JONAH
.
The
ARGUMENT
.
JONAH
having
prophesied
in
Israel
,
in
or
a
little
before
the
days
of
Jeroboam
the
son
of
Joash
,
2
Kings
14.25
.
but
with
little
success
,
as
may
be
gathered
,
considering
the
times
wherein
be
lived
;
is
sent
to
preach
to
Nineveh
,
the
chief
City
of
the
Assyrian
Empire
:
But
disobeying
the
command
,
he
it
sharply
punished
by
God
till
he
was
humbled
for
his
fālly
.
And
being
brought
to
follow
the
second
call
,
after
he
had
fulfilled
his
message
;
God
,
upon
Nineveh's
repentance
,
spares
them
:
whereat
he
repining
,
is
reproved
of
God
.
In
sum
,
the
Prophets
frailty
is
a
preaching
to
all
,
and
especially
to
disobedient
servants
;
and
the
Ninevites
their
repentance
,
and
Gods
dealing
with
them
,
holds
out
his
riches
in
mercy
,
and
may
convince
all
those
,
who
are
unfruitful
under
the
plenty
of
preaching
.
Albeit
this
be
a
History
,
yet
it
is
justly
reckoned
among
the
Prophets
,
in
respect
of
the
Penman
who
was
a
Prophet
,
and
in
respect
of
the
chief
subject
of
it
,
which
is
a
prediction
of
things
to
come
:
And
however
Jonah
was
in
some
things
a
type
of
Christ
,
Matth.
12.37
,
40.
Yet
as
the
confideration
of
that
is
to
be
remitted
to
its
proper
place
,
so
to
speak
of
him
as
a
type
,
further
then
in
what
is
opened
by
Christ
,
is
unsafe
.
CHAP.
I.
THe
parts
of
this
Chapter
,
are
1.
Ionah's
disobedience
to
the
Lords
call
,
he
essayed
to
flye
to
Tarshish
,
when
he
should
have
gone
to
Nineveh
,
to
ver.
4.2
.
The
correction
of
his
disobedience
;
The
Lord
by
a
mighty
storm
at
sea
,
pursues
him
,
til
by
lot
and
his
own
confession
he
is
found
guilty
,
and
gives
out
his
own
doom
,
which
is
executed
by
the
Mariners
,
though
with
much
reluctancy
,
to
ver.
17.3
His
preservation
in
his
correction
by
a
fish
prepared
to
swallow
him
,
ver.
17.
Ver.
1.
NOw
the
word
of
the
LORD
came
unto
Jonah
the
son
of
Amittai
,
saying
,
2.
Arise
,
go
to
Nineveh
that
great
City
,
and
cry
against
it
,
for
their
wickedness
is
come
up
before
me
.
HEre
Ionah
gets
a
commission
and
calling
to
go
and
preach
against
that
great
city
Nineveh
,
and
stoutly
accuse
and
threatten
them
for
their
great
wickednesse
,
which
was
crying
unto
God
for
vengeance
:
Whence
learn
,
1.
The
servants
of
God
are
not
to
be
at
their
own
disposing
,
but
to
be
employed
in
service
,
as
the
Lord
thinks
fit
;
for
Ionah
,
after
his
employments
in
Israel
,
is
put
upon
strange
service
of
leaving
his
country
,
and
going
to
a
barbarous
and
wicked
people
to
carry
hard
tidings
,
which
might
be
very
full
of
hazard
in
appearance
.
2.
Great
and
flourishing
places
have
ordinarily
great
and
crying
sins
;
for
,
The
wickednesse
of
Nineveh
that
great
city
is
come
up
before
God
.
3.
As
abounding
sin
is
not
in
a
cold
rife
way
to
be
spoken
against
,
but
with
all
zeal
and
fervencie
;
so
the
Lords
servants
having
commission
from
him
,
may
and
ought
boldly
to
plead
his
controversie
,
and
for
him
,
against
greatest
persons
or
places
:
For
Jānab
is
sent
to
cry
against
the
great
City
,
and
their
wickednesse
.
4.
Greatest
sinners
are
ordinarily
most
secure
and
insensible
;
Therefore
also
doth
Nineveh
,
whose
sins
are
come
up
before
God
,
need
that
the
Prophet
should
cry
,
5.
The
Lords
reason
for
sending
Jonah
thither
to
preach
,
was
not
onely
to
shew
that
God
is
Lord
of
all
the
earth
,
and
a
punisher
of
sin
even
among
Pagans
,
or
to
give
some
essay
of
sending
his
Word
unto
the
Gentiles
:
but
more
especially
,
1.
To
leave
a
standing
witnesse
in
the
repentance
of
Nineveh
,
against
all
those
who
obstinately
contemn
the
Gospel
,
as
this
passage
is
commented
upon
by
Christ
,
Matth.
12.41
.
2.
To
forewarne
all
of
the
removing
of
the
Lords
messengers
,
when
their
message
is
not
received
.
Therefore
was
Jonah
sent
away
from
Israel
,
which
was
now
desperate
in
its
backsliding
;
see
Mat.
21.43
.
3.
To
convince
all
,
that
he
takes
no
pleasure
in
the
death
of
sinners
;
Therefore
though
Nineveb's
wickednesse
is
come
up
before
God
,
yet
Jonah
is
sent
to
warn
them
ere
the
stroak
come
on
.
Ver.
3.
But
Jonah
rose
up
to
flie
unto
Tarshish
from
the
presence
of
the
LORD
,
and
went
down
to
Joppa
,
and
he
found
a
ship
going
to
Tarshish
:
so
be
paid
the
fare
thereof
,
and
went
down
into
it
,
to
go
with
them
unto
Tarshish
from
the
presence
of
the
LORD
.
Here
we
have
Jonah's
disobedience
to
this
call
,
he
being
surprised
with
the
novelty
of
such
a
charge
,
and
fearing
hazard
,
or
want
of
success
,
or
as
may
be
gathered
from
Chap.
4.2
.
that
if
either
on
their
repentance
,
or
in
Gods
long-suffering
,
threatenings
should
not
be
executed
,
he
might
be
reputed
a
false
Prophet
,
and
so
be
exposed
to
contempt
,
(
whereof
the
Prophets
of
God
had
many
trials
in
Israel
it self
,
1
Kings
22.8
,
18.
2
Kings
9.11
.
)
Therefore
he
resolves
to
flee
from
God
to
Tarshish
,
in
Cilicia
;
not
that
he
denied
his
universal
presence
in
all
the
world
,
but
(
as
the
original
bears
)
He
fled
from
before
the
face
of
the
Lord
,
that
is
,
from
the
land
where
God
usually
manifested
himselfe
to
the
Prophets
,
and
from
obeying
the
Lord
,
as
a
rebellious
servant
flying
from
his
Master
,
in
whose
presence
he
useth
to
stand
.
And
this
resolution
he
followeth
,
and
finding
at
Joppa
a
ship
,
he
sets
to
the
journey
,
it
being
safer
and
nearer
to
travel
by
sea
then
by
land
.
Doct.
1.
It
is
an
usual
fault
in
men
to
examin
Gods
command
by
their
owne
wisdome
or
will
,
and
accordingly
as
they
judge
,
to
obey
or
disobey
;
for
,
so
doth
Jonah
here
,
He
rose
up
to
flye
,
&c.
and
so
do
all
they
,
who
look
more
to
see
a
reason
of
Gods
commands
satisfactory
to
them
,
then
to
the
will
of
the
Commander
.
2.
Even
the
precious
servants
of
the
Lord
have
so
much
unmortified
corruption
,
as
(
being
left
to
themselves
)
may
drive
them
on
in
very
high
fits
of
disobedience
;
For
Jonah
,
a
Prophet
,
doth
avowedly
resist
the
will
of
God
.
3.
Rebellion
in
the
children
of
God
may
not
onely
be
a
sudden
tentation
or
a
fit
shortly
shaken
off
,
but
they
may
go
on
long
in
it
,
and
with
great
deliberation
;
for
,
Jonah
all
the
while
hee
was
going
to
Joppa
,
fraughting
the
ship
,
and
launching
out
(
by
all
which
the
Lord
tryed
his
abiding
by
it
)
continueth
in
his
resolution
.
4.
Men
in
their
rebellion
are
ordinarily
so
addicted
to
their
own
will
,
that
they
are
blinde
and
inconsiderate
,
not
pondering
any
inconvenience
that
may
ensue
,
but
will
hazard
all
,
rather
then
be
crossed
in
their
purposes
.
This
doth
appear
in
Jonah
;
hee
who
knew
the
Lord
will
disobey
him
,
and
yet
think
to
prosper
;
hee
will
rather
lose
that
great
priviledge
of
standing
before
the
Lord
,
to
receive
prophetick
revelations
,
then
want
his
will
,
which
is
twice
marked
,
to
shew
his
great
madnesse
:
yea
,
hee
will
rather
be
at
charges
to
pay
the
fare
,
and
hazard
to
Sea
with
Pagan
men
,
then
goe
among
Pagans
at
Gods
command
.
5.
Successe
in
a
way
of
rebellion
against
God
,
is
a
snare
,
leading
on
the
rebell
to
sadder
corrections
;
Therefore
Jonah
found
a
ship
ready
,
and
opportunity
to
launch
out
,
that
he
may
get
a
sharper
rod
at
sea
,
where
Pagans
should
be
witnesses
,
and
not
Israel
.
Ver.
4.
But
the
LORD
sent
out
a
great
winde
into
the
sea
,
and
there
was
a
mighty
tempest
in
the
sea
,
so
that
the
ship
was
like
to
be
broken
.
Followeth
Jonah's
correction
;
The
Lord
by
a
violent
tempest
,
likely
to
break
the
ship
,
pursues
him
till
he
bee
found
guilty
,
and
cast
into
the
sea
.
Whence
learn
,
1.
A
storm
will
sooner
or
later
overtake
them
who
rebel
against
God
,
though
they
were
his
own
people
;
for
,
Jonah
went
on
in
his
way
,
but
the
Lord
sent
out
a
great
wind
,
&c.
2.
God
is
Sovereign
Lord
of
the
winds
,
and
in
the
sea
,
as
well
as
the
dry
land
,
and
can
arm
any
creature
he
pleaseth
against
a
rebel
;
for
,
The
Lord
sent
out
a
great
wind
,
and
caused
a
mighty
tempest
in
the
sea
.
3.
To
be
in
company
with
wicked
men
,
or
with
men
in
a
wicked
way
of
rebellion
against
God
,
is
dangerous
,
and
may
involve
the
society
in
hazards
with
them
;
for
,
the
ship
was
like
to
be
broken
,
and
all
the
rest
in
danger
of
perishing
with
Ionah
.
Ver.
5.
Then
the
Mariners
were
afraid
,
and
cryed
every
man
unto
his
god
,
and
cast
forth
the
wares
that
were
in
the
ship
into
the
sea
to
lighten
it
of
them
:
but
Jonah
was
gone
down
into
the
sides
of
the
ship
,
and
he
lay
and
was
fast
asleep
.
In
the
next
place
we
have
some
effects
and
consequences
of
this
tempest
,
by
which
at
last
Gods
purpose
in
it
is
brought
forth
:
The
first
effect
upon
the
Mariners
is
fear
,
stirring
them
up
to
do
all
that
is
usual
in
such
desperate
cases
for
their
own
relief
,
both
such
means
as
they
accounted
divine
,
in
calling
on
their
gods
,
and
such
as
were
humane
,
in
casting
out
of
their
commodities
to
lighten
the
ship
;
all
which
is
amplified
from
Jonah's
security
,
who
in
the
mean
time
was
sleeping
.
Doct.
1.
God
can
shake
,
and
by
trouble
will
shake
the
hearts
of
stoutest
men
,
and
make
them
fear
;
for
,
the
Mariners
,
otherwise
stout
at
sea
,
are
afraid
.
2.
Men
may
be
afraid
,
and
much
exercised
about
troubles
,
whom
yet
the
Lord
intends
not
to
hurt
by
them
;
for
,
the
Mariners
are
afraid
of
the
storm
,
sent
out
to
pursue
Ionah
,
and
not
them
,
however
they
had
their
own
gross
sins
.
3.
Even
natures
light
may
teach
men
to
ascribe
singular
effects
to
the
hand
of
a
Sovereign
Lord
,
and
that
without
acknowledging
thereof
,
there
can
be
no
safety
in
eminent
dangers
;
for
so
doth
these
Pagans
practice
teach
us
,
while
in
their
fear
they
cried
every
man
to
his
god
.
4.
As
natures
light
in
corrupted
man
will
mislead
him
in
taking
up
the
true
God
;
so
when
men
turn
their
back
upon
the
true
God
and
the
knowledge
of
him
,
they
become
vain
in
their
imaginations
,
and
endless
in
their
seeking
out
of
false
gods
and
confidences
;
therefore
among
Pagans
,
even
in
one
ship
,
there
are
more
false
Gods
then
one
worshipped
;
They
cryed
every
man
to
his
god
.
There
is
no
certainty
when
the
true
God
is
forsaken
.
5.
Although
men
ought
not
to
be
unwilling
to
yeild
up
their
life
to
God
,
when
or
wheresoever
he
in
his
providence
shall
bee
pleased
to
call
for
it
;
yet
life
is
so
precious
,
that
nothing
worldly
beside
,
is
too
dear
to
be
employed
for
preservation
of
it
:
Natures
light
teacheth
this
to
these
Mariners
,
who
cast
out
the
wares
that
were
in
the
ship
,
to
essay
if
that
could
be
a
means
of
preserving
their
life
.
6.
Ordinarily
those
who
are
most
guilty
,
and
whom
affliction
is
pointing
at
,
are
most
secure
under
it
;
for
,
all
this
while
Jonah
the
guilty
man
was
fast
asleep
.
7.
The
conscience
of
a
renewed
man
may
,
after
it
is
wounded
by
a
grosse
sin
,
be
a
very
dead
and
stupified
conscience
for
a
time
:
for
,
Ionah
flying
from
his
Master
,
in
the
midst
of
the
storm
lay
fast
asleep
,
and
was
gone
down
to
the
fides
of
the
ship
for
that
end
.
8.
It
is
ordinary
for
guilty
consciences
to
think
to
shift
and
sleep
away
challenges
,
without
essaying
the
true
remedy
;
for
Ionah
in
his
rebellion
was
gone
down
to
the
fides
of
the
ship
,
to
sleep
away
his
trouble
.
Ver.
6.
So
the
shipmaster
came
to
him
,
and
said
unto
him
,
What
meanest
thou
,
O
sleeper
?
Arise
,
cal
upon
thy
God
,
if
so
be
that
God
will
think
upon
us
that
we
perish
not
.
To
the
end
the
Lord
may
discover
the
guilty
man
,
and
cause
of
this
tempest
,
as
he
made
the
Mariners
sensible
themselves
,
so
the
Shipmaster
is
set
on
work
to
waken
Ionah
,
to
try
his
interest
with
his
God
(
whom
they
knew
not
yet
to
be
the
true
God
)
if
possibly
he
had
more
power
or
good
will
to
such
as
worshipped
him
,
then
theirs
had
:
Which
is
the
first
step
to
his
discovery
.
Doct.
1.
A
childe
of
God
may
sometimes
miscarry
so
far
,
through
infirmity
,
negligence
and
tentation
,
that
even
a
Pagan
by
natures
light
,
may
see
him
reproveable
and
blame-worthy
;
for
so
is
Ionah
reproved
by
the
shipmaster
,
What
meanest
thou
?
&c.
2.
It
is
deeply
censurable
and
absurd
,
even
to
natures
eye
,
to
be
secure
in
trouble
:
What
meanest
thou
,
O
sleeper
?
arise
,
&c.
3.
Variety
of
false
Gods
hold
men
in
great
suspense
and
incertainty
;
therefore
every
man
having
cryed
to
his
god
,
ver.
5.
yet
they
are
not
setled
,
but
will
have
Ionah
to
essay
his
God
,
if
he
be
better
then
the
rest
,
Arise
,
call
upon
thy
God
;
so
much
also
doth
that
doubtful
speech
,
if
so
be
that
God
will
think
upon
us
,
&c.
import
in
this
place
,
in
part
.
4.
Natures
light
will
acknowledge
that
he
who
is
the
true
God
,
hath
power
to
deliver
in
most
extreme
dangers
;
for
in
this
great
tempest
,
they
assert
it
:
If
God
think
on
us
,
we
will
not
perish
.
5.
Howsoever
in
a
calme
day
,
nature
conceit
and
boast
of
merit
,
yet
in
a
strait
even
natural
men
are
forced
to
have
their
recourse
onely
to
the
favour
of
God
;
for
these
Pagans
have
no
ground
of
hope
that
they
shall
not
perish
,
but
in
Gods
thinking
(
or
being
bright
and
shining
,
as
the
word
signifies
,
that
is
,
looking
favourably
)
on
them
.
Ver.
7.
And
they
said
every
one
to
his
fellow
,
Come
,
and
let
us
cast
lots
,
that
we
may
know
for
whose
cause
this
evil
is
upon
us
.
So
they
cast
lots
,
and
the
lot
fell
upon
Jonah
.
The
second
effect
of
this
tempest
tends
to
a
further
discovery
of
Jonah
to
be
the
guilty
man
.
Hee
being
awaked
and
not
confessing
his
sin
,
the
tempest
continues
notwithstanding
all
they
had
done
.
Therefore
the
mariners
,
in
stead
of
searching
every
man
into
himselfe
,
that
all
might
take
with
guilt
,
and
finde
favour
,
begin
to
suspect
that
God
was
pursuing
some
notorious
guiltinesse
in
some
of
them
,
and
none
voluntarily
confessing
it
,
they
resolve
with
common
consent
to
seek
it
out
by
an
extraordinary
way
of
lots
.
Wherein
whatever
fault
there
was
,
yet
Gods
providence
ordered
it
so
,
as
the
lot
fell
on
Jonah
,
to
awake
his
conscience
.
Doct.
1.
Nature
may
lead
men
so
far
as
in
great
difficulties
to
take
up
sin
to
be
the
cause
thereof
;
for
so
much
doth
this
consultation
import
,
which
however
it
was
true
in
this
case
,
and
it
be
alwayes
true
that
sin
is
the
root
affliction
springs
from
;
yet
nature
uses
not
to
goe
so
far
as
to
lead
men
to
lay
sin
to
heart
in
common
and
ordinary
crosses
,
or
to
look
on
common
and
ordinary
sins
as
provocation
sufficient
to
bring
on
saddest
tryals
;
for
they
must
seek
some
singular
cause
here
;
far
lesse
to
look
on
afflictions
as
tryals
of
faith
,
or
for
preventing
of
sin
.
2.
Men
in
nature
use
not
so
much
to
take
up
,
and
be
sensible
of
sin
,
from
the
law
of
God
having
authority
in
their
heart
,
as
grope
it
in
some
tryal
and
difficulty
:
Therefore
they
of
whose
sense
of
guilt
we
heare
not
before
,
do
now
in
their
trial
begin
to
think
for
whose
cause
this
evil
is
.
3.
Prayer
never
so
much
essayed
in
a
day
of
distresse
will
not
availe
,
till
sin
procuring
it
be
searched
out
and
taken
with
;
so
much
do
these
Pagans
acknowledge
,
while
with
the
former
meanes
of
prayer
,
they
set
themselves
to
seek
out
the
guilty
,
and
to
knowe
for
whose
cause
this
evill
is
upon
them
.
4.
Afflictions
sharply
pursuing
,
may
have
such
efficacy
as
to
put
men
,
otherwise
carelesse
,
to
it
,
to
seek
out
sin
,
and
not
let
them
sleep
on
who
gladly
would
,
and
have
been
insensible
of
sin
;
for
,
these
men
are
so
put
to
it
,
as
they
are
willing
to
have
the
quarrel
sought
out
,
and
to
submit
themselves
to
a
lot
for
that
effect
:
They
said
every
one
to
his
fellow
,
Come
,
and
let
us
cast
lots
,
that
we
may
know
,
&c.
Afflictions
will
command
men
to
turn
from
iniquity
,
who
would
not
hear
such
a
charge
in
any
other
language
,
Job
36.10
.
5.
The
Lords
all-seeing
eye
perceives
every
secret
sin
,
and
his
providence
over-rules
most
contingent
and
uncertain
events
,
and
holily
ordereth
the
rash
actions
of
men
so
,
as
to
bring
about
his
own
purposes
by
them
:
For
,
these
men
acknowledg
that
the
guilty
is
known
,
though
not
to
them
,
and
that
the
determination
of
a
contingeāā
lot
over-ruled
by
a
Deity
,
is
a
true
evidence
for
whose
cause
this
evil
is
.
And
albeit
it
was
a
fault
in
them
not
to
search
every
man
himselfe
,
or
to
consult
by
lots
without
special
warrant
;
yet
God
over-ruleth
the
lot
to
discover
Jonah
.
6.
The
Lords
controversie
is
sometime
greater
and
more
severely
prosecuted
against
his
own
children
for
their
miscarriages
,
then
against
Pagans
and
gross
Idolaters
among
whom
they
may
be
;
Therefore
,
the
lot
,
guided
by
God
,
fell
upon
Jonah
,
signifying
his
rebellion
to
be
the
cause
of
all
their
danger
,
rather
then
their
Idolatry
,
though
openly
practised
in
the
height
of
their
streight
:
for
,
1.
Rebellion
is
as
Idolatry
,
1
Sam.
15.23
.
and
so
much
the
grosser
,
as
it
is
in
a
child
.
2.
Albeit
they
worshipped
that
which
was
no
god
;
yet
none
of
them
had
so
behaved
themselves
toward
a
supposed
Deity
,
as
he
had
done
toward
the
true
God
,
Jer.
2.10
,
11.
3.
God
may
wink
at
sin
in
Pagans
,
but
will
not
let
his
own
child
go
on
unreclaimed
,
Amos
3.2
.
it
being
mercy
to
pursue
them
for
their
folly
,
and
amend
them
.
Ver.
8.
Then
said
they
unto
him
,
Tell
us
we
pray
thee
,
for
whose
cause
this
evil
is
upon
us
.
What
is
thine
Occupation
,
and
whence
comest
thou
?
What
is
thy
Country
?
and
of
what
people
art
thou
?
The
guilty
man
being
now
discovered
by
God
,
is
examined
by
the
Mariners
to
find
out
the
particular
fact
,
but
very
discreetly
,
as
supposing
that
possibly
the
sin
might
be
somewhat
whereof
his
Nation
and
people
were
guilty
,
and
not
any
particular
guilt
of
his
own
.
And
therefore
concerning
himselfe
they
enquire
of
his
calling
and
journey
,
if
so
be
they
might
be
unlawful
;
and
of
his
countrey
and
people
,
if
so
be
they
were
accursed
.
Doct.
1.
Men
have
need
of
full
information
,
before
they
give
out
sentence
upon
any
;
for
,
though
Jonah
was
taken
by
a
lot
,
and
these
men
not
knowing
him
,
might
in
passion
shortly
have
rid
themselves
of
him
,
who
had
been
the
occasion
and
cause
of
their
trouble
;
yet
they
will
farther
informe
themselves
,
and
that
very
meekly
;
tell
us
,
we
pray
thee
,
&c.
2.
Charity
,
even
in
refined
nature
,
doth
not
easily
admit
of
an
hard
construction
of
any
,
or
without
sure
grounds
;
Therefore
they
first
enquire
,
tell
us
for
whose
cause
this
evil
is
upon
us
,
as
desiring
to
be
more
particularly
informed
,
and
not
being
willing
to
hold
him
for
a
wicked
man
in
his
own
person
,
till
they
should
heare
further
.
3.
As
in
mens
callings
,
employments
,
country
and
people
,
there
is
hazard
of
sin
;
so
by
those
circumstances
,
much
of
mens
faults
may
be
found
out
:
Therefore
is
Jonah
posed
concerning
all
these
;
For
,
beside
unlawful
callings
,
and
places
where
it
is
not
lawfull
to
haunt
,
every
particular
countrey
and
people
have
their
own
tentations
to
particular
sins
,
from
which
sins
of
a
generation
or
calling
,
it
is
hard
to
keep
free
.
4.
Men
do
oftentimes
,
following
their
own
ends
,
engage
in
courses
without
all
consideration
,
till
a
day
of
trouble
set
them
to
trace
them
back
and
make
enquiry
:
For
,
these
Mariners
,
minding
their
own
gain
,
put
none
of
these
questions
to
Jonah
,
when
they
tooke
him
aboard
,
till
the
storm
led
them
to
see
their
folly
and
rashnesse
.
5.
The
Lord
,
in
pursuing
for
sin
,
knowes
how
to
order
challenges
,
so
as
may
make
sin
most
bitter
to
the
guilty
;
Therefore
doth
he
order
the
Mariners
moving
of
these
questions
,
What
is
thine
occupation
?
&c.
every
one
of
which
might
be
a
sting
to
Jonah's
conscience
,
that
he
,
a
Prophet
,
should
be
fleeing
from
God
;
coming
from
the
holy
land
and
the
Church
,
should
be
rebellious
and
pursued
rather
then
Pagans
;
that
he
should
be
on
a
way
and
not
have
a
warrant
from
God
for
it
,
&c.
Ver.
9.
And
he
said
unto
them
,
I
am
an
Hebrew
,
and
I
feare
the
LORD
the
God
of
heaven
,
which
hath
made
the
sea
,
and
the
dry
land
.
10.
Then
were
the
men
exceedingly
afraid
,
and
said
unto
him
,
Why
hast
thou
done
this
?
(
for
the
men
knew
that
he
fled
from
the
presence
of
the
LORD
,
because
he
had
told
them
.
)
Ionah's
confession
in
answer
to
their
question
,
cleers
up
the
matter
of
fact
,
for
which
God
was
pursuing
him
;
whereat
these
Idolaters
(
being
dazled
with
the
apprehension
of
the
Majesty
of
God
)
are
astonished
through
fear
,
admiring
at
,
and
reproving
his
presumption
.
Hence
learn
,
1.
God
will
not
suffer
iniquity
,
how
well
soever
concealed
,
to
lurk
;
but
will
bring
it
out
to
light
,
especially
where
he
hath
a
purpose
of
mercy
to
the
sinner
:
Therefore
is
Jonah
pursued
till
he
confesse
his
sin
,
even
before
Pagans
;
He
told
them
that
he
fled
,
&c.
2.
Sin
is
not
barely
to
be
confessed
,
but
ought
to
be
aggravated
by
every
person
that
would
be
approved
as
sensible
of
it
:
For
so
much
doth
this
speech
,
I
am
an
Hebrew
,
and
I
fear
the
Lord
God
of
heaven
,
&c.
implie
;
and
it
was
a
great
sin
in
him
,
a
member
of
the
Church
,
to
dallie
,
and
that
with
such
a
great
God
.
3.
The
true
God
is
to
be
commended
by
all
his
children
,
and
set
forth
,
as
they
are
able
,
before
naturall
men
,
that
they
may
have
no
occasion
to
think
basely
of
him
:
For
,
so
much
also
doth
this
description
of
God
,
The
God
of
heaven
,
which
hath
made
the
sea
,
and
the
dry
land
,
(
intimating
,
that
hee
onely
had
raised
that
tempest
)
import
.
4.
It
is
a
fearfull
condition
to
be
found
in
a
way
of
rebellion
against
the
great
and
mighty
God
;
therefore
these
Pagans
hearing
of
the
greatnesse
of
God
,
and
of
Jonahs
fact
,
were
exceedingly
afraid
,
and
said
unto
him
,
Why
hast
thou
done
this
?
&c.
5.
The
more
men
see
of
Gods
hand
in
judgments
,
especially
that
he
is
pursuing
for
sin
,
they
will
affect
the
more
:
For
,
they
who
were
afraid
before
at
the
tempest
,
ver.
5.
now
when
they
see
God
pursuing
Rebellion
by
it
,
are
exceedingly
afraid
.
6.
The
light
and
judgment
of
naturall
men
may
be
more
cleer
in
many
things
,
then
the
light
of
a
childe
of
God
under
tentation
;
For
,
they
fear
exceedingly
,
and
tremble
at
what
Jonah
hazarded
upon
,
in
fleeing
from
the
presence
of
the
Lord
;
Why
hast
thou
done
this
?
&c.
Vers.
11.
Then
said
they
unto
him
,
What
shall
wee
doe
unto
thee
,
that
the
Sea
may
be
calme
unto
us
?
(
for
the
sea
wrought
,
and
was
tempestuous
.
)
12.
And
he
said
unto
them
,
Take
me
up
,
and
cast
me
forth
into
the
sea
;
so
shall
the
sea
be
calm
unto
you
:
for
I
know
that
for
my
sake
this
great
tempest
is
upon
you
.
Jonah
being
now
found
out
,
and
by
his
own
confession
convicted
of
guilt
,
pronounces
his
own
sentence
against
himselfe
,
that
he
,
as
the
cause
of
all
their
trouble
,
should
be
cast
into
the
fea
,
in
regard
that
it
still
raged
,
testifying
that
Gods
anger
was
not
appeased
.
Doct.
1.
Confessing
,
yea
,
and
repenting
for
scandalous
sins
,
will
not
sometimes
exempt
from
such
correction
,
as
may
make
the
guilty
see
more
of
Gods
displeasure
,
and
so
the
desert
of
sin
:
For
albeit
Jonah
had
now
confessed
his
sin
,
and
that
with
remorse
,
as
may
appear
from
the
confession
,
and
that
which
followeth
here
;
yet
the
sea
wrought
and
was
tempestuous
,
as
seeking
him
.
2.
It
is
a
kindly
fruit
of
affliction
,
when
men
are
taught
tendernesse
and
humanity
,
and
a
greater
subjection
of
spirit
to
follow
the
revealed
will
of
God
under
it
;
therefore
the
Mariners
in
this
strait
consult
with
Jonah
himself
,
What
shall
we
do
unto
thee
?
as
minding
in
humanity
and
compassion
to
do
nothing
without
his
own
consent
,
and
intending
to
reverence
what
he
should
say
,
as
being
a
Prophet
of
God
.
3.
A
sinner
truly
humbled
will
be
sensible
of
the
huge
desert
of
sin
,
and
will
submit
and
reverence
the
righteousnesse
of
God
in
saddest
punishments
:
Therefore
Jonah
counsels
,
Take
me
up
,
and
cast
me
into
the
sea
;
not
out
of
any
bitterness
,
or
hatred
and
wearinesse
of
his
own
life
;
but
from
a
Prophetick
spirit
,
knowing
Gods
mind
,
and
from
the
sense
of
sin
,
acknowledging
the
equity
of
the
sentence
in
his
conscience
.
4.
It
will
be
most
sad
and
bitter
to
an
humbled
sinner
to
be
accessory
,
by
his
provocation
,
to
the
affliction
of
others
,
and
to
be
a
drawer
on
of
common
calamities
;
Cast
me
forth
,
saith
he
,
so
shall
the
sea
be
calme
unto
you
,
for
I
know
that
for
my
sake
,
&c.
Ver.
13.
Nevertheless
the
men
rowed
hard
to
bring
it
to
the
land
,
but
they
could
not
:
for
the
sea
wrought
,
and
was
tempestuous
against
them
.
Ver.
14.
Wherefore
they
cryed
unto
the
LORD
,
and
said
,
We
beseech
thee
,
O
LORD
,
we
beseech
thee
let
us
not
perish
for
this
mans
life
,
and
lay
not
upon
us
innocent
blood
:
for
thou
,
O
LORD
,
hast
done
as
it
pleased
thee
.
15.
So
they
took
up
Jonah
and
cast
him
forth
into
the
sea
,
and
the
sea
seased
from
her
raging
.
Jonah
having
pronounced
sentence
against
himself
,
the
Mariners
execute
it
;
but
first
out
of
compassion
toward
him
,
they
used
their
utmost
endeavours
to
get
to
any
land
by
rowing
;
but
to
no
purpose
,
for
God
made
the
sea
fight
against
them
.
Therefore
they
pray
and
protest
,
that
their
executing
of
the
sentence
might
not
be
imputed
to
them
as
blood-shed
,
he
being
innocent
in
respect
of
them
:
and
what
they
were
now
to
do
,
being
undertaken
only
in
obedience
to
Gods
Soveraigne
providence
and
will
revealed
by
Jonah
himself
.
And
on
these
conditions
they
proceed
to
execution
,
upon
which
followeth
their
deliverance
from
their
strait
.
Doct.
1.
Even
humanity
in
natural
men
will
be
tender
and
compassionate
towards
those
who
are
in
trouble
,
though
justly
procured
;
especially
if
they
know
them
to
have
relation
to
God
,
and
to
be
sensible
of
their
condition
.
Therefore
albeit
Jonah
had
been
the
cause
of
their
trouble
;
yet
looking
on
him
as
a
Prophet
of
God
,
and
pitying
him
when
they
heard
his
confession
and
sentence
against
himself
,
they
rowed
hard
to
bring
it
to
land
,
and
would
trouble
themselves
to
exempt
him
.
2.
Even
refined
nature
hath
an
antipathy
against
blood-shed
,
and
manslaughter
,
if
in
justice
it
could
be
avoided
:
This
appears
in
their
endeavours
and
earnest
protestations
before
they
execute
a
just
sentence
.
3.
The
utmost
endeavours
of
men
will
not
frustrate
the
purposes
of
God
,
nor
free
a
guilty
sinner
from
his
stroak
:
For
,
they
rowed
hard
to
exempt
him
,
but
the
sea
wrought
,
and
was
tempestuous
against
them
,
as
pursuing
him
,
and
them
also
,
if
they
did
not
what
God
revealed
to
be
their
duty
.
4.
God
in
his
Sovereignty
disposeth
of
all
things
at
his
pleasure
and
will
:
This
do
they
acknowledge
and
see
in
this
sentence
,
Thou
,
O
Lord
,
hast
done
as
it
pleased
thee
.
5.
Extremest
necessities
give
no
latitude
to
men
to
do
any
thing
,
but
what
is
warranted
of
God
;
For
they
judg
that
no
necessity
could
free
them
from
the
guilt
of
innocent
blood
in
casting
out
Jonah
,
but
only
Gods
revealed
will
:
For
,
say
they
,
as
a
reason
,
Thou
,
O
Lord
,
hast
done
as
it
pleased
thee
.
6.
Men
are
to
go
about
actions
in
obedience
to
the
Sovereign
will
and
pleasure
of
God
revealed
to
them
,
which
otherwise
their
inclinations
are
much
averse
from
:
For
,
in
obedience
to
the
Lords
will
,
They
took
up
Ionah
and
cast
him
forth
,
much
against
their
own
hearts
.
7.
As
God
is
a
severe
chastiser
of
rebellion
in
his
own
dearest
children
:
so
rebellion
against
him
deserves
that
the
Rebel
should
be
cut
off
in
a
violent
way
,
and
that
the
Lords
earth
or
sea
should
not
carry
him
:
For
,
so
is
Ionah
cast
forth
into
the
sea
.
8.
The
execution
of
justice
upon
the
guilty
in
a
society
,
is
a
means
of
turning
away
judgements
from
the
rest
;
For
,
Ionah
being
cast
forth
,
the
Sea
ceased
from
her
raging
.
See
Ps
106.30
.
Ver.
16.
Then
the
men
feared
the
LORD
exceedingly
,
and
offered
a
sacrifice
unto
the
LORD
,
and
made
vowes
.
All
those
passages
are
amplified
from
an
effect
they
had
upon
the
Mariners
,
who
abserving
all
that
was
done
,
and
having
no
doubt
heard
Ionah
preach
more
of
God
,
then
is
recorded
,
(
as
appears
from
ver.
10.
)
are
moved
to
tremble
and
fear
the
true
God
,
and
testified
it
by
sacrificing
unto
him
,
(
whether
presently
,
they
being
as
yet
ignorant
,
or
at
Jerusalem
,
we
will
not
determine
,
)
and
making
vowes
for
the
future
,
belike
,
that
they
would
dedicate
themselves
to
God
,
and
professe
the
true
Religion
.
Doct.
1.
In
one
work
the
Lord
may
have
more
holy
purposes
then
one
,
and
besides
what
we
see
,
may
be
doing
many
other
things
:
For
,
while
he
is
pursuing
Ionah
,
he
is
also
setting
forth
himself
,
and
preaching
his
power
and
justice
to
Pagans
,
when
Ionah
refused
to
go
to
Nineveh
and
do
it
.
2.
The
Lord
can
in
a
short
time
,
and
by
few
means
,
produce
strange
effects
and
changes
upon
the
children
of
men
,
even
although
they
had
not
heard
of
him
before
:
For
,
however
it
cannot
certainly
be
determined
,
whether
these
Mariners
were
indeed
converted
,
or
whether
it
was
Ionah's
Doctrine
revealing
God
,
and
misery
,
and
mercy
,
or
their
apprehension
of
God
in
this
work
,
that
wrought
most
upon
them
;
yet
this
is
certain
,
that
this
short
while
of
the
tempest
and
calm
,
and
Ionah's
preaching
,
made
a
great
change
:
The
men
feared
the
Lord
exceedingly
,
&c.
3.
As
the
Lord
can
easily
make
up
mens
losses
which
they
sustain
in
his
providence
;
so
it
ish
is
way
sometimes
to
make
up
temporal
losses
with
some
spiritual
advantage
:
So
these
men
,
whose
ship
and
lives
were
in
hazard
,
and
their
goods
lost
,
are
made
up
,
in
that
they
had
a
Prophet
among
them
,
and
are
brought
to
know
somewhat
of
the
true
God
,
which
made
it
a
rich
voyage
.
4.
The
Lords
dispensations
among
a
people
,
especially
when
they
are
accompanied
with
any
thing
of
his
Word
,
calls
for
their
improving
them
to
some
spiritual
advantage
;
so
much
doth
their
practise
presse
upon
us
,
while
by
considering
on
what
they
saw
,
felt
and
heard
,
they
feared
the
Lord
exceedingly
.
5.
God
rightly
considered
and
taken
up
,
as
he
hath
revealed
himselfe
,
and
as
he
appeareth
in
some
special
acts
of
providence
,
is
exceeding
dreadfull
,
and
to
be
stood
in
aw
of
:
For
,
they
feared
him
exceedingly
.
6.
It
is
not
a
sufficient
proofe
of
mens
getting
the
fruit
of
Gods
dispensations
toward
them
,
when
they
onely
affect
and
draw
to
some
acknowledgement
of
him
for
the
present
,
but
grow
negligent
for
the
future
:
This
they
acknowledge
in
their
practise
,
they
offered
a
sacrifice
unto
the
Lord
,
and
made
vowes
,
for
the
time
to
come
,
and
engaged
themselves
to
God
.
Ver.
17.
Now
the
LORD
had
prepared
a
great
fish
to
swallow
up
Jonah
;
and
Jonah
was
in
the
belly
of
the
fish
,
three
dayes
and
three
nights
.
The
Chapter
closeth
with
the
narration
of
Jonah's
preservation
(
though
thus
pursued
by
justice
)
in
a
fishes
belly
,
where
,
in
a
miraculous
way
,
hee
was
kept
three
dayes
and
three
nights
.
Doct.
1.
When
God
is
pursuing
the
rebellion
of
his
children
in
a
most
severe
way
;
yet
doth
he
not
altogether
cast
off
his
mercy
toward
them
,
but
out
of
the
abundance
thereof
,
moderates
their
affliction
:
For
,
The
Lord
,
pursuing
Jonah
,
had
yet
prepared
a
great
fish
to
swallow
him
up
.
2.
Gods
providence
over-rules
and
directs
the
motions
of
irrational
creatures
and
Sea-monsters
,
as
pleaseth
him
:
For
,
the
Lord
had
prepared
a
great
fish
,
&c.
whereas
it
knew
nothing
but
to
range
up
and
down
in
the
Sea
,
and
swallow
him
as
any
other
prey
.
3.
God
may
have
a
mercy
,
and
proofe
of
love
waiting
upon
his
people
,
in
a
time
and
place
where
it
would
be
least
expected
:
For
,
Jonah
meets
a
mercy
in
the
heart
of
a
raging
Sea
,
into
which
hee
is
cast
in
anger
,
as
to
be
destroyed
.
4.
Albeit
the
mercy
of
God
will
not
destroy
his
guilty
people
in
their
afflictions
;
yet
his
wisedome
seeth
it
not
fitting
at
first
totally
to
deliver
them
,
but
will
have
their
faith
exercised
:
For
,
Jonah
is
here
arrested
three
dayes
and
three
nights
between
hope
and
perplexity
for
his
further
exercising
.
5.
God
can
,
when
he
seeth
fit
,
preserve
his
people
from
ruine
in
an
incredible
and
miraculous
way
:
Therefore
Jonah
is
not
only
swallowed
whole
by
the
fish
,
not
being
hurt
by
its
teeth
;
but
is
preserved
in
the
belly
of
the
fish
three
dayes
and
three
nights
,
where
he
was
in
hazard
of
choaking
for
want
of
breath
,
or
of
being
digested
by
the
fish
into
its
own
substance
.
CHAP.
II.
THis
Chapter
containeth
,
1.
Jonah's
exercise
in
the
fishes
belly
,
ver.
1.
And
2.
An
ample
declaration
of
that
his
exercise
,
penned
after
his
deliverance
,
with
an
addition
of
praise
;
wherein
he
summarily
rehearseth
his
trouble
,
exercise
and
deliverance
,
verse
2.
and
more
fully
enlargeth
the
narration
of
his
trouble
and
exercise
,
and
how
by
faith
he
obtained
victory
while
he
was
yet
in
the
strait
,
verse
3
,
4.
And
again
,
declareth
how
his
tentation
assaulted
him
afresh
by
reason
of
his
hopelesse
condition
,
that
he
may
set
forth
Gods
great
bounty
in
his
actual
deliverance
,
verse
5
,
6.
All
which
being
again
summed
up
,
āāāse
7.
He
by
way
of
conclusion
condemns
mens
following
of
crooked
wayes
,
ver.
8.
and
promiseth
praise
,
v.
9.
3.
A
declaration
of
the
way
of
his
deliverance
out
of
the
fishes
belly
,
v.
10.
Ver.
1.
THen
Jonah
prayed
unto
the
LORD
his
God
,
out
of
the
fishes
belly
.
FRom
Jonah's
exercise
in
this
his
prison
,
learn
,
1.
It
is
a
kindly
fruit
of
sanctified
exercise
in
trouble
to
get
insensiblenesse
,
bitternesse
,
quarrelling
and
the
like
distempers
overcome
,
and
to
set
about
humble
prayer
:
for
,
Then
Jonah
prayed
,
2.
It
is
requisite
for
the
right
performance
of
prayer
in
a
strait
,
that
the
Supplicant
take
up
God
in
the
Covenant
of
Grace
,
as
his
own
,
that
so
he
may
pray
with
humble
confidence
:
For
,
Jonah
prayed
unto
the
Lord
his
God
.
3.
The
Lords
correcting
of
his
people
for
their
sins
,
is
no
evidence
of
his
breaking
Covenant
with
them
,
now
ought
to
hinder
a
convinced
Saint
from
claiming
an
interest
in
God
,
as
a
ground
of
his
approach
unto
him
;
for
Jonah
being
under
this
sad
stroak
;
yet
by
faith
prayed
unto
the
Lord
his
God
.
4.
As
no
condition
or
estate
ought
to
discourage
from
prayer
,
as
if
it
were
in
vain
to
use
it
:
so
rebels
against
God
may
have
his
favour
to
sue
after
by
prayer
in
hard
conditions
,
because
they
would
not
otherwise
study
to
please
him
:
for
,
Jonah
prayed
out
of
the
fishes
belly
,
where
for
disobedience
to
God
he
is
put
to
pray
with
much
disadvantage
.
Ver.
2.
And
said
,
I
cried
by
reason
of
mine
affliction
unto
the
LORD
,
and
he
heard
me
,
out
of
the
belly
of
hell
cried
I
,
and
thou
heardest
my
voice
.
The
sum
of
his
trouble
,
exercise
and
issue
of
it
,
as
he
recordeth
it
after
his
deliverance
,
is
,
That
being
by
affliction
brought
as
to
the
grave
,
and
under
the
dominion
of
death
,
yet
he
prayed
and
got
audience
.
Doct.
1.
The
exercises
and
experiences
of
the
children
of
God
ought
to
be
communicated
one
to
another
,
as
they
have
a
calling
and
opportunity
,
for
mutual
instruction
and
edification
;
for
so
doth
Joāah
here
,
He
said
,
I
cryed
,
&c.
which
is
not
to
be
understood
,
as
if
he
had
said
this
in
the
fishes
belly
,
(
for
it
is
not
a
prayer
,
but
rather
a
thanksgiving
)
but
sheweth
what
he
expressed
after
his
deliverance
,
and
that
he
made
a
rehearsal
of
his
whole
condition
for
the
edification
of
others
.
2.
Great
afflictions
or
tempeations
arising
from
them
,
are
so
far
from
being
just
cause
of
discouragement
to
hinder
our
praying
,
that
they
ought
to
stir
us
uā
to
more
fervency
and
earnestnesse
;
for
Jonah
cried
by
reason
of
affliction
,
when
he
was
straitned
on
every
hand
,
(
as
the
word
signifies
,
)
that
he
could
not
flee
or
finde
relief
;
he
took
it
as
a
Call
,
to
seek
inlargement
in
God
,
and
turn
to
him
,
and
as
a
whet-stone
to
sharpen
his
(
otherwise
)
sluggish
desires
;
yea
,
Out
of
the
belty
of
hell
he
cryed
;
when
he
was
buried
quick
,
and
put
as
it
were
under
the
dominion
of
death
in
the
āāshes
belly
,
and
when
he
felt
the
angeā
of
God
in
all
this
,
as
an
hell
on
earth
,
yet
faith
directs
him
to
God
,
and
when
hee
was
as
far
(
to
his
owne
sense
)
from
God
and
his
favour
,
as
hell
is
from
heaven
;
hee
looked
on
that
but
as
an
argument
to
move
him
,
to
cry
the
lowder
.
3.
As
God
can
help
in
greatest
distresses
:
so
the
prayers
of
the
children
of
God
in
their
deep
afflictions
,
flowing
from
real
indigence
and
need
,
will
get
a
good
answer
;
for
Jonah's
faith
,
strengthned
of
God
,
saw
the
one
,
when
in
affliction
and
out
of
the
belly
of
hel
he
cryed
,
and
in
his
experience
he
found
the
other
,
that
he
prayed
not
in
vaine
,
He
heard
me
.
Prayer
speedeth
best
,
when
felt
necessity
instructs
the
sincerity
of
it
;
and
when
it
is
spoken
out
of
the
dust
,
then
faith
will
by
prayer
bring
help
from
heaven
to
one
little
better
then
in
hell
.
4.
The
Lords
seasonable
answering
of
his
peoples
needy
desires
in
their
extremity
,
will
not
onely
ease
their
griefes
,
but
be
refreshfull
afterward
,
to
think
much
upon
it
,
as
appeareth
in
his
repeating
and
dwelling
upon
this
mercy
;
I
cryed
and
he
heard
me
,
twice
over
,
and
the
oftner
he
lookes
on
it
,
sees
the
more
in
it
;
That
his
voice
should
be
heard
from
the
belly
of
bell
;
and
the
more
it
be
thought
on
,
it
ought
to
inlarge
our
hearts
the
more
with
affection
toward
God
,
as
is
imported
in
his
directing
of
his
speech
at
last
to
God
;
Thou
heardest
my
voice
:
as
one
overcome
with
the
kindnesse
of
God
in
it
.
Ver.
3.
For
thou
hadst
cast
me
into
the
deep
in
the
midst
of
the
seas
,
and
the
floods
compassed
me
about
:
all
thy
billows
,
and
thy
waves
passed
over
me
.
Jonaā
is
not
content
to
have
spoken
so
briefly
of
so
rich
a
purpose
,
but
to
the
end
that
he
may
glorifie
the
grace
and
mercy
of
God
,
in
supporting
him
in
his
strait
,
and
delivering
him
from
it
,
and
that
he
may
edifie
the
Church
,
hee
enlargeth
the
Narration
,
and
speakes
more
particularly
of
every
step
of
it
.
And
first
,
he
sheweth
the
greatnesse
of
his
tryall
,
in
that
he
had
to
doe
with
an
angry
God
,
pursuing
him
in
anger
,
who
had
taken
and
cast
him
into
the
sea
,
and
into
the
depth
and
midst
of
it
,
where
waves
of
seas
without
,
and
of
tentations
within
,
overwhelmed
him
;
Hence
learne
.
1.
Serious
thoughts
and
apprehensions
of
trouble
,
are
needfull
,
not
onely
when
we
are
in
it
,
for
stirring
us
up
to
prayer
,
but
when
delivered
also
,
to
set
forth
the
greatnesse
of
mercy
,
for
all
this
variety
of
expressions
in
setting
out
his
trouble
;
Thou
hast
cast
me
into
the
depth
,
in
the
midst
of
the
seas
&c.
tend
to
this
purpose
,
to
shew
that
it
had
set
him
on
edge
;
I
cried
,
for
thou
hadst
cast
me
,
&c.
And
to
shew
from
how
great
danger
he
had
been
delivered
,
and
what
a
mercy
he
thought
it
to
be
heard
of
God
,
even
when
hee
was
so
dealing
with
him
.
2.
Much
of
God
seen
in
our
trouble
,
will
hide
those
from
being
too
much
eyed
,
who
have
been
most
instrumental
and
active
in
it
;
therefore
there
is
no
word
of
the
Mariners
,
but
,
Thou
hadst
cast
me
into
the
deep
.
3.
Unto
the
childe
of
God
afflictions
are
nothing
to
beare
,
in
comparison
of
Gods
displeasure
,
who
afflicts
,
and
of
the
tentations
,
which
looking
on
him
as
a
party
doth
raise
;
for
his
affliction
is
imbittered
with
this
,
Thou
being
angry
,
hadst
cast
me
into
the
Sea
:
all
thy
billowes
,
and
thy
waves
,
(
not
onely
raised
by
thee
in
the
Sea
,
to
pursue
me
a
rebel
,
but
tides
of
tossing
tentations
,
begotten
by
the
sense
of
thy
displeasure
,
)
passed
over
me
,
so
that
hee
could
doe
no
more
then
be
overwhelmed
,
and
run
downe
with
one
of
them
after
another
.
4.
It
may
comend
the
rich
mercy
of
God
toward
his
children
,
and
furnish
rich
matter
of
praise
to
him
,
that
he
suffers
them
not
to
quit
him
,
out
causeth
them
to
follow
him
,
when
he
seemeth
to
forsake
them
,
and
flee
in
to
him
,
when
he
is
pursuing
in
hot
displeasure
;
for
,
the
scope
of
all
this
account
of
his
trial
and
tentation
,
tends
also
to
set
forth
the
grace
of
God
,
that
had
enabled
him
to
cry
to
him
in
all
this
extremity
,
it
being
the
admirable
power
of
faith
,
supported
by
grace
;
that
he
durst
call
on
an
angry
God
,
durst
follow
after
him
when
he
went
away
,
durst
lay
hold
of
him
when
hee
smorte
,
and
pray
him
to
desist
from
anger
when
he
was
threatning
him
with
worse
,
and
durst
look
and
seek
for
better
tidings
,
when
he
was
run
downe
with
the
current
and
tide
of
tentations
.
Ver.
4.
Then
I
sayd
,
I
am
cast
out
of
thy
sight
,
yet
I
will
look
againe
toward
thy
holy
temple
.
He
rehearseth
further
his
exercise
upon
this
trial
,
that
there
was
a
conflict
betwixt
unbeliefe
and
despair
,
concluding
his
rejection
from
Gods
favour
and
care
any
more
,
and
faith
looking
to
God
in
heaven
,
and
the
Covenant
made
in
Christ
with
the
Elect
(
a
signe
whereof
was
his
presence
on
the
Mercy-seat
in
the
Temple
at
Jerusalem
,
toward
which
the
godly
were
to
direct
their
prayers
,
1
Kings
8.
)
which
gave
him
yet
ground
of
hope
.
Doct.
1.
It
is
the
usual
lot
of
the
Lords
children
,
to
have
not
onely
outward
afflictions
to
wrestle
with
,
but
spiritual
tentations
and
sad
conclusions
,
gathered
from
their
troubles
,
which
are
āorer
to
endure
then
many
simple
afflictions
;
for
,
so
was
it
with
Jonah
,
while
he
was
in
the
sea
.
2.
The
children
of
the
Lord
in
their
troubles
,
may
be
so
tossed
and
divided
betwixt
hope
and
despair
,
that
faith
and
unbelief
will
be
taking
word
about
;
for
,
so
doth
Jonahs
,
experience
teach
;
I
said
.
I
am
cast
out
,
yet
wilt
I
looke
again
.
3.
In
a
time
of
tentation
,
unbeliefes
word
is
ordinarily
first
out
,
till
faith
come
and
correct
it
;
ordinarily
what
is
said
in
haste
is
unbeliefes
language
,
and
to
be
un-said
again
;
for
,
this
comes
first
out
,
I
am
cast
out
of
thy
sight
.
4.
A
child
of
God
may
not
only
be
assaulted
with
fits
of
despaire
,
but
for
a
time
be
overcome
with
it
,
and
yield
to
it
,
and
yet
for
all
that
recover
his
feet
again
;
for
Jonah
once
concluded
,
and
said
,
I
am
cast
out
of
thy
sight
.
5.
As
it
is
ordinary
under
tentation
,
to
judge
of
all
Gods
respect
,
care
and
love
,
by
our
sense
of
his
present
dealing
:
so
to
be
cast
off
by
God
,
as
one
that
he
will
not
favour
nor
care
for
,
nor
take
notice
of
,
is
the
forest
of
trials
,
especially
to
the
childe
of
God
,
who
lives
by
Gods
favour
,
and
is
made
up
in
all
his
afflictions
,
when
he
findes
that
God
thinks
on
him
,
and
that
his
troubles
indear
him
to
Gods
care
;
for
this
is
Jonahs
apprehension
and
saddest
complaint
;
I
am
cast
out
of
thy
sight
.
6.
It
is
no
new
thing
to
see
a
childe
of
God
,
and
vessel
of
mercy
apprehending
reprobation
and
rejection
from
God
,
in
his
sad
and
darke
houre
;
for
,
this
also
is
Jonahs
temptation
.
7.
Nor
is
it
strange
to
see
the
children
of
God
exercised
,
and
sadly
afflicted
with
that
which
hath
never
been
,
nor
will
be
,
save
in
their
own
feareful
apprehensions
;
for
,
so
is
Jonah
with
casting
off
.
When
we
reckon
by
our
own
deservings
,
and
by
probabilyties
in
a
strait
,
and
not
by
Gods
love
and
all-sufficiency
,
we
cannot
but
draw
sad
conclusions
,
and
our
own
spirits
will
make
us
work
enough
.
8.
Tentations
,
even
when
they
have
overcome
for
a
season
,
are
not
to
be
lien
under
,
and
given
way
to
by
the
children
of
God
,
but
ought
to
be
resisted
and
set
against
,
though
they
should
(
if
it
were
possible
)
perish
in
the
attempt
,
this
being
the
way
to
honour
God
and
get
deliverance
;
for
vanquished
Jonah
will
not
quit
it
so
;
Yet
will
I
looke
again
.
9.
That
whereby
the
children
of
the
Lord
must
oppose
all
troubles
inward
and
outward
,
and
resist
tentations
,
is
naked
saith
,
closely
adhering
to
the
Covenant
of
grace
made
in
Christ
,
and
gathering
hope
of
better
dealing
;
this
is
imported
in
his
looking
again
toward
the
holy
Temple
,
or
eying
God
in
his
Covenant
,
whereof
that
was
a
signe
.
To
cast
away
confidence
as
uselesse
in
a
strait
,
or
not
to
essay
faith
till
wee
be
hired
by
sense
,
or
to
lie
by
in
wilfull
unbelief
,
thinking
that
is
the
way
to
get
sense
,
to
loose
our
doubts
;
or
to
seek
any
footing
for
faith
but
in
Gods
Covenant
and
free
grace
in
Christ
,
is
the
height
of
folly
.
10.
The
weakest
act
of
faith
may
do
much
good
in
a
day
of
greatest
need
;
For
,
in
all
this
extremity
Ionah
had
no
more
but
a
looking
again
,
as
a
poor
banished
man
.
11.
Faith
in
a
time
of
need
will
finde
a
way
through
many
a
dark
impediment
to
meet
with
God
;
Therefore
Ionah
,
inclosed
in
the
sea
,
and
not
knowing
where
the
Temple
(
toward
which
they
were
to
pray
)
stood
,
will
set
faith
at
need
to
seek
it
out
.
12.
It
speaks
much
of
Gods
praise
,
that
when
his
people
are
laid
by
with
their
tentations
,
yet
hee
will
not
lose
them
,
but
recover
them
out
of
their
deepest
swounes
,
and
make
vanquished
faith
yet
again
to
triumph
over
difficulties
,
which
they
had
judged
insuperable
;
For
,
this
is
also
recorded
to
his
praise
,
that
not
onely
Ionah
persevered
crying
when
his
trouble
was
great
,
ver.
2
,
3.
but
that
hee
was
strengthened
after
hee
had
once
yeelded
to
the
tentation
,
to
believe
and
look
again
.
Ver.
5.
The
waters
compassed
me
about
,
even
to
the
soul
,
the
depth
closed
me
round
about
,
the
weeds
were
wrapt
about
my
head
.
6.
I
went
down
to
the
bottoms
of
the
mountaines
:
the
earth
with
her
barres
was
about
me
for
ever
:
yet
hast
thou
brought
up
my
life
from
corruption
;
O
LORD
my
God
.
He
rehearseth
further
how
his
tentation
left
him
not
so
,
but
gathered
strength
anew
from
his
hopelesse
condition
in
his
trouble
,
seeing
no
deliverance
,
but
as
a
condemned
man
cast
into
the
prison
of
hel
,
for
the
waters
(
drunk
in
by
the
fish
)
or
by
himself
before
he
got
into
the
fish
,
or
the
huge
sea
wherein
he
was
endangered
his
life
,
and
closed
him
in
on
every
hand
,
and
the
sea-weeds
were
wrapped
about
him
,
either
when
the
fish
swallowed
them
down
,
or
when
the
fish
went
down
with
him
among
them
;
the
fish
went
with
him
to
the
very
bottome
of
the
sea
,
to
the
roots
of
the
hills
;
and
though
he
had
got
out
of
the
fish
,
and
could
have
swimmed
out
of
the
sea
,
yet
the
steep
rocks
on
that
shore
where
the
fish
ranged
with
him
,
as
so
many
barres
,
would
have
held
him
as
in
a
perpetual
prison
.
All
which
grounds
of
feare
he
here
recordeth
,
to
set
forth
the
mercy
of
God
;
who
when
neither
depth
of
sea
,
noā
steepnesse
of
shore
could
allow
him
any
hope
,
had
brought
him
out
in
saftey
,
as
if
he
had
ben
revived
and
brought
out
of
the
grave
.
Doct.
1.
