ignorance
and
blindness
makes
men
to
be
the
objects
of
hatred
and
the
curse
of
God
.
When
you
see
a
poor
blind
man
here
,
what
is
he
loathsom
in
your
eyes
because
he
is
blind
,
do
you
hate
him
?
No
,
you
pity
him
.
But
now
the
blindness
of
your
souls
makes
you
abominable
in
the
sight
of
God
,
and
it
is
that
which
God
will
be
avenged
on
you
for
.
But
you
will
say
,
How
can
we
help
it
?
We
have
put
out
our
own
eyes
,
God
gave
us
light
at
first
and
we
brought
ignorance
upon
our selves
.
Use
If
ignorance
then
be
so
dangerous
that
people
perish
for
want
of
knowledg
,
How
vile
is
it
to
deny
the
means
of
knowledg
unto
men
meerly
to
satisfie
the
humours
of
others
!
How
many
hundred
congregations
are
there
that
have
been
deprived
of
their
Ministers
,
for
a
Surplice
or
a
Cross
,
&c.
Quest.
But
you
will
say
,
Obedience
unto
a
Church
is
a
great
matter
?
Answ.
The
answer
is
,
Therefore
it
is
the
fault
of
a
Church
or
governours
,
to
require
such
things
as
God
never
required
,
and
after
the
requiring
of
them
it
is
a
greater
fault
for
them
to
stand
so
much
upon
them
as
that
many
thousands
must
perish
rather
than
their
humours
must
be
not
satisfied
.
Use
2
If
this
be
the
ground
of
perishing
for
want
of
knowledg
,
then
though
divers
countries
have
felt
the
hand
of
God
most
fearfully
,
yet
we
hope
that
England
shall
not
perish
,
for
the
knowledg
of
God
is
begun
to
shine
among
us
,
and
never
since
the
word
began
hath
the
knowledg
of
God
and
of
Christ
shined
more
brightly
upon
a
Kingdom
than
upon
us
.
We
hope
therefore
though
God
intendeth
to
chastise
us
we
shall
not
perish
.
Because
thou
hast
rejected
knowledg
,
]
Only
let
us
take
heed
that
we
do
not
reject
knowledg
and
despise
it
.
The
word
[
reject
]
signifies
contemning
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
despising
,
thou
hast
cast
it
off
with
despight
and
contempt
,
it
is
,
Ignorantia
non
merae
negationis
,
sed
pravae
dispositionis
,
affected
ignorance
.
Thou
hast
rejected
knowledg
;
these
two
waies
.
First
when
the
means
of
knowledg
is
rejected
then
knowledg
is
rejected
.
Secondly
when
the
directions
of
our
knowledg
are
rejected
,
when
we
refuse
to
be
guided
by
our
knowledg
,
upon
this
our
knowledg
doth
decay
and
so
knowledg
is
contemned
.
Now
this
is
a
great
sin
in
any
but
especially
in
the
Priests
.
When
others
think
that
the
knowledg
of
God
and
his
truth
is
too
slight
too
mean
a
thing
to
take
up
their
thoughts
,
this
is
vile
.
When
Merchants
and
Tradesmen
shall
think
they
must
busie
thei●
heads
about
some
other
matters
,
but
for
this
knowledge
of
the
Scriptures
,
it
is
no
great
matter
,
they
may
be
happy
without
that
,
let
them
have
their
tradings
and
bargainings
and
houses
and
comings
in
stand
that
is
that
which
is
sutable
unto
them
)
let
them
have
their
cables
spread
and
their
dishes
full
,
and
for
this
Scripture
and
these
points
of
Religion
these
are
too
mean
things
for
them
:
These
men
now
despise
knowledge
,
for
so
the
word
here
signifies
,
it
is
rejecting
with
a
vile
with
a
contemptible
esteem
of
knowledg
.
But
I
say
when
the
Priests
shall
reject
knowledg
,
the
Priests
that
should
have
laboured
to
have
fill'd
their
souls
with
knowledg
,
if
they
shall
seek
to
live
bravely
,
to
be
gallant
,
to
grow
rich
,
to
pamper
the
flesh
,
and
care
not
either
to
have
the
knowledg
of
God
in
their
own
souls
or
to
bring
the
knowledg
of
God
unto
the
people
,
but
look
upon
them
as
not
worth
the
regarding
,
this
is
in
a
more
special
manner
a
most
grievous
sin
.
How
many
are
there
amongst
us
at
this
day
that
study
to
get
preferment
&c.
and
then
sell
away
their
books
and
never
after
any
more
mind
knowledg
!
And
others
if
they
have
knowledg
and
learning
and
prize
it
in
some
respect
,
yet
in
this
they
contemn
it
,
they
prize
knowledg
meerly
as
servicable
unto
their
lusts
.
It
is
not
for
the
beauty
and
excellency
of
the
knowledg
of
God
that
they
prize
it
so
much
,
that
sweetness
that
they
find
in
the
knowledg
of
Christ
that
they
do
search
to
know
,
but
that
they
may
be
accounted
Scholers
,
understanding
men
,
learned
men
.
This
is
to
despise
knowledg
,
when
we
seek
for
knowledg
but
in
a
way
of
service
unto
our
lusts
,
and
such
men
may
be
charged
for
men
that
despise
knowledg
.
But
further
,
These
Priests
and
such
as
were
eminent
in
Israel
rejected
knowledg
,
because
they
had
their
houses
and
goods
and
comings
in
amongst
the
ten
Tribes
.
(
I
beseech
you
observe
it
for
this
concerns
us
)
I
say
the
Priests
that
were
amongst
the
ten
Tribes
,
they
were
setled
there
and
had
their
houses
and
in
comes
and
their
estates
there
;
but
now
there
was
this
taught
,
that
we
must
worship
God
at
Jerusalem
,
at
the
Temple
,
they
rejected
this
knowledg
especially
,
they
saw
that
if
they
did
imbrace
that
truth
of
worshiping
God
in
his
own
way
,
then
farewel
our
incomes
,
farewel
our
livings
,
farewell
our
houses
,
we
must
leave
our
brave
dwellings
and
all
our
maintainance
and
go
from
Samaria
,
and
we
must
go
to
Judah
,
and
how
shall
we
live
there
?
Upon
this
they
shut
their
eyes
against
the
knowledg
of
that
very
truth
that
should
have
brought
them
to
the
true
worship
of
God
;
Rather
than
they
would
lose
their
estates
they
would
reject
that
knowledg
;
And
that
I
think
to
be
the
meaning
of
the
holy
Ghost
here
,
They
despised
as
other
knowledg
,
Text
opened
.
so
that
knowledg
of
the
true
worship
of
God
;
so
it
is
turned
by
some
,
Scientiam
illam
,
that
kind
of
knowledg
they
rejected
;
For
they
knew
that
these
truths
were
suffering
truths
,
Obser
.
Now
suffering
truths
are
truths
that
wil
hardly
go
down
with
men
nor
with
many
a
Minister
,
they
had
therefore
rather
be
ignorant
of
them
;
as
the
holy
Ghost
in
Ezekiel
speaks
of
men
that
shut
their
eyes
against
the
Sabbath
,
so
they
shut
their
eyes
against
those
truths
that
should
have
brought
them
to
the
true
worship
of
God
.
And
in
this
case
it
is
not
enough
for
a
man
to
say
,
God
knows
I
go
not
against
my
conscience
,
if
my
conscience
were
convinced
that
such
and
such
things
must
be
in
the
worship
of
God
,
if
my
conscience
told
me
than
this
were
the
Word
of
God
,
I
would
obey
it
:
But
the
reason
they
see
this
not
to
be
the
Word
of
God
,
why
their
consciences
tell
them
not
so
,
is
,
Because
they
have
no
mind
to
know
it
,
they
reject
that
knowledg
,
it
is
against
their
case
and
preferment
,
and
it
is
suffering
truth
,
and
therefore
they
shut
their
eyes
against
it
.
This
is
no
excuse
,
Mark
the
judgment
follows
upon
this
.
Therefore
I
will
reject
you
.
]
You
despise
knowledg
,
I
will
despise
you
,
so
the
words
may
be
read
as
well
as
re●ect
you
;
God
scorneth
wicked
men
as
much
as
they
scorn
him
,
Psal.
18.
with
the
froward
he
will
deal
frowardly
,
and
with
the
scornful
he
will
deal
scornfully
,
that
is
,
he
will
laugh
them
to
scorn
:
What
do
you
look
upon
Gods
waies
and
worship
as
a
vile
thing
?
Are
the
thruths
of
God
vile
in
your
eyes
?
You
are
vile
in
Gods
eyes
,
God
looks
upon
you
and
your
spirits
as
base
and
contemptible
as
you
can
look
upon
his
Worship
and
his
Saints
and
Ordinances
.
You
despise
knowledg
and
I
will
despise
you
saith
God
.
And
I
will
r●ject
you
.
]
The
word
here
translated
reject
,
that
is
for
despising
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
pro
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
it
hath
a
letter
in
it
more
than
it
hath
in
any
other
place
in
all
the
scripture
.
It
is
a
Note
of
Tremelius
from
thence
,
there
is
a
letter
in
this
word
in
the
Hebrew
that
is
redundant
,
that
is
beyond
the
ordinary
forme
of
it
,
and
this
is
his
note
upon
it
in
his
Comment
upon
this
Text
,
It
noteth
saith
he
,
the
extraordinary
manner
of
Gods
rejecting
them
,
Temelius
.
he
will
cast
them
out
of
the
hearts
of
his
people
;
as
he
doth
apostate
Ministers
,
above
all
others
God
casts
out
apostate
Ministers
out
of
the
hearts
of
people
:
There
is
a
peculiar
way
of
Gods
rejecting
wicked
Ministers
,
an
extraordinary
way
,
Obs.
more
than
despising
and
rejecting
any
other
,
and
there
is
that
shame
and
contempt
cast
upon
them
more
than
any
in
the
world
;
That
is
his
note
upon
this
;
he
will
reject
them
with
contempt
:
Yea
for
ever
.
You
heard
before
in
Luk.
6.
that
Christ
pronounced
his
Disciples
,
faithfull
preachers
,
blessed
when
their
names
were
call
out
as
evil
,
when
they
were
vilified
by
men
.
But
now
mark
,
when
a
Minister
goes
on
faithfully
in
declaring
the
mind
of
God
unto
people
,
and
there
be
shame
cast
upon
him
,
blessed
be
that
Minister
;
but
if
the
Minister
be
wicked
and
there
be
shame
cast
upon
him
,
that
shame
is
a
part
of
the
curse
,
for
then
he
is
cast
out
as
unsavory
salt
and
men
tread
upon
it
saies
Christ
.
Wicked
men
would
cast
out
the
godly
,
but
God
and
Gods
Saint●
they
embrace
them
,
and
they
bless
God
for
them
;
but
if
you
be
wicked
and
men
cast
you
out
as
unsavory
salt
,
then
men
contemn
you
,
then
you
are
troden
upon
.
Yea
so
rejected
as
never
to
be
received
again
.
Ezek.
44.13
.
the
Priests
there
that
did
forsake
the
Lord
when
Israel
forsook
him
,
most
never
again
come
neer
unto
God
,
no
not
so
much
as
neer
unto
the
Priests
Office
.
A
notable
text
that
concerns
you
to
know
for
your
direction
about
receiving
in
wicked
persons
that
have
been
wicked
in
ill
times
.
Perhaps
now
they
preach
good
Sermons
,
but
you
are
to
enquire
what
they
were
when
others
were
superstitious
and
evil
;
and
although
we
are
not
utterly
to
reject
them
,
yet
until
there
be
further
evidence
of
their
repentance
they
are
not
to
be
received
.
God
threatneth
an
utter
rejection
of
those
Levits
that
forsook
God
when
Israel
forsook
him
.
Now
the
observation
that
I
should
have
noted
from
hence
is
this
,
Obser
.
That
unfaithfulness
in
service
provokes
God
to
cast
us
out
of
service
.
I
cannot
stand
to
set
an
edge
upon
it
.
And
then
another
Note
is
this
,
That
it
is
a
great
judgment
to
be
rejected
from
the
Priests
Office
,
Obser
.
from
the
Office
of
a
Minister
.
I
will
reject
thee
that
thou
shalt
be
no
Priest
to
me
.
To
be
rejected
from
any
imployment
it
is
a
great
judgment
,
Neb.
5.13
.
So
God
shake
out
every
man
from
his
house
and
from
his
labor
that
performeth
not
this
promise
.
It
is
a
judgment
to
be
shaken
out
of
our
labour
,
but
to
be
shaken
out
of
such
an
office
whereby
we
draw
so
nigh
unto
God
as
to
be
the
mouth
of
God
unto
the
people
,
and
the
mouth
of
the
people
unto
God
again
,
this
is
a
sore
evil
.
Again
,
whereas
it
may
be
said
,
Israel
had
no
true
Priests
therefore
it
was
no
judgment
for
them
to
be
rejected
out
of
that
Office
.
But
to
be
cast
out
of
what
we
seem
to
have
,
that
is
likewise
a
judgment
of
God
,
Luk.
8.18
.
—
Seeing
thou
hast
forgotten
the
Law
of
God
,
I
will
also
forget
thy
children
.
You
have
forgotten
the
Law
.
]
You
live
so
as
you
shew
that
you
never
think
of
the
Law
,
of
the
holiness
,
equity
and
authority
of
it
,
and
the
threats
annexed
unto
it
,
for
if
you
remembred
these
you
could
not
go
on
so
quietly
in
a
sinful
way
,
but
you
have
cast
off
all
the
remembrance
of
the
Law
,
it
is
even
worn
out
of
your
memory
.
The
book
of
the
Law
of
God
was
lost
for
a
long
time
in
Judah
,
surely
in
Israel
much
more
.
I
will
forget
]
Eti●m
Ego
,
even
I.
It
is
a
sad
thing
to
be
forgotten
by
our
friends
when
we
are
in
misery
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Oh
that
such
a
deer
friend
,
such
a
father
or
such
a
mother
should
forget
me
!
but
how
sad
a
thing
is
it
for
God
to
forget
you
!
Yea
,
I
will
forget
your
children
]
That
is
,
there
shall
be
no
succession
in
the
Priestly
office
.
This
was
threatned
against
Eli
his
house
1
Sam.
2.20
.
It
is
a
blessing
for
children
of
godly
Ministers
being
godly
to
succeed
them
in
the
Office
;
Observ
.
and
the
contrary
is
a
judgment
.
Your
children
shall
not
succeed
you
in
this
Office
,
but
they
shall
be
forgotten
by
me
.
The
families
of
wicked
Ministers
thorough
Gods
judgment
are
many
times
forgotten
.
You
have
forgotten
me
,
Obser
.
I
wil
forget
you
and
your
children
.
I
will
not
here
speak
how
the
child
may
suffer
●or
the
fathers
offence
,
we
often
meet
with
it
;
Only
now
as
it
concerns
the
posterity
of
wicked
Ministers
,
they
are
thorough
Gods
judgment
often
forgotten
.
But
let
not
the
families
of
Godly
Ministers
especially
if
their
children
be
godly
too
,
Oh
let
not
them
be
forgotten
.
It
is
a
judgment
threatned
upon
these
wicked
Priests
that
God
would
forget
their
children
,
therefore
though
men
forget
them
it
is
not
so
evil
;
but
if
there
be
any
that
have
been
faithful
Ministers
,
God
forbid
their
children
should
be
forgotten
after
they
are
dead
.
This
City
hath
been
honored
for
their
respect
to
godly
Ministers
,
but
have
you
never
forgotten
their
children
,
their
families
that
have
been
left
behind
?
When
they
were
with
you
and
preached
among
you
,
you
seemed
to
give
mighty
respect
unto
them
,
but
are
there
not
many
that
belong
unto
their
families
now
with
you
that
live
in
a
hard
condition
,
yea
their
children
and
families
that
are
godly
,
their
widdows
too
?
how
are
they
forgotten
!
If
the
children
of
godly
Ministers
that
are
godly
too
,
should
go
unto
God
and
complain
thus
,
would
it
not
be
a
sad
thing
?
Lord
thou
threatnest
Idolatrous
Priests
that
forget
thee
that
thou
wouldest
forget
their
children
,
but
Lord
my
father
in
the
City
was
a
faithful
Minister
,
he
remembred
thee
,
and
he
was
a
faithful
remembrancer
for
thy
people
,
yet
we
are
forgotten
,
is
this
according
to
thy
Word
?
shall
the
judgment
that
is
threatned
upon
the
children
of
Idolatrous
Priests
be
the
judgment
upon
us
that
are
the
children
of
faithful
Ministers
that
we
are
thus
forgotten
though
our
fathers
forgot
not
thee
?
Look
therefore
into
the
families
of
godly
Ministers
,
look
after
their
children
,
for
their
fathers
did
not
forget
God
,
do
not
you
forget
them
,
let
not
the
judgment
that
is
threatned
upon
the
children
of
wicked
Ministers
be
upon
them
but
let
there
be
a
distinction
made
between
the
children
of
faithful
and
godly
Ministers
and
the
children
of
Idolatrous
Priests
.
Verse
7.
As
they
were
encreased
,
so
they
sinned
against
me
;
therefore
will
I
change
their
glory
into
shame
.
THe
Lord
is
here
further
charging
these
ten
Tribes
,
but
especially
their
Priests
,
he
aimeth
at
them
most
in
this
his
Charge
.
They
had
before
rejected
the
knowledg
of
the
Lord
,
and
the
Lord
threatned
rejection
of
them
.
The
knowledge
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
knowledge
,
Scientiam
illam
,
that
knowledge
of
God
in
the
way
of
his
worship
,
that
he
was
to
be
worshiped
at
Jerusalem
alone
,
that
truth
was
a
suffering
truth
,
therefor●
that
truth
they
did
reject
,
they
rejected
others
but
especially
that
;
And
in
this
seventh
verse
here
is
some
ground
of
their
rejection
of
the
knowledg
of
God
,
As
they
were
encreased
,
so
they
sinned
against
me
.
God
had
encreased
them
,
they
were
grown
first
into
a
great
multitude
,
and
as
their
number
encreas'd
so
their
sins
encreas'd
.
But
especially
that
which
I
take
to
be
the
meaning
of
the
holy
Ghost
here
is
,
As
their
prosperous
condition
encreas'd
;
they
were
grown
up
to
an
height
of
prosperity
,
and
that
was
the
thing
made
them
sin
against
God
and
reject
the
knowledg
of
God
.
The
first
is
not
to
be
rejected
viz.
As
they
encreased
in
multitude
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
so
the
Seventy
turn
it
,
according
to
their
fulness
.
And
it
may
be
turned
both
waies
,
fulness
of
number
,
or
fulness
of
their
prosperous
estate
.
Obser
.
It
is
a
usual
thing
where
there
is
encrease
in
number
to
be
encrease
in
sin
.
The
more
meat
there
is
in
the
pot
the
more
scum
ariseth
.
simile
So
in
great
Cities
what
a
great
deal
of
filth
is
there
,
filth
of
sin
,
moral
filth
:
Where
there
is
any
confluence
of
people
at
Fares
and
Merkets
in
the
Country
,
or
in
any
Corporation
,
what
abundance
of
filth
is
there
continually
?
As
there
is
any
encrease
in
number
usually
there
is
encrease
in
sin
.
In
Churches
,
though
when
they
are
but
small
,
at
their
first
beginning
,
a
few
called
Saints
,
they
can
agree
wel
together
,
and
go
on
sweetly
in
their
way
,
but
ordinarily
as
they
increase
in
number
,
when
Churches
grow
to
any
number
,
they
begin
to
corrupt
and
increase
in
sin
.
They
should
encrease
so
much
the
more
in
godliness
,
but
this
is
the
corruption
of
mans
heart
,
every
one
bringing
in
some
corruption
,
Therefore
as
there
is
an
increase
in
number
,
so
in
sin
.
But
because
that
is
not
the
scope
,
but
the
second
,
to
speak
to
that
a
little
;
As
they
encreased
in
their
prosperous
estate
.
For
we
are
to
know
that
at
this
time
the
ten
Tribes
were
in
a
very
prosperous
condition
;
they
were
grown
rich
and
great
and
so
they
were
increast
,
and
especially
the
Priests
for
they
had
the
favour
of
Jeroboam
and
of
the
Princes
;
For
their
main
design
was
to
uphold
their
false
worship
,
and
the
Priests
served
for
their
turns
most
,
therefore
they
countenanced
those
Priests
of
Dan
and
Bethel
,
the
Priests
of
the
Calves
,
and
they
flourished
at
this
time
in
the
Court
and
in
the
Countrey
,
and
were
much
increast
in
their
prosperous
estate
;
And
as
they
increast
so
they
finned
.
This
is
mans
vile
disposition
,
Obser
.
that
encrease
of
mercies
should
be
the
encrease
of
their
sin
,
Thus
was
it
with
the
Church
,
when
the
Church
was
in
a
lower
condition
,
then
there
was
more
holiness
and
more
sincere
love
to
the
truth
,
when
it
began
to
flourish
in
outward
prosperity
it
began
to
decay
in
true
Piety
.
And
therefore
Ecclesiastical
histories
tells
us
,
that
when
the
Church
received
their
donations
from
Constantine
of
great
preferments
,
then
there
was
heard
a
voyce
in
the
air
:
Hodie
venenum
infunditur
&c.
To
day
poyson
is
powred
forth
into
the
Church
;
when
great
livings
and
great
estates
were
given
to
the
Ministers
of
the
Church
,
then
poison
was
powred
forth
into
the
Church
.
It
was
a
good
speech
of
Boniface
the
Martyr
,
Boniface
.
when
one
asked
him
whether
it
were
lawful
to
receive
the
Communion
in
woodden
Chalices
,
his
Answer
was
,
Time
was
when
in
the
Church
there
were
woodden
Challices
and
golden
Priests
,
but
now
there
are
golden
Challices
,
but
woodden
Priests
.
And
the
answer
of
Aquinas
Aquinas
was
fit
for
this
to
Innocent
the
third
,
when
he
shewed
him
a
table
of
gold
and
silver
saying
,
we
have
no
need
to
say
as
Peter
once
did
,
Silver
and
gold
have
we
none
;
Aquinas
answered
presently
,
neither
can
ye
say
,
Arise
and
walk
,
as
you
have
more
money
than
they
had
,
so
you
have
less
gifts
than
they
had
,
you
have
not
so
much
of
the
Spirit
of
God
as
they
had
.
It
was
so
in
the
encrease
of
the
prosperity
of
the
Church
;
And
usually
it
is
so
in
the
encrease
of
their
prosperity
.
simile
spleen
.
As
it
is
with
the
spleen
the
greater
it
grows
the
less
the
body
is
,
so
the
more
prosperity
the
leaner
and
lanker
are
the
spirits
of
men
.
Deut.
32.15
.
Thou
art
waxed
fat
,
thou
art
grown
thick
,
thou
art
covered
with
fatness
,
then
he
forsook
God
which
made
him
and
lightly
esteemed
the
God
of
his
salvation
.
How
many
when
they
were
low
and
poor
in
their
estates
were
more
holy
and
gracious
and
more
spiritual
than
now
they
are
?
It
is
true
in
particular
persons
,
in
Churches
and
Countries
,
but
most
true
in
Ministers
.
It
was
once
a
complaint
that
was
made
to
a
Prelate
here
,
that
he
had
a
kinsman
that
was
a
very
zealous
preacher
in
the
Countrey
,
well
saies
he
,
I
'le
silence
him
,
and
his
silencing
was
this
,
he
gave
him
two
livings
and
that
stopped
his
mouth
;
Jerome
.
Quando
Ecclesia
ad
Principes
christianos
venit
,
factam
fuisse
opibut
pleniorem
,
sed
virtutib
.
minorem
ait
.
when
he
came
once
to
have
fatted
livings
then
his
zeal
quickly
abated
.
And
Hierome
in
the
life
of
Malachus
hath
this
expression
,
when
the
Church
saith
he
came
to
Christian
Princes
,
and
there
had
countenance
,
we
may
well
say
of
it
that
indeed
it
was
fatted
with
riches
but
it
was
less
a
great
deal
in
vertue
and
godliness
.
God
threatneth
here
that
seing
they
did
abuse
their
prosperity
,
as
they
did
encrease
they
sinned
more
,
that
therefore
he
would
turn
their
glory
into
shame
,
he
would
cast
dirt
into
their
faces
.
God
doth
love
to
stain
the
pride
,
the
haughtiness
of
men
.
He
would
turn
the
glory
of
the
people
and
the
glory
of
the
Priests
,
but
especially
the
glory
of
the
Priests
(
for
so
it
is
meant
,
but
we
must
take
in
all
)
into
shame
;
Either
first
he
would
in
stead
of
glory
bring
shame
,
or
secondly
he
would
make
that
wherein
they
did
most
glory
to
be
their
shame
.
First
,
That
he
would
bring
shame
in
stead
of
glory
.
So
God
useth
to
do
.
If
any
one
glory
in
beauty
,
God
brings
that
which
makes
them
contemptible
many
times
in
stead
of
that
beauty
.
That
is
a
notable
text
for
women
that
glory
in
their
beauty
and
in
their
bravery
,
Isa.
3.16.24
.
Because
the
daughters
of
Zion
are
hauty
&c.
therefore
there
shall
be
destruction
upon
them
;
and
ver.
24.
There
shall
be
burning
in
stead
of
beauty
,
and
instead
of
well-set
hair
,
baldness
,
and
in
stead
of
their
brave
dressing
,
sackcloth
.
If
any
will
glory
in
parts
,
the
Lord
justly
brings
shame
upon
them
,
blasting
of
their
parts
,
Albertus
magnus
nec
literas
sciret
,
ita
ignoramus
fuit
.
as
it
is
said
of
Albertus
Magnus
that
great
Scholer
,
that
for
five
yeers
before
his
death
he
did
dote
and
was
so
ignorant
that
he
did
not
know
letters
,
he
could
not
reade
.
God
can
soon
blast
the
parts
of
men
that
glory
in
them
and
turn
that
to
shame
.
If
any
glory
in
riches
,
God
can
soon
turn
that
into
shame
too
,
As
histories
tells
us
of
an
Earl
of
Exceter
Earl
of
Exceter
that
married
the
sister
of
King
Edward
the
Fourth
,
and
yet
Philip
de
Commines
reports
of
him
,
that
he
was
seen
begging
of
his
bread
in
the
Low
Countries
barefoot
.
God
can
soon
take
away
the
riches
of
men
and
turn
that
their
glory
into
their
shame
.
And
then
if
any
boast
in
honor
,
glory
in
that
,
God
can
soon
turn
that
into
shame
,
as
in
that
example
of
Herod
that
gloried
in
the
applause
of
the
people
when
they
cried
out
the
voice
of
God
and
not
of
man
,
and
presently
he
was
consumed
by
worms
.
And
much
shame
comes
unto
men
that
glory
in
these
things
,
Mark
it
,
according
to
the
glory
of
men
in
external
things
so
is
their
shame
when
God
takes
them
away
.
Here
is
the
difference
between
the
Saints
losing
these
outward
things
and
wicked
men
.
When
the
Saints
lose
these
outward
things
there
is
not
much
shame
comes
to
them
,
because
they
did
not
much
glory
in
them
when
they
had
them
;
but
carnal
hearts
because
they
know
no
higher
things
than
these
things
are
therefore
when
they
are
taken
from
them
there
is
much
shame
comes
upon
them
,
for
their
glory
was
in
them
when
they
had
them
.
Secondly
,
God
makes
the
very
things
they
glory
in
to
turn
to
their
shame
.
He
doth
not
only
take
away
their
parts
and
bring
ignorance
and
dotage
instead
of
their
parts
,
but
he
makes
their
parts
to
be
their
undoing
,
he
makes
use
of
their
parts
to
bring
them
to
shame
.
He
makes
their
very
riches
and
honors
to
be
their
shame
,
and
their
glorying
in
their
success
,
he
makes
that
thing
turn
unto
their
shame
;
As
now
,
when
men
shall
glory
in
this
that
they
had
such
success
such
a
victory
upon
such
and
such
a
time
,
and
upon
this
they
gather
an
argument
,
surely
God
is
with
us
and
blesseth
us
and
owneth
us
;
in
this
they
glory
;
well
,
God
turns
this
into
their
shame
when
he
comes
to
be
against
them
,
and
blasts
them
that
they
shall
not
have
success
,
that
it
shall
appear
unto
all
that
though
they
have
outward
means
for
advantage
yet
they
go
by
the
worst
;
now
where
is
the
argument
of
Gods
owning
their
cause
,
success
where
is
the
argument
of
glorying
with
them
if
that
were
a
good
argument
that
God
was
with
them
because
of
their
success
?
Those
that
shall
make
that
the
only
or
principal
argument
that
God
is
with
them
,
how
doth
God
turn
their
glory
into
shame
when
he
doth
apparantly
deny
them
success
and
that
when
they
have
most
outward
advantages
for
success
?
The
Saints
shame
is
turned
into
glory
,
but
the
wickeds
glory
is
turned
into
shame
.
When
the
Saints
suffer
any
shame
for
God
,
they
can
glory
;
the
Apostles
they
account
it
their
honor
,
they
rejoyce
that
they
were
worthy
to
suffer
,
that
they
had
the
honor
to
suffer
dishonor
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
so
the
words
in
the
propriety
of
them
signifie
,
they
gloried
that
they
bore
about
them
the
marks
of
the
Lord
Jesus
.
Thus
what
the
world
accounts
their
shame
is
their
glory
,
Act.
5.41
.
and
that
which
the
world
judgeth
to
be
their
glory
is
their
shame
.
But
it
is
especially
meant
of
the
Priests
,
for
so
the
Prophet
is
speaking
of
them
.
God
will
turn
their
glory
into
shame
.
The
Priests
though
they
did
reject
the
knowledg
of
God
and
their
duty
,
they
never
regarded
to
do
that
wherein
the
true
glory
of
their
office
was
;
That
blessed
knowledg
of
God
that
might
have
made
them
glorious
indeed
,
that
was
despised
by
them
,
and
the
faithful
administration
of
their
office
,
that
was
neglected
by
them
;
Yet
they
would
glory
for
all
this
,
they
would
bear
it
out
as
if
they
were
THE
men
;
why
,
they
were
countenanced
at
Court
,
Obs.
they
had
good
livings
and
they
could
lord
it
over
their
brethren
;
and
they
gloried
in
that
.
It
is
usual
with
wicked
Priests
if
they
can
have
but
countenance
from
them
that
are
in
publick
place
,
and
can
have
but
estates
and
livings
,
though
they
be
never
so
negligent
of
their
office
and
never
so
ignorant
,
yet
to
glory
.
How
hath
it
been
amongst
us
thus
of
late
?
How
have
they
carried
their
heads
on
high
and
accounted
themselves
the
triumphant
Church
,
and
all
must
be
made
to
come
under
them
;
The
land
was
not
able
to
bear
the
pride
of
Prelates
and
Prelatical
men
.
It
is
a
speech
of
Cyprian
,
Ambitio
et
superbia
suaviter
dormit
in
sinu
Sacerdotum
Cipr.
de
jejun
.
&c.
Ambition
and
Pride
doth
sweetly
sleep
in
the
bosom
of
Priests
;
And
there
are
none
indeed
so
much
puffed
up
with
vain
pride
as
they
are
,
and
as
such
as
are
most
ignorant
and
do
neglect
that
which
is
the
true
glory
of
their
office
.
God
threatneth
to
turn
their
glory
into
shame
,
that
is
,
the
glory
of
their
Priestly
office
,
for
that
I
think
especially
to
be
the
meaning
of
the
words
,
to
cast
shame
and
contempt
upon
the
Priests
.
And
God
doth
take
much
delight
in
this
,
to
cast
shame
and
contempt
upon
wicked
Priests
and
Prophets
,
therefore
in
Esa.
9.15
.
God
saith
,
The
Prophet
that
speaks
lyes
is
the
tail
,
he
speaks
contemptibly
of
them
;
And
Malac.
2.9
.
There
fore
I
will
make
them
(
speaking
of
the
Priests
that
had
been
partial
in
the
Law
and
had
not
kept
the
waies
of
God
)
base
and
contemptible
before
all
the
people
;
And
Rev.
3.16
.
I
will
spue
them
out
of
my
mouth
,
as
loathsom
.
And
Mat.
5.13
.
When
salt
hath
lost
his
favour
,
it
is
thenceforth
good
for
nothing
but
to
be
cast
out
and
to
be
troden
under
foot
of
men
,
as
a
contemptible
and
vile
thing
.
Thus
God
casts
shame
upon
wicked
Priests
.
So
much
for
that
seventh
verse
.
It
follows
.
Vers.
8.
They
eat
up
the
sin
of
my
people
,
and
they
set
their
heart
on
their
iniquity
.
THey
eat
up
the
sin
of
my
people
]
There
is
some
difficulty
in
these
words
.
To
eat
up
sin
,
to
eat
up
the
sin
of
people
,
what
is
that
?
There
is
much
in
this
to
be
learned
.
The
word
here
translated
Sin
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Scripture
hath
three
acceptions
.
First
,
It
is
used
for
that
which
is
properly
sin
,
the
transgression
of
Gods
Law
.
That
I
need
not
give
you
any
Scripture
for
.
Secondly
,
It
is
used
for
the
punishment
of
sin
;
He
shall
bear
his
sin
,
his
punishment
of
sin
.
Christ
was
made
sin
.
And
Thirdly
,
It
is
used
for
the
sacrifice
that
was
offered
for
sin
,
Levit.
10.17
.
why
did
you
not
eat
the
sin
in
the
holy
place
?
so
the
words
are
to
be
read
,
that
is
,
the
sin
offering
.
The
observation
from
hence
(
by
way
of
allusion
at
least
)
that
one
hath
is
not
to
be
neglected
:
Audiant
hoc
sacerdotes
&c.
Let
Priests
hear
this
,
They
did
not
eat
the
sin-offering
in
the
holy
place
:
Let
those
Priests
that
spend
their
time
in
playing
,
in
pleasures
of
the
flesh
,
in
Taverns
,
and
make
their
houses
to
be
very
sinks
of
vice
,
Let
them
hearken
unto
this
,
They
should
eat
the
revenues
they
have
by
their
Office
in
an
holy
place
,
that
is
,
by
way
of
Analogie
and
proportion
,
their
houses
in
which
they
spend
the
allowance
they
have
for
their
office
,
should
be
holy
places
;
for
the
offerings
of
the
people
were
such
as
the
Priests
had
in
lciu
of
their
office
,
and
they
were
to
eat
them
in
an
holy
place
.
So
Ministers
now
should
eat
their
means
they
have
coming
in
,
in
holy
places
,
their
houses
should
be
Sanctuaries
,
and
not
Taverns
or
stews
,
or
sinks
of
wickedness
and
sin
.
(
But
that
by
the
way
.
)
For
the
meaning
here
,
They
eat
up
the
sin
of
my
people
.
Where
lies
the
Charg
?
First
here
,
in
that
they
did
flatter
them
in
their
sin
,
and
so
got
advantage
thereby
:
Greg.
Cur
pecata
poopuli
comedere
dicuntur
,
nisi
quia
pecata
deliquentium
&c.
So
Gregory
hath
it
,
Why
or
how
are
they
said
to
eat
up
the
sin
of
people
,
but
because
they
do
nourish
the
sins
of
those
that
are
delinquents
for
their
own
advantage
?
So
all
your
Court-flatterers
and
others
,
that
flatter
men
in
their
sin
for
their
own
advantage
,
they
may
be
said
to
feed
upon
the
sins
of
the
people
.
Secondly
,
They
eat
the
sins
of
the
people
in
this
regard
,
Because
they
were
negligent
in
their
office
,
and
took
all
the
profits
,
the
advantages
that
came
in
by
their
office
,
but
neglected
their
charge
,
and
so
let
people
go
on
in
their
sin
,
and
cared
not
what
became
of
them
in
that
regard
,
so
that
they
might
have
their
tythes
and
means
coming
in
they
cared
not
:
These
Ministers
may
be
said
to
live
upon
,
or
to
eat
the
sins
of
the
people
,
and
to
wear
the
sins
of
the
people
,
their
very
backs
are
covered
and
their
tables
spread
with
the
sins
of
the
people
.
A
Writer
upon
this
place
relates
a
story
of
one
in
Charles
the
fifths
time
,
a
Prelate
,
Ob
hos
cibes
ego
addicor
gebenua
poenis
,
&
vos
dapos
that
inviting
his
friends
unto
his
house
and
preparing
good
cheer
,
they
did
not
eat
of
it
;
What
faith
he
,
wil
you
not
eat
of
dainties
that
are
bought
at
so
dear
a
rate
?
this
meat
which
I
have
prepared
for
you
and
you
wil
not
eat
,
it
is
like
to
cost
me
the
pains
of
hell
:
He
was
convinced
in
his
conscience
of
the
neglect
of
his
duty
,
and
so
looked
upon
his
very
dyet
that
was
on
his
table
as
the
sins
of
his
people
,
and
that
which
was
like
to
cost
him
eternal
misery
.
But
further
,
to
open
it
far
more
clearly
,
[
They
eat
up
the
sins
of
my
people
]
That
is
,
the
Sacrifices
which
were
offered
for
sin
.
But
you
will
say
then
,
Quest.
how
is
this
so
deep
a
charge
that
they
should
eat
of
the
sacrifices
that
were
offered
for
sin
?
for
God
allowed
the
Priests
to
eat
the
sin
offering
,
as
that
place
Levit
10.17
.
shews
.
This
therefore
was
the
evil
that
was
in
it
,
Quest.
that
they
were
greedy
of
the
peoples
sacrifices
,
but
why
?
Not
that
God
might
have
honor
;
but
that
themselves
might
have
advantatages
.
It
is
true
God
had
honor
by
the
peoples
offering
of
sacrifice
,
but
they
looked
not
to
that
so
much
as
unto
their
own
advantages
.
Hence
they
put
on
people
as
much
as
they
could
to
sacrifice
,
teaching
them
to
rest
in
their
sacrifices
,
and
indeed
making
light
of
their
sin
;
though
you
sin
,
Come
and
I
will
offer
for
your
sins
and
they
shall
be
pardoned
.
Just
as
the
Papists
do
at
this
day
,
they
teach
the
people
though
they
sin
yet
by
so
many
Masses
,
and
Pater-nosters
,
and
Indulgences
,
and
Dirges
they
shall
be
delivered
;
and
by
this
means
they
get
the
wealth
of
Kingdoms
and
eat
up
the
sins
of
the
people
.
The
Priests
in
those
times
were
images
of
the
Papists
now
.
Again
,
They
were
glad
when
people
did
offend
and
sin
against
God
,
why
?
because
then
their
sacrifices
must
be
multiplied
,
and
so
their
gains
would
be
encreased
:
And
so
it
is
a
rebuke
of
the
covetousness
of
Priests
.
It
is
a
most
abominable
thing
for
those
that
are
to
watch
over
souls
that
they
should
regard
their
own
profit
and
sensuality
more
than
the
good
of
souls
;
Just
like
your
Chancellors
and
Commissaries
Courts
that
were
wont
to
be
,
they
cared
not
what
offences
there
were
,
Bern.
Populi
mei
peccata
comedunt
;
quasi
licat
,
peccatorum
prelie
exigunt
,
&
peccantib
.
debitā
sollicitudinè
non
impendunt
&
rursum
:
Quam
dabis
mihi
numero
prepositorū
qui
non
plus
invigiles
subditorū●acuandis
marsupijs
,
quam
vitijs
extirpancis
they
rejoyced
at
long
presentments
,
all
brought
griest
to
their
Mill.
And
Bernard
in
his
77.
Sermon
upon
the
Canticles
quoteth
this
place
,
(
It
seems
there
were
such
then
in
his
time
)
and
saith
he
,
They
eat
upon
the
sin
of
my
people
,
as
if
he
should
say
;
they
exact
the
price
of
their
sin
,
but
take
not
due
care
for
the
sinners
.
And
again
,
Give
me
(
saith
he
)
any
one
of
those
that
are
Governors
in
the
Church
that
doth
not
watch
more
to
empty
peoples
purses
than
to
save
their
souls
:
How
many
Commissaries
and
Chancellours
of
late
grew
extraordinary
rich
,
and
went
up
and
down
in
their
silks
and
sattins
and
in
their
Coaches
,
and
all
this
was
the
sins
of
the
people
.
It
is
then
a
most
cursed
thing
to
desire
or
rejoyce
in
the
sins
of
others
because
of
our
own
advantage
.
That
is
the
special
observation
here
.
How
many
are
there
that
watch
for
the
falls
of
their
enemies
,
and
rejoyce
in
their
sin
?
I
appeal
unto
you
,
had
you
an
enemy
to
you
,
when
you
heard
of
his
fall
,
though
it
were
a
sin
against
God
,
yet
if
it
tended
unto
his
disgrace
,
did
not
you
rejoyce
in
it
?
were
you
not
glad
of
it
?
because
the
more
an
enemy
is
disgraced
the
more
you
think
your self
justified
and
honored
.
Oh
this
is
horrible
!
Oh
be
humbled
before
the
Lord
for
this
,
and
seek
unto
God
that
if
it
be
possible
he
may
pardon
the
thoughts
of
thy
heart
in
this
thing
.
What
,
to
rejoyce
that
the
infinite
blessed
God
is
dishonored
because
thou
thy self
hast
an
advantage
,
it
is
a
most
horrible
cursed
thing
.
How
many
are
there
that
looking
upon
the
professors
of
Religion
whom
they
think
to
be
adversaries
unto
them
,
do
rejoyce
when
they
see
them
fall
,
why
?
because
they
think
by
their
disgracing
,
themselves
to
be
thereby
justified
.
This
is
to
feed
upon
the
sins
of
people
.
You
shall
have
vermine
and
swine
rooting
in
filth
and
in
dung
,
simile
swine
.
so
there
are
many
that
feed
upon
the
filth
and
dung
of
others
,
upon
the
filth
of
their
sins
.
It
is
a
vile
and
cursed
wickedness
to
be
glad
of
the
afflictions
of
our
neighbor
for
our
own
advantage
,
much
more
to
be
glad
of
his
sin
.
When
thy
neighbour
falls
into
affliction
thou
shouldst
not
rejoice
at
his
affliction
though
thou
hast
advantage
by
it
;
but
when
thy
neighbor
falls
into
sin
,
to
be
glad
of
it
for
thine
own
advantage
,
this
is
a
most
cursed
thing
indeed
.
Chyurgion
For
a
Chirurgion
to
be
glad
of
another
mans
wounds
and
to
prolong
the
healing
of
them
because
he
thereby
shall
have
some
advantage
,
would
not
every
one
cry
out
of
him
?
And
truly
this
were
wickedness
.
So
for
Soldiers
to
love
war
,
Souldier
and
to
lengthen
out
war
,
and
care
not
what
becomes
of
the
lives
of
men
and
the
woful
miseries
of
a
Kingdom
so
they
may
have
long
pay
,
(
I
say
)
for
them
willingly
to
lengthen
out
war
because
of
their
own
advantage
,
this
you
will
all
account
a
great
wickedness
:
But
this
is
not
so
bad
as
to
be
glad
of
the
sins
of
people
for
our
own
advantage
.
Certainly
as
Chirurgeons
that
shall
lengthen
out
the
affliction
of
their
Patients
for
their
own
advantage
may
be
said
to
feed
,
upon
the
matter
and
filthy
stuff
of
the
wound
;
and
Soldiers
that
shall
lengthen
out
war
for
the
encrease
of
their
own
pay
may
be
said
to
drink
the
blood
of
people
;
those
cups
of
wine
that
go
down
so
merrily
and
those
dishes
of
meat
that
they
are
so
jovial
with
,
may
be
said
to
be
the
flesh
and
the
blood
of
people
;
but
this
is
not
so
bad
as
to
feed
upon
the
sins
of
others
.
Thou
that
feedest
upon
the
sin
of
thy
brother
do
thou
know
that
this
diet
of
thine
must
needs
breed
diseases
,
It
is
no
wholsom
diet
to
feed
upon
the
sins
of
people
,
it
is
such
a
diet
as
will
breed
Worms
,
breed
the
worm
of
conscience
one
day
,
and
thou
wilt
get
such
a
surfet
as
will
need
a
strong
purge
of
humiliation
to
purge
thee
from
that
surfet
.
It
was
once
an
expression
concerning
a
Prelate
that
was
very
fat
,
one
being
asked
the
reason
why
such
a
Prelate
was
so
very
fat
?
why
furely
(
saies
he
wittily
)
he
grows
so
fat
by
so
often
eating
of
his
own
words
;
but
no
mervail
though
men
grow
to
have
fat
hearts
that
feed
upon
the
sins
of
people
.
As
this
is
the
ordinary
diet'of
many
,
meerly
to
feed
upon
the
sins
of
others
,
so
especially
of
Ministers
,
and
for
Ministers
to
feed
upon
the
sins
of
people
so
as
to
keep
them
alive
by
their
flatteries
&
connivence
,
that
is
evil
;
but
if
by
their
faithful
preaching
they
did
first
slay
the
sins
of
the
people
and
then
receive
maintainance
for
their
work
,
this
is
allowed
by
God
,
and
this
they
may
do
;
when
God
bad
Peter
arise
and
eat
,
he
first
bid
him
slay
,
Arise
Peter
slay
and
eat
;
Allusion
so
Ministers
if
first
they
would
arise
and
slay
the
sins
of
the
people
by
their
preaching
,
they
may
eat
,
that
is
,
they
may
comfortably
then
receive
maintainance
and
allowance
for
their
work
;
but
if
they
keep
their
sins
alive
,
then
their
diet
is
ill
diet
for
they
feed
upon
their
sins
.
What
,
is
there
such
wickedness
in
the
hearts
of
men
as
to
rejoyce
in
the
sins
of
others
for
their
own
advantage
?
Conseg
.
ex
opositio
.
Oh
how
much
more
then
should
the
Saints
rejoyce
in
the
graces
of
God
in
others
for
Gods
glory
?
In
Ezek.
8.17
.
Ezek.
8.17
you
have
an
expression
that
seems
hard
to
be
understood
.
Opened
God
chargeth
the
people
there
as
with
other
notorious
evils
so
with
this
among
the
rest
,
that
they
did
put
the
branch
to
their
nose
;
In
these
words
the
people
are
charged
with
a
most
notorious
wickedness
,
this
may
be
often
read
and
little
understood
what
it
is
,
I
conceive
the
meaning
to
be
this
,
It
is
a
charge
of
this
people
for
Idolatry
,
that
they
worshipped
the
Sun
,
or
Vesta
the
goddess
of
the
earth
,
either
of
both
,
because
by
them
the
sweet
flowers
and
branches
of
trees
came
forth
from
the
earth
,
they
attributed
the
flourishing
of
trees
and
of
the
plants
wholly
unto
the
Sun
whom
they
worshiped
as
a
god
,
Sol
&
homo
,
generunt
hommem
.
or
unto
Vesta
whom
they
worshiped
is
a
goddess
,
and
when
they
worshipped
either
of
those
in
the
acknowledgment
of
the
honor
due
to
them
,
they
took
a
branch
and
put
to
their
nose
,
thereby
shewing
their
respect
and
their
homage
unto
them
as
rejoycing
in
that
good
and
sweet
fruit
that
was
caused
by
the
Sun
or
by
Vesta
their
god
or
goddess
.
So
that
God
chargeth
them
here
for
so
rejoycing
in
these
creatures
as
to
worship
the
Sun
or
the
earth
as
the
cause
of
it
.
To
apply
it
to
our
purpose
;
As
Idolaters
because
they
looked
upon
the
Sun
or
the
earth
as
causes
of
such
flourishing
of
plants
and
sweetness
of
branches
and
flowers
,
did
put
them
to
their
nose
and
delighted
in
them
and
thereby
shewed
their
honoring
of
the
Sun
and
of
the
earth
;
simile
so
should
we
take
the
graces
of
the
Spirit
of
God
in
our
brethren
that
are
the
fruits
of
the
Sun
of
righteousness
,
for
the
Sun
of
righteousnes
causeth
them
to
flourish
in
the
hearts
of
our
brethren
,
and
we
should
put
them
to
our
nose
,
smell
at
them
,
account
them
fragrant
and
thereby
do
honour
unto
Jesus
Christ
as
the
Author
of
them
,
this
is
quite
contrary
to
this
of
rejoycing
in
the
fins
of
people
.
Thus
much
for
that
phrase
they
eat
up
the
sin
of
my
people
.
And
they
set
their
hearts
upon
their
iniquity
.
]
The
words
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
They
lift
up
their
hearts
,
every
ones
heart
.
Calu.
It
may
be
interpreted
either
of
the
heart
of
the
Priests
or
the
heart
of
the
people
,
both
waies
,
and
according
to
the
scope
of
the
Spirit
of
God
either
way
.
First
the
heart
of
the
P●●ests
,
they
lift
up
their
hearts
to
the
iniquity
of
the
people
,
so
it
may
be
understood
,
for
so
this
phrase
,
lifting
up
of
the
heart
to
a
thing
,
doth
note
in
Scripture
the
earnest
desire
that
there
is
in
the
heart
for
the
attaining
of
such
a
thing
;
as
in
Deut.
24.15
.
speaking
of
poor
men
He
is
poor
saith
he
,
and
sets
his
heart
upon
his
wages
.
A
poor
man
that
wants
provision
for
his
family
,
he
sets
his
heart
upon
his
wages
,
Oh
when
shall
I
have
my
wages
that
I
may
provide
for
my
family
!
now
the
word
is
here
in
this
text
of
the
poor
man
,
he
lifteth
up
his
heart
to
his
wages
,
Oh
my
wages
that
it
might
come
.
And
Jerem.
22.27
.
the
land
whereunto
they
desire
to
return
,
thither
shall
they
not
return
,
that
is
,
the
land
whereto
they
lift
their
hearts
;
so
the
word
is
the
same
here
in
the
text
,
they
have
an
earnest
desire
unto
the
land
;
And
Ezek.
24.25
.
I
will
take
from
them
the
desire
of
their
eyes
and
that
whereupon
they
set
their
minds
,
their
sons
and
their
daughters
;
it
is
spoken
of
their
love
unto
their
children
,
they
lift
their
minds
or
their
hearts
to
their
children
.
So
that
then
it
notes
thus
much
,
the
earnest
desire
the
Priests
had
unto
the
sins
of
the
people
,
that
they
might
have
the
greater
advantage
by
them
;
As
it
is
noted
of
some
who
are
of
poor
servile
spirits
and
whose
greatest
means
comes
in
by
burials
,
simile
Sextons
.
that
they
are
glad
and
rejoyce
when
they
hear
the
bell
ring
,
and
they
are
ready
to
desire
the
death
of
men
out
of
respect
to
their
own
●ees
,
because
the
more
die
and
the
richer
they
die
the
more
ad●●●●age
cometh
in
to
them
.
So
the
Priests
at
this
time
they
〈◊〉
●he
multiplying
of
the
sins
of
the
people
that
they
〈◊〉
have
●he
more
sacrifices
thereby
.
〈◊〉
rather
think
,
according
to
other
Interpreters
,
the
scope
to
be
more
principally
in
regard
of
the
lifting
up
of
the
hearts
of
the
people
,
that
the
Priests
did
lighten
the
hearts
of
the
people
,
that
is
thus
,
that
they
might
have
the
more
advantage
by
their
sacrifice
,
they
do
make
the
sins
of
the
people
nothing
&
encourage
them
in
their
sins
,
&
lighten
their
hearts
;
they
lift
up
their
hearts
above
their
sins
,
perswading
them
that
if
they
offer
sacrifice
all
should
be
well
,
they
should
be
fully
cleared
,
they
need
not
be
further
troubled
:
Whereas
indeed
the
Priests
ought
to
convinc●
mens
consciences
of
the
evil
of
their
sins
,
when
they
came
to
sacrifice
they
ought
to
have
shewed
them
how
they
deserved
death
for
their
sins
,
whereas
this
poor
beast
dies
,
and
you
are
to
lay
your
hands
upon
the
head
of
it
,
know
that
your
sins
deserve
the
death
of
your
souls
eternally
;
the
sacrifice
what
it
taught
and
they
were
to
instruct
the
people
how
the
sacrifices
typified
the
blood
of
Christ
,
they
were
to
tel
them
,
you
come
now
to
offer
sacrifice
and
to
have
the
blood
of
the
beasts
shed
,
this
typifieth
out
the
Messiah
that
is
to
come
into
the
world
,
the
Son
of
God
that
is
be
made
Man
and
to
shed
his
precious
blood
to
pacifie
the
wrath
of
God
for
your
sins
,
and
you
are
to
exercise
your
faith
upon
this
Messiah
that
is
to
come
:
they
should
have
told
them
that
no
sin
could
be
pardoned
but
by
the
blood
of
Christ
,
they
should
have
loaded
their
consciences
with
their
sins
,
they
should
have
made
their
sins
heavy
upon
their
consciences
,
but
they
lightned
their
minds
by
putting
such
apprehensions
into
them
that
if
they
did
but
offer
sacrifice
all
would
be
well
,
they
might
take
their
liberty
then
,
and
though
they
committed
sin
again
yet
still
there
was
a
sacrifice
for
it
,
and
so
they
lightned
the
sins
of
the
people
that
way
.
This
was
a
most
abominable
sin
of
the
Priests
,
Calvin
upon
this
place
brings
in
Plato
himself
that
Heathen
,
Calvin
.
Plato
.
inveighing
against
the
absurdity
and
ridiculousness
of
peoples
offering
sacrifice
thinking
thereby
to
pacifie
their
gods
and
then
take
liberty
to
sin
again
,
Even
Plato
thought
it
an
abuse
of
an
Heathen
god
for
people
to
think
it
enough
to
offer
sacrifice
.
And
yet
is
not
this
the
distemper
of
the
hearts
of
many
people
amongst
us
,
that
they
commit
sin
and
take
liberty
to
themselves
to
satisfie
the
lusts
of
the
flesh
,
and
what
will
they
do
?
They
will
pray
to
God
to
forgive
them
,
and
some
go
so
far
that
they
will
fast
,
and
then
sin
again
,
and
then
pray
and
fast
again
,
and
then
to
it
again
,
thinking
to
put
off
God
with
such
kind
of
sacrifices
as
these
are
;
It
is
true
,
we
are
all
linners
and
we
must
repent
,
and
so
tin
,
and
repent
,
and
sin
and
repent
again
,
and
so
make
repentance
that
should
be
the
death
of
their
sins
a
means
to
nourish
their
sins
.
The
Priests
here
did
abuse
the
type
,
the
sacrifices
,
they
lighten
the
hearts
of
people
by
telling
them
that
there
was
a
sacrifice
to
expiate
their
sin
,
and
have
you
not
at
this
day
many
that
abuse
the
Antitype
as
much
,
that
tell
the
people
with
such
kind
of
expressions
as
there
,
Sin
at
fast
as
you
can
,
there
is
a
sufficient
sacrifice
for
sin
,
it
is
but
to
beleeve
in
Christ
,
Christ
hath
shed
his
blood
for
the
greatest
sins
of
all
,
and
sin
as
fast
as
you
can
yet
there
is
a
price
paid
for
sin
.
It
is
true
there
may
be
some
truth
in
the
words
some
matter
in
them
without
cloathing
them
with
such
absurdities
,
that
is
,
that
there
is
a
sacrifice
for
the
greatest
sin
,
but
now
to
speak
to
people
upon
this
in
such
a
manner
,
sin
as
fast
as
you
can
there
is
a
sacrifice
for
sin
,
for
it
is
the
manner
,
the
Modus
,
that
doth
either
encourage
or
keep
back
people
from
sin
.
I
appeal
unto
you
,
whether
have
you
not
many
that
do
reveal
Christ
in
such
a
way
and
manner
and
open
the
rich
and
glorious
free
grace
of
God
in
Christ
as
is
an
encouragement
to
people
unto
sin
.
It
is
true
when
they
come
to
be
examined
they
deny
it
,
no
God
forbid
,
they
do
not
encourage
men
to
sin
,
they
only
tel
them
of
Gods
free
grace
:
Yea
but
they
tell
them
of
it
in
such
a
manner
without
such
cautions
as
prudent
wise
conscionable
Ministers
use
to
do
;
And
therefore
you
find
that
all
your
lewd
and
looser
sort
of
Professors
close
with
them
because
they
have
such
a
way
of
preaching
of
free
grace
.
It
appears
that
in
Hierome
his
time
there
were
such
a
kind
of
people
,
for
he
hath
this
expression
of
some
in
his
daies
;
Ierom
against
the
abusers
of
Free-grace
when
they
saw
any
to
live
wickedly
they
would
say
thus
to
them
,
you
sin
and
offend
,
but
God
requireth
nothing
else
but
only
abide
in
the
truth
of
the
faith
,
do
but
beleeve
and
that
is
enough
.
And
again
he
hath
a
further
expression
,
which
faith
if
you
do
but
keep
God
doth
not
so
much
regard
your
lives
what
they
are
,
only
looks
that
you
do
beleeve
:
And
by
this
means
faith
he
men
repent
not
neither
are
they
humbled
,
but
they
walk
up
and
down
with
a
stretched
out
neck
;
you
shall
find
them
by
their
very
gate
,
they
walk
so
peartly
abroad
and
cast
up
their
heads
,
because
they
think
they
hold
the
true
faith
and
so
take
liberty
to
sin
.
The
Church
hath
been
continually
troubled
with
this
generation
,
and
no
mervail
there
be
such
men
now
amongst
us
,
for
there
being
not
yet
a
full
Reformation
(
for
we
are
but
in
the
way
tending
toward
it
)
and
all
things
cannot
be
reformed
at
once
,
therefore
some
kind
of
liberty
for
the
present
is
permitted
to
such
men
,
and
therefore
I
say
no
mervail
that
we
have
such
among
us
that
are
of
such
spirits
to
abuse
the
free
grace
of
God
and
lighten
the
hearts
of
men
in
their
sin
by
telling
of
them
there
is
a
sacrifice
in
Christs
death
sufficient
to
pay
for
all
.
And
so
much
for
this
eighth
verse
.
Verse
9.
And
there
shall
be
like
people
like
Priest
;
and
I
will
punish
them
for
their
waies
,
and
reward
them
for
their
doings
.
THE
Lord
threatning
of
the
ten
Tribes
,
especially
points
his
threats
against
the
Priests
,
as
the
great
cause
of
the
evil
both
of
the
sin
and
punishment
of
the
people
,
as
ever
they
have
been
;
Evil
Ministers
in
a
countrey
have
been
a
chief
cause
of
the
sin
and
of
the
misery
of
the
Countrey
.
Divers
of
Gods
threats
against
them
we
saw
before
and
still
it
follows
.
There
shall
be
like
people
,
like
Priest
.
]
Here
is
a
mixt
threat
,
both
against
Priest
and
people
.
They
have
made
themselves
like
one
another
in
sin
,
Obser
.
God
will
make
them
like
one
another
in
punishment
.
They
joyn
themselves
together
in
sin
and
were
alike
there
;
God
wil
joyn
them
in
judgment
and
they
shal
be
alike
there
too
.
There
is
a
likeness
between
people
and
Priest
upon
two
grounds
,
I
mean
in
evil
especially
.
First
,
They
are
like
in
sin
one
to
another
usually
from
the
just
judgment
of
God
upon
people
.
When
people
dislike
the
powerful
Ministry
of
the
word
,
Obser
.
when
their
hearts
cannot
bear
a
spiritual
and
lively
Ministry
God
in
just
judgment
sendeth
unto
them
Ministers
according
to
their
very
lusts
;
Ministers
that
shall
be
sutable
unto
that
very
disposition
of
their
hearts
to
harden
them
in
it
.
And
this
is
a
fearful
judgment
upon
a
people
.
They
may
rejoyce
and
bless
themselves
in
it
and
think
themselves
now
quiet
and
in
safety
,
and
say
they
have
got
a
very
honest
man
,
a
brave
man
,
a
quiet
man
amongst
them
;
but
while
they
are
rejoycing
the
wrath
of
God
is
in
a
most
dreadful
manner
let
out
against
them
,
in
sending
them
a
Minister
according
to
their
lusts
;
As
God
threatneth
in
Ezek.
14.4
.
If
a
man
set
up
an
Idol
in
his
heart
,
God
will
answer
him
according
to
his
Idol
;
so
when
people
set
up
Idols
in
their
hearts
,
their
hearts
are
bent
unto
such
and
such
lusts
and
wicked
waies
,
God
in
his
just
judgment
will
answer
them
according
unto
their
own
hearts
and
lusts
,
they
shall
have
such
Ministers
sent
amongst
them
as
will
harden
them
in
those
wicked
waies
.
Again
secondly
,
[
Like
people
like
Priest
]
In
evil
in
regard
of
the
great
influence
that
there
is
mutualy
from
the
Priests
to
the
people
and
from
the
people
to
the
Priests
,
so
they
come
to
be
like
one
another
in
evil
.
Sometime
from
the
people
to
the
Priests
.
If
people
be
Malignants
and
superstitious
and
loose
and
vain
,
the
Priests
that
are
among
them
being
carnal
,
they
will
seek
to
humour
them
;
they
love
to
be
made
of
by
them
and
therefore
they
preach
such
things
as
may
suit
with
such
kind
of
humours
.
But
this
is
a
very
vile
thing
.
It
is
an
extream
dishonor
to
the
Ministry
of
the
word
to
subject
it
unto
the
lusts
of
men
.
It
is
this
that
makes
it
so
contemptible
in
the
eyes
of
wicked
men
.
Though
they
be
pleased
with
it
yet
the
truth
is
the
suiting
of
their
lusts
makes
the
Ministry
of
the
word
contemptible
.
How
is
that
you
will
say
,
they
are
pleased
with
it
,
commend
such
men
and
like
them
well
?
While
they
commend
the
men
and
like
them
well
,
yea
like
what
they
say
yet
they
contemn
the
Ministry
,
upon
this
ground
,
because
they
come
to
see
that
even
their
ministry
is
under
their
humours
,
and
it
is
to
please
their
humours
;
upon
this
they
look
upon
themselves
and
their
lusts
as
above
the
Ministry
,
and
so
despise
any
authority
in
it
:
They
are
pleased
with
the
suiting
of
it
to
their
lusts
,
but
they
despise
it
in
regard
of
any
authority
,
for
they
see
apparantly
it
is
under
their
humors
.
In
Revel.
19.10
.
Rev.
19.10
.
When
John
did
but
fall
down
to
worship
an
Angel
,
Opened
the
Angel
cometh
to
him
and
saith
,
O
see
thou
do
it
not
,
why
?
for
I
am
thy
fellow
servant
and
have
the
testimony
of
Jesus
.
What
you
a
Minister
that
have
the
testimony
of
Jesus
to
fall
down
to
an
Angel
;
An
Angel
,
what
is
an
Angel
?
The
glory
of
an
Angel
it
is
to
be
a
fellow
servant
with
you
and
to
have
the
same
testimony
of
Jesus
that
you
have
.
A
Minister
must
not
in
hi●
ministry
fall
down
under
the
lusts
of
any
man
living
,
upon
this
ground
,
bccause
he
hath
the
testimony
of
Jesus
with
him
.
It
is
true
those
that
are
Ministers
in
regard
of
themselves
should
be
willing
to
be
under
all
,
servants
unto
all
for
Christ
;
they
should
I
say
be
willing
to
put
their
persons
under
every
man
for
Christ
,
but
they
should
keep
their
Ministry
above
every
man
.
Their
Ministry
and
the
authority
of
that
is
to
be
kept
above
the
greatest
and
that
for
Christ
too
.
Again
,
A
great
influence
as
from
people
to
the
Minister
so
from
the
Minister
to
the
people
.
Look
how
Ministers
are
,
so
usually
the
people
are
.
Like
Priest
like
people
,
especially
in
evil
,
they
have
an
influence
there
.
You
know
it
almost
in
all
places
where
you
have
malignant
superstitious
Ministers
you
have
accordingly
such
kind
of
people
.
Jerem.
23.10
.
The
land
is
ful
of
adulterers
(
saith
the
text
)
then
in
the
next
verse
,
For
both
Prophet
and
Priest
are
prophane
,
that
is
the
reason
.
And
again
vers.
14.
I
have
seen
(
saith
God
)
in
the
Prophets
of
Jerusalem
an
horrible
thing
;
they
commit
adultery
and
walk
in
lyes
;
they
also
strengthen
the
ban●
of
evil
doers
,
that
none
doth
return
from
his
wickedness
.
Here
we
●ee
how
they
harden
others
in
sin
,
they
walk
in
lyes
,
they
tell
people
we
need
not
be
so
strict
,
we
may
take
more
liberty
,
it
is
but
the
fancies
and
humors
of
such
and
such
men
,
they
walk
in
lyes
and
so
they
strengthen
mens
hands
in
wickedness
and
none
returneth
from
his
wicked
waies
.
And
then
verse
15.
From
the
Prophet
there
goes
prophaness
quite
thorough
the
land
;
if
they
be
prophane
and
wicked
they
have
an
influence
quite
thorough
the
land
to
make
the
whol
countrey
wicked
and
prophane
.
And
on
the
other
side
,
there
is
a
great
influence
in
the
Ministry
of
the
word
upon
people
for
good
many
times
.
If
Ministers
continue
painful
,
faithful
,
conscionable
,
it
is
very
rare
but
that
they
bring
people
to
some
kind
of
obedience
or
other
.
Very
few
godly
,
conscionable
,
powerful
Ministers
that
have
lived
any
time
in
any
place
but
they
leave
some
savour
of
their
spirits
behind
them
,
that
in
their
people
you
may
find
the
savour
of
such
a
Ministry
.
It
was
wont
to
be
said
,
Da
Ambrosios
et
habebimus
Theodosios
let
us
have
Ambroses
and
we
shall
have
Theodosius's
.
Let
us
have
godly
Ministers
at
Court
and
we
shall
have
godly
Princes
;
that
is
the
meaning
;
The
reason
why
Theodosius
was
so
good
,
it
was
because
he
had
an
Ambrose
.
So
we
find
it
in
2
King
.
12.2
.
that
Jehoash
so
long
as
Jehojada
the
Priest
lived
,
did
that
which
was
right
in
the
sight
of
the
Lord
,
so
long
as
he
had
a
godly
Minister
with
him
that
instructed
him
,
he
did
that
which
was
right
in
the
eyes
of
God
.
No
mervail
then
so
much
evil
at
Court
and
other
places
because
we
know
what
kind
of
Ministers
they
ever
have
had
.
And
because
of
the
influence
that
a
Minister
hath
upon
people
,
hence
it
is
that
the
evil
and
malignant
party
ever
desire
to
nourish
these
Ministers
;
and
the
force
of
their
rage
and
malice
is
against
godly
Ministers
,
for
like
Minister
like
people
they
think
;
and
indeed
supposing
their
principles
it
is
but
that
which
is
prudential
for
their
ends
;
for
when
they
cry
out
and
say
that
these
Ministers
are
the
cause
of
al
,
they
say
true
,
&
there
is
some
kind
of
truth
in
it
,
that
is
,
they
are
the
cause
to
discover
to
people
their
evil
and
wicked
waies
,
and
to
cause
those
to
whom
they
preach
to
cleave
to
the
truth
,
and
that
is
it
their
spirits
do
vex
and
rage
at
,
that
they
see
the
Ministry
of
the
Word
prevail
so
much
upon
the
people
as
it
doth
.
Therefore
I
remember
a
pulicie
that
I
have
read
of
Xerxes
,
that
when
he
was
in
straights
by
reason
of
Agiselaus
who
prevailed
much
in
his
countrey
,
he
took
this
course
,
he
sent
men
with
good
store
of
money
to
corrupt
the
Towns
in
Greece
,
and
they
went
and
corrupted
Athens
and
Thebes
,
and
so
caused
great
disturbance
in
Greece
,
by
reason
of
which
Agiselaus
was
sent
for
home
to
look
to
his
own
Countrey
.
They
went
especially
for
the
Universities
Athens
and
Thebes
and
there
corrupted
the
Orators
and
so
thought
to
prevail
much
.
It
hath
been
the
policie
of
our
men
in
these
daies
to
corrupt
Universities
much
,
thinking
by
Scholers
and
others
there
to
prevail
most
.
There
is
a
story
of
the
Wolves
that
they
would
make
a
league
with
the
Sheep
,
but
they
would
by
any
means
have
one
article
granted
,
that
was
that
their
Shepheards
must
be
delivered
up
unto
them
and
then
they
would
be
at
peace
with
the
Sheep
and
do
them
no
hurt
.
I
make
no
question
but
if
our
adversaries
should
come
to
article
with
us
,
there
is
no
one
thing
they
would
stand
more
upon
than
the
delivery
up
of
the
shepheards
and
then
there
would
be
good
peace
between
the
Wolves
and
the
sheep
.
Like
people
like
Priest
.
They
are
like
in
evil
and
they
shall
be
like
in
punishment
,
they
shall
be
involved
in
the
same
punishment
,
I
will
make
the
Priests
as
contemptible
and
as
miserable
as
the
vilest
of
the
people
;
their
places
exalted
them
above
others
,
and
their
sin
hath
made
them
as
vile
as
others
,
and
so
they
shall
be
dealt
withal
accordingly
.
You
will
say
,
what
great
judgment
is
here
threatned
that
like
people
like
Priest
?
Yes
certainly
to
them
the
judgment
was
very
bitter
and
grievous
,
was
most
against
the
hair
,
for
the
Priests
have
at
all
times
been
puffed
up
with
their
callings
,
so
that
they
looked
upon
themselves
as
above
the
people
abundantly
,
looked
down
to
the
people
with
scorn
and
contempt
.
The
Pharisees
in
John
,
7.49
.
This
people
(
say
they
)
who
know
not
the
Law
are
cursed
,
this
same
vulgar
sort
are
they
that
are
accurst
;
so
these
Priests
here
,
though
the
truth
is
they
were
made
of
the
vilest
of
the
people
(
as
they
were
in
Jeroboams
time
,
for
it
is
spoken
of
those
)
yet
being
once
got
up
into
that
place
they
were
puffed
up
as
if
they
had
been
of
another
kind
of
mould
than
the
people
were
.
It
is
usual
for
wicked
Ministers
though
never
so
base
and
vile
other
waies
either
in
birth
or
breeding
,
yet
when
they
get
up
a
little
and
are
come
to
preferment
,
to
look
upon
others
as
very
contemptible
in
their
eyes
.
This
i●
a
Master
design
in
Popery
,
to
advance
Priesthood
and
make
them
to
be
great
above
the
people
;
and
we
know
what
a
way
they
were
going
in
of
late
;
what
were
your
Gentry
in
the
Kingdom
but
even
slaves
and
vassels
to
every
Popish
Priest
in
the
Countrey
,
but
especially
unto
Prelates
;
And
we
cannot
imagine
(
but
we
must
look
at
the
hand
of
God
in
his
dreadful
judgment
besotting
men
)
why
the
Gentry
should
desire
to
have
prelacy
come
in
again
,
knowing
how
they
were
contemned
and
despised
of
them
before
.
There
was
scarce
any
Vicar
in
the
Countrey
but
if
he
were
Filius
Ecclesiae
as
they
called
him
,
a
child
of
the
Church
,
a
ceremonious
man
but
he
was
able
to
vaunt
himself
above
any
of
the
Gentry
whatsoever
;
and
it
was
an
evident
argument
of
the
coming
in
of
Popery
upon
us
,
a
too
much
extolling
of
their
Priestly
Office
,
although
that
wherein
the
true
honour
of
their
office
consisted
,
the
faithful
Preaching
of
the
word
,
was
not
regarded
.
I
have
read
of
some
of
the
Papists
,
(
to
give
you
an
instance
or
two
that
you
may
see
what
way
they
went
,
ju●t
as
they
did
here
of
late
)
one
Riconius
hath
this
passage
,
the
pride
of
popish
Priests
.
The
Priest
ex●elleth
the
King
as
much
as
a
man
a
beast
;
yea
as
much
as
God
is
above
a
Priest
so
is
a
Priest
above
the
King
;
these
very
words
he
hath
.
And
Pope
Innocent
the
second
,
he
would
have
Lotharius
the
Emperour
painted
in
his
pallace
as
a
vassel
lying
down
at
his
feet
.
And
so
Becanus
he
calls
the
Pope
the
chief
Priest
their
Shepheard
,
Emperors
&
Kings
the
Popes
dogs
.
and
Emperors
and
Kings
are
their
Dogs
and
Curs
saith
he
,
and
if
they
will
be
faithful
and
be
at
the
hand
of
the
Shepheard
well
and
good
,
they
must
be
made
of
,
but
if
they
will
be
lazie
and
troublesom
,
they
must
be
removed
.
Is
it
possible
now
that
Kings
and
great
ones
should
ever
love
Popery
and
think
to
bring
in
that
for
their
honor
when
as
they
do
advance
their
Priesthood
far
above
themselves
;
only
for
the
present
they
would
puff
them
up
to
procure
what
lies
in
them
an
Arbitrary
government
,
but
stil
that
that
Arbitrary
government
of
theirs
must
be
Arbitrary
under
them
,
and
then
it
suits
very
well
with
their
ends
.
There
is
a
spirit
of
fornication
(
as
follows
afterward
)
upon
men
,
or
otherwise
it
were
impossible
they
should
be
so
besootted
as
they
are
.
But
though
they
lifted
up
themselves
above
the
people
thus
yet
saith
God
,
I
will
make
them
in
punishment
like
to
the
people
,
God
is
no
respecter
of
persons
,
to
spare
any
for
their
place
above
another
;
So
neither
should
we
,
we
should
not
say
,
Oh
it
would
be
a
disgrace
unto
the
calling
,
therefore
it
must
be
past
over
;
rather
because
he
is
a
Priest
or
because
he
is
a
Magistrate
,
let
him
be
what
he
will
be
,
let
him
be
in
place
of
Magistracy
or
Ministry
or
of
Parliament
,
yet
proving
to
be
a
Delinquent
and
an
enemy
unto
the
State
,
certainly
he
must
be
dealt
withal
and
be
made
an
example
in
judgment
as
well
as
the
meanest
of
the
people
,
and
for
those
that
be
under
to
be
executed
and
for
them
to
be
spared
in
that
regard
,
God
forbid
ever
such
a
thing
should
be
.
God
is
no
accepter
of
persons
in
regard
of
place
neither
should
men
be
.
Quest.
Yea
but
it
may
be
you
will
say
,
Like
people
like
Priest
,
one
would
rather
think
that
God
should
say
,
I
will
make
their
judgment
greater
than
the
judgment
of
the
people
,
for
the
sin
of
the
Priests
is
far
greater
than
the
sin
of
the
people
.
Answ
,
1
To
that
I
answer
first
,
It
is
true
the
sin
of
the
Priests
is
greater
than
the
sin
of
any
of
the
people
,
but
it
is
not
greater
than
the
sin
of
the
whol
Congregation
.
In
Levit.
4.
compare
verse
3.
with
verse
13.
and
you
shal
find
that
the
same
sacrifice
that
was
offered
for
the
sin
of
the
whol
Congregation
,
it
is
offered
for
the
sin
of
the
Priest
,
so
that
the
sin
of
the
Priest
it
is
equivalent
to
the
sin
of
the
whole
Congregation
:
So
there
is
a
parallel
here
,
like
people
like
Priest
,
that
is
,
I
will
deal
with
the
Priests
as
with
the
whol
Congregation
.
Answ
,
2
Yet
further
for
a
second
answer
,
As
the
condition
of
the
person
aggravateth
the
sin
,
so
the
condition
of
the
person
aggravateth
the
judgment
.
It
is
a
greater
punishment
for
a
man
of
an
high
condition
to
suffer
the
same
thing
that
a
man
that
is
of
a
lower
condition
doth
suffer
.
And
I
will
punish
them
for
their
waies
.
]
The
reading
you
have
in
your
books
of
punishing
them
for
their
waies
,
it
is
otherwise
in
the
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
will
visit
them
for
their
waies
,
and
so
it
is
I
think
translated
in
some
of
your
books
,
Super
vias
ejus
:
I
will
visit
them
upon
their
waies
,
or
visit
their
waies
upon
them
,
so
the
words
are
.
God
hath
his
daies
of
visitation
wherein
he
will
narrowly
enquire
into
the
waies
of
men
,
Observ
and
call
to
an
account
for
sins
long
before
committed
;
that
's
the
Note
from
thence
.
Exod.
32.34
.
In
the
day
when
I
visit
I
will
visit
their
sin
upon
them
;
I
will
spare
them
for
the
present
,
but
I
have
a
day
to
visit
,
and
then
I
will
come
upon
them
even
for
this
sin
.
God
spareth
sinners
now
,
why
?
because
the
day
of
his
visitation
is
not
yet
come
,
but
when
that
is
come
then
look
to
your
old
sins
;
look
that
now
your
repentance
be
thorough
,
for
otherwise
you
may
be
spared
a
while
,
but
when
the
day
of
visitation
comes
then
all
your
old
sins
shall
be
call'd
over
.
In
some
mens
visitations
of
late
,
the
more
conscionable
men
were
and
godly
,
the
more
were
they
aimed
at
,
and
it
alwaies
went
worst
with
them
in
their
visitations
;
But
it
shall
be
otherwise
in
this
visitation
of
Gods
,
God
will
visit
the
visitors
,
and
visit
them
for
their
visitations
,
and
then
as
Esa.
10.3
.
What
will
you
d●
in
the
day
of
visitation
?
You
knew
what
to
do
in
the
day
when
you
your selves
did
visit
,
but
what
will
you
do
in
the
day
of
Gods
visiting
of
you
?
As
Mic.
7.4
.
The
day
of
thy
watchmen
and
thy
visitation
cometh
,
now
shall
be
their
perplexity
.
Certainly
those
visitors
did
begin
to
be
in
perplexitie
,
for
their
day
was
coming
,
and
we
hope
their
day
is
yet
coming
.
But
in
the
day
of
Gods
visitation
mens
own
waies
will
come
upon
Obs.
2
them
;
that
's
the
second
Note
.
I
will
visit
their
waies
upon
them
.
Men
may
have
shifts
to
put
off
God
for
a
while
,
but
when
God
shall
visit
,
then
they
shall
see
that
all
the
evil
that
is
come
upon
them
it
is
from
their
own
waies
;
And
that
will
be
the
very
torment
of
the
damned
in
Hell
,
that
they
shall
cleerly
see
that
all
the
evil
that
is
upon
them
it
is
but
their
own
waies
.
simile
As
it
is
reported
of
some
birds
that
lime
is
made
out
of
their
dung
by
which
they
are
taken
,
so
out
of
the
dung
of
mens
sins
doth
God
make
his
limetwigs
to
take
them
withal
,
that
is
,
the
judgment
that
comes
upon
them
it
is
no
other
but
their
own
waies
,
they
have
procured
this
unto
themselves
.
And
reward
them
for
their
deeds
.
]
The
word
that
is
here
translated
deeds
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
it
signifies
Cogitationes
,
studia
,
their
studies
,
their
thoughts
as
well
as
opera
,
their
works
:
From
whence
there
may
be
these
two
Notes
,
First
that
God
will
call
men
to
account
Obs.
1
for
their
thoughts
;
the
uncleanness
of
your
thoughts
,
the
vanity
of
your
thoughts
,
the
envy
,
the
malice
of
your
thoughts
;
Thoughts
.
you
must
look
to
your
thoughts
,
they
are
not
free
before
God
;
that
's
the
first
point
.
Then
,
that
studied
Obs.
2
wickedness
,
thoughtful
wickedness
is
the
worst
wickedness
;
when
men
shall
plot
wickedness
in
their
thoughts
,
that
is
the
wickednesse
that
above
all
wickednesse
God
will
come
to
visit
.
And
reward
them
.
]
There
is
a
great
elegancy
in
these
words
that
in
your
English
you
pass
over
very
lightly
.
Reward
them
their
doings
:
We
know
that
God
will
reward
every
one
according
to
their
doings
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
I
say
in
the
Original
in
the
Hebrew
it
signifies
Redire
faciam
,
I
will
make
to
return
your
doings
,
that
is
the
propriety
and
elegancy
of
the
word
,
I
will
make
your
doings
return
back
upon
you
.
From
whence
there
is
this
Note
,
Obser
.
Sin
passeth
away
in
the
act
of
it
with
much
sweetness
,
but
God
will
make
it
return
back
again
in
the
guilt
of
it
with
much
bitterness
.
As
Gideon
said
in
Judg.
8.7
.
unto
the
men
of
Succoth
,
When
I
return
,
(
saith
he
)
I
will
tear
your
flesh
with
t●e
thorns
of
the
wilderness
and
with
briars
;
How
many
men
and
women
have
past
over
the
act
of
their
sins
very
pleasantly
,
but
within
a
month
perhaps
or
a
quarter
of
a
yeer
,
or
it
may
be
within
a
yeer
or
two
or
sometime
seven
yeers
after
,
God
hath
made
their
sin
return
upon
them
,
and
it
hath
returned
as
Gideon
did
return
upon
the
men
of
Succoth
and
hath
torne
them
with
briars
and
thorns
that
they
have
lien
roaring
in
the
anguish
of
spirit
for
the
horror
that
hath
been
upon
them
for
their
sins
.
You
sinners
that
have
not
returned
unto
God
in
the
way
of
repentance
,
do
you
expect
that
all
those
pleasant
delightful
sins
of
yours
will
one
day
return
upon
you
and
that
in
a
dreadful
way
.
And
from
the
propriety
of
this
word
Redire
faciam
,
I
will
make
to
return
,
I
may
give
a
hint
of
a
meditation
the
other
way
too
.
Surely
the
good
works
of
the
Saints
shall
return
upon
them
,
return
upon
them
with
comfort
and
peace
.
It
may
be
you
have
some
troublesom
afflictions
in
the
flesh
in
some
works
and
services
you
are
exercised
in
,
yet
know
they
shall
return
with
abundance
of
peace
and
joy
.
Do
not
think
that
what
you
do
for
God
shall
be
quite
lost
and
that
there
is
an
end
of
it
,
If
you
venture
any
thing
of
your
estates
for
a
good
use
in
the
cause
of
God
,
as
never
since
you
were
born
nor
since
your
forefathers
were
born
,
that
there
was
a
more
full
opportunity
to
glorifie
God
than
is
at
this
day
;
that
which
is
called
upon
you
to
venture
for
the
calling
in
of
our
brethren
the
Scots
into
the
Nation
,
Scots
comming
in
it
i●
such
a
thing
that
hath
so
much
in
it
,
such
an
opportunity
of
serving
God
,
that
you
never
had
nor
never
are
like
to
have
the
like
so
long
as
you
live
,
For
it
is
not
the
bringing
in
of
so
many
men
into
the
Kingdom
,
but
the
engaging
of
a
Kingdom
for
us
;
and
not
only
an
engagement
,
but
the
greatest
testimony
of
the
goodness
of
our
cause
before
all
the
Nations
that
are
about
us
;
for
though
now
the
Nations
about
us
know
not
which
part
to
take
there
having
been
such
protestations
on
both
sides
,
but
when
they
shall
hear
that
such
a
Kingdom
that
heretofore
did
carry
themselves
so
loyally
though
being
here
in
England
with
an
Armie
yet
went
away
in
so
much
peace
,
so
that
the
King
himself
by
proclamation
declared
they
are
his
faithful
and
good
Subjects
,
when
these
I
say
that
had
such
an
opportunity
in
their
hands
,
yet
have
shewn
themselves
so
loyal
and
so
faithful
,
shall
now
engage
themselves
on
one
side
,
certainly
this
will
be
a
mighty
high
witness
before
all
the
Nations
about
us
,
and
no
question
cannot
but
gain
many
amongst
our selves
.
Therefore
I
say
,
it
is
the
highest
and
largest
and
fullest
opportunity
for
the
service
of
God
and
good
of
your
countrey
as
ever
you
or
your
forefathers
had
;
And
though
you
have
done
some
what
and
much
already
,
yet
you
never
had
such
an
opportunity
as
this
is
which
you
may
bless
God
you
are
imploied
in
.
And
do
not
think
now
that
what
you
do
is
quite
gone
and
lost
,
Oh
no
,
the
Lord
will
make
it
return
,
you
shall
have
a
good
return
for
it
.
You
that
are
Merchants
are
you
not
willing
to
venture
your
stock
at
Sea
upon
expectation
of
a
good
return
?
you
will
venture
the
winds
and
waves
and
seas
and
venture
your
servants
that
may
prove
unfaithful
.
You
never
ventured
any
thing
in
all
your
lives
that
you
could
have
such
assurance
of
a
good
return
as
what
you
venture
in
such
a
case
as
this
is
.
It
is
not
adventured
,
God
will
certainly
make
your
good
works
to
return
as
he
wil
make
the
doings
of
the
wicked
return
upon
them
.
It
follows
.
Verse
10.
For
they
shall
eat
and
not
have
enough
.
Some
would
carry
these
words
,
They
shall
still
grow
worse
and
worse
in
eating
the
sin
of
my
people
,
and
so
would
refer
to
the
eating
of
the
sin
of
the
people
in
that
sense
you
heard
before
,
that
is
,
they
shall
never
think
they
have
advantage
enough
from
the
sin
of
the
people
;
they
desire
the
sin
of
the
people
for
their
own
advantage
,
wel
,
they
shal
eat
their
sin
in
that
respect
,
but
they
shall
never
have
enough
,
they
shall
never
be
satisfied
,
but
still
desire
that
people
may
sin
more
and
more
that
they
may
have
more
advantage
by
their
sacrifices
.
But
I
rather
take
it
thus
,
more
plainly
according
to
the
words
,
They
shall
eat
and
not
have
enough
,
howsoever
they
think
to
provide
for
themselves
by
that
which
they
get
in
such
a
base
sinful
way
,
yet
they
shall
find
no
satisfaction
unto
themselves
in
i●
,
they
shall
be
deceived
.
The
truth
is
,
if
they
should
find
satisfaction
,
it
were
a
great
matter
,
seeing
they
shall
come
to
answer
for
it
after
wards
;
but
they
shall
not
only
be
judged
for
it
afterwards
,
but
for
the
present
they
shall
find
no
satisfaction
in
that
that
they
promised
unto
themselves
satisfaction
in
,
They
will
get
an
estate
perhaps
,
get
money
and
get
riches
this
way
,
and
be
brave
in
the
world
,
but
I
will
curse
that
which
they
have
got
.
Take
goods
that
are
lawfully
got
yet
there
is
a
vanity
in
them
,
a
vanity
in
goods
got
by
good
means
,
though
we
have
them
we
cannot
enjoy
them
except
God
give
us
to
enjoy
them
,
God
is
the
God
of
all
consolation
,
it
is
the
mercy
and
goodness
of
God
conveyed
thorough
creatures
that
can
bring
any
comfort
in
the
use
of
them
.
If
a
man
should
think
to
fill
his
be●ly
with
wind
,
it
were
a
poor
satisfaction
;
but
it
were
worse
it
he
should
open
his
mouth
to
fill
his
belly
with
air
infected
with
the
plague
:
When
thou
thinkest
to
satisfie
thy self
with
goods
never
so
well
got
,
it
is
but
opening
thy
mouth
to
the
wind
,
but
when
thou
thinkest
to
satisfie
thy self
with
goods
unlawfully
got
,
it
is
opening
thy
mouth
to
draw
in
pestilential
air
,
there
is
no
satisfaction
there
.
Ecceles
.
5.10
.
He
that
desires
silver
shall
not
be
satisfied
with
it
.
Howsoever
men
think
with
themselves
if
they
had
such
an
estate
what
brave
lives
should
they
live
;
but
when
they
have
it
they
find
it
otherwise
.
Those
that
hunger
and
thirst
after
righteousness
shall
be
satisfied
,
but
they
that
hunger
and
thirst
after
any
thing
in
the
world
they
shall
find
it
to
be
an
empty
thing
unto
them
.
It
is
true
,
there
is
a
kind
of
satisfaction
that
God
gives
sometimes
unto
wicked
men
,
but
it
is
a
cursed
satisfaction
,
a
fearful
judgment
of
God
.
Prov.
14.14
.
Wicked
men
shall
be
satisfied
with
their
own
waies
,
that
is
,
they
shall
have
enough
of
them
;
as
when
a
man
will
go
on
in
his
own
waies
and
he
suffers
much
for
it
,
we
say
,
what
have
you
not
enough
of
it
,
enough
of
such
a
course
,
so
he
shall
be
satisfied
,
he
shall
have
enough
of
his
waies
,
that
is
he
shall
find
such
plagues
and
miseries
that
follow
them
as
he
shall
be
satisfied
,
he
shall
be
filled
with
them
.
It
is
spoken
of
an
Apostate
,
a
backslider
in
heart
,
one
that
will
apostatise
from
God
and
think
to
provide
for
himself
better
in
the
waies
of
his
Apostasie
,
he
shall
be
satisfied
but
it
shall
be
with
his
own
waies
.
And
they
shall
commit
whoredome
and
shall
not
encrease
.
If
we
understand
this
of
bodily
whoredom
,
then
the
sense
must
carry
it
thus
,
that
God
will
cross
them
in
that
,
even
in
the
way
of
their
whoredom
,
they
shall
commit
whoredom
and
not
encrease
.
You
will
say
what
great
judgment
is
that
,
Whoremasters
do
not
care
for
encreasing
?
It
is
true
now
whoremasters
do
not
desire
encrease
,
only
to
satisfie
their
lusts
,
and
in
this
thing
they
resemble
evil
and
wicked
Ministers
as
much
as
in
any
thing
;
Whoremongers
&
plausable
Ministers
alike
as
many
Ministers
desire
only
to
please
the
fancies
of
their
Auditors
and
never
look
after
begetting
any
unto
God
;
they
are
like
harlots
or
whoremasters
in
this
,
they
love
to
please
the
fancies
of
men
and
their
own
fancies
too
,
but
to
get
children
unto
God
,
that
they
look
not
after
;
as
whoremasters
&
harlots
when
their
lusts
are
satisfied
,
they
have
their
ends
,
for
to
bring
forth
,
that
they
care
not
for
.
This
is
now
,
but
in
former
times
,
in
the
time
when
the
Prophet
did
prophesie
,
encreasing
in
a
numerous
of-spring
was
a
special
thing
that
all
gloried
in
,
therefore
they
sought
it
any
way
,
not
only
by
marrying
many
wives
,
but
by
their
concubine●
and
whores
too
.
But
God
threatens
to
send
out
a
curse
upon
them
that
they
shall
not
encrease
.
And
for
this
it
is
very
observable
(
for
you
may
take
it
more
general
)
Gods
curse
upon
a
man
in
any
thing
he
undertakes
unlawfully
,
he
can
never
expect
to
prosper
in
it
;
Obser
.
that
is
the
Note
from
it
,
Whatsoever
a
man
undertakes
unlawfully
he
can
never
expect
to
prosper
in
it
.
And
that
is
very
observable
for
this
one
particular
concerning
Sol●●●o●
you
know
he
had
seven
hundred
wives
and
three
hundred
co●cubines
a
thousand
in
all
,
yet
we
reade
but
of
one
son
that
Solomon
Solomon
le●●
b●hind
him
,
and
that
son
was
but
a
foolish
son
neither
,
Re●ob●●m
,
whom
the
Scripture
calls
a
child
when
he
was
above
forty
ye●rs
old
,
2
Chron.
13
7.
When
Rehoboam
was
young
and
tender
hearted
,
he
had
a
childish
foolish
heart
though
a
rugged
and
churlish
heart
.
Solomon
was
not
blessed
with
a
numerous
progeny
notwithstanding
he
gave
himself
liberty
to
satisfie
his
flesh
so
much
as
he
did
.
But
on
the
other
side
,
Isaac
of
al
the
fathers
in
the
old
Testament
we
reade
of
Isaac
from
whom
came
the
promised
seed
that
were
to
be
as
the
stars
of
Heaven
and
as
the
sand
of
the
sea
shore
for
nu●ber
,
yet
he
had
but
one
wife
,
he
took
not
that
course
that
many
of
the
Patriarche●
did
to
marry
many
wives
,
but
contented
himself
with
one
wife
and
yet
from
him
came
the
promised
seed
so
many
as
the
stars
and
the
sand
for
number
.
From
which
we
may
infer
that
it
is
the
best
way
for
us
to
keep
to
Gods
Ordinances
,
Use
.
we
shall
prosper
more
in
what
we
would
have
,
to
keep
to
Gods
waies
than
to
go
out
into
our
own
sinful
waies
.
They
shall
not
encrease
]
The
words
are
read
otherwise
by
some
,
Hierom
Hierom
hath
this
Note
upon
it
,
they
have
committed
whoredom
and
have
not
ceast
,
so
he
reades
it
,
his
note
upon
it
is
this
(
I
think
that
which
hath
been
delivered
unto
you
is
the
main
scope
,
but
I
will
only
present
what
he
notes
upon
it
,
and
it
is
of
good
use
)
saith
he
,
they
have
committed
fornication
&
whoredom
till
they
have
spent
all
their
strength
yet
they
have
not
ceast
,
their
hearts
are
stil
that
way
;
just
as
it
is
with
many
old
whoremasters
they
have
committed
whoredome
and
spent
their
strength
in
their
young
time
,
yet
they
cease
not
,
they
have
unclean
hearts
,
their
lusts
boil
within
them
notwithstanding
their
strength
is
spent
.
And
if
you
reade
the
words
so
and
then
either
take
it
for
bodily
or
spiritual
whoredom
,
they
have
committed
whoredom
and
have
not
ceast
,
that
is
,
they
still
go
on
and
on
in
the
waies
of
Idolatry
,
Observ
.
Idolaters
seldom
come
in
and
return
.
Tarnovius
he
hath
another
expression
in
the
reading
of
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Non
per
rumpant
eximent
legibus
aut
paenis
,
they
shall
not
break
forth
,
for
so
the
word
in
the
Hebrew
doth
wel
carry
it
,
that
is
,
they
think
to
take
liberty
in
their
whoredom
and
idolatry
,
they
break
forth
from
Gods
Laws
and
punishments
and
think
still
to
escape
Laws
and
punishments
,
to
break
forth
from
al
bonds
whatsoever
,
no
saith
God
,
they
shall
not
break
forth
,
God
will
lay
fetters
upon
them
that
they
shall
not
break
forth
.
But
I
take
the
first
to
be
the
more
special
,
and
so
we
shall
leave
that
expression
,
they
shall
commit
whordom
and
shall
not
encrease
.
Why
?
Because
they
have
left
off
to
take
heed
to
the
Lord
.
There
is
a
great
de●l
of
elegancy
in
this
expression
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
They
have
left
the
Lord
to
take
heed
(
so
you
may
read
the
words
,
ad
custodiendum
)
to
keep
themselves
within
any
bounds
of
the
Commandement
of
God
.
They
run
wild
(
as
if
the
Prophet
should
say
)
●nd
have
le●t
off
●o
take
heed
of
God
or
any
of
his
〈◊〉
Perh●ps
the●
hav●
not
le●●
the
Lord
wholly
,
for
they
will
wo●●●●p
God
in
some
ex●ernal
waies
of
worship
,
but
God
cares
not
for
that
,
they
have
left
the
Lord
in
this
to
take
heed
of
him
.
Though
we
think
to
follow
the
Lord
in
any
external
duties
,
if
we
leave
to
take
heed
of
God
in
all
his
waies
,
he
takes
no
notice
of
it
:
that
may
be
one
Note
.
But
the
special
thing
is
this
,
[
They
have
left
off
to
take
heed
to
the
Lord.
]
At
first
though
temptation
may
prevail
against
a
man
,
yet
the
Truth
of
God
will
be
working
in
his
conscience
(
I
speak
to
one
enlightned
and
a
professor
of
Religion
,
as
these
were
)
Though
at
first
a
temptation
prevail
against
a
professor
of
Religion
,
yet
he
having
an
enlightened
conscience
the
Truth
of
God
will
be
working
still
in
his
conscience
and
in
his
heart
;
but
now
if
he
still
give
way
to
that
lust
,
at
length
his
lust
will
so
far
prevail
as
that
he
will
wholly
leave
minding
and
regarding
that
Truth
of
God
that
is
against
his
sin
and
give
himself
fully
up
unto
the
waies
of
his
own
heart
;
and
this
mans
condition
is
very
dangerous
.
Oh
take
heed
of
this
,
take
heed
of
this
not
taking
heed
;
you
that
begin
to
decline
and
you
find
some
secret
lust
prevailing
in
your
heart
;
Observ
.
wel
,
yet
you
have
the
Truth
of
God
boiling
and
bubling
in
your
hearts
and
will
not
let
you
go
on
quietly
,
but
yet
your
lusts
strive
against
that
truth
,
well
,
if
this
lust
be
not
mortified
,
if
you
give
way
to
it
that
it
continue
a
while
,
you
will
come
to
be
weary
of
that
truth
that
is
against
that
lust
and
you
will
turn
your
eyes
from
it
,
Use
.
and
you
wil
leave
off
to
take
heed
further
to
think
of
that
which
should
make
against
your
sin
;
and
when
you
are
come
to
this
pass
your
condition
is
very
dangerous
.
They
have
left
off
to
take
heed
.
]
The
way
to
keep
the
heart
and
life
in
order
,
in
waies
of
obedience
,
Obs.
it
is
,
to
take
heed
to
the
Lord
,
that
is
the
special
Note
,
to
take
heed
to
the
infinite
glorious
blessed
Majesty
of
the
holy
and
great
God
,
to
mind
God
in
his
soveraignty
,
in
his
authority
,
in
that
infinite
worthiness
that
is
in
him
of
all
obedience
from
all
his
creatures
,
to
look
upon
God
the
only
Jehovah
,
the
high
and
eternal
God
:
This
is
the
way
to
keep
our
hearts
and
lives
in
order
,
to
take
heed
of
God
thus
,
to
have
God
in
our
thoughts
and
hearts
and
to
heed
him
diligently
and
his
waies
.
But
yet
there
is
a
further
note
from
hence
and
that
is
especially
intended
.
The
evil
that
they
are
accused
of
is
,
That
they
did
leave
off
to
take
heed
of
God
in
point
of
worship
,
for
that
is
the
thing
that
God
especially
charged
them
for
,
that
they
did
corrupt
his
worship
,
and
they
did
leave
off
to
take
heed
of
God
in
things
of
his
worship
,
that
is
thus
,
that
kind
of
worship
that
they
thought
to
be
most
sutable
to
their
own
reason
and
politick
ends
,
that
worship
they
set
up
;
but
now
to
take
heed
to
God
for
the
rule
of
worship
,
to
look
up
unto
God
,
obser
.
that
whatsoever
they
had
in
his
worship
should
be
according
to
the
rule
he
setteth
,
that
they
left
off
,
they
minded
that
no
more
now
but
altogether
what
was
sutable
to
their
own
ends
.
And
that
is
an
evil
thing
in
any
Kingdom
that
men
should
leave
off
so
to
take
heed
;
as
it
is
almost
come
to
that
now
.
Use
.
I
make
no
question
at
first
but
that
for
the
government
of
the
Church
the
primitive
Christians
had
a
special
eye
to
the
rule
,
to
Apostolical
institution
,
but
it
is
come
to
pass
I
know
not
how
,
it
is
almost
a
general
conclusion
amongst
men
,
yea
amongst
good
men
,
amongst
Divines
and
good
Divines
,
that
we
can
scarce
have
a
rule
,
a
rule
of
institution
,
they
think
it
needs
not
at
al
,
and
we
can
find
no
such
thing
at
all
in
the
word
,
and
so
they
have
quite
left
off
so
much
as
to
examin
things
in
the
word
:
I
say
they
have
done
so
.
It
is
an
evil
thing
for
any
in
matters
that
concern
the
worship
of
God
not
to
take
heed
of
Gods
word
in
it
;
Though
in
civil
things
we
are
left
to
prudence
and
reason
,
but
when
we
come
to
matter
of
worship
we
must
take
heed
to
the
word
,
in
every
particular
that
is
properly
Ecclesiastical
,
that
is
properly
Church-work
,
we
must
I
say
in
every
thing
take
heed
to
the
Word
of
God
.
It
is
a
notable
expression
that
Luther
hath
about
this
,
It
is
not
saith
be
so
much
in
Religion
to
look
at
what
is
the
thing
as
who
commands
it
;
and
he
citeth
Seneca
,
Seneca
saith
he
gives
this
rule
,
observe
not
who
commandeth
but
what
is
commanded
,
but
in
the
Church
and
in
Religion
it
is
to
be
turned
quite
another
way
,
it
is
not
so
much
Quid
but
Quis
and
Q●alis
and
Quantus
,
but
the
Devil
saith
he
changeth
this
into
quid
quale
quantum
,
that
is
,
he
changeth
this
who
,
and
what
manner
of
person
,
and
how
great
a
one
commandeth
;
into
this
;
what
,
what
manner
,
and
how
great
a
thing
.
So
that
this
is
the
reason
why
many
despise
some
Ordinances
in
the
Church
,
why
what
great
matters
are
there
in
these
things
?
So
they
look
to
the
thing
and
not
to
the
institution
;
whereas
did
we
look
to
Christ
the
Institutor
which
we
should
do
,
we
should
look
more
to
the
institution
than
unto
the
thing
it self
.
Let
the
thing
commanded
be
never
so
low
and
poor
,
never
so
mean
in
it self
,
yet
the
institution
must
be
honored
.
Take
heed
to
God
especially
in
the
point
of
worship
.
So
we
have
done
with
the
tenth
verse
.
It
follows
.
Verse
11.
Whoredom
and
wine
and
new
wine
take
away
the
heart
.
Still
the
holy
Ghost
envyeth
especially
against
the
Priests
;
for
their
whordom
,
their
wine
and
new
wine
did
take
away
their
hearts
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Take
away
,
The
words
are
translated
diversly
,
either
Take
the
heart
,
or
,
Take
away
the
heart
.
Take
the
heart
.
]
So
I
find
some
turn
it
,
and
there
is
a
good
sense
of
it
,
that
is
,
these
lusts
do
take
possession
of
their
hearts
.
It
is
one
thing
for
a
man
to
be
overtaken
with
a
lust
,
and
another
thing
for
a
lust
to
take
a
man
.
It
is
said
of
the
godly
that
they
are
overtaken
,
but
it
is
said
of
these
that
their
lusts
take
them
;
but
now
when
it
comes
to
this
that
you
do
not
only
yeild
to
a
temptation
but
a
temptation
takes
you
,
when
you
are
taken
captive
,
whoredom
and
wine
they
have
taken
their
hearts
.
So
some
.
But
I
rather
think
the
other
more
proper
,
these
lusts
take
away
the
heart
.
It
is
true
,
of
any
one
lust
there
is
not
one
lust
harboured
in
the
heart
of
a
man
but
in
time
it
will
take
away
his
heart
,
will
eat
out
all
the
juyce
and
strength
and
vigor
of
any
thing
that
is
in
him
.
That
is
the
reason
that
many
professors
grow
so
sapless
,
so
heavy
,
so
dull
,
so
de●d
in
the
way
of
Religion
,
there
is
some
secret
lust
or
other
that
they
have
a
haunt
after
and
that
doth
take
away
their
hearts
,
that
now
their
hearts
are
like
to
dead
beer
,
all
their
spirit
and
life
is
quite
gone
and
their
lust
hath
eaten
it
out
;
And
that
,
man
is
in
a
sad
condition
whose
vigor
and
strength
is
gone
and
eaten
out
by
some
lust
in
his
heart
.
But
to
speak
of
these
lusts
as
they
are
here
set
forth
unto
us
,
these
two
sins
,
whoredom
and
drunkenness
.
I
shall
not
speak
of
the
nature
of
the
sins
,
I
have
spoken
somewhat
of
that
in
the
beginning
of
the
Chapter
,
but
I
shall
only
speak
of
them
in
the
expression
of
the
holy
Ghost
here
,
to
shew
you
a
little
how
these
take
away
the
heart
.
First
,
For
both
the
sins
in
general
,
as
they
are
sins
of
sensuality
,
joyning
them
both
together
.
Only
one
Note
first
from
the
connexion
,
they
left
off
to
take
heed
of
God
in
point
of
his
worship
,
now
it
seems
they
are
left
to
the
sins
of
whoredom
and
drunkenness
;
the
Note
therefore
is
,
It
is
just
with
God
that
they
that
will
not
seek
to
satisfie
their
souls
in
himself
they
shall
be
given
over
to
base
filthy
delights
of
the
flesh
,
Obser
.
that
they
shall
never
have
any
other
comforts
but
those
.
Let
them
have
those
comforts
saith
God
,
there
is
all
the
comfort
that
ever
they
shall
find
.
So
we
reade
in
Rom.
1.
that
when
they
did
not
glorifie
God
as
God
he
gave
them
up
unto
unnatural
affections
and
unclean
sins
.
Sensuality
it
is
a
besotting
sin
(
that
is
the
Note
)
sensuality
either
in
whoredom
or
intemperancy
in
drinking
.
Obser
.
Uncleannesse
.
You
know
how
it
took
away
the
heart
of
Solomon
Solomon
(
who
was
so
wise
)
as
that
his
wives
did
trun
away
his
heart
from
God
,
and
turned
him
to
Idolatry
.
And
so
it
did
Sampson
Sampson
who
was
so
strong
,
when
Delilah
had
first
taken
his
heart
then
she
took
away
his
heart
,
for
you
know
in
the
story
though
she
sought
his
destruction
many
times
,
he
saw
it
apparantly
that
she
sought
his
life
,
to
give
him
up
into
the
hands
of
the
Philistines
,
yet
for
all
this
Sampsons
heart
could
not
be
taken
off
from
Delilah
.
The
Scripture
speaks
of
the
sin
of
lust
for
this
most
fully
.
Prov.
2.19
.
None
that
go
unto
her
return
again
,
neither
take
they
hold
of
the
paths
of
life
;
None
that
go
unto
the
whore
returneth
,
or
as
some
would
read
it
interogatively
,
do
any
return
that
go
unto
her
?
It
is
a
rare
thing
for
any
one
to
return
whose
heart
is
taken
with
a
whore
,
or
ever
to
enter
into
the
paths
of
life
.
The
holy
Ghost
speaks
this
,
make
of
it
what
you
will
.
And
again
2
Pet.
2.14
.
2
Pet.
2
14
Having
eyes
full
of
adultery
,
and
that
cannot
cease
from
sin
;
Opened
when
as
eyes
come
to
be
full
of
adultery
they
cannot
cease
from
sin
;
their
hearts
are
so
taken
off
from
all
good
.
And
Prov.
23.27
A
whore
is
a
deep
ditch
,
and
a
strange
woman
is
a
narrow
pit
;
It
is
hard
to
get
out
of
a
deep
ditch
,
especially
if
the
mouth
be
narrow
too
;
those
that
are
got
in
there
are
like
to
Jeremiah
that
was
put
in
the
dungeon
where
there
was
no
water
but
filth
and
mire
so
that
he
sunk
in
the
mire
;
and
except
the
Lord
send
from
Heaven
long
cords
of
his
mercy
,
it
is
unlike
they
should
ever
come
out
but
they
must
die
and
perish
,
and
how
many
thousands
do
die
and
perish
?
Nothing
ever
deaded
Davids
heart
more
than
that
sin
of
adultery
;
Psal
51.
he
cries
out
Oh
establish
me
with
thy
free
Spirit
,
as
if
he
should
say
,
Lord
I
was
wont
to
have
more
power
over
temptation
,
but
now
I
am
weak
and
quickly
overcome
,
Lord
stablish
me
.
And
as
the
sin
of
uncleanness
takes
the
heart
away
from
God
and
from
truth
,
therefore
in
that
place
of
Peter
verse
18.
the
professors
were
assured
thorough
the
lusts
of
the
flesh
unto
much
wantonness
,
even
such
as
had
escaped
,
vertually
escaped
the
pollutions
of
the
world
and
from
them
who
live
in
error
;
So
drunkenness
,
Drunkennesse
that
likewise
takes
away
the
heart
,
wine
takes
away
the
heart
exceedingly
.
When
Solomon
gave
himself
to
wine
,
he
took
hold
of
folly
at
that
time
,
Opened
Eccles.
2.3
.
Eccles.
2.3
though
somewhat
of
his
wisdom
re
mained
,
yet
wine
took
way
his
heart
in
a
great
measure
.
He
gave
himself
liberty
(
as
appeareth
by
that
Scripture
,
though
we
reade
not
of
drunkenness
)
yet
he
gave
himself
liberty
to
satisfie
himself
with
wine
and
then
he
took
hold
on
folly
.
Those
that
give
themselves
liberty
in
drinking
wine
and
strong
drink
they
are
besotted
in
their
very
parts
,
simile
as
you
know
by
experience
,
they
are
as
a
snuff
of
a
candle
in
a
socket
,
drowned
in
the
tallow
,
a
while
since
it
gave
a
good
light
over
the
room
,
but
now
being
even
drowned
in
the
tallow
there
is
nothing
lest
but
a
little
smoke
and
a
stinking
snuff
and
little
or
no
light
remaining
;
so
manie
men
when
they
were
young
were
like
a
candle
upon
the
table
that
gave
light
to
all
about
them
,
but
now
having
given
themselves
up
to
the
satisfaction
of
that
filthy
and
vile
lust
of
drinking
,
simile
all
their
parts
are
become
like
a
snuff
of
a
candle
in
the
socket
,
almost
drowned
in
the
tallow
.
Or
rather
they
are
become
as
a
quagmire
,
we
know
if
the
husband
man
should
sow
never
such
precious
seed
in
a
quagmire
,
what
fruit
will
it
bring
forth
?
Austin
hath
this
expression
,
just
as
when
the
ground
hath
too
much
rain
it
grows
miery
and
dirty
and
is
not
fit
for
seed
,
so
do
those
that
ingulge
themselves
in
drink
.
Therefore
in
Ezek.
47.11
.
Ezek.
47.11
.
it
is
said
the
waters
of
the
Sanstuary
did
not
heal
the
miery
places
and
the
marishes
,
Opened
miery
hearts
are
seldom
healed
by
the
waters
of
the
Sanctuary
.
Basil
,
Serm.
de
Ebrietab
.
Basil
in
a
Sermon
of
his
upon
intemperancy
,
makes
drunkenness
as
the
Idols
spoken
of
in
the
Psalms
,
that
have
ears
and
hear
not
,
and
eyes
and
see
not
,
and
feet
and
walk
not
,
it
takes
away
their
standing
and
their
understanding
likewise
,
their
very
parts
are
taken
away
and
they
are
left
at
liberty
unto
all
kind
of
wickedness
.
How
many
are
therethat
were
excellent
when
they
were
young
,
yet
being
taken
with
that
lust
,
how
are
they
grown
like
Esau
that
sold
his
birthright
for
a
mess
of
pottage
,
so
these
will
sell
Heaven
for
a
cup
of
wine
;
yea
they
are
more
prophane
than
Esau
,
for
he
was
in
a
straight
,
he
came
out
of
the
field
and
be
was
very
hungery
and
he
thought
he
should
die
if
he
had
not
the
pottage
,
so
that
he
sold
his
birthright
for
a
mess
of
pottage
out
of
a
kind
of
necessity
,
which
he
might
plead
;
but
these
will
sell
their
souls
and
Heaven
and
all
meerly
to
please
that
humor
,
that
lust
,
venture
the
health
of
their
bodies
,
the
consuming
of
their
estates
,
the
loss
of
their
friends
,
the
shaming
of
themselves
,
the
ruin
of
their
names
and
the
damnation
of
their
souls
and
all
for
a
little
drink
.
Oh
how
doth
this
besot
men
that
otherwise
have
excellent
parts
!
Well
,
But
these
two
are
applied
here
unto
the
Priests
,
and
so
we
must
make
use
of
them
especially
,
That
whoredom
and
Wine
and
new
wine
did
take
away
their
hearts
,
for
these
Priests
(
as
before
we
have
heard
)
they
did
reject
the
knowledg
of
God
,
and
so
left
off
the
work
they
were
appointed
to
do
,
to
instruct
the
people
,
therefore
the
people
were
brought
up
in
ignorance
;
now
they
leaving
their
office
,
their
duty
that
they
should
perform
in
the
place
they
were
set
in
,
they
gave
themselves
up
to
sensuality
,
to
whoredom
and
to
wine
.
From
hence
this
may
be
the
note
,
That
Ministers
when
they
are
negligent
in
preaching
usually
they
grow
sensual
.
Obser
.
We
find
it
so
in
experience
,
we
need
not
go
about
to
prove
it
.
Have
there
not
been
many
that
in
their
younger
time
have
been
forward
preachers
,
and
when
they
have
gotten
livings
and
preferment
,
never
minded
their
studie
and
preaching
any
longer
,
but
gave
themselves
to
satisfie
the
flesh
in
uncleanness
and
filthy
lusts
and
grew
to
drinking
?
do
we
not
know
some
that
have
had
excellent
parts
when
they
were
young
and
having
gotten
preferment
fell
to
drinking
and
uncleanness
?
People
are
but
in
an
evil
case
when
they
have
such
Ministers
.
Esa.
56.9
.
Ye
beasts
of
the
field
come
to
devour
,
yea
all
ye
beasts
of
the
forrest
,
what
is
the
matter
?
the
12.
verse
shews
what
kind
of
Priests
and
Prophets
they
had
,
Come
ye
,
say
they
,
I
will
fetch
wine
,
and
we
will
fill
our selves
with
strong
drink
,
and
to
morrow
shall
be
as
this
day
and
much
more
abundant
;
such
kind
of
Priests
they
had
,
and
then
all
ye
beasts
of
the
field
come
to
devour
,
you
lie
open
to
all
kind
of
misery
.
Paul
would
have
Timothy
when
he
was
weak
drink
a
little
wine
for
his
stomachs
sake
and
often
infirmity
;
he
good
man
out
of
conscience
it
seems
would
drink
but
water
,
though
he
were
but
a
weak
young
man
,
yet
for
fear
least
it
might
do
hurt
he
would
drink
but
water
till
he
had
a
commission
from
Paul
;
he
was
fain
to
exhort
him
to
drink
wine
and
yet
it
was
but
a
little
,
drink
a
little
wine
.
Oh
those
in
publique
places
especially
should
take
heed
of
intemperancy
.
I
have
read
of
some
Heathens
that
they
have
made
it
death
for
a
King
or
a
Magistrate
to
be
drunk
.
It
follows
.
Verse
12.
My
people
ask
counsel
at
their
stocks
,
and
their
staff
declareth
unto
them
.
There
is
a
little
more
difficultie
in
these
words
than
in
the
former
.
Only
first
from
the
connection
there
is
this
useful
Note
,
Observ
That
bodily
and
spiritual
whoredom
use
to
go
together
.
Whoredom
and
wine
and
new
wine
take
away
the
heart
,
and
then
,
they
ask
counsel
at
their
stocks
,
and
their
staff
declareth
unto
them
.
First
they
are
besotted
with
these
lusts
and
then
they
fall
to
the
most
gross
waies
of
Idolatry
,
for
these
words
in
this
verse
seem
to
express
the
most
gross
and
stupid
Idolatry
that
ever
was
in
the
world
,
to
ask
counsel
of
their
stocks
,
and
their
staff
to
declare
unto
them
;
but
when
they
had
given
up
themselves
to
the
lusts
of
their
hearts
then
they
grew
most
sottish
in
their
way
of
Idolatry
.
Use
.
Therefore
we
are
not
to
mervail
though
men
that
seem
to
be
men
of
understanding
yet
will
worship
stocks
and
stones
,
as
your
Papists
;
why
?
they
give
themselves
up
to
their
lusts
and.
then
they
grow
to
be
s●●
and
the
most
gross
Idolatry
in
the
world
will
go
down
then
.
I
remember
I
have
read
of
one
that
law
one
go
to
Mass
and
presently
after
go
to
a
house
hard
by
where
a
whore
was
,
he
hath
this
speech
upon
it
:
A
lupanari
massam
tantum
esse
passum
:
that
is
,
there
is
but
one
step
from
the
Mass
to
a
whorehouse
.
Spiritual
whoredom
and
bodily
go
together
,
their
hearts
are
taken
away
by
their
whoredom
,
and
they
ask
cousel
at
their
stocks
.
Jewel
Jewel
.
in
his
Apologie
relates
this
that
by
very
credible
report
search
being
made
in
the
yeer
1565.
for
harlots
belonging
to
the
stews
in
Rome
,
there
was
found
in
Rome
to
the
number
of
28.
thousand
women
of
that
sort
.
Thus
bodily
and
spiritual
whoredom
you
see
how
they
go
to
gether
;
28.
thousand
of
such
kind
of
women
found
in
one
City
,
Rome
in
that
City
which
we
know
is
called
the
City
of
whoredoms
,
it
is
not
only
in
regard
of
spiritual
whoredom
,
Idolatry
,
but
of
bodily
whoredom
likewise
,
for
those
two
as
I
said
usually
go
together
.
Now
for
opening
this
,
They
ask
counsel
at
their
stocks
,
and
their
staff
doth
teach
them
.
Their
stocks
,
]
That
is
their
Images
,
God
puts
that
contemptible
name
upon
them
;
they
ask
counsel
of
them
.
And
that
is
to
be
observed
too
,
My
people
,
there
is
the
emphasis
;
Mine
by
profession
,
not
wholly
call
off
yet
,
yet
these
ask
counsel
at
their
stocks
,
their
Images
,
which
perhaps
they
beautified
with
Silver
and
Gold
,
yet
God
calls
them
their
stocks
.
And
their
staff
teacheth
them
.
]
Here
is
a
peculiar
way
of
Idolatry
to
be
taught
by
their
staff
.
Vatablus
and
others
interpret
it
thus
,
their
false
Prophet
upon
which
they
leaned
as
upon
a
staff
,
and
so
they
they
think
by
staff
here
is
meant
their
false
Prophets
.
But
I
rather
think
it
is
to
be
meant
litterally
,
There
was
a
kind
of
Idolatry
which
the
Jews
had
and
likewise
the
Romans
after
this
,
a
way
to
ask
counsel
by
the
staff
,
which
the
Prophet
here
charged
them
with
,
which
they
cald
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Divinatio
ex
virgis
,
Divinatiō
by
staves
.
divination
by
rods
,
or
sticks
,
or
arrows
,
or
staves
;
And
there
were
four
waies
by
which
they
did
divine
by
these
.
The
first
was
to
put
arrows
or
staves
into
a
close
thing
having
the
names
written
upon
them
of
what
they
divined
about
,
and
then
drawing
out
one
or
two
,
according
to
what
they
found
written
the
staves
they
determined
any
business
;
thus
their
staff
declared
to
them
either
good
or
bad
;
And
thus
Nebuchadnezzar
seemed
to
do
Ezek.
21.22
.
Ezek.
21.22
.
there
Interpreters
shew
that
the
business
was
,
Opened
that
Nebuchadnezzer
being
in
doubt
whether
he
should
war
against
Philadelphia
or
against
Jerusalem
he
took
two
arrows
and
wrote
the
name
of
Jerusalem
on
the
one
and
Philadelphia
on
the
other
●nd
so
came
to
divine
which
way
he
should
go
.
And
this
is
the
first
way
of
declaring
by
the
staff
.
A
second
was
by
casting
up
staves
or
arrows
into
the
air
,
and
according
as
they
did
fall
,
on
the
right
hand
or
on
the
left
,
before
or
behind
,
so
they
did
divine
their
good
luck
or
their
ill
luck
as
they
call'd
it
.
A
third
way
was
this
,
they
used
to
peel
off
the
bark
of
some
part
of
a
stick
and
then
cast
it
up
and
divined
according
to
which
part
of
the
pith
either
black
or
white
appeared
first
.
A
fourth
was
(
which
we
find
in
the
Roman
antiquities
)
that
their
Augures
or
South-sayers
used
to
sit
upon
the
top
of
a
Tower
or
Castle
,
and
the
air
being
very
cleer
and
fair
without
any
clouds
,
having
a
crooked
staff
in
their
hand
which
the
Latines
c●ll
Li●uus
,
there
they
quartered
out
the
regions
of
Heaven
,
so
much
as
was
for
their
purpose
,
&
when
they
had
quarter'd
them
out
they
did
reach
forth
this
staff
(
having
first
offered
sacrifices
and
prayers
to
their
gods
)
upon
the
head
of
a
person
or
a
thing
they
would
divine
for
,
and
so
they
came
to
have
good
or
ill
luck
to
be
shewed
according
to
what
at
that
time
they
observed
in
the
Heavens
,
the
birds
flying
&c.
when
that
staff
was
upon
the
head
of
the
party
.
This
the
Romans
did
,
and
it
is
like
they
had
it
somewhat
from
the
Jews
,
they
did
ask
counsel
of
their
staff
.
By
all
this
we
may
see
what
poor
waies
Idolaters
have
had
to
know
the
mind
of
their
gods
.
Obs.
When
men
forsake
the
right
way
of
knowledg
of
Gods
mind
,
what
poor
waies
do
they
go
to
know
the
mind
of
God
.
Use
.
Oh
by
this
how
should
our
hearts
be
raised
up
to
bless
God
that
we
have
such
a
way
to
know
his
mind
,
that
we
have
his
Word
,
that
we
have
his
Son
that
come
out
of
his
bosom
to
declare
the
eternal
counsel
of
his
father
unto
us
.
These
are
the
poor
waies
that
Idolaters
have
to
know
the
mind
of
their
gods
.
Now
follows
the
ground
of
all
:
For
the
spirit
of
whoredomes
hath
caused
them
to
e●
,
and
they
have
gone
a
whoring
from
under
their
God
.
For
the
spirit
of
whoredoms
.
]
Some
would
have
it
thus
,
that
look
as
there
are
particular
sins
,
so
there
are
particular
Devils
to
attend
upon
them
;
As
there
is
a
devil
especially
to
attend
upon
Idolatry
,
another
to
attend
upon
whoredom
,
another
upon
drunkenness
,
another
upon
envy
,
another
upon
pride
,
another
upon
passion
and
the
like
;
and
so
the
spirit
of
whordom
that
is
(
say
they
)
that
devil
that
especially
attended
upon
this
sin
caused
them
to
er
.
But
I
think
this
not
to
be
the
scope
,
but
this
rather
,
the
spirit
of
whoredoms
hath
caused
them
to
er
,
the
spirit
,
that
is
,
that
impetus
of
spirit
that
was
in
them
;
there
is
an
impetus
an
ardency
,
a
vigour
,
an
activity
of
their
spirits
to
such
a
kind
of
sinful
way
,
it
is
that
which
hath
carried
them
on
and
caused
them
to
er
.
The
Scripture
oft
speaks
of
several
sorts
of
spirits
,
as
sometimes
the
spirit
of
perversness
,
Esa.
19.14
.
it
is
translated
in
your
books
,
a
perverse
spirit
,
but
the
words
are
Spiritus
perversitatum
,
a
spirit
of
perversness
,
there
is
an
impetus
of
spirit
that
hath
caused
Egypt
to
er
in
every
work
thereof
.
So
the
spirit
of
uncleanness
Zech.
13.2
.
it
is
translated
in
your
books
the
unclean
spirit
,
but
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
spirit
of
defilements
or
uncleanness
,
so
the
spirits
of
lying
,
1
King
.
22.22
.
the
spirit
of
error
,
1
John
,
4.6
.
He
that
knoweth
God
heareth
us
,
he
that
is
not
of
God
heareth
not
us
,
hereby
know
we
the
spirit
of
truth
and
the
spirit
of
error
,
that
is
,
there
is
an
Impetus
,
a
strength
of
spirit
that
carries
men
on
unto
such
an
erronious
way
.
Use
.
And
the
consideration
of
that
will
be
of
mervailous
use
unto
us
.
Let
us
look
to
our
spirits
my
brethren
,
strong
inclinations
of
spirit
.
and
consider
what
spirit
we
are
of
,
especially
when
we
are
carried
with
an
Impetus
of
spirit
to
a
thing
,
that
is
,
when
we
find
an
eagerness
of
spirit
that
way
,
to
such
a
thing
we
would
fain
have
,
let
us
then
take
heed
to
our selves
:
when
you
find
I
lay
your
spirits
very
eagerly
and
strongly
set
upon
such
a
thing
,
examine
then
what
spirit
you
are
of
,
that
it
be
not
a
spirit
of
lust
,
of
envy
,
of
malice
,
as
sometimes
there
is
in
mens
hearts
when
they
are
carried
with
a
more
than
ordinary
strength
after
such
a
way
.
There
is
many
people
when
they
find
themselves
carried
on
with
such
an
impetus
,
and
ardency
,
and
fervency
,
they
cannot
endure
that
any
body
should
cross
them
in
it
,
no
,
but
they
must
have
it
;
As
they
in
Samuel
that
would
have
a
King
,
when
they
heard
all
the
reasons
that
could
be
to
perswade
them
against
it
,
they
would
not
answer
one
reason
but
held
to
their
conclusion
,
No
,
but
we
will
have
a
King
,
say
they
.
So
a
man
that
hath
a
spirit
of
such
an
evil
,
A
spirit
of
envie
,
a
spirit
of
error
,
a
spirit
of
Antichrist
in
him
,
a
spirit
of
domineering
in
him
,
a
spirit
of
crueltie
,
a
spirit
of
bitterness
in
him
,
first
he
will
rush
upon
such
a
thing
without
examining
of
it
,
and
further
,
if
there
come
any
thing
against
it
,
any
truth
,
he
slights
it
presently
and
casts
it
off
and
thinks
there
is
nothing
in
it
,
why
?
because
he
hath
a
spirit
that
carries
him
that
way
,
and
if
the
truth
come
more
strongly
that
he
is
convinced
by
it
,
yet
he
hath
a
spirit
that
carries
him
on
,
and
though
he
meet
with
many
difficulties
in
the
way
he
will
break
through
them
all
.
Oh
it
is
a
dangerous
thing
when
men
have
a
spirit
of
errour
,
or
a
spirit
of
bitterness
.
You
shall
find
some
men
that
have
much
remaining
of
Antichristanisme
in
them
,
do
but
speak
to
them
of
any
thing
that
concerns
an
Ordinance
of
Christ
,
of
Christs
institution
,
of
the
will
of
Christ
in
the
word
,
assoon
as
it
is
but
mentioned
,
you
shall
not
hear
any
answer
to
the
argument
,
but
you
may
perceive
a
spirit
of
bitterness
,
a
spirit
of
envy
,
a
spirit
of
frowardness
and
passion
presently
to
rise
in
them
.
So
in
other
things
you
shall
find
men
,
and
some
that
have
good
things
in
them
,
that
if
you
do
but
discourse
with
them
of
some
things
that
you
know
are
according
unto
the
mind
of
Christ
,
yet
they
have
been
brought
up
otherwise
and
have
drunk
in
other
principles
,
and
they
have
a
spirit
of
bitterness
and
anger
and
vexation
that
presently
will
appear
in
them
to
cast
off
any
truth
that
is
suggested
unto
them
.
But
let
us
labour
on
the
other
side
rather
to
be
acted
by
the
Use
2
Spirit
of
God
,
the
Children
of
God
are
led
by
the
spirit
.
And
it
is
true
,
the
Saints
of
God
have
a
Spirit
of
holiness
in
them
,
as
wicked
men
have
a
spirit
of
uncleanness
in
them
so
Gods
children
are
carried
on
with
a
spirit
of
holiness
,
the
love
of
Christ
hath
taken
hold
of
their
hearts
,
and
perhaps
they
are
weak
and
cannot
reason
out
the
case
with
some
subtill
Sophisters
,
but
they
have
the
spirit
of
Christ
,
an
Impetus
of
spirit
that
carries
them
on
.
But
take
heed
,
the
Spirit
of
Christ
is
joyned
with
much
humility
and
holiness
;
do
not
say
you
are
carried
with
the
Spirit
of
Christ
and
yet
bitterness
and
pride
is
mixed
with
it
;
but
if
there
be
humility
and
holiness
,
then
perhaps
though
you
cannot
answer
every
objection
of
every
Sophister
yet
there
is
the
Spirit
of
Christ
in
you
;
that
as
wicked
men
have
a
byas
upon
their
hearts
that
swaies
their
judgment
,
so
the
godly
have
a
byas
upon
their
hearts
,
the
truth
and
love
of
God
doth
byas
their
hearts
and
carries
them
on
with
strength
in
the
waies
of
God
;
as
the
poor
man
,
Fox
Act.
Mon.
the
Martyr
that
said
,
I
cannot
dispute
for
the
truth
,
but
I
can
die
for
it
;
There
was
such
a
spirit
of
love
in
him
unto
Jesus
Christ
that
carried
him
on
and
made
him
savour
and
relish
holy
things
though
he
could
not
dispute
for
them
.
We
are
to
pray
unto
God
that
he
would
satisfie
us
not
only
Use
.
3
in
body
and
in
soul
but
in
spirit
,
that
that
Impetus
of
spirit
may
be
sanctified
,
for
great
things
depend
upon
that
Impetus
,
that
force
,
that
activeness
of
our
spirits
;
almost
all
fell
down
under
the
dreadful
authority
of
those
commands
,
then
it
was
well
with
them
,
but
now
you
have
got
from
under
this
,
you
do
not
fear
Gods
word
as
you
were
wont
to
do
,
you
will
not
tremble
at
his
commands
as'you
were
wont
,
now
you
run
wilde
and
frisk
about
in
your
own
waies
;
Oh
poor
creature
whither
art
thou
gone
thou
art
got
from
under
the
protection
of
the
Lord
.
Verse
13.
They
sacrifice
upon
the
tops
of
the
mountains
,
and
burn
incense
upon
the
hills
under
Oaks
,
and
Poplars
,
and
Elms
,
because
the
shadow
thereof
is
good
;
therefore
your
daughters
shall
commit
whoredom
,
and
your
spouses
shall
commit
adultery
.
In
the
former
verse
the
Prophet
in
the
Name
of
God
had
charged
Israel
for
having
the
spirit
of
fornication
,
and
accused
them
for
going
a
whoring
from
under
their
God
,
And
now
shews
to
them
wherein
,
Obser
.
and
in
what
particular
.
General
accusations
without
particular
specification
will
not
prevail
with
stubborn
hearts
.
Observ
.
Above
all
Idolaters
must
be
convinced
wherein
they
have
committed
Idolatry
.
They
will
stand
it
out
exceedingly
if
you
charge
them
only
with
Idolatry
in
general
,
of
going
a
whoring
from
God
,
except
you
demonstrate
wherein
.
It
is
so
with
many
sinners
.
Mal.
1.6
.
Ye
have
despised
me
,
and
yet
you
say
,
wherein
have
we
despised
thee
?
verse
7.
Ye
offer
polluted
bread
upon
mine
Altar
,
and
yet
you
say
,
wherein
have
we
polluted
thee
?
Stubborn
hearts
will
stand
it
out
with
God
a
great
while
untill
it
be
shewn
in
particular
wherein
they
have
done
such
and
such
evils
.
And
it
is
wisdom
therefore
for
all
Gods
Ministers
not
to
leave
things
in
general
,
Use
for
Ministers
but
if
they
would
have
their
Ministry
a
convincing
Ministry
they
must
not
only
charge
people
that
they
are
wicked
and
naught
in
general
,
but
they
must
instance
.
Instancing
preaching
it
is
the
most
convincing
preaching
.
Now
the
Prophet
doth
instance
in
that
kind
of
Idolatry
that
seems
to
have
the
most
specious
shew
and
fairest
intention
of
any
thing
in
the
world
,
and
one
would
have
thought
that
there
should
have
been
as
little
evil
in
that
which
he
instanceth
in
as
in
any
thing
we
can
imagine
.
Why
what
great
matter
is
it
they
might
say
?
You
accuse
us
for
going
a
whoring
from
under
our
God
,
what
is
the
matter
?
we
offer
sacrifice
upon
mountains
,
we
sacrifice
under
trees
,
is
that
so
great
a
matter
?
It
is
sacrifice
,
and
you
cannot
say
but
we
sacrifice
to
the
true
God
,
we
do
not
sacrifice
to
Idols
,
why
do
we
go
a
whoring
from
God
then
?
Nay
the
shew
of
this
is
very
specious
that
they
should
sacrifice
thus
upon
mountains
and
under
trees
,
in
this
they
seem
to
be
more
devout
than
Judah
was
;
the
people
of
Judah
they
sacrificed
only
in
one
place
,
they
sacrificed
only
in
a
Temple
,
and
did
as
it
were
confine
and
limit
God
to
that
place
,
and
they
sacrificed
only
upon
one
Altar
;
Now
say
they
,
we
think
God
worthy
of
a
great
deal
more
than
so
,
we
think
it
is
fit
to
sacrifice
unto
him
every
where
,
in
every
place
,
and
especially
upon
mountains
,
for
it
is
to
the
high
God
that
we
sacrifice
,
therefore
we
go
to
mountains
to
express
the
high
esteem
we
have
of
God
.
Papists
Just
as
the
Papists
at
this
day
,
they
will
have
their
Images
in
every
place
and
their
Crosses
in
every
high
way
as
they
travail
,
that
by
them
they
may
be
put
in
mind
of
God
continually
.
What
a
specious
shew
is
this
?
Yet
the
Lord
by
the
Prophet
chargeth
them
with
going
a
whoring
from
under
their
God
,
and
he
instanceth
in
this
which
they
thought
they
had
most
plea
for
.
From
whence
we
may
note
first
,
Whatsoever
seems
to
be
most
Obs
.
1
specious
in
our
eyes
,
yet
if
it
be
not
according
to
the
rule
,
it
may
prove
most
abominable
in
the
eyes
of
God
.
And
,
Secondly
,
That
for
a
thorough
conviction
of
people
in
their
sin
,
Obs.
2
Ministers
should
especially
labour
to
present
to
them
the
foulness
of
those
things
that
they
think
have
least
evil
in
them
.
for
Min.
To
come
to
people
and
to
cry
out
of
notorious
wickedness
that
they
themselves
cannot
but
acknowledg
to
be
notorious
,
this
will
never
so
convince
as
thoroughly
to
humble
:
but
to
come
and
close
with
them
and
to
open
the
evil
of
their
waies
in
those
things
that
they
bless
themselves
most
in
,
and
shew
how
they
make
themselves
abominable
unto
God
even
in
those
things
,
that
is
the
way
to
have
our
Ministry
a
convincing
&
an
humbling
Ministry
indeed
.
Thus
the
Prophet
doth
,
you
sacrifice
upon
the
mountains
and
high
places
and
under
the
shadow
of
every
tree
.
Hierom
Hierom.
upon
this
place
hath
this
Note
,
Israel
,
saith
be
,
loveth
high
places
,
for
they
have
forsaken
the
high
God
,
and
they
love
the
shadow
,
for
they
have
left
the
substance
.
It
is
thus
with
men
,
ordinarily
when
they
have
left
the
high
God
,
forsaken
him
,
then
they
have
somewhat
or
other
that
they
set
up
high
in
their
hearts
;
they
forsake
the
shadow
of
the
wings
of
God
and
then
they
seek
after
vain
shadows
to
be
their
protectour
.
But
to
open
this
Scripture
yet
more
cleerly
,
to
shew
wherein
their
sin
lay
here
,
that
they
sacrificed
upon
the
mountains
and
hills
and
under
trees
.
For
that
,
we
are
to
know
that
in
former
times
before
the
Ark
and
the
Tabernacle
and
the
Temple
was
built
,
it
was
lawful
to
sacrifice
in
any
place
,
and
God
approved
of
sacrificing
in
mountains
,
and
did
direct
Abraham
to
go
and
sacrifice
his
son
upon
a
mountain
,
upon
Moriah
,
Gen.
22.2
.
And
we
reade
of
Abrahams
planting
a
grove
when
he
called
upon
the
name
of
God
,
Gen.
21.33
.
So
that
the
forefathers
did
sacrifice
upon
mountains
,
and
they
planted
groves
and
trees
by
the
places
where
they
sacrificed
;
there
was
no
hurt
then
in
such
things
.
But
afterward
God
prohibiteth
this
,
Deut.
12.13.14
.
Take
heed
to
thy self
that
thou
offer
not
thy
burnt
offerings
in
every
place
that
thou
seest
,
but
in
the
place
which
the
Lord
shall
chuse
in
one
of
thy
tribes
,
there
thou
shalt
offer
thy
burnt
offerings
.
God
would
limit
them
the
place
of
his
worship
.
When
the
Ark
was
made
and
the
Tabernacle
they
were
bound
to
come
to
that
and
sacrifice
there
and
no
where
else
,
and
so
when
the
Temple
was
built
they
were
bound
to
come
thither
and
to
sacrifice
there
and
no
where
else
.
Yea
then
the
Lord
commanded
them
to
pull
down
the
high
place
,
and
to
cut
down
the
groves
and
trees
,
Deut.
12.2
.
Ye
shall
utterly
destroy
all
the
places
wherein
the
Nations
which
ye
possess
served
their
gods
,
upon
the
high
mountains
,
and
upon
the
hills
,
and
under
every
green
tree
.
When
once
God
had
appointed
a
place
of
worship
then
they
were
to
destroy
the
other
places
where
the
Heathens
were
wont
to
worship
their
gods
.
The
Note
is
this
from
it
,
When
once
God
chuseth
places
or
things
,
when
God
once
putteth
a
stamp
of
holiness
upon
places
or
things
,
Obser
.
then
no
men
may
chuse
places
or
things
and
put
such
a
stamp
of
holiness
upon
them
as
God
hath
put
.
If
God
appointeth
a
way
of
worship
of
his
own
,
this
stops
us
from
all
other
of
our
own
.
If
God
makes
a
place
holy
this
stops
us
that
we
must
never
make
any
place
holy
but
that
;
so
it
is
true
of
things
,
of
ceremonies
,
any
thing
,
if
once
God
sets
a
stamp
upon
a
thing
to
make
it
holy
,
we
must
confine
our selves
to
that
,
and
not
think
to
immitate
God
in
it
,
to
make
any
thing
of
the
same
kind
to
be
holy
as
God
hath
done
.
It
was
now
a
sin
for
them
,
and
God
stands
much
upon
circumstances
we
see
in
his
worship
.
You
shall
have
many
men
plead
why
should
men
be
so
strict
and
scrupulous
to
stand
upon
circumstances
?
what
must
we
have
every
circumstance
in
the
word
of
God
commanded
?
My
brethren
,
that
which
is
natural
and
moral
and
may
be
subservient
to
religious
things
,
may
be
left
(
it's
true
)
unto
prudence
,
but
whatsoever
hath
any
Religion
in
it
,
though
it
be
but
a
circumstance
,
God
stands
much
upon
it
,
and
we
must
have
a
Divine
rule
for
it
.
Natural
circumstances
,
moral
,
civil
,
circumstances
,
prudence
is
enough
to
guide
us
in
,
but
any
religious
circumstance
we
must
have
a
rule
for
it
.
Here
they
are
not
accused
for
sacrificing
the
things
they
ought
not
to
sacrifice
,
no
question
but
they
offered
those
sacrifices
which
they
were
commanded
,
sheep
and
beeve●
and
the
like
,
but
only
in
the
circumstance
of
place
,
they
did
not
sacrifice
where
God
would
have
them
sacrifice
,
therefore
God
charged
them
in
this
thing
that
they
went
a
whoring
from
under
their
God
.
It
is
true
,
we
reade
sometime
of
some
godly
mens
sacrificing
else
where
,
Gideon
under
an
Oak
,
Judg.
6.
and
Samuel
upon
an
high
place
,
1
Sam.
2.
and
so
David
in
the
threshing
floor
of
Araunah
,
2
Sam.
24.
Now
to
all
those
instances
the
answer
generally
is
given
by
Divines
,
that
they
could
not
be
any
way
lawful
for
them
to
do
thus
but
by
some
special
dispensation
of
God
himself
,
some
special
revelation
from
God
to
give
them
order
to
do
it
there
or
elf
it
could
not
but
be
a
sin
.
For
the
Kings
of
Israel
and
Judah
they
also
are
charged
for
their
sacrificing
in
the
high
places
;
Even
Solomon
himself
in
1
King
.
3.3
.
where
when
he
is
commended
for
loving
the
Lord
and
walking
in
the
Statutes
of
David
his
father
at
first
,
yet
the
text
saith
,
Only
he
sacrificed
and
burnt
incense
in
high
places
.
And
amongst
other
high
places
we
re●de
in
2
Chron.
1.2
.
that
Solomon
went
to
Gibeon
,
that
was
a
great
high
place
.
And
though
some
excuse
him
because
it
is
said
the
Tabernacle
was
there
therefore
he
might
go
to
Gibeon
that
great
high
place
to
sacrifice
yet
for
al
that
Austin
in
his
Questions
upon
Judges
he
thinketh
Solomon
is
to
be
blamed
though
the
Tabernacle
was
there
,
Austin
for
he
it
seems
sacrificed
in
other
high
places
besides
,
and
though
the
Tabernacle
was
there
yet
it
seems
he
put
a
more
than
ordinary
respect
upon
that
high
place
,
wherefore
else
is
it
called
the
great
high
place
?
and
he
went
there
not
only
for
the
sake
of
the
Tabernacle
,
but
became
it
was
that
great
high
place
,
therefore
he
is
to
be
blamed
.
So
that
we
may
go
to
Gods
Ordinances
,
but
if
we
do
go
to
the
Ordinances
of
God
where
yet
there
are
other
mixtures
,
and
we
do
the
rather
go
and
esteem
of
them
because
there
is
some
addition
of
mans
inventions
,
Obser
.
this
is
a
sin
against
God
.
And
further
,
this
is
observable
,
though
Solomon
were
blamable
for
going
unto
that
high
place
though
the
Tabernacle
were
there
,
having
some
more
than
ordinary
respect
unto
that
high
place
,
yet
we
find
that
God
revealed
himself
unto
Solomon
in
a
wonderful
gracious
manner
even
in
that
place
,
and
bad
Solomon
ask
what
he
would
.
Solomon
had
very
graci●u●
manifestations
of
God
unto
him
when
he
went
to
that
high
place
though
there
was
evil
in
it
and
he
put
more
respect
upon
it
than
he
should
:
So
certainly
many
of
Gods
people
have
found
God
so
far
indulge
them
that
though
sometimes
they
have
been
in
the
use
of
Ordinances
where
there
hath
been
such
mixtures
as
they
have
sinned
against
God
,
that
Ordinance
hath
been
polluted
unto
them
by
those
mixtures
,
yet
〈◊〉
Lord
hath
been
so
gracious
unto
them
that
he
hath
accepted
of
the
uprightness
of
their
hearts
,
and
they
have
had
many
sweet
manifestations
of
God
unto
them
even
in
these
Ordinances
:
they
can
remember
those
times
when
they
have
been
at
Sacrament
,
and
they
have
known
how
they
offended
against
God
by
reason
of
some
pollutions
,
yet
they
have
found
for
all
this
God
letting
out
of
abundance
of
mercy
unto
them
,
refreshing
their
souls
with
comfort
and
joy
in
the
holy
Ghost
.
This
was
Gods
me●cy
.
Do
not
you
think
therefore
that
there
was
no
evil
in
it
because
God
let
out
himself
so
far
unto
you
?
Use
.
There
was
evil
in
Solomons
respecting
this
high
place
so
much
,
yet
God
let
out
himself
abundantly
unto
him
.
Other
Kings
there
were
that
are
exceedingly
blamed
that
they
did
not
take
down
the
high
places
,
which
were
all
one
with
these
mountains
here
spoken
of
.
Yet
there
were
some
of
the
Kings
that
were
very
careful
in
this
thing
,
As
amongst
the
rest
Hezekiah
and
Jehosaphat
.
Hezekiah
in
2
King
.
18.22
.
where
he
is
charged
by
Rabshekah
for
taking
down
the
high
places
,
Is
it
not
he
that
hath
destroyed
the
high
places
and
Altars
of
God
saith
he
?
God
approveth
of
it
well
though
Rabshekah
thinks
he
hath
done
ill
;
Oh
saith
he
,
Hezekiah
,
do
you
trust
in
him
?
he
hath
taken
down
the
high
places
.
He
thought
that
Hezekiah
had
been
an
enemy
unto
Religion
and
to
the
worship
of
God
for
taking
down
the
high
places
.
Thus
it
is
with
ignorant
people
at
this
day
that
do
not
know
the
way
of
Gods
worship
;
because
some
in
authority
(
as
the
Parliament
)
seek
to
take
away
corruption
in
the
worship
of
God
,
Parliam
abundance
of
people
cry
out
that
they
are
enemies
unto
all
Religion
,
that
they
will
take
away
all
Religion
.
Thus
it
is
reported
by
your
countrey
people
that
dwel
far
off
,
as
in
Wales
and
in
other
places
,
the
people
are
there
perswaded
that
the
Parliament
are
a
company
of
vile
men
that
seek
to
take
away
all
Religion
out
of
the
Kingdom
.
But
this
is
so
but
in
the
understanding
of
a
Rabshekah
that
thinks
the
taking
away
of
high
places
to
be
the
taking
away
of
Religion
.
The
other
King
is
Jehosaphat
that
is
commended
for
taking
away
the
high
places
,
and
it
is
noted
of
him
,
that
his
heart
was
lifted
up
more
than
ordinary
in
the
waies
of
God
when
he
did
it
;
For
this
sacrificing
upon
the
high
places
was
such
a
thing
that
the
people
were
so
set
upon
it
,
what
say
they
,
is
it
not
a
brave
decent
thing
that
we
should
go
up
to
a
high
place
to
offer
unto
the
high
God
?
therefore
when
Jehosahhat
took
them
away
the
text
saith
,
his
heart
was
lifted
up
in
a
more
than
ordinary
manner
.
So
it
should
be
with
Governours
when
they
see
corruptions
in
Gods
worship
,
though
the
people
stick
close
to
them
,
yet
they
should
have
their
hearts
lifted
up
with
courage
and
zeal
to
go
on
in
the
work
.
Use
.
In
2
Chron.
17.6
.
there
you
have
it
,
His
heart
was
lifted
up
in
the
waies
of
God
,
Moreover
he
took
the
high
places
and
groves
out
of
Judah
.
Here
is
two
things
that
Israel
is
charged
for
,
the
high
places
,
and
the
groves
,
Jehosaphat
took
away
,
and
he
took
them
away
out
of
Judah
.
He
was
of
a
lift
up
mind
and
his
heart
took
boldness
for
the
waies
of
God
,
so
the
old
Latine
hath
it
.
But
mark
,
what
course
,
what
way
did
Jehosaphat
take
to
remove
the
high
places
and
the
groves
?
In
the
7.
verse
of
that
chapter
you
find
this
,
He
sent
to
his
Princes
to
teach
in
the
Cities
of
Judah
.
Mark
here
,
Princes
are
become
Preachers
;
He
sent
to
his
Princes
to
teach
in
the
Cities
of
Judah
,
Princes
preachers
and
with
them
Levites
and
Priests
,
and
they
taught
in
Judah
,
and
had
the
book
of
the
Law
with
them
,
and
they
went
about
all
the
Cities
of
Judah
and
taught
the
people
.
This
is
the
course
to
take
them
away
.
If
he
had
only
by
an
Edict
removed
them
he
could
not
have
done
so
much
,
but
he
took
this
wise
course
,
he
sent
faithful
Preachers
thoroughout
all
the
Countrey
,
in
all
the
great
Cities
especially
.
He
was
careful
they
should
have
faithful
Preachers
and
then
the
work
would
be
easily
done
.
So
that
it
appears
it
was
because
of
the
ill
Preachers
they
had
before
or
because
they
had
no
Preachers
at
all
that
the
high
places
were
so
hard
to
be
taken
away
.
How
easie
would
it
be
in
England
at
this
day
to
make
a
Reformation
,
preaching
the
way
to
remove
superstition
to
take
away
corruptions
from
the
worship
of
God
,
if
in
all
Cities
and
Towns
there
were
faithful
Preachers
!
For
we
see
apparantly
that
people
that
have
been
brought
up
in
ignorance
they
stick
most
to
these
things
.
Let
a
faithful
Minister
come
into
a
Congregation
and
take
pains
,
so
that
the
people
may
see
and
be
convinced
that
he
takes
pains
,
and
expound
the
Scripture
unto
them
,
they
will
begin
to
confess
we
get
more
by
this
than
by
all
the
reading
of
prayers
all
this
while
,
and
this
is
more
painful
to
the
Minister
.
They
would
I
say
be
convinced
of
this
if
they
had
teaching
.
This
was
Jehosaphats
way
,
and
Oh
how
happy
were
it
if
we
took
the
same
course
?
But
there
is
one
thing
more
observable
it
is
said
in
this
7.
chapter
that
Jehosaphat
took
away
the
high
places
;
but
in
Chap.
20.
ver.
33.
2
Chron.
17.
with
cap
20.33
reconciled
,
it
is
said
he
took
them
not
away
;
but
how
is
it
?
It
is
put
upon
the
people
,
the
text
saith
,
The
high
places
were
not
taken
away
,
for
as
yet
the
people
had
not
prepared
their
heart
unto
the
God
of
the●●
fathers
.
The
people
were
the
cause
.
Now
for
the
reconciling
of
these
two
places
,
it
seems
Jehosaphat
did
what
lay
in
him
,
In
chap.
17.
therefore
God
accounts
it
as
being
done
for
his
part
,
but
because
when
he
had
done
what
he
could
yet
the
people
were
so
stubborn
and
stout
and
would
not
yeild
to
the
command
of
the
King
,
therefore
in
this
20.
Chapter
it
is
all
layed
upon
the
people
;
As
if
God
should
say
,
they
were
not
taken
away
because
the
people
had
not
prepared
their
hearts
,
but
as
for
Jehosaphat
he
did
what
lay
in
him
for
the
taking
them
away
.
God
will
accept
of
the
intention
of
Governours
,
Let
them
do
what
they
can
in
it
and
if
it
be
not
done
the
fault
will
lie
where
the
cause
is
.
You
may
see
by
this
that
people
may
hinder
the
work
of
Reformation
much
,
their
hearts
were
not
prepared
,
that
is
,
they
were
not
fit
to
receive
such
instructions
as
were
sent
unto
them
.
And
truly
in
England
many
people
are
not
yet
prepared
to
receive
the
work
of
Reformation
.
We
never
read
(
that
is
observable
too
)
of
any
difficulty
of
any
of
the
Kings
either
of
Judah
or
Israel
to
bring
in
any
false
worship
,
observe
it
in
all
the
stories
of
the
Kings
or
Chronicles
when
there
was
any
King
that
would
bring
in
any
false
worship
there
was
never
any
difficulty
in
it
;
Obser
.
But
when
good
Kings
did
seek
to
bring
in
true
worship
and
to
cast
out
false
,
it
was
too
difficult
a
work
for
them
.
Thus
mens
hearts
do
cleave
more
to
false
worship
than
they
do
to
true
.
And
this
is
one
thing
further
observable
for
the
high
places
,
that
it
is
not
said
here
in
the
Text
only
that
they
sacrificed
upon
the
Mountain●
,
but
upon
the
top
of
the
mountains
.
There
are
two
things
very
observable
from
hence
.
First
,
It
noteth
the
publickness
of
their
way
of
Idolatry
.
They
would
not
do
it
in
a
corner
,
in
a
hole
,
but
they
would
go
to
the
mountains
,
Observ
to
the
top
of
the
mountains
and
were
not
ashamed
.
Idolatry
is
brazen
faced
,
it
is
impudent
and
loveth
to
be
publick
.
Use
.
Oh
why
should
we
not
have
the
true
worship
of
God
as
publick
!
It
is
a
lamentable
case
when
the
true
worship
of
God
must
get
into
holes
and
corners
and
dare
not
appear
in
publick
;
yea
when
they
are
persecuted
because
they
are
in
corners
and
they
say
they
get
into
holes
and
corners
and
there
they
do
thus
and
thus
.
Well
my
brethren
,
let
us
pray
and
endeavor
what
we
can
to
bring
in
the
true
worship
of
God
to
the
most
publick
way
that
may
be
,
that
we
may
not
be
ashamed
of
it
in
publick
before
the
world
.
In
Revel.
14.6
.
Revel.
14.6
.
there
is
mention
of
an
Angel
flying
in
the
midst
of
Heaven
having
the
everlasting
Gospel
in
his
hand
to
preach
unto
them
that
dwell
on
the
earth
;
Now
it
is
ordinary
in
the
Revelation
to
set
out
the
Ministry
of
the
Gospel
by
an
Angel
,
and
so
it
is
a
prophesie
of
the
Ministry
of
the
Gospel
,
that
it
shall
fly
in
Heaven
,
aloft
,
publickly
,
that
all
the
world
shall
see
it
.
And
mark
what
follows
upon
this
,
verse
8.
And
there
followed
another
Angel
,
saying
,
Babylon
is
fallen
,
is
fallen
.
So
that
the
Note
from
thence
is
,
Obser
.
That
when
the
Ministry
of
the
Gospel
and
the
Ordinances
of
the
Gospel
comes
to
be
made
openly
publick
,
then
is
the
time
for
Babylon
to
fall
,
and
so
long
as
Babylon
stands
and
Antichrist
stands
so
long
is
the
Gospel
fain
to
be
preach'd
in
corners
,
but
when
the
time
of
Babylons
fal
cometh
then
shal
the
Ministry
of
the
Gospel
be
in
Heaven
,
above
,
in
the
eyes
of
all
the
people
,
in
a
publick
way
.
Secondly
,
They
sacrificed
not
only
upon
the
mountains
,
but
upon
the
tops
of
the
mountains
.
Obser
.
Idolaters
they
seek
to
rise
to
the
height
of
their
way
of
false
worship
,
they
would
do
it
unto
the
uttermost
;
they
content
not
themselves
with
hills
and
mountains
,
but
the
very
uppermost
of
hills
and
mountains
,
if
there
were
any
higher
than
other
,
if
they
could
get
up
to
Heaven
they
would
do
it
.
Idolaters
do
not
content
themselves
with
a
lower
degree
of
false
worship
.
Use
.
How
much
less
should
we
in
the
way
of
Gods
worship
?
we
should
not
content
our selves
in
a
mean
way
but
get
up
to
the
top
of
godliness
,
and
labour
to
gain
the
very
height
of
the
worship
of
God
;
Not
content
our selves
in
one
Ordinance
,
but
get
all
Ordinances
,
and
get
them
in
the
full
exercise
of
them
as
much
as
may
be
.
That
place
in
Ephes.
Walk
accurately
,
Eph.
5.15
.
circumspectly
not
as
fools
but
as
wise
,
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
if
he
said
,
walk
to
the
top
of
godliness
,
to
the
height
,
if
there
be
any
higher
degree
than
other
labor
to
get
to
it
,
as
Idolaters
will
get
up
to
the
tops
of
the
mountains
.
Thus
for
their
sacrificing
upon
the
mountains
.
The
next
is
,
Their
sacrificing
under
Oaks
,
and
Poplars
,
and
Elms.
Why
the
Heathens
sacrificed
under
trees
.
And
these
trees
that
are
here
named
are
such
whose
leaves
are
broad
and
did
abide
longest
upon
them
.
But
why
did
they
seek
to
sacrifice
under
trees
and
such
trees
as
these
?
There
are
five
or
six
reasons
why
the
Heathens
and
these
peo-were
so
set
upon
sacrificing
under
trees
.
The
first
was
this
,
Populus
Alcideo
,
graissima
,
viti●
Iacho
,
formofio
myrtus
Veneri
,
sua
Laurea
Phoebo
,
Virg.
Aeneed
.
7.
The
Heathens
did
consecrate
many
trees
to
their
Idols
.
The
Poplar
to
Herculus
,
the
Vine
to
Bacchus
,
the
Mirtle
to
Venus
,
the
Bay
to
Phoebus
.
They
consecrated
several
trees
to
their
several
gods
and
therefore
sacrificed
under
those
trees
.
Secondly
,
They
sacrificed
there
in
imitation
of
the
Patriarches
,
as
I
shewd
before
,
Abraham
built
a
grove
by
the
Altar
he
made
;
and
so
many
of
the
Patriarchs
had
groves
and
trees
by
their
Altars
,
and
in
imitation
of
them
they
did
it
,
and
so
did
the
Heathens
,
for
the
Devil
did
strive
much
to
imitate
the
way
of
the
true
worship
of
God
,
but
now
when
they
came
once
to
abuse
the
ancient
practice
of
the
Patriarchs
,
God
removes
it
.
Thirdly
,
They
thought
that
dark
and
shady
places
,
dark
by
the
shadiness
of
these
trees
,
might
strike
some
fear
and
reverence
in
the
hearts
of
men
when
they
came
to
worship
,
there
is
a
kind
of
dismalness
as
it
were
,
and
it
doth
cause
a
kind
of
reverence
in
coming
into
woods
where
there
are
high
trees
and
shady
places
,
there
is
a
kind
of
solemness
in
it
,
and
they
thought
it
was
a
means
to
put
reverence
into
the
hearts
of
the
worshippers
.
Even
Heathens
themselves
when
they
worshipped
their
Idols
they
sought
to
have
the
hearts
of
the
worshippers
to
be
fild
with
reverence
.
And
,
Fourthly
,
They
thought
that
the
spirits
of
their
Heroes
were
up
and
down
in
the
woods
and
groves
.
It
was
the
tradition
of
the
Heathens
,
they
were
taught
it
by
their
Priests
,
that
the
ghosts
of
their
great
men
,
their
Heroes
were
in
woods
and
in
groves
:
Vi●g
.
Aeneed
.
6.
Nulli
certa
domus
,
lucis
habitamus
opacis
.
So
you
have
it
in
Virgil
,
that
they
themselves
have
no
certain
houses
to
dwel
in
,
but
they
dwelt
in
dark
and
solitary
places
,
in
woods
and
groves
.
Fiftly
,
They
were
fit
places
for
committing
of
filthiness
when
they
came
to
those
places
,
which
many
of
them
did
.
The
sacrifices
of
the
Heathen
many
of
them
were
mixed
with
filthy
and
abominable
uncleanness
,
and
those
places
were
fit
for
such
uncleanness
,
and
therefore
the
Devil
liked
well
of
them
.
So
Philo
,
and
Sozamen
in
his
history
he
tells
us
of
this
reason
of
their
sacrificing
there
,
because
of
the
filthiness
that
was
there
commmitted
.
Lastly
,
It
was
the
conceit
of
many
of
the
Heathens
that
it
was
too
much
to
the
dishonor
of
God
to
be
worshipped
in
any
place
covered
above
head
or
to
be
circumscribed
within
any
limits
.
Even
the
Heathens
,
some
of
them
looked
upon
God
as
infinite
,
and
for
him
to
be
worshipped
within
any
place
covered
above
head
they
thought
it
was
a
dishonor
,
therefore
they
would
worship
him
in
the
open
fields
and
under
trees
.
This
was
the
reason
of
their
sacrificing
under
trees
.
Now
the
holy
Ghost
saies
they
did
this
,
because
the
shadow
of
them
was
good
.
The
holy
Ghost
instanceth
only
in
one
reason
;
the
shadow
was
good
,
that
is
,
they
pleased
themselves
in
their
own
waies
,
they
thought
there
was
more
solemnity
in
this
way
of
worship
than
to
go
to
the
Temple
to
worship
there
.
The
shadow
was
good
,
Oh
it
was
brave
to
go
to
the
open
fields
,
and
it
was
more
solemn
they
thought
to
go
there
than
to
worship
in
the
City
.
The
shadow
was
good
,
they
applauded
and
blest
themselves
in
this
way
.
Vsually
superstition
thinks
it
hath
a
great
deal
of
reason
for
what
it
doth
,
Obser
.
that
is
the
Note
from
hence
.
Therefore
it
is
observable
of
the
Papists
,
the
way
of
their
worship
it
is
most
rediculous
and
absurd
,
yet
they
write
whol
volumns
of
their
Rational
,
of
Divine
Service
to
shew
reason
for
what
they
do
,
as
if
it
were
a
reasonable
service
,
Rationale
divinorum
officiorum
and
in
Colos.
2.
ult
,
it
is
spoken
of
will-worship
,
that
it
hath
a
shew
of
wisdom
.
Now
the
words
in
the
Greek
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
it
hath
the
reason
of
wisdom
,
for
so
it
may
be
turned
,
for
is
used
for
Ratio
,
it
hath
the
reason
of
wisdom
.
So
that
word
your
Reasonable
Service
,
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So
that
Idolaters
think
that
it
is
not
only
wisdom
,
but
that
they
have
the
very
reason
the
very
quintessence
of
wisdom
in
their
way
of
false-worship
,
they
can
give
such
account
of
it
,
the
shadow
is
good
;
And
especially
in
that
very
thing
that
they
think
their
worship
is
more
sumptuous
and
brave
and
hath
more
solemnity
in
it
than
the
Ordinances
of
God
have
:
This
is
the
vanity
and
pride
of
mens
spirits
,
to
think
that
the
worship
of
God
appointed
in
his
word
hath
not
solemnity
enough
in
it
:
That
is
the
point
naturally
rising
from
thence
.
It
is
the
pride
I
say
of
mens
spirits
to
think
that
Gods
Ordinances
are
too
plain
,
Obs.
too
mean
for
them
,
they
can
find
out
a
way
that
sets
out
the
worship
of
God
thus
and
thus
,
they
will
shew
more
reverence
of
and
respect
to
God
than
others
shall
.
But
certainly
if
it
be
not
Gods
own
,
whatsoever
outward
respect
can
be
given
unto
God
in
it
,
he
●bominateth
it
and
abhorreth
it
.
A
Lady
in
Paris
.
I
have
read
of
a
Lady
in
Paris
,
that
when
she
saw
the
bravery
of
a
Procession
to
a
Saint
,
she
cried
out
,
Oh
how
fine
is
our
Religion
beyond
that
of
the
Hugonites
,
that
is
such
as
those
who
in
England
they
call
Puritans
!
They
have
a
poor
and
mean
and
beggarly
Religion
,
but
we
have
a
fine
and
brave
Religion
;
so
your
Papists
with
decking
up
their
Churches
and
their
Altars
and
their
crings
and
bowings
,
they
have
a
fine
and
brave
Religion
,
their
shadow
is
good
,
there
is
bravery
and
solemnity
in
it
.
Oh
take
heed
of
this
in
any
point
of
Gods
worship
,
to
think
that
any
addition
of
mans
makes
it
more
solemn
and
more
reverent
.
It
is
the
worst
argument
you
can
use
,
to
say
can
we
do
things
in
Gods
worship
with
too
great
reverence
?
Is
it
that
which
you
have
warrant
out
of
Gods
word
for
?
doth
God
enjoyn
it
?
Have
you
not
either
some
rule
or
ensample
at
least
for
it
?
If
you
think
by
your
own
addition
to
do
it
with
more
reverence
,
this
very
argument
spoils
it
,
though
it
were
lawful
in
other
respects
.
Take
some
gesture
,
suppose
it
were
indifferent
,
suppose
it
were
lawful
some
way
;
but
if
you
take
it
up
thus
,
to
think
that
by
it
you
put
more
reverence
and
respect
upon
Gods
worship
than
there
is
,
there
you
spoil
it
;
upon
some
other
grounds
it
may
perhaps
be
granted
,
but
upon
that
ground
you
spoil
it
quite
.
Therfore
the
Lord
●orbad
his
people
when
they
were
to
make
an
Altar
to
him
,
to
lift
up
a
tool
upon
it
,
for
then
saith
he
,
you
pollute
it
:
They
might
have
said
,
Lord
we
would
fain
have
thine
Altar
not
so
plain
as
other
things
,
simile
we
would
fain
bestow
carving
and
some
cost
upon
it
and
so
shew
some
respect
to
it
:
No
saith
God
,
If
you
lift
up
a
tool
upon
it
,
you
pollute
it
.
So
if
you
think
to
put
more
reverence
and
solemnity
upon
Gods
worship
by
any
invention
of
your
own
,
certainly
you
defile
it
.
That
was
the
sin
of
Israel
at
this
time
,
they
would
sacrifice
here
,
why
?
because
the
shadow
was
good
.
So
much
for
that
,
for
their
high
places
,
and
their
worshiping
under
trees
.
Now
follows
the
judgment
threatened
:
Therefore
your
daughters
shall
commit
whoredom
,
and
your
spouses
shall
commit
adultery
.
You
commit
adultery
in
going
a
whoring
from
m●
,
you
shall
be
punished
in
the
like
kind
,
your
daughters
and
your
spouses
shall
go
a
whoring
from
you
.
They
shall
commit
adultery
.
]
Take
it
first
under
this
consideration
,
as
a
judgment
of
God
upon
them
.
Secondly
under
this
,
As
that
which
they
themselves
were
the
occasion
to
produce
.
1
Observ
.
First
,
It
was
the
judgment
of
God
upon
them
.
Hence
note
,
God
sometimes
punisheth
sin
with
sin
,
he
punisheth
spiritual
adultery
with
corporal
uncleanness
;
Corporal
pollutions
are
the
fruit
of
spiritual
filthiness
.
So
Rom.
1.
They
worshiped
not
God
as
God
but
in
an
Idolators
way
,
after
the
s
militude
of
an
Ox
that
eateth
gras●
,
therefore
God
gave
them
up
to
●ncleanness
.
If
men
be
not
careful
to
maintain
purity
in
Gods
worship
,
God
care●
not
for
their
bodily
ch●stity
.
If
you
●ol●u●e
my
worship
,
be
unclean
then
●aith
God
.
Not
that
he
doth
permit
it
as
lawful
but
in
ju●t
●udg●ent
he
leaveth
them
unto
it
.
What
care
I
for
all
y●ur
unclea●ness
otherwise
in
your
bodies
if
you
pollute
●y
w●●s●ip
.
Roma
Amor
inversio
.
That
is
preposterous
love
because
of
the
unnatural
filthinesse
there
practised
.
Iohannes
à
Casá
Arch
Bishop
of
Bendnutū
,
wrote
a
Book
in
commendation
of
Sodomy
.
And
it
is
usual
for
bodily
and
spiritual
adultery
to
go
together
.
The
word
R●ma
,
turn
the
letters
and
it
is
Amor
,
there
is
a
deal
of
unclean
filthy
love
in
Rome
,
as
I
shewd
b●fore
W●●●e
th●re
is
most
Idolatry
there
is
most
adultery
.
But
secondly
,
The
sin
of
Parents
is
punished
many
times
in
the
children
and
in
the
family
.
Your
daughters
and
your
spouses
,
I
will
leave
them
saith
God
,
and
mine
hand
shall
be
upon
them
.
When
a
parent
or
a
husband
sees
the
hand
of
God
against
his
child
or
against
his
wife
he
should
consider
,
how
doth
God
meet
with
me
in
this
?
is
it
not
a
s●gn
of
Gods
displeasure
against
me
in
this
particular
?
It
is
observable
,
that
of
the
woman
of
Canaan
,
Mat.
15.22
.
when
her
child
was
vexed
with
an
unclean
spirit
,
saith
she
,
Have
mercy
upon
me
,
O
Lord
,
my
child
is
griev●usly
vexed
with
a
Devil
;
she
did
not
say
Lord
have
mercy
upon
my
child
,
but
Lord
have
mercy
upon
me
,
for
my
child
is
vexed
with
an
unclean
spirit
,
as
if
she
should
say
,
O
Lord
,
my
sin
may
be
this
unclean
spirit
,
it
may
be
the
punishment
of
my
sin
,
therfore
Lord
have
mercy
upon
me
&
forgive
me
my
sin
that
hath
caused
such
a
thing
as
this
,
yea
Lord
it
may
be
I
have
had
an
unclean
spirit
,
and
this
my
child
did
imitate
me
in
somewhat
that
was
evil
,
and
so
thy
hand
is
come
upon
it
,
I
am
the
Original
,
therefore
Lord
have
mercy
upon
me
,
for
my
child
is
vexed
with
an
unclean
spirit
.
So
should
you
,
when
you
see
the
hand
of
God
upon
your
children
,
not
only
outwardly
upon
their
bodies
,
cry
out
,
Lord
h●ve
mercy
upon
me
for
my
child
hath
such
a
disease
,
hath
such
convulsion
fits
,
hath
such
pain
and
such
extremity
,
Lord
pardon
my
sin
.
And
doth
God
leave
your
children
in
wickedness
?
do
you
see
unclean
spirits
in
your
children
,
the
spirit
of
filthiness
?
Cry
out
,
Lord
have
mercy
upon
me
;
perhaps
it
was
by
imitating
of
you
that
they
came
to
have
such
unclean
spirits
.
Obs.
Thirdly
,
It
is
a
great
reproach
unto
any
family
to
have
uncleanness
committed
in
it
.
Fornication
and
adultery
is
a
great
reproach
unto
a
family
,
especially
when
the
daughter
or
the
wife
is
unclean
.
It
is
a
reproach
unto
a
family
if
a
servant
prove
naught
,
especially
to
some
families
more
than
others
,
the
family
of
a
Minister
,
or
of
a
Magistrate
,
or
a
man
in
publick
place
and
esteem
,
Use
for
Governors
to
have
a
servant
prove
naught
:
which
by
the
way
should
teach
Governours
to
be
more
careful
of
their
families
than
they
are
,
for
many
times
thorough
their
carelesness
God
sends
such
a
judgment
,
puts
this
disgrace
upon
their
families
.
Many
of
you
for
your
pleasure
and
delight
can
go
to
your
countrey
houses
,
Country
houses
.
and
while
you
are
there
your
servants
are
doing
wickedness
.
You
should
have
an
especial
eye
over
your
families
in
this
,
lest
God
as
a
just
judgment
upon
you
for
your
neglect
bring
this
reproach
upon
your
families
.
But
especially
your
children
,
your
daughters
and
your
spouses
,
and
above
all
,
the
children
of
Ministers
,
Levit.
21.9
.
Ministers
daughters
it
is
said
there
,
if
the
daughter
of
any
Priest
profane
her selfe
by
playing
the
whore
,
she
shal
be
burnt
with
fire
;
Now
fornication
was
not
punished
with
death
in
any
other
,
though
adultery
was
,
but
the
fornication
of
a
Priests
daughter
was
to
be
puinshed
with
death
,
she
was
to
be
burnt
with
fire
.
Obs.
4
The
fourth
note
is
this
,
which
is
the
note
I
specially
aymed
at
from
these
words
.
Our
ill
dealings
with
God
,
our
unfaithfulnes
towards
God
is
made
more
sensible
when
those
that
are
neer
unto
us
deale
ill
with
us
,
and
are
unfaithfull
to
us
.
Well
saith
God
here
,
you
goe
a
whoring
from
me
,
your
spouses
they
shall
goe
a
whoring
from
you
,
you
have
beene
unfaithfull
to
me
,
your
children
shall
be
unfaithfull
to
you
,
they
shall
goe
a
whoring
too
,
and
then
by
that
anguish
and
trouble
that
you
have
when
you
see
this
in
your
wife
,
or
in
your
child
,
you
shall
be
made
sensible
how
grievous
this
is
to
my
Spirit
,
that
you
go
a
whoring
from
me
.
You
have
many
Parents
if
they
should
hear
that
their
daughters
were
grown
strumpets
and
have
played
the
whore
,
Oh
how
would
they
beat
their
hands
upon
their
brests
,
and
tear
their
very
haire
,
and
stamp
upon
the
ground
and
cry
out
,
I
am
undone
,
I
am
undone
,
and
though
they
had
never
such
great
estates
they
would
think
they
had
no
comfort
in
any
thing
but
would
even
look
upon
themselves
and
their
family
as
ruinated
and
undon
;
And
if
you
should
hear
that
your
wife
had
played
the
whore
,
how
would
it
be
as
a
dagger
in
your
hearts
.
Are
you
so
sensible
of
this
?
then
by
that
extremity
of
grief
you
would
have
in
such
a
case
,
know
such
is
the
extremity
of
the
grief
of
Gods
heart
when
a
child
of
his
goes
a
whoring
from
him
.
If
his
people
go
on
in
waies
of
superstition
and
Idolatry
from
him
,
yea
though
it
be
in
things
that
otherwise
seem
to
be
but
small
(
it
is
but
a
circumstance
of
place
I
told
you
here
)
yet
it
goes
as
neer
to
the
heart
of
God
to
have
his
people
set
upon
superstitious
waies
in
his
worship
,
as
it
doth
to
the
heart
of
any
husband
or
father
to
have
his
wife
or
daughter
play
the
whore
.
Use
Oh
that
you
would
consider
that
there
is
this
grief
In
Heaven
when
God
looks
upon
his
people
forsaking
the
true
way
of
his
worship
.
We
think
indeed
that
murder
and
blasphemy
provoke
God
,
but
we
little
think
how
the
corruption
of
his
worship
provokes
him
.
Let
us
know
that
the
great
provocation
of
the
most
high
God
is
the
corruption
of
his
worship
,
I
mean
when
his
people
shall
corrupt
his
worship
any
way
.
And
further
,
As
in
this
particular
so
we
may
take
occasion
to
make
use
of
it
other
waies
.
Do
your
children
prove
stubborn
,
stout
to
you
?
Oh
how
many
times
doth
the
father
or
mother
get
alone
into
their
chamber
and
fall
a
bemoning
of
themselves
,
Oh
what
a
stout
,
Instances
stubborn
child
have
we
,
nothing
will
reform
him
,
no
admonition
!
It
may
be
the
mother
goes
alone
and
wrings
her
hands
and
cries
out
because
of
the
stubborness
of
her
child
.
Well
,
are
you
so
sensible
of
this
when
your
children
prove
stubborn
towards
you
?
Oh
consider
how
sensible
God
is
if
you
carry
your selves
stubbornly
towards
him
.
If
a
husband
have
an
ill
wife
that
is
froward
and
troublesome
,
that
grieves
his
spirit
and
loves
him
not
,
he
goes
alone
and
laments
his
condition
and
thinks
himself
one
of
the
miserablest
men
upon
the
earth
.
Is
this
so
grievous
to
you
?
Oh
how
grievous
is
it
unto
Jesus
Christ
to
have
his
Church
so
to
him
?
And
have
you
any
friend
that
hath
dealt
unfaithfully
with
you
?
Oh
such
a
friend
hath
dealt
unfaithfully
with
me
,
was
ever
any
served
so
?
Oh
consider
how
you
have
dealt
unfaithfully
with
God
,
and
as
it
goes
to
your
hearts
to
have
a
friend
deal
unfaithfully
with
you
,
so
it
goes
to
the
heart
of
God
when
you
deal
unfaithfully
with
him
.
This
is
the
note
then
,
Obser
.
Our
ill
dealings
with
God
and
our
unfaithfulness
to
him
,
is
made
more
sensible
when
those
that
are
near
unto
us
deal
unfaithfully
with
us
.
And
thus
much
for
the
words
under
that
consideration
.
I
will
make
you
sensible
saith
God
of
your
dealings
with
me
,
if
nothing
will
do
it
,
it
shal
be
by
this
way
of
mine
,
to
bring
this
judgment
upon
you
,
your
daughters
and
your
spouses
shall
commit
adultery
.
But
the
next
is
under
the
other
consideration
,
as
they
were
causers
of
it
.
Now
the
people
of
Israel
we●e
the
causes
of
the
uncleanness
of
their
daughters
and
wives
by
this
their
way
of
false
worship
in
two
respects
.
First
,
By
going
abroad
from
their
families
to
hills
and
mountains
to
worship
,
in
the
mean
time
they
committed
filthiness
and
adultery
.
Calvin
Calvin
.
hath
this
note
upon
the
place
,
As
it
is
in
Popery
when
they
go
a
Pilgrimage
,
Pilgrimages
.
that
is
the
oportunest
time
for
filthy
places
,
places
of
bawdry
to
have
the
most
trading
.
So
it
was
here
,
when
they
went
unto
the
hils
and
mountains
to
worship
,
then
the
unclean
places
had
most
trading
.
absent
from
the
family
So
when
husbands
and
parents
go
up
and
down
without
any
lawful
call
,
then
their
wives
and
families
do
oft
miscarrie
.
Therfore
it
should
teach
them
to
be
as
little
from
their
families
as
they
can
be
,
to
abide
at
home
until
God
cals
them
out
,
if
they
have
a
lawful
call
they
may
trust
God
with
their
families
,
if
not
,
they
may
have
some
mischief
befal
them
before
they
come
home
.
Secondly
,
They
were
the
causers
of
it
thus
,
By
carrying
them
into
those
places
,
mountains
and
groves
and
under
trees
,
because
(
as
I
said
before
)
those
places
were
chosen
on
purpose
for
the
committing
of
filthiness
as
being
most
fit
for
it
.
It
is
dangerous
for
young
women
to
go
into
places
that
are
fit
for
filthiness
,
and
parents
and
husbands
are
exceedingly
to
blame
for
that
,
and
it
is
to
be
charged
as
a
great
evil
upon
them
,
Play-houses
.
when
they
shall
venture
to
carrye
their
daughters
or
wives
into
places
that
are
sit
for
filthiness
.
But
this
shal
suffice
for
that
thirteen
verse
.
Verse
14.
I
will
not
punish
your
daughters
when
they
commit
whoredom
,
nor
your
spouses
when
they
commit
adultery
.
This
is
as
severe
an
expression
as
any
we
have
in
the
Scripture
,
They
shall
commit
whoredom
and
adultery
,
yet
I
will
not
punish
them
.
It
is
strange
,
God
hath
threatned
whoredom
and
adultery
with
death
,
and
threatned
the
Priests
daughters
that
committed
fornication
,
with
fire
;
and
this
is
spoken
here
of
the
Priests
especially
;
but
here
saith
he
,
I
wil
punish
none
of
them
when
they
commit
whoredom
or
adultery
.
These
words
are
read
by
some
interogatively
,
Will
I
not
punish
them
?
and
then
they
carry
another
sense
.
But
I
think
that
is
not
the
scope
.
Others
reade
these
words
comparatively
,
and
that
I
confess
hath
some
probability
in
it
,
I
will
not
punish
them
,
]
that
is
,
I
will
not
punish
them
in
comparison
of
you
,
for
your
example
makes
them
such
as
they
are
,
you
should
restrain
them
,
and
though
the
sin
be
great
in
them
,
yet
in
comparison
of
you
they
shall
not
be
punished
at
all
.
Wicked
parents
they
look
upon
their
children
when
they
are
wicked
,
as
swearers
,
lyars
,
unclean
&c.
they
look
upon
them
as
those
that
it
will
go
very
ill
withal
.
Well
,
it
shall
go
ill
with
them
indeed
,
but
if
you
be
so
too
,
it
shall
be
worse
with
you
:
Many
wicked
parents
are
loth
their
children
should
be
wicked
:
I
have
known
some
drunkards
and
whoremasters
,
have
put
their
children
to
be
educated
by
Puritans
;
they
are
wicked
,
yet
their
consciences
tell
them
it
is
not
good
for
their
children
to
be
so
.
But
the
truth
is
,
if
you
be
wicked
and
your
children
too
,
though
they
may
perish
in
their
sins
,
yet
you
shall
perish
with
a
seven-fold
destruction
.
But
thirdly
it
is
read
plainly
by
most
thus
,
I
will
not
punish
them
when
they
commit
adultery
]
that
is
,
I
will
shew
my
wrath
against
you
in
this
that
I
will
even
give
up
your
children
and
your
wives
,
let
them
do
what
they
will
I
will
not
restrain
them
by
any
punishment
.
And
this
is
many
times
a
way
of
Gods
judgment
against
wicked
ones
,
that
the
Lord
will
not
restrain
them
in
their
evil
waies
,
that
's
the
especial
Note
from
these
words
,
Obser
.
That
it
is
one
of
the
most
fearful
judgments
of
God
in
the
world
,
for
the
Lord
not
to
restrain
men
from
their
wicked
waies
but
to
let
them
go
on
and
to
have
their
will
in
them
for
a
while
.
Hierom
Hierom.
upon
those
words
in
Ezek.
7.4
.
I
will
not
spare
.
God
doth
not
spare
saith
he
that
he
might
spare
,
he
hath
not
mercy
that
he
might
have
mercy
upon
people
,
that
is
,
when
God
intends
any
good
then
he
will
not
spare
,
that
is
,
he
will
afflict
and
chastise
,
those
that
he
loves
he
will
chastise
,
but
if
you
be
bastards
and
not
children
he
doth
not
care
for
chastising
of
you
.
simile
All
the
while
a
parent
hath
any
respect
to
a
child
and
intendeth
he
should
inherit
,
he
doth
correct
him
,
but
when
once
he
hath
cast
off
a
child
and
is
fully
resolved
he
shal
never
inherit
one
penny
of
all
that
he
hath
,
he
lets
him
go
on
and
take
his
course
.
A
Phisitian
doth
so
with
a
patient
,
he
will
give
him
potions
and
bitter
potions
all
the
while
that
there
is
hope
,
but
if
the
disease
be
grown
too
strong
and
there
is
no
hope
,
Hom.
8.
in
20.
cap
Exod.
vis
indignantis
Dei
terribilem
vocem
audire
,
&c.
Luther
Vae
illi
ad
quorum
peccata
conni●eo
Deus
.
he
lets
him
alone
;
thus
God
deals
with
sinners
many
times
in
this
world
.
Origen
Origen
in
one
of
his
Sermons
upon
Exodus
quoting
this
Scripture
he
hath
this
expression
,
Will
you
hear
the
terrible
voyce
of
a
provoked
God!
I
will
not
punish
your
daughters
when
they
commit
whoredom
nor
your
spouses
when
they
commit
adultery
,
this
is
the
most
terrible
thing
this
is
the
most
extream
thing
of
wrath
and
judgment
that
can
be
imagined
,
here
is
a
terrible
voice
of
God
indeed
,
I
will
not
punish
you
.
So
Luther
,
Wo
to
those
men
at
whose
sins
God
winketh
.
It
is
a
fearful
judgment
to
fall
into
the
hands
of
the
living
God
,
but
it
is
a
more
fearful
judgment
to
fall
out
of
the
hands
of
the
living
God
in
this
regard
.
Many
men
bless
themselves
in
this
that
they
can
go
on
in
the
world
and
sin
and
sin
and
still
prosper
and
thrive
,
they
do
not
pray
in
their
families
as
others
do
,
they
are
not
so
scrupulous
in
their
consciencces
as
others
are
,
they
are
not
so
strict
to
walk
exactly
as
others
,
yet
they
thrive
in
their
trades
as
others
,
they
are
as
rich
as
others
,
as
healthful
as
others
,
they
have
as
fine
bodies
,
as
hansom
children
as
others
,
and
upon
this
they
are
hardened
in
their
sin
.
Oh
but
know
,
though
thou
mayest
bless
thy self
in
this
thing
,
yet
it
is
the
heaviest
curse
of
God
that
can
bee
upon
thee
unless
he
should
send
thee
quick
unto
Hell
.
There
is
no
such
brand
of
a
reprobate
as
this
for
God
to
suffer
a
wicked
man
to
prosper
in
his
sin
.
Hierom
hath
this
Note
upon
these
words
,
Hierom
Quando
videris
peccatorem
divitijs
affluentem
jactare
se
potentia
&
sanitate
abundare
delectare
conjuge
coronâ
circundare
liberorum
,
dic
in
illum
comminationem
compleri
.
when
thou
seest
saith
he
a
sinner
flow
with
wealth
,
when
thou
seest
him
boasting
and
braving
of
his
power
,
when
thou
seest
him
very
healthful
and
hail
and
have
a
lusty
body
,
when
thou
seest
him
delighting
in
his
wife
,
when
thou
seest
him
to
have
a
company
of
brave
children
,
bravely
arraied
,
then
say
the
threatning
of
God
by
the
Prophet
Hosea
is
fulfilled
upon
that
man
.
Thy
judgment
is
very
great
in
this
,
for
the
less
punishment
thou
hast
now
the
more
thou
art
like
to
have
hereafter
.
The
less
punishment
the
more
sin
and
so
the
more
misery
.
Know
that
Justice
will
have
somewhat
and
much
too
for
the
forbearance
of
her
act
,
of
her
stroke
,
and
certainly
it
were
better
for
thee
that
art
a
wicked
and
ungodly
man
that
thou
shouldest
beg
thy
bread
from
door
to
door
.
Perhaps
now
thou
hast
much
coming
in
,
thou
liest
soft
and
farest
daintily
,
while
others
are
put
to
miserable
extremities
and
have
scarce
a
rag
to
cover
them
,
or
a
bit
of
bread
to
put
in
their
bodies
,
and
in
cold
weather
have
no
fire
to
warm
them
,
and
yet
thou
art
ungodly
and
wicked
,
know
that
it
were
better
for
thee
,
and
thou
wilt
one
day
say
it
and
wish
it
thy self
,
that
thou
hadst
been
in
such
a
case
as
the
poor
beggar
that
hath
begged
a
farthing
at
thy
door
,
and
it
is
Gods
wrath
upon
thee
that
thou
art
not
now
as
miserable
as
they
.
Let
us
therefore
stop
the
troubles
of
our
thoughts
in
this
,
we
see
the
wicked
how
they
prosper
in
the
world
and
how
vile
men
are
exalted
,
and
though
they
undertake
causes
that
we
know
are
abominable
in
the
eyes
of
God
,
and
we
know
their
waies
are
loathsom
before
God
,
and
they
provoke
the
God
of
Heaven
in
their
wicked
waie●
and
tempt
him
to
his
very
face
,
yet
they
prosper
.
They
are
indeed
ready
to
take
this
their
prosperity
as
an
argument
that
God
approveth
of
their
waies
,
and
that
God
loves
them
.
Oh
let
us
not
(
I
say
)
be
troubled
at
their
prosperity
,
for
it
is
so
far
from
Gods
shewing
it
as
an
argument
of
his
approbation
of
their
waies
,
that
it
is
one
of
the
greatest
judgments
that
can
possibly
befall
them
in
the
world
,
when
God
shall
say
let
them
go
on
and
fill
up
the
measure
of
their
s●ns
,
they
shall
have
their
hearts
desire
for
a
while
and
so
shal
be
fatned
up
to
their
destruction
.
This
few
will
conceive
of
but
such
who
have
spiritual
eyes
.
Carnal
hearts
are
ready
to
call
the
proud
happy
,
and
to
think
those
to
be
in
the
best
condition
that
are
most
prosperous
in
the
world
;
but
this
text
teacheth
us
the
contrary
.
It
follows
.
For
themselves
are
separated
with
whores
.
For
themselves
.
]
Ipsi
.
Here
God
chargeth
the
persons
(
your
daughters
and
your
spouses
,
for
they
are
separated
with
whores
)
per
modum
indignationis
,
so
interpreters
note
upon
the
place
,
Text
Opened
God
chargeth
the
persons
by
way
of
indignation
.
As
when
one
man
is
speaking
to
another
and
his
anger
riseth
,
he
turns
from
him
and
speaks
to
some
body
else
,
so
God
seems
here
to
have
his
anger
so
arise
against
his
people
,
that
he
turns
as
it
were
from
them
as
if
he
did
speak
to
some
body
else
,
though
indeed
he
meaneth
them
;
themselves
are
separated
,
or
divided
themselves
,
Junius
Junius
.
reades
it
only
so
,
they
have
separated
;
and
so
addeth
to
it
Res
opimas
,
they
have
separated
fat
and
plentiful
things
,
their
choice
and
rich
things
that
they
had
at
home
,
so
he
carries
the
meaning
and
not
improbably
,
the
best
meat
they
had
or
any
precious
thing
they
had
at
home
,
they
would
set
it
apart
under
pretence
of
consecrating
it
to
a
religious
use
,
and
then
when
they
went
to
sacrifice
they
would
eat
that
among
their
whores
,
and
so
deceive
their
spouses
at
home
,
and
say
they
would
set
this
apart
for
their
gods
and
so
carry
it
and
spend
it
among
their
whores
.
That
is
the
interpretation
he
makes
upon
the
word
Seperate
.
Others
I
confess
carrie
it
thus
,
They
have
seperated
themselves
from
their
God
:
first
in
spiritual
whoredom
:
and
then
from
their
wives
in
bodilie
uncleanness
.
Or
else
thus
,
Separated
:
That
is
,
gone
alone
in
secret
where
they
might
not
be
known
,
as
the
filthiness
of
that
sin
causeth
men
to
desire
to
be
hid
,
and
when
they
have
got
into
a
secret
place
or
separated
themselves
from
all
that
know
them
,
then
they
commit
that
bodily
uncleanness
;
as
many
men
when
they
are
gone
abroad
from
their
own
houses
,
in
their
journies
in
their
Inns
,
that
is
a
fit
opportunity
for
their
filthiness
.
Thus
God
gives
the
reason
why
their
daughters
and
their
wives
commit
this
uncleanness
,
because
they
themselves
do
so
.
Thence
the
Note
is
,
When
parents
are
filthy
and
unclean
,
Observ
.
what
can
be
expected
from
the
children
but
that
they
should
be
so
too
?
Take
it
either
in
bodily
or
spiritual
uncleanness
.
In
bodily
,
David
commits
adultery
,
and
Amnon
commits
incest
;
and
in
spiritual
,
Jer.
7.18
.
The
children
gather
wood
,
the
fathers
kindle
the
fire
,
and
the
women
knead
their
dough
to
make
cakes
to
the
Queen
of
Heaven
.
If
fathers
and
mothers
be
Idolaters
children
will
be
so
too
;
so
it
is
at
this
day
,
in
superstitious
places
,
take
any
that
are
superstitious
that
stand
upon
the
old
way
,
if
the
father
and
the
mother
do
so
,
the
children
will
do
so
too
,
any
that
are
Malignants
,
if
the
parents
be
so
,
the
children
though
young
it
is
strange
to
hear
in
what
a
way
they
will
speak
,
because
their
parents
are
so
.
Which
should
be
a
good
caveat
unto
all
parents
to
make
them
take
heed
what
they
do
before
their
children
,
he
that
sins
before
a
child
sins
twice
,
Use
.
for
the
child
will
do
as
his
father
doth
,
he
thinks
it
enough
that
my
father
said
so
,
or
my
father
did
so
.
T●ke
heed
how
you
sin
before
your
children
.
But
this
word
translated
Whores
,
and
the
other
that
follows
Harlots
,
have
a
further
signification
than
our
English
here
expresseth
it
.
According
to
most
Interpreters
it
hath
this
meaning
.
It
presents
to
u●
those
women
that
worshiped
B●al
Peor
,
or
Priapus
that
unclean
god
.
In
1
King
.
15.13
.
it
is
said
of
Asa
that
he
took
away
Maachah
his
mother
from
being
Queen
,
ne
●sse●
princeps
in
sacris
pri●pi
.
now
it
is
interpreted
by
some
that
he
removed
her
that
she
might
not
be
a
special
Queen
in
the
solemnity
of
that
unclean
god
Baal
Pe●r
,
which
Idol
she
had
set
up
in
a
grove
.
So
then
those
women
that
were
devoted
to
the
service
of
that
unclean
god
,
in
whose
worship
there
was
most
abominable
filthy
uncleanness
,
yet
these
people
did
seperate
themselves
to
those
women
,
not
to
ordinary
whores
,
but
to
those
that
were
consecrated
to
the
service
of
that
unclean
god
,
and
so
went
to
worship
that
unclean
god
,
and
committed
uncleanness
with
the
women
devoted
to
that
service
.
And
the
other
word
,
Sacrificed
with
harlots
,
if
we
were
to
take
it
meerly
according
to
our
translation
,
harlots
,
then
the
Note
is
only
this
,
Obser
.
That
those
that
are
filthy
and
unclean
,
yet
they
will
sometimes
make
some
shew
of
Religion
.
Harlots
and
yet
sacrifice
?
how
can
these
two
stand
together
?
One
would
think
harlots
should
cast
off
all
sacrifice
.
No
,
many
times
such
as
are
filthy
and
unclean
will
make
a
shew
of
Religion
,
to
think
to
satisfie
al
their
filthiness
with
some
Religious
action
;
as
the
harlot
in
the
Proverbs
she
had
peace-offerings
,
and
the
rather
she
had
them
,
she
made
her
peace-offerings
but
preparations
for
her
committing
of
uncleanness
.
What
horrible
wickedness
is
this
!
yet
this
is
ordinary
for
many
that
are
very
devout
in
some
Religious
duties
,
and
upon
that
they
think
they
have
served
God
well
,
God
hath
had
his
turn
and
so
they
think
they
may
take
the
more
liberty
to
the
flesh
afterward
;
It
is
true
we
are
sinners
,
we
cannot
serve
God
alwaies
,
we
will
serve
God
sometimes
and
so
take
the
more
liberty
because
of
that
.
It
is
an
abominable
thing
to
joyn
filthiness
and
sacrifice
both
together
.
But
this
word
translated
harlots
here
,
hath
a
great
deal
further
meaning
I
suppose
than
our
English
can
express
or
bear
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
translated
harlots
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
it
is
meant
of
the
Priests
with
the
consecrated
ones
.
This
doth
more
justifie
the
interpretation
of
the
other
word
whores
,
for
I
told
you
by
that
was
meant
those
women
that
worshiped
Baal-Peor
,
for
there
the
word
signifies
the
consecrated
ones
,
the
holy
ones
.
You
will
say
,
holy
ones
,
how
can
it
be
translated
harlots
then
?
per
Antiphrasin
.
Lucus
quia
minimè
lucet
.
Yes
,
meerly
by
way
of
contrariety
,
for
so
the
Scripture
expresseth
things
and
words
,
and
so
doth
other
languages
too
,
as
wood
is
called
wood
by
a
name
that
comes
from
light
.
So
here
,
holy
ones
,
that
is
,
devoted
to
filthiness
as
others
do
consecrate
themselves
to
God
and
therefore
are
called
holy
ones
in
a
quite
contrary
sense
,
because
they
rather
devoted
themselves
unto
all
manner
of
filthiness
.
And
that
I
think
is
the
meaning
of
this
place
,
the
Priests
of
Baal
.
Peor
they
are
here
those
that
are
meant
that
this
people
did
separate
themselves
for
.
Hierom
upon
the
place
hath
this
Note
,
Hierom
he
saith
that
the
Romans
in
disgrace
of
the
French
used
to
separate
Priests
of
that
Nation
for
that
Idol
and
to
make
them
Evnuches
,
from
whence
all
such
Priests
to
that
Idol
that
they
had
(
which
was
the
like
to
that
of
Baal-Peor
the
Jews
had
)
they
used
to
call
Gallos
,
French-men
to
put
an
ignominy
upon
that
Nation
for
some
especial
revenge
they
had
to
them
,
and
they
would
have
them
to
serve
that
Idol
being
first
made
Eunuches
.
Take
it
thus
then
and
it
will
afford
us
a
very
profitable
instruction
.
These
people
were
grown
so
corrupt
that
they
had
forsook
the
true
Priests
of
God
and
the
Prophets
of
the
Lord
and
separated
themselves
from
the
Lord
to
joyn
in
sacrificing
with
these
filthy
Priests
of
Baal-Peor
,
that
unclean
Idol
that
is
sayd
in
Scripture
to
be
that
shame
.
But
only
here
is
a
Scruple
how
can
it
be
meant
of
Priests
when
the
word
in
the
Hebrew
is
in
the
feminine
gender
?
Quest.
Answ.
That
is
answered
thus
,
because
of
the
effeminateness
of
these
Priests
,
some
of
them
were
made
Ev●ukes
and
so
might
be
put
into
the
feminine
gender
in
that
regard
,
and
they
were
grown
to
be
so
sottish
and
filthy
that
they
lost
the
very
name
of
men
.
Therefore
Aquila
he
turns
it
,
Cum
mutatis
,
Aquila
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
sic
vocal
effeminatos
.
so
he
calls
those
that
were
effeminate
,
they
were
changed
from
men
into
women
,
and
so
the
Scripture
speaks
of
men
that
have
lost
their
true
fortitude
and
are
changed
from
it
,
they
are
called
women
or
men
of
womanish
spi●i●s
;
And
so
the
Heathen
Poet
Virgil
,
he
calls
the
Trojans
women
not
men
,
which
he
had
from
Homer
,
[
](A77979-e45430-b)*
*
Oxe●e
phrygia
,
neq
,
enim
phryges
.
Virg.
lib.
9.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hom.
because
they
were
rather
to
be
of
the
feminine
than
the
masculine
gender
.
Women
shall
rule
over
them
,
Isa.
3.
vid.
Hier.
Therefore
the
Priests
here
of
that
unclean
Idol
had
the
feminine
gender
put
upon
them
.
Or
as
Cyril
and
Theophilact
and
others
think
that
these
Priests
seemed
to
be
men
,
but
were
indeed
women
.
So
that
then
by
this
text
is
meant
such
notorious
prostituted
filthy
ones
that
were
consecrated
to
be
as
Priests
to
the
service
of
this
unclean
Idol
.
Now
then
here
riseth
the
Note
from
hence
this
was
their
abominable
vileness
,
to
forsake
the
Priests
of
the
Lord
,
to
separate
themselves
from
them
and
to
joyn
with
such
unclean
Priests
as
these
Priests
of
Baal-Peor
were
.
Here
were
Separates
indeed
.
Have
we
not
many
amongst
us
at
this
day
〈◊〉
vile
and
wicked
,
of
as
wicked
spirits
as
these
,
whose
hear●●re
against
the
faithful
Ministers
of
God
,
against
the
purity
of
Gods
Ordinances
,
&
they
separate
themselves
to
any
drunken
unclean
filthy
Malignant
Priest
?
It
was
just
so
here
for
all
the
world
,
there
were
the
true
Priests
of
God
in
Judah
,
they
had
the
true
Ordinances
of
God
there
,
and
yet
these
men
rather
than
they
would
joyn
with
them
in
the
true
service
of
God
,
they
will
separate
themselves
to
the
Priests
of
Baal-Peor
,
to
these
filthy
and
unclean
and
base
Priests
,
and
they
think
there
is
more
good
to
be
had
in
joyning
with
them
than
with
the
true
Priests
of
God
.
How
hath
God
of
late
discovered
the
filthiness
and
malignancy
of
out
superstitious
Priests
who
cared
not
what
became
of
our
Liberties
of
Religion
,
of
our
Liberties
as
men
,
of
our
Religion
as
Christians
,
so
they
may
have
their
lusts
;
yet
how
vile
are
mens
spirits
stil
that
though
faithful
and
conscionable
Ministers
are
sent
amongst
them
who
would
reveal
the
mind
of
Christ
and
the
way
of
Heaven
unto
them
,
that
they
may
now
know
more
in
one
month
than
before
they
knew
in
many
yeers
if
they
had
hearts
to
hearken
to
them
,
yet
they
will
separate
themselves
and
joyn
rather
with
such
as
are
manifested
to
be
of
most
vile
spirits
,
not
only
malignant
but
filthy
and
wicked
in
their
lives
,
and
commend
them
for
the
only
men
,
these
they
love
with
their
very
hearts
.
Heretofore
when
they
had
but
some
Sr.
John
that
could
only
reade
prayers
sent
by
the
Bishop
,
and
godly
Ministers
were
thrust
out
,
yet
if
men
did
then
go
from
their
parish
Church
to
hear
a
Sermon
,
how
did
they
cry
out
upon
such
then
,
they
were
called
Sectaries
and
Schismaticks
presently
;
but
now
when
men
of
vile
and
malignant
spirits
are
by
a
better
Authority
put
out
for
their
wicked
lives
,
and
godly
and
holy
men
are
put
in
their
rooms
,
yet
these
they
will
not
hear
though
it
be
in
their
own
parish
Church
,
but
if
a
malignant
Preacher
be
in
the
City
,
to
him
they
will
flock
:
Who
is
the
Separate
or
Schismatick
now
?
they
separate
themselves
now
to
such
men
,
and
now
they
think
they
may
hear
those
men
they
can
most
profit
by
,
that
is
those
that
preach
things
sutable
to
their
spirits
.
When
the
case
come●
to
be
mens
own
how
partial
are
they
in
their
judgments
?
I
know
nothing
sets
out
the
condition
of
these
men
as
these
words
do
,
though
as
they
are
read
in
your
books
there
is
no
such
thing
appears
,
but
the
words
according
to
the
Original
signifies
separating
themselves
to
unclean
Priests
.
Therefore
the
people
that
do
not
understand
shall
fall
.
This
is
the
close
of
the
verse
.
Well
might
he
say
that
they
are
a
people
that
understand
not
indeed
,
Observ
Idolaters
are
no
understanding
people
,
they
do
not
understand
,
they
are
ignorant
people
.
You
will
say
,
ignorant
,
many
of
them
are
Scholers
and
learned
?
But
they
are
ignorant
of
the
waies
of
God
,
even
their
Priests
are
and
for
the
most
part
the
people
are
,
and
their
very
design
is
to
bring
ignorance
into
places
,
that
their
Idolatrous
waies
may
be
the
sooner
imbraced
.
The
people
that
do
not
understand
shall
fall
.
]
Understand
what
?
what
did
not
these
people
understand
that
was
the
cause
of
their
fall
?
They
did
not
understand
these
things
.
First
,
They
did
not
understand
the
design
that
Jeroboam
had
and
those
Princes
that
followed
him
.
Poor
simple
people
they
were
led
by
vain
pretences
,
Jeroboam
he
pleaded
this
,
that
he
was
for
the
true
Religion
,
he
was
for
the
worshiping
of
the
true
God
,
only
he
would
not
have
the
people
so
tired
as
to
go
up
thrice
a
yeer
to
Jerusalem
,
that
was
not
so
necessary
.
But
the
truth
is
,
that
the
design
that
Jeroboam
had
under
al
his
pretences
of
worshiping
the
true
God
and
being
a
friend
to
the
true
Religion
,
it
was
to
bring
them
under
his
own
government
,
to
tyrannize
over
them
,
and
to
keep
them
from
that
right
way
of
government
that
they
should
have
had
.
Now
this
people
they
did
not
understand
this
,
they
were
carried
away
with
fair
words
,
if
Jeroboam
did
but
pretend
Religion
and
profess
that
he
did
it
meerly
out
of
respect
and
love
and
in
favour
unto
them
,
and
that
for
his
part
he
intended
to
set
up
the
worship
of
God
as
much
as
any
,
though
his
design
was
another
thing
,
yet
this
people
were
led
away
and
did
not
understand
.
They
did
not
understand
the
design
of
Jeroboam
and
his
Prince●
Secondly
,
They
did
not
understand
that
the
acceptation
of
Gods
worship
did
not
depend
upon
the
outward
pump
and
bravery
of
it
,
but
upon
the
rule
,
according
to
what
God
had
required
.
They
understood
not
this
.
They
were
led
away
meerly
with
the
fair
shews
and
pomp
of
Religion
,
but
they
did
not
understand
that
al
the
acceptation
of
divine
worship
cometh
from
having
a
divine
rule
.
Most
people
at
this
day
understand
not
this
,
and
that
is
a
great
evil
.
Thirdly
,
They
did
not
understand
this
,
That
their
safety
did
more
depend
upon
the
true
worship
of
God
than
upon
all
the
politick
wisdom
that
possibly
could
be
.
They
understood
not
that
their
protection
depended
upon
Gods
service
and
worship
,
but
they
thought
to
go
politickly
on
to
provide
for
their
own
safety
,
and
they
thought
their
safety
depended
upon
their
wise
men
that
understood
better
than
they
.
And
then
,
Fourthly
,
They
did
not
understand
,
that
whatsoever
was
commanded
by
their
Governours
or
taught
by
their
Priests
,
yet
if
it
was
against
the
mind
of
God
it
would
not
excuse
them
from
judgment
and
deliver
them
from
the
wrath
of
God
,
though
their
Migistrates
did
command
it
and
their
Priests
did
teach
it
.
They
did
not
understand
these
four
things
,
and
for
not
understanding
these
four
things
they
shall
fall
.
This
was
that
which
brought
them
down
and
did
ruin
this
people
.
There
are
divers
degrees
of
not-understanding
.
First
,
When
people
do
not
understand
meerly
for
want
of
the
means
of
knowledg
.
This
excuseth
not
wholly
,
but
they
shall
even
fall
though
they
have
no
means
.
Secondly
,
When
men
have
means
yet
thorough
their
negligence
in
the
use
of
the
means
they
do
not
understand
.
Thirdly
,
When
they
are
not
only
guilty
of
negligence
but
they
oppose
and
shut
their
eyes
wickedly
against
that
means
of
knowledg
.
Then
they
shall
fall
indeed
.
Fourthly
,
When
having
knowledg
heretofore
,
now
they
lose
it
by
their
often
resisting
of
knowledg
and
so
come
to
fail
in
their
understanding
.
Lastly
,
When
they
so
provoke
God
as
that
he
hath
given
them
up
unto
a
sottish
spirit
so●●
at
they
shall
not
understand
.
Now
these
people
fall
deepest
.
Where
all
these
five
are
(
as
they
are
in
many
places
)
surely
that
people
must
needs
fall
.
My
brethren
have
we
not
cause
to
fear
our
not
understanding
at
this
day
in
these
five
degrees
?
Applic.
And
in
a
great
part
even
in
those
four
Generals
,
The
not-understanding
the
vain
pretences
of
our
adversaries
of
what
our
Cavaliers
say
.
First
,
That
they
fight
for
Religion
,
and
they
make
such
and
such
kind
of
protestations
,
and
they
intend
nothing
but
the
liberty
of
the
subject
,
many
people
are
led
away
with
these
pretences
and
understand
not
that
their
design
is
to
bring
them
under
slavery
and
to
take
away
their
Religion
.
And
this
want
of
understanding
is
like
to
cause
us
to
fall
.
Secondly
,
People
understand
not
that
the
worship
of
God
must
have
the
word
of
God
to
be
the
rule
,
and
that
the
government
of
the
Church
must
be
according
to
the
word
.
They
think
what
shall
be
most
sutable
to
the
reasons
of
understanding
men
that
is
best
.
Because
men
understand
not
this
we
are
in
danger
to
fall
.
Thirdly
,
People
at
this
day
think
there
is
too
much
to
do
about
Religion
,
and
let
us
rather
go
in
a
way
of
policy
to
provide
for
our selves
,
as
for
that
why
should
we
injure
or
trouble
our selves
so
much
?
we
have
troubled
our selves
too
much
already
.
People
think
not
their
safety
is
in
Religion
therefore
they
shall
fall
.
Fourthly
,
people
think
if
they
be
taught
so
by
their
Ministers
that's
enough
for
them
.
Is
it
not
so
with
us
now
?
Therefore
we
have
cause
to
fear
that
the
Lord
intendeth
us
a
grievous
fall
.
Yea
as
those
four
Ojects
,
so
the
four
degrees
of
want
of
understanding
.
In
many
places
they
have
no
means
,
many
Towns
and
Countries
have
scarce
a
Sermon
in
half
a
yeer
.
In
many
places
where
there
is
most
means
there
they
are
negligent
of
it
,
they
rebel
and
shut
their
eyes
against
it
and
are
weary
of
it
.
And
others
that
have
had
knowledg
heretofore
,
have
resisted
their
light
,
are
grown
sottish
:
yea
it
is
to
be
●eared
that
God
hath
delivered
many
amongst
us
over
to
a
sottish
spirit
,
it
is
impossible
they
should
remain
so
ignorant
as
they
are
if
God
in
his
just
jugment
had
not
delivered
them
up
unto
a
sottish
spirit
.
To
instance
in
this
,
Is
it
not
a
sottish
spirit
of
men
that
after
all
their
oppression
and
misery
that
they
have
suffered
,
yet
they
will
not
understand
,
but
joyn
with
those
that
have
opprest
them
and
lay
all
the
blame
upon
them
that
venture
their
lives
to
deliver
them
.
Surely
this
is
most
gross
sottish
ignorance
,
that
when
men
shall
come
and
spoil
them
of
their
goods
and
ravish
their
wives
and
children
,
yet
in
the
mean
time
they
rather
cry
out
of
those
that
venture
their
lives
to
do
them
good
as
if
the
cause
of
their
misery
was
from
them
.
Surely
these
people
do
not
understand
,
can
it
be
expected
but
that
these
people
should
fall
,
themselves
and
their
posterity
,
into
the
depth
of
misery
to
be
made
slaves
for
ever
?
They
shall
fall
.
]
Idolatrous
people
shall
fall
;
that
's
the
next
note
.
An
Angel
proclaimeth
this
,
Babylon
is
fallen
,
is
fallen
.
It
is
fallen
already
(
my
brethren
,
)
how
ever
Idolaters
seem
to
lift
up
their
heads
high
yet
they
are
falling
,
and
fal
they
shal
,
God
hath
pronounced
it
,
and
the
time
is
at
hand
;
they
have
fallen
off
from
God
,
and
fall
they
shall
by
the
hand
of
God
,
and
the
prouder
they
grow
the
nearer
they
are
to
their
fall
;
Pride
goes
before
a
fall
:
while
the
Gospel
of
Christ
and
his
pure
Ordinances
that
are
now
so
opposed
,
they
shall
stand
;
and
all
superstitious
waies
,
and
persons
,
they
shall
fall
.
That
is
observable
that
place
before
named
,
Revel.
14.6
.
Rev.
14.6
Opened
An
Angel
flye●
in
the
midst
of
Heaven
and
preacheth
the
everlasting
Gospel
;
and
within
a
vers.
or
two
,
another
Angel
cryes
out
,
Babylon
is
fallen
,
is
fall●n
.
When
Babylon
with
all
their
Idolatrous
wayes
shall
be
fallen
,
then
shall
the
everlasting
Gospel
be
preached
;
the
Gospel
and
the
Ordinances
of
Christ
shall
be
everlasting
,
shall
continue
for
ever
when
all
superstitious
vanities
shall
fall
.
We
find
it
so
;
how
ever
they
thought
to
bear
up
all
their
superstitious
waies
by
all
the
means
that
ever
the
devil
or
wicked
men
could
devise
to
keep
them
up
to
perpetuity
,
yet
have
we
not
found
that
God
hath
blasted
them
,
and
many
of
them
are
fallen
?
and
though
God
bring
his
people
into
affliction
,
yet
they
shall
rise
,
the
wayes
of
God
shal
rise
,
Zion
shall
rise
,
Babylon
shal
fall
:
the
people
that
understand
not
,
they
shall
fall
.
A
word
or
two
about
the
meaning
of
the
word
in
the
original
:
The
word
is
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
shall
fall
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
It
is
nor
often
in
scripture
,
very
rare
,
and
I
find
divers
translations
of
it
.
Shall
be
beaten
,
so
some
.
Shall
be
brought
into
captivity
,
so
others
:
And
others
again
give
this
the
meaning
of
the
word
,
and
so
it
doth
properly
signifie
,
Shall
be
perplexed
.
The
word
signifies
to
be
brought
into
perplexity
and
doubtfulness
of
ones
counsels
,
and
waies
,
that
they
do
not
know
which
way
in
the
world
to
go
;
that
is
the
propriety
of
the
word
:
I
say
,
by
their
doubtfulness
of
their
way
,
not
knowing
which
way
to
go
,
being
perplexed
in
their
counsels
,
thereupon
they
come
to
stumble
and
fall
.
This
people
that
do
not
understand
shall
thus
fall
.
Indeed
it
is
more
proper
and
sutable
to
the
words
before
,
they
do
not
understand
,
therefore
they
must
needs
be
perplexed
in
their
waies
and
not
know
which
way
to
go
,
and
therefore
must
fall
;
as
a
man
that
is
in
the
dark
and
knows
not
which
way
to
go
he
must
needs
fall
;
so
when
men
have
left
the
true
light
and
are
in
the
dark
they
shall
fall
,
and
when
they
are
fallen
they
shall
be
perplexed
in
that
misery
into
which
they
ate
fallen
.
From
whence
these
two
Notes
.
Obs.
1
First
,
That
it
is
a
fearful
judgment
of
God
and
a
forerunner
of
a
grievous
fall
,
for
him
to
leave
men
to
perplexed
counsels
.
When
men
are
perplexed
in
their
counsels
,
one
is
for
this
way
,
and
another
is
for
that
way
,
and
then
carry
it
back
and
then
forward
again
,
Oh
this
i●
a
forerunner
of
falling
into
grievous
misery
.
In
Esa.
19.14
.
the
Lord
threatneth
Egypt
that
he
wil
send
a
perverse
spirit
in
the
midst
of
them
&
they
shal
er
in
every
work
as
a
drunken
man
staggereth
in
his
vomit
;
they
shall
er
in
their
counsels
and
this
comes
from
a
perverse
spirit
.
The
Lord
many
times
sends
a
perplexed
spirit
and
a
perverse
spirit
in
judgment
upon
men
,
and
what
then
?
then
they
reel
and
stagger
up
and
down
in
their
counsels
,
first
they
will
go
one
way
and
then
another
,
and
so
bring
a
great
deal
of
sorrow
and
trouble
upon
a
people
.
The
Lord
grant
our
enemies
these
perplexed
counsels
,
and
deliver
us
from
them
.
Obs.
2
Secondly
,
It
notes
thus
much
,
That
when
they
are
fallen
and
are
once
down
and
have
brought
misery
upon
themselves
and
others
by
their
ill
waies
and
counsels
,
then
they
shall
be
so
insnared
and
most
dreadfully
perplexed
that
they
shall
not
know
which
way
to
go
or
what
to
do
.
Men
that
are
Idolatrous
and
superstitious
,
and
men
that
God
leaves
to
themselves
they
are
in
miserable
perplexity
when
they
are
fallen
,
they
are
as
those
poor
blind
men
in
2
King
.
6.
that
Elisha
led
to
Samaria
in
stead
of
Dothan
,
what
miserable
perplexity
were
they
in
when
they
found
themselves
in
Samaria
among
their
enemies
?
simile
So
when
men
are
left
unto
themselves
and
God
hath
brought
them
into
those
perplexities
,
when
they
shall
see
the
fruit
of
their
perplexed
counsels
,
how
grievous
will
it
be
?
On
the
other
side
,
when
a
man
goes
according
to
the
rule
of
Gods
word
,
and
in
the
uprightness
of
his
heart
desires
to
be
directed
according
unto
that
rule
,
though
such
a
one
should
meet
with
trouble
and
fall
into
affliction
for
his
trial
,
he
need
not
be
perplexed
,
there
shall
be
quietness
and
peace
to
his
spirit
in
the
midst
of
his
afflictions
,
why
?
because
he
hath
followed
God
,
he
hath
gone
according
to
his
rule
.
It
may
be
he
knows
not
Gods
end
in
bringing
him
into
affliction
,
he
understands
not
the
depth
of
Gods
waies
,
yet
having
endeavoured
in
the
sincerity
of
his
heart
to
walk
according
to
Gods
will
,
you
that
have
done
so
,
you
understand
much
,
though
you
should
fall
into
affliction
yet
you
shall
not
fall
into
perplexity
.
Verse
15.
Though
thou
Israel
play
the
harlot
,
yet
let
not
Judah
offend
,
and
come
not
ye
unto
Gilgal
,
neither
go
ye
up
to
Beth-aven
,
nor
swear
,
The
Lord
liveth
.
The
close
of
this
Chapter
is
a
warning
to
Judah
to
take
heed
that
she
doth
not
do
as
Israel
did
,
in
regard
of
the
vileness
of
their
sin
,
the
fearfulness
and
suddenness
of
their
judgment
.
Though
thou
Israel
.
]
Thou
wretched
,
wicked
,
stubborn
,
stout
hearted
Israel
,
that
no
means
wil
reclaim
,
though
thou
play
the
harlot
,
yet
let
not
Judah
offend
.
The
word
translated
Offend
,
that
is
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
it
signifies
desolare
likewise
,
because
sin
brings
desolation
.
The
Hebrews
have
divers
words
to
express
sin
and
punishment
both
in
one
,
because
they
are
so
neer
a
kin
.
Israel
playeth
the
harlot
and
so
is
like
to
bring
desolation
unto
her self
,
but
let
not
Judah
likewise
offend
and
bring
the
same
desolation
likewise
upon
her self
.
The
Prophet
Hosea
was
especially
sent
to
Israel
,
to
the
ten
Obs
1
Tribes
,
but
here
we
see
he
turns
his
speech
unto
Judah
.
Ministers
Ministers
should
especially
look
to
those
whom
they
are
bound
unto
by
Office
,
but
yet
so
as
to
labour
to
do
good
to
others
as
occasion
is
.
And
not
only
Ministers
but
others
likewise
.
We
should
all
intend
good
,
especially
to
those
that
are
under
our
charge
,
but
yet
neglect
no
opportunity
to
do
good
unto
any
.
Secondly
,
When
we
see
our
labor
lost
upon
those
we
desire
Obs
2
most
good
unto
,
we
should
be
desirous
then
to
try
what
we
can
do
unto
others
.
If
this
or
the
other
get
not
good
by
our
Ministry
,
by
our
Admonition
,
by
our
Exhortations
,
by
our
Counsels
,
yet
it
may
be
the
Lord
may
bless
our
endeavors
upon
such
and
such
;
let
us
try
what
we
can
do
there
.
Thirdly
,
Let
not
Judah
offend
]
Let
not
Judah
do
as
Israel
did
.
Exposit.
There
was
a
great
deal
of
danger
that
Judah
should
be
insnared
and
polluted
with
Israels
Idolatry
,
and
that
in
many
regards
,
which
are
the
ground
of
this
seasonable
admonition
of
the
Prophet
.
Though
Israel
do
thus
and
thus
yet
let
not
Judah
do
so
,
as
if
he
should
say
,
the
truth
is
Judah
is
in
great
danger
to
be
defiled
by
Israel
,
and
why
so
?
Reas.
1
First
,
They
lived
neer
unto
them
,
and
there
is
a
great
deal
of
danger
in
living
neer
unto
Idloaters
or
wicked
ones
.
All
sin
,
especially
Idolatry
is
as
leaven
that
will
spread
,
and
you
may
see
the
danger
that
there
was
in
living
so
neer
them
,
in
Ezek.
16.46
.
and
indeed
afterwards
it
proved
to
be
dangerous
,
one
special
reason
of
the
iniquity
of
Jerusalem
is
there
given
,
Ezek.
16.46
.
Opened
Thine
elder
sister
Samaria
,
she
and
her
daughters
dwell
at
thy
left
hand
;
and
thy
younger
sister
that
dwells
at
thy
right
hand
is
Sodom
and
her
daughters
;
That
was
an
especial
reason
of
the
iniquity
of
Jerusalem
,
their
elder
sister
Samaria
,
that
is
the
ten
Tribes
,
were
on
the
left
hand
,
and
their
younger
sister
,
Sodom
,
were
on
the
right
hand
,
and
so
they
came
to
be
sinful
.
To
be
neer
Idolaters
and
wicked
ones
is
very
dangerous
;
then
much
more
to
be
in
the
same
Town
,
Obser
.
in
the
same
family
where
superstitious
and
wicked
persons
are
,
there
we
had
need
to
take
heed
to
our selves
,
for
there
is
much
danger
.
Again
,
This
was
not
only
dangerous
that
Judah
should
be
defiled
by
Israels
Idolatry
because
of
their
neerness
,
but
secondly
,
because
they
were
brethren
,
and
so
the
danger
was
the
greater
to
be
drawn
aside
by
them
.
Obser
.
If
you
have
a
kinsman
,
if
you
have
one
that
is
neer
to
you
,
not
only
in
place
but
in
nature
or
affection
,
that
is
superstitious
,
take
heed
of
being
defiled
by
such
.
Oh
how
many
have
suffered
shipwrack
of
their
faith
by
this
means
,
that
they
have
had
some
kinsman
,
some
Uncle
,
some
acquaintance
that
have
been
very
neer
unto
them
,
and
they
have
drawn
them
aside
from
the
waies
of
God
.
Hence
is
the
reason
of
that
severity
that
God
would
have
used
against
a
brother
or
a
friend
that
seeks
●o
draw
away
from
God
unto
Idolatry
,
because
the
Lord
sees
there
is
so
much
danger
in
it
,
Deut.
13.6
.
Deut.
13.6
.
If
thy
brother
,
or
the
son
of
thy
mother
,
or
the
son
of
thy
daughter
,
or
the
wife
of
thy
bosom
,
or
thy
friend
which
is
as
thine
own
soul
,
Opened
entice
thee
secretly
to
go
from
God
,
thou
shalt
not
consent
unto
him
,
neither
shall
thine
eye
pity
him
,
neither
shalt
thou
spare
,
neither
shalt
thou
conceal
him
,
but
thine
hand
shall
be
first
upon
him
to
put
him
to
death
.
Though
he
be
thy
brother
,
or
the
wife
of
thy
bosom
,
or
thy
friend
that
is
as
thine
own
soul
thou
shalt
not
pity
him
,
but
thou
shalt
seek
the
very
death
of
such
an
one
if
he
seek
to
draw
thee
unto
●aies
of
Idolatry
.
Because
God
saw
what
danger
there
was
in
this
;
that
is
the
reason
of
the
severity
.
Thirdly
,
Judah
was
in
great
danger
to
be
drawn
aside
by
Israel
,
because
that
Israel
was
the
greater
number
.
Israel
was
ten
Tribes
,
but
Judah
and
Benjamin
,
those
two
Tribes
,
little
Benjamin
together
with
Judah
were
but
a
few
in
comparison
of
Israel
.
It
is
a
great
argument
that
Idolaters
use
to
draw
others
unto
the
waies
of
Idolatry
because
of
the
number
of
those
that
go
that
way
.
Obser
.
The
whol
World
admire
after
the
Beast
;
the
World
doth
,
the
Nations
do
,
and
that
is
a
mighty
argument
to
draw
;
the
greater
part
of
people
they
think
that
●●is
way
of
worship
is
the
best
way
,
there
are
but
a
few
an●
considerable
number
that
are
in
another
way
.
No
question
but
it
was
their
argument
here
,
as
if
they
should
say
,
what
,
do
not
ten
Tribes
know
the
mind
of
God
as
well
as
those
two
?
Is
there
any
reason
why
we
should
think
that
the
greater
part
of
the
children
of
Abraham
,
of
the
Jews
,
ten
Tribes
should
not
know
the
mind
of
God
?
It
is
the
argument
at
this
day
(
say
many
that
are
superstitious
and
would
go
on
in
their
old
way
of
Idolatry
)
They
that
are
against
such
waies
they
are
but
a
few
,
an
inconsiderable
party
,
but
the
chief
,
the
great
ones
and
the
most
of
all
sorts
you
see
which
way
they
go
.
We
are
to
take
heed
of
this
.
Oh
let
not
Judah
though
Israel
be
the
greater
part
follow
a
multitude
to
do
evil
.
Fourthly
,
Israel
was
rich
and
in
a
flourishing
estate
,
therefore
there
was
danger
that
Judah
might
be
carried
away
by
them
.
Israel
carried
things
before
them
in
outward
pomp
and
glory
,
and
we
know
that
way
that
thrives
in
the
world
,
men
will
soon
be
brought
to
close
with
;
Obser
.
and
the
way
of
Israel
when
Hosea
prophesied
did
much
thrive
and
prosper
,
Israel
prevailed
mightily
in
the
world
,
When
Ephraim
spake
there
was
trembling
,
therefore
it
was
a
wonderful
grace
of
God
to
keep
Judah
from
following
their
example
.
We
find
it
by
experience
,
let
a
way
be
persecuted
yet
let
it
be
but
once
countenanced
in
the
world
,
men
will
cry
it
up
;
do
we
not
see
at
this
day
that
those
things
that
heretofore
men
would
not
profess
,
because
of
persecution
,
that
now
on
a
sudden
their
minds
are
changed
and
now
they
cry
it
up
?
The
same
thing
that
heretofore
have
been
persecuted
,
if
they
once
be
but
countenanced
by
great
ones
and
by
multitudes
,
how
will
men
cry
it
up
!
Things
that
their
hearts
were
against
,
things
that
they
would
argue
and
reason
against
,
yet
now
because
they
have
more
publick
countenance
,
their
judgments
are
changed
;
here
is
the
deceit
of
mens
hearts
,
that
way
that
hath
most
countenance
in
the
world
,
that
way
they
will
go
on
in
,
especially
in
the
worship
of
God
.
Fiftly
,
Israel
had
many
colours
and
pretences
for
what
th●●
did
,
and
that
might
endanger
Judah
to
be
led
aside
by
t●●●
,
for
Israel
they
did
not
profess
themselves
Idolaters
and
superstitious
,
No
,
they
profest
that
they
did
serve
the
Lord
,
the
true
Jehovah
,
and
the
difference
was
not
great
between
them
and
Judah
,
they
would
tell
you
it
was
but
circumstances
in
place
,
you
must
worship
God
at
Jerusalem
,
and
we
would
have
you
worship
at
Dan
and
Bethel
,
and
those
Images
that
are
set
up
are
but
to
put
you
in
mind
of
the
same
God
you
worship
.
Obser
.
The
neerer
any
come
to
you
in
what
is
the
right
worship
of
God
,
yet
if
they
retain
any
corruption
,
there
is
so
much
the
more
danger
that
they
should
draw
you
from
that
which
is
right
;
for
Israel
did
come
neerer
to
the
true
worship
of
God
than
the
Heathens
did
,
now
the
Prophet
doth
not
say
,
though
the
Heathens
be
Idolaters
,
yet
let
not
Judah
be
so
too
,
but
though
Israel
play
the
harlot
,
yet
let
not
Judah
offend
.
There
was
more
danger
that
Judah
should
be
drawn
aside
by
Israel
than
that
they
should
be
drawn
aside
by
any
of
the
Heathen
.
And
so
there
is
more
danger
that
we
at
this
day
should
be
drawn
aside
by
those
that
joyn
with
us
in
many
things
that
are
right
than
by
Papists
,
they
are
hateful
to
us
,
Applic.
we
see
their
waies
to
be
abominable
.
Papists
and
Heathens
there
is
not
so
much
danger
(
especially
for
those
that
profess
godliness
)
to
be
drawn
aside
by
them
,
but
the
danger
is
in
this
,
to
be
drawn
aside
by
their
brethren
,
and
that
by
their
brethren
that
joyn
with
them
in
many
things
that
are
right
,
and
that
come
very
neer
to
the
true
worship
of
God
.
Well
,
Judah
must
not
do
so
though
Israel
doth
.
As
there
were
many
things
wherein
Judah
was
in
great
danger
to
be
drawn
aside
by
Israel
;
so
there
were
many
arguments
why
Judah
should
not
do
as
Israel
did
.
Exposit.
As
First
,
God
had
graciously
differenced
Judah
from
Israel
Reas.
1
in
abudance
of
mercy
,
Judah
must
not
now
make
himself
like
Israel
in
sin
,
seeing
God
had
made
them
unlike
in
mercy
.
God
had
in
mercy
made
a
difference
between
Judah
and
Israel
,
let
not
then
the
wickedness
of
their
hearts
make
themselves
to
be
all
one
.
God
had
kept
Judah
to
the
house
of
David
and
to
his
Temple
,
to
be
his
own
people
.
Secondly
,
Judah
had
more
means
than
Israel
had
,
therefore
Reas.
2
Judahs
sin
would
be
more
vile
than
Israels
was
:
For
Judah
had
the
true
Priests
of
God
to
teach
them
;
Judah
had
the
Temple
among
them
;
Judah
had
the
Ordinances
of
God
in
the
right
way
with
them
;
therefore
for
Judah
to
be
drawn
aside
to
the
waies
of
Israel
,
this
would
be
a
greater
sin
in
them
.
Whatsoever
Israel
doth
that
have
none
but
superstitious
Idolatrous
Priests
amongst
them
,
Priests
made
of
the
lowest
of
the
people
,
Israel
that
hath
but
the
Calves
and
hath
not
the
right
Ordinances
of
God
among
them
,
whatsoever
they
do
,
yet
let
not
Judah
offend
that
have
the
true
Ordinances
of
God
and
the
true
Priests
and
Ministers
of
God
among
them
.
Observ
.
Oh
those
that
enjoy
Gods
Ordinances
in
his
own
way
and
the
Ministers
of
God
in
a
right
way
of
calling
they
should
take
heed
of
doing
as
other
people
do
.
And
then
,
Thirdly
,
Judah
was
not
compell'd
by
her
Governours
to
Reas.
3
do
so
as
Israel
,
for
Israel
you
know
by
Jeroboam
and
other
of
the
Princes
was
compeld
to
do
what
they
did
,
and
they
might
pretend
that
it
was
for
their
own
safety
,
to
save
their
lives
and
to
save
their
estates
:
but
there
was
no
such
necessity
for
Judah
to
do
it
,
for
God
many
times
sent
godly
and
gracious
Princes
to
Judah
,
and
there
was
not
such
waies
there
to
compel
them
,
they
were
not
so
necessitated
to
that
way
of
false
worship
as
Israel
was
,
(
if
we
may
call
it
any
necessity
to
that
which
is
evil
.
Obser
.
)
When
people
have
liberty
and
are
not
forced
but
God
doth
give
them
liberty
that
they
need
not
(
except
they
will
)
be
Idolaters
,
yet
for
them
to
close
with
waies
of
Idolatry
and
superstition
,
when
they
need
not
,
this
is
more
sinful
.
It
is
true
,
heretofore
there
might
have
been
some
excuse
,
we
were
forced
to
it
,
it
was
as
much
as
our
estates
were
worth
,
we
must
have
been
cast
into
prison
and
persecuted
,
and
that
made
us
do
that
we
did
.
The
Lord
be
merciful
to
us
for
that
we
rather
than
we
would
suffer
would
joyn
in
those
superstitious
waies
that
were
amongst
us
.
But
now
thorough
Gods
mercy
we
are
delivered
from
that
bondage
,
we
are
not
so
compel'd
,
yet
that
now
for
all
this
our
hearts
should
yet
cleave
to
those
old
superstitious
waies
,
this
makes
our
sin
so
much
the
greater
.
Reas.
4
Fourthly
,
Let
not
Judah
sin
,
for
what
then
should
become
of
Gods
worship
?
For
God
had
no
other
people
upon
the
face
of
the
earth
but
Judah
and
Israel
to
worship
him
;
well
,
Israel
is
gone
from
him
,
and
will
Judah
go
too
?
what
will
become
of
the
worship
of
God
?
A
mighty
argument
to
those
that
make
profession
of
godliness
to
keep
them
from
the
waies
of
false
worship
and
wickedness
in
any
kind
.
Obser
.
If
you
depart
from
God
too
as
others
do
,
what
honor
will
God
have
in
the
world
?
what
will
become
of
the
service
of
God
in
the
world
?