It
is
no
unusual
trial
of
a
child
of
God
under
tentation
,
after
he
hath
resolved
to
adhere
to
God
,
and
hope
in
him
,
not
to
get
his
resolution
followed
,
but
by
casting
his
eye
upon
his
trouble
,
and
poāing
on
it
,
to
judg
himselfe
yet
to
be
in
a
hopelesse
condition
,
and
that
he
hath
been
a
fool
ever
to
think
otherwise
;
and
for
all
this
he
may
yet
be
happy
:
For
Jonah
now
delivered
,
gives
an
account
,
how
after
his
resolution
to
beleeve
,
ver.
4.
tentation
set
upon
him
again
,
and
made
him
conclude
himself
a
lost
man
,
and
a
perpetuall
prisoner
.
2.
The
sense
of
an
afflicted
and
sad
condition
is
not
soon
to
be
forgotten
,
but
to
be
kept
fresh
,
and
carried
along
with
every
sight
of
mercy
:
therefore
did
the
Lord
suffer
Jonah
to
take
a
second
view
of
his
condition
,
and
Jonah
by
his
rehearsall
of
it
,
testifieth
that
he
is
yet
more
sensible
what
he
had
been
without
Gods
help
.
3.
The
more
we
studie
the
difficulties
of
our
afflicted
conditions
,
we
will
still
see
more
reasons
wherefore
wee
should
admire
and
magnifie
the
Lord
in
his
delivering
of
us
:
For
,
after
his
former
sensible
sight
of
his
troubles
,
ver.
3.
when
hee
takes
this
other
view
of
it
,
hee
sees
yet
more
(
as
trouble
without
eying
of
God
is
endlesly
difficult
)
of
impossiblities
to
be
delivered
without
God
.
4.
It
is
the
Lords
way
with
his
people
to
let
them
see
their
difficulties
to
be
past
hope
and
irrecoverable
,
before
hee
appear
for
them
,
that
he
may
be
the
more
eminently
seen
;
for
,
Jonahs
aggravation
of
his
trouble
from
hazard
of
life
,
depth
of
seas
,
and
steepnesse
of
shore
,
doth
import
that
in
his
eys
deliverance
was
impossible
.
5.
Whatever
be
the
fears
and
apprehensions
of
Saints
under
their
troubles
,
yet
in
due
time
all
that
they
will
have
to
say
of
greatest
trials
,
is
,
that
they
have
made
way
for
Gods
manifesting
himself
in
them
:
therefore
is
that
sweet
return
subjoyned
to
his
hopelesse
trouble
;
Yet
hast
thou
brought
up
my
life
.
6.
Albeit
the
Lord
would
have
his
people
enjoying
an
escape
in
the
midst
of
their
trouble
,
in
living
by
faith
,
and
will
have
faith
tryed
,
how
it
will
follow
its
look
;
yet
it
is
his
way
also
when
he
sees
it
fit
,
and
hath
tryed
their
faith
,
to
refute
all
their
doubtfull
thoughts
with
reall
deliverance
:
therefore
after
the
former
breathing
,
ver
4.
and
Jonah's
fresh
assault
,
hee
gets
actuall
deliverance
to
end
the
controversie
.
7.
The
Lord
can
give
deliverance
fom
deadly
extremities
,
and
can
reātore
his
people
in
safety
,
and
their
mercies
to
them
,
when
they
are
no
better
in
their
own
eyes
then
dead
and
rotten
in
their
graves
;
For
thou
hast
brought
up
my
life
from
corruption
:
that
is
,
his
body
from
the
fishes
belly
,
where
it
was
as
in
a
grave
ready
to
rot
,
and
his
soule
from
those
terrours
that
would
haue
consumed
him
.
8.
In
Gods
working
for
his
people
much
of
his
power
,
and
love
is
to
be
seen
and
acknowledged
;
This
is
imported
in
that
sweet
compellation
,
O
Lord
my
God
.
The
Lord
,
who
hath
brought
him
out
of
deaths
pangs
:
and
his
God
who
had
respected
him
in
this
low
and
guilty
condition
.
Ver.
7.
When
my
soule
fainted
within
me
,
I
remembered
the
LORD
,
and
my
prayer
came
in
unto
thee
,
into
thine
holy
Temple
.
Ionahs
exercise
and
deliverance
is
againe
summed
up
in
this
,
that
when
his
spirit
was
ready
to
faint
under
a
burthen
of
affliction
and
terrours
of
conscience
,
he
calling
God
to
minde
,
found
incouragement
to
pray
,
and
got
audience
.
Learn
hence
,
1.
The
spirits
of
men
,
how
stout
and
couragious
soever
,
yet
being
left
alone
in
trouble
and
tentation
,
will
soone
be
overthrown
and
faint
;
for
,
his
soule
fainted
,
(
or
was
overwhelmed
with
anxiety
,
)
within
him
.
2.
Before
the
Lord
doe
for
his
people
,
he
uses
to
lay
them
,
and
all
their
courage
once
by
,
that
he
may
staine
the
pride
of
all
glory
,
and
no
flesh
may
glory
in
his
presence
;
for
,
saith
he
,
my
soule
fainted
within
me
.
3.
Much
unbelief
and
discouragement
flowes
from
ouā
infirmity
and
weakenesse
,
in
not
fixing
our
hearts
to
meditate
on
God
,
casting
off
other
perplexing
thoughts
,
which
we
cannot
resolve
,
and
in
not
pondering
seriously
what
God
is
and
wil
be
to
his
people
,
or
hath
at
any
time
been
unto
our selves
;
therefore
his
remedy
and
antidote
against
fainting
is
,
I
remembred
the
Lord
.
4.
Remembring
,
and
serious
apprehension
of
God
by
faith
,
is
a
notable
encouragement
to
prayer
,
and
gives
a
good
account
of
prayers
successe
;
whereas
to
the
misbelievers
sense
his
prayers
wander
and
go
he
knowes
not
whither
;
I
remembered
the
Lord
and
my
prayer
came
in
unto
thee
.
5.
Gods
mercy
is
to
be
much
seen
and
magnified
in
his
answering
of
his
peoples
prayers
in
their
distresse
;
My
prayer
.
saith
he
,
Came
into
thy
holy
Temple
;
that
is
into
heaven
the
habitation
of
thy
holinesse
,
where
it
was
a
wonder
such
a
rebels
prayers
should
be
admitted
,
and
were
accepted
by
vertue
of
the
Covenant
and
Promise
made
in
Christ
,
not
for
any
worth
in
them
.
6.
Gods
manifestation
of
himself
in
any
place
calls
for
holinesse
,
therefore
is
not
only
heaven
,
but
the
Temple
at
Jeāusalem
called
,
Thy
holy
Temple
,
or
the
Temple
of
thine
holinesse
;
because
not
only
he
is
holy
,
but
his
presence
there
calls
for
holinesse
in
all
that
approach
unto
him
.
7.
To
be
delivered
from
fainting
in
trouble
,
and
to
get
accesse
unto
God
by
prayer
,
it
the
childe
of
Gods
greatest
mercy
in
trouble
,
as
speaking
special
love
,
whatever
his
outward
issue
be
:
therefore
doth
Jonah
so
much
insist
in
commending
this
mercy
of
enlargement
of
soul
and
support
,
ver.
2
,
4
,
and
7.
Ver.
8.
They
that
observe
lying
vanities
,
forsake
their
own
mercy
.
From
all
this
his
exercise
and
deliverance
,
he
gathers
some
Conclusions
by
way
of
instruction
and
use
from
it
;
and
first
,
he
gives
out
his
verdict
of
all
by-wayes
,
as
depriving
man
of
true
happinesse
,
and
disapointing
him
in
the
end
:
by
which
we
are
not
only
to
understand
the
courses
of
gross
Idolaters
,
but
more
generally
all
courses
which
men
lay
down
for
attaining
happinesse
in
any
thing
beside
God
:
and
particularly
his
own
former
folly
and
āebellion
,
wherein
,
imagining
to
have
found
happinesse
and
content
,
he
by
the
contrary
ran
quite
from
it
,
and
plunged
himself
in
misery
,
Doct.
1.
The
experience
of
Saints
,
from
many
changes
and
variety
of
conditions
,
ought
to
imprint
in
their
hearts
more
serious
and
settled
thoughts
concerning
true
happinesse
,
and
the
right
way
of
attaining
it
;
therfore
Jonah
thus
exercised
and
daunted
,
gathers
this
Conclusion
as
a
certain
Truth
,
They
that
observe
,
&c.
2.
All
things
beside
God
when
they
are
not
made
use
of
(
if
lawful
,
)
for
the
end
for
which
God
appointed
them
,
but
happinesse
sought
in
them
,
or
confidence
placed
on
them
;
and
all
wayes
and
courses
beside
these
prescribed
of
God
,
will
not
be
able
to
answer
the
expectation
of
the
creature
,
but
being
observed
as
mans
happiness
,
they
are
vanities
in
regard
of
their
emptiness
to
supply
the
creatures
need
,
or
to
satissie
its
desires
;
and
lying
vanities
,
in
regard
that
for
the
present
,
if
we
be
not
attentive
,
they
delude
us
with
a
vain
shew
and
in
the
issue
doe
miserably
disappoint
.
3.
Albeit
things
stand
thus
;
yet
men
are
so
deluded
and
doated
,
that
they
will
place
their
confidence
,
and
look
for
happiness
in
those
things
which
will
disappoint
them
;
for
,
there
are
who
observe
(
with
all
estimation
,
care
and
expectation
depend
upon
,
and
pursue
after
)
lying
vānities
.
4.
Men
by
their
pursuing
happinesse
not
in
God
,
noā
in
his
way
,
do
indeed
deprive
themselves
of
happiness
,
and
consequently
run
upon
their
own
ruine
;
Therefore
such
do
for
sake
mercy
;
for
as
happiness
is
only
to
be
found
in
God
:
so
they
who
follow
vain
courses
,
do
in
effect
renounce
and
forsake
God
,
who
will
not
be
joyned
with
Idols
,
and
withal
is
provoked
to
plague
such
things
as
we
put
in
his
roome
.
5.
The
portion
of
such
as
seek
happinesse
in
God
and
in
his
way
only
,
is
mercy
,
and
what
mercy
(
in
so
all-sufficient
a
God
)
can
afford
.
Therefore
men
taking
another
way
,
forsake
mercy
,
that
is
,
their
happiness
,
flowing
from
the
infinite
mercy
of
God
:
all
happinesse
to
lost
man
being
mercies
gift
.
6.
Men
by
forsaking
of
God
can
take
nothing
from
him
,
but
all
the
prejudice
redounds
to
themselves
;
for
,
they
forsake
their
owne
mercy
,
but
do
not
deprive
him
of
happinesse
.
7.
Men
in
their
forsaking
of
God
or
his
way
,
can
have
no
just
challenge
or
ground
of
exception
against
him
,
as
putting
them
away
,
but
must
take
all
the
blame
upon
themselves
;
for
it
is
their
own
mercy
which
they
forsake
;
their
own
,
I
say
,
by
offer
;
for
God
,
notwithstanding
his
secret
purpose
,
yet
secludeth
not
any
from
mercy
to
whom
the
offer
is
made
,
till
they
seclude
themselves
.
Vers.
9.
But
I
will
sacrifice
unto
thee
with
the
voice
of
thanksgiving
,
I
wil
pay
that
that
I
have
vowed
:
salvation
is
of
the
LORD
.
The
second
conclusion
that
Jonah
gathers
,
is
,
that
seeing
the
Lord
had
thus
in
his
folly
reclaimed
him
,
and
in
his
deep
distresse
delivered
him
,
he
will
testifie
his
thankfulnesse
by
offering
praise
,
and
performing
what
he
had
vowed
in
his
trouble
,
and
will
learne
by
this
experience
,
that
deliverance
can
be
expected
from
God
only
,
and
may
be
expected
from
him
.
Doct.
1.
Received
mercies
call
for
praise
at
the
Receivers
hand
,
as
a
testimony
of
his
thankfulness
for
the
mercāe
,
and
of
his
estimation
of
God
who
gave
it
,
and
as
a
means
speeding
in
new
straits
:
for
,
Jonah
,
thus
delivered
,
will
sacrifice
,
&c.
2.
The
Lords
crossing
and
afflicting
us
in
our
wandrings
till
we
be
brought
back
to
obey
the
will
of
God
,
is
to
bee
acknowledged
as
a
mercy
,
and
matter
of
praise
;
for
,
such
is
the
subject
of
Jonah's
song
,
compared
with
the
former
verse
;
he
will
blesse
the
Lord
not
onely
for
deliverance
,
but
,
that
(
though
to
his
own
cost
)
he
had
not
been
permitted
to
prosper
in
a
wrong
way
.
3.
Praise
is
that
true
sacrifice
pointed
at
in
the
law
,
by
the
thanksgiving-offerings
in
the
Temple
;
therefore
doth
hee
give
unto
praise
the
name
of
what
shadowed
it
out
,
I
will
sacrifice
with
the
voice
of
thanksgiving
.
See
Hebrews
13.15
.
4.
The
truly
godly
under
the
law
were
taught
of
God
,
not
to
rest
upon
these
outward
performances
and
offerings
,
but
to
presse
and
seek
after
the
spiritual
duty
and
substance
,
and
to
make
use
of
Christ
in
whom
alone
even
our
best
morall
actions
are
accepted
;
therefore
doth
hee
hold
forth
that
the
voice
of
thanksgiving
(
or
affectionate
praise
)
was
the
sacrifice
indeed
.
See
Psal.
69.30
,
31.
Hos.
14.2
.
And
withall
the
joyning
of
sacrifice
with
the
voice
of
thanksgiving
,
sheweth
,
that
his
praise
was
offered
up
in
and
by
that
true
sacrifice
.
5.
The
Lords
people
in
their
afflictions
and
deliverances
,
will
be
made
to
see
great
necessity
of
making
vowes
,
and
binding
themselves
more
firmely
to
their
duty
;
for
,
Jonah
in
his
trouble
had
vowed
,
that
that
I
have
vowed
;
which
was
a
binding
of
himselfe
with
his
owne
consent
more
accurately
to
observe
and
follow
the
will
,
and
Commandements
of
the
Lord
:
the
reason
of
which
ingagement
is
,
because
they
will
find
when
it
comes
to
strait
,
much
short
comming
,
and
little
fervour
in
their
ordinary
walking
,
which
needs
upstirring
;
they
will
find
also
much
obligation
layd
upon
them
,
by
the
Lords
mercifull
remembring
of
them
in
trouble
,
voluntarily
to
take
on
his
yoke
;
and
much
sense
of
their
owne
instability
,
needing
such
bonds
and
tyes
.
6.
It
is
the
duty
of
the
Lords
children
,
being
delivered
,
not
to
forget
their
condition
in
trouble
,
nor
their
resolutions
and
obligations
following
thereupon
,
as
if
once
being
out
of
trouble
,
they
were
out
of
Gods
reverence
,
but
to
study
to
walk
answerably
in
their
calme
day
,
to
that
they
resolved
upon
in
greatest
extremity
;
therefore
,
saith
Jonah
,
I
will
pay
that
that
I
have
vowed
.
7.
Salvation
and
deliverance
of
all
kindes
is
Gods
perogative
royal
;
none
can
save
,
or
give
peace
when
hee
commands
trouble
,
and
he
hath
the
prererogative
to
save
and
deliver
,
when
reason
,
probability
,
the
sentence
of
the
law
,
and
all
things
else
have
condemned
and
given
over
for
lost
,
and
in
despite
of
all
opposition
whatsoever
.
And
it
is
the
duty
of
such
as
have
had
any
experience
of
this
,
to
cleave
to
it
as
an
undeniable
truth
in
al
following
extremities
:
For
,
Jonah
having
found
this
in
his
present
case
,
layes
it
down
as
a
fixed
ground
of
faith
in
all
extremities
,
that
salvation
is
of
the
Lord
:
the
force
of
the
Hebrew
word
comprehending
salvation
,
both
temporal
and
eternal
.
Vers.
10.
And
the
LORD
spake
unto
the
fish
,
and
it
vomited
out
Jonah
upon
the
dry
land
.
In
the
last
part
of
the
Chapter
,
Jonah
,
after
his
miraculous
support
by
faith
,
rehearseth
the
way
of
his
deliverance
,
that
the
Lord
by
his
effectual
providence
(
as
by
a
commanding
speech
)
made
the
fish
to
vomit
him
out
upon
the
Land
.
Whence
learn
:
1.
The
Lord
,
by
the
afflictions
of
his
people
,
is
but
schooling
and
bettering
them
,
and
not
seeking
to
destroy
them
;
whereof
he
can
give
proofe
in
setting
them
in
freedome
and
safety
from
deadly
dangers
and
extremities
:
For
,
Jonah
being
humbled
,
The
Lord
spake
to
the
fish
,
and
it
vomited
out
Jonah
,
&c.
2.
The
most
insensible
of
creatures
have
an
ear
to
their
Makers
speech
,
and
do
(
at
least
by
obediential
subjection
)
obey
his
will
;
and
will
not
hinder
but
help
forward
his
purposes
of
love
towards
his
people
:
for
,
The
Lord
spake
unto
the
fish
,
and
it
vomited
out
Jonah
upon
the
dry
Land
.
3.
In
the
ordinary
paths
and
motions
of
creatures
,
God
may
be
bringing
about
especial
purposes
and
providences
;
as
this
fish
is
made
to
vomit
out
and
deliver
Jonah
,
when
it
is
minding
no
such
thing
,
but
tumbling
to
and
again
;
much
more
may
it
be
so
in
the
ordinary
wayes
of
men
,
as
in
Ioseph's
going
to
Bethlehem
,
Luke
2.4
,
5
,
6
,
compared
with
Mat.
2.5
,
6.
CHAP.
III.
IN
this
Chapter
we
have
,
first
,
Jonah's
second
calling
to
go
to
Nineveh
,
and
his
obedience
in
going
thither
,
and
denouncing
Gods
judgement
against
them
,
to
verse
5.
2.
The
successe
of
his
preaching
there
,
appearing
in
a
general
and
solemn
Humiliation
countenanced
and
enjoyned
by
authority
,
to
vers.
13.
3.
The
Lords
acceptance
hereof
,
and
revoking
of
the
sentence
given
out
against
them
,
vers.
12.
Ver.
1.
ANd
the
word
of
the
LORD
came
unto
Jonah
the
second
time
,
saying
,
2.
Arise
,
go
unto
Nineveh
that
great
city
,
and
preach
unto
it
the
preaching
that
I
bid
thee
.
JOnah
being
now
humbled
for
his
rebellion
,
and
delivered
from
his
affliction
,
is
again
called
to
go
and
preach
against
Nineveh
,
it
being
needful
to
have
his
calling
repeated
,
lest
if
he
had
gone
on
the
first
call
,
which
he
had
disobeyed
,
it
might
have
tared
with
him
as
with
Israel
,
who
resenting
their
own
disobedience
would
go
up
to
the
Land
,
but
without
the
Lord
,
Num.
14.40
,
41.
Doct.
1.
As
sin
doth
justly
deprive
men
of
all
their
priviledges
which
they
enjoy
of
Gods
free
favour
;
so
a
true
penitent
will
not
only
obtain
pardon
,
but
may
also
be
restored
to
his
former
forefaulted
dignities
;
for
Jonah
is
not
deprived
of
his
Prophetick
office
of
which
he
was
so
carelesse
,
Chap.
1.3
.
but
,
the
word
of
the
Lord
came
unto
him
.
2.
No
endeavours
or
struglings
of
men
will
free
them
from
such
services
and
lots
,
as
God
hath
to
imploy
them
in
,
and
exercise
them
withal
;
for
,
Jonah
,
resisting
the
first
call
,
is
brought
to
obey
on
his
own
charges
,
The
word
of
the
Lord
came
unto
Jonah
the
second
time
,
and
his
duty
which
he
had
refused
,
is
enjoyned
him
again
.
3.
The
servants
of
the
Lord
ought
to
stick
close
by
their
commission
,
and
faithfully
to
publish
it
,
without
adding
or
diminishing
;
for
,
so
is
Ionah
commanded
,
Go
unto
that
great
city
,
and
preach
the
preaching
that
I
bid
thee
.
Vers.
3.
So
Jonah
arose
,
and
went
unto
Nineveh
,
according
to
the
word
of
the
LORD
;
now
Nineveh
was
an
exceeding
great
City
of
three
dayes
journey
.
Ver.
4.
And
Jonah
began
to
enter
into
the
city
a
dayes
journey
,
and
he
cryed
and
said
,
Yet
forty
dayes
and
Nineveh
shal
be
overthrown
.
In
the
next
place
we
have
Ionah's
obedience
,
wherein
also
is
recorded
a
description
of
the
greatnesse
of
Nineveh
,
which
was
of
three
dayes
journey
in
circuite
,
or
if
one
would
go
through
all
the
streets
of
it
;
and
a
brief
sum
of
his
preaching
,
which
for
a
whole
day
(
going
from
place
to
place
,
as
God
directed
him
)
or
going
through
a
third
of
the
City
(
it
being
in
whole
three
dayes
journey
)
he
proclaimed
;
whereby
we
are
neither
to
understand
that
he
preached
no
more
of
the
causes
procuring
this
judgment
,
or
of
God
,
in
whose
name
he
threatened
,
but
that
the
result
of
all
was
,
that
Nineveh
was
to
be
destroyed
;
nor
yet
that
he
preached
no
longer
,
nor
in
any
more
of
the
City
during
the
forty
dayes
:
but
the
meaning
is
,
that
before
he
got
any
further
,
his
word
took
effect
with
those
that
heard
it
,
and
by
their
means
,
with
the
rest
of
the
City
,
as
appeares
,
ver.
5
,
6.
Hence
learn
,
1.
Obedience
to
God
in
a
calling
and
commanded
duty
,
is
a
sure
evidence
of
an
humbled
man
;
for
,
Ionah
before
rebellious
,
now
arose
and
went
to
Nineveh
.
2.
It
is
our
duty
to
obey
the
will
of
God
,
not
because
of
our
inclination
,
but
with
an
eye
to
his
command
,
to
whom
our
wile
and
inclinations
ought
to
stoop
;
unto
whom
we
should
study
to
approve
our selves
in
all
things
,
and
from
whom
we
may
expect
help
in
following
his
way
;
for
,
Ionah
went
to
Nineveh
,
according
to
the
word
of
the
Lord
,
as
being
now
taught
to
look
more
to
God's
will
then
to
his
own
.
3.
Gods
servants
following
his
Commandment
,
and
trusting
in
him
,
have
been
and
will
be
enabled
to
oppose
and
denounce
vengeance
against
the
wickedness
of
greatest
persons
or
places
;
for
,
albeit
Nineveh
was
an
exceeding
great
city
,
&c.
yet
Ionah
cried
with
zeal
and
courage
,
and
said
,
&c.
4.
God
is
able
to
reach
and
utterly
overthrow
greatest
persons
or
places
,
when
he
prosecutes
a
controversie
against
them
;
for
Ionah
in
his
name
denounces
,
that
Nineveh
that
great
city
shall
be
overthrown
.
5.
The
Lord
oftentimes
sees
it
fit
in
great
wisdome
to
conceal
any
thoughts
of
love
toward
a
people
,
and
hold
out
only
threatnings
and
severity
to
induce
them
more
seriously
to
repent
:
for
this
cause
is
the
sentence
absolute
,
Yet
forty
dayes
and
Nineveh
shall
be
overthrowne
,
without
any
mention
of
a
condition
,
that
upon
their
repentance
they
should
be
spared
,
as
afterward
he
did
only
the
granting
forty
days
unto
them
,
carries
an
invitation
to
repentance
in
the
bosome
of
it
.
Vers.
5.
So
the
people
of
Nineveh
believed
God
,
and
proclaimed
a
Fast
,
and
put
on
sackcloth
,
from
the
greatest
of
them
even
to
the
least
of
them
.
6.
For
word
came
unto
the
King
of
Nineveh
,
and
he
arose
from
his
Throne
,
and
he
laid
his
robe
from
him
,
and
covered
him
with
sackcloth
,
and
sate
in
ashes
.
7.
And
he
caused
it
to
be
proclaimed
and
published
through
Nineveh
(
by
the
decree
of
the
King
and
his
nobles
)
saying
,
Let
neither
man
nor
beast
,
herd
nor
flock
taste
any
thing
:
let
them
not
feed
,
nor
drink
water
.
8.
But
let
man
and
beast
be
covered
with
sackcloth
,
and
cry
mightily
unto
God
;
yea
,
let
them
turn
every
man
from
his
evil
way
,
and
from
the
violence
that
is
in
their
hands
.
The
successe
of
Ionah's
preaching
among
the
Ninevites
,
is
,
their
receiving
of
the
message
;
and
humbling
of
themselves
before
God
,
which
being
generally
held
forth
in
the
5.
verse
,
is
more
fully
enlarged
in
the
following
purpose
;
that
the
King
hearing
of
this
threatning
,
(
belike
before
Ionah
came
unto
him
)
in
his
own
person
set
about
the
duty
of
humiliation
,
and
by
his
Authority
with
his
Nobles
ordained
a
publick
Fast
,
wherein
not
only
rational
creatures
,
but
even
beasts
(
which
they
used
to
deck
in
the
time
of
peace
)
should
for
a
time
be
deprived
of
food
,
and
clothed
with
sackcloth
,
that
so
by
this
sad
sight
men
might
be
set
on
edge
to
cry
fervently
unto
God
,
and
that
with
their
repentance
they
should
joyn
Reformation
of
their
evil
wayes
and
oppression
.
Albeit
it
cannot
be
said
,
that
all
those
who
were
employed
in
this
exercise
had
true
faith
and
repentance
unto
conversion
(
as
neither
can
it
be
aledged
that
none
were
really
converted
,
for
Ionah
did
preach
much
in
forty
dayes
to
them
(
having
in
shorter
time
taught
the
Mariners
much
)
yet
considering
that
Christ
calleth
it
Repentance
,
Matth.
12.41
.
we
may
safely
conclude
that
there
was
no
grosse
dissimulation
in
it
,
but
that
at
least
they
had
legal
faith
and
contrition
.
Doct.
1.
The
Word
of
the
Lord
may
,
when
he
accompanieth
it
,
have
strange
and
speedy
effects
among
such
as
men
would
look
for
very
little
from
;
for
,
when
Israel
are
despising
the
word
,
Nineveh
is
set
on
work
by
it
,
and
that
so
speepily
as
before
Ionah
had
got
through
the
city
,
vers.
4.
the
work
is
begun
,
and
report
from
hearers
only
sets
others
on
work
.
Word
came
to
the
King
,
and
he
arose
from
his
throne
,
&c.
2.
To
belive
the
truth
of
Gods
Word
,
when
it
is
spoken
,
is
the
ready
way
to
make
it
effectual
,
and
have
place
;
it
being
ordinarily
slighted
,
because
it
is
not
credited
;
Therefore
Ninevehs
reformation
begins
at
this
,
The
people
of
Nineveh
believed
.
3.
What
is
spoken
by
messengers
in
the
Name
of
the
Lord
,
must
be
taken
up
as
Gods
speech
before
it
can
be
effected
;
therefore
the
people
of
Nineveh
hearing
Ionah
,
believed
God
,
in
whose
Name
he
spake
.
4.
Extraordinary
causes
of
a
people
under
wrath
imminent
or
incumbent
for
sinne
,
call
them
to
extraordinary
courses
and
remedies
for
averting
the
same
;
therefore
the
Ninevites
in
this
strait
,
count
it
not
sufficient
to
use
an
ordinary
way
of
dealing
with
God
but
proclaimed
a
fast
,
and
put
on
sackcloth
,
&c.
5.
In
a
time
of
great
extremity
it
becomes
those
,
who
would
approve
themselves
to
God
,
so
to
carry
themselves
,
as
may
testifie
most
sense
of
the
desert
of
sin
,
their
abjection
and
low
condition
before
the
Lord
,
and
so
as
may
stir
us
up
to
earnest
prayer
;
These
things
contained
in
the
Kings
edict
of
covering
with
sackcloath
,
and
withholding
food
from
man
and
beast
,
tended
to
these
ends
;
for
hereby
they
declare
,
how
all
sorts
had
offended
God
,
and
abused
the
creatures
unto
sinne
;
they
testifie
also
their
sense
of
their
own
deserving
,
that
the
Lord
might
cut
them
all
off
,
and
their
beasts
for
their
sake
,
and
that
because
of
this
,
they
were
in
an
abject
and
deplorable
condition
in
their
own
eyes
;
and
withal
,
by
this
mournful
face
of
all
things
,
they
would
stir
up
themselves
to
intreat
the
face
of
the
Lord
.
As
for
the
external
performances
,
as
they
were
never
of
any
worth
,
but
abominable
,
if
they
were
rested
upon
without
the
substance
:
so
they
(
especially
that
of
sackcloth
)
were
more
called
for
under
the
shadows
of
the
Law
,
when
the
Promises
were
not
so
clear
as
under
the
Gospel
,
and
when
people
were
trained
on
to
their
duty
by
that
Paedagogie
;
and
as
abstinence
is
stil
required
in
solemn
humiliations
in
so
far
as
may
be
subservient
to
spiritual
duties
,
so
it
might
be
more
practised
in
warm
Countries
then
in
colder
Climats
.
6.
A
lively
sense
of
Gods
authority
and
of
his
wrath
kindling
against
sin
,
my
make
a
King
quit
his
throne
and
robes
,
and
take
a
place
in
the
dust
with
the
meanest
of
his
subjects
,
to
deprecate
the
anger
of
God
;
for
,
The
King
of
Nineveh
arose
from
his
Throne
,
and
laid
his
robes
from
him
,
and
covered
him
with
sackcloth
,
and
sate
in
ashes
.
7.
Kings
are
obliged
,
not
only
by
their
Authority
,
but
by
their
example
also
,
to
promote
Piety
among
their
subjects
;
for
,
the
people
having
informed
the
King
,
he
in
his
own
person
arose
from
his
Throne
,
&c.
and
by
his
Authority
caused
in
to
be
proclaimed
and
published
,
&c.
Authority
and
Law
without
example
will
not
avail
so
much
.
8.
Albeit
men
in
Authority
cannot
compel
the
consciences
of
their
subjects
unto
faith
and
obedience
,
yet
they
may
by
their
Authority
enjoyne
them
to
perform
the
external
duties
of
Religion
;
for
,
the
King
of
Nineveh
made
a
proclamation
and
Decree
to
this
purpose
,
whereby
he
did
testifie
his
own
repentance
,
and
promote
it
in
others
.
9.
Men
in
highest
Authority
are
not
to
rule
and
do
all
by
themselves
,
but
with
the
advice
and
concurrence
of
those
who
ought
to
have
Authority
next
unto
them
:
for
,
He
caused
to
be
proctaimed
by
the
Decree
of
the
King
and
his
Nobles
.
So
much
did
these
Heathens
see
of
humane
frailty
,
even
in
the
greatest
of
men
needing
such
assistance
.
10.
All
external
ceremonies
and
performances
of
Fasting
and
putting
on
of
sackcloth
,
are
no
sufficient
means
of
averting
the
anger
of
God
,
except
there
be
fervent
prayer
to
God
;
therefore
it
is
subjoyned
in
the
Decree
,
And
cry
mightily
to
God
;
all
these
other
performances
ought
to
stir
up
to
that
as
the
kernel
.
11.
Prayer
,
though
never
so
apparently
fervent
,
is
not
acceptable
without
an
endeavour
of
Reformation
.
Therefore
are
they
also
exhorted
and
enjoyned
to
turne
every
one
from
his
evil
way
,
and
from
the
āiolence
that
is
in
their
hands
.
Their
Idolatry
(
being
convinced
of
the
true
God
)
may
be
comprehended
in
that
general
of
evil
wayes
;
and
they
name
violence
in
particular
,
in
regard
that
all
men
by
nature
are
more
clear
in
Duties
of
the
Second
Table
then
of
the
First
.
Ver.
9.
Who
can
tell
if
God
will
turn
and
repent
,
and
turne
away
from
his
fierce
anger
,
that
we
perish
not
?
The
exhortation
and
injunction
in
the
decree
,
is
seconded
from
this
motive
and
incouragement
,
that
there
was
some
hope
,
though
much
born
down
,
that
the
Lord
being
instantly
sought
unto
,
would
be
reconciled
with
them
,
and
in
his
mercy
avert
his
judgment
.
Doct.
1.
There
may
be
some
sight
of
Gods
mercy
,
even
when
he
is
peremptorily
threatning
,
attained
to
by
such
as
are
sensible
of
sin
,
and
acknowledge
the
justice
of
Gods
correction
;
for
,
notwithstanding
Ionah's
preaching
,
ver.
4.
there
is
here
a
possibility
seen
of
Gods
turning
and
repenting
even
by
those
who
apprehend
his
fierce
anger
;
who
can
tell
if
God
will
turn
,
&
c
?
The
very
taking
paines
to
threaten
and
warne
forty
dayes
before
he
executed
,
might
give
ground
for
such
an
hope
,
that
there
was
some
purpose
of
love
kept
up
,
till
he
saw
their
repentance
.
2.
Sensible
sinners
under
fears
of
felt
judgments
,
look
on
Gods
being
reconciled
with
them
as
the
fountain
of
their
happiness
,
and
from
that
only
can
they
expect
any
comfortable
issue
of
their
calamities
;
therefore
their
eye
is
chiefly
upon
Gods
turning
,
repenting
,
and
turning
away
from
his
fierce
anger
;
from
which
only
they
can
gather
hope
that
they
shall
not
perish
.
3.
Such
as
are
most
earnest
with
God
,
under
the
sense
of
sin
and
judgments
,
will
be
ready
to
see
most
of
his
grace
and
free
love
in
shewing
favour
toward
them
;
therefore
all
their
hope
,
when
they
cry
mightily
,
is
built
on
Gods
turning
and
repenting
,
and
quitting
the
controversie
,
and
that
grace
and
compassion
must
be
eminently
active
,
if
the
peace
be
made
up
at
all
.
4.
This
way
of
speech
,
Who
can
tell
if
God
will
turne
?
&c.
used
likewise
by
the
Church
in
like
extremities
,
Ioel
2.14
.
doth
hold
out
,
1.
That
sensible
sinners
may
have
many
sad
tossings
betwixt
the
expectation
of
Gods
mercy
,
and
the
sense
of
their
own
deservings
,
so
that
albeit
the
Promise
be
most
absolute
to
such
,
yet
they
can
neither
speak
the
pure
language
of
faith
,
nor
yet
wholly
the
language
of
unbelief
,
but
mixed
and
made
up
of
both
.
Therefore
albeit
it
be
beyond
all
controversie
that
God
will
be
reconciled
with
a
penitent
;
and
no
doubt
Ionah
had
preached
so
much
concerning
God
,
yet
they
can
attain
no
further
then
,
Who
can
tell
if
God
will
turn
?
&c.
2
As
it
is
no
small
difficulty
to
get
free
from
a
stroak
,
where
provocations
are
great
,
and
God
hath
entered
in
processe
,
and
severely
threatned
;
and
as
God
is
not
alwayes
pleased
upon
repentance
to
keep
off
temporal
afflictions
,
when
iniquity
is
come
to
an
height
;
so
exemption
from
them
is
to
be
looked
for
by
the
penitent
,
with
very
great
submission
,
considering
his
guilt
;
and
that
happinesse
is
not
to
be
placed
therein
,
if
God
otherwise
be
reconciled
:
therefore
doth
this
suspended
hope
look
chiefly
(
not
so
much
to
remission
,
as
)
to
temporal
preservation
,
that
God
may
turne
away
from
his
fierce
anger
,
that
we
perish
not
.
3.
The
Lord
,
by
keeping
our
mindes
in
suspense
,
betwixt
hope
and
discouragement
,
would
stir
up
to
more
diligence
;
therefore
is
this
doubtfull
hope
subjoyned
as
a
reason
why
they
should
crie
mightily
to
God
;
and
reforme
their
wayes
,
ver.
8.4
Such
as
are
convinced
of
sin
ought
not
to
be
deterred
from
duty
,
though
it
seemed
never
so
hopelesse
,
but
ought
to
resolve
to
follow
it
,
get
what
they
will
;
therefore
they
will
cry
to
God
,
though
they
bee
not
certaine
of
deliverance
.
Ver.
10.
And
God
saw
their
workes
,
that
they
turned
from
their
evil
way
,
and
God
repented
of
the
evil
that
he
had
said
that
he
would
doe
unto
them
,
and
he
did
it
not
.
God
is
graciously
pleased
to
accept
of
this
,
and
recalleth
the
sentence
which
is
expressed
in
termes
taken
from
amongst
men
.
Whence
learne
,
1.
The
Lords
most
peremptory
and
absolute
threatenings
are
alwayes
so
to
be
understood
,
as
that
the
penitent
may
look
for
Gods
acceptance
;
for
,
notwithstanding
the
absolute
threatning
,
ver.
4.
God
saw
their
workes
,
and
repented
,
2.
God
doth
chiefly
take
notice
of
and
reward
mens
practices
,
and
real
endeavours
of
reformation
,
and
not
their
external
performances
of
religious
exercises
;
for
,
God
saw
their
works
,
that
they
turned
from
their
evil
way
,
rather
then
their
fasting
and
sackcloth
.
3.
Albeit
the
Lord
be
not
debtor
to
any
,
nor
can
they
merit
at
his
hand
,
yet
free
grace
will
so
reward
weak
endeavours
,
as
may
encourage
all
to
seek
him
;
yea
,
he
will
reward
with
temporal
favours
,
even
temporary
repentance
,
as
an
image
of
true
repentance
,
to
shew
how
he
loves
,
and
of
grace
would
reward
true
repentance
;
for
,
He
saw
their
works
,
and
repented
,
&c.
both
the
works
of
those
who
were
truely
converted
,
and
of
those
who
came
not
to
that
length
.
4.
When
God
is
said
in
Scripture
to
repent
,
we
are
not
to
conceive
any
change
in
God
,
or
of
his
eternal
purposes
,
but
onely
a
not
executing
of
his
revealed
threatning
,
which
includes
the
exception
of
repentance
,
which
God
decrees
to
give
those
whom
he
spares
;
for
,
Gods
repenting
of
the
evill
,
&c.
is
expounded
to
be
.
He
did
it
not
.
Not
a
changing
of
his
purpose
,
but
a
not
executing
of
what
he
said
,
to
wit
,
conditionally
.
CHAP.
IV.
THis
Chapter
containeth
,
1.
Jonahs
murmuring
at
Gods
dealing
with
Nineveh
,
and
his
wish
to
be
dead
,
verse
1
,
2
,
3
,
4.
The
Lords
reproving
of
him
;
first
,
by
words
,
verse
4.
and
then
by
deed
;
for
by
a
Gourd
,
in
the
shadow
whereof
(
being
gone
out
of
the
City
,
)
he
delighted
,
verse
5,6
.
and
at
the
want
whereof
hee
repined
,
verse
7
,
8
,
9.
he
is
reproved
,
that
he
should
be
so
much
taken
up
with
so
smal
a
thing
,
and
yet
bee
angry
at
Gods
sparing
so
populous
a
City
,
verse
10
,
11.
Ver.
1.
BVt
it
displeased
Jonah
exceedingly
,
and
he
was
very
angry
.
2.
And
he
prayed
unto
the
LORD
and
said
,
I
pray
thee
,
O
LORD
,
was
not
this
my
saying
,
when
I
was
yet
in
my
countrey
?
Therefore
I
fled
before
unto
Tarshish
;
for
I
knew
that
thou
art
a
gracious
God
,
and
mercifull
,
slow
to
anger
,
and
of
great
kindnesse
,
and
repentest
thee
of
the
evil
.
JOnah
is
discontented
with
this
mercy
of
God
toward
Nineveh
,
and
expostulates
with
him
about
it
,
applauding
himselfe
in
his
former
rebellion
as
having
done
more
wisely
in
it
,
then
in
following
Gods
Call
:
The
ground
of
all
which
distemper
was
(
as
appeares
,
)
that
God
sparing
of
Nineveh
(
which
it
seemes
he
knew
by
Revelation
,
or
gathered
from
their
repentance
,
or
from
the
standing
of
the
City
after
the
forty
dayes
were
expired
)
was
a
ready
meanes
as
he
thought
to
make
his
Ministry
,
and
Gods
Name
and
Authority
to
be
vilipended
;
or
,
(
as
tentation
is
full
of
invention
)
that
such
an
enemy
as
they
were
to
be
to
the
people
of
God
,
was
not
cut
off
.
Doct.
1.
Corruptions
may
lurk
and
remaine
alive
,
in
those
who
have
gone
through
many
straits
,
and
so
might
have
had
them
mortified
;
for
,
Jonah
after
many
difficulties
,
is
yet
passionate
and
impatient
;
He
was
displeased
exceedingly
,
and
very
angry
.
2.
It
is
a
great
iniquity
in
the
children
of
men
,
to
seeke
to
have
Gods
dispensations
framed
after
the
molde
of
their
minde
;
for
it
is
Jonah's
sin
,
to
be
very
angry
and
exceedingly
displeased
with
what
God
did
.
3.
Corruption
may
sometimes
so
prevaile
with
the
children
of
God
,
that
it
shall
not
only
be
a
tentation
smothered
,
out
of
love
to
him
,
within
their
brest
,
but
may
also
break
out
with
their
own
consent
against
God
for
a
season
:
for
Ionah
vents
his
passion
,
He
prayed
unto
the
Lord
and
said
.
4.
Much
of
that
which
we
vent
under
the
name
of
prayer
,
may
indeed
be
our
raving
in
our
Feavers
,
and
a
letting
loose
our
corruption
and
passion
;
for
,
that
is
called
prayer
here
,
which
in
effect
is
a
bitter
expostulation
with
God
,
and
a
venting
of
his
passionate
desire
to
die
.
5.
Crooked
wayes
,
for
which
the
people
of
God
have
been
corrected
,
and
which
they
have
been
made
to
condemn
,
may
yet
again
in
an
houre
of
tentation
be
approved
and
liked
of
by
them
;
for
,
Ionah
applauds
himself
in
his
former
way
of
rebellion
which
he
had
condemned
,
Chap.
2.8
.
and
thinks
he
had
done
well
;
Was
not
this
my
saying
?
&c.
therefore
I
fled
,
&c.
6.
It
is
a
tentation
insident
to
Adams
posterity
,
to
presume
that
they
would
guide
things
better
,
if
they
had
their
will
,
then
God
doth
guide
them
;
for
,
this
expostulation
implies
,
that
he
thought
it
had
been
better
to
have
gone
on
to
Tarshrsh
,
then
to
have
come
to
Nineveh
,
as
things
went
.
7.
A
person
under
tentation
will
not
want
his
own
fair
pretences
,
wherewith
he
may
think
to
justifie
his
way
,
and
to
make
it
specious
and
seem
reasonable
;
for
,
Ionah
seemes
to
have
such
reasons
,
that
he
dare
appeale
to
God
himself
,
whether
he
foresaw
not
wel
in
his
own
Countrey
,
that
Gods
mercy
would
make
his
threatning
to
be
in
vain
,
and
bring
his
Ministry
in
contempt
,
and
did
not
wel
in
flying
;
was
not
this
my
saying
,
saith
he
to
God
?
but
our
reasonings
must
submit
to
gods
sovereign
wil
,
and
give
place
to
his
infinite
wisdom
.
8.
The
mercy
of
God
toward
lost
man
,
is
so
farre
beyond
mans
mercy
,
that
it
may
sometimes
be
a
discontent
to
his
tenderest
children
,
in
that
he
is
so
merciful
;
for
,
Gods
mercy
to
Nineveh
,
and
that
he
is
so
gracious
and
merciful
,
&c.
is
Ionah's
eye-sore
.
9.
God
is
so
gracious
,
that
as
he
is
not
easily
provoked
by
sinners
;
so
he
is
easily
,
when
provoked
,
reconciled
againe
unto
them
;
for
,
this
Ionah
knew
in
his
own
countrey
,
that
he
was
a
gracious
God
,
and
merciful
,
slow
to
anger
,
and
of
great
kindnesse
,
and
repented
of
the
evil
:
and
this
did
he
now
see
veryfied
.
10.
It
is
a
great
mistake
to
think
that
mercy
manifested
to
humble
sinners
should
make
them
contemne
God
or
his
servants
,
it
being
a
most
effectual
meanes
to
produce
feare
of
God
,
and
respect
to
his
ordinances
and
messengers
,
Psal.
130.4
.
Therefore
is
Jonah's
reasoning
against
Gods
mercy
grounded
on
a
mistake
,
and
an
evidence
of
his
being
carried
headlong
with
passion
.
Ver.
3.
Therefore
now
,
O
LORD
,
take
I
beseech
thee
my
life
from
me
:
for
it
is
better
for
me
to
dye
then
to
live
.
Jonah
subjoynes
to
his
expostulation
an
impatient
wish
,
that
God
would
take
him
away
by
death
,
since
hee
got
not
his
will
,
and
could
not
endure
the
infamy
,
which
he
apprehended
would
come
upon
him
Whence
learne
,
1.
Death
,
(
not
as
it
is
a
releasement
from
sin
,
or
a
chariot
to
convey
us
to
the
place
where
we
will
be
with
God
for
ever
,
but
as
it
takes
away
from
a
present
imagined
or
real
bitternesse
)
is
the
ordinary
refuge
of
imbittered
spirits
,
and
the
back-doore
unto
which
,
out
of
impatiency
,
wearinesse
of
life
,
pride
and
contest
with
providence
,
they
seek
;
therefore
doth
Jonah
now
pray
,
Take
my
life
from
me
.
2.
It
is
the
fruit
and
the
evidence
of
an
imbittered
spirit
,
that
any
condition
,
how
ill
soever
,
seemes
better
then
the
present
case
unto
them
;
therefore
Jonah
thinkes
it
better
to
dye
then
live
,
without
any
affectionate
eye
to
glory
,
but
rather
having
respect
to
his
rest
from
present
trouble
,
(
as
appeares
from
Gods
reproving
of
it
,
)
whereas
it
ought
rather
to
have
affrighted
him
to
think
of
going
out
of
the
world
in
such
a
bitter
frame
.
3.
The
children
of
God
under
tentation
,
may
be
very
ardent
in
expressing
the
drosse
of
their
owne
heart
,
and
in
seeking
that
which
is
altogether
wrong
;
for
,
Jonah
in
his
passion
beseeches
the
Lord
to
take
away
his
life
.
Great
is
the
mercy
of
Saints
,
in
having
a
Mediatour
to
reforme
their
petitions
.
4.
It
is
a
sign
af
great
corruption
and
selfe-love
in
men
,
to
seek
their
own
contentment
and
satisfaction
in
dying
or
living
,
rather
then
in
these
to
be
subject
to
the
Will
of
God
;
and
it
is
basenesse
and
cowardise
,
to
seek
passionately
to
be
out
of
this
life
,
because
of
any
trouble
we
may
meet
with
in
it
,
in
our
following
of
God
;
for
,
such
is
Jonah's
infirmity
,
and
this
is
his
reason
in
his
passion
:
take
my
life
from
me
;
For
it
is
better
for
mee
to
dye
then
to
live
.
Ver.
4.
Then
said
the
LORD
,
Doest
thou
well
to
be
angry
?
The
Lord
doth
first
reprove
Ionah's
passion
by
Word
,
and
appeals
to
himselfe
,
whether
he
thought
it
seemly
so
to
repine
?
Doct.
1.
The
Lord
doth
in
great
meeknesse
and
patience
beare
with
the
infirmities
of
his
servants
while
they
are
in
a
distemper
,
and
while
there
is
hope
of
recovery
;
so
much
doth
this
gentle
reproofe
of
great
passion
and
stubbornnesse
teach
.
And
so
the
mercy
of
God
which
he
envied
,
that
it
should
be
shewed
to
Nineveh
,
is
the
cause
of
his
owne
safety
.
2.
Gentle
reproofs
from
God
,
and
his
tender
dealing
with
his
children
,
ought
to
take
deepest
impression
upon
them
:
for
,
therefore
doth
the
Lord
choose
this
way
,
that
Ionah
,
seeing
therein
his
goodnesse
toward
him
,
who
was
so
often
out
of
course
,
might
be
the
more
deeply
convinced
.
3.
The
children
of
God
,
when
they
cool
of
their
fits
,
will
be
most
severe
against
themselves
for
their
impatiency
and
miscarriage
;
therefore
doth
the
Lord
appeal
to
Ionah
himselfe
being
sober
,
to
judge
of
his
owne
way
:
Doest
thou
wel
to
be
angry
?
as
being
the
fittest
Judge
to
passe
an
hard
censure
upon
himselfe
.
4.
It
is
a
great
iniquity
and
presumption
in
the
creature
to
be
angry
at
,
or
quarrel
with
any
of
Gods
wayes
,
who
is
absolute
and
unsearchably
deep
in
his
counsels
:
for
,
saith
he
,
Doest
thou
(
a
worme
,
a
potsheard
,
and
an
owle
,
who
canst
not
discerne
my
wayes
)
wel
to
be
angāy
?
Ver.
5.
So
Jonah
went
out
of
the
city
,
and
sate
on
the
East-side
of
the
City
,
and
there
made
him
a
booth
,
and
sate
under
it
in
the
shadow
,
till
he
might
see
what
would
become
of
the
City
.
Ionah
not
pacified
with
this
reproofe
,
perseveres
in
his
humour
,
and
goeth
forth
of
the
City
,
and
easeth
himselfe
the
best
he
may
from
the
Sunnes
heat
,
till
hee
yet
see
what
may
become
of
the
City
.
Whence
learne
,
1.
A
child
of
God
under
tentations
may
be
very
hard
to
convince
of
his
errour
;
and
may
go
on
in
his
course
,
even
when
God
reproves
him
for
it
;
for
Ionah
thus
reproved
,
verse
4.
goeth
on
,
and
is
intent
upon
the
ruine
of
the
City
.
2.
Inordinate
affections
may
not
onely
carry
men
to
shew
themselves
in
opposition
to
the
Will
of
God
,
but
is
a
ready
way
to
draw
them
to
delusion
,
while
as
men
will
not
believe
truth
,
but
according
as
they
fancy
and
wish
,
so
will
they
still
expect
and
look
that
things
should
be
;
for
,
the
forty
dayes
being
expired
,
and
Ionah
being
informed
of
Gods
Will
,
yet
expecteth
the
satisfying
of
his
desire
;
He
went
out
to
see
what
would
become
of
the
City
;
as
judging
possibly
,
that
since
the
precise
day
of
Nineveh's
ruine
,
after
the
forty
dayes
,
was
not
fixed
,
therefore
they
might
perish
yet
,
or
that
possibly
they
would
give
over
their
repenting
;
or
,
that
Gods
sentence
being
formerly
altered
,
so
might
his
purpose
of
mercy
be
.
3.
Even
the
children
of
God
,
in
the
houre
of
tentation
,
may
vent
such
dispositions
as
are
monstrous
among
men
;
so
much
of
old
Adam
is
there
in
the
most
mortified
,
and
so
much
need
is
there
to
pray
,
that
we
be
not
led
into
tentation
:
for
,
whereas
Ionah
,
a
Prophet
,
ought
to
have
rejoyced
at
the
successe
of
his
Ministry
,
and
the
repentance
of
sinners
,
his
mind
is
only
bent
upon
the
destruction
of
Penitents
,
and
it
is
his
great
eye-sore
to
see
that
City
standing
;
He
sate
to
see
what
became
of
it
,
as
daily
wishing
its
destruction
,
and
grieving
that
he
saw
it
not
.
4.
Smaller
contentments
and
accommodations
are
to
be
chosen
,
rather
then
greater
delights
,
by
abiding
in
a
place
where
Gods
judgements
are
imminent
,
therefore
doth
Ionah
,
who
expected
and
wished
the
ruine
of
Nineveh
,
well
in
this
respect
,
that
he
will
rather
sit
under
the
shadow
of
a
Booth
,
then
abide
in
the
City
.
By
which
also
the
Ninevites
might
take
occasion
to
repent
yet
more
seriously
,
seeing
his
removal
might
tell
what
he
expected
.
Ver.
6.
And
the
LORD
God
prepared
a
gourd
,
and
made
it
to
come
up
over
Jonah
,
that
it
might
be
a
shadow
over
his
head
,
to
deliver
him
from
his
grief
.
So
Jonah
was
exceeding
glad
of
the
gourd
.
7.
But
God
prepared
a
worme
when
the
morning
rose
the
next
day
,
and
it
smote
the
gourd
,
that
it
withered
.
8.
And
it
came
to
passe
when
the
Sun
did
arise
,
that
God
prepared
a
vehement
East-wind
,
and
the
Sun
beat
upon
the
head
of
Jonah
,
that
he
fainted
,
and
wished
in
himselfe
to
dye
,
and
said
,
It
is
better
for
me
to
dye
,
then
to
live
.
Here
the
Lord
doth
first
give
Jonah
matter
of
delight
in
a
plant
miraculously
raysed
up
to
cover
his
booth
,
and
keep
him
from
the
heat
which
increased
his
griefe
;
then
againe
,
his
passion
is
stirred
up
by
occasion
of
the
Lords
sudden
removing
of
the
gourd
,
and
raysing
such
a
wind
,
as
might
effectually
make
the
Sunne-beames
beat
upon
him
;
by
all
which
the
Lord
layes
a
ground
of
more
sensible
reproving
of
him
for
his
former
biternesse
.
Doct.
1.
A
spirit
once
broken
and
imbittered
with
troubles
,
is
easily
grieved
and
stirred
up
;
for
,
to
Jonah
heat
is
a
griefe
from
which
he
must
be
delivered
,
and
which
hee
cannot
well
beare
.
2.
The
Lord
in
healing
the
infirmities
of
his
people
,
uses
first
to
lance
their
sores
,
and
discover
more
of
their
putrefaction
,
before
he
apply
any
healing
plaisters
;
therefore
is
Jonah's
passion
more
kindled
,
ere
the
former
distemper
be
healed
.
3.
God
in
his
holy
providence
may
ensnare
men
who
are
willfully
given
to
passions
,
with
more
occasion
to
make
them
vent
more
of
their
corruptions
;
for
,
so
doth
hee
deale
with
Jonaā
,
he
gave
him
delight
in
a
gourd
,
and
then
tooke
it
from
him
,
and
sent
the
beating
Sunne
,
to
cast
(
as
it
were
)
oyle
in
the
flame
of
his
passion
;
so
dangerous
is
it
to
walk
contrary
unto
God
,
or
to
be
violently
carryed
on
with
any
corruption
.
4.
From
this
sending
of
the
gourd
and
the
worme
,
and
the
effects
of
it
in
Jonah
,
we
may
see
;
First
,
the
vanity
of
all
earthly
delights
,
in
that
they
all
carry
a
worme
of
instability
in
their
root
,
which
in
short
time
will
turne
upside-downe
all
the
expectations
which
men
have
from
them
;
for
there
is
here
the
one
day
a
flourishing
gourd
,
and
the
next
day
it
is
withered
.
Secondly
,
much
delight
in
earthly
contentments
is
ordinarily
a
fore-runner
of
much
for-row
in
their
removal
;
for
,
Jonah
was
exceeding
glad
of
the
gourd
,
but
when
it
is
withered
,
he
fainted
.
Thirdly
passion
given
way
unto
,
will
soone
turne
men
furious
and
absurd
;
for
Jonah
upon
the
least
discontent
would
be
gone
:
He
wished
in
himselfe
to
dye
,
and
said
,
It
is
better
for
me
to
dye
then
to
live
,
when
the
Sun
beat
upon
him
,
and
the
gourd
was
gone
;
as
if
he
should
be
exempted
from
bearing
any
thing
;
so
little
are
men
themselves
in
their
passions
.
Ver.
9.
And
God
said
to
Jonah
,
Doest
thou
well
to
be
angry
for
the
gourd
?
and
he
said
,
I
doe
well
to
bee
angry
,
even
unto
death
.
Before
the
Lord
make
use
of
all
this
to
his
holy
purpose
,
hee
challengeth
Jonah
concerning
this
his
discontent
,
that
so
hee
confessing
his
passion
,
way
may
bee
made
for
the
reproofe
:
Whence
learne
,
1.
In
every
action
it
is
our
duty
to
look
on
our selves
as
accountable
to
God
for
it
,
and
to
examine
how
it
is
done
,
whether
well
or
not
?
for
,
so
doth
Gods
challenge
,
to
give
an
account
,
and
to
examine
,
teach
:
Dost
thou
wel
,
&
c
?
2.
To
be
excessively
discontent
at
Providences
,
especially
for
small
matters
,
is
a
thing
no
way
beseeming
the
servants
of
God
;
for
this
also
is
imported
in
the
challenge
,
that
it
was
not
right
in
him
,
a
Prophet
,
to
be
angry
,
(
yea
,
exceedingly
angry
,
as
the
words
may
be
read
)
for
the
gourd
.
3.
The
pride
of
mans
heart
is
such
,
that
it
will
justifie
it selfe
,
and
stand
it
out
even
against
the
verdict
of
God
,
if
hee
be
given
over
to
tentation
;
for
,
so
doth
Jonah's
Answer
to
the
Lords
question
teach
:
I
doe
wel
,
saith
he
,
to
be
angry
,
or
,
I
am
greatly
angry
,
even
unto
death
.
Nothing
will
please
him
but
death
,
to
bee
by
it
rid
of
those
troubles
.
Ver.
10.
Then
said
the
LORD
,
Thou
hast
had
pity
on
the
gourd
for
the
which
thou
hast
not
laboured
,
neither
madest
it
grow
,
which
came
up
in
a
night
,
and
perished
in
a
night
.
11.
And
should
not
I
spare
Nineveh
that
great
city
,
wherein
are
more
then
sixscore
thousand
persons
,
that
cannot
discern
between
their
right
hand
,
and
their
left
hand
,
and
also
much
cattel
?
The
Lord
doth
now
apply
all
that
is
past
to
his
present
purpose
;
and
from
this
discontent
of
Jonah
,
le
ts
him
see
the
absurdity
of
his
former
murmuring
;
for
,
if
hee
had
given
way
to
himselfe
so
passionately
to
commiserate
so
smal
a
thing
as
a
gourd
,
in
producing
whereof
hee
had
no
hand
,
which
was
of
so
short
continuance
,
and
which
needed
no
pity
,
and
that
onely
because
he
received
some
profit
and
refreshment
by
it
,
why
did
he
so
much
stumble
that
the
Lord
spared
Nineveh
,
which
was
his
handy
work
,
and
every
way
considerable
;
there
being
so
many
in
it
that
eminently
called
for
pity
,
being
neither
sensible
of
any
thing
,
nor
yet
by
grosse
actual
transgressions
had
provoked
the
Lord
to
denounce
that
judgement
?
So
that
here
the
Lord
is
not
approving
Ionah's
passion
,
but
by
a
reason
drawn
from
the
less
to
the
more
(
wherein
Ionah
a
creature
,
and
the
great
Lord
,
a
stick
,
and
great
Nineveh
are
compared
,
)
Ionah
is
convinced
of
selfishnesse
in
approving
himself
in
doing
that
unjustly
,
which
he
condemned
in
God
,
when
done
most
mercifully
and
rightly
.