Is
not
God
worthy
of
all
honor
and
of
all
service
from
all
his
creatures
?
It
is
pitie
there
should
be
any
creature
in
the
world
that
should
not
honor
and
serve
the
blessed
and
infinite
God
;
But
we
see
most
do
not
,
and
there
are
but
a
few
,
a
handful
of
people
that
regard
to
worship
God
aright
,
and
shall
this
few
this
handful
forsake
God
?
where
then
shall
God
have
any
honor
in
the
world
?
Shall
Judah
go
away
too
?
then
the
Lord
will
have
no
Church
,
no
worship
,
no
service
in
the
world
.
Fiftly
,
God
had
much
mercy
in
store
for
Judah
,
more
than
Reas.
5
for
Israel
,
therefore
let
not
Judah
offend
:
For
Christ
was
to
come
from
that
Tribe
of
Judah
,
and
the
Lord
promised
that
he
would
shew
mercy
unto
Judah
when
he
had
said
he
would
reject
Israel
as
indeed
he
did
.
Though
Judah
was
carried
into
captivity
as
well
as
Israel
,
yet
God
was
with
Judah
in
their
captivity
and
promised
them
a
return
from
it
,
but
he
never
promised
Israel
a
return
in
the
like
manner
as
Judah
.
Therefore
since
God
had
the
more
mercy
in
store
for
Judah
,
let
not
Judah
offend
.
From
hence
these
Notes
are
to
be
observed
.
First
,
We
must
not
do
as
others
do
,
especially
in
point
of
Obs.
1
Gods
worship
;
we
must
not
make
the
example
of
men
,
not
of
any
sort
of
men
,
not
of
our
brethren
,
not
of
those
that
profess
Religion
,
not
of
those
that
prosper
in
the
world
,
we
must
not
make
them
an
exemplar
or
rule
in
any
thing
;
especially
in
the
matters
of
Gods
worship
.
Indeed
the
consideration
how
others
sin
against
God
should
be
so
far
from
being
an
argument
to
draw
us
unto
sin
,
as
it
ought
to
be
the
greatest
argument
to
draw
us
from
sin
;
Thus
,
every
sin
against
God
it
is
a
striking
at
God
.
simile
It
's
true
if
there
be
a
common
enemy
come
into
a
City
or
Town
,
every
one
desires
to
have
a
blow
at
him
,
and
when
men
make
this
an
argument
for
their
sin
because
others
do
it
,
they
deal
with
God
as
those
in
a
Town
would
deal
with
a
common
enemy
,
that
is
thus
,
why
such
and
such
and
such
go
on
in
such
wicked
waies
,
they
strike
at
God
,
therefore
let
me
strike
at
God
too
,
when
thou
pleadest
that
argument
and
saiest
because
such
and
such
do
sin
therefore
I
may
sin
,
thou
doest
in
effect
as
much
as
say
such
and
such
strike
at
God
let
me
have
a
blow
at
him
too
.
Is
there
any
force
in
this
argument
?
For
ever
take
heed
of
pleading
the
example
of
others
in
waies
of
wickedness
,
and
remember
this
one
expression
that
thou
doest
in
effect
as
if
thou
shouldst
say
,
others
about
me
they
strike
at
God
and
I
must
have
my
blow
at
him
too
as
well
as
they
.
In
any
sin
we
must
take
heed
of
example
,
but
above
all
in
matters
of
worship
.
Hence
Deut.
12.30
.
Take
heed
to
thy self
that
thou
be
not
snared
by
following
of
the
Nations
after
that
they
be
destroyed
from
before
thee
,
and
that
thou
enquire
not
after
their
gods
,
saying
,
How
did
these
Nations
serve
their
gods
?
even
so
will
I
d●
likewise
.
Take
heed
saith
God
,
thou
dost
not
so
much
as
enquire
how
these
people
serve
their
gods
and
say
,
I
will
do
so
likewise
.
God
would
not
have
us
use
that
argument
.
Take
heed
therefore
of
pleading
thus
,
other
people
do
so
and
so
and
other
Nations
,
why
may
not
,
we
do
as
other
Nations
do
?
It
is
a
very
ill
argument
to
plead
example
in
matters
of
worship
,
I
mean
that
worship
that
here
Judah
is
forewarned
of
,
that
is
,
worship
that
is
by
institution
,
and
above
all
things
the
examples
of
men
are
not
to
be
followed
in
points
of
institution
.
In
any
thing
in
the
world
there
may
be
more
plea
for
example
than
in
instituted
worship
and
the
reason
is
this
,
Note
Because
that
other
things
have
somewhat
of
them
written
in
the
Law
of
nature
in
mans
heart
,
all
matters
of
morallity
are
in
some
degree
or
other
written
in
mans
heart
by
nature
,
every
man
hath
somewhat
of
the
moral
Law
written
in
his
heart
,
but
institutions
they
are
such
things
as
depend
meerly
upon
Gods
revealed
will
and
are
not
written
in
the
heart
of
man
:
Therfore
though
we
might
have
a
plea
to
follow
the
example
of
others
in
point
of
morality
,
yet
there
can
be
no
just
plea
to
follow
the
example
of
others
in
point
of
Institutions
,
there
we
must
be
sure
to
keep
to
the
rule
of
Gods
Word
,
to
look
above
all
things
in
points
of
Institution
,
to
what
is
written
and
never
to
make
it
an
argument
that
such
or
such
people
do
so
and
so
.
And
,
Obs.
2
Secondly
,
a
second
Note
is
,
That
it
goes
neer
to
the
heart
of
God
when
his
people
offend
much
more
than
when
others
offend
.
Yet
let
not
Judah
offend
:
Judah
was
the
only
people
of
God
,
the
only
true
Church
of
God
that
remained
in
the
world
.
When
Gods
own
people
offend
,
Oh
that
goes
neerer
unto
the
heart
of
God
than
when
others
do
offend
.
As
Christ
said
to
his
Disciples
,
Will
ye
also
go
away
?
and
as
Julius
Caesar
said
to
Brutus
in
the
Senate
that
came
with
a
dagger
to
stab
him
,
What
and
thou
my
son
Brute
,
what
thou
amongst
all
others
?
so
saie
God
,
when
those
that
are
professors
of
Religion
,
that
are
his
people
,
that
are
neer
unto
him
,
when
they
sin
against
the
Lord
,
what
and
you
also
?
will
you
also
come
and
strike
me
?
First
,
There
is
more
unkindness
in
the
sins
of
Gods
people
than
there
Reas.
1
is
in
the
sins
of
others
.
This
grieves
the
Spirit
of
God
,
others
do
provoke
God
,
do
anger
God
,
but
Gods
Saints
do
grieve
his
Spirit
,
for
grief
is
out
of
love
,
Note
and
the
more
God
loves
any
the
more
grievous
is
it
unto
his
heart
that
they
should
offend
him
.
The
more
you
love
a
wife
,
or
a
child
or
a
friend
,
the
more
doth
it
go
to
your
heart
that
such
a
one
should
do
any
thing
that
might
justly
offend
you
.
Secondly
,
There
is
more
unfaithfulness
in
the
sins
of
Gods
people
Reas.
2
th●n
there
is
in
the
sins
of
others
,
for
they
have
given
up
themselves
unto
God
in
another
way
than
others
have
done
,
and
the
heart
of
God
confideth
in
them
more
.
What
thou
my
friend
that
hath
eat
bread
at
my
table
,
wilt
thou
lift
up
thy
heel
against
me
?
And
Esa.
63.8
.
I
said
,
they
are
children
that
will
not
lye
.
God
confideth
in
them
,
and
for
them
to
be
unfaithful
,
for
Judah
to
sin
,
this
goes
to
the
heart
of
God
indeed
.
Thirdly
,
Gods
Name
is
more
polluted
by
the
sins
of
his
people
than
Reas.
3
by
the
sins
of
others
.
Others
,
wicked
ones
offend
the
will
of
God
,
but
they
do
not
pollute
the
Name
of
God
so
much
as
his
own
people
do
.
Fourthly
,
The
excellency
of
the
graces
of
the
Saints
and
the
excellency
Reas.
4
of
the
state
wherein
they
are
,
makes
their
sins
to
be
worse
than
the
sins
of
others
;
As
spot
of
dirt
in
a
sackcloth
is
not
so
great
an
evil
as
spots
of
dirt
and
stains
in
a
piece
of
Cambrick
or
Lawn
,
simile
if
you
have
fine
cloathes
and
fine
garments
and
there
be
but
a
stain
comes
upon
them
,
a
spot
of
dirt
,
then
you
will
think
that
a
great
evil
;
but
there
are
some
course
garments
(
as
your
safeguards
)
that
you
make
of
course
things
,
you
care
not
so
much
though
they
be
solid
and
dirty
;
So
the
wicked
they
are
of
a
course
thread
,
their
spirits
are
little
worth
,
therefore
though
they
be
sullied
and
defiled
it
is
not
so
much
;
but
the
spirits
of
the
Saints
they
are
renewed
,
they
have
the
Image
of
God
upon
them
,
therefore
a
spot
in
them
is
a
great
deal
worse
;
As
a
spot
of
dirt
upon
an
ordinary
Deal
board
is
no
great
evil
,
simile
but
if
there
be
a
curious
Image
and
Picture
drawn
upon
a
table
,
to
have
that
besmeared
is
a
great
deal
worse
:
so
if
thou
art
godly
thou
hast
the
Image
of
God
drawn
upon
thy
soul
,
and
a
sin
,
a
spot
in
thee
is
worse
than
in
others
.
Therefore
what
ever
others
do
,
yet
let
Gods
people
take
heed
to
themselves
that
they
do
not
offend
.
Yea
,
the
Saints
of
God
they
are
the
very
salt
of
the
earth
,
the
very
light
of
the
world
,
they
are
those
for
whose
sake
God
continueth
the
world
in
that
way
he
doth
,
they
are
the
supporters
of
all
,
and
if
they
depart
from
God
also
what
will
become
of
the
world
?
Reas.
5
Fiftly
,
As
the
sins
of
the
Saints
go
neerer
the
heart
of
God
than
the
sins
of
others
,
so
they
go
neerer
to
the
heart
of
the
Saints
.
The
sin
of
one
Saint
goes
neerer
the
heart
of
another
Saint
than
the
sin
of
any
other
man
doth
.
Offences
of
brethren
amongst
brethren
they
are
the
greatest
of
all
.
As
Sampson
said
to
those
that
came
to
bind
him
,
simile
do
not
you
bind
me
,
I
care
not
for
the
Philistines
so
much
,
only
do
you
not
bind
me
:
so
all
the
railings
and
persecutions
of
ungodly
men
are
not
so
much
as
the
unkindness
of
the
Saints
.
Unkindnesses
from
such
as
we
look
upon
as
godly
,
go
neerer
to
the
heart
of
those
that
are
godly
than
all
the
railings
and
persecutions
of
ungodly
men
.
If
others
of
the
Saints
,
such
as
are
godly
,
should
suffer
opposition
,
yea
if
it
should
come
to
this
that
they
should
suffer
persecution
from
such
as
they
look
upon
as
godly
,
Oh
how
would
that
cut
their
hearts
!
Their
complaints
to
their
father
of
this
would
be
sore
complaints
indeed
.
Applic.
The
force
of
this
,
Though
Israel
do
thus
,
yet
let
not
Judah
offend
,
if
it
were
applied
unto
us
at
this
time
,
it
would
come
to
thus
much
,
Though
Prelates
,
though
such
as
were
superstitious
and
corrupt
,
though
they
were
bitter
against
and
did
persecute
my
servants
,
yet
let
not
such
as
have
professed
godliness
,
let
not
such
as
have
been
painful
and
conscionable
Ministers
,
let
not
such
whose
consciences
have
been
heretofore
tender
in
many
things
,
let
not
them
offend
in
any
bitterness
in
any
harshness
against
their
brethren
;
This
will
go
more
to
Gods
heart
and
to
the
heart
of
the
Saints
than
any
offences
of
any
other
that
ever
was
heretofore
.
All
the
persecutions
of
all
the
Prelates
and
Papists
and
of
all
your
Popish
Priests
and
such
kind
of
men
,
they
would
not
be
the
thousand
part
so
much
as
any
bitterness
or
harshness
from
the
spirits
of
those
that
are
looked
upon
as
godly
against
the
Saints
;
Especially
such
as
heretofore
have
profest
so
much
tenderness
of
conscience
,
and
have
suffered
so
much
for
the
tenderness
of
their
consciences
because
they
could
not
do
what
they
were
enjoyned
to
do
,
and
now
if
they
after
they
have
gotten
liberty
to
their
own
consciences
should
once
come
to
be
harsh
and
bitter
against
others
that
are
godly
,
Oh
how
sad
would
this
be
unto
God
and
unto
his
people
!
Oh
let
not
Judah
offend
what
ever
Israel
do
.
Come
not
ye
unto
Gilgal
,
neither
go
ye
up
to
Beth-aven
.
There
are
two
things
to
be
enquired
here
.
-
1.
What
this
Gilgal
,
and
what
Beth-aven
was
.
-
2.
The
reason
of
the
prohibition
,
why
they
must
must
not
come
to
Gilgal
,
nor
go
to
Beth-aven
.
The
words
are
ordinarily
read
and
past
over
without
any
great
observation
,
but
there
is
much
of
Gods
mind
in
them
.
For
the
first
,
Gilgal
,
Gilgal
it
was
a
most
famous
place
in
the
borders
of
Israel
,
famous
heretofore
for
many
things
.
I
know
no
one
place
that
there
are
more
glorious
things
spoke
of
than
of
Gilgal
,
except
Jerusalem
it self
.
It
was
famous
for
these
things
.
First
,
There
was
that
great
Circumcision
after
Israel
came
out
of
the
wilderness
,
when
God
rold
away
their
reproach
,
from
whence
it
had
the
name
Gilgal
.
For
we
are
to
know
that
all
the
fourty
yeers
wherein
Israel
was
in
the
wilderness
,
none
of
their
children
were
circumcised
,
God
was
so
indulgent
to
his
people
for
that
time
,
because
they
were
to
remove
up
and
down
according
as
God
should
require
,
they
knew
not
how
soon
,
now
if
their
children
should
then
have
been
circumcised
they
could
not
have
carried
them
up
and
down
so
readily
.
But
yet
it
see●s
it
was
an
affliction
,
for
God
saith
he
would
roll
away
the
reproach
of
Egypt
from
off
them
and
therefore
commanded
that
they
should
be
circumcised
.
Now
when
they
came
over
Jordan
,
assoon
as
ever
they
came
to
set
foot
upon
the
land
of
Canaan
,
or
presently
upon
it
,
then
God
required
them
to
circumcise
their
children
.
And
if
we
observe
it
,
it
was
a
strange
command
,
for
they
were
now
come
into
the
very
mouth
of
their
enemies
,
and
all
the
people
of
C●n●an
,
all
the
Kings
and
Princes
of
the
Countrey
were
gathered
together
to
fight
against
them
,
and
yet
now
they
must
circumcise
even
their
fighting
men
,
those
that
had
been
in
the
wilderness
so
long
,
all
those
that
were
under
fourty
yeers
old
must
now
be
circumcised
,
and
though
they
were
even
in
the
very
mouth
of
their
enemies
and
by
reason
of
their
forenes●
after
their
circumci●ion
they
could
not
be
able
to
stir
out
against
them
,
yet
they
mu●●
come
to
it
.
Thus
we
see
God
will
have
his
worship
regarded
rather
than
our
own
safety
when
he
pleaseth
.
Note
And
upon
this
the
place
was
called
Gilg●l
,
the
text
gives
the
reason
,
J●sh
.
5.9
.
This
day
(
saith
God
)
have
I
rolled
away
the
reproach
of
Egypt
from
off
you
,
wherefore
the
name
of
the
place
is
called
Gilgal
unto
this
day
.
The
word
is
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
signifies
to
roll
,
the
Hebrew
letter
Gimel
being
doubled
and
interposed
,
it
is
Gilgal
.
That
is
the
first
thing
observable
of
this
place
,
that
there
was
the
great
circumcision
.
Secondly
,
There
was
the
first
Pass-over
that
was
ever
kept
in
the
land
of
Canaan
,
as
appears
Josh.
5.10
.
Thirdly
,
In
Gilgal
there
the
Mannah
ceased
,
and
the
●eople
were
fed
with
the
bread
of
the
Wheat
of
the
country
of
Canaan
;
there
God
gave
them
that
first
possession
of
Canaan
to
eat
of
the
fruit
of
the
Land
,
that
they
should
not
have
any
need
of
such
extraordinary
providence
of
God
to
feed
them
b●
Manna
,
but
they
should
eat
of
the
fruit
of
the
land
;
this
was
in
Gilgal
as
appears
Josh.
5.12
.
Fourthly
,
There
did
Jos●ua
pitch
those
twelve
stones
which
they
took
out
of
Jordan
for
a
memorial
&
perpetual
remembra●ce
of
that
great
deliverance
given
them
by
God
in
drying
up
the
waters
of
Jordan
from
before
them
until
they
were
passed
over
,
as
appears
Josh.
4.20
.
Fiftly
,
Joshua
himself
together
with
the
Camp
kept
much
in
Gilgal
,
and
that
after
Jericho
was
taken
,
after
Ai
was
taken
,
after
the
five
Kings
were
slain
,
yet
Joshua
kept
there
,
Josh.
10.6
.
Yea
after
the
whole
Countrey
was
possest
yet
still
he
kept
at
Gilgal
together
with
the
Camp
,
as
appears
Josh.
14.6
.
Yea
in
the
sixth
place
,
At
Gilgal
the
Angel
of
God
appeared
unto
Joshua
,
Josh.
5.13
.
and
told
him
he
was
Captain
of
the
host
of
the
Lord
,
and
bad
Joshua
loose
his
shoes
from
off
his
feet
for
the
place
whereon
he
stood
was
holy
.
The
Angel
of
God
appeared
to
tell
him
that
he
went
before
as
the
great
Captain
of
the
host
of
God
to
give
them
possession
,
and
the
place
was
holy
.
Seventhly
,
At
Gilgal
Saul
was
anointed
King
and
thither
he
and
Samuel
often
repaired
,
1
Sam.
21.15
.
Eightly
,
Gilgal
was
the
place
for
sacrificing
,
the
Tabernacle
,
the
Propitiatory
was
much
at
Gilgal
,
as
appears
1
Sam.
10.8
.
and
1
Sam.
15.21
.
And
verse
33.
of
that
Chapter
when
Sam●el
hewed
Agag
in
pieces
,
it
was
in
Gilgal
,
and
the
text
saith
,
It
was
before
the
Lord
.
Ninthly
,
At
Gilgal
Elijah
and
Elisha
came
often
,
and
there
they
prophesied
as
2
King
.
2.1
.
and
chapter
4.
verse
38.
You
see
how
famous
Gilgal
was
,
and
yet
though
Gilg●l
in
these
Nine
particulars
was
such
a
famo●s
place
,
God
gives
his
people
a
charge
that
of
all
places
they
must
not
come
to
Gilgal
.
I
will
give
you
the
reason
of
the
prohibition
by
and
by
,
only
I
must
first
cell
you
what
Beth
aven
was
.
Beth-aven
Beth
aven
was
no
other
than
that
Town
which
so
often
in
Scripture
was
called
Bethel
,
which
Bethel
signifies
the
house
of
God
,
and
it
had
that
name
given
unto
it
by
Jacob
upon
Gods
extraordinary
appearing
to
him
when
he
fled
because
of
his
brother
Esau
,
Gen.
28.
This
place
was
before
called
Luz
,
and
it
had
that
name
from
the
abundance
of
Almond
trees
which
were
there
,
which
that
word
Luz
signifies
;
but
upon
Gods
appearing
unto
Jacob
it
changed
the
name
and
it
is
called
Bethel
,
the
house
of
God
;
And
a
very
sweet
Note
Note
we
may
have
from
thence
,
and
that
is
this
,
That
Gods
appearing
to
his
people
in
any
place
puts
a
more
honorable
respect
upon
it
than
all
the
pleasant
fruits
that
can
grow
in
a
place
.
A
Garden
or
Orchard
,
if
they
were
fill'd
with
Almond
trees
and
the
most
pleasant
fruits
that
can
be
,
yet
they
are
not
so
delightful
,
they
should
not
be
so
delightful
to
our
hearts
,
nor
would
not
be
if
our
hearts
were
right
,
as
the
house
of
God
,
where
God
appears
to
us
.
If
God
appear
to
us
in
any
place
though
it
should
be
a
wilderness
,
it
should
have
the
honor
rather
than
the
most
pleasant
Garden
in
the
world
where
we
have
not
the
like
appearance
of
God
to
us
.
Gods
appearing
makes
that
place
the
house
of
God
:
where
ever
God
appears
,
there
is
the
house
of
God
,
and
that
will
make
a
place
far
more
delightful
than
all
the
beautiful
and
pleasant
fruits
in
the
world
possibly
can
do
.
Thus
you
see
what
both
places
were
;
but
now
they
are
charged
they
must
not
come
thither
.
Applic.
Beth-aven
it
is
no
other
place
than
Bethel
,
and
if
you
will
know
the
reason
of
the
change
of
the
name
from
Bethel
to
Beth-aven
,
I
shall
shew
you
presently
in
giving
you
the
reason
why
they
must
not
come
to
Gilgal
nor
to
Beth
aven
.
Now
the
reason
why
they
must
not
come
thither
,
it
was
,
Reas.
1
because
though
they
were
such
famous
places
before
for
Gods
true
worship
,
yet
now
they
were
become
the
primest
places
for
Idolatry
in
the
whol
land
,
therefore
there
is
a
charge
here
not
to
come
to
Gilgal
nor
to
Beth-aven
.
So
in
Amos
,
5.5
.
there
you
have
the
like
charge
almost
in
the
same
words
,
Seek
not
Bethel
,
not
enter
into
Gilgal
;
there
it
is
called
Bethel
;
though
(
saith
God
)
it
hath
the
name
from
my
house
,
and
once
there
was
a
glorious
appearing
of
mine
there
,
yet
now
do
not
seek
to
Bethel
,
do
not
so
much
as
enter
into
Gilgal
.
That
both
these
places
were
now
very
corrupt
by
Idolatry
,
I
will
make
that
appear
too
.
As
I
have
shewed
you
how
famous
these
places
were
before
,
so
I
will
shew
you
how
corrupt
these
places
afterward
were
made
.
Corruptions
of
Gilgal
.
For
Gilgal
,
that
place
was
abominably
corrupt
,
it
appears
plainly
in
Hos.
9.15
.
All
their
iniquity
(
saith
God
)
is
in
Gilgal
,
above
all
places
there
is
the
greatest
iniquity
committed
,
and
there
I
hated
them
saith
God
.
It
was
the
place
where
God
loved
his
people
and
manifested
himself
unto
them
,
but
now
,
there
I
hated
them
,
I
saw
so
much
wickedness
in
Gilgal
that
made
me
hate
them
now
.
And
it
quickly
grew
to
be
corrupt
,
for
in
Ehuds
time
the
third
Judg
from
Joshua
Idols
were
then
begun
to
be
set
up
in
Gilgal
;
Judg.
3.19
.
the
text
saith
,
that
Ehud
turned
again
from
the
quarries
that
were
by
Gilgal
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
dolore
,
sculpere
.
now
that
word
translated
quarries
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
some
turn
it
,
he
came
ab
Idolis
,
from
the
Idols
,
and
so
the
word
may
be
translated
;
And
it
signifies
to
engrave
,
he
came
from
the
engravings
.
There
were
Idols
at
Gilgal
then
.
And
the
reason
of
the
corruption
that
there
was
in
Gilgal
was
this
,
because
it
had
been
an
eminent
place
,
and
that
place
was
accounted
very
holy
because
of
the
great
things
that
had
been
done
there
,
upon
which
they
set
up
their
Images
there
,
and
put
much
superstitious
respect
and
honor
upon
the
place
.
They
took
the
rise
of
their
respect
to
the
place
from
Gods
much
appearing
there
and
the
great
things
that
had
been
done
there
,
and
now
they
began
to
think
that
place
was
holy
and
so
abused
it
:
Note
As
men
are
subject
to
abuse
places
and
to
put
holiness
in
places
more
than
God
doth
because
of
some
special
things
that
have
been
done
in
those
places
;
As
we
see
Papists
do
at
this
time
,
at
the
Sepulchre
of
Christ
,
Oh
what
a
deal
of
stir
was
there
about
going
to
visit
the
Sepulchre
of
Christ
!
And
the
very
Cross
whereon
Christ
was
crucified
what
a
stir
was
there
about
that
as
if
it
were
more
holy
than
any
other
piece
of
wood
!
One
chip
of
it
was
counted
worth
I
know
not
how
much
;
And
the
Sepulchres
of
the
Martyrs
and
Cels
of
the
Munks
,
men
have
gone
many
a
sore
journey
to
visit
those
places
.
This
is
the
old
vanity
of
spirit
that
was
amongst
the
people
of
the
Jews
.
Whereas
the
truth
is
that
it
is
not
the
place
that
can
sanctifie
a
work
except
it
be
appointed
by
Gods
insti●h●on
therunto
,
but
if
there
be
any
sanctity
in
a
place
it
is
san●●h●●●y
the
work
,
&
not
the
work
by
the
place
;
and
if
the
work
do
sanctifie
it
,
it
is
but
for
the
present
while
the
holy
duties
are
in
exercising
.
We
may
say
this
is
the
house
of
God
,
where
the
Congregation
meets
for
performance
of
holy
duties
,
but
it
is
only
in
regard
of
the
work
,
when
the
work
is
done
there
remains
no
impression
of
holiness
upon
the
place
,
as
if
Gods
worship
were
not
so
well
accepted
in
any
other
place
as
in
that
.
This
was
the
vanity
that
was
amongst
the
Jews
,
they
did
therefore
abuse
the
place
,
Gilgal
,
because
there
had
been
don
so
great
things
there
,
and
God
hated
it
so
much
the
more
now
,
I
charge
you
saith
he
,
come
not
to
Gilgal
that
superstitious
place
.
They
thought
because
it
was
a
place
so
eminent
for
many
appearings
of
God
,
it
was
therefore
the
more
holy
;
I
do
therefore
abhor
it
saith
God
.
Come
not
to
Beth-aven
]
The
reason
why
they
must
not
come
to
Beth-aven
appears
from
the
change
of
the
name
,
it
was
once
Bethel
,
Corrup●ons
of
Bethel
.
and
now
it
is
Bethaven
,
and
the
difference
betwixt
these
two
names
Bethel
and
Beth-aven
is
wide
and
great
,
Bethel
is
the
house
of
God
,
and
Bethaven
is
the
house
of
iniquity
,
the
house
of
vanity
,
the
house
of
labor
,
and
the
house
of
affliction
,
for
it
signifies
all
these
.
That
which
was
my
house
,
which
I
did
once
own
,
being
corrupted
it
is
no
other
but
the
house
of
iniquity
,
and
vanity
,
and
the
house
that
brings
affliction
.
Bethaven
was
one
of
the
places
where
Jeroboam
set
up
one
of
his
Calves
,
one
of
the
eminentest
places
for
the
Calves
,
and
he
took
the
advantage
of
the
conceit
that
the
people
had
of
the
holines
of
that
place
to
set
up
one
of
hi●
Calves
there
,
&
thought
thereby
to
prevail
with
the
people
so
much
the
more
:
now
God
chargeth
them
that
they
should
not
come
there
.
There
was
indeed
another
Town
as
in
Josh.
7.
that
before
was
called
Beth-aven
,
but
generally
that
by
Interpreters
is
made
another
Town
,
not
that
of
Bet●el
,
but
this
Town
here
is
no
other
than
that
Bethel
of
which
we
have
such
often
mention
in
the
Scripture
.
And
some
,
as
Aquila
,
Aquila
and
Symachus
,
they
turn
the
word
B●thaven
,
Note
Domus
inutilis
,
an
unprofitable
place
,
for
indeed
sin
and
Idolatry
make
places
unprofitable
.
Come
not
to
Beth-aven
.
]
From
whence
we
a●●
to
note
,
First
,
We
must
take
h●●d
of
coming
to
places
that
ar●ew-goous
to
draw
us
into
sin
,
Obser
.
especially
to
false
worship
.
Those
places
that
are
dangerous
for
bodily
pollution
we
must
take
heed
of
.
Prov.
5.8
.
Remove
thy
way
f●●●m●her
,
and
com●
not
near
the
door
o●
her
house
.
Do
not
come
so
much
as
nigh
her
door
.
Say
not
,
why
●●y
not
I
go
such
a
way
?
may
not
I
go
by
he●
〈…〉
mu●●
not
go
by
her
house
nor
〈…〉
house
.
This
is
a
strange
admonition
you
will
say
;
Mark
the
very
words
before
the
admonition
,
in
the
seventh
verse
,
Hear
me
now
O
ye
children
,
and
depart
not
from
the
words
of
my
mouth
;
what
are
the
words
of
his
mouth
?
Remove
thy
way
far
from
her
,
and
come
not
nigh
the
door
of
her
house
.
Thus
wisdom
her self
counsels
us
,
Use
.
howsoever
many
think
they
may
take
liberty
to
themselves
to
come
neer
a
temptation
,
neer
to
such
a
place
,
many
have
come
so
neer
that
they
have
been
taken
with
the
temptation
;
simile
As
you
shall
see
it
sometimes
in
your
houses
,
when
you
light
up
a
candle
,
you
shall
have
some
gnats
and
flies
that
will
flutter
up
and
down
the
light
and
at
first
they
will
keep
at
some
distance
,
and
then
get
neerer
,
till
at
length
they
singe
their
wings
and
lose
their
lives
too
;
so
it
is
with
many
,
at
first
they
think
,
they
will
not
do
such
a
thing
,
Oh
God
forbid
they
should
do
so
and
so
;
but
they
will
come
nigh
a
temptation
,
and
be
tampering
with
a
temptation
and
at
length
they
are
taken
with
it
and
destroyed
by
it
.
It
is
dangerous
to
take
liberty
out
of
Curiosity
to
go
to
see
places
of
Idolatry
,
with
pretence
only
to
see
Mass
,
Curiosity
To
see
superstition
the
danger
of
it
.
and
to
go
abroad
to
see
the
fashions
of
the
Countrey
.
Dinah
went
abroad
to
see
the
fashions
of
the
Country
,
but
she
came
defloured
home
;
so
there
are
many
that
will
go
abroad
to
see
the
fashions
of
Countries
out
of
Curiosity
;
I
speak
not
of
going
when
God
calleth
us
to
it
,
but
to
go
meerly
out
of
curiosity
,
it
is
just
with
God
that
we
should
come
home
maimed
and
not
whol
as
we
went
.
In
the
Lords
prayer
we
pray
that
God
would
not
lead
us
into
temptation
,
How
do
men
mock
God
when
they
pray
to
God
daily
,
Lead
us
not
into
temptation
,
yet
they
will
venture
upon
temptations
,
go
to
brothel
houses
,
to
many
places
where
they
know
there
will
be
wicked
company
,
yea
even
thrust
themselves
into
wicked
company
needlesly
,
only
with
this
pretence
,
Oh
they
will
take
heed
to
themselves
,
and
they
mean
no
hurt
;
Let
not
that
excuse
you
,
Play-houses
.
when
you
have
a
temptation
to
go
to
wicked
places
,
to
play
houses
,
to
brothel
houses
,
to
wicked
company
,
satisfie
not
your selves
with
this
,
I
mean
no
hurt
;
but
have
you
any
call
from
God
,
can
you
approve
it
before
God
and
say
,
Lord
thou
hast
call'd
me
hither
?
Tertullian
I
suppose
you
have
heard
of
that
story
that
Tertullian
hath
of
a
Christian
woman
,
who
being
at
a
play
was
possessed
of
a
Devil
,
and
other
Christians
coming
to
cast
him
out
,
asked
the
evil
spirit
how
he
durst
possess
one
that
was
a
Christian
?
He
answered
,
I
found
her
saies
he
in
my
own
place
;
so
if
we
would
take
heed
of
the
Devil
,
take
heed
of
wicked
places
.
Obs.
2
Secondly
,
Whatsoever
places
have
been
heretofore
,
yet
when
they
grow
corrupt
in
Gods
worship
they
lose
their
honor
.
Rome
heretofore
hath
been
a
famous
Church
,
as
in
Rom.
1.
Use
.
we
find
that
the
faith
of
Rome
was
spread
abroad
thoroughout
the
world
,
and
so
they
will
yet
plead
for
the
glory
of
Rome
,
because
once
it
was
famous
.
But
it
is
no
matter
what
it
hath
been
,
what
is
it
now
?
suppose
it
hath
been
the
seat
of
Peter
,
what
is
it
now
?
If
once
they
are
corrupt
in
themselves
they
lose
the
honor
of
what
once
they
had
.
Oh
let
us
take
heed
unto
our selves
in
this
.
It
is
true
,
England
England
.
hath
also
been
a
famous
place
for
Religion
,
and
Travellers
that
have
come
hither
have
blessed
themselves
,
and
blessed
God
for
seeing
what
they
have
done
,
they
never
saw
so
much
of
God
as
in
England
:
But
if
we
shall
corrupt
our
waies
and
grow
to
be
Idolaters
and
superstitious
we
may
by
Gods
just
judgment
be
made
at
infamous
and
vile
as
any
people
upon
the
face
of
the
earth
.
And
so
it
is
true
of
particular
persons
,
of
persons
that
heretofore
have
had
much
honor
among
the
Saints
,
have
been
men
of
admirable
parts
and
have
been
useful
to
the
Church
,
it
may
be
temptation
prevails
so
much
with
them
,
I
have
had
such
a
name
,
I
have
done
such
and
such
things
,
I
now
may
be
quiet
,
I
cannot
but
be
esteemed
of
for
what
I
have
done
.
But
let
a
man
in
his
younger
time
or
afterward
do
never
so
worthily
in
the
Church
of
God
or
Common-wealth
,
if
he
decline
afterward
he
loseth
all
his
honor
both
with
God
and
men
,
and
may
be
as
unsavory
salt
,
and
spurned
out
and
troden
under
foot
of
men
;
As
Gilgal
and
Beth-aven
though
honored
before
,
yet
now
the
people
are
charged
not
to
come
to
them
.
Some
men
one
would
have
blest
themselves
before
to
be
in
their
company
in
their
families
,
but
now
grown
so
loose
,
so
sapless
in
their
spirits
,
so
carnal
,
so
malignant
,
so
superstitious
,
so
vain
,
Note
that
it
is
dangerous
now
to
come
into
their
company
,
so
that
now
we
may
even
hear
a
voice
from
God
calling
to
us
,
go
not
into
such
a
mans
company
,
as
here
,
go
not
to
Gilgal
.
Thus
you
have
these
words
opened
unto
you
and
what
the
mind
of
God
is
in
them
.
Come
not
to
to
Gilgal
,
neither
go
ye
up
to
Beth-aven
.
It
follows
.
Nor
swear
the
Lord
liveth
.
]
Swearing
in
it self
is
lawful
,
yea
it
is
a
part
of
the
solemn
worship
of
God
,
when
God
calls
for
it
;
And
it
is
such
a
part
of
Gods
solemn
worship
as
sometimes
it
is
put
for
all
the
worship
of
God
in
Scripture
,
Psal.
63.12
.
Isa.
19.18
.
Therefore
oathes
are
to
be
esteemed
so
much
the
more
sacred
;
For
as
God
puts
an
honor
upon
prayer
,
that
sometimes
all
the
worship
of
God
is
called
prayer
,
He
that
calleth
on
the
Name
of
the
Lord
shall
be
saved
;
My
house
shall
be
called
the
house
of
prayer
&c.
So
God
puts
this
honor
upon
Oathes
,
that
all
his
worship
hath
sometimes
the
name
of
an
Oath
.
Therefore
the
abuse
of
Oaths
is
much
the
more
vile
;
&
when
swearing
is
called
for
,
it
should
only
be
by
the
Name
of
Lord
,
An
Oath
what
it
implies
.
we
should
swear
by
the
Lord
when
it
is
lawful
to
swear
and
no
other
way
,
for
by
this
we
acknowledg
the
Lord
to
be
the
searcher
of
all
hearts
,
the
Judger
of
the
heart
,
the
All-seeing
God
,
fit
to
witness
to
al
mens
waies
,
and
to
be
an
avenger
of
all
their
unfaithfulness
,
this
we
hold
forth
in
an
Oath
.
And
here
is
the
reason
that
we
must
swear
by
none
but
by
God
,
because
in
swearing
(
I
say
)
we
do
acknowledge
him
we
swear
by
to
be
the
searcher
of
our
hearts
,
the
witness
of
all
our
secrets
,
and
the
supream
Judge
if
we
be
unfaithful
;
Now
this
honor
is
only
due
to
God
whether
secret
or
open
.
God
accounteth
much
of
this
his
honor
and
will
not
give
it
to
another
.
And
when
we
do
swear
by
the
Name
of
God
,
the
Life
of
God
is
the
greatest
title
we
can
give
to
God
in
an
Oath
.
It
is
the
greatest
Oath
of
all
,
Living
God
what
it
implies
.
God
himself
doth
often
swear
by
his
life
,
and
the
Angel
sweareth
by
the
living
God
.
God
loveth
that
his
creature
should
acknowledge
him
to
be
the
living
God
for
ever
,
that
is
to
live
to
reward
that
which
is
good
,
and
to
revenge
that
which
is
evil
.
And
therefore
Jer.
4.2
.
there
is
an
injunction
,
Thou
shalt
swear
,
the
Lord
liveth
,
but
it
must
be
in
truth
,
in
righteousness
,
and
in
judgment
.
And
indeed
it
is
Gods
mercy
to
us
that
he
will
grant
us
the
use
of
his
Name
,
that
he
is
willing
to
be
called
to
witness
to
our
affairs
.
But
then
you
will
say
,
why
doth
God
forbid
it
?
In
that
place
of
Jeremiah
you
see
it
is
,
Thou
shalt
swear
,
the
Lord
liveth
;
and
here
,
Ierem.
reconciled
with
Hos.
You
shall
not
swear
the
Lord
liveth
.
How
shall
we
reconcile
these
?
Thus
,
because
God
would
not
have
his
Name
and
this
his
solemn
worship
abused
by
Idolaters
;
When
they
were
before
their
Idols
yet
still
they
would
make
use
of
Gods
Name
and
would
seem
to
honor
God
;
Oh
Jehovah
liveth
,
we
acknowledg
him
and
honor
him
as
a
living
God
.
This
was
the
guize
of
those
Idolaters
,
though
they
forsook
the
true
worship
of
God
and
his
commandement
,
yet
they
would
seem
to
honor
God
much
,
the
Lord
liveth
,
and
we
desire
to
honor
this
living
God
.
Now
saith
God
,
what
do
you
go
on
in
such
waies
of
Idolatry
as
these
and
take
my
Name
into
your
mouths
?
what
have
you
to
do
to
take
my
Name
into
your
mouths
seeing
you
hate
to
be
reformed
?
I
will
have
none
of
this
honor
from
you
saith
God
,
you
shall
not
swear
any
more
,
the
Lord
liveth
.
Applica
.
Many
superstitious
people
they
will
make
much
use
of
the
titles
of
God
in
their
mouths
,
and
have
many
expressions
about
God
that
carry
much
devotion
with
them
,
they
will
cry
out
,
our
blessed
Saviour
,
our
Lord
and
Saviour
,
and
the
blessed
God
,
and
honouring
the
Lord
and
the
like
,
they
will
I
say
have
many
titles
of
God
in
their
mouths
and
expressions
that
carry
much
devotion
with
them
,
but
God
cares
for
none
of
these
all
the
while
they
worship
him
according
to
the
traditions
of
men
,
after
their
own
inventions
,
God
care●
not
for
all
their
seeming
honouring
him
,
for
all
their
devotion
,
let
them
appear
to
men
to
be
never
so
devout
,
God
rejects
those
devotions
when
they
reject
his
pure
and
sincere
worship
.
God
loves
not
to
have
his
worship
mixed
.
Zeph.
1.5
.
there
God
chargeth
them
for
swearing
by
the
Lord
and
by
Malcham
,
that
they
would
put
both
together
;
what
is
the
meaning
of
that
?
Malcham
there
signifies
,
a
King
,
for
so
the
Hebrew
word
doth
,
and
it
seems
that
this
people
,
though
it
is
true
they
would
sometimes
call
their
Idols
by
the
name
of
King
,
Honoris
gratia
,
to
give
respect
unto
them
,
yet
there
is
some
probability
that
in
this
place
more
is
intended
,
namely
that
they
would
worship
God
,
yea
but
they
would
worship
their
King
too
,
they
would
swear
by
God
and
by
Malcham
,
Zeph.
1.5
Opened
they
made
their
honor
of
their
King
come
too
neer
the
honor
of
God
;
that
is
one
thing
(
I
say
)
that
seems
to
be
specially
intended
here
,
they
would
not
reject
the
true
God
,
but
they
would
set
the
honor
of
their
King
too
too
neer
the
honor
of
the
true
God
.
It
is
true
,
both
are
to
be
honored
,
but
one
is
to
be
honored
more
than
the
other
,
and
the
true
distance
between
both
in
giving
honor
is
duly
to
be
observed
,
and
not
to
jumble
them
both
together
,
to
swear
by
God
,
and
to
swear
by
Malcham
,
&
not
observe
the
true
distance
between
them
both
;
Much
less
to
prefer
the
will
of
their
Malcham
their
King
before
the
will
of
their
God
.
Note
God
cares
not
for
any
honor
that
is
given
unto
him
if
we
make
any
Competitor
with
him
.
It
is
true
indeed
God
rejects
not
the
worship
of
his
Saints
because
of
some
mixtures
of
evil
,
Caution
for
there
are
none
that
do
worship
him
so
but
they
do
mix
some
sin
with
it
;
But
now
such
as
chuse
to
themselves
some
way
of
sin
,
that
set
up
in
their
hearts
and
lives
some
way
of
sin
,
and
then
think
it
sufficient
to
give
God
some
outward
service
and
to
put
off
God
so
,
while
at
other
times
they
follow
their
own
●usts
,
such
worship
God
rejecteth
,
therefore
saith
the
Lord
here
to
these
Idolaters
,
You
shall
not
swear
,
the
Lord
liveth
.
It
follows
.
Verse
16.
For
Israel
slideth
back
as
a
back-sliding
heiser
.
Here
first
Israel
,
the
ten
Tribes
,
is
compared
to
a
heifer
,
and
to
a
back-sliding
heifer
.
A
heifer
,
Heifer
.
that
●●red
the
wantonness
of
Israel
.
And
here
is
one
argument
why
Judah
must
not
offend
a●
Israel
doth
,
let
not
Judah
offend
as
Israel
doth
,
for
Israel
as
〈◊〉
back
sl●ding
h●ifer
Israel
through
his
sin
hath
〈…〉
to
be
a
vile
,
a
wanton
heifer
,
but
the
emblem
of
Judah
is
to
be
a
Lyon
,
Gen.
49.9
.
Judah
is
a
Lyons
whelp
,
he
stooped
down
,
he
couched
as
a
Lyon
,
and
as
an
old
Lyon
;
who
shall
rouse
him
up
?
It
is
true
that
Judah
should
not
refuse
the
yoke
thorough
wantonness
and
perversness
,
but
through
a
magnanimous
spirit
,
he
should
not
be
willing
to
be
brought
under
the
yoke
of
bondage
.
Israel
is
as
a
heifer
that
through
wantonness
doth
refuse
to
be
brought
under
the
yoke
,
but
let
not
Judah
do
thus
,
for
Judah
is
as
a
Lyon
,
and
although
Judah
be
a
Lyon
,
yet
he
should
come
under
Gods
command
,
to
be
subject
unto
him
;
but
when
it
comes
to
be
in
bondage
unto
men
and
that
in
matters
of
Religion
,
Judah
should
have
a
magnanimous
spirit
,
a
Lyon
like
spirit
and
should
cast
off
the
yoke
of
men
in
that
regard
,
Let
not
Judah
be
like
Israel
;
Judah
is
as
a
Lyon
,
Israel
as
a
heifer
.
And
the
word
that
is
translated
back-sliding
,
commeth
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
It
signifies
perversness
as
well
as
backsliding
.
It
is
translated
in
Scripture
stubborness
,
rebellion
,
as
in
that
place
of
Duteronomy
about
the
stubborn
and
rebellious
child
,
Exposit.
there
is
the
same
word
that
is
here
,
and
many
other
Scriptures
might
be
shewen
how
this
word
is
taken
otherwise
than
here
for
back-sliding
:
Israel
is
a
stubborn
,
a
rebellious
,
a
perverse
people
,
therefore
let
not
Judah
be
so
.
And
I
find
the
Seventy
translate
it
thus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Israel
,
the
ten
Tribes
,
they
were
like
a
stung
Bullock
,
Juvenca
oestro
percita
,
as
if
so
be
they
had
by
a
kind
of
witchery
,
or
by
the
byting
of
some
venemous
thing
been
put
into
a
fury
or
madness
;
that
is
the
force
of
the
word
according
to
the
translation
of
the
Seventy
,
they
translate
it
(
I
say
)
by
such
a
word
whereby
they
would
signifie
that
Israel
was
not
now
like
a
Heifer
only
wanton
,
but
like
a
Heifer
that
was
bit
with
some
venemous
thing
,
and
ran
up
and
down
like
a
mad
thing
.
There
is
a
great
deal
of
difference
between
the
wantoness
of
a
beast
,
and
a
beast
that
runs
up
and
down
in
a
fury
and
madness
as
being
bit
with
a
mad-dog
.
Thus
this
people
was
.
Ephraim
goeth
on
madly
:
As
many
wicked
men
go
on
in
waies
aparantly
against
light
and
conscience
,
and
against
the
Word
,
though
they
know
it
will
prove
to
be
their
eternal
ruin
and
destruction
,
Conscience
tels
them
so
,
yet
they
go
on
in
a
madness
violently
in
a
rage
even
down
to
the
pit
.
This
was
Ephraims
condition
here
And
that
which
made
Ephraim
do
so
,
it
was
his
prosperity
.
Reas.
Ephraim
was
grown
prosperous
and
had
plenty
of
food
,
was
fed
full
and
large
,
and
that
made
them
go
on
in
such
a
fury
and
rage
in
the
waies
of
wickedness
and
sin
.
That
was
now
fulfilled
of
Ephraim
that
was
prophesied
of
him
Deut.
32.15
.
Thou
art
waxed
fat
,
thou
art
grown
thick
,
thou
art
covered
with
fatness
;
then
he
fors●ok
God
which
made
him
,
and
lightly
esteemed
the
Ro●k
of
his
salvation
.
Note
Oh
when
a
people
is
waxen
fat
and
grown
prosperous
,
then
they
kick
and
spurn
and
forsake
God
that
made
them
,
and
lightly
esteem
the
Rock
of
their
salvation
;
God
and
his
Truth
and
his
Saints
and
his
Ordinances
,
they
are
nothing
with
them
,
they
lightly
esteem
them
,
why
?
because
they
are
waxen
fat
,
they
are
in
their
prosperity
.
Applic.
You
shall
have
many
men
upon
their
sick
beds
highly
esteem
of
the
Ministers
of
God
and
of
the
waies
of
God
and
of
his
word
and
worship
,
and
then
,
Oh
send
for
such
and
such
to
come
to
us
;
but
when
they
are
in
prosperity
they
lightly
esteem
God
and
all
that
concerns
God
.
This
was
the
condition
of
Ephraim
.
Where
have
you
a
man
almost
but
if
God
let
him
prosper
,
except
he
come
in
with
abundance
of
his
grace
,
but
he
grows
wanton
in
his
prosperity
?
Judah
was
almost
in
the
same
way
,
though
here
the
Lord
would
not
have
Judah
to
be
like
Ephraim
as
a
wanton
heifer
spurning
and
kicking
with
the
heel
,
yet
it
appears
in
Jer.
2.24
.
that
Judah
was
not
much
unlike
them
,
Judah
is
there
compared
to
a
wild
Ass
used
to
the
wilderness
,
that
snuffeth
up
the
wind
at
her
pleasure
,
all
they
that
seek
her
will
not
weary
themselves
,
but
saies
God
,
in
her
month
they
shall
find
her
;
take
her
when
she
is
full
of
spirit
and
strength
and
there
is
no
dealing
with
her
,
but
in
her
month
,
when
she
is
more
weakened
then
they
shall
find
her
;
So
many
men
,
take
them
at
some
times
when
they
are
in
the
ruff
of
their
pride
and
prosperity
,
there
is
no
dealing
with
them
,
but
when
God
hath
tamed
them
by
affliction
then
you
may
talk
with
them
and
then
they
will
hear
you
.
Israel
is
as
a
back-sliding
heifer
.
]
The
word
that
is
translated
heiser
here
,
it
is
in
the
feminine
gender
,
though
it
is
spoken
of
the
ten
Tribes
,
because
being
stubborn
and
raging
mad
in
wickedness
,
though
they
did
seem
to
themselves
and
others
to
be
of
brave
spirits
,
yet
the
Lord
looks
upon
them
as
people
of
base
and
effeminate
spirits
,
of
poor
and
weak
spirits
.
There
is
none
that
are
stubborn
and
proud
but
they
think
themselves
to
be
of
more
than
ordinary
spirits
,
they
are
the
only
brave
spirits
;
Obser
.
but
the
Lord
looks
upon
those
that
are
stubborn
and
proud
as
base
and
weak
spirits
,
and
therefore
speaks
of
them
here
in
the
feminine
gender
.
Now
the
Lord
will
feed
them
as
a
Lamb
in
a
large
place
.
I
find
some
,
Mercer
and
Vatablus
,
they
would
carry
it
thus
:
Lautè
ut
Agnus
pastus
,
mox
mactatur
.
As
a
Lamb
when
it
hath
large
food
it
is
soon
slain
,
so
God
threatneth
Ephraim
here
that
he
will
soon
make
an
end
of
them
,
only
he
will
let
them
prosper
for
a
while
and
feed
them
largely
,
but
it
shal
be
for
the
slaughter
.
Many
men
that
are
fed
largely
and
are
in
their
prosperity
,
they
think
themselves
blessed
,
God
intends
them
only
for
the
slaughter
;
But
I
think
that
is
not
the
meaning
of
the
place
,
Obser
.
they
shall
be
fed
as
a
Lamb.
But
thus
,
As
a
Lamb.
]
They
are
as
a
heifer
raging
mad
,
but
I
will
make
them
as
a
Lamb
,
I
will
bring
such
affliction
upon
them
as
that
I
will
tame
the
pride
of
their
hearts
.
Have
you
not
seen
experiences
of
this
kind
?
did
you
never
see
a
ruffianly
,
blasphemous
,
proud
,
stubborn
spirit
,
when
the
hand
of
God
was
upon
them
,
tamed
?
Fed
as
a
Lamb.
]
Parce
ac
tenuiter
,
not
fed
as
a
heifer
,
that
noted
their
prosperity
,
but
fed
as
a
lamb
,
that
notes
their
adversity
,
for
the
food
of
a
lamb
differs
from
the
food
of
a
heifer
,
that
which
will
feed
a
lamb
will
starve
a
heifer
.
Now
saith
God
,
they
have
been
proud
and
wanton
by
their
prosperity
,
but
now
they
shall
have
short
Commons
,
I
will
bring
them
down
,
I
will
lay
them
low
,
they
shall
be
but
as
a
lamb
that
picks
up
the
grass
in
the
wilderness
.
As
a
lamb
in
a
large
place
.
]
That
is
,
dispersed
among
the
Countries
,
amongst
the
Assyrians
and
Medes
in
their
captivity
,
which
was
a
very
large
Countrey
.
They
,
would
not
be
satisfied
with
Canaan
(
which
was
a
narrower
Countrey
)
and
with
that
Sheep-fold
of
mine
that
was
there
,
they
shall
have
more
room
saith
God
,
they
shall
go
into
a
large
place
,
but
it
shall
be
into
their
captivity
.
Or
rather
,
which
I
conceive
to
be
the
full
scope
of
the
holy
Ghost
in
these
words
,
I
will
feed
them
as
a
lamb
in
a
large
place
,
That
is
,
as
a
lamb
that
shall
be
alone
;
one
lamb
,
he
speaks
of
a
lamb
singly
,
because
they
shall
be
scattered
.
They
had
society
and
might
have
made
good
use
of
their
society
where
it
was
,
but
they
did
not
regard
to
make
good
use
of
it
,
to
edifie
themselves
in
the
fear
of
God
,
they
shall
be
scattered
one
in
one
place
and
another
in
another
,
and
they
shall
be
as
a
lamb
alone
in
the
wilderness
,
succourless
,
helpless
,
shiftless
,
bleating
up
and
down
in
the
wilderness
,
in
the
wide
vast
wilderness
,
and
none
to
have
any
regard
unto
them
.
simile
As
now
if
you
should
see
one
poor
lamb
in
a
vast
wilderness
,
in
a
mighty
great
heath
,
and
in
a
wilderness
where
there
are
a
great
many
Wolves
that
are
ready
to
devour
it
,
and
there
is
no
body
neer
it
,
no
shepheard
to
look
after
it
,
none
that
regard
it
,
but
it
goes
bleating
up
and
down
alone
and
none
takes
any
care
of
it
;
what
will
become
think
you
of
this
lamb
?
what
a
succourless
condition
is
it
in
?
So
saith
God
,
they
have
been
wanton
heifers
,
but
I
wil
feed
them
as
a
lamb
in
a
large
place
,
their
condition
shall
be
just
thus
,
they
shall
be
carried
into
captivity
and
there
they
shall
be
bleating
and
howling
and
crying
out
,
and
in
danger
of
Wolves
,
but
there
shall
be
no
body
to
regard
them
and
succour
them
.
It
is
a
great
deal
safer
for
a
lamb
to
be
in
the
flock
though
it
be
more
pind
in
,
than
to
be
thus
alone
in
a
large
place
.
We
love
our
liberty
,
Obser
.
and
we
may
have
liberty
enough
,
but
this
our
liberty
may
prove
to
be
our
misery
.
To
keep
within
the
compass
of
Gods
commands
is
the
best
liberty
of
all
,
as
David
professeth
Psal.
119.
Then
shall
I
have
liberty
,
when
I
keep
all
thy
commandments
.
As
for
all
other
liberty
it
will
certainly
bring
us
into
straightness
,
therefore
Rom.
2.4
,
5.
where
tribulation
and
anguish
is
threatned
to
be
upon
the
head
of
every
one
that
worketh
wickedness
,
the
word
translated
anguish
is
straightness
of
place
,
they
shall
have
straightness
of
place
;
you
would
have
elbow
room
and
would
fain
get
out
of
Gods
limits
:
though
God
may
for
a
time
let
you
have
such
liberty
,
yet
the
conclusion
will
be
anguish
of
spirit
.
Applic.
Oh
my
brethren
there
is
largeness
,
there
is
room
enough
in
God
,
our
souls
may
expatiate
themselves
in
God
,
we
need
go
no
further
for
liberty
,
If
we
would
have
liberty
out
of
God
out
of
his
bounds
,
our
liberty
will
prove
our
undoing
and
utter
destruction
.
society
of
Saints
to
be
improved
.
Let
us
make
much
then
of
the
to
society
of
the
Saints
while
we
are
not
yet
through
Gods
mercy
scattered
up
and
down
in
other
Countries
as
some
of
our
brethren
have
been
,
though
thorough
Gods
mercy
some
in
strange
Countries
have
met
with
Gods
fold
,
and
have
been
in
Gods
fold
there
,
but
others
have
been
scattered
about
and
have
walked
up
and
down
in
the
streets
and
have
known
no
body
,
and
have
had
none
to
help
them
in
any
strait
;
but
now
we
may
meet
together
,
we
may
be
in
Gods
fold
and
have
our
hearts
refreshed
,
we
may
go
into
our
families
and
pray
together
and
sing
together
;
Our
condition
is
not
yet
as
it
is
here
threatned
against
Israel
,
that
they
should
be
as
a
lamb
in
a
large
place
bleating
up
and
down
and
none
to
regard
them
.
If
one
should
be
in
some
parts
of
Germany
and
there
see
an
English
man
in
some
great
straight
,
simile
wring
his
hands
and
making
grievous
complaints
,
and
no
body
succouring
of
him
or
helping
him
,
there
he
remembers
what
he
hath
been
in
England
,
in
what
fashion
he
hath
lived
,
and
now
there
is
none
regards
him
,
this
were
a
sad
condition
.
This
is
the
condition
here
threatned
,
They
shall
be
fed
as
a
lamb
in
a
large
place
.
Verse
17.
Ephraim
is
joyned
to
Idols
;
Let
him
alone
.
You
have
heard
before
that
God
gives
warning
unto
Judah
to
take
heed
of
the
sins
of
Israel
,
of
the
ten
Tribes
;
And
many
arguments
are
used
;
some
you
have
heard
,
and
others
remain
.
This
17.
verse
hath
two
strong
arguments
for
it
.
First
,
Ephraim
is
joyned
to
Idols
,
Ephraim
engaging
himself
in
that
way
of
false
worship
is
now
so
in
wrapped
in
that
sin
and
guilt
that
he
cannot
tel
how
to
get
out
,
he
is
joyned
to
it
:
Note
As
it
is
the
way
of
Idolaters
and
the
curse
of
God
upon
them
,
that
when
they
are
once
got
into
that
sin
it
is
very
hard
ever
to
recover
them
out
of
it
.
Take
heed
Judah
that
you
come
not
into
it
.
Secondly
,
As
he
is
joyned
so
,
being
strongly
set
upon
his
Idols
,
so
the
Lord
hath
given
him
up
to
his
Idols
.
There
is
this
curse
of
God
upon
him
to
say
,
Let
him
alone
.
Oh
Judah
take
heed
what
you
do
then
.
So
that
these
words
are
brought
in
as
two
arguments
to
perswade
Judah
not
to
do
as
Israel
hath
done
,
and
indeed
all
the
remainder
too
of
this
Chapter
is
brought
in
this
way
.
To
speak
then
of
these
:
Ephraim
is
joyned
to
Idols
]
Ephraim
,
why
Ephraim
was
dead
long
ago
,
Ephraim
was
one
of
the
Patriarches
,
the
child
of
a
Patriarch
at
least
,
he
was
the
grand-child
of
Jacob
,
and
he
had
a
great
blessing
upon
him
,
Gen.
48.20
.
In
thee
shall
Israel
bless
,
and
shall
say
,
God
make
thee
like
Ephraim
.
Ephraim
had
a
special
blessing
upon
him
,
such
a
blessing
as
that
the
rest
of
the
Tribes
should
say
,
God
bless
thee
,
and
make
thee
like
Ephraim
(
for
Josephs
tribe
was
in
Ephraim
and
Mannasses
:
)
and
yet
now
it
is
said
,
that
Ephraim
is
joyned
to
Idols
.
Why
Ephraim
?
Because
that
the
chief
of
the
ten
Tribes
that
were
now
joyned
to
Idols
were
the
children
of
Ephraim
,
Exposit.
1
for
Ephraim
and
Mannasses
stood
in
stead
of
Joseph
,
that
Patriarch
,
and
the
children
I
say
of
Ephraim
were
those
that
were
joyned
to
Idols
,
which
were
the
chief
of
the
ten
Tribes
.
From
whence
the
first
Note
is
this
.
That
Children
that
are
wicked
they
are
great
disgraces
and
dishonors
unto
their
parents
.
Obs.
1.
Ephraim
that
was
dead
long
before
suffers
dishonor
by
his
children
that
are
now
joyned
to
Idols
.
Use
.
Let
children
out
of
reverence
and
respect
to
their
parents
take
heed
what
they
do
.
Secondly
,
All
the
ten
Tribes
were
joined
to
Idols
,
why
then
Exposit.
2
is
Ephraim
named
rather
than
any
of
the
other
?
The
reason
is
this
,
because
that
Jeroboam
and
the
Princes
were
all
of
the
tribe
of
Ephraim
,
and
therefore
all
is
put
upon
them
.
He
doth
not
say
the
ten
Tribes
are
joyned
to
Idols
,
but
Ephraim
is
,
because
indeed
the
Idolatry
of
all
the
other
nine
Tribes
was
from
the
Idolatry
of
Jeroboam
and
the
Princes
that
were
of
the
Tribe
of
Ephraim
.
From
whence
another
Note
is
this
,
That
,
The
Governours
of
people
are
usually
the
causes
of
the
evil
of
the
Obs.
2
people
,
and
especially
in
the
point
of
false
worship
.
If
Governours
be
superstitious
and
Idolaters
,
if
they
will
favour
Idolatry
,
all
the
people
usually
or
the
generallity
of
them
will
go
that
way
.
They
contract
the
guilt
of
the
Idolatry
of
all
the
false
worship
of
the
people
.
Ephraim
doth
,
Jeroboam
and
the
Princes
that
were
of
that
Tribe
contracts
all
the
guilt
of
the
Idolatry
of
all
the
ten
Tribes
,
therefore
it
is
said
Ephraim
only
,
as
if
only
Ephraim
was
joyned
to
Idols
.
Governours
therefore
that
are
superstitious
and
Idolatrous
have
woful
guilt
upon
them
,
and
we
have
cause
to
lament
their
condition
exceedingly
.
We
reade
in
that
second
of
Matthew
where
the
wise
men
came
to
enquire
after
the
King
of
the
Jews
,
they
came
from
a
far
Countrey
,
they
said
they
had
seen
his
star
and
they
desired
to
know
where
the
place
was
that
he
should
be
born
in
:
It
was
a
mighty
work
,
&
such
a
work
as
did
trouble
Herod
,
and
al
Jerusalem
with
him
was
in
a
mighty
trouble
what
this
should
be
,
a
strange
thing
,
that
such
wise
men
should
come
so
far
,
from
a
far
Country
,
and
tell
us
of
a
star
that
appeared
,
and
that
a
King
of
the
Jews
should
be
born
,
all
the
people
were
troubled
together
with
the
King
,
so
as
that
they
called
a
counsel
of
all
the
chief
Priests
and
the
Scribes
and
such
as
were
expert
in
the
Law
,
to
know
where
Christ
should
be
born
,
and
this
Counsel
told
them
that
the
place
was
to
be
in
Bethlehem
,
and
upon
that
the
wise
men
according
to
their
direction
or
according
to
the
star
,
Note
went
to
find
out
the
place
;
But
mark
,
you
do
not
reade
of
any
one
of
all
the
people
of
Jerusalem
that
went
with
the
wise
men
;
Although
they
were
stirred
at
it
and
thought
it
a
wonderful
work
that
a
star
should
thus
appear
,
and
that
these
wise
men
should
come
and
enquire
for
the
King
of
the
Jews
,
and
that
their
own
Teachers
should
tell
them
that
he
was
to
be
born
at
Bethlehem
and
thereupon
they
went
to
Bethlehem
to
search
it
out
,
yet
(
I
say
)
we
do
not
reade
that
any
of
the
people
went
with
them
;
No
,
they
durst
not
because
of
Herod
,
Herod
that
was
then
their
Prince
he
did
not
frame
that
way
,
and
therefore
not
one
of
the
people
would
follow
after
the
wise
men
to
search
after
Christ
.
So
it
is
usual
,
that
when
Governors
discountenance
the
waies
of
God
,
the
people
generally
do
as
they
do
;
And
especially
Governours
that
are
in
waies
of
superstition
and
Idolatry
,
and
together
with
those
waies
shall
give
people
liberty
to
satisfie
their
lusts
,
then
they
will
cleave
unto
them
indeed
,
as
Jeroboam
and
the
rest
of
the
Princes
did
,
they
set
up
a
false
way
of
worship
and
together
with
that
they
gave
libety
unto
the
people
to
satisfie
their
lusts
,
as
appeared
partly
before
and
will
further
appear
in
this
prophesie
;
And
this
was
one
special
way
by
which
they
gained
the
hearts
of
the
people
to
them
in
their
false
worship
because
they
gave
scope
and
liberty
to
their
lusts
.
Let
any
Princes
and
Governors
set
up
and
countenance
any
false
way
of
worship
,
and
together
with
it
give
liberty
to
the
people
for
the
satisfying
of
their
lusts
and
they
will
gain
enow
unto
them
,
there
is
no
cause
to
wonder
that
such
Princes
should
have
so
many
to
cleave
unto
them
,
seeing
the
people
know
that
by
cleaving
unto
them
they
shall
have
liberty
to
enjoy
their
lusts
.
That
is
a
second
Note
.
Thirdly
,
Ephraim
is
j●yned
to
Idols
.
Expos.
3.
]
The
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
it
signifies
in
the
Par●iciple
,
Incantatus
,
such
a
kind
of
joyning
as
your
Inchanters
in
the
waies
of
their
conjuration
joyn
their
unclean
spirits
to
them
,
that
is
the
propriety
of
the
word
;
so
Ephraim
is
joyned
to
his
Idols
,
cleaveth
to
his
Idols
,
or
(
as
some
turn
it
)
is
glued
to
his
Idols
,
and
that
unclean
spirit
that
carries
him
on
to
the
waies
of
Idolatry
,
he
comes
to
be
one
with
him
;
as
it
is
said
of
Beleevers
,
that
they
are
joyned
to
the
Lord
Christ
,
and
so
they
are
one
spirit
;
so
Idolaters
are
joyned
to
the
Devil
and
are
become
one
spirit
,
that
is
the
meaning
,
they
are
glued
to
that
unclean
spirit
and
so
they
come
to
be
fastened
to
their
Idols
,
that
is
the
propriety
of
the
word
.
From
thence
the
Note
is
,
That
,
Idolaters
hearts
are
very
strongly
glued
to
the
waies
of
Idolatry
,
so
that
it
is
very
hard
for
any
to
get
off
their
hearts
.
Obs.
3
Jer.
8.5
.
They
take
fast
hold
of
deceit
;
they
will
not
easily
be
taken
off
.
And
Jer.
2.10.11
.
Pass
●●er
unto
Kedar
and
consider
diligently
,
and
see
if
there
be
such
a
thing
;
Hath
a
Nation
changed
their
gods
,
which
are
yet
no
gods
?
Ked●r
was
one
of
the
vilest
places
of
all
:
Wo
is
me
saith
David
,
that
I
have
my
habitation
in
the
tents
of
Kedar
:
yet
saith
God
,
go
thither
and
see
whether
they
have
changed
their
gods
.
Those
that
are
the
most
vilest
Idolaters
yet
they
will
not
change
their
gods
,
their
hearts
are
joyned
to
their
gods
,
let
their
hearts
be
never
so
base
and
their
gods
never
so
vile
;
as
the
Egyptians
,
they
would
worship
Leaves
,
and
Garlick
,
and
Cats
,
base
and
vile
things
and
yet
they
would
not
be
taken
off
from
their
Idolatrous
waies
.
I
have
read
of
a
people
in
India
in
the
Isle
Zolon
,
that
worshiped
an
Apes
Tooth
,
and
when
it
was
taken
from
them
they
offered
an
unconceivable
sum
of
treasure
to
regain
that
their
Idol
again
,
An
Apes
tooth
.
they
are
set
upon
their
waies
of
Idolatry
though
it
be
never
so
foolish
,
never
so
sottish
.
And
especially
if
Idolaters
have
outward
prosperity
,
to
be
as
the
glew
and
cement
,
to
joyn
their
hearts
to
that
way
of
false
worship
,
then
they
are
joyned
indeed
.
Take
men
that
are
superstitious
and
if
they
do
prosper
in
their
waie●
,
this
their
prosperity
is
the
glue
and
cement
to
joyn
their
hearts
strongly
to
those
waies
,
there
is
no
getting
of
them
off
from
them
.
And
though
they
have
been
long
in
that
way
of
false
worship
,
they
do
nor
like
it
ever
a
whit
the
worse
.
I
beseech
you
observe
this
note
.
Note
.
In
any
thing
that
is
false
worship
antiquity
will
make
it
venerable
,
and
they
will
plead
for
it
by
antiquity
,
and
say
,
it
is
thus
and
thus
ancient
,
and
their
forefathers
did
thus
and
thus
.
But
observe
it
,
in
waies
of
the
true
worship
of
God
men
are
quickly
weary
,
and
because
they
have
had
it
a
great
while
they
desire
some
novelty
,
some
new
thing
.
You
shall
have
many
people
much
affected
with
the
truth
when
it
is
first
revealed
to
them
,
and
when
they
com
to
hear
Sermons
or
such
exercises
their
hearts
are
much
taken
with
them
,
but
within
a
while
they
loath
this
Mannah
and
so
fall
off
quickly
from
it
!
So
that
in
the
worship
of
God
that
is
true
and
right
,
there
the
continuance
in
it
makes
it
to
be
less
esteemed
;
but
in
false
worship
the
longer
people
continue
in
it
the
more
they
esteem
it
,
and
there
antiquity
makes
it
to
be
venerable
,
they
do
argue
from
antiquity
to
make
it
the
more
honorable
.
This
is
the
wickedness
of
the
hearts
of
men
.
But
will
Idolaters
thus
joyn
to
their
Idols
?
will
their
hearts
be
glued
to
them
?
are
they
willing
to
be
one
spirit
with
them
:
Oh
how
much
more
should
we
joyn
to
the
Lord
our
God
,
joyn
to
Jesus
Christ
,
to
be
as
one
spirit
with
him
?
Use
.
That
exhortation
of
Barnabus
Act.
11.23
.
that
with
full
purpose
of
heart
they
should
cleave
unto
the
Lord
,
is
a
seasonable
Exhortation
even
at
all
times
.
Oh
let
us
cleave
unto
God
and
his
worship
so
as
whatsoever
arguments
are
used
yet
our
hearts
may
never
be
taken
off
from
the
love
of
the
truth
;
but
let
us
say
as
once
that
Martyr
did
,
Though
you
may
pluck
my
heart
out
of
my
bowels
,
yet
you
shall
never
pluck
the
Truth
out
of
my
heart
.
2
Martyrs
saying
.
And
the
less
there
is
between
God
and
our
hearts
the
more
firmly
shall
we
be
glewed
to
him
.
Those
that
are
godly
,
gracious
,
they
need
not
the
glue
,
the
cement
of
outward
prosperity
to
joyn
their
hearts
unto
God
,
but
godliness
alone
,
the
sweetness
that
they
find
in
God
alone
is
enough
to
joyn
their
hearts
unto
him
even
in
an
everlasting
covenant
.
Those
men
who
seem
to
be
joyned
to
God
and
his
worship
,
yet
if
it
be
the
glue
and
cement
of
outward
respects
that
joyns
their
hearts
unto
God
they
will
quickly
fall
off
from
it
;
But
those
that
are
immediately
joyned
to
God
they
will
for
ever
keep
to
him
,
when
there
is
nothing
but
God
and
their
hearts
together
,
nothing
between
God
and
them
.
Ephraim
is
joyned
to
Idols
]
The
word
that
is
translated
Idols
,
it
is
by
some
translated
Angusti
,
and
so
indeed
it
signifies
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
dolore
officere
.
Expos.
4.
it
signifies
pain
and
trouble
,
for
their
Idols
did
in
the
conclusion
bring
them
to
pain
and
trouble
.
There
are
two
reasons
why
it
signifies
pain
and
trouble
:
Reas.
1
First
,
Because
that
Idolaters
were
willing
to
endure
much
pain
and
trouble
in
the
worshiping
of
their
Idols
;
Applic.
which
should
teach
us
not
to
account
the
worship
of
God
tedious
though
it
be
somewhat
hard
to
the
flesh
;
Idolaters
would
endure
pain
and
trouble
to
the
flesh
in
the
worshiping
of
their
Idols
.
Reas.
2
Secondly
,
Such
worship
will
bring
pain
and
trouble
to
them
in
the
conclusion
.
But
this
is
not
the
principal
thing
intended
here
,
but
the
force
of
the
argument
is
,
Ephraim
is
joyned
to
Idols
,
therefore
meddle
not
with
him
,
do
not
you
do
as
they
do
.
So
that
when
we
see
people
set
up
false
waies
of
worship
in
any
place
,
Obs.
4
and
they
are
set
upon
those
false
waies
of
worship
,
we
must
take
heed
of
communicating
with
then
in
these
false
waies
of
worship
;
But
this
Note
,
to
enter
into
it
will
take
up
a
great
deal
of
time
.
Let
him
alone
]
Demitte
eum
,
Let
him
go
saith
God
,
he
is
joyned
to
his
Idols
,
let
him
go
.
First
,
This
is
a
speech
to
Judah
,
let
Expos.
1
Ephraim
go
saith
God
to
Judah
.
Ephraim
,
they
indeed
are
the
ten
Tribes
,
the
most
of
the
people
of
the
Jews
,
but
yet
seeing
they
set
up
false
worship
,
let
them
go
,
have
nothing
to
do
with
them
,
do
not
converse
with
them
.
It
is
a
heavy
judgment
of
God
upon
a
people
when
the
Saints
shall
let
them
alone
,
Obser
.
when
they
shall
withdraw
from
them
.
If
God
had
any
Saints
in
the
world
they
were
in
Judah
,
and
saith
God
to
these
Saints
of
his
,
let
Israel
alone
and
withdraw
from
them
have
nothing
to
do
with
them
,
though
they
be
your
brethren
and
Countrey
men
yet
let
them
alone
.
Many
wicked
men
they
make
nothing
of
this
,
and
say
when
as
Gods
people
that
are
the
most
strict
,
and
holy
,
and
gracious
,
shall
withdraw
from
them
,
and
as
heretofore
they
went
out
of
the
land
because
they
saw
it
so
defiled
with
superstitious
vanities
,
let
them
all
go
say
they
,
Applic.
we
are
well
rid
of
them
;
And
who
knows
but
you
may
meet
with
such
expressions
before
you
die
?
that
you
may
have
many
that
will
be
willing
to
be
●id
of
those
that
are
most
godly
and
gracious
.
Well
,
whatsoever
men
think
and
say
,
let
them
know
it
is
a
dreadful
curse
of
God
upon
a
Nation
for
the
Saints
of
God
to
withdraw
and
go
from
them
,
for
so
God
threatneth
it
as
one
of
the
most
,
dreadful
curses
;
Judah
,
let
them
alone
,
have
nothing
to
do
with
them
:
so
when
God
shall
speak
to
his
Saints
that
they
shall
withdraw
from
others
of
their
brethren
,
(
I
say
)
it
is
one
of
the
most
dreadful
judgments
of
God
upon
a
people
whatever
they
think
of
it
.
You
know
that
expression
that
you
have
of
the
most
fearful
curse
of
God
upon
those
that
are
wicked
in
the
1
Cor.
16.22
.
He
that
loves
not
the
Lord
Jesus
,
let
him
be
Anathema
Maranatha
.
Anathema
,
let
him
be
accursed
,
Maran
Atha
opened
but
Maran-atha
the
meaning
of
that
is
,
the
Lord
cometh
;
Maran
it
signifies
the
Lord
,
in
the
Chaldee
and
Syriack
;
therefore
in
Dan.
4.19
.
and
Dan.
5.23
.
there
that
word
is
translated
Lord
,
My
Lord
the
dram
be
to
them
that
hate
thee
,
and
Thou
hast
lifted
up
thy self
against
the
Lord
of
Heaven
,
the
word
is
Mari
there
,
from
whence
that
word
Maran
in
the
Syriack
comes
;
Daniel
living
in
Chaldea
used
that
phrase
for
the
Lord
,
And
atha
signifies
to
come
,
Deut.
33.2
.
The
Lord
cometh
with
thousands
of
his
Sains
,
the
word
in
the
original
there
is
atha
[
](A77979-e52430-b)*
*
or
you
may
take
it
as
a
Syriack
word
signifying
to
come
.
So
that
you
have
in
Scripture
these
two
words
Maran
and
atha
;
what
then
is
the
meaning
of
that
,
Let
him
be
Anathema
Maranatha
?
That
is
thus
,
when
men
shall
forsake
Christ
and
the
waies
of
his
worship
after
means
have
been
used
with
them
then
Anathema
Maranatha
,
that
is
,
let
all
the
Saints
of
God
leave
them
to
the
coming
of
Jesus
Christ
,
let
them
alone
,
do
not
meddle
with
them
,
when
you
have
used
all
means
you
can
then
withdraw
your selves
from
them
and
leave
them
unto
the
coming
of
Christ
,
and
Christ
will
deal
with
them
well
enough
;
Let
them
not
only
be
excommunicated
,
Use
.
for
some
when
they
were
excommunicated
though
the
Saints
withdrew
themselves
from
them
yet
they
sought
to
gain
them
again
,
but
some
were
so
direfully
excommunicated
that
they
were
to
be
let
alone
to
the
coming
of
Christ
;
so
when
those
that
are
godly
shall
first
labour
to
deal
with
such
as
are
wicked
and
ungodly
by
admonition
,
and
perswasion
,
and
counsel
,
and
they
shall
be
refractory
,
and
stout
,
and
stubborn
,
and
be
as
swine
to
trample
under
feet
those
pearls
,
or
as
dogs
to
turn
again
and
rend
them
,
they
are
then
to
let
them
alone
,
that
is
,
to
let
them
alone
to
the
coming
of
Jesus
Christ
;
and
even
in
their
own
hearts
say
,
wel
we
see
no
means
can
do
them
any
good
,
Maranatha
,
the
Lord
cometh
and
he
shall
deal
with
them
himself
when
he
comes
.
Expos.
2
Let
them
alone
.
]
The
Lord
speaks
to
the
Prophet
,
as
if
he
should
say
,
Hosea
,
you
can
do
n●
good
upon
them
,
it
is
in
vain
for
you
to
meddle
with
Ephraim
,
Let
him
alone
;
Just
as
Christ
gave
order
to
his
Disciples
when
he
sent
them
forth
to
preach
the
Gospel
,
that
if
any
place
rejected
them
they
should
go
away
and
shake
the
dust
off
their
feet
,
it
shall
be
a
testimony
against
them
saith
he
;
So
saith
God
here
to
the
Prophet
,
let
them
alone
,
spend
not
your
strength
any
more
upon
them
.
The
exhortations
that
come
from
the
Saints
,
but
especially
from
Ministers
of
the
Gospel
,
from
Ministers
of
God
,
be
they
what
they
will
be
,
they
are
pearls
and
precious
things
,
and
God
will
not
have
them
despised
,
he
will
not
have
them
spent
in
vain
;
Obser
.
therefore
there
is
a
time
even
for
the
Ministers
of
God
to
let
people
alone
.
In
Exod
33.7
.
we
reade
that
when
the
people
had
notoriously
sinned
against
God
,
Moses
took
the
Tabernacle
of
the
Congregation
and
pitched
it
without
the
Camp
,
he
went
away
from
the
people
and
did
separate
from
them
till
they
did
repent
,
and
would
not
come
amongst
them
,
he
took
the
Tabernacle
and
went
away
from
the
Camp
at
a
great
distance
from
them
,
more
than
ordinary
;
So
there
is
a
time
even
for
the
Ministers
of
God
to
hold
their
peace
and
let
people
alone
.
Use
Many
people
think
they
are
troubled
with
Ministers
,
and
they
could
wish
they
would
let
them
alone
,
why
do
they
trouble
us
?
we
were
quiet
enough
before
they
came
,
we
would
they
would
let
us
alone
.
There
are
many
guilty
consciences
that
cannot
come
to
a
powerful
Ministry
but
they
find
that
the
Minister
hath
in
every
Sermon
to
do
with
them
,
and
he
will
not
let
them
alone
in
their
wicked
waies
,
and
this
troubleth
them
and
they
had
rather
be
let
alone
;
had
you
so
?
It
is
one
of
the
most
dreadful
judgments
in
the
world
for
God
to
say
,
let
such
a
Ministry
let
a
man
alone
.
It
may
be
some
of
you
may
be
weary
of
the
faithful
Ministers
of
God
;
you
may
be
rid
of
them
perhaps
,
God
may
take
them
away
and
you
may
be
let
alone
,
but
yet
know
it
is
the
brand
of
Gods
wrath
upon
you
.
Thirdly
,
This
letting
alone
,
it
shews
that
God
himself
Expos.
3
would
let
them
alone
too
,
it
is
an
evidence
of
Gods
rejection
of
this
people
;
simile
It
is
as
if
a
father
that
had
used
means
to
reclaim
a
rebellious
child
,
and
he
regards
nothing
that
is
said
,
at
length
saith
the
father
,
let
him
alone
:
what
do
you
think
is
the
meaning
of
this
if
the
father
should
say
so
?
it
is
as
much
as
if
he
should
say
,
I
have
done
with
him
,
I
will
own
him
no
more
,
I
will
meddle
no
more
with
him
:
simile
If
a
servant
should
be
stubborn
and
rebellious
and
after
much
means
used
to
reclaim
him
should
not
be
reclaimed
;
the
Master
saith
,
let
hi●
alone
let
him
take
his
own
course
,
I
will
have
no
more
to
do
with
him
;
So
here
when
God
faith
,
Let
them
alone
,
it
is
as
if
he
should
say
,
let
them
take
their
own
waies
,
let
them
have
their
lusts
to
the
full
,
let
them
joyn
and
joyn
and
joyn
to
their
Idols
and
satisfie
themselves
with
their
own
devices
,
Let
them
alone
.
From
hence
there
are
these
two
Notes
that
are
of
mervailous
use
.
First
,
That
God
hath
a
time
to
give
over
men
to
themselves
,
to
say
Obs.
1
that
his
Spirit
shal
no
longer
strive
with
them
.
Oh
many
a
man
hath
felt
the
Spirit
of
God
drawing
,
strugling
,
striving
with
him
to
draw
him
from
such
and
such
a
wicked
way
;
he
hath
felt
(
I
say
)
Gods
Spirit
mighty
and
strong
,
what
will
you
still
go
on
in
this
way
of
wickedness
,
uncleanness
,
drunkenness
,
oppression
,
injustice
,
profanation
,
hypocris●e
,
self-seeking
and
the
like
?
but
he
hath
been
striving
against
the
Spirit
of
God
and
his
lusts
have
even
gotten
the
victory
over
the
Spirit
,
so
that
God
saith
,
My
Spirt
shall
no
longer
strive
,
I
will
not
struggle
in
vain
,
but
let
him
go
on
and
have
his
own
waies
;
Oh
it
is
dreadful
when
the
Lord
shall
say
of
a
drunkard
,
of
an
unclean
person
,
of
an
hypocrite
,
I
have
been
strugling
so
long
with
them
but
yet
their
hearts
have
been
opposite
to
me
,
let
them
alone
in
that
wicked
way
and
let
them
go
on
and
satisfie
themselves
in
their
wicked
devices
,
Psal.
81.12
.
They
would
none
of
me
saith
God
,
they
would
none
of
my
waies
,
So
I
gave
them
up
to
their
own
counsels
.
Oh
this
is
a
dreadful
gift
!
Many
men
that
will
set
their
counsels
against
Gods
counsels
,
and
will
do
it
so
long
as
that
God
at
length
gives
them
up
to
their
own
counsels
:
You
will
set
your
thoughts
against
my
Truth
,
your
counsels
against
mine
,
well
,
take
your
counsels
,
satisfie
your selves
in
your
own
waies
.
And
you
know
that
place
in
the
latter
end
of
the
Revelation
,
He
that
will
be
filthy
,
let
him
be
filthy
still
:
Saith
God
,
Let
him
alone
;
wil
you
be
filthy
?
be
filthy
then
.
And
that
in
Ezek.
24.13
.
Because
when
I
would
have
purged
them
they
would
not
be
purged
,
therefore
they
shal
be
purged
no
m●re
saith
God
;
I
will
let
them
alone
,
I
will
never
seek
either
by
my
word
or
by
my
works
to
do
them
any
further
good
,
they
shall
be
purged
no
more
.
And
the
reason
of
this
is
:
Reas.
1
1.
Because
God
hath
no
need
of
men
.
God
doth
this
to
shew
that
he
hath
no
need
of
you
;
Indeed
he
seeks
by
his
Word
to
draw
you
to
obedience
to
his
service
,
and
you
stand
off
and
draw
from
him
and
will
not
come
on
;
At
length
God
will
manifest
himself
that
he
hath
no
need
of
your
service
,
he
can
honor
himself
without
you
,
though
you
perish
as
filth
and
dung
everlastingly
.
Reas.
2
2.
God
therefore
will
let
men
alone
in
their
sin
,
because
he
doth
know
how
to
fetch
out
glory
to
his
own
Name
from
their
sinnes
.
You
will
go
on
in
your
wicked
waies
,
you
will
be
stubborn
and
stout
saith
God
,
do
you
think
to
hinder
me
of
my
glory
that
way
?
well
,
do
you
take
your
fill
of
your
lusts
,
I
know
how
to
glorifie
my self
out
of
that
sin
of
yours
that
you
do
so
much
against
my
glory
,
therefore
take
your
fill
of
it
.
Obs.
2
Secondly
,
which
is
the
chief
,
It
is
the
most
wofull
judgment
of
God
upon
any
people
,
upon
any
person
,
when
God
shall
say
in
his
wrath
,
Let
him
alone
,
go
on
.
The
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
it
is
as
much
as
to
say
,
Let
him
be
quiet
,
and
Tranquillus
;
that
quiet
will
prove
a
dreadful
storm
.
You
know
what
the
wise
man
saith
,
Wo
to
him
that
is
alone
,
Oh
wo
to
him
that
God
saith
,
Let
him
alone
,
that
is
thus
alone
.
Many
men
bless
themselves
when
they
are
let
alone
,
and
desire
it
,
Let
us
alone
say
they
:
Oh
but
when
God
shal
say
,
Let
them
alone
,
this
is
a
most
dreadful
thing
indeed
.
It
was
a
fearful
evil
,
it
proved
at
least
to
be
a
fearful
evil
to
Adam
in
Paradise
when
God
let
him
alone
,
when
God
left
Adam
to
himself
what
became
of
him
?
he
undid
himself
what
in
him
lay
and
all
his
posterity
,
when
he
was
but
left
to
those
natural
abilities
he
had
it
proved
in
the
conclusion
dreadful
enough
.
Yea
and
when
God
shall
but
leave
his
own
Saints
,
that
have
grace
in
them
,
shall
but
leave
them
for
a
little
while
unto
themselves
,
Oh
what
mischief
comes
of
it
!
As
in
2
Chron.
32.31
.
Hezekiah
was
left
to
himself
but
a
while
and
what
a
deal
of
misery
did
he
bring
upon
himself
,
when
God
did
but
leave
him
to
himself
to
try
what
was
in
his
heart
?
What
,
are
there
such
evil
consequences
upon
Adam
in
Paradise
left
alone
,
and
the
Saints
left
alone
here
,
Oh
what
a
dreadful
thing
is
it
then
when
God
shall
leave
a
sinner
alone
,
I
mean
one
that
hath
nothing
else
but
sin
in
him
,
a
wicked
wretch
that
hath
no
grace
at
all
in
him
?
First
,
This
is
a
testimony
of
very
great
disrespect
in
God
of
Reas.
1
his
creatures
,
in
this
,
that
he
accounts
them
not
worthy
of
any
further
medling
with
,
he
loves
them
not
so
well
as
to
meddle
any
further
with
them
;
it
is
a
sign
I
say
of
great
disrespect
of
God
unto
them
,
as
if
God
should
say
,
well
there
are
others
indeed
that
are
ill
enough
,
that
are
very
great
sinners
,
but
I
have
mercy
for
them
,
I
intend
to
draw
them
to
my self
,
I
intend
to
shew
them
th●
evil
of
their
waies
and
to
turn
them
to
me
that
they
may
be
saved
,
but
as
for
these
I
have
nothing
to
do
with
them
saith
God
,
I
have
no
mercy
for
them
,
let
them
alone
,
let
them
shift
for
themselves
as
well
as
they
can
.
Secondly
,
The
evil
is
great
,
because
they
are
then
let
alone
Reas.
2
when
they
are
going
a
pace
unto
misery
.
To
let
a
man
alone
when
he
is
at
home
in
his
house
and
all
things
convenient
about
him
,
is
not
so
much
,
simile
but
if
you
should
see
a
man
in
a
mad
humor
running
to
the
water
to
drown
himself
,
and
then
to
let
him
alone
this
were
a
great
judgment
.
Though
when
a
man
walks
in
the
street
in
an
ordinary
way
no
man
will
meddle
with
him
but
let
him
alone
,
but
if
you
should
see
a
man
running
into
the
fire
,
or
running
to
cast
himself
into
a
Well
or
a
Pond
,
no
one
then
would
let
him
alone
:
But
now
the
Lord
sees
sinners
running
headlong
into
misery
,
in●●
the
bottomless
pit
,
and
even
then
God
saith
,
Let
them
alone
.
Reas.
3
Again
,
They
were
in
the
midst
of
abundance
of
dangers
and
yet
God
saith
,
Let
them
alone
.
When
a
man
is
in
safety
among
his
friends
and
you
let
him
alone
it
is
not
so
much
,
but
suppose
you
should
know
of
one
that
were
invironed
round
about
with
adversaries
,
or
that
them
were
wild
beasts
round
about
him
ready
to
devour
him
,
and
this
message
were
brought
to
you
,
Oh
there
is
such
a
friend
of
ours
in
great
danger
and
you
should
say
,
what
if
he
be
,
let
him
alone
,
l●●
him
shift
as
well
as
he
can
:
So
we
are
to
know
that
all
sinners
that
are
going
on
in
their
evil
waies
they
are
in
wo●ul
danger
,
dangers
on
every
hand
,
and
the
Lord
sees
and
takes
no●●c●
that
they
are
in
the
midst
of
dangers
,
yet
saith
God
,
Let
them
alone
,
they
shall
not
have
my
protection
and
help
.
And
this
is
a
just
punishment
of
God
upon
wicked
sinners
that
will
go
on
in
their
wicked
waies
.
Reas.
4
Fourthly
,
When
God
saith
,
Let
them
alone
,
he
intends
this
as
the
making
of
way
unto
some
fearful
wrath
that
is
to
follow
after
.
Let
my
mercy
and
goodness
let
them
alone
but
it
is
that
they
may
fall
into
my
wrath
,
and
that
will
not
let
them
alone
,
that
will
trouble
them
,
howsoever
they
cannot
endu●
to
be
troubled
by
my
Word
,
by
m●
Messengers
,
by
my
Spirit
,
but
my
Wrath
shall
trouble
them
afterward
,
that
shall
not
let
them
alone
;
as
in
that
place
Ezek.
24.13
.
before
quoted
,
Thou
shalt
not
be
pur●●●
from
thy
filthiness
any
more
till
I
have
caused
my
fury
●o
rest
upon
thee
;
they
shal
not
have
any
means
to
trouble
them
for
a
while
,
but
at
length
my
fury
shall
rest
upon
them
.
When
the
Lord
shall
seem
to
be
quiet
toward
men
and
let
them
alone
;
it
is
but
to
make
way
for
fearful
wrath
that
is
coming
after
.
Reas.
5
Fiftly
,
If
God
once
inflict
this
judgment
upon
sinners
to
say
,
Let
them
alone
,
if
God
will
not
vouchsafe
to
speak
unto
them
any
more
,
he
will
not
then
vouchsafe
to
hear
them
speak
unto
him
any
more
.
If
God
once
shall
take
away
his
Word
from
them
.
If
once
the
Lord
shall
say
,
they
would
not
hear
me
,
they
shall
never
hear
me
more
,
Let
them
alone
,
God
will
then
likewise
say
,
I
will
not
hear
them
,
let
them
cry
in
the
anguish
of
their
spirits
I
will
let
them
alone
;
that
is
certain
;
When
God
shall
let
sinners
alone
in
regard
of
his
mercy
then
he
will
let
them
alone
too
when
the
greatest
wrath
shall
be
upon
them
,
As
thus
,
when
they
shall
come
under
the
greatest
affliction
,
the
most
dreadful
miseries
and
torments
in
this
world
and
eternally
in
the
world
to
come
,
when
they
shall
then
be
crying
,
and
roaring
,
and
yelling
out
in
the
anguish
of
their
spirits
unto
God
,
Oh
that
God
would
now
have
mercy
upon
us
!
God
will
let
them
even
then
alone
,
I
will
bring
them
into
the
fire
saith
God
,
and
then
I
will
leave
them
there
;
Oh
think
of
this
when
you
feel
that
there
was
a
time
when
God
was
stirring
and
striving
with
your
hearts
,
but
now
it
is
not
so
as
before
,
yet
you
are
worse
in
your
lives
than
before
.
And
then
further
,
It
is
a
dreadful
sign
of
reprobation
Reas.
6
for
God
to
say
of
a
people
or
of
a
person
thus
,
Let
them
alone
.
For
first
,
What
is
reprobation
?
Reprobation
what
Reprobation
certainly
is
not
for
God
to
decree
to
damn
men
,
you
mistake
in
that
,
that
is
not
the
first
act
of
God
upon
any
man
;
but
thus
,
reprobation
is
this
,
for
God
to
decree
whereas
there
are
some
that
he
hath
set
his
heart
upon
,
he
is
resolved
to
do
them
good
,
there
are
others
,
he
doth
not
presently
decree
to
damn
them
,
but
he
doth
decree
to
leave
them
unto
themselves
,
that
what
they
Earn
they
shall
have
and
no
more
,
Earnings
.
he
will
deal
with
them
according
to
their
works
,
he
will
do
them
no
wrong
,
he
will
not
be
unjust
to
them
,
Justice
.
he
will
not
damn
them
but
for
their
sin
.
he
never
decrees
to
damn
any
but
for
sin
;
but
he
decrees
this
,
he
will
leave
them
to
a
course
of
justice
,
I
will
give
them
what
is
sit
for
them
to
have
in
creation
,
I
will
make
such
a
covenant
with
them
,
and
then
I
will
leave
them
unto
themselves
,
and
what
they
work
for
they
shall
have
;
this
is
then
another
kind
of
reprobation
,
and
worse
than
that
first
;
Reprobation
.
that
is
reprobation
for
God
to
decree
to
leave
a
man
to
himself
when
he
had
no
sin
in
him
,
as
God
did
not
make
man
with
sin
at
first
;
suppose
you
were
now
made
according
to
the
Image
of
God
without
sin
,
yet
if
God
should
decree
to
leave
you
fully
and
eternally
to
your self
,
you
were
but
a
reprobate
,
but
now
when
God
sees
a
man
in
the
gall
of
bitterness
and
in
the
bond
of
iniquity
,
now
for
God
to
leave
him
to
himself
,
this
is
reprobation
of
the
second
Edition
,
this
is
a
most
dreadful
reprobation
indeed
,
Secondly
,
There
is
a
reprobation
in
it
in
this
regard
,
That
God
now
doth
manifest
that
he
doth
intend
to
fetch
his
glory
from
this
sinner
out
of
his
ruin
,
he
manifesteth
no
other
now
;
for
thus
,
Certainly
God
will
have
glory
from
every
creature
,
howsoever
you
may
resist
God
in
his
glory
,
God
will
have
it
,
he
will
fetch
it
out
from
you
;
Well
,
but
now
on
the
first
hand
,
God
he
would
have
his
glory
from
his
creature
in
the
waies
of
obedience
and
service
,
but
they
deny
this
to
God
,
they
will
not
give
him
this
glory
,
they
will
have
their
own
will
,
they
will
set
up
themselves
in
Gods
Throne
:
Well
saith
God
,
I
have
used
such
and
such
means
to
draw
their
hearts
from
those
waies
to
my self
,
but
they
stand
out
,
Let
them
alone
now
,
As
if
he
should
say
thus
,
I
have
thought
now
of
another
way
to
fetch
out
my
glory
from
them
,
as
he
reasoned
in
the
Gospel
,
when
he
could
not
provide
for
himself
one
way
,
I
know
what
I
will
do
saith
he
;
so
saith
God
,
I
am
denied
my
glory
one
way
,
well
I
know
what
to
do
,
I
have
another
way
,
that
is
,
to
glorifie
my
infinite
Justice
and
the
power
of
my
infinite
wrath
;
they
have
refused
to
give
me
glory
by
obedience
and
coming
in
to
me
,
I
will
not
have
my
glorie
that
way
,
but
now
I
will
rather
chuse
to
have
my
glorie
from
them
in
their
everlasting
misery
,
they
shall
be
spectacles
of
my
wrath
and
justice
,
and
it
shall
be
known
to
Angels
and
men
unto
all
eternity
what
my
infinite
justice
and
power
is
able
to
do
,
therefore
let
them
alone
to
that
saith
God
.
Reas.
7
And
further
,
When
God
shall
say
of
any
,
Let
him
alone
,
it
is
a
greater
judgment
than
if
he
should
inflict
all
the
outward
judgments
of
this
world
upon
them
:
Too
many
of
you
are
afraid
of
sickness
,
of
being
spoild
of
your
goods
,
that
God
should
let
the
enemy
in
upon
you
and
all
should
be
taken
from
you
,
this
were
a
great
judgment
,
Oh
but
this
judgment
here
in
the
Text
is
a
greater
judgment
than
if
you
were
stripped
of
all
the
comforts
in
the
world
and
brought
into
the
miserablest
condition
that
ever
any
creature
was
upon
the
earth
in
regard
of
outwards
,
you
were
not
under
such
a
dreadful
judgment
as
thi●
,
for
God
to
say
,
Let
them
alone
;
better
any
judgments
than
spiritual
judgments
;
As
the
spiritual
blessings
of
God
bestowed
upon
the
Saints
are
the
greatest
blessings
,
Ephe.
1.2
.
Oh
blessed
be
God
the
Father
of
our
Lord
Jesus
Christ
that
hath
blessed
us
with
al
spiritual
blessings
in
heavenly
things
;
so
the
judgments
of
God
that
are
spiritual
judgments
they
are
the
most
dreadful
judgments
of
God
in
the
world
.
Oh
that
we
could
have
our
hearts
possest
with
a
fear
of
those
to
fear
spiritual
judgments
more
than
all
the
judgments
in
the
world
!
And
yet
more
,
This
is
not
only
worse
than
all
outward
Reas.
8
judgments
here
in
this
world
,
but
it
is
worse
for
a
man
to
be
given
over
by
God
to
himself
,
than
to
be
given
up
to
the
Devil
.
If
God
should
give
up
any
man
to
the
Devil
and
say
,
Note
Worse
to
be
given
up
to
ones
self
than
to
be
given
up
to
the
Devil
Devil
take
him
,
possess
him
(
as
once
he
did
possess
many
in
Christs
time
)
it
were
not
such
a
fearful
judgment
as
this
,
to
say
,
let
lusts
take
him
and
rule
him
,
let
him
be
given
up
to
his
own
hearts
lusts
,
let
him
alone
to
them
.
And
that
is
apparant
out
of
that
place
where
the
Apostle
gives
order
for
the
incestious
person
to
be
given
over
unto
Satan
for
the
destruction
of
the
flesh
,
that
his
soul
might
be
saved
:
When
one
is
given
up
to
the
Devil
in
Excommunication
or
any
other
way
,
it
may
prove
to
the
salvation
of
his
soul
;
but
this
judgment
of
God
saying
Let
a
man
alone
,
it
is
for
the
destruction
of
his
soul
,
not
of
the
flesh
,
it
tendeth
directly
to
the
destruction
of
the
soul
though
it
may
be
in
the
mean
while
the
flesh
may
be
saved
.
It
is
so
with
many
,
There
are
many
that
God
letteth
alone
and
that
proveth
the
destruction
of
the
soul
,
but
perhaps
the
saving
of
the
flesh
;
As
thus
,
perhaps
many
that
went
on
in
wickedness
,
God
was
chastising
them
and
afflicting
them
,
well
this
tended
to
the
destruction
of
the
flesh
though
to
the
saving
of
their
soul
;
yea
but
they
would
rather
live
in
prosperity
and
ease
and
have
their
sin
;
well
saith
God
,
you
shall
do
so
,
you
shall
have
ease
and
prosperity
and
have
your
sin
,
that
is
,
your
flesh
shall
here
be
saved
,
but
your
soul
shall
eternally
be
destroyed
.
Therefore
it
is
worse
than
to
be
given
up
unto
the
Devil
.
Reas.
9
Yea
further
,
For
God
to
say
,
Let
him
alone
,
it
is
worse
than
to
be
sent
down
to
Hell
presently
,
or
then
to
be
presently
damned
.
for
when
one
is
left
alone
to
himself
he
will
encrease
his
sin
most
dreadfully
all
the
time
of
hi●
life
,
and
as
his
sin
doth
encrease
,
so
his
torment
doth
encrease
;
therefore
it
is
a
most
dreadful
thing
to
be
let
alone
.
Reas.
10
Yea
further
,
When
God
saith
,
Let
a
man
alone
,
you
will
say
,
God
should
pitie
him
then
,
alas
what
can
a
man
do
?
No
but
his
condition
is
thus
,
when
he
is
let
alone
though
he
be
without
the
grace
of
God
,
yet
he
must
answer
for
as
much
as
he
might
have
done
if
he
had
had
that
grace
which
he
hath
justly
deprived
himself
of
;
And
must
answer
for
all
that
the
might
have
don
,
with
the
grace
he
might
have
had
.
there
lies
the
evil
of
it
further
;
When
God
leaves
a
man
alone
he
must
not
think
but
he
is
to
answer
still
for
the
motions
of
Gods
Spirit
though
he
hath
them
not
,
and
for
the
means
of
grace
though
he
enjoy
them
not
,
for
he
hath
deprived
himself
of
them
;
For
look
what
means
of
grace
we
thorough
sin
have
deprived
our selves
of
,
we
must
answer
for
them
;
and
there
is
none
of
your
reasons
but
may
be
convinced
of
it
;
I
will
give
you
a
plain
instance
;
Suppose
you
send
your
servant
to
market
to
buy
a
commodity
you
give
him
money
whereby
he
may
do
it
,
simile
but
he
goes
into
an
Alehouse
or
Tavern
and
drinks
it
away
,
he
cannot
bring
you
that
you
sent
him
for
,
but
you
may
justly
require
it
,
and
punish
him
for
not
doing
of
it
;
he
may
say
,
what
would
you
have
me
do
that
I
cannot
?
I
cannot
bring
it
you
without
money
;
yea
but
the
Master
may
say
,
I
gave
you
monie
,
it
is
your
fault
you
have
bezelled
it
away
:
So
God
may
justly
require
of
these
men
all
that
they
might
have
done
by
all
the
means
of
grace
they
should
have
had
,
God
gave
you
that
means
you
have
bezelled
it
away
by
your
sin●
.
Again
further
,
When
God
shall
say
,
Let
him
alone
;
his
Reas.
11
condition
is
dreadful
in
this
,
Al
means
encrease
his
condemnatiō
that
now
all
the
means
of
grace
are
made
unprofitable
to
him
,
yea
cursed
to
him
,
and
they
are
turned
to
the
quite
contrary
end
;
For
the
word
will
work
one
way
or
other
,
either
to
be
the
savour
of
life
unto
life
or
of
death
unto
death
;
and
so
the
Sacrament
,
either
to
be
the
seal
of
Salvation
or
the
Seal
of
damnation
.
Now
all
means
are
not
only
unprofitable
,
those
means
that
do
other
souls
good
;
It
may
be
the
poor
child
of
a
wicked
parent
comes
unto
the
word
,
and
there
he
finds
God
revealing
himself
unto
him
;
and
the
Spirit
of
God
drawing
his
heart
unto
himself
;
but
there
is
his
parent
of
whom
God
hath
said
,
Let
him
alone
,
he
sits
under
the
means
and
gets
no
good
:
So
perhaps
the
Master
,
he
is
one
upon
whom
this
judgment
is
past
,
Let
him
olone
,
he
sits
under
the
means
and
gets
nothing
,
and
his
poor
servant
he
comes
and
his
soul
is
enlightned
,
his
heart
is
enlarged
because
this
judgment
is
not
upon
him
.
Oh
my
brethren
,
upon
this
(
because
the
point
is
of
so
great
consequence
I
could
not
passe
by
it
lightly
)
you
may
learn
from
hence
,
First
,
what
poor
creatures
we
are
all
.
God
need
not
say
,
Use
.
1
Let
my
power
,
and
wrath
,
&
justice
come
upon
them
to
make
them
miserable
;
if
God
do
but
say
,
Let
them
al●ne
,
we
are
miserable
presently
,
we
are
lost
and
undone
presently
,
simile
As
in
nature
,
If
God
should
say
to
any
of
you
as
soon
as
you
are
born
,
Let
this
creature
alone
and
let
none
help
him
,
what
poor
shiftless
sucourless
creatures
had
we
been
?
So
for
our
souls
,
take
one
that
hath
the
most
excellent
gifts
in
all
this
Congregation
,
yea
take
one
that
hath
the
most
excellent
graces
,
if
God
should
but
say
,
Let
him
alone
,
he
would
quickly
bring
himself
to
misery
;
It
is
through
the
strength
of
that
grace
in
the
Covenant
that
God
will
never
say
to
those
that
are
members
of
his
Son
,
Let
them
alone
for
ever
.
Secondly
,
Oh
let
us
fear
and
tremble
at
this
judgment
.
Especially
Use
.
2
let
them
take
this
to
heart
that
have
felt
the
Spirit
of
God
stirring
in
their
hearts
,
and
the
Word
coming
to
their
consciences
,
yet
they
have
gone
on
,
directly
against
Gods
Word
and
the
motions
of
his
Spirit
;
Oh
that
this
day
the
fear
of
this
great
God
may
fall
upon
them
,
lest
God
should
say
,
Let
them
alone
!
Perhaps
God
hath
not
said
so
yet
,
but
who
knows
but
that
upon
the
next
wilful
sin
thou
committest
,
God
may
say
concerning
thee
,
Let
him
alone
?
and
then
thou
art
undon
for
ever
;
Oh
fear
and
tremble
.
Perhaps
some
of
you
may
say
,
God
hath
surely
said
this
of
me
already
,
Caution
I
should
not
be
so
unprofitable
under
the
means
else
,
I
should
not
hear
such
powerful
Sermons
and
get
so
little
good
,
I
should
not
have
such
and
such
corruptions
prevail
over
me
;
I
am
afraid
this
is
pronounced
already
against
me
.
I
am
loth
when
I
speak
of
this
dreadful
judgment
(
which
is
indeed
the
most
dreadful
in
all
the
Book
of
God
)
to
let
any
poor
soul
go
that
hath
need
of
comfort
without
receiving
what
is
due
to
him
.
To
answer
thee
then
:
First
,
It
is
a
good
sign
that
God
hath
not
let
thee
alone
when
thou
art
troubled
in
the
fear
of
thy
heart
lest
God
should
have
let
thee
alone
.
Commonly
those
men
that
God
hath
left
alone
they
go
on
and
are
quiet
and
are
never
troubled
about
it
,
but
please
themselves
in
their
own
hearts
lusts
.
Secondly
,
It
is
a
good
means
to
keep
thee
from
being
let
alone
.
Those
that
are
afraid
lest
God
should
leave
them
alone
,
and
upon
that
can
say
in
the
uprightness
of
their
hearts
,
Oh
I
tremble
under
this
judgment
,
I
had
rather
God
should
give
me
up
to
all
the
Cavaliers
,
to
all
the
Devils
in
Hell
than
to
my
own
hearts
lusts
,
it
is
a
signe
that
this
judgement
is
not
upon
thee
,
and
it
is
a
means
to
keep
it
from
thee
.
And
,
Thirdly
and
lastly
,
If
thou
hast
yet
a
heart
not
to
let
God
alone
,
God
hath
not
a
heart
to
let
th●e
alone
.
So
long
as
thy
heart
keeps
up
to
God
that
thou
wilt
not
let
him
alone
,
(
you
know
it
is
the
Scripture
phrase
,
when
Moses
was
so
earnestly
seeking
God
in
prayer
,
let
me
alone
saith
God
to
Moses
)
though
thou
findest
not
God
coming
to
thee
as
thou
desirest
,
thou
attendest
upon
God
in
the
word
,
and
in
reading
,
and
●●ditation
,
and
all
the
means
thou
knowest
,
and
yet
thou
dost
not
find
God
come
,
and
yet
for
all
this
thou
art
not
weary
of
Gods
service
and
art
resolved
thou
wilt
not
let
God
alone
but
if
thou
perish
thou
wilt
let
it
be
thy
last
breath
to
be
crying
unto
God
and
never
let
him
alone
,
peace
be
unto
thee
,
God
hath
not
let
thee
alone
so
long
as
this
frame
of
heart
doth
abide
in
thee
.
Those
of
whom
God
saith
,
let
them
alone
,
usually
they
begin
to
be
more
sluggish
in
prayer
than
before
,
to
break
off
prayer
in
their
families
in
their
closets
,
and
then
perhaps
to
fall
objecting
against
it
,
why
,
Note
What
is
there
for
it
to
prove
such
things
must
be
done
and
the
like
?
and
so
by
degrees
they
will
come
to
have
no
heart
unto
any
holy
duty
;
but
if
thy
heart
be
kept
in
quickness
and
activity
and
life
to
be
seeking
God
and
resolving
not
to
let
him
alone
,
surely
God
will
not
let
thee
alone
.
Lastly
,
Ob
bless
God
if
thou
findest
that
he
hath
not
inflicted
this
Use
.
3
judgment
upon
thee
.
Though
perhaps
thou
hast
many
outward
judgments
in
the
world
,
it
may
be
some
of
you
are
spoiled
of
all
your
goods
and
have
great
afflictions
upon
you
,
Oh
let
this
be
a
means
to
quiet
your
hearts
that
though
God
hath
taken
from
you
many
comforts
in
this
world
,
yet
blessed
be
his
Name
he
hath
not
left
me
alone
,
yet
I
find
his
Spirit
within
me
,
I
find
his
Grace
within
me
,
I
find
his
Word
working
in
my
heart
,
there
are
many
other
men
that
have
outward
comforts
,
they
have
fair
houses
,
great
possessions
and
lands
,
and
brave
cloathes
,
Oh
but
the
Lord
hath
let
them
alone
;
though
I
have
afflictions
upon
me
yet
blessed
be
God
he
hath
not
inflicted
this
judgment
upon
me
,
he
hath
not
let
me
alone
.
And
let
us
bless
God
in
regard
of
the
Kingdom
.
Surely
the
waies
of
God
toward
this
Land
are
such
that
we
have
hope
that
God
hath
not
pronounced
this
judgement
upon
England
.
God
might
have
said
unto
England
,
England
hath
been
joyned
to
Idols
,
let
him
alone
.
One
would
have
thought
that
some
three
years
since
and
a
little
more
that
we
were
in
a
condition
fit
to
be
let
alone
,
but
in
this
time
the
Lord
hath
been
so
stirring
and
working
for
England
as
it
may
appear
evidently
that
God
will
not
let
us
alone
,
and
blessed
be
God
that
he
will
not
let
us
alone
,
that
he
will
scourg
and
afflict
us
sorely
rather
than
not
purge
out
our
Idols
.
And
that
people
,
and
that
soul
that
had
rather
have
God
purge
them
soundly
than
let
them
go
on
in
any
sin
,
surely
God
doth
not
let
that
people
and
soul
alone
.
It
is
true
indeed
,
great
chastisements
are
upon
us
,
but
stil
they
al
hitherto
tend
to
our
purging
,
not
our
ruin
,
it
is
because
the
Lord
will
not
let
us
alone
.
It
may
be
many
think
it
would
be
better
if
it
were
with
us
now
as
as
it
was
four
years
since
,
then
we
had
no
such
noise
and
rumours
of
war
,
there
was
no
such
spoiling
and
killing
as
now
;
what
is
the
English
of
this
but
thus
much
?
Oh
it
was
well
with
us
when
we
were
going
on
in
superstitious
and
idolatrous
waies
,
going
to
Rome
as
fast
as
we
could
,
that
God
might
have
said
then
,
Let
England
alone
:
If
God
should
have
said
let
them
go
to
Rome
,
let
Idolatry
be
set
up
there
,
this
would
have
been
a
greater
judgment
than
al
the
blood-shed
in
England
at
this
day
:
but
in
that
the
Lord
is
yet
striving
with
us
,
though
we
be
strugling
against
him
,
let
us
bless
his
Name
.
Verse
18.
Their
drink
is
sowr
:
they
have
committed
whoredom
continually
:
her
Rulers
with
shame
do
love
,
Give
ye
.
Their
drink
is
sowre
.
]
I
find
some
Interpreters
carry
this
word
thus
,
Exposit.
1
faedé
crapulantur
.
Luther
as
if
it
noted
their
excess
in
drunkeness
and
luxury
,
as
if
they
powred
down
drink
till
it
sowred
in
them
,
and
then
they
vomited
it
up
;
So
Luther
translates
the
words
,
they
do
most
filthily
and
vildly
gormondize
drink
,
and
eat
and
pamper
themselves
.
I
remember
Luther
upon
the
place
hath
this
note
,
saith
he
,
Idolaters
they
love
to
pamper
the
flesh
,
they
drink
even
to
vomiting
again
,
but
for
the
true
worshiping
of
God
,
that
saith
he
,
is
cut
more
short
in
these
outward
things
,
and
it
is
hungry
and
cold
.
We
find
that
the
false
prophets
were
pampered
at
Jezebels
table
,
when
poor
Micaiah
was
fain
to
be
fed
with
bread
and
water
of
affliction
.
So
Luther
and
divers
other
Interpreters
carry
the
word
.
But
I
think
there
is
more
in
it
.
The
word
that
is
here
translated
drink
,
it
carrieth
with
it
their
festival
meeting
,
Convivium
recess●t
,
that
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
their
feasts
and
their
meetings
,
it
is
as
wine
that
is
sowr
and
hath
lost
the
spirit
and
savor
of
it
;
For
drink
they
understand
their
drinkings
,
that
is
,
the
comforts
that
they
have
in
this
world
,
that
these
Idolaters
do
so
much
satisfie
themselves
in
,
as
your
superstitious
Idolatrous
people
they
alwaies
seek
to
pamper
their
bellies
and
to
be
sure
to
have
outward
comforts
:
Now
saith
he
,
all
this
is
sowr
.
And
indeed
all
the
comfort
of
this
world
when
God
is
forsaken
,
it
is
but
as
sowr
drink
,
the
sweetness
and
quickness
,
and
life
of
all
is
taken
away
when
God
and
his
worship
is
forsaken
:
So
you
may
take
their
drink
by
a
Senechdoch
,
for
al
the
comforts
of
this
world
,
even
al
those
carnal
things
they
seek
to
satisfie
their
flesh
withal
,
it
is
all
sowr
,
for
God
is
gone
when
his
worship
is
gone
.
Perhaps
if
you
had
had
superstition
and
Idolatry
set
up
amongst
you
in
England
,
Applic.
you
might
have
had
your
drink
and
your
wine
at
your
tables
more
pentifully
,
but
if
God
and
his
Worship
had
been
gone
,
all
had
been
sowr
no
sweetness
in
any
thing
.
I
appeal
to
those
that
have
proved
Apostates
though
they
have
apostatized
to
enjoy
comforts
to
the
flesh
,
how
sowr
and
unsavory
have
the
comforts
of
the
flesh
been
unto
them
?
whereas
let
a
people
keep
close
to
God
and
his
worship
and
then
their
drink
if
it
be
but
water
it
will
be
sweet
unto
them
;
As
in
Acts
2.
the
Saints
that
beleeved
they
did
eat
their
bread
with
singleness
of
heart
and
with
gladness
.