Doct.
1.
Self-love
will
easily
blinde
men
so
far
as
to
make
them
approve
themselves
in
doing
of
worse
things
then
those
they
condemn
in
others
;
for
this
is
the
scope
of
this
reproof
,
to
shew
Jonah
,
that
he
would
not
allow
the
Lord
on
just
causes
to
be
merciful
;
and
yet
could
allow
himself
in
his
selfish
passion
.
2.
Much
more
latitude
ought
to
be
allowed
to
God
in
his
way
of
working
without
our
quarrelling
,
then
we
may
take
to
our selves
;
for
,
saith
the
Lord
,
Thou
,
who
mayest
be
blinded
with
fancie
and
humour
,
hadst
pity
,
and
allowedst
thy self
in
it
,
and
should
not
I
,
a
wise
and
sovereign
Lord
,
spare
Nineveh
being
he
to
whom
absolute
submission
of
spirit
is
due
,
though
I
thus
reason
thee
out
of
thy
folly
?
3.
The
Lord
can
easily
take
off
the
veile
of
fair
pretexts
from
selfish
men
,
and
let
them
be
seen
in
their
owne
colours
;
for
,
whatever
Ionah
might
pretend
as
the
cause
of
his
grief
for
Ninevehs
sparing
:
the
Lord
by
this
demonstrates
,
that
his
bitterness
flowed
indeed
from
love
to
himself
,
as
might
be
seen
in
the
matter
of
the
Gourd
.
4.
Men
under
tentation
and
in
an
ill
way
,
are
not
without
much
difficulty
convinced
that
they
are
wrong
;
therefore
the
Lord
useth
all
these
meanes
that
Jonah
may
take
with
the
reproof
,
when
by
lively
demonstrations
and
deeds
he
should
see
his
errour
,
Thou
hadst
pity
upon
the
Gourd
&c.
And
should
not
I
spare
Nineveh
?
5.
The
Lord
is
so
constant
in
his
good-will
,
that
he
will
not
only
shew
mercy
,
but
wil
maintain
his
so
doing
,
against
all
who
will
oppose
it
;
for
here
he
pleads
for
his
mercy
to
Nineveh
against
Jonah
,
Should
not
I
spare
Nineveh
?
6.
The
Lord
by
his
practice
teacheth
us
,
to
let
out
our
affections
upon
objects
according
as
they
are
of
worth
in
themselves
;
therefore
albeit
nothing
can
be
of
worth
to
him
,
yet
he
reprehends
Jonahs
pity
on
the
gourd
:
a
thing
of
so
smal
worth
,
coming
up
in
one
night
,
and
perishing
in
another
,
as
far
worse
imployed
,
then
his
mercy
in
sparing
Nineveh
that
great
City
,
and
therefore
the
more
to
be
tendered
by
him
.
7.
The
Lords
creating
of
men
,
may
give
ground
of
hope
to
the
sensible
sinner
,
that
God
delights
not
in
his
destruction
,
but
upon
repentance
will
be
willing
to
spare
;
for
,
while
he
reasons
from
Jonahs
pity
on
the
gourd
,
for
which
he
had
not
laboured
,
neither
made
it
grow
,
he
teacheth
that
he
could
not
but
spare
repenting
Nineveh
,
it
being
his
own
handy-work
.
8.
Not
only
persons
come
to
maturity
,
and
turning
to
God
,
but
even
their
children
,
yea
,
and
cattel
,
who
cannot
sensibly
acknowledg
him
,
do
concur
to
plead
for
pity
to
the
penitent
at
Gods
hands
:
and
his
mercy
will
look
on
their
condition
and
number
as
a
reason
of
sparing
;
for
,
he
knoweth
what
Infants
are
in
Nineveh
,
how
innocent
they
were
of
grosse
provocations
,
and
that
there
was
much
cattel
there
,
and
from
that
pleads
,
that
so
great
a
City
,
wherein
there
are
so
many
Infants
,
and
so
much
cattel
should
be
spared
.
9.
The
children
of
the
Lord
will
at
last
be
cleared
and
satisfied
with
all
the
Lords
dispensations
,
and
will
submit
to
Gods
way
in
them
,
as
only
right
and
wise
,
however
they
repine
under
their
fits
of
tentation
;
for
,
the
Lord
gets
the
last
word
in
this
debate
,
and
therefore
it
is
evident
from
Jonah's
silence
,
and
not
answering
again
,
that
he
submitted
at
last
;
in
testimony
whereof
,
and
of
his
unfeigned
repentance
for
his
miscarriage
,
he
glorifieth
God
,
in
registring
all
these
passages
for
the
edification
of
the
Church
:
whereby
also
is
held
forth
the
infallible
certainty
of
holy
Scripture
,
in
that
the
Penmen
thereof
were
so
little
their
own
in
writing
of
it
,
as
they
spare
not
at
Gods
command
,
to
register
their
own
infirmities
,
that
he
may
be
glorified
.
MICAH
.
The
ARGUMENT
.
THis
Prophet
living
almost
in
the
same
time
with
Isaiah
(
only
he
was
sent
out
a
little
after
him
,
and
his
commission
is
also
extended
to
the
Kingdome
of
Israel
)
is
much
like
him
in
matter
,
and
is
recorded
in
after-times
to
have
been
a
faithful
man
in
declining
times
,
as
it
is
,
Jer.
26.18
.
If
we
compare
the
beginning
of
the
first
and
the
sixth
Chapters
,
which
are
almost
one
and
the
same
,
we
may
take
up
the
whole
Prophecie
in
two
solemn
Sermons
:
in
the
first
whereof
he
foretels
the
captivity
of
the
ten
Tribes
,
and
calamity
of
Judah
by
the
Assyrians
,
because
of
Idolatry
,
Chap.
1.
and
because
of
covetousnesse
,
oppression
and
contempt
of
the
Messengers
of
God
,
Chap.
2.
and
the
wickednesse
of
Rulers
both
in
Church
and
State
,
for
which
Judah
is
yet
further
threatned
,
Chap.
3.
Then
he
armes
the
godly
against
the
Babylonish
captivity
then
approaching
,
with
the
promise
of
restitution
under
the
Messiah
,
(
some
taste
whereof
is
mixt
with
the
threatnings
,
Chap.
2.12
,
13.
chap.
4
.
whose
birth
and
government
is
held
forth
,
chap.
7
In
the
second
Sermon
,
having
in
the
Lords
Name
challenged
and
threatned
Israel
for
ingratitude
,
hypocrisie
,
injustice
,
and
Idolatry
,
Chap.
6
.
and
having
lamented
the
general
defection
of
the
time
,
be
comforts
himself
and
all
Believers
,
under
their
troubles
of
al
sorts
,
by
many
ample
promises
;
concluding
al
with
one
solemne
acknowledgment
of
the
mercy
and
fidelity
of
God
,
chap.
7
Many
particulars
in
this
Prophecie
wil
be
best
understood
by
considering
the
times
wherein
the
Prophet
lived
,
of
which
see
2
King
.
15
,
16
,
17.
and
18
Chapters
.
and
2
Chron.
26
,
27
,
28
,
29
,
30
,
31.
Chapters
.
CHAP.
I.
IN
this
Chapter
,
after
the
Title
,
v.
1.
The
Prophet
sets
forth
the
Lord
as
in
a
solemn
Court-day
,
appearing
with
great
power
,
severity
and
Majesty
to
take
order
with
Israel
and
Iudah
for
their
sinnes
,
especially
Idolatry
,
verse
2
,
3
,
4
,
5.
Then
he
particularly
foretels
the
desolation
of
the
kingdome
of
Israel
,
ver.
6
,
7.
the
greatnesse
whereof
,
together
with
Iudah's
stroak
by
the
same
Assyrian
,
is
particularly
and
pathetically
held
forth
by
the
Prophet
,
from
his
own
sorrow
for
it
,
ver.
8
,
9.
from
enemies
rejoicing
at
it
,
ver.
10.
ā
from
declaration
of
the
calamity
of
particular
places
where
the
enemy
should
come
,
ver.
ā
10
,
11
,
12
,
13
,
14
,
15.
and
from
the
mournful
face
that
then
should
be
of
all
things
,
v.
16.
Vers.
1.
THe
word
of
the
LORD
that
came
to
Micah
the
Morashite
,
in
the
days
of
Jotham
,
Ahaz
,
and
Hezekiah
Kings
of
Judah
,
which
he
saw
concerning
Samaria
and
Jerusalem
.
THe
Inscription
or
Title
of
the
Prophecy
doth
contain
a
description
of
the
messenger
imployed
,
from
his
name
and
the
City
where
he
was
born
,
(
conceived
to
be
that
City
Marshah
in
the
Tribe
of
Iudah
,
Iosh.
15.44
.
2
Chron.
11.8
.
and
14.9
,
10.
which
is
here
threatned
,
v.
15.
)
as
likewise
his
commission
from
God
;
the
time
of
his
prophesying
under
several
kings
of
Iudah
;
and
a
declaration
that
his
commission
extended
to
both
the
kingdomes
of
Israel
and
Iudah
,
and
especially
to
the
chiefe
Cities
thereof
.
Whence
learn
,
1.
Men
are
not
to
run
unsent
on
publick
imployments
in
Gods
house
,
but
to
waite
upon
a
call
and
commission
;
and
,
having
received
it
,
to
cleave
closely
to
it
;
for
,
the
Word
of
the
Lord
came
to
Micah
,
and
he
published
only
,
the
Word
of
the
Lord
that
came
to
him
,
and
which
be
saw
,
&c.
2.
The
messages
and
challenges
sent
by
the
Lords
servants
unto
the
Church
,
are
to
be
looked
on
as
sent
from
him
,
whose
challenge
the
conscience
cannot
flee
,
as
being
more
then
our
party
,
and
as
being
most
certain
and
infallible
:
Therefore
this
doctrine
is
held
out
to
be
the
Word
of
the
Lord
,
and
Micah
saw
this
;
to
wit
,
in
vision
,
or
by
prophetick
revelation
,
implying
that
what
he
said
,
was
as
certain
as
if
it
were
seen
accomplished
.
3.
The
Lord
in
his
great
mercy
and
long
suffering
,
is
pleased
not
to
with-hold
a
testimony
from
his
backsliding
people
,
but
by
multiplication
,
and
long
continuance
of
Prophets
,
is
pleased
to
forewarne
them
of
ruine
,
if
so
be
they
may
turne
and
prevent
it
.
Therefore
is
not
only
backsliding
Israel
honoured
with
Prophets
,
but
there
are
many
at
once
in
both
Kingdomes
,
and
these
prophesying
long
in
the
time
of
many
Kings
;
for
,
not
onely
is
Isaiah
at
the
same
time
with
Micah
prophesying
in
Judah
;
but
Hosea
,
if
not
also
Amos
in
Israel
;
as
may
be
gathered
from
the
inscription
of
their
Prophecies
.
Frequent
sending
of
Prophets
and
messengers
is
either
a
means
of
stirring
up
to
reformation
,
as
when
Haggai
and
Zechariah
were
sent
out
almost
at
one
time
,
Hag.
1.1
.
Zech.
1.1
.
with
Ezra
5.2
.
or
a
presage
of
speedily
approaching
ruine
where
their
message
is
not
received
,
2
Chron.
36.15
,
16
,
17.
4.
The
servants
of
God
must
not
resolve
to
have
alwayes
sweet
times
and
fair
weather
in
the
service
of
their
generation
;
but
ought
to
look
for
variety
of
times
and
conditions
to
wrestle
with
;
such
was
the
lot
of
this
Prophet
,
he
lived
in
the
dayes
of
Jotham
,
Ahaz
,
&c.
Having
to
do
not
only
with
wicked
Kings
in
Israel
,
who
lived
in
the
same
time
with
these
Kings
in
Judah
;
and
in
Judah
he
had
not
onely
a
pious
Hezekiah
to
deal
with
,
but
a
wicked
Ahaz
,
and
a
Jotham
,
in
whose
dayes
reformation
was
not
so
through
,
as
under
Hezekiah
or
Josiah
;
and
he
did
see
the
total
ruine
of
Israel
,
and
the
affliction
of
Judah
by
the
Assyrians
.
5.
As
the
Lord
will
not
spare
his
own
people
when
they
provoke
him
;
so
doth
he
in
equity
deal
with
them
according
to
the
degrees
of
their
provocations
:
therefore
is
there
a
sad
message
concerning
Jerusalem
and
they
must
not
take
it
ill
to
be
joyned
with
Samāria
in
the
procass
,
whom
yet
they
hated
as
vile
Apostates
;
yet
it
is
so
ordered
,
as
Samaria
is
placed
first
,
it
being
first
and
chief
in
the
provocation
,
(
which
is
a
poor
preferment
)
and
consequently
,
first
and
deepest
sharers
in
the
punishment
,
as
getting
only
threatnings
;
whereas
Judah
is
comforted
,
and
punished
at
this
time
with
greater
lenity
.
Ver.
2.
Hear
all
ye
people
,
hearken
,
O
earth
,
and
all
that
therein
is
,
and
let
the
Lord
GOD
be
witness
against
you
,
the
Lord
from
his
holy
Temple
.
To
conciliate
Authority
to
the
ensuing
Doctrine
,
the
Prophet
summons
all
the
creatures
,
and
all
people
to
be
witnesses
to
this
processe
,
against
Israel
and
Iudah
,
and
to
one
solemne
Court
day
;
wherein
the
Lord
would
judg
and
witness
against
his
people
,
and
by
his
judgements
should
vindicate
the
sentence
of
his
servants
against
sin
,
from
all
contempt
of
unbelievers
.
Doct.
1.
The
Word
of
the
Lord
ought
to
be
gravely
,
and
with
all
Authority
delivered
by
his
Messengers
;
therefore
doth
Micah
by
this
solemn
charge
to
all
creatures
to
appear
,
declare
that
his
message
was
a
grave
purpose
,
not
to
be
slighted
,
and
that
it
was
the
Lord
who
hath
command
of
all
creatures
,
and
not
men
only
they
had
to
do
with
.
2.
It
is
usual
for
the
visible
Church
,
not
only
to
slip
through
inadvertency
,
but
especially
to
drown
her self
in
Apostasie
;
and
having
once
fallen
away
,
to
prove
so
void
of
all
sense
of
Piety
,
so
selfish
and
so
obstinate
,
as
not
to
be
easily
convinced
;
and
so
stupid
in
sin
,
as
not
to
be
sensible
of
approaching
wrath
:
therefore
must
there
be
a
solemn
citation
of
all
Nations
,
as
if
there
were
need
of
a
dayes-man
to
awake
them
from
their
sleep
,
and
the
Lord
must
be
a
witness
against
them
,
ere
they
be
convinced
.
3.
God
is
a
witnesse
,
whose
testimony
may
and
will
convince
of
sin
,
as
not
only
knowing
all
things
perfectly
,
but
when
he
declares
this
with
power
,
either
inwardly
to
a
conscience
only
,
or
outwardly
by
corrections
also
,
he
will
convince
the
most
obstinate
;
Let
the
Lord
be
witnesse
against
you
,
and
he
will
carry
his
point
.
4.
When
sin
is
come
to
an
height
in
the
Church
,
and
they
will
not
take
with
,
or
strive
to
amend
it
,
then
the
Lord
will
publickly
,
in
view
of
all
the
world
,
convince
and
correct
them
by
his
stroaks
;
therefore
doth
he
call
all
people
,
the
earth
,
and
all
that
therein
is
,
to
hear
and
see
the
Lord
witnessing
against
his
Church
:
which
is
a
bitter
case
when
our
betrothed
Lord
is
provoked
to
go
out
of
doors
to
the
streets
with
his
beloveds
faults
.
5.
The
justice
and
equity
of
the
Lords
dealing
with
his
people
,
even
when
he
proceeds
to
severity
in
correction
,
is
so
uncontrovertedly
clear
,
as
that
it
may
be
seen
and
read
of
all
,
therefore
also
are
the
creatures
called
to
appear
,
as
witnesses
of
his
proceedings
,
and
that
affliction
is
justly
procured
by
Israel
.
6.
If
this
passage
,
from
his
holy
Temple
,
be
understood
of
heaven
;
it
teacheth
,
that
however
men
may
obstinately
bear
out
against
all
convictions
from
men
,
yet
the
glorious
Majesty
of
God
,
when
he
lets
forth
any
rayes
of
it
from
heaven
,
(
as
v.
3
,
4.
)
in
his
works
,
it
will
so
dazle
them
,
as
they
shall
not
be
able
to
stand
out
:
If
we
understand
it
of
the
Temple
at
Jerusalem
,
it
teacheth
,
that
the
Jewes
their
confiding
much
in
the
Temple
,
should
not
exempt
them
,
but
rather
be
a
part
of
their
ditty
;
that
the
mercies
of
God
,
manifested
there
,
and
from
thence
unto
them
,
should
effectually
convince
them
of
sin
,
and
aggravate
it
,
who
have
not
walked
answerably
;
and
that
Israels
renouncing
of
that
Temple
and
the
worship
of
God
,
there
shall
be
matter
of
a
sad
challenge
,
which
they
will
not
be
able
to
answer
.
In
all
these
respects
the
Lord
God
will
be
witnesse
from
his
holy
Temple
.
Vers.
3.
For
,
behold
,
the
LORD
cometh
forth
out
of
his
place
,
and
will
come
down
and
tread
upon
the
high
places
of
the
earth
.
4.
And
the
mountains
shall
be
molten
under
him
,
and
the
valleyes
shall
be
cleft
:
as
wax
before
the
fire
,
and
as
the
waters
that
are
poured
down
a
steep
place
.
To
stir
them
up
the
more
,
and
to
make
them
heed
the
message
,
he
declares
in
general
Gods
purpose
concerning
them
;
that
he
would
manifest
himself
in
his
glory
from
heaven
,
and
trample
under
his
feet
whatever
is
most
eminent
,
and
make
high
and
low
feel
the
effects
of
his
Presence
and
Justice
,
according
to
his
infinite
power
,
which
when
he
pleaseth
to
let
forth
,
will
make
mountains
to
tremble
and
resolve
into
dust
;
and
vallyes
to
cleave
,
as
wax
melteth
before
a
fire
,
and
as
waters
run
with
violence
down
a
steep
place
.
Doct.
1.
However
the
Lord
do
most
clearly
manifest
his
glory
in
heaven
,
and
Atheists
and
carnal
men
think
he
is
shut
up
there
;
yet
as
he
is
every
where
filling
heaven
and
earth
;
so
will
he
,
when
he
pleases
,
manifest
his
presence
on
earth
,
in
glorious
effects
of
providence
;
for
so
doth
this
speech
import
,
The
Lord
cometh
forth
out
of
his
place
;
that
however
heaven
be
in
a
peculiar
way
his
habitation
,
yet
he
will
from
thence
appear
in
glorious
majesty
on
earth
.
2.
The
glorious
manifestations
of
God
in
the
world
,
ought
to
be
looked
upon
with
reverence
,
admiration
,
and
humble
wondring
.
So
much
doth
behold
prefixed
to
this
manifestation
,
import
.
3.
It
is
quite
beside
the
expectation
of
a
back-sliding
Church
,
that
God
should
appear
in
severity
against
them
;
and
therefore
such
a
dispensation
surprizeth
them
:
so
much
also
doth
this
Behold
teach
,
that
to
them
who
still
dream
of
peace
with
God
,
notwithstanding
their
wicked
way
,
it
should
be
an
unexpected
and
sudden
thing
to
see
him
appear
in
glory
to
punish
.
4.
The
greatnesse
and
majesty
of
God
,
ought
to
be
well
studied
and
considered
upon
,
by
all
those
who
oppose
him
,
and
reject
his
will
,
not
to
drive
them
yet
further
from
him
,
but
rather
to
crush
their
obstinacy
,
and
induce
them
to
repent
;
for
,
Gods
Majesty
is
here
held
forth
to
make
them
tremble
,
to
be
found
in
a
way
disapproved
of
his
Word
.
5.
Men
in
their
declinings
from
God
,
seek
unto
themselves
false
refuges
,
whereby
they
think
to
shelter
themselves
against
Gods
vengeance
,
but
are
herein
deluded
;
for
,
there
are
high
places
of
the
earth
;
whereby
are
signified
their
Idols
worshipped
on
these
high
places
,
wherein
they
trusted
,
or
their
strong
holds
,
or
high
and
lofty
men
,
who
thought
to
be
exempted
from
common
judgements
;
or
,
generally
their
high
and
lofty
imaginations
,
all
which
,
or
whatsoever
else
they
can
oppose
,
the
Lord
is
potent
to
crush
;
He
will
come
down
and
tread
upon
the
high
places
of
the
earth
.
6.
Greatness
of
opposition
against
God
,
contributes
to
set
him
out
more
eminently
by
crushing
thereof
;
for
,
He
treads
on
the
high
places
,
that
is
,
not
only
crushes
and
commands
them
,
but
is
the
more
eminently
seen
in
so
doing
,
in
that
they
are
high
;
their
height
making
them
conspicuous
from
afar
,
while
he
stands
upon
them
.
7.
The
Lord
is
able
to
overturne
what
is
greatest
and
most
stable
in
the
world
,
and
make
all
creatures
feel
his
power
and
indignation
in
an
effectual
way
;
this
is
held
forth
in
that
the
mountains
shall
be
molten
under
him
,
and
thevalleys
cleft
as
wax
before
the
fire
,
&c.
8.
Sin
in
the
people
of
God
,
makes
that
which
otherwise
might
be
comfortable
,
matter
of
terrour
to
them
;
for
,
whereas
the
Majesty
and
Power
of
God
is
comfortable
to
the
Church
,
in
that
she
hath
such
a
God
to
crush
her
enemies
,
and
wherein
they
deal
proudly
to
be
above
them
;
yet
now
,
because
of
sin
,
it
is
the
matter
of
her
terror
:
However
it
be
so
far
comfortable
,
as
that
all
this
is
done
to
drive
her
to
his
mercy
.
Ver.
5.
For
the
transgression
of
Jacob
is
all
this
,
and
for
the
sins
of
the
house
of
Israel
:
what
is
the
transgression
of
Jacob
?
Is
not
Samaria
āŖ
and
what
are
the
high
places
of
Judah
?
are
they
not
Jerusalem
?
Followeth
the
Lords
quarrel
,
or
the
cause
procuring
his
appearing
thus
in
glorious
severity
,
which
is
the
hainous
transgression
of
his
people
,
who
came
of
Jacob
,
otherwise
called
Israel
,
and
withal
,
he
declares
,
that
the
Original
and
rise
of
this
transgression
in
Israel
,
was
from
the
chief
City
Samaria
,
while
as
Omri
and
Ahab
did
there
erect
Idolatry
(
having
translated
the
regal
dwelling
thither
,
which
was
before
in
Tirzah
,
1
Kings
16.23
,
24.
)
which
had
now
in
processe
of
time
,
spread
through
the
Kingdom
,
and
had
daily
influence
from
the
Court
and
chief
City
:
and
that
in
Iudah
the
City
of
Ierusalem
had
cast
a
Copy
to
all
the
Land
,
and
not
only
in
sins
against
the
Second
Table
,
but
in
corrupting
the
worship
of
God
with
their
high
places
,
which
Iotham
tolerated
,
and
his
son
Ahaz
proceeded
to
grosser
abominations
,
2
Kin.
16.10
,
11.
2
Chr.
28.24.25
.
and
so
drew
on
the
people
to
imitate
their
wayes
.
Doc.
1.
The
provocations
of
the
Lords
priviledged
people
may
bring
on
very
remarkable
stroaks
;
for
,
all
this
(
that
is
,
all
this
appearing
in
severity
,
)
is
for
the
transgression
of
Iacob
.
2
Albeit
the
Lord
in
his
great
mercy
look
over
the
infirmities
of
his
people
;
yet
rebellion
,
and
idolatry
,
and
corrupting
of
his
worship
,
especially
when
multiplyed
,
is
that
which
he
will
not
tolerate
:
for
,
this
stroak
is
for
their
transgressions
(
or
,
rebellions
)
their
sins
and
high
places
.
3.
In
times
of
defection
and
controversie
,
the
Lord
hath
a
special
eye
upon
,
and
a
chief
quarrel
against
such
as
have
a
leading
hand
in
bringing
on
,
or
carrying
on
the
Apostasie
;
for
,
these
questions
,
What
is
the
transgression
of
Iacob
?
What
are
the
high
places
of
Iudah
?
imports
,
that
God
observes
,
and
would
have
the
cause
of
all
the
defection
,
and
who
began
it
,
sought
out
.
4.
In
universal
defections
,
eminent
places
and
persons
are
ordinarily
most
culpable
,
as
misleading
others
by
their
example
and
authority
;
for
,
the
transrgession
of
Jacob
is
Samaria
,
the
high
places
of
Judah
are
Jerusalem
;
that
is
,
iniquity
abounds
most
in
these
Cities
,
and
the
sins
of
the
Land
have
their
rise
and
countenance
from
thence
.
5.
The
Lord
hath
an
especial
eye
upon
his
own
Church
and
people
,
to
whom
he
manifests
himself
and
marks
their
declinings
narrowly
,
especially
in
the
matter
of
his
worship
:
for
,
Judahs
high
places
are
especially
pointed
at
,
whereas
all
Israels
desperate
defection
is
named
in
a
genāāal
of
transgression
.
Ver.
6.
Therefore
I
will
make
Samaria
as
an
heap
of
the
field
,
and
as
plantings
of
a
vineyard
:
and
I
wil
poure
down
the
stones
thereof
into
the
valley
,
and
I
will
discover
the
foundations
thereof
.
The
Lord
pronounceth
a
more
particular
sentence
against
Israel
for
their
sins
,
and
particularly
against
Samaria
,
that
when
theten
Tribes
should
be
led
captive
,
that
City
(
as
being
chief
in
the
sin
)
should
have
a
remarkable
stroak
;
the
buildings
thereof
should
be
rased
to
the
very
foundation
,
the
stones
thereof
cast
down
from
the
hill
whereon
it
stood
,
to
the
valley
,
to
lye
as
heaps
of
stones
do
,
which
are
gathered
by
Labourers
of
the
ground
;
and
the
place
thereof
should
be
only
for
planting
of
vineyards
in
it
.
Doct.
1.
Iniquity
entertained
,
will
lay
most
eminent
and
strong
places
desolate
;
for
,
Therefore
wil
I
make
Samaria
as
an
heap
of
the
field
,
&c.
although
it
endured
a
siege
for
three
years
,
2
Kings
17.5
.
yet
this
threatning
takes
effect
at
last
.
2.
Eminency
in
sin
,
causeth
eminency
in
judgements
;
therefore
Samaria
is
made
an
heap
,
the
stones
poured
down
,
&c.
whereas
other
Cities
of
that
Kingdom
were
not
so
ruined
,
but
there
are
some
Cities
of
Samaria
,
or
,
of
the
Countrey
about
to
bee
inhabited
,
2
Kings
17.24
.
when
it
lyeth
desolate
.
3.
Wicked
men
,
prosecuting
their
wicked
and
ambitious
ends
,
may
be
made
use
of
by
God
in
an
holy
manner
,
as
instruments
to
execute
his
judgments
upon
his
backsliding
people
,
and
are
so
to
be
looked
on
by
all
,
who
would
have
the
use
of
their
condition
;
therefore
,
the
Lord
,
for
his
peoples
instruction
and
direction
,
doth
own
the
stroak
to
be
inflicted
by
the
Assyrians
,
I
will
make
Samaria
as
an
heap
of
the
field
,
&c.
Ver.
7.
And
all
the
graven
images
thereof
shall
be
beaten
to
pieces
,
and
all
the
hires
thereof
shall
be
burnt
with
the
fire
,
and
all
the
Idols
therof
will
I
lay
desolate
;
for
she
gathered
it
of
the
hire
of
an
harlot
,
and
they
shall
return
to
the
hire
of
an
harlot
.
Samaria
is
threatned
with
further
ruine
,
in
that
not
only
her
private
things
,
but
her
supposed
sacred
things
should
be
destroyed
,
her
graven
images
broken
,
that
the
mettal
thereof
might
be
carried
away
;
and
her
gifts
given
to
Idols
,
(
as
harlots
do
to
their
Paramours
)
or
her
riches
,
out
of
which
she
gave
these
gifts
,
and
which
she
accounted
to
be
the
reward
of
her
idolatry
,
shall
either
be
burnt
by
the
furious
soldiers
,
or
go
as
they
came
,
and
perish
as
they
are
purchased
,
and
so
her
idols
should
be
desolate
.
Doct.
1.
As
it
proves
the
vanity
of
idol-gods
,
that
they
are
obnoxious
to
destruction
and
desolation
,
so
in
dayes
of
vengeance
Gods
speciall
quarrel
is
against
them
,
to
shew
their
frailty
,
and
the
folly
of
all
those
who
cleave
unto
them
;
therefore
all
the
graven
images
thereof
shall
be
beaten
in
pieces
,
and
all
the
idols
thereof
wil
I
lay
desolate
,
by
with-drawing
respect
,
worship
,
and
gifts
from
them
.
2.
Idolatry
is
in
Gods
account
spiritual
harlotry
and
adultery
;
for
their
gifts
given
to
idols
,
are
hires
,
such
as
are
given
unto
,
or
by
harlots
,
as
the
word
signifieth
,
and
their
riches
the
hire
of
an
harlot
.
Idolaters
break
that
Covenant
betwixt
God
as
their
Husband
,
and
them
as
his
Spouse
,
and
doe
poure
out
that
affection
due
onely
to
God
,
on
idols
,
and
therefore
provoke
him
,
in
his
jealousie
to
punish
.
3.
As
men
may
,
through
Gods
permission
,
prosper
in
an
ill
way
:
so
are
they
ready
to
sacrifice
their
prosperity
to
a
wrong
cause
,
and
by
their
prospering
to
harden
themselves
in
their
way
:
for
Samaria's
gifts
bestowed
on
her
idols
,
or
her
great
riches
enabling
her
to
offer
,
she
gathered
it
of
the
hire
of
an
harlot
:
that
is
,
shee
acknowledged
not
God
for
her
riches
,
but
conceived
that
they
came
to
her
for
her
unlawfull
leagues
and
treaties
with
idolaters
,
and
as
a
reward
of
her
idolatry
,
and
defection
from
the
Tribe
of
Judah
,
and
the
worship
of
God
;
and
therefore
persevered
in
it
.
See
Hos.
2.5
.
Ier.
44.17
,
18.
4.
Riches
purchased
in
a
wrong
way
,
or
abused
to
confirme
men
in
a
sinfull
course
,
shall
come
to
nought
;
for
,
the
hire
thereof
shal
be
burnā
with
fire
,
and
they
shal
return
to
the
hires
of
an
harlot
.
Whereby
wee
are
not
so
much
to
understand
,
that
the
Assyrian
Idolaters
should
take
the
riches
and
gifts
of
Samaria
,
and
abuse
them
,
as
Israel
had
done
,
in
putting
these
gifts
in
the
Temple
of
their
Idols
,
and
acknowledging
the
riches
as
given
them
by
their
god
:
as
that
it
is
a
proverbial
speech
,
signifying
,
that
as
these
riches
were
ill
purchased
by
Israel
so
they
should
go
as
they
came
,
and
do
them
no
good
,
but
vanish
;
for
an
harlot
purchaseth
her
hire
ill
,
and
ordinarily
it
is
as
ill
spent
.
Ver.
8.
Therefore
I
will
wail
and
howle
,
I
will
go
stript
and
naked
:
I
will
make
a
wailing
like
the
dragons
,
and
mourning
as
the
owls
.
The
sentence
being
pronounced
,
the
Prophet
proceeds
to
set
forth
the
greatnesse
of
the
judgment
,
together
with
that
which
was
to
come
on
Judah
,
that
they
may
be
stirred
up
to
lay
it
more
seriously
to
heart
in
time
.
And
first
,
hee
declares
what
their
calamity
shall
be
,
by
his
own
sorrow
for
it
,
which
was
extreamly
bitter
,
as
of
dragons
and
owles
,
whose
horrible
howlings
in
desert
places
,
is
made
use
of
in
Scripture
,
to
expresse
the
condition
of
men
sensible
of
great
calamities
,
Iāh
30.29
.
Psa.
102.6
.
and
by
his
going
naked
,
and
stript
of
his
upper
garments
,
as
a
signe
of
totall
desolation
,
Isa.
20.2
,
3.
By
all
which
the
Lord
doth
not
declare
his
allowance
of
any
bitter
carnal
mourning
in
trouble
;
but
by
the
Prophets
practice
the
Lord
would
teach
,
1.
When
his
people
provoke
him
,
he
can
send
affliction
beyond
expression
,
and
such
sorrows
as
no
outward
signes
can
sufficiently
vent
;
for
,
this
bowling
,
wailing
,
and
going
naked
,
doth
import
so
much
in
the
Prophet
foreseeing
the
storme
,
and
doth
foretell
,
that
it
shall
be
so
with
the
people
,
when
they
feele
it
.
2.
It
is
the
duty
of
faithfull
Ministers
,
not
onely
to
denounce
judgement
against
sinne
and
sinners
,
but
so
to
doe
it
as
may
make
them
most
sensible
of
their
danger
before
they
feele
it
in
reality
;
therefore
doth
Micah
waile
,
and
howle
,
&c.
that
they
might
thereby
read
the
reality
and
weight
of
the
threatning
,
and
study
to
prevent
the
execution
.
3.
A
most
effectuall
way
of
making
people
sensible
of
threatnings
,
is
,
when
the
messengers
themselves
are
affected
with
them
when
they
deliver
them
;
for
,
therefore
doth
Micah
,
who
carried
this
message
,
waile
and
howle
.
4.
Threatnings
from
the
Lord
ought
to
be
denounced
with
great
affection
and
sympathie
in
the
Messengers
,
that
so
they
may
evidence
,
that
it
is
no
revengefull
and
bitter
spirit
in
them
,
that
maketh
them
speak
so
sharp
;
and
withall
,
that
their
affection
thus
evidenced
,
may
make
way
for
an
unpleasant
message
:
Therefore
will
I
waile
and
howle
,
&c.
(
saith
he
)
as
a
sympathizer
with
the
people
of
God
,
however
,
as
his
messenger
,
I
carry
the
hard
tidings
.
Ver.
9.
For
her
wound
is
incurable
;
for
it
is
come
unto
Judah
,
he
is
come
unto
the
gate
of
my
people
,
even
to
Jerusalem
.
In
giving
a
reason
of
his
sorrow
,
he
yet
further
describes
the
calamity
from
the
universality
of
it
,
that
Samaria
,
as
shee
is
desperately
sick
of
provocations
,
without
any
hope
that
ever
shee
should
amend
;
so
her
stroak
was
incurable
;
and
that
the
Assyrian
having
destroyed
them
,
that
fire
should
burn
through
all
Judah
,
even
to
Jerusalem
,
the
mother-City
,
and
seat
of
justice
to
all
the
Jewes
,
of
whom
he
was
one
,
and
whom
hee
loved
dearly
:
And
so
hee
comes
to
the
second
branch
of
the
Threatning
which
is
against
Judah
and
Jerusalem
;
as
was
likewise
foretold
by
Isaiah
,
chap.
8.7
,
8.
and
accomplished
,
2
Kings
18.13
.
&c.
Doct.
1.
It
is
a
bitter
cause
of
complaint
,
when
stroaks
inflicted
by
God
are
irremediable
,
whereas
a
stroak
is
easie
wherein
there
is
hope
of
deliverance
;
therefore
doth
Micah
waile
,
for
her
wound
is
incurable
.
2.
Albeit
the
Lord
begin
his
punishments
for
sin
where
it
pleased
him
;
yet
when
hee
lifts
up
his
hand
,
such
as
are
guilty
of
the
same
sinnes
,
may
think
not
to
escape
;
for
when
the
wound
is
begun
at
Samaria
,
it
comes
unto
Judah
,
he
is
come
to
the
gate
of
my
people
,
&c.
Jerusalem
being
so
called
,
because
it
was
the
seate
of
justice
,
which
used
to
be
administred
publickly
in
the
gate
.
3.
The
Lord
may
suspend
his
corrections
upon
his
Church
for
her
backsliding
,
untill
a
time
of
reformation
,
and
then
inflict
them
;
for
,
however
Ahaz
had
his
own
fears
from
Rezin
King
of
Syria
,
Isa.
7.
2
Kings
16.
yet
the
correction
for
the
high
places
of
Judah
(
of
which
ver.
5.
)
is
by
the
Assyrian
,
who
destroyed
Samaria
,
and
that
in
the
dayes
of
Hezekiah
the
Reformer
,
2
Kings
18.
It
is
come
(
to
wit
from
Samaria
)
into
Judah
.
The
reason
of
which
,
is
partly
,
because
Reformation
being
not
set
about
sincerely
and
cordially
,
(
as
it
was
in
the
body
of
Judah
in
Josiah's
time
,
Jer.
3.6
,
10.
)
doth
so
much
the
more
provoke
the
Lord
to
punish
for
former
Apostasie
;
partly
,
the
Lord
chuseth
a
time
of
Reformation
to
punish
in
,
that
a
people
,
being
at
such
a
time
sensible
of
the
sinne
procuring
the
stroak
,
the
affliction
may
be
blessed
to
make
them
reform
the
more
throughly
;
and
partly
,
the
Lord
chuseth
this
time
,
that
the
stroak
may
be
the
more
moderate
,
there
being
some
standing
in
the
gap
,
and
no
totall
backsliding
;
and
accordingly
we
finde
Jerusalem
preserved
,
though
threatned
.
4.
The
affections
of
the
Lords
servants
in
a
time
of
distresse
,
ought
to
be
set
on
work
to
sympathize
chiefly
with
such
as
are
most
dear
to
God
;
therefore
saith
Micah
,
He
is
come
to
the
gate
of
my
people
Not
so
much
his
,
because
hee
was
their
countrey-man
,
(
which
ought
not
to
sway
with
Ministers
in
publick
administrations
,
Deut.
33.8
,
9.
though
otherwise
to
be
tender
even
in
that
respect
,
is
commendable
)
as
because
they
were
more
upright
in
Religion
then
Samaria
,
and
therefore
the
enemies
coming
even
to
Jerusalem
where
the
Temple
stood
,
is
most
bitter
.
Ver.
10.
Declare
yee
it
not
at
Gath
,
weepe
yee
not
at
all
:
in
the
house
of
Aphrah
roll
thy self
in
the
dust
.
In
the
next
place
,
the
calamity
of
the
people
,
and
cause
of
the
Prophets
sorrow
,
is
held
forth
to
be
so
great
,
that
it
were
to
be
wished
,
that
their
enemies
(
such
as
the
Philistims
in
Gath
)
never
knew
of
it
,
and
so
might
not
insult
over
them
in
their
misery
,
to
add
to
their
affliction
;
and
therefore
in
a
figurative
way
(
usuall
in
Lamentations
,
and
borrowed
from
2
Sam.
1.20
.
)
they
are
injoyned
to
conceal
their
affliction
from
such
,
by
suppressing
their
weeping
,
lest
they
should
hear
it
:
Whence
learn
,
1.
There
are
still
some
in
the
world
waiting
for
matter
of
joy
in
the
Churches
calamities
,
whose
gladdest
day
will
be
to
see
her
in
trouble
;
For
,
so
much
doth
this
prohibition
to
declare
it
in
Gath
,
import
.
2.
Of
all
enemies
,
such
are
among
the
most
inveterate
,
as
being
neerest
unto
the
people
of
God
,
yet
partake
not
of
their
mercies
,
for
,
such
were
these
at
Gath
,
lying
hard
upon
the
borders
of
Judah
,
from
whom
especially
they
would
conceale
their
grief
.
3.
It
is
a
new
grief
,
and
great
addition
to
the
afflictions
of
the
godly
,
that
enemies
by
reason
of
their
calamities
,
take
occasion
to
reproach
them
,
their
God
,
and
Religion
.
And
it
would
be
a
deliverance
in
part
,
to
have
their
case
concealed
from
such
,
and
an
ease
to
smother
their
grief
,
if
that
could
conceal
it
;
for
,
this
charge
,
Declare
ye
it
not
at
Gath
,
weep
ye
not
at
all
,
doth
import
the
Churches
wish
,
that
such
knew
it
not
,
and
her
ease
if
it
were
so
.
4.
The
Church
of
God
must
resolve
not
onely
to
have
afflictions
,
but
also
to
have
them
noted
and
observed
by
enemies
,
and
to
lie
under
all
their
insolencies
and
reproaches
because
of
them
,
till
their
triall
be
perfected
;
for
,
while
in
a
figurative
way
the
Prophet
thus
prohibits
,
it
intimates
that
it
could
not
be
hid
,
and
that
the
Church
had
this
added
to
her
triall
.
In
the
rest
of
this
Chapter
to
the
last
verse
,
the
greatnesse
of
this
stroak
,
and
the
cause
of
the
Prophets
sorrow
,
is
yet
further
set
forth
,
in
a
particular
and
pathetick
enumeration
of
such
places
(
especially
as
would
appear
in
Judah
)
as
should
feele
the
calamity
of
Warr
,
and
what
their
calamity
should
be
;
and
albeit
we
find
no
mention
elsewhere
of
divers
places
named
here
,
especially
these
,
ver.
11
,
12.
yet
we
are
to
conceive
,
that
they
are
either
proper
names
of
places
(
though
unknowne
to
us
)
chosen
out
from
among
other
places
,
in
regard
the
signification
of
their
names
,
doth
illustrate
their
condition
by
the
War
:
or
,
that
they
are
appellative
and
borrowed
names
given
to
some
places
from
their
qualities
,
properties
or
condition
,
to
illustrate
,
their
calamity
in
the
ensuing
tempest
,
as
may
be
seen
in
the
particulars
.
And
so
here
by
Aphrah
signifying
dust
,
we
are
to
understand
either
that
City
in
Benjamin
,
Josh.
18.23
.
where
the
Assyrian
was
to
come
(
and
which
was
far
from
the
Philistines
hearing
,
)
or
,
generally
,
a
place
brought
to
the
dust
,
and
made
dusty
by
affliction
,
who
therefore
are
to
roll
themselves
in
the
dust
,
in
token
of
great
sorrow
for
their
dusty
and
afflicted
condition
;
see
Ier.
6.26
.
Doct.
1.
As
the
children
of
God
by
their
behaviour
in
trouble
,
are
to
give
no
occasion
of
reproaching
unto
enemies
;
so
are
they
before
the
Lord
to
evidence
,
that
they
are
sensible
of
his
hand
;
for
,
as
they
are
not
to
weep
at
all
in
Gath
,
or
where
the
Philistines
may
hear
it
,
so
are
they
notwithstanding
in
the
house
of
Aphrah
amongst
themselves
,
to
expresse
their
sorrow
.
2.
As
great
afflictions
will
be
very
grievous
and
bitter
,
making
men
without
any
regard
to
themselves
,
wallow
in
dust
and
ashes
;
so
the
sweet
use
of
trouble
is
,
when
men
stoop
to
their
condition
,
and
to
what
it
calls
unto
,
while
Aphrah
made
dusty
by
affliction
descends
to
the
dust
;
in
the
house
of
Aphrah
roll
,
&c.
3.
Our
kindly
bed
in
trouble
,
is
dust
,
as
being
dust
by
our
Original
,
and
the
end
of
affliction
being
to
let
us
know
we
are
such
,
In
the
house
of
Aphrah
(
or
,
of
dust
)
roll
thy self
in
the
dust
.
Ver.
11.
Pass
ye
away
thou
inhabitant
of
Saphir
,
having
thy
shame
naked
;
the
inhabitant
of
Zaanan
came
not
forth
in
the
mourning
of
Beth-ezel
;
he
shal
receive
of
you
his
standing
.
The
next
place
mentioned
is
Saphir
,
the
signification
whereof
leads
to
this
Interpretation
;
That
such
as
dwelt
beautifully
and
pleasantly
(
for
so
much
doth
the
inhabitant
of
Saphir
signifie
)
should
either
flee
,
or
be
carried
into
captivity
by
the
enemy
,
in
much
ignominy
and
reproach
;
as
this
manner
of
speech
is
used
to
expresse
great
ignominy
put
upon
captives
by
licentious
souldiers
,
Isai.
20.4
.
&
47.3
.
Ier.
13.22
.
It
teacheth
,
that
as
pleasures
and
delectable
situation
and
dwelling
will
be
no
guard
against
God
pursuing
a
controversie
for
sinne
;
so
pleasure
abused
will
be
forth-coming
for
double
ignominy
,
and
will
contribute
to
imbitter
a
cup
of
affliction
;
for
,
the
inhabitant
of
Saphir
passeth
away
,
having
her
shame
naked
:
her
glory
keeps
her
not
from
ignominy
,
and
it
is
so
much
the
sadder
as
that
she
had
been
a
Saphir
.
The
next
place
,
Zaanan
signifying
a
place
of
concourse
like
flocks
;
and
Beth-ezel
signifying
a
place
that
is
neer
,
lead
us
to
this
exposition
of
the
rest
of
the
verse
;
That
a
place
of
great
concourse
and
many
people
,
shall
not
come
out
to
help
or
comfort
,
when
their
neerest
neighbours
are
mourning
:
the
reason
whereof
is
subjoyned
in
these
words
,
He
shall
receive
of
you
his
standing
;
that
is
,
Zaanan
shall
not
appear
in
Beth-ezels
trouble
,
as
having
their
own
difficulties
,
and
learning
by
the
example
of
their
neighbours
,
that
there
is
no
standing
out
or
resisting
of
the
enemy
;
or
they
dare
not
express
compassion
,
as
looking
that
the
enemy
will
settle
his
camp
among
them
,
and
take
a
sore
recompence
if
they
make
him
continue
in
a
siege
against
them
.
Doct.
1.
Humane
helps
and
greatest
probabilities
,
will
prove
but
vain
in
a
day
of
vengeance
;
for
,
a
place
of
repair
such
(
as
Zaanan
)
will
not
be
able
to
help
,
no
not
a
place
neer
unto
them
;
whereas
either
their
number
,
or
the
vicinity
of
the
place
afflicted
,
might
seem
to
promise
otherwise
.
2.
It
is
an
usual
thing
in
a
day
of
calamity
to
see
men
selfish
and
taken
up
with
their
own
grievances
,
without
regarding
others
,
and
to
see
the
Lord
give
every
man
and
place
so
much
to
do
as
shall
give
him
no
leasure
to
look
about
him
:
Zaanan
came
not
forth
in
the
mourning
of
Beth-ezel
,
&c.
See
Ier.
47.3
.
3.
Universal
discouragement
ordinarily
goes
before
an
instrument
of
Gods
vengeance
,
especially
once
prevailing
to
make
way
for
his
further
successe
,
one
place
learning
by
the
example
of
another
that
there
is
no
resistance
;
for
,
so
much
doth
the
first
interpretation
of
that
passage
,
He
shall
receive
of
you
his
standing
teach
.
4.
However
it
be
both
lawful
and
necessary
for
a
people
to
bestir
themselves
for
their
own
defence
in
danger
;
yet
such
is
the
fierceness
of
Gods
anger
pursuing
forsin
,
as
all
opposition
made
to
the
instruments
thereof
,
doth
but
tend
to
the
opposers
greater
disadvantage
,
while
as
the
enemies
losse
of
time
,
means
or
men
,
is
made
up
by
their
spoil
and
further
ruine
;
for
so
much
doth
the
other
interpretation
of
that
passage
(
which
agrees
also
with
the
principal
scope
)
import
.
Ver.
12.
For
the
inhabitant
of
Maroth
waited
carefully
for
good
,
but
evil
came
down
from
the
LORD
unto
the
gates
of
Jerusalem
.
This
verse
contains
another
evidence
that
there
shall
bee
no
standing
against
that
calamity
,
and
therefore
comes
in
,
as
a
farther
clearing
of
that
in
the
end
of
the
former
verse
,
as
appears
by
the
Particle
,
for
.
The
signification
of
Maroth
(
which
is
bitterness
)
and
of
the
Original
word
rendred
,
waited
,
which
signifieth
also
to
be
grieved
,
and
of
the
word
rendred
But
,
which
signifies
chiefly
Because
;
leads
to
this
interpretation
of
the
verse
;
That
those
whose
condition
is
made
bitter
by
affliction
,
should
earnestly
expect
for
some
good
;
but
in
vain
,
they
should
yet
be
more
grieved
for
want
of
it
,
and
for
disappointment
of
these
expectations
,
and
that
because
the
trouble
should
overspread
,
and
reach
to
the
gates
of
the
royal
City
where
the
Temple
was
.
Whence
learn
,
1.
When
the
Lord
ariseth
to
plead
against
sinners
,
he
can
put
them
in
a
very
disconsolate
condition
,
and
make
all
their
pleasures
end
in
bitterness
:
for
,
in
this
calamity
there
is
,
The
inhabitant
of
Maroth
,
or
of
Bitternesses
,
even
many
of
them
;
See
Ruth
1.20
.
2
Howsoever
afflicted
people
do
usually
much
look
out
for
some
issue
,
yet
grief
may
be
oft-times
but
growing
,
when
such
as
have
felt
some
bitternesse
,
are
expecting
an
end
of
it
;
for
,
The
inhabitant
of
Maroth
was
grieved
(
or
sick
with
grief
)
for
good
,
which
they
wanted
,
though
they
waited
carefully
for
better
,
as
the
word
also
signifies
.
See
Jer.
14.19
3.
Sometime
the
only
comfort
left
a
people
in
trouble
may
be
this
,
that
a
greater
trouble
is
coming
to
shoulder
out
,
and
make
them
forget
a
lesser
:
Evil
coming
unto
Jerusalem
,
to
make
them
forget
particular
grievances
;
and
from
the
Lord
,
to
make
them
digest
the
Assyrians
fury
.
4.
Afflictions
sent
from
God
upon
the
Church
,
are
to
be
observed
and
laid
to
heart
,
as
not
only
sad
in
themselves
,
but
as
Presages
of
great
anger
to
come
on
the
rest
of
the
world
beside
;
for
,
they
were
grieved
for
good
,
because
evil
came
down
from
the
Lord
unto
the
gate
of
Jerusalem
;
that
added
to
their
grief
,
and
was
an
evidence
of
their
own
hopelesse
condition
.
Ver.
13.
O
thou
inhabitant
of
Lachish
,
binde
the
charet
to
the
swift
beast
:
she
is
the
beginning
of
the
sin
to
the
daughter
of
Zion
:
for
the
transgressions
of
Israel
were
found
in
thee
.
Lachish
,
a
City
in
the
Tribe
of
Judah
,
Josh.
15.21
,
39.
Jer.
34.7
.
is
threatned
,
that
they
should
endeavour
speedily
to
flee
from
the
enemy
,
but
to
no
purpose
,
as
accordingly
it
was
besieged
by
Sennacherib
,
2
Kings
18.14
,
17.
and
19.8
.
the
reason
of
which
judgment
is
,
that
they
having
first
of
any
in
Judah
,
received
the
idolatrous
worship
of
the
ten
Tribes
,
occasioned
the
spreading
thereof
even
to
Jerusalem
.
Dāct
.
1.
The
Lord
hath
in
his
wisdom
so
ordered
the
writing
of
holy
Scripture
,
as
every
particular
passage
and
book
hath
somewhat
in
it
for
our
further
information
,
which
would
not
be
so
clearly
had
elsewhere
,
to
the
end
we
may
be
allured
to
study
it
much
;
as
here
,
we
have
Lachish
receiving
of
Idolatry
first
,
which
is
not
mentioned
in
the
history
.
2.
As
sin
will
drive
men
from
their
habitations
;
so
flight
will
perish
from
the
swift
,
when
God
hath
judgments
to
bring
on
;
for
,
bind
the
chariot
to
the
swift
beast
,
implies
,
that
they
should
be
made
glad
to
flee
from
their
City
on
any
terms
,
and
that
they
should
not
be
saved
by
flight
.
3.
To
be
the
first
occasion
,
and
a
chief
stumbling-block
in
a
Lands
defection
,
brings
an
exemplary
judgement
;
for
,
Lachish
is
shut
up
in
her
enemies
hand
,
because
she
is
the
beginning
of
sin
to
the
daughter
of
Sion
:
for
the
transgressions
of
Israel
were
found
in
thee
.
Ver.
14.
Therefore
shalt
thou
give
presents
to
Moresheth-Gath
,
the
houses
of
Achzib
shall
be
a
lie
to
the
Kings
of
Israel
.
Lachish's
further
judgment
is
,
that
when
they
should
send
Presents
and
Gifts
to
some
Town
or
Countrey
called
Moresheth
,
belonging
to
Gath
of
the
Philistines
,
(
and
so
is
distinguished
from
that
Moreshah
in
Judah
;
)
or
(
as
the
word
signifies
)
to
the
inheritance
(
and
people
)
of
Gath
,
for
aid
and
assistance
against
the
enemy
,
they
should
disappoint
them
,
as
the
Kings
of
Israel
were
by
some
other
Confederates
.
This
Achzib
,
with
some
other
cities
was
not
at
first
subdued
by
the
tribe
of
Asher
,
Judg.
1.31
,
32.
And
it
seemes
the
Kings
of
Israel
had
covenanted
with
them
for
aid
against
the
Assyrians
,
but
were
deceived
,
as
Lachish
was
by
the
Philistines
.
Achzib
is
only
named
,
either
because
the
rest
dpended
on
it
,
and
are
called
the
houses
of
Achzib
;
or
because
the
signification
of
its
name
(
which
is
a
lye
)
doth
serve
to
illustrate
their
disappointing
of
their
friends
.
Doc.
1.
Wicked
men
had
rather
imploy
any
means
in
their
strait
,
then
seek
to
God
,
and
so
do
provoke
God
to
disappoint
them
;
for
,
Thou
shalt
send
presents
to
Moresheth
Gath
,
to
wit
,
to
no
purpose
.
2.
The
Lord
hath
given
many
experiences
of
the
vanity
of
all
humane
helps
when
he
is
angry
,
though
men
will
not
be
wise
to
make
use
of
them
;
for
,
the
disappointment
of
Lachish
is
illustrated
from
another
,
which
might
have
learned
them
wisdom
:
The
houses
of
Achzib
are
a
lye
,
&c.
3.
The
vanity
of
all
refuges
when
God
is
provoked
,
is
conspicuous
to
an
observant
eye
,
as
if
it
were
their
very
name
,
and
written
on
their
forehead
,
The
houses
of
Achzib
(
which
signifies
a
lie
)
are
a
lie
answerable
to
their
name
.
Vers.
15.
Yet
will
I
bring
an
heir
unto
thee
,
O
inhabitant
of
Mareshah
:
he
shall
come
unto
Adullam
the
glory
of
Israel
.
He
threatens
Mareshah
in
Iudah
,
Josh
15.44
.
which
seems
to
have
been
his
own
City
,
that
(
according
to
the
signification
of
the
name
)
the
Lord
should
bring
the
enemy
to
be
their
heir
,
and
possesse
their
goods
;
and
then
summarily
sets
forth
the
extent
of
this
stroak
,
that
it
should
reach
to
Adullam
,
which
lay
Southward
of
Jerusalem
,
toward
the
border
of
Judah
,
Josh.
15.21
,
35.
That
which
is
subjoyned
,
The
glory
of
Israel
,
may
be
understood
of
Adullam
,
that
it
was
a
strong
City
wherein
Israel
gloried
;
or
,
that
in
coming
to
Adullam
,
he
should
come
to
Jerusalem
,
which
was
the
glory
of
all
Israel
,
Adullam
being
beyond
Jerusalem
to
the
Assyrians
,
who
came
from
the
North
;
or
,
by
way
of
Exclamation
,
O
the
glory
of
Israel
,
being
now
stained
by
this
universal
overflowing
scourge
,
which
went
from
the
North
to
the
very
South-border
of
Iudah
.
Doe
.
1.
The
Messengers
of
God
ought
not
to
let
forth
the
minde
of
God
partially
,
according
as
affection
or
interest
would
direct
them
:
but
are
to
publish
it
freely
and
fully
without
respect
to
friend
or
foe
:
for
the
Prophet
spares
not
his
own
City
Mareshah
.
2.
Provocation
against
God
makes
men
purchase
unsure
,
and
may
make
their
enemies
their
heirs
;
for
,
I
wil
bring
an
heir
to
thee
,
O
inhabitant
of
Mareshah
.
3.
When
God
raiseth
up
instruments
to
scourge
a
Land
for
sin
,
men
are
not
to
expect
that
lying
afarre
off
,
and
out
of
the
way
,
will
exempt
them
:
but
that
God
will
finde
out
those
whom
hee
is
to
chastise
,
where-ever
they
be
:
for
,
He
shall
come
unto
Adullam
,
which
was
the
remotest
border
to
the
Assyrian
.
4.
Which
soever
of
these
wayes
above
mentioned
wee
understand
this
glory
of
Israels
,
it
teacheth
,
that
albeit
the
visible
Church
enjoy
the
great
priviledge
of
Gods
presence
in
his
pure
Ordinances
,
which
is
her
glory
:
and
albeit
particular
places
have
their
own
excellencies
,
whereof
they
glory
and
boast
,
yet
when
God
is
provoked
,
and
these
priviledgs
abused
,
they
will
not
keep
off
corrections
:
The
glory
of
Israel
will
be
come
unto
,
and
laid
in
the
dust
.
Ver.
16.
Make
thee
bald
,
and
poll
thee
for
thy
delicate
children
,
enlarge
thy
baldnesse
as
the
eagle
,
for
they
are
gone
into
captivity
from
thee
.
In
the
last
place
,
the
greatnesse
of
the
calamity
is
summarily
comprehended
in
the
mournfull
face
of
all
things
,
and
the
great
sorrow
that
shall
be
when
it
comes
to
passe
;
to
which
the
body
of
the
people
,
or
chief
and
mother-cities
are
invited
;
and
called
(
as
it
were
)
from
their
vices
,
to
hearken
rather
to
the
bitternesse
abiding
them
,
and
to
consider
what
ruine
they
cast
themselves
upon
by
sin
;
their
sorrow
to
come
is
expressed
in
such
signes
as
were
usuall
in
those
times
,
such
as
making
themselves
bald
,
even
as
the
Eagle
when
she
casts
her
feathers
,
and
polling
of
their
hair
,
of
which
see
,
Ezra
9.3
.
Job
1.20
.
Isa.
22.12
.
Ezek.
27.31
.
and
the
cause
of
their
sorrows
is
foretold
,
that
their
pleasant
children
were
to
be
carried
into
captivity
,
as
Ashur
dealt
with
Israel
,
and
(
it
seems
)
with
some
of
Iudah
;
and
for
this
,
they
who
are
left
are
to
mourn
.
Doct.
1.
It
is
fitting
,
that
men
in
a
sinfull
time
were
thinking
on
the
bitternesse
that
may
ensue
,
and
of
the
wormwood
that
God
will
poure
in
among
their
delights
,
to
marre
their
mirth
:
therefore
doth
he
call
to
make
bald
and
poll
:
that
is
,
in
their
sinfulnesse
to
be
thinking
of
such
times
:
See
Isa.