We
were
wont
to
say
,
Brown
bread
and
the
Gospel
is
good
cheer
;
let
us
have
but
bread
and
water
so
be
it
we
may
have
the
Gospel
and
the
Ordinances
and
the
Worship
of
God
,
and
it
wil
be
sweet
unto
us
;
but
let
us
have
wine
and
all
manner
of
drink
at
our
tables
,
if
we
have
not
the
Ordinances
and
Worship
of
God
,
it
will
be
all
sowr
to
us
.
The
ten
Tribes
had
as
good
drink
as
Judah
had
,
yet
all
the
drink
of
the
ten
Tribes
was
sowr
.
Thirdly
,
Their
drink
is
sowr
.
]
it
notes
thus
much
,
Their
society
is
unsavory
and
sowr
,
for
so
their
C●●vivium
their
meetings
tog●ther
for
feasting
and
drinking
noteth
many
times
communion
and
converse
and
familiarity
,
as
the
drinkings
of
people
together
you
know
it
is
a
means
to
keep
their
converse
and
maintain
familiarity
one
with
another
.
So
the
meaning
is
,
that
their
converse
one
with
another
when
they
met
together
at
one
anothers
tables
and
were
drinking
together
,
what
savor
,
what
rellish
can
any
gracious
heart
take
in
it
?
You
may
observe
it
of
all
your
superstitious
people
that
have
heretofore
lived
amongst
you
,
how
unsavory
have
they
been
in
their
converse
?
Perhaps
heretofore
they
have
been
forward
in
the
waies
of
Religion
and
then
converse
with
them
and
there
hath
been
some
life
and
quickness
in
them
,
but
when
they
have
yeilded
once
unto
superstitious
vanitie
,
all
their
converse
is
become
unsavory
.
It
would
have
been
so
with
you
if
these
times
had
not
come
,
perhaps
you
might
have
met
together
and
have
had
brave
cheer
and
drinkings
of
all
sorts
and
have
had
many
merry
meetings
,
but
the
truth
is
all
your
merry
meetings
would
have
been
sowr
and
sapless
,
there
would
have
been
no
sweetness
in
your
converse
,
and
those
of
your
brethren
that
had
been
gone
from
you
into
the
howling
wilderness
would
have
found
more
savour
in
their
water
there
than
you
could
have
had
in
all
the
drinks
you
could
have
devised
to
your selves
.
Fourthly
,
Their
drink
is
sowr
]
That
is
,
even
all
their
worship
and
their
sacrifices
,
for
so
their
drink
is
taken
by
others
,
for
all
their
drink
offerings
,
they
were
wont
to
have
feasts
in
their
sacrif●ces
,
saith
God
,
all
their
offerings
be
sowr
,
the
savour
,
and
sap
,
and
life
of
them
is
taken
away
.
These
are
the
four
hints
by
which
we
may
come
to
understand
what
the
scope
of
the
holy
Ghost
is
in
these
words
,
Their
drink
is
sowr
.
It
follows
.
They
have
committed
whoredom
continually
.
Expos.
1
They
are
unwearied
in
their
wickedness
,
continually
they
go
on
in
their
way
of
whoredom
,
of
their
bodily
whoredom
but
especially
of
their
spiritual
whoredom
,
that
is
,
when
they
are
worshiping
of
their
Idols
they
are
never
weary
,
continually
they
commit
whoredom
.
Oh
what
a
shame
it
is
for
those
that
are
godly
that
they
should
be
weary
of
the
service
of
God
when
Idolaters
are
not
weary
of
the
service
of
their
Idols
?
What
rebuke
is
this
to
you
that
if
you
come
to
a
Sermon
you
are
weary
(
perhaps
some
of
you
)
if
the
glass
be
but
out
a
little
;
but
if
you
were
in
company
in
a
Tavern
to
sit
up
al
night
you
are
not
weary
at
all
?
They
commit
whoredom
continually
,
they
are
at
the
service
of
their
Idols
and
satisfying
of
their
lusts
never
weary
there
,
but
they
are
soon
weary
of
my
service
.
But
I
take
it
there
is
somewhat
further
meant
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Fornicantur
in
furnicando
,
they
commit
fornication
in
committing
fornication
,
that
is
the
propriety
of
the
word
in
the
Hebrew
,
that
which
they
do
they
do
it
intensively
,
in
doing
they
do
it
.
As
the
Apostle
saith
of
Elijahs
prayer
,
Jam.
5.
In
praying
he
prayed
,
that
is
,
he
did
pray
intensively
,
he
prayed
strongly
,
he
praied
powerfully
with
his
whol
strength
put
out
in
prayer
;
So
the
words
are
here
,
in
committing
fornication
they
committed
fornication
,
that
is
,
they
give
up
their
strength
to
their
Idols
,
they
are
mightily
intent
upon
their
Idols
.
And
therefore
have
nothing
to
do
with
them
(
still
the
argument
goes
on
)
Have
nothing
to
do
with
them
for
fear
that
fearful
judgment
be
upon
you
before
spoken
of
:
Have
nothing
to
do
with
them
because
their
society
and
converse
is
unsavory
:
Have
nothing
to
do
with
them
because
they
give
up
themselves
to
their
lusts
.
Use
How
should
we
give
up
ourselves
to
the
service
of
God
,
to
pray
in
praying
,
to
hear
in
hearing
&c.
seeing
Idolaters
in
committing
Idolatry
do
commit
Idolatry
.
Their
Rulers
with
shame
do
love
,
Give
ye
.
The
word
that
is
translated
Rulers
,
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
her
shields
,
that
is
,
their
protectors
,
so
the
word
in
the
Hebrew
s●gnifies
.
And
there
is
a
very
special
note
to
be
learned
from
hence
,
it
is
this
,
That
Magistrates
and
Rulers
they
should
be
the
shields
of
the
people
where
they
live
,
for
their
defence
;
Obser
.
And
so
in
Scripture
phrase
they
are
called
,
Psalm
,
47.9
.
The
Princes
of
the
people
are
gathered
together
,
the
shields
of
the
earth
belong
unto
God
;
That
is
,
the
Governors
and
Rulers
of
the
earth
(
so
I
find
Interpreters
carry
it
)
they
belong
unto
God
:
Psa.
47.9
.
Opened
they
are
in
Gods
stead
,
and
they
govern
in
Gods
Name
.
Rulers
,
Governors
are
to
be
the
shields
of
the
people
,
for
they
are
to
bear
off
al
dangers
;
Al
dangers
that
may
come
upon
the
people
they
are
to
be
willing
to
put
themselves
forward
to
bear
them
off
.
Applic.
The
Parliament
.
Have
not
our
Worthies
in
Parliament
shewen
themselves
to
be
shields
in
this
thing
?
Have
not
they
put
themselves
next
us
and
our
dangers
,
next
us
and
our
harms
?
And
do
you
not
think
if
the
Adversarie
prevail
they
wil
first
swallow
up
them
,
I
mean
those
of
them
that
are
faithful
?
Whereas
those
that
were
before
in
Parliament
when
they
looked
upon
it
as
an
honor
to
be
Parliament
men
and
there
was
no
danger
,
Oh
they
were
brave
Parliament
men
then
,
and
they
made
brave
speeches
,
but
when
they
saw
things
come
to
be
hot
and
that
there
were
darts
shot
against
the
people
,
and
that
they
must
be
the
shields
to
keep
off
the
hurt
of
those
darts
from
the
people
,
away
they
go
;
they
love
to
be
brave
golden
shields
,
enameled
shields
fit
for
no
service
,
but
when
it
came
to
service
away
they
go
.
We
are
therefore
to
honor
these
that
still
stay
,
and
though
they
are
not
perhaps
so
brave
and
gilded
as
those
,
yet
they
are
proved
to
be
shields
of
good
mettal
that
will
not
break
,
but
will
keep
off
the
darts
that
are
shot
against
the
people
.
And
indeed
Rulers
and
Governors
should
be
men
of
good
mettal
,
willing
to
bear
off
much
hardship
from
the
people
;
And
they
should
not
think
to
be
honored
only
but
they
should
take
their
honor
as
a
burden
also
.
Use
.
We
are
not
therefore
to
think
upon
our
Rulers
as
too
much
honored
,
Oh
consider
of
their
danger
together
with
their
honor
.
So
for
the
Governors
in
Armies
,
it
is
true
they
have
pay
more
than
others
,
but
if
they
be
faithful
they
hazard
their
lives
more
than
others
,
and
they
are
the
shields
of
the
people
.
It
is
an
evil
thing
when
a
Common-wealth
have
none
but
wicked
Magistrates
,
they
have
then
nothing
but
as
if
they
had
shields
to
defend
them
that
are
made
of
rotten
wood
.
They
say
with
shame
,
give
ye
.
Expos.
1
They
love
this
,
so
it
is
in
your
books
:
And
I
find
that
it
is
turned
by
some
,
they
love
to
bring
shame
,
they
love
not
to
say
,
bring
ye
,
but
they
love
to
b●ing
shame
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
if
you
should
translate
it
thus
it
is
,
the
words
in
the
Hebrew
only
altering
the
points
of
them
,
and
so
they
may
be
read
,
they
love
to
bring
shame
,
that
is
,
they
being
of
vile
spirits
themselves
they
do
not
care
what
becomes
of
the
people
,
they
care
not
for
putting
the
people
upon
any
shameful
waies
,
what
care
they
so
they
may
have
their
ends
,
let
them
perish
as
dogs
and
let
them
do
that
which
shall
be
a
perpetual
reproach
to
them
to
all
posterity
,
so
they
may
have
their
lusts
satisfied
.
Secondly
,
Others
translate
them
thus
;
with
shame
they
call
,
Expos.
2
bring
ye
,
that
is
,
with
shame
they
call
for
pleasure
to
the
flesh
,
Arias
Montan.
so
Ari●s
Montanus
,
Let
us
have
our
pleasure
,
our
tables
furnished
,
let
us
have
our
honors
and
what
care
we
what
becomes
of
the
people
,
let
us
have
our
minds
,
do
you
our
service
what
we
would
have
done
,
and
what
becomes
of
them
it
is
no
matter
.
Such
kind
of
Rulers
and
Governors
had
the
ten
Tribes
when
they
were
such
Idolaters
;
And
it
is
just
with
God
when
people
forsake
the
true
worship
of
God
that
he
should
send
them
such
Governors
as
these
are
.
But
I
rather
take
the
scope
of
the
Spirit
of
God
to
be
according
Expos.
3
as
we
reade
them
,
to
rebuke
them
fo●●heir
bribery
,
They
love
with
shame
to
say
,
Give
ye
.
They
will
not
only
take
liberty
privatly
but
they
are
grown
so
impudent
that
they
wil
sel
all
the
good
of
a
Kingdom
,
the
liberty
of
the
Subject
all
for
their
own
gain
.
They
say
with
shame
,
gi●e
ye
.
It
is
a
great
judgment
of
God
upon
a
people
when
Magistrates
and
Governors
are
given
to
bribery
,
to
regard
gift
and
the
encrease
of
their
estates
more
than
the
publick
good
.
Pro.
17.23
A
wicked
man
takes
a
gift
out
of
the
bosom
to
pervert
the
waies
of
judgme●t
.
It
is
a
sign
of
a
wicked
man
to
take
a
gift
though
it
be
but
secretly
,
out
of
the
bosom
,
but
if
he
take
it
openly
it
is
a
sign
of
more
impudence
.
A
wicked
man
takes
a
gift
out
of
●he
bosom
,
he
is
loth
to
be
seen
at
first
,
and
he
doth
it
to
pervert
judgment
;
these
men
that
should
be
as
shields
to
the
people
,
for
b●se
ends
they
will
betray
them
.
What
,
to
subject
such
a
glorious
thing
as
Justice
to
base
end
;
Justice
which
is
the
glory
of
God
,
the
glory
of
a
Kingdom
,
and
the
glory
of
a
man
,
which
he
should
be
cloathed
with
as
a
robe
,
as
a
diadem
,
to
subject
it
to
base
ends
,
for
gain
,
to
say
,
Give
ye
,
this
is
abominable
.
Justice
stricken
dumb
with
the
apearance
of
angels
.
For
a
Justice
of
peace
to
be
strucken
dumb
with
the
appearance
of
Angels
,
Oh
it
is
an
evil
thing
:
For
Jus●ices
to
be
bound
to
the
peace
by
a
gift
in
a
basket
,
this
is
a
most
abominable
thing
.
Exod.
33.8
.
A
gift
blindeth
the
eyes
of
the
wise
and
perverteth
the
words
of
the
righteous
.
Though
men
are
of
excellent
parts
,
men
of
understanding
,
that
can
speak
exceeding
well
,
yea
though
they
seemd
heretofore
very
honest
men
and
just
in
their
waies
,
yet
when
they
come
to
high
places
a
gift
will
blind
their
eyes
,
or
as
some
turn
it
,
pluck
out
their
eyes
,
irradiate
their
eyes
that
they
cannot
see
.
Gregor.
Naz.
in
distichis
.
Au●o
loquente
,
iners
omnis
oratio
,
saith
an
Ancient
,
Let
gold
be
speaking
in
the
language
of
gold
,
and
other
speeches
are
to
little
purpose
.
Therefore
Magistrates
of
all
men
should
be
without
covetousness
,
fearing
the
Lord
.
When
God
would
have
Magistrates
chose
,
this
is
one
character
of
them
,
That
they
should
be
men
fearing
God
,
and
hating
covetousness
.
In
2
Chron.
19.6
,
7.
Take
heed
what
you
do
,
for
ye
judge
not
for
man
,
but
for
the
Lord
;
wherefore
let
the
fear
of
the
Lord
be
upon
you
,
take
heed
and
do
it
,
for
there
is
no
iniquity
with
the
Lord
,
nor
respect
of
persons
,
nor
taking
of
gifts
.
Justice
must
run
down
as
a
river
,
it
must
not
be
pal'd
in
as
a
pond
for
private
advantages
.
Magistrates
they
must
shake
their
hands
from
bribery
,
and
despise
the
gain
of
oppressors
Isa.
33.15
.
simile
As
we
reade
of
Paul
that
when
a
Viper
came
upon
his
hand
he
shook
his
hand
and
the
Viper
fell
into
the
fire
:
So
should
Magistrates
do
,
when
any
one
brings
them
gifts
to
pervert
Justice
,
they
should
look
upon
it
as
as
a
Viper
and
shake
their
hands
of
it
and
let
it
even
fall
into
the
fire
,
and
say
as
Peter
to
Simon
Magus
,
Thy
money
perish
with
thee
:
They
should
look
upon
such
as
bring
them
gifts
with
indignation
,
and
even
say
,
thy
money
perish
with
thee
in
this
wicked
enterprise
.
Cecero
Epist.
ad
Quint.
frat
Even
Cicero
an
Heathen
in
his
Epistle
to
Quintus
his
Brother
,
a
Magistrate
in
Asia
,
he
hath
this
expression
,
That
he
should
not
only
shew
himself
an
enemy
unto
them
that
received
gifts
,
but
to
them
that
gave
them
,
he
should
account
them
his
enemies
.
And
Isa.
5.23
.
Woe
to
him
that
justifies
the
wicked
for
reward
,
and
takes
away
the
righteousness
of
the
righteous
from
him
.
Many
righteous
men
come
before
you
,
some
of
you
,
and
their
cause
is
true
and
good
,
but
you
will
be
speaking
bitterly
against
them
to
give
content
to
others
from
whom
you
expect
a
reward
.
Deut.
27.25
.
There
shall
be
a
curse
pronounced
against
such
as
take
gifts
,
and
all
the
people
shall
say
Amen
.
If
any
Magistrate
s●ould
love
to
take
gifts
in
this
kind
,
the
curse
of
the
people
is
upon
him
,
and
God
requires
that
all
the
people
should
say
Amen
.
Law
of
the
12.
Tables
And
I
have
read
of
the
Romans
that
if
it
could
be
proved
against
any
Magistrate
that
he
had
taken
bribes
,
he
was
to
be
punished
with
death
,
without
any
deliverance
.
And
Psalm
,
15.
in
answer
to
that
question
,
Who
shall
dwell
with
God
in
his
tabernacle
?
it
is
said
,
he
that
taketh
not
a
reward
against
the
innocent
.
If
you
would
ever
dwell
with
God
either
here
in
his
Church
or
in
Heaven
hereafter
,
you
must
not
take
bribes
against
the
innocent
.
I
have
read
of
that
Saint
which
you
call
St.
Edmond
,
in
his
life
,
That
he
was
wont
to
have
this
speech
,
There
is
little
difference
between
these
two
words
,
to
Take
,
and
to
Hang
,
the
words
are
even
the
same
in
the
Latin
,
Prendere
&
pendère
signifying
thereby
,
that
those
that
would
take
gifts
shewed
what
their
desert
is
.
Prov.
15.27
.
He
that
is
greedy
of
gain
troubleth
his
own
house
;
but
he
that
hateth
gifts
shall
live
.
It
is
not
enough
for
a
Magistrate
not
to
take
gifts
,
but
he
must
hate
gifts
,
for
the
other
troubleth
his
own
house
,
though
perhaps
you
may
think
to
provide
for
your
house
by
gifts
.
Verse
19.
The
wind
hath
bound
her
up
in
her
wings
,
and
they
shall
be
ashamed
because
of
their
sacrifices
.
The
word
that
is
here
translated
Wind
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
it
signifieth
also
a
Spirit
,
Hierom.
and
so
I
find
Hierom
takes
the
meaning
of
the
words
to
be
,
that
the
evil
spirit
hurries
them
up
and
down
and
carries
Expos.
1
them
on
violently
in
their
wicked
waies
.
As
in
Deut.
32.11
.
God
is
said
to
carry
his
people
upon
his
wings
;
so
the
Devil
here
carrieth
Idolaters
who
are
set
upon
their
wicked
waies
,
as
it
were
upon
his
wings
,
in
a
violent
hurrying
manner
.
But
rather
we
are
to
take
the
expression
Metaphorically
to
signifie
the
power
,
the
suddenness
,
the
violence
,
the
swiftness
of
Gods
judgments
,
carrying
them
into
captivity
and
into
misery
.
The
wind
hath
bound
the
people
of
Israel
,
the
ten
Tribes
up
in
her
wings
,
that
is
,
the
judgments
of
the
Lord
shall
come
upon
them
with
power
,
suddenly
,
swiftly
,
vio●ently
and
take
them
away
from
their
own
Countrey
and
carry
them
into
captivity
and
misery
.
The
power
and
violence
of
the
judgments
of
God
are
set
out
in
Scripture
by
the
wind
,
by
storms
and
tempests
often
times
.
There
is
a
mighty
power
of
the
wind
,
1
King
.
19.11
.
A
strong
wind
that
rent
the
mountains
and
t●re
in
pieces
the
rocks
.
Job
.
38.9
.
That
overturneth
the
mountains
by
the
roots
.
The
winds
are
the
voice
of
the
Lord
,
that
breaks
the
Cedars
,
even
the
Cedars
of
Lebanon
,
and
shakes
the
wilderness
Psal.
29.
Sabelicus
Sabelicus
.
telleth
us
that
Camtyses
his
souldiers
being
in
a
wilderness
,
in
a
sandy
place
,
suddenly
a
violent
wind
came
and
drove
the
sand
with
such
force
as
that
thousands
of
them
were
buried
in
it
.
There
is
a
great
deal
of
strength
and
power
in
winds
.
And
here
by
the
way
we
may
have
hinted
unto
us
a
very
profitable
meditation
.
Oh
how
great
is
the
glory
and
the
power
of
the
infinite
God
then
!
Obser
.
For
the
wind
what
is
it
but
a
vapor
?
and
what
more
weak
than
a
vapor
?
We
use
to
say
,
what
is
weaker
than
water
?
but
many
drops
together
will
make
the
waters
terrible
,
and
the
Seas
are
call'd
the
mighty
waters
;
But
vapour
is
weaker
than
the
water
,
and
yet
the
winds
are
nothing
but
a
company
of
vapors
joyned
together
,
and
many
being
joyned
together
what
a
mighty
power
have
they
to
re●d
the
rocks
and
turn
up
the
mountains
by
the
roots
?
Oh
then
what
is
the
power
of
the
Mighty
God
?
for
in
him
there
is
nothing
but
infinite
,
and
nothing
can
be
added
unto
him
.
If
a
weak
vapour
being
multiplied
have
such
strength
,
what
power
then
is
there
in
God
that
hath
nothing
in
him
but
infinite
,
so
as
nothing
can
be
added
to
him
.
The
wind
is
of
great
power
and
so
is
the
judgments
of
God
.
The
observation
from
it
shall
be
this
,
Obser
.
That
the
judgments
of
God
toward
wicked
men
who
have
been
spared
a
long
time
,
when
they
come
they
come
swiftly
,
and
violently
,
and
suddenly
,
carries
them
as
it
were
in
a
Hurry-cane
.
And
they
shall
be
ashamed
of
their
sacrifices
.
So
long
as
they
prospered
in
the
way
of
false
worship
they
were
not
ashamed
,
but
they
gloried
in
their
way
,
and
the
ten
Tribes
,
Israel
,
rather
despised
Judah
,
and
sought
to
cast
shame
upon
Judah
who
worshiped
God
in
a
right
way
,
as
appeareth
plainly
Amos
,
7.12
.
Go
to
Judah
(
saith
Amaziah
there
to
Amos
in
a
scorning
way
,
)
go
your
waies
thither
,
and
prophesie
there
.
They
scorned
and
contemned
Judah
and
gloried
in
their
own
way
of
false
worship
.
Obser
.
Such
as
are
superstitious
and
Idolatrous
they
use
to
look
upon
Gods
Ordinances
as
vile
and
contemtible
,
and
their
own
inventions
as
the
most
glorious
things
;
But
God
hath
a
time
to
honor
his
Ordinances
and
to
cast
shame
upon
their
sacrifices
.
That
is
the
Note
.
The
true
worship
of
God
is
many
times
in
such
a
low
esteem
amongst
men
as
that
they
that
go
th●●
way
are
exceedingly
vilified
,
and
many
are
kept
off
from
the
waies
of
God
because
they
cannot
bear
the
shame
of
it
,
there
is
so
much
shame
cast
upon
it
,
none
but
a
company
of
mean
,
poor
,
unwise
people
that
take
such
a
course
:
But
God
hath
a
time
to
honor
his
Ordinances
,
to
set
up
the
beauty
of
them
before
all
the
world
,
and
to
cast
shame
and
dirt
upon
all
waies
of
superstition
and
idolatry
,
They
shall
be
ashamed
of
their
sacrifices
;
a
time
to
make
even
those
that
did
glory
most
in
them
to
be
ashamed
of
them
.
Isa.
2.20
,
21.
They
shall
cast
their
Idols
of
silver
and
of
gold
,
which
they
have
made
each
for
himself
to
worship
,
to
the
moles
and
to
the
bats
,
to
go
into
the
clefts
of
the
rocks
,
and
into
the
tops
of
the
ragged
rocks
.
And
Isa.
30.22
.
They
shall
defile
the
covering
of
their
graven
Images
of
silver
,
and
the
ornaments
of
their
Images
of
gold
,
they
shall
cast
them
away
as
a
menstruous
cloath
,
and
they
shall
say
unto
it
,
Get
thee
hence
.
They
thought
they
were
curious
ornaments
,
but
the
time
shall
come
when
God
shall
make
Idolaters
see
them
to
be
filthy
clothes
,
and
cause
them
to
cast
them
away
with
indignation
and
say
,
Get
ye
hence
.
That
place
in
Esa.
66
,
5.
Isa.
66.5
.
opened
is
notable
to
this
purpose
.
You
that
tremble
at
my
word
(
saith
God
)
your
brethren
that
cast
you
out
said
,
let
God
be
glorified
;
but
he
shall
appear
to
your
joy
,
and
they
shall
be
ashamed
There
are
a
company
of
you
that
tremble
at
my
Word
,
and
dare
not
do
any
thing
in
my
Worship
but
what
my
Word
requires
;
others
have
more
loose
consciences
and
they
can
venture
upon
things
that
they
have
no
warrant
for
in
my
Word
,
but
you
tremble
at
my
Word
,
and
you
are
scorned
for
nice
scrupulous
consciences
,
and
your
brethen
cast
you
out
because
you
will
not
be
of
the
same
judgment
as
they
are
,
because
your
hearts
,
your
consciences
are
more
tender
they
cast
you
out
from
them
,
they
would
willingly
be
rid
of
you
and
think
it
would
be
better
with
the
land
when
you
are
gone
,
and
they
say
,
Let
the
Lord
be
glorified
,
they
have
pretences
that
they
desire
nothing
but
the
peace
of
the
Church
and
the
glory
of
God
;
they
say
,
even
your
brethren
that
cast
you
out
,
they
say
,
Let
the
Lord
be
glorified
,
but
God
shall
appear
for
your
glory
,
and
for
their
shame
,
the
Lord
will
honor
you
in
that
way
of
his
Worship
that
you
take
up
which
is
according
to
his
Word
,
though
you
suffer
for
the
present
much
ignominie
and
contempt
for
it
,
and
though
they
may
ruff
it
out
for
a
while
and
seem
to
carry
al
before
them
having
that
which
is
countenanced
more
publickly
,
but
the
Lord
will
appear
at
length
to
their
shame
,
the
Lord
will
make
them
ashamed
of
their
sacrifices
.
Causes
of
shame
.
There
are
four
things
that
principally
cause
shame
.
First
,
Disrespect
from
those
we
desire
honor
from
,
that
is
shame
:
When
one
comes
to
any
,
to
a
superior
,
and
expects
respect
from
him
,
and
finds
that
he
is
cast
out
,
this
is
a
great
shame
.
So
they
shall
be
ashamed
of
their
sacrifices
,
they
make
account
that
I
should
honor
their
sacrifices
,
that
they
should
have
honor
from
me
by
reason
of
their
sacrifices
,
but
I
will
cast
shame
upon
them
,
they
shall
have
nothing
but
arguments
of
disrespect
from
me
.
In
1
King
.
2.16
.
when
Bathsheba
came
to
Solomon
to
ask
a
Petition
of
him
,
deny
me
not
saith
she
;
the
old
Latine
hath
it
,
Ne
confundas
faciem
meam
:
do
not
confound
my
face
,
do
not
make
me
ashamed
,
&
the
Hebrew
is
,
Ne
avertere
faciem
meam
,
do
not
cause
my
face
to
be
turned
,
that
is
,
do
not
make
me
ashamed
by
giving
me
such
disrespect
when
I
expect
such
honor
from
thee
.
When
God
doth
cast
off
the
sacrifices
of
men
and
shews
disrespect
unto
them
,
that
causeth
shame
,
it
doth
confound
or
should
confound
their
faces
.
Secondly
,
When
a
man
takes
a
great
deal
of
pains
and
it
comes
all
to
nothing
,
that
causeth
shame
;
and
so
all
superstitious
waies
will
bring
shame
at
last
.
In
Colos.
2.
it
is
said
of
all
superstitious
ceremonies
that
they
perish
in
the
use
of
them
,
there
comes
no
good
of
them
.
Idolaters
take
a
great
deal
of
paint
in
their
waies
of
false
worship
,
but
all
will
come
to
nothing
;
when
they
shall
stand
in
most
need
all
their
waies
of
superstition
and
Idolatry
will
leave
them
shiftless
and
succourless
,
and
helpless
,
and
so
cast
shame
upon
them
.
Thirdly
,
Disappointment
of
hope
brings
shame
.
Psal.
119.116
.
Let
me
not
be
ashamed
of
my
hope
saith
David
,
If
I
hope
for
good
and
be
disappointed
,
this
will
bring
shame
.
Divers
Scriptures
we
have
to
shew
this
.
So
when
those
that
are
superstitious
and
Idolatrous
shall
raise
up
their
hearts
with
great
expectation
of
good
from
God
in
their
waies
of
false
worship
and
shall
be
disappointed
of
all
their
hope
,
in
this
God
will
cast
shame
upon
them
.
Fourthly
,
When
God
discovers
that
to
be
worthless
and
vile
which
a
man
hath
gloried
most
in
;
that
causeth
shame
.
So
Idolaters
that
glorie
in
their
Idolatrous
waies
,
the
Lord
in
time
will
discover
them
to
be
base
and
vile
and
worthless
things
,
for
indeed
they
are
all
but
poor
apish
and
beggarlie
things
,
and
they
ate
fitter
to
please
children
than
God
.
God
will
discover
this
.
If
it
be
objected
,
Object
.
Oh
but
they
seem
not
to
be
such
poor
and
weak
things
,
they
seem
to
be
more
glorious
and
pompous
a
great
deal
than
the
waies
of
the
true
worshipers
of
God
;
The
true
worship
of
God
in
it self
seems
to
be
a
poor
and
mean
thing
?
The
answer
is
,
Answ.
That
the
institution
putteth
a
glory
upon
the
waies
of
worship
;
now
they
not
having
an
institution
upon
them
they
are
looked
upon
as
apish
and
foolish
and
beggarlie
things
.
And
then
a
word
of
promise
and
an
engagement
of
Gods
presence
in
his
Ordinances
puts
an
honor
upon
them
which
the
waies
of
superstition
have
not
.
Use
.
Admonitions
to
the
defiled
with
superstitious
worship
to
take
shame
to
themselves
.
It
is
good
for
those
who
have
been
guilty
in
this
kind
of
superstitious
waies
of
worship
,
even
to
prevent
God
by
casting
shame
upon
themselves
;
for
if
they
do
not
,
God
will
cast
shame
upon
them
,
he
will
make
them
to
be
ashamed
.
That
is
our
best
way
,
to
come
in
and
to
prevent
God
and
to
lie
down
in
our
shame
,
to
take
shame
unto
our
own
souls
&
to
lie
down
therein
.
God
knows
how
we
have
defiled
our selves
,
even
all
of
us
,
in
waies
of
superstitious
worship
;
and
the
truth
is
,
God
is
casting
shame
upon
all
those
waies
at
this
day
,
and
doth
cast
shame
upon
them
.
Happie
are
those
that
before
these
times
did
take
shame
to
their
own
souls
for
all
their
defilements
in
the
waies
of
false
worship
.
Howsoever
,
before
God
doth
yet
further
force
it
upon
us
it
will
be
our
wisdom
to
take
shame
to
ourselves
.
Ezek.
43.11
.
that
text
is
a
famous
text
for
this
purpose
,
first
in
the
tenth
verse
,
Shew
them
the
house
that
they
may
be
ashamed
,
shew
them
the
true
way
of
my
worship
that
they
may
be
ashamed
.
The
truth
is
,
if
we
did
but
understand
the
beauty
,
the
excellency
,
the
true
beauty
of
holiness
in
the
waies
of
Gods
Ordinances
,
in
the
purity
and
simplicitie
of
the
Gospel
,
that
were
enough
to
make
us
ashamed
if
there
were
nothing
else
,
we
would
even
be
very
vile
in
our
own
eyes
to
think
that
while
our
hearts
have
been
taken
up
about
such
vain
and
vile
waies
of
false
worship
,
that
such
glorious
Ordinances
of
God
,
that
beauty
of
holiness
that
is
in
his
Ordinances
hath
been
neglected
by
us
;
shew
them
the
way
of
my
house
that
they
may
be
ashamed
;
But
further
,
in
the
11.
vers
.
If
they
be
ashamed
of
all
that
they
have
done
,
shew
them
the
form
of
the
house
,
and
the
fashion
thereof
,
and
the
goings
out
thereof
,
and
the
comings
in
thereof
,
and
all
the
forms
thereof
,
and
all
the
Ordinances
thereof
,
and
all
the
forms
thereof
,
(
again
)
and
all
the
Laws
thereof
,
and
write
it
in
their
sight
,
that
they
may
keep
the
whol
form
there●f
,
and
all
the
Ordinances
thereof
and
do
them
.
First
shew
them
my
house
,
Ezek.
33.10
,
11.
opened
Let
them
have
some
kind
of
knowledg
of
my
waies
and
Ordinances
in
the
general
,
perhaps
that
will
make
them
ashamed
:
And
at
this
day
we
know
though
there
be
but
a
little
light
let
out
unto
us
,
to
shew
us
a
little
more
of
the
waies
of
Gods
worship
than
we
saw
before
,
we
do
begin
to
be
ashamed
of
what
we
have
done
:
Note
But
now
if
indeed
we
be
throughly
ashamed
before
God
of
all
our
false
waies
of
worship
,
of
all
our
sacrifices
,
then
mark
what
a
promise
here
is
,
then
saith
the
text
,
if
they
be
ashamed
of
what
they
have
done
,
then
shew
them
the
forms
of
the
house
,
and
the
fashion
of
the
house
&c.
Note
Thus
here
is
one
word
heaped
upon
another
to
shew
,
that
this
is
the
mercy
of
God
to
people
when
they
understand
not
only
the
way
of
Gods
worship
in
the
lump
,
but
they
understand
the
form
,
and
the
fashion
,
and
the
Ordinances
,
and
the
Laws
,
the
circumstances
and
all
the
several
waies
,
the
exactness
of
the
worship
of
God
.
Note
For
we
must
not
look
upon
any
thing
in
the
worship
of
God
as
worthy
to
be
neglected
,
but
we
must
have
respect
to
all
the
forms
,
and
fashions
,
and
Ordinances
of
Gods
house
,
God
standeth
much
upon
his
worship
in
every
punctilio
;
and
it
is
a
great
mercy
of
God
to
reveal
to
us
every
point
of
his
worship
.
It
is
true
,
man
stands
much
upon
form
,
and
God
standeth
much
upon
form
;
Many
deny
the
power
of
godliness
,
but
keep
the
form
of
it
,
they
are
much
set
upon
their
forms
,
and
God
is
much
set
upon
his
forms
.
If
you
be
set
upon
forme
for
worship
,
look
upon
Gods
worship
he
is
much
set
upon
forms
in
his
wo●ship
.
And
mark
,
then
when
we
are
ashamed
of
what
we
have
done
,
then
we
shall
understand
the
Laws
of
the
house
;
but
first
we
must
be
ashamed
and
throughly
humbled
for
our
former
superstitious
sacrifices
,
and
then
we
shall
come
to
understand
the
right
way
of
Gods
worship
in
his
own
Temple
,
we
must
not
expect
it
before
.
Many
people
they
cry
out
we
are
at
a
loss
,
we
know
not
what
to
do
,
we
have
rejected
indeed
false
worship
and
in
some
measure
we
see
that
that
is
vile
,
but
we
know
not
what
way
to
set
up
in
Gods
house
,
what
are
the
forms
and
fashions
thereof
;
and
the
hearts
of
people
tremble
to
think
what
may
come
to
be
determined
,
fearing
lest
things
will
not
be
found
out
,
fearing
dissentions
and
disagreement
.
Would
you
but
know
how
you
should
come
to
understand
the
right
way
of
Gods
house
in
the
worship
and
government
of
it
?
Be
ashamed
of
your
sacrifices
,
be
ashamed
of
what
you
have
done
.
And
above
all
men
those
that
are
betrusted
to
find
out
the
Laws
,
Ministers
and
forms
,
&
fashions
,
and
Ordinances
of
Gods
house
,
above
all
men
they
are
to
be
ashamed
of
what
they
have
done
,
to
be
ashamed
first
of
their
sacrifices
.
And
that
should
be
your
prayer
,
that
God
would
humble
them
for
all
their
former
superstitious
sacrifices
that
so
they
may
come
to
have
revealed
to
them
the
form
and
fashion
of
Gods
house
,
and
being
revealed
to
them
they
may
reveal
it
to
you
.
There
is
a
necessity
that
those
men
that
have
been
guilty
of
superstitious
waies
of
worship
,
that
they
should
be
ashamed
first
of
that
before
they
can
come
to
understand
the
right
way
of
the
house
of
God
;
Let
them
be
men
of
never
such
excellent
parts
and
abilities
,
Note
.
yet
except
they
be
first
ashamed
for
what
they
have
done
and
thoroughly
humbled
,
they
cannot
expect
to
understand
the
waies
of
Gods
house
in
the
forms
and
fashions
and
ordinances
of
it
.
In
Ezek.
44.10
,
11
,
12
,
13.
there
God
threatneth
those
Priests
that
did
depart
from
him
when
Israel
dedarted
,
that
did
depart
from
him
to
false
worship
,
that
they
should
beare
their
iniquity
,
that
they
should
never
come
neare
to
him
;
seeing
they
departed
in
the
general
departure
and
did
not
keep
close
to
the
true
worship
of
God
,
they
must
bear
their
iniquity
,
they
must
not
come
near
unto
God
;
only
God
would
be
content
they
should
be
imployed
in
some
meaner
out-services
:
Applic.
And
therefore
it
may
be
that
God
will
not
use
some
men
of
choice
parts
in
any
great
work
of
his
,
to
do
him
any
great
service
,
that
's
the
meaning
of
the
text
,
that
those
that
did
depart
from
God
when
there
was
a
general
departure
of
the
Nation
,
when
Israel
did
depart
they
would
comply
with
them
to
save
their
skin
,
and
they
would
conform
to
those
superstitious
waies
,
then
did
the
Lord
swear
,
lift
up
his
hand
against
them
,
that
though
they
shall
be
imploied
in
some
meaner
services
,
yet
they
shal
not
come
near
him
.
And
(
I
say
)
it
ma●
be
feared
that
the
Lord
may
do
so
against
some
of
us
.
How
ever
except
there
be
extraordinary
repentance
&
taking
shame
unto
themselves
;
though
they
may
be
men
of
excellent
parts
,
the
Lord
may
remember
what
they
have
done
when
Israel
departed
from
God
,
what
their
compliances
were
;
And
though
the
Lord
may
make
still
use
of
them
in
some
ordinary
work
,
yet
he
may
lift
up
his
hand
against
them
,
that
they
shal
never
be
imployed
never
blest
in
any
choice
work
he
hath
to
do
:
God
may
justly
leave
them
to
such
waies
as
that
they
shall
cast
themselves
in
a
great
measure
out
of
the
hearts
of
the
Saints
because
he
doth
not
delight
to
use
them
in
any
special
service
and
so
their
shame
shal
stick
upon
them
while
they
live
;
and
the
more
honor
they
seek
the
more
shame
will
God
certainly
cast
upon
them
.
Jer.
3.25
.
saith
the
Church
there
,
We
lie
down
in
our
shame
:
Oh
there
is
cause
that
such
men
should
lie
down
in
their
shame
,
those
that
are
of
discerning
spirits
,
and
observe
the
waies
of
men
and
the
waies
of
God
,
they
cannot
but
see
that
those
men
should
lie
down
in
their
shame
,
for
so
long
as
yeilding
to
superstitious
vanities
and
submission
to
false
power
was
useful
to
them
to
save
their
estates
,
their
liberties
and
livings
,
they
would
yeild
and
they
would
submit
,
and
then
their
judgments
alter
when
times
alter
,
when
other
waies
come
to
be
countenanced
publickly
then
they
are
of
other
judgments
than
they
were
before
:
so
long
as
they
could
not
make
use
of
another
way
they
were
not
of
that
judgment
;
now
when
they
can
make
use
of
it
,
and
there
is
more
countenancing
of
it
,
how
soon
is
their
judgment
altered
?
yea
and
so
altered
as
presently
to
grow
even
bitter
against
their
brethren
of
another
judgment
.
Note
Surely
a
great
deal
more
cause
there
is
that
they
and
we
,
all
of
us
,
should
take
shame
to
our selves
,
lie
down
in
our
shame
a
while
and
so
carry
things
in
all
humility
in
all
meekness
,
in
suspition
of
our selves
and
of
our
own
judgments
in
love
to
our
brethren
,
remembring
that
we
our selves
were
of
another
judgement
and
opinion
not
long
since
;
And
therefore
our
hearts
(
I
say
)
should
be
very
low
and
gentle
and
very
tender
and
meek
even
toward
all
with
whom
we
have
to
do
.
And
further
,
God
hath
a
time
to
make
al
carnal
men
ashamed
Obs.
2
of
their
sacrifices
.
We
will
a
little
raise
up
our
meditations
somewhat
higher
,
from
this
,
They
shall
be
ashamed
of
their
sacrifices
.
All
sacrifices
,
not
only
supersti●●ous
and
idolatrous
but
all
other
sacrifices
that
come
short
of
the
rule
will
at
length
cause
shame
.
As
carnal
men
that
tender
up
many
services
unto
God
,
and
that
lay
such
weight
upon
their
services
,
as
to
lay
their
claim
to
Heaven
and
interest
in
God
upon
their
sacrifices
,
God
hath
a
time
to
make
them
ashamed
of
all
these
sacrifices
.
Al
now
,
when
God
shal
discover
the
vanity
of
their
prayers
,
if
God
should
but
shew
to
us
al
and
to
the
whol
company
here
,
each
others
hearts
in
time
of
prayer
,
when
we
have
been
offering
up
that
sacrifice
unto
God
,
and
we
have
seemed
to
be
very
devout
in
our
prayers
,
yet
Oh
the
vanity
of
our
hearts
,
Oh
the
vile
thoughts
,
unclean
,
wicked
,
ungodly
,
foolish
thoughts
that
have
run
up
and
down
thorough
our
hearts
in
the
time
of
our
prayers
!
If
God
should
write
our
prayers
before
us
and
interline
our
prayers
with
all
our
vain
thoughts
,
and
then
bid
us
reade
our
prayers
,
and
bid
others
reade
our
prayers
interlined
with
such
vain
thoughts
,
would
we
not
be
ashamed
of
our
sacrifices
?
the
best
sacrifice
that
ever
we
tenderd
up
to
God
in
al
our
life
we
would
be
ashamed
of
it
.
God
hath
a
time
(
except
al
be
pardoned
in
Christ
and
covered
in
him
)
to
make
men
that
lay
such
weight
upon
their
prayers
,
to
shew
them
such
an
ugly
form
and
fashion
of
them
,
as
to
make
them
ashamed
of
them
.
Obs.
3
Again
,
In
al
our
duties
performed
with
a
carnal
heart
there
are
many
mixtures
of
our
own
base
ends
.
We
seem
to
draw
near
unto
God
,
and
we
would
honor
and
worship
God
,
Oh
but
the
hypocrisie
of
our
hearts
!
what
vile
and
base
ends
are
there
,
to
give
content
to
this
and
the
other
,
to
set
forth
our
parts
and
abilities
in
services
;
these
things
have
been
plain
before
God
,
and
except
we
be
ashamed
of
them
now
and
repent
and
get
them
pardoned
in
Christ
,
God
will
set
all
our
base
ends
before
Angels
and
men
together
with
our
sacrifices
,
and
shall
we
not
then
be
ashamed
of
our
sacrifices
?
Obs.
4
Again
,
How
foul
and
vile
have
our
hearts
been
in
our
services
,
and
how
have
our
sacrifices
been
defiled
with
them
!
Not
only
by
actual
sin
mixed
with
them
,
by
base
thoughts
and
ends
,
but
our
services
have
come
from
unclean
hearts
,
we
have
had
very
filthy
and
unclean
hearts
,
our
hearts
have
been
as
sties
and
sinks
of
evil
,
and
it
is
impossible
that
out
of
such
unclean
hearts
there
can
come
any
thing
that
is
clean
;
our
sacrifices
have
been
extreamly
defiled
by
our
filthy
base
and
worldly
hearts
.
And
then
when
God
shall
shew
the
infinite
holiness
of
his
Majesty
and
how
infinite
just
and
righteous
he
is
,
and
how
infinitely
worthy
of
other
manner
of
sacrifices
than
ever
we
have
tendered
up
unto
him
,
Oh
then
how
shall
we
be
ashamed
!
How
will
our
hearts
be
overwhelmed
with
confusion
and
shame
,
Use
.
when
apprehending
the
infiniteness
of
the
glory
of
the
great
God
,
when
we
shall
see
how
infinitely
unworthy
all
those
duties
were
that
we
have
tendered
up
unto
him
of
that
infinite
excellency
and
Majestie
of
his
,
Oh
that
will
make
us
ashamed
.
Men
think
highly
of
their
sacrifices
that
they
tender
up
unto
God
because
of
their
parts
they
shew
in
them
,
but
they
do
not
know
with
what
a
God
it
is
they
have
to
do
:
when
the
Lord
shall
shew
unto
us
the
lustre
of
his
glory
and
the
greatness
of
his
Majestie
(
as
it
will
appear
unto
us
one
day
when
the
glorious
appearing
of
the
great
God
will
be
)
then
we
shall
see
how
unworthy
all
our
services
were
of
such
a
God
as
he
is
,
and
that
will
make
us
ashamed
if
we
have
not
been
ashamed
heretofore
;
nothing
will
be
more
grievous
and
more
confound
the
hearts
of
men
than
to
be
put
to
shame
for
their
sacrifices
;
Oh
the
miserable
perplexity
that
their
hearts
will
then
be
put
unto
!
You
will
say
then
,
Quest.
What
are
those
sacrifices
we
should
tender
up
unto
God
that
we
shall
never
be
ashamed
of
?
God
will
mak
superstitious
people
ashamed
of
their
sacrifices
,
and
all
carnal
people
shall
one
day
be
ashamed
of
their
sacrifices
,
this
will
be
a
dreadful
thing
one
day
when
it
comes
;
Oh
then
what
are
those
sacrifices
the
Saints
of
God
shall
never
be
ashamed
of
?
First
,
If
you
would
offer
such
sacrifices
unto
God
as
you
Answ
,
1
would
never
be
ashamed
of
,
Be
sure
they
be
his
own
,
worship
God
in
his
own
way
;
It
is
not
what
you
think
wil
please
God
what
you
think
is
brave
and
excellent
,
but
look
to
the
word
,
be
sure
it
is
his
own
.
Answ
,
2
Secondly
,
Let
your
hearts
be
acted
by
Divine
Principles
,
let
it
come
from
faith
,
and
whatsoever
comes
from
you
to
be
tendered
up
unto
God
,
look
to
your
principles
;
rest
not
in
the
action
that
is
done
but
consider
from
what
principles
those
services
come
you
tender
up
unto
God
.
Answ
,
3
Thirdly
,
Let
your
ends
be
high
in
all
your
services
,
Oh
take
heed
of
base
and
low
ends
in
all
your
sacrifices
.
It
is
too
too
much
that
men
should
have
base
and
low
ends
in
their
outward
affairs
,
they
should
have
their
hearts
high
upon
the
glory
of
the
great
God
in
their
natural
,
in
their
civil
actions
,
but
when
they
come
to
their
sacrifices
and
holy
duties
,
then
sursum
Corda
,
then
lift
up
your
hearts
indeed
,
be
sure
then
your
ends
be
high
and
holy
.
Answ
,
4
Fourthly
,
Let
your
whol
strength
be
taken
up
in
those
sacrifices
so
as
to
sanctifie
the
Name
of
God
,
Let
the
whol
soul
be
carried
unto
God
,
for
God
is
worthy
of
the
whol
,
if
you
had
ten
thousand
times
more
strength
than
you
have
God
is
worthy
that
it
should
be
put
forth
in
the
services
you
tender
unto
him
.
Answ
,
5
Fiftly
,
Offer
up
your selves
as
a
sacrifice
unto
God
do
not
content
your selves
to
offer
up
a
prayer
unto
God
as
a
sacrifice
,
or
alms
or
such
duties
only
,
but
be
sure
together
with
these
sacrifices
to
offer
up
your selves
as
a
living
sacrifice
to
God
,
as
the
Apostle
speaks
Rom.
12.1
.
I
beseech
you
by
the
mercies
of
God
that
you
offer
up
your
bodies
a
living
sacrifice
unto
God
.
God
cares
for
none
of
your
sacrifices
except
you
offer
your selves
to
be
a
sacrifice
unto
him
.
That
is
a
very
observable
place
in
1
King
.
8.
the
latter
end
of
it
,
there
you
shall
find
that
Solomon
offered
two
and
twenty
thousand
Oxen
and
one
hundred
and
twenty
thousand
Sheep
,
here
was
a
great
sacrifice
to
be
offered
at
one
time
unto
God
,
but
mark
,
(
though
this
sacrifice
was
great
)
what
God
saies
unto
him
in
the
9.
chapter
presently
so
soon
as
the
sacrifice
was
done
,
verse
4.
If
thou
wilt
walk
before
me
as
David
thy
father
did
to
do
according
unto
all
that
I
command
thee
,
and
wilt
keep
my
statutes
and
my
judgments
&c.
God
puts
it
to
an
If
for
all
this
,
for
all
these
sacrifices
If
thou
thy self
in
the
constant
obedience
of
thy
life
wilt
be
a
constant
sacrifice
,
then
will
I
do
thus
and
thus
,
but
verse
6.
If
thou
at
all
turn
from
following
me
,
if
notwithstanding
all
these
sacrifices
thou
at
all
turn
from
following
of
me
,
I
will
do
thus
and
thus
.
Many
of
us
think
when
we
have
been
in
a
day
of
fasting
and
spent
a
whol
day
in
it
,
and
our
hearts
have
been
let
out
and
we
have
been
enlarged
and
have
offered
up
a
great
sacrifice
to
God
,
that
we
may
take
the
more
liberty
afterward
;
No
,
though
you
offer
twenty
two
thousand
Oxen
and
an
hudred
and
twenty
thousand
sheep
yet
if
after
this
at
all
thou
shalt
forsake
me
,
all
that
thou
hast
done
shall
be
rejected
.
Therefore
those
sacrifices
that
are
not
joyned
with
offering
up
of
our selves
as
a
sacrifice
,
are
such
as
God
will
make
us
ashamed
of
;
But
if
together
with
our
sacrifices
we
offer
up
our selves
as
a
sacrifice
,
you
shall
never
be
ashamed
of
that
sacrifice
.
Therefore
you
that
are
poor
people
and
weak
parted
,
and
have
but
little
grace
,
yet
if
you
have
true
grace
,
though
you
cannot
offer
up
such
large
prayers
,
your
heart
is
not
so
enlarged
perhaps
as
others
are
,
and
you
look
upon
your
sacrifices
as
poor
and
mean
and
as
unworthy
to
be
tendered
up
unto
the
great
God
,
but
dost
thou
then
offer
up
thy self
unto
God
as
a
sacrifice
?
It
is
true
my
parts
are
weak
and
my
abilities
are
poor
and
mean
,
but
Oh
Lord
what
I
am
and
what
I
can
do
I
tender
it
unto
thee
,
here
Lord
,
take
soul
,
body
,
life
,
estate
,
liberty
and
all
I
do
enjoy
,
I
tender
it
up
all
unto
thee
as
a
sacrifice
;
I
say
then
peace
be
unto
thee
,
those
sacrifices
thou
lookest
upon
as
being
ashamed
of
them
,
God
will
not
make
thee
ashamed
of
them
,
but
he
accepts
of
thy
poor
,
mean
,
and
weak
services
when
together
with
them
thou
offerest
up
thy self
as
a
sacrifice
unto
him
;
whereas
if
thou
didst
not
tender
up
thy self
as
a
sacrifice
,
though
thy
services
were
ten
thousand
times
more
glorious
than
they
are
,
they
would
be
all
cast
back
as
dung
in
thy
face
.
Sixtly
,
Be
humbled
after
all
your
best
sacrifices
,
take
no
Answ
,
6
glory
unto
your selves
,
but
be
vile
in
your
own
eyes
after
you
have
done
the
best
duty
that
ever
you
have
done
in
your
life
;
when
you
perform
any
duty
that
seems
to
have
any
excellency
in
it
,
and
perhaps
others
look
upon
it
as
having
much
excellency
in
it
,
if
your
hearts
be
puffed
up
with
it
,
the
glory
of
it
is
gone
,
and
it
is
that
which
you
must
be
ashamed
of
though
Answ
,
7
now
you
be
honored
for
it
,
and
pride
your selves
in
it
.
Lastly
,
Tender
up
all
in
Christ
,
in
the
worthiness
of
his
infinite
sacrifice
.
Christ
is
that
sacrifice
that
is
pleasing
unto
God
,
and
all
sacrifices
are
pleasing
unto
God
only
thorough
the
merit
and
worthiness
of
the
sacrifice
of
the
Lord
Jesus
Christ
,
who
hath
tendered
up
himself
unto
God
the
Father
as
a
Sacrifice
to
heal
all
our
sacrifices
and
to
take
away
all
the
shame
of
our
sacrifices
.
1
Pet.
2.5
.
Ye
also
as
lively
stones
are
built
up
a
spiritual
house
,
an
holy
Priesthood
to
offer
up
spiritual
sacrifices
,
how
?
by
Jesus
Christ
.
Mark
,
you
are
as
lively
stones
,
and
lively
stones
built
up
,
not
only
stones
lying
here
one
and
there
another
,
but
lively
stones
built
up
in
a
holy
communion
,
that
is
the
meaning
,
built
up
to
offer
sacrifices
,
and
that
spiritual
sacrifices
:
But
mark
,
though
our
sacrifices
be
never
so
spiritual
,
yet
they
cannot
be
acceptable
to
God
but
by
Jesus
Christ
,
by
Jesus
Christ
that
great
Sacrifice
they
come
to
be
acceptable
unto
God
,
that
is
the
sacrifice
the
Saints
shall
glory
in
and
bless
God
for
to
all
eternity
,
and
never
shall
be
ashamed
of
their
sacrifices
when
they
are
tendered
up
unto
God
thorough
the
merit
of
that
sacrifice
.
And
thus
through
Gods
good
hand
of
providence
we
are
come
to
the
end
of
this
fourth
Chapter
.
CHAP.
V.
Vers.
1.
Hear
ye
this
,
O
Priests
;
and
hearken
ye
house
of
Israel
,
and
give
ear
Oh
house
of
the
King
,
for
judgment
is
towards
you
,
because
ye
have
been
a
snare
in
Mispah
,
and
a
net
spread
upon
Tabor
.
IN
this
Chapter
we
have
the
summoning
of
all
sorts
unto
judgment
.
The
sum
of
the
Chapter
A
heavy
charge
laid
and
condemnation
pronounced
against
Israel
,
and
Judah
too
brought
in
as
guilty
and
sentence
past
upon
her
also
;
And
at
last
the
good
effect
that
the
judgments
of
God
should
produce
is
shewed
.
That
is
the
summe
of
the
Chapter
.
This
Chapter
is
the
beginning
of
another
Sermon
of
Hosea
.
Coherence
It
seems
to
be
preached
(
as
some
think
)
in
the
reign
of
Pekah
son
of
Remaliah
king
of
Israel
,
that
you
reade
of
in
2
King
.
15.
The
time
and
especially
toward
the
end
of
his
reign
,
which
was
the
same
time
that
Ahaz
reigned
in
Judah
,
when
that
horrible
confusion
was
brought
into
Religion
,
much
defilement
in
the
Worship
of
God
,
he
having
placed
the
Altar
that
he
brought
the
fashion
of
from
Damascus
in
the
house
of
God
;
therfore
the
Lord
enveigheth
by
his
Prophet
not
only
against
Israel
,
but
against
Judah
here
.
The
summons
to
judgment
you
have
in
the
first
verse
.
The
accusation
and
condemnation
of
Israel
by
themselves
,
Analysis
to
the
end
of
the
5.
verse
.
The
accusation
of
Judah
,
at
the
end
of
the
5th
and
6th
verses
.
Then
Israel
and
Judah
together
,
to
the
15th
verse
.
And
at
last
the
close
of
the
Chapter
shews
the
issue
of
all
,
what
all
shall
come
to
.
Sumōns
In
the
summons
observe
these
three
several
words
.
Hear
ye
.
Hearken
.
Give
eare
.
-
Hear
ye
Priests
.
-
Hearken
ye
house
of
Israel
.
-
Give
ear
O
house
of
the
King
.
Obser
.
When
God
cometh
in
waies
of
judgment
he
expects
we
should
seriously
mind
what
he
is
a
doing
.
We
should
not
only
Hear
,
but
Hearken
,
and
Give
ear
:
God
will
force
audience
then
.
We
are
bound
to
hearken
and
to
give
ear
to
Gods
commanding
Word
;
But
if
we
refuse
it
,
he
will
have
us
to
hear
and
give
ear
to
his
threatning
Word
;
and
if
that
be
refused
,
he
will
force
us
to
hear
and
give
ear
to
his
condemning
Word
;
for
so
it
is
here
,
Hear
ye
,
Hearken
,
Give
ear
,
for
judgment
is
against
you
all
.
There
are
Three
sorts
named
here
.
-
Priests
.
-
People
.
-
House
of
the
King
.
All
sorts
are
cited
to
judgment
,
for
corruption
was
gone
over
all
,
and
judgment
cometh
against
them
all
.
From
thence
the
Note
is
,
That
Obser
.
Generality
in
sins
is
no
means
to
escape
judgments
.
It
is
true
,
Generality
of
offences
with
men
may
be
a
means
to
escape
punishment
;
One
and
all
with
men
is
a
word
of
security
.
When
Souldiers
offend
if
there
be
multitudes
of
them
in
the
same
offence
and
they
cry
,
One
and
al
,
there
is
no
medling
then
with
any
of
them
.
But
it
is
not
so
with
God
,
God
regards
not
multitudes
and
generality
of
all
sorts
,
when
all
sorts
are
involved
in
the
offence
.
Men
think
,
I
do
but
as
others
do
,
and
I
shall
scape
as
well
as
others
:
With
men
it
is
somwhat
,
but
it
is
nothing
with
God
;
though
all
sorts
offend
yet
there
is
never
a
whit
the
more
security
thereby
unto
any
.
We
have
a
notable
Scripture
for
that
,
Nah.
1.12
.
Though
they
be
quiet
,
and
likewise
many
,
yet
thus
shall
they
be
cut
down
when
he
shall
pass
thorow
.
Though
they
be
many
,
yes
thus
shall
they
be
cut
down
.
He
begins
here
with
the
Priests
,
Hear
O
ye
Priests
.
]
They
were
the
principal
cause
of
all
the
evil
;
first
of
the
evil
of
sin
,
and
then
of
the
evil
of
punishment
,
and
therefore
he
begineth
with
them
.
They
are
called
Priests
,
not
that
they
were
true
Priests
,
for
they
were
not
of
the
tribe
of
Levi
,
Observ
Priests
.
but
they
were
so
reputed
to
be
.
The
Priests
have
usually
been
the
causes
of
all
the
wickedness
in
,
and
judgments
on
a
Nation
.
Jer.
23.15
.
Prophaness
is
gone
throughout
the
Land
,
from
the
Prophet
and
the
Priests
.
Multitude
of
Scriptures
are
evident
before
us
that
layes
the
evil
of
Nations
upon
Priests
.
And
hath
it
not
been
so
with
us
?
and
is
it
not
so
at
this
day
?
Applic.
There
was
never
a
more
filthy
sink
of
scandalous
superstitious
Priests
in
a
Kingdom
than
of
late
amongst
us
,
as
hath
begun
and
will
yet
further
appear
unto
you
.
There
hath
been
an
accusation
against
our
Parliament
,
that
orthodox
,
grave
,
godly
Divines
have
been
put
out
of
their
livings
;
See
the
first
Century
of
malignant
Ministers
ejected
I
suppose
you
begin
to
see
what
those
grave
,
orthodox
,
godly
Divines
were
that
were
put
out
,
under
evident
and
plain
proofs
it
is
made
known
to
the
world
to
the
satisfaction
of
them
,
and
you
have
but
the
beginning
of
it
,
you
will
have
a
great
deale
more
afterward
.
Heare
ye
Priests
:
And
hearken
ye
house
of
Israel
]
that
is
the
next
.
Exposit.
The
house
of
Israel
,
by
that
is
meant
the
common
people
.
Priests
first
,
the
house
of
Israel
next
,
and
the
house
of
the
King
,
that
is
last
.
And
the
house
of
Israel
is
set
between
the
Priests
and
the
house
of
the
King
upon
this
ground
,
because
by
these
two
,
by
the
corruption
of
the
Priests
and
the
house
of
the
King
all
was
swaied
:
the
cause
of
the
evil
of
the
people
came
from
them
both
,
partly
from
the
Priests
and
partly
from
the
house
of
the
King
:
It
came
both
waies
to
the
people
and
between
them
both
the
people
were
undone
.
Obser
.
Let
these
two
join
in
any
sinful
way
in
a
Kingdom
,
the
Priests
and
the
house
of
the
King
,
let
them
joyn
and
set
up
what
they
wil
in
worship
,
the
people
will
go
that
way
they
go
.
If
but
one
of
them
be
right
there
is
a
great
deal
of
hope
of
much
good
,
but
wo
to
a
people
when
both
of
them
are
corrupt
,
when
both
Priests
and
the
house
of
the
King
too
are
corrupt
.
If
the
house
of
the
King
should
be
corrupt
,
yet
if
the
Priests
and
so
the
Ministers
,
if
they
kept
up
the
truth
and
vigor
and
life
of
Religion
,
things
would
go
reasonably
well
in
a
Kingdom
,
though
Religion
might
be
persecuted
yet
the
life
of
it
would
not
be
taken
away
.
Whatsoever
Laws
Magistrates
did
enact
against
the
waies
of
God
except
Ministers
be
brought
to
comply
those
Laws
will
not
be
brought
to
prevail
with
the
consciences
of
people
,
nor
with
their
practices
.
Jeroboam
and
the
other
Princes
saw
it
was
in
vain
for
them
to
think
to
prevail
with
the
people
except
they
could
get
the
Priests
to
be
for
them
,
therefore
it
was
the
great
de●●gn
of
Jeroboam
to
get
the
Priests
of
his
side
,
which
he
easily
did
,
for
all
preferment
came
by
him
,
he
raised
whom
he
would
,
and
then
because
that
their
means
and
preferment
lay
upon
him
they
would
joyn
with
him
in
what
way
he
went
.
Object
.
But
mark
,
Might
not
the
people
excuse
themselves
and
say
,
what
should
we
do
?
On
the
one
side
authoritie
enjoyns
us
,
on
the
other
side
our
Ministers
teach
us
to
do
thus
and
thus
,
what
shall
we
do
?
they
might
think
to
excuse
themselves
.
Answ.
No
,
judgment
is
against
you
Oh
house
of
Israel
;
notwithstanding
the
Priests
and
the
house
of
the
King
have
done
thus
and
thus
,
yet
you
are
not
to
be
excused
.
A
great
many
reasons
may
be
given
why
the
people
may
not
be
excused
though
they
be
commanded
thus
and
thus
.
Arias
Montan.
I
remember
Arias
Montanus
upon
this
Scripture
,
gives
this
reason
why
men
are
not
to
be
excused
though
they
be
commanded
by
the
King
;
Kings
.
for
he
laies
down
this
for
a
rule
,
That
no
King
can
make
any
Law
but
by
the
people
,
they
cannot
saith
he
make
Laws
by
themselves
alone
,
the
people
must
consent
to
th●m
some
way
or
other
;
therefore
the
people
are
involved
in
al
the
wicked
Laws
in
a
Kindom
:
It
is
not
enough
therefore
for
you
to
say
such
and
such
Laws
are
made
and
we
cannot
help
it
;
we
are
to
know
it
is
not
meerly
the
wil
of
a
King
that
is
a
Law
to
a
Kingdom
,
but
Laws
enacted
is
,
where
people
have
their
hands
one
way
or
other
in
them
.
This
answer
he
gives
,
and
he
quoteth
an
Heathen
to
shew
that
people
must
have
their
hand
in
the
Laws
that
are
made
,
especially
some
people
,
for
some
Kingdoms
are
otherwise
governed
than
others
;
Not
alike
Absolute
as
som
in
Scripture
.
therefore
there
is
no
reason
for
people
to
say
,
in
the
Scripture
such
Kingdoms
did
so
and
so
:
We
know
in
one
Countrey
the
Kings
authority
reacheth
so
far
,
and
in
another
so
far
;
in
one
Countrey
Kindoms
are
by
Election
,
in
another
by
Inheritance
;
in
one
Countrey
the
female
inherits
,
in
another
none
but
the
male
,
therefore
the
power
of
Kings
and
their
limits
is
not
what
hath
been
heretofore
in
such
and
such
a
place
,
but
what
is
the
constitution
of
that
Kingdom
of
which
he
is
King
,
for
many
are
limitted
in
their
power
in
one
Countrey
more
than
in
another
;
Therefore
the
people
are
not
to
be
excused
because
of
their
evil
especially
in
these
times
.
Now
this
sheweth
evidently
that
God
would
have
every
one
examine
what
is
taught
him
and
what
is
commanded
him
by
his
superiours
.
It
is
cleer
from
hence
;
The
people
art
here
cited
to
judgment
,
and
placed
between
the
Priests
and
the
Kings
house
,
though
the
Priests
taught
them
superstitious
waies
,
though
the
Kings
house
commanded
them
,
yet
they
must
be
judged
,
then
I
say
it
is
cleer
that
God
would
have
every
one
examine
what
is
taught
him
and
commanded
him
by
his
superiours
,
and
himself
to
know
the
rule
of
his
own
actions
.
It
is
no
answer
for
God
,
to
say
I
am
taught
thus
,
or
I
am
commanded
thus
,
you
must
know
the
rule
of
your
own
actions
your selves
,
for
you
your selves
must
give
an
account
unto
God
.
But
you
may
say
,
Quest.
Shall
it
be
left
to
every
one
to
judge
of
the
truth
of
what
is
taught
,
and
of
the
lawfulness
of
what
is
commanded
?
If
every
one
shall
judg
of
what
he
thinks
in
his
conscience
lawful
,
what
order
can
there
be
?
For
answer
unto
that
,
Answ.
Whatsoever
the
inconvenience
may
be
,
it
appears
evidently
to
be
a
truth
,
for
we
must
answer
unto
God
for
our
actions
,
therefore
we
must
know
the
rule
of
our
actions
;
therefore
,
First
,
let
the
inconveniency
be
what
it
wil
,
the
truth
is
good
.
But
secondly
,
I
say
this
,
that
every
one
must
judge
so
far
as
it
concerns
his
own
act
,
he
cannot
judge
so
far
as
it
concerns
the
Magistrates
act
what
is
fit
for
the
Magistrate
to
command
,
Note
nor
the
Ministers
act
what
is
fit
for
him
to
teach
,
but
he
may
and
he
ought
to
judge
so
far
as
it
concerns
his
own
act
;
what
I
am
to
do
so
far
as
I
must
answer
before
God
,
I
must
judg
it
so
,
but
if
I
be
taught
and
commanded
by
authority
one
thing
and
I
judg
another
,
I
go
upon
mine
own
peril
,
that
is
,
if
I
do
not
judge
right
I
sin
against
God
and
incur
punishment
from
God
and
I
must
run
the
hazard
;
but
to
judge
that
which
must
be
the
rule
of
my
act
,
that
is
a
certain
truth
belonging
unto
every
man
.
Give
ear
ye
house
of
the
King
.
]
And
there
is
put
an
Ob
unto
this
besides
the
other
,
Give
ear
Oh
house
of
the
King
,
for
though
it
comes
in
last
yet
that
's
the
principal
indeed
,
for
what
can
superstitious
and
Idolatrous
Priests
do
?
what
hurt
?
except
they
be
countenanced
by
the
house
of
the
King
;
Give
eare
therefore
,
Oh
house
of
the
King
.
Oh
house
]
that
is
,
the
King
himself
with
,
all
his
Courtiers
:
Kings
and
Princes
must
have
sin
charged
upon
them
and
be
made
to
know
that
they
are
under
the
threats
of
God
as
well
as
any
.
Obser
.
For
judgment
is
against
you
.
]
Mark
it
,
he
doth
not
put
all
this
evil
upon
ill
Counsellers
that
got
into
the
house
of
the
King
,
but
he
puts
it
directly
upon
the
house
of
the
King
it self
.
Ill
Princes
may
be
as
great
a
cause
why
there
are
ill
Councellors
,
Note
.
as
ill
Counsellors
why
there
are
ill
Princes
.
Ill
Counsellors
usually
see
what
the
design
of
a
Prince
is
,
and
what
is
sutable
to
his
disposition
,
and
they
blow
up
,
nourish
and
help
that
with
their
evil
counsel
.
But
were
it
that
the
design
of
Princes
and
their
dispositions
were
right
they
might
have
Counsellors
about
them
to
further
that
which
is
right
too
.
Certainly
it
is
no
excuse
for
Princes
to
cherish
flatterers
and
wicked
ones
about
them
,
&
then
to
say
they
were
advised
to
such
a
way
;
For
if
the
teaching
of
the
Priests
,
and
the
cōm●nds
of
Princes
do
not
excuse
people
but
they
must
see
a
rule
for
what
they
do
,
then
Counsellors
about
Princes
connot
excuse
them
,
but
they
ought
to
see
the
rule
for
what
they
do
too
.
It
is
the
unhappiness
of
Princes
to
have
none
about
them
to
charge
them
personally
with
their
sins
,
I
mean
in
the
Name
of
God
,
to
shew
them
the
evil
and
the
danger
of
their
sins
.
It
was
wont
to
be
said
(
as
heretofore
I
have
told
you
)
Da
Ambrosios
&
plur.
habebimus
Theodosios
.
Let
us
have
Ambroses
and
we
shall
have
Theodosius's
,
because
of
his
freedom
of
spirit
with
that
Emperor
;
And
besides
to
another
Emperor
,
Valentinian
,
saith
he
,
Noli
te
extollere
Imperator
,
si
vis
diutius
imparare
,
esto
Deo
subditus
.
Do
not
lift
up
thy self
Oh
Emperor
,
if
you
will
be
Emperor
longer
,
if
you
will
reign
longer
,
be
willing
to
be
subject
unto
God
.
And
we
know
with
what
freedom
of
spirit
the
Prophets
in
former
times
spoke
even
to
Kings
houses
.
You
know
that
of
Samuel
,
1.
Sam.
12.
ult.
If
you
do
wickedly
you
shall
perish
both
ye
and
your
King
;
So
Elijah
to
Ahab
,
Thou
art
he
that
troublest
Israel
:
So
Elisha
to
Jehoram
,
2
King
.
3.13
,
14.
What
have
I
to
do
with
thee
?
(
and
yet
Jehoram
came
to
the
Prophet
in
an
humble
way
)
what
have
I
to
do
with
thee
,
Get
thee
to
the
Prophets
of
thy
father
,
And
were
it
not
that
I
regard
the
presence
of
Jehosaphat
the
King
of
Judah
,
I
would
not
look
toward
thee
nor
see
thee
.
This
he
said
to
a
great
King
.
Great
liberty
have
others
had
in
the
Primitive
times
to
speak
thus
unto
Princes
;
And
a
great
cause
of
the
evil
of
these
latter
daies
hath
been
the
flatteries
of
those
that
have
been
at
Court
,
therefore
saith
the
Prophet
here
,
Hear
ye
Oh
house
of
the
King
.
Kings
are
great
indeed
above
other
men
,
but
what
are
they
before
the
great
God
?
Psal.
76.12
.
He
shall
cut
off
the
spirit
of
Princes
,
he
is
terrible
to
the
Kings
of
the
earth
.
Psal.
105.12
.
When
they
were
but
few
in
number
,
yea
very
few
and
strangers
in
the
land
,
when
they
went
from
one
Nation
to
another
,
from
one
Kingdom
to
another
people
,
he
suffered
no
man
to
do
them
wrong
,
yea
,
he
reproved
Kings
for
their
sakes
;
He
reproved
Kings
for
the
sake
of
his
own
people
when
they
were
but
few
in
number
and
went
wandring
from
one
Nation
to
another
,
&
said
,
Touch
not
mine
anointed
,
that
is
,
touch
nor
my
Saints
.
He
gave
Kings
warning
that
they
should
take
heed
how
they
did
so
much
as
Tou●h
his
Church
,
touch
his
own
people
;
Gods
people
are
there
called
his
Anointed
,
and
it
is
said
unto
Kings
that
they
should
not
touch
his
anointed
that
were
so
few
and
wandered
up
and
down
from
one
Nation
to
another
.
Say
thus
even
to
the
house
of
the
King
.
Expos.
2.
But
yet
further
,
The
house
of
the
King
is
named
last
here
,
is
named
after
the
house
of
Israel
,
why
so
?
Not
that
the
house
of
Israel
were
more
guilty
than
the
house
of
the
King
,
but
because
the
house
of
the
King
could
least
endure
reproof
,
that
is
one
reason
given
of
it
,
they
could
hardly
bear
reprehension
,
therefore
in
wisdom
so
far
the
Prophet
would
go
,
he
would
begin
with
the
other
and
being
in
a
way
of
reprehension
with
the
other
,
then
he
comes
in
with
the
house
of
the
King
.
Obser
.
Though
they
are
to
be
reproved
for
evil
yet
some
due
respect
ought
to
be
given
unto
them
.
Judgment
Judgment
is
toward
you
saith
the
Prophet
.
Judicium
here
is
taken
either
actively
or
passively
.
Actively
,
pro
actu
Judicij
,
so
Junius
,
it
was
their
part
to
judg
out
of
the
Law
,
and
so
he
would
reade
it
thus
,
Judgment
is
yours
,
Oh
house
of
the
King
,
you
ought
to
judg
the
people
in
righteousness
.
But
I
rather
think
that
here
it
is
to
be
taken
passively
,
that
is
,
that
God
calls
you
to
judgment
,
to
suffer
Judgment
,
judgment
is
toward
you
,
Note
or
against
you
.
And
observe
I
beseech
you
the
difference
between
the
beginning
of
the
fourth
Chapter
and
the
beginning
of
the
fifth
.
In
the
fourth
Chapter
it
was
but
a
controversie
,
a
strife
that
God
had
with
them
,
Hear
the
Word
of
the
Lord
,
ye
children
of
Israel
,
for
the
Lord
hath
a
controversie
with
the
land
:
But
here
you
have
another
word
,
now
it
is
come
to
judgment
;
that
which
before
was
but
a
contending
with
them
is
now
come
to
a
judgment
of
them
,
to
a
passing
of
sentence
upon
them
,
judgment
is
against
you
,
sentence
is
out
upon
you
.
The
former
was
Gods
pleading
against
them
,
and
this
now
is
Gods
judging
of
them
.
When
God
pleadeth
against
us
(
that
is
the
Note
from
thence
)
let
us
not
neglect
his
pleas
,
Observ
.
Gods
pleadings
for
they
will
come
to
a
sentence
and
then
we
are
gone
.
If
we
neglect
when
he
begins
to
plead
his
cause
with
us
,
if
we
neglect
it
because
judgment
is
not
upon
us
,
it
will
proceed
to
a
sentence
.
God
hath
laid
his
plea
against
many
a
man
in
his
Word
,
and
perhaps
some
of
you
see
it
and
know
it
that
God
hath
laid
his
plea
against
you
;
and
God
laies
his
plea
against
many
a
man
in
his
conscience
,
but
he
nelgecting
this
plea
of
God
laid
against
him
in
his
Word
and
in
his
conscience
,
he
hath
afterward
received
the
sentence
of
death
in
his
soul
which
hath
sunk
his
heart
into
dispair
.
Many
a
man
hath
had
God
speaking
against
him
in
his
word
and
in
his
conscience
I
say
,
and
there
hath
been
Gods
controversie
,
God
hath
been
laying
his
plea
there
,
thou
hast
gone
on
in
thy
sin
,
and
at
length
it
may
be
there
comes
the
sentence
of
death
upon
thy
soul
,
that
thou
doest
as
it
were
feel
,
som
have
said
it
,
The
sentence
of
condemnation
felt
that
they
have
felt
God
passing
a
sentence
of
death
upon
them
,
and
ever
after
that
speech
they
have
roared
out
through
despair
and
so
have
died
.
There
hath
been
such
works
of
God
heretofore
,
yea
and
many
times
continued
that
those
that
go
against
their
consciences
and
have
had
Gods
plea
against
them
often
,
they
have
as
it
were
felt
God
passing
a
sentence
of
death
upon
them
in
this
world
and
that
hath
sunk
them
into
despair
;
it
hath
been
a
particular
day
of
judgment
unto
them
,
they
have
heard
as
it
were
God
speaking
from
his
Throne
this
sentence
upon
them
,
thou
art
a
dead
man
,
a
lost
man
.
Oh
take
heed
of
neglecting
Gods
pleas
lest
they
come
to
judgments
.
Judgment
is
against
you
;
why
?
what
is
the
cause
?
You
have
been
a
snare
upon
Mispah
and
a
net
spread
upon
Tabor
.
Mark
,
Expos.
Obser
.
God
passeth
not
judgment
but
he
gives
the
cause
for
it
.
Men
are
rash
and
they
will
pass
judgment
upon
such
and
such
that
they
know
not
:
When
you
come
sometimes
into
a
Tavern
or
Inn
,
or
into
a
Shop
you
shall
hear
men
railing
upon
such
and
such
,
Ask
them
,
do
you
know
them
?
No
:
What
have
they
done
?
they
know
not
neither
,
only
there
is
a
generall
noise
of
them
that
such
men
do
thus
and
thus
disturb
the
peace
of
the
Kingdom
.
But
in
this
they
deal
not
righteously
.
God
he
passeth
nor
judgment
but
he
gives
a
full
and
sufficient
cause
why
he
doth
it
;
You
have
been
a
snare
saith
he
on
Mispah
and
a
net
spread
upon
Tabor
.
There
is
much
of
the
mind
of
God
in
these
words
.
Some
take
that
first
,
Mispah
,
appellatively
pr●speculatione
,
you
have
been
a
snare
upon
the
watch
,
for
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
Speculor
)
from
whence
the
word
cometh
signifies
,
and
Speculatio
they
take
to
be
for
those
for
whom
they
should
watch
over
,
as
Congregatio
pro
Congreg●ti●
,
Circumcisio
pro
Ci●cumcisis
,
so
Speculatio
pro
Custoditis
:
As
it
God
should
charge
them
thu●
,
You
should
have
been
Watch
men
you
Priests
and
you
of
the
Kings
house
,
but
you
have
been
a
net
to
ensnare
them
,
you
should
have
been
Speculatores
but
you
have
been
Venatores
&
Aucupes
,
you
have
been
fowlers
and
hunters
of
my
people
.
Theodoret
The●dor
.
hath
it
pro
Speculatoribus
,
that
is
thus
,
you
spread
a
net
for
the
watchmen
,
you
superstitious
Priests
,
you
house
of
the
King
,
and
you
people
generally
,
you
spread
a
net
for
your
faithful
Watchmen
,
if
you
have
any
Watchmen
that
are
more
watchful
than
others
you
seek
to
ensnare
them
what
you
can
.
So
they
carry
it
.
But
though
this
doth
hint
at
the
meaning
of
the
words
,
yet
I
think
it
cannot
be
taken
from
the
word
Mispah
,
therefore
as
the
word
Tabor
is
taken
properly
,
not
appellatively
,
so
I
think
is
the
word
Mispah
.
Therefore
we
are
to
remember
that
both
Mispah
and
Tabor
were
the
names
of
two
mountains
that
were
in
the
land
of
Israel
.
Indeed
the
first
signifies
a
Watch
,
and
the
other
,
Tabor
,
signifies
a
high
place
,
and
because
it
was
a
famous
&
high
mountain
it
is
called
Tabor
by
way
of
eminency
.
Now
both
these
Mountains
,
Mispah
and
Tabor
were
very
eminent
among
the
people
of
Israel
.
Mispah
.
Mispah
,
so
Judg.
20.1
.
The
children
of
Israel
were
gathered
together
unto
the
Lord
in
Mispah
,
an
eminent
place
.
It
was
that
mountain
where
Laban
and
Jacob
met
Gen.
31.49
.
so
some
think
it
to
be
,
and
called
Mispah
by
Laban
,
For
(
saith
he
)
the
Lord
watch
between
me
and
●hee
when
we
are
absent
one
from
another
.
That
for
the
mountain
,
Mispah
.
Tabor
.
So
Tabor
,
that
was
very
ancient
too
,
Psal.
89.12
.
Tabor
and
Hermon
are
joyned
together
.
Hermon
was
famous
too
,
as
C●nt
.
4.8
.
Come
with
me
from
Labanon
my
spouse
,
look
from
the
t●p
●f
Amana
,
from
the
top
of
Shenir
and
Hermon
:
Therefore
it
is
very
ill
turned
in
your
meeter
in
the
Psalms
,
(
as
there
are
a
great
many
ill
places
in
the
meeter
in
the
Psalms
,
that
are
not
only
poor
kind
of
rime
;
The
common
singing
Psalms
,
They
are
now
much
better
done
by
Mr.
Rowse
,
that
learned
a
pious
Member
of
the
H.
of
Commons
in
Parliament
,
and
by
them
Authorised
for
the
Press
.
but
are
turned
against
the
very
sense
of
the
text
,
against
the
meaning
,
as
may
be
shewed
in
many
places
,
so
in
that
one
)
in
Psal.
42.6
.
The
little
hill
Hermon
;
whereas
the
truth
is
,
He●mon
was
an
high
and
famous
hill
;
A
mistake
in
the
reading
,
for
in
the
reading
Psalms
it
is
,
I
will
remember
thee
from
the
land
of
Jordan
,
and
of
the
Hermonites
,
from
the
hill
Mister
,
that
signifies
smal
indeed
;
but
they
make
it
as
if
Hermon
and
Mister
were
all
one
:
but
the
Psalm
i●
rather
to
be
interpreted
thus
,
I
wil
remember
thee
O
Jerusalem
where
ever
I
am
,
in
all
quarters
of
the
world
,
from
Jordan
,
that
was
eastward
from
Jerusalem
,
and
Hermon
,
that
was
an
high
mountain
in
the
North
,
and
Miss●r
,
that
is
,
of
the
South
,
because
the
mountains
of
the
South
were
small
;
As
if
he
should
say
,
psal.
42.6
.
illustrated
.
whether
I
be
East
or
North
or
South
from
the
Te●●ble
I
will
remember
Jerusalem
where
ever
I
am
.
that
the
meaning
of
that
Psalm
is
not
as
if
Misser
and
Hermon
were
one
and
the
same
,
as
if
it
should
be
turned
the
little
hil
Hermon
,
for
it
was
a
high
and
famous
hil
joyned
with
Tabor
,
that
famous
mountain
Psalm
89.
And
Tabor
was
so
famous
,
that
it
was
a
proverbial
speech
among
them
to
say
,
As
Tabor
am●ngst
the
mountains
.
It
was
the
mountain
on
which
Christ
was
tran●figured
,
a
most
brave
stately
mountain
every
way
equal
.
J●●●phus
in
his
4th
book
,
cap.
21.
of
the
wars
of
the
Jew●
,
saith
it
was
30.
[
](A77979-e59340-b)a
a
3.
mile
and
three
quarters
Stadiums
or
Furlongs
high
,
and
on
the
top
,
twenty
;
Now
a
[
](A77979-e59360-b)b
b
Plin.
lib.
2.
cap.
23.
Stadium
is
125.
paces
as
I
remember
,
or
625.
feet
;
and
on
the
top
it
was
so
plain
that
there
was
not
one
place
of
it
higher
than
another
,
but
it
lay
so
equal
as
if
it
had
been
made
by
the
art
of
man
;
And
a
mountain
that
was
very
fertile
and
full
of
trees
,
a
very
pleasant
and
delightful
place
.
Now
God
chargeth
them
,
that
they
had
been
a
snare
on
Mispah
,
and
a
net
up●n
m●unt
Tabor
.
According
to
some
these
mountains
are
taken
senechdo●hically
,
that
is
,
for
all
high
places
,
and
these
Metenymically
,
for
all
their
superstition
and
Idolatry
committed
upon
those
high
places
,
and
then
the
Expos.
1
meaning
is
this
,
Your
Idolatry
upon
these
high
places
hath
been
a
net
and
a
snare
to
the
people
.
Expos.
2
But
I
think
rather
the
sense
to
be
Metaphorical
,
thus
,
These
mountains
were
places
very
delightful
,
and
places
where
was
much
hunting
,
and
the
Gentry
of
the
kingdome
took
much
delight
in
hunting
in
these
mountains
,
and
there
they
were
wont
to
spread
their
nets
and
set
their
snares
for
fowls
and
beasts
.
Now
saith
God
,
You
have
been
a
snare
on
Mispah
and
a
net
upon
Tabor
,
that
is
thus
;
Mispah
and
Tabor
are
two
mountains
where
there
is
much
hunting
for
fowl
and
beasts
,
and
the
truth
is
,
you
watchmen
and
other
people
that
joyn
with
you
,
have
been
huntsmen
that
have
laid
snares
for
the
souls
of
my
people
as
they
lay
snares
on
Mispah
and
Tabor
;
because
they
were
eminent
places
for
hunting
,
therefore
God
chargeth
them
for
laying
snares
for
the
souls
of
his
people
,
and
hunting
them
and
catching
them
in
their
waies
of
superstition
and
Idolatry
.
The
Gospel
is
called
a
Net
in
the
Scripture
,
and
the
Ministers
of
the
Gospel
are
to
spread
it
,
but
the
cords
and
twists
of
that
net
are
precious
,
they
are
the
blessed
truths
of
the
Gospel
,
the
mysteries
of
the
Gospel
,
and
happy
are
those
that
are
caught
in
that
net
:
But
the
net
of
superstitious
Priests
and
Governors
it
is
made
of
other
manner
of
stuff
,
they
have
their
ness
too
that
they
spread
and
catch
the
souls
of
the
people
in
.
And
the
net
that
is
here
meant
they
had
to
catch
the
souls
of
the
people
(
for
at
the
first
,
Note
.
Jeroboam
and
the
rest
of
the
Princes
would
not
go
on
in
a
violent
way
to
force
people
to
a
false
religion
,
but
would
seek
by
their
cunning
devices
to
catch
the
hearts
of
people
in
their
love
of
false
worship
,
and
they
would
spread
their
nets
for
people
before
they
were
aware
,
and
)
the
threads
and
lines
it
was
woven
withal
were
these
.
Method
of
Princes
&
Priests
to
delude
the
people
about
the
worship
of
God
.
First
,
The
plea
of
Authority
.
Doth
not
authority
command
you
to
do
thus
and
thus
?
Secondly
,
The
Priests
,
the
Authority
of
the
Priestly
Office
.
Do
not
the
Priests
,
the
holy
fathers
do
thus
and
thus
?
and
have
you
more
wit
than
they
?
more
wit
than
all
the
Statesmen
and
the
Kings
house
?
and
more
wit
than
all
your
Teachers
too
?
Thirdly
,
We
worship
God
,
we
do
not
alter
our
Religion
,
we
hope
we
worship
Jehovah
that
you
worship
.
Fourthly
,
The
things
required
of
you
are
not
very
much
;
it
is
but
a
circumstance
of
place
;
you
worship
at
Jerusalem
,
it
is
but
worshiping
at
Dan
and
Bethel
here
before
these
two
Images
,
you
shall
not
worship
the
Images
,
but
worship
in
this
place
.
Fiftly
,
We
intend
nothing
but
that
which
is
for
your
good
,
all
that
we
aim
at
is
for
your
benefit
,
for
that
was
Jeroboams
pretence
,
It
is
too
much
for
you
to
go
up
to
Jerusalem
,
to
go
twice
a
year
so
great
and
tedious
and
dangerou●
a
journey
,
no
saith
he
,
I
tender
the
good
of
my
people
more
,
therefore
let
them
worship
here
.
Sixtly
,
Why
should
you
be
so
curious
and
strict
;
The
most
,
the
ten
Tribes
do
thus
,
there
is
but
only
Judah
and
Benjamin
that
go
another
way
,
the
multitude
go
this
way
,
and
why
should
you
when
only
a
poor
handful
go
another
way
desire
to
do
as
they
do
?
Seventhly
,
We
have
prospered
a
long
time
in
this
way
.
Hath
not
Israel
prospered
as
much
as
Judah
?
hath
not
God
been
with
us
as
much
as
with
them
?
Judah
pretends
he
worships
God
in
the
right
w●y
,
we
are
sure
God
is
with
us
.
Eightly
,
They
would
raise
reproaches
upon
the
true
worshipers
of
God
,
as
in
the
7.
Chapter
of
this
Prophesie
,
vers.
3.
Cap.
7.3
.
Opened
They
make
the
King
glad
with
their
wickedness
,
and
the
Princes
with
their
lyes
.
That
is
,
this
was
their
cunning
devise
,
to
raise
all
the
reproches
that
possibly
they
could
,
against
those
that
were
true
,
forward
,
and
zealous
worshipers
of
God
,
especially
against
the
Prophets
and
Ministers
,
and
therefore
in
Amos
you
shall
find
(
and
he
prophesied
at
the
same
time
)
that
Amaziah
said
,
the
Land
could
not
bear
his
words
,
they
are
a
company
of
seditious
men
,
that
the
Country
could
not
bear
their
words
,
but
they
were
even
enough
to
set
the
people
together
by
the
ears
,
yea
what
are
these
men
that
oppose
the
Kings
Laws
but
such
and
such
?
These
were
the
snares
that
they
set
to
catch
the
people
,
to
make
them
out
of
love
with
the
true
worship
of
God
.
Thus
they
were
a
snare
set
upon
Mispah
and
a
n●t
upon
mount
Tabor
.
Applic.
Thus
it
hath
been
with
us
,
how
cunningly
have
men
l●id
their
nets
amongst
us
to
catch
souls
?
Say
they
,
it
is
but
yeelding
thus
far
,
to
this
thing
and
the
other
thing
;
and
authority
enjoins
it
,
if
it
were
more
it
were
no
great
matter
,
and
other
learned
and
godly
men
they
do
thus
and
they
think
thus
;
yea
,
and
why
should
you
hinder
your self
of
the
good
you
may
do
?
It
is
but
a
matter
of
circumstance
,
it
is
but
for
decency
and
order
,
and
there
is
much
devotion
this
way
,
we
may
gain
Papists
in
yeilding
as
far
as
we
can
unto
them
,
there
is
none
but
a
company
of
simple
pleople
against
it
,
this
is
ancient
,
the
Fathers
of
the
Church
have
done
thus
,
yea
many
Martyrs
that
have
shed
their
blood
did
thus
.
Thus
many
have
been
caught
as
a
bird
in
a
snare
,
with
these
lines
and
twigs
thus
cunningly
twisted
together
how
have
they
caught
souls
?
simile
and
so
caught
them
that
they
could
not
tell
how
to
get
out
,
but
being
once
in
they
were
ensnared
more
and
more
;
as
a
bird
that
is
once
caught
in
the
net
it
beginneth
to
flutter
a
while
but
at
length
it
is
caught
so
much
the
faster
;
so
men
when
they
yeilded
to
one
thing
they
could
not
tell
where
to
stay
but
at
last
they
have
been
so
deep
in
and
so
far
ensnared
that
they
could
not
tell
what
to
do
;
and
the
truth
is
,
at
length
they
have
even
given
up
their
consciences
to
those
things
;
as
a
bird
that
perhaps
at
first
when
the
net
is
but
stirred
it
is
shie
of
it
,
but
being
once
got
in
it
is
ensnared
all
over
,
so
many
men
at
first
,
being
of
tender
consciences
,
have
been
shie
of
superstitious
vanities
,
but
with
cunning
arguments
and
devices
they
have
been
caught
,
and
they
thought
they
should
never
hear
of
them
any
more
,
but
being
once
caught
so
as
that
they
have
power
over
them
,
they
have
come
upon
them
with
more
violence
than
before
,
and
so
have
been
made
to
yeild
so
far
that
at
the
last
their
consciences
have
wholly
been
given
up
to
those
things
;
They
have
been
vexed
and
troubled
with
their
consciences
at
the
first
,
but
at
length
they
have
been
resolved
to
trouble
themselves
no
more
but
to
yeild
to
whatsoever
shall
be
enjoyned
.
Oh
how
many
have
been
thus
ensnared
!
This
was
the
plot
of
the
adversary
,
if
possibly
they
could
they
would
break
the
consciences
of
men
.
Oh
it
was
the
most
devillish
plot
that
ever
was
in
the
world
that
was
lately
among
us
.
When
they
were
together
in
their
Taverns
,
or
jocundly
sitting
together
,
then
they
were
plotting
&
studying
what
it
was
that
such
and
such
men
did
scruple
most
at
,
and
oh
saies
one
,
this
,
no
saies
another
not
this
but
this
will
catch
such
a
one
;
Let
him
have
it
said
they
.
It
may
be
the
old
ceremonies
would
catch
some
;
others
perhaps
would
break
through
the
old
,
therefore
there
must
be
new
ones
devised
;
others
again
it
may
be
would
break
through
the
new
ones
,
Oh
but
the
book
of
liberty
on
the
Sabbath
,
that
would
catch
them
;
and
if
they
break
that
through
,
then
the
Oath
of
cannonical
obedience
that
would
catch
them
.
Thus
they
laid
nets
to
break
the
consciences
of
men
,
and
they
knew
that
if
they
could
but
once
break
their
consciences
they
might
do
with
them
what
they
would
;
certainly
they
saw
that
there
was
no
way
to
make
them
to
be
their
own
,
to
be
filij
Ecclesiae
as
they
call'd
them
,
but
to
crack
their
consciences
at
first
.
Many
men
have
found
this
to
be
true
by
experience
,
and
we
have
seen
it
:
For
otherwise
what
is
the
reason
when
they
have
come
with
all
the
flatteries
they
could
to
some
(
that
have
stood
out
many
yeers
and
perhaps
God
hath
done
good
by
their
Ministry
)
to
draw
them
but
to
any
thing
,
and
when
they
have
but
once
prevail'd
(
they
imagined
that
there
was
so
much
the
more
in
it
against
their
consciences
,
they
saw
men
look
pale
and
trembled
and
were
loth
to
yeild
,
but
)
when
they
had
got
them
once
,
they
concluded
that
certainly
they
did
that
which
was
against
their
consciences
,
and
now
said
they
,
we
have
got
them
,
and
then
they
would
heap
all
their
injunctions
upon
them
one
after
another
until
they
had
broken
their
consciences
all
to
shivers
.
simile
And
as
it
is
with
some
birds
and
beasts
that
when
they
are
caught
they
are
presently
fatted
up
,
so
it
was
with
some
Ministers
and
others
,
when
they
were
once
got
in
their
nets
,
presently
they
had
livings
and
preferment
and
some
got
to
be
Bishops
Chaplains
and
the
like
;
And
as
some
other
birds
when
they
are
caught
they
are
presently
nipped
in
the
head
or
their
limbs
are
broken
:
so
when
they
had
caught
some
others
,
they
would
deal
ruggedly
,
severely
,
maliciously
with
them
,
and
would
never
leave
until
they
had
broke
them
all
to
pieces
.
These
were
our
men
that
have
been
a
snare
upon
Mispah
and
a
net
spread
upon
Tabor
;
But
blessed
be
God
that
their
snare
is
broken
and
our
souls
are
escaped
as
a
bird
out
of
the
hands
of
the
fowler
,
Note
Psal.
124.7
.
My
brethren
when
so
many
have
been
caught
in
such
nets
and
snares
that
were
laid
,
do
not
you
think
you
would
have
been
all
caught
one
after
another
?
It
is
likely
every
one
of
you
would
have
been
caught
in
their
superstitious
waies
,
for
see
how
they
prevailed
in
a
few
yeers
.
But
God
looked
from
Heaven
and
pittied
the
souls
of
his
people
and
heard
their
groans
and
sighs
.
Oh
many
a
poor
Minister
hath
gone
home
to
his
wife
,
and
having
no
other
way
of
maintainance
he
hath
out
of
fear
of
loosing
his
living
yeilded
to
their
superstitious
injunctions
,
do
but
you
think
how
he
hath
wrung
his
hands
and
could
not
sleep
that
night
but
lay
tossing
upon
his
bed
with
a
dismal
conscience
.
Well
,
the
Lord
hath
heard
these
cries
and
broken
our
snares
and
our
souls
are
delivered
.
God
forbid
such
a
judgment
should
ever
befal
us
again
,
as
that
God
should
bring
these
fowlers
amongst
us
to
ensnare
our
souls
as
they
have
done
!
Expos.
3
But
there
is
another
interpretation
of
this
text
and
it
is
somewhat
sutable
to
this
and
may
well
stand
with
this
,
and
I
think
it
is
that
which
is
intended
by
the
holy
Ghost
here
.
Mispah
and
Tabor
were
two
eminent
mountains
(
I
take
them
in
their
own
proper
sence
,
You
have
been
a
snare
upon
Mispah
and
a
net
spread
upon
Tabor
,
that
they
did
spread
snares
and
nets
upon
those
very
mountains
)
that
did
stand
between
Israel
and
Judah
,
between
the
two
chief
Cities
,
Samaria
that
belonged
to
the
ten
Tribes
,
and
Jerusalem
that
appertained
to
Judah
and
Benjamin
.
Now
Jeroboam
and
the
other
Princes
his
successors
,
they
placed
Watch-towers
upon
these
two
mountains
,
and
there
they
set
men
to
watch
,
to
be
as
Spies
to
see
who
went
from
Israel
to
Judah
.
There
were
a
company
of
precise
people
that
would
not
be
contented
with
that
worship
that
was
set
up
by
authority
,
but
they
must
have
other
manner
of
worship
and
they
must
now
and
then
be
stealing
to
Jerusalem
at
the
times
appointed
:
Now
the
Priests
they
counselled
those
that
were
in
authority
,
say
they
,
we
shall
never
be
quiet
till
we
catch
these
men
,
they
must
be
going
to
Jerusalem
,
therefore
let
there
be
some
device
to
apprehend
them
:
then
comes
another
and
saith
,
most
of
them
when
they
go
they
go
by
Mispah
and
Tabor
,
and
there
are
two
convenient
places
,
if
you
will
set
some
watch-towers
there
and
place
men
in
them
they
may
take
every
one
of
them
.
Now
this
counsel
pleased
the
Princes
very
well
,
and
upon
it
(
as
I
find
in
Arias
Montanus
,
Arias
mon.
who
cites
it
out
of
the
Jews
histories
)
there
were
two
Towers
set
upon
these
mountains
and
were
intended
to
this
very
purpose
.
This
God
chargeth
them
withal
,
and
judgment
is
against
you
for
this
.
Oh
you
set
snares
upon
Mispah
:
They
were
convenient
places
for
such
a
business
,
and
so
they
did
catch
poor
people
that
sought
to
worship
God
in
his
own
way
.
Oh
this
is
that
which
provokes
God
exceedingly
and
will
bring
fearful
judgment
upon
a
people
when
Magistrates
and
Ministers
will
seek
to
catch
poor
souls
that
would
worship
God
in
his
own
right
way
.
And
hath
it
not
been
so
in
our
late
High-commission
Court
?
Applic.
when
there
was
but
a
poor
Reader
in
a
Countrey
Town
,
that
could
do
nothing
else
,
and
if
there
were
any
eminent
Preacher
neer
hand
,
poor
souls
that
were
hungring
after
the
bread
of
life
would
go
to
hear
that
Preacher
,
they
would
set
men
on
purpose
with
pen
and
ink
to
take
notice
of
the
names
of
such
men
,
just
as
Jeroboan
did
here
.
The
Lord
hath
a
special
eye
upon
poor
souls
that
are
opprest
and
are
thus
catched
,
to
releeve
them
in
due
time
;
and
blessed
be
his
Name
He
hath
done
much
for
us
this
way
,
in
releeving
us
and
delivering
us
from
these
men
,
and
the
judgment
of
God
is
this
day
out
against
those
that
have
been
these
catchers
.
What
is
become
of
those
Proctors
and
Sumners
and
of
all
that
rabble
rout
that
were
catchers
and
hunters
of
such
poor
souls
as
were
desirous
of
worshiping
God
in
his
own
way
?
VER.
2.
And
the
revolters
are
profound
to
make
slaughter
,
though
I
have
been
a
rebuker
of
them
all
.
THE
Lord
by
hi●
Prophet
proceedeth
in
his
●harge
against
Israel
for
their
Idolatry
;
And
in
the
latter
●nd
of
the
5.
verse
,
he
pronounceth
the
sentence
against
them
.
1.
The
continuance
of
their
charge
.
The
revolters
are
profound
to
make
slaughter
.
The
revolters
.
]
The
Apostates
,
those
who
once
worshiped
me
according
unto
what
I
required
in
the
way
of
true
worship
;
But
they
are
revolted
.
The
brand
of
a
Revolter
is
an
ignominious
brand
;
Especially
when
God
himself
chargeth
this
upon
any
;
Once
you
were
thus
and
thus
forward
in
the
waies
of
God
,
but
you
are
revolted
,
you
are
an
apostates
;
there
can
be
on
blacker
brand
upon
a
people
,
upon
a
man
than
this
is
,
Exposit.
he
is
an
apostate
,
a
revolter
.
We
must
understand
this
their
revolting
especially
in
reference
to
their
falling
off
from
the
true
worship
of
God
to
their
Idolatry
:
And
so
the
next
words
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
They
are
profound
.
]
Profunda
verunt
,
they
are
grown
very
deep
in
this
their
way
of
Idolatry
.
At
first
they
began
but
with
a
little
,
but
by
degrees
they
are
grown
into
the
very
depth
.
When
men
begin
in
the
waies
of
Idolatry
they
know
not
whether
they
shall
sink
.
They
think
perhaps
at
first
to
go
but
thus
far
and
thus
far
,
but
before
they
are
aware
they
are
sunk
into
the
very
depth
.
Obser
.
beginings
of
false
worship
It
is
a
dangerous
thin●
to
venture
upon
the
beginnings
of
false
worship
,
especially
when
the
tide
is
flowing
in
.
If
a
man
stand
upon
the
shore
of
the
Sea
when
the
tide
is
coming
in
,
and
thinks
the
water
is
but
shallow
now
,
I
may
venture
to
stand
here
,
it
is
but
a
little
depth
here
;
The
Sea
still
comes
in
more
and
more
,
simile
he
thinks
it
is
not
much
deeper
than
it
was
:
but
if
he
venture
too
long
he
may
soon
be
swallowed
up
and
sunk
into
the
very
depth
of
the
Sea
.
Applica
.
Thus
it
hath
been
with
many
;
They
have
been
deceived
in
their
waies
of
superstition
:
They
have
thought
they
might
yeild
thus
far
,
and
yeild
thus
far
;
but
they
little
thought
of
the
tide
that
was
coming
.
It
is
true
if
the
tide
had
been
going
out
,
it
had
not
been
so
much
danger
.
Therefore
they
are
deceived
in
that
their
opinion
of
the
first
Reformers
;
First
Reformers
.
they
would
yeild
for
peace-sake
thus
and
thus
far
;
but
then
the
tide
was
rather
going
out
;
and
yet
it
was
not
without
danger
that
they
yeilded
so
far
as
they
did
:
But
of
late
times
the
tide
was
coming
in
;
late
Innovations
.
and
then
the
yeilding
but
thus
far
and
thus
far
,
hath
swallowed
up
many
into
the
very
depths
of
those
waies
of
superstition
,
they
have
even
been
choked
and
drowned
by
them
.
Secondly
,
Profunda
verunt
radices
in
sua
malitia
.
Calvin
in
loc.
Their
hearts
are
got
very
deep
in
these
waies
:
(
so
I
find
some
Interpreters
carry
it
,
and
not
improbably
)
they
are
grown
deep
,
that
is
,
they
are
deeply
rooted
in
these
waies
,
so
that
there
is
little
hope
ever
to
get
off
their
hearts
from
them
;
They
have
continued
in
them
a
great
while
,
and
now
they
plead
their
forefathers
,
and
custom
;
so
they
are
deeply
rooted
in
these
their
waies
of
Idolatry
.
It
is
a
dangerous
thing
for
a
people
to
be
deeply
rooted
in
superstitious
waies
;
Obser
.
What
a
great
deal
of
stir
is
there
in
dealing
with
them
that
are
deeply
rooted
in
false
waies
of
worship
?
By
custom
in
them
they
grow
to
be
deeply
rooted
in
them
.
Thirdly
,
Profunda
verunt
,
they
are
grown
profound
,
that
is
,
they
have
revolted
from
God
exceeding
much
,
deeply
revolted
.
It
noteth
the
greatness
of
their
revolting
.
In
Esa.
31.6
.
there
is
such
an
expression
.
They
have
deeply
revolted
,
they
have
not
only
forsaken
somewhat
of
my
wo●ship
,
but
they
have
deeply
,
exceedingly
,
largely
,
very
much
revolted
from
me
.
So
in
the
9th
of
this
Prophesie
,
verse
9.
They
have
deeply
corrupted
themselves
,
They
have
exceedingly
,
very
much
corrupted
themselves
:
Fourthly
,
Profunda
verunt
,
they
are
grewn
deep
,
that
is
(
as
some
would
have
it
)
they
grow
deeper
in
●●eir
waies
of
Idolatry
than
God
doth
in
the
waies
of
his
worship
:
As
thus
,
They
will
punish
more
the
breaking
of
any
of
their
rules
in
their
invented
worship
,
than
God
punisheth
the
breaking
of
his
rules
.
Mercer
.
Rab.
Jarchi
.
So
I
find
Mercer
that
learned
Interpreter
quoting
Rabbi
Jarchi
as
having
this
expression
,
Qui
non
asscendit
transgreditur
,
qui
offendit
occidetur
.
He
which
ascends
not
(
to
the
feast
)
transgresseth
;
but
he
that
offendeth
(
so
)
shall
be
slain
.
God
only
accounteth
him
a
transgressor
that
comes
not
up
to
the
feast
at
the
appointed
time
;
but
they
say
,
whosoever
doth
not
come
shall
be
put
to
death
.
They
will
go
further
in
the
punishment
of
the
breach
of
their
superstitious
Laws
,
than
God
doth
in
the
punis●ment
of
the
breach
of
his
holy
Law
.
So
they
are
grown
deep
.
Yea
they
would
seem
to
go
further
,
to
be
more
zealous
and
earnest
for
their
waies
of
Idolatry
than
God
himself
is
for
his
waies
of
holy
worship
.
Applic.
And
have
we
not
found
this
,
that
Revolters
,
superstitious
Idolaters
they
have
grown
deep
thus
?
that
is
,
they
will
punish
the
breach
of
their
superstitious
waies
more
deeply
than
God
punisheth
the
breach
of
His
●aw
;
they
will
stand
more
upon
time
,
and
will
be
more
eager
to
have
their
Laws
fulfild
abundantly
than
the
true
worshipers
of
God
are
eager
to
have
the
Law
of
God
fulfild
.
But
(
though
I
think
the
holy
Ghost
hath
a
reference
to
divers
of
the
things
)
the
main
and
principal
scope
of
the
holy
Ghost
in
this
word
I
take
to
be
this
,
according
as
you
have
it
in
your
translations
,
They
are
grown
profound
;
that
is
,
They
are
very
subtil
in
their
waies
of
idolatry
,
they
lay
their
snares
deep
.
We
spake
before
of
the
snares
of
Idolaters
;
now
here
the
holy
Ghost
chargeth
them
for
being
profound
,
that
is
,
They
are
subtil
,
they
lay
their
snares
very
deep
:
As
fowlers
and
hunters
(
to
follow
the
metaphor
)
they
will
go
into
low
places
and
into
ditches
,
that
so
they
may
deceive
the
fowls
,
and
that
the
birds
may
not
perceive
them
:
So
the
Holy
Ghost
here
follows
this
metaphor
:
Exposit.
they
are
content
to
go
deep
,
they
are
deep
in
their
plots
,
they
will
deny
themselves
in
any
thing
almost
,
and
will
be
content
to
lie
very
low
so
be
it
they
may
further
their
own
ends
.
You
find
it
in
many
great
Promoters
of
superstition
and
idolatry
,
they
wil
crouch
and
seem
to
be
very
affable
and
courteous
to
gain
people
,
Obser
.
and
in
many
things
deny
themselves
,
and
all
to
further
their
own
ends
.
Thus
they
are
profound
in
their
subtilty
;
according
to
that
expression
we
have
in
Psal.
10.9
,
10.
He
lieth
in
wait
to
catch
the
poor
,
Psal.
10.9
,
10.
opened
he
doth
catch
the
poor
when
he
draweth
him
into
his
net
;
he
croucheth
and
hambleth
himself
that
thee
poor
may
fall
.
Oh
it
should
teach
us
to
be
willing
to
deny
our selves
in
our
own
end●
that
we
may
promote
the
true
worship
of
God
;
Use
.
for
Idolaters
will
crouch
,
and
bow
,
and
deny
themselves
in
their
ends
for
the
promoting
of
their
Idolatry
.
There
are
many
depths
,
many
subtilties
in
their
waies
;
their
parts
are
imploied
to
the
utmost
to
maintain
their
superstition
;
And
men
that
have
strong
parts
and
good
wits
,
what
a
glosse
are
they
able
to
put
upon
the
worst
things
in
the
world
!
Men
o●
parts
.
If
there
be
any
ability
in
any
parts
or
strong
wit
that
the
Devil
can
assist
them
withal
he
shall
be
imploied
in
putting
of
glosses
upon
their
false
waies
of
worship
;
and
so
they
grow
deep
.
The
Scripture
telleth
us
of
the
depths
of
Satan
,
Rev.
2.24
.
Satan
in
his
instruments
hath
deep
policies
and
doth
go
beyond
many
poor
weak
and
simple
people
.
And
sometime
we
have
in
Scripture
exprest
,
the
devices
of
Satan
,
2
Cor.
2.11
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
reasonings
of
Satan
.
And
then
the
methods
●f
the
Devil
,
Eph.
6.11
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
deep
policies
of
the
Devil
;
and
in
nothing
more
exercised
than
in
the
maintainance
of
the
waies
of
false
worship
;
&
gravity
There
they
appear
with
their
gravity
and
profound
learning
(
seeming
profound
learning
)
to
countenance
this
their
way
of
false
worship
.
This
was
just
the
way
of
Idolaters
at
these
times
,
they
were
grown
profound
in
thi●
their
way
.
First
,
Obser
.
That
the
hearts
of
Apostates
are
the
most
deeply
rooted
in
wi●●edness
.
No
men
are
so
deeply
rooted
in
wickedness
as
Apostates
are
.
The
●evolters
are
grown
d●ep
,
that
i●
,
are
deeply
roo●ed
in
this
their
way
of
wickedness
,
and
amongst
o●her
wickedness
,
above
all
in
the
waies
of
supersti●ion
and
Idolatry
.
Apostates
if
th●y
grow
superstitious
and
Idol●trous
they
are
the
most
de●ply
rooted
in
those
waies
,
yea
and
the
most
profound
and
subtil
in
them
.
Hence
you
might
observe
in
your
own
experiences
the
practices
of
our
Prelates
,
Applic
Prelats
of
late
.
they
would
chuse
to
themselves
Chaplain
to
be
their
Agents
such
as
had
bin
heretofore
Puritans
,
and
so
falling
off
and
apostatizing
from
that
strictness
that
they
seemed
to
profess
in
former
times
;
they
made
account
that
these
would
be
thei●
choicest
and
best
Agents
of
all
men
;
they
thought
their
sittest
men
were
such
as
did
arise
out
of
the
as●e
of
a
Puritan
,
as
they
themselves
were
wont
to
express
it
:
they
knew
that
such
men
as
those
that
were
formerly
seemingly
strict
in
their
practice
,
were
best
acquainted
wherein
the
consciences
of
godly
men
were
most
tender
,
and
that
they
knew
their
waies
and
what
would
pinch
their
consciences
most
,
and
therefore
these
were
the
fittest
Agents
for
them
.
Obs.
2
Idolaters
(
especially
Apostates
)
are
profound
and
deep
.
We
had
need
therefore
to
beware
of
those
that
are
superstitious
Use
1
when
they
come
with
the
greatest
shew
of
arguments
:
They
are
deeply
rooted
and
can
hardly
be
gotten
off
from
Use
2
their
superstitious
waies
;
we
had
need
likewise
be
deeplie
rooted
in
the
truths
of
God
or
they
certainlie
will
undermine
us
.
The
Scripture
telleth
us
,
that
the
Spirit
of
God
searcheth
the
de●p
things
of
God
,
1
Cor.
2.10
.
revealeth
the
mysterie●
of
Christ
;
Those
that
have
that
Spirit
of
God
Spirit
of
God
.
that
searcheth
those
deep
thing
of
God
,
they
are
the
only
men
and
women
that
are
like
to
stand
out
again●t
the
deep
policies
of
Idolaters
.
mean
gifted
Beleevers
.
And
the
truth
is
,
every
godly
man
and
woman
though
never
so
mean
parted
,
yet
they
are
more
profound
than
the
greatest
Scholer
in
the
world
that
is
wicked
and
superstitious
;
for
they
have
the
Spirit
of
God
that
searcheth
the
deep
things
of
God
:
and
this
it
is
that
ke●ps
their
hearts
from
being
taken
with
greatest
profoundness
of
false
worship
.
Obs.
3
Id●laters
they
are
deep
in
their
policies
.
Use
.
It
should
teach
us
then
to
l●bor
to
be
wise
in
the
worship
of
God
.
Christian
policy
.
When
we
would
maintain
God
in
his
worship
it
should
teach
us
to
learn
to
seek
to
out
plot
them
;
they
are
full
of
their
plots
,
why
should
not
the
Spirit
of
God
teach
us
wisdom
as
well
as
the
spirit
of
Satan
teacheth
them
?
Why
should
we
not
exercise
our
parts
as
strongly
in
the
true
worship
of
God
,
as
they
theirs
in
the
way
of
superstition
and
Idolatry
?
But
we
see
it
ordinarily
otherwise
,
That
the
men
of
the
w●rld
are
wiser
in
their
generation
than
the
children
of
light
,
they
are
deeper
in
waie●
of
policie
and
so
deceive
such
as
are
simple
If
you
take
them
upon
the
first
presenting
of
things
,
the
first
shew
of
things
,
they
will
seem
to
come
with
such
colour
of
arguments
as
will
certainly
deceive
you
.
Therefore
you
should
beg
wisdom
of
God
that
you
might
not
be
deceived
through
the
subtilty
of
●atan
through
these
men
.
I
find
diver●
of
the
Anci●nts
have
other
intepretations
of
these
word●
;
I
will
not
spend
further
time
in
telling
you
what
those
are
,
because
I
think
already
we
have
had
the
meaning
of
the
holy
Ghost
in
these
words
;
therefore
we
will
pass
on
.
They
are
profound
,
To
make
slaughter
]
To
make
slaughter
!
what
doth
God
intend
by
these
words
?
By
these
he
doth
express
their
way
of
superstition
and
false
worship
.
He
meaneth
by
their
making
Expos
1
slaughter
,
.
their
sacrifices
unto
their
Idols
,
and
so
by
the
sacrifice●
which
was
the
principal
part
of
their
false
worship
he
m●aneth
all
their
false
worship
they
were
deep
in
all
their
false
worship
,
naming
the
chief
for
the
rest
.
But
why
doth
He
call
their
Sacrifices
,
making
slaughter
.
It
is
in
way
of
reproach
.
Reas.
All
their
sacrifices
were
no
better
than
slaughter
,
their
Temple
was
no
better
than
a
shambles
,
and
their
Priests
no
better
than
Butchers
.
God
will
not
give
them
the
honour
as
to
say
,
they
offered
me
sacrifice
;
No
,
but
it
is
,
to
make
slaughter
.