10.3
.
2.
Sin
will
in
the
end
resolve
in
bitternesse
;
and
as
calamity
for
sin
will
be
grievous
on
the
Church
;
so
sin
procuring
it
,
and
want
of
reconciliation
with
God
under
it
,
will
make
it
sad
and
intolerable
:
This
is
signified
by
these
expressions
;
Make
thy self
bald
,
poll
thee
,
in
large
thy
baldnesse
as
the
Eagle
.
3.
Captivity
from
the
place
of
our
habitation
,
and
restraint
of
outward
liberty
,
is
a
sharp
triall
,
and
matter
of
sorrow
,
not
onely
to
those
who
are
so
dealt
with
,
but
ought
to
be
looked
on
by
others
,
as
matter
of
sympathy
,
and
by
the
body
of
a
people
as
matter
of
their
affliction
,
in
diminishing
of
their
number
,
and
leaving
them
who
are
left
behind
weak
and
contemptible
:
for
this
is
the
cause
of
baldnesse
and
sorrow
to
the
body
of
the
people
:
for
thy
delicate
children
,
for
they
are
gone
into
captivity
from
thee
.
CHAP.
II.
IN
the
first
part
of
this
Chapter
the
Lord
prosecutes
his
controversie
against
his
people
for
several
sins
:
and
first
,
he
accuseth
them
for
assiduousness
in
sin
,
especially
covetousnesse
and
oppression
,
ver.
1
,
2.
and
threatens
them
with
insuperable
and
lamentable
difficulties
,
and
casting
them
out
of
their
Land
,
ver.
3
,
4
,
5.
2.
He
threatens
and
expostulates
with
them
for
their
opposition
to
his
Messengers
,
ver.
6
,
7.
3.
He
again
accuseth
them
for
cruel
robbery
,
not
sparing
so
much
as
women
and
children
,
ver.
8
,
9.
and
threatens
them
with
exile
,
ver.
10.
4.
He
accuseth
them
for
their
approbation
of
,
and
delighting
in
false
Prophets
,
v.
11.
In
the
second
part
of
the
Chapter
he
comforts
believers
with
promises
of
restitution
by
Christ
,
ver.
12
,
13.
Vers.
1.
WO
to
them
that
devise
iniquity
,
and
work
evil
upon
their
beds
:
when
the
morning
is
light
,
they
practise
it
,
because
it
is
in
the
power
of
their
hand
.
THe
judgment
of
God
is
declared
to
be
already
upon
them
,
and
yet
further
to
be
inflicted
for
their
assiduousness
and
activity
in
plotting
and
practising
of
evil
;
hereby
learning
us
how
to
discern
a
condition
plagued
of
God
,
and
which
without
repentance
will
be
pursued
with
more
plagues
(
for
this
Wo
implies
,
both
that
such
a
case
is
a
plague
of
it self
,
and
that
it
will
be
plagued
)
of
which
there
are
these
evidences
:
1.
When
evil
wayes
become
habitual
to
men
,
so
as
they
are
never
out
of
them
,
but
by
night
as
well
as
by
day
carried
away
with
them
;
for
,
it
is
on
their
beds
,
(
when
they
should
rest
or
examine
themselves
,
Ps
4.4
.
or
be
instructed
by
their
reines
,
Ps.
16.7
.
or
meditate
on
God
,
Ps.
63.6
.
&c.
as
well
as
in
the
morning
,
when
they
should
direct
their
prayer
unto
God
,
Ps.
5.2
.
and
goe
forth
to
their
lawfull
callings
,
Ps.
104.22.23
.
)
that
they
are
thus
imployed
,
their
sin
sleeps
not
.
2.
When
men
not
onely
sin
through
infirmity
,
being
surprised
and
made
to
stumble
in
a
fit
of
tentation
,
but
their
wits
are
bended
to
project
and
plot
sin
;
for
,
Wo
to
them
that
devise
iniquity
.
3.
When
mens
spirits
are
so
taken
up
with
wickednesse
,
that
they
delight
themselves
with
acting
it
in
their
owne
imaginations
:
Wo
to
them
that
work
evil
on
their
beds
:
that
is
,
are
so
transported
,
that
their
spirits
and
fancy
imagine
themselves
,
as
acting
those
wickednesses
,
which
they
cannot
for
present
get
really
acted
,
and
thus
think
to
delight
themselves
.
4.
When
mens
hearts
are
so
farre
engaged
in
their
premeditate
wickednesse
,
that
without
taking
leisure
betwixt
their
deliberation
and
practise
,
to
bethink
themselves
what
they
are
doing
,
they
run
eagerly
about
the
execution
of
their
purposes
,
which
is
the
wofull
fruits
of
giving
sin
too
much
roome
in
the
heart
,
that
being
Master
there
,
it
violently
and
effectually
commands
our
practise
:
for
,
Wo
unto
them
,
who
having
devised
iniquity
,
when
the
morning
is
light
,
they
practise
it
.
See
Jer.
8.6
.
Eph.
4.19
.
5.
When
men
ill-affected
have
power
to
effect
their
desires
,
and
that
they
succeed
with
them
,
God
laying
no
impediment
in
their
way
to
stop
their
progresse
in
sin
;
for
it
is
Woe
upon
them
,
that
it
is
in
the
power
of
their
hands
,
to
practise
the
ill
they
have
devised
.
6.
It
is
also
an
evidence
of
wo
upon
,
and
coming
upon
men
,
when
having
power
,
and
wanting
external
restraints
,
they
have
no
inward
principle
or
tendernesse
of
conscience
,
to
make
them
loath
an
ill
way
,
as
Joseph
had
.
Gen.
42.18
.
but
count
everything
right
enough
which
they
are
able
to
effect
,
and
goe
on
as
far
as
their
power
will
reach
;
for
,
They
practise
it
,
because
it
is
in
the
power
of
their
hands
.
Ver.
2.
And
they
covet
fields
;
and
take
them
by
violence
:
and
houses
,
and
take
them
away
:
so
they
oppresse
a
man
and
his
house
,
even
a
man
and
his
heritage
.
He
gives
an
instance
of
that
general
challenge
,
ver.
1.
and
what
were
the
evils
they
plotted
and
acted
:
in
that
when
they
saw
houses
and
fields
that
lay
commodiously
for
them
,
they
did
covet
them
,
and
violently
deprive
the
true
Owners
of
them
,
whereby
not
only
a
mans
self
,
but
his
family
and
posterity
were
oppressed
,
by
taking
away
,
not
some
of
his
means
only
,
but
his
very
heritage
,
which
belonged
unto
him
by
the
Law
of
God
and
man
.
Doct.
1.
Covetousnesse
is
a
root
of
much
evil
and
wickednesse
,
and
will
embark
men
in
desperate
and
violent
courses
;
for
,
They
covet
and
take
by
violence
.
2.
It
is
an
high
aggravation
of
oppression
,
when
the
oppressor
is
not
straitned
with
necessity
and
want
,
driving
him
on
such
courses
;
but
his
covetous
disposition
is
the
only
cause
of
all
his
miscarriage
;
for
,
here
the
quarrel
is
,
that
because
they
covet
,
therefore
,
they
take
by
violence
.
3
Covetousnesse
given
way
unto
,
and
entertained
in
mens
hearts
,
will
drive
them
beyond
all
bounds
and
moderation
;
for
,
They
covet
fields
and
houses
:
every
thing
they
get
,
serves
but
as
a
bait
to
draw
them
on
further
;
so
dangerous
is
it
once
to
transgress
the
bounds
of
contentment
prescribed
by
God
.
4.
Albeit
covetousnesse
be
a
lawlesse
sin
,
and
Oppressors
think
every
thing
good
purchase
,
which
they
can
compass
;
yet
in
Gods
account
violent
usurpation
is
no
right
;
for
,
however
they
take
away
,
yet
it
is
stil
the
mans
heritage
.
5.
Not
only
the
wants
of
such
as
are
presently
oppressed
,
but
all
the
wants
of
their
posterity
will
be
laid
to
the
Oppressors
charge
,
and
cry
to
God
against
them
;
for
,
they
oppress
a
man
and
his
house
;
they
ruine
him
,
and
his
family
and
off-spring
,
by
taking
away
his
houses
and
heritage
,
which
are
a
constant
livelihood
.
Ver.
3.
Therefore
thus
saith
the
LORD
,
Behold
against
this
family
do
I
devise
an
evil
,
from
which
ye
shall
not
remove
your
necks
,
neither
shall
ye
go
haughtily
:
for
this
time
is
evil
.
The
Lord
pronounceth
sentence
against
them
for
these
sins
,
and
explains
that
Wo
which
he
had
threatned
,
ver.
1.
shewing
that
the
Lord
is
about
to
bring
on
such
a
judgement
and
sad
time
,
as
should
effectually
and
irresistibly
seize
upon
them
,
and
lay
their
pride
and
bring
them
down
.
Whence
learne
,
1.
In
times
of
violent
oppression
the
Lord
is
not
to
be
looked
on
as
one
misregarding
,
or
as
an
idle
Spectator
,
but
as
a
Lord
,
ready
to
appear
for
the
oppressed
in
a
remarkable
way
;
for
,
Therefore
thus
saith
the
Lord
,
Behold
,
&c.
2.
The
Lords
Word
ought
to
be
received
and
believed
as
a
sure
evidence
,
that
he
will
so
appear
,
albeit
the
performance
seem
to
be
delayed
:
for
,
Thus
saith
Jehovah
:
we
ought
to
judge
according
to
what
he
saith
,
and
not
according
to
what
we
think
.
3.
The
Lord
will
recompence
all
his
delayes
in
executing
vengeance
for
sin
,
with
the
severity
of
it
when
it
comes
;
therefore
,
in
opposition
to
their
devising
iniquity
,
verse
1.
(
that
they
might
execute
it
well
,
as
they
thought
)
the
Lord
deviseth
an
evil
,
saith
he
,
that
is
,
it
shall
be
as
sore
and
sharp
an
evil
,
as
if
it
had
been
most
seriously
devised
,
and
all
the
time
of
delay
had
been
imployed
for
that
effect
.
4.
Sin
publickly
acted
without
controlment
,
will
bring
on
judgments
against
a
whole
people
;
Therefore
,
(
because
oppression
was
committed
publickly
)
against
this
family
do
I
devise
an
evil
;
that
is
,
against
this
whole
Nation
,
Amos
3.1
,
2.
even
the
notorious
sins
of
private
persons
,
(
much
more
of
publick
Ministers
of
Justice
)
not
being
punished
:
or
such
sins
becoming
universal
,
cannot
but
bring
judgments
upon
a
whole
Land
.
5.
However
Oppressors
may
think
to
shift
the
Lords
visitations
,
yet
when
they
come
they
shall
seize
upon
them
,
and
their
violence
shall
be
met
with
afflictions
,
which
they
cannot
shake
off
;
for
,
it
is
an
evil
from
which
ye
shall
not
remove
your
necks
.
6.
Albeit
men
also
dream
,
that
if
they
cannot
exempt
themselves
from
judgments
,
yet
they
will
courageously
and
undauntedly
bear
out
under
them
;
yet
the
Lord
by
his
rods
will
make
the
most
haughty
to
stoop
,
for
,
Neither
shall
ye
go
haughtily
.
7.
God
hath
our
time
,
and
the
revolutions
thereof
so
in
his
own
power
,
as
he
can
thereby
when
he
will
,
cause
the
stoutest
to
fall
before
him
;
therefore
it
is
subjoined
as
a
reason
why
they
shall
not
walk
haughtily
,
for
,
this
time
is
evil
:
God
shall
make
the
times
to
crush
them
.
8.
Men
by
their
transgressions
,
do
provoke
the
Lord
to
make
their
time
bitter
and
evil
unto
them
,
wherein
otherwise
they
might
comfortably
serve
their
generations
:
for
,
because
they
had
oppressed
,
&c.
therefore
this
time
is
evil
.
Ver.
4.
In
that
day
shall
one
take
up
a
Parable
against
you
,
and
lament
with
a
doleful
lamentation
,
and
say
We
be
utterly
spoiled
,
he
hath
changed
the
portion
of
my
people
:
how
hath
he
removed
it
from
me
!
turning
away
,
he
hath
divided
our
fields
.
Their
calamity
is
further
set
forth
,
that
it
should
not
be
ordinary
,
but
the
matter
of
a
Proverb
in
all
mens
mouths
,
and
of
a
bitter
lamentation
,
composed
by
themselves
to
bewaile
their
calamities
,
or
by
their
enemies
counterfeiting
their
sorrow
;
wherein
they
should
bewaile
their
utter
desolation
,
in
that
the
Lord
had
transferred
the
possession
of
the
holy
land
,
(
which
he
had
given
as
a
portion
to
his
people
,
)
to
their
enemies
:
and
had
not
onely
cast
his
people
out
of
it
,
but
turning
away
in
anger
,
had
given
it
to
the
enemies
to
divide
it
among
them
;
and
so
had
put
them
out
of
hope
to
return
to
it
again
:
all
which
relates
especially
to
the
case
of
the
ten
Tribes
,
whose
lands
were
thus
possessed
by
the
Assyrians
,
2
Kings
17.24
.
Doct.
1.
Sinning
against
God
with
an
high
hand
,
will
at
last
make
the
sinner
a
remarkeable
spectacle
of
justice
,
and
will
end
in
bitternesse
and
lamentation
;
for
,
In
that
day
shal
one
take
up
a
Parable
,
(
or
Proverb
)
against
you
,
and
lament
with
a
doleful
lamentation
.
2.
The
sinners
desert
is
to
be
utterly
ruined
without
hope
of
restitution
,
and
to
be
left
in
that
condition
to
bewaile
their
want
and
misery
;
for
,
this
is
the
sum
of
their
lamentation
,
that
they
are
utterly
ruined
,
put
away
from
their
land
,
their
enemies
dividing
it
as
their
owne
inheritance
.
3.
The
seeing
of
God
as
a
party
,
and
affliction
as
flowing
from
his
anger
,
they
make
the
afflicted's
lamentation
yet
more
bitter
;
for
,
so
doe
they
lament
:
He
hath
changed
and
removed
,
turning
away
be
hath
divided
.
4.
The
Lords
judgements
upon
a
sinfull
people
,
will
surprize
them
with
astonishment
,
and
be
more
sad
then
any
thing
they
did
expect
or
dreame
of
,
when
they
were
wallowing
in
their
iniquities
;
for
,
so
much
doth
their
admiration
import
:
How
hath
he
removed
it
from
me
?
Ver.
5.
Therefore
thou
shalt
have
none
that
shall
cast
a
cord
by
lot
in
the
Congregation
of
the
LORD
.
Their
utter
desolation
is
here
positively
denounced
by
God
in
confirmation
of
their
lamentation
,
that
being
cast
out
of
their
land
,
they
should
want
the
benefit
of
dividing
their
inheritances
by
lot
,
before
the
LORD
in
his
Congregation
,
as
of
old
Joshua
had
done
,
Josh.
18.4
,
6
,
10.
and
they
used
to
doe
on
several
occasions
,
especially
every
Jubilee
,
when
they
returned
to
their
possession
;
but
should
remaine
exiled
,
and
their
enemies
in
possession
of
their
Country
.
Doct.
1.
It
is
a
bitter
case
,
when
an
hard
condition
is
not
onely
feared
or
apprehended
by
us
,
but
proves
in
reality
as
sad
as
we
imagine
:
For
,
here
the
Lord
confirms
their
lamentation
in
apprehending
desolation
,
by
a
positive
sentence
;
Thou
shalt
have
none
to
cast
a
cord
by
lot
.
2.
Iniquity
will
make
a
Land
spue
out
even
a
confederate
people
,
and
detaine
them
in
exile
,
destitute
of
their
wonted
priviledges
;
This
is
imported
in
that
threatning
,
Thou
shalt
have
none
to
cast
a
cord
,
&c.
3.
The
causes
procuring
judgements
are
still
to
be
taken
along
in
our
thoughts
with
the
judgement
;
Therefore
,
saith
he
,
because
of
these
sins
mentioned
,
ver.
1
,
2.
Thou
shalt
have
none
,
&c.
This
will
make
us
justifie
God
in
his
afflicting
,
and
will
set
the
afflicted
on
work
by
repentance
to
make
up
their
outward
losses
in
God
.
4.
Afflictions
will
be
so
much
the
more
bitter
,
as
the
mercies
of
which
wee
are
deprived
by
them
,
have
been
given
unto
us
by
a
special
providence
,
and
as
a
signe
of
Gods
favour
;
for
so
the
land
from
which
they
are
to
be
banished
,
is
a
land
which
they
had
by
lot
in
the
Congregation
of
the
Lord
;
that
is
,
a
land
divided
to
them
by
especial
providence
of
God
,
and
wherein
the
Congregation
of
the
Lord
was
.
See
Ps.
47.4
.
and
137.1
.
Ver.
6.
Prophesie
ye
not
,
say
they
to
them
that
prophesie
,
they
shall
not
prophesie
to
them
,
that
they
shall
not
take
shame
.
The
second
accusation
is
,
for
their
contempt
of
,
and
opposition
unto
Gods
Word
and
Messengers
:
the
sense
of
the
words
,
(
which
in
the
original
are
concise
and
short
)
is
;
when
the
wicked
heard
the
Prophets
of
God
threaten
sin
so
sharply
,
they
could
not
endure
this
sound
doctrine
,
but
either
would
have
them
silent
,
as
Amos
7.10
,
11
,
12
,
13.
or
would
limit
them
to
preach
onely
what
they
pleased
,
as
their
false
Prophets
did
;
and
so
some
read
the
words
,
Prophesie
ye
not
.
let
these
,
(
to
wit
,
the
time-serving
Prophets
,
and
such
as
would
follow
their
way
)
prophesie
;
upon
this
the
Lord
threatens
to
adde
this
to
their
judgements
,
that
he
will
take
away
his
Prophets
,
and
hereby
give
them
up
as
dogs
,
to
whom
holy
things
are
not
to
be
cast
,
and
prevent
the
shame
and
ignominy
which
his
Prophets
suffered
at
their
hands
,
as
Matth.
7.6
.
or
(
as
the
words
may
be
read
by
way
of
interrogation
,
If
they
shal
not
prophesie
unto
these
,
shall
they
take
no
shame
?
although
they
were
rid
of
faithfull
messengers
to
warne
them
,
yet
that
would
not
hold
off
jugements
,
nor
exempt
them
from
shame
and
confusion
.
Doct
1.
The
Lords
Word
in
the
mouth
of
his
messengers
,
ought
to
be
refreshing
,
and
a
meanes
of
fructifying
unto
the
Church
;
and
will
prove
so
,
except
it
be
to
such
as
are
neer
unto
cursing
;
therefore
is
prophesying
in
the
Original
called
dropping
,
by
a
name
taken
from
raine
,
which
refresheth
and
fructifieth
the
earth
.
2.
A
declining
time
,
and
a
faithfull
Ministry
will
be
still
at
odds
and
contending
;
decliners
would
either
be
rid
of
the
Word
and
Ministry
altogether
;
or
if
they
think
that
too
grosse
,
yet
they
will
allow
of
none
but
such
as
are
made
to
their
minde
;
not
of
such
as
may
bee
instrumentall
to
frame
them
according
to
Gods
minde
:
Prophesie
yee
not
,
say
they
to
them
that
prophesie
;
or
Prophesie
yee
not
,
let
these
prophesie
.
3.
Howsoever
,
the
Lord
will
have
his
truth
published
,
so
song
as
hee
seeth
fitting
,
or
hath
use
for
it
,
oppose
who
will
;
(
and
so
the
words
may
be
read
,
that
when
the
wicked
said
,
Prophesie
not
,
the
Lord
answered
,
They
shall
prophesie
,
)
yet
when
men
become
so
desperately
wicked
,
as
not
only
not
to
care
for
the
Word
,
but
studie
to
affront
and
injure
the
Carriers
of
it
;
it
is
righteous
with
God
to
deprive
them
of
it
,
for
a
judgment
to
them
,
and
the
good
of
his
wronged
servants
:
They
shall
not
prophesie
to
them
,
that
they
shall
not
take
shame
;
See
,
Ezek.
3.26
4
Albeit
wicked
men
think
all
sure
enough
if
they
were
freed
from
that
eye-sore
of
a
reproving
and
threatning
Word
and
Ministry
,
yet
that
would
put
them
never
a
whit
the
further
from
judgments
for
sin
;
for
so
much
doth
that
other
reading
hold
forth
;
If
they
shall
not
prophesie
,
shall
they
take
no
shame
?
as
if
he
said
,
will
that
exempt
them
from
judgments
,
that
upon
their
contempt
the
Word
is
removed
?
No
verily
;
but
as
it
is
a
judgment
in
it self
,
so
it
is
a
presage
of
more
following
.
Ver.
7.
O
thou
that
art
named
the
house
of
Jacob
,
is
the
Spirit
of
the
LORD
straitned
?
are
these
his
doings
?
Do
not
my
words
do
good
to
him
that
walketh
uprightly
?
Unto
this
accusation
and
thāeatning
the
Lord
subjoyns
a
sad
expostulation
with
this
people
,
now
so
far
degenerated
,
as
thus
to
contemn
and
oppose
his
Messengers
;
as
if
they
might
limit
his
Spirit
to
speak
only
what
pleased
them
:
or
,
as
if
his
Spirit
were
straitned
to
do
them
good
,
and
preach
comforts
,
if
they
were
fit
for
them
;
that
he
must
only
threaten
,
and
poseth
them
,
if
their
wayes
and
doings
were
approved
of
God
,
and
such
as
called
for
comfortable
doctrine
;
and
whether
they
could
alledge
that
threatnings
and
judgments
were
his
usual
way
of
dealing
with
his
people
in
which
he
delighted
,
if
he
were
not
provoked
thereunto
by
their
sin
,
and
appeales
to
themselves
if
his
words
did
not
both
speak
and
perform
good
things
,
and
would
prove
so
to
them
if
they
were
holy
;
and
consequently
it
was
not
he
nor
his
Prophets
,
but
themselves
that
were
to
blame
,
that
the
Word
spake
hard
things
unto
them
,
and
that
accordingly
they
were
punished
.
Doct.
1.
It
is
a
deplorable
case
,
and
sadly
to
be
lamented
,
when
men
stand
in
opposition
to
the
Word
of
God
,
and
the
Carriers
thereof
:
so
much
doth
this
expostulation
,
and
these
pressing
interrogatories
imply
.
2.
Men
may
both
think
and
do
many
things
with
great
boldnesse
,
which
yet
if
they
should
seriously
think
upon
,
they
would
be
forced
to
condemn
and
finde
a
witness
against
in
their
own
bosomes
:
for
,
these
questions
put
to
their
consciences
,
imply
,
that
God
had
a
witness
for
him
there
,
and
they
durst
not
say
nor
do
as
they
did
,
if
their
consciences
were
put
to
it
as
in
his
sight
.
3.
Many
have
,
and
study
to
keep
up
a
name
which
they
are
ill
worthy
of
,
and
no
way
answerable
to
it
.
O
thou
that
are
named
the
house
of
Jacob
,
saith
he
,
but
no
way
like
that
which
Jacob
was
,
and
should
be
:
See
,
John
8.40
.
Hos.
12.3
.
4.
God
can
discover
betwixt
shewes
and
substance
,
and
will
see
a
fault
in
such
as
glory
in
faire
titles
,
for
he
calls
them
as
they
are
:
Thou
art
named
the
house
of
Jacob
,
and
hast
but
a
name
.
5.
It
is
an
evidence
that
a
visible
Church
is
degenerated
whatever
shew
they
have
,
when
they
turn
opposers
of
the
Word
of
the
Lord
in
the
mouth
of
his
servants
,
and
of
his
servants
for
their
message
cause
,
it
being
the
true
glory
of
the
Church
to
have
messengers
carrying
Gods
mind
unto
them
,
and
to
entertain
the
message
and
messengers
as
becometh
;
for
,
it
is
upon
this
account
they
get
this
title
,
Thou
art
named
,
&c.
6.
Such
as
oppose
and
fight
against
the
Word
of
God
and
his
Messengers
,
do
in
effect
fight
against
the
Spirit
of
the
Lord
,
whose
Word
it
is
;
for
,
these
opposers
are
challenged
,
as
straitning
the
Spirit
of
the
Lord
.
7.
It
is
an
high
presumption
and
injury
done
to
the
Spirit
,
to
think
to
imprison
and
deny
him
liberty
in
the
mouth
of
his
servants
to
speak
any
thing
but
what
men
please
:
for
,
Is
the
spirit
of
the
Lird
straitned
?
imports
,
that
it
was
not
seemly
they
should
limit
him
in
giving
Commission
to
his
servants
.
8.
The
Lord
hath
a
store-house
of
spirit
to
bring
forth
comforts
,
and
of
power
to
produce
mercies
,
if
his
people
were
fit
for
them
;
for
,
Is
the
spirit
of
the
Lord
straitned
?
imports
also
,
that
it
was
not
for
want
of
fulnesse
in
his
Spirit
,
to
publish
or
performe
good
things
,
that
the
Prophets
got
only
commission
to
threaten
;
see
,
Isa.
50.2
.
9.
When
the
Lord
sends
forth
sad
threatnings
in
the
mouths
of
his
servants
,
it
becomes
a
people
seriously
to
examine
their
wayes
,
to
see
them
disapproved
of
God
,
and
deserving
such
entertainment
:
therefore
he
leads
them
from
quarrelling
with
the
Spirit
of
God
or
his
servants
,
seriously
to
consider
,
Are
these
his
doings
?
that
is
,
whether
their
own
wayes
are
agreeable
to
the
law
,
or
such
as
the
Spirit
of
God
works
in
his
people
.
10.
The
Lords
ordinary
way
of
dealing
with
his
people
,
in
which
hee
delights
,
is
mercie
;
for
,
Are
these
his
doings
?
imports
also
,
that
however
hee
did
now
threaten
and
deal
harshly
with
them
,
yet
they
might
be
abundantly
convinced
that
it
was
not
his
usuall
way
so
to
doe
,
nor
a
course
in
which
he
took
pleasure
,
if
their
case
did
not
call
for
it
.
See
Mic.
7.18
.
Lam.
3.33
.
11.
That
which
God
looks
to
and
requires
in
his
people
,
is
not
so
much
their
profession
&
speaking
,
as
their
walking
and
carriage
,
and
that
they
study
a
constant
course
of
uprightnesse
and
sincerity
,
although
they
cannot
attain
to
perfection
;
for
,
it
is
required
that
they
walk
uprightly
.
12.
As
the
upright
walker
will
need
the
Word
much
for
direction
and
encouragement
;
so
to
such
the
Word
speaks
onely
good
,
however
they
may
reade
and
apply
it
wrong
sometimes
,
by
reason
of
their
distempers
and
fears
,
and
may
mistake
when
the
Word
speaks
against
their
corruptions
,
which
is
without
prejudice
to
their
sincerity
,
and
when
the
Word
speaks
hard
things
,
whereby
their
further
good
is
promoted
in
the
end
:
for
,
do
not
my
words
do
good
to
him
that
walketh
uprightly
?
13.
The
Words
saying
of
good
,
is
indeed
a
doing
of
good
,
not
only
because
comfortable
messages
do
encourage
,
strengthen
and
revive
the
heart
;
but
also
in
regard
of
the
certaine
performance
of
what
the
Word
saith
:
when
it
is
said
,
it
may
be
counted
done
;
My
words
doe
good
.
14.
The
goodnesse
of
God
to
his
people
may
deeply
convince
and
humble
them
,
who
by
sin
provoke
him
to
doe
otherwise
;
Therefore
is
all
this
set
forth
to
be
in
God
,
that
their
sin
may
be
seen
great
which
causeth
such
strange
dealing
.
Ver.
8.
Even
of
late
my
people
is
risen
up
as
an
enemy
:
yee
pull
off
the
robe
with
the
garment
from
them
that
passe
by
securely
,
as
men
averse
from
war
.
A
third
accusation
is
for
their
cruel
robbery
,
whereby
he
also
sets
forth
the
sad
fruits
of
their
contemning
the
Prophets
,
and
the
true
cause
why
God
,
by
their
Ministery
,
handled
them
so
roughly
;
The
summe
of
the
accusation
is
,
that
they
whose
fathers
had
been
famous
for
valour
in
Wars
,
and
defending
the
countrey
against
a
common
enemy
,
were
now
of
late
turned
robbers
of
the
innocent
;
and
,
as
cruel
enemies
,
did
take
away
both
the
upper
and
neather
garment
from
those
who
were
travelling
peaceably
,
as
minding
no
War
;
or
did
so
deale
with
them
,
as
if
they
had
taken
them
in
Warre
;
and
sent
them
away
stripped
,
as
if
they
had
been
in
a
battell
.
Whence
learne
.
1.
Contempt
of
,
and
opposition
unto
Gods
Word
and
Messengers
,
turnes
men
barbarous
and
inhumane
,
without
all
civility
;
and
men
following
such
courses
cannot
expect
that
the
Word
should
speak
peace
to
them
;
for
,
this
is
a
fruit
of
their
opposing
the
Prophets
,
that
they
were
given
over
to
such
cruelty
;
and
is
the
cause
why
hard
things
were
prophesied
.
2.
The
degenerating
of
men
from
former
good
wayes
,
and
the
present
evils
of
the
time
,
are
much
to
be
observed
,
and
hammered
on
by
the
servants
of
God
;
for
,
this
is
the
subject
of
his
accusation
,
that
even
of
late
,
or
yesterday
,
they
were
thus
degenerated
.
3.
As
declining
professours
are
ordinarily
plagued
with
singular
profanity
,
so
profession
and
priviledges
will
serve
to
aggravate
the
guilt
thereof
;
therefore
,
howsoever
they
were
onely
in
name
the
house
of
Jacob
,
ver
7.
yet
in
the
challenge
the
Lord
gives
them
their
titles
,
my
people
is
risen
up
,
&c.
that
since
they
would
be
accounted
so
,
hee
would
make
use
of
it
to
their
disadvantage
who
would
not
walke
answerable
to
what
they
pretended
to
.
4.
Oppression
of
others
,
and
for
men
so
to
carry
themselves
towards
friends
as
open
and
violent
enemies
use
to
do
,
is
a
practise
not
beseeming
such
as
call
themselves
the
people
of
God
;
for
,
this
is
the
challenge
,
My
people
is
risen
up
as
an
enemy
:
ye
pull
off
the
robe
,
&c.
Ver.
9.
The
women
of
my
people
have
ye
cast
out
from
their
pleasant
houses
,
from
their
children
have
ye
taken
away
my
glory
for
ever
.
Hee
insists
in
the
accusation
,
and
gives
a
further
instance
of
their
inhumanity
,
in
their
carriage
toward
women
and
children
,
whom
Warrs
ordinarily
spare
;
they
cast
women
violently
out
of
their
houses
,
where
they
lived
pleasantly
,
and
by
bringing
children
unto
slavery
and
misery
,
did
for
ever
deprive
them
of
that
dignity
allowed
to
them
by
God
as
his
people
.
Doct.
1.
There
are
none
of
the
children
of
men
but
in
divine
providence
may
meete
with
their
own
share
of
trials
,
and
should
look
for
them
;
for
heare
very
women
and
children
are
not
exempted
more
then
men
.
2.
However
the
Church
and
particular
members
thereof
may
deserve
afflictions
at
the
Lords
hand
,
yet
these
same
afflictions
will
endeere
them
to
him
,
at
least
in
so
farre
as
to
be
a
ground
of
challenge
against
instruments
,
that
they
have
medled
with
such
;
wherefore
what-ever
these
afflicted
ones
were
otherwise
,
yet
in
their
trouble
,
and
in
the
challenge
against
oppressers
,
they
are
the
women
of
my
people
.
3.
God
,
the
preserver
of
men
,
hath
a
special
regard
to
the
weaker
sexe
and
tenderer
years
of
persons
;
and
will
aggravate
injuries
done
to
them
from
such
considerations
;
as
here
,
ye
have
cast
out
women
,
and
taken
away
glory
from
their
children
,
or
,
little
ones
.
4.
Pleasures
and
tender
usage
are
not
to
be
looked
upon
by
those
who
enjoy
them
as
abiding
things
,
or
a
constant
allowance
,
but
,
considering
them
as
transient
,
they
ought
to
look
for
changes
when
the
Lord
shall
be
pleased
to
call
to
it
;
for
so
much
are
we
taught
by
the
experience
of
these
tender
women
cast
out
of
their
pleasant
houses
.
5.
There
is
an
especial
glory
allowed
by
God
unto
his
Church
,
whereby
she
may
be
separated
from
all
people
,
which
the
Lord
wil
maintain
her
in
,
against
all
who
would
deprive
her
thereof
;
this
is
signified
by
that
external
glory
,
and
the
priviledges
conferred
on
Israel
,
(
called
,
my
glory
,
because
allowed
of
him
)
which
now
he
challenges
oppressors
for
depriving
their
children
of
while
they
were
put
in
a
condition
not
beseeming
the
free
people
of
God
;
From
their
children
ye
have
taken
away
my
glory
.
See
Exod.
33.16
.
6.
Perseverance
in
an
ill
way
doth
exceedingly
aggravate
the
sinfulness
thereof
;
ye
have
taken
away
glory
for
ever
;
that
is
,
without
giving
over
that
wicked
way
,
or
ceasing
to
rob
,
7.
It
may
also
be
interpreted
,
that
by
making
children
bondmen
,
they
aimed
to
deprive
them
of
their
glory
perpetually
;
and
so
however
children
might
be
relieved
from
bondage
,
yet
they
are
reckoned
with
according
to
their
aim
,
and
the
nature
of
their
work
:
and
it
teacheth
,
whatever
the
Lord
may
do
in
interposing
to
moderate
the
afflictions
unjustly
inflicted
by
men
;
yet
instruments
must
answer
to
God
for
all
that
the
nature
of
their
work
tended
to
,
and
for
all
they
intended
in
it
.
Ver.
10.
Arise
ye
and
depart
,
for
this
is
not
your
rest
,
because
it
is
polluted
,
it
shall
destroy
you
,
even
with
a
sore
destruction
.
The
Lords
sentence
and
threatning
for
this
wickednesse
is
,
that
as
they
had
cast
others
out
of
their
houses
:
so
the
Lord
would
banish
them
from
the
holy
Land
,
which
was
given
them
for
a
rest
,
only
on
condition
of
Covenant-keeping
:
and
that
,
because
they
had
polluted
the
Land
by
sin
;
therefore
it
should
violently
cast
them
out
.
Doct.
1.
It
is
incident
to
men
when
they
have
committed
great
wickednesse
,
yet
to
promise
to
themselves
peace
by
reason
of
some
external
priviledges
;
for
,
this
charge
,
Arise
ye
and
depart
,
implies
,
that
notwithstanding
of
sin
,
they
were
not
thinking
of
removing
,
because
there
land
was
a
rest
.
2.
Sinne
doth
provoke
God
to
turne
up-side-down
great
priviledges
,
which
are
conferred
upon
a
visible
Church
on
condition
of
her
obedience
;
yea
,
it
doth
provoke
him
to
prove
himself
superior
,
of
whom
they
hold
all
their
enjoyments
,
and
to
deprive
them
of
rest
and
quiet
who
were
restlesse
in
sin
:
for
,
whereas
the
Land
of
Canaan
was
given
for
a
rest
,
Psal.
95.11
.
now
the
Lord
summons
them
to
remove
,
and
threatens
it
should
not
be
arest
because
of
their
sin
;
Arise
ye
,
and
depart
,
for
this
is
not
your
rest
.
See
Numb.
14.34
.
1
Sam.
2.30
.
3.
Men
by
their
sinning
do
not
only
set
themselves
against
God
,
but
do
pollute
and
defile
all
the
creatures
and
mercies
given
them
of
God
,
by
imploying
them
to
the
dishonour
of
God
;
for
,
the
promised
Land
is
polluted
by
these
sinners
.
See
Lev.
18.25
,
28.
Man
going
in
rebellion
drawes
many
creatures
,
abused
by
him
,
away
with
him
.
4.
Mercies
being
given
that
we
might
serve
God
with
them
,
and
not
defile
them
;
therefore
it
is
just
with
God
,
that
what
we
dishonour
him
in
or
by
,
be
taken
away
:
This
is
not
a
rest
,
because
it
is
polluted
.
5.
Abuse
of
Gods
mercies
draweth
on
sharpest
judgements
of
any
;
for
,
it
(
that
is
,
the
Land
)
shal
destroy
you
even
with
a
sore
destruction
.
This
the
land
did
,
not
only
in
spewing
them
out
as
it
did
the
Canaanites
,
Lev.
18.28
.
as
loathing
to
bear
or
feed
them
who
dishonour
God
:
but
in
that
it
was
the
great
cause
of
their
sore
judgement
that
they
had
polluted
a
Land
of
promise
,
where
God
in
his
Ordinances
dwelt
:
and
so
it
had
been
better
for
them
,
when
God
should
reckon
with
them
,
that
they
had
dwelt
elsewhere
.
Ver.
11.
If
a
man
walking
in
the
spirit
of
falsehood
,
do
lie
,
saying
,
I
will
prophesie
unto
thee
of
wine
and
of
strong
drink
,
he
shall
even
be
the
Prophet
of
this
people
.
In
the
fourth
place
they
are
accused
for
that
,
however
they
opposed
true
Prophets
,
yet
they
did
approve
of
,
and
delight
in
false
Prophets
,
and
such
as
pretending
to
inspirations
,
and
to
be
in
office
Prophets
,
would
flatter
them
,
and
without
warrant
,
promise
prosperity
to
such
as
were
continuing
in
sin
:
Whence
learn
,
1.
The
most
profane
in
the
visible
Church
may
yeā
desire
some
shew
of
divine
institutions
and
ordinances
,
and
some
sort
of
divine
approbation
to
their
way
,
if
they
can
have
it
;
for
,
he
shall
even
be
a
Prophet
to
this
people
;
imports
,
that
they
would
not
willingly
want
Prophets
,
but
desire
to
have
them
,
provided
they
go
their
way
;
that
so
albeit
they
reject
true
Prophets
,
yet
they
may
have
Prophets
,
and
may
seem
not
to
want
divine
approbation
;
men
may
be
profane
enough
,
albeit
they
come
not
to
the
height
of
rejecting
all
ordinances
,
nor
openly
to
profess
they
care
not
for
Gods
approbation
.
2.
It
is
no
new
thing
to
see
men
pretending
to
the
Spirit
of
God
,
and
revelations
and
light
from
him
,
who
are
but
deceivers
,
if
not
deceived
also
,
and
sent
for
a
plague
to
a
sinful
people
;
for
,
there
are
,
who
walk
in
the
Spirit
(
that
is
,
pretend
to
inspirations
as
Prophets
)
and
yet
all
this
is
but
falshood
,
and
their
doctrine
a
lie
.
3.
There
will
never
be
false
Prophets
and
clawbacks
wanting
,
to
humour
and
soothe
up
a
declining
people
;
for
,
it
is
imported
,
there
will
be
such
as
prophesie
of
wine
,
&c.
4.
As
it
is
a
great
snare
and
judgement
to
a
people
to
finde
any
shelter
against
naked
truth
,
and
Prophets
against
Prophets
;
so
these
false
Prophets
are
discouragements
to
the
true
Messengers
of
God
,
while
such
do
flatter
those
whom
faithfull
Messengers
threaten
;
for
,
it
is
the
peoples
judgment
,
that
they
have
prophets
to
oppose
to
those
whom
they
reject
,
ver.
9.
See
Jer.
18.18
.
And
it
is
a
great
cause
why
Micahs
threatnings
take
no
effect
,
that
they
in
the
mean
time
prophesie
of
āine
and
strong
drink
:
such
was
Micah's
trial
when
he
had
to
do
with
Abah
,
1
Kings
22.12
,
13
,
14
,
&c.
5.
Such
as
pretend
to
any
eminency
in
Gods
house
or
service
,
without
his
call
or
approbation
,
are
ordinarily
branded
with
badges
of
his
displeasure
;
for
,
these
walking
in
the
Spirit
,
or
pretending
to
revelation
,
are
plagued
either
with
delusion
or
impudency
,
(
as
such
ordinarily
are
,
who
abuse
light
most
,
)
in
that
they
dare
prophesie
of
wine
,
and
strong
drink
to
a
rebellious
people
.
6.
Albeit
the
Lord
may
for
a
time
forbear
grosse
sinners
;
yea
,
and
plague
them
with
prosperity
also
,
yet
it
is
false
doctrine
to
preach
peace
and
prosperity
to
a
profane
people
,
so
as
if
God
approved
of
them
when
he
gives
them
prosperity
,
or
as
if
any
prosperity
they
got
were
not
ripening
them
for
sorer
judgements
:
for
,
as
these
false
Prophets
lyed
,
in
respect
they
wanted
a
revelation
and
commission
to
deliver
such
a
Doctrine
,
when
on
the
contrary
God
was
threatning
that
people
:
so
it
is
still
a
lye
in
these
termes
,
to
prophesie
of
wine
and
strong
drink
to
such
a
people
.
7.
As
it
is
a
woful
condition
,
when
all
that
the
visible
Church
is
set
upon
,
is
pleasure
and
prosperity
,
and
all
they
have
to
do
with
Prophets
,
is
to
make
them
glad
with
hopes
thereof
:
(
he
is
their
choice
,
not
who
speaks
to
āhem
of
their
sin
and
Gods
grace
,
but
who
prophesieth
of
wine
,
)
so
a
people
are
in
a
desperate
case
,
when
they
delight
onely
in
such
Doctrine
as
may
please
their
fancy
,
and
will
not
admit
of
freedom
in
Doctrine
.
Therefore
it
is
a
matter
of
challenge
,
and
a
cause
of
Gods
contemning
of
them
,
(
as
being
not
my
people
,
but
this
people
)
that
such
a
one
shall
even
he
the
Prophet
of
this
people
,
and
not
such
as
faithful
Micah
.
See
Isai.
30.10
.
Jer.
ā
.
31
.
Ver.
12.
I
will
surely
assemble
,
O
Jacob
,
all
of
thee
:
I
will
surely
gather
the
remnant
of
Israel
,
I
will
put
them
together
as
the
sheep
of
Bozrah
,
as
the
flock
in
the
midst
of
their
fold
,
they
shall
make
great
noise
by
reason
of
the
multitude
of
men
.
Ver.
13.
The
breaker
is
come
up
before
them
;
they
have
broken
up
,
and
have
passed
thorow
the
gate
,
and
are
gone
out
by
it
,
and
their
King
shall
pass
before
them
,
and
the
LORD
on
the
head
of
them
.
The
Lord
in
the
close
of
the
Chapter
sweetens
the
former
threatnings
with
promises
of
restitution
of
his
Israel
under
Christ
;
wherein
are
contained
their
recollection
and
gathering
,
that
Christ
as
their
shepherd
shall
gather
them
in
one
,
shall
feed
,
secure
and
multiply
them
,
ver.
12.
that
all
impediments
shal
be
taken
out
of
their
way
,
that
might
hinder
their
progresse
,
and
that
their
march
shall
be
stately
,
and
their
conduct
safe
;
Christ
their
King
who
is
the
Lord
,
going
before
them
as
their
general
on
the
head
of
them
.
Whence
learn
,
1.
In
the
throng
of
greatest
displeasure
,
the
truly
godly
are
allowed
comfort
,
that
they
be
not
crushed
with
threatnings
,
whereof
they
are
most
apprehensive
by
reason
of
their
tendernesse
;
for
,
in
the
midst
of
these
threatnings
,
Jacob
and
Israel
get
a
promise
;
See
,
Matth.
28.4
,
5.
2.
The
children
of
God
ought
to
study
much
the
certainty
of
Promises
,
that
they
may
without
hesitation
rely
upon
them
;
I
will
surely
assemble
,
I
will
surely
gather
,
saith
he
,
or
in
assembling
assemble
,
which
imports
his
persisting
in
that
work
till
he
perfect
it
.
3.
Spiritual
restauration
by
Christ
,
is
ample
matter
of
comfort
to
all
believers
in
times
of
publick
calamities
:
for
that
is
the
substance
of
this
promise
held
forth
for
their
comfort
:
it
was
their
comfort
under
the
Law
to
foresee
it
,
and
ought
to
be
ours
for
to
enjoy
it
;
See
John
8.56
.
Luke
10.23
,
24.
4.
As
no
vicissitude
of
dispensations
hath
buried
in
oblivion
that
Covenant
made
with
Jacob
and
his
seed
,
so
the
Catholick
Church
of
Believers
of
all
Nations
have
right
to
the
spiritual
promises
made
to
Jacob
and
his
seed
:
for
these
to
whom
the
promises
are
made
are
called
Jacob
and
Israel
,
to
shew
unto
the
seed
of
Israel
that
he
would
assemble
them
,
being
mindful
of
his
Covenant
;
and
to
confirm
all
his
Elect
,
that
by
believing
in
Christ
they
are
made
his
Israel
,
and
heirs
to
Israels
promises
.
5.
Christ
the
great
shepherd
,
will
want
none
of
his
chosen
ones
,
howsoever
scattered
,
dispersed
,
and
far
from
him
,
but
will
have
them
all
gathered
and
brought
in
to
the
fold
of
his
Church
;
I
wil
surely
assemble
Jacob
all
of
thee
;
I
will
surely
gather
the
remnant
of
Israel
,
saith
the
Lord
to
scattered
Israel
,
and
to
his
scattered
Elect
,
through
the
world
;
See
John
10.16
.
6.
Christ
,
having
gathered
his
people
as
in
one
flock
,
will
do
the
duty
of
a
faithful
shepherd
,
in
feeding
and
securing
of
them
from
dangers
:
I
will
put
them
together
as
the
sheep
of
Bozrah
,
(
a
place
in
Edom
or
Moab
,
where
there
were
many
flocks
and
good
pasture
,
1
Chron.
1.43
,
44.
Jer.
48.24
.
and
2
Kings
3.4
.
)
as
the
flock
in
the
midst
of
their
fold
.
7.
The
Lord
,
who
of
remnants
can
make
multitudes
,
will
in
his
own
time
blesse
his
Church
with
increase
and
multiplication
of
Converts
,
and
hereby
will
make
up
the
loss
of
their
scatterings
and
sufferings
:
The
remnant
shal
make
a
noise
by
reason
of
the
multitude
of
men
;
See
,
Isai.
49.20
,
21.
8.
Howsoever
there
may
be
many
difficulties
in
the
wayes
of
God
,
which
his
people
are
to
follow
;
yet
a
people
waiting
upon
him
shall
find
impediments
removed
to
their
hand
;
and
that
they
have
nothing
to
do
,
but
go
on
till
they
dip
their
feet
in
Jordans
brink
,
and
he
will
make
it
dry
;
for
,
the
breaker
is
come
up
before
them
;
they
have
broken
up
and
have
passed
through
the
gate
,
and
are
gone
out
by
it
.
The
speech
alludes
to
the
custome
of
armies
who
usually
send
some
before
to
prepare
the
way
,
and
break
through
stait
passages
that
the
army
may
march
without
trouble
,
Passes
being
opened
in
all
places
;
See
Isai.
57.14
.
and
62.10
.
9.
Christs
Church
doth
not
want
a
King
to
go
out
and
in
before
her
,
to
protect
,
defend
and
guide
her
in
her
way
,
and
as
a
General
to
fight
her
battels
;
for
,
Their
King
shal
pass
before
them
,
and
the
Lord
in
the
head
of
them
,
10.
There
is
none
to
be
acknowledged
as
having
kingly
power
in
or
over
the
Church
,
as
she
is
a
Church
,
but
he
who
it
the
Lord
JEHOVAH
,
for
,
their
King
passing
before
them
,
is
JEHOVAH
in
the
head
of
them
:
that
is
,
their
General
in
the
forefront
of
them
,
as
the
word
is
translated
,
2
Chr.
20.27
.
See
Hos.
1.11
.
Is.
52.12
.
CHAP.
III.
THe
Prophet
having
hitherto
faithfully
discovered
the
sins
of
the
body
of
this
people
,
and
denounced
Gods
judgments
because
of
sin
;
he
comes
more
particularly
to
tax
the
Rulers
both
in
Church
and
State
;
especially
in
Judah
,
and
to
threaten
them
for
their
sins
;
and
this
he
doth
,
1.
Severally
,
in
relation
to
their
own
particular
punishments
;
The
Princes
,
for
that
they
ought
to
know
right
and
wrong
,
and
walk
accordingly
,
and
yet
were
most
perverse
and
inhumane
in
oppression
,
v.
1
,
2
,
3.
are
threatned
,
that
in
their
strait
they
shall
not
be
owned
of
God
,
ver.
4.
The
false
Prophets
,
who
deluded
the
people
,
and
preached
so
as
might
be
most
subservient
to
their
base
ends
,
ver.
5.
are
threatned
with
such
confusion
as
should
make
them
ashamed
of
their
trade
,
ver.
6
,
7.
whereas
he
,
a
faithful
man
should
bear
out
in
his
duty
,
ver.
8.
2
He
deals
with
them
conjunctly
,
in
relation
to
the
judgement
,
which
they
by
their
sin
procured
to
come
on
the
Church
of
God
:
whereas
the
Rulers
perverted
Justice
,
ver.
9.
and
built
the
holy
City
with
goods
taken
by
oppression
,
ver.
10.
and
generally
,
both
Rulers
and
Teachers
were
corrupted
with
bribes
,
and
love
to
gain
,
and
yet
would
presumptuously
rely
on
God
,
ver.
11.
therefore
he
threatens
,
that
for
their
sake
Sion
should
be
laid
desolate
,
v.
12.
Ver.
1.
ANd
I
said
,
Hear
I
pray
you
,
O
heads
of
Jacob
,
and
ye
princes
of
the
house
of
Israel
,
is
it
not
for
you
to
know
judgement
?
HEre
he
challengeth
the
Rulers
in
peace
and
War
,
for
affected
ignorance
of
the
Law
of
God
,
and
layeth
a
ground
for
aggreaging
their
wickedness
,
in
that
it
concerned
them
to
be
better
acquainted
with
the
Will
of
God
in
the
matter
of
Justice
and
equity
then
others
,
and
so
ought
to
be
exemplary
in
their
knowledg
and
obedience
,
(
knowledge
including
consequent
affection
and
practice
)
whereas
they
in
their
practise
proved
themselves
ignorant
,
or
despisers
of
the
Law
.
Wee
need
not
curiously
enqure
,
whether
by
Jacob
the
Kingdome
of
Judah
be
understood
,
as
by
Israel
,
the
ten
tribes
;
seeing
the
latter
part
at
least
of
the
threatnings
in
this
Chapter
,
is
especially
directed
against
Judah
,
Ier.
26.18
.
but
by
these
names
we
are
generally
to
understand
that
people
which
were
come
of
Iudah
otherwise
called
Israel
.
Doct.
1.
When
a
land
in
general
is
culpable
of
defection
,
rulers
in
Church
and
State
have
their
owne
eminent
guilt
in
it
:
This
is
imported
in
the
Prophets
scope
,
while
as
having
reproved
the
whole
body
of
the
people
,
he
now
comes
to
challenge
the
rulers
in
an
especial
manner
:
Hear
O
heads
of
Iacob
.
2.
Faithful
Ministers
ought
not
only
to
inveigh
against
sinne
in
general
,
or
of
the
commonalty
only
,
but
in
particular
ought
to
reprehend
the
sins
of
every
ranke
,
even
of
Rulers
;
for
,
so
doth
Micah's
practice
teach
.
3.
Men
in
greatest
eminency
are
bound
to
heare
God
speaking
by
his
messengers
,
and
to
receive
what
messages
are
sent
unto
them
,
as
being
under
the
law
as
well
as
others
;
Heare
O
beads
of
Iacob
,
and
ye
Princes
of
the
house
of
Israel
.
4.
As
Rulers
especially
are
unwilling
to
be
brought
to
an
account
for
their
wayes
by
the
Ministry
of
the
Word
,
so
Ministers
are
bound
to
omit
no
point
of
discretion
,
and
tender
insinuation
,
which
may
consist
with
their
fidelity
and
zeale
against
sin
,
and
which
may
be
instrumental
to
make
the
word
take
,
and
not
to
be
stumbled
at
;
for
so
doth
Micab's
way
of
intreaty
teach
;
Hear
,
I
pray
you
,
which
imports
both
the
Rulers
aversenesse
to
heare
,
and
his
tender
condescendence
that
they
may
heare
.
5.
Whatever
may
be
the
success
of
a
faithful
Minister
in
the
discharge
of
his
duty
,
yet
his
faithfulnesse
and
diligence
will
be
matter
of
peace
to
him
,
when
the
conscience
reflecteth
upon
it
;
as
here
Micah
gives
a
comfortable
account
of
his
pains
;
I
said
,
Hear
&c.
6.
Beside
the
general
obligation
lying
upon
all
men
,
(
especially
within
the
visible
Church
,
)
to
know
and
obey
the
will
of
God
,
it
is
especially
incumbent
to
rulers
and
great
ones
among
the
Lords
people
so
to
do
;
as
being
by
reason
of
their
education
,
means
,
encouragements
,
leasure
,
offices
,
&c.
enabled
with
advantages
,
and
bound
to
know
more
then
others
,
and
to
put
their
knowledge
in
practice
,
that
they
may
be
examples
to
others
:
O
heads
of
Jacob
,
and
ye
princes
of
the
house
of
Israel
,
is
it
not
for
you
to
know
judgment
?
7.
It
is
a
good
evidence
that
a
man
is
one
who
delights
to
know
and
obey
the
revealed
Will
of
God
in
all
things
,
when
hee
is
carefull
in
the
matter
of
his
particular
station
to
walk
by
that
rule
;
therefore
he
puts
them
to
tryal
in
the
matter
of
knowing
judgement
,
or
justice
and
equity
,
which
belonged
to
them
in
their
particular
station
,
as
being
Judges
to
the
people
.
8.
Whatever
men
may
oppose
to
the
challenges
of
Ministers
in
the
matter
of
affected
ignorance
,
or
wilful
neglect
of
knowne
duties
;
yet
these
excuses
will
not
satisfie
their
owne
consciences
,
when
they
are
seriously
put
to
it
;
therefore
the
Prophet
poseth
them
with
a
question
which
they
could
not
deny
;
Is
it
not
for
you
to
know
judgement
?
Ver.
2.
Who
hate
the
good
,
and
love
the
evill
,
who
pluck
off
their
skin
from
off
them
,
and
their
flesh
from
off
their
bones
.
3.
Who
also
eate
the
flesh
of
my
people
,
and
flay
their
skin
from
off
them
,
and
they
break
their
bones
,
and
chop
them
in
pieces
,
as
for
the
pot
,
and
as
flesh
within
the
cauldron
.
In
opposition
to
what
they
ought
to
be
,
hee
sets
forth
their
contrary
disposition
and
practise
,
that
they
were
abhorrers
of
what
was
good
,
and
lovers
of
ill
;
and
they
did
so
cruelly
oppresse
and
undo
the
Lords
people
,
by
taking
away
the
very
means
of
their
subsistence
and
livelihood
,
as
if
they
had
flayed
their
skin
from
off
them
,
eaten
their
flesh
,
and
broken
their
bones
to
boyle
them
for
meat
,
as
Butchers
and
Cookes
doe
,
with
beasts
for
mans
food
.
Doct.
1.
The
Lord
doth
not
reckon
that
men
know
ought
,
when
the
truth
being
knowne
is
not
affected
,
nor
any
endeavours
used
to
put
it
in
practise
;
for
so
doth
he
cleare
here
their
not
knowing
of
judgement
,
in
that
they
hated
the
good
,
and
oppressed
.
2.
The
Lord
respects
chiefly
the
disposition
and
affection
of
mens
hearts
towards
good
or
ill
,
it
being
a
desperate
condition
,
when
not
onely
practise
is
out
of
course
;
but
affection
also
is
alienated
from
God
,
and
inclined
to
evil
;
Who
hate
the
good
,
and
love
the
evil
.
3.
Whatever
oppressors
may
pretend
to
be
the
cause
of
their
cruelty
toward
their
inferiours
,
as
if
they
stood
in
need
,
and
behooved
to
live
of
their
owne
,
&c.
yet
the
Lord
seeth
it
to
flow
from
their
perverse
and
corrupt
affections
:
Therefore
,
saith
he
of
oppressors
,
Ye
hate
the
good
,
and
love
the
evil
.
4.
Greatest
perversity
is
usually
found
in
such
,
as
ought
,
and
may
,
and
will
not
,
or
neglect
to
make
use
of
such
meanes
,
as
might
promote
piety
and
justice
;
for
,
all
this
pervesitie
is
in
the
heads
of
Jacob
,
who
had
meanes
and
occasion
to
set
them
on
to
do
otherwise
;
Ye
are
they
,
saith
he
,
who
hate
the
good
,
&c.
5.
Oppression
is
in
Gods
account
inhumane
butchery
,
and
murther
,
in
a
degree
far
above
simple
slaughter
,
while
the
oppressed
pine
for
want
,
and
the
oppressours
(
as
barbarians
or
wilde
beasts
)
eate
that
which
is
the
poores
very
life
and
flesh
;
so
much
doth
this
description
of
oppression
teach
us
;
Who
pluck
off
their
skins
from
off
them
,
and
their
flesh
from
off
their
bones
,
who
also
eate
the
flesh
of
my
people
,
&c.
6.
Albeit
Magistrates
and
great
men
thinke
themselves
to
be
above
all
law
,
yet
they
have
no
power
to
oppresse
a
people
,
(
especially
if
they
be
Gods
people
,
)
and
deale
with
them
as
they
will
,
but
must
bee
accountable
for
their
carriage
toward
them
;
and
howsoever
the
oppressed
or
others
dare
not
challenge
them
for
their
injurious
dealing
,
yet
there
is
a
God
who
will
lay
it
to
their
charge
;
for
,
here
they
are
challenged
by
God
for
their
oppressing
his
people
.
Ver.
4.
Then
shall
they
cry
unto
the
LORD
,
but
hee
will
not
heare
them
:
he
will
even
hide
his
face
from
them
at
that
time
,
as
they
have
behaved
themselves
ill
in
their
doings
.
Followeth
their
particular
sentence
and
judgement
by
way
of
retaliation
,
that
as
they
oppressing
the
poore
,
had
a
deafe
eare
to
their
cryes
:
so
they
would
meet
with
judgement
without
mercy
or
compassion
,
and
should
not
be
owned
of
God
,
though
(
out
of
feeeling
of
their
trouble
)
they
seeke
unto
him
.
Doct.
1.
The
greatest
of
men
,
and
they
who
most
wickedly
forget
God
,
shall
at
one
time
or
other
be
sensibly
in
Gods
reverence
,
and
their
errand
come
in
his
way
;
for
,
so
doth
this
threatning
import
,
that
they
shall
be
put
to
seek
God
,
whom
otherwise
they
misregarded
;
Then
shall
they
cry
.
2.