As
if
God
should
say
,
I
look
upon
all
your
sacrifices
as
no
other
than
upon
slaughter
,
your
Temple
no
otherwise
than
upon
a
butchers
shambles
,
and
your
Priests
no
otherwise
than
butchers
.
Thus
contemptibly
doth
God
spe●k
of
the
sacrifices
of
those
that
chuse
their
own
superstitious
waies
.
Isa.
66.3
.
He
that
killeth
an
Ox
,
is
as
if
he
slew
a
man
;
(
saith
God
)
he
that
sacrificeth
a
Lamb
,
as
if
he
cut
off
a
Dogs
ne●k
;
he
that
offereth
up
an
oblation
,
as
if
he
offered
Swines
blo●d
:
and
yet
there
,
God
speaks
of
the
sacrifices
of
Judah
,
not
of
Israel
.
Let
the
sacrifices
be
for
the
matter
of
them
,
what
God
requireth
,
and
offered
in
the
place
that
God
hath
appointed
,
yet
when
men
make
their
sacrifice
,
their
own
right●●●sness
and
think
to
put
off
God
by
them
,
saith
God
,
I
rega●d
them
no
more
t●●n
the
cutting
off
of
a
dogs
neck
.
But
these
sacrifices
of
Israel
had
a
twofold
error
in
them
.
First
,
they
were
no●
off●red
in
the
place
that
God
would
have
them
:
Secondly
,
they
rested
upon
them
likewise
;
therefore
God
called
these
sacrif
ce●
no
other
than
slaughter
.
Obser
.
Will-worship
.
From
thence
the
note
is
,
That
whatsoever
worship
is
tendred
up
to
God
,
if
it
be
not
his
own
worship
,
or
if
in
that
worship
(
though
it
be
his
own
)
we
chuse
our
own
waies
,
whatsoever
s●ew
of
devotion
there
may
be
in
it
,
God
accounteth
it
a
dispicable
thing
.
Expos.
2
Or
secondly
,
The
word
[
making
slaughter
]
God
useth
not
only
to
shew
the
contempt
He
hath
of
all
their
sacrifices
,
but
by
that
He
doth
secretly
insinuate
the
cruelty
of
the
Priests
and
of
the
Princes
to
those
that
would
not
yeild
unto
their
Idolatries
,
their
grievous
persecution
of
them
,
even
unto
blood
.
They
are
profound
(
saith
God
)
they
are
grown
deep
in
their
Idolatry
,
they
are
grown
to
the
depth
of
malice
,
so
as
their
hearts
are
enraged
against
those
that
will
not
do
as
they
do
,
even
unto
blood
;
no
matter
what
becomes
of
them
,
no
matter
if
they
were
all
hanged
,
a
company
of
precise
and
scrupulous
fools
,
that
pretend
conscience
,
and
do
nothing
else
but
trouble
the
State
,
Doth
not
Jeroboam
and
the
Councel
command
these
things
?
The
Kingdom
can
never
be
well
till
it
be
rid
of
them
.
Though
I
have
been
a
rebuker
of
them
all
.
]
Though
I
have
been
an
instructor
,
or
corrector
so
the
word
may
be
turned
as
wel
as
a
rebuker
.
And
have
been
,
or
am
,
or
will
be
,
you
may
put
it
which
way
you
will
,
it
is
not
in
the
Text
,
neither
have
been
,
nor
am
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
nor
will
,
but
,
Though
I
a
rebuker
,
Eruditor
,
Corrector
of
them
all
.
As
if
God
should
say
,
they
cannot
plead
ignorance
,
indeed
were
it
that
they
never
had
any
means
,
then
they
might
have
some
pretence
for
what
they
do
,
but
I
have
been
an
instructer
and
rebuker
of
them
all
.
This
particle
[
I
]
hath
reference
either
to
the
Prophet
,
or
to
God
Himself
.
1.
The
Prophet
,
and
then
,
either
-
Actively
,
or
-
Passively
.
I
have
been
a
rebuker
,
or
,
I
have
been
rebuked
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
So
some
turn
it
.
For
the
first
,
I
the
Prophet
have
been
a
rebuker
:
1.
Active
.
From
thence
the
note
i●
,
The
Ministers
of
God
they
must
rebuke
sin
.
Obser
.
They
must
not
su●●er
sin
to
go
without
rebuke
.
2
Ti●
.
4.1
,
2.
I
charge
thee
before
God
and
the
Lord
Jesus
Christ
(
saith
Paul
to
Timothy
.
)
And
among
other
charges
,
this
was
one
,
That
he
should
rebuke
the
offendors
.
And
Tit.
1.13
.
Rebuke
the●
sharply
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
cuttingly
,
so
the
word
is
.
Tit.
2.15
.
Rebuke
with
all
authority
This
is
the
work
of
the
Ministers
of
God
,
to
rebuke
with
authority
,
to
rebuke
cuttingly
,
when
there
is
cause
for
it
.
And
indeed
,
the
spirits
of
sinners
are
base
and
vile
,
and
a
Minister
of
God
coming
in
the
Name
of
God
,
i●
above
them
,
let
them
be
what
they
will
be
;
Ministerial
rebuke
And
if
the
rebuke
be
administred
in
a
gra●ious
way
it
wil
make
the
pr●●dest
si●●er
to
shake
under
it
;
●et
them
seem
to
be
never
s●
s●●ornful
ou●●●rdly
,
yet
I
say
let
a
Minister
of
God
come
in
G●d●
Name
,
and
carry
the
rebuke
in
a
gracious
way
,
and
s●●●●
as
the
Oracle
of
God
,
he
may
make
the
proudest
and
●●●●●est
sinner
to
shake
under
his
rebukes
,
for
their
spirits
are
vile
.
And
those
that
are
under
the
charge
of
such
,
though
i●
seems
to
be
a
hard
work
●nd
grievous
for
the
present
unto
tho●●
th●●
are
rebuked
,
yet
they
will
bless
them
af●erward
,
if
God
bles●
the
rebuke
and
others
will
curse
them
that
would
not
●●buke
them
in
their
evill
waies
.
2.
If
we
refer
this
Rebuker
unto
God
himself
,
I
have
been
a
Rebuker
,
that
is
,
Not
I
the
Prophet
only
,
but
I
the
Lord
have
been
a
rebuker
of
them
all
.
From
thence
the
Note
is
,
That
God
doth
rebuke
people
in
his
Word
,
in
his
Ministers
.
Observ
.
When
the
Ministers
of
God
rebuke
in
a
way
of
God
,
God
doth
then
rebuke
sinners
.
And
if
there
be
any
means
in
the
world
to
humble
the
heart
of
a
sinner
,
Gods
rebukes
.
1.
by
words
.
it
is
this
,
To
see
that
God
rebukes
him
in
his
Word
.
You
may
put
these
two
note
together
.
God
rebukes
in
his
Word
:
and
,
This
is
a
great
means
●f
humbling
the
heart
of
a
sinner
to
see
,
that
God
rebukes
him
in
his
Word
Thou
comest
unto
the
Word
,
and
●●ndest
thy self
rebuked
for
such
and
such
evils
that
thou
art
conscious
unto
thy self
of
:
know
it
was
God
rebuked
thee
that
day
,
and
He
will
call
thee
to
account
for
those
rebukes
He
gave
thee
there
.
Thou
camest
perhaps
to
hear
what
the
Minister
would
say
,
but
thou
foundest
before
thou
wentst
that
thou
wert
rebuked
for
such
and
such
secret
evils
thou
art
conscious
to
thy self
of
;
Know
(
I
say
)
God
rebuked
thee
at
that
time
,
and
look
to
it
,
God
will
call
thee
to
an
account
for
His
rebukes
.
God
rebukes
not
only
by
His
Word
,
but
sometimes
by
His
works
too
;
2.
by
works
.
When
He
doth
appear
against
sinners
,
when
He
suiteth
His
works
so
as
He
doth
evidently
shew
that
he
sets
Himself
against
such
and
such
sinners
,
then
(
I
say
)
God
rebukes
them
for
such
and
such
evils
,
howsoever
they
will
not
see
it
.
Isa.
26.11
,
12.
Lord
when
thy
hand
is
lifted
up
they
will
not
see
,
but
they
shall
see
.
God
li●teth
up
his
hand
to
rebuke
wicked
and
carnal
men
,
and
evidently
sets
himself
against
them
,
and
they
will
not
see
,
but
they
shall
see
.
Obser
.
Again
further
,
Hence
note
the
stubbornes●
of
mens
hearts
,
especially
of
Idolaters
;
they
were
profound
to
make
sl●ughter
in
their
waies
of
superstition
,
though
I
was
a
rebuker
of
them
all
:
they
cared
not
for
My
rebukes
,
they
regarded
not
My
words
,
their
hearts
were
s●ubborn
and
stout
against
them
.
Verbi
contemptus
,
Idolatriae
comes
,
saith
Mercer
Mercer
.
upon
the
place
,
The
contempt
of
God●
Word
,
the
spirit
of
Idolate●●
and
superstitio●●
person●
.
To
hum●n
writers
.
is
the
companion
of
Idolatry
.
You
shall
find
by
common
experience
how
your
superstitious
false
worshi●ers
slight
the
Word
of
God
:
they
are
above
it
,
they
spe●k
jeeringly
of
the
Scripture
and
of
warrants
from
Gods
Word
;
Oh
you
must
do
nothing
but
you
must
have
Scripture
for
it
:
They
cry
up
Fathers
and
antiquity
,
and
such
and
such
Writers
,
but
for
the
Word
of
God
they
usually
contemn
and
scorn
it
.
Thus
it
was
here
,
they
regarded
not
what
God
said
in
his
Word
.
Idolaters
are
very
stout
●gainst
the
Word
of
God
and
contemn
it
.
There
are
no
commands
no
commands
no
rebukes
of
God
in
his
Word
,
but
they
stand
out
against
them
;
Poor
vile
worms
that
they
are
!
who
are
they
that
they
should
dare
to
stand
out
against
the
rebukes
of
the
infinite
holy
God
?
Know
,
howsoever
thy
spirit
swels
against
this
Word
of
God
,
it
will
certainly
cast
thee
.
The
Psalmist
in
Psal.
76.6
.
saith
,
At
thy
rebukes
O
God
,
the
Chariots
and
Hors-men
are
cast
into
a
dead
sleep
;
And
so
Psal.
80.16
.
They
perish
at
the
rebuke
of
thy
countenance
;
And
Psal
,
104.7
.
At
thy
rebuke
they
fled
,
And
Psal.
18.15
.
The
foundations
of
the
world
were
discovered
at
thy
rebukes
.
The
rebukes
of
God
they
have
a
great
deal
of
power
in
them
,
and
Heaven
&
Ea●th
cannot
stand
before
the
rebukes
of
God
,
how
then
can
that
stubborn
heart
of
thine
stand
out
against
them
?
Let
us
not
be
troubled
my
brethren
,
Use
.
nor
discouraged
at
the
stoutness
of
Idolaters
.
They
have
been
alwaies
stubborn
and
stout
against
the
rebukes
of
God
in
his
Word
,
and
therefore
let
us
not
think
it
much
though
they
stand
it
out
now
against
the
evident
truth
of
God
and
aginst
the
works
of
God
that
apparantly
make
against
them
.
Revel.
16.9
.
They
were
tormented
with
the
wrath
of
God
,
but
repented
not
to
give
Him
glory
.
Many
men
are
ready
to
think
that
their
cause
is
good
because
their
spirits
are
so
stout
against
all
that
appear
against
them
,
and
sligh●
them
.
Let
not
us
have
higher
thoughts
of
them
because
of
this
,
for
it
hath
alwaie
b●●
the
course
of
Idolaters
to
stand
out
stoutly
against
all
the
rebukes
of
God
in
His
Word
and
Works
,
because
the
Lord
ha●h
an
intent
to
destroy
them
.
Observe
,
Sin
after
●ebukes
is
very
s●●ful
.
It
is
too
much
〈◊〉
stan●
out
agai●st
Gods
commands
;
Observ
Sin
after
rebuke
but
to
stand
out
against
any
intimation
of
God
displeasure
,
is
a
greater
evil
.
God
expects
that
the
heart
of
sinners
should
mel●
before
him
upon
an●
expression
of
his
displeasure
:
And
it
was
the
commendation
of
JOSIAH
,
That
when
the
LAW
was
read
,
his
●ear●
melted
;
And
indeed
an
ingenious
spirit
is
soon
rebuked
.
But
when
the
heart
of
a
sinner
is
got
above
all
rebukes
then
it
hardneth
exceedingly
and
then
it
treasureth
up
wrath
against
the
day
of
wrath
.
We
our selves
cannot
bear
it
in
others
to
standout
against
our
rebukes
,
we
cannot
bear
it
in
a
child
or
in
a
servant
;
if
we
rebuke
a
child
or
a
servant
,
and
they
care
not
for
it
,
and
their
spirits
rise
against
it
,
how
do
we
hate
such
,
how
do
our
spirits
rise
up
against
them
?
Nay
if
we
rebuke
a
dog
and
the
dog
cares
not
for
it
,
we
cannot
bear
it
.
How
shall
the
Infinite
God
bear
our
slighting
of
his
rebuke
.
Use
Oh
let
us
charge
this
sin
upon
our
spirits
!
How
often
hath
God
rebuked
me
in
his
Word
and
in
his
Work●
,
and
yet
the
Lord
knows
this
wretched
and
●●u●born
heart
of
●●●e
hath
stood
out
against
it
Certainly
this
standing
out
●●●in●●
rebukes
will
lie
heavy
upon
thy
conscienc●
one
da●
.
Nothing
will
make
sin
m●re
heavy
upon
thy
conscience
than
this
,
that
I
have
sinned
and
that
in
my
●n●
have
stood
out
against
the
rebukes
of
God
:
As
in
Pro
5.12
,
13.
At
the
last
,
when
thy
flesh
and
thy
ho●y
is
co●sume●
t●
u
st
〈◊〉
mourn
and
say
,
How
have
I
h●ted
instruc
〈◊〉
i
〈◊〉
n
,
and
my
〈◊〉
●●spised
reproof
?
The
words
are
spoken
of
a
gallant
,
a
brave
●o●ing
gallant
,
that
blu●●ereth
it
out
in
the
world
,
and
carries
all
before
him
and
cares
for
nothing
that
is
said
;
but
when
the
hand
of
God
is
upon
him
and
his
flesh
and
body
is
consumed
,
then
he
falls
a
lamenting
his
condition
,
Oh
how
have
I
despised
reproof
,
and
have
not
enclined
mine
ear
to
them
that
instructed
me
?
This
is
the
aggravation
of
●in
indeed
.
And
that
we
may
humble
our
souls
for
our
standing
out
against
Gods
rebukes
,
ad
but
this
consideration
to
it
,
That
God
hath
such
rebukes
as
will
force
us
to
yeild
unto
him
in
spight
of
our
hearts
.
If
we
stand
out
against
His
rebukes
in
hi●
Word
and
lesser
chastisements
,
against
his
loving
rebukes
;
let
us
know
that
God
hath
furious
rebukes
;
so
they
are
called
in
Ezek.
5.15
.
and
25.17
.
When
thou
com●st
to
the
Word
,
o●
when
thy
parents
,
or
thy
gove●nors
or
thy
friend
rebukes
thee
for
thy
sins
God
rebuke●
thee
in
them
,
and
th●se
are
loving
rebukes
:
but
thou
th●t
art
a
child
o●
a
servant
,
or
any
wicked
and
ung●dly
man
thou
rej●ctest
those
●●bu●●s
;
Know
,
God
hath
furious
rebukes
for
thee
one
day
,
yea
rebukes
with
flames
of
fire
,
so
they
are
called
Esa.
66.15
.
I
have
been
a
rebuker
of
them
all
.
]
This
(
if
you
apply
it
to
the
Prophet
,
for
he
must
not
be
excluded
,
he
is
meant
here
as
well
as
God
)
shews
the
Prophets
impartiality
.
And
from
thence
the
Note
is
,
That
Prophets
rebukes
must
not
be
like
cobwebs
to
take
small
flies
and
to
let
the
great
ones
go
thorough
,
Obser
.
Prophets
rebukes
.
they
must
be
impartial
rebukes
.
Oh
how
many
Prophets
have
sharpned
their
rebukes
against
those
that
have
been
most
conscientious
,
and
have
sadned
their
hearts
even
out
of
their
Pulpits
;
but
they
let
those
that
are
loose
go
quiet
away
,
nay
not
only
quiet
but
rejoycing
.
When
the
hearts
of
the
Saints
have
been
sadned
,
they
have
sharpned
their
rebukes
against
these
;
but
the
looser
of
the
parish
,
or
many
times
the
great
ones
have
gone
away
rejoycing
.
Thus
if
you
take
the
words
actively
,
I
have
been
a
rebuker
of
them
all
.
But
if
you
take
the
words
passively
(
as
some
do
)
that
is
thus
;
They
have
rebuked
the
Prophet
;
as
if
he
should
say
,
2.
Passive
.
they
have
been
profound
in
their
Idolatrous
waies
,
and
I
have
been
faithful
in
preaching
to
them
,
and
what
hath
been
my
recompence
?
All
of
them
have
rebuked
me
.
All
of
them
,
not
only
their
Priests
have
rebuked
me
,
cryed
out
against
me
,
not
only
their
chief
and
great
men
have
rebuked
me
;
they
indeed
(
their
Priests
and
their
Magistrates
)
would
bitterly
inveigh
against
me
for
pleading
against
their
Idolatry
;
But
all
the
people
have
done
it
too
,
I
have
been
a
rebuke
to
all
the
people
,
they
have
all
been
bitter
against
me
,
and
sharpned
their
very
tongues
against
me
;
Oh
say
they
,
here
is
one
that
likes
not
our
way
of
worship
,
he
must
have
another
kind
of
Religion
,
he
tells
us
that
we
must
all
go
up
to
Jerusalem
and
worship
there
,
and
nothing
will
serve
turn
but
that
.
Thus
they
scorned
him
and
rebuked
him
and
even
flew
in
his
very
face
.
From
thence
the
Note
is
this
.
It
is
a
hard
thing
for
a
few
men
to
stand
out
against
a
State
or
multitude
in
matters
of
Religion
,
in
matters
of
the
worship
of
God
.
Obser
.
Opposition
of
a
multitude
If
there
be
but
some
few
unto
whom
God
hath
shewn
another
way
,
and
the
generality
go
a
different
way
;
Certainly
those
few
are
like
to
meet
with
hard
measure
,
and
like
to
be
a
rebuke
,
not
only
to
Ministers
,
but
generally
unto
all
the
people
;
they
must
expect
to
be
under
the
rebukes
of
all
sorts
.
Thu
it
was
with
the
Prophet
and
with
al
that
went
his
way
,
he
was
a
rebuke
unto
them
all
.
VER.
3.
I
know
Ephraim
,
and
Israel
is
not
hid
from
me
&c.
I
know
Eprhraim
.
]
This
is
,
Notitia
judicialis
,
non
approbationis
.
A
knowledge
to
judge
,
not
a
knowledge
of
approbation
.
Exposit.
I
kn●w
Ephraim
,
that
is
,
I
know
all
his
shifts
,
I
know
all
his
evasions
,
all
his
cunning
devices
,
all
his
plots
,
all
his
pretences
,
all
his
base
ends
.
These
may
be
hid
from
men
,
but
I
know
them
,
they
are
not
hid
from
me
.
Mark
,
first
,
I
know
Ephraim
,
and
then
,
I
know
Israel
.
Ephraim
First
,
Ephraim
.
By
Ephraim
(
as
you
have
heard
heretofore
)
we
are
to
understand
,
the
Princes
,
the
great
ones
amongst
them
,
because
Jeroboam
was
of
the
Tribe
of
Ephraim
.
I
know
Ephraim
,
that
is
,
I
know
the
politick
ends
of
all
the
great
ones
amongst
them
:
S●●●e
Re●●gion
.
They
bear
men
in
hand
that
they
desire
to
worship
Me
,
and
they
say
,
Oh
God
forbid
that
they
should
change
Religion
,
and
they
cry
out
of
all
men
that
should
raise
up
such
suspitions
of
them
amongst
their
good
people
.
But
I
〈◊〉
Ep●r●im
saith
he
,
I
know
what
his
aim
is
,
I
know
what
hi●
th●ughts
are
,
and
what
his
counsels
are
,
and
what
w●s
plotted
at
such
a
time
,
and
what
his
Chamber-counsels
with
such
and
such
Priests
were
,
I
know
what
correspondence
he
hath
with
such
and
such
that
corrupt
my
worship
,
and
all
that
●e●●in
to
him
and
all
that
favor
him
,
I
know
them
all
,
I
know
all
their
devices
and
depths
.
I
know
what
h●th
b●en
working
these
many
yeers
;
●●●dal
reades
vers.
2.
ther
kill
s●crifices
on
heaps
,
to
d●c●ive
.
I
know
how
he
seems
as
it
he
would
serve
me
,
but
I
know
that
that
he
doth
is
meerly
to
serve●●●●wn
ends
and
no
further
.
I
know
the
poor
people
they
are
d●lud●d
by
his
fair
and
solemn
protestations
,
they
think
he
means
nothing
but
well
,
and
there
are
none
but
a
company
of
precise
people
that
are
jealous
of
him
,
but
I
know
what
they
intend
and
what
their
waies
are
whatsoever
colour
they
put
upon
them
.
Ephraim
,
that
is
,
the
great
ones
,
the
Princes
,
they
perswade
the
people
that
Jeroboam
and
his
successors
aim
at
nothing
else
but
to
reform
things
for
the
best
,
but
I
know
that
things
are
far
otherwise
,
I
know
Ephraim
.
Israel
Israel
is
not
hid
from
me
]
That
is
,
the
people
,
they
pretend
that
they
do
but
as
they
are
taught
,
and
they
do
but
submit
unto
authority
,
they
could
be
glad
indeed
if
things
were
better
,
but
some
things
m●●●
be
yeilded
unto
for
peace-sake
.
It
is
true
,
these
Prophets
and
some
others
are
good
honest
men
,
and
they
would
have
us
to
do
otherwise
,
but
things
are
not
cleer
yet
,
we
cannot
see
but
we
may
do
this
and
this
in
case
of
necessity
;
that
way
they
would
have
us
go
may
bring
us
a
great
deal
of
trouble
;
Indeed
what
they
say
,
seems
to
be
like
that
which
is
in
the
Scripture
,
but
then
these
and
these
inconveniences
will
follow
;
we
should
be
glad
if
things
were
better
r●formed
according
to
the
Word
,
but
for
peace-sake
we
must
be
contented
to
yeild
to
the
judgment
of
such
and
such
learned
and
wise
men
;
and
though
we
yeild
to
these
and
these
things
yet
our
hearts
are
right
for
God
.
But
saith
God
,
Israel
is
not
hid
from
me
.
Israel
.
That
is
,
The
base
,
cowardly
,
temporizing
,
revolting
,
superstitious
spirits
of
the
people
,
they
are
not
hid
from
me
,
their
being
loth
to
come
under
my
government
,
their
love
to
their
ease
and
estates
,
the
lothness
of
their
carnal
hearts
to
venture
and
suffer
any
thing
for
my
Truth
and
Ordinance●
.
Israel
in
these
his
distempers
of
heart
is
not
hid
from
me
:
all
these
things
are
plain
before
Me
,
he
may
blind
men
and
battle
his
own
conscience
,
but
he
cannot
hide
it
from
me
saith
God
.
From
whence
the
observations
are
these
.
Fi●●●
,
Th●t
Gods
eye
i●
upon
the
se●rets
of
mens
hearts
,
up
n
t●eir
Obs.
1
aims
,
and
plots
,
and
all
their
w●ies
.
Certainly
therefore
Hypocrites
must
needs
be
〈◊〉
;
Use
.
1
they
that
think
to
put
off
God
with
outward
shews
must
●eeds
deny
God
,
as
if
God
did
not
see
the
secret
turnings
and
windings
,
and
plottings
,
and
contrivances
,
and
aims
,
and
ends
of
their
hearts
.
Use
.
2
And
then
,
O
the
patience
of
the
infinite
God
,
that
notwithstanding
he
sees
what
villany
there
is
in
the
world
,
colored
over
with
Religious
protestations
and
professions
,
yet
●he
bears
with
them
.
I
know
saith
he
,
I
know
what
all
their
ends
are
,
what
they
aim
at
,
and
what
they
would
have
if
once
they
get
the
day
;
yet
I
see
that
they
colour
and
cover
all
these
vile
ends
of
theirs
with
such
protestations
of
Religion
and
of
setting
up
the
profession
of
it
.
Patience
of
God
.
Oh
the
infinite
patience
of
God
that
can
bear
with
men
that
colour
such
vile
aims
and
ends
with
protestations
and
professions
of
Religion
in
such
a
sacred
way
as
they
seem
to
do
!
Here
is
the
patience
of
God
that
we
must
admire
at
.
Use
.
3
Again
,
God
knows
all
the
hearts
and
secret
aims
of
men
;
Let
us
pray
unto
God
to
make
our
own
hearts
known
to
our selves
.
He
knows
them
,
and
except
we
be
upright
in
that
,
to
be
willing
to
know
our
own
hearts
,
and
unfeignedly
to
desire
God
that
he
would
shew
us
our
own
hearts
,
we
possibly
after
many
duties
performed
may
come
to
perish
for
some
secret
sin
that
we
do
not
know
our selves
.
I
say
,
it
is
possible
for
a
man
or
woman
to
go
on
a
long
time
in
the
profession
of
Religion
and
to
make
conscience
of
all
known
duties
,
yet
to
perish
at
last
for
some
sin
that
he
doth
not
know
in
himself
.
A
hard
s●ying
.
You
will
say
,
This
is
a
hard
thing
,
what
shall
become
of
us
then
?
To
molifie
this
therefore
a
little
,
take
this
along
with
it
,
that
is
,
Caution
.
Except
thou
hast
a
heart
unfainedly
willing
to
know
thy
own
heart
,
willing
to
search
into
thine
own
heart
,
and
earnest
with
God
that
He
who
knows
thy
heart
would
make
thy
heart
known
to
thy self
:
If
indeed
thy
heart
be
thus
upright
that
thou
canst
appeal
unto
God
and
say
,
Lord
I
know
I
have
a
vile
and
false
and
hypocritical
heart
,
and
there
may
be
much
evil
lie
secretly
in
my
heart
that
I
have
not
known
all
this
while
,
and
such
evil
as
I
may
justly
perish
in
it
;
but
good
Lord
make
it
known
to
me
,
let
me
know
the
worst
of
my self
,
let
me
know
the
evil
that
is
in
me
,
and
my
purpose
is
to
resist
it
;
If
thou
hast
such
an
heart
,
thou
hast
no
cause
to
think
that
thou
shalt
perish
for
any
evil
that
thou
dost
not
know
by
thy self
.
But
if
thou
hast
any
secret
evil
in
thy self
,
and
thou
dost
not
in
the
uprightness
of
thy
heart
unfeignedly
desire
to
know
it
that
so
thou
maiest
forsake
it
and
get
thy self
rid
of
it
,
and
canst
not
appeal
unto
God
that
thou
art
willing
to
have
it
made
known
unto
thee
,
thy
condition
may
be
dangerous
notwithstanding
all
the
dutyes
thou
performest
.
But
further
,
This
that
the
Prophet
saith
[
I
know
Ephraim
]
is
brought
in
to
be
a
means
to
humble
Ephraim
,
to
humble
Israel
.
From
thence
the
Note
is
,
That
Gods
eye
upon
our
hearts
and
waies
,
Obser
.
is
a
special
means
to
humble
us
.
No
more
powerful
means
in
the
world
to
humble
the
heart
than
to
behold
God
looking
upon
our
hearts
and
waies
.
The
discovery
of
our
evil
to
others
may
be
some
means
to
humble
us
.
O
how
would
it
abase
men
if
God
should
discover
to
all
their
friends
and
acquaintance
all
that
evil
that
is
in
their
hearts
.
And
hereafter
at
the
great
day
of
judgment
when
the
secrets
of
all
hearts
shall
come
to
be
disclosed
,
how
will
the
wicked
and
ungodly
be
abased
before
men
and
Angels
!
We
reade
of
the
adulterer
in
Job
,
●4
.
17
.
that
the
morning
is
unto
them
even
as
the
shadow
of
death
,
and
if
any
one
know
them
they
are
then
in
the
terrors
of
the
shadow
of
death
.
Wicked
men
(
especially
adulterer●
for
it
is
spoken
of
them
)
they
hate
the
light
,
and
the
morning
is
unto
them
as
the
shadow
of
death
,
and
if
they
come
once
to
be
discovered
they
are
terrified
as
with
the
shadow
of
death
Now
I
argue
thus
,
if
the
knowledg
that
me●
h●ve
of
ou●
sec●●t
wicked
waies
is
so
ter●ible
unto
a
guil●●
con●●●●nce
,
what
is
it
then
when
this
guilty
conscience
shall
〈…〉
apprehensions
of
the
infinite
God
?
He
hath
s
en
thee
〈…〉
ha●t
been
s●●n●
wretch
in
such
an
●●n
,
in
〈…〉
T●●●●●
in
such
a
se●●●t
place
.
He
hath
seen
wh●●
thou
〈…〉
and
plotted
,
yea
what
thou
hast
thought
and
plotted
.
Look
upon
God
thus
seeing
thee
and
try
if
it
will
not
humble
thine
heart
.
Oh
labor
to
humble
thy
heart
by
this
,
How
shie
was
I
to
know
such
a
truth
,
how
glad
was
I
when
I
got
such
a
thing
out
of
my
conscience
,
such
a
thing
that
would
have
put
me
upon
that
which
I
was
loth
to
do
?
and
whatever
I
pretended
,
love
to
my self
to
my
case
,
to
my
estate
,
made
me
decline
such
a
truth
of
God
;
and
God
saw
all
this
.
When
we
feel
such
base
workings
of
our
hearts
,
such
plotting
and
contrivings
of
them
for
our
own
selves
and
for
our
carnal
ends
and
aims
,
let
u●
cast
our
eye
upon
God
and
consider
that
his
eye
is
upon
us
.
Let
u●
conceive
●s
if
we
heard
the
voyce
of
God
from
Heaven
saying
unto
us
,
I
know
what
you
are
plotting
,
I
know
what
your
aims
are
,
I
know
the
base
workings
of
your
spirits
.
Did
we
but
apprehend
God
thus
speaking
from
Heaven
unto
us
,
as
here
He
speaks
by
the
Prophet
,
I
know
Ephraim
,
and
Israel
is
not
bid
from
me
,
it
would
be
a
special
means
to
humble
our
hearts
for
evil
present
,
and
to
prevent
evil
for
the
future
.
For
now
,
O
Ephraim
,
thou
committest
whoredom
,
and
Israel
is
defiled
.
Now
]
There
is
somewhat
in
this
word
,
it
is
a
great
Emphasis
:
Even
still
Ephraim
goes
on
in
wickedness
;
he
hath
gone
on
a
great
while
,
and
even
now
when
I
am
coming
against
him
,
even
now
he
continueth
in
his
wickedness
.
From
thence
the
Note
is
:
Observ
.
God
will
●eal
with
men
according
to
their
present
waies
.
In
what
He
finds
them
for
the
present
,
He
will
deal
with
them
for
that
especially
.
Not
but
that
when
he
finds
them
in
evil
for
the
present
,
He
will
call
them
to
an
account
for
al
things
that
are
past
too
;
but
He
points
Himself
at
them
as
they
are
in
their
present
waies
.
Use
.
I
note
this
the
rather
,
for
this
end
,
to
shew
unto
sinners
this
useful
le●●on
.
Whatsoever
thou
wast
before
,
though
thou
hast
continued
a
long
time
in
thy
wickedness
,
yet
if
thou
hast
but
now
a
repenting
heart
to
return
unto
God
,
there
might
be
hope
and
help
for
thee
.
Oh
consider
this
thou
wretched
sinner
.
As
if
God
should
say
here
,
Ephraim
hath
continued
wicked
a
long
time
,
but
if
he
had
Now
a
heart
to
return
unto
me
,
it
should
be
well
with
him
,
but
Even
now
,
to
this
very
moment
Ephraim
committeth
whoredom
.
So
say
I
unto
the
vilest
sinner
in
this
place
,
whatsoever
thou
hast
been
,
here
is
salvation
if
now
at
this
instant
thou
hast
a
heart
to
turn
to
God
;
thou
canst
not
tell
whether
God
will
ever
give
thee
another
Now
;
God
gives
thee
[
a
Now
A
Now.
]
now
,
if
thou
return
now
unto
Him
and
repent
and
beleeve
thou
mayest
be
saved
:
But
if
God
come
upon
thee
after
this
Exercise
and
find
thee
continuing
in
thy
sinful
waies
,
and
say
,
Even
Now
,
yet
for
all
this
this
sinner
continueth
in
his
sin
,
this
wil
be
a
heavy
thing
indeed
.
So
here
he
cometh
upon
Ephraim
,
Now
Oh
Ephraim
!
He
makes
an
exclamation
against
him
;
O
Ephraim
after
all
the
means
that
hath
been
used
to
recall
thee
,
yet
stil
,
O
Ephraim
thou
continuest
in
thy
Idolatry
.
And
,
Ephraim
,
Thou
committest
wh●red●ms
,
Thou
doest
it
,
thy
sin
is
greater
in
this
continuing
,
for
thou
carriest
the
people
with
thee
,
and
little
hope
there
is
of
reformation
till
the
great
ones
reforme
;
If
Ephraim
commit
whoredom
,
Israel
must
needs
be
defiled
,
so
it
follows
.
Israel
is
defiled
.
]
There
is
a
Twofold
defilement
of
the
people
of
Israel
.
First
,
Defiled
morally
;
that
is
,
by
th●ir
wicked
works
:
Defilement
.
1.
Moral
.
as
here
,
by
their
murders
,
and
thefts
,
and
adulterie
,
that
was
before
in
Chap
4.
Secondly
.
Israel
is
de●ile●
:
that
is
,
2.
Spiritual
.
They
defile
My
Worship
and
that
d●fileth
the●
.
They
have
de●●●●●
My
Worship
and
by
defiling
My
W●rship
they
come
t●
be
defiled
.
And
that
I
take
to
be
especially
meant
here
.
Israel
is
d●f●led
,
that
is
,
among
other
waies
of
defilement
●●ey
mingle
with
Heathen
,
and
they
bring
them
in
to
d●●●●●
my
Worship
.
In
Isa.
47.6
.
God
threatneth
to
defile
His
●anctuary
,
and
to
pollute
His
Inherit●●ce
:
That
is
when
is
suffereth
by
His
●ust
●udgment
,
●dolaters
and
He
〈…〉
to
come
in●●
〈◊〉
Sanctuary
,
to
mingle
with
His
〈…〉
.
And
then
Israel
is
d●●●●●●●n●●her
way
:
that
is
,
Israel
both
mingleth
his
own
inv●n●●on●
with
my
Worship
&
Israel
d●th
bring
in
or
suffer
the
Heathen
to
come
in
to
my
worship
and
so
my
worship
is
defiled
and
they
are
defiled
by
defiling
my
worship
.
From
whence
the
Note
is
,
That
Obs.
Defiled
worship
,
exceedingly
defiles
the
souls
of
people
.
Nothing
defileth
the
souls
of
men
more
than
defiled
worship
.
Defiled
worshid
And
among
other
defilements
in
worship
,
the
mixing
with
wicked
and
ungodly
men
in
waies
of
worship
,
the
mixing
with
such
as
God
would
not
have
come
into
the
waies
of
his
worship
.
Object
.
But
you
will
say
,
Doth
the
mixing
of
wicked
and
ungodly
men
defile
the
worship
of
God
,
or
defile
others
in
it
?
Is
the
Sacrament
of
the
Lords
supper
the
worse
if
there
be
wicked
men
partake
and
mix
in
that
worship
?
Am
I
the
worse
for
it
,
or
is
the
Sacrament
the
worse
,
is
that
worship
defiled
?
How
may
we
refer
this
defilement
of
Israel
to
our
defilement
at
this
time
?
Is
there
any
Church
in
the
world
but
hath
wicked
ones
in
it
?
And
will
you
say
that
they
are
defiled
and
that
the
worship
is
defiled
because
there
are
wicked
ones
amongst
them
?
Then
we
can
go
no
wherein
the
world
but
we
must
be
defiled
,
and
the
worship
must
be
defiled
?
Many
men
think
they
have
a
good
argument
of
this
,
to
say
,
all
Churches
are
mixed
,
there
is
a
mixture
in
the
best
Churches
,
therefore
if
mixtures
make
the
Communion
defiled
,
then
all
are
defiled
.
It
comes
fully
in
my
way
to
speak
a
word
or
two
of
this
,
and
it
shall
be
but
a
word
or
two
.
Answ
,
1
First
,
I
know
none
living
on
the
earth
hold
any
otherwise
but
that
the
best
Church
in
the
world
may
have
wicked
men
creep
in
amongst
them
,
and
be
amongst
them
.
Who
knows
the
hearts
of
men
when
they
come
in
?
and
therefore
the
best
Churches
may
have
wicked
men
amongst
them
.
This
(
I
say
)
all
men
do
hold
;
therefore
this
Objection
,
Will
not
there
be
wicked
men
in
the
best
Church
?
can
have
no
strength
in
it
,
for
there
is
no
man
denies
it
,
and
therefore
they
that
make
it
fight
with
a
shadow
.
Answ
,
2
But
secondly
,
I
lay
this
,
for
another
position
,
which
I
think
all
men
whatsoever
wil
grant
also
,
That
the
Sacrament
is
not
defiled
to
the
receivers
meerly
for
the
presence
of
wicked
men
there
.
I
verily
beleeve
every
one
will
grant
this
;
I
know
none
in
the
world
for
my
part
,
denies
this
to
be
a
truth
,
namely
,
that
the
Sacrament
is
not
defiled
to
the
right
receivers
of
it
,
meerly
because
wicked
men
are
present
there
.
No
man
affirm●
the
contrary
to
this
,
but
all
that
I
know
of
,
that
are
the
strictest
in
the
way
of
Church
order
and
discipline
will
grant
this
to
be
a
truth
,
that
the
Sacrament
is
not
defiled
to
true
receivers
meerly
because
wicked
men
are
there
.
But
what
then
,
you
will
say
?
Quest.
How
shall
we
distinguish
mixture
of
communion
,
or
mixture
of
wors●ip
?
Not
meerly
because
wicked
m●n
are
there
.
But
first
,
then
Answ.
1
a
Congregation
is
defiled
if
they
do
not
use
the
power
that
Christ
hath
given
unto
them
.
As
he
hath
given
a
power
unto
every
Church
(
let
the
Church-state
be
what
it
will
)
to
cast
out
all
the
scandalous
persons
that
are
amongst
them
.
Now
if
this
Church
shal
(
under
what
pretence
soever
,
as
saying
they
have
no
power
,
or
that
the
power
is
taken
from
them
or
the
like
)
neglect
the
duty
of
it
,
viz
to
cast
out
those
that
are
unworthy
then
the
Church
cometh
to
be
defiled
,
when
,
and
how
,
a
Church
,
and
the
communion
of
it
,
is
defiled
by
the
presence
of
wicked
men
.
2
Cor.
5.
opened
&
aplied
.
and
their
communion
to
be
defiled
.
So
that
their
communion
is
not
defiled
because
the
wicked
are
there
,
but
because
they
neglect
their
duties
of
casting
out
the
wicked
from
thence
.
For
let
a
man
be
wicked
,
let
him
be
a
hypocrite
,
it
is
not
the
duty
of
the
Church
to
cast
out
that
hypocrite
until
he
discover
himself
;
but
if
that
hypocrite
discover
himself
,
if
then
the
Church
perform
not
her
duty
as
it
ought
in
casting
him
out
,
then
it
cometh
to
be
defiled
.
And
the
example
of
the
incestious
Corinth
,
in
2
Cor.
5.
is
a
plain
place
for
it
;
A
little
leaven
(
saith
the
Apostle
)
leaveneth
the
whol
lamp
.
What
is
that
lump
there
?
It
is
the
Church
communion
,
and
the
leaven
there
is
the
incestious
person
;
and
the
Apostle
gives
order
to
cast
him
out
;
now
saith
he
,
while
this
leaven
continues
,
if
you
do
not
do
your
dutie
to
cast
out
this
scandalo●s
person
,
your
〈◊〉
up
,
your
whol
communion
will
come
to
be
defiled
.
So
Churches
come
to
be
defiled
.
2.
How
pa●●icular
persons
.
Again
further
,
Not
only
Churches
come
to
be
defiled
;
but
secondly
,
particular
persons
and
communicants
come
to
be
defiled
in
this
if
they
neglect
the
duty
that
belongs
unto
them
as
Christians
.
That
is
thus
:
Christ
requires
this
,
If
thy
brot●er
offend
thee
,
go
and
tell
him
his
fault
between
thee
and
him
alone
;
but
if
he
will
not
bear
thee
,
then
take
with
thee
one
or
two
more
;
And
if
he
shall
neglect
to
hear
them
,
tell
it
unto
the
Church
.
Now
if
thou
hast
done
this
thy
duty
to
all
scandalous
persons
in
the
Congregation
,
then
the
sin
be
upon
the
Church
,
thou
maist
receive
the
Sacrament
with
comfort
though
wicked
men
be
admitted
there
.
So
that
though
the
communion
be
defiled
,
that
is
,
defiled
to
those
that
are
guilty
,
to
those
that
have
neglected
their
duty
(
wheresoever
the
power
lies
in
a
Church
,
whosoever
in
that
Church
neglects
their
duty
of
casting
out
those
that
offend
,
they
defile
the
communion
so
farr
as
in
them
lieth
,
and
if
any
of
you
that
are
particular
members
neglect
your
duties
,
so
far
as
in
you
lieth
the
communion
is
defiled
by
you
:
)
but
if
you
do
your
duty
once
,
then
,
though
wicked
men
may
be
there
,
you
may
receive
the
Sacrament
with
comfort
;
For
though
the
communion
may
be
defiled
in
respect
of
others
that
have
neglected
their
duty
,
yet
it
is
not
defiled
in
respect
of
you
that
have
done
your
duty
.
Now
then
,
to
conclude
this
with
that
place
in
Psal.
119.1
.
Blessed
is
the
man
that
is
undefiled
in
the
way
.
Blessed
are
those
men
that
in
their
way
,
in
the
course
of
their
lives
keep
themselves
from
defilement
,
and
especially
keep
themselves
from
defilement
in
the
waies
of
Gods
worship
.
Blessed
is
he
whose
heart
is
cleansed
from
secret
filth
,
that
by
the
vain
carnal
plots
reasonings
and
cunning
fetches
of
wicked
men
he
doth
not
defile
himself
in
his
way
.
Again
,
A
further
Note
from
hence
is
this
:
Obser
.
A
defiled
Nation
near
to
ruin
.
A
defiled
Nation
,
is
neer
u●●●●●●n
.
Israel
is
defiled
(
He
spe●
srael
that
is
ready
to
fall
,
for
so
it
follows
verse
5.
Israel
a●●
Ephraim
shall
fall
,
and
here
just
before
he
tels
us
,
that
Israel
is
defiled
.
)
When
cloathes
are
filthy
and
nasty
and
wil
not
be
purged
,
are
not
worth
the
cleansing
,
simile
we
usually
cast
them
upon
the
dunghil
;
so
when
there
is
defilement
and
filth
amongst
a
people
and
they
will
not
be
purged
,
and
are
grown
even
rotten
in
their
filthiness
,
the
Lord
casteth
them
upon
the
dunghil
.
While
a
Nation
is
purging
there
is
hope
.
simile
While
God
is
indeed
purging
of
a
Nation
(
I
beseech
you
observe
it
)
there
is
all
that
while
hope
of
that
Nation
.
As
for
example
,
though
a
piece
of
cloath
be
very
soul
,
yet
if
you
see
the
servants
of
the
house
washing
that
cloath
,
you
will
say
,
surely
this
piece
of
cloath
is
not
intended
for
the
dunghil
:
It
is
soul
indeed
and
it
is
noisom
,
but
you
see
there
is
care
taken
and
cost
bestowed
upon
it
for
the
purging
of
it
,
and
that
is
an
argument
that
there
is
an
intention
for
the
preserving
of
it
.
So
while
the
Lord
is
taking
care
and
bestowing
cost
to
purge
a
Nation
,
there
is
much
hope
that
the
Lord
intends
to
save
that
Nation
.
And
we
may
comfortably
hope
that
this
is
Gods
intention
toward
us
.
God
knows
we
have
been
a
defiled
people
,
England
.
and
have
defiled
our selves
;
never
a
one
of
us
but
may
lay
his
hand
upon
his
heart
and
say
,
I
have
been
defiled
and
so
may
deserve
to
be
cast
upon
the
dunghil
.
But
behold
,
the
Lord
is
bestowing
cost
upon
us
,
and
He
is
cleansing
and
purging
of
us
,
and
therefore
we
may
hope
that
the
Lord
will
not
cast
us
off
.
But
no
mervail
that
the
Lord
letteth
us
and
our
brethren
lie
abroad
in
frosty
nights
.
Frostynights
Many
complain
of
much
hardship
,
our
brethren
many
of
them
are
sent
from
their
houses
where
they
have
had
their
beds
and
fire
,
and
now
are
fain
to
lie
in
the
fields
in
the
cold
.
No
marvail
I
say
,
this
Nation
hath
been
defiled
.
When
cloathes
are
much
defiled
,
it
is
not
enough
to
wash
them
and
rince
them
,
but
you
lay
them
abroad
in
frosty
nights
.
Yea
there
are
some
defilements
that
cannot
be
taken
away
but
by
fire
,
Fire
and
if
the
Lord
will
not
only
wash
us
and
rince
us
and
lay
us
abroad
,
but
put
us
into
the
fire
for
to
cleanse
us
at
last
,
blessed
be
his
Name
.
Israel
is
defiled
.
VER.
4.
They
will
not
frame
their
doings
to
turn
unto
their
God
.
HERE
lies
the
evil
.
Though
we
be
defiled
,
if
God
be
about
to
cleanse
us
there
is
hope
;
but
if
the
words
that
follow
in
this
4th
verse
,
be
applied
unto
us
,
then
we
are
a
lost
people
indeed
.
Israel
i●
d
filed
indeed
,
but
Israel
may
be
brought
back
again
and
reg●●ned
to
the
true
worship
of
God
;
Oh
no
sait●
God
,
Israel
is
not
only
defiled
,
but
he
will
not
fram●
his
doings
to
turn
unto
his
God
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
He
will
not
frame
his
d
ings
.
]
The
word
is
very
elegant
,
you
have
not
such
an
expression
(
that
I
know
of
)
in
all
the
Scripture
besides
.
Some
readest
,
[
](A77979-e63980-b)a
a
Hierom
&
vulg.
Non
d●bunt
cogitationes
,
he
will
not
give
himself
to
think
of
such
a
thing
,
of
turning
unto
the
Lord
.
And
[
](A77979-e64000-b)b
b
Mercer
.
others
they
turn
it
thus
,
[
](A77979-e64010-b)*
*
Non
dabunt
operā
.
Castell
.
Non
dabunt
operam
,
they
will
not
do
their
endeavors
to
turn
unto
the
Lord
.
And
others
,
[
](A77979-e64040-b)c
c
Tiemel
.
Non
adhibent
actiones
,
they
do
not
apply
any
action
or
theirs
any
way
to
turn
to
the
Lord
.
And
[
](A77979-e64060-b)d
d
D●usius
:
non
s●●unt
,
n●n
permittunt
.
Pagnin
,
Non
permittent
opera
sua
.
others
,
N●n
permittunt
opera
,
&
facta
sua
;
their
custom
in
their
waies
of
sin
wil
not
suffer
them
to
turn
to
the
Lord
.
And
[
](A77979-e64100-b)e
e
The
Septuag.
Non
dant
studium
.
Calv.
Non
adjicient
studia
sua
.
others
thus
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
give
not
their
counsels
,
their
stu●ies
to
turn
to
the
Lord
.
These
several
translations
I
find
of
the
word
.
And
by
all
these
together
we
may
come
to
h●ve
further
light
to
know
the
meaning
of
the
Spirit
of
God
in
th●se
words
;
F●r
the
words
are
some
what
strange
,
therefore
we
had
need
of
several
expressions
to
find
out
the
sense
of
them
.
Expos.
1
They
w●ll
not
fr●me
their
doings
.
]
They
will
not
give
their
mind
to
turn
to
●he
Lord
,
they
will
not
put
forth
themselves
into
any
po●ture
that
way
.
Though
no
ability
to
act
but
from
God
,
yet
sin
lies
in
our
wills
,
rather
than
in
our
power
.
It
is
true
,
we
can
do
nothing
without
the
Lord
,
but
yet
the
sin
lies
in
our
wills
rather
than
in
our
power
,
therfore
the
will
is
charged
by
God
.
They
cannot
turn
unto
G●d
of
themselves
,
but
yet
they
may
d●
somwha●
,
they
m●●
bend
their
thoughts
up●n
it
,
they
may
think
of
it
,
they
may
attend
up●n
●he
me●ns
.
But
saith
the
holy
Ghost
,
they
wil
do
nothing
tending
that
way
,
they
will
not
so
much
as
set
themselves
into
any
kind
of
posture
of
turning
unto
me
.
This
is
to
shew
what
little
hope
of
good
there
wa●
in
them
for
time
to
to
come
.
They
are
far
enough
from
turning
unto
Me
saith
God
,
there
is
not
so
much
as
any
inclination
in
them
of
turning
unto
Me
,
they
are
fully
bent
another
way
;
though
they
cannot
do
it
of
themselves
,
yet
they
will
not
so
much
as
give
their
minds
to
think
of
what
may
be
a
means
to
do
it
.
Israel
will
not
frame
his
doings
to
turn
unto
his
God
.
As
thus
,
First
,
What
a
natural
man
may
do
toward
conversion
,
by
the
light
of
nature
,
of
the
Scripture
,
of
th●
Ministry
,
and
common
works
of
the
Spirit
.
1.
Consider
his
waies
.
He
will
not
so
much
as
set
his
heart
to
think
of
any
thing
that
will
bring
him
unto
God
.
Not
so
much
as
to
think
thus
,
Are
my
waies
right
or
not
right
?
What
if
it
should
prove
that
my
waies
are
not
right
,
what
shall
become
of
me
then
?
This
were
one
degree
of
a
peoples
or
a
particular
souls
turning
●nto
God
;
if
a
man
did
but
thus
frame
his
doings
to
turn
unto
God
;
if
he
had
but
such
thoughts
as
these
,
Lord
,
what
am
I
doing
?
What
is
my
way
?
Am
I
right
or
no
?
what
if
it
should
prove
that
my
way
were
not
right
,
what
would
become
of
me
?
This
were
somewhat
.
But
saith
God
,
they
are
far
enough
from
any
such
thoughts
to
make
any
stop
in
their
sinful
course
,
they
run
on
violently
and
he●dlesly
,
and
will
not
so
much
as
frame
their
thoughts
and
studies
to
turn
unto
Me.
But
Secondly
,
Though
a
man
cannot
turn
unto
God
,
2.
Willing
to
bear
.
yet
through
the
common
works
of
Gods
Spirit
he
〈◊〉
do
this
,
he
may
be
willing
to
hear
what
i●
s●id
for
the
〈…〉
he
may
c●nsider
whether
there
is
s●rengt●
in
what
is
s●i●
〈◊〉
:
But
saith
he
,
they
are
carried
on
with
pr●●udice
against
the
waies
of
God
let
what
will
be
said
,
they
will
〈◊〉
●●me
themselves
to
hear
any
thing
that
is
said
for
●ods
waies
and
against
theirs
.
Thirdly
,
They
will
not
s●t
themselves
b●fore
God
,
3.
Wait
in
the
use
o●
means
.
t●
wait
upon
Him
in
the
use
of
means
for
His
Gr●●e
to
turn
unto
Him
.
It
i●
〈◊〉
we
are
poor
,
weak
,
and
ignorant
creatur●s
,
but
if
we
●ou●●
wait
upon
God
to
know
His
mind
,
if
we
would
s●●
〈◊〉
●aces
that
way
,
it
m●y
be
God
will
reveal
further
of
hi●
〈◊〉
●●●o
u●
.
In
Jer.
50.5
.
Whe●●od
intendeth
good
unto
〈◊〉
peo●le
,
it
is
promise●
,
that
they
●●●ll
●sk
the
w●y
to
●i●n
,
wit●
〈…〉
thitherward
.
A
true
repenting
people
and
a
repe●●●●●
〈◊〉
will
be
enquiring
after
the
waies
of
God
with
his
face
standing
thitherward
.
But
saith
God
,
they
will
not
do
so
much
as
do
this
,
they
will
not
set
themselves
to
enquire
after
the
mind
and
wayes
of
God
with
their
faces
thitherward
.
4.
Apply
●he
rule
.
Fourthly
,
Thy
will
not
apply
the
rule
of
the
word
unto
their
actions
;
but
whatsoever
they
see
will
make
for
their
own
ends
,
that
they
will
follow
:
but
to
take
the
rule
and
apply
it
unto
their
action●
and
waies
,
they
reject
that
,
they
will
not
frame
their
doings
so
far
.
5.
Use
the
light
and
power
they
have
in
outward
acts
.
Fiftly
,
What
light
they
have
they
will
not
use
that
,
so
as
to
do
the
outward
acts
that
that
light
doth
direct
to
do
,
and
what
they
have
power
to
do
;
As
,
not
to
break
off
gross
offences
,
such
things
as
they
cannot
possibly
but
see
to
be
evil
.
As
a
people
though
they
cannot
fully
turn
unto
God
presently
,
yet
there
are
some
things
that
are
so
gross
that
they
cannot
possibly
but
see
they
are
evil
:
saith
God
,
they
will
not
so
much
as
break
off
from
that
;
though
they
have
power
to
reform
that
which
they
are
convinced
to
be
evil
,
but
saith
he
,
they
will
not
improve
that
light
which
they
have
,
what
should
they
have
more
light
for
?
6.
Joyn
with
the
work
or
not
oppose
.
But
Rom.
8.7
.
it
is
said
,
The
carnal
minde
is
not
subject
to
the
law
of
God
,
not
indeed
can
be
.
Sixtly
,
They
will
not
joyn
with
the
work
of
God
;
When
he
is
in
his
way
toward
them
,
when
he
himself
is
about
to
frame
them
,
when
he
hath
them
in
his
hand
they
will
oppose
Gods
work
,
they
will
not
join
with
it
to
frame
themselves
to
turn
unto
God
.
Therefore
in
2
Chron.
30.8
.
Hezekiah
exhorteth
the
Priests
and
the
people
,
that
they
should
not
be
stiffnecked
,
but
yeild
themselves
unto
the
Lord
;
mark
,
the
yeilding
of
themselves
unto
the
Lord
,
is
contrary
to
stiffneckedness
.
But
now
this
people
are
stiffnecked
,
they
will
not
yeild
the●selves
unto
the
Lord
,
though
the
Lord
by
his
gracious
works
toward
them
be
a
framing
of
them
to
turn
them
unto
himself
,
they
oppose
Gods
work
,
they
riggle
and
keep
a
stir
and
stand
out
against
it
:
simile
Just
as
when
you
have
a
child
that
you
would
fain
frame
to
such
a
gesture
,
and
you
take
him
and
put
him
into
such
a
way
;
but
now
he
is
so
far
from
doing
of
it
,
that
he
riggles
up
and
down
and
will
not
suffer
you
to
frame
him
;
why
faith
God
,
I
have
been
a
framing
of
them
my self
,
I
have
not
only
shewn
them
what
they
should
do
,
but
my
works
have
been
so
toward
them
,
that
I
have
been
framing
them
,
but
they
are
stiffnecked
,
they
will
not
be
framed
,
they
will
not
joyn
with
my
work
in
framing
of
them
,
they
will
break
out
in
their
wicked
waie●
even
at
that
very
time
when
I
am
framing
of
them
to
turn
them
unto
my self
;
Hos.
7.1
.
opened
.
According
unto
that
expression
you
have
in
Hos.
7.1
.
When
I
would
have
healed
Israel
,
then
the
wick●dness
of
Samaria
was
discovered
,
that
is
,
when
I
was
about
to
turn
them
unto
me
,
then
,
even
at
that
time
they
break
out
in
their
violence
and
wickedness
.
Seventhly
,
7.
Not
adhere
to
things
received
.
Whatsoever
means
is
used
to
turn
them
unto
God
,
they
will
stick
to
their
●ld
customs
,
to
their
former
waies
,
to
what
they
have
received
from
their
forefathers
,
to
what
they
have
been
brought
up
in
,
those
they
will
keep
to
;
but
to
frame
themselves
to
turn
unto
the
Lord
,
that
they
will
not
.
Lastly
,
What
advantage
they
can
have
against
the
waies
of
God
,
8.
Not
take
advantage
against
the
waies
of
God
.
that
they
will
take
and
improve
to
the
uttermost
.
Those
people
that
are
against
framing
of
themselves
to
turn
unto
the
Lord
when
God
is
about
to
turn
them
,
they
discover
it
in
this
thing
,
if
at
that
time
there
be
any
disadvantage
that
their
corrupt
hearts
can
possibly
take
against
the
waies
of
God
,
they
will
take
that
and
improve
it
to
the
uttermost
they
can
;
just
as
a
child
that
you
would
frame
to
such
a
way
,
if
it
be
an
untoward
child
,
he
will
take
any
advantage
to
give
you
the
slip
and
to
run
from
you
:
simile
so
it
is
with
people
that
have
no
heart
to
turn
unto
the
Lord
,
if
they
have
any
advantage
in
the
world
,
they
will
take
it
,
to
harden
their
hearts
against
Gods
waies
.
There
is
no
preparation
of
their
hearts
,
what
then
shall
I
do
with
them
saith
God
?
if
their
heart●●ere
in
any
preparation
it
were
somewhat
,
but
they
are
n●●
We
reade
in
8
Chron.
20.
2
Chron.
20.33
.
parallel'd
that
the
high
places
were
not
tak●n
away
because
the
people
had
not
prepared
their
hearts
to
turn
unto
the
Lord
.
It
is
all
one
with
this
expression
in
the
text
the
people
were
not
in
a
frame
,
in
a
teachable
,
Applic.
to
England
,
in
a
convertible
disposition
.
The
Lord
grant
that
this
Scripture
may
not
be
true
of
us
at
this
day
,
that
the
reason
why
there
remaineth
so
much
evil
in
Gods
worship
,
is
,
because
the
people
have
not
prepared
their
hearts
,
they
do
not
frame
their
doings
to
turn
unto
the
Lord
,
they
do
not
seem
to
be
in
any
posture
that
way
.
It
was
a
charge
upon
Rehoboam
,
in
2
Chron.
12.14
.
That
he
did
evil
,
Quest.
we
ought
to
prepare
our
hearts
see
Anns
.
cas.
comc
.
lib.
2.
c.
4.
bec●use
he
prepared
not
his
heart
to
seek
the
Lord
:
But
you
will
say
,
what
power
had
he
to
turn
unto
the
Lord
,
he
was
a
wicked
man
?
Yea
but
this
wicked
man
though
he
had
no
saving
grace
,
yet
he
is
charged
for
doing
evil
in
that
he
did
not
prepare
his
heart
to
seek
the
Lord
.
God
therefore
expects
that
people
,
though
they
are
not
able
to
turn
unto
him
thoroughly
,
yet
they
should
be
in
a
posture
that
way
;
And
as
a
people
in
general
,
so
every
soul
in
particular
.
Some
that
are
not
yet
turned
to
the
Lord
,
yet
are
in
a
way
of
turning
,
they
are
in
a
readiness
to
receive
what
God
shall
reaveal
.
This
is
a
happy
condition
.
If
God
shall
see
a
Nation
(
though
it
be
not
fully
reformed
)
ready
to
receive
what
he
shall
reveal
,
Oh
this
is
a
happy
thing
.
As
the
Scripture
speaks
,
Joh.
4.35
.
opened
.
that
the
regions
were
white
unto
the
harvest
,
that
is
,
there
was
a
preparation
in
the
hearts
of
people
to
receive
the
Gospel
;
if
God
shall
see
such
a
frame
of
heart
in
a
people
;
it
is
true
this
people
are
not
fully
reformed
,
but
their
hearts
are
prepared
,
they
are
ready
to
imbrace
what
the
mind
of
God
is
when
it
shall
be
revealed
unto
them
,
Oh
that
this
might
be
said
of
thi●
people
,
they
are
willing
to
entertain
what
God
shall
speak
,
they
are
listning
to
it
!
God
is
about
to
bring
us
from
a
way
of
superstition
,
both
the
Works
and
the
Word
of
God
tend
that
way
;
but
there
are
multitudes
of
people
that
will
not
frame
their
doings
to
turn
unto
the
Lord
,
their
spirits
are
perverse
,
they
are
full
of
prejudice
,
froward
,
and
they
hang
off
,
and
then
we
know
they
cannot
be
convinced
.
The
Apostle
Peter
bids
the
Saints
in
Act.
2.40
.
save
themselves
from
that
untoward
generation
.
Oh
let
not
this
charge
be
upon
us
,
that
we
are
an
untoward
generation
,
that
God
i●
framing
of
us
for
good
,
but
we
will
not
frame
our
doings
to
turn
unto
the
Lord
:
As
we
see
a
workman
when
he
hath
a
piece
of
timber
that
is
knotty
and
will
not
work
in
his
hand
,
he
casts
it
into
the
fire
;
or
as
clay
simile
1
that
is
not
well
tempered
it
will
not
work
in
the
hand
of
the
workman
,
he
many
times
casteth
it
away
in
an
anger
,
it
will
simile
2
not
work
in
my
hand
,
what
shall
I
do
with
it
?
The
Lord
is
hewing
of
us
by
his
Prophets
,
and
seeking
to
frame
this
Nation
to
his
will
,
Oh
let
us
work
in
Gods
hand
,
let
us
joyn
with
the
work
of
God
,
and
yeild
our selves
to
the
work
of
God
,
that
the
Lord
may
not
cast
us
into
the
fire
.
If
we
will
not
frame
our
doings
to
turn
unto
the
Lord
,
he
may
break
us
,
break
that
frame
that
we
raise
in
our
own
imaginations
:
perhaps
we
are
framing
to
our selves
a
strange
kind
of
Common-wealth
,
State-designs
.
to
enjoy
our
ease
and
honors
and
prosperity
,
and
so
we
build
Castles
in
the
air
.
Oh
but
let
us
rather
frame
our
hearts
to
turn
unto
the
Lord
.
If
we
will
not
frame
God
may
put
us
into
the
fire
again
.
A
workman
you
know
puts
the
Iron
into
the
fire
because
it
might
be
framed
to
such
a
work
as
he
would
have
it
,
simile
but
still
the
iron
is
hard
and
it
will
not
frame
to
his
hand
,
then
he
puts
it
into
the
fire
again
and
then
falleth
a
knocking
again
:
So
the
Lord
hath
begun
to
put
us
into
the
fire
that
we
may
frame
our
doings
to
turn
unto
him
,
and
if
the
fire
we
have
been
in
will
not
bring
our
hearts
to
a
framable
disposition
,
the
Lord
may
put
us
into
the
fire
again
and
again
.
And
let
not
us
complain
of
the
heat
of
Gods
fire
,
but
rather
let
us
complain
of
the
unframableness
of
our
own
hearts
,
that
we
do
not
frame
our
doings
so
as
to
turn
unto
the
Lord
.
But
yet
through
Gods
mercy
we
cannot
say
but
that
there
are
many
in
Parliament
,
many
in
the
Assembly
,
Parliam
.
Assembly
City
,
Country
.
many
in
the
City
,
and
many
in
the
Country
that
are
framing
themselves
to
turn
unto
the
Lord
;
and
so
far
we
are
gone
;
Let
us
take
notice
of
Gods
goodness
therefore
.
As.
First
,
It
is
one
argument
of
a
people
framing
themselves
,
Notes
of
Framing
.
1.
abolish
what
is
sinful
.
that
they
have
abolished
what
is
sinful
.
It
was
a
great
plea
among
us
,
first
let
us
know
what
we
shall
have
,
and
then
we
will
cast
out
this
that
we
have
.
This
was
a
ple●
fomented
by
the
Antichristian
party
;
but
certainly
it
was
the
way
of
God
;
and
we
have
cause
to
bless
God
for
it
that
put
it
into
the
heart
of
the
Parliament
and
of
the
Kingdom
,
to
be
willing
to
put
down
and
to
cast
out
(
and
that
by
a
solemn
Oath
,
by
lifting
up
hands
unto
the
most
High
God
)
whatsoever
was
naught
.
The
Covenant
.
And
further
,
In
that
the
Parliament
hath
called
an
Assembly
Assembly
(
such
as
I
beleeve
never
yet
was
in
this
Nation
,
nor
scarce
in
any
other
Nation
)
men
of
more
gravity
,
2.
Take
advice
.
and
judgment
,
and
holiness
,
such
as
they
could
possibly
pick
out
and
whom
they
thought
might
best
direct
them
in
the
waies
of
God
,
such
they
have
chosen
to
help
them
to
know
what
is
the
right
way
of
God
;
and
they
do
profess
that
whatsoever
shall
be
revealed
to
be
the
way
of
God
,
they
will
walk
in
it
.
That
is
a
good
frame
of
heart
.
And
then
,
That
the
Assembly
hath
begun
with
a
solemn
day
of
humiliation
,
3.
Humiliation
.
to
humble
themselves
before
God
that
so
the
Lord
might
guide
them
in
chusing
a
right
way
to
direct
those
that
had
called
them
together
for
their
assistance
.
There
was
never
such
a
work
in
England
before
that
was
begun
with
such
a
day
of
humiliation
.
Did
your
Convocation
Convocation
.
ever
keep
such
a
day
unto
God
to
beg
of
him
directions
in
the
work
.
Peoples
discontent
.
Let
not
people
run
away
with
thoughts
of
discontent
,
or
lay
any
kind
of
slanders
and
clumnies
upon
them
,
because
of
some
failings
in
particulars
:
for
you
must
know
when
God
looks
upon
Kingdoms
and
States
,
God
looks
not
at
particular
failings
of
a
State
,
but
at
the
publick
work
.
he
doth
not
so
much
look
at
particulars
as
at
the
publick
work
;
Now
that
there
is
so
much
done
in
a
publick
way
,
that
there
is
so
much
framableness
,
though
there
be
much
failing
in
particulars
,
yet
we
have
cause
to
bless
God
.
It
is
true
,
those
that
would
fain
have
a
perfect
Reformation
they
woul
fain
have
men
throughly
frame
themselves
presently
,
and
set
up
all
presently
without
any
more
ado
,
Short
spirits
.
and
banish
all
presently
.
I
suppose
thi●
cometh
from
a
good
intention
,
from
love
unto
Christ
and
his
Ordinances
:
but
we
must
know
it
is
not
so
easie
to
reform
a
whol
Nation
that
hath
been
so
corrupted
and
defiled
;
therefore
though
there
be
not
so
perfect
a
Reformation
at
present
,
yet
let
us
bless
God
for
what
is
done
,
that
there
is
so
much
framing
of
the
doings
of
the
Nation
to
turn
unto
the
Lord
,
and
not
murmur
and
repine
because
all
is
not
done
that
we
desire
.
And
though
perhaps
they
may
never
bring
the
work
thoroughly
to
the
pitch
we
desire
,
Though
no
perfection
,
yet
a
foundation
for
posterity
yet
I
make
no
question
but
what
the
Parliament
and
Assembly
hath
done
,
will
be
enough
to
lay
a
foundation
for
another
generation
,
if
they
bring
it
not
to
perfection
themselves
.
Oh
that
the
Lord
would
yet
further
frame
our
hearts
and
doings
to
turn
unto
him
!
Hath
God
at
any
time
put
into
your
heart
a
framable
disposition
to
turn
unto
the
Lord
?
Applic.
2
to
partic
.
persons
.
1.
Our selves
Hath
God
begun
to
make
you
think
of
your
waies
?
Hath
he
begun
to
stir
fear
in
your
hearts
concerning
your
eternal
estate
?
Hath
he
wrought
in
you
some
desires
to
know
him
,
to
attend
upon
him
in
the
use
of
means
?
Make
much
of
this
framable
disposition
,
for
it
is
very
much
pleasing
unto
God
;
God
complains
where
it
is
not
,
therefore
he
likes
it
where
it
is
,
and
improve
it
:
O
happy
had
it
been
with
many
had
they
improved
that
framable
disposition
that
God
hath
wrought
in
them
.
Cannot
you
remember
when
sometimes
you
came
to
the
word
what
a
melting
frame
of
spirit
had
you
?
and
in
such
an
affliction
you
were
as
iron
put
into
the
fire
(
and
you
know
then
it
is
in
a
framable
disposition
to
be
brought
into
any
fashion
)
and
hath
it
not
been
so
with
you
?
simile
But
what
is
become
of
this
disposition
?
Is
it
not
worse
with
you
now
than
before
?
Have
you
not
lost
it
?
The
time
was
when
the
word
wrought
upon
you
,
and
you
have
had
good
desires
and
dispositions
,
and
you
have
thought
,
Oh
now
I
hope
God
will
turn
me
unto
himself
;
Now
I
hope
I
shall
never
be
at
such
a
pass
again
as
I
have
been
;
and
thou
begannest
to
abandon
such
and
such
a
corruption
.
This
was
a
good
frame
,
and
now
if
you
had
gone
alone
and
sought
God
,
and
Oh
that
the
Lord
would
perfect
this
work
and
put
it
on
,
and
so
improved
this
framable
disposition
,
it
had
been
well
with
you
;
but
you
have
fallen
upon
other
business
,
and
gone
into
company
,
and
it
may
be
upon
the
next
temptation
you
have
bin
overcome
&
your
hearts
have
been
hardned
,
Ir●n
is
h●●d●r
afte●
quenching
.
and
iron
you
know
,
when
it
hath
been
once
in
the
fire
and
is
grown
cold
,
is
more
unframable
than
before
;
so
it
is
with
many
,
after
they
have
had
some
workings
by
the
Word
and
after
some
melting
by
affliction
,
they
have
been
more
unframable
than
they
were
before
.
And
let
us
make
much
of
it
likewise
in
others
.
Is
there
any
friend
,
or
child
,
or
kinsman
,
or
acquaintance
of
yours
brought
into
this
framable
disposition
?
doth
the
Lord
begin
to
melt
them
,
to
soften
their
hearts
?
Is
the
Lord
by
such
a
Sermon
or
by
such
an
affliction
beginning
to
work
upon
them
?
Satan
Oh
let
me
put
it
on
as
much
as
I
can
.
The
Devil
doth
so
,
when
he
see
,
us
in
a
framable
disposition
to
sin
,
he
setteth
tempters
on
work
to
improve
it
;
and
we
know
it
was
the
way
of
Idolaters
,
Idolaters
when
they
saw
England
in
a
framable
disposition
to
Idolatry
,
what
abundance
were
sent
amongst
us
to
improve
it
.
Oh
the
mercy
of
God
toward
England
,
that
when
we
were
framing
our
doings
to
return
to
Idolatry
,
the
Lord
cometh
and
putteth
the
frame
of
England
more
from
thence
than
before
it
was
!
Oh
let
not
us
lose
this
framableness
;
though
it
is
not
so
much
as
we
desire
,
yet
let
not
us
lose
what
it
is
.
England
would
be
in
a
lamentable
condition
if
it
should
lose
what
it
hath
got
from
God
already
.
Yet
further
,
They
will
not
frame
their
doings
.
]
The
Note
from
hence
is
,
That
Obser
.
Apostates
seldom
have
any
inclination
to
turn
unto
God
.
No
meltings
of
spirit
,
no
yeildings
,
but
their
hearts
are
hardned
,
and
they
depart
further
and
further
from
God
(
for
so
he
speaks
of
Israel
as
an
apostatizing
people
.
)
I
dare
almost
challenge
you
all
;
when
did
you
ever
know
a
notorious
Apostate
turn
unto
God
?
very
rarely
:
(
I
will
not
say
it
is
impossible
)
but
especially
for
Apostates
that
are
men
of
parts
and
have
gone
far
from
God
,
if
they
have
but
proceeded
so
far
as
to
turn
to
be
persecutors
of
the
truth
,
or
contemners
of
it
,
(
as
these
Israelites
here
were
)
when
did
you
ever
know
any
of
them
to
turn
unto
God
.
They
will
not
frame
their
doings
.
To
turn
unto
their
God
.
]
Their
God
:
1.
By
profession
.
2.
Their
God
who
hath
shewed
much
mercy
to
them
,
and
hath
done
them
much
good
.
3.
Their
God
who
is
yet
willing
to
be
their
God
.
They
will
not
return
unto
Him
.
This
is
the
aggravation
of
their
sin
,
that
they
will
not
turn
to
such
a
God
.
What
,
not
turn
unto
Him
whom
they
profess
to
be
theirs
,
whom
they
flatter
with
their
mouthes
,
and
they
say
that
all
their
good
and
happiness
is
in
Him
?
Not
to
Him
that
hath
done
so
much
good
as
He
hath
done
to
them
all
their
daies
?
Not
to
Him
who
is
yet
willing
to
be
reconciled
unto
them
?
O
this
is
a
sore
and
bitter
evil
indeed
that
they
will
not
turn
unto
this
God
.
But
yet
there
is
a
furth●r
thing
observable
here
,
[
Their
God
]
that
is
this
;
That
True
repentance
,
it
is
not
only
to
leave
evil
and
to
do
good
,
Observ
.
True
repentance
to
turn
to
as
our
God
.
but
to
turn
unto
God
as
our
God
.
To
turn
unto
God
as
a
God
in
covenant
with
us
;
as
a
God
in
whom
is
our
portion
and
happiness
;
as
a
God
willing
to
be
reconciled
.
Here
indeed
is
the
very
formality
of
repentance
.
A
man
may
by
the
terors
of
the
Law
turn
from
the
practice
of
a
sin
,
not
to
live
wickedly
so
as
he
hath
don
heretofore
;
he
may
by
the
strength
of
natural
conscience
and
self
ends
,
set
upon
good
duties
,
but
here
is
no
true
repentance
.
True
repentance
is
this
,
When
we
look
upon
God
as
a
God
tendring
Himself
unto
us
in
the
way
of
a
covenant
in
Christ
,
and
so
we
turn
unto
Him
.
In
Jer.
3.22
.
Jer.
3.22
.
explained
Return
ye
back-sliding
Israel
(
saith
the
Lord
)
and
I
will
heal
your
back-sliding
.
Now
mark
the
answer
of
true
penitents
;
Behold
we
come
unto
thee
,
for
thou
art
the
Lord
our
God
.
Here
is
true
repentance
.
When
God
shall
call
upon
a
sinner
,
O
wretched
vile
sinner
,
return
,
O
return
unto
the
Lord
,
for
He
is
willing
to
be
your
God
in
an
everlasting
covenant
,
He
manifesteth
His
grace
toward
you
in
His
Son
,
and
offereth
mercy
there
,
yea
He
is
willing
to
heal
all
your
backslidings
,
He
is
willing
to
be
your
portion
,
He
i●
willing
to
be
the
happiness
of
your
souls
:
When
a
sinner
shall
answer
unto
this
cal
of
God
,
B●hold
we
come
unto
Thee
,
for
Thou
art
the
Lord
our
God
;
True
indeed
,
we
have
sought
after
vanity
,
but
here
is
not
our
happiness
and
our
portion
;
Our
good
,
our
happiness
is
in
Thee
;
We
come
unto
Thee
the
Lord
our
God
.
It
follows
.
For
the
spirit
of
whoredoms
is
in
the
midst
of
her
.
Here
is
the
reason
why
they
turn
not
unto
the
Lord
,
The
spirit
of
whoredoms
is
in
the
midst
of
her
.
Expos.
1
First
,
That
evil
unclean
spirit
that
did
possess
them
.
So
I
find
divers
do
take
the
words
.
And
then
the
Note
is
,
That
Obser
.
The
danger
of
forsaking
the
truth
.
It
is
Gods
just
judgement
to
give
men
over
to
the
Devil
to
be
blinded
and
hard●ed
,
when
they
s●all
forsake
Him
and
His
Truth
.
Do
not
excuse
thy
sin
by
saying
it
is
the
Devil
that
tempts
thee
,
for
this
may
prove
to
be
the
agravation
of
thy
sin
,
that
by
the
just
judgment
of
God
thou
art
now
given
up
to
be
under
the
power
of
the
Devil
and
to
be
acted
by
him
.
As
in
Eph.
2.2
.
the
scripture
speaks
of
the
miserable
estate
that
men
are
in
by
nature
,
Dead
in
sin
,
the
children
of
wrath
,
and
amongst
other
aggravations
of
their
misery
this
is
not
the
least
,
they
walk
according
to
the
spirit
that
now
work●th
in
the
children
of
disobedience
.
The
word
translated
working
,
there
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifies
the
greatest
activity
that
can
be
;
the
spirit
,
that
is
,
the
unclean
spirit
,
Satans
temptation
may
be
an
aggravation
of
our
sin
.
the
prince
of
the
power
of
the
air
that
now
worketh
in
those
children
of
disobedience
.
This
is
an
aggravation
of
their
misery
and
not
any
excuse
unto
them
for
their
sin
.
Thou
hast
rejected
the
good
Spirit
,
the
holy
Spirit
of
God
,
and
now
the
spirit
of
whoredome
,
an
unclean
vile
spirit
hath
possest
thee
.
Expos.
2
But
rather
thus
,
The
spirit
of
whoredoms
:
A
violent
inclination
of
spirit
unto
uncleanness
,
to
spiritual
and
bodily
uncleanness
,
that
they
have
got
by
custom
.
We
have
had
this
phrase
before
,
in
Chap.
4.11
.
The
spirit
of
fornication
;
that
impetus
of
spirit
,
that
violent
inclination
of
spirit
.
So
then
,
saith
the
Prophet
,
they
will
not
turn
unto
the
Lord
,
for
there
is
a
violent
inclination
of
spirit
,
an
impetus
with
which
they
are
carried
on
in
the
waies
of
wickedness
,
but
there
is
little
hope
of
turning
them
unto
God
.
The
spirit
of
whoredoms
,
that
is
,
that
efficacy
that
there
is
in
that
wicked
disposition
of
their
hearts
that
carries
them
on
so
violently
.
In
2
Thes.
2.11
.
2
Thess.
2.11
.
the
Scripture
saith
,
that
because
men
love
not
the
truth
the
Lord
gives
them
up
unto
the
efficacy
of
error
;
God
(
saith
he
)
for
this
cause
shall
send
them
strong
delusions
that
they
should
beleeve
a
lye
;
so
it
is
in
your
translations
,
but
the
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifie
the
greatest
active
efficacy
of
errours
,
to
carry
on
with
the
greatest
strength
unto
error
that
possibly
may
be
.
We
find
sometimes
men
that
are
carried
on
to
erronious
opinions
,
and
come
to
speak
with
them
about
them
,
and
you
shall
perceive
such
an
impetus
of
spirit
,
such
an
efficacy
of
the
error
in
them
,
Note
that
it
doth
so
hurry
on
their
hearts
,
that
they
cannot
with
a
,
ny
calmness
,
with
any
quietness
of
spirit
hearken
unto
any
thing
that
may
take
them
off
from
their
errour
.
That
's
a
spirit
of
errour
,
God
gives
them
up
to
the
efficacy
,
the
spirit
,
the
activity
,
the
power
of
error
,
to
beleeve
a
lye
.
Is
in
the
●●lst
of
them
]
That
is
,
Exposit.
Difference
of
obss●ssion
and
possession
ay
Satan
in
respect
of
sin
.
it
is
come
into
them
and
sitteth
as
a
King
and
ruleth
in
their
hearts
.
An
evil
spirit
may
beset
the
godly
,
may
compass
them
about
,
but
it
getteth
not
into
the
midst
o●
them
,
they
keep
it
out
from
the
throne
,
it
doth
not
come
to
reign
over
them
.
The
coming
into
the
midst
of
them
,
noteth
the
ful
possession
that
this
unclean
spirit
,
that
this
Impetus
and
strong
inclination
of
spirit
hath
over
them
.
And
therefore
,
you
find
in
Prov.
8.20
.
Pro.
8.20
.
opened
,
that
it
is
said
of
Wisdom
,
I
leade
in
the
way
of
righteous●ess
,
in
the
midst
of
the
paths
of
judgment
.
[
In
the
midst
of
the
paths
]
that
is
,
wisdom
doth
not
only
bring
men
to
the
verge
of
Gods
waies
,
to
be
a
little
taken
with
the
outside
of
them
;
but
brings
them
into
the
midst
of
the
paths
of
judgment
,
that
is
,
they
come
wholly
into
them
,
so
as
t●●y
are
even
possest
of
them
.
So
here
,
the
spirit
of
uncl
●nness
is
in
the
midst
of
her
.
So
in
the
1.
Sam.
4.3
.
you
have
the
same
word
,
Let
us
fetch
the
Ark
unto
us
(
say
they
there
)
that
when
it
cometh
among
w
it
may
save
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
words
in
the
Hebrew
are
,
that
●he
Ark
m●y
come
in
the
midst
of
us
,
and
there
have
the
full
opp●●ation
to
d●
us
good
and
save
us
.
They
depended
much
upon
the
Ark
,
and
yet
it
failed
them
.
By
the
way
then
,
we
may
depend
too
much
upon
a
good
cause
,
the
cause
may
be
good
,
A
good
cause
may
be
lost
by
too
much
depending
on
it
.
and
yet
depending
upon
the
goodness
of
the
cause
and
neglecting
our
own
persons
in
reforming
our
lives
we
may
fail
as
they
did
here
:
(
But
that
by
the
way
.
)
The
spirit
is
come
into
the
midst
of
them
.
Many
men
receive
an
evil
spirit
quickly
into
the
midst
of
them
,
when
God
knows
the
good
Spirit
of
the
Lord
standeth
knocking
at
the
door
of
their
hearts
,
and
can
have
no
entertainment
so
much
as
into
the
outward
room
.
It
follows
.
Exposit.
And
they
have
not
known
the
Lord.
]
That
is
,
they
know
not
My
greatness
,
My
holiness
,
they
know
not
what
a
jealous
God
I
am
.
Idolaters
have
low
and
mean
apprehensions
of
God
.
The
right
knowledg
of
God
will
put
the
heart
upon
seeking
after
the
right
manner
of
the
worship
of
God
:
but
when
men
know
not
God
,
see
not
God
in
his
glory
and
greatness
and
excellency
,
they
think
to
put
off
God
with
any
kind
of
worship
.
Here
is
the
reason
that
men
do
so
stick
to
their
own
waies
,
to
will
worship
,
to
their
own
fancies
and
conceits
,
because
they
know
not
the
Lord
,
neither
do
they
understand
the
glory
and
holiness
of
God
,
nor
what
a
jealous
God
he
is
.
When
once
the
soul
cometh
to
know
what
God
is
,
such
a
soul
dares
not
tender
up
unto
God
any
worship
but
His
own
.
Now
from
the
connection
of
these
words
,
The
spirit
of
whoredom
is
in
the
midst
of
her
,
and
they
have
not
known
the
Lord
,
the
special
Note
is
this
,
which
indeed
is
very
observable
.
Obser
.
strong
inclinations
blind
the
mind
.
When
men
have
an
Impetus
of
spirit
(
that
is
,
a
strong
bent
and
inclination
of
spirit
)
in
any
evil
way
,
it
is
that
which
blinds
their
minds
.
The
spirit
of
whoredoms
is
in
her
;
and
then
follows
,
they
have
not
known
the
Lord
:
Whatsoever
is
said
then
against
their
way
they
cannot
be
convinced
of
it
.
And
men
do
not
consider
how
they
come
to
be
blinded
.
We
find
it
in
ordinary
experience
,
when
men
are
stirred
in
passion
,
they
have
a
spirit
to
such
and
such
a
thing
that
they
have
a
mind
to
,
their
spirit
is
strongly
set
,
and
they
must
have
it
,
and
I
will
,
and
I
will
,
and
I
will
have
it
;
Come
then
and
say
any
thing
to
them
and
they
understand
nothing
,
they
are
blinded
:
When
their
spirit
is
up
,
when
there
is
an
Impetus
,
a
strong
inclination
of
spirit
to
any
thing
,
say
what
you
will
they
do
not
understand
you
.
So
it
is
true
in
other
affections
(
of
love
)
when
the
heart
is
set
upon
a
thing
,
to
love
by
an
Impetus
,
a
strong
bent
of
spirit
,
though
the
love
be
falsly
placed
,
come
and
say
what
you
will
against
their
way
,
they
do
not
understand
it
,
their
minds
are
blinded
,
they
do
not
know
any
thing
.
So
it
is
true
of
fear
,
of
sorrow
,
any
affection
,
when
it
is
set
with
a
strong
bent
and
inclination
to
the
object
of
it
,
it
doth
much
blind
the
mind
.
Some
have
a
spirit
of
sluggishness
and
they
love
their
ease
;
a
spirit
of
covetousness
and
they
must
have
their
estates
;
a
spirit
of
ambition
and
they
must
have
their
honor
and
respect
;
a
spirit
of
pride
and
self-love
&
they
must
not
yeild
themselves
as
ignorant
and
mistaken
by
no
means
;
therefore
they
cannot
see
the
truths
,
the
waies
of
God
.
But
now
let
God
humble
these
men
that
have
such
a
spirit
of
pride
,
self
love
,
covetousness
and
the
like
,
let
the
edg
of
their
spirits
be
taken
off
,
A
little
hint
of
Truth
prevails
with
a
subdued
heart
.
let
God
come
and
but
mortifie
this
their
lust
in
them
,
and
then
they
come
to
see
that
which
they
could
never
see
before
,
and
that
with
far
less
ado
;
then
a
little
hint
of
any
truth
prevaileth
with
their
hearts
;
whereas
before
all
the
means
of
conviction
could
not
do
it
.
Oh
my
brethren
!
Use
.
when
we
come
to
examin
truths
let
us
look
to
our
spirits
,
Blessed
is
the
man
that
feareth
the
Lord
,
him
will
the
Lord
teach
in
his
way
that
he
should
chuse
.
When
a
man
humbling
his
soule
before
the
Lord
,
and
being
jealous
of
his
own
spirit
,
examineth
a
truth
;
and
crieth
unto
God
to
subdue
what
is
evil
in
him
,
and
then
cometh
with
a
teachable
heart
to
find
out
the
truth
;
suppose
that
yet
he
cannot
find
it
;
let
such
a
man
walk
according
to
his
light
,
whereunto
he
hath
attained
,
and
he
may
have
comfort
,
God
in
due
time
will
shew
him
more
.
But
that
is
the
thing
that
is
evil
in
Gods
eyes
,
and
in
the
eyes
of
the
Saints
,
when
men
are
hindered
from
seeing
a
truth
,
by
a
spirit
of
opposition
to
it
.
There
is
no
gracious
heart
can
take
it
ill
,
if
he
see
one
that
hath
a
spirit
subject
unto
God
,
a
spirit
wherein
the
fear
of
God
appeareth
,
so
that
he
desireth
unfeignedly
to
know
what
the
mind
of
God
is
;
suppose
this
man
for
the
present
I
cannot
make
him
understand
what
I
would
,
he
is
not
of
my
mind
;
yet
so
long
as
his
spirit
is
thus
under
God
,
I
have
no
cause
to
be
provoked
against
him
,
but
in
all
love
and
meekness
and
gentleness
to
deal
with
such
an
one
,
and
expect
that
God
in
due
time
will
reveal
himself
unto
him
.
But
now
when
any
one
cometh
and
will
make
profession
that
they
desire
to
know
the
truths
of
God
and
what
his
mind
is
?
but
when
it
appeareth
that
there
is
a
spirit
of
opposition
,
pride
,
a
vain
glorious
a
vain
spirit
;
Oh
this
is
it
(
I
say
)
which
is
grievous
,
is
tedious
in
the
eyes
of
God
and
of
his
Saints
.
It
follows
.
VER.
5.
And
the
Pride
of
Israel
doth
testifie
to
his
face
.
MArk
another
connexion
here
.
As
there
is
a
connexion
of
a
spirit
of
whoredom
and
not
knowing
God
,
so
there
is
a
connection
of
not
knowing
God
and
of
the
pride
of
Israel
.
A
double
connexiō
of
the
Text.
Obser
.
Ignorance
and
pride
companions
They
know
not
the
Lord
,
and
the
pride
of
Israel
doth
testifie
to
his
face
.
From
whence
the
Note
is
this
,
That
Ignorance
and
Pride
useth
to
go
together
.
There
is
no
men
so
conceited
of
their
knowledg
as
many
ignorant
men
are
:
For
the
truth
is
,
where
there
is
knowledge
there
a
man
sees
that
he
knows
but
little
,
and
he
is
able
to
discover
his
own
ignorance
;
but
an
ignorant
man
is
not
able
to
discover
his
own
ignorance
,
and
therefore
usually
he
is
proud
.
You
shall
have
many
men
and
women
too
,
that
will
pretend
such
abundance
of
knowledg
,
and
their
hearts
are
puffed
up
,
because
they
have
got
some
expressions
more
than
others
have
,
as
if
they
were
somebody
,
&
had
some
manifestations
of
things
to
them
more
than
others
have
;
yet
come
and
examin
things
at
the
bottom
,
&
the
truth
is
they
are
ignorant
of
the
very
principles
of
Religion
.
1
Tim.
6.4
.
1
Tim.
6.4
applied
.
He
is
proud
,
knowing
nothing
saith
the
text
,
and
yet
he
speaks
of
those
that
are
full
of
vain
questions
and
janglings
about
matters
of
Religion
,
that
will
come
with
such
objections
and
curiosities
of
questions
,
yet
the
holy
Ghost
saith
he
is
proud
and
knows
nothing
.
And
certainly
the
man
that
is
there
spoken
of
is
a
man
as
much
conceited
of
his
knowledg
as
you
can
conceive
a
man
to
be
,
as
appears
plainly
in
the
text
.
But
now
wisdom
and
humility
,
Use
from
the
contrary
.
they
likewise
go
together
too
.
Prov.
11.2
.
With
the
lowly
is
wisdom
.
If
the
heart
be
brought
under
God
,
put
in
a
gracious
,
humble
,
lowly
frame
,
with
the
lowly
there
is
wisdom
,
the
Lord
delighteth
to
reveal
himself
to
the
humble
.
The
pride
of
Israel
doth
testifie
to
his
face
.
]
The
Seventy
they
reade
the
words
otherwise
than
you
have
them
in
your
books
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
injury
and
the
wrong
that
Israel
hath
done
unto
God
,
shall
be
brought
down
,
shall
be
humbled
:
for
I
suppose
their
meaning
in
that
translation
i●
this
,
that
whereas
Israel
by
his
wicked
waies
hath
wronged
God
,
hath
been
injurious
unto
God
,
he
shall
be
humbled
for
it
,
he
shall
be
brought
down
and
made
to
know
what
it
is
for
him
to
wrong
God
so
as
he
hath
done
.
And
indeed
those
that
do
corrupt
Gods
worship
they
are
the
greatest
wrongers
of
God
in
the
world
,
Obser
.
they
do
the
greatest
injury
unto
God
that
can
be
.
But
we
may
safely
keep
unto
that
which
is
translated
in
your
books
,
The
English
reading
.
as
more
suitable
to
the
Original
than
that
of
the
Seventy
,
and
then
the
Note
is
this
,
That
Idolaters
are
proud
men
,
and
Idolatry
is
a
proud
sin
.
Obs.
Id●laters
proud
men
.
For
that
is
the
scope
of
the
Prophet
here
,
chiefly
to
rebuke
them
for
their
false
worship
;
though
he
speaks
of
other
sins
yet
that
is
the
main
;
O
the
pride
of
Israel
doth
testifie
to
his
face
;
Israel
they
will
have
their
own
way
of
worship
and
forsake
God
,
O
proud
hearts
that
they
have
!
Idolatry
is
a
proud
sin
.
In
all
disobedience
against
God
there
is
much
pride
:
pride
is
not
only
in
cloathes
and
in
fine
things
,
but
in
disobedience
against
God
,
there
is
the
pride
of
the
heart
;
And
as
in
all
sin
there
is
pride
,
so
in
a
more
peculiar
manner
in
the
sin
of
Idolatry
.
As
,
First
,
Idolaters
in
their
way
,
1.
The
despising
the
true
worship
of
God
.
they
look
upon
the
true
worship
of
God
as
a
mean
thing
,
as
a
thing
below
them
,
beneath
them
.
Oh
their
way
of
worship
is
the
pompous
,
brave
,
and
gallant
way
;
but
for
the
true
worship
of
God
that
is
poor
,
low
and
mean
.
All
your
superstitious
and
Idolatrous
people
look
thus
upon
the
simplicity
of
the
waies
and
worship
of
God
.
2.
They
put
more
on
the
creature
than
God
hath
put
.
Places
.
Secondly
,
And
then
there
is
pride
in
it
in
this
,
That
a
wretched
worm
should
dare
to
presume
to
put
more
upon
a
creature
than
God
hath
ever
done
,
to
put
more
upon
places
than
God
and
nature
hath
ever
done
.
God
hath
made
them
thus
and
thus
,
but
I
will
put
them
higher
than
God
hath
done
,
I
will
put
an
excellency
,
a
spiritual
excellency
,
a
divine
excellency
upon
them
;
for
so
Idolaters
take
upon
themselves
to
do
,
and
this
is
horrible
pride
.
3.
They
prescribe
God
in
worship
.
Thirdly
,
It
is
pride
,
because
they
presume
to
prescribe
God
which
way
he
shall
be
worshiped
.
The
worship
of
God
is
the
dearest
thing
he
hath
in
the
world
;
and
for
any
creature
to
take
upon
him
to
prescribe
which
way
he
shall
be
worshiped
,
this
is
the
most
notorious
pride
in
the
world
.
4.
Honor
their
own
because
theirs
.
Lastly
,
Herein
appeareth
the
pride
of
Idolatry
,
that
it
honors
what
is
a
mans
own
because
it
is
his
own
,
rather
than
what
is
Gods
.
Do
not
you
see
it
apparantly
in
all
superstitious
Idolatrous
people
?
As
in
that
one
thing
of
daies
.
God
hath
set
one
day
apart
for
the
honoring
of
himself
and
for
the
celebrating
both
of
the
birth
,
Lords
.
day
.
death
,
resurrection
and
ascension
of
Jesus
Christ
and
of
the
whol
work
of
our
redemption
.
How
is
that
day
slighted
,
neglected
,
made
nothing
of
!
But
what
a
horrible
wickedness
is
it
accounted
not
to
keep
that
which
man
setteth
apart
by
himself
,
Holy
daies
.
that
day
which
is
a
mans
own
!
Men
will
set
apart
a
day
for
the
honor
of
Christ
,
and
Oh
Christ
will
be
quite
forgotten
if
that
day
be
forgotten
;
and
Christ
is
much
dishonored
if
that
day
be
not
regarded
.
I
appeal
unto
you
,
Who
sets
it
apart
?
whose
is
it
?
Is
it
Gods
or
is
it
yours
?
Gods
?
Certainly
if
there
were
such
a
thing
so
acceptable
unto
God
as
men
take
it
to
be
,
we
should
have
some
little
hint
,
somewhat
in
the
book
of
God
of
such
a
thing
.
We
have
the
story
of
all
the
Acts
of
the
Apostles
,
what
they
did
in
several
places
,
and
there
is
not
the
least
mention
of
any
such
thing
,
of
their
honoring
Christ
,
by
setting
a
day
apart
for
the
celebration
of
his
nativity
:
We
have
the
Epistles
unto
several
Churches
upon
several
occasions
,
and
we
find
no
notice
that
they
ever
took
of
any
such
thing
in
any
Church
they
established
.
Surely
therefore
it
is
mens
own
,
there
is
nothing
in
Gods
Word
for
it
how
highly
soever
it
is
honored
.
But
we
have
enough
in
Scripture
for
Gods
own
day
,
the
Lords
day
,
and
it
is
appointed
by
God
himself
to
be
a
day
of
thanksgiving
for
the
birth
,
resurrection
,
and
ascension
of
Christ
,
and
for
the
whol
work
of
our
redemption
altogether
;
But
man
,
he
out
of
his
pride
will
have
another
day
and
so
set
his
post
by
Gods
post
;
he
thinks
it
is
not
honor
enough
unto
Christ
to
put
the
celebration
of
his
birth
,
death
,
resurrection
,
ascension
,
all
together
in
one
day
;
no
,
he
thinks
it
is
more
for
the
honor
of
Christ
to
have
several
daies
,
one
for
his
birth
,
another
for
his
resurrection
,
&
another
for
his
ascension
;
whereas
God
hath
put
all
into
one
,
and
would
have
his
Son
to
be
honored
by
the
observation
of
that
one
day
.
The
pride
of
Israel
doth
testifie
to
his
face
.
Testifie
.
]
In
the
Original
it
is
,
answereth
to
his
face
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
When
any
thing
i●
returned
suitable
to
its
work
,
that
is
said
to
answer
that
work
:
that
is
thus
;
when
the
ground
brings
forth
Corn
for
the
husbandman
,
then
it
answereth
unto
the
seed
and
labor
of
the
husbandman
.
Gen.
30.33
.
My
righteousness
shall
answer
for
me
saith
Jacob
to
Laban
,
I
shall
have
that
which
is
suitable
to
my
righteousness
.
So
here
,
the
pride
of
Israel
answereth
to
his
face
(
so
you
may
reade
it
)
that
is
,
the
fruit
of
Expos.
1
their
pride
shall
be
(
in
the
punishment
of
it
)
fully
answerable
unto
the
sinfulness
of
it
:
so
I
find
many
turn
it
.
Mic.
1.2
.
Let
the
Lord
be
witness
against
you
,
(
testifie
against
you
,
it
is
the
same
word
)
or
answer
you
according
unto
your
sins
,
in
the
way
of
punishment
;
that
's
the
meaning
.
When
the
Lord
bringeth
judgments
suitable
unto
,
and
full
up
to
mens
sins
,
those
judgments
do
answer
to
mens
sins
;
yea
and
they
witness
against
them
,
they
witness
to
the
faces
of
those
men
the
guilt
of
those
sins
.
Well
,
but
we
will
rather
take
it
(
and
so
it
is
to
be
I
think
)
according
to
what
you
reade
in
your
books
,
The
pride
of
Israel
Expos.
2
doth
testifie
to
his
face
:
that
is
,
the
pride
that
doth
appear
in
Israel
doth
fully
te●●ifie
that
horrible
wickedness
,
stoutness
,
obstinacy
that
is
in
Israel
,
it
testifies
it
to
his
face
.
Israel
is
a
stout
and
an
obstinate
sinner
,
and
his
heart
is
very
wicked
,
vile
,
and
abominable
against
God
;
How
do
you
prove
that
?
His
pride
that
manifesteth
it self
outwardly
doth
testifie
this
his
inward
wickedness
.
It
is
true
,
you
cannot
see
the
heart
;
but
pride
doth
use
to
discover
it self
;
pride
in
the
heart
seldome
lies
there
long
secret
;
for
that
is
a
sin
that
must
be
above-board
;
pride
must
vent
it self
;
it
is
the
glory
of
that
sin
to
vent
it self
;
Now
that
coming
and
venting
it self
,
what
doth
it
but
witness
to
the
face
of
the
sinner
what
vileness
and
wickedness
is
in
his
heart
?
You
could
not
see
the
vileness
&
wickednes
that
was
in
his
heart
before
;
but
now
here
thi●
sin
[
Pride
]
that
is
sent
out
(
and
pride
is
a
foolish
sin
it
cannot
keep
in
)
and
that
coming
forth
it
is
a
loud
witness
against
him
of
that
filth
,
vileness
,
stoutness
,
and
obstinacie
that
there
is
in
the
heart
of
this
sinner
.
There
is
a
secret
pride
,
and
a
witnessing
pride
.
Isa.
3.9
.
The
shew
of
their
countenance
doth
witness
against
them
,
Isa.
3.9
.
opened
.
and
they
declare
their
sin
like
Sodom
;
they
manifest
it
outwardly
in
their
very
countenance
:
It
is
taken
from
harlots
,
some
harlots
that
are
at
first
departed
from
their
husbands
,
they
keep
things
very
secretly
,
and
you
shal
perceive
them
very
demure
in
their
countenance
,
but
at
length
they
come
to
be
bold
and
impudent
in
their
filthiness
,
and
you
may
perceive
adultery
in
their
very
countenance
;
and
they
witness
apparantly
in
their
words
and
countenances
what
the
wickedness
of
their
hearts
is
.
Pride
discovers
much
sin
within
.
As
that
sin
of
adultery
,
so
almost
all
sins
are
witnessed
where
pride
is
discovered
.
No
sin
disgraceth
men
more
than
pride
,
and
that
is
the
curse
of
God
upon
this
sin
;
pride
seeks
for
the
greatest
honor
to
a
man
,
and
there
is
nothing
that
doth
more
dishonor
him
;
Why
?
because
pride
doth
testifie
that
there
is
a
woful
deal
of
evil
in
that
mans
heart
.
As
I
will
instance
a
little
.
A
man
that
differs
in
judgment
from
his
brethren
in
divers
things
;
he
differeth
and
he
pretendeth
this
,
he
cannot
see
the
truth
of
God
which
he
would
fain
see
;
he
cannot
do
as
his
brother
for
his
conscience
bindeth
him
otherwise
.
How
to
discern
differing
from
others
out
of
pride
or
conscience
But
you
will
say
,
every
man
pleads
conscience
,
how
shall
we
know
whether
it
be
the
stoutness
of
his
heart
or
the
tenderness
of
his
conscience
?
Thus
,
If
this
man
behaveth
himself
humbly
,
and
the
rather
humbly
in
all
other
things
because
he
cannot
see
what
his
brother
doth
in
such
and
such
particulars
,
and
so
is
in
danger
to
be
an
offence
to
his
brother
,
and
therefore
his
soul
is
humbled
:
This
is
a
good
witness
that
it
is
meer
conscience
and
not
stoutness
that
makes
him
differ
.
But
now
if
his
behavior
be
high
and
proud
when
he
differeth
from
his
brother
,
he
doth
not
take
it
to
be
an
affliction
to
him
that
he
cannot
see
what
his
brother
[
](A77979-e66820-b)*
*
or
that
his
brother
doth
not
see
what
he
doth
.
This
passage
must
be
understood
,
1
Of
lesser
differences
.
2.
Not
absolutely
nor
alwaies
,
but
in
things
wherein
one
is
not
cleer
;
for
if
he
be
,
he
cannot
but
think
it
is
at
least
weakness
in
that
particular
(
though
in
others
hee
may
judg
him
stronger
than
himself
)
that
he
doth
not
see
the
same
with
him
.
doth
,
but
censureth
him
and
thinks
that
it
is
either
through
his
weaknes●
or
through
his
wilfulness
,
that
he
will
not
see
,
and
so
carries
himself
high
and
proudly
before
his
brother
,
this
witnesseth
to
his
face
that
it
is
stubborness
and
singularity
.
Thus
his
pride
testifies
to
his
face
the
inward
wickedness
of
his
heart
.
And
as
in
a
Church
,
this
is
a
principle
and
maxim
,
That
though
a
man
be
guilty
of
many
and
great
sins
,
yet
he
is
not
to
be
cast
out
but
upon
obstinacy
.
You
will
say
how
shall
we
know
that
,
for
obstinacy
is
in
a
mans
heart
?
I
know
many
observe
such
and
such
rules
for
it
,
as
,
if
you
do
not
reform
when
such
and
such
learned
men
tell
you
what
they
would
do
&c.
But
we
have
another
rule
;
if
after
an
offence
and
admonition
there
be
a
proud
behaviour
of
any
one
in
a
Congregation
,
if
he
carries
himself
proudly
;
this
his
proud
behavior
witnesseth
to
his
face
that
it
is
not
out
of
tenderness
or
scruple
of
conscience
that
he
yeildeth
nor
to
what
his
brethren
would
have
him
,
but
through
the
stoutness
of
his
heart
.
His
pride
testifieth
to
his
face
.
O
the
pride
of
mens
hearts
witnesseth
much
against
them
.
I
remember
I
have
read
in
Beda
a
story
of
a
Synod
,
an
Assembly
of
Divines
that
were
in
England
,
Austin
the
Monk
.
in
the
time
of
Austin
that
was
then
Bishop
of
Canterbury
;
And
they
assembling
together
they
go
to
a
holy
man
,
an
Anchorite
,
to
advise
with
him
whether
they
should
yeild
to
what
Austin
did
impose
upon
them
?
(
who
was
then
the
Arch
Bishop
)
This
holy
man
answereth
them
,
If
he
be
a
man
of
God
yeeld
unto
him
,
if
not
stand
out
against
him
.
They
reply
,
A
man
of
God
?
How
shall
we
know
that
,
whether
he
be
a
man
of
God
or
no
?
He
answers
,
If
he
be
humble
;
for
Jesus
Christ
saith
,
Learn
of
me
,
for
I
am
meek
and
humble
in
heart
:
if
he
be
an
humble
man
,
he
is
a
man
of
God
saith
he
,
and
then
learn
of
him
.
But
how
shall
we
know
that
say
they
?
He
answers
,
You
shall
perceive
it
by
his
behaviour
;
when
he
i●
come
to
the
place
of
assembly
,
let
him
be
there
before
you
,
if
you
perceive
him
to
beh●ve
himself
churlishly
,
imperiously
,
proudly
,
not
so
much
as
to
rise
to
you
,
to
give
no
respect
to
you
,
then
take
it
for
granted
that
he
is
a
proud
man
and
reject
what
he
imposeth
;
but
if
he
behave
himself
meekly
,
humbly
,
and
lowly
to
you
,
then
regard
what
he
saith
.
So
when
they
came
to
the
Assembly
,
Austin
he
sitteth
in
his
chair
in
a
proud
imperious
way
and
would
not
stir
to
any
of
them
:
upon
that
they
rejected
whatsoever
he
said
,
for
according
to
the
counsel
of
that
holy
man
,
his
pride
did
witness
to
his
face
that
he
had
a
vile
and
a
wicked
heart
and
did
not
come
unto
them
in
the
Name
of
Christ
.
Humility
Oh
it
is
much
that
is
to
be
regarded
that
comes
from
those
that
are
humble
and
lowly
.
Humility
doth
witness
to
the
face
of
a
man
that
he
doth
know
much
of
the
mind
of
Christ
;
and
pride
witnesseth
to
the
face
of
a
man
that
he
is
not
acquainted
with
the
mind
of
Christ
.
Expos.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Livelius
.
The
word
here
translated
[
Pride
]
I
find
by
a
learned
Interpreter
,
Livelius
,
that
because
in
it self
it
signifies
Excellency
,
he
thinks
it
to
meant
of
God
,
who
sweareth
by
the
Excellency
of
Jacob
,
Amos.
8.5
.
and
so
he
carries
it
thus
,
That
God
who
is
the
Excellency
of
Israel
,
in
whom
Israel
should
glory
,
it
is
He
that
doth
witness
against
them
.
And
I
find
some
inclinable
to
this
.
But
the
other
I
conceive
rather
to
be
the
scope
of
the
Holy
Ghost
,
taking
the
word
as
it
i●
translated
for
Pride
,
and
the
testifying
to
his
face
,
for
an
open
witnessing
,
apparantly
witnessing
,
so
as
it
may
easily
be
seen
.
It
follows
.
Therefore
shall
Israel
and
Ephraim
fall
in
their
iniquity
.
Ephraim
,
is
the
Princes
of
Israel
,
they
were
proud
because
of
the
honor
they
had
:
And
Israel
,
the
People
,
they
were
proud
because
they
had
great
men
to
bear
them
out
,
and
they
could
plead
Authority
for
what
they
did
.
But
they
shall
both
fall
,
both
Ephraim
and
Israel
.
The
Note
is
,
That
The
fruit
of
sin
is
casting
down
.
Obser
.
It
is
rather
here
said
,
They
shall
fall
,
than
that
they
shall
be
punnished
,
in
reference
unto
what
went
before
;
for
before
,
he
speaks
of
the
pride
of
Israel
,
and
from
thence
a
further
Note
is
,
That
Pride
goes
before
a
fall
.
Obser
.
God
will
cast
down
the
proud
,
Pride
before
a
fall
,
and
certainly
when
those
that
are
proud
fall
they
must
needs
fall
very
low
because
a
proud
man
lifteth
up
himself
so
high
,
and
you
know
according
to
the
height
a
thing
falls
from
so
i●
the
fall
of
it
:
now
a
proud
man
lifts
up
himself
on
high
,
Proud
men
fall
low
.
so
high
indeed
as
he
lifts
himself
up
above
God
,
therefore
he
must
needs
fall
down
very
low
:
And
upon
that
I
remember
Bernard
hath
this
Note
,
Bernards
wity
speech
Here
is
the
reason
(
saith
he
)
why
a
proud
man
can
have
no
grace
,
from
God
;
why
?
God
is
the
fountain
of
grace
,
and
it
is
a
rule
in
nature
that
the
stream
that
cometh
from
a
fountain
,
it
ascendeth
no
higher
than
the
top
of
the
fountain
is
.
(
You
may
find
it
in
all
Aquaeducts
,
according
to
the
height
of
the
fountain
so
high
may
the
stream
be
carried
,
but
it
will
go
no
higher
.
)
Now
saith
he
,
God
being
the
fountain
of
all
grace
,
surely
grace
cannot
rise
higher
than
God
himself
;
but
a
proud
man
lifteth
himself
above
God
,
therefore
he
is
above
grace
,
grace
cannot
reach
him
.
1.
A
proud
man
goe●
from
God
,
Prid
goes
1.
from
God
.
as
if
he
could
live
without
him
:
for
that
is
the
pride
of
mens
hearts
,
when
they
have
outward
prosperity
they
go
from
God
as
if
they
could
live
without
him
.
2.
He
goeth
against
God
,
2.
against
him
.
as
if
he
were
able
to
resist
him
.
3.
〈◊〉
and
●●m
.
3.
He
goeth
beyond
God
,
●a●
if
he
made
himself
the
end
of
all
his
actions
.
4.
above
him
.
4.
He
lifteth
up
himself
above
God
,
as
if
there
were
more
excellency
in
him
than
in
God
.
He
lifteth
up
his
will
above
God
,
and
that
two
waies
:
1.
Saith
he
,
My
will
shall
be
followed
rather
than
Gods
.
2.
Whereas
God
is
contented
to
have
his
will
only
in
just
and
good
things
;
saith
a
proud
man
,
I
will
have
my
will
whether
it
be
just
,
But
it
is
just
because
God
wills
it
.
whether
it
be
good
or
no.
Come
and
deal
with
a
proud
man
and
say
,
do
you
well
in
this
?
Is
this
fit
?
I
will
have
my
will
saith
he
.
This
is
more
than
God
challengeth
unto
himself
.
God
will
have
his
will
in
nothing
but
in
that
which
is
good
and
just
;
thou
wilt
have
thy
will
whether
it
be
just
or
no
:
thus
thou
goest
beyond
God
and
liftest
up
thy self
above
him
,
therefore
surely
thou
shalt
fall
.
I
need
not
shew
you
any
example
of
the
falling
of
proud
men
.
Applic.
This
our
age
manifesteth
it
cleerly
enough
.
How
hath
God
cast
dirt
upon
proud
superstitious
men
?
You
know
what
a
height
of
pride
they
were
grown
to
two
or
three
yeers
since
;
and
now
two
Kingdoms
if
not
three
have
lifted
up
their
hands
to
the
most
high
God
to
extirpate
them
.
Their
pride
did
testifie
to
their
faces
,
and
no
mervail
that
they
are
fallen
;
and
the
Lord
cast
them
so
far
down
as
they
may
never
be
able
to
rise
up
in
their
pride
again
!
Ephraim
and
Israel
shall
fall
in
their
iniquity
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
In
their
iniquity
.
]
The
Hebrew
[
Ba
]
signifies
for
,
as
well
as
in
:
fall
for
their
iniquity
,
as
well
as
in
their
iniquity
.
But
to
Expos.
1
keep
to
the
word
,
They
shall
fall
in
their
iniquity
.
Surely
they
Expos.
2
fall
hard
who
fall
in
their
iniquity
,
they
fall
so
as
to
break
their
bones
,
yea
oft
times
their
necks
.
Use
.
My
brethren
,
these
are
falling
times
,
let
us
labor
to
remove
our
iniquities
beforehand
,
and
then
if
we
fall
we
shall
fall
soft
and
not
hard
.
If
we
fall
in
our
iniquities
we
shall
fall
hard
;
but
if
our
iniquities
be
removed
by
faith
and
repentance
,
though
we
should
fall
in
these
times
,
yet
we
shall
fall
into
the
bosom
of
our
Father
and
into
the
arms
of
Jesus
Christ
.
How
much
better
is
it
seeing
that
men
are
like
to
fal
,
to
take
such
a
course
before
their
fall
cometh
,
that
when
they
do
fall
they
may
fall
soft
,
fall
into
the
bosom
of
their
Father
and
into
the
arms
of
Jesus
Christ
,
and
not
fall
in
their
iniquity
;
And
if
we
fall
thus
,
if
our
fall
be
not
in
our
iniquity
,
but
in
the
cause
of
God
,
and
rather
for
our
grace
than
for
our
iniquity
,
then
we
may
be
of
more
use
in
our
fall
than
we
were
in
our
standing
.
As
it
is
with
the
Corn
,
simile
the
Corn
that
falls
into
the
ground
doth
fructifie
,
and
is
of
more
use
when
it
is
fallen
than
it
was
when
it
was
in
the
granary
;
Young
men
fallen
in
this
war
.
And
so
many
godly
men
,
many
young
ones
that
are
fallen
within
these
two
or
three
yeers
,
(
but
God
knows
it
hath
not
been
in
or
for
their
iniquity
,
but
in
the
Cause
of
God
and
in
the
exercise
of
their
graces
)
they
are
fallen
,
but
they
are
fallen
into
the
arms
of
God
,
and
into
the
bosom
of
Christ
,
and
they
are
as
fruitful
in
their
fall
as
they
were
in
their
standing
,
for
no
question
but
there
is
much
fruit
to
be
reaped
from
their
falls
,
and
God
hath
a
plentiful
harvest
for
England
that
will
come
out
of
their
falls
.
Judah
also
shall
fall
with
them
.
]
Mark
,
Exposit.
first
Ephraim
shall
fall
and
then
Judah
,
for
indeed
Ephraim
was
first
in
sin
;
the
ten
Tribes
they
first
forsake
the
true
worship
of
God
and
they
brought
in
Judah
together
with
them
,
and
the
text
saith
,
that
Judah
shall
fall
with
them
.
This
is
here
mentioned
to
aggravate
Ephraims
sin
and
the
judgment
of
it
,
thus
.
Oh
this
shall
lie
heavy
upon
Ephraim
one
day
,
that
not
only
he
hath
ruined
himself
,
but
he
hath
ruined
Judah
too
,
he
hath
brought
Judah
into
his
sin
and
involved
him
in
plagues
together
with
himself
.
From
hence
the
Note
is
,
That
It
is
a
great
aggravation
for
any
one
to
think
what
misery
be
Obs.
1
bringeth
others
into
.
If
God
do
but
enlighten
any
ones
conscience
;
it
may
be
Gods
hand
is
upon
thee
for
thy
sin
:
This
is
grievous
:
Oh
but
together
with
the
sin
have
not
I
by
my
counsel
,
by
my
example
,
by
my
countenance
brought
others
into
s●n
?
and
I
have
brought
them
into
misery
as
well
as
my self
:
It
may
be
there
be
many
in
hell
at
this
time
that
I
have
holpen
thither
.
It
is
true
Gods
hand
is
upon
me
,
I
am
falling
,
and
whither
I
shall
fall
I
know
not
;
I
see
hell
open
and
I
may
fall
into
it
;
how
ever
I
am
afraid
of
this
that
there
are
some
fallen
into
hell
already
of
whose
sin
I
was
the
cause
,
and
is
it
possible
that
I
should
be
preserved
out
of
it
?
must
I
not
follow
them
and
fall
thither
too
when
they
are
already
fallen
thither
through
my
wickedness
?
You
therefore
that
have
been
Company-keepers
and
ringleaders
to
wickedness
,
and
many
of
your
companions
are
dead
and
gone
,
without
any
manifestation
of
repentance
;
you
had
need
to
be
throughly
humbled
.
Obser
.
2
Further
,
It
is
no
plea
you
see
for
any
one
to
say
,
I
will
follow
the
example
of
others
.
If
you
will
follow
the
example
of
others
you
must
perish
with
others
.
Judah
followeth
the
example
of
Ephraim
and
Judah
must
fall
with
Ephraim
.
Obs.
3
And
further
,
If
Gods
people
(
even
Gods
people
I
say
)
if
they
comply
with
wicked
men
,
Gods
people
suffer
if
they
sin
with
others
.
&
defile
themselves
with
their
pollutions
,
they
must
except
to
fall
with
them
in
outward
judgments
.
Judah
was
the
only
people
God
had
upon
the
earth
,
and
as
Israel
is
a
type
of
the
Apostate
Church
,
so
is
Judah
a
type
of
the
true
Church
,
yet
it
seems
that
Judah
though
the
true
Church
and
the
only
people
of
God
that
did
preserve
the
worship
of
God
in
the
greatest
intirenes
that
was
in
the
world
,
yet
I
say
Judah
,
they
did
very
much
comply
with
Israel
,
and
complying
with
Israel
in
false
worship
they
must
fall
with
them
.
Come
out
from
amongst
them
my
people
,
lest
being
partakers
of
their
sins
you
be
partakers
of
their
plagues
too
.
And
this
I
make
no
question
is
the
reason
why
so
many
of
Gods
servan●s
fall
at
this
day
,
Use
why
so
many
fall
in
these
times
.
they
have
complied
with
the
times
and
defiled
themselves
;
though
we
cannot
say
so
of
every
one
of
them
that
fall
in
this
Cause
,
yet
it
is
to
be
feared
in
many
:
And
it
may
be
(
though
we
dare
not
determin
of
Gods
waies
,
for
the
thoughts
of
Gods
waies
in
mercy
,
are
higher
than
our
thoughts
,
higher
than
the
Heavens
are
above
the
Earth
,
yet
we
have
cause
to
fear
)
that
many
if
not
most
of
this
generation
shall
fall
before
God
bringeth
forth
this
glorious
work
of
his
in
saving
Zion
.
Chap.
1.
7.
and
chap.
5.
5.
reconcil'd
But
here
is
a
difficulty
;
In
the
first
Chapter
you
heard
there
that
God
though
he
threatned
Israel
,
yet
he
saith
,
I
will
have
mercy
upon
Judah
;
but
here
he
saith
,
Ephraim
shall
fall
and
Judah
also
shall
fall
with
him
:
Now
for
the
reconciling
of
that
we
are
to
know
that
,
though
Judah
fall
with
Israel
,
yet
there
shall
be
a
great
deal
of
difference
in
their
falling
.
Israel
,
the
ten
Tribes
shall
fall
,
be
brought
into
captivity
,
so
as
never
to
return
again
,
I
mean
never
to
return
from
their
captivity
in
that
way
as
Judah
did
;
Judah
was
to
return
again
after
seventy
yeers
;
so
Judah
fell
with
them
,
Observ
.
but
they
fell
not
as
they
fell
.
Though
the
Saints
therefore
may
be
scourged
with
rods
,
yea
with
scorpions
as
they
are
at
this
day
,
as
well
as
wicked
men
,
yet
the
Lord
doth
not
,
he
will
not
,
take
his
loving
kindness
from
them
.
There
is
yet
one
particular
more
to
be
observed
,
and
it
is
from
the
Hebrew
particle
Gam
,
Judah
[
also
]
shall
fall
with
them
;
and
I
make
no
question
but
the
Spirit
of
God
holds
forth
this
Note
from
it
,
viz.
That
The
falling
of
the
Saints
together
with
wicked
men
it
is
of
special
consideration
.
Observ
There
is
much
in
it
;
some
special
matter
to
be
considered
of
in
the
falling
of
Gods
people
together
with
the
wicked
.
Indeed
it
is
that
which
in
these
daies
puts
us
to
a
stand
,
we
admire
at
the
waies
of
God
,
his
judgments
are
past
finding
out
;
we
must
adore
them
in
what
we
do
not
understand
;
That
the
hand
of
God
should
be
stretched
out
against
wicked
ones
,
against
such
as
have
corrupted
his
worship
by
their
own
superstitious
waies
,
it
is
no
mervail
;
but
that
so
many
of
his
dear
Saints
,
so
precious
in
his
eyes
,
in
all
Countries
about
,
should
suffer
such
hard
things
and
fall
together
with
the
wicked
;
we
are
at
a
stand
,
and
we
know
not
what
it
meaneth
.
What
,
Judah
fall
also
with
Israel
,
when
God
had
no
other
people
upon
the
face
of
the
earth
,
surely
there
is
some
great
matter
in
it
;
It
is
I
say
of
special
consideration
:
And
indeed
there
are
many
things
that
God
would
have
us
to
observe
in
the
fall
of
his
people
together
with
wicked
men
.
First
,
Reasons
1.
Gods
holiness
,
He
would
have
us
take
serious
notice
how
holy
a
God
He
is
.
He
spared
not
His
own
Son
,
and
He
spareth
not
His
dearest
Ones
.
He
will
give
the
dearly
beloved
of
His
soul
into
the
hands
of
His
enemies
.
God
had
but
one
Son
that
never
sinned
against
Him
;
but
He
hath
not
one
Son
that
never
was
afflicted
by
Him
.
And
therefore
we
have
no
cause
to
wonder
that
the
godly
sometimes
suffer
,
for
His
own
Sonne
did
.
2.
None
presume
on
former
services
.
Secondly
,
God
would
have
us
take
into
deep
consideration
this
meditation
,
That
none
must
bear
themselves
upon
any
former
services
they
do
for
God
.
When
Israel
forsook
God
,
Judah
did
cleave
unto
Gods
true
worship
,
and
in
that
God
was
much
honored
:
But
Judah
must
not
bear
himself
upon
that
,
Oh
I
have
done
service
for
God
,
when
others
did
forsake
Him
I
did
cleave
unto
Him
;
and
so
think
to
take
more
liberty
afterward
:
No
saith
God
,
though
Judah
hath
much
honored
Me
and
cleave
to
My
worship
when
Israel
the
ten
Tribes
forsook
Me
,
yet
if
Judah
shall
afterwards
comply
with
Israel
,
Use
Judah
shall
likewise
fall
.
None
must
bear
themselves
upon
former
services
.
It
is
usual
with
men
that
if
they
have
been
useful
in
some
things
;
they
begin
to
presume
,
and
to
beheady
and
take
liberty
to
themselves
to
do
what
is
not
convenient
;
thinking
that
because
they
have
done
some
service
,
they
must
not
now
be
contradicted
in
any
thing
they
do
.
Thus
we
find
it
many
times
among
men
;
and
upon
this
boldness
many
amongst
us
have
fallen
.
How
many
have
there
been
that
in
the
beginning
of
this
Parliament
and
in
the
beginning
of
these
Wars
,
Servants
to
the
Publick
have
done
good
service
for
the
Common-wealth
;
and
afterwards
begin
to
be
high
,
and
malipert
and
proud
,
and
they
must
have
what
they
will
and
none
must
contradict
them
but
every
body
must
submit
unto
them
;
and
so
through
their
pride
though
they
have
done
good
service
yet
afterward
they
fall
?
Let
every
one
take
heed
of
this
both
in
regard
of
God
and
also
in
regrd
of
man
:
you
that
have
been
most
forward
in
the
publick
Cause
,
never
think
to
presume
because
of
what
you
have
done
,
but
walk
humbly
now
,
and
be
serviceable
still
,
3
God
not
engaged
to
any
if
they
transgress
for
otherwise
you
may
fall
notwithstanding
your
services
as
Judah
did
.
Again
,
Another
thing
that
God
would
have
us
take
into
consideration
is
,
That
he
tieth
himself
unto
no
people
,
if
they
offend
,
be
they
what
they
will
be
,
God
can
be
without
them
.
Judah
also
shall
fall
:
By
that
God
declareth
that
there
is
no
men
though
never
so
useful
but
he
can
be
without
them
.
Perhaps
you
may
think
,
Use
if
you
desert
the
Cause
where
will
there
be
any
to
stand
up
in
your
room
?
Take
heed
,
though
you
may
think
you
are
the
most
useful
man
either
in
the
Ministry
,
or
in
the
City
,
know
that
God
can
be
without
you
,
and
you
may
fall
as
well
as
other
men
.
Lastly
,
God
would
have
us
take
notice
of
this
,
4
Admonition
to
the
wicked
That
if
His
own
people
fall
with
the
wicked
,
what
then
may
wicked
men
expect
?
If
such
things
be
done
to
the
green
trees
,
what
shal
be
don
to
the
dry
?
If
judgment
begin
at
the
house
of
God
,
where
shall
the
wicked
and
ungodly
appear
?
It
follows
.
VER.
6.
They
shall
go
with
their
flocks
and
their
herds
to
seek
the
Lord
.
SHall
they
fall
?
No
they
have
a
way
to
prevent
it
,
they
wil
passifie
God
with
the
multitude
of
their
sacrifices
,
their
flocks
and
their
herds
,
Expos.
1.
they
are
content
to
spend
those
all
in
sacrifices
unto
God
,
and
shal
this
people
fall
?
They
wil
make
God
amends
with
these
,
they
will
make
up
their
sins
with
these
,
with
the
multitude
of
their
sacrifices
.
There
is
much
to
be
observed
from
every
word
here
;
the
difficulty
for
interpretation
is
not
much
,
and
the
Observations
I
shall
passe
briefly
.
They
shall
go
]
Ibunt
huc
&
illuc
,
modo
ad
hunc
,
modo
ad
illum
montem
,
as
Interpreters
render
it
,
They
shal
run
up
and
down
from
one
place
to
another
,
from
one
sacrifice
to
another
,
in
a
kind
of
hurrying
of
their
spirits
.
And
from
that
word
there
may
be
this
noted
,
That
Those
who
depend
upon
duties
,
Obs.
danger
of
dependance
on
duties
.
are
in
a
hurry
and
distraction
of
spirit
,
when
they
do
not
prevail
with
their
duties
in
that
they
desire
.
They
often
change
their
duties
,
but
they
do
not
change
their
hearts
.
Many
think
,
Well
,
I
have
done
thus
and
thus
,
yea
but
if
I
shal
ad
to
what
I
have
done
and
do
thus
and
thus
,
then
I
shall
prevail
:
whereas
those
that
do
their
duties
in
obedience
unto
God
,
and
go
out
of
themselves
and
depend
for
their
acceptance
upon
a
higher
sacrifice
,
upon
Jesus
Christ
;
these
go
on
with
much
sweetness
and
quietness
of
spirit
,
though
for
the
present
they
see
not
the
thing
performed
which
they
aim
at
in
their
duties
:
their
spirits
are
not
in
a
hurry
and
in
a
distraction
so
as
the
spirits
of
others
that
depend
upon
their
duties
are
.
This
is
to
be
noted
from
the
clause
,
They
shall
go
;
Cursitando
,
running
up
and
down
.
They
shall
go
with
their
[
flocks
with
their
flocks
.
and
herds
.
]
He
meaneth
,
with
their
sacrifices
,
but
he
gives
them
not
the
name
of
sacrifices
,
but
only
their
flocks
and
herds
,
for
they
are
not
worthy
of
that
name
.
From
hence
the
Note
is
.
God
contemneth
the
services
of
hypocrites
,
of
superstitious
and
Idolatrous
apostates
.
Obs.
Their
Their.
flocks
and
their
herds
.
]
Mark
,
They
make
use
of
their
own
,
according
to
their
own
mind
,
in
their
own
waies
,
to
worship
me
as
they
list
,
and
therefore
God
doth
not
call
them
His
,
doth
not
own
them
as
His
,
but
he
calls
them
their
flocks
and
their
herds
;
What
they
do
saith
God
,
what
they
offer
,
it
is
their
own
,
their
flocks
and
their
herds
,
I
will
not
own
them
.
From
thence
the
Note
is
this
,
That
Obs.
It
is
a
sad
thing
that
what
we
tender
up
unto
God
,
God
will
not
own
as
His.
When
in
our
sacrifices
(
that
are
typified
by
those
legal
sacrifices
)
in
our
prayers
,
there
we
seem
to
tender
up
unto
God
our
parts
,
our
abilities
,
our
inventions
,
our
expressions
,
our
wits
,
our
memories
,
and
the
strength
of
our
bodies
:
But
now
when
we
have
done
all
,
saith
God
,
All
these
parts
and
all
that
is
come
from
you
all
this
while
in
your
prayers
,
I
do
not
own
them
,
these
are
none
of
mine
,
they
are
al
your
own
.
This
is
a
sad
thing
.
There
is
no
such
way
to
put
an
excellency
upon
any
thing
we
have
,
upon
our
parts
,
and
abilities
,
and
estates
,
as
this
,
To
tender
them
up
first
unto
God
,
and
if
God
shall
please
to
own
them
,
then
to
receive
them
again
out
of
Gods
hands
;
we
shall
then
receive
them
with
abundance
of
sweetness
and
excellency
.
But
here
,
he
calleth
them
,
Their
flocks
and
their
herds
,
though
they
were
tendered
unto
God
in
sacrifice
,
yet
He
will
not
say
,
they
are
His
,
but
their
own
.
Thus
it
is
with
all
Hypocrites
and
formal
and
superstitious
persons
in
what
they
tender
unto
God
.
What
is
done
out
of
selfe-love
is
our
own
.
Self
is
the
principle
of
what
you
do
and
therefore
all
your
services
remain
your
own
,
you
serve
your self
rather
than
God
in
them
.
Herein
lies
the
sweetness
and
true
comfort
of
a
mans
estate
,
and
of
his
credit
,
and
parts
,
or
of
whatsoever
he
hath
,
when
he
shall
consecrate
and
devote
them
unto
God
so
as
they
remain
no
longer
his
own
.
This
is
a
sacrifice
that
God
is
well
pleased
with
.
These
are
my
parts
saith
God
,
this
is
my
estate
,
here
I
give
them
back
to
you
again
:
And
when
a
man
shall
take
what
he
hath
as
having
first
consecrated
and
devoted
it
unto
God
and
taking
it
out
of
Gods
hand
again
,
Oh
this
addeth
a
sweetness
and
a
blessing
to
his
estate
.
All
we
have
is
Gods
as
He
is
the
first
cause
of
all
;
but
mark
,
God
rejoyceth
as
well
,
God
delights
most
in
his
second
right
.
if
not
more
in
a
second
right
that
He
hath
to
what
we
have
(
namely
by
our
tendring
up
all
unto
Him
in
a
gracious
manner
)
than
He
doth
in
the
first
right
of
being
the
cause
of
all
.
I
beseech
you
observe
it
,
God
hath
a
twofold
right
to
the
estates
,
parts
,
and
abilities
of
His
people
.
First
,
He
hath
a
right
to
them
as
He
is
the
cause
of
them
;
I
gave
them
to
you
therefore
they
are
mine
.
But
Secondly
,
There
is
a
second
right
that
God
seemeth
more
to
rejoyce
in
,
and
that
is
this
,
When
His
servants
by
an
exercise
of
grace
,
shall
tender
them
up
again
and
give
them
back
again
unto
Him
;
Now
saith
God
,
they
are
mine
by
a
second
right
;
and
this
second
right
unto
them
,
they
being
tendered
up
unto
me
in
a
holy
way
,
is
the
right
that
I
rejoyce
in
:
and
this
will
be
most
comfortable
unto
you
.
Oh
my
brethren
,
let
us
not
deprive
God
of
this
second
right
to
all
we
have
or
are
or
can
do
;
for
this
will
not
at
all
weaken
our
right
of
our
own
to
what
we
have
,
we
may
enjoy
our
estates
and
parts
and
abilities
;
but
this
will
strengthen
,
and
sweeten
,
and
bless
them
abundantly
.
They
shall
go
with
their
flocks
and
their
herds
.
]
Another
Note
is
this
,
That
Obs.
Superstitious
abundant
in
services
.
Superstitious
and
Idolatrous
people
they
are
abundant
in
their
services
.
They
are
content
to
go
with
all
their
flocks
and
their
herds
to
seek
after
God
;
thousands
of
rams
and
ten
thousand
rivers
of
oyl
,
any
thing
to
offer
up
unto
God
,
but
mark
,
it
is
in
this
,
their
own
way
of
worship
,
and
whatsoever
is
mens
own
that
they
will
be
abundant
in
their
worship
,
but
what
is
Gods
that
they
will
be
scant
enough
in
;
Holydays
as
might
be
again
instanced
in
in
regard
of
setting
of
daies
apart
for
God
.
Reason
.
Natural
conscience
telleth
us
that
when
we
have
to
do
with
God
in
our
services
,
that
great
things
are
sutable
to
a
great
God
.
Your
Papists
,
Papists
.
in
times
of
straights
,
they
have
a
kind
of
praying
that
they
appoint
for
fourty
hours
together
;
but
it
is
in
their
own
way
,
they
will
be
abundant
enough
in
that
.
Many
of
you
think
much
to
spend
a
quarter
of
an
hour
in
a
morning
or
in
an
evening
in
seeking
God
in
your
families
;
Family
Duties
when
superstitious
and
Idolatrous
people
are
abundant
in
those
services
,
in
seeking
God
in
their
own
way
.
But
observe
it
,
though
superstitious
and
Idolatrous
people
be
abundant
in
their
services
to
their
Idols
,
yet
they
are
not
infinite
in
their
services
to
them
.
But
the
Saints
of
God
if
their
spirits
be
right
,
they
are
enlarged
to
a
kind
of
infinitness
in
Gods
service
.
As
thus
,
still
they
would
know
more
of
Gods
mind
,
they
would
do
more
,
and
are
never
satisfied
with
what
they
do
.
There
is
no
Idolatrous
and
superstitious
person
,
but
there
are
some
limits
that
he
puts
himself
to
,
and
he
thinks
that
when
that
task
is
over
,
when
the
fourty
hours
is
over
,
the
work
is
done
:
But
now
here
is
the
difference
between
a
natural
work
and
a
spiritual
;
A
natural
work
is
alwaies
a
limited
work
;
supernatural
works
unlimited
.
but
a
spiritual
work
hath
alwaies
an
infiniteness
in
it
;
Thus
,
though
I
am
not
able
to
do
what
is
actually
infinite
,
yet
my
heart
is
infinite
in
this
,
that
it
is
never
satisfied
,
but
it
would
fain
have
more
,
and
if
I
were
able
to
do
ten
thousand
times
more
than
I
do
,
yet
my
heart
would
be
as
eager
to
do
more
as
it
was
at
first
,
I
should
not
think
I
am
any
neerer
to
the
end
of
my
journey
than
I
was
at
the
first
day
;
for
I
am
to
deal
with
an
infinite
God
,
therefore
let
my
services
be
never
so
great
and
many
,
yet
still
,
Oh
that
I
could
rise
higher
,
Oh
that
I
could
do
more
.
Here
is
the
supernatural
work
of
grace
which
doth
go
beyond
all
Idolatry
in
the
world
.
Again
observe
,
Obs.
Superstitious
spare
no
cost
in
worship
.
Superstitious
and
Idolatrous
people
they
will
spare
no
cost
in
Gods
service
in
their
own
way
.
They
will
go
with
their
flocks
and
with
their
herds
,
bestow
all
their
estates
upon
the
service
of
their
Idols
.
How
shameful
is
this
for
us
to
be
so
sparing
and
scant
in
the
true
service
of
God
?
Use
.
Never
men
had
more
large
opportunities
to
honor
God
with
their
estates
than
at
this
present
we
have
.
And
certainly
men
should
rather
rejoyce
that
they
have
an
opportunity
to
serve
God
with
their
estates
,
than
murmur
that
the
service
of
God
is
so
chargable
to
them
as
it
is
.
Although
some
men
think
themselves
wise
in
appearing
little
in
what
may
be
chargable
unto
them
,
yet
they
lose
the
chief
comfort
in
and
blessing
upon
what
they
do
,
in
withdrawing
themselves
from
such
a
service
as
God
requireth
at
that
time
.
They
shall
go
with
their
flocks
and
their
herds
and
seek
the
Lord
.
From
whence
the
Note
is
,
That
There
is
a
time
when
vile
and
wicked
men
shall
see
need
of
God
.
Obs.
Wicked
men
shall
need
God
Though
wicked
men
when
they
have
all
about
them
suitable
to
their
carnal
desires
,
they
slight
and
neglect
God
,
yet
there
is
a
time
when
they
shall
be
brought
into
such
a
condition
as
they
shall
see
their
need
of
him
.
Oh
let
us
remember
this
in
the
midst
of
our
prosperity
!
We
find
by
experience
that
God
doth
bring
men
to
times
wherein
they
see
need
of
Him
,
Oh
therefore
now
the
love
of
God
,
now
the
mercy
of
God
and
pardon
of
our
sins
,
and
peace
with
God
,
how
precious
should
it
be
in
our
eyes
!
It
is
good
to
make
God
our
friend
whom
we
are
sure
one
day
we
shall
have
need
of
.
We
all
conclude
that
it
is
a
point
of
wisdom
to
make
such
a
man
our
friend
of
whom
we
can
certainly
say
,
we
shall
one
day
have
need
of
him
:
Oh
let
us
be
sure
to
make
God
our
friend
,
for
certainly
one
day
we
shall
have
need
of
Him
.
Blessed
are
those
souls
who
have
an
interest
in
that
God
whom
all
the
world
shall
see
one
day
they
have
need
of
.
Further
,
They
shall
go
with
their
flocks
and
with
their
herds
to
seek
the
Lord
;
Thence
this
Note
likewise
,
Obs.
All
pretend
to
seek
God
.
The
most
superstitious
and
Idolatrous
and
false
worshipers
,
they
will
pretend
to
seek
God
as
well
as
any
.
Whatsoever
they
do
,
Oh
they
do
it
for
the
honor
of
God
,
and
for
the
service
of
God
,
and
out
of
respect
unto
Him
;
and
why
should
not
we
do
this
and
this
,
we
have
good
aims
and
good
intentions
,
do
we
not
seek
to
honor
God
in
what
we
do
?
When
those
Idolaters
of
Israel
set
up
the
Calf
,
they
proclaimed
a
day
unto
Jehovah
,
a
day
for
the
honoring
of
God
,
they
pretended
that
what
they
did
was
out
of
respect
unto
God
and
to
honor
Him
.
The
worst
men
and
the
most
superstitious
will
yet
pretend
the
honoring
of
God
.
So
it
is
again
in
regard
of
those
daies
that
men
have
set
apart
for
God
,
Use
and
it
is
that
which
hath
setled
men
in
the
superstitious
observation
of
them
,
Christmasse
.
that
it
is
for
the
honor
of
Christ
;
what
(
say
they
)
shall
we
not
honor
the
birth
of
our
blessed
Savior
?
what
a
profaness
,
what
a
disrespect
is
this
unto
Jesus
Christ
?
well
let
others
do
what
they
will
,
for
our
parts
we
will
do
it
,
for
hereby
we
shall
do
honor
unto
our
blessed
Savior
.
So
the
Papists
for
the
adoration
of
Images
,
Images
say
they
,
What
not
regard
not
to
reverence
the
Image
,
the
Picture
,
of
our
blessed
Savior
,
Holydays
&
Images
have
the
same
ground
.
and
of
the
holy
Saints
?
And
the
truth
is
if
it
be
duly
weighed
,
there
is
the
same
reason
of
Images
of
Christ
and
the
Saints
,
and
of
daies
set
apart
for
the
honor
of
Christ
by
mans
invention
;
and
there
is
as
fair
a
pretence
of
honoring
Christ
by
setting
up
His
Image
before
me
to
put
me
in
mind
of
Him
;
as
of
honoring
of
Him
by
keeping
a
day
of
mine
own
appointment
.
There
is
(
I
say
)
the
same
reason
of
both
,
and
whatsoever
argument
any
man
shall
bring
me
against
the
one
,
I
dare
undertake
to
make
it
good
to
be
against
the
other
.
As
now
,
simile
is
not
natural
reason
as
strong
to
set
up
the
picture
of
the
King
to
honor
him
(
and
you
do
it
for
that
end
)
is
not
this
as
much
as
to
keep
a
day
once
a
yeer
to
remember
him
?
So
the
reason
may
be
as
strong
to
honor
Christ
by
way
of
picture
,
as
to
honor
Him
by
observing
any
day
set
apart
for
that
end
by
the
inventions
of
men
.
We
are
(
my
brethren
)
to
take
heed
of
men
that
are
pretenders
to
the
honor
of
God
.
Admonition
.
These
here
will
seek
the
Lord
though
in
a
false
and
superstitious
way
.
But
those
that
are
pretender●
to
the
honor
of
God
they
prevail
much
with
weak
spirits
and
with
such
as
are
mo●t
conscientious
:
As
your
greatest
Hereticks
that
have
ever
been
in
the
Church
,
have
been
great
pretenders
to
godliness
;
and
many
there
are
at
this
day
that
out
of
pretence
to
honor
Christ
have
leavened
the
hearts
of
people
with
dangerous
errors
,
and
especially
leavened
young
converts
;
for
your
young
converts
assoon
as
ever
God
is
pleased
to
work
upon
them
,
Young
converts
and
weak
Christians
soon
deceived
.
to
convert
them
first
unto
himself
,
Oh
they
love
Jesus
Christ
,
their
hearts
are
taken
with
Christ
and
inflamed
with
love
unto
him
,
and
they
honor
free
grace
that
hath
pardoned
the
sins
of
their
youth
of
which
they
have
such
fresh
sense
:
Now
false
teachers
they
take
advantage
of
this
,
and
therefore
if
they
shall
bring
any
thing
unto
them
that
hath
the
Name
of
Christ
,
and
the
Gospel
,
with
pretence
of
Christ
,
Gospel
,
free
grace
and
free
grace
,
they
know
they
will
greedily
drink
it
in
;
and
many
dangerous
errours
that
are
sweetened
with
such
pretences
are
strongly
maintained
.
By
this
means
their
leaders
attain
their
own
ends
,
and
they
see
it
not
.
Again
,
Observ
.
Superstitious
and
Idolatrous
men
in
time
of
their
afflictions
and
straights
,
then
above
all
they
are
abundant
in
their
services
.
They
will
go
with
their
flocks
and
their
herds
,
when
th●
are
in
extremity
;
O
then
God
shal
have
any
thing
from
them
.
Self-love
drives
men
far
and
enlarges
them
much
.
Men
in
a
storm
are
content
to
cast
out
much
of
that
which
is
precious
to
them
.
Isa
29.16
.
Self-love
.
sinful
.
Isa.
26.16
opened
.
They
powred
out
prayer
when
thy
chastening
was
upon
them
.
They
are
straitned
in
prayer
before
,
it
commeth
our
by
drops
before
,
but
when
thy
chastening
is
upon
them
,
then
they
powre
it
out
.
And
this
is
the
baseness
of
our
hearts
that
we
can
find
enlargment
for
God
only
then
when
it
is
sutable
to
our
own
ends
.
Those
whose
hearts
are
more
enlarged
in
adversity
than
in
the
enjoyment
of
mercies
,
had
need
to
examin
their
hearts
.
Further
,
Superstitious
formal
professors
,
think
to
make
God
amends
for
former
and
present
evils
of
their
hearts
and
lives
,
with
outward
performances
.
Obser
.
If
they
bring
their
flocks
and
their
herds
,
much
sacrifice
,
they
think
that
will
do
it
.
But
let
us
learn
to
take
heed
of
this
;
take
heed
of
this
vanity
,
to
think
to
make
God
amends
for
former
or
present
sins
by
any
sacrifice
thou
performest
to
Him
thus
.
Some
of
you
perhaps
that
are
negligent
in
the
duties
of
your
relations
,
you
are
wicked
in
your
waies
;
servants
,
children
,
Applic.
stubborn
,
stout
against
parents
and
governors
,
and
wives
neglecting
their
duties
to
their
husbands
,
and
so
they
theirs
to
their
wives
;
and
you
think
though
you
take
liberty
in
those
things
,
yet
if
you
pray
much
,
and
hear
much
,
and
speak
of
good
things
,
and
be
forward
in
the
profession
of
Religion
,
that
will
make
amends
for
the
neglect
of
your
duties
.
Oh
take
heed
of
that
for
ever
you
that
are
forward
in
your
profession
,
and
abundant
in
the
performance
of
holy
duties
:
take
heed
of
this
deceit
of
your
hearts
,
to
think
to
put
off
God
with
these
things
,
&
that
that
shal
make
up
the
neglect
of
your
duties
:
Other
kind
of
people
are
accused
for
injustice
and
uncleanes
&
much
wickedness
,
&
yet
they
think
to
put
off
al
this
,
by
going
with
their
flocks
and
their
herds
.
Here
is
their
sinfulness
,
they
rest
in
the
bare
duties
.
But
the
Saints
they
have
a
further
sacrifice
to
offer
to
God
,
to
be
a
sweet
savour
in
His
nostrils
.
Saints
.
They
have
first
the
sacrifice
of
Jesus
Christ
that
these
sacrifices
typified
.
And
then
they
have
their
souls
and
bodies
which
they
tender
up
to
God
as
a
reasonable
sacrifice
.
But
mark
,
They
shall
go
thus
with
their
flocks
and
their
herds
,
but
they
shall
not
find
him
.
Observe
from
hence
,
Obs.
God
found
no
where
if
not
in
duties
.
The
Tabernacle
a
type
of
the
Ordinances
of
Gospel
.
First
,
If
God
be
to
be
found
any
where
he
is
to
be
found
in
his
Ordinances
,
in
the
performance
of
holy
duties
.
These
sacrifices
they
were
materially
good
,
but
yet
they
should
not
find
God
in
them
.
Exod.
29.42
,
43.
When
the
Lord
appointed
the
Tabernacle
to
be
erected
(
a
type
of
the
Ordinances
we
now
enjoy
)
saith
he
,
There
will
I
meet
with
thee
,
and
there
will
I
meet
with
thee
again
the
second
time
.
If
God
be
to
be
found
any
whereit
is
in
the
performance
of
holy
duties
.
But
secondly
,
The
end
of
all
holy
duties
we
perform
unto
God
,
it
should
be
to
find
God
in
them
.
Obs.
2.
End
of
duties
to
find
God
in
them
.
It
should
be
so
.
They
pretended
that
end
here
.
When
either
God
is
coming
unto
us
in
mercy
,
or
when
we
are
drawing
neer
unto
God
in
duty
,
we
must
be
restless
till
we
find
him
;
Especially
in
the
latter
.
Many
men
and
women
(
I
beseech
you
observe
this
one
thing
)
perform
duties
,
but
they
do
not
look
at
finding
God
in
them
.
They
do
not
examin
after
the
duties
are
done
,
Have
I
met
with
God
in
this
or
that
duty
?
Have
I
met
with
God
this
day
in
the
word
?
I
have
been
in
my
closet
and
there
I
have
prayed
,
have
I
found
God
in
prayer
?
Found
God
?
what
is
that
?
You
should
never
be
quiet
in
the
performance
of
holy
duties
till
you
meet
with
God
one
of
these
two
waies
.
Either
that
you
find
God
coming
to
you
in
the
communication
of
himself
and
the
sweetness
of
his
love
and
mercy
to
you
;
Or
at
least
till
you
find
your
hearts
got
neerer
unto
him
.
And
either
of
these
waies
we
find
God
.
Thirdly
,
God
will
not
be
alwaies
found
when
he
is
sought
.
Obs.
3.
God
will
not
be
alwaies
found
.
1.
when
superstitiously
sought
.
They
shall
go
with
their
flocks
and
their
herds
,
but
shall
not
find
me
.
As
thus
.
Men
are
never
like
to
meet
with
God
.
First
,
When
they
seek
him
in
any
superstitious
way
.
These
kind
of
formal
superstitious
worshipers
of
God
,
they
did
much
,
they
spent
much
time
in
Gods
worship
,
I
appeal
to
their
own
consciences
,
and
unto
all
men
that
knew
their
lives
,
did
any
thing
of
God
appear
in
them
?
It
may
be
manifested
in
their
frothy
,
vain
,
and
carnal
conversations
,
that
they
never
met
with
God
in
those
worshipings
.
When
God
is
sought
and
not
in
his
own
way
,
he
will
not
be
found
.
And
then
secondly
,
When
we
seek
our selves
rather
than
God
,
2.
when
our selves
chiefly
.
3.
when
not
as
God
then
he
will
not
be
found
.
And
thirdly
,
When
we
do
not
seek
God
as
a
God
;
that
is
,
when
we
tender
him
only
external
services
and
not
soul-services
also
;
when
we
seek
him
not
with
the
uprightness
of
our
hearts
,
when
we
seek
him
not
with
our
whol
heart
,
when
we
seek
him
not
with
those
high
and
reverent
apprehensions
of
him
,
when
we
have
not
that
fear
of
his
Name
as
is
sutable
to
such
an
infinite
God
as
the
Lord
is
,
then
God
will
not
be
found
.
4.
when
too
late
.
And
then
lastly
,
When
we
seek
him
too
late
.
There
may
be
a
seeking
of
God
too
late
.
Seek
Him
while
He
may
be
found
.
Oh
then
we
had
need
lose
no
opportunity
of
seeking
God
,
for
He
will
not
be
alwaies
found
.
And
this
is
just
with
God
;
for
God
often
seeks
unto
us
when
we
will
not
be
found
,
and
therefore
it
is
just
that
He
should
not
be
found
when
we
seek
Him
.
And
then
it
follows
,
He
hath
withdrawn
Himself
from
them
.
Exposit.
When
the
Saints
of
God
seek
Him
in
a
holy
way
,
He
is
presently
found
.
Esa.
58.9
.
They
shall
cry
and
he
shall
say
,
here
I
am
:
Perhaps
they
do
not
take
notice
of
God
,
he
is
many
times
with
us
and
standeth
by
us
,
He
is
present
and
we
do
not
know
that
he
is
there
;
But
now
that
we
may
know
that
he
is
there
,
he
makes
that
promise
,
that
when
we
seek
him
as
we
ought
to
seek
him
,
he
will
say
,
here
I
am
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
He
hath
withdrawn
himself
.
The
word
that
is
here
translated
[
withdrawn
himself
]
may
as
well
be
translated
,
Divisit
se
;
or
Eripuit
se
;
He
hath
divided
himself
,
yea
snatched
himself
from
them
:
that
's
the
propriety
of
the
word
;
they
go
to
seek
him
and
cry
after
him
,
God
snatcheth
himself
from
them
,
as
one
that
refuseth
their
friendship
,
he
turns
his
back
upon
Obs.
1
them
.
This
noteth
,
That
God
hath
no
delight
in
the
services
of
superstitious
and
formal
professors
.
God
delights
not
in
formal
professors
But
to
the
humble
and
contrite
heart
,
he
delighteth
to
be
with
them
.
The
flocks
and
the
herds
of
the
wicked
are
rejected
and
God
withdraweth
himself
from
them
;
but
small
things
from
the
Saints
are
accepted
.
As
you
shall
observe
in
1
Sam
7.9
.
when
holy
Samuel
there
did
but
offer
a
sucking
lamb
for
a
burnt
offering
unto
the
Lord
,
presently
followed
that
the
Lord
thundered
with
a
great
thunder
on
that
day
upon
the
Philistins
and
discomfited
them
,
and
they
were
smitten
before
Israel
.
Here
are
herds
and
flocks
and
yet
God
withdraweth
himself
;
but
Samuel
there
offers
but
a
poor
sucking
lamb
,
and
presently
the
Lord
thundereth
with
a
great
thunder
upon
their
adversaries
.
So
you
have
it
Revel.
8.4
.
Rev
8.4
.
opened
,
after
the
the
Incense
with
the
prayers
of
the
Saints
were
offered
up
there
followed
voices
,
and
thundrings
,
and
lightnings
,
and
an
earthquake
.
Great
things
are
done
by
smal
services
of
the
Saints
,
when
done
in
uprightness
,
but
the
greatest
services
of
Hypocrites
and
formal
Professors
God
regardeth
not
but
withdraweth
himself
from
them
.
And
then
observe
,
It
is
a
heavy
and
sad
condition
when
Obs.
2
God
withdraws
himself
from
his
creature
seeking
him
,
yea
seeking
him
and
that
in
a
time
of
distress
.
As
in
1
Sam.
28.5
.
when
Saul
was
seeking
God
,
and
God
was
departed
from
him
,
mark
what
Saul
saith
,
I
am
sorely
distressed
,
for
God
is
departed
from
me
.
And
in
the
9.
Chapter
of
this
Prophesie
,
vers.
12.
Wo
unto
them
when
I
depart
from
them
saith
God
.
Oh
that
is
a
sad
condition
.
It
is
a
sign
,
First
,
of
a
dishonor
that
God
puts
upon
a
people
(
as
I
Reas.
1
shewed
you
more
largely
when
I
spake
of
the
rejecting
of
their
sacrifices
.
)
What
greater
dishonor
can
it
be
unto
a
people
,
than
for
God
to
take
more
pleasure
in
their
howlings
under
his
wrath
than
he
doth
in
their
cryings
unto
him
for
mercy
?
And
yet
to
such
a
condition
may
a
people
,
a
particular
soul
be
brought
into
,
I
say
that
God
may
take
more
pleasure
in
your
howlings
under
his
wrath
than
in
your
cryings
unto
him
,
and
that
in
your
Temples
,
if
you
do
not
reform
as
well
as
cry
unto
him
:
and
for
that
you
have
that
evident
place
in
Amos
,
8.3
.
Amos.
8.3
opened
.
In
that
day
saith
the
Lord
,
shall
the
songs
of
the
Temple
be
howlings
;
As
if
he
should
say
,
the
songs
of
the
Temple
were
loud
,
but
I
will
take
more
pleasure
in
their
howlings
than
in
their
songs
.
And
that
place
is
very
famous
,
Esa.
29.1
.
Wo
to
Ariel
the
City
where
David
dwelt
&c.
and
vers.
2.
Yet
I
will
distress
Ariel
,
and
there
shall
be
heaviness
and
sorrow
,
and
it
shall
be
unto
me
as
Ariel
.
The
Text
seemeth
to
be
obscure
at
the
first
reading
,
therefore
the
meaning
is
this
.
By
Ariel
,
Isa.
29.1
.
opened
.
is
meant
Jerusalem
,
the
City
where
David
dwelt
,
the
place
where
the
sacrifices
were
offered
unto
God
;
And
Ariel
Ariel
.
signifies
an
Altar
of
God
,
Gods
Altar
that
did
devour
the
sacrifices
like
a
Lion
:
Now
saith
God
,
Thou
shalt
be
to
me
as
Ariel
,
thou
Jerusalem
where
my
famous
Altar
was
,
where
so
many
famous
sacrifices
were
offered
,
thou
shalt
be
to
me
as
Ariel
,
that
is
,
you
indeed
offer
many
sacrifices
unto
me
,
and
you
continue
still
in
your
hypocrisie
,
in
your
wicked
lives
,
know
saith
God
,
I
will
make
that
City
as
an
Altar
upon
which
your
blood
shall
be
offered
,
and
I
will
take
as
much
pleasure
in
the
sacrifice
of
your
blood
offered
upon
this
Altar
,
as
in
all
the
sacrifices
that
were
offered
upon
the
Altar
from
whence
the
City
had
its
name
,
your
name
shall
be
Ariel
,
that
is
,
your
City
shall
be
stained
with
your
blood
as
the
Altar
was
with
the
blood
of
the
sacrifices
.
God
rejecteth
and
casteth
out
the
services
of
such
as
are
superstitious
and
ungodly
.
Reas.
2
And
certainly
my
brethren
,
when
God
withdraweth
himself
no
creature
can
help
us
;
they
will
say
,
how
can
we
help
for
God
will
not
?
Reas.
3
And
some
great
judgment
must
be
expected
when
God
withdraweth
himself
;
As
when
a
poor
Petitioner
goes
to
the
Prince
with
a
Petition
,
and
the
Prince
turns
his
back
upon
him
;
surely
thinks
he
now
some
evil
is
nigh
me
.
Reas.
4
And
no
protection
from
any
evil
can
be
expected
when
God
withdraweth
himself
.
Reas.
5
And
then
conscience
flies
in
thy
face
and
terrifies
thee
,
Oh
the
blessed
God
is
gone
,
and
mercy
is
gone
,
and
Christ
is
gone
,
and
that
for
such
and
such
sins
of
mine
,
and
such
and
such
lusts
of
mine
that
lay
so
neer
my
heart
.
Oh
how
terrible
will
it
be
to
conscience
when
God
shall
appear
to
withdraw
himself
!
Reas.
6
And
this
withdrawing
of
God
is
but
a
forerunner
of
Gods
eternal
withdrawing
himself
from
the
soul
,
and
from
the
body
too
.
The
Saints
had
rather
have
Gods
presence
though
angry
,
than
God
withdrawing
himself
from
them
.
When
God
withdrawing
himself
but
a
little
,
Oh
they
could
never
be
at
quiet
,
till
God
returned
again
,
O
cast
me
not
from
thy
presence
saith
David
.
Applic.
My
brethren
,
when
we
perceive
God
withdrawing
himself
in
any
degree
from
us
,
Oh
let
us
stir
up
our selves
and
cry
mightily
,
as
the
Church
doth
,
Jer.
14.9
.
Jer.
14.9
.
opened
.
O
leave
us
not
,
the
Church
gives
a
shrike
as
it
were
,
she
saw
that
God
was
going
,
as
God
is
said
,
first
to
go
to
the
threshold
;
God
goes
by
degrees
from
a
people
,
and
Jeremiah
a
holy
Prophet
,
he
saw
God
going
from
them
;
Carnal
hearts
they
do
not
percive
how
God
withdraweth
himself
from
a
people
by
degrees
,
but
those
that
are
acquainted
with
the
mind
of
God
and
search
into
the
word
,
they
are
able
to
discern
God
withdrawing
himself
from
a
people
,
and
they
cry
,
Lord
leave
us
not
,
if
thou
be
gone
all
is
gone
.
Yea
,
but
doth
not
God
withdraw
himself
from
his
Saints
?
Quest.
how
then
is
this
a
judgment
peculiar
upon
Idolaters
and
wicked
superstitious
persons
?
The
answer
is
this
,
It
is
true
,
Answ.
God
withdraweth
himself
sometimes
from
his
Saints
,
but
his
withdrawing
himself
from
them
is
not
like
unto
his
withdrawing
himself
from
the
wicked
.
As
First
,
Though
God
withdraw
himself
from
the
Saints
,
yet
they
retain
good
thoughts
of
him
in
his
absence
;
whereas
the
wicked
pine
,
and
vex
,
and
fret
against
him
.
simile
a
wife
.
A
husband
may
be
gone
abroad
about
his
business
from
his
wife
a
great
while
;
yea
but
if
she
be
a
faithful
wife
,
she
still
retains
good
thoughts
of
him
as
of
her
husband
and
loveth
him
still
.
But
another
,
when
her
husband
is
gon
and
hath
withdrawn
himself
,
she
beginneth
to
have
hard
thoughts
of
him
.
So
wicked
men
do
upon
Gods
withdrawing
of
himself
,
in
judgements
and
afflictions
,
they
begin
to
have
hard
thoughts
of
God
,
and
to
say
,
I
this
is
to
serve
God
&
to
walk
in
his
waies
,
what
good
have
we
got
by
all
that
we
have
done
?
But
now
you
shall
observe
in
the
Cant.
when
Christ
had
withdrawn
himself
from
the
Church
,
she
still
calls
him
her
King
,
and
her
Beloved
,
still
gives
him
honorable
titles
.
Secondly
,
Though
God
withdraweth
himself
from
his
people
,
yet
so
,
as
he
draweth
their
hearts
after
him
to
cry
more
earnestly
.
As
a
mother
wil
withdraw
her self
from
her
child
,
she
gets
behind
the
door
and
hides
her self
,
but
to
this
end
,
that
the
child
may
be
more
earnest
to
come
into
her
arms
,
that
the
child
may
cry
after
her
to
come
to
her
,
and
the
mother
loves
it
.
So
the
Lord
loveth
to
hear
his
children
cry
after
him
to
come
to
him
.
The
Lord
shall
hear
none
of
our
cries
in
Heaven
,
for
there
we
shall
alwaies
be
with
him
;
but
here
he
somtimes
withdraweth
from
us
that
he
may
hear
us
cry
after
him
.
Thirdly
,
God
though
he
withdraw
Himself
from
His
Saints
,
yet
so
as
He
leaveth
some
light
behind
Him
that
they
may
see
which
way
he
is
gone
and
so
follow
him
.
As
when
a
Torch
or
Candle
is
taken
out
of
a
room
,
yet
you
may
see
some
glimmering
light
which
way
they
went
;
so
when
God
withdraweth
Himself
He
useth
to
leave
some
glimering
light
that
his
people
may
see
which
way
to
follow
him
.
Fourthly
,
God
withdraweth
Himself
from
His
People
,
yet
so
as
his
bowels
yern
toward
them
.
Jer.
31.20
.
Is
Ephraim
my
dear
son
,
&c.
I
thought
of
him
and
my
bowels
yerned
saith
God
,
or
my
bowels
were
troubled
.
He
hath
an
eye
toward
them
for
much
good
in
all
his
withdrawings
.
Fifthly
,
When
God
is
withdrawn
from
the
Saints
,
nothing
will
satisfie
them
till
God
come
again
.
When
God
withdraws
Himself
from
others
,
they
will
seek
after
vanities
to
make
up
the
want
of
Gods
presence
;
As
an
Adultress
in
her
husbands
absence
will
seek
other
loves
.
But
the
Saints
say
,
if
God
be
gone
I
will
enjoy
nothing
else
,
at
least
I
will
be
satisfied
in
nothing
else
until
I
have
Gods
presence
again
.
Sixthly
,
Though
God
withdraw
himself
from
the
Saints
,
yet
he
doth
not
utterly
forsake
them
,
as
David
praies
,
Psalm
,
119.8
.
I
will
keep
thy
precepts
,
O
forsake
me
not
utterly
.
It
seems
that
then
God
had
somewhat
withdrawn
himself
from
David
,
yet
mark
,
his
heart
was
toward
God
,
I
will
keep
thy
precepts
,
thou
hast
forsaken
me
in
some
degree
,
yet
I
wil
keep
thy
precepts
still
,
O
forsake
me
not
utterly
.
If
thou
canst
say
thus
,
Indeed
God
hath
withdrawn
himself
from
my
soul
,
yet
though
I
have
not
that
comfort
in
him
that
my
soul
desires
,
I
will
keep
his
precepts
as
long
as
I
live
,
I
will
do
what
I
can
to
honor
him
:
Thou
mayest
pray
with
comfort
,
Lord
do
not
utterly
forsake
me
.
As
those
that
are
godly
may
depart
from
God
,
Saints
departing
from
God
.
but
yet
as
in
Psalm
,
18.21
.
I
have
not
wickedly
departed
from
my
God
;
they
do
not
depart
from
God
as
other
men
do
.
So
God
may
depart
from
the
godly
,
but
yet
not
so
as
he
departs
from
the
wicked
.
Let
us
take
heed
of
withdrawing
from
God
,
Admonit
.
of
withdrawing
our
souls
from
any
way
of
truth
.
If
we
in
prosperity
withdraw
from
God
,
and
think
we
can
live
without
him
,
he
will
make
us
know
in
adversity
that
he
can
be
blessed
without
us
too
.
It
is
usual
for
men
in
prosperity
to
rub
out
with
God
wel
enough
,
but
when
thou
comest
into
adversity
,
the
Lord
wil
make
thee
know
,
though
thou
perishest
as
dross
and
dung
from
the
earth
,
yet
he
will
remain
a
blessed
God
without
thee
to
all
eternity
.
God
hath
no
need
of
us
.
If
thou
thinkest
thou
canst
do
well
enough
without
him
,
he
wil
shew
that
he
can
do
well
enough
without
thee
.
And
thus
much
for
this
Sixth
Verse
.
VER.
7.
They
have
dealt
treacherously
against
the
Lord
;
for
they
have
begotten
strange
children
:
now
shall
a
month
devour
them
with
their
portions
.
IN
the
words
before
,
the
Lord
threatneth
to
withdraw
himself
from
Israel
.
When
he
shall
be
seeking
of
him
with
his
flocks
and
herds
,
he
shall
not
find
him
.
A
dreadful
sentence
,
that
the
God
of
mercy
shall
withdraw
Himself
in
a
time
of
mercy
from
his
creature
that
seeks
unto
Him
for
mercy
.
But
what
is
the
cause
of
all
?
Why
will
God
withdraw
Himself
from
them
though
they
seek
Him
with
their
flocks
and
their
herds
?
There
is
reason
enough
for
it
,
Conexiō
.
They
have
dealt
treacherously
against
the
Lord
.
The
word
that
is
here
translated
,
Dealing
treacherously
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
significat
.
of
the
word
.
signifies
Perfide
agere
,
to
deal
perfideously
,
they
have
been
perfideous
.
And
it
signifies
likewise
,
Decipere
,
they
deal
deceitfully
.
And
it
signifies
especially
that
fraudulent
dealing
that
there
is
in
breaking
of
covenants
(
that
's
the
propriety
of
the
word
)
and
it
is
often
applied
unto
men
breaking
of
covenant
with
their
wives
,
as
in
Mal.
2.14
,
15.
And
I
find
Luther
translate
it
,
they
have
contemned
the
Lord
,
(
and
so
according
to
some
it
is
divers
times
translated
,
Sperno
,
to
contemn
God
)
And
from
thence
Luther
hath
this
note
.
What
(
saith
he
)
do
they
seek
the
Lord
with
their
flocks
and
herds
and
yet
despise
God
how
can
this
stand
together
?
They
seem
as
if
they
would
honor
God
exceeding
much
,
yet
here
they
are
charged
for
contemning
and
despising
God
?
He
answereth
it
to
this
effect
.
Whatsoever
men
pretend
(
saith
he
)
in
honoring
of
God
,
yet
if
they
do
not
obey
and
keep
to
his
word
,
and
that
especially
in
the
way
of
His
Worship
,
these
are
guilty
of
contemning
and
despising
God
.
We
may
be
plentiful
in
outward
services
,
and
yet
in
the
mean
time
our
hearts
despise
God
,
despise
the
Authority
and
Majesty
of
God
.
English
translat
.
But
the
word
ordinarily
is
used
according
to
that
we
translate
it
here
,
they
have
been
treacherous
,
they
have
been
false
with
me
.
And
mark
the
connexion
:
They
come
to
seek
Me
with
their
flocks
and
their
herds
,
Conexiō
.
but
I
have
withdrawn
My self
from
them
,
for
they
have
dealt
treacherously
.
Hence
the
Note
is
briefly
this
,
That
Obser
.
When
ungodly
men
come
to
seek
God
,
then
God
remembreth
all
their
wickedness
that
they
have
formerly
been
guilty
of
,
and
looks
into
the
wickedness
of
their
hearts
as
it
is
for
the
present
.
They
have
dealt
treacerously
.
]
As
if
God
should
say
,
Here
comes
a
company
of
wretches
,
base
,
false-hearted
hypocrites
,
treacherous
,
perfideous
,
ungodly
wretches
to
seek
Mee
with
their
flocks
and
herds
.
Are
they
like
to
be
heard
?
are
they
like
to
be
regarded
in
all
their
services
?
No
,
they
are
base
,
perfideous
wretches
,
they
have
vile
,
wicked
,
and
cursed
hearts
.
Oh
consider
this
you
that
have
not
yet
done
away
your
sins
in
the
blood
of
Christ
,
and
made
up
your
peace
with
God
:
Use
of
Admonit
.
The
guilt
of
your
sin
is
yet
upon
you
,
and
the
filthiness
of
it
yet
doth
stick
:
you
will
come
to
God
in
prayer
,
and
seek
Him
,
and
cry
unto
Him
for
mercy
:
Know
that
all
the
wickedness
that
ever
you
committed
in
all
your
lives
,
is
fresh
in
the
presence
of
God
;
God
looks
upon
all
as
if
it
were
now
present
.
Here
cometh
saith
God
,
a
filthy
old
whoremaster
,
Prosopopoeia
.
an
unclean
wretch
,
he
cometh
now
to
pray
unto
me
:
and
here
comes
an
old
drunkard
,
a
wicked
scorner
and
blasphemer
.
When
thou
comest
to
seek
God
,
then
all
thy
wickedness
is
remembred
before
him
;
and
upon
this
,
God
justly
doth
cast
thy
services
back
again
in
thy
face
.
Thus
it
is
here
.
Oh
learn
therefore
to
cleanse
thy
heart
in
the
blood
of
Christ
by
faith
in
Him
and
by
repentance
,
and
then
though
thou
hast
been
vile
heretofore
,
when
thou
comest
to
seek
the
face
of
God
,
thy
sins
shall
not
be
remembred
before
Him
.
That
for
the
connection
.
But
for
the
words
Themselves
,
and
first
in
that
proper
signification
Expos.
1
of
them
.
[
They
have
dealt
trecherously
;
]
the
meaning
is
,
they
make
a
great
deal
of
shew
of
Religion
,
but
it
is
only
for
their
own
ends
,
and
under
that
shew
of
Religion
they
do
that
which
dishonoreth
me
,
they
betray
my
glory
.
Here
is
treacherous
dealing
indeed
,
treachery
against
the
God
of
Heaven
;
these
are
treacherous
spirits
,
to
make
profession
of
Religion
,
to
make
protestations
,
to
make
any
use
they
can
of
Religion
,
so
far
as
it
wil
sute
with
their
own
turns
,
but
when
it
will
serve
their
turns
no
longer
,
to
cast
it
off
;
yea
if
it
prove
cross
to
them
,
to
persecute
it
.
This
is
trerchery
against
God
in
a
high
degree
.
Again
,
Treacherous
,
in
that
they
break
their
Covenant
Expos.
2
with
God
:
that
is
the
special
treachery
here
intended
,
they
have
broken
that
Covenant
in
which
they
were
engaged
.
Treachery
against
God
,
as
our
-
King
-
Husband
.
They
did
give
up
themselves
to
be
the
Lords
,
O
but
they
have
basely
forsaken
the
Lord
and
dealt
treacherously
with
him
.
So
that
this
treachery
relateth
either
to
the
Oath
of
allegiance
unto
God
as
our
King
,
or
to
the
Covenant
that
we
make
with
him
as
our
Husband
.
And
from
thence
Note
,
That
Obs.
The
sins
of
such
as
are
engaged
unto
God
in
Covenant
,
are
sins
of
treachery
.
They
are
sins
of
a
more
deep
dye
than
other
mens
sins
are
.
Other
mens
sins
are
transgressions
against
God
,
they
are
disobedience
to
the
will
of
God
;
yea
but
they
are
not
so
properly
treachery
:
but
the
sins
of
those
that
are
engaged
unto
God
in
Covenant
have
another
stamp
put
upon
them
than
the
sins
of
other
men
,
their
sins
are
treachery
against
God
.
And
we
know
there
is
nothing
accounted
more
vile
amongst
men
than
treachery
;
Trechery
the
greatest
sin
.
It
is
the
highest
expression
of
our
indignation
against
a
man
that
can
be
,
to
say
,
such
a
man
,
take
heed
of
him
,
he
is
a
treacherous
man
.
Certainly
the
sins
of
those
that
have
engaged
themselves
unto
God
,
go
nearer
to
the
heart
of
God
than
any
mens
sins
do
else
;
they
are
more
dishonorable
to
him
,
they
provoke
the
eyes
of
His
glory
more
than
any
sins
whatsoever
.
Use
O
let
us
then
look
back
to
what
we
have
done
ever
since
we
entred
into
Covenant
with
God
;
ever
since
our
first
Covenant
,
when
we
first
gave
up
our
names
to
Him
,
And
let
us
charge
our
souls
with
this
aggravation
of
our
sins
,
Oh
my
soul
what
hast
thou
done
?
Thou
hast
not
only
trespassed
and
disobeyed
as
others
have
done
,
but
thou
hast
been
treacherous
against
the
Lord
.
Let
us
keep
our selves
from
sin
and
awe
our
hearts
and
strike
fear
upon
our
spirits
with
this
meditation
,
what
,
shall
I
that
have
so
deeply
engaged
my self
unto
God
now
forsake
Him
and
deal
treacheously
with
Him
?
Take
we
heed
of
this
evil
of
dealing
treacherously
with
God
,
not
only
in
regard
of
the
particular
Covenants
between
God
and
our
own
souls
;
but
in
a
more
special
manner
,
let
us
take
heed
of
breaking
our
publick
Covenants
.
England
hath
been
guilty
of
great
sins
against
God
,
but
England
was
never
so
engaged
unto
God
as
it
hath
been
of
late
;
We
never
entred
into
such
solemn
Covenants
with
God
as
we
have
done
of
late
,
therefore
if
we
keep
not
our
Covenants
with
God
now
,
Englands
sins
will
prove
to
be
greater
than
they
were
before
,
they
wil
prove
to
be
treacherous
sins
.
Do
not
account
your
entring
into
covenant
with
God
any
at
time
to
be
a
slight
matter
;
do
not
dally
,
do
not
trifle
with
Him
:
When
you
come
to
the
Sacrament
there
you
renew
your
Covenants
;
Perhaps
in
your
closets
in
the
day
of
your
affliction
you
renew
your
Covenants
;
but
especially
when
you
come
in
a
solemn
way
to
joyn
with
the
people
of
God
,
to
bind
your selves
in
a
Covenant
with
God
to
amend
your
lives
,
and
to
enquire
after
the
true
worship
of
God
,
and
to
conform
your selves
according
to
his
Word
;
Oh
now
take
heed
what
you
do
;
now
to
walk
as
formerly
you
have
done
,
Oh
this
is
a
treachery
against
the
God
of
Heaven
.
Certainly
God
expects
much
from
us
after
such
a
Covenant
as
we
have
lately
entred
into
,
the
most
solemn
Covenant
one
of
them
that
ever
was
taken
;
for
people
to
come
and
lift
up
their
hands
to
the
most
high
God
as
they
have
done
;
And
a
National
Covenant
,
and
therefore
more
to
be
regarded
than
a
private
:
yea
an
uniting
Covenant
,
that
uniteth
two
Nations
if
not
three
together
;
And
a
Covenant
that
is
more
for
the
Kingdom
of
Christ
,
and
more
directly
against
the
Kingdom
of
Antichrist
,
against
the
Antichristian
party
than
ever
yet
was
taken
since
the
world
began
.
Antichrist
quickly
did
arise
and
there
hath
bin
much
opposition
of
him
;
but
for
two
Nations
so
solemnly
to
lift
up
their
hands
to
the
most
high
God
to
oppose
all
Antichristian
government
,
it
is
that
,
which
if
it
be
kept
as
carefully
as
it
was
made
solemnly
,
is
the
greatest
honor
that
ever
yet
Christ
had
in
regard
of
his
government
here
upon
earth
.
And
we
had
need
look
to
it
,
because
it
is
such
a
mighty
work
as
should
take
our
hearts
,
that
ever
we
should
live
to
see
that
God
should
bring
about
such
a
strange
thing
in
our
generation
.
I
appeal
unto
you
,
was
it
possible
four
yeers
since
for
any
man
in
the
world
,
yea
for
an
Angel
to
conjecture
such
a
thing
as
this
,
that
two
Nations
shall
joyn
together
,
the
Representative
body
of
the
Kingdom
,
and
Assembly
of
Divines
,
in
one
day
should
be
lifting
up
their
hands
to
the
most
high
God
,
to
do
what
lies
in
them
to
extirpate
Prelacy
,
that
is
,
government
by
Archbishops
,
Bishops
,
Archdeacons
,
Deans
,
&c.
Now
the
more
miraculous
the
work
of
God
is
in
bringing
this
strange
thing
about
,
the
more
bonds
lie
upon
us
,
to
keep
that
Covenant
with
God
.
Oh
therefore
let
us
not
now
ad
treachery
unto
all
our
former
apostacy
,
our
sins
now
will
prove
sins
of
treachery
.
Object
.
But
if
it
be
such
an
aggravation
of
our
sins
,
to
be
Covenanters
with
God
,
if
we
neglect
our
engagement
,
then
we
were
better
(
perhaps
some
will
say
)
never
to
enter
into
Covenant
;
for
it
seems
if
we
had
not
taken
the
Covenant
there
would
not
have
been
such
an
aggravation
of
our
sins
.
Answ.
1
The
answer
to
that
is
this
,
None
but
a
carnal
heart
is
sorry
for
his
engagement
unto
God
,
neither
because
of
afflictions
that
are
in
the
waies
of
God
,
nor
because
the
bonds
of
obedience
unto
God
are
stronger
,
nor
because
the
danger
of
breaking
them
is
greater
.
Perhaps
when
thou
art
engaged
to
God
and
his
waies
,
thou
meetest
with
many
afflictions
that
are
in
those
waies
,
take
heed
of
repenting
of
thy
engagement
because
of
those
afflictions
.
Perhaps
thou
seest
thy self
so
strongly
bound
that
thy
conscience
will
fly
in
thy
face
if
thou
doest
go
but
a
little
awry
more
than
before
;
Oh
take
heed
of
recenting
from
thy
engagement
notwithstanding
that
.
For
one
whose
heart
is
gracious
,
certainly
will
never
repent
of
his
engagement
though
there
be
more
danger
of
his
sin
now
than
before
;
why
?
because
he
hateth
his
sin
:
Now
let
there
be
never
so
much
danger
to
keep
me
from
that
which
I
hate
,
I
will
never
be
sorry
for
that
;
as
for
instance
,
suppose
there
be
a
deep
gulf
,
that
if
I
fall
into
it
,
wil
destroy
me
,
I
tremble
to
come
neer
it
,
well
there
is
a
fence
to
keep
me
off
from
that
gulf
full
of
shap
iron
pikes
,
so
that
if
I
should
but
try
to
get
over
it
,
simile
they
will
gore
and
prick
me
;
shall
I
be
sorry
that
the
sence
is
so
full
of
sharp
things
that
will
gore
and
prick
me
if
I
endeavor
to
get
over
,
when
the
fence
is
but
set
there
to
keep
me
from
destroying
my self
?
So
a
gracious
heart
will
never
be
sorry
that
it
is
engaged
in
the
waies
of
God
,
and
that
if
it
should
break
the
engagement
there
would
be
an
aggravation
of
his
sin
,
for
why
?
this
my
engagement
is
but
as
a
fence
full
of
pricks
to
keep
me
from
that
which
I
would
be
loth
to
come
to
,
which
would
destroy
me
.
And
those
that
begin
to
think
their
engagement
to
God
and
his
waies
,
to
be
a
hard
thing
and
could
wish
more
liberty
,
these
kind
of
men
will
certainly
deal
treacherously
with
God
,
yea
their
hearts
are
even
already
departing
from
God
.
Take
heed
of
this
it
is
a
great
degree
of
Apostacy
(
remember
it
my
brethren
it
is
an
argument
of
marvellous
use
)
it
is
I
say
a
great
degree
of
apostacy
for
any
man
to
begin
to
be
sorry
that
he
is
so
deeply
engaged
to
God
and
His
waies
.
The
〈◊〉
degree
of
apostacy
.
All
that
are
the
Saints
of
God
,
when
they
are
engaged
,
they
bless
God
that
ever
they
were
engaged
.
Again
,
They
have
dealt
treacherously
against
the
Lord.
]
Against
Jehovah
.
This
is
the
vileness
of
mans
heart
.
Though
God
be
never
so
gracious
,
so
merciful
,
so
faithful
;
Though
He
be
never
so
blessed
,
so
glorious
in
himself
and
worthy
of
all
honor
,
yet
so
vile
is
mans
heart
that
it
will
deal
treacherously
with
God
Himself
.
To
deal
treacherously
but
with
a
friend
,
with
a
fellow
creature
is
an
evil
;
but
to
deal
treacherously
with
the
infinite
and
blessed
God
is
a
far
greater
evil
.
Use
.
When
others
therefore
deal
treacherously
with
you
,
and
you
are
vexed
at
them
,
and
you
go
to
your
friends
and
complain
,
was
ever
any
dealt
so
with
as
I
am
?
Oh
consider
how
treacherously
God
is
dealt
withal
in
the
world
.
Thou
thinkest
none
was
ever
so
dealt
with
,
ever
so
wronged
,
as
thou
art
;
God
is
more
wronged
,
more
contradicted
,
more
treacherously
dealt
withal
than
ever
any
was
.
And
how
many
are
there
that
think
it
a
dishonor
to
them
to
be
suspected
to
deal
treacherously
,
and
will
often
say
,
what
,
deal
treacherously
with
my
friend
,
I
were
not
worthy
to
live
if
I
should
;
yet
these
men
deal
treacherously
with
God
every
day
.
Thus
much
for
this
charge
,
For
they
have
dealt
treacherously
against
the
Lord
.
Next
he
shews
wherein
.
They
have
begotten
strange
children
.
Expos.
That
is
a
further
agravation
,
that
they
have
not
only
sinned
themselves
,
but
they
have
sought
to
propagate
their
sin
and
their
wickedness
:
For
it
might
otherwise
be
said
,
It
is
true
,
Israel
hath
sinned
very
grievous
against
the
Lord
,
but
may
there
not
be
hope
of
another
generation
coming
on
?
No
,
for
they
bring
up
their
children
in
the
same
way
of
superstition
,
Idolatry
and
wickedness
that
they
themselves
walk
in
.
That
is
the
meaning
,
They
have
begotten
strange
children
;
they
should
beget
children
unto
God
,
but
they
beget
them
unto
Idols
,
and
so
this
wickedness
,
this
treachery
against
God
is
propagated
from
one
generation
to
another
,
there
is
a
succession
of
it
;
as
are
the
old
so
are
the
young
.
When
any
draw
others
to
evil
waies
,
they
are
said
in
Scripture
to
make
them
children
of
the
Devil
,
to
beget
them
as
children
of
the
Devil
.
Mat.
23.15
.
Ye
compass
Sea
and
Land
to
make
one
Proselyte
,
and
when
he
is
made
,
ye
make
him
twofold
more
the
child
of
the
Devil
than
your selves
,
you
beget
him
to
the
Devil
.
So
parents
,
first
by
way
of
natural
generation
they
beget
children
to
themselves
,
and
then
by
educating
their
children
in
waies
of
wickedness
they
beget
them
the
second
time
to
the
Devil
.
●eas
.
And
they
are
called
strange
children
,
because
God
will
not
own
them
,
they
are
none
of
mine
saith
God
,
they
are
strangers
from
me
,
I
will
have
nothing
to
do
with
them
.
The
words
being
thus
opened
,
the
Notes
are
these
.
Obser
.
First
,
Parents
,
have
by
God
committed
to
them
the
charge
of
their
children
.
That
is
implyed
here
,
That
is
,
it
is
their
duty
to
look
to
beget
their
children
unto
God
,
and
to
take
heed
that
their
children
be
not
begotten
to
the
Devil
:
For
Ephraim
here
,
the
ten
Tribes
are
charged
,
that
whereas
they
should
have
brought
forth
their
children
for
God
,
and
so
they
should
belong
to
Gods
Inheritance
and
God
should
have
owned
them
,
now
they
beget
them
to
their
Idols
,
and
they
are
strange
children
.
God
certainly
doth
not
give
you
children
to
beget
them
for
the
Devil
and
for
Hell
.
It
should
be
a
sad
thing
to
parents
to
think
here
is
a
child
coming
from
my
loyns
,
conceived
in
my
womb
,
and
what
,
shall
an
enemy
unto
God
come
out
of
my
loyns
?
shall
a
firebrand
of
Hel
be
conceived
in
my
womb
?
Certainly
it
should
go
to
the
heart
of
a
parent
to
see
his
child
to
be
estranged
from
God
,
though
he
were
not
the
cause
of
it
:
But
much
more
when
a
parent
shall
come
to
be
convinced
,
this
child
is
thus
wicked
and
ungodly
,
and
as
he
hath
received
the
seed●
of
his
corruption
from
me
at
the
first
,
so
those
seeds
were
nourished
up
by
my
example
,
and
encouragement
,
I
have
led
him
to
such
wickedness
.
Wo
to
such
parents
,
and
such
children
may
even
curse
the
time
that
they
were
born
of
such
parents
,
and
rather
wish
they
had
been
of
the
generation
of
Dragons
,
and
off
spring
of
Vipers
,
than
begotten
of
such
parents
.
God
when
he
gives
you
children
,
expects
that
you
should
labour
that
there
may
be
a
succession
of
godliness
in
the
world
,
that
not
only
you
should
be
godly
,
but
that
you
should
bring
up
your
children
to
be
so
too
.
Psal.
78.5
.
He
established
a
testimony
in
Jacob
,
and
appointed
a
Law
in
Israel
,
which
●e
commanded
our
fathers
;
that
they
should
make
them
Known
to
their
children
,
that
the
generation
to
come
might
Know
them
,
even
the
children
which
should
be
born
;
who
should
arise
and
declare
them
to
their
children
.
This
is
the
way
of
God
,
He
commandeth
you
to
make
known
His
Statutes
and
Laws
to
your
children
,
that
the
generation
to
come
might
know
them
,
and
not
that
you
should
bring
up
your
children
in
waies
of
wickedness
and
superstition
.
I
have
read
of
the
Romans
,
Roman
Custoro
,
that
it
was
wont
to
be
their
way
to
sue
such
parents
as
were
not
careful
of
the
education
of
their
children
.
The
educating
of
children
amiss
bid
bear
an
Action
amongst
the
heathen
Romans
.
Therefore
Cicero
inve●gh●ng
against
Verres
hath
this
expression
,
Quod
filium
tuum
&c.
You
have
not
only
done
thus
and
thus
your self
saith
he
,
but
you
have
educated
your
son
amongst
those
that
were
intemperate
in
riotousness
,
in
feasting
,
in
drinking
amongst
wantons
and
unclean
persons
,
and
by
this
means
saith
he
you
have
not
only
wronged
your
child
,
but
the
Common-wealth
.
Thus
he
laid
his
action
against
him
.
Now
how
might
Heathens
shame
us
in
this
thing
,
they
account
those
men
to
deserve
punishment
not
only
from
God
but
from
men
that
are
not
careful
of
the
education
of
their
children
?
There
is
a
great
de●●
of
reason
for
it
,
and
it
were
very
good
now
that
there
might
be
a
Law
enacted
to
that
purpose
,
upon
this
ground
,
because
the
Common-wealth
hath
a
part
in
the
children
as
well
as
the
parent
,
and
the
parent
not
being
careful
to
bring
up
the
child
in
the
fear
of
God
,
he
wrongs
the
Common-wealth
as
well
as
the
child
,
therefore
to
be
punished
by
the
Common-wealth
.
The
second
is
this
.
That
Obser.
2.
Children
usually
are
as
their
parents
are
,
and
as
their
education
is
.
The
parents
they
were
Idolaters
,
they
were
ungodly
and
strangers
from
God
,
their
children
are
so
too
.
In
many
families
we
see
that
the
father
is
an
enemy
unto
God
,
and
the
son
an
enemy
unto
God
,
and
his
son
is
an
enemy
unto
God
,
and
his
son
after
him
is
an
enemy
unto
God
,
and
so
there
goes
a
line
and
a
succession
of
wickedness
and
profaness
and
enmity
unto
God
.
It
is
usually
so
.
Use
for
those
that
are
well
educated
.
Therefore
let
those
children
that
are
born
of
,
and
brought
up
under
godly
parents
,
bless
God
that
they
were
not
born
and
brought
up
by
wicked
parents
.
It
may
be
if
thou
hadst
been
born
and
brought
up
of
Papists
,
thou
wouldst
have
been
a
Papist
thy self
.
If
thou
hadst
been
born
of
one
that
is
a
stranger
to
God
,
of
a
Malignant
,
of
a
contemner
of
God
,
thou
wouldst
have
been
so
too
.
And
seing
this
is
ordinary
for
children
to
be
as
their
parents
,
Oh
then
what
a
mercy
is
it
for
any
child
that
is
born
of
wicked
parents
,
2.
to
those
that
are
born
of
wicked
parents
.
yet
that
God
should
work
His
grace
in
him
.
This
is
not
any
ordinary
mercy
.
There
are
some
that
are
born
of
godly
parents
that
do
bless
God
that
they
are
kept
from
wickedness
that
way
:
but
there
are
some
that
are
born
of
wicked
parents
,
and
so
brought
up
by
them
in
the
family
;
yet
so
gracious
is
God
unto
them
,
that
in
a
more
than
ordinary
way
,
He
goes
further
in
mercy
to
them
and
works
grace
in
their
hearts
notwithstanding
.
This
is
His
extraordinary
mercy
,
a
mercy
that
thou
art
to
admire
at
unto
all
eternity
,
that
notwithstanding
thy
birth
and
education
,
yet
God
should
reveal
himself
unto
thee
.
But
how
vile
are
they
that
being
born
of
good
parents
,
are
wicked
!
It
is
ordinary
for
such
as
are
born
of
wicked
parents
and
have
wicked
education
,
for
them
to
be
wicked
,
to
be
strange
children
;
but
for
those
that
have
godly
parents
,
and
godly
education
,
for
them
to
be
wicked
and
strange
children
,
this
noteth
a
notorious
height
of
wickedness
.
The
third
Note
is
this
,
That
It
is
a
dangerous
thing
for
children
to
follow
the
Example
of
their
parents
in
wickedness
.
Obser
.
It
is
from
hence
that
they
are
called
strange
children
,
they
are
strangers
to
God
.
It
is
not
enough
for
them
to
plead
,
I
did
as
my
father
or
as
my
mother
taught
me
.
No
,
if
thy
parents
be
wicked
and
superstitious
,
and
they
bring
thee
up
in
wickedness
and
superstition
,
and
so
thou
art
wicked
and
superstitious
thy self
,
know
that
notwithstanding
this
excuse
,
God
looks
upon
thee
as
a
strange
child
,
thou
hast
no
part
nor
por●ion
in
God
,
thou
art
an
Alien
,
thou
art
estranged
from
God
.
Children
therfore
had
need
to
examin
their
parents
waies
and
actions
:
And
above
all
,
Use
.
the
children
of
superstitious
people
,
for
there
is
nothing
more
natural
in
succession
,
in
a
line
,
than
Idolatry
and
superstition
.
Never
plead
thus
then
,
we
do
but
as
our
forefathers
have
done
.
That
place
we
have
in
Peter
,
one
would
think
should
be
a
Scripture
for
ever
to
stop
the
mouth
of
that
plea
,
1
Pet.
1.18
,
19.
We
are
not
redeemed
by
gold
and
silver
,
nor
such
kind
of
things
,
from
our
vain
conversation
,
received
by
tradition
from
our
fathers
;
but
by
the
blood
of
Jesus
Christ
that
imaculate
Lamb.
Mark
the
text
;
that
the
being
redeemed
,
from
our
vain
conversation
received
by
tradition
from
our
fathers
,
is
so
great
a
mercy
that
it
cost
the
blood
of
Jesus
Christ
.
1
Pet.
1.18
.
applied
.
If
God
accounteth
it
such
a
mercy
as
that
He
is
willing
to
lay
down
the
blood
of
His
Son
to
purchase
that
mercy
for
a
poor
creature
,
shall
not
this
creature
prize
this
mercy
?
And
yet
you
think
it
rather
to
be
a
mercy
to
go
on
in
these
waies
that
you
have
received
by
tradition
from
your
fathers
,
and
you
think
it
a
great
plea
because
you
have
this
by
tradition
from
your
fathers
:
Mark
what
you
do
,
I
say
those
men
or
women
,
whether
young
or
old
,
that
shall
plead
for
any
superstitious
way
upon
this
ground
,
because
they
had
it
from
their
forefathers
,
they
do
in
effect
say
,
we
look
upon
the
blood
of
Jesus
Christ
as
a
common
,
as
a
worthless
thing
.
He
shed
His
blood
to
redeem
thee
from
that
which
thou
thinkest
is
worth
nothing
to
be
redeemed
from
.
Thou
thinkest
it
a
good
thing
to
go
the
way
of
the
traditions
of
thy
fathers
;
and
Christ
saith
,
I
account
it
so
great
an
evil
,
that
rather
than
any
that
doth
belong
to
Me
shall
go
on
in
that
way
,
I
will
lay
down
My
blood
,
My
life
to
deliver
him
from
it
.
The
fourth
Note
is
this
,
That
Obser
.
When
the
succeeding
generation
is
wicked
,
there
is
little
hope
of
such
a
people
,
of
such
an
Nation
I
have
withdrawn
my self
saith
God
,
I
have
done
with
them
,
and
afterward
he
telleth
us
,
that
they
shal
be
desolate
,
and
this
is
the
reason
,
they
have
begot
strange
children
:
The
children
,
the
generation
that
is
coming
after
they
are
idolaters
too
,
they
go
as
their
fathers
did
,
and
what
hope
is
there
of
them
?
simile
When
in
a
Vineyard
or
an
Orchyard
not
only
the
old
trees
are
rotten
,
but
the
young
trees
,
they
likewise
come
to
be
corrupted
and
blasted
by
them
,
then
there
is
little
hope
of
any
great
cost
to
be
bestowed
about
it
,
but
it
is
likely
to
be
digged
up
for
the
beasts
to
be
let
in
up
on
it
.
Use
.
Much
care
is
to
be
had
therefore
of
the
succeeding
generation
.
And
there
is
no
better
argument
whereby
we
may
come
to
divine
(
as
we
may
say
)
what
God
intendeth
to
do
with
a
Nation
,
The
way
to
divine
what
shal
become
of
a
Nation
.
than
this
;
look
how
the
children
are
,
how
the
yong
ones
are
that
are
coming
up
in
that
Nation
,
and
by
that
you
may
come
to
divine
what
God
intendeth
to
do
with
the
next
.
We
have
much
cause
to
bless
God
for
His
mercy
toward
us
herein
,
in
that
He
hath
in
a
great
measure
(
we
hope
)
taken
away
that
sign
of
His
dreadful
wrath
upon
us
in
this
particular
.
I
say
in
a
great
measure
;
though
the
truth
is
,
we
have
a
great
many
of
the
young
generation
extream
rude
,
abundance
of
Apprentises
and
others
that
are
fit
,
prepared
,
and
ready
to
make
riots
and
tumults
to
maintain
their
Fathers
,
their
Masters
old
superstitions
;
and
if
ever
there
be
any
stirs
in
a
Kingdom
about
such
things
(
as
seldom
superstition
and
idolatry
can
be
banished
from
a
Kingdom
but
some
stirs
will
be
)
usually
they
are
begun
by
the
young
ones
,
What
,
stirs
upon
the
putting
down
of
supersti●ion
.
they
are
begun
by
young
ones
usually
.
if
you
take
away
their
Holy-daies
from
them
,
you
take
away
their
lives
.
I
make
no
question
but
so
far
as
is
fit
,
times
of
recreation
will
be
allowed
them
,
and
there
is
good
reason
for
it
;
though
such
kind
of
superstitious
daies
be
taken
from
them
.
But
because
they
find
liberty
in
those
daies
,
and
their
masters
and
many
of
their
parents
stick
to
the
old
waies
of
superstition
therfore
many
young
ones
they
do
accordingly
,
and
had
almost
rather
lose
their
lives
than
lose
them
,
and
being
heady
and
naught
they
wil
soon
be
brought
to
raise
tumults
and
make
seditions
for
them
.
But
though
there
are
many
that
are
very
vile
that
way
,
and
such
as
they
are
,
are
the
saddest
Omen
of
God●
displeasure
against
a
Nation
;
yet
on
the
other
side
we
should
wrong
the
grace
of
God
if
we
should
not
observe
His
goodnesse
towards
us
in
the
workings
of
His
Spirit
upon
.
Young
ones
.
Yea
many
whose
parents
have
been
superstitions
,
wicked
and
ungodly
,
and
their
masters
have
bin
so
too
,
yet
we
find
that
the
Lord
hath
delivered
a
great
number
of
the
young
generation
from
those
old
superstitions
,
and
they
are
not
willing
to
fully
themselves
with
such
vanities
as
their
parents
and
masters
before
them
did
;
they
do
begin
to
know
the
Lord
,
and
to
enquire
after
God
;
Young
ones
the
hope
of
a
Nation
.
And
blessed
are
you
of
the
Lord
,
you
are
our
hope
,
that
God
intendeth
good
unto
us
,
and
that
He
will
not
let
out
the
wild
beasts
to
devour
us
,
but
will
rebuke
them
for
your
sakes
.
And
although
perhaps
many
of
these
gracious
young
ones
may
perish
,
yea
many
have
been
slain
already
in
this
Cause
,
yet
let
not
others
that
remain
behind
be
discouraged
at
it
,
for
it
is
in
argument
that
there
is
some
great
and
special
mercy
that
God
intendeth
for
us
,
in
that
He
is
willing
to
venture
such
precious
ones
for
the
procuring
of
that
mercy
.
We
may
well
reason
so
,
that
if
so
much
precious
young
blood
that
might
have
lived
to
serve
God
,
be
shed
in
this
Cause
,
if
God
come
to
grant
unto
England
mercy
,
He
wil
grant
such
mercy
as
wil
be
worth
al
their
blood
;
and
that
mercy
must
needs
be
great
that
shal
be
worth
all
the
blood
of
those
that
are
so
precious
,
which
might
have
lived
to
serve
God
so
many
years
here
in
this
world
.
And
seeing
God
makes
use
of
them
,
it
is
because
the
mercy
that
is
to
come
for
the
next
generation
is
so
precious
,
that
indeed
such
as
have
defiled
themselves
with
superstitious
vanities
are
like
to
have
no
share
in
it
;
and
as
they
are
not
like
to
live
to
see
it
,
so
God
will
not
make
use
of
them
to
prepare
that
mercy
for
the
next
generation
:
But
because
God
hath
a
love
unto
the
young
generation
that
are
godly
,
therefore
He
hath
reserved
much
mercy
for
many
of
them
that
are
like
to
see
and
enjoy
it
;
and
others
of
them
that
are
not
like
to
see
it
,
yet
he
will
be
so
gracious
to
them
as
he
will
imploy
them
in
making
way
for
that
mercy
:
And
whether
it
is
better
to
be
made
instrumental
for
the
glory
of
God
and
the
good
of
another
generation
,
or
to
live
to
see
the
fruit
of
this
,
it
is
hard
to
determine
.
Certainly
those
that
in
one
generation
are
made
so
instrumental
,
as
to
lay
the
ground
work
of
mercy
for
another
generation
,
they
are
as
happy
as
that
other
generation
that
comes
to
reap
the
fruit
of
their
labours
and
sufferings
;
and
those
that
do
come
to
reap
the
fruit
of
their
labors
shall
bless
God
for
them
,
and
when
they
enioy
the
good
and
liberty
of
the
Gospel
,
they
shall
say
,
Oh
blessed
be
God
that
stirred
up
such
a
generation
of
young
ones
to
shed
their
blood
,
and
now
we
reap
the
fruit
of
it
,
and
blessed
be
God
for
them
;
they
will
bless
you
to
all
generations
.
Therefore
let
there
be
no
discouragement
to
godly
young
ones
though
it
pleaseth
God
to
cut
of
many
by
death
in
this
Cause
,
for
God
hath
some
excellent
end
in
it
beyond
all
our
reaches
.
Thus
much
for
these
words
;
Only
one
Note
more
,
and
that
is
this
,
That
Obs.
God
takes
it
exceeding
ill
at
mens
hands
,
that
they
should
corrupt
young
ones
.
This
Note
is
as
full
in
the
words
as
any
other
.
God
takes
it
exceeding
ill
,
it
is
a
part
of
treachery
against
God
for
any
to
be
a
means
to
corrupt
young
ones
.
Take
heed
what
you
do
in
corrupting
of
young
ones
.
Those
young
people
that
are
coming
on
and
beginning
to
enquire
after
godliness
,
take
heed
what
you
do
,
that
you
hinder
them
not
;
Especially
parents
and
governors
;
Oh
let
your
consciences
flie
in
your
faces
when
you
begin
to
curb
them
for
their
forwardness
:
Many
times
your
consciences
cannot
but
misgive
you
when
you
think
,
I
have
been
wicked
and
naught
most
part
of
my
daies
,
I
spent
God
knows
many
of
my
yeers
in
vanity
and
profaness
,
here
are
young
ones
that
begin
betime
to
enquire
after
God
,
and
yet
wretch
that
I
am
my
heart
riseth
against
them
.
And
as
these
people
that
hinder
young
ones
are
to
be
rebuked
,
so
such
as
seek
to
corrupt
them
by
false
opinions
.
Certainly
it
is
that
by
which
God
is
much
provoked
at
this
day
;
and
as
on
the
one
side
there
is
hope
of
mercy
in
regard
so
many
young
ones
begin
to
enquire
after
God
,
so
I
know
no
such
dreadful
argument
of
Gods
displeasure
against
this
Nation
as
this
,
That
assoon
as
young
ones
begin
to
come
to
know
Jesus
Christ
,
there
are
presently
corrupt
erro●●
infused
into
them
,
and
that
under
the
notion
of
honoring
Christ
and
free
grace
and
the
Gospel
so
much
the
more
;
whereas
indeed
they
do
no
other
than
infuse
principles
of
libertinisme
and
loosness
and
such
as
will
even
eat
out
the
heart
of
godliness
.
Certainly
the
Lord
hath
a
quarrel
against
such
as
corrupt
young
ones
by
their
false
principles
:
for
there
are
none
so
ready
to
drink
in
false
principles
as
young
ones
,
especially
young
converts
,
who
begin
to
enquire
after
the
waies
of
God
:
and
these
men
that
are
their
corrupters
,
they
have
this
advantage
,
they
come
not
to
them
to
perswade
them
to
profaness
,
but
they
come
to
them
with
seeming
pretences
of
giving
honor
unto
Christ
and
of
magnifying
free
grace
,
and
in
the
mean
time
sow
seeds
in
them
that
will
eat
out
the
power
of
godliness
.
Oh
to
corrupt
children
and
young
ones
and
when
they
begin
to
enquire
after
God
and
to
know
him
,
for
you
to
do
that
which
may
estrange
them
from
God
,
this
is
that
which
God
will
have
a
quarrel
against
you
for
!
And
it
is
a
greater
argument
of
Gods
displeasure
against
us
,
A
common
evil
.
that
it
is
so
common
and
frequent
at
this
day
,
than
any
one
I
know
;
there
is
not
any
one
argument
(
that
I
know
)
that
is
a
greater
discouraging
argument
to
us
of
Gods
displeasure
,
than
this
thing
.
But
so
much
for
those
words
,
They
have
begotten
strange
children
.
It
follows
.
Now
shall
a
month
devour
them
with
their
portions
.
Expos.
A
month
]
I
find
Interpreters
have
a
great
deal
of
do
about
this
expression
.
Many
think
that
God
aims
at
one
special
month
,
and
they
tell
u●
of
one
month
in
the
yeer
which
answereth
to
our
July
,
that
there
were
many
grievous
things
to
befal
the
Jews
in
that
month
in
former
times
,
and
in
latter
times
too
,
as
if
that
were
a
more
Ominous
month
than
any
other
.
I
will
not
spend
time
to
speak
further
of
that
.
But
there
is
certainly
somewhat
else
in
this
expression
.
I
find
an
expression
paralel
to
this
in
Zech.
11.8
.
the
holy
Ghost
there
speaks
of
three
Shepherds
that
God
will
cut
off
in
one
month
;
these
Idol
Shepherds
,
saith
he
,
My
soul
loathed
them
,
and
their
soul
also
abhorred
me
,
I
will
cut
them
off
in
one
month
.
There
is
the
most
exact
description
of
your
superstitious
Idol
Shepherds
,
even
such
as
we
have
at
this
day
amongst
us
in
many
places
,
saith
God
,
My
soul
loathed
them
,
and
their
soul
abhorred
me
.
Who
do
more
hate
the
power
of
godliness
than
those
kind
of
men
,
and
against
whom
is
the
soul
of
God
more
than
against
those
kind
of
men
?
And
I
will
destroy
them
in
a
month
saith
God
.
Wherefore
by
this
Month
I
take
the
meaning
of
the
holy
Ghost
to
be
in
these
two
things
.
First
,
It
seems
to
have
some
reference
to
the
way
of
the
Jews
in
those
times
,
they
were
wont
to
have
their
daies
of
reckoning
with
their
workmen
and
with
their
debters
,
usually
at
the
beginning
or
ending
of
every
month
,
and
this
expression
seems
to
allude
that
way
of
theirs
;
A
month
shall
devour
them
,
that
is
,
the
time
of
their
month
shall
come
when
I
will
reckon
with
them
,
and
when
that
fixed
time
shall
come
of
my
reckoning
,
they
shall
be
undone
,
they
shall
be
devoured
and
destroyed
.
So
that
it
noteth
,
First
,
That
God
hath
a
set
time
to
reckon
with
sinners
.
Though
Obs
.
1
He
be
patient
for
a
long
time
,
yet
He
hath
a
month
,
a
set
time
that
He
appointeth
,
and
He
will
not
go
beyond
that
time
.
Secondly
,
When
God
cometh
to
reckon
with
wicked
men
,
that
is
Obs.
2
the
time
of
their
destruction
.
The
time
of
their
reckoning
will
be
the
time
of
their
destruction
.
Secondly
,
A
month
shall
devour
them
.
]
I
find
yet
many
Interpreters
Expos.
2
go
this
way
,
that
is
,
a
little
short
time
shall
devour
them
,
it
shall
not
be
long
,
it
shall
not
be
an
hundred
and
twenty
yeers
,
as
it
was
when
He
threatned
the
old
world
,
but
it
shall
be
very
speedy
;
As
if
God
should
say
,
when
once
I
begin
with
them
,
a
month
shall
make
an
end
of
the
work
.
And
indeed
what
will
a
month
do
when
God
letteth
the
sword
come
upon
a
Nation
?
(
for
that
(
the
sword
)
was
the
judgment
here
threatned
.
)
As
in
many
parts
of
England
,
what
a
great
deal
of
havock
have
the
enemy
made
in
a
month
?
How
many
that
were
rich
and
had
great
estates
,
yet
before
a
month
went
about
,
into
what
a
miserable
condition
were
they
brought
?
so
that
God
seemeth
to
have
reference
to
the
Assyrians
that
were
let
out
upon
them
,
let
them
but
once
come
saith
He
,
and
they
will
not
be
long
about
the
work
,
a
months
time
shall
devour
them
.
Luther
,
Luther
hath
another
Note
,
and
so
some
agree
with
him
,
Expos.
3
by
the
month
,
he
thinketh
is
here
meant
,
their
Solemnities
and
new
Moons
,
and
so
it
hath
reference
to
their
superstition
and
Idolatry
.
But
that
I
think
to
be
too
far
from
the
meaning
:
I
rather
conceive
that
by
a
month
is
meant
the
short
time
of
their
destruction
when
once
the
adversary
cometh
in
upon
them
.
And
their
portions
.
]
I
find
the
Seventy
translate
it
,
Cleros
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
their
lots
.
And
it
may
be
turned
,
their
lots
,
upon
this
ground
,
because
in
the
division
of
the
land
of
Canaan
,
that
which
they
had
for
their
estates
,
was
given
unto
the
ten
Tribes
at
first
by
Lot
.
Well
saith
God
,
I
did
give
you
your
estates
by
such
a
special
providence
of
mine
,
by
lot
;
but
though
I
did
in
another
way
measure
out
your
estates
than
I
do
measure
out
the
estates
of
any
men
upon
the
earth
,
yet
a
month
shall
devour
your
Lot
,
all
that
you
had
in
that
way
of
my
special
providence
it
shall
now
be
devoured
.
From
thence
then
the
Note
is
this
,
and
of
exceeding
use
to
us
,
That
Obser
.
The
more
special
the
providence
of
God
is
toward
us
,
in
bringing
any
mercy
to
us
,
the
more
grievous
is
it
after
,
if
God
be
provoked
in
his
judgment
to
come
and
take
that
away
from
us
.
That
mercy
that
I
had
by
a
special
hand
of
Gods
providence
,
that
I
can
relate
Gods
providence
how
it
wrought
about
from
this
passage
to
the
other
passage
,
how
strangely
the
Lord
did
work
about
His
ends
,
to
bestow
such
a
mercy
and
such
a
mercy
upon
me
;
Well
,
thou
canst
speak
of
Gods
providence
and
bless
His
Name
,
thou
dost
well
in
it
,
but
take
then
heed
thou
dost
not
abuse
that
mercy
that
thou
enjoyest
by
the
special
hand
of
Gods
providence
;
take
heed
of
provoking
God
to
come
and
devour
that
mercy
.
So
it
is
threatned
here
,
a
month
shall
devour
their
portion
,
their
estates
that
they
had
by
special
lot
it
shall
now
come
to
be
destroyed
because
of
their
sin
.
Expos.
2
But
then
secondly
,
Take
it
according
as
we
translate
it
in
your
books
,
and
so
likewise
it
is
sutable
to
the
Original
,
A
month
shall
devour
their
portion
,
that
is
,
all
their
portion
that
they
have
here
in
their
outward
estates
,
all
their
riches
,
all
their
outward
comforts
,
what
ever
they
have
,
that
which
they
account
to
be
their
portion
,
a
month
,
a
little
time
shall
destroy
it
.
And
from
thence
there
are
these
two
Notes
.
Obs.
1
First
,
That
all
the
portion
of
a
carnal
heart
,
it
is
the
enjoyment
of
a
few
outward
things
in
the
world
.
Carnalists
portion
outward
.
Here
is
his
portion
,
he
hath
his
portion
in
this
world
.
And
then
,
Obs.
2
Secondly
,
Here
we
may
see
the
poor
condition
of
the
greatest
in
the
world
;
poor
condition
of
the
worldly
rich
.
for
why
?
his
portion
is
no
other
,
but
a
month
may
devour
it
.
If
thou
hadst
the
whol
Kindom
and
many
Kingdoms
for
thy
portion
,
if
this
were
all
,
thou
hadst
a
poor
pittance
for
thee
that
hast
an
immortal
soul
,
who
art
made
for
eternity
,
a
month
may
devour
it
.
That
man
is
but
a
poor
man
that
hath
no
other
portion
but
that
which
a
month
may
devour
.
But
now
the
Saints
they
have
God
Himself
for
their
portion
,
that
portion
that
neither
month
can
devour
nor
time
destroy
,
but
that
portion
which
they
shall
enjoy
fresh
,
and
green
,
lively
,
and
full
,
and
that
unto
all
eternity
;
that
portion
which
liveth
for
ever
,
and
that
portion
which
will
keep
them
safe
to
live
for
ever
too
.
VER.
8.
Blow
ye
the
Cornet
in
Gibeah
,
and
the
Trumpet
in
Ramah
;
Cry
aloud
at
Beth-aven
;
after
thee
,
O
Benjamin
.
THE
Prophet
seeing
how
little
impression
his
words
of
threatning
made
in
the
hearts
of
this
people
:
Conexiō
.
O
these
are
but
words
of
wind
,
that
we
should
be
devoured
&c.
therfore
in
the
Name
of
the
Lord
,
he
putteth
upon
himself
another
person
.
He
speakes
now
in
this
verse
rather
as
a
Captain
,
as
a
General
of
the
field
,
calling
an
Allarm
presently
as
if
the
enemy
were
now
come
to
the
gates
;
Blow
ye
the
Cornet
in
Ramah
,
and
the
Trumpet
in
Gibeah
:
as
if
he
should
say
,
you
have
often
heard
that
the
Lord
would
bring
the
sword
upon
you
,
now
it
is
come
,
it
is
come
,
the
enemy
is
even
ready
to
break
into
your
Cities
,
to
riflle
your
houses
,
to
ravish
your
wives
,
to
murder
your
children
,
Blow
ye
the
Cornet
in
Gibeah
,
and
the
Trumpet
in
Ramah
,
and
howl
ye
and
cry
out
,
O
ye
of
Beth-aven
;
after
thee
,
O
Benjamin
.
It
is
a
summoning
of
them
,
as
if
one
should
come
to
the
City
and
cry
,
The
enemy
,
the
enemy
is
come
to
the
gates
,
Arm
,
Arm
:
So
the
Prophet
here
,
that
he
might
strike
into
the
hearts
of
those
that
are
stupid
and
senceless
,
saith
he
,
I
have
often
in
the
Name
of
God
threatned
His
wrath
,
that
He
will
bring
the
sword
upon
you
,
I
see
you
are
a
stupid
and
senceless
people
;
Know
,
that
the
Lord
is
upon
you
in
wrath
,
the
enemy
is
come
,
now
is
the
time
come
of
your
destruction
;
Blow
ye
the
Trumpet
and
resist
it
as
well
as
you
can
,
set
your selves
in
battel
aray
as
well
as
you
can
,
for
now
wrath
and
misery
is
upon
you
.
That
generally
is
the
scope
of
the
words
.
Expos.
partic
.
But
yet
there
are
Three
things
to
be
considered
for
the
further
opening
of
these
words
.
(
The
Cornet
and
the
Trumpet
,
those
you
know
were
instruments
of
war
,
the
one
was
made
of
horn
,
the
other
of
brass
.
)
But
why
in
Ramah
and
in
Gibeah
?
that
's
the
first
thing
:
And
then
,
why
Cry
aloud
at
Beth-aven
?
And
thirdly
,
what
is
the
meaning
of
that
,
after
thee
,
O
Benjamin
?
1.
Ramah
and
Gibeah
;
1.
Ramah
&
Gibeah
.
I
find
many
take
these
words
not
as
proper
names
for
Cities
,
but
to
signifie
the
hils
and
high-places
of
the
Country
.
And
the
Seventy
indeed
translate
the
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Vpon
the
hils
,
and
upon
the
high
places
;
for
so
Ramah
doth
signifie
an
high
place
;
and
Gibeah
doth
signifie
by
way
of
excellency
,
an
Hil.
Now
then
they
would
carry
the
meaning
thus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
if
the
Lord
should
say
to
the
Prophet
,
Go
to
the
highest
places
that
are
in
the
Country
,
the
highest
hills
,
and
there
let
the
Cornet
and
the
Trumpet
be
blown
as
an
Allarm
to
awaken
the
whol
Land
.
And
then
the
Note
would
be
this
:
Obs.
1
When
a
people
is
in
danger
of
Gods
wrath
,
it
is
fit
for
all
the
people
of
the
Land
to
be
awakened
.
It
is
fit
that
it
should
be
made
known
to
them
.
Not
only
that
they
should
go
to
the
Governors
and
those
that
are
in
high
places
of
authority
,
but
go
where
they
may
make
knowen
the
danger
to
all
the
people
of
the
Land
.
It
is
true
,
in
the
first
place
it
is
fit
the
Governors
should
be
awakened
,
but
if
they
be
awakened
and
not
the
people
it
will
prove
to
little
purpose
.
It
is
that
which
many
men
of
vile
spirits
of
late
could
not
endure
,
that
Ministers
should
tell
people
of
dangers
,
or
tell
them
of
the
fore-runners
of
Gods
displeasure
against
a
Nation
;
to
preach
such
things
in
publick
Auditories
,
this
their
spirits
mightily
rose
against
:
But
it
is
the
way
of
God
,
in
times
of
publick
dangers
to
have
the
people
made
acquainted
.
Obs.
2
But
further
,
Ramah
and
Gibeah
,
they
were
two
eminent
Cities
,
and
they
did
belong
both
to
the
Kingdom
of
Judah
.
Indeed
they
were
in
the
Tribe
of
Benjamin
,
but
Benjamin
and
Judah
were
joined
in
one
Kingdom
under
the
house
of
David
,
and
the
other
ten
Tribes
were
rent
away
under
Jeroboam
.
Now
these
two
Cities
(
I
say
)
were
in
the
Kingdom
of
Judah
and
eminent
Cities
,
and
it
is
likely
they
were
fortified
Cities
,
and
two
of
the
strongest
Cities
in
the
Kingdom
.
Now
God
is
here
threatning
of
judgment
against
Judah
as
He
did
before
when
He
said
,
Judah
also
shall
fall
with
them
.
Therefore
saith
he
,
Blow
ye
the
Cornet
in
Ramah
,
and
the
Trumpet
in
Gibeah
,
in
the
eminentest
places
of
Judah
,
in
the
most
fortified
,
and
let
us
see
how
they
are
able
to
resist
the
miserie
that
is
coming
upon
them
.
And
further
,
I
find
this
to
be
the
translation
of
the
Chaldee
paraphrase
,
that
they
would
import
as
if
the
meaning
were
because
that
Gibeah
was
the
Citie
of
Saul
;
and
Ramah
was
the
Citie
of
Samuel
,
therefore
that
God
did
threaten
judgment
for
their
making
of
a
King
against
his
mind
,
and
for
their
disobedience
to
the
words
of
Samuel
.
So
they
paparaphrase
the
text
.
But
I
think
that
to
be
somewhat
too
far
fetched
.
The
other
two
I
conceive
are
the
mind
of
the
holie
Ghost
here
,
in
the
high
places
of
the
Countrie
,
and
especially
in
those
eminent
Cities
that
were
the
most
fortified
,
that
though
they
were
in
the
Tribe
of
Benjamin
,
yet
belonged
to
the
Kindom
of
Judah
.
2.
Cry
out
,
O
Beth
aven
.
]
Beth-aven
2.
Bethavē
I
find
was
another
Citie
different
from
that
of
Bethel
where
one
of
the
Calves
were
;
But
there
are
neer
ten
Interpreters
to
one
,
that
make
it
to
be
the
same
City
Bethel
wherein
one
of
the
Calves
were
set
,
and
this
belonged
unto
the
ten
Tribes
.
Now
this
Bethel
,
which
signifies
the
house
of
God
,
is
call'd
Beth
aven
here
,
which
signifies
the
house
of
vanity
,
because
of
the
Idol
that
was
there
.
Therefore
mark
the
emphasis
,
when
he
speaks
of
Ramah
&
Gibeah
,
saies
he
,
blow
the
corner
and
the
trumpet
,
but
when
he
speaks
of
Beth-aven
saith
he
Cry
aloud
,
or
as
the
latin
signifies
,
howl
out
,
O
Beth-aven
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
that
was
the
great
place
of
superstition
.
He
nameth
this
Citie
rather
than
Dan
(
where
the
other
of
the
two
Calves
was
placed
)
because
it
was
so
neer
unto
the
Kingdom
of
Judah
.
3.
After
thee
,
O
Benjamin
.
3.
O
Benjamin
]
That
is
,
Benjamin
was
upon
the
back
of
this
Beth-aven
,
it
was
next
unto
the
Kingdom
of
Israel
.
Now
saith
God
by
the
Prophet
,
the
wrath
of
God
shall
come
out
against
Israel
,
Ephraim
shall
be
left
desolate
,
and
Beth-aven
shall
howl
and
cry
out
,
and
you
Benjamin
that
are
so
neer
them
,
take
you
heed
to
your selves
,
after
thee
,
O
Benjamin
,
thy
turn
will
be
next
.
You
have
reason
to
look
to
your selves
when
your
neighbors
house
is
on
fire
;
so
saith
God
here
,
Howl
Beth-aven
,
after
thee
,
O
Benjamin
;
Benjamin
lived
hard
by
Beth-aven
,
and
when
Benjamin
saw
the
wrath
of
God
against
the
ten
Tribes
and
in
that
City
of
Beth-aven
that
was
so
neer
to
it
,
Benjamin
should
look
to
it self
.
That
's
the
meaning
of
the
holy
Ghost
in
these
words
.
Now
for
the
Notes
of
observation
from
them
.
The
first
is
this
,
Obser.
1
When
danger
is
apprehended
as
present
and
real
,
then
it
takes
the
heart
most
.
The
Lord
had
threatned
the
sword
many
times
by
the
Prophet
,
and
their
hearts
were
secure
,
stupid
;
but
now
he
comes
and
presents
it
as
present
and
real
unto
them
,
Blow
ye
the
trumpet
,
the
danger
is
now
at
hand
,
here
it
is
saith
the
Prophet
.
There
is
a
great
deal
of
difference
between
mens
hearing
of
wars
and
rumors
of
wars
,
and
the
very
reallity
of
the
evil
it self
when
that
cometh
before
their
eyes
.
This
judgment
of
war
,
Use
to
England
.
of
the
sword
,
it
hath
been
threatned
against
this
Nation
long
ago
.
I
dare
appeal
to
you
,
for
a
matter
of
twenty
yeers
since
(
you
that
remember
the
way
&
the
common
strain
,
godly
ministers
preaching
almost
of
all
the
godly
Ministers
in
the
Kindom
)
was
not
their
usual
theam
about
such
an
argument
as
this
,
to
shew
what
were
the
forerunners
of
Gods
judgments
against
a
Nation
?
Ministers
duty
to
search
what
sins
bring
publick
judgment
Ever
since
I
was
a
youth
and
took
any
notice
of
Sermons
,
I
know
no
argument
that
kept
the
sound
in
mine
ears
more
than
that
:
Usually
it
was
the
theam
almost
of
all
the
places
in
the
Kingdom
,
of
all
your
eminent
Ministers
to
search
into
Gods
word
to
see
what
were
the
sins
that
brought
publick
judgments
upon
a
Nation
and
apply
them
unto
England
;
what
were
the
forerunners
of
destruction
upon
a
Nation
and
apply
them
unto
England
:
But
this
was
ordinarily
slighted
.
Some
indeed
of
our
brethren
that
feared
the
Lord
and
feared
his
judgments
,
and
thought
that
they
did
foresee
a
storm
,
upon
that
they
withdrew
themselves
,
and
they
were
scorned
and
contemned
for
their
labors
.
But
now
we
see
the
thing
that
was
feared
and
threatned
is
come
,
it
is
upon
many
Countries
:
&
do
we
not
apprehend
it
after
another
manner
than
we
did
when
we
only
heard
of
it
?
In
those
Countries
where
the
sword
hath
been
raging
,
do
not
they
apprehend
the
evil
of
war
in
another
manner
than
ever
they
did
when
they
heard
it
threatned
in
Sermons
?
O
when
it
is
come
indeed
and
made
real
it
works
after
another
manner
than
it
doth
when
it
is
spoken
of
.
Warre
.
Those
men
that
continually
have
their
ears
fil'd
with
the
noise
of
the
Drum
and
Trumpet
,
with
the
neighing
of
Horses
and
roaring
of
the
Cannon
,
they
will
tell
you
that
war
is
a
dreadful
thing
indeed
.
So
it
is
in
all
other
afflictions
that
are
threatned
;
how
little
are
they
regarded
in
their
threats
?
but
when
they
come
indeed
,
Oh
then
how
do
the
hearts
of
men
sink
within
them
!
Oh
now
God
is
coming
against
me
,
now
wrath
is
upon
me
saith
the
guilty
soul
,
how
far
it
may
go
out
I
know
not
;
I
heard
often
of
such
and
such
things
,
now
it
is
come
,
it
is
come
.
Oh
the
dreadful
apprehensions
that
are
in
mens
hearts
of
the
wrath
of
God
when
it
is
come
!
whereas
before
when
it
is
threatned
it
is
never
feared
.
Obs.
The
lesse
a
threatning
is
heard
,
the
more
the
judgment
is
felt
when
upon
us
.
And
this
is
a
rule
,
an
everlasting
rule
,
That
the
lesse
a
judgment
is
feared
when
it
is
threatned
,
the
more
dreadfull
apprehensions
there
are
of
it
in
the
heart
when
once
it
cometh
to
be
executed
.
That
's
the
first
Note
.
The
second
is
this
,
The
Ministers
of
God
they
must
make
the
things
they
are
Obser
.
2
to
preach
to
the
people
as
real
before
their
eyes
as
possibly
they
can
.
Sermons
must
represent
to
the
life
what
they
presse
.
They
should
study
all
waies
and
means
they
can
to
make
what
they
preach
to
the
people
to
be
real
to
them
,
not
to
be
as
notions
to
them
.
So
the
Prophet
here
,
he
had
preached
often
times
of
the
judgments
of
God
,
of
the
Sword
,
but
this
would
not
do
it
,
therefore
now
he
strives
to
make
what
he
had
delivered
to
appear
in
the
most
real
way
that
possibly
he
could
to
the
eyes
and
hearts
of
the
people
,
&
he
saw
that
to
be
the
only
way
to
do
them
good
.
It
is
not
therfore
enough
for
a
Minister
barely
to
tel
the
people
truths
,
to
tel
them
what
danger
they
are
in
,
but
by
all
means
of
expressions
that
may
be
to
make
this
appear
in
the
reallity
of
it
unto
them
.
We
know
how
Ezekiel
was
wont
to
do
,
he
threatned
their
carrying
away
,
and
he
went
and
made
before
them
a
kind
of
siege
to
make
it
real
to
them
.
So
Jeremiah
and
other
Prophets
.
Now
though
Ministers
cannot
do
so
as
they
did
,
yet
they
are
to
study
all
manner
of
expressions
that
possibly
they
can
to
present
things
in
the
greatest
reallitie
that
may
be
.
And
indeed
this
is
a
great
part
of
the
skill
of
a
good
Minister
,
not
barely
to
tell
truths
unto
people
,
but
to
be
able
to
make
things
appear
real
to
them
.
Wherein
especially
consists
the
Art
of
preaching
The
art
of
preaching
I
say
lies
especially
in
this
,
to
make
things
appear
real
to
the
souls
of
an
Auditory
.
As
now
,
when
we
come
to
tell
you
of
the
danger
of
sin
and
of
the
wrath
of
God
that
is
due
to
it
;
we
tell
you
this
and
we
quote
Scripture
for
it
,
this
perhaps
stirs
not
the
heart
;
but
now
if
we
can
so
present
Gods
wrath
to
you
,
to
make
it
real
before
your
eyes
,
to
put
you
upon
this
,
to
bethink
your selves
in
what
a
case
you
would
be
if
now
all
creatures
were
taking
their
leaves
of
you
,
if
now
you
were
standing
before
the
great
God
to
receive
the
sentence
of
condemnation
,
More
good
this
way
in
a
quarter
of
an
hour
than
in
many
years
otherwise
.
if
God
were
now
at
this
instant
coming
upon
you
:
If
I
say
we
could
put
you
to
it
,
and
so
preach
as
that
you
should
apprehend
these
things
as
real
before
your
eyes
,
this
would
stick
,
and
more
good
might
be
done
in
one
quarter
of
an
hour
this
way
,
than
perhaps
in
divers
yeers
before
.
The
power
of
a
Ministry
consisteth
much
in
this
.
And
I
suppose
some
of
you
know
by
experience
what
that
is
that
now
I
mean
by
the
Ministers
making
things
real
to
your
hearts
.
Have
not
you
found
sometimes
some
truths
made
so
real
to
you
out
of
the
word
,
When
a
Sermon
works
really
.
to
your
consciences
,
that
you
have
thought
that
you
have
even
stood
before
the
Throne
of
God
and
you
have
thought
that
God
was
even
pronouncing
sentence
against
you
?
Some
have
exprest
it
thus
,
and
have
said
,
such
a
time
I
went
to
hear
the
Word
,
and
me
thought
there
I
was
summoned
before
the
great
God
unto
judgment
,
I
saw
the
Lord
God
Himself
speaking
to
me
,
I
had
represented
before
mine
eyes
the
wickedness
of
my
life
,
my
danger
,
the
wrath
of
God
,
and
even
the
very
flashes
of
Hell
fire
upon
my
conscience
,
I
felt
this
upon
me
.
Now
God
was
in
the
Word
indeed
when
the
reality
of
things
were
presented
to
my
soul
.
And
certainly
it
is
the
labor
and
endeavor
of
godly
Ministers
in
their
studies
,
not
only
to
speak
an
hour
or
two
out
of
a
text
and
to
wear
out
so
much
time
;
but
they
are
thinking
,
what
way
shall
I
take
(
&
so
they
pray
that
God
would
help
them
to
take
such
a
way
)
to
present
such
and
such
Truths
in
the
greatest
reality
to
the
souls
of
their
Audience
that
possibly
they
can
.
This
is
apparent
from
hence
,
that
the
Prophet
doth
not
only
tell
them
of
their
danger
,
but
speaks
as
if
it
were
at
hand
,
and
makes
it
thus
real
before
them
.
Another
Observation
is
this
,
That
though
the
Ministers
of
God
are
at
first
to
be
the
Ambassadors
Obser.
3
of
peace
and
reconciliation
,
Ministers
after
their
Embassie
of
peace
is
slighted
must
denounce
war
.
to
preach
peace
between
God
and
people
;
but
yet
if
this
their
Ministry
of
Reconciliation
do
not
take
effect
,
if
it
prevail
not
;
then
they
are
to
come
in
the
Name
of
God
to
proclaim
the
war
of
God
against
a
soul
.
For
they
know
that
God
must
have
honor
one
way
or
other
,
either
by
peoples
subjecting
themselves
unto
Him
,
or
by
Gods
revenging
Himself
upon
them
.
Honor
,
God
must
have
:
howsoever
you
may
think
the
Word
of
God
will
pass
,
yet
those
that
are
faithful
Ministers
,
they
know
God
must
have
His
Honor
one
way
or
other
;
either
willingly
you
must
come
in
and
give
it
unto
Him
,
or
He
will
force
it
out
from
you
:
If
the
joyful
sound
of
mercy
be
not
received
,
the
dreadful
sound
of
war
must
fill
your
ears
.
Fourthly
,
What
occasions
of
war
soever
there
be
in
a
Land
,
the
Obser.
4
principal
cause
is
,
Gods
displeasure
against
the
sins
of
that
Nation
;
and
especially
the
cause
is
those
that
are
superstitious
and
idolatrous
in
that
Nation
.
For
so
it
is
here
,
They
have
dealt
treacherously
,
they
have
begotten
strange
children
;
therefore
a
month
shall
devour
them
.
Blow
ye
the
cornet
in
Ramah
,
and
the
trumpet
in
Gibeah
&c.