Natural
men
may
make
some
shew
of
seeking
God
in
trouble
;
not
in
faith
,
or
out
of
love
,
but
out
of
sense
of
trouble
;
Then
(
that
is
,
when
the
common
calamities
formerly
threatned
,
or
their
owne
particular
corrections
for
their
sin
,
are
lying
on
)
shall
they
cry
.
3.
It
is
righteous
with
God
not
to
owne
this
crying
of
the
wicked
in
their
trouble
,
because
of
their
former
wickednesse
and
present
unsoundnesse
,
and
particularly
,
that
he
may
recompence
them
,
for
not
hearkening
to
the
cry
of
the
poore
,
oppressed
by
them
:
They
shal
cry
unto
the
LORD
,
but
he
will
not
heare
them
.
4.
It
is
extreame
misery
to
bee
deserted
totally
of
God
in
trouble
,
and
to
want
his
favour
and
sense
of
reconciliation
,
which
might
support
them
in
any
extromity
;
for
,
it
is
here
the
extremity
of
misery
,
that
in
their
trouble
,
he
will
even
hide
his
face
from
them
as
that
time
.
5.
God
,
by
not
owning
of
a
man
in
trouble
,
would
have
wickednesse
seen
and
lamented
as
the
cause
of
it
,
(
however
he
seem
also
to
do
this
sometime
that
he
may
try
the
faith
of
his
children
;
)
for
,
so
doth
this
reason
import
:
As
they
have
behaved
themselves
ill
in
their
doings
.
Ver.
5.
Thus
saith
the
LORD
concerning
the
Prophets
that
make
my
poople
erre
,
that
bite
with
their
teeth
,
and
cry
,
Peace
;
and
he
that
putteth
not
into
their
mouthes
,
they
even
prepare
warre
against
him
.
In
the
next
place
he
accuseth
the
false
Prophets
,
who
by
false
doctrine
deceived
the
people
,
and
who
by
preaching
peace
did
in
effect
destroy
peoples
soules
with
delusion
,
(
as
if
these
dogs
had
devoured
the
Lords
sheep
with
their
teeth
)
or
,
they
flatter'd
the
people
in
sin
that
they
might
get
somewhat
to
eate
,
and
devoure
their
substance
;
wherein
if
they
were
not
satisfied
and
humoured
,
according
to
their
owne
desire
,
they
turned
bitter
enemies
,
and
denounced
judgements
,
though
they
formerly
flattered
them
.
Doct.
1.
False
teachers
are
not
the
least
among
the
sad
companions
of
a
declining
time
;
nor
will
the
Lord
forget
to
reckon
with
them
;
for
,
here
the
Lord
hath
such
to
deale
with
:
Thus
saith
the
Lord
,
(
and
not
one
Prophet
envying
another
)
concerning
the
Prophets
,
&c.
See
Lam.
2.14
.
2.
An
unfaithfull
Ministry
is
a
most
effectual
meanes
to
prevaile
with
people
,
and
carry
them
out
of
the
way
of
God
;
for
,
the
Prophets
make
my
people
erre
;
see
how
farre
they
prevaile
above
any
meanes
,
1
Kings
22.20
,
21
,
22.
3.
As
it
is
a
great
sin
against
God
,
to
seduce
and
mislead
a
people
,
wherein
he
hath
interest
;
so
the
negligence
and
treachery
of
Pastours
doth
indeare
the
Lords
people
so
much
the
more
unto
him
,
and
call
for
his
especial
care
;
for
so
it
is
imported
in
this
epithete
:
They
make
my
people
erre
;
See
Ezek.
13.23
.
4.
It
is
a
great
cruelty
and
murther
to
proclaime
peace
to
a
sinfull
and
impenitent
people
;
for
,
They
bite
with
their
teeth
,
and
cry
peace
;
their
very
crying
of
peace
is
cruel
biting
and
devouring
of
soules
,
Ezek.
22.25
.
5.
It
is
a
mercenary
and
hireling
disposition
in
Pastours
,
to
seek
themselves
or
their
commodity
,
as
their
chiefe
and
onely
scope
in
their
calling
:
for
,
so
much
also
doth
this
challenge
teach
:
They
bite
with
their
teeth
,
and
cry
,
Peace
;
that
is
,
they
flatter
the
people
,
that
so
they
may
get
occasion
to
eat
them
up
,
and
live
upon
them
.
See
Ezekiel
13.18
,
19.
or
,
they
preached
for
their
owne
advantage
,
seeking
the
things
of
the
people
and
not
themselves
,
2
Cor.
12.14
.
6.
It
is
also
unbeseeming
the
faithfull
Messengers
of
God
,
to
accommodate
the
discharge
of
their
Ministry
,
so
as
may
best
promote
their
owne
ends
,
and
to
threaten
,
discountenance
,
blesse
or
curse
,
according
as
they
get
or
want
their
aimed
at
gaine
:
such
is
the
practise
of
false
prophets
,
while
they
have
to
bite
with
their
teeth
,
they
cry
,
Peace
;
and
he
that
puts
not
into
their
mouths
,
(
or
,
he
that
giveth
not
according
to
their
mouthes
;
that
is
,
as
much
as
they
desire
or
seek
)
they
even
prepare
war
against
him
,
and
turne
his
mortal
enemy
in
their
doctrine
.
7.
Men
who
are
covetous
,
and
given
to
filthy
lucre
,
can
hardly
be
faithfull
in
a
Ministerial
calling
,
to
divide
the
Word
aright
,
as
the
example
of
these
false
Prophets
teacheth
,
who
look
not
to
the
mind
of
God
in
discharge
of
their
office
,
but
to
what
might
best
suite
with
their
ends
,
and
accordingly
did
frame
their
doctrine
.
Ver.
6.
Therefore
night
shall
be
unto
you
,
that
yee
shall
not
have
a
vision
;
and
it
shall
bee
darke
unto
you
,
that
ye
shall
not
divine
:
and
the
Sunne
shall
goe
downe
over
the
Prophets
,
and
the
day
shall
be
darke
over
them
.
7.
Then
shall
the
Seers
be
ashamed
,
and
the
diviners
confounded
:
yea
,
they
shall
all
cover
their
lips
,
for
there
is
no
answer
of
God
.
The
Lords
sentence
against
these
false
Prophets
is
,
that
they
shall
have
no
visions
or
divinations
from
God
;
Not
that
ever
they
had
any
from
him
,
but
that
the
dark
night
of
trouble
and
calamity
coming
on
,
and
the
Sun
of
their
prosperity
and
delights
going
down
,
(
as
the
forme
of
speech
is
taken
,
Jer.
15.9
.
)
they
shall
thereby
be
so
overwhelmed
and
confounded
,
that
they
shall
not
dare
any
more
to
feign
false
prophecies
,
or
pretend
to
revelations
,
as
formerly
they
did
.
This
is
amplified
,
ver.
7
,
from
the
effects
of
it
,
that
these
who
gave
out
themselves
for
Seers
and
diviners
,
when
it
shall
appear
by
events
,
that
they
never
had
any
vision
from
God
,
and
that
(
being
confounded
by
trouble
,
)
they
dare
not
speak
so
boldly
as
they
did
,
they
shall
be
despised
of
all
,
shall
think
shame
of
themselves
,
and
cover
their
lip
in
signe
of
grief
and
confusion
;
See
Lev.
13.45
.
Doct.
1.
God
wil
have
false
teachers
seen
in
their
own
colours
,
and
will
decipher
them
to
the
world
;
so
doth
this
threaning
teach
.
2.
Events
will
prove
,
that
peace
preached
to
a
back-sliding
and
impenitent
people
,
is
no
vision
from
God
;
for
,
the
Lord
threatens
,
that
by
sending
night
and
darknesse
of
trouble
,
contrary
to
their
doctrine
,
he
shall
depose
the
false
prophets
,
and
make
it
manifest
that
they
had
no
vision
from
him
:
See
Jer.
28.5
,
6
,
7
,
8
,
9.
3.
Howsoever
deluded
and
presumptuous
men
may
bear
out
in
the
day
of
their
prosperyty
and
sun-shine
,
yet
trouble
will
confound
their
presumption
,
and
dry
up
their
delusion
;
for
,
when
it
is
night
and
dark
,
and
their
Sun
goeth
down
,
and
their
day
is
dark
,
then
they
shall
not
have
a
vision
,
nor
divine
.
4.
False
teachers
,
and
unfaithful
men
in
Gods
house
,
shall
in
due
time
be
plagued
with
confusion
,
contempt
and
ignominie
,
and
be
made
to
think
shame
of
themselves
and
their
way
;
for
,
then
shall
the
Seers
be
ashamed
,
and
the
diviners
confounded
,
&c.
See
Zechariah
13.4
.
Malachi
2.8.9
.
Ver.
8.
But
truly
,
I
am
full
of
power
by
the
Spirit
of
the
LORD
,
and
of
judgement
,
and
of
might
,
to
declare
unto
Jacob
his
transgression
,
and
to
Israel
his
sinne
.
While
Micah
is
denouncing
Judgments
against
false
prophets
,
in
opposition
to
theiā
unfaithfulnesse
in
their
callings
through
disloyalty
and
fear
,
hee
sets
forth
himself
as
furnished
with
gifts
and
endowments
,
requisite
for
the
faithfull
discharge
of
his
Office
,
though
hee
had
few
or
none
to
second
him
in
carrying
hard
tidings
,
and
great
ones
of
all
ranks
against
him
;
whereby
as
hee
cleareth
himself
that
hee
was
not
a
false
prophet
,
so
also
that
hee
should
not
be
confounded
,
nor
think
shame
of
himself
or
of
his
Office
,
as
they
should
do
.
Doct.
1.
It
is
no
way
contrary
to
true
humility
,
for
a
man
to
assert
his
own
calling
and
endowments
from
God
,
when
otherwise
hee
,
and
in
him
his
message
is
ready
to
be
brought
into
contempt
by
the
humours
of
men
;
for
,
so
doth
Micah's
example
teach
,
who
vindicates
himself
from
any
contempt
which
false
Prophets
and
such
as
affected
them
might
cast
upon
him
.
2.
A
mans
clear
testimony
in
his
conscience
of
his
calling
,
fidelity
and
furniture
from
God
to
discharge
his
calling
,
will
prove
comfortable
,
when
the
Lord
is
about
to
reckon
with
such
as
run
without
his
calling
;
for
so
doth
Micah
upon
the
back
of
the
threatnings
against
false
teachers
comfort
himselfe
:
But
truly
(
there
is
the
certainty
of
his
testimony
)
I
am
full
of
power
,
&c.
3.
Albeit
Micah
had
some
qualifications
extraordinary
,
yet
from
this
we
may
gather
several
characters
of
a
faithful
Minister
,
every
one
whereof
is
a
lesson
,
teaching
Ministers
what
to
seeke
after
:
As
,
1.
However
the
Lord
may
blesse
the
meane
gifts
of
such
as
are
honest
,
yet
neither
are
Ministers
to
be
empty
vessels
,
nor
swelled
with
ostentation
,
but
a
large
measure
of
real
furniture
is
to
be
sought
after
;
I
am
full
,
saith
he
.
2.
Their
endowments
must
be
not
only
such
as
are
acquired
by
the
use
of
ordinary
means
and
helps
of
literature
,
much
lesse
ought
their
owne
spirits
or
humours
to
bear
sway
here
;
but
they
should
seek
the
Spirit
of
the
Lord
to
sanctifie
their
spirits
and
abilities
,
and
furnish
them
in
their
dependence
on
him
;
for
,
saith
he
,
I
am
full
by
the
Spirit
of
the
Lord
,
which
he
had
extraordinarily
as
a
Prophet
,
and
Ministers
ought
to
have
in
an
ordinary
way
:
They
ought
,
I
say
,
to
have
not
only
the
Spirit
of
their
calling
,
but
the
Spirit
of
sanctification
also
,
as
their
duty
,
and
for
their
own
soules
good
:
though
otherwise
a
man
may
be
a
true
Minister
,
and
may
be
an
instrument
of
true
good
to
others
,
who
yet
is
not
regenerate
himself
.
3.
As
Ministers
need
not
only
furniture
of
matter
,
but
such
life
and
zeale
in
publishing
the
Word
,
as
becomes
the
Oracles
of
God
;
so
where
the
Spirit
of
the
Lord
is
the
furnisher
,
there
will
be
efficacie
,
life
and
zeale
accompanying
the
doctrine
;
for
,
I
am
full
of
power
by
the
Spirit
of
the
Lord
,
saith
he
.
4.
A
faithfull
Minister
ought
also
to
be
endowed
,
not
onely
with
sufficient
knowledge
to
speake
according
to
the
Word
,
and
not
falsifie
the
minde
of
God
through
ignorance
,
and
with
prudence
to
speak
it
seasonably
;
but
with
fidelity
and
streigtnesse
in
telling
the
minde
of
God
according
to
equity
and
truth
,
without
partiality
or
regard
to
one
or
other
;
for
,
so
much
doth
the
word
judgement
import
.
5.
Ministers
also
stand
in
need
of
fortitude
and
courage
,
to
speake
out
boldly
what
is
the
minde
of
God
,
and
constantly
adhere
to
it
,
without
feare
of
any
,
or
being
blown
over
with
the
winde
of
flattery
,
and
this
a
faithfull
Minister
must
and
ought
to
expect
from
God
onely
:
I
am
ful
of
might
by
the
Spirit
of
the
LORD
.
6.
A
faithfull
Minister
lookes
on
all
his
endowments
,
as
not
given
to
be
layd
up
and
contract
rest
beside
him
,
or
for
himselfe
onely
;
but
that
hee
ought
to
improve
them
for
God
and
his
people
,
in
his
place
and
station
:
I
am
full
,
saith
he
,
to
declare
unto
Iacob
,
&c.
and
empty
out
that
goodnesse
for
their
good
and
behoofe
.
7.
It
is
an
evidence
of
a
faithfull
and
able
Minister
to
be
much
in
opposition
to
sin
,
and
freely
to
charge
it
home
,
and
declare
transgression
and
sin
to
the
sinner
:
and
not
be
deceived
or
blinded
with
fair
titles
or
shews
,
but
to
discern
and
reprove
sin
even
in
Iudah
and
Israel
.
Ver.
9.
Hear
this
,
I
pray
you
,
ye
heads
of
the
house
of
Jacob
,
and
Princes
of
the
house
of
Israel
,
that
abhor
judgement
,
and
pervert
all
equity
.
10.
They
build
up
Zion
with
blood
,
and
Jerusalem
with
iniquity
.
11.
The
heads
thereof
judge
for
reward
,
and
the
Priests
thereof
teach
for
hire
,
and
the
Prophets
thereof
divine
for
money
:
yet
will
they
leane
upon
the
LORD
,
and
say
,
Is
not
the
LORD
among
us
?
none
evill
can
come
upon
us
.
In
the
second
part
of
the
Chapter
,
Micah
gives
a
proofe
of
what
he
hath
said
of
his
owne
fidelity
in
speaking
to
all
sorts
of
rulers
,
Civil
and
Ecclesiastick
,
Ordinary
and
Extraordinary
,
conjunctly
;
seetting
before
them
their
sinne
;
and
how
they
procured
Zions
ruine
:
he
accuseth
the
Rulers
in
State
that
they
who
ought
to
have
beene
patrons
of
Justice
,
did
abhorre
and
pervert
it
,
ver.
9.
that
in
stead
of
adorning
the
holy
city
with
justice
and
judgement
,
their
care
was
set
upon
stately
buildings
,
and
they
gathered
means
for
that
end
by
cruel
oppression
.
ver.
10.
And
generally
he
accuseth
all
of
them
,
that
justice
was
perverted
through
briberie
and
covetuousnesse
,
and
that
their
Church-men
were
mercenary
,
and
made
their
calling
of
ordinary
teaching
and
extraordinary
divining
,
subservient
to
their
gain
:
and
yet
all
of
them
were
carnally
confident
and
presumptuous
of
Gods
favour
and
presence
among
them
,
and
of
exemptions
from
judgments
ver.
11.
Doct.
1.
Persons
in
eminency
,
especially
being
accustomed
to
sinne
,
are
usually
deafe
to
what
the
Lord
saith
,
and
therefore
must
be
often
called
to
heare
,
as
here
they
are
after
that
former
call
,
vers.
1.
2.
The
messengers
of
the
Lord
must
not
give
over
,
when
their
message
is
not
received
,
but
must
cry
till
either
they
get
audience
,
or
have
delivered
their
soules
;
for
Micah
repeats
,
Heare
I
pray
you
.
3.
It
is
the
duty
of
faithful
Ministers
in
reproving
the
faults
of
Rulers
,
to
give
evidence
they
doe
not
condemne
their
Authority
,
when
they
reprove
their
faults
;
and
not
to
be
wanting
in
any
respective
carriage
which
is
due
unto
them
;
therefore
doth
Micah
give
them
their
titles
,
and
againe
intreat
;
Heare
I
pray
you
,
yee
heads
of
the
house
of
Jacob
,
and
Princes
of
the
house
of
Israel
.
Where
the
Princes
of
Judah
to
whom
this
was
spoken
,
Jer.
26.18
.
are
called
Rulers
in
Jacob
and
Israel
,
not
only
because
the
house
of
David
had
still
a
right
to
governe
all
Israel
(
and
therefore
such
a
title
seemeth
to
be
given
to
Jehoshaphat
,
2
Chroā
.
2.2
.
)
or
because
their
carriage
was
more
like
Israel
then
Judah
,
(
and
therefore
it
is
given
to
Ahaz
.
2
Chron.
28.12
.
)
Gr.
because
there
was
no
more
left
of
all
Jacobs
race
after
the
Captivity
of
the
ten
tribes
(
which
was
in
Hezekiah's
dayes
)
but
only
Judah
to
governe
;
but
because
they
were
Rulers
of
a
people
that
came
of
the
stock
of
Jacob
,
otherwise
called
Israel
.
4.
The
Lords
quarrel
against
men
is
not
so
much
for
sinnes
of
ignorance
and
infirmity
,
as
for
such
as
flowe
from
a
perverse
disposition
,
going
wrong
,
because
they
love
to
doe
so
,
and
do
hate
what
is
right
;
therefore
are
they
againe
challenged
;
that
they
abhorre
judgment
,
and
so
pervert
all
equity
.
5.
The
Lord
will
admit
of
no
faire
precences
to
palliate
any
sinful
deed
;
for
it
is
no
excuse
that
they
build
Zion
,
if
it
be
done
by
blood
and
iniquity
,
or
with
goods
taken
by
bloody
oppression
from
the
poor
;
but
on
the
contrary
,
as
it
is
incident
to
all
pretences
,
that
they
prove
snow-water
,
and
defile
that
the
more
which
they
endeavour
to
cleanse
:
so
it
is
the
matter
of
a
sadder
quarrel
,
that
they
should
build
the
holy
City
by
such
meanes
;
They
build
up
Zion
with
blood
,
and
Jerusalem
with
iniquity
.
6.
Those
are
unsurely
built
houses
and
estates
,
at
the
way
of
raising
whereof
,
and
gathering
means
for
that
end
God
is
angry
:
for
,
it
is
a
quarrel
against
them
,
and
the
house
which
they
build
with
blood
and
iniquity
.
See
Hab.
2.12
.
7.
Howsoever
the
Lord
allow
lawful
maintenance
to
such
as
are
publickly
employed
in
Church
and
State
,
yet
to
receive
hire
or
gifts
so
as
to
judge
partially
,
because
of
the
gifts
received
,
is
grosse
iniquity
;
for
,
it
is
a
quarrel
here
:
The
heads
thereof
judg
for
reward
,
&c.
See
Exod.
18.21
.
8.
When
bribes
are
received
by
men
in
office
,
either
in
Church
or
State
,
it
is
an
evidence
they
will
not
do
their
duty
faithfully
and
in
singlenesse
;
for
,
judging
for
reward
,
teaching
for
hire
,
and
divining
for
money
,
is
all
one
with
false
judgment
,
and
erroneous
teaching
,
and
divination
;
for
,
true
is
he
who
said
,
A
gift
blindeth
the
wise
,
&c.
Exod.
23.8
.
9.
Presumption
will
feed
up
men
with
delusion
under
very
grosse
sins
,
and
when
a
stroak
is
near
;
for
,
Yet
will
they
lean
on
the
Lord
,
&c.
10.
External
priviledges
of
the
Church
,
and
external
reformation
of
Worship
,
are
ordinarily
turned
by
secure
sinners
into
a
snare
or
plague
to
themselves
,
making
them
dream
of
Gods
favour
,
and
of
peace
,
when
wrath
is
upon
them
,
and
trouble
at
hand
.
Such
a
snare
was
Gods
presence
in
his
Temple
,
and
Hezekiah's
reformation
to
these
profane
rulers
,
Is
not
the
Lord
among
us
?
&c.
11.
External
priviledges
will
not
exempt
prophane
sinners
from
deserved
judgement
,
nor
will
external
reformation
hold
it
off
,
but
rather
ripen
the
faster
for
it
;
for
it
was
their
presumption
even
under
reforming
Hezekiah
,
to
say
,
Is
not
the
Lord
among
us
?
no
evil
can
come
upon
us
;
so
long
as
they
had
not
repented
indeed
,
as
it
is
,
Jer.
26.18
,
19.
12.
God
will
approve
of
no
faith
but
such
as
is
fruitful
,
and
stirs
up
men
to
purifie
and
cleanse
their
heart
and
way
;
for
,
they
are
here
challenged
,
that
when
they
have
done
all
the
former
iniquities
,
and
are
going
on
in
them
,
Yet
they
wil
lean
upon
the
Lord
,
or
pretend
to
true
faith
,
whereby
a
man
casts
himself
and
all
his
burdens
on
God
;
and
say
,
Is
not
the
Lord
among
us
?
Ver.
12.
Therefore
shall
Zion
for
your
sake
be
plowed
as
a
field
;
and
Jerusalem
shal
become
heaps
,
and
the
mountain
of
the
house
as
the
high
places
of
the
forrest
.
Followeth
the
Lords
sentence
subjoyned
to
this
accusation
:
He
threatens
that
for
their
sinnes
the
stately
buildings
of
the
holy
City
should
be
made
desolate
heaps
;
and
the
ground
it
was
situate
upon
,
especially
the
Kingly
dwelling
,
should
become
arable
and
to
be
plowed
as
a
common
field
;
and
that
the
mountain
Moriah
,
whereon
the
Temple
stood
,
should
become
wilde
and
dishaunted
as
a
forrest
,
and
filled
with
shrubs
and
bushes
.
See
Chap.
1.6
.
Doct.
1.
No
place
or
visible
Church
hath
any
such
priviledge
,
but
that
sinne
will
make
it
desolate
:
for
,
no
place
hath
such
promises
as
Zion
,
Jerusalem
,
and
the
mountain
of
the
house
had
,
and
yet
they
were
to
be
plowed
as
a
field
,
&c.
2.
The
servants
of
God
must
be
bold
and
faithful
,
not
onely
in
speaking
against
the
sins
of
the
Rulers
,
but
even
against
a
Church
having
great
priviledges
,
when
she
is
found
in
transgression
:
for
,
this
passage
is
recorded
as
a
proof
of
Micah's
fidelity
,
Jer.
26.18
.
3.
It
is
our
duty
to
look
upon
sin
,
and
to
be
affected
with
it
,
not
only
as
procuring
corrections
upon
our selves
;
but
especially
as
it
hath
an
hand
in
drawing
on
calamities
on
the
Church
and
Kingdom
where
we
live
;
this
he
tells
them
:
For
your
sake
Zion
shal
be
plowed
as
a
field
,
and
Jerusalem
shal
become
heaps
,
and
the
mountaine
of
the
house
as
the
high
places
of
the
forrest
.
4
Universal
defection
of
a
Land
,
especially
of
Rulers
and
Teachers
in
their
Offices
and
Judicatories
,
will
bring
on
speedy
desolation
,
unlesse
that
by
repentance
it
be
prevented
,
(
as
the
execution
of
this
threatning
was
in
Hezekiahs
dayes
,
Jer.
26.18
,
19.
)
For
your
sakes
Zion
shal
be
plowed
,
&c.
saith
he
to
the
corrupt
Rulers
and
Teachers
,
in
regard
their
corruption
had
a
chief
hand
in
procuring
this
ruine
,
and
could
not
but
involve
the
people
in
the
like
defection
,
to
hasten
the
judgement
.
5.
Judgments
on
a
backsliding
Church
are
most
severe
and
sharp
,
howsoever
there
be
moderation
in
them
to
the
Elect
;
for
,
no
lesse
is
here
threatned
then
being
plowed
as
a
field
,
becoming
heaps
,
and
as
the
high
places
of
the
forrest
;
So
great
a
sin
is
the
contempt
of
mercy
offered
to
a
Church
.
6.
As
for
this
part
of
their
calamity
,
that
the
ground
whereon
the
holy
City
and
Temple
stood
was
plowed
as
a
field
,
albeit
when
it
was
first
denounced
in
Hezekiahs
dayes
,
it
was
suspended
on
their
repentance
,
Jer.
26.19
.
And
albeit
we
find
not
that
it
was
accomplished
at
the
first
destruction
of
the
Temple
;
yet
common
history
informs
us
,
that
after
the
second
destruction
thereof
,
it
was
performed
by
the
Romanes
;
who
,
according
to
their
custome
,
plowed
up
the
very
ground
whereon
the
Temple
had
stood
,
in
sign
of
perpetual
desolation
.
So
infallibly
certain
is
the
Word
of
God
,
that
after
so
long
a
tract
of
time
it
will
take
effect
;
albeit
upon
repentance
it
had
been
delayed
;
yea
,
and
after
they
had
past
through
many
troubles
,
and
had
been
delivered
,
and
so
might
think
they
had
done
with
it
,
yet
upon
new
sin
and
provocation
that
sentence
is
still
standing
against
them
,
and
at
last
takes
effect
.
CHAP.
IV.
IN
this
Chapter
(
which
agrees
with
Isai.
2
1
,
&c.
)
the
Lord
comforts
the
godly
against
the
calamities
which
were
foretold
,
Chap.
3.12
.
by
setting
forth
the
glorious
blessings
of
Christs
Kingdome
,
or
of
the
Church
of
Jewes
and
Gentiles
under
the
Messiah
,
wherein
is
contained
the
glorious
excellency
and
increase
of
the
Church
,
v.
1
,
2.
her
peace
and
tranquillity
under
the
government
of
Christ
,
ver.
3
,
4.
her
zeal
and
constancy
in
Religion
,
ver.
5.
and
her
delivery
from
former
misery
,
such
as
Israel
was
to
be
under
,
ver.
6
,
7.
To
whom
(
which
is
the
second
part
of
the
Chapter
)
he
makes
a
more
comfortable
and
particular
application
of
the
Promises
;
by
promising
that
the
Kingdom
as
it
was
of
old
,
should
begin
at
them
,
ver.
8
,
and
by
shewing
his
mind
concerning
their
troubles
,
ver.
9
,
10.
and
concerning
the
enterprises
of
their
enemies
,
ver.
11
,
12
,
13.
Ver.
1.
BVt
in
the
last
dayes
it
shall
come
to
passe
,
that
the
mountaine
of
the
house
of
the
LORD
shall
be
established
in
the
the
top
of
the
mountaines
,
and
it
shall
be
exalted
above
the
hils
,
and
people
shal
flow
unto
it
.
2.
And
many
Nations
shall
come
and
say
,
Come
,
and
let
us
go
up
to
the
mountain
of
the
LORD
,
and
to
the
house
of
the
God
of
Jacob
,
and
he
will
teach
us
of
his
wayes
,
and
we
will
walk
in
his
pathes
:
for
the
Law
shal
go
forth
out
of
Zion
,
and
the
Word
of
the
LORD
from
Jerusalem
.
The
first
Promise
for
comfort
of
the
godly
,
contains
the
excellency
of
the
Church
,
and
accession
of
many
Nations
to
it
:
It
hath
two
branches
.
First
,
That
however
the
Church
of
the
Jewes
was
to
be
in
great
misery
for
sin
;
yet
it
should
come
to
passe
in
the
dayes
of
the
Messiah
that
the
Church
(
called
by
the
name
of
old
Zion
,
or
the
mountain
of
the
house
,
as
best
known
to
the
Jewes
)
and
the
Church
of
Israel
as
eminent
and
chief
among
the
rest
,
should
be
glorious
and
exalted
above
every
society
that
is
excellent
in
the
world
;
as
if
the
mountaine
whereon
the
Temple
stood
,
were
made
higher
then
any
hill
,
or
set
upon
the
top
of
them
:
Whence
learn
,
1.
As
the
Spirit
of
God
is
a
Spirit
of
unity
and
doth
not
differ
from
himself
in
his
manifestations
to
his
servants
;
so
it
is
a
comfortable
thing
when
the
Messengers
of
God
do
concur
and
unite
in
bearing
testimony
to
any
Truth
in
the
Church
;
for
thus
it
was
with
Isaiah
and
Micah
,
who
being
contemporary
,
do
preach
the
same
things
here
;
and
Is
2.
2.
God
doth
no
sooner
afflict
his
people
,
but
as
soon
mercies
,
to
make
up
their
losses
come
in
his
mind
;
and
the
Churches
afflictions
are
never
to
be
studied
,
but
when
the
promises
making
her
up
are
taken
along
in
our
thoughts
;
for
,
immediately
upon
the
back
of
that
threatning
,
Chap.
3.12
.
this
promise
cometh
forth
,
as
testifying
his
affection
,
and
for
her
to
look
upon
with
the
other
.
3.
The
Churches
happinesse
and
felicity
is
much
in
gracious
promises
,
and
to
come
in
respect
of
performance
:
It
shall
come
to
pāssā
,
saith
the
Lord
:
This
was
indeed
especially
true
under
the
Law
,
in
comparison
of
the
days
of
the
Gospel
;
and
yet
even
under
the
Kingdome
of
Christ
her
felicity
is
yet
to
be
compleated
when
eternity
shall
come
;
and
shee
is
to
live
on
hope
of
that
.
4.
The
chiefe
and
great
glory
of
the
Church
within
time
was
reserved
for
the
dayes
of
the
Gospel
,
and
of
the
manifestation
of
Christ
in
the
flesh
:
The
Church
before
,
(
however
knowing
and
enjoying
the
Messiah
by
faith
,
yet
)
being
kept
under
a
paedagogie
of
the
Ceremonial
law
,
and
the
shadowes
of
good
things
to
come
:
In
the
last
dayes
it
shall
come
to
passe
,
&c.
See
Luke
10.23
,
24.
Heb.
11.40
.
1
Pet.
1.10
,
11
,
12.
5.
The
dayes
of
the
Gospel
are
the
last
dayes
,
wherein
all
things
foretold
by
the
Prophets
being
accomplished
,
we
are
daily
to
be
expecting
eternity
,
and
the
closure
of
time
;
for
so
is
the
time
betwixt
the
first
and
second
coming
of
Christ
called
the
last
dayes
,
or
evening
of
the
world
.
See
1
Cor.
10.11
.
6.
The
true
Church
of
Christ
is
firme
and
impregnable
,
and
elevated
above
the
world
;
for
so
much
doth
this
name
of
the
mountaine
of
the
house
established
teach
us
:
A
mountaine
denotates
what
is
strong
and
fixed
,
and
what
is
elevated
above
other
things
.
7.
The
Church
of
Christ
,
however
in
outward
appearance
base
(
as
the
little
hill
Moriah
on
which
the
Temple
stood
)
yet
shall
be
,
and
is
truly
excellent
and
glorious
above
all
worldly
estates
and
kingdomes
,
and
above
all
Idols
and
Idol-services
;
for
,
the
mountaine
of
the
house
shall
be
established
on
the
top
of
the
mountaines
,
and
exalted
above
the
hills
,
that
is
,
above
potentates
(
which
are
compared
to
mountaines
,
Jerem.
51.25
.
)
above
Idols
which
are
worshipped
on
hills
or
high
places
;
and
generally
,
above
all
that
is
eminent
in
the
world
:
This
is
accomplished
,
partly
when
the
Church
is
made
to
rise
upon
the
ruines
of
kingdomes
and
Idols
which
oppose
her
,
Isai.
60.12
.
partly
when
Kings
bring
their
glory
to
her
,
Is.
60.10
,
11.
(
which
is
yet
more
to
be
fulfilled
when
Antichrist
shall
fall
,
and
all
Israel
shall
be
saved
,
)
their
eminencies
are
but
as
hills
to
set
her
up
higher
:
But
chiefly
this
is
daily
accomplished
in
respect
of
Gods
presenāe
in
her
,
Ps.
68.15
,
16.
8.
The
excellency
and
glory
which
God
puts
upon
his
Church
,
is
not
a
transient
or
vanishing
thing
;
but
however
she
may
be
tossed
,
and
dust
cast
upon
her
,
yet
her
excellency
will
remaine
;
for
,
she
is
not
onely
exacted
,
but
established
in
this
emineny
.
The
second
branch
of
this
promise
,
is
the
increase
and
spreading
of
the
Church
(
which
is
both
an
effect
,
and
an
instance
of
her
spiritual
glory
and
eminency
)
in
that
people
of
all
Nations
(
as
it
is
Isai.
2.2
.
)
shall
(
not
go
up
to
earthly
Jerusalem
,
but
)
embrace
the
Gospel
,
and
joyne
themselves
unto
the
true
Church
,
whose
fervour
in
coming
is
held
forth
in
their
mutual
incouragements
,
and
upstirrings
to
come
unto
the
Church
,
for
direction
how
to
order
their
conversation
;
all
which
as
it
hath
already
been
verified
,
so
it
will
be
yet
more
accomplished
,
when
the
fulnesse
of
the
Gentiles
being
converted
shall
professe
their
communion
in
the
Christian
Religion
with
converted
Israel
,
and
shall
receive
from
them
a
perfect
directory
for
Gods
service
,
and
joyn
in
faith
and
worship
with
them
,
when
God
shall
remember
his
Covenant
,
and
prove
himselfe
to
be
the
God
of
Jacob.
Doct.
1
It
is
the
glory
of
the
Kingdome
of
Christ
,
that
it
is
universal
,
and
that
he
shall
prevaile
with
those
who
were
enemies
thereunto
,
to
become
subjects
,
and
acknowledge
the
Church
to
be
the
Princesse
of
societies
,
and
shall
perswade
even
whole
Nations
under
the
Gospel
to
become
a
Church
to
him
,
and
a
part
of
his
kingdome
;
for
,
people
shal
flow
unto
it
,
and
many
Nations
shal
come
.
The
Church
shall
not
be
confined
within
the
bounds
of
Judea
or
of
one
Nation
only
;
nor
shal
the
party
of
a
Nation
only
,
but
the
whole
Nation
joyne
.
2.
Under
the
Gospel
the
distinction
and
prerogatives
of
Nations
are
taken
away
,
all
have
accesse
unto
the
Church
,
and
some
of
all
sorts
wil
come
;
for
,
people
and
many
Nations
shalt
flow
and
come
,
as
well
as
the
Jewes
.
See
Col
3.11
.
3.
The
glory
and
priviledges
of
the
Church
of
Christ
,
being
wel
seen
,
would
make
people
not
only
come
,
but
flow
with
zeal
and
fervour
,
and
in
great
number
to
him
,
in
her
:
for
so
much
doth
the
word
flowing
teach
us
,
that
they
shal
flow
as
abundantly
,
and
with
as
much
fervour
as
rivers
run
downward
.
See
Jer.
31.12
.
yea
,
a
sight
of
this
would
make
Kings
desire
to
partake
of
the
portion
of
Christs
poor
,
Psal.
72.10
,
11
,
12
,
13
,
14.
4.
In
a
time
of
conversion
,
especially
of
Nations
to
the
Gospel
,
and
to
Christ
,
there
will
be
a
willing
and
chearful
people
;
for
,
so
is
it
here
,
many
Nations
shall
come
,
and
say
,
Come
,
&c.
See
Psal.
110.3
.
5.
Our
willingness
to
come
unto
Christ
in
his
Church
,
ought
to
be
evidenced
by
stirring
up
one
another
to
come
to
him
;
for
,
they
shall
say
,
Come
,
and
let
us
go
,
&c.
6
A
converted
people
do
yet
stand
in
much
need
of
mutual
edification
and
stirring
up
of
one
another
in
their
stations
;
for
,
so
doth
the
practice
of
these
converts
teach
us
,
Come
,
let
us
go
up
,
say
they
.
7
,
True
mutual
edification
consists
not
in
mutual
exhortations
only
,
but
especially
in
practice
,
and
walking
so
as
may
edifie
and
excite
others
;
Come
,
and
let
us
go
;
they
are
going
themselves
,
who
can
rightly
exhort
others
.
See
Zech.
8.21
.
8.
True
converts
must
be
drawn
upward
in
their
aime
,
affections
and
practice
from
the
earth
;
and
albeit
there
be
seeds
of
good
and
willingnesse
in
them
,
yet
they
will
finde
the
way
of
godliness
a
strait
and
steep
path
to
their
nature
;
Therefore
their
course
gets
the
name
of
going
up
to
the
mountain
of
the
Lord
,
and
to
the
house
of
the
God
of
Jacob
,
alluding
to
their
ascending
to
the
Temple
.
9.
Such
as
draw
neer
unto
God
,
and
joyne
themselves
to
him
in
his
Church
,
ought
to
lay
hold
upon
the
Covenant
,
wherin
he
hath
ingaged
himself
to
be
gracious
in
his
Christ
to
all
who
seek
to
him
;
for
,
they
go
up
to
the
house
of
the
God
of
Jacob
;
that
is
,
he
who
hath
entered
in
a
Covenant
with
Jacobs
posterity
,
and
with
the
Israel
in
the
spirit
.
10.
That
which
is
most
eminent
in
a
true
convert
,
and
which
is
first
gained
in
one
whose
heart
is
touched
,
is
their
affectionate
willingness
to
obey
God
:
We
will
walk
in
his
paths
say
they
,
their
affection
is
gained
,
when
yet
they
are
to
get
teaching
.
See
Rom.
7.22
.
11.
Affection
toward
God
is
not
sufficient
for
a
peoples
walking
,
to
render
their
way
approved
,
but
they
must
have
knowledge
of
the
will
of
God
also
,
to
direct
their
path
;
for
,
He
wil
teach
,
and
we
wil
walk
,
say
they
.
12.
Every
true
convert
is
made
sensible
of
his
natural
ignorance
and
proneness
to
errour
,
and
becomes
docible
and
willing
to
receive
instruction
:
Let
us
go
(
say
they
)
and
he
will
teach
us
of
his
wayes
;
they
account
it
a
mercy
to
be
taught
;
and
that
not
what
they
like
,
or
as
they
effect
,
but
what
is
his
will
.
13.
Albeit
the
Lord
hath
appointed
a
teaching
Ministry
in
his
Church
,
which
his
people
ought
and
wil
acknowledge
,
yet
every
true
convert
is
taught
of
God
:
partly
,
while
they
hang
not
their
faith
on
mens
authority
,
but
exalt
God
alone
to
be
the
infallible
Teacher
and
Law-giver
in
his
Church
,
and
do
try
if
what
men
say
,
be
agreeable
to
his
mind
;
and
partly
,
while
they
feele
God
in
and
by
his
appointed
means
,
teaching
truth
effectually
and
perswasively
to
their
hearts
;
Hee
will
teach
us
of
his
wayes
,
say
they
.
See
John
4
42.
1
Thes.
1.13
.
14
As
all
knowledge
of
divine
things
ought
not
to
rest
in
contemplations
,
but
stirre
up
to
practice
;
so
however
men
of
much
literal
knowledge
may
be
more
prophane
in
their
conversations
then
others
;
yet
such
as
are
taught
of
God
,
and
acknowledg
his
Authority
in
the
meanes
of
instruction
,
and
feel
the
efficacy
of
his
Spirit
conveighing
what
is
taught
to
their
hearts
,
their
knowledg
will
resolve
in
practice
:
it
being
the
Lords
prerogative
,
to
convince
the
conscience
,
and
subdue
and
stir
up
inclinations
to
practise
what
is
taught
:
He
will
teach
us
,
and
we
wil
walk
in
his
paths
.
Unto
this
promise
the
Prophet
subjoynes
a
reason
,
why
Nations
should
seek
to
joyn
with
the
Church
;
to
wit
,
because
the
doctrine
of
salvation
should
go
forth
from
the
Jews
,
among
all
Nations
,
to
stir
them
up
to
seek
the
Lord
,
and
this
light
shall
shine
forth
in
the
Church
in
all
ages
to
invite
Nations
to
come
and
seek
teaching
.
Doct.
1.
The
glory
of
the
Church
of
the
New
Testament
consists
not
in
idle
ceremonies
,
but
in
the
profession
and
holding
forth
of
true
doctrine
according
to
the
Word
,
which
is
the
badge
and
mark
of
the
true
Church
:
for
,
the
Law
(
or
,
generally
the
true
doctrine
,
as
the
word
in
the
Original
bears
)
shall
go
forth
out
of
Zion
,
and
the
Word
of
the
Lord
from
Ierusalem
,
that
it
may
shine
in
all
the
Churches
of
the
Gentiles
,
and
this
is
a
part
of
the
eminency
of
the
mountain
of
the
Lords
house
.
2.
The
Lord
hath
made
it
clear
,
that
the
Doctrine
of
salvation
in
the
days
of
the
Messiah
,
was
not
to
be
treasured
up
among
the
Jewes
only
as
of
old
,
Psal.
147.19
,
but
to
spread
throughout
the
world
;
for
,
the
Law
shall
go
forth
of
Zion
,
&c.
3
The
Doctrine
of
the
Gospel
is
the
same
for
substance
with
what
was
in
the
Church
of
the
Jewes
,
though
clothed
with
new
circumstantials
.
Therefore
it
is
called
a
Law
,
alluding
to
the
old
name
,
and
cometh
from
among
them
to
us
,
though
not
from
Sinai
,
cloathed
with
dark
shadowes
and
fearful
terrours
;
but
from
Zion
,
adorned
with
cleernesse
,
and
seasoned
with
sweetnesse
.
4.
As
the
Word
of
God
published
in
his
Church
is
the
instrument
of
true
conversion
:
so
it
is
the
meanes
whereby
Christ
inlargeth
his
Kingdome
,
and
will
prevail
in
the
world
to
perswade
Nations
to
joyne
themselves
to
him
in
his
Church
;
therefore
is
this
given
as
a
reason
of
the
inlargement
of
the
Church
,
and
activity
of
Converts
;
for
the
Law
shall
go
forth
of
Zion
,
&c.
Ver.
3.
And
he
shall
judge
among
many
people
,
and
rebuke
strong
Nations
afar
off
,
and
they
shal
beat
their
swords
into
plowshares
,
and
their
spears
into
pruning
hook
:
Nation
shall
not
lift
up
a
sword
against
Nation
,
neither
shall
they
learn
war
any
more
.
Ver.
4.
But
they
shall
sit
every
man
under
his
Vine
,
and
under
his
fig-tree
,
and
none
shall
make
them
afraid
,
for
the
month
of
the
LORD
of
hosts
hath
spoken
it
.
The
next
promise
contains
her
peace
and
tranquillity
(
setting
out
yet
more
the
Churches
glory
)
under
Christs
government
;
that
God
in
his
Son
Christ
shall
by
his
Gospel
have
and
exercise
a
spiritual
jurisdiction
and
kingdome
in
the
world
,
whereby
he
shall
subdue
them
to
his
obedience
,
and
having
subdued
,
shall
govern
them
so
,
as
to
procure
peace
and
tranquillity
to
the
Church
,
that
the
converted
may
serve
God
quietly
in
their
particular
stations
,
and
become
useful
each
to
other
.
This
their
condition
is
expressed
in
termes
taken
from
the
usual
practice
of
peaceable
times
,
wherein
men
being
out
of
use
of
war
,
do
turne
their
weapons
of
offence
into
instruments
of
husbandry
and
utility
,
and
wherein
men
go
about
those
callings
and
abide
abroad
in
the
fields
without
fear
of
danger
,
as
1
King
.
4.25
.
Doct.
1.
Christ
coming
with
his
Gospel
,
is
to
reigne
as
a
King
,
and
have
authority
over
those
who
receive
him
;
for
,
he
shall
judge
among
many
people
.
2.
It
is
a
truth
to
be
much
and
frequently
studied
,
that
Christs
Kingdome
is
universal
,
his
Church
spread
over
the
world
,
and
he
having
power
over
all
for
her
good
;
that
he
may
have
his
glory
,
and
every
particular
Church
and
believer
be
comforted
in
such
a
head
,
and
in
hope
of
the
enlargement
of
his
dominion
,
when
by
Apostafie
or
persecution
it
is
confined
to
narrow
bounds
;
therefore
is
it
again
promised
;
that
he
shal
judge
among
many
people
,
and
rebuke
strong
Nations
afar
off
;
to
wit
,
far
from
Judea
,
and
meaning
all
people
far
and
neer
.
3.
The
Lord
may
deal
very
terribly
with
such
as
he
purposeth
to
do
much
good
unto
;
he
may
convince
,
rebuke
,
and
afflict
them
for
sin
,
that
he
may
drive
them
to
his
mercy
;
for
that
is
a
part
of
his
work
in
gathering
a
Kingdom
,
to
judge
and
rebuke
.
4.
Albeit
the
Lord
in
gathering
of
his
Church
,
do
not
make
use
of
weapons
of
war
,
but
only
his
Word
with
the
reproofs
and
terrors
thereof
,
yet
that
will
suffice
to
subdue
them
to
him
,
nothing
in
the
creature
being
able
to
stand
out
against
the
Lord
,
convincing
and
rebuking
for
sin
;
for
,
if
he
judge
and
rebuke
many
people
and
strong
Nations
,
they
will
feel
it
,
and
beat
their
swords
into
plowshares
,
&c.
and
come
under
his
government
.
5.
This
promise
of
great
tranquillity
and
peace
,
is
not
so
to
be
understood
as
if
the
Lord
did
condemn
Christians
their
undertaking
of
lawful
wars
;
for
,
Magistrates
bearing
the
sword
of
Justice
(
which
must
oft-times
be
executed
by
force
of
armes
)
is
the
Ordinance
of
God
,
Rom.
13.
Nor
are
we
so
to
understand
it
,
as
if
the
Church
were
alwayes
to
enjoy
outward
peace
and
tranquillity
;
for
,
Christ
refuses
that
himself
,
Matth.
10.34
.
Nor
doth
the
godlies
spiritual
peace
in
all
troubles
exhaust
the
full
scope
of
this
promise
.
But
the
scope
is
to
teach
us
,
1.
The
saving
effect
of
the
Gospel
upon
men
,
is
,
when
it
daunts
and
subdues
their
corruptions
,
and
so
makes
them
,
as
tractable
and
plyable
to
the
will
of
God
;
so
,
peaceably
study
to
serve
God
in
their
stations
,
and
to
be
useful
each
to
other
;
for
,
when
these
strong
Nations
are
rebuked
,
they
beat
their
swords
into
plowshares
,
&c.
Which
are
instruments
of
their
lawful
calling
,
and
of
utility
to
themselves
and
others
.
2.
This
taming
of
mens
corruptions
by
the
Gospel
,
will
appear
farther
,
in
that
the
Saints
and
converted
will
live
at
peace
,
in
so
far
as
they
are
renewed
(
otherwise
a
Saints
corruption
as
well
as
our
own
,
may
be
on
our
tops
,
)
and
that
there
shall
not
be
such
an
enmity
betwixt
believing
Jewes
and
Gentiles
,
as
was
before
the
partition
was
taken
down
;
in
these
respects
,
Nation
shall
not
lift
up
sword
against
Nation
,
neither
shall
they
learn
war
any
more
.
3.
Whatever
troubles
the
Church
may
meet
with
from
enemies
,
yet
she
shall
give
no
cause
nor
occasion
thereof
,
albeit
their
corruption
may
take
occasion
to
raise
troubles
because
of
the
profession
of
the
Gospel
;
for
,
the
converted
shall
be
peaceable
men
,
and
beat
their
swords
into
plowshares
,
&c.
4.
In
despite
of
all
the
power
and
imaginations
of
enemies
,
the
Church
of
God
shall
have
even
outward
peace
and
tranquillity
in
so
far
as
is
needful
and
subservient
to
their
spiritual
good
,
otherwise
when
it
proves
hurtful
,
it
is
better
to
want
it
,
as
the
Church
hath
many
times
found
in
experience
.
And
as
the
Lord
hath
often
given
tastes
of
this
to
his
Church
:
so
it
will
be
more
fully
accomplished
when
the
fulness
of
the
Gentiles
and
all
Israel
shall
be
turned
to
the
Lord
,
as
sometimes
before
in
the
Church
;
so
,
then
they
shall
fit
every
man
under
his
vine
,
and
under
his
fig-tree
,
and
none
shall
make
them
afraid
.
Doc.
6.
The
fidelity
of
God
who
promiseth
,
is
sufficient
to
assure
our
hearts
of
the
performance
of
greatest
things
,
as
being
omnipotent
,
and
having
all
things
under
his
power
,
and
at
his
command
,
which
may
either
promote
or
seem
to
impede
the
execution
of
his
will
:
Therefore
is
this
promise
,
which
might
seem
improbable
by
reason
of
the
great
desolation
which
was
threatned
should
come
,
sealed
with
this
:
for
the
mouth
of
the
Lord
of
hosts
hath
spoken
it
.
Ver.
5.
For
all
people
will
walk
every
one
in
the
name
of
his
god
,
and
we
will
walk
in
the
name
of
the
LORD
our
God
for
ever
and
ever
.
In
the
Parallel
place
,
Isai.
2.5
.
instead
of
what
is
here
,
is
contained
an
exhortation
to
the
Jewes
,
that
since
the
Church
under
the
Messiah
was
to
be
glorious
,
they
would
faithfully
cleave
to
God
and
true
Religion
in
all
their
calamities
,
till
these
dayes
should
come
;
and
seeing
the
Gentiles
were
thus
to
flow
in
to
Christ
,
they
would
not
slip
away
,
but
be
provoked
to
jealousie
,
and
come
in
to
partake
.
And
indeed
the
hope
of
the
Church
of
God
is
so
great
and
sure
,
that
it
may
well
encourage
men
to
be
honest
under
any
disadvantage
:
and
albeit
this
exhortation
was
not
hearkened
unto
at
the
first
Conversion
of
the
Gentiles
,
yet
the
day
will
come
,
when
it
shall
be
effectually
upon
them
,
Rom.
11.11.25
,
26.
But
Micah
seems
to
hold
forth
further
the
resolution
of
the
Converts
of
Jewes
and
Gentiles
under
the
Gospel
,
to
renounce
all
heresies
and
sects
,
and
to
adhere
constantly
and
zealously
to
God
,
and
the
Profession
of
the
Chrstian
Religion
,
exciting
themselves
hereunto
by
the
example
of
idolaters
,
who
were
pertinacious
in
their
irreligious
courses
:
and
this
is
a
third
evidence
of
the
glory
of
the
Church
:
and
ground
of
encouragement
to
the
godly
,
that
instead
of
the
manifold
Apostasies
and
pollutions
with
the
wayes
of
the
Pagans
,
which
appeared
formerly
in
the
Church
of
the
Jewes
,
the
Church
of
God
,
especially
Israel
being
converted
,
should
then
prove
constant
in
their
Religion
.
Doc.
1.
Constancy
in
adhering
to
the
true
Religion
,
is
the
great
glory
of
a
Church
,
and
encouragement
of
the
godly
,
to
whom
backslidings
are
a
sad
affliction
,
as
here
we
are
taught
.
2.
The
Christian
Profession
and
Religion
consists
in
walking
in
the
Name
of
the
Lord
,
that
is
,
in
professing
and
practising
according
to
the
revealed
rule
,
which
is
his
Name
;
not
seeking
to
be
wise
above
what
is
written
,
and
going
about
these
things
in
his
strength
,
as
1
Sam.
17.45
.
Psalm
118.11
.
being
furnished
with
encouragement
from
him
;
for
,
so
his
Name
in
Isa.
2.5
.
is
the
light
(
to
wit
,
of
direction
and
consolation
)
of
the
Lord
.
3.
Such
as
would
walk
in
these
pathes
,
and
adhere
to
them
,
ought
to
make
sure
an
interest
in
God
by
Covenant
,
and
make
use
of
this
interest
for
daily
influence
,
and
ought
to
be
filled
with
much
affection
toward
their
Confederate
Lord
;
Wee
will
walk
in
the
Name
of
the
Lord
our
God
.
4.
For
right
performance
of
our
duty
,
there
is
much
need
also
of
frequently
renewed
resolutions
,
and
gathered
together
motives
to
set
us
on
edge
;
as
here
they
gather
arguments
from
idol-servers
,
and
put
on
resolutions
;
Wee
will
walk
&c.
5.
Eternall
resolutions
,
or
resolutions
of
persevering
constantly
,
are
fit
and
beseeming
so
high
a
duty
as
walking
in
Gods
Name
;
we
wil
walk
,
say
they
,
and
walk
for
ever
and
ever
.
It
being
a
way
wherein
there
is
no
cause
of
wearying
,
and
the
benefit
thereof
being
but
in
its
prime
,
and
fully
to
appear
,
when
time
and
its
contentments
are
ending
.
6.
Even
in
the
dayes
of
the
Gospel
,
there
are
still
so
many
blindfolded
and
deluded
,
as
not
to
see
the
glory
of
Christs
Kingdome
,
but
will
pertinaciously
follow
their
Idol-gods
:
for
,
there
are
,
all
people
(
that
is
,
many
who
)
will
walk
in
the
name
of
their
god
.
7.
The
Lords
people
ought
(
and
by
grace
will
)
be
so
far
from
being
shaken
or
drawn
away
by
the
multitude
of
men
who
forsake
their
true
God
,
that
idolaters
their
observancy
and
exactnesse
in
their
way
should
give
occasion
to
the
seekers
of
God
to
put
on
resolutions
of
more
exactnesse
;
their
blinde
zeal
toward
that
which
is
no
God
,
may
teach
us
our
duty
toward
the
true
God
;
for
so
doth
this
comparison
instituted
teach
,
that
not
onely
Christians
would
not
joyne
with
them
in
their
way
,
but
seeking
these
were
so
carefull
and
resolute
,
much
more
ought
they
to
be
so
in
the
right
way
;
For
al
people
wil
walk
every
one
in
the
name
of
his
God
,
and
we
will
walk
in
the
Name
of
the
Lord
our
God
for
ever
and
ever
.
See
Ier.
2.10
,
11.
Ver.
6.
In
that
day
,
saith
the
LORD
,
will
I
assemble
her
that
halteth
,
and
I
will
gather
her
that
is
driven
out
,
and
her
that
I
have
afflicted
.
7.
And
I
will
make
her
that
halted
a
remnant
,
and
her
that
was
cast
farre
off
a
strong
nation
:
and
the
LORD
shall
reigne
over
them
in
mount
Zion
,
from
henceforth
even
for
ever
.
The
fourth
encouragement
doth
yet
further
evidence
the
glory
of
the
Church
,
from
the
consideration
of
her
former
misery
by
affliction
for
sin
,
which
he
would
now
make
up
,
and
of
such
constitute
his
Church
,
and
Kingdome
,
over
which
he
should
reigne
for
ever
and
ever
.
And
however
this
promise
be
of
generall
verity
,
pointing
out
what
base
and
contemptible
like
matter
he
will
gather
his
Church
of
,
yet
it
hath
a
speciall
relation
to
the
presently
afflicted
,
and
yet
further
to
be
afflicted
Church
of
Israel
,
whom
he
comforts
against
all
her
afflictions
and
impediments
that
might
cut
off
all
hope
of
her
restauration
,
by
promising
to
gather
them
under
the
Gospel
,
and
make
them
a
great
Nation
,
and
that
Christ
in
his
spiritual
government
shall
constantly
rule
over
them
in
their
own
land
,
after
their
conversion
,
or
in
the
Church
which
was
prefigured
by
Mount
Zion
.
Doct.
1.
The
Lords
afflicting
of
his
Church
doth
in
a
special
manner
,
endear
her
to
his
affection
,
and
makes
that
she
shall
not
be
behind
,
when
mercies
are
a
dealing
;
for
,
saith
he
,
I
wil
assemble
and
gather
her
that
I
have
afflicted
:
See
Jer.
31.20
.
2.
Great
afflictions
are
no
impediments
to
the
Churches
restitution
,
when
the
time
of
it
comes
,
when
Omnipotency
is
imployed
about
it
,
and
when
he
in
love
remembers
them
in
their
low
estate
;
for
,
such
as
are
so
crushed
with
trouble
,
as
they
are
made
to
halt
,
such
as
are
afflicted
,
driven
out
and
cast
farre
off
,
he
can
and
will
assemble
and
gather
them
,
and
make
a
remnant
and
strong
nation
of
them
;
that
is
,
he
wil
preserve
a
remnant
and
keepe
them
from
total
ruine
in
trouble
,
and
at
last
restore
and
multiply
them
.
3.
The
glory
of
a
Church
restored
,
and
the
height
of
their
felicity
,
is
to
have
the
Lord
reigning
and
acknowledged
as
a
King
in
all
his
prerogatives
amongst
them
;
therefore
it
is
added
to
their
restitution
,
And
the
Lord
shall
reigne
over
them
in
Mount
Zion
.
4.
The
Churches
King
is
not
subject
to
mortality
,
nor
such
a
one
as
may
be
put
from
his
kingdom
,
and
leave
them
exposed
to
hazard
;
but
,
the
Lord
shal
reigne
over
them
(
and
so
protect
them
)
from
henceforth
even
for
ever
:
which
also
imports
that
he
will
still
have
subjects
to
reigne
over
.
Ver.
8.
And
thou
,
O
tower
of
the
flock
,
the
strong
hold
of
the
daughter
of
Zion
:
unto
thee
shall
it
come
,
even
the
first
dominion
:
that
kingdome
shal
come
to
the
daughter
of
Jerusalem
.
Here
the
Lord
makes
a
more
particular
application
of
his
comfortable
promises
unto
the
Church
of
the
Jewes
;
for
however
the
Promise
be
of
general
verity
in
a
spiritual
sense
,
being
applied
to
the
Catholick
Church
,
that
Jerusalem
which
is
from
above
;
yet
the
following
verses
cleare
,
that
it
is
to
be
understood
specially
of
the
Church
of
the
Jewes
,
whom
he
here
cals
the
tower
of
the
flock
,
or
Eder
,
of
which
Gen.
35.21
.
conceived
to
be
a
place
neere
,
or
in
Ierusalem
,
and
in
particular
that
part
which
was
after
called
the
sheep-gate
;
and
the
strong
hold
of
the
daughter
of
Zion
,
or
Ophel
,
of
which
,
2
Chron.
27.3
,
Neh.
3
26.
The
first
encouragement
given
to
them
for
the
comfort
of
the
godly
,
is
;
that
not
only
the
Kingdome
of
Christ
should
first
begin
at
them
,
as
the
History
of
the
New
Testament
doth
evidence
;
but
that
under
Christ
they
should
be
restored
to
their
wonted
dignity
,
resembling
that
which
they
had
of
old
enjoyed
under
David
and
Soāomon
,
before
their
rents
and
calamities
.