Upon
this
ground
,
because
of
their
treacherous
dealing
with
God
,
and
bringing
up
of
their
children
in
waies
of
Idolatry
.
It
is
true
,
when
danger
is
come
to
a
Nation
,
the
people
of
the
Land
are
ready
to
lay
it
upon
those
that
are
most
free
from
it
.
Who
is
it
that
men
at
this
day
lay
the
troubles
of
this
Nation
upon
,
but
upon
those
that
have
al
this
while
stood
in
the
gap
to
prevent
dangers
to
the
Nation
,
and
that
have
with
more
prayers
&
tears
sought
God
than
those
that
are
so
ready
to
charg
them
with
it
?
But
this
hath
been
in
all
ages
,
the
Saints
have
been
made
the
troublers
of
a
Nation
:
But
is
it
not
Thou
and
thy
fathers
house
,
saith
the
Prophet
,
speaking
even
to
Ahab
Himself
?
The
troublers
of
Israel
lie
not
in
the
Prophets
,
lie
not
in
the
Ministers
as
men
cry
out
,
that
they
preach
sedition
.
And
it
was
wont
indeed
to
be
the
title
of
Luther
that
great
instrument
of
God
,
they
called
him
the
trumpet
of
rebellion
:
and
not
a
new
thing
therefore
is
it
,
that
the
Ministers
of
God
that
first
preach
the
word
of
Reconciliation
,
and
then
seek
to
shew
people
their
danger
,
no
marvel
they
be
accounted
the
causers
of
their
troubles
,
because
they
will
not
let
people
go
on
quietly
in
their
waies
,
but
in
the
Name
of
God
oppose
,
and
reprove
them
.
But
we
know
where
our
trouble
lies
,
it
lies
in
those
that
are
most
superstitious
and
idolatrous
,
they
bring
the
sword
:
Do
not
attribute
it
to
this
and
the
other
cause
,
it
is
the
provocation
of
the
most
high
God
that
brought
these
wars
in
upon
us
,
:
If
therefore
we
be
weary
of
war
,
let
us
be
weary
of
our
sins
.
I
remember
Polanus
Polanus
.
upon
this
text
hath
this
Note
,
and
indeed
he
hinted
it
unto
me
;
saith
he
,
The
Jesuits
they
cry
out
of
the
Gospel
in
Hungary
;
a
place
which
is
near
the
Turks
,
and
the
Turks
you
know
have
often
made
incursions
upon
those
Countries
,
and
your
Papists
and
Jesuits
they
cried
out
of
your
Evangelici
,
of
your
Gospellers
,
as
if
they
were
the
cause
of
the
Turks
coming
in
amongst
them
.
But
the
Lord
knows
where
to
lay
the
burden
right
.
Again
,
in
the
next
place
,
from
those
words
,
[
Cry
aloud
at
Beth-aven
Beth-aven
.
]
According
to
that
interpretation
I
gave
you
,
it
was
the
place
where
one
of
the
Idols
were
set
,
and
a
most
superstitious
and
Idolatrous
place
.
Now
mark
the
difference
,
it
is
but
only
blow
the
Cornet
and
Trumpet
in
Ramah
and
in
Gibeah
;
but
it
is
cry
aloud
,
or
shrike
out
,
and
howl
,
Oh
Beth-aven
.
From
thence
these
two
Notes
.
First
,
That
superstitious
places
in
the
time
of
Gods
judgment
Obser
.
1
are
in
the
greatest
distress
of
all
:
and
so
superstitious
persons
.
When
Gods
hand
cometh
out
against
a
Nation
,
it
will
fall
heaviest
upon
those
that
are
Idolatrous
and
superstitious
.
It
is
true
,
Gods
hand
hath
hitherto
fallen
heavie
and
very
heavy
upon
many
of
our
brethren
,
upon
Gods
dear
Saints
;
but
hath
it
not
fallen
heavily
upon
Idolaters
and
superstitious
ones
?
How
ever
,
mark
the
end
,
stay
till
God
hath
done
,
and
you
will
find
that
the
hand
of
God
will
be
heaviest
upon
them
;
Howl
O
Beth-aven
.
Those
places
that
have
been
the
nests
of
superstition
and
Idolatry
,
those
are
the
places
that
His
wrath
wil
be
most
against
.
And
indeed
they
do
begin
to
howl
and
cry
out
already
:
For
though
some
of
Gods
people
have
felt
hard
things
,
yet
,
Have
two
Nations
lifted
up
their
hands
to
the
most
high
God
to
extirpate
Gods
people
?
But
they
have
lifted
up
their
hands
to
endeavor
to
extirpate
a
superstitious
people
amongst
us
;
therefore
Gods
hand
is
heaviest
against
Beth-aven
.
Secondly
,
In
times
of
greatest
trouble
those
that
are
ungodly
Obser.
2
,
and
superstitious
,
they
are
in
such
perplexity
as
they
know
not
what
to
do
.
Instead
of
repairing
unto
God
by
faith
and
repentance
,
all
that
they
have
to
do
is
to
cry
out
and
to
howl
.
Howl
O
Beth-aven
;
they
were
far
enough
from
coming
to
humble
their
souls
to
the
Lord
,
and
in
a
gracious
manner
to
accept
of
the
punishment
of
their
iniquity
;
and
to
bear
the
affliction
that
God
laies
upon
them
;
Oh
no
,
but
their
spirits
were
vexed
and
enraged
,
they
could
howl
and
cry
out
,
and
that
is
all
.
Applic.
Is
not
this
the
way
of
many
that
heretofore
,
Oh
how
diligent
were
they
in
their
prayers
and
worshiping
of
God
,
yet
when
they
come
into
affliction
what
do
they
?
but
vex
and
rage
,
howl
and
cry
out
;
but
far
are
they
from
giving
glory
unto
God
according
to
that
way
he
requireth
;
they
howl
upon
their
beds
saith
God
,
but
they
did
not
seek
unto
me
.
And
God
threatneth
this
in
Amos
,
3.10
.
Amos
3.10
opened
,
(
and
that
Prophet
was
contemporary
with
Hosea
)
I
will
turn
the
songs
of
their
Temples
into
howlings
:
They
had
their
singing
service
before
,
saith
God
,
I
will
turn
those
into
howlings
,
for
it
is
no
other
,
their
crying
out
under
affliction
and
trouble
,
it
is
no
other
before
God
but
as
howling
.
The
Lord
accepteth
in
another
manner
of
the
cryings
of
His
people
under
oppression
;
they
cry
unto
God
and
send
up
their
prayers
of
faith
,
and
the
incense
of
a
broken
heart
,
and
God
accepteth
of
the
sighs
,
and
of
the
moans
that
they
make
unto
Him
,
and
they
do
prevail
exceedingly
with
the
Heart
of
God
.
But
for
the
crying
out
of
wicked
and
ungodly
men
under
Gods
hand
,
He
regards
it
not
,
no
more
than
howling
.
Thus
it
is
here
,
Howl
O
Beth-aven
;
much
like
those
in
Esa.
51.20
.
that
in
the
time
of
distress
,
are
described
to
lie
in
the
head
of
all
the
streets
as
a
wild
bull
in
a
net
,
fil'd
with
the
fury
of
the
Lord
;
howl
and
cry
out
,
and
that
is
all
.
After
thee
,
O
Benjamin
.
Benjamin
]
The
meaning
of
the
words
I
gave
you
.
The
Notes
from
thence
are
these
.
Obser
.
1
First
,
That
it
is
an
ill
thing
to
have
ill
neighbors
.
an
il
thing
to
have
il
neighbors
Benjamin
was
neer
Beth-aven
,
therefore
he
must
fare
the
worse
for
Beth
aven
.
Use
To
dwell
amongst
ill
neighbors
is
a
dangerous
thing
,
and
we
should
take
heed
of
it
.
I
remember
a
Commentator
upon
this
place
,
upon
this
occasion
makes
a
grave
exhortation
to
men
,
that
when
they
are
to
hire
Houses
and
Farms
they
should
enquire
what
neighbors
were
to
be
neer
them
,
and
to
take
heed
of
dwelling
nigh
unto
wicked
men
,
for
saith
he
,
when
God●
judgments
come
out
against
them
you
may
smart
,
you
being
so
neer
them
they
may
findg
you
at
least
.
I
have
often
read
of
Themistocles
Themistoc
.
a
Heathen
,
that
having
a
Farm
to
let
(
and
their
way
was
to
publish
it
at
the
Marketplace
)
and
he
added
,
there
is
such
a
place
to
let
,
and
there
are
good
neighbours
,
thinking
it
were
more
comfortable
for
men
to
live
neer
those
that
are
good
than
those
that
are
wicked
.
Secondly
,
which
indeed
is
the
main
observation
from
hence
and
that
which
concerns
us
neerly
.
When
the
wrath
of
God
is
out
against
our
neighbors
,
we
had
Obser
.
2
then
need
look
to
it
.
Though
we
have
been
in
security
before
,
yet
if
Gods
wrath
come
neer
to
us
we
had
need
to
stir
.
It
is
high
time
to
look
to
our selves
when
our
neighbors
house
is
on
fire
.
The
truth
is
,
Englands
security
.
we
in
England
have
been
a
long
time
in
deep
security
,
though
Germany
,
though
France
,
though
the
Low
C●untries
,
the
Palatinate
,
Italy
and
almost
all
the
Countries
about
us
have
been
on
fire
,
the
Sword
hath
raged
amongst
them
,
and
it
hath
been
threatned
that
it
is
likely
we
were
the
next
,
and
been
told
us
that
the
Sword
takes
its
circuit
and
that
the
Lord
is
going
about
to
judg
the
Nations
of
the
earth
,
and
had
judged
the
Nations
about
us
;
but
because
we
felt
nothing
,
though
it
was
neer
us
,
we
had
no
hearts
to
prevent
it
:
Therefore
God
is
now
come
amongst
us
,
and
come
into
the
very
midst
of
us
.
The
truth
is
,
we
in
England
did
lie
a
great
while
as
it
were
like
a
faggot
upon
the
fire
,
you
know
when
many
faggots
are
on
the
fire
,
A
fit
similitude
the
under-faggots
they
are
on
fire
and
they
flame
,
and
the
faggots
a
little
above
they
begin
to
be
taken
,
and
the
next
above
those
they
grow
black
;
but
if
so
be
you
would
not
have
the
uppermost
faggot
burnt
,
will
you
let
it
lie
there
and
say
,
though
the
neathermost
faggots
be
burnt
yet
this
is
not
touched
?
Is
not
that
faggot
think
you
in
danger
?
So
I
compare
several
Nations
to
faggots
in
the
fire
;
It
is
true
,
Germany
was
the
under
faggot
and
was
in
the
flame
,
and
other
faggots
have
been
burning
,
and
we
in
England
lay
as
it
were
on
the
top
of
all
,
and
it
was
a
good
while
ere
the
flame
took
us
and
though
we
were
cryed
unto
to
pluck
our selves
as
a
fi●e
brand
out
of
the
fire
,
yet
we
through
security
lay
still
,
and
now
the
flame
hath
got
us
yea
though
we
be
now
burning
in
many
places
in
the
Kingdom
,
yet
because
we
find
that
the
heat
of
the
wars
are
it
may
be
twenty
,
thirty
,
or
fourty
miles
from
us
,
how
secure
are
we
,
as
if
God
did
not
intend
us
at
all
,
as
if
we
had
nothing
to
do
to
take
notice
of
Gods
hand
upon
our
brethren
.
Wrath
is
pursuing
,
but
because
it
is
not
upon
us
,
Oh
the
security
and
desperate
folly
that
is
amongst
us
in
the
mean
time
!
Just
so
it
was
in
Germany
as
travellers
observed
,
that
if
the
wars
were
but
a
Town
or
a
few
miles
from
them
,
they
went
on
in
their
trading
as
quietly
and
securely
as
ever
till
at
length
it
came
upon
them
and
devoured
them
.
Hath
it
not
been
so
in
many
places
in
England
?
May
it
not
be
said
of
many
places
amongst
us
,
as
here
in
the
text
,
Ramah
,
and
Gibeah
,
and
Bethaven
,
after
thee
,
O
Benjamjn
?
So
may
we
not
name
several
Towns
,
Banbury
and
Worcester
,
after
thee
,
O
Exceter
,
O
Bristol
?
It
may
be
those
in
Bristol
and
in
Exceter
when
the
wars
were
in
Shropshire
and
Coventry
and
other
parts
,
they
thought
they
were
free
,
and
they
were
safe
enough
:
And
truly
though
God
hath
delivered
us
all
this
while
,
yet
if
we
be
secure
,
it
may
be
as
well
said
of
us
,
Exceter
and
Bristol
,
and
after
thee
,
O
London
.
But
you
will
say
,
What
shall
we
do
upon
this
,
when
the
hand
of
God
is
stretched
out
thus
neer
us
?
First
,
Humble
our
souls
before
God
,
go
forth
to
meet
this
mighty
God
with
repentance
,
cry
mightily
unto
him
that
if
it
be
possible
His
wrath
may
be
appeased
before
it
fasten
upon
us
.
As
in
that
Luke
14.32
.
Luke
,
14.32
.
it
is
said
of
those
that
are
wise
,
when
a
great
King
cometh
out
against
them
with
twenty
thousand
,
when
he
was
a
great
way
off
,
they
send
Ambassadours
to
desire
conditions
of
peace
.
opened
.
Mark
,
when
he
is
a
great
way
off
;
So
we
must
not
stay
till
God
is
come
to
our
gates
,
till
he
be
just
upon
us
,
but
while
this
great
King
,
the
Lord
God
is
a
great
way
off
,
at
a
distance
,
we
must
send
unto
Him
,
and
meet
Him
by
repentance
and
by
humbling
our
souls
and
making
of
our
peace
with
him
.
Let
not
us
think
'T
is
true
,
the
hand
of
God
was
against
our
brethren
of
Scotland
,
but
they
were
quickly
delivered
;
but
I
may
say
,
after
thee
,
O
England
.
We
have
not
done
what
our
brethren
did
;
For
it
is
observed
that
though
the
generallity
of
that
people
were
notorious
vile
,
wicked
,
and
rude
before
these
times
,
but
yet
partly
through
the
Covenant
they
have
entred
into
and
otherwise
,
(
though
no
question
there
is
much
evil
there
,
and
perhaps
not
the
power
of
godliness
so
throughly
as
in
many
of
Gods
people
here
,
)
but
there
is
certainly
abundance
of
reformation
more
in
the
common
people
than
there
is
amongst
us
at
this
day
;
which
speaks
hard
things
to
us
:
Oh
let
us
go
forth
and
meet
our
God
by
repentance
.
Secondly
,
We
should
rise
as
one
man
,
sensible
of
our
brethrens
misery
,
and
go
out
and
help
them
.
For
this
hath
been
our
evil
,
that
we
have
suffered
the
Kingdom
to
moulder
away
,
our
brethren
to
be
destroyed
;
Oh
saith
one
place
,
what
need
we
trouble
our selves
?
and
so
the
Land
is
destroyed
by
peice-meal
.
Certainly
it
is
the
duty
of
the
Kingdom
and
of
those
that
remain
,
that
when
they
see
their
brethren
though
at
a
distance
to
suffer
so
much
wrong
,
they
should
all
rile
as
one
man
to
venture
themselves
for
the
releif
of
their
brethren
,
and
not
think
themselves
secure
because
it
is
not
yet
upon
them
.
Scots
coming
into
England
.
We
see
our
brethren
of
Scotland
do
so
,
they
were
willing
to
come
in
with
their
help
,
and
though
the
sword
is
far
from
them
yet
no
question
some
of
them
think
of
this
very
text
,
now
the
Trumpet
is
blown
in
England
,
in
the
Northern-parts
,
after
thee
,
O
Scotland
,
they
think
after
our
turn
is
over
,
theirs
is
next
,
therefore
they
are
willing
to
prevent
it
,
though
it
be
in
such
a
hard
season
as
this
,
to
help
their
brethren
.
Thirdly
,
We
should
be
so
wise
in
a
way
of
true
prudence
to
our selves
,
as
to
meet
with
our
danger
before
it
cometh
;
not
suffering
our
adversaries
to
make
our
Countrey
the
seat
of
their
war
.
It
is
easier
to
keep
an
adversary
at
a
distance
than
to
repell
him
when
he
is
closed
with
us
.
This
hath
ever
been
the
policie
of
wise
men
,
rather
to
go
out
to
meet
an
adversary
than
to
think
to
have
strength
enough
to
repel
them
when
they
come
.
Thus
in
general
.
And
then
,
As
Kingdoms
,
so
particular
persons
they
should
lay
to
heart
Gods
judgments
neer
to
them
;
As
thus
:
Dost
thou
see
Gods
hand
upon
thy
neighbor
,
after
thee
,
O
sinner
;
thy
turn
may
be
next
:
what
is
Gods
hand
stretched
out
,
upon
your
fellow-servant
,
upon
your
brother
,
upon
your
deer
friend
?
after
thee
,
O
sinner
,
thou
art
guilty
of
the
same
sin
,
thy
turn
may
be
next
:
Is
Gods
hand
out
upon
thy
companion
,
after
thee
,
O
sinner
.
Oh
lay
this
to
heart
,
think
with
thy self
,
my
turn
may
come
to
be
the
next
,
and
it
may
soon
come
to
be
my
turn
.
The
very
thought
of
this
,
when
God
hath
struck
some
with
sudden
death
in
a
fearful
manner
,
God
hath
sanctified
this
to
some
;
what
(
thought
they
)
if
God
strike
me
next
?
such
a
one
is
sent
down
for
ought
I
know
to
his
place
,
I
may
be
the
next
:
the
thought
(
I
say
)
of
this
hath
been
so
setled
upon
the
heart
of
some
,
that
it
hath
been
a
me●ns
of
their
conversion
.
The
Lord
make
it
so
to
every
sinner
,
that
sees
his
fellow
,
his
neighbor
sinner
struck
before
him
.
VER.
9.
Ephraim
shall
be
desolate
in
the
day
of
rebuke
;
among
the
Tribes
of
Israel
have
I
made
known
that
which
shall
surely
be
.
IN
the
words
before
you
heard
that
the
Lord
by
the
Prophet
did
not
only
threaten
war
,
but
summon
the
Cities
of
Israel
,
Judah
,
and
Benjamin
,
as
if
war
were
at
the
gates
.
But
what
if
troubles
do
come
,
we
shall
do
well
enough
,
they
will
have
an
end
,
and
blow
over
again
,
we
shall
wear
them
out
:
we
have
been
delivered
out
of
great
troubles
and
so
we
may
be
out
of
these
.
No
,
't
is
otherwise
now
,
Ephraim
shall
now
be
desolate
,
Ephraim
(
that
is
the
ten
Tribes
)
shall
be
desolate
;
Leshamnne
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
word
signifies
a
most
stupendious
thing
,
the
the
hand
of
God
shall
be
upon
them
even
to
amazement
,
they
shall
come
into
desolation
,
in
the
time
of
his
rebuke
,
in
the
day
of
his
trouble
:
The
words
are
plain
;
the
Notes
from
them
are
these
.
That
the
day
of
Gods
peoples
affliction
,
is
the
day
of
their
rebuke
.
Obs.
1
See
this
proved
in
Numb.
12.14
.
Moses
saith
:
If
her
father
had
spit
in
her
face
should
she
not
be
ashamed
:
When
God
afflicts
His
people
,
he
doth
as
it
were
spit
in
their
faces
:
and
ought
not
they
much
more
to
be
ashamed
?
what
ever
that
wanton
generation
think
or
say
,
that
God
never
chastiseth
his
people
for
sin
,
there
is
nothing
more
frequent
in
Scripture
,
than
this
,
that
God
chastiseth
His
for
sin
.
But
they
tell
us
it
was
in
the
old
Testament
;
Old
Testament
and
herein
they
shew
their
weakness
and
a
meer
cavel
,
but
that
which
seems
to
have
some
shew
of
strength
is
this
.
They
tell
us
,
Obj.
That
it
derrogates
from
the
satisfaction
of
Christ
.
But
the
force
of
this
is
nothing
,
Answ.
for
Christ
satisfied
for
them
under
the
Law
,
as
well
as
for
us
;
they
were
saved
by
the
same
satisfaction
that
we
are
,
therefore
if
it
now
derrogates
from
Christs
satisfaction
under
the
Gospel
,
it
did
then
also
under
the
Law
.
A
second
Note
is
,
God
hath
his
set
times
of
rebuke
.
As
they
have
Obs.
2
their
daies
of
sinning
,
so
God
wil
have
his
daies
of
correcting
;
you
have
your
daie●
of
prosperity
now
,
riches
honor
,
&
plentie
in
abundance
,
but
remember
it
may
be
the
day
of
rebuke
is
coming
:
'T
is
good
to
put
this
very
case
to
our selves
.
I
have
mercy
now
both
for
soul
and
body
,
and
Oh
how
comfortable
is
it
,
and
how
happy
is
my
condition
!
but
is
there
not
a
day
of
rebuke
coming
,
when
all
these
will
be
taken
from
thee
,
and
then
what
wilt
thou
do
Oh
my
soul
?
Isa.
10.3
.
and
what
will
you
do
in
the
day
of
visitation
?
When
wicked
men
stand
out
lesser
judgments
,
and
corrections
,
they
Obs
.
3
have
cause
to
fear
a
day
of
utter
desolati●n
.
Ephraim
had
daies
of
lesser
chastisements
,
but
slighting
them
,
God
would
try
him
no
more
;
there
are
times
in
which
God
wil
utterly
pursue
sinners
to
destroy
them
not
for
instruction
,
but
destruction
:
the
Lord
hath
his
houses
of
instruction
,
correction
,
and
execution
,
when
the
first
cannot
effect
Gods
end
,
the
third
shall
,
and
yet
the
Lord
be
just
and
righteous
,
for
the
Lord
hath
no
need
of
us
,
what
is
it
to
him
if
we
should
perish
everlastingly
,
He
could
have
his
glory
from
us
in
our
damnation
.
That
is
a
dreadful
time
,
when
the
Lord
comes
so
to
rebuke
a
people
Obs.
4
as
t●
destroy
them
;
when
the
hand
of
God
shall
be
so
upon
them
,
as
he
is
resolved
never
to
take
it
off
again
,
even
as
it
was
upon
Ephraim
at
this
time
,
I
intend
not
to
mend
him
,
but
to
ruine
him
:
this
now
is
a
most
dreadful
time
;
For
Reas.
1
1.
All
that
wrath
which
they
have
treasured
up
breaks
in
then
upon
them
:
Now
as
wicked
men
treasure
up
wrath
,
so
doth
God
Rom.
2.5
.
Now
God
lets
out
the
floudgates
of
His
wrath
against
such
a
people
.
Reas.
2
2.
Because
then
,
all
a
mans
sins
comes
together
into
Gods
remembrance
.
Exod.
32.34
.
In
that
day
I
'll
visit
for
this
saith
the
Lord
God
.
It
may
be
you
are
for
the
present
spared
,
but
the
time
is
coming
that
God
will
visit
,
and
then
look
to
it
.
Reas.
3
3.
In
this
day
the
cries
of
justice
prevails
against
such
men
,
(
I
speak
of
wicked
men
mingled
and
intermixed
with
the
godly
)
In
this
day
God
will
not
call
back
His
anger
;
there
are
times
in
which
God
doth
not
stir
up
all
His
wrath
,
as
in
Psal.
78.38
.
Many
times
Gods
anger
is
coming
against
a
Nation
,
family
,
or
person
,
but
God
cals
it
back
again
:
but
in
this
day
of
rebuke
God
wil
not
call
it
back
again
,
but
let
it
forth
to
the
uttermost
.
Reas.
4
4.
Because
in
this
day
Mercy
leaves
such
a
people
,
and
wil
never
own
them
to
to
them
any
good
.
Ezek.
7.5
.
An
evil
,
an
only
evil
,
behold
,
it
is
come
.
But
that
place
is
most
remarkable
for
this
,
Ezek.
22.20
.
I
will
bring
you
into
the
fornace
,
and
there
I
will
leave
you
.
God
brings
His
people
into
great
troubles
sometimes
,
but
never
leaves
them
there
.
But
there
are
some
whom
Mercy
leaves
and
forsakes
in
their
troubles
,
and
this
is
a
most
sad
condition
,
for
by
this
God
shews
that
He
will
have
no
more
honor
by
them
in
their
servings
of
Him
,
but
in
their
sufferings
.
God
saith
thus
,
Seeing
they
would
not
give
Me
My
glory
in
a
way
of
duty
,
I
will
extract
and
force
it
from
them
in
a
way
of
suffering
.
Reas.
5
5.
Because
the
Lord
then
intends
hurt
to
such
a
people
,
the
Lord
perhaps
brings
you
out
of
an
affliction
,
but
in
that
deliverance
He
intends
your
hurt
and
no
good
at
all
,
Jer.
24.9
.
I
intend
nothing
but
hurt
to
such
a
people
in
all
My
dealings
.
Reas.
6
Because
then
al
Creatures
leaves
such
an
one
and
dares
not
own
him
;
God
being
against
thee
,
the
Creatures
cannot
help
in
the
least
degree
.
Lastly
,
Because
then
all
services
are
rejected
,
and
God
will
Reas.
7
be
no
more
intreated
for
them
,
now
conscience
smites
and
torments
the
spirits
,
and
al
the
miseries
that
come
upon
them
are
but
the
beginning
of
eternal
sorrows
,
and
this
is
a
most
sad
case
;
therefore
let
us
pray
with
David
,
Psal.
6.1
.
Lord
rebuke
us
not
in
thy
wrath
:
And
as
the
Prophet
in
Jer.
17.17
.
Use
.
Be
not
a
terror
unto
me
O
Lord
.
But
now
,
because
tender
consciences
are
ready
to
think
when
God
rebukes
them
,
or
lays
any
affliction
upon
them
,
that
it
is
to
ruin
and
destroy
them
;
as
the
Israelites
said
,
in
Deut.
1.27
.
Because
the
Lord
hated
us
,
therefore
he
brought
us
out
of
Egypt
.
In
every
strait
they
were
in
,
they
conceited
God
hated
them
in
it
,
though
God
had
done
them
good
so
many
times
.
And
hath
not
this
been
the
reasonings
of
our
unbeleeving
hearts
,
and
the
murmuring
of
our
spirits
in
our
afflictions
?
Oh
take
heed
of
such
unbeleeving
reasonings
,
they
are
very
much
displeasing
unto
God
:
There
is
a
great
difference
between
the
rebukes
of
God
upon
the
godly
,
and
the
wicked
,
though
perhaps
rebuked
both
in
one
and
the
same
affliction
:
as
the
Apothecary
breaks
Bezar
stones
to
pouder
,
but
is
very
careful
of
it
,
simile
and
will
not
lose
the
least
grain
of
it
.
So
the
Lords
people
even
in
the
fornace
are
as
dear
to
him
&
have
the
most
experience
of
Gods
love
to
them
then
that
ever
they
had
.
Jacob
when
he
lay
upon
the
ground
,
and
had
the
stone
for
his
pillow
,
even
then
he
had
that
heavenly
vision
from
God
.
But
now
the
question
is
,
Quest.
How
shall
we
know
whether
those
rebukes
that
are
upon
us
are
intended
for
our
good
or
our
hurt
,
our
desolation
,
or
our
restoration
?
It
may
be
known
thus
:
If
Gods
displeasures
be
such
,
Answ.
that
we
find
Him
more
set
against
our
sins
than
our
persons
,
't
is
an
arument
He
intends
our
good
not
our
hurt
in
His
rebukes
upon
us
.
But
you
will
say
,
This
is
as
difficult
as
the
other
,
How
shall
we
know
God
aims
at
our
sins
,
and
not
our
persons
?
Thus
:
If
His
rebukes
work
us
to
a
humiliation
for
our
sins
,
a
resignation
of
our selves
up
unto
Gods
dispose
,
and
to
accept
of
the
punishment
of
our
iniquities
;
this
is
an
argument
God
aims
at
our
sins
,
and
not
at
our
persons
in
His
rebukes
,
and
so
in
them
our
good
and
not
our
hurt
:
But
't
is
usual
for
wicked
men
in
their
rebukes
to
cry
out
of
their
sins
,
't
was
their
sins
that
brought
this
upon
them
.
But
here
the
difference
is
thus
discerned
.
First
,
They
cry
out
of
their
sins
but
per
accidence
,
but
of
the
judgement
per
se
,
as
we
use
to
say
,
the
judgement
troubles
them
more
than
their
sins
the
cause
of
the
judgment
:
but
the
godly
cry
out
of
their
sin●
per
se
,
and
of
the
judgment
per
accidence
,
their
sin
troubles
them
.
Secondly
,
A
child
of
God
more
desires
the
sanctification
of
an
affliction
than
the
removing
of
it
;
but
the
wicked
care
not
for
removing
the
cause
of
judgment
[
even
sin
]
so
the
smart
the
correction
may
be
taken
off
.
It
follows
.
Expos.
1
Among
the
Tribes
of
Israel
have
I
made
known
that
which
shall
surely
be
.
Some
conceive
that
these
words
are
spoken
as
the
aggravation
of
this
peoples
misery
;
and
if
so
,
the
Notes
from
them
are
,
Obs.
1
That
God
smites
not
a
people
with
judgment
before
he
w●●ns
them
off
judgment
.
Among
the
Tribes
of
Israel
have
I
made
known
this
.
Obs.
2
When
God
threatens
He
is
real
in
His
threatnings
.
That
which
shal
surely
be
.
Ephraim
thinks
that
God
intends
not
him
.
Sinners
think
that
when
God
warns
them
he
is
not
in
good
earnest
,
it
shall
not
be
,
but
God
saith
it
shall
be
,
God
esteems
more
of
His
Word
than
Heaven
and
Earth
besides
,
nay
Heaven
and
Earth
shall
pass
away
before
the
least
jot
or
tittle
of
it
shall
fail
and
cursed
be
that
peace
that
hath
no
other
ground
or
foundation
than
this
hope
,
that
those
things
are
not
true
which
the
Ministers
of
the
Word
from
the
Word
threaten
against
sinners
.
And
yet
this
is
the
condition
of
many
people
,
which
doth
mightily
provoke
God
,
as
you
may
see
in
Deut.
29.19
,
20
,
21.
If
notwithstanding
what
is
written
in
this
book
he
bless
himself
,
saying
,
He
shall
have
peace
;
the
anger
of
the
Lord
shall
smoke
against
such
a
man
.
Oh
the
bitter
aggravating
circumstances
in
this
Scripture
against
such
a
sinner
as
this
.
Use
Now
if
God
will
be
so
punctual
in
His
threatning
word
,
that
it
shall
be
made
good
,
how
much
more
His
promising
word
,
for
God
hath
not
done
so
much
to
make
His
threatning
word
good
,
as
His
promi●ing
word
.
For
,
1.
God
hath
not
cal'd
such
witnesses
to
His
threatning
word
as
to
His
promising
word
,
there
are
Three
in
Heaven
and
Three
on
Earth
who
are
Witnesses
but
not
to
the
threatning
word
,
sometimes
in
the
general
he
calls
the
Heavens
to
witness
to
His
threatning
.
Hear
oh
heavens
,
and
hearken
oh
earth
,
I
have
nourished
up
a
people
and
they
rebel
against
me
.
2.
To
the
verifying
of
a
promise
there
is
not
only
Gods
faithfulness
,
but
't
is
His
faithfulness
in
Christ
,
all
the
promises
are
in
Him
,
yea
and
Amen
;
there
is
in
Gods
promising
word
,
not
only
His
faithfulness
,
but
His
faithfulness
in
Christ
,
all
the
promises
are
made
in
Christ
,
so
are
not
the
threatnings
,
Judgments
have
not
such
immediate
relation
to
Christ
.
3.
More
sure
,
because
promises
are
not
only
Gods
Covenant
with
His
people
,
but
His
Testament
,
and
so
more
sure
than
a
Covenant
,
for
a
Covenant
may
be
broken
on
the
one
party
,
but
a
Testament
cannot
,
it
being
confirmed
by
the
death
of
the
Testator
;
the
promise
on
our
part
may
be
broken
,
but
when
we
look
upon
them
as
confirmed
by
the
death
of
the
great
Testator
Jesus
Christ
,
we
have
stronge
consolation
:
as
't
is
a
great
evil
not
to
beleeve
the
threats
of
God
,
so
't
is
also
a
great
evil
not
to
credit
the
promises
of
God
.
Christians
,
you
wonder
when
wicked
men
beleeve
not
Gods
threatnings
and
His
judgments
to
tremble
at
them
,
Know
Oh
Christian
,
that
not
only
men
but
Angels
stand
and
wonder
when
thou
dost
not
beleeve
the
promises
of
God
when
they
be
so
confirmed
that
we
might
beleeve
them
and
walk
comfortably
.
The
revealing
of
sin
before
a
judgment
comes
,
aggravates
Obs.
3
both
the
sin
and
the
judgment
,
the
punishment
will
be
so
much
the
heavier
,
it
aggravates
the
sin
,
because
then
there
is
the
greater
contempt
against
God
:
If
a
father
should
desire
his
child
not
to
do
such
a
thing
,
nay
not
only
desire
him
but
forbid
him
,
yea
threaten
him
with
punishment
if
he
doth
it
;
now
if
he
shall
after
all
this
gainsay
his
fathers
will
,
he
puts
a
greater
contempt
upon
his
father
,
for
now
he
breaks
through
hedges
and
fences
,
which
should
have
kept
him
in
:
so
when
God
shall
forbid
,
yea
threaten
if
we
will
break
out
it
puts
a
great
contempt
upon
God
.
1.
The
goodness
of
God
is
not
honored
by
us
,
when
the
Lord
for
our
good
shall
give
us
notice
of
our
sins
that
so
we
may
prevent
judgment
the
desert
of
our
sins
,
and
we
notwithstanding
sh●l
●in
,
it
dishonors
Gods
goodness
.
2.
The
truth
of
God
is
not
honored
,
when
we
do
not
obey
,
this
is
no
other
than
a
venturing
whether
the
word
be
true
or
no
,
whether
Gods
words
are
yea
and
nay
,
Oh
sinner
dost
thou
know
what
thou
dost
,
thou
temptest
God
,
saying
,
Lord
there
are
such
and
such
threatnings
against
sin
but
I
do
not
beleeve
them
,
Lord
I
'le
venture
it
,
I
'le
put
it
to
the
tryall
whether
it
be
so
or
no.
3.
As
it
aggravates
the
sin
,
so
the
punishment
;
the
judgment
cannot
but
be
the
greater
,
thou
canst
expect
but
little
pitty
from
the
goodness
of
God
which
thou
hast
slighted
,
when
it
warned
thee
of
those
judgments
which
are
now
upon
thee
,
His
mercy
to
remove
them
cannot
be
expected
.
God
by
His
Ministers
warned
me
in
such
a
Sermon
,
but
I
went
on
and
would
not
reform
,
and
now
there
is
matter
for
the
worm
of
conscience
to
gnaw
upon
:
that
thou
maist
say
as
Job
,
What
I
feared
is
now
come
upon
me
,
and
this
is
that
which
aggravates
our
misery
.
Use
.
Engl.
At
this
time
have
not
the
Ministers
of
God
for
these
twenty
yeers
,
especially
in
these
latter
seven
yeers
made
this
the
subject
of
their
preaching
,
to
warn
us
of
judgments
,
and
now
the
judgments
of
God
are
come
upon
us
,
God
hath
vindicated
the
word
of
His
servants
.
But
these
words
though
they
may
be
thus
understood
,
yet
I
conceive
they
bear
a
further
signification
which
is
,
this
:
I
have
declared
among
the
Tribes
what
shall
be
without
revolk
,
without
Expos.
2
any
change
or
alteration
;
I
have
formerly
repented
,
and
have
been
intreated
,
but
now
I
'le
repent
no
more
.
They
continue
Gods
unchangable
purpose
for
the
desolating
of
this
people
,
and
being
thus
understood
,
the
Note
from
them
will
be
this
.
That
there
is
a
time
when
there
shall
be
no
help
to
be
delivered
from
judgment
,
though
they
should
call
,
cry
,
mourn
,
weep
,
fast
,
Obser
.
and
intreat
,
yet
the
judgment
should
not
be
removed
.
As
't
is
said
of
Esau
,
He
found
no
place
for
repentance
.
Heb.
12.17
.
Heb.
12.17
.
There
is
a
great
mistake
by
many
in
the
interpretation
of
that
place
,
from
which
text
many
gather
that
there
may
be
many
tears
shed
,
much
sorrow
found
,
and
yet
no
true
repentance
,
but
the
meaning
of
the
words
is
this
,
he
found
no
place
for
his
father
Isaacs
repentance
,
though
he
cried
and
shed
tears
for
the
blessing
,
yet
his
father
repented
not
that
he
had
bestowed
it
upon
Jacob
:
so
that
people
may
cry
and
humble
their
souls
before
God
,
yet
shall
find
in
God
no
place
of
repentance
,
nay
if
that
the
Saints
of
God
should
all
joyn
together
and
pray
for
such
a
people
they
should
not
prevail
;
Ezek.
14.20
.
Though
Noah
,
Daniel
,
and
Job
should
pray
for
them
,
they
should
not
prevail
.
Oh
sinner
take
heed
this
be
not
thy
condition
,
thou
hast
godly
parents
and
kindred
it
may
be
,
and
they
set
themselves
to
seek
God
for
thee
,
but
God
will
deny
them
,
their
prayers
shall
not
prevail
for
thee
;
this
may
be
the
case
of
Nations
and
Kingdoms
,
that
there
may
be
true
repentance
found
and
turning
to
God
,
and
yet
no
deliverance
from
outward
affliction
.
I
deny
not
but
that
true
repentance
shall
deliver
a
soul
from
eternal
wrath
,
from
perishing
in
hell
;
but
this
I
affirm
that
there
may
be
true
repentance
found
and
turning
unto
God
and
yet
no
deliverance
from
a
temporal
affliction
.
And
this
I
shall
make
good
by
two
famous
texts
of
Scripture
.
The
first
is
in
Deut.
3.26
.
Moses
had
sinned
,
and
God
saith
he
should
not
go
into
the
land
of
Canaan
,
which
was
a
sore
affliction
to
Moses
,
upon
this
Moses
he
praid
,
and
't
is
certain
Moses
had
repented
him
of
that
sin
,
yet
see
what
he
saith
,
The
Lord
was
wrath
with
me
,
for
your
sake
,
and
would
not
hear
me
,
but
let
it
suffice
thee
,
speak
no
more
of
this
matter
.
All
his
prayers
and
repentance
could
not
deliver
him
from
that
outward
affliction
,
and
bring
him
into
Canaan
.
The
second
text
is
in
2
Kings
,
23.25
.
in
the
former
chapter
we
find
the
heart
of
the
King
melting
when
he
heard
the
Law
read
,
and
perceived
the
anger
of
the
Lord
against
his
people
was
provoked
,
yet
the
Lord
tels
him
that
he
should
die
in
peace
.
And
in
the
23.
Chapter
,
the
King
he
sets
upon
reforming
the
people
,
enters
into
a
solemn
Covenant
with
God
,
causeth
the
people
to
joyn
with
him
,
pulls
down
the
groves
,
destroies
Idolatry
,
and
although
it
be
said
in
the
25.
verse
,
that
like
unto
him
was
there
no
King
before
him
,
yet
in
the
26.
verse
God
saith
,
Notwithstanding
all
this
,
he
will
remove
Judah
out
of
his
sight
.
So
that
sometimes
God
is
so
set
upon
his
threats
,
that
they
shall
come
to
pass
,
God
will
make
them
good
whatever
comes
of
it
;
this
I
conceive
to
be
the
meaning
of
these
words
.
And
so
Mr.
Calvin
reades
them
,
God
may
be
so
resolved
against
a
mans
eternal
estate
that
he
will
never
shew
such
a
man
or
such
a
people
mercy
more
;
as
we
may
see
in
those
which
were
bid
to
the
Gospel-supper
:
therefore
we
had
need
to
gather
our selves
together
before
the
decree
bring
forth
,
Zeph.
2.1
,
2.
Oh
let
us
in
this
Kingdom
take
heed
;
yet
through
Gods
mercy
we
are
not
left
desolate
,
but
have
many
points
of
mercy
,
even
in
this
day
of
our
rebuke
,
but
what
God
will
do
one
cannot
determine
,
therefore
it
concerns
us
to
prepare
to
meet
our
God
,
lest
the
wrath
of
God
meet
us
,
overcome
and
destroy
us
till
there
be
no
remedy
,
though
through
mercy
for
the
present
we
may
say
there
is
remedy
,
yea
rather
let
us
tremble
and
be
awakened
,
because
God
sometimes
comes
against
,
and
is
more
quick
with
a
people
that
are
not
so
openly
,
and
notoriously
vile
as
others
are
,
than
he
doth
with
the
most
profane
:
So
much
for
this
ninth
verse
.
VER.
10.
The
Princes
of
Judah
were
like
them
that
remove
the
bound
;
therefore
I
will
powre
out
my
wrath
upon
them
like
water
.
BUT
why
is
God
so
wrath
with
Israel
?
Conexiō
.
Have
not
the
Princes
of
Judah
provoked
Him
also
?
Yea
,
for
God
here
speaks
to
them
principally
.
It
seems
the
people
were
not
so
bad
,
so
sinful
as
they
,
for
in
the
next
words
he
saith
,
That
Ephraim
is
oppressed
,
and
broken
in
judgment
;
because
he
willingly
walked
after
the
commandement
.
First
,
Princes
must
answer
to
God
for
all
their
doings
:
Though
they
are
above
all
men
in
power
,
and
so
are
not
so
lyable
to
give
an
account
to
man
as
others
are
,
yet
to
God
they
must
,
those
actions
which
are
least
obnoctious
to
men
,
are
much
to
God
.
The
Princes
of
Judah
are
like
to
them
that
remove
the
bounds
.
Obser
.
1
Are
like
.
]
That
is
,
not
so
much
in
a
similitude
,
as
reality
:
as
't
is
usual
in
Scripture
to
put
the
word
,
like
,
for
the
th●ng
it self
,
As
thus
,
His
glory
was
as
the
Son
of
God
.
The
Princes
of
Judah
were
those
that
removed
the
bound
:
by
the
light
of
Nature
,
and
the
Law
of
God
it
was
a
wicked
thing
to
remove
bounds
;
you
may
see
it
forbidden
by
the
Law
of
God
,
Deut.
27.17
.
It
was
a
custom
among
the
Heathens
,
and
the
Romans
,
That
Obser
.
2
if
any
man
removed
the
bound
,
the
antient
Land-mark
,
if
they
were
poor
,
they
were
adjudged
to
slavery
,
to
dig
in
deep
pits
;
if
rich
men
,
to
be
banished
and
lose
a
third
part
of
their
estates
.
The
Princes
of
Judah
broke
down
the
bounds
in
a
Fourfold
way
.
1.
They
took
away
mens
estates
that
were
none
of
their
own
.
God
appoints
men
their
bounds
and
estates
,
therefore
't
is
not
in
the
power
of
Princes
to
take
them
away
at
their
pleasure
.
It
was
not
in
the
power
of
Ahab
to
take
away
Naboths
Vinyard
,
nay
,
nor
to
force
him
to
sell
it
,
though
a
King
,
he
thought
it
too
much
to
take
it
by
violence
;
and
Jezebel
,
though
a
cruel
woman
,
yet
would
not
take
his
Vinyeard
without
some
coulor
of
Law
.
Therefore
Princes
have
no
right
to
the
Subjects
estates
,
and
liberty
for
to
take
them
away
at
their
pleasures
;
though
such
principles
of
late
have
been
infused
into
them
by
some
,
for
which
we
at
this
day
suffer
so
heavily
.
In
Isa.
1.23
.
Their
Princes
are
said
,
to
be
rebellious
and
companions
of
theeves
.
Now
if
all
were
their
own
they
could
not
break
bounds
:
We
would
think
that
they
of
all
men
should
not
break
bounds
,
for
what
is
it
they
may
not
have
if
they
would
?
I
have
read
a
story
in
Plutarch
,
concerning
Cyneas
and
Pyrrhus
who
was
mightily
set
upon
war
with
Italy
,
Cyneas
speaks
thus
unto
him
;
What
shall
we
get
if
we
overcome
the
Romans
?
Saith
Pyrrhus
,
We
shall
subdue
our
great
enemy
,
and
be
made
possessors
of
a
brave
Country
.
Cyneas
asked
him
what
he
would
do
then
?
Saith
Pyrrhus
,
Then
we
will
subdue
Affrica
,
Carthage
,
and
Sicila
:
And
what
then
?
Then
saith
Pyrrhus
we
wil
feast
,
drink
and
be
merry
.
Cyneas
answered
,
Why
may
you
not
do
so
now
without
sheding
so
much
blood
,
putting
your self
to
so
much
trouble
and
endangering
your
person
.
If
Princes
would
keep
within
their
bounds
what
hinders
but
that
they
may
enjoy
themselves
and
their
comforts
with
peace
and
quiet
without
the
sheding
of
so
much
blood
.
2.
They
break
all
bounds
:
That
is
,
They
break
all
Laws
and
Liberties
;
they
wil
not
be
bound
by
Laws
,
saying
thus
,
Laws
were
made
for
subjects
,
and
not
for
Princes
.
And
thus
these
Princes
broke
the
bounds
.
Hence
we
may
see
what
corruption
there
is
in
the
hearts
of
men
naturally
,
and
this
is
furthered
by
evil
Counsellors
.
I
have
read
of
Cambyses
who
had
a
desire
to
marry
his
Sister
,
but
questioning
whether
he
might
do
it
or
no
,
he
cals
his
judges
together
to
give
him
their
advice
,
they
told
him
,
there
was
a
Law
against
it
;
but
say
they
,
Ye
Princes
of
Persia
may
do
what
you
will
:
They
were
so
far
from
diswading
him
from
that
wicked
act
,
that
they
gave
him
incouragement
to
it
.
And
hath
not
our
time
afforded
such
Counsellors
to
our
Princes
?
2.
They
break
the
bonds
of
Religion
.
Therefore
Interpreters
conceive
that
our
Prophet
Hosea
prophesied
in
Ahaz
his
time
,
when
he
provoked
God
so
by
Idolatry
,
setting
up
the
abomination
of
desolation
.
And
this
is
the
great
breach
of
bonds
,
when
people
must
provoke
God
.
God
hath
set
bounds
to
His
Word
,
for
His
Worship
and
Service
:
Now
take
heed
that
you
go
not
beyond
those
bounds
for
any
pretence
of
decency
or
comlinesse
,
sutable
to
the
state
in
which
we
live
,
and
such
like
.
God
hath
given
great
liberty
in
Civil
things
for
men
to
use
,
but
none
in
hi●
Worship
and
waies
.
Oh
what
evil
have
Popish
Princes
done
in
this
thing
,
in
removing
these
bounds
!
and
this
is
the
main
reason
which
makes
Papists
so
to
labour
for
the
upholding
and
setting
up
an
arbitrary
government
,
having
thereby
●ull
liberty
to
break
all
bounds
in
Religion
.
Lastly
,
They
brake
the
bonds
of
their
own
Covenants
,
and
regarded
them
not
:
These
were
the
corruptions
of
these
Princes
,
they
brake
all
sorts
of
bonds
,
Civil
,
Spiritual
Covenanting
bonds
,
nothing
will
keep
them
in
.
But
hath
God
left
no
means
to
keep
these
in
bounds
,
Quest.
Princes
as
well
as
Subjects
?
To
this
I
answer
:
Yea
certainly
.
Answ.
Those
who
at
first
gave
power
for
families
and
persons
to
keep
these
,
never
tollerated
the
great
ones
to
break
them
.
The
Law
of
Nature
never
gives
power
to
destroy
it self
,
especially
in
a
Kingdom
where
there
are
defensive
&
offencive
means
to
be
used
against
any
means
that
the
greatest
in
power
may
raise
against
the
Laws
and
Liberties
of
men
;
for
there
is
no
man
who
is
a
subject
to
the
Prince
,
but
is
also
to
the
State
,
and
the
State
may
deal
with
his
instruments
that
he
imploys
either
defencively
,
or
offencively
.
Trajan
after
he
was
made
Emperor
put
a
sword
into
his
Officers
hand
to
defend
him
while
he
defended
the
Laws
;
but
if
he
did
fail
in
his
duty
,
gave
the
Officer
leave
to
deale
with
him
as
a
delinquent
.
It
will
be
worth
our
pains
and
cost
if
after
all
our
troubles
we
can
but
get
the
Kingdom
setled
in
its
true
rights
and
liberties
,
though
our
workmen
who
are
making
up
our
breaches
through
some
negligence
or
miscarriage
suffer
the
wild
beasts
to
break
in
,
yet
let
not
us
murmur
,
and
repine
,
but
be
content
,
and
bless
God
that
we
have
means
for
to
help
our selves
;
few
yeers
since
we
thought
our
breaches
to
be
so
wide
,
that
none
could
help
,
or
deliver
us
;
now
then
that
God
hath
raised
up
for
us
helpers
contrary
to
our
expectation
,
bless
God
for
them
,
and
be
content
,
let
us
stir
up
our selves
and
joyn
with
them
for
their
assurance
.
If
the
Sea
should
break
in
upon
a
Country
,
would
you
sit
stil
or
let
any
rest
quiet
by
you
that
would
not
stir
to
make
up
the
breach
?
A
Farmer
is
contented
to
suffer
Cattel
,
and
see
them
to
run
up
and
down
in
his
ground
while
his
workmen
are
making
up
his
hedges
,
and
fences
for
to
keep
them
out
:
So
our
workmen
are
making
up
the
hedges
,
let
us
be
contented
to
suffer
a
while
patiently
.
The
truth
is
those
most
complain
of
confusions
and
disturbances
who
have
been
most
instrumental
to
make
our
breaches
and
distractions
:
and
thus
the
Princes
of
Judah
were
,
like
them
that
break
the
bound
,
and
for
thus
doing
the
Lord
threatens
in
the
following
words
,
to
powr
out
his
wrath
upon
them
like
water
.
They
have
past
their
bounds
in
sinning
,
and
my
wrath
shall
pass
its
bounds
upon
them
;
they
kept
no
bounds
in
sinning
,
and
my
wrath
shall
keep
no
bounds
in
punishing
.
The
Hebrews
use
to
express
anger
by
a
word
that
signifies
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
going
beyond
bounds
,
noting
thus
much
,
that
ordinarily
in
our
anger
we
are
apt
to
go
beyond
bounds
and
besides
the
rule
.
The
sence
then
is
,
I
will
powr
my
wrath
upon
them
in
great
abundance
,
like
waters
.
The
judgments
of
God
in
Scripture
,
are
often
set
out
unto
us
by
this
similitude
of
water
,
as
in
Isa.
28.17
.
Nahum
1.8
.
look
as
their
anger
ran
like
water
,
so
my
wrath
shall
run
upon
them
until
they
are
consumed
.
That
Gods
wrath
is
very
hot
against
wicked
Governours
,
such
as
break
the
bounds
of
Religion
,
Laws
,
and
Covenants
:
the
Lord
is
much
displeased
against
great
ones
when
wicked
,
Numb.
25.4
.
the
people
of
Israel
committed
a
great
evil
in
provoking
God
by
their
Idolatry
,
joyning
themselves
to
Baal-Peor
,
and
the
Lord
said
,
Take
the
heads
of
Israel
.
The
people
offended
and
it
was
by
the
encouragement
of
the
Governors
,
therefore
their
heads
must
off
,
the
people
sin
and
the
Governors
must
suffer
because
they
reproved
them
not
nor
restrained
them
,
but
countenanced
them
.
Hence
we
may
note
,
That
we
had
need
to
pray
much
for
Princes
.
Fearful
are
the
examples
which
historiaans
report
of
,
concerning
the
judgments
of
God
upon
wicked
Princes
.
Leander
in
the
discription
of
Italy
reports
of
a
cruel
Tyrant
,
who
perswaded
himself
that
he
must
give
an
account
to
no
man
,
none
could
call
him
to
an
account
for
what
he
did
;
at
last
God
gave
him
into
the
hands
of
the
people
,
who
strip'd
him
naked
,
bound
him
upon
a
planck
,
and
drew
him
through
the
streets
in
the
sight
of
all
the
people
,
then
made
a
great
fire
by
him
,
and
heated
tongs
red
hot
in
the
fire
,
when
they
had
done
thus
,
then
proclaimation
was
made
in
the
Market
place
,
that
seeing
he
had
wronged
so
many
,
that
he
was
never
able
to
make
satisfaction
for
the
wrong
he
had
done
,
therefore
all
that
had
suffered
by
him
should
come
and
have
a
pull
at
his
flesh
with
the
red
hot
tongs
.
Another
fearful
example
we
have
of
latter
times
,
concerning
Charls
the
9th
,
about
the
massacre
in
France
,
who
at
that
time
pretended
great
love
and
kindness
to
the
Protestant
party
,
invited
them
to
a
great
marriage
feast
,
and
at
that
time
by
his
Commission
,
calls
in
those
bloody
miscreants
,
who
cruelly
murdered
the
Protestant
party
;
there
he
broke
bounds
:
but
see
how
God
met
with
him
,
in
a
most
grievous
disease
,
through
the
violence
of
which
there
spurted
out
blood
from
him
in
several
parts
of
his
body
,
so
that
he
wallowed
in
his
blood
before
he
died
.
God
powred
out
His
wrath
upon
them
in
blood
who
in
their
life
time
thirsted
after
blood
.
Secondly
,
The
bounds
of
Religion
and
Laws
,
as
they
keep
in
obedience
,
Obs.
2
so
they
keep
out
judgments
.
Pure
Religion
and
good
Laws
as
they
are
bounds
to
keep
us
in
duty
,
so
they
keep
judgments
and
wrath
from
us
.
And
we
ought
to
look
upon
Laws
in
both
these
notions
,
not
only
to
keep
us
in
order
and
duty
,
but
also
to
keep
out
wrath
;
if
we
break
our
bounds
,
we
must
look
that
wrath
should
break
in
upon
us
;
therefore
we
had
need
to
do
as
men
that
live
neer
the
Sea
,
when
the
Sea
breaks
in
upon
them
,
they
presently
leave
all
their
other
businesses
,
and
go
about
that
.
Our
bounds
are
broken
,
and
who
is
the
occasion
of
it
the
Lord
knows
,
and
wrath
is
broken
in
upon
u●
at
our
breaches
,
therefore
let
us
now
as
one
man
set
about
the
making
up
of
our
breaches
.
Obs.
3
Thirdly
,
God
punisheth
according
to
mens
sins
.
They
break
the
bounds
,
God
breaks
in
with
wrath
upon
them
;
are
they
resolute
in
sinning
?
God
will
be
as
resolute
in
his
judgments
upon
them
;
see
that
text
Jer.
44.25
.
You
have
sworn
and
vowed
to
your
superstitions
,
and
I
have
sworn
to
bring
judgment
upon
you
,
and
it
shall
come
to
pass
.
Therefore
when
judgments
are
upon
us
,
Use
.
if
we
would
have
them
removed
,
we
should
diligently
observe
what
sins
we
are
guilty
of
,
which
answereth
to
the
judgment
which
is
upon
us
;
for
many
times
we
may
trace
the
cause
of
a
judgment
by
the
sin
that
we
are
guilty
of
,
and
if
we
ever
look
to
have
troubles
removed
,
we
must
first
remove
sin
the
cause
of
them
.
VER.
11.
Ephraim
is
oppressed
,
and
broken
in
judgment
;
because
he
willingly
walked
after
the
commandement
.
WRATH
in
the
former
verse
was
threatned
against
the
Princes
of
Judah
,
who
removed
the
bound
:
And
here
the
Lord
returns
again
to
Ephraim
,
in
this
11.
verse
;
and
the
12.
verse
to
Judah
and
Ephraim
both
together
,
they
being
both
a
provocation
to
God
,
are
plagued
both
together
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
word
Oppressed
,
in
the
original
is
,
Nashuk
,
translated
by
Hierom
,
Calumnia
;
Ephraim
suffered
and
was
oppressed
by
false
accusations
and
slanderings
,
(
for
there
is
an
opposition
in
mens
names
and
estates
)
which
the
Seventy
usually
translate
by
Sycophantia
;
The
70.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
then
we
may
render
i●
thu●
,
Ephraim
by
Sychophants
doth
suffer
a
great
deal
of
wrong
.
When
there
are
false
reports
raised
against
men
,
they
suffer
wrong
by
it
:
false
reports
are
as
a
false
Medium
,
which
represents
things
in
another
manner
than
they
are
:
As
put
a
staff
into
the
water
,
simile
and
it
shews
to
be
crooked
,
but
take
it
out
and
't
is
not
so
.
So
the
actions
of
men
in
the
reports
of
others
may
seem
crooked
,
when
in
themselves
are
strait
and
good
.
And
thus
was
Ephraim
,
broken
in
judgment
;
though
his
cause
was
good
,
yet
't
was
made
bad
,
if
he
were
wronged
he
could
have
no
releef
for
himself
.
So
that
good
causes
by
bad
men
are
many
times
perverted
:
but
the
Sain●s
may
support
themselves
with
Pauls
comfort
,
who
passed
not
much
for
mans
judgment
.
In
this
signification
the
Seventy
Translators
do
often
take
the
word
;
but
in
this
place
they
express
it
by
another
word
,
thus
,
[
](A77979-e77890-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
English
translatiō
.
Ephraim
hath
over-powered
his
adversaries
,
and
so
hath
trod
down
judgment
:
they
interpret
it
actively
.
But
the
words
are
well
rendred
in
your
books
in
the
passive
participle
,
and
so
they
are
to
be
read
,
Ephraim
is
broken
in
judgment
.
Concussus
judicio
concussio
is
a
Law
word
,
signifying
such
a
kind
of
breaking
and
oppression
as
threatneth
the
utter
ruine
and
undoing
of
a
man
by
Law
;
As
many
rich
men
threaten
poor
men
when
they
do
them
any
wrong
,
I
'le
be
even
with
you
,
I
'l
ow
you
a
good
turn
:
Or
as
Magistrates
that
are
corrupt
and
wicked
,
when
they
cannot
bring
poor
men
to
say
or
do
what
they
would
have
them
,
they
will
threaten
to
undo
them
,
or
if
ever
it
lie
in
their
power
they
wil
ow
them
a
good
turn
;
of
which
carriage
Samuel
cleers
himself
1
Sam.
12.3
.
Crimea
cōcussionis
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Whom
have
I
defrauded
?
or
whom
have
I
*
oppressed
?
(
the
word
is
the
same
here
)
That
is
,
used
my
power
to
threaten
men
to
yeeld
up
their
liberties
,
their
rights
,
their
enjoyments
by
any
power
which
was
in
my
hands
.
This
was
the
sin
of
the
great
Princes
here
of
the
ten
Tribes
.
Broken
in
judgment
]
That
is
,
Expos.
Not
in
Gods
judgment
upon
them
,
but
in
the
judgment
of
their
own
cause
,
they
were
crushed
in
their
estates
,
liberties
and
laws
,
and
that
not
only
by
their
own
Magistrates
and
Governors
,
but
also
by
the
Assyrian
;
by
their
own
Magistrates
they
were
broken
and
oppressed
,
good
men
were
discountenanced
,
just
causes
betraied
,
the
whole
Court
was
corrupted
,
and
the
Laws
of
the
Land
which
should
have
held
up
the
bounds
,
were
broken
;
they
were
so
broken
as
a
thing
which
is
broken
,
but
not
quite
spoiled
with
the
fall
,
some
shreds
of
it
may
be
made
use
of
;
so
the
generality
of
them
were
so
broken
that
there
was
little
right
to
be
had
for
any
wrong
that
was
done
;
and
as
they
were
thus
oppressed
in
the
Prophet
Hosea
his
time
,
so
also
in
the
Prophet
Amos
his
time
,
Hosea
and
Amos
contemporaries
.
who
prophesied
at
the
same
time
that
our
Prophet
did
,
Amos
2.7
.
They
p●nt
after
the
dust
of
the
earth
on
the
head
of
the
poor
:
What
's
that
?
Thus
,
they
did
not
only
seek
to
bring
poor
men
under
them
,
but
even
utterly
to
destroy
them
,
they
sought
to
ruin
them
,
and
that
by
perverting
of
judgment
.
So
in
Amos
,
5.11
.
their
oppression
grew
to
such
a
height
that
they
took
the
poors
wheat
from
them
,
that
if
the
poor
had
but
gleaned
a
little
wheat
in
the
fields
,
as
they
brought
it
home
they
robbed
them
of
it
,
or
if
they
carried
it
to
the
mill
they
took
it
from
them
;
this
was
the
oppression
which
was
at
this
time
among
the
ten
Tribes
,
from
their
own
Governors
.
But
they
were
also
oppressed
by
the
Assyrian
,
they
calumniated
and
reproached
them
,
saying
,
Where
is
now
your
God
,
in
whom
you
so
much
trusted
?
Thus
much
for
the
opening
those
words
.
Expos.
The
reason
follows
,
Because
he
willingly
followed
after
the
Commandement
.
Quest.
But
some
may
say
,
What
is
this
such
a
thing
?
is
there
so
much
in
this
to
provoke
God
?
The
Command
.
Yea
,
this
was
a
great
sin
;
for
the
opening
whereof
,
take
notice
of
these
three
things
.
1.
Whose
.
First
,
Whose
Commandement
was
it
they
followed
?
it
was
the
Commandement
of
Jeroboam
and
his
Princes
,
men
which
had
authority
and
power
in
their
hands
,
and
this
provoked
God
so
highly
against
them
,
because
they
followed
the
commandements
of
men
who
had
authority
over
them
:
this
is
very
strange
that
this
charge
should
be
against
Ephraim
for
this
,
no
question
but
they
pleaded
thus
,
What
,
am
I
wiser
than
my
Governors
?
must
not
I
do
as
they
bid
me
?
2
What.
Secondly
,
What
commandement
was
it
that
they
followed
?
it
was
to
worship
the
Calves
at
Dan
and
Bethel
,
he
worshiped
God
but
it
was
in
a
false
way
,
and
this
was
the
cause
which
provoked
God
so
against
him
.
3
How
soon
followed
.
Thirdly
,
He
willingly
followed
the
commandement
,
as
soon
as
ever
he
was
commanded
he
yeilded
without
any
deliberation
,
or
consultation
with
himself
;
whereas
he
should
have
stood
it
out
and
have
bid
the
worst
,
rather
suffered
the
loss
of
all
,
than
yeilded
to
their
commands
:
as
the
three
children
,
rather
suffer
the
firy
furnace
,
than
fal
down
to
the
Image
,
and
thus
they
should
have
done
;
as
there
were
some
which
did
,
though
the
generallity
of
them
followed
after
the
commandement
,
yet
there
were
some
found
among
Ephraim
who
would
go
to
Jerusalem
to
worship
,
the
place
of
Gods
appointment
:
in
1
Chron.
11.16
.
those
which
set
their
hearts
to
seek
God
they
would
go
up
to
Jerusalem
and
not
follow
Jeroboam
to
Dan
and
Bethel
;
though
the
most
went
with
Jeroboam
,
yet
there
was
a
handful
that
knew
God
would
be
worshiped
in
his
own
way
and
in
his
own
place
:
the
generallity
of
the
people
liked
well
enough
of
the
Commandement
,
because
it
was
will-worship
which
pleaseth
mans
nature
best
,
and
then
it
was
most
for
their
ease
,
and
this
was
Jeroboams
plea
,
I
love
my
peoples
ease
,
I
would
not
be
so
harsh
to
them
,
therefore
come
,
we
will
worship
the
true
God
still
,
't
is
but
the
circumstance
of
place
and
that
's
no
such
great
matter
:
Vulg.
Sordes
,
quasi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
70.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Now
they
willingly
followed
after
the
commandement
,
and
thereby
encouraged
Jeroboam
in
his
wicked
design
,
they
willingly
walked
after
the
Command
?
the
old
Latin
expresseth
it
thus
,
they
willingly
followed
after
dregs
;
and
the
Hebrew
word
is
very
nigh
the
same
,
they
walked
after
filthy
dregs
,
and
if
this
were
the
meaning
of
it
,
it
notes
two
things
.
First
,
That
Jeroboam
was
willing
to
have
the
people
enjoy
their
lusts
so
he
might
but
enjoy
his
ends
;
he
was
willing
to
give
the
people
their
full
swing
and
liberty
in
their
lusts
,
and
upon
this
the
baser
sort
of
the
people
clave
to
him
:
Jeroboam
reasons
thus
,
well
I
must
rend
the
Kingdom
from
David
,
but
how
shall
I
accomplish
it
?
I
must
have
the
people
to
assist
me
in
it
,
but
how
shall
I
gain
them
?
I
will
let
them
have
their
pleasures
in
sin
,
they
shall
have
their
lusts
without
contradiction
,
and
then
the
most
will
follow
me
,
I
shall
be
sure
of
the
rude
multitude
the
profane
in
the
Kingdom
.
Secondly
,
Post
sordes
,
that
is
,
after
their
Idols
:
the
Calves
which
he
had
set
up
,
and
the
filth
which
is
in
them
,
for
the
Scripture
lets
out
the
filthiness
of
Idolatry
,
by
the
basest
things
in
the
world
,
to
dogs
vomet
,
the
excrements
of
men
.
Thus
much
of
the
words
in
that
sense
:
But
they
are
more
full
as
read
in
your
books
and
more
agreeable
to
the
Original
,
the
Notes
from
them
are
many
.
Obser
.
1
First
,
That
't
is
a
great
judgment
for
a
people
to
be
under
oppression
:
'T
is
a
very
sad
affliction
for
a
nation
,
family
,
or
person
to
be
under
oppression
,
and
broken
in
judgment
,
when
good
men
,
and
good
causes
are
crusht
and
slighted
,
and
wicked
men
and
bad
causes
prevail
and
prosper
,
when
a
mans
innocency
shall
be
no
help
to
him
.
Solomon
saith
this
to
be
a
great
evil
,
in
Eccles.
3.16
.
wickedness
was
got
into
the
place
of
judgment
:
God
hath
promised
to
deliver
his
people
from
this
judgment
,
In
righteousness
shalt
thou
be
established
,
thou
shalt
be
far
from
oppression
,
Isa.
54.14
.
But
these
times
are
not
yet
come
,
all
the
world
(
for
the
most
part
)
at
this
day
is
under
oppression
,
't
is
sad
to
have
our
estates
and
our
liberties
to
be
broken
for
conscience
,
Cconscience-oppression
is
the
worst
oppression
;
and
this
was
our
condition
not
long
since
,
nay
and
is
the
condition
of
many
of
our
deer
brethren
in
many
places
of
this
Kingdom
,
it
was
not
long
since
that
he
which
departed
from
iniquity
made
himself
a
prey
;
was
it
not
come
to
that
pass
that
the
meanest
,
yea
the
basest
persons
in
a
City
or
Country
had
power
enough
in
their
hands
to
undo
the
best
Ministers
in
a
Kingdom
?
Oh
how
was
the
Kingdom
oppressed
,
Parliaments
broken
,
the
edg
of
the
Law
turned
against
the
godly
party
,
witness
the
banishing
of
men
,
Ministers
were
oppressed
in
their
estates
,
in
their
liberties
,
but
especially
in
their
consciences
,
if
they
would
not
be
like
the
fidlers
boy
,
be
ready
to
dance
after
every
pipe
,
in
so
much
that
when
the
Lord
gave
us
a
little
reviving
,
we
were
even
as
men
in
a
dream
:
when
we
were
under
it
we
were
ready
to
say
,
O
we
shal
never
be
delivered
,
how
is
it
possible
that
we
should
be
rescued
from
the
oppressors
?
how
was
heaven
fild
with
our
cries
and
earth
with
our
moans
!
thus
it
was
;
and
worse
now
it
is
in
many
places
of
the
Kingdom
with
many
of
our
brethren
:
but
let
them
and
us
be
comforted
in
this
,
it
was
thus
with
Israel
,
when
God
delivered
them
out
of
captivity
,
but
for
our
adversaries
that
text
may
be
verified
of
them
,
Isa.
30.12
.
Isa.
30.12
opened
,
They
trust
in
oppression
;
what
is
their
language
but
this
?
we
will
get
a
great
Army
and
muster
up
strong
forces
,
and
then
we
will
be
master
of
the
field
,
and
bring
the
Rebels
under
,
so
that
they
trust
in
oppression
,
and
make
cruelly
their
arm
of
power
,
take
away
that
and
their
cause
falls
to
the
ground
:
But
Gods
people
are
commanded
to
the
contrary
in
Psal.
62.10
.
trust
not
in
oppression
and
for
those
that
do
oppress
,
they
shall
be
like
those
in
Isa.
30.13
.
Whose
breaking
and
misery
shall
come
in
an
instant
,
and
you
that
have
friends
in
oppression
send
them
these
Scriptures
to
comfort
them
Psal.
12.5
,
6.
For
the
oppression
of
the
poor
and
the
sighing
of
the
needy
,
I
will
arise
saith
the
Lord
and
set
him
at
liberty
from
him
that
puffeth
at
him
.
But
you
will
say
,
't
is
true
,
God
will
arise
,
but
not
yet
,
Obj.
these
are
good
words
,
but
we
may
suffer
extreamly
in
the
mean
while
.
But
mark
what
the
Lord
saith
in
the
6.
and
7.
verses
,
Answ.
The
words
of
the
Lord
are
pure
words
;
and
this
word
among
the
rest
,
Psa.
12.5
,
6
,
7.
opened
.
that
God
will
arise
,
and
set
his
people
in
safety
frow
this
generation
to
the
end
;
and
if
any
of
your
friends
be
in
danger
of
oppression
send
them
that
Scripture
in
Isa.
51.12
,
13.
Where
is
the
fury
of
the
oppressor
?
nay
God
will
so
work
out
things
in
His
own
time
,
that
we
shall
be
able
to
say
,
where
is
now
the
fury
of
the
oppressor
?
Now
if
God
hath
made
us
to
know
the
smart
of
this
sore
and
heavy
burden
he
looks
that
we
should
have
very
tender
carriages
and
loving
dispositions
towards
our
brethren
especially
towards
their
consciences
;
mark
the
charge
of
God
concerning
this
,
Exod.
23.9
.
You
shall
not
oppress
a
stranger
,
why
so
?
Oh
sai●h
God
,
for
ye
know
the
heart
of
a
stranger
;
perhaps
there
are
some
who
walk
close
with
God
have
tender
consciences
,
which
cannot
yeild
to
what
may
be
imposed
upon
them
by
authority
,
Oh
take
you
heed
of
oppressing
these
,
God
expects
that
you
should
use
them
gently
and
kindly
.
A
Second
Note
is
this
,
That
Idolaters
are
great
oppressors
.
Obser
.
2
When
was
it
that
Ephraim
was
oppressed
?
When
he
walked
after
the
commandement
of
Jeroboam
.
Changes
in
Religion
brings
people
to
opression
.
Therefore
the
Scripture
sets
out
Antichrist
by
Egypt
,
because
the
people
of
God
were
there
most
grievously
oppressed
.
The
Woman
in
the
Revelations
is
said
to
sit
upon
the
waters
,
and
the
Beast
a
top
of
her
oppressing
.
That
story
is
famous
of
a
Bishop
who
would
oppress
the
people
;
one
standing
up
and
told
him
he
could
not
do
it
by
law
:
He
answered
him
,
that
if
there
were
any
Law
against
him
he
would
carry
it
on
his
sleeves
.
Likewise
that
opression
of
the
Wallenses
was
very
great
,
who
desired
that
they
might
but
enjoy
their
liberty
to
worship
God
in
woods
and
groves
,
but
it
would
not
be
granted
them
.
And
was
not
this
our
condition
some
few
years
since
?
when
the
Saints
durst
not
appear
for
God
in
publick
,
but
only
in
private
rooms
and
chambers
.
Obser
.
3
Thirdly
,
God
hath
a
righteous
hand
in
the
delivery
of
men
into
the
hands
of
unrighteous
oppressors
:
For
they
followed
after
the
commandement
saith
God
.
It
may
be
your
enemies
into
whose
hands
I
have
delivered
you
,
may
deal
unjustly
and
oppress
you
out
of
measure
;
yet
am
I
just
in
the
thing
.
We
are
often
times
ready
to
complain
of
instruments
which
oppresse
us
;
and
never
look
at
the
hand
of
God
that
smites
us
by
them
:
we
should
look
within
our selves
,
and
find
the
cause
there
which
provokes
God
,
what
sins
we
are
guilty
of
,
and
make
our
peace
with
God
:
And
so
likewise
in
the
Kingdom
,
this
is
the
way
to
be
delivered
from
our
oppressors
.
I
remember
a
story
out
of
Cedrenus
concerning
Phocas
that
murdered
his
Master
the
Emperor
Mamicuis
with
his
wife
and
children
,
usurped
the
Empire
,
and
opened
a
floudgate
to
all
impiety
;
there
was
an
honest
poor
man
at
that
time
who
was
wonderful
importunate
at
the
Throne
of
grace
,
to
know
a
reason
why
that
wicked
man
prospered
so
in
his
des●gn
:
he
was
answered
again
by
a
voice
,
That
there
could
not
be
a
worse
man
found
,
and
that
the
sins
of
Christians
,
and
the
City
of
Constantinople
did
require
it
.
Sins
unrepented
of
,
gives
strength
to
an
enemies
side
.
A
special
cause
of
oppression
is
,
Peoples
following
of
false
worship
.
Obser
.
4
We
never
reade
of
Israels
great
oppressions
,
but
when
they
followed
after
the
command
;
and
that
is
very
observable
,
Why
the
10.
tribes
had
never
good
King
.
after
they
once
began
to
follow
the
commands
of
Jeroboam
,
the
ten
Tribes
never
had
any
good
Kings
after
;
Judah
indeed
sometimes
had
good
Kings
,
because
they
kept
something
of
God
amongst
them
,
the
Temple
and
some
part
of
of
Hi●
worship
among
them
.
If
we
submit
to
wicked
men
in
our
consciences
,
no
wonder
if
they
are
quickly
usurpers
over
our
estates
.
The
giving
too
much
to
men
God
many
times
punisheth
,
Obser.
5
by
making
them
the
greatest
instruments
of
our
trouble
and
misery
:
If
you
will
make
Governors
gods
,
Men
made
Idols
becom
Devils
't
is
just
with
God
to
make
them
devils
to
you
.
We
should
labor
truly
to
inform
our selves
in
that
obedience
which
we
ow
to
Governors
,
yeild
them
that
but
no
more
;
if
people
will
give
that
to
men
which
is
Gods
due
,
it
's
just
with
God
to
make
them
the
greatest
plagues
to
us
.
Here
we
may
see
the
ill
nature
of
wicked
men
.
Jeroboam
and
his
Obser.
6
Princes
are
very
fair
and
square
and
give
good
words
to
the
people
,
and
all
to
gain
their
own
ends
,
and
when
they
had
their
own
ends
,
then
they
broke
them
in
judgment
,
and
oppressed
them
exceedingly
,
the
more
they
are
yeilded
to
,
the
more
they
oppress
:
't
is
a
sign
of
a
base
spirit
for
men
thus
to
abuse
poor
people
,
The
wicked
boasteth
himself
of
his
hearts
desire
,
and
blesseth
the
covetous
whom
the
Lord
abhors
,
Psal.
10.3
.
It
is
an
old
way
of
Satan
to
get
false
worship
backed
with
the
commands
Obser
.
7
of
authority
.
Satans
cheif
design
is
to
get
his
worship
into
the
throne
and
for
the
effecting
of
this
,
he
labors
to
corrupt
the
pure
worship
of
God
,
and
presseth
his
own
upon
the
people
,
backt
with
the
command
of
authority
;
the
Devil
knows
that
there
is
no
way
so
prevalent
as
this
to
take
with
the
people
,
that
if
authority
commands
it
,
that
overpowers
al
reason
brought
to
the
contrary
;
and
this
is
the
aspersion
which
is
laid
upon
the
godly
at
this
very
day
,
that
they
rebel
against
authority
,
Applic.
this
hath
been
the
Devils
old
plot
which
in
all
ages
he
hath
used
to
get
advantages
against
the
Saints
;
this
was
Hamans
argument
,
that
it
was
not
for
the
Kings
honor
to
suffer
the
Jews
to
live
in
his
provinces
.
Sanballet
and
Tobiah
would
not
suffer
the
people
of
God
to
build
the
Temple
,
why
?
because
they
were
factious
people
,
disobedient
to
authority
.
So
Paul
himself
was
accused
of
sedition
:
and
the
false
Prophets
tell
the
King
,
that
Amos
was
such
a
turbulent
fellow
that
the
Land
would
not
bear
his
words
he
uttered
.
Obser
.
8
That
mens
authority
commanding
us
to
do
duty
in
a
wrong
manner
is
not
sufficient
for
our
warrant
:
No
evil
may
be
committed
upon
pretence
of
the
commands
of
authority
.
Therefore
the
Papists
blind
obedience
is
too
great
a
burden
and
bondage
for
man
,
Use
as
man
to
bear
;
then
much
more
as
Christians
:
't
is
not
enough
for
children
or
servants
to
obey
their
parents
or
masters
in
things
which
are
evil
,
because
they
command
it
;
the
wrath
of
God
may
break
out
upon
us
for
obeying
Princes
and
Governors
in
things
which
are
evil
.
If
God
command
any
thing
we
must
look
more
at
the
quis
,
Quis.
than
at
the
quid
,
Quid.
but
in
the
commands
of
men
we
must
look
at
the
quid
,
what
't
is
that
is
commanded
,
more
than
the
quis
,
who
commands
:
the
commands
of
men
may
be
such
that
the
best
obedience
is
to
disobey
:
the
Pope
writing
to
Bernard
requiring
a
thing
of
him
which
was
unlawful
,
The
Pope
to
Bernard
Bernard
writes
back
again
this
answer
,
I
as
a
child
do
not
obey
,
and
I
obey
in
disobeying
.
Gods
authority
is
that
which
we
must
look
at
in
all
our
actions
.
Authority
at
the
first
was
set
up
for
the
good
of
Common-wealths
,
and
not
for
their
hurt
,
therefore
it
was
no
wonder
that
so
many
in
former
times
did
deny
obedience
to
the
unlawful
commands
of
Magistrates
when
the
edge
of
justice
was
turned
against
them
;
but
now
since
authority
is
good
,
joyning
for
God
,
punishing
sin
and
wickedness
,
who
obeys
more
than
those
who
formerly
were
accounted
disobedient
to
authority
:
Applica
.
therefore
't
is
a
false
reproach
which
is
cast
upon
the
professors
of
the
Gospel
,
that
they
are
disobedient
to
Governors
and
contemn
authority
:
who
are
they
which
venture
most
in
this
cause
,
in
their
estates
,
liberties
,
and
lives
?
is
it
not
the
people
of
God
?
nay
is
not
this
used
as
an
argument
to
godly
Souldiers
to
be
content
in
the
want
of
their
pay
,
because
they
are
the
owners
of
this
war
?
't
is
for
Religion
and
liberty
they
stand
for
,
't
is
conscience
puts
them
on
to
shew
themselves
active
for
God
and
venture
largely
for
his
sake
,
though
they
verily
beleeve
they
shall
never
see
a
return
of
their
cost
:
let
but
Law
and
authority
go
on
Gods
side
,
and
then
they
will
obey
willingly
.
It
is
true
,
Authority
against
God
must
not
be
obeyed
;
Object
.
but
suppose
the
command
be
in
indifferent
things
?
I
answer
,
Answ.
That
absolute
indifferent
things
are
not
in
the
reach
of
the
Magistrate
,
he
is
to
command
that
which
in
his
conscience
and
according
to
Law
he
conceives
to
be
for
the
good
of
the
Common-wealth
.
But
in
this
case
who
must
be
judg
?
Quest.
'T
is
true
,
the
Magistrate
is
to
be
Judg
,
Answ.
whether
the
thing
be
indifferent
or
no
,
and
accordingly
are
we
to
yeild
obedience
if
it
do
not
apparantly
appear
to
the
contrary
.
But
may
not
a
man
judg
of
his
own
actions
?
'T
is
true
,
he
may
;
but
with
a
twofold
peril
,
that
if
it
be
right
and
sincere
to
put
it
to
the
venture
,
and
if
it
prove
to
be
light
and
false
then
to
lie
liable
to
the
Magistrates
censure
;
now
if
the
Magistrate
should
command
any
thing
which
you
in
conscience
think
is
not
right
according
to
the
rule
,
you
must
disobey
them
,
observing
but
these
cautions
.
1.
With
much
suspicion
and
self-jealousie
,
thinking
that
they
may
understand
better
than
we
.
2.
Pray
and
beg
earnestly
of
God
with
much
humility
that
he
would
discover
the
truth
to
you
,
and
not
presently
to
disobey
them
,
but
upon
serious
deliberation
.
3.
Account
it
your
affliction
and
trouble
that
you
cannot
agree
with
them
,
and
make
it
not
matter
of
joy
to
you
.
4.
If
in
some
things
you
cannot
obey
them
,
do
it
as
secretly
as
you
can
,
make
not
a
publick
business
of
it
,
to
prevent
scandal
,
boast
not
of
that
which
should
be
thy
trouble
and
affliction
.
5.
You
must
be
very
modest
in
your
not
yeilding
to
them
,
not
proud
and
self-conceited
,
thinking
your selves
before
them
,
or
better
than
they
.
6.
You
must
have
a
high
and
reverend
esteem
and
respect
to
them
,
for
their
place-sake
,
although
they
require
that
from
you
,
you
cannot
yeild
unto
.
7.
You
must
be
careful
to
be
so
much
the
more
obedient
in
other
things
;
if
in
some
things
you
cannot
yeild
to
them
,
in
other
things
that
you
can
you
should
be
the
more
obedient
,
that
so
your
Masters
and
Governors
may
see
that
it
is
not
stoutness
,
but
conscience
which
you
plead
;
and
this
will
mightily
convince
Masters
and
Governors
.
8.
You
must
be
so
much
the
more
conscientious
in
your
walking
with
God
,
in
all
things
:
if
in
some
things
you
plead
conscience
,
and
be
remiss
in
other
things
,
your
Governers
may
justly
say
,
that
't
is
out
of
humor
and
fancy
,
not
out
of
conscience
.
9.
If
after
all
this
,
the
Magistrate
shall
in
a
legal
way
inflict
punishment
upon
you
,
you
are
to
submit
to
it
and
patiently
to
bear
it
,
or
else
avoid
the
place
.
Thus
,
observing
these
Cautions
,
you
may
with
a
good
conscience
disobey
Magistrates
of
Governors
,
in
things
which
your
conscience
tels
you
are
not
according
to
truth
.
And
thus
much
of
the
Eighth
Note
.
Obser
.
9
The
more
willing
any
men
are
in
sin
,
the
greater
is
the
sin
.
the
more
Will
,
the
greater
Sin
.
The
more
of
the
will
there
is
in
any
thing
,
if
it
be
evil
,
the
worse
it
is
;
if
it
be
good
,
the
better
it
is
.
Many
men
make
this
for
their
excuse
,
in
things
done
which
are
evil
:
It
was
against
their
wil●
:
but
this
doth
not
excuse
,
for
rather
than
they
would
suffer
&c.
they
chose
this
,
now
where
the
will
goes
along
with
any
thing
,
if
evil
,
it
is
very
evil
indeed
.
1.
Now
the
wil
may
be
said
to
be
in
sin
,
when
a
man
doth
those
things
which
produce
sin
,
or
sin
follow
upon
it
,
or
omits
that
which
would
keep
him
from
sin
;
a
drunkard
perhaps
doth
not
will
to
swear
,
strike
,
and
abuse
men
,
yet
being
not
himself
,
doing
of
such
things
,
his
wil
may
be
said
to
be
those
sins
,
because
he
did
not
shun
those
things
which
occasioned
them
.
2.
The
will
may
be
said
to
be
in
a
sin
,
when
a
man
shall
in
two
difficult
things
,
in
which
he
must
either
sin
or
suffer
,
rather
chuse
to
sin
than
to
suffer
.
This
people
here
were
commanded
by
Jeroboam
to
worship
at
Dan
and
Bethel
;
but
God
commanded
them
to
worship
at
Jerusalem
;
now
for
them
to
disobey
Gods
command
,
and
rather
chuse
to
obey
Jeroboams
command
than
suffer
Jeroboams
punishment
,
was
a
sin
of
willingness
in
them
:
when
a
man
omits
a
duty
commanded
,
for
some
hardships
in
it
,
he
sins
willingly
in
that
omission
of
his
.
The
approbation
and
furthering
Governors
in
that
which
is
evil
,
Obser.
10
by
a
willing
obedience
,
doth
bring
much
guilt
upon
people
.
willing
obedience
in
evil
brings
guilt
upon
a
people
.
This
people
should
not
presently
have
yeilded
to
the
Kings
command
,
but
petitioned
against
,
yea
suffered
punishment
rather
than
yeilded
,
then
they
had
done
something
;
but
no
sooner
was
the
command
out
but
they
as
willingly
yeilded
.
Governors
they
command
that
which
perhaps
is
not
good
,
and
they
do
not
know
it
;
but
if
they
see
their
people
stand
out
against
it
,
they
then
will
begin
to
bethink
themselves
,
there
is
much
evil
in
this
obedience
;
for
by
this
you
mightily
inrage
them
against
those
that
cannot
obey
them
,
by
reason
of
the
tenderness
of
their
consciences
.
I
have
read
a
story
in
a
French
History
of
Lewis
the
11th
.
who
being
about
to
confirm
unlawful
Edicts
,
many
of
the
Nobility
came
to
him
in
their
scarlet
Gowns
to
petition
him
not
to
do
it
,
and
if
he
would
proceed
,
that
he
would
take
their
lives
away
,
for
they
told
him
they
had
rather
die
than
live
to
see
the
confirmation
of
such
unlawful
Commands
;
whereupon
the
King
seeing
their
coming
in
such
an
unusual
manner
,
holds
his
hand
,
and
staies
the
prosecution
of
them
.
Oh!
how
happy
are
Princes
and
People
in
such
Nobility
!
Had
Ephraim
done
thus
,
they
had
done
well
in
it
,
and
might
have
had
comfort
from
it
.
That
commands
for
false
worship
do
easily
prevail
with
people
:
Obser
.
11
Witness
in
this
Kingdom
;
Commands
of
superstition
find
obedience
when
King
Edward
would
have
reformed
the
Mass
,
what
Rebellion
was
there
in
Cornwel
?
But
whem
Queen
Mary
set
it
up
,
how
did
people
please
themselves
in
such
abominations
.
So
in
our
daies
,
what
was
it
that
a
Bishop
commanded
but
he
was
obeyed
presently
?
Obser
.
12
What
a
shame
is
it
,
that
we
should
not
willingly
obey
the
commands
of
God
,
The
duty
of
Christians
willingly
to
obey
God
.
when
Devils
and
wicked
men
have
some
that
will
obey
them
willingly
?
How
do
you
think
to
follow
after
God
,
and
put
off
all
thoughts
of
God
till
you
come
to
lie
upon
your
death
beds
?
Our
hangings
off
from
God
doth
mightily
hinder
our
comforts
.
Object
.
But
you
will
say
,
Were
we
but
assured
that
they
were
the
commands
of
God
,
we
would
obey
them
.
Answ.
But
if
we
would
examin
,
we
should
find
that
it
is
oft
times
our
own
unwillingness
to
obey
the
commands
of
God
,
rather
than
any
scruple
we
make
of
it
.
There
are
many
things
in
which
the
Scriptures
are
dark
and
not
so
cleer
;
yet
if
things
can
be
proved
by
reason
and
consequences
Consequences
.
from
Scripture
,
we
are
to
obey
;
otherwise
how
can
we
be
said
to
obey
with
the
obedience
of
faith
which
we
are
commanded
:
Obedience
of
Faith
.
Now
how
can
we
be
said
to
obey
with
the
obedience
of
faith
if
we
must
have
reasons
for
every
thing
?
Quest.
But
how
shall
we
know
Gods
mind
in
matter
of
worship
?
Answ.
In
this
case
we
are
to
compare
things
together
and
weigh
them
seriously
,
and
so
get
out
the
result
and
mind
of
God
,
and
follow
that
,
although
for
the
present
there
want
demonstrative
reason
to
make
it
out
cleer
.
And
thus
much
for
the
words
so
understood
.
Expos.
2
Now
from
the
other
reading
of
the
words
after
the
vulgar
Latin
[
Post
Sordes
]
we
may
observe
:
Obs.
1
That
it
is
the
way
of
bad
Princes
to
give
liberty
to
mens
lusts
.
Now
surely
that
way
which
hath
so
much
of
sin
in
it
,
cannot
be
the
safe
way
for
men
to
walk
in
.
Obs.
2
That
Idolatry
is
filthy
stuff
.
Therefore
you
that
are
so
pleased
with
them
,
and
take
such
delight
in
superstitious
vanities
,
much
good
may
you
do
with
them
;
for
our
parts
that
truly
fear
God
,
we
desire
the
pure
Ordinances
of
Jesus
Christ
.
VER
12.
Therefore
will
I
be
unto
Ephraim
as
a
moth
;
and
to
the
house
of
Judah
as
rottenness
.
GOD
made
a
great
difference
between
Judah
and
Israel
;
Why
Ephraim
and
Judah
coupled
.
but
they
joyned
in
the
same
waies
of
sin
,
and
God
coupleth
them
in
the
same
way
of
wrath
:
Therefore
will
I
be
unto
Ephraim
as
a
moth
,
and
to
the
house
of
Judah
as
rottenness
.
Therefore
]
Why
?
wherefore
?
It
hath
reference
unto
the
words
we
spake
of
the
last
day
[
they
willingly
followed
the
commandement
]
Because
they
followed
the
unlawful
commands
of
Jeroboam
and
his
Princes
,
Therefore
will
I
be
unto
Ephraim
as
a
moth
:
That
for
Ephraim
.
And
it
is
like
the
same
cause
might
be
for
the
rottenness
God
would
be
unto
Judah
.
Had
they
resisted
the
unlawful
commands
of
those
that
were
above
them
in
power
:
They
thought
there
might
have
been
some
disturbance
in
the
State
,
Oh
it
is
better
for
us
to
obey
,
to
be
quiet
,
that
we
may
be
at
peace
;
but
in
the
mean
time
while
they
,
to
free
themselves
from
some
disturbance
and
to
enjoy
their
own
quiet
,
would
obey
unlawful
commands
,
the
secret
curse
of
God
was
upon
their
estates
:
Therefore
(
saith
the
Lord
)
will
I
be
unto
Ephraim
as
a
moth
,
and
to
the
house
of
Judah
as
rottenness
.
A
secret
curse
there
was
upon
that
peace
so
procured
.
In
the
opening
of
these
words
,
and
presenting
the
mind
of
God
unto
you
in
them
,
there
are
these
Five
or
Six
things
to
be
done
.
-
1.
The
reading
of
the
words
.
-
2.
The
scope
of
the
words
,
what
it
is
that
God
aimeth
at
in
them
.
-
3.
The
reason
of
the
difference
of
the
expression
,
A
moth
to
Ephraim
,
and
rottenness
to
Judah
.
-
4.
When
this
was
,
what
time
this
referreth
to
,
when
was
God
a
moth
to
Israel
and
rottenness
unto
Judah
?
-
5.
How
and
in
what
respects
God
may
be
said
to
be
a
moth
and
rottenness
to
a
people
.
-
6.
The
several
observations
to
be
drawn
from
it
.
All
this
is
necessary
for
the
opening
of
this
twelfth
verse
.
1.
Reading
.
For
the
first
then
,
The
reading
of
the
words
.
The
Seventy
reade
the
words
a
little
different
from
this
reading
of
ours
in
the
English
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Conturbatio
ac
stimulus
,
I
will
be
a
trouble
unto
Ephraim
and
a
prick
unto
Judah
.
I
will
trouble
,
prick
,
goad
them
,
I
will
vex
them
.
The
blessed
God
who
is
a
rest
unto
His
people
;
He
is
a
trouble
,
a
prick
,
and
goad
to
vex
His
enemies
,
to
vex
the
ungodly
.
The
old
Latin
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sicut
tinea
,
&
sicut
putredo
.
Munster
,
Leo
Iuda
.
Drusius
.
L●●her
Plini
.
and
so
Hi●rom
readeth
it
thus
,
Ego
tanquam
tinea
Ephraiim
,
I
will
be
as
a
moth
unto
Ephraim
;
he
readeth
the
first
as
we
do
in
our
books
:
but
the
second
,
Quasi
&
putredo
domni
Juda.
Others
as
Munster
,
Leo
Juda
,
Drusius
,
render
it
,
quasi
teredimis
.
Teredo
is
a
worm
that
eateth
out
the
heart
of
the
strongest
wood
.
Minutissimus
vermiculus
,
saith
Luther
upon
the
place
;
And
Plini
saith
it
is
the
worm
that
breeds
in
Ships
at
Sea
,
and
eateth
out
the
heart
of
the
strongest
Oake●
plancks
at
Sea
:
but
yet
often
translated
rottenness
,
because
the
worm
causeth
that
wood
to
be
rotten
.
Prov.
12.4
.
A
vertuous
woman
is
a
crown
to
her
husband
saith
the
text
,
but
she
that
makes
ashamed
,
is
rottenness
to
his
bones
:
There
is
the
same
word
,
a
woman
whose
behavior
is
such
in
company
as
makes
ashamed
,
is
rottenness
to
a
mans
bones
,
be
they
never
so
strong
.
That
for
the
reading
.
2.
Scope
.
For
the
scope
of
these
words
,
what
it
is
that
God
aimeth
at
,
which
is
,
That
judgment
should
come
.
1.
Secretly
,
2.
Gradually
,
3.
Insensibly
.
These
three
things
.
That
wrath
that
I
intend
to
let
out
upon
Ephraim
and
Judah
shall
,
First
,
be
very
secret
,
as
the
moth
doth
eat
the
garment
secretly
,
Secretly
.
so
my
wrath
shall
be
,
there
shall
be
no
noise
of
it
for
a
while
.
And
it
shall
be
gradually
gradually
too
,
that
's
the
second
,
I
will
go
on
by
degrees
;
a
moth
and
rottenness
doth
not
consume
the
garment
or
the
wood
all
at
once
,
but
one
degree
after
another
.
And
then
thirdly
,
Insensibly
;
insensibly
They
shall
not
so
much
as
perceive
it
,
they
shall
not
see
for
a
long
time
how
My
wrath
is
out
against
them
,
and
yet
it
shall
consume
them
.
That
's
the
scope
.
But
what
is
the
reason
of
the
difference
of
the
expression
.
3.
a
moth
to
Ephraim
and
rottenness
to
Iudah
.
Reason
of
the
difference
.
that
's
the
third
?
If
God
intended
only
to
shew
his
secret
,
gradual
,
insensible
judgment
,
then
one
expression
might
have
been
enough
;
a
moth
,
or
rotteness
,
either
of
them
.
But
the
reason
of
the
different
expression
is
this
,
Israel
was
to
be
destroyed
sooner
than
Judah
:
Judah
should
hold
out
a
time
longer
than
Israel
should
though
both
of
them
were
to
be
destroy●d
at
length
.
As
strong
wood
,
heart
of
Oak
,
it
holds
out
longer
though
there
should
be
a
worm
in
it
,
than
a
garment
doth
when
a
moth
is
in
it
;
so
Judah
held
out
above
a
hundred
yeers
after
this
threat
,
after
this
rottenness
began
in
them
,
longer
than
Israel
did
;
for
the
time
that
this
moth
was
in
Israel
(
of
which
we
shall
speak
presently
)
unto
Israels
captivity
,
it
was
but
some
two
or
three
and
fourty
yeers
;
but
it
was
one
hundred
and
threescore
yeers
from
the
time
of
Gods
being
a
rottenness
unto
Judah
.
But
Fourthly
,
When
was
this
time
?
4.
Wh●●
.
To
what
time
doth
this
refer
?
when
was
God
a
moth
unto
Ephraim
and
rottenness
to
Judah
?
For
that
,
and
to
shew
the
story
of
it
,
it
would
require
some
time
,
I
only
refer
you
to
the
Scriptures
that
have
the
stories
of
both
these
,
when
the
moth
began
,
and
when
the
rottenness
began
.
In
the
1
King
.
chap.
15.
from
verse
8.
and
so
on
,
to
the
end
of
the
17.
chapter
of
the
second
book
of
the
Kings
,
there
you
may
find
,
the
time
when
God
was
a
moth
unto
Ephraim
:
And
for
Judah
,
in
2.
King
.
chapter
16.
there
you
may
find
how
God
was
rottenness
unto
Judah
,
and
it
was
from
Ahaz
his
time
to
the
time
of
their
being
carried
away
captive
into
Babylon
,
which
was
about
an
hundred
and
sixty
yeers
.
And
Josephus
Josephus
.
in
his
book
(
besides
the
books
of
the
Scripture
)
in
Lib.
9.
chap.
12.
and
Lib.
15.
towards
the
latter
end
,
and
Lib.
10.
chap.
10.
He
likewise
setteth
forth
the
condition
both
of
Ephraim
and
of
Judah
,
when
the
Lord
was
a
moth
unto
the
one
and
rottenness
to
the
other
.
5.
What
i●
is
for
God
to
be
a
moth
&
●●ttenness
But
that
which
will
be
more
useful
unto
us
,
will
be
,
to
enquire
the
m●●ning
,
What
it
is
for
God
to
be
a
m●th
and
rottenness
to
〈◊〉
people
:
●ot
indeed
there
is
the
same
thing
sign●fi●d
in
both
these
expressions
,
only
(
as
I
told
you
)
the
fi●st
signifies
a
quicker
di●patch
of
Israel
,
and
the
second
,
a
more
slow
dispatch
of
Judah
,
but
in
the
effect
the
same
is
signified
.
Now
God
is
a
moth
and
rottenness
unto
a
people
many
waies
.
As
,
1.
in
the
spirits
of
men
.
1.
weakness
.
First
,
He
is
a
moth
in
the
very
spirits
of
people
.
There
is
a
secret
way
of
God●
wrath
upon
a
people
in
their
spirits
which
is
not
perceived
in
the
world
.
As
thus
:
When
the
spirits
of
men
in
a
Nation
grow
weak
and
cowardly
.
The
weakness
and
cowardlines
of
mens
spirits
shews
a
judgment
of
God
upon
them
that
is
a
a●
moth
to
them
:
And
so
it
was
in
Israel
,
as
you
may
find
it
in
that
2
King
.
15
and
so
on
,
There
their
Governors
did
what
they
list
,
one
kild
another
,
and
another
kild
him
,
and
the
people
laid
down
quietly
and
dared
not
to
appear
in
the
least
way
to
find
fault
with
any
thing
done
.
And
then
a
base
sloth
of
spirit
that
seiseth
upon
the
hearts
of
people
,
2.
sloath
.
a
dulness
,
a
sordidness
of
spirit
,
minding
low
things
,
not
regarding
any
worthy
and
honorable
achievement
;
when
men
are
thus
then
God
is
as
a
moth
and
rottennes●
to
them
.
When
there
is
raising
of
jealousies
one
against
another
in
their
spirits
,
3.
jealousies
and
divisions
.
envying
one
another
,
and
divisions
in
the
spirits
one
of
another
,
then
God
is
a●
a
moth
and
rottenness
:
as
we
know
a
moth
in
a
garment
doth
make
the
thread
that
it
doth
not
hang
firm
together
,
and
rot●enness
makes
the
wood
that
one
part
doth
not
unite
together
so
firmly
as
it
did
:
b●●
yet
in
a
secret
way
;
so
though
open
wars
indeed
devour
in
a
publick
way
,
but
secret
jealousies
in
the
hearts
of
people
that
one
dare
not
trust
another
,
and
secret
divisions
that
there
are
in
their
hearts
,
this
is
like
to
a
moth
and
rottennes●
.
As
a
moth
in
a
garment
and
rottetnness
in
wood
,
so
secret
jealousies
and
secret
divisions
in
the
spirits
of
men
in
a
Kingdom
consume
and
destroy
them
.
4.
self-ends
.
5.
f●lsness
in
publick
trust
.
And
then
base
compliance
for
their
own
ends
.
And
lastly
,
falseness
of
spirit
in
the
trust
committed
to
them
.
When
you
see
this
prevail
in
the
spirits
of
men
,
especially
of
those
that
are
put
in
publick
trust
,
then
is
God
a
moth
and
rottenness
unto
that
people
.
And
that
is
the
first
,
A
moth
and
rottenness
in
the
spirits
of
men
.
Secondly
,
A
moth
and
rottenness
in
mens
counsels
.
As
first
,
2.
in
councels
.
1.
blindness
.
In
blindness
,
that
they
shall
not
be
able
to
see
the
plots
of
their
enemies
,
they
shall
not
know
their
own
advantages
,
nor
how
to
improve
what
they
have
:
They
shall
not
hit
upon
the
right
means
to
cure
themselves
.
There
shall
be
a
perplexity
in
their
counsels
,
a
contradiction
in
their
counsels
,
one
counselling
one
way
and
another
counsel
another
way
.
They
shall
ensnare
themselves
in
their
counsels
:
There
shall
be
much
folly
in
their
counsels
.
2.
blasted
And
they
shall
be
blasted
in
their
counsels
:
Now
God
is
a
moth
and
rottenness
to
a
people
:
All
this
while
God
doth
not
appear
in
an
outward
ho●ile
and
terrible
way
,
but
there
is
a
secret
curse
of
God
upon
their
counsels
and
so
he
is
a
moth
and
rottenness
to
them
.
Thirdly
,
God
is
a
moth
and
rottenness
to
a
people
in
their
estates
,
3.
in
estates
.
in
their
tradings
;
there
shall
be
a
decay
of
trading
amongst
them
,
and
they
shall
grow
poorer
and
poorer
no
man
knows
how
.
There
shall
be
a
secret
curse
upon
their
tradings
and
estates
that
no
man
can
give
a
cause
of
.
Fourthly
,
4.
in
the
instruments
of
their
good
God
is
a
moth
and
rottenness
in
the
cheif
instruments
that
they
make
use
of
for
their
good
:
taking
away
cheif
ones
secretly
when
no
body
takes
notice
of
them
,
one
dropeth
away
after
another
;
as
in
rottenness
of
wood
one
little
piece
droppeth
down
after
another
,
some
dust
of
it
drops
down
and
no
body
take
notice
of
it
;
so
in
a
State
and
Kingdom
,
cheif
instruments
shall
be
taken
away
and
no
body
takes
notice
of
it
,
some●imes
one
an●
then
another
and
then
another
after
him
,
so
they
shall
m●●●●der
away
by
degrees
:
And
those
that
are
remaining
sh●ll
be
blasted
in
th●ir
esteems
amongst
the
people
:
Those
t●●t
God
gives
ability
to
do
them
good
and
might
be
very
useful
and
serviceable
unto
them
,
yet
though
they
live
a●o●g●●
them
they
s●all
be
so
blasted
by
●eports
one
way
or
other
,
that
they
sh●ll
not
be
able
to
do
them
much
good
.
And
when
you
see
thi●
prevailing
in
a
Kingdom
,
then
God
is
a
moth
and
rottenness
to
them
.
is
an
argument
of
a
gracious
heart
.
As
it
i●
an
argument
that
that
flesh
is
ful
of
life
that
is
sensible
of
the
least
touch
;
simile
so
of
a
heart
that
that
is
full
of
grace
when
it
i●
sensible
of
the
least
fruit
of
Gods
displeasure
.
But
when
men
and
women
are
in
such
a
disposition
,
that
except
God
strike
them
in
some
terrible
manner
they
are
not
sen●●ble
of
his
displeasure
,
this
is
a
sign
that
they
have
brawny
and
hard
hearts
of
their
own
.
Obs.
4
Fourthly
,
Though
carnal
hearts
do
slight
and
contemn
Gods
displeasure
in
little
things
,
yet
this
displeasure
and
wrath
●f
God
in
little
things
,
will
eat
them
out
at
last
.
It
will
bring
them
down
,
it
will
destroy
them
if
it
be
neglected
.
You
know
in
Exod.
8.25
.
that
judgment
of
the
flies
brought
down
the
spirit
of
Pharaoh
more
than
all
the
other
judgment●
before
:
he
said
before
that
he
would
let
the
people
go
,
but
he
never
bad
them
go
till
then
.
God
is
able
to
bring
down
the
stoutest
,
the
proudest
spirit
upon
the
face
of
the
earth
by
little
things
.
He
can
eat
out
the
heart
of
the
strongest
wood
by
this
little
worm
,
and
so
by
any
little
judgment
of
his
,
he
can
bring
down
the
stoutest
and
proudest
spirit
in
the
world
.
Obs.
5
Fifthly
,
God
is
slow
in
punishing
.
He
punisheth
by
degrees
at
first
:
yea
his
punishing
is
as
a
moth
,
and
as
a
little
worm
in
the
wood
,
it
is
a
long
time
before
they
do
any
hurt
:
This
is
to
shew
that
Gods
wrath
it
is
at
first
but
slow
.
Use
.
And
by
this
we
are
taught
to
do
even
a●
God
Himself
doth
,
to
be
slow
to
wrath
;
in
our
waies
of
wrath
and
displeasure
against
our
brethren
to
be
slow
as
God
is
;
not
presently
to
fly
in
the
faces
of
our
servants
or
of
our
children
when
they
displease
us
:
God
doth
not
deal
so
with
us
,
He
flyes
not
presently
upon
us
;
God
is
a
long
time
before
He
bring
any
sensible
evil
upon
us
.
The
R●mans
used
to
have
the
Rod
and
the
Axe
carried
before
their
Magistra●es
,
to
shew
that
they
began
by
lower
affliction●
at
first
,
they
did
not
come
to
the
extremity
at
first
but
went
on
gradually
in
their
way
of
punishing
.
Obs.
6
Sixtly
,
God
hath
secr●t
judgments
to
bring
up●n
a
people
,
upon
particular
persons
;
waies
of
judgment
secretly
that
they
little
think
of
.
In
2
King
.
3.17
.
Thus
saith
the
Lord
,
you
shall
not
see
the
wind
,
neither
shall
you
see
rain
,
yet
the
valleyes
shall
be
filled
with
water
:
There
shall
be
a
filling
with
water
though
you
see
neither
wind
nor
rain
;
you
shall
not
know
whence
it
cometh
yet
the
vallies
shall
be
filled
with
water
.
So
,
many
times
there
is
the
judgment
of
God
against
a
people
,
against
a
family
,
against
a
particular
person
,
and
no
body
can
tell
from
whence
it
comes
.
A●
God
hath
many
secret
blessings
for
his
people
,
so
He
hath
secret
curse●
against
the
ungodly
.
Let
us
take
heed
of
secret
sins
,
Use
,
beware
of
secret
sins
for
God
hath
secret
wrath
to
avenge
secret
sins
.
Many
of
you
that
find
the
hand
of
God
out
against
you
and
you
do
not
know
how
;
do
you
examin
your
own
hearts
whether
there
be
not
many
secret
sins
in
you
against
the
Lord
.
It
was
so
at
this
time
when
God
came
to
be
a
moth
against
Ephraim
,
in
2
King
.
17.9
.
speaking
of
that
very
time
that
this
prophesie
doth
relate
unto
,
wherein
God
was
a
moth
unto
Ephraim
,
the
text
saith
there
,
2
King
.
17.9
.
applied
that
the
children
of
Israel
did
secretly
that
which
was
not
right
in
the
eyes
of
the
Lord
:
Therefore
just
was
God
in
this
,
to
be
a
moth
,
to
have
His
displeasure
to
come
secretly
.
Take
you
heed
of
secret
sins
,
lest
God
consume
you
by
secret
iudgments
.
Seventhly
,
Our
corruption
within
us
breedeth
our
trouble
and
Obs.
7
our
undoing
.
Whence
cometh
the
moth
but
from
the
very
cloth
it self
that
it
eateth
out
?
it
is
bred
there
:
and
this
worm
it
is
bred
in
the
wood
that
it
doth
consume
.
A
moth
shall
eat
them
:
it
seems
to
be
a
proverbial
speech
amongst
the
Hebrews
,
when
they
would
expres●
the
perishing
of
any
by
their
own
counsels
and
their
own
waies
;
as
the
Latins
have
proverbial
speeches
suitable
;
Fabrum
constringi
compedibus
quas
ipse
cuderat
,
The
workman
he
is
fetterd
with
those
fetters
he
makes
himself
;
And
so
that
proverb
that
we
have
,
to
nourish
a
Snake
in
a
mans
own
bosom
,
is
as
much
as
a
moth
shall
eat
them
;
that
is
,
what
evil
cometh
to
us
it
is
bred
within
us
:
that
wrath
that
doth
consume
us
it
is
that
which
is
bred
out
of
the
corruption
that
is
in
us
.
So
they
say
of
the
black
bird
,
that
of
the
dung
that
comes
from
it
the
lime
is
made
that
your
fowlers
make
use
of
to
make
their
lime-twigs
withal
;
so
from
our
own
sins
comes
our
own
misery
.
From
the
uncleanness
of
a
Nation
or
a
particular
soul
cometh
the
evil
of
it
;
Therefore
if
we
should
reade
the
foregoing
words
(
they
willingly
followed
the
commandement
)
according
to
the
old
Latin
,
they
followed
post
sordes
,
after
the
filth
of
Jeroboam
,
then
the
elegancy
of
the
expression
would
be
more
;
It
was
those
filthy
waies
of
Jeroboam
that
caused
these
moths
to
be
bred
.
From
our
uncleanness
cometh
our
consumption
?
simile
as
from
the
uncleanness
of
the
body
many
evils
are
bred
,
so
from
the
uncleanness
of
the
spirit
.
Therefore
we
should
be
willing
to
take
pains
in
the
work
of
repentance
,
yea
though
it
be
somewhat
troublesom
to
the
flesh
,
yet
better
wear
out
our selves
by
washing
,
better
wear
out
cloathes
a
little
by
the
washing
of
them
than
to
let
them
rot
in
the
dirt
of
them
:
it
is
true
,
washing
of
clothes
wears
them
a
little
,
but
if
you
let
them
alone
in
their
dirt
,
that
will
rot
them
worse
:
so
the
work
of
repentance
may
put
you
to
pain
and
wear
you
a
little
,
but
if
you
let
your
hearts
alone
in
the
filth
of
sin
,
that
filth
of
sin
will
breed
your
misery
.
Take
heed
of
letting
any
sin
alone
in
your
hearts
,
it
will
breed
a
worm
(
for
so
this
word
rottenness
signifies
a
worm
)
it
will
breed
a
worm
,
the
worm
of
conscience
,
that
may
prove
the
worm
that
never
dieth
.
Obs.
8
Eightly
,
Gods
wrath
though
secret
yet
many
times
eateth
out
mens
spirits
and
makes
them
unuseful
.
Therefore
it
is
compared
to
a
moth
and
to
rottenness
,
to
a
worm
in
the
wood
:
As
the
moth
eateth
out
the
strength
of
the
garment
and
makes
it
unuseful
for
any
thing
;
and
as
the
worm
eateth
out
the
strength
of
the
wood
and
makes
that
unuseful
;
so
the
secret
wrath
of
God
many
times
eateth
out
mens
spirits
and
makes
them
very
unuseful
in
the
places
where
they
are
set
.
How
many
have
had
excellent
parts
when
they
were
young
and
were
very
useful
;
yet
the
uncleanness
of
their
spirits
hath
bred
such
a
worm
that
hath
eat
out
the
excellency
of
their
parts
,
and
before
they
have
died
they
have
been
as
a
moth-eaten
garment
and
rotten
wood
:
indeed
there
hath
been
the
same
bulk
as
before
,
yet
if
you
come
to
make
use
of
them
there
is
as
much
difference
from
what
they
were
wont
to
be
,
as
a
moth-eaten
garment
from
it self
,
and
as
rotten
wood
that
hath
the
heart
of
it
eaten
out
by
the
worm
,
differeth
from
it self
,
so
are
the
hearts
of
many
men
different
from
what
they
were
wont
.
In
the
ninth
place
,
Though
(
a
sad
consideration
for
those
Obs.
9
who
are
preserved
a
while
longer
than
others
)
others
go
before
them
yet
they
shall
follow
not
long
after
.
This
Note
is
drawn
from
the
diversity
of
the
expression
,
a
moth
to
Ephraim
,
and
rottenness
to
Judah
.
God
indeed
will
deal
more
quick
with
Ephraim
and
consume
them
in
His
wrath
,
but
Judah
shall
follow
not
long
after
.
Use
A
sad
consideration
for
any
people
to
think
,
though
others
go
before
us
and
are
consumed
before
us
,
yet
it
will
not
be
long
before
we
shall
follow
.
It
is
true
Germany
and
other
Countries
have
gone
before
us
;
Germany
we
cannot
prophesie
as
here
the
Prophet
did
,
but
yet
except
God
comes
to
prevent
by
an
extraordinary
hand
we
may
follow
not
many
yeers
after
,
and
who
knows
how
soon
?
And
particularly
,
It
may
be
such
a
friend
of
thine
is
gone
,
the
hand
of
God
is
upon
him
and
hath
consumed
him
and
eaten
out
his
very
heart
,
and
he
is
perished
as
filth
and
dung
from
the
face
of
the
earth
;
and
thou
art
yet
alive
;
and
is
there
not
rottenness
in
thee
?
Is
there
not
the
secret
wrath
of
God
eating
out
thy
heart
?
He
is
gone
a
little
before
but
thou
art
like
to
follow
within
a
little
while
after
.
What
great
matter
is
it
though
thy
companion
be
struck
dead
and
gone
to
Hell
and
thou
left
alive
when
thou
shalt
follow
not
long
after
?
It
is
in
this
case
as
it
is
with
travellers
that
travel
together
,
perhaps
one
rideth
before
another
&
so
comes
to
his
Inn
a
quarter
of
an
hour
sooner
than
the
rest
of
his
company
,
simile
but
before
he
is
lighted
off
hi●
horse
,
or
gone
up
into
his
chamber
,
the
other
are
come
in
also
:
So
perhaps
Gods
hand
strikes
one
dead
and
sends
him
to
Hell
,
yet
within
a
while
the
rest
will
follow
after
.
Therefore
consider
when
God
;
hand
is
upon
any
to
strike
them
dead
,
Oh
I
may
follow
not
long
after
.
A
moth
to
Ephraim
and
rottenness
to
Judah
.
What
a
poor
cre●●ure
is
man
,
yea
a
Kingdom
,
when
as
a
Obs.
10
moth
and
a
little
worm
may
consume
them
!
God
in
expressing
VER.
13.
When
Ephraim
saw
his
sickness
,
and
Judah
saw
his
wound
;
then
went
Ephraim
to
the
Assyrian
,
and
sent
to
King
Jareb
&c.
WHEN
Ephraim
saw
his
sickness
,
and
Judah
his
wound
.
]
The
word
translated
Sickness
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Aegerfuit
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
aliecuere
&
comprimere
atque
colligare
.
is
from
a
word
that
signifies
Doluit
Aegrotavit
&c.
that
signifies
grief
and
sickness
.
And
the
word
translated
Wound
,
from
a
word
that
signifies
Colligavit
,
he
hath
bound
up
,
either
because
of
the
corruption
of
the
body
that
is
gathered
together
,
or
because
of
the
binding
up
of
it
with
cloathes
.
Now
Judah
saw
his
sickness
,
and
Ephraim
saw
his
wound
:
that
is
,
God
at
length
made
them
to
see
what
a
crazy
condition
their
State
was
in
,
their
Civil-State
and
Church-State
too
;
in
what
a
very
crazie
condition
it
was
,
and
how
wounded
it
was
,
and
how
like
to
perish
,
ready
to
die
.
And
especially
of
this
first
,
this
sickness
of
Judah
:
we
have
a
notable
story
(
for
it
is
referred
to
these
times
)
in
Isa.
7.1
.
and
so
on
;
There
you
may
find
the
sickness
of
Judah
,
and
how
Judah
saw
it
:
When
Rezin
King
of
Syria
,
and
Pekah
son
of
Remaliah
came
against
Judah
,
the
heart
of
the
King
,
and
the
heart
of
his
people
were
moved
,
as
the
trees
of
the
wood
are
moved
with
the
wind
;
as
we
use
to
say
,
they
did
shake
like
an
Aspen
leaf
,
they
were
so
troubled
.
Here
Judah
say
his
sickness
,
the
dangerous
condition
wherein
he
was
.
And
how
Ephraim
saw
his
wound
,
that
we
shal
see
further
presently
when
we
shal
see
what
help
they
sought
to
get
against
it
.
Wrath
was
out
against
Ephraim
and
Judah
some
time
,
and
had
almost
consumed
them
before
they
would
take
notice
of
Obser.
1
it
.
Hence
observe
,
That
by
occasion
of
the
pride
and
stoutness
of
mans
heart
,
he
will
not
easily
be
brought
to
see
and
acknowledge
the
hand
of
God
.
Isa.
26.11
.
Isa.
26.11
Lord
,
when
thine
hand
is
lifted
up
,
they
will
not
see
:
They
wil
not
own
the
hand
of
God
against
them
,
they
think
it
would
be
a
shame
to
them
,
they
rather
would
bear
the
world
in
hand
that
all
is
well
with
them
:
So
it
was
for
a
long
time
with
Ephraim
,
and
Judah
,
but
at
length
they
saw
their
sickness
and
their
wound
.
Secondly
,
God
will
force
men
to
see
and
to
be
sensible
of
His
hand
Obser
.
2
out
against
them
:
He
will
make
them
to
see
their
sickness
and
their
wound
.
Mic.
6.13
.
Mic.
6.13
.
I
wil
make
thee
sick
in
smiting
thee
saith
God
;
I
will
smite
thee
,
opened
.
and
I
will
make
thee
sensible
of
My
stroke
:
so
in
that
forenamed
place
Esa.
26.11
.
Lord
when
thy
hand
is
lifted
up
they
will
not
see
;
But
they
shall
see
and
be
ashamed
saith
God
;
I
will
make
them
to
know
and
to
be
sensible
of
My
stroke
,
the
sickness
shall
so
grow
upon
them
,
the
anguish
of
the
wound
shall
be
so
great
,
that
they
shall
be
sensible
.
Thirdly
,
They
see
their
sicknesse
and
their
wound
,
but
here
is
nothing
Obser
.
3
of
their
sin
.
This
is
usual
with
carnal
hearts
in
their
afflictions
,
to
look
at
nothing
but
their
wound
and
their
sickness
;
they
regard
nothing
but
to
get
that
heald
;
seldom
you
shall
hear
them
cry
out
of
their
sin
.
Thus
it
was
with
Israel
and
Judah
.
And
this
is
the
way
of
carnal
hearts
.
Then
went
Ephraim
to
the
Assyrian
,
and
sent
to
King
Jareb
.
Men
use
not
to
seek
for
help
till
they
see
and
be
made
sensible
of
Obser.
4
ther
misery
.
And
this
is
true
spiritually
;
till
the
soul
cometh
to
be
made
sensible
of
its
sickness
,
and
till
God
wounds
it
,
it
seldom
,
yea
never
sends
out
for
help
,
but
when
God
cometh
to
wound
the
conscience
,
then
it
sendeth
out
for
help
.
And
many
times
it
is
with
soul
affliction
as
it
is
here
in
outward
affliction
,
they
seek
out
for
help
,
but
for
help
in
a
false
way
.
They
went
to
the
Assyrian
and
sent
to
King
Jareb
.
You
will
say
,
When
did
they
do
so
?
Quest.
For
the
shewing
the
meaning
of
this
we
must
refer
to
the
story
of
the
Kings
,
Answ.
for
though
you
have
this
Prophesie
of
Hosea
in
your
books
placed
in
a
great
distance
from
the
book
of
the
Kings
,
yet
this
Prophet
and
so
others
did
prophesie
in
the
time
of
the
Kings
,
and
therefore
the
history
of
the
Kings
will
much
help
to
understand
the
meaning
of
the
Prophesie
.
First
then
for
Ephraims
beginning
to
send
to
the
Assyrian
and
to
King
Jareb
,
you
have
it
in
the
2
King
.
15.19
.
When
they
sent
to
king
Jareb
.
There
you
shall
reade
that
Menahem
who
was
King
of
the
ten
Tribes
,
gave
Pul
that
was
King
of
Assyria
a
thousand
talents
of
silver
,
that
his
hand
might
be
with
him
,
to
confirme
the
Kingdom
in
his
hand
.
Mark
,
that
his
hand
might
be
with
him
to
confirm
the
Kingdom
;
It
seems
this
King
that
was
the
King
of
Israel
,
he
saw
his
Kingdom
to
be
in
a
crazy
condition
,
he
saw
his
sickness
and
his
wound
,
therefore
he
sends
to
the
King
of
Assyria
whose
name
was
Pul
,
and
gave
him
a
thousand
talents
of
silver
that
he
might
confirm
the
Kingdom
in
his
hand
;
and
in
the
20.
verse
,
you
shall
find
that
the
Subject
was
fain
to
pay
for
it
,
he
exacted
the
money
(
saith
the
text
)
of
all
the
mighty
men
of
wealth
in
Israel
.
Subjects
suffer
for
Princes
lusts
.
Oh
what
things
do
Subjects
suffer
many
times
for
the
satisfying
the
humors
of
those
that
are
above
them
:
And
in
2
King
.
17.4
.
you
shall
find
that
Hoshea
another
King
of
Israel
,
he
sent
messengers
to
So
King
of
Egypt
to
help
him
.
And
for
that
which
is
named
here
,
Jareb
,
Jareb
I
find
most
to
understand
it
to
be
but
the
very
same
.
Some
say
that
Jareb
was
a
principal
City
in
Assyria
;
And
others
say
that
it
was
a
special
name
of
the
Kings
of
Assyria
:
But
others
(
and
that
very
likely
to
be
true
)
they
take
the
word
appellatively
,
according
to
the
signification
of
the
word
and
do
not
make
it
the
proper
name
of
any
man
,
but
a
word
of
appellation
,
according
to
the
signification
of
it
;
For
Jareb
signifies
Desensorem
,
the
defender
,
or
avenger
:
Therefore
when
as
Gideons
father
spake
to
the
people
concerning
his
sons
casting
down
the
Altar
of
Baal
and
cutting
down
the
Grove
that
was
by
it
,
saith
he
,
Will
you
plead
for
Baal
,
will
you
save
him
?
if
he
be
a
god
let
him
plead
for
himself
:
and
thereupon
they
called
Gideons
name
Jerub-baal
,
the
same
word
that
is
here
.
So
that
Jareb
,
signifies
a
defender
or
an
avenger
.
So
that
they
sent
to
the
King
of
Assyria
as
to
one
that
should
be
a
defender
or
an
avenger
of
them
:
They
do
not
seek
unto
God
,
but
they
sent
to
King
Jareb
saith
he
,
to
their
defender
;
as
many
times
in
scorn
we
call
men
by
the
name
of
that
they
would
undertake
to
be
;
so
because
they
trusted
in
the
King
of
Assyria
as
their
defender
or
avenger
,
therefore
God
in
a
kind
of
contempt
calls
him
Jareb
,
they
sent
to
their
defender
,
but
they
little
thought
of
me
.
That
for
Ephraim
.
And
then
for
Judah
,
though
he
be
not
particularly
named
,
because
Ephraim
was
the
most
forward
and
the
first
that
sent
for
help
,
yet
no
question
Judah
Judah
.
he
reproved
it
as
well
as
Ephraim
;
for
in
the
2
King
.
16.7
.
Ahaz
that
was
then
King
of
Judah
sent
to
Tiglath-Pileser
King
of
Assyria
to
come
up
and
save
him
out
of
the
hand
of
Rezin
and
Pekah
,
Kings
of
Syria
and
Israel
that
did
rise
up
against
him
.
And
in
2
Chron.
28.16
.
you
shall
find
Judah
again
sending
for
external
helps
,
unto
the
Kings
of
Assyria
.
The
words
being
thus
opened
,
the
Notes
are
these
.
First
,
Obser
.
It
is
the
way
of
carnal
hearts
to
shift
out
to
the
creature
for
help
in
time
of
straites
.
They
saw
their
sickness
,
they
saw
their
wound
,
what
did
they
then
?
They
went
to
the
Assyrian
,
and
sent
to
King
Jareb
.
They
look
to
no
higher
causes
of
their
trouble
than
second
causes
,
therefore
they
seek
to
no
higher
means
for
their
help
but
second
causes
.
Reas.
They
look
upon
their
troubles
as
such
as
befals
other
men
as
well
as
them
,
and
so
look
not
up
unto
God
.
They
are
led
by
sence
,
and
the
second
causes
are
before
them
and
neer
to
them
,
and
God
is
above
them
and
beyond
them
,
and
his
waies
are
often
contrary
to
sence
;
they
know
little
of
God
,
and
have
less
interest
in
God
;
therefore
it
is
that
they
little
mind
God
in
their
straights
,
but
send
out
for
help
unto
the
creature
.
We
see
the
way
of
carnal
hearts
at
this
very
day
.
Applic.
What
helps
do
they
send
for
but
creature
helps
?
Therefore
(
my
brethren
)
let
us
not
fear
them
much
;
Let
us
not
fear
our
adversaries
much
,
for
their
strength
is
in
the
arm
of
flesh
:
&
we
know
they
take
no
other
course
but
to
strengthen
themselves
in
the
creature
;
they
know
no
other
help
;
they
little
mind
God
in
all
their
waies
;
Let
them
have
what
they
will
,
yet
pray
they
cannot
,
they
have
little
heart
to
go
unto
God
;
they
curse
and
swear
,
yea
and
tell
us
,
that
it
was
never
worse
with
them
than
when
they
prayed
most
:
Therefore
all
their
help
is
on
this
side
Heaven
,
therefore
not
much
to
be
feared
:
They
have
that
carnallity
of
heart
in
them
as
was
here
in
Ephraim
and
Judah
,
when
they
were
a
people
to
be
destroyed
,
then
they
were
given
over
by
God
to
seek
out
for
help
only
in
the
creature
,
to
goe
to
the
Assyrian
and
to
send
to
King
Jareb
.
Use
.
3.
Admonition
to
those
in
spiritual
distresse
.
As
it
is
in
outward
,
so
it
is
sometimes
in
spiritual
straights
.
When
God
strikes
the
souls
of
men
with
sicknesses
,
&
wounds
their
consciences
,
what
course
do
they
take
?
They
seek
not
to
the
Lord
that
smote
them
,
but
they
seek
out
to
the
creature
for
help
,
they
go
to
their
companions
,
to
their
trading
,
to
their
shops
,
to
their
pleasures
&c.
and
seek
to
have
case
to
their
souls
that
way
.
This
is
the
way
of
carnal
hearts
,
both
for
soul
and
body
to
seek
out
unto
the
creature
for
help
when
they
are
smitten
.
Obser
.
But
secondly
,
There
is
much
guilt
contracted
by
resting
upon
creature
helps
.
It
is
that
which
encreaseth
mens
sins
and
provokes
Gods
wrath
very
much
,
when
they
neglect
him
and
seek
to
shift
for
themselves
in
the
creature
.
Thus
it
was
with
Israel
and
Judah
;
they
contracted
much
guilt
unto
themselves
that
way
.
And
we
find
that
God
is
much
provoked
with
such
as
do
so
.
2
Chron.
25.27
.
a
notable
example
for
our
times
.
In
2
Chron.
25.7
,
8.
when
Amaziah
King
of
Judah
in
a
time
of
danger
,
hired
an
hundred
thousand
men
out
of
Israel
,
which
were
Idolaters
;
the
Lord
would
not
have
Amaziah
to
make
use
of
them
,
but
bids
him
send
them
away
;
Let
not
the
Army
of
Israel
go
with
thee
(
saith
God
)
for
the
Lord
is
not
with
Israel
:
Yea
but
what
shall
we
do
(
saith
the
King
)
for
the
hundred
talents
which
I
have
given
to
the
Army
of
Israel
?
Be
content
saith
the
Prophet
,
rather
to
lose
the
hundred
talents
than
to
make
use
of
such
wicked
men
as
they
that
have
forsaken
the
true
worship
of
God
.
Question
whether
we
are
to
make
use
of
wicked
mens
help
.
Pet.
Mar.
It
is
a
great
question
that
many
make
,
whether
it
be
lawful
in
any
cases
to
make
use
of
wicked
men
,
especially
in
publick
affairs
of
Kingdoms
?
to
send
for
their
help
in
time
of
publick
danger
,
to
think
to
strengthen
our selves
by
ungodly
men
?
Peter
Martyr
,
in
his
Comment
upon
the
book
of
Judges
,
Chap.
4.
ver.
17.
handleth
this
question
,
how
far
leagues
may
be
made
with
Idolaters
and
wicked
men
?
And
there
he
gives
two
reasons
why
Idolaters
should
never
be
sent
for
to
help
us
in
any
of
our
straights
.
1.
They
wil
infect
The
first
is
,
for
then
saith
he
,
there
will
be
by
this
means
danger
of
mixture
of
Idolatry
,
for
they
joyning
with
you
,
they
will
come
secretly
to
cause
their
Idolatrous
waies
to
have
an
influence
into
you
.
But
secondly
,
he
gives
especially
this
reason
,
if
you
send
for
their
help
saith
he
,
how
can
you
joyn
together
in
prayer
to
God
to
bless
you
?
2
they
cannot
pray
not
give
thanks
.
and
when
you
have
gotten
victory
how
can
you
joyn
together
in
praising
God
?
And
indeed
this
is
as
great
an
argument
not
to
make
use
of
the
help
of
wicked
men
in
publick
affairs
of
a
Kingdom
as
possibly
can
be
,
for
how
can
they
joyn
together
in
prayer
?
And
truly
they
are
unfit
to
joyn
together
in
fighting
that
cannot
joyn
together
in
prayer
and
in
praising
of
God
.
And
yet
this
is
very
natural
to
most
men
,
yea
good
men
are
sometimes
guilty
of
this
,
to
seek
out
too
much
unto
wicked
men
for
help
in
times
of
straits
.
That
was
the
blame
that
was
laid
upon
Asa
,
though
otherwise
a
godly
King
,
in
the
1
King
.
15.19
.
that
he
sent
to
Benhadad
the
King
of
Syria
to
help
him
;
And
in
2.
Chron.
16.7
.
Hanani
the
Seer
told
him
that
he
ought
not
to
have
done
it
,
and
that
he
had
done
foolishly
in
doing
it
,
for
saith
he
,
why
will
you
do
it
,
you
need
not
send
for
such
help
,
for
the
eyes
of
the
Lord
run
to
and
fro
thoroughout
the
whol
earth
to
shew
himself
strong
in
the
behalf
of
those
whose
heart
is
perfect
towards
Him
.
So
that
it
was
an
argument
that
in
this
thing
Asa's
heart
was
not
perfect
with
God
,
because
he
sought
for
help
from
wicked
men
so
much
as
he
did
,
and
did
not
relye
upon
the
Lord
.
And
it
is
very
observable
of
this
King
,
though
a
good
man
,
and
it
seems
,
a
Souldier
,
yet
he
was
very
angry
with
the
Seer
,
the
text
saith
,
verse
10.
that
Asa
was
wrath
with
the
Seer
and
put
him
in
a
prison
house
,
for
he
was
in
a
rage
with
him
because
of
this
thing
:
what
!
shall
a
Prophet
contradict
him
in
his
warlike
affairs
?
I
must
have
Souldiers
,
old
Souldiers
about
me
;
let
men
talk
what
they
will
of
good
men
and
that
God
will
be
with
those
that
can
pray
,
I
must
ha●e
those
that
can
fight
,
those
that
are
Soldiers
.
I
would
it
were
not
so
at
this
day
,
Applica
tha●
if
a
man
did
but
speak
against
evil
Officers
in
an
Army
and
wicked
men
that
are
about
them
,
that
their
hearts
did
not
rise
in
a
kind
of
indignation
,
and
let
be
said
what
will
be
yet
such
and
such
they
will
have
about
them
.
Isa.
30.1
,
2.
Wo
to
the
rebellious
children
saith
the
Lord
,
Esa.
30.1
,
2.
opened
.
that
take
counsel
,
but
not
of
Me
,
and
that
cover
with
a
covering
,
but
not
of
My
Spirit
:
Wherefore
do
they
this
?
That
they
may
ad
sin
to
sin
.
This
i●
a
strange
charge
,
wo
to
the
rebellious
children
that
take
counsel
,
they
go
on
in
their
own
waies
and
take
counsel
,
but
not
of
Me
,
and
they
cover
things
over
with
vain
pretences
,
but
not
by
My
Spirit
,
there
is
none
of
My
Spirit
in
it
;
yea
and
all
is
,
that
they
may
ad
sin
to
sin
:
And
what
is
all
this
?
It
followeth
presently
,
They
walk
to
go
down
into
Egypt
to
strengthen
themselves
in
the
strength
of
Pharaoh
,
and
have
not
asked
of
My
mouth
saith
God
.
They
think
to
strengthen
themselves
by
Pharaoh
and
never
ask
counsel
of
Me.
This
is
rebellion
,
this
is
to
follow
their
own
counsels
,
this
is
to
cover
over
things
but
not
by
Gods
Spirit
,
this
is
to
ad
sin
unto
sin
,
to
seek
for
help
from
wicked
and
ungodly
men
.
Revetus
on
the
quest.
Revetus
upon
this
text
hath
a
large
tract
about
this
very
case
or
question
,
of
being
in
league
with
Idolaters
and
wicked
men
;
And
thus
far
at
least
he
confirmeth
it
and
saith
,
That
for
whol
Kingdoms
to
call
in
the
help
of
ungodly
men
against
those
that
are
of
the
same
Riligion
,
upon
any
pretence
whatsoever
,
he
concludes
that
to
be
unlawful
and
sinful
,
though
possibly
in
some
cases
he
thinks
it
may
be
allowed
:
but
it
will
ask
a
great
deal
of
time
to
handle
fully
every
case
in
this
and
to
give
all
the
Cautions
that
possibly
may
be
given
in
it
:
But
certainly
this
is
an
argument
,
that
men
and
their
cause
have
little
to
do
with
God
when
they
seek
for
such
helps
as
they
do
and
trust
so
much
in
them
as
they
do
,
when
they
send
for
Papists
,
King's
party
.
for
Irish
Rebels
,
for
Atheists
,
if
there
be
any
in
the
Country
,
what
care
they
who
they
have
so
be
it
they
may
drive
on
their
own
designs
and
deliver
themselves
from
the
hand
of
God
that
is
out
against
them
.
They
cannot
but
see
and
take
notice
that
the
hand
of
God
is
against
them
,
and
riggle
and
keep
a
stir
they
do
,
and
send
for
all
the
help
,
that
possibly
they
can
get
.
Parliam
.
And
on
the
other
side
,
this
is
an
argument
of
the
faithfulness
of
others
,
who
are
a
party
low
and
ready
to
be
trodden
down
,
yet
have
been
so
far
from
seeking
help
from
,
or
protection
of
wicked
men
,
that
though
they
have
been
sent
unto
and
have
had
fair
offers
of
enjoying
what
they
desire
,
yet
they
have
resolved
to
venture
the
loss
of
all
in
a
good
Cause
,
whether
they
get
any
thing
by
it
or
no
,
whether
they
have
what
they
would
have
,
Liberties
,
or
not
Liberties
,
yet
they
are
content
to
venture
their
estates
,
their
lives
,
and
all
in
that
Cause
,
and
not
to
provide
for
themselves
by
the
help
of
such
as
they
see
to
be
evil
,
and
whose
waies
and
designs
they
see
are
not
with
God
.
And
if
to
seek
unto
wicked
men
for
help
and
protection
be
so
sinful
;
Use
,
Admonition
to
those
that
seek
to
Satan
.
See
Peter
Martyr
on
1
Sam.
22.23
.
what
is
it
then
for
men
in
times
of
straights
to
seek
to
the
Devil
for
help
?
Surely
that
must
be
much
more
sinful
;
to
use
those
waies
that
are
in
themselves
directly
evil
,
as
lying
,
swearing
,
cheating
,
and
cozening
&c.
In
times
of
straights
for
you
to
think
to
help
your self
by
those
waies
,
it
is
as
much
as
if
you
should
say
,
I
see
God
doth
not
help
me
,
I
will
try
what
the
Devil
will
do
.
Certainly
by
iniquity
shall
no
man
be
established
,
Prov.
12.3
.
Art
thou
in
a
straight
under
any
affliction
?
never
think
of
seeking
out
to
unlawful
means
to
help
thy self
,
for
thou
canst
get
no
good
that
way
;
And
that
will
appear
more
in
the
words
that
follow
.
Yet
could
he
not
heal
you
,
nor
cure
you
of
your
wound
.
The
Assyrian
could
not
help
,
Jareb
could
do
no
good
;
yea
indeed
they
were
so
far
from
helping
of
Israel
and
Judah
,
that
they
made
the
wound
greater
;
for
Israel
was
afterward
carried
away
captive
by
the
Assyrian
to
whom
he
sent
for
help
:
and
for
Judah
we
reade
in
2
Chron.
28.20
.
that
when
Ahaz
sent
for
help
to
Tilgath
Pileser
King
of
Assyria
,
he
came
unto
him
indeed
,
but
he
distressed
him
and
strengthened
him
not
.
From
whence
we
may
observe
.
First
,
That
creature
comforts
avail
little
in
the
day
of
Gods
wrath
.
Obs.
1
Gods
wrath
was
out
against
Ephraim
and
Judah
,
and
they
would
fain
seek
to
help
themselves
in
some
creature
way
,
but
it
would
do
them
no
good
.
Creatures
are
little
helpful
in
the
day
of
Gods
wrath
,
they
are
all
as
a
broken
reed
that
rather
runneth
into
a
mans
hand
th●n
any
way
releeveth
him
.
So
the
Scripture
saith
of
riches
,
that
they
avail
not
in
the
day
of
wrath
.
All
the
creatures
will
then
say
to
you
,
if
God
help
you
not
how
can
we
help
you
?
They
are
but
as
a
tree
in
the
time
of
a
storm
;
you
may
run
under
the
tree
,
and
perhaps
a
few
droppings
may
be
kept
from
you
for
a
while
,
but
if
the
storm
be
great
and
continue
,
what
good
can
the
leaves
of
a
tree
do
you
to
keep
you
from
it
?
The
creature
may
refresh
you
a
little
,
but
if
Gods
wrath
continue
what
good
can
the
creature
do
?
But
the
word
which
the
Seventy
translate
[
he
could
not
heal
you
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Non
sedabit
dolorem
vestrum
,
he
shall
not
so
much
as
ease
or
mittigate
your
grief
,
or
give
you
a
little
refreshment
.
It
's
true
,
sometimes
by
seeking
to
creature
comforts
a
man
may
think
he
hath
some
refreshing
,
but
the
truth
is
,
it
endeth
in
trouble
and
sorrow
.
A
man
in
this
case
that
seeks
for
help
to
the
creature
when
God
hath
struck
him
,
simile
is
as
a
Deer
that
is
shot
with
an
Arrow
,
the
Deer
runs
up
and
down
from
one
bush
to
another
to
seek
for
case
,
but
the
blood
falls
all
along
,
and
perhaps
by
and
by
his
bowels
run
out
;
what
ease
can
bushes
do
to
a
poor
Deer
when
the
arrow
sticks
in
his
body
?
God
many
times
strikes
his
arrows
into
the
sides
of
people
,
and
they
run
up
and
down
to
the
creature
,
to
this
bush
and
to
the
other
bush
for
help
,
but
little
or
none
can
they
have
form
any
.
I
confess
somtimes
for
a
little
while
(
as
I
say
)
there
is
a
little
case
.
I
find
it
so
in
the
case
of
Ahaz
,
when
he
was
in
straits
,
his
heart
did
melt
(
as
you
heard
before
:
)
Now
that
story
in
Isa.
7.
hath
reference
to
the
2
Kings
,
16.
aforenamed
:
When
Rezin
and
Pekah
came
against
him
,
you
shall
find
that
Ahaz
had
a
little
help
for
the
present
by
Tiglath-Pileser
King
of
Assyria
that
he
sent
for
,
but
afterwards
(
as
we
shall
shew
you
when
we
come
to
another
point
)
it
did
him
little
good
,
for
Gods
hand
was
out
against
Judah
so
much
the
more
dreadfully
.
Obs.
2
And
as
the
creature
hath
but
little
help
in
it
in
the
time
of
straits
;
So
of
all
things
that
men
rest
on
for
help
,
wicked
men
are
most
like
to
prove
helpless
.
They
leave
you
in
your
straits
as
the
Scribes
and
Pharisees
did
Judas
:
When
Judas
was
brought
into
straits
by
his
sin
,
and
in
the
anguish
of
his
spirit
came
and
said
,
I
have
sinned
,
in
betraying
innocent
blood
.
What
is
that
to
us
say
they
,
look
thou
to
it
.
There
was
all
the
comfort
he
could
have
from
them
.
They
were
forward
to
draw
him
into
the
sin
,
but
when
he
had
done
it
,
then
Look
you
to
it
.
Use
.
Such
comfort
you
are
like
to
have
from
your
wicked
companions
in
times
of
straits
:
They
will
draw
you
into
that
which
is
evil
,
and
afterward
when
God
shall
strike
you
and
they
come
to
visit
you
,
and
you
lie
crying
out
of
those
waies
they
have
drawn
you
into
;
Oh!
miserable
comforters
will
they
be
.
You
can
have
noe
helpe
from
wicked
men
in
times
of
straits
.
Yea
,
We
are
not
to
rest
upon
the
best
men
of
all
in
time
of
straits
.
The
best
not
to
be
depended
on
.
God
hath
given
us
experience
at
this
day
,
that
every
man
is
vanity
;
so
the
Scripture
saith
,
Verely
every
man
is
vanity
:
Cease
from
Man
for
wherein
is
he
to
be
esteemed
?
Had
we
no
other
rest
but
upon
man
what
should
become
of
us
?
Therefore
neither
unto
the
Assyrian
,
no
nor
unto
any
living
are
we
to
send
for
help
,
so
as
to
look
higher
upon
them
than
as
on
an
arm
of
flesh
.
God
pronounceth
a
curse
upon
him
that
trusteth
in
man
and
maketh
flesh
his
arm
,
and
saith
,
he
shall
be
like
the
heath
in
the
desert
and
shall
not
see
when
good
commeth
,
but
shall
inhabit
the
parched
places
in
the
wilderness
,
Jer.
17.5
,
6.
But
why
is
it
that
the
Assyrian
can
do
Israel
no
good
?
It
follows
:
VER.
14.
For
I
will
be
unto
Ephraim
as
a
Lyon
,
and
as
a
young
Lyon
to
the
house
of
Judah
.
THat
which
i●
here
translated
in
your
books
,
a
Lyon
,
th●
Seventy
translate
it
by
the
Panther
,
which
is
the
most
swift
&
fierce
creature
one
of
them
in
the
world
.
Gods
wrath
for
strength
is
compared
to
a
Lyon
,
and
for
swiftness
to
a
Panther
.
Panther
To
a
Lyon
,
because
though
he
is
most
strong
and
terrible
,
yet
Historians
say
,
that
if
you
fall
down
and
submit
unto
him
he
will
shew
mercy
.
God
is
a
Lyon
,
Lyon
.
and
strong
and
fierce
in
his
wrath
,
yet
merciful
to
those
that
submit
unto
Him
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
ordinary
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
tear
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
validus
.
Gesner
the
Lyon
The
word
here
translated
,
Lyon
,
it
is
not
that
ordinary
word
that
is
for
a
Lyon
,
but
Shacal
,
that
signifies
a
fierce
Lyon
:
And
so
you
have
it
in
Joh
,
4.10
.
the
roaring
of
the
Lyon
,
and
the
voice
of
the
fierce
Lyon
,
Shacal
.
So
that
God
threatneth
here
to
be
a
fierce
Lyon
.
This
creature
is
very
fierce
,
and
therefore
Gesner
in
his
Historie
of
living
creatures
saith
,
That
nature
hath
so
ordered
it
that
because
the
Lyon
is
so
fierce
of
himself
,
that
alwaies
he
hath
a
kind
of
a
quartan
feaver
or
ague
upon
him
to
mittigate
or
refresh
his
fierceness
.
And
it
were
well
with
many
if
it
were
so
with
them
.
Many
that
are
fierce
and
of
Lyon-like
spirits
,
for
their
lusts
,
and
for
the
satisfying
of
their
own
humors
,
but
are
sheepish
enough
for
the
cause
of
God
.
But
mark
,
God
was
before
a
moth
and
a
little
worm
,
but
now
He
is
become
a
Lyon
.
I
will
be
a
moth
unto
Ephraim
,
and
a
little
worm
unto
Judah
(
for
so
you
may
translate
it
)
And
now
I
will
be
a
Lyon
to
Ephraim
,
and
a
young
Lyon
to
Judah
.
Why
a
Lyon
?
that
is
,
He
will
appear
in
the
fierceness
of
his
wrath
against
Ephraim
.
The
different
expression
of
the
text
.
But
what
is
the
reason
of
the
difference
of
these
expressions
here
?
As
he
said
before
,
He
would
be
a
moth
to
Ephraim
and
rottenness
to
Judah
;
so
here
he
saith
,
He
will
be
a
Lyon
to
Ephraim
,
and
a
young
Lyon
unto
Judah
.
Here
is
a
different
expression
,
and
the
reason
is
the
same
here
that
was
there
:
As
there
it
was
to
shew
that
God
though
He
intended
the
destruction
of
Ephraim
and
of
Judah
both
,
yet
Ephraim
sooner
and
Judah
later
:
so
here
,
though
God
would
be
terrible
in
His
wrath
to
Judah
,
yet
He
would
be
more
terrible
in
His
wrath
to
the
ten
Tribes
:
For
we
find
,
that
though
Judah
was
carried
into
captivity
,
yet
that
captivity
lasted
but
for
seventy
years
,
and
Judah
returned
again
;
but
Israel
,
he
was
torn
in
pieces
so
as
he
was
never
made
up
after
.
They
were
both
sinners
,
but
Judah
retained
somewhat
of
Gods
true
worship
,
therefore
God
would
spare
them
a
little
:
Though
wicked
men
will
spare
the
Saints
so
much
the
less
because
of
their
godliness
,
and
will
take
so
much
the
more
advantage
of
their
frailties
because
they
are
professors
,
yet
God
will
pitie
them
.
The
observations
from
hence
are
these
.
First
,
When
Gods
lesser
afflictions
work
not
,
Obser.
1.
there
God
will
be
most
terrible
.
You
heard
of
the
moth
and
little
worm
before
;
they
are
lesser
afflictions
,
and
it
seems
the
moth
and
little
worm
did
not
work
their
hearts
to
repentance
,
to
bring
them
unto
God
,
therefore
God
doth
turn
to
be
a
fierce
Lyon
and
a
Lyons
whelp
unto
Ephraim
and
Judah
.
Gods
wrath
is
as
Elijahs
cloud
that
at
first
appeareth
but
as
a
handbreadth
,
but
within
a
while
after
the
whol
Heavens
were
overspread
with
it
:
It
is
as
the
thunder
,
that
when
you
hear
it
first
it
is
simile
1
but
a
little
roaring
noise
a
far
off
,
but
stay
a
while
and
it
will
be
a
dreadful
crack
.
It
is
as
the
fire
that
at
first
burneth
a
little
within
upon
a
few
boards
,
but
when
it
prevaileth
it
simile
2
bursteth
out
in
a
most
terrible
flame
.
As
in
that
known
place
Levit.
26.18
.
If
you
will
not
yet
for
all
this
saith
the
Lord
,
hearken
unto
me
,
then
will
I
punish
you
seven
times
more
for
your
sins
;
and
again
,
seven
times
more
,
and
seven
times
more
.
God
will
go
on
in
His
wrath
from
a
little
unto
a
great
deal
of
wrath
;
From
being
as
a
moth
and
as
a
little
worm
,
to
be
like
a
Lyon
.
Such
degrees
there
are
in
Gods
wrath
.
You
had
need
look
to
it
when
the
hand
of
God
is
stretched
out
but
a
little
against
you
,
though
it
be
but
as
a
moth
and
as
a
worm
yet
if
you
look
not
to
it
,
there
may
be
such
a
gradation
of
Gods
wrath
upon
you
;
For
as
great
a
difference
as
is
between
a
moth
and
a
fierce
Lyon
,
such
a
difference
may
be
between
wrath
now
and
that
which
is
to
come
.
Thus
the
Lord
is
many
times
unto
mens
spirits
:
Many
men
have
gripes
and
nips
of
conscience
,
Admonit
.
to
those
that
are
a
little
touched
in
spirit
.
and
God
causeth
secretly
that
worm
of
conscience
to
be
gnawing
upon
them
,
and
there
is
some
kind
of
trouble
,
but
notwithstanding
they
go
on
in
their
sins
;
and
at
length
God
cometh
upon
them
as
a
Lyon
,
tearing
their
spirits
.
Did
you
never
see
a
sinner
lying
upon
his
death
bed
in
the
torment
of
his
soul
,
Gods
wrath
like
the
pawes
of
a
Lyon
preying
upon
the
very
caul
of
his
heart
,
A
dying
&
terrified
conscience
.
when
he
lies
roaring
out
he
is
damned
,
he
is
damned
!
and
now
he
sees
,
yea
feels
the
heat
of
the
wrath
of
God
against
him
.
Thus
God
comes
as
a
Lyon
to
prey
upon
those
that
will
not
regard
the
gnawings
of
the
worm
:
When
the
worm
was
but
little
and
small
,
they
slighted
it
,
and
that
caused
God
to
bring
the
greater
judgment
.
So
it
is
with
families
;
God
cometh
upon
families
sometimes
in
a
little
sickness
,
in
a
child
or
in
a
servant
,
and
that
is
not
regarded
;
afterwards
God
cometh
with
plague
of
pestilence
or
some
other
dreadful
judgment
.
So
in
Kingdoms
,
the
Lord
cometh
first
with
little
judgments
,
and
then
with
greater
.
As
in
Ireland
,
Ireland
.
for
many
yeers
together
,
there
the
Lord
was
as
a
moth
and
rottenness
,
but
of
late
how
like
a
Lyon
hath
he
there
appeared
?
How
hath
He
torn
and
rent
that
Kingdom
in
a
most
dreadful
manner
?
Yea
the
truth
is
the
Lord
had
been
to
England
England
as
a
moth
and
rottenness
;
And
this
very
text
I
make
no
question
but
some
of
you
have
heard
many
yeers
ago
applied
unto
England
,
when
as
those
Ministers
that
preached
upon
this
text
did
little
think
that
ever
there
should
be
such
a
hand
of
God
against
many
parts
of
England
as
now
there
is
at
this
day
.
In
many
parts
of
this
Kingdom
the
Lord
is
at
this
day
as
a
Lyon
.
We
all
hear
the
roaring
of
the
Lyon
,
and
who
can
but
tremble
!
Oh
it
is
time
for
us
all
to
fall
down
to
the
ground
before
the
Lord
.
It
is
true
God
hath
not
yet
come
to
this
Citie
as
a
Lyon
to
tear
and
rend
it
as
other
places
in
the
Countrie
;
London
.
but
yet
we
have
heard
the
roaring
of
the
Lyon
abroad
,
and
God
calleth
us
to
fall
down
before
Him
that
He
may
not
be
so
to
us
,
that
he
may
not
come
and
tear
us
likewise
.
Certainly
,
the
Lord
will
have
glory
of
His
creature
;
God
hath
sworn
by
Himself
and
the
word
hath
proceeded
out
of
His
mouth
in
righteousness
,
that
every
knee
must
bow
to
Him
,
and
every
tongue
confess
His
Name
:
Every
creature
must
submit
unto
Him
,
and
if
lesser
judgments
will
not
do
it
,
God
will
lay
every
sinner
upon
His
back
,
He
will
come
as
a
Lyon
to
tear
him
in
pieces
.
Secondly
,
Mark
what
is
between
these
two
,
being
a
moth
Expos.
2
and
a
Lyon
;
between
these
two
it
is
said
,
Ephraim
saw
his
sickness
and
his
wound
,
and
he
went
to
the
Assyrian
and
sent
to
King
Jareb
,
and
now
saith
God
,
I
will
be
a
Lyon
unto
Ephraim
.
Hence
Note
,
That
seeking
out
shifting
waies
for
our selves
in
times
of
affliction
,
provoketh
God
very
much
and
makes
our
affliction
to
be
very
great
.
Obser
.
The
Lord
looks
upon
this
with
indignation
;
what
,
when
I
appear
in
My
displeasure
,
do
they
seek
to
shift
me
off
by
sending
to
the
Assyrian
and
to
King
Jareb
?
upon
this
the
indignation
of
God
riseth
high
,
Antiq.
lib.
12.
cap.
6
,
7.
and
He
becometh
a
fierce
Lyon
to
them
.
Josephus
reports
in
the
factions
that
were
in
Jerusalem
,
Antiochus
being
called
in
by
one
party
who
proved
the
ruin
of
both
.
This
is
the
honor
God
expects
,
that
in
our
affliction
we
should
not
flye
from
,
but
humble
our selves
before
Him
;
if
we
do
not
,
His
anger
,
His
jealousie
ariseth
to
a
feaful
height
,
He
wil
pursue
in
the
fierceness
of
His
wrath
.
The
way
is
not
to
flie
from
God
,
but
to
fall
down
before
Him
,
to
lie
at
His
feet
.
simile
If
a
Lyon
should
come
roaring
upon
us
,
the
way
is
not
to
run
away
shreeking
,
but
to
fall
down
before
him
.
simile
There
is
no
man
can
abide
the
slighting
of
his
anger
;
if
a
parent
or
a
master
should
be
slighted
by
the
child
or
the
servant
,
this
makes
him
more
angry
:
so
when
men
make
light
of
the
anger
of
God
and
think
that
there
is
power
enough
in
any
creature
to
pacifie
Him
,
this
causeth
the
wrath
of
God
burn
more
fiercely
against
them
:
you
have
as
not
able
ā
example
as
any
in
the
book
of
God
;
in
Isa.
7.17
.
Isa.
7.17
.
opened
.
if
you
compare
the
story
there
with
the
2
King
.
17.
you
shall
find
that
Abaz
in
the
time
of
his
distress
sought
unto
the
King
of
Assyria
,
and
though
God
offered
him
a
sign
by
the
Prophet
that
he
Himself
would
deliver
him
,
yet
he
sends
for
help
unto
others
:
But
mark
,
upon
this
the
Lord
threatneth
that
he
would
bring
upon
him
and
upon
his
people
daies
the
like
whereof
had
not
come
since
the
day
that
Ephraim
departed
from
Judah
:
such
daies
God
would
bring
upon
them
,
more
dreadful
th●n
ever
yet
came
upon
Judah
,
and
that
because
at
this
time
when
they
were
in
straights
they
sought
for
help
from
the
Assyrian
.
And
as
it
provoketh
God
in
a
dreadful
manner
against
those
that
seek
unto
others
for
help
in
outward
dangers
;
so
if
a
man
shall
seek
for
help
in
the
straights
of
his
soul
;
Doth
God
wound
thy
spirit
,
doth
he
make
it
sick
,
and
dost
thou
seek
for
unlawful
means
to
help
thy self
?
dost
thou
go
to
thy
company
,
to
musick
,
to
good
cheer
to
help
thee
?
Oh
this
provokes
God
against
thee
!
This
is
just
as
if
a
man
in
a
feaver
should
drink
a
draught
of
cold
water
from
the
conduit
;
it
's
true
for
a
while
he
may
have
a
little
ease
;
but
O
what
a
scalding
fit
doth
this
bring
him
into
afterwards
!
simile
so
those
that
in
trouble
of
conscience
seek
for
carnal
helps
,
it
will
bring
them
to
a
dreadful
fit
afterwards
.
It
follows
.
I
,
even
I
will
tear
.
]
The
main
thing
wherein
God
expresseth
the
dreadfulness
of
His
wrath
here
in
this
place
,
is
the
tearing
of
them
as
a
Lyon
,
we
may
take
in
pieces
that
which
we
intend
to
mend
and
to
make
use
of
:
but
when
we
tear
a
thing
we
intend
to
make
no
further
use
of
it
.
God
expresseth
great
severity
of
his
wrath
in
this
expression
,
Psal.
50.22
.
Consider
this
ye
that
forget
God
,
lest
I
tear
you
in
pieces
.
Now
this
tearing
here
,
refers
to
the
letting
in
the
Assyrian
upon
Israel
,
and
the
Babylonian
upon
Judah
.
And
the
main
observation
from
it
,
and
which
is
indeed
seasonable
for
these
times
of
ours
,
is
,
That
,
Obser
.
When
God
in
his
wrath
causeth
war
in
a
Kingdom
,
then
God
teareth
.
I
will
send
the
sword
amongst
you
,
I
will
send
the
Assyrian
against
you
and
then
I
will
tear
you
.
The
judgment
of
war
it
is
a
tearing
judgment
.
Gods
wrath
never
appeareth
more
dreadful
than
in
letting
out
the
wrath
and
rage
of
provoked
enemies
upon
a
people
.
The
Teeth
&
Claws
of
the
Lyon
,
&
his
mouth
.
The
teeth
and
claws
of
this
Lyon
is
no
other
than
spears
and
swords
and
poleaxes
,
the
mouth
of
this
Lyon
is
no
other
than
the
roaring
Cannon
,
from
whose
mouth
proceedeth
fire
and
smoke
and
sudden
death
:
Here
you
may
see
thousands
stout
and
strong
ones
struck
down
to
t●●
ground
in
a
moment
;
Here
one
mans
arm
is
torn
from
his
shoulders
,
there
another
mans
leg
is
rent
from
his
body
;
here
one
lies
wallowing
in
his
own
blood
giving
up
the
ghost
,
there
another
weltring
in
his
gore
all
mangled
and
wounded
,
Every
battel
of
the
warrior
is
with
confused
noise
and
with
garments
rolled
in
blood
,
death
reigneth
in
the
field
and
is
sure
to
have
the
day
which
side
so
ever
falleth
;
And
when
report
of
what
is
done
in
the
field
cometh
home
,
as
in
1
Sam.
4.17
.
when
there
was
a
great
slaughter
among
the
people
,
one
brings
Phineas
his
wife
news
that
her
Husband
and
her
Brother-in-law
was
dead
;
so
when
news
comes
home
to
the
poor
fatherless
children
and
widdows
,
your
husband
is
dead
,
and
your
father
is
dead
,
Oh
what
tearing
of
hair
,
wringing
of
hands
,
rending
of
clothes
,
lifting
up
the
voice
and
crying
until
the
noise
thereof
reach
up
to
heaven
.
My
brethren
,
war
is
a
tearing
judgment
,
it
is
Malum
complexum
,
a
compound
of
sorrow
.
The
cup
that
is
now
in
the
hand
of
God
,
Psa.
57.8
.
opened
.
is
full
of
mixture
,
full
of
bloody
ingredients
,
of
fire
,
famine
,
pestilences
,
murders
,
rapes
,
cruelties
,
and
all
miseries
;
the
Lord
teareth
now
indeed
:
Oh
how
is
the
husband
rent
from
his
wife
,
haled
to
prison
by
cruel
and
bloody
souldiers
!
How
are
mens
estates
and
whatsoever
is
comfortable
unto
them
rent
and
torn
from
them
in
tumultuous
outrages
!
Their
pleadings
and
cryings
are
rejected
with
scorn
and
contempt
,
and
the
bodies
of
their
wives
and
children
and
their
own
too
,
abused
in
the
rage
and
malice
of
the
insulting
adversary
.
And
of
all
wars
,
Civil
wars
are
most
dreadful
;
Civil
war
most
dreadful
.
there
God
teareth
most
indeed
;
there
the
brother
contendeth
with
the
brother
,
and
the
father
goes
about
to
tear
out
the
bowels
of
his
son
.
Thus
the
Lord
hath
been
a
Lyon
in
many
parts
of
the
Kingdom
.
Alas
our
brethren
abroad
they
cannot
say
as
they
in
Jer.
4.5
.
Arise
,
Let
us
go
into
the
fenced
Cities
,
they
stand
a
far
off
,
&
are
afraid
to
come
out
of
the
Land
of
their
captivity
because
of
the
oppressing
sword
.
Yea
here
is
tearing
indeed
in
this
heavy
judgment
that
is
upon
us
,
2.
tearing
of
Gods
Name
.
never
was
Gods
Name
so
torn
as
now
it
is
by
bloody
Oathes
and
hideous
and
unheard
of
blasphemies
,
And
what
do
our
adversaries
desire
but
to
tear
the
Saints
and
to
trample
them
under
their
feet
?
My
brethren
,
time
it
is
for
us
all
to
rend
our
hearts
,
even
to
tear
and
rend
our
very
hearts
within
us
,
because
the
Lord
is
come
out
against
us
as
a
tearing
Lyon
,
rending
and
tearing
this
way
and
that
way
.
The
Jews
were
wont
when
they
heard
the
Name
of
God
blasphemed
to
rend
their
garments
presently
.
We
hear
of
the
dreadful
blasphemies
of
our
adversaries
,
rending
and
tearing
of
the
Name
of
God
,
Oh
how
should
we
rend
our
hearts
rather
than
our
garments
!
It
is
dreadful
to
hear
of
the
tearing
of
mens
estates
and
bodies
,
but
much
more
dreadful
should
it
be
to
us
to
hear
of
the
tearing
of
the
Name
of
God
.
It
's
time
then
for
sorrow
to
be
in
our
hearts
,
and
not
ordinary
sorrow
neither
,
but
rending
of
our
hearts
now
;
and
now
we
should
even
be
ready
to
tear
the
heart
out
of
our
bowels
to
see
that
we
have
been
no
more
affected
hitherto
than
we
have
.
And
the
rather
because
we
have
scaped
for
the
present
&
our
estates
and
bodies
are
yet
whole
.
Our
sins
have
had
an
influence
into
the
miseries
of
our
brethren
;
our
sins
have
been
those
claws
and
teeth
that
have
torn
our
brethren
.
Thus
the
Lord
is
raised
from
a
moth
and
worm
even
to
a
tearing
Lyon
.
Obs.
2
And
note
,
Though
the
Assyrians
and
cursed
Babylonians
did
this
,
yet
saith
God
,
I
will
be
as
a
Lyon
to
tear
them
.
Hence
another
observation
,
That
God
hath
a
righteous
hand
in
the
worst
actions
of
men
.
We
cry
out
of
men
that
they
are
thus
and
thus
,
Oh
never
such
vile
and
wicked
men
.
But
you
must
look
upon
God
,
He
hath
a
hand
in
all
.
The
most
horrid
wickedness
that
ever
was
done
in
the
world
,
the
betraying
of
Christ
and
the
crucifying
of
the
Lord
of
life
,
Act.
2.
the
Scripture
saith
,
it
was
done
by
the
fore-determined
counsel
of
God
.
Therefore
let
those
that
have
been
sensible
of
the
tearing
of
their
estates
,
and
have
had
their
husbands
and
their
children
torn
from
them
by
wicked
men
,
let
them
not
only
cry
out
of
such
vile
and
ungodly
men
,
but
let
them
know
that
the
Lord
hath
had
a
hand
in
it
.
Though
men
be
wicked
,
yet
the
Lord
is
righteous
,
let
them
justifie
God
in
all
:
This
is
Gods
glory
,
that
He
can
have
a
hand
in
the
most
hideous
wickedness
in
the
world
and
yet
remain
righteous
notwithstanding
:
Therefore
He
saith
here
,
I
,
even
I
will
do
it
.
He
doth
not
only
own
it
,
but
He
would
have
people
to
take
special
notice
that
He
hath
a
hand
in
all
.
Oh
the
use
that
we
might
make
of
this
to
our selves
,
if
in
all
those
dreadful
judgments
that
are
upon
us
,
if
in
all
those
tearing
judgments
that
some
of
our
brethren
have
felt
;
we
could
but
take
notice
that
the
hand
of
God
hath
done
it
.
I
,
even
I
I
,
even
I
,
have
done
it
,
here
is
the
Emphasis
in
this
;
And
in
this
one
verse
here
is
I
,
four
times
together
;
Let
the
thing
be
never
so
hideous
unto
you
,
yet
know
that
I
am
the
great
orderer
and
disposer
of
all
,
and
I
have
some
great
thing
to
bring
to
pass
in
all
this
that
is
come
upon
you
.
And
certainly
though
the
misery
be
great
that
some
parts
of
the
Kingdom
endure
,
yet
because
Gods
hand
is
so
much
in
it
,
therefore
we
must
know
that
God
hath
some
great
thing
to
bring
to
passe
by
this
that
He
hath
begun
to
doe
amongst
us
.
What
the
wicked
Assyrians
and
cursed
Babylonians
did
,
that
God
is
said
here
to
do
.
Hence
observe
,
That
God
hath
a
righteous
hand
in
the
worst
actions
.
Obs.
3
As
in
the
sin
of
Judas
,
the
most
horrible
that
ever
was
Act.
2.23
.
God
doth
not
only
permit
,
but
order
all
,
and
so
far
as
an
evil
of
punishment
works
in
it
:
and
so
far
as
any
natural
action
is
in
the
sin
;
as
in
opening
the
mouth
the
natural
act
of
speaking
;
drawing
the
sword
(
the
natural
act
towards
fighting
)
&c.
This
is
Gods
glory
,
and
yet
to
be
free
from
the
evil
of
sin
.
Many
knots
there
are
about
this
,
that
men
exercise
their
wits
to
untie
;
but
cum
veneit
Elias
(
as
the
Hebrews
use
to
say
when
they
are
gravel'd
,
when
Elias
cometh
we
shall
understand
,
there
is
a
time
when
all
difficulty
shall
be
easie
to
reconcile
)
let
us
look
to
Gods
hand
,
not
cry
out
on
such
and
such
wicked
men
.
You
whose
estates
have
been
torne
from
you
,
and
it
may
be
many
of
your
dearest
friends
,
consider
that
it
is
God
that
is
the
Lyon
tearing
.
From
the
duplication
of
the
words
,
we
may
observe
this
Note
,
That
the
hand
of
God
is
more
imediate
in
some
judgments
than
Obs
.
4
in
others
,
and
the
more
imediate
the
more
remarkable
,
there
shall
not
only
come
judgments
upon
you
,
but
I
will
bring
them
,
they
shall
be
such
,
that
you
shall
see
,
that
I
am
in
them
.
In
some
judgments
upon
men
,
God
makes
so
much
use
of
the
creature
,
that
sinners
can
see
little
of
Gods
hand
in
them
,
but
in
some
others
,
they
can
easily
see
the
hand
of
God
in
them
;
Belshazzer
trembled
at
the
hand-writing
,
and
his
thoughts
were
troubled
within
him
,
why
so
?
the
hand
struck
him
not
at
all
,
only
he
saw
it
to
be
the
hand
of
God
,
the
hand
of
the
Deity
was
in
it
,
Dan.
5.5
,
6.
and
this
made
him
to
tremble
.
Gen.
6.17
.
Behold
,
I
,
even
I
do
bring
a
floud
:
And
that
wrath
which
is
out
against
us
at
this
time
,
especially
our
adversaries
,
is
the
hand
of
God
in
a
special
manner
,
God
may
well
say
to
us
,
Applic.
England
.
I
,
even
I
wil
tear
ye
O
England
,
O
how
hath
God
manife-fested
Himself
to
us
in
these
latter
yeers
since
the
wars
began
.
As
we
ought
to
take
notice
of
Gods
tearing
and
rending
Kingdoms
,
so
also
in
familes
,
and
particular
persons
,
God
would
have
us
take
notice
,
that
it
's
He
;
as
a
godly
heart
takes
notice
of
Gods
hand
in
mercies
;
and
then
they
are
most
sweet
;
so
on
the
contrary
,
he
takes
notice
of
Gods
hand
in
every
judgment
to
be
humbled
under
it
:
I
will
establish
my
Covenant
with
you
:
Gen.
9.11
.
and
Isa
,
43.19.25
.
I
,
even
I
am
he
which
blotteth
out
thine
iniquities
:
Mercies
are
then
most
sweet
when
we
see
them
come
from
Gods
immediate
hand
,
in
a
special
providence
.
Gods
hand-remarkable
in
judgments
must
be
taken
notice
of
.
For
,
Reas.
1
1.
Hereby
the
heart
comes
to
be
humbled
,
when
it
considers
that
't
is
God
which
appeareth
against
him
,
It
humbleth
.
not
devils
nor
men
,
but
God
,
that
God
upon
whom
I
live
and
enjoy
every
mercy
that
I
have
;
this
it
was
that
troubled
Christ
,
more
than
all
the
wrong
which
the
Scribes
and
Pharisees
did
to
him
,
when
he
considered
that
it
was
His
God
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
When
the
Saints
see
Gods
hand
against
them
in
any
thing
,
this
trombles
them
and
humbles
them
more
than
any
thing
else
.
Reas.
2
2.
It
is
a
special
means
to
quiet
the
heart
with
patience
,
Psal.
39.9
.
It
quiets
.
I
was
dumb
and
spake
not
,
because
thou
Lord
didst
it
.
See
it
in
Ely
,
It
is
the
Lord
,
let
him
do
what
he
wil
with
me
:
and
in
Christ
himself
,
shall
not
I
drink
of
the
cup
which
my
father
shall
give
me
?
Is
God
my
God
,
and
doth
this
come
from
my
Father
?
I
will
take
it
,
I
am
sure
it
will
do
me
no
harm
but
much
good
.
3.
By
this
means
the
soul
is
put
upon
the
enquirie
,
why
Reas.
3
this
affliction
is
upon
it
,
It
puts
up
on
search
what
the
cause
of
this
trouble
may
be
;
when
we
see
nothing
but
man
the
instrument
of
an
affliction
,
we
look
not
so
much
at
it
,
it
never
puts
us
upon
soul-search
and
tryal
of
our selves
,
but
when
God
is
seen
in
a
cross
,
the
soul
begins
to
consider
,
what
have
I
done
?
what
's
the
matter
oh
my
soul
?
Thus
did
the
Church
:
Mica
.
6.9
.
Hear
ye
the
Rod
,
and
who
hath
appointed
it
:
There
are
letters
written
upon
Gods
rods
which
the
man
of
wisedome
can
reade
.
4.
It
causes
the
soul
to
receive
content
and
satisfaction
in
Reas.
4
nothing
but
God
alone
,
and
in
peace
with
him
,
Causeth
the
soul
to
make
out
for
God
to
get
him
our
friend
;
when
we
look
upon
judgments
only
in
the
second
cause
,
we
are
apt
to
think
that
second
means
will
make
up
the
breach
again
,
which
sin
hath
made
;
as
they
in
Isa.
9.9
,
10.
The
bricks
are
fallen
down
,
but
we
will
build
with
hewn
stone
;
for
all
this
his
anger
is
not
turned
away
:
why
so
?
in
the
13.
verse
we
have
the
reason
,
For
the
people
turned
not
unto
him
that
smiteth
them
,
neither
do
they
seek
the
Lord
of
hosts
:
They
would
not
see
the
hand
of
God
,
nor
give
glory
to
him
,
for
if
they
did
,
they
would
say
as
this
people
,
in
the
next
chapter
,
Come
,
let
us
return
unto
the
Lord
,
for
he
hath
wounded
us
,
and
He
will
heal
us
.
Thus
much
for
the
doubling
the
expression
.
It
follows
.
I
,
even
I
will
tear
you
and
go
away
.
The
Lyons
when
they
tear
their
prey
,
they
are
not
afraid
of
what
they
have
done
,
Expos.
but
walk
majestically
before
the
dead
carkiese
as
it
were
bidding
defiance
to
al
other
creatures
,
they
run
not
away
as
the
Fox
doth
,
but
walk
as
it
were
in
state
,
for
so
the
words
in
the
original
carry
:
I
,
even
I
will
tear
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
As
if
God
did
challenge
all
the
creatures
in
Heaven
or
Earth
for
to
grapple
with
him
,
I
wil
tear
them
.
It
implies
how
God
wil
deal
with
Judah
,
He
will
not
be
afraid
of
them
,
what
He
doth
it
shall
be
in
an
open
way
,
He
will
not
come
against
them
in
secret
but
in
a
publick
way
.
Applic.
enemies
of
Engl.
The
judgment
at
this
time
upon
our
enemies
is
not
in
a
secret
,
but
an
open
way
,
the
Lord
doth
not
deal
subtilly
and
by
craft
with
them
,
as
they
do
with
his
people
;
and
though
the
Lord
deal
as
a
Lyon
with
them
,
tearing
and
rending
them
,
yet
they
will
not
see
him
,
neither
are
they
able
to
resist
him
,
nor
can
any
rescue
them
out
of
his
hands
:
Let
the
means
be
never
so
weak
in
Gods
hand
,
yet
when
he
is
in
a
way
of
wrath
there
shall
be
no
delivery
out
of
his
hands
;
Isa.
26.6
.
opened
.
Isa.
26.6
.
The
feet
shall
tread
it
down
:
tread
down
what
?
the
lofty
City
:
by
what
feet
?
even
the
feet
of
the
poor
,
and
the
steps
of
the
needy
.
Jer.
37.10
.
The
Lord
tels
them
,
that
though
they
had
smitten
the
whol
Army
of
the
Caldeans
,
and
there
remained
but
wounded
men
among
them
,
yet
should
they
rise
up
every
man
in
his
tent
and
burn
their
City
with
fire
.
When
God
intends
ruin
and
desolation
to
a
people
,
't
is
impossible
for
any
to
deliver
them
out
of
his
hands
.
Obser
.
Further
we
may
note
,
That
when
God
comes
against
a
people
,
He
takes
them
to
do
,
when
they
are
the
strongest
,
and
greatest
in
power
,
and
most
confident
in
an
arm
of
flesh
,
that
none
at
that
time
may
deliver
our
of
His
hands
.
Isa.
24.21
.
And
it
shall
come
to
pass
,
in
that
day
,
that
the
Lord
shall
punish
the
host
of
the
high
ones
,
which
are
on
high
:
When
he
is
in
his
greatest
pride
,
gets
the
greatest
victories
,
conquers
and
obtains
the
greatest
Cities
of
refuge
,
and
Towns
of
harbor
.
And
't
is
very
observable
,
Applicat
.
for
Engl.
that
since
our
enemies
got
their
greatest
advantages
they
have
lost
the
most
,
God
then
puld
them
down
when
they
were
most
proud
,
God
will
go
on
in
his
work
though
men
are
never
so
proud
and
strong
,
therefore
't
is
our
wisdom
to
give
our selves
into
Gods
hands
,
yea
though
into
his
afflicting
hand
,
although
no
power
can
rescue
out
of
his
hand
,
yet
there
is
a
way
to
change
the
operation
of
his
hands
by
humbling
our selves
,
falling
down
before
him
,
willingly
submitting
to
him
,
and
this
way
now
God
hath
his
will
upon
us
in
the
most
acceptable
way
that
can
be
:
God
had
rather
have
men
voluntarily
give
him
his
glory
,
than
to
compel
him
to
force
it
from
them
.
I
now
come
to
the
last
.
VER.
15.
I
will
go
.
GOD
repeats
it
again
,
which
notes
,
1.
Expos.
The
glory
of
the
work
,
that
he
is
not
ashamed
of
what
he
hath
done
,
(
Gods
people
ought
for
to
be
like
God
in
this
,
let
their
actions
be
warrantable
,
such
as
they
may
with
comfort
own
and
stand
to
,
yea
suffer
for
,
if
it
so
come
to
pass
,
not
like
the
proverb
to
set
a
Town
on
fire
,
and
run
away
from
it
,
leaving
others
to
quench
it
)
2.
It
notes
the
Irresistibility
of
Gods
work
,
as
if
he
should
say
,
let
any
try
whether
they
can
oppose
me
.
3.
And
chiefly
it
implies
,
I
will
bring
them
into
captivity
and
there
I
'le
leave
them
.
Whence
note
,
Obser
.
That
't
is
a
heavy
judgment
for
God
to
tear
and
wound
a
people
,
and
then
lo
leave
them
:
God
saith
if
they
return
not
,
I
will
rend
and
tear
them
,
make
them
very
miserable
and
in
that
condition
will
I
leave
them
,
I
'le
be
a
stranger
to
them
,
and
will
not
own
them
.
Ezek.
22.20
.
I
will
gather
you
in
mine
anger
and
in
my
fury
,
and
I
will
leave
you
there
.
God
in
another
place
promiseth
to
be
with
His
people
in
the
fire
and
in
the
water
;
but
there
is
a
time
that
Gods
people
may
so
provoke
God
,
that
he
will
bring
them
into
the
fire
and
there
leave
them
:
when
the
Philistims
fell
upon
Saul
,
it
was
a
sad
time
to
him
,
because
God
had
left
him
:
Oh
how
terrible
was
it
when
God
left
Christ
upon
the
Cross
but
for
a
little
while
!
This
we
all
deserve
,
and
this
is
the
portion
of
the
damned
in
Hell
:
While
the
Judg
is
present
upon
the
Bench
the
Malefactor
hath
hope
,
simile
but
when
the
Judge
goes
off
the
Bench
,
then
they
cry
and
take
on
:
Therefore
the
Church
prayes
,
Lord
,
leave
us
not
;
Thou
art
our
hope
in
the
day
of
evil
.
Jer.
17.17
.
God
is
said
to
be
the
strength
of
his
people
in
Psal.
37.
and
Psal.
39.
Now
if
their
strength
be
gone
,
they
must
needs
be
weak
.
Christ
rebukes
his
Disciples
for
fearing
when
they
were
in
the
Ship
,
and
he
was
with
them
:
but
when
God
leaves
a
people
,
Oh
what
cause
of
fear
is
there
then
!
The
Church
implies
so
much
,
Jer.
14.9
.
thou
art
in
the
midst
of
us
,
leave
us
not
,
we
are
in
a
sad
condition
already
,
yet
oh
Lord
do
not
thou
leave
us
.
Now
if
we
would
not
have
God
to
leave
us
,
let
us
take
heed
we
do
not
leave
God
,
How
to
keep
God
with
us
.
would
you
have
God
be
for
you
in
adversity
,
then
be
you
for
God
in
prosperity
,
nor
forsake
him
when
he
is
afflicted
,
which
is
when
his
people
and
cause
suffer
.
Many
will
be
for
the
Saints
and
own
the
Cause
of
God
when
all
things
goes
well
,
and
their
side
prospers
,
but
in
trouble
when
they
are
in
disgrace
or
sorrow
,
then
they
forsake
them
,
as
if
they
knew
no
such
people
;
know
that
in
thus
doing
thou
leavest
God
,
and
God
may
justly
leave
thee
in
thy
affliction
:
But
now
,
't
is
God●
promise
to
his
people
,
That
he
will
not
leave
them
,
Psal.
31.7
,
8.
Psal
34.
17
,
18.
God
may
bring
thee
into
their
power
and
jurisdiction
that
are
evil
,
but
wait
thou
on
the
Lord
and
he
shall
deliver
thee
.
We
use
to
say
when
we
are
in
any
trouble
,
to
our
dear
friend
,
What
will
you
also
leave
me
?
will
you
not
now
own
me
,
and
stay
by
me
?
A●
Christ
himself
said
to
his
Disciples
,
Will
you
also
leave
me
,
simile
and
go
away
?
but
God
will
never
leave
his
people
in
this
manner
.
The
Shepherd
may
suffer
his
dog
to
hunt
the
sheep
,
to
bark
at
them
,
to
fetch
them
together
,
but
never
suffers
him
to
worry
and
kill
them
:
so
God
may
suffer
the
wicked
to
hunt
the
Saints
,
and
perhaps
to
fasten
upon
them
sometimes
,
but
then
God
will
call
them
off
again
,
for
his
promise
is
not
to
leave
them
,
as
he
doth
the
wicked
in
their
afflictions
;
Heb.
13.5
five
negatives
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
as
Heb.
13.5
.
I
will
never
leave
thee
nor
forsake
thee
:
in
which
words
we
have
in
the
Greek
five
negatives
to
affirm
the
truth
of
this
conclusion
:
that
God
will
never
forsake
his
people
,
I
will
not
,
not
leave
you
,
yea
but
the
people
of
God
might
say
,
but
Lord
we
seem
to
the
eye
of
the
world
to
be
forsaken
,
no
saith
the
Lord
,
I
will
not
,
not
leave
you
;
there
it
two
negatives
to
leaving
,
and
three
to
forsaking
;
from
whence
we
may
see
how
strongly
God
hath
engaged
himself
for
his
peoples
security
.
And
return
unto
my
place
.
Expos.
Gods
place
.
Deus
est
habitaculū
mundi
,
non
mundus
habitaculum
eius
.
These
words
are
something
difficult
,
What
is
Gods
place
?
Is
God
contained
in
any
place
?
God
is
rather
the
place
of
the
world
,
than
the
world
his
place
;
but
here
't
is
meant
Heaven
,
I
will
return
unto
my
place
.
That
is
,
I
'le
go
to
Heaven
again
,
not
that
God
is
there
only
containd
,
but
that
is
the
place
from
which
he
reveals
himself
most
,
there
the
holiness
of
God
shines
in
most
glory
.
There
is
but
little
of
God
in
this
world
to
what
there
is
in
Heaven
,
the
glory
of
all
the
world
is
but
as
a
dungeon
to
that
place
of
Gods
presence
,
we
are
like
children
born
in
a
dungeon
,
who
think
there
is
no
better
place
because
they
never
saw
better
:
but
Heaven
is
our
Fathers
place
,
and
Christ
who
is
our
elder
brother
is
gone
thither
before
us
to
provide
mantions
for
us
,
let
us
therefore
have
conversations
in
Heaven
answerable
to
the
holiness
of
that
place
:
this
world
is
like
unto
the
out-housing
,
stables
,
or
kennels
,
belonging
to
some
pallace
,
or
stately
building
,
even
as
these
are
very
inferior
to
the
rooms
in
the
house
,
so
is
the
pomp
and
state
of
this
world
unto
Heaven
,
God
hath
given
the
world
unto
worldly
men
for
their
portion
,
but
the
Saints
have
a
better
inheritance
reserved
for
them
,
even
in
Heaven
.
I
will
return
to
my
place
.
]
When
was
God
from
His
place
?
Expos.
when
did
He
come
from
thence
?
Thus
:
when
he
did
rend
and
tear
them
,
appearing
against
them
as
a
Lyon
,
and
as
a
young
Lyon
,
then
it
was
as
if
God
should
come
down
to
rectifie
and
set
in
order
things
which
were
amiss
,
and
out
of
their
place
;
as
we
may
see
in
the
case
of
Sodom
,
Gen.
18.21
.
I
will
go
down
and
see
whether
they
have
done
altogether
according
to
the
cry
of
their
sin
,
the
sin
of
Sodom
fetcht
God
from
his
Throne
.
So
in
Isa.
26.21
.
Behold
,
the
Lord
cometh
out
of
his
place
,
to
punish
the
inhabitants
of
the
earth
for
their
cruelty
and
wickedness
,
the
earth
also
shall
disclose
her
blood
and
shall
no
longer
cover
her
slain
.
God
compares
himself
to
a
Prince
upon
his
Throne
,
who
goes
from
his
place
of
State
into
Countries
to
quiet
mutinees
and
rebellions
among
his
people
.
The
Note
from
hence
is
,
That
sin
desturbs
He
even
●nd
Earth
.
God
cannot
be
quiet
in
Obs.
1
Heaven
for
sinners
.
Just
it
is
with
God
to
trouble
sinners
on
Earth
.
Obs.
2
In
times
of
publick
judgment
God
doth
in
a
manner
leave
his
Majestie
and
Roialty
in
Heaven
,
to
set
things
in
order
here
on
earth
.
And
surely
it
will
be
to
their
cost
when
God
thus
comes
,
do
but
view
the
terribleness
of
Gods
coming
down
:
in
Psal
18.9
,
10.
Darkness
and
coals
of
fire
were
under
his
feet
:
God
seems
to
speak
as
a
father
to
his
children
,
what
must
I
come
to
you
,
will
you
force
me
to
come
among
you
,
if
I
do
,
it
shall
be
to
your
cost
.
Revertar
ad
habitaculum
sanctitatismeae
Chald.
paraphrase
.
I
will
return
unto
my
place
.
]
When
I
have
afflicted
them
,
I
will
go
to
Heaven
and
there
will
I
sit
,
and
my
administrations
shall
be
such
towards
them
,
as
if
I
regarded
them
not
:
as
a
Prince
that
goes
from
the
poor
subject
to
his
seat
of
dignity
and
mindes
not
the
poor
prisoner
.
Obs.
3
The
administrations
of
God
sometimes
even
to
His
own
people
may
be
such
as
if
He
regarded
them
not
:
they
may
be
so
left
in
the
hands
of
the
wicked
that
they
may
think
God
hath
forsaken
them
,
and
given
them
over
into
their
hands
,
and
Gods
people
may
conclude
so
and
think
that
God
is
gone
and
hath
now
hid
Himself
for
ever
;
as
a
poor
child
in
misery
in
one
Country
,
and
his
father
in
another
,
thinks
thus
,
I
am
in
trouble
and
sorrow
,
simile
.
and
I
have
a
father
,
but
he
is
in
another
Country
,
and
I
know
not
when
he
will
come
again
:
so
God
may
go
to
His
place
,
and
the
soul
may
seek
Him
but
he
is
now
gone
,
He
is
in
another
place
,
the
Saints
should
be
encouraged
notwithstanding
to
look
up
to
God
,
and
know
though
God
be
gone
,
yet
there
is
a
way
to
bring
Him
down
again
,
Psal.
18.9
.
Psa.
18
9.
opened
.
God
was
shut
up
in
the
Heavens
,
and
His
people
cryed
to
Him
in
their
distress
,
then
the
Lord
bowed
the
Heavens
and
came
down
;
Let
me
make
hast
saith
God
,
I
must
go
to
the
help
of
My
people
,
therefore
that
I
may
make
speed
,
let
the
Heavens
bow
before
me
.
So
in
Isa.
64.1
,
2.
the
Church
there
cries
out
,
Oh
that
thou
wouldst
rend
the
Heavens
and
come
down
,
't
is
true
Lord
thou
art
in
Heaven
and
there
is
thy
Majesty
and
glory
,
Prayer
.
but
oh
that
thou
wouldst
come
down
,
and
help
us
,
Prayer
as
it
will
rend
the
Heavens
to
get
up
to
God
so
it
will
rend
the
Heavens
for
God
to
come
down
to
man
,
Lord
if
thou
wilt
go
to
thy
place
,
then
what
wil
become
of
thy
glory
?
In
the
world
thou
hadst
service
and
honor
done
unto
thee
by
the
creature
,
thy
Sainss
offered
sacrifice
to
thee
;
though
sometimes
God
seemeth
to
answer
,
I
care
not
for
this
,
I
can
and
will
have
honor
to
my self
in
some
other
way
.
Further
we
may
observe
,
When
wicked
men
are
in
perplexity
,
Obs.
4
then
God
enjoys
himself
in
his
perfection
:
Ezek.
18.4
.
When
they
are
in
wrath
and
sorrow
,
and
God
hath
not
that
service
from
them
in
external
worship
which
he
hath
had
;
but
I
care
not
,
I
will
return
unto
my
place
,
and
enjoy
my self
in
my
glory
:
and
in
this
is
the
misery
of
the
damned
in
Hell
,
D●mned
.
we
are
herein
eternal
torments
and
horror
,
but
what
doth
God
lose
by
this
?
He
is
in
his
glory
and
enjoys
Himself
in
perfect
rest
.
But
how
long
will
it
be
before
God
return
?
Expos.
will
he
alwaies
absent
Himself
?
No.
Till
they
acknowledge
their
sin
.
From
the
Connexion
of
these
words
with
the
former
,
we
may
observe
;
That
God
sometimes
turns
his
back
upon
sinners
,
until
they
return
Obs.
1
unto
him
and
acknowledge
their
sin
.
And
this
is
the
best
way
for
God
to
deal
with
some
kind
of
men
,
let
them
but
feel
a
little
of
the
smart
of
trouble
,
and
then
they
will
consider
:
as
many
men
who
are
wilful
they
wil
do
so
and
so
,
their
wils
shal
be
their
law
;
now
the
best
way
to
tame
these
men
is
,
let
them
see
what
will
come
of
it
,
and
the
evil
which
will
follow
upon
their
wilfulness
wil
be
the
best
convincement
to
them
.
So
saies
God
,
My
Prophets
and
my
Messengers
can
do
no
good
upon
them
,
therfore
let
them
alone
,
According
to
that
1
King
.
8.47
.
If
they
will
bethink
themselves
and
repent
.
And
this
is
a
most
prudential
way
,
to
deale
with
men
who
are
wilful
and
stubborn
.
Till
they
acknowledge
their
sin
]
Note
,
That
when
God
comes
Obs.
2
to
his
people
,
as
in
his
judgment
,
so
in
his
waies
of
mercy
he
leaves
his
place
and
ma●esty
,
He
humbles
Himself
to
behold
what
is
done
upon
the
earth
;
't
is
a
kind
of
self-denial
in
God
to
meddle
with
man
at
all
:
As
't
is
a
mighty
condescention
in
a
Prince
to
com
from
his
throne
to
visit
and
comfort
poor
men
in
dungeons
and
prisons
:
simile
.
Surely
such
prisoners
need
honor
such
a
Prince
,
for
he
coms
from
his
throne
to
visit
them
:
how
much
more
then
had
we
need
to
honour
God
for
his
love
towards
us
?
Expos.
But
to
come
more
close
to
the
words
in
the
original
,
they
are
,
Till
they
become
guilty
in
their
own
hearts
,
and
acknowledge
themselves
to
be
so
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
It
sign●fies
,
to
offend
,
to
be
guilty
,
to
be
desolate
,
and
to
sacrifice
for
sin
;
all
these
significations
this
word
Asham
will
bear
.
Vntill
they
become
guilty
.
]
Were
they
not
guilty
before
?
Would
God
have
them
more
guilty
?
No
,
but
God
would
have
them
convinced
of
their
sin
,
to
be
guilty
of
it
,
to
accuse
themselves
for
it
,
and
cleer
God
in
all
,
and
to
behave
themselves
as
guilty
persons
with
sorrow
and
shame
;
and
lastly
,
to
acknowledge
themselves
as
guilty
persons
before
God
and
men
:
'T
is
true
,
assoon
as
ever
the
sin
is
committed
the
person
is
bound
over
,
being
guilty
,
but
then
in
special
he
is
said
to
be
guilty
when
he
acknowledges
himself
to
be
so
.
Quest.
But
here
's
a
Question
:
W●en
was
this
disposition
wrought
in
them
?
hath
it
ever
yet
been
?
or
is
it
still
to
be
fulfilled
and
accomplished
?
Answ.
I
answer
,
That
it
was
in
part
made
good
at
their
coming
out
of
Captivity
,
Hence
Daniel
(
chap.
9.
vers.
5.
)
in
the
name
of
the
whol
Church
speaks
after
this
manner
,
We
have
sinned
and
done
wickedly
,
and
have
rebelled
,
even
by
departing
from
thy
precepts
&c.
What
heaps
of
expressions
hath
he
there
to
set
out
their
turning
?
Also
Ezra
.
9.13
.
&
15.
it
was
fulfilled
:
and
in
Nehe.
9.16
.
all
these
3.
Prophets
prophesied
after
Hosea
,
though
in
our
Bible
placed
before
him
.
This
text
is
fulfilled
again
in
Jer.
31.18
.
Ephraim
was
then
guilty
when
he
was
found
bemoning
himself
.
Again
,
it
was
fulfilled
when
Christ
was
preached
,
Acts
,
2.37
.
When
they
heard
this
they
were
pricked
in
their
hearts
.
Calling
of
the
Jews
.
And
certain
it
is
this
Prophesie
had
an
aim
at
Christ
.
But
this
Scripture
shal
principally
be
fulfilled
at
the
calling
of
the
Jews
,
then
they
shal
become
guilty
;
Zach.
12.
They
shall
look
on
him
whom
they
have
pierced
&c.
Obs.
2
That
such
is
the
pride
of
mens
spirits
by
nature
,
That
so
l●ng
as
they
prosper
in
their
sins
,
they
will
even
contest
with
God
Himself
:
Malac.
3.7
.
But
ye
said
,
Wherein
shall
we
return
?
Is
not
this
the
speech
of
many
proud
spirits
?
being
taxed
about
any
crime
,
they
presently
answer
,
Wherein
have
they
done
such
and
such
things
?
Remarkable
is
that
of
Saul
,
1
Sam.
15.13
.
when
he
told
the
Prophet
he
had
performed
the
commandement
of
the
Lord
;
then
Samuel
labors
to
convince
him
of
his
sin
saying
,
What
meaneth
the
bleating
of
the
sheep
and
the
lowing
of
the
oxen
?
yet
in
the
20.
verse
he
is
at
it
again
,
I
have
obeyed
the
commandement
of
the
Lord
.
It
was
otherwise
with
David
when
the
Prophet
came
to
him
,
I
have
sinned
against
the
Lord
,
2
Sam.
12.13
.
't
is
a
good
sign
of
a
soul
truly
humbled
when
it
can
joyn
issue
with
the
word
.
Affliction
sanctified
brings
men
to
see
their
sins
and
to
acknowledg
their
guiltiness
.
God
in
afflictions
marks
men
out
,
and
then
Conscience
will
prey
upon
a
man
,
as
Simeon
and
Levi
fell
upon
the
men
of
Shechem
,
for
then
they
were
sore
and
unable
to
resist
;
in
time
of
affliction
then
thou
shalt
find
conscience
hard
enough
for
thee
;
what
pangs
of
conscience
have
men
in
their
sickness
?
saying
as
he
in
Prov.
5.12
.
How
have
I
hated
instruction
and
my
heart
despis●d
repro●f
?
Oh
what
a
deal
of
guilt
is
opened
and
discovered
in
an
affliction
?
afflictions
are
to
the
soul
as
earthquakes
to
the
ground
,
which
open
the
graves
and
discovers
abundance
of
filth
.
It
is
a
sign
of
a
very
hard
heart
not
to
confess
in
affliction
when
Gods
hand
is
upon
us
,
Pharaoh
would
do
thus
:
and
't
is
that
which
God
r●quires
.
Joshua
bids
Acan
,
Give
glory
to
God
my
son
and
confess
;
Conf●ssi●n
give●
glory
to
God
,
and
when
thou
standest
ou●
in
this
thing
,
thou
opposest
God
in
his
glory
.
L●timer
reports
of
a
man
in
his
time
who
was
to
be
executed
at
Oxford
for
some
villany
,
being
brought
to
the
place
of
execution
,
much
means
was
used
to
him
,
that
he
would
confess
the
act
,
but
none
could
prevail
,
being
turnd
off
,
and
after
a
space
hanging
he
was
cut
down
,
and
when
he
was
cut
down
,
they
pe●ceived
he
was
not
quite
dead
,
they
carrying
him
to
a
fire
,
and
by
means
used
came
to
himself
,
and
then
he
confessed
all
of
himself
to
the
full
.
This
example
may
shew
us
thus
much
,
not
alwaies
to
conclude
men
are
not
guilty
,
when
they
confess
nothing
,
there
is
that
stoutness
in
the
hearts
of
men
,
that
they
will
rather
venture
damnation
,
than
yeild
to
men
.
Obs.
3
God
will
have
his
glory
from
us
;
If
we
do
not
acknowledg
our
guiltiness
by
lesser
judgments
,
he
wil
continue
them
,
and
ad
more
to
them
till
we
confess
and
give
glory
to
him
:
This
is
the
reason
that
we
are
so
long
under
trouble
because
we
wil
not
confess
when
we
are
cald
for
to
do
it
;
Use
sin
in
the
conscience
lies
as
filthy
corrupted
matter
in
a
sore
,
which
throbs
belks
and
akes
till
it
be
opened
and
let
out
;
so
in
the
consciences
of
men
,
there
is
much
guilt
,
and
that
lies
throbing
in
the
conscience
,
no
ease
can
be
got
,
God
calls
for
confession
,
but
it
will
not
be
,
and
no
true
peace
can
be
enjoyed
any
other
way
;
Oh
therefore
sinner
confess
,
and
give
glory
to
God
:
How
many
are
there
who
have
lain
a
long
time
under
anguish
of
spirit
,
till
they
have
taken
this
course
freely
and
fully
to
confess
sin
committed
,
lying
heavy
and
burdensom
upon
the
conscience
?
Neglect
not
this
duty
when
you
are
cald
to
it
,
it
is
an
Ordinance
appointed
by
God
for
the
easing
of
troubled
souls
,
and
when
you
cannot
get
peace
any
other
way
,
having
used
other
means
and
yet
God
withholds
the
light
of
his
countenance
,
then
are
you
cald
to
confess
to
others
;
see
what
course
David
took
,
and
how
he
sped
,
Psal.
39.2
,
3
,
4.
I
was
dumb
,
I
held
my
peace
,
I
roared
and
was
vexed
,
but
I
said
,
I
would
confess
my
sin
,
and
shame
my self
for
them
,
and
then
thou
forgavest
the
sin
of
thy
servant
.
Mark
here
,
there
was
some
sin
which
lay
upon
Davids
conscience
,
and
he
could
not
get
peace
in
again
,
what
course
takes
he
?
I
(
said
he
)
did
but
say
,
I
would
confess
;
and
then
thou
forgavest
my
sin
,
thou
diddest
then
seal
a
pardon
to
me
.
Oh
take
this
course
,
and
thou
shalt
have
the
like
success
.
God
comes
to
thee
in
a
sicknes●
,
and
saith
,
sinner
,
Guilty
,
or
not
guilty
?
give
God
then
the
glory
of
an
humble
confession
.
'T
is
true
,
to
confess
offences
against
men
to
men
,
there
may
be
danger
in
it
,
making
us
liable
to
trouble
:
but
confession
of
offences
against
God
never
causes
trouble
.
Expos.
And
seek
my
face
,
]
that
is
,
my
Favour
,
my
Son
,
and
my
Ordinances
,
for
in
the
general
,
Gods
face
is
nothing
else
,
but
Gods
manifestation
of
himself
,
in
his
Love
in
his
Son
,
in
his
Ordinances
:
and
't
is
a
most
blessed
thing
thus
to
behold
Gods
face
,
Revel.
22.4
.
this
is
that
which
David
so
earnestly
praid
for
,
Lord
lift
up
the
light
if
thy
countenance
upon
me
:
one
sight
of
God
is
better
than
all
the
world
.
To
see
God
any
way
is
sweet
,
but
to
see
him
in
Christ
this
is
most
excellent
:
In
the
world
we
have
nothing
of
God
but
his
very
footsteps
,
but
in
Christ
there
is
the
chief
manifestation
of
the
wisdom
,
mercy
,
and
love
of
God
to
poor
lost
man
;
and
in
the
Ordinances
there
God
chiefly
lets
out
himself
in
an
especial
manner
,
These
are
the
Three
things
which
shew
unto
us
the
meaning
of
those
words
.
[
And
seek
my
face
.
]
The
Notes
from
them
are
these
.
'T
is
not
enough
to
acknowledg
our
sins
,
but
we
must
seek
Gods
Obs.
1
face
.
The
heart
in
the
work
of
humiliation
must
be
active
:
Confession
without
reconciliation
insufficient
.
that
soul
which
is
truly
humbled
before
God
,
must
be
lively
and
active
after
God
,
else
our
humiliation
is
worth
nothing
in
the
sight
of
God
:
When
the
heart
is
sullen
,
lumpish
,
and
sinking
in
its
humiliation
God
looks
not
at
it
,
Ezek.
33.10
.
we
reade
of
some
who
are
said
to
pine
away
in
their
sin
.
Many
men
when
God
begins
to
afflict
them
with
their
sins
,
Dulness
under
affliction
an
ill
sign
.
and
put
them
into
some
trouble
of
spirit
,
they
pine
away
in
their
iniquity
:
it
is
a
very
ill
sign
when
humiliation
makes
men
dull
,
sullen
,
and
unserviceable
,
hindering
them
from
dutie
,
when
men
lie
down
under
their
trouble
discontented
and
melancholly
;
therefore
here
's
the
tryall
of
our
trouble
of
conscience
whether
it
be
right
or
no
;
if
from
melancholly
it
duls
the
heart
puts
it
out
of
all
spirit
and
activity
,
disabling
it
wholly
from
service
;
but
if
true
,
it
enlivens
the
heart
,
and
puts
activity
into
the
spirits
though
naturally
dull
,
and
lumpish
,
it
puts
the
soul
in
waies
of
activity
for
God
,
when
they
have
to
do
with
God
;
this
is
a
very
good
sign
that
such
trouble
for
sin
is
right
and
good
.
simile
The
melting
of
Lead
consumes
the
Lead
,
but
the
melting
of
Silver
doth
but
refine
and
purifie
it
:
so
the
trouble
of
a
carnal
heart
melts
and
consumes
it
,
but
a
gracious
spirit
will
abide
the
fire
,
and
comes
out
purified
and
bettered
;
therefore
repentance
is
set
out
by
a
word
of
activity
,
Isa.
55.1
,
2.
Come
,
buy
wine
and
milk
.
Mat.
11.20
.
Come
unto
me
:
The
frame
of
a
true
repenting
heart
is
in
an
active
coming
posture
,
fitted
for
any
service
.
Obs.
2
God
leaves
in
his
people
at
his
parting
impressions
to
seek
him
.
When
God
leaves
his
people
,
he
leaves
something
behind
him
,
which
causeth
the
heart
to
make
after
him
;
The
soul
hath
her
eyes
upon
God
,
looking
after
Him
.
Therefore
much
are
they
to
be
reproved
,
who
are
so
full
of
their
sad
conclusions
,
and
desperate
speeches
,
from
such
as
these
the
Lord
is
gone
,
and
he
will
never
return
again
,
I
am
undone
and
lost
for
ever
,
there
is
no
hope
,
to
Hell
I
must
go
:
but
a
gracious
heart
in
the
darkest
night
of
sorrow
and
trouble
can
see
some
glimps
of
light
and
comfort
,
saying
as
that
good
man
,
Ezra
.
9.2
.
Yet
there
is
hope
in
Israel
concerning
this
thing
,
and
as
the
Church
in
Isa.
42.24
.
Who
gave
Jacob
for
a
spoil
and
Israel
to
the
robbers
?
did
not
the
Lord
?
he
against
whom
we
have
sinned
?
What
then
?
yet
O
Israel
fear
not
.
Use
2.
consolation
.
Let
us
lay
up
this
for
sad
times
to
support
our
spirits
withall
,
we
know
not
what
sad
and
black
daies
we
may
see
,
yet
know
that
we
cannot
be
in
a
sadder
condition
than
Ephraim
was
in
here
,
to
have
God
to
be
to
us
as
a
moth
and
as
a
Lyon
to
tear
and
devour
us
:
many
make
their
conditions
worse
by
their
desperate
conclusions
.
Austin
Austin
.
saith
,
that
David
prayed
earnestly
that
he
might
not
be
cast
out
from
that
face
which
he
had
offended
:
Is
God
angry
with
us
or
the
Kingdom
?
let
us
not
run
away
from
him
,
but
earnestly
seek
him
.
Obs.
3
True
repentance
,
is
not
so
much
to
seek
our
own
ease
,
as
Gods
face
;
the
face
of
God
is
more
in
the
heart
and
thoughts
of
a
true
penitent
,
true
repentance
seeks
not
ease
,
but
favor
.
than
its
own
ease
,
2
Chron.
7.14
.
If
my
people
humble
themselves
and
seek
my
face
,
then
will
I
hear
in
Heaven
.
We
may
seek
our
own
good
,
but
we
must
go
beyond
it
,
't
is
God
and
not
our selves
only
which
we
must
seek
after
in
our
seekings
after
God
:
This
hath
been
the
practice
of
the
Saints
,
Psal.
63.1
.
Oh
God
,
thou
art
my
God
,
early
will
I
seek
thee
,
my
soul
thirsteth
for
thee
in
a
dry
and
barren
land
;
not
for
water
in
a
dry
land
,
but
for
thy
face
.
So
Isa.
26.8
.
In
the
way
of
thy
judgements
,
O
Lord
,
have
we
waited
for
thee
.
We
seek
God
in
our
daies
of
humiliation
and
that
earnestly
;
but
what
are
our
ends
?
Is
it
that
we
may
have
our
peace
,
our
ease
,
our
estates
,
and
our
lives
?
Indeed
we
may
desire
and
seek
for
these
,
but
is
it
the
face
of
God
we
seek
more
than
these
?
if
it
be
,
we
have
hopes
of
speeding
in
our
requests
.
But
what
is
Gods
face
?
Vt
amplecterentur
verbum
&
cultos
in
verbo
propositos
,
hec
propriem
est
facies
Dei
,
qua
se
revelat
,
&
nobis
conspicuendum
offert
:
It
is
the
word
,
and
Gods
worship
propounded
in
the
word
&c.
saith
Calvin
,
Calvin
as
upon
this
place
,
so
on
that
,
Seek
ye
my
face
.
Whence
observe
,
Gods
Ordinances
and
Worship
are
his
face
.
The
soule
never
Obs
.
1
comes
to
know
God
or
have
communion
with
Him
,
so
as
in
these
;
in
other
things
darkly
,
in
these
with
open
face
.
The
creatures
are
but
his
footsteps
;
these
His
countenance
,
whereby
we
know
him
better
than
by
the
other
.
Again
,
observe
,
Repenting
hearts
are
very
solicitous
about
Gods
Obs.
2
Ordinances
,
and
the
right
way
of
his
worship
.
As
soon
as
they
begin
to
know
God
and
themselves
,
they
begin
to
disrelish
those
waies
of
worship
,
that
went
down
with
them
well
enough
before
.
In
times
of
publick
calamity
,
the
main
thing
we
should
Obs
.
3
seek
after
,
is
,
The
Worship
of
God
,
His
Name
and
His
Ordinances
.
Though
our
sufferings
are
great
,
yet
we
should
pray
,
Lord
,
take
a
care
of
thy
great
Name
,
Ordinances
,
and
Worship
,
which
are
dearer
unto
us
than
any
thing
in
the
world
,
therefore
O
Lord
,
whether
we
have
peace
or
no
,
liberties
or
no
,
estates
or
not
,
take
care
of
these
and
it
sufficeth
;
Applicat
.
for
Engl.
Let
England
enjoy
but
thy
Name
,
thy
Ordinances
,
and
the
government
of
thy
Son
,
and
we
have
enough
,
Lord
,
thou
knowest
our
peace
,
our
lives
,
and
estates
are
dear
unto
us
,
and
we
desire
them
all
,
but
thy
Gospel
,
thy
Presence
,
&
the
manifestation
of
thy
Face
above
all
,
and
seeking
of
peace
is
all
in
order
to
this
.
Oh
that
this
frame
of
spirit
were
found
in
us
!
then
how
soon
would
the
Lord
return
and
heal
all
our
breaches
,
destroy
our
enemies
,
and
settle
us
in
a
sure
peace
?
See
1
King
.
8.44
.
If
they
in
their
afflictions
look
towards
the
Temple
.
So
Psal.
78.7
.
All
my
fresh
springs
,
they
are
in
thee
.
It
follows
,
In
their
affliction
they
will
seek
me
early
.
Hezekiah
sends
to
the
Prophet
,
Isa.
37.3
.
and
tells
him
that
it
was
a
day
of
trouble
,
and
of
rebuke
,
and
of
blasphemy
,
as
it
is
with
us
at
this
day
;
therefore
saith
he
,
Lift
up
thy
prayer
for
the
remnant
which
is
left
:
and
saith
my
text
,
In
their
afflictions
they
will
seek
me
early
.
We
have
many
rumors
of
peoples
gathering
together
,
and
each
discovering
their
poor
spirits
being
dejected
and
cast
down
with
every
rumour
of
fear
,
my
text
saith
,
Come
,
let
us
return
unto
the
Lord
,
for
he
hath
torn
and
he
will
heal
,
he
hath
smitten
and
he
will
bind
up
,
therefore
let
our
conversations
be
as
becometh
our
text
;
providence
at
this
time
hath
cast
us
upon
a
very
seasonable
word
the
Lord
make
it
as
sutable
,
The
words
are
the
beginning
of
the
sixt
chapter
in
the
Septuagint
translation
,
&
Hierom
begins
the
sixt
chapter
with
these
words
,
and
joyn
(
come
let
us
return
)
with
them
:
the
words
are
a
prophesie
of
what
the
Lord
will
work
in
his
people
Judah
,
God
saith
that
he
will
return
unto
his
place
,
till
they
acknowledg
their
sin
;
and
here
they
say
,
Come
let
us
return
unto
the
Lord
:
this
was
Gods
aim
in
tearing
them
,
and
he
had
his
end
in
it
,
now
from
the
Conexion
of
these
two
,
Gods
wounding
,
and
their
returning
unto
him
again
,
observe
.
Obs.
1
That
what
good
God
aims
at
in
his
administrations
to
his
Elect
he
will
have
it
.
In
my
tearing
them
I
aim
at
their
good
,
and
I
will
accomplish
it
;
and
those
means
which
God
useth
to
effect
this
God
will
see
that
it
shal
perform
it
:
God
in
the
Ministry
of
the
Word
,
does
both
to
Reprobates
and
Elect
what
is
sufficient
and
fit
for
him
to
do
God
useth
many
means
,
his
Word
,
his
Works
,
and
his
Encouragements
,
and
all
these
are
of
very
great
force
and
power
to
effect
this
,
yet
in
the
ungodly
it
doth
not
,
but
to
the
Elect
it
shall
;
God
leaves
not
them
to
the
means
,
but
he
will
see
the
means
to
effect
that
good
upon
them
which
they
want
.
When
God
sends
the
Gospel
to
any
place
,
there
are
two
sorts
of
people
,
Reprobates
and
Elect
;
now
God
doth
to
them
all
that
is
fit
for
him
to
do
,
now
if
they
do
not
,
or
will
not
receive
it
,
he
goes
his
way
and
leaves
the
Reprobates
to
themselves
,
but
to
the
Elect
he
follows
them
on
with
the
means
and
accomplisheth
the
good
he
aims
at
:
some
express
it
thus
,
A
man
hath
his
servant
and
his
child
sick
of
the
stone
,
he
provides
a
remedy
for
both
;
An
apt
similitude
.
brings
the
Chirurgion
to
his
servant
,
tell●
him
that
he
is
willing
to
be
at
the
cost
,
but
the
servant
refuseth
,
rather
chusing
to
endure
the
misery
and
pain
:
the
master
seeing
his
refusal
goes
away
,
and
comes
to
his
child
,
the
child
refuseth
likewise
,
but
now
here
the
father
goes
not
away
,
but
commands
his
child
to
be
bound
,
and
will
see
the
Chirurgion
to
perform
his
office
:
so
God
offers
the
means
to
all
,
the
Reprobates
refuse
it
,
God
lets
them
alone
,
the
Saints
they
refuse
it
also
,
but
God
will
not
take
it
so
from
them
but
sets
the
means
home
upon
them
by
his
almighty
power
.
But
touching
the
words
themselves
,
They
will
seek
me
early
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
morning
before
light
.
In
Kal
it
is
,
denigraere
nigrum
esse
:
in
Pihel
,
manequaerere
.
70
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Hebrew
hath
but
one
word
to
express
all
these
by
,
and
it
is
this
,
Jeshachruneni
,
as
if
he
should
say
,
they
shall
morning
me
,
they
shall
come
in
the
morning
of
their
time
and
seek
me
.
For
the
further
opening
these
words
.
What
time
doth
this
seeking
of
God
refer
it self
unto
?
when
did
the
Jews
thus
seek
God
?
1.
This
refers
it self
unto
these
three
times
;
as
first
,
when
the
seventy
yeers
were
at
an
end
,
&
this
was
fulfild
in
Dan.
9
Ezr.
9.
and
Nehem.
9.
than
they
sought
God
early
,
when
their
sorrows
and
oppressions
were
greater
than
in
Egypt
as
Jeremiah
in
the
Lamentations
expresses
it
.
2.
Under
their
captivity
&
oppression
by
the
Romans
,
which
was
when
Christ
came
into
the
world
,
at
that
time
when
three
thousand
were
converted
at
one
Sermon
which
Peter
preached
to
them
,
Act.
2.
And
multitudes
came
in
daily
.
Act.
21.20
.
3.
At
the
calling
of
the
Jews
,
who
are
now
in
a
most
sad
and
deplorable
condition
,
and
at
their
calling
shall
this
be
principally
fulfilled
.
How
did
they
seek
God
in
any
of
th●se
times
early
?
Quaere
2
How
?
for
in
Daniels
time
,
he
saith
,
All
this
evil
is
come
upon
us
,
yet
made
we
not
our
prayers
before
the
Lord
,
chap.
9.
ver.
13.
they
never
prayed
to
God
in
all
the
time
of
their
captivity
with
any
seriousness
till
the
end
of
it
came
:
Then
for
the
second
time
how
did
they
seek
God
early
when
Christ
came
,
when
the
Scripture
tells
us
,
John
.
7.11
.
That
he
came
unto
his
own
,
but
his
own
received
him
not
;
they
crucified
him
,
and
were
very
bitter
enemies
to
him
,
even
to
the
death
.
And
for
the
third
time
,
at
the
calling
of
the
Jews
,
how
did
they
seek
him
early
?
for
it
's
two
thousand
three
hundred
yeers
since
this
prophesie
was
spoken
,
and
yet
they
have
not
sought
God
,
how
then
is
this
fulfilled
,
that
they
sought
God
early
?
Answ
,
1
For
resolution
,
Interpreters
answer
that
this
is
to
be
understood
not
in
respect
of
the
time
,
but
assoon
as
they
came
to
be
illuminated
,
to
have
their
eyes
open
,
to
see
any
thing
of
the
truth
,
in
the
morning
of
their
day
of
grace
;
as
in
Cyrus
his
time
,
and
upon
a
sudden
in
Peters
Sermon
,
and
hereafter
,
the
coming
of
the
Son
of
man
shall
be
as
the
lightning
:
this
time
seems
to
be
called
the
day-star
arising
in
their
hearts
,
2
Pet.
1.
The
calling
of
the
Jews
shall
be
suddenly
,
therefore
in
the
2.
of
the
Revelation
28.
they
are
promised
to
have
the
morning
star
to
arise
,
that
is
,
some
beginnings
of
a
day
of
grace
,
those
which
overcome
shall
partake
of
the
good
of
that
day
,
and
then
shall
be
the
time
in
which
the
people
shall
seek
God
early
.
Answ
,
2
Seek
me
early
.
]
that
is
,
seek
me
diligently
,
Prov.
7.15
.
Therefore
came
I
forth
to
meet
thee
,
diligently
to
seek
thy
face
,
and
I
have
found
thee
:
I
came
forth
to
seek
thee
early
in
the
morning
,
the
word
is
the
same
with
this
in
the
text
,
and
thus
this
was
fulfilled
in
the
time
of
their
captivity
,
Nehem.
4.17
,
18
,
19
,
20.
they
built
the
walls
diligently
,
or
inflamedly
,
having
their
weapons
in
one
hand
,
and
their
tools
in
the
other
:
so
the
spouse
she
sought
Christ
diligently
;
and
in
the
Apostles
time
Acts.
2.
they
cry
out
,
Men
and
brethren
what
shall
we
do
?
They
were
wonderfull
solicitous
in
their
seekings
of
Christ
,
and
when
the
Jews
are
cald
't
is
prophesied
of
them
,
that
they
shal
be
as
doves
flying
to
the
wind●ws
,
Isa.
60
8.
Hence
observe
.
Obs.
1
In
the
forest
and
greatest
aff●ictions
which
befal
the
people
of
God
,
God
intends
their
good
in
them
.
I
will
return
unto
my
place
,
that
they
may
seek
me
early
:
in
all
this
that
is
come
upon
them
,
I
intend
them
no
hurt
,
but
every
way
much
good
,
Isa.
27.9
.
By
this
the
iniquity
of
Jacob
shall
be
purged
,
and
this
is
all
the
fruit
,
the
taking
away
of
their
sin
,
Isa.
16.14
.
Isa
26.14
.
compared
with
the
9.
opened
.
and
there
we
may
see
Gods
different
dealing
in
afflicting
the
wicked
and
the
godly
,
in
the
14.
verse
we
have
Gods
dealing
with
the
wicked
,
They
are
dead
,
they
shall
not
live
;
they
are
diseased
,
they
shall
not
rise
.
The
wicked
they
are
dead
,
and
being
dead
,
shall
never
rise
:
but
in
the
19.
verse
,
when
he
speaks
of
the
Saints
he
saith
,
Thy
dead
men
shall
live
,
together
with
my
dead
body
shall
they
rise
.
Gods
word
shews
a
great
deal
of
difference
between
the
anger
of
God
,
and
the
anger
of
men
,
men
when
they
are
angry
seek
the
destruction
sometimes
of
those
with
whom
they
are
angry
;
but
God
loves
them
in
his
anger
;
the
spring
of
Gods
anger
to
his
people
is
love
:
the
outward
administrations
of
God
both
to
the
wicked
and
the
godly
may
be
one
and
the
same
,
yet
the
root
from
whence
they
come
much
different
,
they
may
be
love
and
kindness
to
the
one
,
but
wrath
and
hatred
to
the
other
.
We
may
note
,
the
little
honor
which
God
hath
in
the
world
:
Obs.
2
God
here
speaks
of
his
own
people
,
they
seek
him
,
but
it
is
but
seldom
,
except
when
in
afflictions
,
and
if
the
service
be
but
small
which
they
perform
,
what
is
it
he
hath
from
other
men
?
If
men
make
use
of
you
for
their
necessities
,
and
in
their
extremities
only
,
you
take
it
unkindly
,
simile
and
think
they
serve
themselves
more
than
respect
you
.
Oh
how
ill
may
God
take
it
then
from
us
,
Use
.
when
he
seldome
or
never
heares
from
us
but
in
our
extremities
.
Times
of
afflictions
are
times
of
seeking
of
God
:
this
is
the
Apostles
Obs
.
3
advice
,
Is
any
afflicted
?
let
him
pray
,
James
5.13
.
and
Isa.
26.16
.
They
powred
out
a
prayer
unto
thee
when
thy
chas●ening
was
upon
them
,
and
in
their
affliction
they
visited
thee
:
they
powred
out
a
prayer
to
thee
,
it
was
not
dropping
,
now
and
then
,
but
it
was
violent
,
and
it
was
a
powring
,
and
it
was
continual
,
a
prayer
(
not
prayers
)
in
the
singular
number
,
noting
that
they
made
their
prayers
,
but
a●
one
continued
act
,
the
word
prayer
in
this
text
signifies
inchantment
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
in
the
speaking
of
three
or
four
words
there
is
much
efficacy
being
an
inchantment
:
so
here
,
their
prayers
,
were
very
powerful
to
prevail
with
God
.
Reas.
In
the
time
of
affliction
the
soul
sees
that
it
hath
to
deale
with
God
;
the
false
medium
of
things
are
then
taken
away
;
they
see
sin
as
sin
,
the
false
glosses
wherewith
sin
was
wont
to
be
set
out
withal
,
Luther
Paul's
Epistles
.
are
then
removed
.
Luther
saith
,
that
many
of
Pauls
Epistles
could
not
be
understood
but
by
the
cross
.
Men
in
prosperity
can
dispute
against
the
Truth
,
and
grow
wanton
with
it
,
but
let
God
but
lay
his
hand
upon
them
,
how
easily
wil
they
yeeld
?
Afflictions
awaken
the
conscience
so
that
the
Truths
of
God
come
with
more
power
,
Job
,
33.16
.
and
Job
,
36.10
.
Job
,
36.10
.
He
openeth
their
ears
to
discipline
,
and
commandeth
that
they
return
from
iniquity
:
He
commandeth
them
in
another
way
to
return
from
iniquity
then
.
opened
Did
not
God
command
them
before
?
but
not
with
that
power
and
efficacy
,
the
voice
of
prayer
is
very
pleasing
to
God
when
fervent
.
Obs.
4
When
the
Lord
is
pleased
to
work
grace
in
the
heart
,
that
heart
is
taken
off
from
all
creature
helps
;
they
dare
not
go
with
Ephraim
to
King
Jareb
.
(
How
are
they
then
to
be
blamed
who
seek
to
the
Devil
for
help
in
distress
?
)
they
dare
not
go
to
Councels
or
to
Armies
for
releef
,
but
to
God
;
it
is
too
much
to
rest
upon
men
,
much
more
upon
the
Devil
:
Do
any
of
you
go
to
Inchanters
or
Wisards
to
find
God
?
you
may
seek
him
but
shall
not
find
him
.
Obs.
5
We
are
not
to
be
discouraged
in
our
seeking
of
God
,
though
our
afflictions
drive
us
to
it
.
This
people
sought
God
,
but
their
afflictions
did
drive
them
to
it
,
yet
God
accepted
them
.
Use
.
Sit
not
down
despairing
in
your
afflictions
,
saying
,
God
will
never
be
gracious
,
our
seeking
Him
is
to
no
purpose
:
It
is
true
,
God
may
justly
say
to
us
,
as
Jeptha
said
to
the
people
,
Do
you
now
come
to
me
in
your
distress
?
So
God
may
say
,
do
you
now
come
to
me
in
your
sorrows
and
miseries
,
and
cast
me
off
in
your
prosperity
?
Caution
.
I
confess
it
is
very
dangerous
venturing
the
putting
off
our
seeking
of
God
till
then
,
but
if
then
God
be
pleased
to
work
upon
your
hearts
,
be
not
discouraged
but
seek
him
still
.
So
Joel
saith
,
That
in
his
affliction
he
sought
the
Lord
:
But
did
the
Lord
answer
him
?
Yea
,
his
requests
were
granted
.
Note
,
That
every
seeking
of
God
is
not
sufficient
;
it
must
be
early
Obs.
6
seeking
of
Him
.
Early
seeking
acceptable
.
Now
men
are
said
to
seek
God
early
.
When
?
1.
It
is
,
in
the
morning
of
their
years
;
1.
In
youth
.
when
young
ones
shal
make
this
text
true
in
the
letter
of
it
,
it
is
wonderful
pleasing
to
God
:
It
may
be
God
laid
his
hand
upon
thee
in
thy
youth
,
and
then
God
revealed
the
knowledge
of
Himself
to
thee
,
thy
misery
by
sin
,
thy
remedy
in
his
Son
,
so
that
the
Churches
prayer
,
was
thine
,
Psal.
90.14
.
O
satisfie
us
early
with
thy
mercie
:
How
many
sins
are
by
this
prevented
?
Your
father
,
or
master
(
if
godly
)
would
give
a
world
(
if
they
had
it
)
that
they
had
begun
sooner
to
serve
the
Lord
,
and
to
seek
him
early
;
therefore
bless
God
who
hath
put
it
into
your
hearts
to
seek
him
:
John
was
the
young
Disciple
,
and
he
in
his
youth
began
to
know
Christ
;
and
of
all
the
Disciples
none
had
that
respect
shewed
them
as
John
had
:
for
it
is
said
that
he
lay
in
Christs
bosom
,
and
Christ
loved
him
.
2.
As
this
is
acceptable
in
the
morning
of
our
years
,
2
At
first
enlightning
.
so
in
the
morning
of
Gods
revealing
Himself
;
as
soon
as
ever
God
begins
to
discover
Himself
,
we
should
then
seek
Him
early
,
when
the
soul
saith
as
Paul
said
,
Acts
,
26.19
.
I
was
not
disobedient
to
the
heavenly
vision
,
neither
consulted
I
with
flesh
and
blood
.
Hath
God
set
up
a
light
in
your
consciences
?
and
hath
it
discovered
to
you
your
misery
?
and
have
you
hearkened
unto
the
voice
of
your
consciences
?
What
have
you
done
since
?
Is
sin
reformed
?
Are
you
changed
in
the
inner-man
?
Is
Christ
formed
in
you
,
and
exalted
upon
his
throne
in
your
hearts
?
Is
your
will
subjected
to
the
will
of
God
,
and
your
whole
man
delivered
up
to
the
government
of
God
?
This
were
happy
if
it
were
so
:
But
contrariwise
,
is
sin
let
in
,
and
liked
of
as
well
as
ever
after
these
stirrings
and
convictions
of
consci●nce
?
Then
are
you
far
from
the
number
of
those
who
are
early
seekers
of
God
.
3
With
fervency
and
diligence
.
3.
When
we
seek
Him
with
diligence
,
and
with
fervency
,
not
in
a
formal
way
.
When
Gods
hand
is
out
against
us
,
He
then
looks
that
we
should
seek
him
with
intentiveness
of
spirit
;
See
how
the
Church
seeks
God
with
diligence
,
Isa.
26.9
.
With
my
soul
have
I
desired
thee
in
the
night
season
;
yea
,
with
my
spirit
within
me
will
I
seek
the
early
.
When
was
this
?
In
a
grievous
night
of
affliction
,
when
they
were
in
great
troubles
,
then
to
seek
God
early
,
with
their
spirits
within
them
,
this
is
most
emphatical
.
So
,
Acts
,
12.5
.
prayer
was
made
by
the
Church
for
Peter
,
without
ceasing
,
it
was
continued
prayer
,
prayer
stretched
out
;
even
so
ought
our
prayers
to
be
,
lifted
up
with
fervency
:
true
prayer
is
active
and
working
;
the
fervent
prayer
of
the
righteous
prevails
much
with
God
Jam.
5.16
.
Lively
working
prayers
are
prevailing
prayers
.
Quest.
But
what
is
it
to
seek
God
diligently
?
Answ.
1
When
we
seek
God
with
all
other
things
under
our
feet
,
when
all
other
things
are
sought
in
order
to
this
.
Contemn
all
for
God
.
The
soul
is
carried
after
the
seeking
of
God
with
a
panting
and
longing
desire
,
as
the
Hart
after
the
water
brooks
.
Answ.
2
To
seek
God
early
is
,
to
seek
him
with
our
whole
heart
;
The
heart
is
not
divided
in
the
work
,
With
our
whol
heart
.
every
part
is
imployed
;
as
Jehoshaphat
,
2
Chron.
20.23
.
feared
and
set
himself
to
seek
the
Lord
,
he
gave
his
whole
self
to
the
duty
.
Answ.
3
When
the
soul
bears
down
all
difficulties
in
seeking
of
God
,
when
nothing
shall
keep
him
off
his
wook
:
Vanguishes
all
difficulties
.
as
Jacob
wrestled
with
God
,
and
would
not
be
put
off
without
the
blessing
,
Gen.
32.24
.
So
the
woman
of
Canaan
,
how
earnestly
did
she
seek
to
Christ
for
her
daughter
?
and
would
not
be
put
off
by
difficulties
,
Matt.
15.22
,
23
,
24
,
25.
Answ.
4
When
no
means
is
neglected
to
be
used
,
whereby
that
may
be
had
which
we
seek
for
;
No
means
neglected
.
The
soul
tries
this
means
,
and
the
other
duty
,
and
follows
God
in
all
his
waies
that
it
may
find
him
;
as
the
poor
woman
which
followed
Christ
from
place
to
place
to
touch
the
hem
of
his
garment
,
Christ
could
not
be
hid
from
her
.
Resolve
to
die
in
persuit
of
him
.
5.
Resolutions
for
to
die
seeking
of
God
,
is
earnest
seeking
of
God
:
it
's
our
constant
practice
living
,
and
our
resolutions
dying
:
as
Jacob
,
the
nearer
the
dawning
of
the
day
approached
,
the
more
earnest
was
he
.
How
contrary
are
the
practises
of
too
many
,
who
at
the
first
seek
God
early
and
earnestly
too
,
yet
after
a
while
leave
off
and
grow
cold
:
Oh
that
it
were
not
thus
with
us
at
this
day
;
Use
.
England
.
the
Lord
hath
brought
us
low
at
this
time
,
yea
how
sad
is
our
condition
at
this
time
!
'T
is
true
,
there
is
a
spirit
of
seeking
abroad
in
the
Land
,
but
now
God
calls
for
a
quickning
of
this
,
we
should
now
put
an
edg
upon
our
seeking
of
God
;
Be
fervent
in
spirit
serving
the
Lord
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Seeking
in
the
original
't
is
,
boyling
in
spirit
;
let
us
so
seek
him
now
,
that
hereafter
we
may
praise
him
;
Psal.
22.26
.
Ps.
22.26
they
shall
praise
the
Lord
that
seek
him
:
your
hearts
shall
live
for
ever
.
illustrated
.
How
sweet
are
those
mercies
which
are
won
by
prayer
,
and
worn
with
praises
?
Therefore
now
stir
up
the
gift
that
is
within
you
:
you
that
never
prayed
before
,
pray
now
;
and
you
that
have
prayed
before
,
quicken
up
your
diligence
,
and
double
your
care
:
How
much
better
it
it
to
seek
God
than
men
?
to
cry
to
God
for
mercy
,
than
to
cursed
men
?
God
might
have
made
your
condition
to
have
bin
the
condition
of
your
brethren
;
How
many
are
this
day
running
for
their
lives
,
and
begging
of
their
lives
at
the
hands
of
barbarous
,
merciless
,
blood-sucking
monsters
!
and
you
are
yet
in
peace
seeking
your
God
,
for
your selves
and
them
.
But
it
may
be
asked
,
Why
should
we
seek
God
?
Quest.
Can
we
do
any
thing
to
move
God
?
Will
God
be
ever
the
sooner
intreated
by
us
.
I
answer
,
No
,
that
is
not
the
meaning
of
the
words
,
Answ.
that
we
can
alter
or
change
Gods
mind
;
but
such
exhortations
as
these
,
are
to
make
us
fit
and
to
prepare
us
for
mercy
,
to
boyl
and
raise
our
spirits
to
a
sutable
frame
and
disposition
for
mercies
expected
and
looked
for
.
And
thus
we
leave
this
rich
Mine
of
the
fifth
Chapter
,
which
hath
been
so
frui●ful
in
affording
many
choice
truths
;
and
come
to
the
sixt
Chapter
,
a
rich
Mine
also
of
heavenly
and
most
seasonable
Directions
,
no
less
useful
than
the
former
.