Doct.
1.
The
Lord
in
gathering
the
universal
Church
hath
an
especial
regard
to
the
Jewes
his
brethren
;
this
doth
appear
in
the
speciall
allowance
given
to
them
in
the
promises
concerning
the
Kingdome
of
Christ
;
of
which
,
as
the
Lord
gave
them
the
first
offer
,
so
from
them
the
Apostle
,
Rom.
11.
gathers
,
that
much
mercy
,
shall
yet
be
manifested
unto
them
.
2.
The
Church
of
God
is
the
receptacle
and
fold
of
all
his
true
sheep
,
wherein
they
gather
themselves
under
his
government
,
and
are
environed
with
strength
for
safety
;
so
much
is
signified
to
us
by
these
names
given
to
Zion
,
The
Tower
of
the
flock
and
strong
hold
.
3.
The
Lords
own
Application
of
spiritual
comforts
,
is
especially
requisite
for
his
afflicted
people
;
therefore
the
Lord
counts
it
not
enough
to
have
propounded
ample
promises
in
general
to
the
Church
,
which
might
answer
all
their
cases
,
and
which
they
were
bound
to
be
applying
;
but
he
holds
it
also
necessary
to
apply
these
to
the
present
Church
in
her
need
.
4.
The
glory
of
Christs
Kingdome
is
as
great
and
greater
spiritually
,
then
ever
the
glory
of
David
or
Solomons
reigne
was
outwardly
;
all
the
valour
,
strength
and
victories
of
David
,
all
the
riches
,
honour
,
and
wisdom
of
Solomon
,
even
to
admiration
,
and
all
the
felicity
of
Israel
under
both
,
are
but
shadowes
of
that
substance
;
therefore
is
it
called
the
first
dominion
,
that
is
,
not
so
much
the
dominion
at
first
offered
to
the
Jewes
,
as
a
dominion
like
the
first
flourishing
times
of
Israel
,
5.
As
Christ
,
to
fulfil
the
truth
of
God
,
did
make
first
offer
of
his
Kingdome
and
Gospel
to
the
Iewes
;
so
in
due
time
he
wil
bring
them
under
his
dominion
and
spiritual
Government
;
and
will
restore
them
to
their
wonted
dignity
thereby
;
uniting
all
Israel
in
him
,
the
seede
of
David
,
as
they
were
before
the
rent
made
by
Ieroboam
;
adorning
them
eminently
with
the
spirituall
excellencies
and
priviledges
of
his
Kingdome
;
if
not
also
appearing
gloriously
for
them
in
outward
things
:
for
,
saith
he
,
Unto
thee
shal
the
first
dominion
come
.
the
kingdome
shal
come
to
the
daughter
of
Ierusalem
.
Ver.
9.
Now
why
dost
thou
cry
out
aloud
?
is
there
no
King
in
thee
?
is
thy
Counseller
perished
?
for
pangs
hath
taken
thee
as
a
woman
in
travel
.
10.
Be
in
pain
,
and
labour
to
bring
forth
,
O
daughter
of
Zion
,
like
a
woman
in
travel
;
for
now
shalt
thou
go
forth
out
of
the
city
,
and
thou
shalt
dwel
in
the
field
,
and
thou
shalt
go
even
to
Babylon
;
there
shalt
thou
be
delivered
:
there
the
LORD
shall
redeem
thee
from
the
hand
of
thine
enemies
.
The
next
encouragement
given
to
the
Church
of
the
Iewes
,
is
by
shewing
his
mind
concerning
her
troubles
that
were
shortly
to
ensue
;
and
that
he
may
the
more
effectually
comfort
her
,
he
very
pathetically
propounds
her
trouble
,
as
if
she
were
now
under
it
,
and
shewes
unto
her
,
that
however
in
outward
appearance
she
had
cause
of
bitter
sorrow
,
her
King
and
Counsellers
being
to
perish
in
that
calamity
,
she
being
to
be
driven
from
the
City
and
Temple
which
were
to
be
destroyed
,
to
sojourn
a
space
in
the
fields
,
till
the
rest
of
the
Captivity
were
gathered
,
and
then
to
be
carried
captive
unto
Babylon
;
yet
upon
better
consideration
,
she
might
finde
shee
had
no
such
cause
of
fainting
,
but
ought
rather
resolutely
to
provide
for
,
and
couragiously
to
bear
that
trouble
,
seeing
God
should
be
King
and
Counseller
to
her
,
and
in
Babylon
,
where
she
might
have
least
hope
,
she
should
find
deliverance
;
and
so
he
clears
his
mind
to
be
this
,
that
by
trouble
she
is
going
on
toward
deliverance
.
Doct.
1.
The
troubles
of
the
Church
may
in
their
houre
,
prove
very
sharp
and
bitter
,
as
the
pangs
of
a
woman
in
travel
,
crying
out
aloud
.
2.
Albeit
the
Church
of
God
in
her
trouble
seeme
to
have
reason
for
excessive
sorrow
,
and
bitter
discouragement
,
yet
really
it
is
not
so
,
but
she
hath
still
some
reason
of
encouragement
,
and
ought
to
set
about
it
;
therefore
whatever
her
troubles
were
,
yet
saith
he
,
why
dost
thou
cry
out
aloud
?
as
if
he
had
said
,
there
is
no
reason
for
such
excesse
in
anxiety
and
sorrow
.
The
reasons
of
this
principal
doctrine
held
forth
in
the
Text
,
are
as
so
many
doctrines
,
all
of
them
concluding
that
she
ought
not
to
give
way
to
discouragement
.
1.
There
is
nothing
the
people
of
God
want
in
trouble
,
which
might
be
helpful
or
comfortable
to
them
,
but
it
wil
be
made
up
in
God
;
for
however
her
King
and
Counsellers
were
uselesse
,
and
enemies
to
her
safetie
in
that
strait
,
and
were
afterward
cut
off
for
their
sins
,
and
that
she
might
be
emptied
of
all
created
comfort
and
helps
,
yet
the
Lord
wil
not
admit
that
she
should
think
she
wanted
a
King
,
while
as
he
lived
and
reigned
to
preserve
her
in
her
trouble
,
and
in
due
time
to
re-establish
his
Kingdom
in
her
;
so
much
doth
this
sharp
question
teach
,
Is
there
no
King
in
thee
?
Is
thy
Counseller
perishid
?
2
As
the
Lord
seeth
it
oft
times
fit
not
to
remove
,
but
continue
and
increase
a
peoples
trouble
;
(
for
they
were
to
be
in
pain
,
to
go
out
of
the
city
,
dwel
in
the
field
,
and
go
to
Babylon
:
)
so
the
people
of
God
in
such
cases
ought
to
arme
themselves
with
resolution
for
such
lots
,
rather
then
by
discouragement
to
make
their
owne
crosse
heavy
,
which
is
all
they
can
doe
:
so
much
are
we
taught
,
in
that
,
howsoever
he
reproves
their
cries
,
v
,
9.
yet
,
saith
he
,
be
in
pain
;
which
doth
not
only
import
an
assuring
of
them
that
the
trouble
was
to
come
,
nor
yet
only
a
concession
,
that
it
is
no
marvel
they
have
pain
,
and
sorrow
,
but
a
command
also
to
set
themselves
resolutely
to
bear
it
,
as
they
are
commanded
to
build
houses
in
Babylon
,
Jer.
29.4
,
5
,
6
,
and
to
make
their
captivity
as
comfortable
as
lawfully
they
may
.
3.
The
right
pondering
of
the
fruit
which
the
Lord
brings
out
of
the
troubles
of
his
people
may
help
to
crush
discouragements
under
them
;
labour
to
bring
forth
like
a
woman
in
travel
.
He
sets
her
out
in
her
trouble
,
as
travelling
in
birth
of
some
mercy
to
make
her
forget
her
sorrow
,
which
she
should
minde
much
,
and
presse
after
.
See
John
16.21
,
22.
4.
The
Lords
tender
affection
towards
his
people
,
especially
under
trouble
,
may
be
a
great
lenitive
to
their
bitternesse
:
Therefore
is
shee
here
called
the
daughter
of
Zion
,
which
is
a
stile
of
tendernesse
.
A
room
in
his
heart
will
make
an
affliction
to
be
no
affliction
,
or
very
tolerable
.
5.
Every
step
of
the
people
of
God
in
affliction
is
a
step
toward
deliverance
:
and
the
utmost
degree
of
affliction
,
is
the
door
next
to
deliverance
,
so
much
doth
the
scope
and
drift
of
this
place
teach
;
the
Church
going
out
of
the
City
,
and
dwelling
in
the
field
,
was
going
toward
deliverance
,
and
when
shee
went
even
to
Babylon
,
where
in
outward
appearance
shee
might
have
lost
hope
,
yet
,
there
shall
shee
be
delivered
,
and
is
neerer
to
a
deliverance
there
then
in
the
holy
City
.
These
things
,
rightly
studied
,
may
take
away
much
seeming
ground
of
discouragement
under
trouble
.
Doct.
3.
The
Lord
is
to
be
eyed
as
undertaker
for
the
performance
of
improbable
ā
like
promises
,
which
may
cause
all
difficulties
to
vanish
;
Therefore
after
that
promise
,
There
shalt
thou
be
delivered
,
is
subjoyned
,
There
the
Lord
shal
redeem
thee
from
the
hand
of
thine
enemies
:
when
he
undertakes
,
it
wil
be
easie
to
raise
a
Cyrus
and
make
him
do
it
.
4.
While
as
the
Lord
promises
in
delivering
to
redeem
them
,
it
teacheth
:
1.
That
the
Lord
wil
reckon
kindred
with
,
and
interest
in
his
afflicted
people
,
that
hee
may
appear
for
them
;
for
it
was
the
part
of
the
neerst
in
kindred
to
redeem
,
and
the
word
in
the
Originall
intimates
so
much
.
2.
That
they
having
by
sin
sold
themselves
into
captivity
,
Isaiah
50.1
.
Christ
,
by
the
price
to
be
paid
to
justice
for
the
Elect
among
them
,
should
procure
their
deliverance
also
,
and
of
the
visible
Church
for
their
sake
:
All
temporall
deliverances
to
the
children
of
God
,
flowing
from
that
eternall
Redemtion
from
sin
,
and
as
an
appendix
to
the
new
Covenant
,
and
the
visible
Church
getting
deliverance
for
the
Elects
sake
among
them
.
3.
That
for
enemies
,
who
had
captivated
them
,
as
they
had
sold
themselves
to
them
for
nought
;
so
they
should
be
actually
asserted
unto
liberty
without
any
price
,
save
onely
stroakes
to
the
unjust
possessors
,
Isa.
52
3.
Ver.
11.
Now
also
many
nations
are
gathered
against
thee
,
that
say
,
Let
her
be
defiled
,
and
let
our
eye
look
upon
Zion
.
For
further
confirmation
of
his
minde
concerning
her
afflictions
,
he
sets
forth
,
in
the
last
place
,
his
great
and
holy
designe
concerning
the
enterprize
of
her
manie
enemies
,
who
in
her
ensuing
calamity
,
and
after
her
return
from
captivity
,
and
after
her
conversion
to
Christ
,
should
be
gathered
against
her
,
as
also
against
the
Church
of
Christ
in
all
ages
;
and
first
,
hee
holds
forth
what
is
their
purpose
,
(
to
the
end
his
purpose
overturning
theirs
,
may
be
seen
to
be
the
more
glorious
)
to
wit
,
that
they
intended
,
and
set
themselves
to
deal
with
her
not
as
a
priviledged
place
,
but
that
they
might
pollute
her
as
a
prophane
place
,
with
blood
and
other
abominations
,
and
take
her
ornaments
from
her
,
and
put
her
from
her
dignity
;
and
that
they
might
feed
their
eyes
with
such
a
sight
.
Doct.
1.
The
true
Church
hath
the
most
enemies
of
any
society
;
for
,
many
Nations
are
gathered
.
2.
It
is
usefull
for
the
Church
to
remark
what
enemies
intend
,
and
what
our
troubles
would
seem
to
threaten
,
to
the
end
that
more
of
God
may
be
seen
in
delivering
;
for
this
end
is
the
consideration
of
the
enemies
designe
premitted
to
the
consideration
of
the
purpose
of
God
:
See
Psal.
124.1
,
2
,
3
,
4.
3.
As
the
wicked
see
no
priviledg
the
Church
of
God
hath
,
why
she
may
not
be
dealt
with
as
other
prophane
societies
:
so
the
greatest
bitternesse
the
people
of
God
have
in
their
affliction
,
is
,
that
hereby
not
onely
they
,
but
their
priviledges
are
trampled
under
foot
by
enemies
;
for
,
it
is
the
sad
sight
they
get
of
enemies
designes
,
when
they
hear
them
say
,
Let
her
be
defiled
,
or
prophaned
.
See
Isa.
10.9
,
10
,
11.
Lam.
2.15
.
4.
There
are
many
so
wicked
,
as
to
account
the
Churches
calamitie
a
pleasant
spectacle
,
and
sweet
sight
to
feed
their
eyes
with
;
for
,
there
are
who
say
,
Let
our
eye
took
upon
Zion
,
which
is
an
evidence
of
a
desperately
wicked
condition
.
Ver.
12.
But
they
know
not
the
thoughts
of
the
LORD
,
neither
understand
they
his
counsel
:
for
hee
shall
gather
them
as
the
sheaves
into
the
floor
.
Ver.
13.
Arise
and
thresh
O
daughter
of
Zion
:
for
I
will
make
thine
horn
iron
,
and
I
will
make
thy
hoofs
brasse
;
and
thou
shalt
beat
in
pieces
many
people
:
and
I
wil
consecrate
their
gain
unto
the
Lord
,
and
their
substance
to
the
Lord
of
the
whole
earth
.
Followeth
the
Lords
purpose
concerning
this
their
enterprise
;
which
is
incomprehensible
and
unsearchable
by
enemies
,
and
quite
contrary
to
their
intention
;
as
minding
,
by
their
gathering
together
,
to
ripen
them
for
vengance
:
(
as
sheaves
are
gathered
that
they
may
be
threshed
)
to
the
execution
whereof
he
encourageth
the
Church
,
promising
to
enable
them
,
and
give
them
a
compleate
victory
,
which
should
be
ascribed
to
him
.
Doct.
1.
Enemies
are
not
permitted
to
run
at
randome
in
their
wayes
,
but
the
Lord
hath
an
effectual
and
wise
Providence
over-ruling
in
all
their
designes
;
for
,
in
all
of
them
he
hath
thoughts
and
Counsel
,
and
therefore
we
are
not
to
eye
much
their
brags
,
but
looke
to
him
who
sets
bounds
to
them
,
and
sits
at
the
helme
of
Providence
.
2.
The
Lords
holy
purposes
of
good
to
his
people
,
and
wrath
to
his
enemies
,
may
be
so
conveighed
in
deep
wisdome
,
and
so
contrary
to
the
way
of
carnal
reason
and
probability
,
that
they
will
not
be
seene
by
any
natural
eye
,
nor
can
be
discerned
by
enemies
themselves
,
who
are
given
up
to
run
blindfold
upon
their
own
ruine
:
They
know
not
the
thoughts
of
the
Lord
,
neither
understand
they
his
counsel
.
See
Psa.
92
6
,
7.
3.
In
one
and
the
same
action
God
may
have
an
holy
worke
of
his
Providence
,
and
men
their
wicked
intents
and
sinful
courses
,
they
being
carried
on
without
an
eye
to
his
revealed
will
,
which
is
the
rule
of
duty
;
nay
,
not
to
his
providence
either
,
but
meerly
for
their
own
ends
;
and
he
making
use
of
the
same
work
of
theirs
to
over-reach
them
,
and
bring
about
his
purposes
;
for
in
this
enterprise
,
They
gather
themselves
for
a
sinful
end
,
ver.
11.
And
God
gathereth
them
as
sheaves
for
an
holy
purpose
.
See
Isa.
10.5
,
6
,
7.
4.
The
Lords
end
in
letting
enemies
loose
upon
the
Church
,
beside
her
trial
from
them
,
is
to
ripen
and
fit
them
for
judgement
;
for
,
he
shal
gather
them
as
the
sheaves
unto
the
floore
;
to
wit
,
to
be
trampled
under
foot
,
as
their
corn
was
by
beasts
that
tread
it
out
.
See
Ier.
51.33
.
Such
as
the
Lord
abhorreth
,
are
let
come
in
opposition
to
his
people
;
and
they
are
ripened
for
destruction
thereby
,
partly
while
their
cup
is
thus
filled
to
the
brim
,
which
in
other
transgressions
might
be
long
a
filling
;
partly
,
while
he
lets
affliction
out
upon
his
Church
,
that
secret
enemies
may
discover
themselves
,
and
so
be
brought
to
the
floore
for
threshing
.
5.
Christs
Church
is
not
to
look
what
she
hath
in
her self
for
opposing
these
enemies
that
assault
her
,
and
for
bringing
about
the
mercies
intended
for
her
;
but
what
he
will
make
her
,
and
how
she
shall
be
enabled
to
set
against
and
overcome
all
difficulties
;
and
in
the
faith
thereof
,
ought
cheerfully
to
set
to
her
duty
;
Arise
,
saith
he
,
as
to
one
laid
by
dead
or
discouraged
,
and
thresh
,
O
daughter
of
Zion
:
for
I
wil
make
thy
borne
(
to
push
)
iron
,
and
thy
hoofe
brasse
,
to
thresh
as
was
their
custome
,
Deut.
25.4
.
Upon
these
terms
,
the
weak
may
say
,
I
am
strong
.
6.
The
Churches
victory
over
her
enemies
wil
in
due
time
be
made
compleat
,
and
in
due
time
Israel
,
and
the
Church
of
God
shall
have
their
many
enemies
under
their
feet
,
either
as
ruined
,
or
true
subjects
,
or
tributaries
;
This
is
imported
not
only
in
that
she
shall
tread
them
with
her
hoofes
,
and
heat
in
pieces
many
people
,
but
in
that
their
gain
shal
be
consecrated
,
or
devoted
,
which
alludeth
to
that
of
Jericho
,
Josh.
6.17
,
19.
wherein
there
was
a
compleat
victory
given
to
Israel
.
7.
The
glory
of
all
the
victories
of
the
Church
,
and
of
the
benefits
obtained
thereby
,
ought
to
be
given
to
God
onely
;
for
so
much
also
doth
the
consecrating
of
their
gain
and
substance
(
as
the
corn
that
is
threshed
out
)
to
the
Lord
,
import
:
that
as
Jericho
was
offered
to
the
Lord
,
and
it
was
a
sin
in
Achan
to
take
ought
of
the
consecrated
things
;
so
it
should
be
a
sin
in
the
Church
to
exalt
her self
,
and
not
the
Lord
only
,
in
and
by
these
successes
.
8.
The
Lord
onely
must
be
the
undertaker
to
get
himselfe
the
glory
of
all
his
wonderful
dealing
for
his
people
,
and
make
them
forth-coming
to
his
praise
,
and
will
also
crush
and
suppresse
whatsoever
among
his
people
would
come
betwixt
him
and
his
glorious
design
:
and
I
wil
consecrate
their
gain
,
is
the
Lord
speech
,
though
afterward
he
speak
of
himselfe
in
the
third
person
.
9.
The
Lord
,
by
his
vengeance
on
the
Churches
enemies
,
will
have
himselfe
manifested
and
known
in
the
world
;
and
by
his
gracious
dealing
for
his
Church
,
and
blessing
her
endeavours
,
will
have
himself
acknowledged
through
the
earth
,
and
the
kingdomes
of
the
earth
to
become
his
;
for
,
so
much
doth
the
stile
,
the
Lord
of
the
whole
earth
,
teach
,
that
as
he
is
so
indeed
,
so
not
onely
by
these
victories
shal
he
be
known
to
be
so
through
the
world
,
Psal.
9.16
.
and
59.13
.
but
shall
at
last
have
his
dominion
acknowledged
and
submitted
to
more
generally
through
the
earth
.
CHAP.
V.
IN
this
Chapter
the
destruction
of
Jerusalem
,
and
overturning
of
the
kingdome
being
foretold
,
ver.
1.
The
people
of
God
are
comforted
with
the
promises
of
Christs
birth
under
whom
they
should
be
restored
,
ver.
2
,
3.
and
of
his
government
in
relation
to
his
peoples
tranquillity
,
their
deliverances
,
increase
and
victory
over
their
enemies
,
v.
4
,
5
,
6
,
7
,
8
,
9.
his
purging
his
Church
from
carnal
confidences
,
v.
10
,
11.
and
idolatrous
courses
.
v.
12
,
13
,
14.
ā
that
so
he
alone
may
be
seen
to
do
for
them
,
ver.
14.15
.
Ver.
1.
NOw
gather
thy self
in
troopes
,
O
daughter
of
troops
:
he
hath
laid
siege
against
us
:
they
shall
smite
the
Judg
of
Israel
with
a
rod
upon
the
cheek
.
HEre
is
foretold
the
destruction
of
Jerusalem
by
the
Caldeans
,
and
the
ignominious
and
base
usage
of
their
Kings
and
Judges
,
2
Kings
25.7
,
18
,
19
,
20
,
21.
as
a
fore-runner
of
the
taking
away
of
the
Scepter
from
Judah
,
to
make
way
for
Christs
birth
,
Gen.
49.10
.
which
began
to
be
accomplished
in
the
Babylonish
captivity
,
in
that
none
of
the
Tribe
of
Judah
swayed
the
Kingly
Scepter
after
that
time
,
all
which
the
Prophet
foretells
by
way
of
defiance
given
by
the
Church
to
their
roving
enemies
to
do
their
utmost
endeavours
,
according
as
God
by
his
effectual
Providence
should
permit
them
to
enterprise
and
execute
,
in
regard
that
however
Jerusalem
were
taken
,
and
their
rulers
so
abused
,
yet
they
had
a
King
to
come
out
of
despised
Bethlehem
,
ver
.
2.
Doct.
1.
Christs
ordinary
harbingers
and
forerunners
,
when
he
is
to
come
with
mercies
to
his
Church
,
are
afflictions
to
fit
them
for
such
manifestations
;
for
,
so
is
this
destruction
premitted
to
the
promise
of
Christs
birth
and
kingdome
.
Afflictions
are
Gods
means
to
purge
out
and
cut
off
many
whom
he
will
not
make
partakers
of
those
mercies
,
to
invite
others
to
repentance
for
sin
obstructing
these
mercies
,
to
endear
them
to
his
heart
,
and
make
them
capable
of
these
consolations
,
which
in
their
prosperity
they
would
readily
despise
.
2.
Jesus
of
Nazareth
is
the
true
promised
Messiah
,
who
was
to
be
raised
to
rule
his
people
Israel
,
when
their
Judges
and
Rulers
were
ignominiously
intreated
,
and
put
down
from
their
Authority
,
who
was
held
forth
in
the
promise
for
the
Churches
comfort
,
when
this
desolation
began
in
their
captivity
,
and
actually
exhibited
when
it
was
in
completeing
,
their
Kingdom
then
being
by
the
Romanes
reduced
into
the
form
of
a
Province
,
Herod
,
an
Idumean
made
King
,
the
power
of
their
Judicatories
restrained
before
,
and
in
the
time
of
his
Ministry
,
and
shortly
after
his
Ascension
,
their
City
,
Commonwealth
and
Temple
being
utterly
overthrown
.
So
much
doth
this
verse
,
compared
with
ver.
2.
and
the
accomplishment
in
the
New
Testament
teach
us
.
3.
The
Church
of
God
,
rightly
pondering
her
advantages
in
him
,
may
in
him
give
a
defiance
to
enemies
utmost
malice
,
seeing
they
can
do
no
hurt
but
what
he
will
make
up
with
advantage
,
nor
can
they
hinder
any
of
his
gracious
purposes
toward
his
people
:
So
much
doth
this
manner
of
speech
directed
to
the
Caldeans
teach
,
Nāw
gather
thy self
in
troops
,
&c.
4.
Oppression
backed
with
authority
and
great
power
,
doth
nothing
diminish
the
hainousness
thereof
before
the
Lord
;
for
,
albeit
the
Caldeans
had
ordered
armies
marching
and
acting
at
the
command
of
Authority
,
and
they
would
esteem
what
they
subdued
to
be
lawful
conquest
,
Isai.
49.24
.
yet
the
Lord
stiles
Caldea
,
O
daughter
of
troops
;
or
,
as
the
word
signifies
,
bands
of
robbers
;
to
shew
that
their
great
conquests
were
but
great
oppressions
.
5.
Whatever
good
the
Lord
brings
out
of
the
afflictions
of
his
Church
,
yet
she
may
expect
to
be
distressed
with
them
in
the
mean
time
;
for
,
He
hath
laid
siege
against
us
,
shall
the
people
say
,
importing
that
all
the
Land
should
be
subdued
,
the
City
besieged
,
and
the
inhabitants
thereof
made
to
acknowledge
their
felt
distresse
.
6.
The
contempt
and
injury
done
to
Authority
and
Magistrates
;
under
whom
a
people
may
be
kept
from
confusion
,
and
the
Church
protected
,
is
a
special
ingredient
in
the
affliction
of
the
visible
Church
;
for
,
they
do
resent
it
as
a
part
of
the
affliction
,
They
shall
smite
the
Judge
of
Israel
:
so
also
doth
Ieremiah
lament
the
stroake
even
of
Zedekiah
,
Lam.
4.20
.
7.
As
Princes
and
men
in
Authority
being
wicked
,
do
dishonour
God
more
then
others
,
by
reason
of
their
greatnesse
,
and
it
is
their
eminency
,
which
oft-times
makes
them
so
much
stand
out
against
God
:
so
the
Lord
in
his
righteousness
makes
contempt
to
be
their
punishment
,
they
are
smitten
with
a
rod
on
the
check
,
which
is
a
contemptible
stroak
,
Lam.
3.30
.
See
Job
12.21
.
Psal.
107.40
.
Ver.
2.
But
thou
Beth-lehem
Ephratah
,
though
thou
be
little
among
the
thousands
of
Judah
,
yet
out
of
thee
shall
he
come
forth
unto
me
,
that
is
,
to
be
ruler
in
Israel
:
whose
goings
forth
have
been
from
of
old
,
from
everlasting
.
Followeth
the
consolation
of
the
godly
,
from
a
Promise
of
Christ
to
be
the
Ruler
in
Israel
:
whose
birth
as
man
is
foretold
to
be
in
Beth-lehem
Ephratah
the
City
of
David
,
(
whose
heire
he
was
)
in
the
Tribe
of
Judah
,
Judg.
17.7
.
called
Ephratah
,
Gen.
35.19
.
and
48.7
.
to
distinguish
it
from
another
Beth-lehem
in
the
Tribe
of
Zebulun
,
Josh.
19.10
,
15.
By
means
whereof
it
is
likewise
foretold
,
that
this
City
though
base
in
respect
of
others
,
should
become
great
and
indeed
famous
;
and
lest
any
should
look
on
this
Ruler
as
only
man
,
and
beginning
to
be
at
his
incarnation
;
therefore
it
is
also
declared
that
he
is
the
Son
of
God
,
whose
generation
is
eternal
.
Doct.
1.
Christs
incarnation
and
manifestation
of
himself
,
is
the
true
Churches
chief
comfort
in
all
her
troubles
;
for
,
therefore
is
his
birth
subjoyned
to
the
desolation
mentioned
,
ver.
1.
as
the
salve
for
that
sore
.
2.
Mercies
manifested
to
any
place
or
person
,
ought
to
be
taken
notice
of
,
and
marked
,
that
they
may
be
thankfully
acknowledged
,
and
use
made
of
them
:
Therefore
is
the
speech
directed
to
the
City
;
that
they
may
consider
the
priviledge
,
and
thou
Beth-lehem-Ephratah
.
3.
Christ
useth
ordinarily
to
make
use
of
,
and
honour
most
such
things
as
are
least
considerable
in
outward
appearance
;
As
here
,
he
will
not
be
born
in
Jerusalem
,
but
in
Beth-lehem
Ephratah
,
which
is
little
among
the
thousands
of
Judah
,
that
is
,
a
small
City
of
few
people
,
and
governed
by
mean
Rulers
in
comparison
of
other
Cities
.
The
speech
relates
to
the
division
of
the
people
by
thousands
under
the
government
of
their
several
Rulers
,
1
Chron.
12.20
.
And
therefore
,
Matth.
2.6
.
in
stead
of
thousands
,
the
Princes
are
named
who
governed
them
;
See
2
Cor.
1.27
,
28
,
29.
4.
Smallest
and
basest
things
,
by
enjoying
of
Christ
,
or
having
relation
to
him
,
do
become
great
;
Therefore
considering
the
event
,
this
text
is
read
thus
,
Mat.
2.6
.
Thou
art
not
the
beast
among
the
Princes
of
Judah
;
and
the
Hebrew
text
here
may
be
read
by
way
of
question
,
which
includes
a
denial
;
Art
thou
little
,
&
c
?
No
verily
,
though
thou
seem
to
be
so
;
For
out
of
thee
shall
come
forth
,
&c.
5.
The
Lord
in
his
providence
useth
to
bring
about
the
performance
of
his
promises
in
strange
and
wonderful
manner
;
As
may
be
seen
in
the
accomplishment
of
his
promise
,
Luke
2.1
.
&c.
Joseph
and
Mary
dwelling
in
Nazareth
all
the
time
after
the
Conception
of
Christ
,
and
little
thinking
on
a
removal
:
at
the
period
of
his
birth
,
are
charged
by
the
Emperours
Edict
,
to
go
up
to
Bethlehem
,
that
so
the
Word
of
the
Lord
might
not
fail
,
and
that
the
prediction
concerning
the
Messiah
might
be
fulfilled
in
the
person
of
Jesus
Christ
.
6.
Christ
is
Ruler
and
King
in
his
Church
,
he
will
be
acknowledged
to
have
dominion
,
and
will
performe
the
duties
incumbent
to
a
faithful
Ruler
;
He
shall
come
forth
,
that
is
,
to
be
Ruler
in
Israel
.
7.
Christ
in
his
Mediatory
Office
,
as
he
is
a
King
acting
for
God
the
Father
,
so
doth
the
Lord
especially
allow
of
him
,
and
will
maintain
and
desend
him
and
his
Kingdom
;
He
shall
come
forth
to
me
,
saith
the
Lord
.
See
,
Psal.
2
,
6.
8.
Christ
the
Mediatour
is
not
only
to
be
considered
as
Man
,
but
that
the
same
Christ
born
in
Bethlehem
in
the
fulnesse
of
time
,
is
also
true
God
begotten
of
the
Father
from
all
eternity
;
and
so
is
God
and
Man
in
one
person
;
for
,
He
(
that
same
individual
person
,
though
not
according
to
one
and
the
same
nature
)
who
cometh
forth
of
Bethlehem-Ephratah
,
He
,
I
say
,
it
is
whose
goings
forth
have
been
from
of
old
,
that
is
,
from
everlasting
,
or
,
the
dayes
of
eternity
,
as
the
Original
hath
it
.
9.
Christs
eternal
generation
as
God
,
is
superexcellent
and
incomprehensible
;
Therefore
it
is
called
goings
forth
,
in
the
plural
number
,
to
shew
its
excellencie
,
wherein
all
excellencies
,
and
infinitely
more
then
we
can
comprehend
are
summed
up
,
though
I
do
not
seclude
,
but
that
herein
both
his
eternal
generation
and
eternal
designation
to
the
Office
of
Mediatour
,
may
be
imported
.
Ver.
3.
Therefore
will
he
give
them
up
,
until
the
time
that
she
which
travelleth
hath
brought
forth
:
then
the
remnant
of
his
brethren
shall
return
unto
the
children
of
Israel
.
The
threatening
and
promise
in
the
former
verses
are
conjoyed
,
and
the
way
of
bringing
about
this
mercy
is
further
explained
,
to
wit
,
that
he
would
give
up
that
Church
unto
her
enemies
hands
,
to
be
vexed
as
a
woman
in
travel
,
till
Christ
be
born
of
that
Nation
,
or
of
a
Virgin
among
them
;
and
then
should
all
his
scattered
brethren
return
unto
,
and
be
joyned
in
one
body
with
the
Church
of
Israel
,
which
was
in
part
accomplished
when
the
Gentiles
were
ingrafted
in
the
Olive
,
and
shall
be
yet
more
,
when
the
salvation
of
Israel
,
after
their
long
rejection
,
shall
be
a
resurrection
from
the
dead
to
the
world
,
and
the
fulness
of
the
Gentiles
shall
come
in
to
Christ
,
and
joyn
with
them
.
The
Church
of
the
Jewes
had
indeed
a
birth
after
her
paine
,
at
her
deliverance
from
Babylon
,
but
that
was
but
a
forerunner
of
a
more
joyful
bringing
forth
of
Christ
the
Author
of
her
spiritual
deliverance
,
until
which
time
she
was
for
the
most
part
under
the
power
of
strangers
,
and
did
not
at
all
recover
the
wonted
dignity
she
enjoyed
before
the
Captivity
,
and
therefore
she
is
said
to
be
given
up
until
that
time
.
Doct.
1.
The
Church
had
need
of
great
troubles
to
prepare
her
for
Christ
and
his
spiritual
Kingdom
;
for
,
as
all
their
troubles
will
not
exhaust
his
treasure
:
so
it
is
needful
by
afflictions
to
make
them
sensible
of
sin
,
to
fit
them
for
him
;
and
it
was
needful
to
take
away
from
the
Church
of
the
Jeāes
their
carnal
doating
upon
the
Ark
,
the
Temple
and
their
other
privlledges
,
that
they
might
seeke
after
the
spiritual
things
of
his
Kingdom
;
Therefore
,
saith
he
,
will
he
give
them
up
,
or
reject
them
,
until
the
time
,
&c.
2.
The
great
ground
of
confidence
that
the
Church
hath
for
not
perishing
in
her
troubles
,
is
,
that
she
is
to
bring
forth
Christ
;
He
will
give
them
up
until
the
time
that
she
which
travelleth
hath
brought
forth
,
wherein
is
held
forth
,
not
only
that
their
sorrows
should
resolve
in
joy
,
as
the
paine
of
a
woman
in
travel
when
she
brings
forth
;
but
because
she
is
to
bring
forth
,
therefore
she
shall
not
perish
,
however
she
be
given
up
,
but
her
sorrowes
shall
have
a
period
.
This
was
the
promise
that
might
assure
Ahaz
,
that
the
Church
of
the
Jewes
could
not
perish
,
seeing
Christ
was
not
yet
born
in
her
,
Is.
7
4.
&
is
yet
a
ground
of
assurance
that
Christs
Catholick
Church
shall
not
cease
in
the
world
,
because
she
hath
Christ
mystical
to
bring
forth
.
3.
Christ
is
a
true
brother
and
kinsman
to
all
his
people
,
and
makes
them
to
be
brethren
among
themselves
;
for
,
they
are
the
remnant
of
his
brethren
.
4.
Albeit
no
effects
of
Christs
especial
love
appear
toward
a
man
,
so
long
as
he
is
unconverted
,
yet
he
hath
a
relation
toward
his
Elect
,
and
loveth
them
from
all
eternity
;
for
,
the
remnant
of
his
brethren
,
are
the
Elect
Gentiles
then
unconverted
,
who
are
his
brethren
in
respect
of
his
eternal
love
in
election
,
and
of
his
purpose
to
make
them
brethren
by
Conversion
,
and
so
give
them
actual
right
to
the
priviledge
,
and
a
comfortable
looking
back
to
this
purpose
of
good
toward
them
,
which
was
in
his
heart
from
all
eternity
.
5.
All
Christs
elected
brethren
shall
undoubtedly
be
converted
and
brought
in
to
him
;
for
,
he
undertakes
for
it
,
that
the
remnant
of
his
brethren
shall
returne
.
6.
As
all
the
Gentiles
have
right
unto
the
Covenant
and
salvation
,
by
flying
in
to
Christ
,
and
in
him
,
serving
themselves
heirs
to
the
spiritual
promises
made
to
Israel
,
and
being
ingraffed
in
that
stock
where
they
were
;
so
the
full
fruit
of
Christs
incarnation
is
not
accomplished
,
till
Israel
also
be
brought
in
,
and
both
they
and
the
Gentiles
be
joyned
in
one
body
;
for
,
this
promise
,
the
remnant
of
his
brethren
shall
return
unto
,
(
or
,
together
with
)
the
children
of
Israel
,
imports
,
both
that
the
Gentiles
are
brought
in
to
the
stock
of
the
Israelitish
Church
,
and
that
the
children
of
Israel
shall
be
brought
in
;
to
whom
and
with
whom
the
Gentiles
shall
return
:
7.
That
which
is
propounded
as
matter
of
comfort
in
a
promise
,
may
be
much
mistaken
and
stumbled
at
when
it
is
seen
in
performance
;
for
,
here
it
is
a
comfortable
promise
to
the
Church
of
the
Jewes
,
that
the
remnant
of
his
brethren
shall
return
to
the
children
of
Israel
,
and
so
be
one
sheepfold
;
and
yet
when
it
began
to
be
performed
,
they
repined
,
even
believers
of
them
for
a
long
time
:
But
in
its
full
accomplishment
they
will
look
otherwise
upon
it
.
Vers.
4.
And
he
shall
stand
and
feed
in
the
strength
of
the
LORD
,
in
the
Majesty
of
the
Name
of
the
LORD
his
God
,
and
they
shall
abide
:
for
now
shall
he
be
great
unto
the
ends
of
the
earth
.
In
the
next
place
,
the
government
of
Christ
,
formerly
hināed
at
under
the
name
of
a
Ruler
,
is
more
largely
spoken
to
,
for
the
comfort
of
the
Church
,
and
particularly
of
Israel
:
Here
it
is
held
forth
under
the
similitude
of
a
faithful
shepherd
,
feeding
his
flock
,
wherein
he
shall
declare
such
care
and
stability
,
such
invincible
Power
and
Majesty
in
his
Providence
,
doctrine
and
miracles
according
to
the
tenour
of
the
Covenant
of
Redemption
,
as
his
Church
shall
be
established
,
and
his
Name
become
famous
,
and
his
Kingdom
increased
by
the
Conversion
of
the
Gentiles
throughout
the
earth
.
Doct
1.
Christ
is
a
painful
and
watchful
Shepherd
and
overseer
of
his
Church
,
and
souls
of
his
people
,
and
will
bear
out
in
his
charge
;
for
,
he
shall
stand
,
imports
both
vigilancy
,
as
being
alwayes
on
his
feet
,
Psal.
121.4
.
and
stability
,
that
his
government
shall
endure
for
ever
.
2.
God
will
both
feed
his
people
with
wholesome
food
,
and
not
suffer
them
to
starve
,
and
will
rule
and
direct
them
in
their
wayes
,
and
these
two
are
to
be
conjoyned
by
us
,
that
if
we
expect
his
feeding
,
we
must
submit
to
his
Government
;
for
,
the
word
in
the
Original
imports
both
,
he
shall
feed
and
rule
.
3.
Christ
hath
alsufficiency
of
endowments
for
discharging
his
duty
to
his
flock
,
which
shall
gloriously
shine
forth
in
the
performance
thereof
;
for
,
He
shall
feed
in
the
strength
of
the
LORD
,
and
in
the
Majesty
of
the
Name
of
the
LORD
;
that
is
,
he
shall
have
divine
Omnipotency
to
carry
him
thorough
,
and
the
fulnesse
of
the
Godhead
dwelling
in
him
bodily
,
shall
gloriously
manifest
it self
in
drawing
in
,
caring
for
,
and
maintaining
his
flock
against
all
opposition
:
See
,
John
10
28
,
29.
Psal.
89.19
.
4.
Albeit
Christ
as
God
have
power
and
glorious
Majesty
equally
with
the
Father
,
yet
as
Mediatour
he
is
also
furnished
for
his
calling
,
by
vertue
of
the
Covenant
of
Redemption
,
past
betwixt
the
Father
and
him
concerning
the
Redemption
and
Salvation
of
the
Elect
,
wherein
the
Father
doth
undertake
to
furnish
him
with
all
endowments
needful
for
his
Office
,
and
to
give
him
successe
;
and
he
undertakes
to
be
faithful
for
attaining
that
end
,
which
accordingly
he
performes
;
for
,
it
is
in
the
strength
and
Name
of
the
LORD
,
who
is
his
God
that
he
feeds
,
with
whom
he
is
in
Covenant
,
and
whose
servant
he
is
in
this
work
.
5.
By
Christs
care
and
Providence
,
his
flock
and
people
shall
be
established
and
protected
,
so
as
they
shall
persevere
,
and
be
out
of
danger
of
perishing
,
for
.
He
shall
feed
or
rule
,
and
they
shall
abide
.
6.
Christs
care
of
and
for
his
Church
,
if
it
were
well
seen
,
would
make
him
famous
and
precious
,
as
an
ointment
poured
out
,
to
invite
others
to
come
under
his
yoke
,
and
it
is
his
prerogative
to
have
an
universal
Government
and
Kingdom
over
Jewes
and
Gentiles
throughout
the
earth
,
which
he
will
still
prosecute
till
he
obtain
all
that
is
in
his
Charter
;
for
,
He
shall
be
great
to
the
ends
of
the
earth
,
imports
all
these
.
See
,
Zech.
8.23
.
7.
The
Conversion
of
souls
unto
Christ
,
and
bringing
them
under
his
yoke
,
tends
to
the
setting
forth
of
the
greatnesse
of
Christ
,
and
the
conversion
of
many
doth
set
out
his
greatnesse
the
more
,
who
doth
draw
all
these
,
doth
care
for
them
,
and
to
whose
fulness
they
flow
and
depend
upon
,
and
it
should
be
the
care
of
all
who
are
converted
,
in
their
expressions
and
carriage
to
commend
and
set
him
forth
as
great
and
superexcellent
:
therefore
is
the
enlargement
of
his
Kingdome
described
from
this
effect
of
it
,
He
shall
be
great
to
the
ends
of
the
earth
.
8.
Whatever
is
promised
in
the
Word
,
is
to
faith
so
certain
,
as
if
it
were
then
performed
,
and
ought
to
be
looked
on
as
coming
speedily
;
the
Lords
choosing
of
times
and
seasons
for
performing
his
promise
,
being
no
delay
in
a
believers
eyes
,
nor
impediment
unto
his
faith
to
feed
upon
it
as
present
,
for
this
cause
it
is
said
,
now
shall
he
be
great
.
Gods
keeping
his
appointed
time
,
is
great
haste
to
the
believing
man
,
Isa.
60.22
.
and
the
promise
apprehended
by
faith
,
giveth
the
thing
promised
a
present
subsistence
to
his
use
and
comfort
.
Vers.
5.
And
this
man
shall
be
the
peace
,
when
the
Assyrian
shall
come
into
our
land
:
and
when
he
shall
tread
in
our
palaces
,
then
shall
we
raise
against
him
seven
shepherds
,
and
eight
principal
men
.
6.
And
they
shall
waste
the
land
of
Assyria
with
the
sword
,
and
the
land
of
Nimrod
in
the
entrances
thereof
:
thus
shall
he
deliver
us
from
the
Assyrian
,
when
he
cometh
into
our
land
,
and
when
he
treadeth
within
our
borders
.
Followes
some
special
fruits
of
Christs
governing
his
Church
;
such
as
peace
and
means
sufficient
,
not
only
to
oppose
the
disturbers
thereof
(
such
as
the
Assyrians
were
to
Israel
of
old
)
but
to
offend
them
also
,
and
so
they
shall
be
delivered
.
However
this
promise
spiritually
considered
belong
to
the
whole
Church
,
and
literally
also
,
in
so
far
as
is
for
her
good
,
yet
it
seems
to
have
a
special
relation
to
the
Church
of
Israel
,
when
they
shall
be
converted
and
restored
to
their
land
.
Doct.
1.
Christ
is
the
only
Author
and
Maintainer
of
the
Churches
Peace
;
for
,
this
man
(
or
this
one
,
the
word
implying
a
demonstrating
of
him
to
others
as
one
remarkable
)
shall
be
the
peace
.
He
pacifies
Gods
anger
towards
us
,
establisheth
our
hearts
in
the
faith
thereof
,
in
him
only
have
we
true
peace
among
our selves
;
for
luke-warmnesse
breeds
divisions
,
and
he
it
is
that
maketh
peace
in
his
Churches
borders
,
and
creates
a
cloud
over
heā
.
2.
The
Church
will
not
want
enemies
of
her
peace
,
and
such
as
will
study
to
disturb
it
,
and
may
seem
to
prevail
much
,
at
some
times
;
for
,
the
Assyrians
(
or
such
enemies
as
the
Assyrians
were
of
old
,
and
the
Babylonians
,
or
the
land
of
Nimrod
,
v.
6
.
)
shall
come
into
our
land
,
and
tread
in
our
palaces
;
she
must
resolve
to
have
peace
with
continual
baātels
.
3.
The
Church
hath
her
peace
secured
in
Christ
in
the
midst
of
trouble
,
and
,
through
him
will
have
means
sufficient
to
oppose
her
enemies
and
maintain
her
peace
;
for
,
he
shall
be
the
peace
,
when
the
Assyrian
shall
come
;
and
there
are
seven
shepherds
,
and
eight
principal
men
to
raise
against
him
,
or
a
sufficient
number
of
leaders
(
seven
being
a
number
of
perfection
,
and
eight
yet
more
)
with
armies
to
oppose
him
.
4.
It
is
a
great
blessing
upon
a
land
when
the
Lord
furnisheth
them
with
able
men
for
government
and
rule
in
all
exigents
;
for
that
is
Israels
mercy
to
have
such
to
employ
,
and
they
are
the
means
of
their
peace
and
safety
:
We
,
say
they
,
shall
raise
(
or
call
and
send
out
)
she
herds
and
principal
men
:
where
their
Princes
are
called
shepherds
with
relation
to
the
people
as
a
flock
.
5.
The
enemies
of
the
Church
,
do
oppose
her
alwayes
to
their
own
great
disadvantage
in
the
end
:
for
,
the
Church
shall
not
only
defend
themselves
,
but
they
shall
waste
the
land
of
Assyria
with
the
sword
,
and
the
land
of
Nimrod
in
the
entrances
thereof
,
or
their
borders
,
or
with
their
own
swords
.
Babylon
is
here
called
the
land
of
Nimrod
,
because
he
founded
that
Kingdome
,
Gen.
10.9
,
10
,
11.
and
was
a
great
oppressor
,
as
his
successors
were
.
6.
The
inconveniencies
which
the
Church
sustains
by
her
troubles
,
do
not
prove
so
great
as
they
may
seem
to
be
:
for
,
however
he
tread
in
our
palaces
,
ver.
5.
yet
ver.
6.
it
is
but
treading
within
our
land
,
and
borders
.
See
,
2
Cor
4.
8
,
9.
and
6.9
.
7.
As
the
Church
is
sure
to
be
delivered
from
her
enemies
:
so
the
glory
of
all
heā
enterprises
and
victories
by
them
,
are
to
be
ascribed
to
Christ
only
,
whatever
be
the
part
of
instruments
in
bringing
them
about
:
therefore
albeit
they
raise
up
shepherds
,
&c.
ver.
5.
yet
ver.
6.
Thus
shall
he
deliver
us
.
Ver.
7.
And
the
remnant
of
Jacob
shall
be
in
the
midst
of
many
people
,
as
a
dew
from
the
LORD
,
as
the
showres
upon
the
grasse
that
tarrieth
not
for
man
,
nor
waiteth
for
the
sons
of
men
.
The
similitude
of
Dew
made
use
of
here
,
leads
us
to
a
two-fold
interpretation
of
this
passage
.
1.
That
the
Lords
blessing
of
the
rest
,
given
by
these
deliverances
to
the
Church
of
Israel
,
shall
make
her
to
multiply
and
flourish
marvellously
,
as
the
dew
and
rain
fals
down
in
great
abundance
,
suddenly
and
unexpectedly
without
humane
industry
;
and
thus
the
similitude
is
used
,
2
Sam.
17.12
.
Psal.
110.3
.
2.
That
the
Church
of
Israel
shall
not
only
flourish
themselves
,
but
be
instruments
of
the
flourishing
and
increase
of
the
Church
among
the
Nations
,
as
the
Lord
is
the
principal
refresher
and
fructifier
of
his
Church
,
and
therefore
his
operations
are
compared
to
dew
and
raine
,
Hos.
14.5
.
Psal.
72.6
.
So
they
shall
be
instrumentally
as
dew
and
raine
to
many
Nations
;
that
is
,
being
furnished
with
the
Spirit
from
above
,
and
with
refreshing
doctrine
,
they
shall
water
them
therewith
.
as
dew
and
raine
doth
the
ground
,
and
so
conquer
them
to
the
Kingdom
of
Christ
,
and
be
instruments
of
their
fruitfulnesse
and
blessings
to
them
.
Both
these
interpretations
agree
in
one
,
to
hold
forth
the
miraculous
increase
of
the
Church
,
either
of
Israel
her self
,
or
of
the
Gentiles
also
by
her
means
,
as
another
fruit
of
the
government
of
Christ
over
them
,
and
may
safely
be
taken
both
in
here
.
From
the
first
interpretation
,
Learn
,
1.
That
afflictions
may
make
many
sad
and
sore
breaches
on
a
Church
,
before
they
recover
out
of
them
,
for
they
are
now
brought
to
the
remnant
of
Jacob.
2.
The
Lord
can
easily
when
he
pleaseth
,
restore
his
broken
people
,
and
make
them
increase
,
as
admirably
and
incredibly
as
their
decay
was
singular
,
and
wil
so
do
when
they
return
to
him
:
for
,
the
remnant
shall
be
as
a
dew
,
&c.
3.
The
Lords
singular
dispensations
towards
his
afflicted
people
,
will
make
them
admirable
and
remarkable
to
all
people
,
and
above
them
;
for
,
they
shall
be
as
dew
in
the
midst
of
many
people
,
imports
that
they
should
be
conspicuous
,
and
exalted
above
all
the
people
about
thereby
:
See
,
Deut.
33.29
.
4.
Rest
and
deliverance
from
troubles
is
then
a
blessing
to
the
Church
,
when
it
is
followed
with
fruitfulness
and
increase
of
the
Church
;
for
,
so
this
promise
is
subjoyned
to
that
,
ver.
5
,
6.
as
a
compleating
thereof
.
See
,
Act
9.31
.
From
the
second
interpretation
,
Learn
,
1.
The
Church
of
God
is
a
blessing
to
the
world
,
if
they
forsake
not
their
own
mercy
;
partly
,
in
that
she
is
a
means
of
bringing
blessings
on
every
place
where
she
gets
shelter
and
protection
;
and
partly
,
in
that
she
is
by
her
Ministery
a
means
of
mens
conversion
,
begetting
still
more
and
more
to
Christ
,
for
which
there
is
a
promise
here
,
She
shall
be
in
the
midst
of
many
people
as
dew
,
&c.
See
,
Isa.
19.24
.
2.
The
greatest
good
that
can
be
done
unto
the
world
,
is
to
be
a
means
of
their
conversion
,
and
of
bringing
down
spiritual
blessings
upon
it
;
for
,
so
is
here
implied
,
that
the
Church
shall
be
as
dew
and
rain
upon
them
,
which
are
choicest
blessings
.
3.
All
the
spiritual
felicity
of
a
people
,
and
the
efficacy
of
the
means
bringing
it
about
,
is
of
God
,
and
from
above
;
for
,
it
is
as
the
dew
and
showres
that
tarrieth
not
for
man
,
nor
waiteth
for
the
sons
of
men
,
that
is
,
that
depends
not
on
humane
industry
:
See
,
1
Cor.
3.6
.
4.
The
means
of
Conversion
,
especially
the
Word
preached
and
accompanied
with
the
power
of
the
Spirit
(
which
God
hath
placed
in
his
Church
,
)
are
as
dew
and
showres
:
1.
Because
as
dew
is
the
presage
of
a
fair
day
,
so
these
means
do
flow
from
the
favour
of
God
toward
the
Elect
,
and
are
an
evidence
thereof
.
2.
As
dew
and
small
rain
are
but
small
things
,
and
yet
have
great
effects
,
so
is
it
also
with
the
Word
,
Rom.
1.16
.
1
Cor.
1.21
.
3
Dew
and
raine
cannot
be
hindered
by
men
,
no
more
doth
the
power
of
the
Word
depend
on
mens
consent
.
4
Dew
and
rain
makes
fruitful
,
so
is
every
true
Convert
made
by
the
Word
and
Spirit
.
Doct.
5.
A
converted
person
or
people
,
joyning
themselves
to
the
true
Church
,
come
under
a
sweet
yoke
,
and
under
the
drop
of
many
blessings
;
for
,
so
doth
the
similitude
also
teach
,
that
as
their
conversion
is
by
this
dew
;
so
being
converted
,
they
shall
constantly
enjoy
thereof
,
and
their
fleece
shall
be
wet
with
his
dew
,
when
other
places
are
dry
:
6
Israel
being
converted
to
Christ
shall
be
the
means
of
blessings
,
and
of
much
conversion
to
the
Lord
among
the
Gentiles
;
for
,
it
is
the
remnant
of
Jacob
that
shall
be
in
the
midst
of
many
people
as
dew
,
&c.
Verse
8.
And
the
remnant
of
Jacob
shall
be
among
the
Gentiles
,
in
the
midst
of
many
people
,
as
a
lion
among
the
beasts
of
the
forrest
,
as
a
young
lion
among
the
flocks
of
sheep
:
who
if
he
go
through
,
bāth
treadeth
down
,
and
teareth
in
pieces
,
and
none
can
deliver
.
9.
Thine
hand
shall
be
lift
up
upon
thine
adversaries
,
and
all
thine
enemies
shall
be
cut
off
.
Another
fruit
of
the
government
of
Christ
over
Israel
,
and
a
fruit
of
their
deliverance
,
ver.
5
,
6.
is
,
that
all
their
neighbour-enemies
who
are
not
brought
in
,
they
shall
be
dreadful
to
them
,
as
a
Lion
is
to
other
wilde
beasts
,
who
tears
his
prey
,
and
none
dare
interpose
.
This
being
spoken
of
the
Church
in
borrowed
termes
,
v.
8.
is
again
spoken
to
her
in
plain
language
,
v.
9.
for
her
greater
encouragement
,
wherein
she
is
assured
that
she
shall
be
above
all
her
enemies
,
and
that
they
shall
be
so
far
crushed
at
least
,
as
they
shall
not
dare
to
professe
their
enmity
.
Doct.
1.
The
Church
in
her
most
thriving
times
,
will
not
yet
want
enemies
,
nor
will
she
be
as
dew
,
and
a
savour
of
life
to
all
;
for
,
so
is
here
imported
.
2.
There
is
as
great
oddes
betwixt
the
Church
of
God
,
when
he
is
pleased
to
arm
her
with
his
strength
,
and
all
her
enemies
,
how
potent
soever
,
as
is
betwixt
a
Lion
,
(
ā
beast
not
so
big
as
many
others
,
yet
God
hath
imprinted
some
stamp
of
Majesty
upon
it
)
and
other
beasts
,
or
weak
sheep
,
whom
he
easily
and
without
resistance
destroyeth
;
for
,
so
much
doth
this
comparison
teach
us
.
3.
The
Lord
requires
that
his
Churches
heart
be
setled
in
the
confidence
of
his
giving
her
victory
in
due
time
over
enemies
:
so
much
the
rather
as
it
is
hard
to
get
it
believed
;
for
,
this
repetition
of
the
promise
,
ver.
9.
doth
teach
the
difficulty
of
believing
it
,
and
his
will
notwithstanding
that
she
should
be
established
.
4.
The
Church
of
God
needs
expect
no
lesse
then
that
in
due
time
even
all
her
enemies
shall
be
cut
off
,
and
so
may
be
assured
of
compleat
victory
,
and
converted
Israel
shall
get
a
special
proof
of
this
within
time
,
in
being
above
her
adversaries
:
and
their
enmity
against
her
crushed
:
Thine
hand
shall
be
lift
up
upon
thine
adversaries
,
and
all
thine
enemies
shall
be
cut
off
.
Verse
10.
And
it
shall
come
to
passe
in
that
day
,
saith
the
LORD
,
that
I
will
cut
off
thy
horses
out
of
the
midst
of
thee
,
and
I
will
destroy
thy
charets
.
11.
And
I
will
cut
off
the
cities
of
thy
land
,
and
throw
down
all
thy
strong
holds
.
12.
And
I
will
cut
off
witchcrafts
out
of
thy
hand
,
and
thou
shalt
have
no
more
soothsayers
.
Ver.
13.
Thy
graven
images
also
will
I
cut
off
,
and
thy
standing
images
out
of
the
midst
of
thee
:
and
thou
shalt
no
more
worship
the
work
of
thine
hands
.
Ver.
14.
And
I
will
pluck
up
thy
groves
out
of
the
midst
of
thee
:
so
will
I
destroy
thy
cities
.
15.
And
I
will
execute
vengeance
in
anger
,
and
fury
upon
the
heathen
,
such
as
they
have
not
heard
.
A
further
fruit
of
Christs
Government
,
in
his
purging
his
Church
from
these
evils
whereby
they
were
corrupted
of
old
,
shewing
the
posture
and
condition
wherein
he
will
put
them
,
to
fit
them
for
these
deliverances
and
victories
;
He
forāāels
:
1.
The
taking
away
of
all
their
humane
confidences
,
such
as
horses
,
chariots
,
cities
and
strong
holds
,
wherein
they
confided
of
old
,
and
despised
his
threatenings
.
2.
The
cutting
off
of
devillish
arts
and
idolatrous
confidences
,
such
as
witchcraft
,
divinations
,
idols
and
groves
for
worship
,
which
were
much
used
in
Israel
of
old
,
these
were
all
to
be
destroyed
and
purged
away
by
judgements
to
come
on
Judah
and
Israel
,
shortly
after
this
prophecie
;
and
in
the
time
of
their
restitution
,
it
is
promised
here
that
Israel
shall
be
a
people
stript
of
all
confidences
,
that
they
may
depend
on
God
,
and
a
people
worshipping
the
true
God
only
in
a
pure
way
:
and
being
put
in
that
condition
,
he
promiseth
remarkable
victories
over
the
heathen
their
enemies
.
Doct.
1.
Christ
will
have
nothing
seen
in
his
Churches
protection
and
deliverance
but
himself
only
,
nor
will
he
make
use
of
any
thing
which
might
seem
to
obscure
his
glory
in
doing
all
:
therefore
whatsoever
might
seem
to
challenge
any
of
that
glory
,
must
in
that
day
be
cut
off
:
See
,
Judg.
7.2
.
Zeph.
3.12
,
13.
2.
Humane
helps
confided
in
,
prove
a
great
hinderance
of
deliverance
:
therefore
Cities
,
Horses
,
&c.
will
he
cut
off
,
not
only
by
judgements
to
come
on
that
people
,
but
even
in
that
day
of
restitution
,
they
will
be
laid
by
as
impediments
.
3.
Confidence
in
outward
things
is
idolatry
:
Therefore
,
here
their
cities
,
horses
,
chariots
,
(
to
wit
,
as
they
are
depended
on
)
are
ranked
in
with
witchcrafts
and
idols
.
4.
It
is
rare
to
see
a
people
enjoying
outward
things
that
may
seem
to
promise
any
thing
unto
them
,
and
yet
not
confide
in
them
;
this
is
evident
in
that
their
cities
,
chariots
,
&c
:
must
be
cut
off
:
they
can
hardly
enjoy
them
and
acknowledg
God
as
becomes
them
.
5.
When
the
Lord
is
pleased
to
deprive
his
people
of
probable
means
of
help
,
and
calleth
them
to
depend
on
him
,
it
is
a
pledge
of
his
appearing
in
an
eminent
way
for
them
:
for
,
their
cities
,
&c.
being
cut
off
,
ver.
10
,
11.
so
will
he
destroy
their
enemies
,
as
the
latter
part
of
ver.
14.
ought
to
be
read
,
as
agreeing
with
the
Original
also
,
and
fitting
the
scope
best
in
this
place
.
6.
In
the
Church
of
God
there
is
hazard
of
falling
into
grossest
evils
:
for
,
here
it
is
supposed
there
may
be
witchcraft
or
magiāk
whereby
men
,
wanting
the
fear
of
God
,
enter
into
one
expresse
or
implicite
league
with
the
devil
,
for
attaining
such
ends
as
their
discontentment
in
their
condition
,
impatience
under
affliction
,
envie
,
malice
,
or
curiosity
propound
unto
them
,
there
may
be
soothsayers
,
or
,
divinations
,
whereby
men
not
conāent
to
know
their
duty
,
nor
with
what
God
hath
revealed
of
future
events
,
do
take
sinful
and
damnable
courses
,
and
put
other
things
in
Gods
room
to
foretel
what
they
desire
:
there
may
be
also
images
,
and
the
work
of
mens
hands
set
up
in
Gods
room
,
as
the
object
of
worship
,
and
groves
or
shadie
places
,
where
they
pretended
to
worship
God
,
or
indeed
worship
their
idols
after
their
own
imaginations
.
There
are
no
evil
courses
but
the
Church
of
God
,
how
reformed
soever
,
is
to
be
afraid
of
falling
into
them
.
7.
These
devillish
courses
,
and
corruptions
in
worship
do
hinder
the
Lords
appearance
for
his
people
:
for
,
these
must
be
cut
off
,
that
he
may
do
for
them
.
8.
The
cutting
off
of
idolatry
and
wicked
courses
is
a
work
of
the
Lords
own
hand
:
it
is
he
who
oft-times
destroyes
them
by
sore
plagues
:
and
it
is
he
only
who
can
banish
these
things
out
of
mens
hearts
:
I
,
saith
the
Lord
,
will
cut
off
witchcrafts
out
of
thy
hand
:
or
make
thee
not
to
practise
it
,
I
will
cut
off
thy
graven
images
,
&c.
9.
There
can
be
no
blessed
delivery
from
trouble
but
when
there
is
a
compleat
and
thorough
reformation
of
Religion
endeavoured
,
and
a
destroying
of
the
very
monuments
of
idolatry
:
for
,
not
only
shall
they
not
worship
any
more
the
work
of
their
hands
,
but
their
images
and
groves
shall
be
cut
off
and
plucked
up
,
and
so
will
he
destroy
their
enemies
.
10.
The
Lord
will
appear
for
his
Church
in
a
singular
,
and
wonderful
manner
,
and
plague
their
enemies
with
unuseful
judgements
,
after
that
he
is
reconciled
with
them
,
and
hath
brought
them
to
walk
in
his
wayes
;
for
,
after
all
this
is
done
,
I
will
execute
vengeance
in
anger
and
fury
upon
the
heathen
,
such
as
they
have
not
heard
,
saith
the
Lord
.
CHAP.
VI.
IN
this
Chapter
the
Lord
again
after
these
many
promises
,
stirs
up
the
Prophet
to
plead
his
controversie
,
and
expostulates
with
his
ungrateful
people
,
v.
1
,
2
,
3.
shewing
forth
his
kindnesse
toward
them
,
v.
4
,
5.
and
what
duty
they
offered
to
him
,
v.
6
,
7.
with
what
they
ought
to
have
done
,
v.
8.
which
seeing
they
did
not
obey
,
therefore
he
gives
an
alarm
of
the
rods
coming
upon
them
,
v.
9.
then
he
more
particularly
sets
forth
and
proves
their
several
transgressions
of
their
duty
,
in
sins
against
the
second
Table
,
v.
10
,
11
,
12.
for
which
he
gives
out
sentence
against
them
,
v.
13
,
14
,
15.
and
for
their
idolatry
against
the
first
Table
,
v.
16.
Vers.
1.
HEar
ye
now
what
the
LORD
saith
,
Arise
,
contend
thou
before
the
mountaines
,
and
let
the
hills
hear
thy
voice
.
2.
Hear
ye
,
O
mountaines
,
the
LORDS
controversie
,
and
the
strong
foundations
of
the
earth
:
for
the
LORD
hath
a
controversie
with
his
people
,
and
will
plead
with
Israel
.
The
Prophet
propounds
in
general
the
Lords
controversie
,
given
him
in
commission
to
plead
publickly
,
as
it
were
in
view
of
all
the
creatures
,
from
the
high
mountaines
to
the
low
channels
or
foundations
of
the
earth
,
this
way
of
procedure
formerly
used
,
chap.
1.
v.
2.
doth
yet
further
teach
us
:
1.
That
sin
causeth
a
controversie
betwixt
God
and
the
sinner
;
for
,
the
Lord
hath
a
controversie
.
2.
The
controversie
is
so
much
the
sadder
as
it
not
breaks
out
betwixt
God
and
strangers
,
but
betwixt
him
and
his
Church
with
whom
he
dealt
friendly
,
and
who
professed
friendship
and
subjection
to
him
,
and
therefore
he
can
endure
their
offences
the
worse
;
The
Lord
hath
a
controversie
with
his
people
,
and
he
will
plead
with
Israel
.
3.
The
Lord
is
zealous
to
have
the
controversie
discussed
and
himself
cleared
;
Arise
(
saith
he
,
the
Prophets
zeal
coming
short
of
his
forwardnesse
to
plead
this
cause
)
contend
thou
,
&c.
and
he
will
plead
with
Israel
,
that
is
,
not
only
will
he
have
his
quarrel
shewed
,
but
will
have
it
clearly
demonstrated
,
that
he
gave
no
occasion
of
the
discord
,
and
therefore
will
justly
punish
,
as
the
following
purpose
cleares
.
4.
Even
insensible
creatures
are
,
so
to
say
,
more
fit
to
be
spoken
to
then
an
obdurate
people
,
and
will
bear
witnesse
against
them
;
for
,
therefore
(
beside
other
reasons
insinuate
on
chap.
1
,
2.
are
the
mountaines
and
strong
foundations
of
the
earth
called
to
in
this
processe
;
they
keep
still
their
obediential
subjection
to
their
Creatour
,
and
do
tremble
if
he
threaten
,
whereas
Israel
was
stupid
;
and
withal
,
these
had
sometime
been
shaken
and
discovered
for
the
good
of
Israel
,
Psal.
18.15
.
and
114.3
,
4.
and
therefore
might
beare
witnesse
against
their
ingratitude
.
5.
A
backsliding
people
are
for
the
most
part
dull
of
hearing
,
and
plagued
with
obstinacie
,
and
cannot
be
sensible
of
their
case
and
danger
;
therefore
is
the
dispute
repeated
again
,
and
they
called
to
hear
,
Hear
ye
now
what
the
Lard
saith
.
6.
Messengers
of
God
their
reproofs
are
not
to
be
sleighted
,
but
taken
notice
of
as
the
Lords
controversie
;
for
,
Micah
by
contending
,
is
to
cause
the
Lords
controversie
to
be
heard
.
Vers.
3.
O
my
people
what
have
I
done
unto
thee
,
and
wherein
have
I
wearied
thee
?
testifie
against
me
.
Followeth
the
pleading
of
the
controversie
,
wherein
God
first
appears
,
and
challengeth
them
for
their
ungrateful
departing
from
him
and
his
obedience
,
which
he
proves
by
purging
himself
of
,
any
wrong
done
to
them
,
shewing
that
they
had
nothing
to
say
against
his
dispensation
toward
them
,
and
nothing
to
lay
to
his
charge
wherefore
they
should
have
forsaken
him
,
charging
their
consciences
,
that
as
he
had
called
the
mountaines
to
witnesse
against
them
;
so
they
would
declare
,
if
they
had
any
injury
on
his
part
to
complain
of
,
and
would
bring
out
any
thing
they
had
to
say
,
to
clear
themselves
of
that
crime
of
ingratitude
.
Dect
.
1.
It
is
the
Lords
love
to
his
people
that
maketh
him
challenge
them
for
forsaking
him
,
and
this
should
make
the
challenge
affect
their
hearts
,
and
will
aggravate
their
guilt
if
it
do
not
.
So
much
doth
this
stile
,
O
my
people
,
prefixed
to
the
challenge
,
teach
us
.
2.
The
Church
of
God
by
her
backsliding
,
doth
raise
an
evil
report
on
God
,
as
if
he
dealt
not
well
with
his
people
,
and
as
if
he
were
not
easie
to
serve
,
for
his
enquiring
,
what
have
I
done
unto
thee
?
wherein
have
I
wearied
thee
?
imports
that
their
backsliding
said
in
effect
,
he
had
done
them
injury
,
and
wearied
them
with
rigorous
service
.
3.
However
our
corruptions
do
snuffe
and
weary
in
Gods
service
,
as
Mal.
1.13
.
yet
there
can
be
no
true
cause
shewed
why
any
should
choose
to
forsake
God
,
but
rather
should
cleave
unto
him
,
seeing
his
commands
are
not
grievous
,
his
yoke
easie
,
trials
sent
by
him
not
above
measure
,
punishments
not
above
deserving
,
and
a
Mediator
ready
to
undertake
for
his
people
in
all
exigents
.
Therefore
the
Lord
will
have
it
disputed
,
and
will
have
the
consciences
of
backsliders
to
clear
him
:
wherein
have
I
wearied
thee
?
testifie
against
me
:
See
,
Jer.
2.5
,
3.
4.
To
forsake
the
Lord
without
cause
,
and
when
men
have
nothing
to
lay
to
his
charge
,
wherefore
they
do
it
,
is
great
ingratitude
;
for
,
this
is
the
scope
of
the
challenge
,
that
since
they
could
lay
nothing
to
his
charge
,
and
yet
turned
away
from
him
,
they
could
not
shun
the
crime
of
ingratitude
.
Vers.
4.
For
I
brought
thee
up
out
of
the
land
of
Egypt
,
and
redeemed
thee
out
of
the
house
of
servants
,
and
I
sent
before
thee
Moses
,
Aaron
and
Miriam
.
A
further
proof
of
his
challenge
for
their
ingratitude
,
is
taken
from
his
mercies
towards
them
,
whereby
he
further
vindicates
himself
,
and
proves
that
they
were
so
far
from
having
any
harsh
usage
to
lay
to
his
charge
,
wherefore
they
did
forsake
him
:
that
on
the
contrary
,
he
had
manifested
many
rare
and
singular
favours
toward
them
,
which
did
aggravate
their
fault
:
This
proof
he
cleares
from
several
instances
.
The
first
instance
is
,
his
redeeming
them
from
Egypt
,
and
that
when
Egypt
dealt
most
hardly
with
them
,
and
had
made
them
bond-men
,
although
the
Egyptians
themselves
ought
rather
to
have
been
slaves
,
as
coming
of
cursed
Cham
,
Gen.
9.25
.
A
second
instance
is
taken
from
his
conducting
them
through
the
wildernesse
,
giving
unto
them
a
well-setled
government
and
faithful
Governours
,
such
as
Moses
in
the
State
,
to
give
laws
from
Gods
mouth
,
and
to
conduct
the
people
,
Aaron
to
be
Priest
,
and
Meriam
their
sister
to
instruct
the
women
in
that
extraordinary
time
,
Exod.
15.20
.
Doct.
1.
Mercies
received
do
contribute
much
to
aggravate
the
defection
of
a
people
,
so
much
doth
this
instancing
of
mercies
in
a
time
of
defection
teach
.
See
,
1
Sam.
15.17
,
&c.
2.
Our
delivery
from
bondage
spiritual
or
temporal
,
inward
or
outward
,
that
we
may
serve
the
Lord
,
ought
to
be
an
eternal
bond
upon
the
delivered
to
be
for
God
:
therefore
,
their
bringing
out
of
the
land
of
Egypt
(
a
shadow
of
spiritual
deliverance
by
Jesus
Christ
)
wherein
God
had
manifested
himself
gloriously
,
is
brought
to
remembrance
,
though
past
and
done
long
ago
,
as
yet
obliging
,
if
it
were
well
considered
:
I
brought
them
up
out
of
the
land
of
Egypt
,
&c.
3.
The
Lords
conducting
and
guiding
of
his
people
in
this
world
,
under
a
sweet
and
orderly
government
,
and
honest
governours
in
Church
and
State
,
working
to
others
hands
for
advancing
Gods
honour
and
the
good
of
a
people
,
is
a
singular
and
obliging
mercy
,
though
the
people
enjoying
it
were
otherwise
in
a
wildernesse
;
for
,
it
aggravates
their
ingratitude
,
that
he
sent
before
them
Moses
,
(
who
received
Gods
minde
in
Lawes
,
to
them
,
Psal.
103.7
.
who
was
singularly
meek
,
Numb.
12.3
.
and
vehement
in
his
affection
to
that
people
,
Exodus
32.31
,
&c.
Numb.
14.13
.
)
Aaron
who
was
the
Saint
of
the
Lord
,
Psal.
106.16
.
and
Miriam
,
though
a
weak
woman
,
and
extraordinarily
employed
,
and
not
to
be
imitated
in
ordinary
,
yet
the
sense
of
the
mercy
should
not
have
died
with
her
.
Verse
5.
O
my
people
,
remember
now
what
Balak
King
of
Moab
consulted
,
and
what
Balaam
the
son
of
Bāār
answered
him
from
Shittim
unto
Gilgal
,
that
ye
may
know
the
righteousnesse
of
the
LORD
.
A
third
instance
of
mercy
is
taken
from
a
particular
passage
of
his
goodnesse
in
the
wildernesse
,
turning
Balaks
intended
curse
into
a
blessing
,
and
causing
Balaam
against
his
own
inclination
to
blesse
the
people
,
and
publish
Gods
good
will
toward
them
.
See
,
Numb.
22.5
.
and
23.7
.
and
24.1
,
14.
Deut.
23.4
,
5.
This
instance
is
yet
further
enlarged
,
that
when
Balaam
had
counselled
Balak
to
tempt
Israel
to
whoredom
and
idolatry
at
Shittim
,
that
so
God
might
turn
their
party
,
Rev.
2.14
.
Num.
25.1
.
yet
the
Lord
spared
them
,
and
justly
brought
Balaam
to
a
violent
death
,
Josh.
13.22
.
Numb.
31.8
.
He
gave
them
victories
over
Og
and
Sihon
,
Numb.
21.
he
brought
them
unto
the
promised
land
,
and
in
Gilgal
renewed
the
Covenant
by
circumcision
and
the
Passeover
,
Josh.
3.1
.
and
5.2
,
&c.
By
all
which
they
might
be
sufficiently
convinced
of
his
fidelity
in
keeping
promise
in
every
thing
.
Doct.
1.
Forgetfulnesse
of
mercies
is
the
cause
why
they
take
so
little
effect
,
and
produce
so
small
fruit
.
Therefore
he
calls
them
to
remember
now
.
2.
The
Lord
in
assuring
his
people
that
he
takes
pleasure
in
their
prosperity
,
is
pleased
so
far
to
condescend
to
our
capacity
,
as
to
expresse
himself
as
one
whose
heart
warmed
at
the
remembrance
of
wonted
familiarity
,
and
consequently
would
be
content
to
have
it
renewed
,
therefore
upon
rehearsal
of
this
benefit
,
he
repeats
again
,
O
my
people
;
as
if
his
affection
were
kindled
and
revived
by
the
rehearsal
;
See
,
Jer.
2.2
.
much
more
should
it
so
work
upon
us
.
3.
As
the
Lord
hath
the
power
of
cursing
and
blessing
in
his
own
hand
,
however
men
be
disposed
,
so
doth
he
turn
intended
curses
against
his
people
into
blessings
,
he
can
when
he
will
protect
them
against
the
fraud
as
well
as
the
violence
of
enemies
,
yea
,
and
make
their
very
enemies
befriend
them
;
for
,
so
much
doth
that
history
of
Balaam
and
Balak
here
pointed
at
teach
us
.
4.
The
Lords
sparing
mercies
,
his
goodnesse
striving
with
his
peoples
wickednesse
,
and
his
keeping
and
renewing
of
a
Covenant
when
their
sins
deserve
that
it
should
he
broken
,
and
his
just
judgements
upon
their
violent
and
fraudulent
enemies
,
ought
to
convince
and
engage
his
peoples
hearts
much
to
him
;
therefore
ought
they
to
remember
for
their
conviction
,
what
had
past
from
Shittim
to
Gilgal
.
5.
There
are
standing
monuments
and
experiences
in
the
Church
,
which
may
abundantly
satisfie
them
of
the
Lords
truth
,
mercy
and
stedfastnesse
in
good
will
toward
them
,
for
their
incouragement
in
walking
in
his
way
,
and
against
every
tentation
they
meet
with
therin
,
and
for
their
conviction
and
clearing
of
the
Lord
,
when
it
is
otherwise
;
for
,
all
these
passages
are
rehearsed
,
that
ye
may
know
the
righteousnesse
of
the
Lord
,
or
the
manifold
proofes
of
his
fidelity
in
keeping
promise
.
Verse
6.
Wherewith
shall
I
come
before
the
LORD
,
and
bow
my self
before
the
high
God
?
shall
I
come
before
him
,
with
burnt-offerings
,
with
calves
of
a
yeare
old
?
7.
Will
the
LORD
be
pleased
with
thousands
of
rammes
,
or
with
ten
thousands
of
rivers
of
oile
?
shall
I
give
my
first-born
for
my
transgression
,
the
fruit
of
my
body
for
the
sin
of
my
soul
?
Having
proved
their
ingratitude
,
the
next
fault
challenged
;
is
their
hypocriticall
formality
;
and
therefore
the
Lord
having
cleared
himself
,
and
shewed
what
he
had
done
,
in
the
next
place
,
the
people
are
brought
in
for
their
part
making
great
offers
of
service
and
duty
to
God
,
wherein
they
manifest
nor
onely
their
formality
and
affected
ignorance
,
but
their
malicious
hypocrisie
also
;
for
,
whereas
the
Prophet
spoke
sharply
against
them
,
they
are
brought
in
complaining
that
they
were
most
willing
to
appease
Gods
anger
,
and
ready
to
offer
him
all
kinde
of
service
,
(
yea
,
even
what
seems
impossible
,
and
is
unlawfull
)
if
it
would
please
him
,
and
yet
he
would
never
be
pleased
,
but
his
Prophets
still
cry
out
against
them
.
Whence
learn
,
1.
The
right
way
of
worshipping
God
,
and
of
appeasing
his
anger
,
hath
been
an
old
controversie
,
and
the
truth
thereof
lighted
on
by
few
how
clearly
soever
it
be
revealed
:
Wherewith
shall
I
come
before
the
LORD
?
(
or
prevent
the
face
of
the
LORD
,
or
,
the
breaking
forth
of
his
anger
?
)
say
they
,
as
yet
to
learn
.
2.
Whatever
convictions
of
sin
men
may
attain
to
,
or
whatever
necessity
they
may
see
of
being
brought
back
to
God
by
these
conviction
;
(
both
which
may
be
supposed
here
in
heir
profession
:
)
yet
corrupt
men
do
heal
these
wounds
slightly
,
placing
all
their
confidence
in
external
performance
of
ceremonies
or
religious
duties
,
and
neither
fleeing
to
Christ
,
nor
regarding
the
substantiall
duties
of
faith
,
repentance
and
new
obediences
for
,
shall
I
come
before
him
with
burnt
offerings
,
&
c
?
is
all
they
minde
.
3.
Men
may
have
fair
and
broad
professions
,
and
pretend
much
reverence
to
God
,
whose
deeds
do
prove
but
stark
naught
;
for
,
they
pretend
to
how
before
the
high
God
,
and
yet
give
him
no
more
but
a
ceremony
.
4.
Corrupt
and
unrenewed
men
had
rather
be
at
any
pains
,
yea
,
even
what
is
unpossible
and
sinfully
cruell
,
then
follow
Gods
way
,
in
fleeing
to
Christ
quitting
their
own
rightcousnesse
,
and
studying
mortification
of
sin
;
for
,
so
are
we
taught
by
their
offer
of
thousands
of
rammes
,
and
ten
thousands
of
rivers
of
oile
(
which
could
not
be
had
in
all
the
world
)
and
their
offer
of
their
first-born
to
be
slain
in
sacrifices
for
sin
,
as
Jdolaters
do
,
and
all
this
rather
then
the
killing
of
one
lust
.
5.
Externall
performances
of
religion
prove
oft-times
a
great
snare
to
wicked
men
who
use
them
,
and
a
great
obstruction
to
the
Ministery
of
the
Word
reproving
sin
;
for
,
this
was
their
defence
cast
in
the
Prophets
teeth
,
that
they
were
very
observant
of
the
Ceremoniall
Law
,
and
were
ready
to
do
more
of
that
kinde
,
and
therefore
how
could
God
be
angry
at
them
?
Ver.
8.
He
hath
shewed
thee
,
Oman
,
what
is
good
,
and
what
doth
the
LORD
require
of
thee
,
but
to
do
justly
,
and
to
love
mercy
,
and
to
walk
humbly
with
thy
God
.
In
opposition
to
their
way
,
the
Lord
sets
down
the
true
way
of
pleasing
him
,
and
of
their
duty
,
containing
the
duties
of
justice
and
mercy
whereunto
they
stood
obliged
each
to
other
,
and
which
hypocrites
ordinarily
neglect
,
and
their
duty
of
keeping
communion
with
God
in
humble
and
sober
walking
before
him
in
the
exercise
of
Religion
,
and
all
these
as
a
fruit
of
faith
,
fleeing
to
God
through
Christ
in
the
Covenant
,
whereby
he
becomes
ours
.
Doct.
1.
However
men
be
ignorant
,
or
contentious
,
yet
the
way
of
pleasing
God
is
clearly
revealed
in
his
Word
;
for
,
in
answer
to
their
question
he
replies
,
He
hath
shewed
thee
,
O
man
.
2.
The
Lords
commands
,
(
albeit
they
be
the
Lords
injunctions
to
man
,
yet
)
are
not
rigid
,
or
severe
and
unreasonable
,
as
hypocrites
would
alleadge
,
but
gentle
and
desirable
;
so
is
implied
in
that
speech
,
What
doth
the
Lord
require
of
thee
,
but
to
do
justly
,
&
c
?
and
in
that
they
are
called
good
.
3.
The
Lord
requireth
,
especially
of
men
professing
Piety
,
that
they
make
conscience
of
justice
and
equity
in
their
dealing
each
with
other
,
that
so
they
may
prove
the
sincerity
of
their
profession
,
and
may
adorn
it
;
for
,
the
Lord
requires
to
do
justly
.
4.
Besides
the
duties
which
we
owe
to
our
neighbours
in
justice
,
there
are
other
duties
which
we
are
also
bound
to
perform
in
humanity
,
or
by
the
bond
of
Christianity
and
charity
;
These
are
here
called
mercie
,
which
though
no
humane
law
can
reach
us
,
if
we
omit
them
,
yet
the
Lord
requires
them
,
and
conscience
and
Christianity
doth
call
for
them
.
5.
Though
love
be
required
in
performing
every
commanded
duty
,
yet
for
performance
of
mercy
,
it
is
especially
requisite
,
as
that
which
bindes
the
duty
upon
us
,
and
which
must
season
the
duty
when
it
is
a
doing
:
The
Lord
requires
to
love
mercy
.
6.
No
duties
can
ever
be
acceptably
performed
by
an
unrenewed
person
,
or
one
who
hath
not
by
faith
fled
to
God
in
the
Covenant
to
be
reconciled
with
him
through
Christ
,
that
so
his
duties
may
be
performed
as
fruits
of
saith
,
proving
the
sincerity
thereof
,
and
strength
may
come
from
God
daily
enabling
him
thereunto
;
Therefore
also
here
God
must
be
theirs
by
Covenant
thy
God
.
7.
A
man
reconciled
to
God
by
faith
,
ought
not
only
to
study
to
perform
duties
of
the
second
Table
,
but
to
joyn
therewith
a
study
of
keeping
communion
with
God
in
the
exercises
of
true
piety
,
by
both
which
conjoyned
and
flowing
from
faith
,
he
may
prove
himself
to
be
somewhat
more
then
either
a
moral
civilian
or
an
hypocrite
attaines
to
,
and
also
that
he
may
not
provoke
God
to
punish
his
neglect
of
keeping
communion
with
him
by
suffering
him
to
fal
into
some
sin
against
the
second
Table
:
Therefore
also
is
required
to
walk
with
thy
God
.
8.
In
relation
to
God
,
humility
and
sobriety
is
required
in
the
performance
of
duties
either
of
the
first
or
second
Table
;
there
is
no
conceit
of
righteousnesse
or
merit
to
be
allowed
in
what
we
do
,
but
when
we
have
done
all
,
we
are
to
come
humbly
to
finde
grace
by
vertue
of
a
free
Covenant
we
are
to
debase
our selves
when
we
are
before
God
in
religious
worship
;
we
are
in
all
sobriety
and
humility
to
receive
commands
,
take
on
imploiments
,
and
go
about
them
with
an
humble
dependance
on
him
for
constant
supply
of
furniture
:
Walk
humbly
with
thy
God
.
9.
The
people
of
God
are
to
study
constancy
in
their
way
,
and
especially
in
humility
,
and
for
this
end
the
bond
of
communion
with
God
,
and
interest
in
him
is
to
be
kept
fast
,
and
daily
made
use
of
;
Walk
humbly
with
God
.
Ver.
9.
The
LORDS
voice
crieth
unto
the
city
,
and
the
man
of
wisdom
shall
see
thy
Name
:
hear
ye
the
rod
,
and
who
hath
appointed
it
.
This
verse
contains
a
generall
sentente
given
out
against
his
people
,
and
a
Preface
to
the
following
special
accusations
and
sentences
.
The
sum
is
,
that
since
they
made
no
conscience
of
this
their
duty
,
though
clearly
revealed
,
v.
8.
therefore
the
Lord
by
his
Prophets
gives
warning
of
another
reacher
to
be
sent
unto
them
,
to
wit
,
his
rods
and
judgements
,
which
they
are
commanded
to
hear
,
since
they
will
not
heare
his
servants
,
and
to
consider
the
author
of
them
,
that
they
may
be
affected
therewith
;
and
withall
he
declares
that
only
the
true
fearers
of
God
,
who
are
indeed
the
wise
ones
,
will
take
notice
of
God
manifesting
himself
either
in
the
admonition
,
or
in
the
rod.
Doct.
1.
Slighting
of
clearly
revealed
and
commanded
duties
,
will
bring
a
rod
upon
a
person
or
people
;
for
,
so
doth
the
scope
import
.
2.
The
Lord
doth
not
steal
a
judgement
upon
his
people
,
but
in
great
mercy
forewarnes
them
of
their
danger
,
if
they
would
make
use
of
it
;
The
Lords
voice
crieth
,
to
give
the
alarm
.
3.
The
testimonies
of
the
Lords
servants
against
sin
,
and
their
warnings
of
wrath
to
come
in
their
publike
Ministery
,
is
the
Lords
own
warning-peece
to
the
rebellious
;
for
,
so
is
the
Lords
voice
to
be
understood
of
his
voice
in
the
mouth
of
his
servants
.
4.
As
Cities
and
eminent
places
have
greatest
occasions
and
incouragments
to
serve
God
,
so
when
they
come
short
,
their
guilt
is
great
,
and
they
share
deepest
in
the
cup
of
afflictions
;
therefore
the
Lords
voice
crieth
unto
the
City
,
that
is
,
to
Jerusalem
,
Samaria
and
other
cities
of
the
land
,
in
which
,
as
the
Prophets
preached
most
,
so
when
the
rod
comes
,
they
are
alarmed
especially
,
as
those
on
whom
it
will
light
most
sadly
.
5.
We
ought
to
be
sensible
of
afflictions
sent
upon
us
,
as
Gods
Messengers
sent
with
a
Message
to
us
,
and
the
Lord
will
cause
the
most
stubborn
to
feel
his
hand
in
them
;
for
,
this
Hear
the
rod
,
is
not
only
an
exhortation
to
take
the
alarm
,
and
be
sensible
of
the
rod
when
it
comes
;
but
a
prediction
,
that
though
they
would
not
heare
the
Prophets
,
yet
they
should
both
heare
and
feel
this
Messenger
.
See
,
Jer.
1.15
,
16.6
.
We
ought
not
onely
to
be
sensible
of
the
smart
of
the
rod
when
it
comes
,
but
chiefly
to
look
to
the
hand
of
God
in
it
,
and
to
what
he
would
teach
by
it
;
Hear
the
rod
,
and
who
hath
appointed
it
.
7.
It
is
an
evidence
of
the
fear
of
God
to
take
warning
of
a
rods
coming
,
or
to
get
Gods
minde
in
the
rod
seen
,
and
to
be
affected
with
it
and
obey
it
,
and
onely
fearers
of
God
get
this
use
of
it
;
The
man
of
wisdome
shall
see
thy
Name
,
that
is
,
take
up
thy
authority
in
these
warnings
from
the
Word
,
and
discern
what
thou
manifestest
of
thy
minde
by
the
rod.
8.
They
onely
are
wise
indeed
,
who
fear
God
,
and
who
learn
to
make
use
of
his
Word
and
Providences
toward
them
;
for
,
he
who
feares
God
is
called
,
the
man
of
wisdome
,
or
substantiall
wisdome
,
that
hath
a
being
,
as
the
word
signifieth
,
all
other
wisdome
being
but
empty
and
vain
.
Ver.
10.
Are
there
yet
the
treasures
of
wickednesse
in
the
house
of
the
wicked
,
and
the
scant
measure
that
is
abominable
?
11.
Shall
I
count
them
pure
with
the
wicked
balances
,
and
with
the
bag
of
deceitfull
weights
?
12.
For
the
rich
men
thereof
are
full
of
violence
,
and
the
inhabitants
thereof
have
spoken
lies
,
and
their
tongue
is
deceitfull
in
their
mouth
.
To
help
them
to
understand
his
minde
in
the
rod
,
the
Lord
enters
upon
a
more
speciall
accusation
of
them
for
the
sins
procuring
the
same
;
here
he
sets
before
them
their
violation
of
justice
and
mercy
,
and
charges
upon
them
that
by
wicked
meanes
they
had
gathered
great
treasure
,
which
proved
them
to
be
wicked
who
did
thus
enrich
themselves
.
The
meanes
whereby
they
made
this
purchase
,
(
or
at
least
endeavoured
it
)
and
for
which
they
are
challenged
,
are
,
1.
Scant
measures
,
or
lean
in
themselves
,
and
starving
the
buyers
.
2.
Inexcusable
deceit
in
the
matter
of
weights
,
and
balances
,
bringing
in
more
gain
to
them
then
was
right
.
3.
Cruel
violence
used
toward
the
poor
.
4.
Fraud
and
circumventing
of
one
another
,
which
was
universall
among
them
.
All
these
accusations
the
Lord
referreth
to
themselves
to
beare
witnesse
of
the
truth
of
them
,
and
poseth
their
own
conscience
,
if
notwithstanding
their
professions
by
externall
sacrificing
,
the
Lord
could
in
justice
acquit
them
,
and
not
rather
abhor
,
and
condemn
and
plague
them
.
Doct.
1.
The
Lord
abhoreth
those
sins
especially
which
are
commited
after
many
admonitions
,
&
by
such
as
professe
much
piety
:
Are
there
treasures
of
wickednesse
&
c
?
saith
he
and
that
after
so
many
admonitions
and
threatenings
of
the
rod
,
and
notwithstanding
your
great
Profession
.
2.
It
is
a
great
signe
of
unsoundnesse
,
when
such
as
are
eminent
in
practising
externall
duties
of
the
first
table
,
can
without
scruple
commit
wickednesse
against
the
second
;
for
,
saith
he
,
Are
there
yet
(
after
the
great
offers
of
sacrifices
,
is
there
yet
so
much
unrenewednesse
as
to
gather
up
)
treasures
of
wickednesse
?
3.
Excessive
love
unto
,
and
desire
after
riches
driving
men
to
use
unlawfull
meanes
of
purchase
,
is
a
sure
mark
of
wickednesse
,
let
the
purchaser
pretend
to
what
he
will
,
and
of
Gods
displeasure
,
however
in
his
Providence
he
may
permit
such
to
prosper
;
for
,
they
are
treasures
of
wickednesse
in
the
houses
of
the
wicked
,
and
for
this
the
Lord
challengeth
.
4.
Deceitfulnesse
in
weights
,
balances
and
measures
is
a
sinfull
means
of
purchasing
riches
,
and
a
clear
instance
of
injustice
,
which
is
abominable
in
the
sight
of
God
;
for
,
so
much
do
the
words
hold
forth
.
5.
Even
our selves
seriously
considering
our
case
,
may
not
onely
see
the
truth
of
what
the
Word
challengeth
,
but
may
easily
judge
,
that
God
will
not
passe
by
approved
grosse
guiltinesse
,
nor
justifie
the
doers
thereof
,
whatever
mask
of
profession
they
cover
it
withall
;
therefore
the
Lord
appeales
to
themselves
,
both
for
the
truth
of
the
fact
,
Are
there
yet
treasures
,
&
c
?
and
for
the
demerit
of
it
,
shall
I
count
them
pure
with
the
wicked
balances
,
&
c
?
or
,
purifie
,
and
declare
them
just
?
6.
Men
ought
not
to
dallie
and
sooth
up
themselves
in
a
dream
of
Gods
approbation
of
them
in
their
sinfull
wayes
;
Therefore
he
puts
them
to
it
,
to
judge
righteous
judgement
in
this
particular
,
shall
I
count
them
pune
&
c
?
7.
However
men
study
to
blinde
or
put
to
silence
their
own
consciences
,
that
so
they
may
sin
without
molestation
;
yet
in
the
day
of
Gods
controversie
it
will
be
mens
sorest
adversarie
,
and
plead
Gods
quarrel
most
thoroughly
.
Therefore
he
leaves
this
challenge
at
the
dore
of
their
own
conscience
,
as
that
which
in
due
time
would
speak
out
an
answer
to
that
question
,
shall
I
count
them
pure
?
8.
It
is
a
great
signe
of
wickednesse
in
any
person
to
imploy
the
power
God
hath
given
them
above
others
,
to
wicked
ends
;
for
the
rich
men
thereof
(
that
is
of
the
City
,
ver.
9.
or
of
the
land
)
are
full
of
violence
;
Because
they
are
rich
,
therefore
they
are
violent
and
beare
it
out
.
9.
Violent
oppression
and
deceitfull
circumvention
are
equivalent
sins
in
Gods
estimation
,
as
tending
both
to
one
end
,
to
gather
riches
with
wronging
of
others
;
and
flowing
from
the
same
fountain
,
being
onely
fitted
for
diverse
times
,
and
according
to
the
diverse
conditions
of
the
wicked
;
for
,
if
they
be
powerfull
they
are
violent
;
and
if
not
,
they
supply
that
defect
by
deceit
;
Therefore
is
it
joyned
with
the
other
,
the
inhabitants
thereof
(
or
,
all
ranks
almost
of
the
land
)
have
spaken
lies
,
and
their
tongue
is
deceitfull
in
their
mouths
,
that
is
,
as
oft
as
they
speak
they
bring
out
fraud
and
deceit
.
Ver.
13.
Therefore
also
will
I
make
thee
sick
in
smiting
thee
,
in
making
thee
desolate
because
of
thy
sins
.
Lest
by
sparing
these
hypocrites
,
they
might
think
he
was
such
a
one
as
themselves
,
therefore
he
gives
out
sentence
,
and
threatens
them
explaining
what
the
rod
was
,
whereof
he
gave
them
warning
;
He
threatens
that
by
striking
and
making
them
desolate
,
he
will
make
them
sick
,
that
is
,
not
so
much
send
bodily
sicknesse
(
which
is
a
particular
judgement
of
it selfe
,
Lev.
26.16
.
)
with
their
desolation
;
as
generally
,
that
as
they
by
oppression
made
others
faint
,
so
he
would
crush
them
by
judgements
,
and
make
them
as
weak
as
a
sick
man
.
Doct.
1.
Sin
will
lay
a
land
desolate
,
and
leave
a
people
helplesse
and
friendlesse
,
and
without
comfort
against
crosses
;
so
much
do
the
words
hold
forth
.
2.
Sin
is
most
of
all
to
be
looked
unto
in
our
desolations
and
afflictions
;
as
having
a
greater
hand
therein
then
the
power
of
enemies
;
Therefore
doth
he
mention
onely
sin
as
the
cause
of
desolation
,
ā
because
of
thy
sins
.
3.
Judgements
for
sinne
will
not
onely
affect
the
afflicted
man
,
but
be
ready
to
make
him
faint
and
succumb
;
for
,
saith
he
,
I
will
make
thee
sick
in
smiting
thee
.
They
whose
hearts
are
effeminate
with
love
to
sin
,
Ezek.
16.30
.
will
prove
feeble
in
bearing
the
punishment
of
sin
,
Ezek.
22.14
.
Ver.
14.
Thou
shalt
eat
,
but
not
be
satisfied
,
and
thy
casting
down
shall
be
in
the
midst
of
thee
:
and
thou
shale
take
hold
,
but
shalt
not
deliver
:
and
that
which
thou
deliverest
,
will
I
give
up
to
the
sword
.
15.
Thou
shalt
sowe
,
but
thou
shalt
not
reap
;
thou
shalt
trend
the
olives
,
but
thou
shalt
not
anoint
thee
with
oile
,
and
sweet
wine
,
but
shalt
not
drink
wine
.
Followeth
a
particular
enumeration
of
these
judgements
whereby
he
would
make
them
sick
and
desolate
;
The
first
stroak
is
famine
,
flowing
not
from
scarcity
of
provision
,
but
from
the
Lords
withdrawing
of
a
Blessing
,
Lev
26.26
.
Hos.
4.10
,
Whence
learn
.
1.
Threatenings
giving
out
of
old
against
sin
,
stand
in
force
against
the
same
sins
in
all
generations
;
for
the
threatenings
of
the
Law
of
Moses
are
declared
to
be
in
force
in
Michas
dayes
.
2.
God
hath
so
immediate
an
hand
in
feeding
men
by
the
creatures
,
that
when
he
withdraweth
his
blessing
,
the
creatures
,
though
given
in
never
so
great
abundance
,
will
not
feed
;
for
,
thou
shalt
eat
,
and
not
be
satisfied
.
3.
It
is
just
with
God
to
let
such
as
provoke
him
in
gathering
together
outward
things
,
know
how
far
they
wrong
themselves
,
while
they
do
it
on
the
creature
,
forgetting
the
Creator
;
Therefore
against
such
as
provoked
him
by
gathering
of
wealth
,
he
threatens
that
all
of
it
should
not
so
much
as
keep
them
from
starving
.
The
second
stroak
is
,
their
casting
down
to
be
in
the
midst
of
them
;
that
is
,
they
shall
be
exhausted
in
their
own
land
,
and
with
intestine
evils
,
although
they
were
secure
of
forreign
enemies
,
or
of
captivity
by
them
;
Teaching
,
that
as
instine
troubles
are
a
fore
judgement
and
sharp
punishment
for
sin
:
so
the
Lord
can
reach
a
person
or
people
in
the
midst
of
all
their
contentments
,
and
can
abase
them
as
low
by
his
secret
curse
,
as
by
any
outward
enemy
;
thy
casting
down
shall
be
in
the
midst
of
thee
.
The
third
stroak
is
,
that
there
shall
be
no
possibility
of
exemption
from
his
plagues
,
when
they
shall
essay
all
meanes
to
preserve
what
is
precious
to
them
,
as
wives
,
children
,
treasures
,
&c
,
it
shall
be
to
no
purpose
;
for
what
escapes
at
one
time
,
shall
be
cut
off
at
another
.
Whence
learn
,
1.
Humane
endeavours
will
not
exempt
men
from
divine
judgements
pursuing
them
for
sin
,
thou
shalt
take
hold
,
to
wit
,
that
thou
mayest
hold
fast
,
or
pull
out
of
danger
,
but
shalt
not
deliver
.
2.
When
wicked
and
impenitent
sinners
are
preserved
from
one
stroak
,
it
is
onely
that
they
may
be
reserved
for
a
greater
;
for
,
what
thou
deliverest
will
I
give
up
to
the
sword
.
The
fourth
stroak
threatened
is
,
their
being
deprived
of
laboured-for
comforts
,
the
land
being
given
as
a
prey
to
their
enemies
,
who
should
devour
their
provision
,
as
they
had
bereft
others
of
the
fruit
of
their
labours
,
so
should
the
enemy
,
or
other
instruments
of
Gods
wrath
deal
with
them
,
they
should
not
reap
(
much
lesse
eat
)
of
what
they
had
sowed
,
they
should
not
as
in
times
of
joy
anoint
themselves
with
the
oile
they
had
trodden
out
,
nor
drink
of
their
own
wine
.
See
the
like
threatenings
,
Deut.
28.38
,
39
,
40.
Amos.
5.11
.
Zeph.
11
,
13.
and
the
contrary
promises
,
Isay
.
62.8
,
9.
Amos
9.13
,
14.
Doct.
1.
Sin
provoketh
the
Lord
(
however
he
be
long-suffering
and
slow
to
execute
)
to
make
mans
endeavours
for
his
own
subsistence
to
be
vaine
,
whereof
he
will
give
proof
when
the
cup
of
iniquity
is
full
:
Thou
shalt
sowe
,
but
thou
shalt
not
reap
,
&c.
2.
The
Lord
doth
so
in
deep
wisdome
contrive
the
way
of
his
judgements
,
as
they
may
give
the
sorest
dash
to
the
wicked
,
and
may
repay
their
sin
;
Therefore
as
they
by
oppression
and
deceit
.
reaped
where
they
sowed
not
:
so
now
he
will
make
them
sowe
,
and
not
reap
;
yea
,
he
lets
them
sowe
,
and
tread
the
olives
and
sweet
wine
,
that
having
employed
their
paines
,
and
being
filled
with
expectation
,
their
disappointment
may
be
the
greater
.
Vers.
16.
For
the
statutes
of
Omri
are
kept
,
and
all
the
works
of
the
house
of
Ahab
;
and
ye
walk
in
their
counsels
,
that
I
should
make
thee
a
desolation
,
and
the
inhabitants
thereof
an
hissing
:
therefore
ye
shall
beare
the
reproach
of
my
people
.
Here
we
have
another
cause
of
Gods
rod
,
and
a
further
accusation
for
their
idolatry
,
which
being
set
up
by
Omri
and
Ahab
his
son
,
(
who
beside
the
golden
calves
worshipped
Baal
,
1
Kings
16.25
,
30
,
31
,
32.
)
was
followed
by
the
people
of
Israel
,
and
by
Judah
also
,
by
reason
of
the
affinity
that
was
betwixt
the
two
Kings
at
that
time
,
2
Kings
8.18
.
for
which
sin
,
whatever
pretences
they
held
out
,
the
Lord
threatens
them
yet
further
with
extreme
desolation
.
Doct.
1.
Idolatry
and
corruption
of
true
Religion
and
the
worship
of
God
is
the
great
cause
of
Gods
controversie
with
his
visible
Church
:
for
the
statutes
of
Omri
are
beot
.
2.
The
Authors
and
Promoters
of
idolatry
in
the
visible
Church
,
are
marked
and
observed
by
the
Lord
;
as
Omri
and
Ahab
are
.
3.
No
injunctions
of
rulers
,
nor
concurrence
of
publick
authority
can
make
idolatry
lawful
,
nor
justifie
those
who
walk
in
such
wayes
,
being
enjoyned
;
for
,
it
is
a
controversie
,
the
statutes
of
Omri
are
kept
,
and
all
the
works
of
the
house
of
Ahab
.
4.
No
example
of
multitudes
nor
shewes
of
prudence
,
can
justifie
idolatry
,
or
perverting
of
truth
;
The
works
of
the
house
of
Ahab
are
kept
,
and
ye
(
both
Judah
and
Israel
)
walk
in
their
counsels
.
They
thought
it
a
prudential
way
,
by
conformity
with
the
heathen
to
keep
peace
with
them
,
and
be
free
of
the
scorn
of
the
wise
of
the
world
,
because
of
a
singular
Religion
;
but
all
this
excuseth
not
.
5.
Whatever
outward
advantage
men
expect
by
corrupting
of
Religion
,
yet
the
nature
of
their
work
tends
to
a
contrary
end
,
and
doth
draw
on
all
those
evils
,
which
they
by
sinning
study
to
decline
;
for
,
whatever
pretences
they
had
,
yet
,
ye
walk
,
saith
he
,
in
their
counsells
,
that
I
should
make
thee
a
desolation
,
and
the
inhabitants
thereof
an
hissing
,
it
exposed
them
both
to
spoile
and
reproach
which
they
sought
to
shun
.
6
Idolatry
is
a
land-destroying
sin
,
and
makes
a
people
extremely
desolate
and
contemptible
,
so
much
also
doth
this
threatening
teach
,
wherin
there
are
sadder
things
threatened
then
for
their
sins
against
the
second
Table
:
I
will
make
thee
a
desolation
,
and
the
inhabitants
an
hissing
,
&c.
7.
As
the
Lords
people
have
their
peculiar
priviledges
,
so
also
their
peculiar
reproach
,
or
punishment
proportionable
to
their
profaning
of
that
great
priviledge
of
his
people
,
Ezek.
36.20
,
23.
and
that
because
sin
in
them
,
who
boast
themselves
to
be
the
people
of
God
,
is
singularly
great
;
Therefore
,
saith
he
,
ye
shall
bear
the
reproach
of
my
people
.
CHAP.
VII
.
IN
this
Chapter
Micab
in
name
of
all
the
godly
laments
the
paucity
of
good
men
,
and
the
universal
corruption
of
all
ranks
(
as
a
presage
of
approaching
ruine
,
)
verse
1
,
2
,
3
,
4.
And
that
no
relations
could
tie
men
to
saithfulness
,
v.
5
,
6.
yet
comforting
himself
and
the
godly
in
God
,
v.
7.
by
the
expectation
and
hope
of
a
satisfactory
deliverance
,
v.
8
,
9
,
10.
by
Gods
promise
of
restoring
them
after
some
trouble
,
v.
11
,
12
,
13.
by
his
promise
to
hear
the
prayers
of
the
godly
in
behalf
of
the
Church
,
v.
14
,
15.
and
that
to
the
astonishment
of
all
her
enemies
,
v.
16
,
17.
he
concludes
all
with
exalting
of
the
infinite
mercy
,
bounty
and
fidelity
of
God
,
v.
18
,
19
,
20.
Verse
1.
WO
is
me
,
for
I
am
as
when
they
have
gathered
the
summer-fruits
,
as
the
grape-gleanings
of
the
vintage
:
there
is
no
cluster
to
eat
:
my
soul
desired
the
first
ripe
fruit
.
The
Prophet
laments
the
paucity
of
godly
men
,
who
being
as
earnestly
desired
by
him
as
a
traveller
would
desire
fruits
by
the
way
,
and
as
precious
in
his
eyes
as
the
first
ripe
fruits
are
to
men
,
Isa.
28.4
.
Hosea
9
10.
yet
they
were
as
rare
to
be
had
as
fruits
are
after
the
gatherings
of
the
vintage
,
there
being
only
some
few
gleanings
lew
,
(
as
Isa.
17.6
.
)
to
bemoan
with
him
this
decay
,
and
in
whose
name
he
now
laments
.
Doct.
1.
The
truly
godly
are
very
precious
and
useful
in
the
visible
Church
,
as
being
not
only
restreshful
to
other
godly
men
,
but
instruments
and
means
of
bringing
down
blessings
,
by
dealing
with
God
in
prayer
by
standing
in
the
breach
,
&c.
Therefore
,
saith
he
,
my
soul
desired
the
first
ripe
fruit
,
so
precious
were
they
in
his
eye
.
2.
The
truly
godly
maybe
reduced
to
a
very
small
number
in
the
visible
Church
,
many
who
appeared
to
be
such
,
making
defection
,
and
many
of
these
who
are
indeed
such
,
being
taken
away
by
death
I
am
as
when
they
have
gathered
the
summer-fruits
,
as
the
grape-gleanings
of
the
vintage
,
saith
he
.
3.
The
want
and
decay
of
godly
men
is
much
to
be
lamented
by
the
visible
Church
,
and
such
are
left
behinde
,
especially
by
faithfull
Ministers
;
Wo
is
me
,
and
my
soul
desired
the
first
ripe
fruit
,
saith
he
:
for
,
not
only
is
it
sae
to
zāalous
Ministers
when
they
see
not
the
fruit
of
their
labours
,
but
in
such
a
time
all
the
godly
are
deprived
of
sweet
fellowship
,
and
are
by
this
decay
forewarned
of
judgements
to
come
.
See
,
Psal.
12.1
.
Isa.
57.1
.
Verse
2.
The
good
man
is
perished
on
t
of
the
earth
,
and
there
is
none
upright
among
men
:
they
all
lie
in
wait
for
blood
:
they
hunt
every
man
hiā
brother
with
anet
.
He
explains
in
proper
termes
what
was
figuratively
for
down
in
the
former
verse
,
to
wit
,
that
in
stead
of
justice
and
humaniry
amongst
men
,
cruelty
and
craft
abounded
.
Doct.
1.
Corruption
once
beginning
among
a
people
,
will
soon
become
universal
,
if
the
Lord
prevent
not
:
Sins
of
a
time
are
such
as
few
have
zeal
to
oppose
,
or
guard
against
:
The
good
man
perisheth
,
they
all
lie
in
wait
,
every
man
hunts
his
brother
,
saith
he
2.
Those
only
are
truly
merciful
to
others
,
who
have
themselves
obtained
mercy
of
the
Lord
,
and
from
the
sense
thereof
are
tender
toward
others
:
for
the
word
rendered
the
good
man
,
signifies
such
a
one
as
is
,
so
to
say
,
mercified
,
or
made
up
of
mercy
from
God
,
and
is
actively
merciful
to
others
.
3.
When
mercifulnesse
departs
from
among
men
,
then
also
uprightnesse
,
or
doing
what
justice
or
strict
obligation
requires
,
will
not
stay
;
the
Lord
plaguing
the
casting
off
of
the
one
,
with
the
removal
of
the
other
;
therefore
are
these
linked
together
,
the
good
man
is
perished
,
and
there
is
none
upright
.
4.
The
defection
of
members
of
the
visible
Church
is
ordinarily
plagued
of
God
by
giving
them
up
to
be
most
grossely
wicked
;
for
,
they
all
lie
in
wait
for
blood
,
to
oppresse
or
murther
,
they
hunt
every
man
,
even
his
brother
with
a
net
.
They
are
most
intent
and
subtile
in
undermining
and
oppressions
,
and
seek
to
entrap
their
nearest
friends
,
as
hunters
do
pursue
wilde
beasts
,
and
fowlers
birds
.
Verse
3.
That
they
may
do
evil
with
both
hands
earnestly
:
the
Prince
asketh
,
and
the
Judge
asketh
for
a
reward
:
and
the
great
man
,
he
uttereth
his
mischievous
desire
;
so
they
wrap
it
up
.
For
further
confirmation
of
this
universal
defection
,
he
instanceth
it
in
several
ranks
:
The
first
instance
is
in
the
person
of
great
ones
,
who
being
bent
on
evil
,
such
of
them
as
are
in
authority
,
as
Princes
of
the
blood
,
and
delegate
Judges
do
avow
bribery
;
and
they
whose
requests
are
commands
;
do
ask
for
gifts
,
and
expose
justice
to
sale
:
and
so
,
such
others
in
the
land
as
are
great
and
can
give
money
,
fear
not
to
communicate
counsels
with
the
Judge
,
to
defraud
and
oppress
the
poor
;
and
the
Judge
and
the
rich
man
conspire
to
perfect
what
they
have
agreed
upon
.
Doct.
1.
Great
men
are
ordinarily
first
and
most
eminent
in
publick
and
general
defections
;
therefore
they
are
here
first
spoken
to
.
2.
The
Lord
especially
marketh
and
abhorreth
mens
eager
disposition
to
do
evil
;
whereas
he
is
tender
toward
such
as
through
tentation
and
infirmity
do
slip
;
for
,
saith
he
,
that
they
may
do
evil
with
both
hands
earnestly
,
the
Prince
asketh
,
&c.
3.
Albeit
it
be
a
sin
in
Judges
to
receive
bribes
never
so
privately
,
yet
it
doth
much
aggravate
the
sin
if
it
be
publickly
avowed
:
the
Prince
asketh
,
and
the
Judge
asketh
for
a
reward
.
4.
Sins
are
most
dangerous
,
when
they
appear
vailed
under
the
name
of
vertue
,
or
committed
under
the
specious
pretence
of
equity
;
for
,
so
was
it
in
this
time
of
defection
,
Bribery
went
under
the
name
of
reward
,
or
retribution
for
their
service
and
favour
shewed
.
5.
It
is
a
great
iniquity
when
men
in
authority
do
not
bear
down
wicked
great
men
,
but
they
have
encouragement
to
do
wrong
,
and
may
get
their
will
accomplished
with
Judges
,
by
reason
of
their
greatnesse
and
wealth
;
for
,
so
is
complained
of
in
this
time
of
defection
,
the
great
man
he
uttereth
his
mischievous
device
,
he
dares
utter
it
to
the
Judge
for
concurrence
,
and
gets
it
put
in
execution
on
the
poor
.
6.
It
is
an
usual
sin
also
,
in
declining
times
for
great
men
so
to
play
to
others
hands
,
as
to
strengthen
themselves
and
one
another
in
evil
courses
;
for
so
was
it
in
this
time
:
so
they
wrap
,
or
,
twist
it
up
:
a
similitude
taken
from
cords
twisted
together
to
make
them
strong
,
signifying
the
conspiracy
of
the
Judge
and
great
man
,
that
the
one
may
get
his
bribe
,
and
the
other
may
make
his
prey
of
the
poor
.
Vers.
4.
The
best
of
them
is
as
a
briar
:
the
most
upright
is
sharper
then
a
thorn-bedge
:
the
day
of
thy
watchmen
,
and
thy
visitation
cometh
;
now
shall
be
their
perplexity
.
A
second
instance
of
this
defection
,
is
in
the
persons
of
such
,
especially
great
ones
,
as
seemed
to
be
better
then
others
:
the
best
and
most
streight
of
which
were
both
hurtful
and
catching
,
as
thornes
are
:
unto
this
he
subjoynes
a
threatening
,
shewing
that
it
portended
the
near
approaching
of
the
judgements
foretold
by
the
Prophets
,
wherein
as
they
had
formerly
intangled
others
with
their
thorny
griping
covetousnesse
,
and
strengthened
themselves
as
twisted
cords
in
their
wicked
wayes
;
so
now
themselves
should
be
so
perplexed
as
they
should
not
know
whither
to
turn
them
.
Doct.
1.
In
times
of
defection
there
may
be
some
ready
to
shelter
themselves
under
this
pretext
,
that
they
are
not
so
evil
nor
so
unjust
as
others
;
therefore
a
word
must
be
directed
in
particular
to
the
best
and
most
upright
,
to
let
them
see
the
vanity
of
that
pretext
.
2.
No
goodnesse
or
uprightnesse
in
men
is
sufficient
to
cover
their
declining
after
the
sins
of
the
time
;
therefore
doth
the
Prophet
speak
even
against
the
best
and
most
upright
.
3.
Even
men
who
seem
to
be
well-affected
and
better
then
others
,
are
in
hazard
to
be
drawn
away
with
the
evils
of
the
time
;
for
,
so
were
they
in
Micahs
dayes
,
with
covetousnesse
and
oppression
,
which
were
the
sins
of
that
time
:
The
best
of
them
is
as
a
briar
,
&c.
4.
It
is
an
evident
symptome
of
a
declining
time
,
when
men
become
covetous
,
oppressors
,
catching
,
and
dangerous
to
meddle
withal
;
therefore
are
the
decliners
here
observed
to
be
briars
,
and
sharper
then
a
thorne-hedge
.
Covetousnesse
is
the
ordinary
evil
into
which
backsliders
fall
,
and
the
ordinary
forerunner
of
judgments
,
for
then
the
world
becomes
an
idol
,
and
so
is
fitted
for
Gods
stroak
.
5.
However
the
Lord
may
bear
long
with
the
filthy
their
being
filthy
still
,
providing
the
righteous
be
righteous
still
,
yet
when
those
who
have
a
shew
of
goodnesse
are
āither
wicked
under
that
mask
,
or
cast
it
off
,
and
run
to
the
same
excesse
with
others
,
and
when
men
who
are
none
of
the
worst
,
follow
the
sins
of
the
time
,
and
so
the
disease
becomes
universal
,
it
is
a
signe
of
speedily
approaching
ruine
;
for
,
then
the
day
of
the
watchmen
cometh
now
.
6.
It
addes
much
to
the
weight
of
a
rod
,
that
the
Lord
hath
forewarned
sinners
of
their
danger
,
and
yet
they
have
not
taken
warning
;
therefore
is
their
affliction
called
the
day
of
thy
watchmen
,
that
is
,
not
so
much
a
day
of
vengeance
on
their
false
Prophers
and
wicked
Governours
,
as
the
day
which
the
true
Prophets
foretold
them
would
come
,
unlesse
they
repemed
.
7.
The
Lord
in
the
dispensation
of
his
Providence
toward
men
hath
an
especial
regard
to
his
own
Word
carried
by
his
servants
,
that
the
truth
and
certainty
thereof
may
be
seene
;
therefore
also
is
their
stroak
called
the
day
of
thy
watchmen
,
that
they
might
take
notice
that
what
his
servants
spake
was
certain
.
3.
Gods
Ministers
ought
carefully
to
study
the
condition
of
his
people
,
and
labour
to
stand
in
Gods
counsel
,
that
they
may
understand
his
minde
concerning
the
Church
,
and
faithfully
give
warning
thereof
;
therefore
are
they
called
watchmen
,
by
a
name
borrowed
from
the
practice
of
Centinels
in
armies
or
cities
.
9.
Albeit
men
in
their
wicked
wayes
dream
that
they
ought
not
to
be
accountable
unto
any
,
yet
the
Lord
will
take
inspection
of
their
wayes
,
and
call
them
to
an
account
for
them
;
thy
visitation
cometh
.
10.
The
Lord
will
so
pursue
guiltinesse
with
affliction
,
as
the
guilty
man
shall
be
entangled
,
and
have
no
way
to
shift
the
rod
;
and
guiltinesse
in
a
time
of
need
will
reduce
men
to
such
straits
and
perplexities
,
such
anxieties
and
pressures
of
minde
,
that
they
shall
not
know
whither
to
turn
them
;
therefore
,
saith
he
,
now
shall
be
their
perplexity
,
or
intangling
;
whereas
to
the
righteous
even
in
darknesse
,
there
ariseth
light
of
clearnesse
and
comfort
.
Ver.
5.
Trust
ye
not
in
a
friend
,
put
ye
not
confidence
in
a
guide
:
keep
the
doores
of
thy
mouth
from
her
that
lieth
in
thy
besome
.
6.
For
the
son
dishonoureth
the
father
,
the
daughter
riseth
up
against
her
mother
:
the
daughter
in
law
against
her
mother
in
law
,
a
mans
enemies
are
the
men
of
his
own
house
.
A
third
instance
of
this
defection
in
all
ranks
and
conditions
of
men
,
is
held
forth
in
the
unfaithfulnesse
and
inhumanity
that
was
among
them
,
insomuch
that
neither
intimate
friends
,
whom
men
do
in
a
sort
intrust
themselves
to
,
to
be
guided
by
them
,
Psal.
55.14
.
nor
yet
wives
are
to
be
trusted
in
,
yea
,
those
whom
the
strictest
bonds
of
nature
,
affinity
or
subjection
would
tie
to
be
friendly
,
do
prove
treacherous
.
Doct.
1.
Want
of
natural
affection
,
and
mens
turning
monstrous
in
their
dispositions
and
behaviour
,
is
the
usual
companion
and
lymptome
of
a
declining
time
;
for
,
saith
he
,
the
son
dishonoureth
the
father
,
the
daughter
riseth
up
against
her
mother
,
and
so
violate
the
bonds
of
nature
,
the
daughter
in
law
against
her
mother
in
law
,
and
makes
void
the
bonds
of
affinity
,
a
mans
enemies
are
the
men
of
his
own
house
;
no
bond
of
subjection
will
tie
inferiours
.
This
evil
temper
is
foretold
to
be
in
the
perillous
latter
times
,
2
Tim.
3.2
,
3.
2.
There
is
no
sure
hold
to
be
had
of
any
man
,
how
strictly
soever
he
be
bound
,
who
is
declining
from
God
,
and
hath
not
a
tender
conscience
standing
in
awe
of
God
;
for
in
this
declining
time
,
friends
,
guides
,
wives
,
sons
,
daughters
,
&c.
are
not
to
be
trusted
in
.
He
who
is
false
in
his
duty
to
God
,
will
prove
true
to
none
.
3.
In
times
of
defection
and
backsliding
,
as
the
godly
ought
out
of
love
to
believe
all
things
,
1
Cor.
13.7
.
and
not
easily
take
prejudice
:
so
are
they
also
to
walk
warily
and
prudently
;
Trust
ye
not
,
saith
he
,
put
no
confidence
,
keep
the
doores
of
thy
mouth
,
especially
none
is
to
be
looked
to
for
help
,
or
trusted
in
,
but
only
God
.
Verse
7.
Therefore
I
will
look
unto
the
LORD
:
I
will
wait
for
the
God
of
my
salvation
:
my
God
will
hear
me
.
Followeth
the
consolation
of
the
godly
,
who
lament
this
defection
,
and
were
to
be
involved
in
these
common
miseries
and
calamities
,
whom
the
Prophet
by
his
practice
in
their
name
directeth
to
encourage
themselves
in
God
,
and
look
unto
,
and
waite
for
him
,
in
hope
of
acceptance
and
deliverance
;
which
is
the
general
ground
of
encouragement
.
Doct.
1.
The
Lord
makes
use
of
troublesome
and
declining
times
,
to
drive
his
people
the
more
to
their
duty
and
thrift
;
for
,
therefore
,
saith
he
,
I
will
look
unto
the
Lord
.
2.
There
is
in
God
sufficient
matter
of
encouragement
,
to
counterbalance
any
difficulty
or
discouragement
that
his
people
meet
with
in
the
world
;
for
,
in
expectation
thereof
do
they
in
such
a
time
look
unto
the
Lord
,
as
an
alsufficient
remedy
to
keep
them
from
being
carried
away
with
a
declining
time
,
and
from
discouragement
in
a
sad
time
,
by
eyeing
him
.
3.
In
declining
and
sad
times
,
the
people
of
God
ought
to
be
most
earnest
in
dealing
with
him
,
depending
on
him
,
and
in
expecting
his
help
;
for
,
the
word
signifieth
that
like
a
watchman
set
upon
a
tower
,
he
will
intently
observe
and
watch
,
and
look
to
God
,
and
for
help
from
him
.
See
,
Psal.
5.3
.
Lukewarm
dealing
with
God
,
however
it
may
please
fooles
in
a
caāme
day
,
yet
will
not
bear
out
in
a
time
of
publick
defection
.
4.
In
the
reeling
and
turning
upside-down
of
things
here
below
,
the
people
of
God
are
not
so
much
to
look
to
these
incertainties
,
as
unto
the
immutability
of
God
in
what
he
is
to
his
people
;
for
,
so
much
also
is
implied
in
his
looking
to
the
Lord
.
5.
With
our
faith
and
ardency
in
expecting
Gods
help
,
patient
waiting
is
also
to
be
conjoyned
,
by
keeping
his
way
,
notwithstanding
difficulties
or
delayes
of
deliverance
,
and
resolving
to
have
faith
exercised
before
it
get
the
victory
,
therefore
doth
he
resolve
also
to
wait
for
God
.
6.
In
all
the
people
of
Gods
waiting
on
him
there
is
still
hope
and
confidence
,
though
it
be
not
always
seen
to
the
waiter
;
for
,
the
same
word
in
the
Originall
signifies
both
waiting
and
hoping
.
7.
As
it
is
the
Lord
onely
who
can
save
and
deliver
,
and
as
he
is
the
onely
Saviour
of
his
Church
by
vertue
of
the
Covenant
of
grace
made
with
her
in
Christ
;
so
will
he
save
all
such
as
will
implore
him
onely
in
their
straits
,
and
have
all
their
salvation
from
him
,
and
in
him
according
to
the
Covenant
;
for
,
all
this
doth
that
stile
,
the
God
of
my
salvation
,
which
is
made
the
ground
of
his
waiting
,
implie
.
8.
We
ought
to
encourage
our selves
to
deal
with
God
,
by
acting
faith
,
that
we
shall
be
accepted
,
I
will
look
and
wait
,
saith
he
,
and
that
because
,
my
God
will
hear
me
.
9.
God
is
bound
by
Covenant
to
hear
the
lawful
and
needy
desires
of
his
people
in
due
time
;
my
God
will
hear
me
.
10.
Gods
hearing
of
our
prayers
,
or
confidence
that
he
will
hear
them
,
is
sufficient
encouragement
in
hardest
times
;
for
such
is
the
Prophets
encouragement
here
,
my
God
will
hear
me
;
A
man
that
gets
accesse
unto
God
,
and
knows
he
will
speed
in
heaven
,
may
defie
time
to
straiten
him
,
having
such
a
fair
back
door
of
enlargement
.
Vers.
8.
Rejoyce
not
against
me
,
O
mine
enemie
:
When
I
fall
,
I
shall
rise
;
when
I
sit
in
darknesse
,
the
LORD
shall
be
a
light
unto
me
.
The
Prophet
proceeds
to
hold
out
more
special
grounds
of
consolation
and
encouragement
;
the
first
whereof
is
,
that
the
Church
hath
ground
of
hope
of
a
satisfactory
deliverance
,
and
in
this
verse
the
Prophet
speaking
in
her
person
,
directs
her
how
to
manage
this
hope
of
comfort
,
in
reference
to
her
insulting
enemies
,
to
wit
,
that
having
such
ground
of
hope
,
she
should
resolutely
professe
the
same
before
them
,
and
contemn
their
insolent
mockery
,
and
resolutely
endure
it
,
till
the
Lord
by
actual
deliverance
put
them
to
silence
.
Doct.
1.
The
Church
of
God
may
for
sin
be
deprived
of
the
possession
of
her
dignities
,
and
be
cast
into
a
perplexed
desolate
condition
,
wanting
both
comfort
and
judgement
to
know
what
to
do
:
for
,
she
may
fall
and
sit
in
darknesse
.
2.
The
people
of
God
being
in
trouble
will
not
want
enemies
to
reproach
and
insult
over
them
,
to
embitter
their
calamity
;
for
,
here
they
have
an
enemy
rejoycing
against
them
.
3.
It
is
no
strange
thing
to
see
the
Church
brought
very
low
,
and
yet
be
raised
up
again
,
to
see
her
fall
is
not
to
ruine
,
and
her
eclipses
not
continuing
;
therefore
doth
she
expect
to
arise
after
her
fall
,
and
to
have
light
after
her
darknesse
:
When
I
fall
,
I
shall
arise
,
&c.
whereas
the
fall
of
enemies
hath
no
such
comfort
.
4.
The
Lord
is
alsufficient
to
give
unto
his
people
comfort
in
trouble
,
and
an
issue
from
it
,
therefore
doth
the
believing
Church
seek
no
other
ground
for
her
faith
:
but
,
the
Lord
shall
be
a
light
unto
me
;
it
being
he
who
had
undertaken
,
and
who
by
manifesting
his
own
presence
could
create
comfort
and
issue
in
the
midst
of
troubles
.
5.
When
the
Churches
priviledges
and
grounds
of
hope
are
rightly
seen
,
neither
will
enemies
be
found
to
have
such
cause
of
boasting
,
because
of
her
trouble
;
as
they
suppose
,
nor
needs
the
Church
be
much
affected
with
their
insulting
,
but
may
professe
her
despising
them
and
it
both
,
in
hope
of
his
help
;
therefore
saith
she
,
Rejoyce
not
against
me
,
O
mine
enemy
;
as
if
she
said
,
ā
boast
at
leasure
,
ye
have
no
such
cause
as
ye
dream
of
.
6.
However
enemies
having
present
advantage
against
the
Church
,
will
not
give
over
their
insolent
reproaching
,
which
she
must
endure
in
hope
:
yet
the
Lord
by
delivering
her
will
put
them
to
silence
,
and
let
them
see
that
their
joy
was
groundlesse
:
Rejoyce
not
against
me
,
when
I
fall
,
I
shall
arife
,
&c.
Vers.
9.
I
will
bear
the
indignation
of
the
LORD
,
because
I
have
sinned
against
him
,
until
he
plead
my
cause
,
and
execute
judgement
for
me
:
he
will
bring
me
forth
to
the
light
,
and
I
shall
behold
his
righteousnesse
.
The
Church
is
yet
further
directed
how
to
manage
this
her
hope
of
comfort
,
in
relation
to
her
guilt
,
which
might
seeme
to
stand
in
the
way
of
it
:
for
,
whereas
it
might
be
objected
,
How
could
she
expect
that
God
would
be
her
light
,
seeing
she
by
sin
had
provoked
him
to
anger
,
and
to
cast
her
into
these
troubles
,
and
so
was
her
party
?
She
answers
,
that
she
submissively
stooping
,
and
accepting
in
these
troubles
the
punishment
of
her
iniquity
out
of
his
hand
,
did
expect
that
in
due
time
,
the
Lord
,
whom
she
had
provoked
to
afflict
her
,
would
plead
her
cause
against
her
enemies
who
unjustly
oppressed
her
,
and
plague
them
:
and
would
restore
her
to
her
ancient
glory
,
and
in
publick
view
give
her
to
enjoy
the
effects
of
his
bounty
and
fidelity
.
Doct.
1.
The
Lord
may
have
fatherly
indignation
against
his
people
for
their
sins
,
and
may
testifie
the
same
by
inflicting
of
outward
calamities
,
and
yet
not
reject
their
persons
;
for
this
cause
is
the
godlies
trouble
called
here
,
the
indignation
of
the
Lord
,
though
men
were
instruments
.
See
,
2
Chron.
19.2
.
2.
It
is
the
duty
of
the
godly
,
when
God
is
angry
and
chastiseth
,
to
be
sensible
of
their
sin
procuring
the
same
,
to
stoop
humbly
under
his
afflicting
hand
,
and
to
bear
it
patiently
and
submissively
,
accepting
the
punishment
of
their
iniquity
:
I
will
bar
the
indiguation
of
the
Lord
,
because
I
have
sinned
against
him
,
saith
she
.
3.
Sense
of
sin
and
of
its
great
demerit
,
will
make
men
submissive
and
stoop
patiently
under
the
rod
,
who
otherwise
would
repine
more
:
for
,
this
is
the
reāson
of
her
bearing
the
rod
,
because
I
have
sinned
.
This
is
the
cause
wherefore
men
get
so
many
rods
dipped
in
their
own
guilt
,
because
they
bear
not
cleanly
reds
patiently
,
there
being
no
crosse
so
humbling
as
a
sinful
crosse
.
See
,
Lam.
1.18
.
4.
True
patience
and
submission
unto
God
in
affliction
,
ought
to
preāscāibe
no
term-day
unto
it self
,
but
to
refer
all
to
his
will
:
I
will
bear
until
he
plead
.
5.
Such
as
humble
themselves
before
God
,
and
patiently
stoop
under
a
procured
affliction
,
may
expect
that
God
will
take
their
part
against
all
the
instruments
having
hand
in
the
same
trouble
,
and
clear
their
righteous
cause
in
respect
of
those
who
sought
only
their
own
ends
in
afflicting
them
,
and
their
humility
and
patience
ought
to
be
seasoned
with
this
hope
;
He
will
plead
my
cause
,
saith
she
,
who
bears
his
indignation
.
See
,
Isa.
47.6
.
Zech.
1
15.
6.
The
Lord
will
not
only
clear
his
peoples
right
against
their
oppressors
by
pronouncing
sentence
in
their
favour
in
his
Word
,
but
will
accordingly
put
his
sentence
to
execution
,
for
so
doth
she
expound
his
pleading
;
He
will
execute
judgement
for
me
.
7.
The
Lord
having
by
affliction
humbled
his
people
for
sin
,
and
exercised
their
patience
and
faith
,
will
restore
unto
them
their
wonted
priviledges
,
and
as
it
were
in
publick
view
,
and
make
manifest
that
they
are
his
;
therefore
,
saith
he
,
He
will
bring
me
forth
to
the
light
,
that
is
,
not
only
comfort
,
but
publickly
own
and
honour
me
,
and
I
shall
behold
,
or
enjoy
to
my
satisfaction
,
his
righteousness
,
or
the
wonted
effects
of
his
fidelity
in
keeping
Covenant
,
notwithstanding
this
seeming
interruption
.
Vers.
10.
Then
she
that
is
mine
enemie
shall
see
it
,
and
shame
shall
cover
her
which
said
unto
me
,
Where
is
the
LORD
thy
God
?
mine
eyes
shall
behold
her
:
now
shall
she
be
troden
down
as
the
mire
of
the
streets
.
This
hope
for
deliverance
is
further
commended
from
the
effects
thereof
upon
the
Churches
enemies
to
her
satisfaction
:
she
is
heāe
directed
to
professe
her
hope
,
that
her
enemies
who
mocked
her
faith
,
should
be
confounded
at
the
sight
of
her
deliverance
,
and
be
ignominiously
cut
off
,
to
her
great
joy
and
satisfaction
.
Doct.
1.
God
seeth
it
fitting
sometimes
to
make
his
peoples
happinesse
conspicuous
to
the
world
,
yea
,
even
to
their
enemies
,
that
it
may
make
them
a
sore
heart
;
for
,
then
she
that
is
mine
enemie
shall
see
it
,
to
wit
,
her
deliverance
.
See
,
Rev.
3.9
.
Psal.
112.10
.
2.
Faiāh
in
God
and
adhering
to
the
true
Religion
hath
been
an
old
subject
of
derision
to
the
Churches
enemiās
when
she
was
in
trouble
:
for
,
they
said
unto
me
,
Where
is
the
Lord
thy
God
?
3.
Scorning
of
saith
and
piety
,
whatever
disadvantage
seem
to
follow
it
,
shall
resolve
into
the
scorners
,
shame
and
confusion
,
by
seeing
God
to
do
for
his
people
according
as
they
expected
from
him
;
for
,
mine
enemie
shall
see
it
,
and
shame
shall
cover
her
,
(
she
shall
be
utterly
confounded
with
it
,
)
who
said
unto
me
,
Where
is
the
Lord
thy
God
?
4.
When
the
Lord
hath
tried
his
people
,
then
the
cup
is
put
to
the
head
of
the
wicked
,
and
the
enemies
of
the
Church
,
and
mockers
of
her
considence
will
be
destroyed
as
contemptible
things
;
for
,
now
shall
she
be
troden
down
as
the
mire
of
the
streets
.
5.
It
will
be
a
comfortable
sight
to
the
people
of
God
to
see
Gods
justice
against
their
enemies
,
and
his
good-wil
toward
them
cleared
and
made
manifest
after
long
trials
;
for
,
saith
she
,
mine
eyes
behold
her
Otherwise
to
take
pleasure
in
the
calamity
of
others
,
though
enemies
,
is
not
lawful
,
Prov.
24.17
.
further
then
in
that
God
is
hereby
glorified
in
the
execution
of
his
justice
,
and
clearing
of
his
keeping
Covenant
with
his
peoples
.
See
,
Ps.
58.10
,
11.
Vers.
11.
In
the
day
that
thy
walls
are
to
be
built
,
in
that
day
shall
the
decree
be
far
removed
.
12.
In
that
day
also
he
shall
come
even
to
thee
from
Assyria
,
and
from
the
fortified
cities
,
and
from
the
fortresse
even
to
the
river
,
and
from
sea
to
sea
,
and
from
mountain
to
mountain
.
A
second
ground
of
encouragement
and
comfort
is
held
forth
in
Gods
promise
to
his
Church
,
confirming
her
formerly
professed
hope
:
wherein
he
assures
her
of
restitution
,
and
of
deliverance
from
the
yoke
of
strange
authority
,
and
their
cruel
decrees
,
whereby
they
had
been
scattered
among
the
Gentiles
oppressed
by
tyrants
,
and
the
work
of
God
obstructed
amongst
them
,
as
when
the
building
of
the
Temple
was
discharged
,
Ezra
4.5
,
6
,
21
,
22
,
23
,
24.
And
he
assures
them
further
of
the
enlargement
of
the
Church
of
Israel
,
not
only
by
their
returne
from
all
the
parts
where
they
had
been
scattered
and
detained
,
Isa.
27.12
,
13.
but
by
the
Conversion
of
many
Nations
who
should
joyne
themselves
to
the
Church
,
from
Assyria
,
and
from
Egypt
,
and
from
all
the
quarters
of
the
world
:
This
decree
may
also
without
wronging
of
the
text
,
be
safely
understood
of
the
Doctrine
of
the
Gospel
(
called
a
decree
,
Psal.
2.7
.
)
which
after
the
restauration
of
the
Jewes
,
should
be
sent
through
the
world
for
promoting
of
this
promised
enlargement
,
whereby
both
Jewes
and
Gentiles
should
be
gathered
to
the
Church
,
as
by
the
decree
of
Cyrus
the
Jewes
were
set
at
liberty
to
return
to
their
countrey
from
all
quarters
where
they
were
scattered
.
Doct.
1.
The
Church
endeavouring
to
comfort
her self
with
hope
in
God
in
her
troubles
,
will
abundantly
be
confirmed
therein
by
God
:
for
after
her
professed
hope
,
v.
8
,
9
,
10.
the
Lord
confirmes
her
here
by
a
promise
.
See
,
Psal.
27.14
.
2.
The
Church
may
procure
by
her
sins
that
the
Lord
should
lay
her
desolate
,
exposed
to
the
fury
of
enemies
,
without
all
government
,
protection
,
or
apparent
being
,
and
he
may
for
a
season
in
justice
so
deal
with
her
:
lor
,
her
walls
were
to
be
built
,
and
consequently
were
ruined
,
not
only
as
a
vineyard
with
the
hedge
pulled
down
,
but
a
city
totally
desolate
.
3.
The
Lord
will
in
due
time
restore
and
make
up
the
ruines
of
his
destroyed
Church
and
people
:
for
,
thy
walls
are
to
be
built
.
4.
Gods
time
is
to
be
patiently
waited
upon
for
restoring
of
his
Church
;
for
,
there
is
the
day
for
doing
it
,
which
he
will
keep
,
and
no
sooner
.
5.
As
it
is
one
of
the
Churches
great
trials
to
lie
under
the
power
of
oppressing
tyrants
and
strangers
,
who
by
their
decrees
and
injunctions
executed
with
rigour
,
do
labour
to
ruine
her
,
and
bear
down
the
work
of
God
:
So
the
Lord
when
he
hath
wrought
his
work
upon
his
Church
by
such
a
trial
will
deliver
them
also
from
that
yoke
,
and
set
them
at
liberty
to
serve
him
,
and
enjoy
tranquillity
without
such
interruptions
:
for
,
in
that
day
the
decree
shall
be
far
removed
.
This
the
Jews
had
some
taste
of
at
their
return
from
Babylon
:
and
at
some
times
thereafter
,
but
it
shall
be
more
accomplished
at
their
turning
to
the
Lord
,
when
there
shall
be
no
more
decrees
of
captivity
to
follow
.
6.
All
sorts
of
persons
of
all
Nations
have
free
accesse
unto
the
Church
under
the
Gospel
,
and
the
Lord
hath
undertaken
to
make
them
come
:
for
,
in
that
also
he
shall
come
even
to
thee
from
Assyria
,
and
from
the
fortified
city
,
and
from
the
fortresse
even
to
the
riveā
,
and
from
sea
to
sea
,
and
from
mountain
to
mountain
,
that
is
,
generally
from
all
quarters
of
the
world
,
by
sea
and
by
land
,
which
seems
to
be
expressed
with
relation
to
the
situation
of
Israel
;
the
borders
whereof
,
according
to
Gods
Charter
,
were
from
toward
Egypt
to
the
river
Euphrates
,
and
that
which
they
ordinarily
possessed
,
was
bounded
by
the
east
or
dead
sea
,
the
west
or
great
sea
,
and
by
the
mountaines
Lebanon
,
and
Hor
on
the
North
,
and
other
mountaines
in
the
wildernesse
toward
the
South
.
See
,
Exod.
23.31
.
Numb
.
34.
Josh.
1.4
.
and
elsewhere
.
7.
In
the
Church
of
the
Gospel
the
Lord
hath
determined
that
the
Church
of
the
Jews
or
Israel
shall
be
very
eminent
,
not
only
as
being
the
mother-Church
of
old
,
from
whence
the
Gospel
came
to
call
all
Nations
to
joyn
with
her
,
but
as
being
yet
to
be
made
so
conspicuous
,
as
will
invite
many
Nations
to
come
in
to
Christ
,
and
to
be
made
a
means
of
their
Conversion
:
In
relation
to
both
these
times
it
is
said
to
the
Church
of
the
Jewes
,
in
that
day
he
shall
come
even
to
thee
,
&c.
alluding
to
the
Proselytes
coming
up
āo
Jerusalem
of
old
.
8.
The
priviledges
and
advantages
of
the
Church
of
God
being
rightly
seen
,
may
and
will
prevail
even
with
her
greatest
enemies
,
and
with
such
as
have
their
own
good
accommodations
,
to
lay
down
their
enmity
,
and
renounce
all
,
and
come
and
share
with
her
;
for
,
he
shall
come
to
thee
from
Assyria
,
her
most
inveterate
enemy
,
and
from
the
fortified
cities
,
and
from
the
fortresse
by
which
Egypt
seems
to
be
signified
,
which
was
well
fortified
by
Nature
and
Art
,
and
the
Hebrew
word
here
hath
affinity
with
the
Hebrew
name
of
Egypt
,
and
withal
Assyria
and
Egypt
are
ordinarily
joyned
in
such
promises
,
Isa
19.23
,
24
,
25.
9
The
Lords
meanes
for
gathering
and
enlarging
of
his
Church
,
is
the
preaching
of
his
Gospel
,
whereby
he
leads
all
captive
unto
the
obedience
of
Christ
;
for
,
so
much
doth
the
other
interpretation
of
the
decree
teach
us
,
the
decree
shall
be
far
removed
,
and
he
shall
come
,
&c.
Where
the
Gospel
may
be
called
a
decree
,
as
containing
Gods
eternal
Purpose
and
Ordinance
concerning
the
salvation
of
sinners
published
in
his
Name
to
the
world
,
for
sinners
to
lay
hold
upon
,
and
the
efficacy
thereof
depending
upon
Gods
counsel
and
decree
.
10.
The
publishing
and
prevailing
of
the
Gospel
through
the
world
,
notwithstanding
all
impediments
and
opposition
,
is
a
work
wherein
the
hand
and
power
of
God
is
to
be
seen
for
what
is
already
done
,
and
to
be
rested
upon
for
what
is
to
be
accomplished
;
for
it
is
he
only
who
can
undertake
,
that
the
decree
shall
be
far
removed
.
Vers.
13.
Notwithstanding
the
land
shall
be
desolate
,
because
of
them
that
dwell
therein
,
for
the
fruit
of
their
doings
.
Lest
the
people
should
flatter
themselves
in
their
sins
,
a
caution
is
subjoyned
,
for
the
right
understanding
of
this
promise
shewing
that
before
the
performance
thereof
a
desolation
must
be
,
because
of
their
sins
,
which
was
accomplished
first
by
Nebuchadnezzar
,
and
again
by
the
Romanes
.
Doct.
1.
The
promises
of
God
ought
to
be
warily
heeded
,
and
rightly
understood
and
applied
,
that
secure
sinners
suck
not
poison
from
them
;
therefore
is
a
caution
given
to
be
taken
along
:
Notwithstanding
the
land
shall
be
desolate
.
2.
God
may
carry
thoughts
of
love
to
his
people
,
hid
in
his
heart
for
a
long
time
,
and
may
let
out
much
trouble
on
them
,
whom
he
loveth
and
purposeth
to
manifest
love
unto
;
for
,
Notwithstanding
,
(
to
wit
,
that
he
hath
a
purpose
to
enlarge
her
,
v.
12.
yet
)
the
land
shall
be
desolate
.
See
,
Jer.
29
10
,
11.
3.
The
reason
of
the
Lords
striking
a
people
,
toward
whom
he
hath
a
purpose
of
love
,
is
their
sin
,
for
which
he
will
plague
their
contentments
,
lay
their
habitation
desolate
,
and
make
them
taste
of
the
bitternesse
of
their
way
in
departing
from
him
,
that
so
they
may
be
humbled
and
fitted
for
his
mercy
,
and
that
he
may
cut
off
wicked
generations
,
and
raise
up
others
to
enjoy
his
mercies
:
for
,
The
land
shall
be
desolate
,
because
of
them
that
dwell
therein
,
for
the
fruit
of
their
doings
.
Vers.
14.
Feed
thy
people
with
the
rod
,
the
flock
of
thine
heritage
,
which
dwell
solitarily
in
the
wood
in
the
midst
of
Carmel
:
let
them
feed
in
Bashan
and
Gilead
,
as
in
the
dayes
of
old
.
15.
According
to
the
dayes
of
thy
coming
out
of
the
land
of
Egypt
,
will
I
shew
unto
him
marvellous
things
.
A
third
ground
of
encouragement
is
held
forth
,
in
an
answer
to
the
Prophets
prayer
;
who
upon
the
mentioning
of
the
ensuing
desolation
,
turnes
himself
to
God
,
or
to
Christ
the
great
Shepherd
,
requesting
that
he
would
have
a
care
of
his
scattered
and
desolate
people
,
in
whom
he
had
so
much
interest
,
and
would
at
last
bring
them
to
enjoy
the
wonted
sweet
fruits
of
his
Government
,
and
feed
them
as
flocks
were
fed
in
the
fruitful
pastures
of
Bashan
and
Gilead
,
Numb.
32.1
.
Deut.
32.14
.
To
which
answer
is
returned
in
a
promise
,
that
they
shall
get
a
deliveāance
,
no
lesse
famous
and
miraculous
,
then
when
they
were
delivered
of
old
from
Eāypt
This
promise
is
both
spoken
of
the
Church
and
to
her
,
noā
only
because
she
was
abundantly
satisfied
of
the
first
,
and
therefore
it
is
spoken
to
her
to
stir
heā
up
to
believe
the
other
,
but
to
shew
the
Lords
constancy
in
doing
her
good
in
that
,
so
to
say
,
both
before
her
face
,
and
behinde
her
back
he
is
the
same
.
Doct.
1.
Sense
of
judgements
imminent
or
incumbent
,
doth
call
for
much
prayer
and
dealing
with
God
:
for
,
such
use
doth
the
Prophet
make
of
the
threatened
desolation
.
2.
The
Church
of
Christ
in
her
trouble
especially
,
is
in
a
solitary
condition
,
and
full
of
hazard
,
being
disconsolaāe
,
and
exposed
to
want
and
danger
,
unlesse
he
have
a
care
of
her
;
for
,
They
dwell
solitarily
in
the
wood
in
the
midst
of
Carmel
:
they
are
like
a
solitary
flock
in
woods
and
mountaines
;
and
albeit
Carmel
signifie
a
fruitful
place
,
and
was
so
in
the
land
of
Canaan
,
Isa.
33.9
.
and
35.2
.
2
Kings
19
23.
and
elsewhere
,
yet
it
is
here
taken
in
with
the
woods
,
to
shew
that
their
most
fruitful
places
in
exile
should
look
like
a
wildernesse
to
them
;
or
,
because
it
was
an
open
field
and
mountain
,
and
consequently
not
safe
,
though
others
joyne
that
rather
with
the
latter
part
of
the
verse
;
Let
them
feed
in
the
midst
of
Carmel
,
in
Bashan
,
&c.
and
so
it
is
also
expressed
,
Jer.
50.19
.
3.
Christ
is
the
only
Shepherd
,
to
whose
care
the
Church
is
concredited
,
and
who
will
have
a
special
care
of
them
in
trouble
;
for
to
him
doth
the
Prophet
pray
,
Feed
thy
people
which
dwell
solitarily
.
4.
Christ
doth
not
only
feed
his
people
,
but
doth
exercise
a
jurisdiction
over
them
,
whereby
he
keeps
them
in
subjection
to
him
,
drives
them
to
their
food
,
and
expels
noxious
humours
,
which
may
hinder
their
feeding
and
thriving
;
and
he
doth
also
by
his
power
protect
them
whom
he
thus
feedeth
and
governeth
:
all
which
are
desirable
,
and
to
be
prayed
for
from
him
:
Feed
thy
people
with
thy
rod.
See
,
Psal.
23.4
.
5.
Christ
hath
many
relations
to
,
and
interests
in
his
Church
,
not
broken
off
by
any
trouble
,
to
endear
her
to
his
affection
and
care
,
and
which
may
encourage
faith
to
go
to
him
in
need
;
therefore
,
saith
he
,
Feed
thy
people
,
the
flock
of
thine
heritage
,
which
dwell
solitarily
,
&c.
Notwithstanding
their
desolate
condition
,
they
are
his
peculiar
portion
,
wherein
he
hath
not
a
temporary
,
but
an
eternal
right
,
as
men
have
to
their
heritage
in
all
generations
:
and
accordingly
he
will
care
for
and
possesse
them
,
and
this
Charter
and
Priviledge
stands
fast
to
the
Church
of
the
Jewes
here
prayed
for
,
to
be
manifested
after
all
their
dispersions
.
6.
Christ
hath
ample
allowance
to
bestow
upon
his
people
,
and
all
fulnesse
for
faith
to
lay
hold
upon
in
prayer
,
for
the
supply
of
every
need
;
for
,
he
can
make
them
ferd
in
Bashan
and
Gilead
,
which
were
fruitful
pastures
for
flocks
;
though
in
relation
to
Israel
this
may
be
understood
more
particularly
of
restoring
them
to
their
own
fruitful
land
,
to
enjoy
it
in
its
full
extent
,
even
to
Bashan
and
Gilead
,
which
lay
far
off
beyond
Jordan
.
See
,
Jer.
50.19
.
7.
The
Church
of
God
hath
rich
experiences
of
his
former
goodnesse
,
to
encourage
her
in
her
present
suits
,
whereof
faith
ought
to
make
use
;
therefore
,
saith
he
,
Let
them
feed
as
in
the
dayes
of
old
.
8.
Christ
will
not
deny
the
needy
and
lawful
desires
of
his
people
,
particularly
such
as
flow
from
publick-mindednesse
,
and
are
put
up
for
the
Church
;
but
will
take
charge
of
his
afflicted
people
,
to
give
them
a
blessed
issue
;
for
,
the
request
is
here
granted
.
9.
As
Christ
is
Omnipotent
,
so
he
will
do
wonders
,
if
need
requires
,
for
the
behoof
of
his
people
,
and
he
takes
pleasure
to
convey
the
expressions
of
his
love
to
them
,
and
to
bring
about
their
deliverance
to
their
own
and
others
admiration
;
for
,
I
will
shew
him
(
or
make
him
to
enjoy
)
marvellous
things
.
10.
As
Christs
manifesting
of
himself
in
former
times
for
his
people
,
engageth
him
to
do
yet
more
for
them
;
so
will
he
make
good
whatever
they
have
ground
from
former
experience
to
expect
;
for
,
According
to
the
dayes
of
thy
coming
out
of
the
land
of
Egypt
,
I
will
shew
him
marvellows
things
;
where
faith
is
not
only
to
feed
upon
the
great
acts
he
did
;
but
also
upon
the
way
of
his
doing
of
them
,
his
passing
over
their
iniquities
,
their
murmurings
and
unbelief
,
his
reducing
them
to
straits
before
he
appeared
for
them
,
his
working
by
small
,
unlikely
and
contrary
means
,
&c.
11.
The
Lord
stands
engaged
to
his
ancient
people
,
to
give
them
a
deliverance
from
their
troubles
and
bondage
,
as
great
and
wonderful
as
that
from
Egypt
was
;
for
,
so
is
expressely
promised
:
and
albeit
this
be
spiritually
accomplished
,
and
daily
accomplishing
in
the
spititual
deliverances
of
the
Israel
of
God
,
yet
this
promise
is
made
chiefly
to
the
Church
of
Israel
,
in
relation
to
their
desolation
;
and
albeit
some
pledge
of
this
was
given
at
their
return
from
Babylon
,
yet
then
it
came
short
among
other
things
of
the
deliverance
from
Egypt
,
in
that
it
was
not
National
,
even
of
the
Jewes
;
and
therefore
it
seems
to
have
relation
to
the
time
of
the
restitution
and
saving
of
all
Israel
,
which
will
be
so
great
a
mercy
,
as
will
in
a
sort
obscure
former
mercies
,
Jer.
16.14
,
15.
Vers.
16.
The
Nations
shall
see
,
and
be
confounded
at
all
their
might
,
they
shall
lay
their
hand
upon
their
mouth
,
their
eares
shall
be
deafe
.
17.
They
shall
lick
the
dust
like
a
serpent
,
they
shall
move
out
of
their
holes
like
wormes
of
the
earth
,
they
shall
be
afraid
of
the
LORD
our
God
,
and
shall
fear
because
of
thee
.
A
fourth
ground
of
encouragement
,
and
a
consequent
of
the
former
,
is
taken
from
the
effects
,
which
all
these
shall
have
amongst
enemies
,
who
seeing
all
this
mighty
Power
of
God
appearing
for
the
Church
,
shall
be
astonished
and
made
deaf
with
the
fame
of
Gods
acts
,
and
dumb
,
that
they
dare
not
speak
(
as
formerly
)
proud
things
:
and
the
terrour
of
Gods
Majesty
appearing
in
and
for
his
Church
,
shall
so
seize
upon
them
,
as
to
make
them
with
all
fear
and
subjection
submit
to
God
and
his
Church
,
stooping
as
low
as
serpents
and
creeping
things
.
See
,
Psal.
72.9
.
Isa.
49
23.
All
which
doth
not
necessarily
infer
their
true
Conversion
,
but
only
that
they
shall
yield
feigned
obedience
,
and
pretend
friendship
to
secure
themselves
.
Doct.
1.
The
deliverance
of
the
Church
of
God
is
brought
about
in
such
a
way
,
as
natural
men
consulting
with
reason
,
could
never
have
expected
it
;
therefore
the
Nations
shall
see
and
be
confounded
.
2.
The
Lord
seeth
it
fitting
at
some
times
,
not
only
to
be
kinde
to
his
people
,
but
to
give
publick
demonstrations
of
his
good
will
to
them
,
in
such
a
measure
as
may
astonish
all
beholders
;
for
,
the
Nations
shall
see
and
be
confounded
,
they
shall
lay
their
hand
upon
their
mouth
,
&c.
See
,
Psāl.
126.2
.
3.
The
Churches
priviledges
and
strength
being
well
seen
,
will
be
terrible
to
enemies
in
their
greatest
power
;
for
,
They
shall
be
confounded
at
all
their
(
that
is
,
the
Churches
)
might
,
or
,
for
all
their
might
,
that
is
,
all
the
power
they
themselves
thought
they
had
,
shall
not
keep
them
from
confusion
,
but
they
shall
be
astonished
so
much
the
more
that
it
hath
proved
vaine
.
4.
Men
without
God
,
and
not
walking
in
his
way
are
easily
confounded
when
the
Lord
turneth
his
hand
against
them
,
and
to
do
for
his
people
;
for
,
they
who
no
doubt
were
insolent
and
proud
before
,
shall
lay
their
hand
upon
their
mouth
,
&c.
5.
Gods
wonderful
works
of
providence
in
behalf
of
his
people
,
and
against
their
enemies
,
do
ordinarily
produce
but
vanishing
and
empty
fruits
in
the
world
,
and
amongst
enemies
,
as
either
to
confound
and
astonish
them
,
as
if
they
were
dumb
and
deaf
,
when
what
God
hath
done
for
his
people
is
mentioned
;
They
shall
be
confounded
,
they
shall
lay
their
hand
on
their
mouth
,
their
cares
shall
be
deafe
.
Or
,
if
they
work
any
more
,
it
is
but
pretended
subjection
,
and
friendship
out
of
feare
:
They
shall
lick
the
dust
like
a
serpent
,
they
shall
move
out
of
their
holes
,
&c.
They
shall
be
afraid
.
So
hard
a
piece
of
work
are
mens
hearts
to
work
upon
,
especially
being
once
engaged
in
enmity
against
God
and
his
people
,
and
so
hard
,
if
not
impossible
,
is
it
for
any
work
to
work
savingly
where
the
Word
hath
not
place
,
and
where
mens
misery
and
Gods
mercy
are
not
discovered
to
them
.
6.
It
is
a
great
proof
of
Gods
power
,
and
metter
of
encouragement
to
the
Church
,
to
see
their
enemies
brought
so
low
,
as
to
yield
,
if
it
were
but
feigned
obedience
,
and
pretend
friendship
,
as
is
usual
in
the
time
of
the
Churches
prosperity
;
for
,
it
is
an
encouragement
;
That
they
shall
lick
the
dust
like
a
Serpent
,
&c.
We
are
to
be
sensible
and
warie
of
the
falshood
of
some
,
who
pretend
to
serye
Christ
,
and
to
be
friends
to
his
Church
,
as
withal
to
adore
the
Power
of
God
,
making
them
to
stoop
so
far
,
as
to
lie
,
as
it
is
,
Psal.
66.3
.
in
the
original
.
7.
All
the
glory
of
bringing
down
enemies
,
and
the
making
them
to
stoop
,
is
to
be
ascribed
only
to
God
;
the
Church
being
so
terrible
only
,
because
of
Gods
interest
in
her
,
and
presence
with
her
:
They
shall
be
afraid
of
the
Lord
our
God
,
and
feare
because
of
thee
.
The
latter
part
of
which
speech
may
either
be
understood
of
God
,
the
sweetnesse
of
the
encouragement
making
them
turn
the
speech
to
him
,
by
way
of
warme
and
hearty
acknowledgement
;
or
of
the
Church
made
dreadful
,
because
God
maketh
manifest
,
that
he
is
hers
by
Covenant
.
Vers.
18.
Who
is
a
God
like
unto
thee
,
that
pardoneth
iniquity
,
and
passeth
by
the
transgression
of
the
remnant
of
his
heritage
?
he
retaineth
not
his
anger
for
ever
,
because
he
delighteth
in
mercy
.
In
consideration
of
all
these
encouragements
,
the
Prophet
in
the
Churches
name
concludes
all
with
a
commendation
of
God
,
as
singular
in
his
mercy
,
ver.
18
,
19.
and
his
fidelity
,
ver.
20.
He
begins
at
mercy
,
and
sets
it
out
in
a
speech
full
of
various
affections
,
sometime
directed
to
God
by
way
of
praise
,
sometime
spoken
of
God
for
the
Churches
own
encouragement
,
sometime
spoken
with
particular
application
to
themselves
,
sometime
with
relation
to
all
the
people
of
God
,
to
set
forth
the
publick-mindednesse
of
all
such
as
have
obtained
mercy
.
He
instanceth
this
singular
mercy
of
God
in
the
matter
of
pardoning
sinne
,
which
being
propounded
in
this
verse
,
is
further
cleared
from
two
expressions
,
setting
forth
more
of
the
riches
of
this
benefit
,
and
of
the
security
and
comfort
may
be
had
by
it
Doct.
1.
Mercies
received
from
God
,
ought
to
commend
and
endear
hiāself
to
our
hearts
;
therefore
after
rehearsal
of
mercies
,
he
falls
to
commend
the
giver
.
2.
The
Lord
being
rightly
seene
and
taken
up
in
himself
and
his
dispensations
,
will
be
found
singular
and
matchlesse
,
as
one
of
whom
we
may
boast
over
all
idol-gods
,
whose
wayes
are
only
best
to
be
followed
,
who
will
do
singular
things
for
his
people
,
and
make
them
singular
,
and
consequently
who
ought
to
be
singular
in
their
affection
;
Who
is
a
God
like
unto
thee
?
saith
he
.
3.
Gods
matchlesnesse
appears
to
his
people
,
and
doth
affect
their
hearts
,
not
so
much
in
acts
of
his
power
absolutely
considered
,
(
though
they
ought
to
be
sensible
of
these
also
,
)
as
in
his
acts
of
grace
,
and
his
being
great
in
his
Christ
pardoning
sin
;
yea
,
when
great
things
are
done
or
promised
to
them
,
they
wonder
not
so
much
at
these
,
as
that
his
mercy
should
come
over
their
transgressions
,
to
make
way
for
these
great
things
.
Therefore
they
declare
there
is
no
God
like
him
,
who
pardoneth
iniquity
;
and
when
they
heare
of
all
the
former
encouragements
,
they
admire
this
above
them
all
,
that
their
sin
had
not
stood
in
the
way
of
these
mercies
,
and
that
because
the
godly
are
sensible
of
the
desert
of
sin
,
and
of
their
inability
to
satisfie
justice
for
it
,
and
therefore
pardon
is
sweet
above
all
to
them
.
4.
Outward
mercies
were
they
never
so
great
and
full
,
will
never
yield
true
satisfaction
,
unlesse
they
be
joyned
with
reconcillation
with
God
,
and
pardon
of
sin
,
so
also
are
we
taught
here
,
all
the
former
encouragements
do
refresh
,
when
they
may
also
admire
and
rejoyce
in
God
,
who
pardoneth
iniquity
.
5.
God
by
a
free
pardon
,
will
for
his
Christs
sake
lift
off
and
take
away
the
burden
of
the
guilt
of
sin
,
were
it
never
so
great
,
from
off
his
wearied
people
,
who
flee
to
him
for
refuge
,
and
so
ease
them
of
it
,
and
give
them
ground
of
quietnesse
in
their
conscience
:
for
,
so
doth
the
word
in
the
Original
tendered
pardoning
import
,
and
it
is
extended
even
to
iniquity
and
transgression
,
and
this
is
the
only
way
to
get
true
ease
and
deliverance
from
sin
.
6.
The
self-condemned
sinner
in
looking
for
pardon
from
God
,
ought
to
look
upon
him
as
singular
,
and
not
measure
his
condescendence
or
mercy
by
their
thoughts
,
or
by
any
other
mould
,
but
expect
that
as
he
is
matchlesse
,
so
is
his
mercy
,
pity
and
love
;
for
,
Who
is
a
God
like
unto
thee
,
that
pardoneth
iniquity
?
doth
teach
us
so
much
:
and
this
is
to
be
taken
along
with
every
expression
of
pardon
,
that
he
is
matchlesse
that
doth
that
,
and
doth
it
matchlesly
.
The
first
expression
clearing
this
benefit
yet
further
is
,
and
āsseth
by
the
transgression
of
the
remnant
of
his
heritage
;
wherepardon
is
expounded
to
be
a
passing
over
,
or
,
so
to
say
,
a
seeing
,
and
yet
not
seeing
the
faults
of
his
people
;
and
withal
it
is
declared
to
whom
this
benefit
doth
belong
.
Whence
learn
,
1.
So
great
and
many
are
sinful
mans
provocations
,
and
so
great
is
his
inability
,
either
to
be
rid
of
them
,
or
satisfie
God
for
them
,
that
there
is
no
way
of
reconciliation
betwixt
God
and
him
,
but
by
the
Lords
quiāting
the
plea
,
and
passing
over
his
faults
,
not
calling
him
to
any
strict
account
for
them
,
and
this
he
doth
to
those
who
see
their
own
faults
much
,
and
flee
to
him
through
Christ
;
for
,
he
passeth
by
,
or
,
over
transgression
,
Isa.
57.17
,
18.
Gen.
8.21
.
Psal.
130.3
,
4.
2.
These
advantages
are
not
to
be
expected
by
all
,
but
by
the
Lords
own
,
who
are
his
beritage
,
which
imports
on
their
part
,
that
they
close
with
God
as
a
constant
portion
,
intending
to
be
his
heritage
,
which
is
a
qualification
required
in
them
,
who
come
for
quieting
of
the
conscience
from
particular
guiltinesse
;
and
on
Gods
part
it
imports
,
that
whatever
just
displeasure
he
conceive
against
them
,
yet
at
last
he
will
be
reconciled
with
his
heritaāe
.
They
are
also
called
the
remnant
,
which
is
another
argument
why
he
pardons
,
to
wit
,
that
being
already
consumed
in
part
for
sin
,
they
would
be
utterly
destroyed
,
if
mercy
end
not
the
controversie
.
3.
Those
whom
God
doth
pardon
,
are
expressed
under
the
name
of
the
remnant
of
his
heritage
,
or
of
a
remnant
of
Israel
after
trouble
:
not
only
because
this
benefit
is
reserved
for
them
also
,
and
spoken
of
here
,
with
especial
relation
to
them
,
and
will
be
very
generally
let
out
upon
them
after
their
restitution
;
but
further
,
though
Reprobates
may
also
be
spared
and
reserved
in
publick
calamities
,
yet
the
comparison
holds
,
1.
In
that
the
Elect
and
pardoned
ones
are
the
fewer
number
,
as
a
remnant
in
comparison
of
the
bulk
which
are
cut
off
.
2.
In
that
a
remnant
left
from
trouble
,
ought
in
their
behaviour
to
resemble
much
the
godly
and
elect
in
sobriety
,
Isa.
38.15
.
in
needy
dependance
,
Zeph.
3.12
.
in
mourning
for
sin
,
Ezek.
7.16
.
in
holy
walking
,
Zeph.
3.13
,
&c.
The
second
expression
is
,
He
retaineth
not
his
anger
for
ever
,
because
he
delights
in
mercy
;
wherein
his
great
mercy
,
and
his
taking
pleasure
in
it
,
in
pardoning
sin
,
is
amplified
and
commended
from
his
putting
off
justly
conceived
displeasure
against
sin
and
the
sinner
.
Whence
learn
,
1.
The
Lord
will
put
on
just
anger
against
the
sins
of
his
people
,
and
may
possibly
not
passe
them
over
at
all
times
,
but
may
testifie
his
displeasure
by
effects
against
them
,
whom
he
will
yet
pardon
;
for
,
it
is
here
supposed
that
he
may
have
anger
,
and
let
it
out
for
a
time
.
2.
The
Lord
when
he
is
provoked
,
and
testifying
his
displeasure
,
is
not
unwilling
to
be
reconciled
:
for
,
he
retaines
not
his
anger
;
or
,
as
the
word
signifieth
,
holds
it
not
with
a
strong
hand
,
but
seeketh
when
he
is
angry
,
that
we
should
stand
in
the
gap
,
and
intreat
him
to
passe
from
it
.
3.
It
highly
commendeth
God
;
and
is
matter
of
great
consolation
to
us
,
that
his
anger
against
his
people
is
not
everlasting
;
That
he
retains
not
his
anger
for
ever
,
is
a
mercy
,
however
it
may
endure
for
a
long
tract
of
time
.
4.
Gods
mercy
is
the
only
cause
wherefore
he
doth
not
pursue
his
controversies
against
his
people
with
eternal
wrath
,
and
this
is
to
be
seen
and
acknowledged
by
all
them
who
are
so
graciously
dealt
with
;
for
,
so
do
they
here
,
He
retaineth
not
his
anger
for
ever
,
because
he
delighteth
in
mercy
.
5.
Albeit
God
,
blessed
over
all
,
delight
in
himself
and
all
his
attributes
,
and
in
the
manifestation
of
them
in
the
world
,
yet
after
the
manner
of
men
,
he
is
said
to
delight
in
mercy
,
in
regard
that
attribute
is
most
manifested
in
the
world
,
in
his
bounty
to
all
,
Psal.
33.5
.
in
his
not
taking
pleasure
in
the
death
,
even
of
reprobates
,
Ezech.
18.32
.
albeit
that
for
the
manifestation
of
his
justice
he
willeth
it
;
and
in
that
to
his
own
people
justice
is
his
strange
act
,
Isa.
28.21
.
and
mercy
his
ordinary
way
of
dealing
,
and
all
the
mercy
he
sheweth
them
he
doth
it
not
grudgingly
,
Jer.
32.41
.
nor
doth
he
delight
to
be
at
odds
with
them
,
but
alwayes
to
have
them
refreshed
in
his
love
,
and
therefore
his
mercy
ends
many
a
plea
,
that
it
may
make
way
,
and
burst
through
clouds
to
manifest
it selfe
.
Verse
19.
He
will
turn
again
,
he
will
have
compassion
upon
us
:
he
will
subdue
our
iniquities
,
and
thou
wilt
cast
all
their
sins
into
the
depths
of
the
sea
.
This
great
priviledge
is
yet
insisted
in
,
and
further
commended
and
cleared
in
several
expressions
;
the
first
is
,
He
will
turn
again
,
he
will
have
compassion
upon
us
;
wherein
is
declared
,
not
only
that
the
pardon
of
sin
,
and
removal
of
the
effects
thereof
,
do
flow
from
the
tender
mercie
of
God
,
but
this
pardon
is
commended
from
an
effect
of
it
,
that
God
in
mercy
will
turn
to
his
pardoned
people
with
compassion
,
and
from
Gods
constancy
hereān
,
that
after
compassion
hath
been
formerly
shewed
and
abused
,
ćāć
will
yet
again
have
compassion
,
as
the
Hebrew
way
of
speech
is
often
taken
and
translated
.
Whence
learn
,
1.
Many
of
our
conceptions
and
expressions
will
not
be
able
to
take
up
,
or
utter
the
great
goodnesse
of
God
in
pardoning
sin
,
nor
the
great
mercy
a
self-condemned
sinner
seeth
in
it
,
nor
the
great
benefit
he
reaps
by
it
;
therefore
are
expressions
so
multiplied
about
it
.
2.
Albeit
it
be
a
sweet
signe
of
a
pardoned
man
,
when
he
esteems
of
a
pardon
,
and
of
God
as
a
pardoner
,
and
when
he
loveth
God
,
because
he
will
forgive
his
own
people
;
yet
it
addes
much
to
the
assurance
and
comfort
of
this
benefit
,
when
every
self-condemned
sinner
layeth
hold
on
this
benefit
,
and
applieth
it
to
himselfe
,
which
should
be
endeavoured
,
and
may
be
attained
;
for
,
here
the
Church
cometh
to
application
:
He
will
have
compassion
upon
us
.
3.
God
is
provoked
by
his
peoples
sins
to
turn
away
from
them
,
and
to
seem
to
neglect
them
,
their
prayers
and
conditions
;
so
much
is
imported
,
in
that
he
is
to
turn
again
to
them
.
4.
Upon
the
Lords
pardoning
of
sinne
,
not
only
is
anger
taken
away
,
(
as
v.
18.
)
but
reconciliation
,
and
the
shining
of
his
favourable
countenance
will
follow
in
due
time
;
for
,
He
will
turn
again
and
have
compassion
.
5.
Albeit
favours
formerly
received
,
and
abused
by
us
,
may
be
a
great
impediment
to
our
faith
in
expecting
favour
,
when
we
need
it
again
,
yet
the
Lord
in
mercy
will
again
and
again
be
kinde
to
his
people
;
for
,
so
doth
the
other
interpretation
teach
:
He
will
again
have
compassion
.
See
,
Judg.
10
11
,
12
,
13
,
14.
with
16.
6.
Albeit
the
guilty
childe
of
God
,
having
abused
former
mercies
,
and
lying
in
his
sinne
and
misery
,
be
an
unworthy
and
contemptible
object
,
having
nothing
wherewith
to
commend
himselfe
to
God
;
yet
pity
in
God
will
condescend
to
look
upon
him
,
and
bring
an
argument
from
his
very
misery
to
help
him
;
for
,
He
will
have
compassion
upon
us
,
say
they
.
7.
The
Lord
is
so
far
from
rejecting
his
people
for
their
unworthinesse
and
miserable
condition
,
that
he
will
keep
them
in
such
a
needy
condition
,
as
may
make
them
fit
objects
of
his
pity
;
for
,
in
that
He
will
have
compassion
,
it
implieth
,
that
he
will
keep
them
in
such
a
needy
condition
as
needs
compassion
.
The
Church
needs
not
expect
to
be
freed
altogether
of
the
badges
of
her
misery
,
unlesse
she
would
banish
his
tender
compassions
out
of
the
world
8.
The
Lords
needy
and
distressed
people
,
will
get
a
room
in
his
tender
affection
,
till
they
be
helped
,
and
compassion
shall
carve
out
their
supply
and
issue
;
for
,
so
much
also
doth
his
having
compassion
teach
us
.
Another
expression
clearing
this
benefit
,
is
,
He
will
subdue
our
iniquities
;
which
may
be
taken
up
,
either
as
a
further
explication
of
the
way
of
pardon
,
that
God
overcomes
the
great
provocation
of
sinne
,
standing
in
his
mercies
way
,
or
as
an
effect
of
pardon
,
that
God
not
only
pardons
the
guilt
,
but
mortifieth
the
power
of
sinne
in
his
people
.
Whence
learn
.
1.
The
Lord
pardons
sinne
in
none
,
but
such
as
he
makes
sensible
of
the
great
provocation
of
sinne
,
and
makes
them
to
see
it
as
an
army
,
standing
in
mercies
way
,
to
be
subdued
;
for
,
so
do
they
expresse
the
way
of
pardon
.
2.
Gods
mercy
is
alsufficient
to
overcome
all
provocations
,
and
to
overcome
the
ill
deserving
of
sinne
;
for
,
He
will
subdue
iniquity
.
See
,
Cant
2.8
.
Rom
5.20
.
3.
Whoever
get
pardon
of
sinne
,
they
also
fall
in
love
with
,
and
see
the
need
of
mortification
of
sin
,
this
the
other
interpretation
of
subduing
teacheth
.
The
pardoned
Church
accounteth
God
singular
,
because
he
will
subdue
iniquity
.
4.
Mortification
of
sinne
is
to
be
wrought
by
God
,
and
expected
from
him
,
otherwise
our
endeavours
will
not
prevaile
,
and
when
our
endeavours
of
mortification
availe
not
,
yet
our
case
is
not
hopelesse
;
for
,
He
will
subdue
our
iniquities
.
The
last
expression
,
Thou
wilt
cast
all
their
sins
into
the
depths
of
the
sea
,
containes
a
further
effect
of
pardon
,
that
sins
once
pardoned
,
shall
not
be
remembred
nor
laid
to
their
charge
againe
,
which
is
held
out
in
a
borrowed
speech
taken
from
amongst
men
;
that
being
without
possibility
of
being
recovered
by
men
,
which
is
cast
into
the
bottom
of
the
sea
,
and
that
where
it
is
deepest
.
Whence
learn
,
1.
Albeit
a
pardoned
sinner
,
when
he
commits
new
sin
,
or
is
not
humble
,
tender
or
thankful
under
the
sense
of
pardon
,
may
have
former
sinnes
brought
to
remembrance
,
to
be
matter
of
humiliation
,
and
stirring
up
to
repentance
;
and
albeit
an
houre
of
tentation
may
shake
loose
all
evidences
of
pardon
,
yet
sin
being
once
pardoned
,
the
remission
stands
never
to
be
repeated
,
only
new
confirmations
are
still
to
be
sought
after
,
nor
will
the
pardoned
sinne
come
in
account
against
the
pardoned
man
before
God
again
;
for
,
so
much
doth
this
borrowed
speech
teach
.
See
,
Isa.
38.17
.
Ps.
103.12
.
Jer.
31.34
.
2.
Gods
mercy
is
so
infinite
,
that
multitudes
of
sin
in
the
self-judging
sinner
,
will
not
hinder
his
free
and
full
pardon
,
nor
needs
to
obstruct
to
peaceable
effects
thereof
in
the
conscience
of
the
pardoned
man
;
and
this
fountain
stands
daily
open
for
the
justified
man
to
flee
unto
with
all
his
faults
as
they
are
committed
,
with
renewing
of
his
faith
and
repentance
;
for
,
so
large
is
this
Promise
,
Thou
wilt
cast
all
their
sins
,
&c.
3.
As
the
sense
of
the
pardon
of
sin
,
and
freedome
from
the
apprehension
of
Gods
keeping
it
in
remembrance
,
is
a
warme
and
refreshing
condition
:
so
it
would
be
much
entertained
,
by
frequent
looking
to
God
by
faith
and
praise
about
it
.
Therefore
yet
again
is
the
speech
directed
to
God
,
Thou
wilt
cast
all
their
sins
into
the
depths
of
the
sea
.
Vers.
20.
Thou
wilt
perform
the
truth
to
Jacob
,
and
the
mercy
to
Abraham
,
which
thou
hast
sworn
unto
our
fathers
,
from
the
dayes
of
old
.
In
the
next
place
,
God
is
commended
as
singular
in
his
gracious
fidelity
,
keeping
the
Covenant
made
with
their
forefathers
.
Doct.
1.
The
priviledges
of
the
Church
,
are
made
theirs
by
Contract
and
sworn
Covenant
,
and
so
are
certain
;
for
,
so
the
Word
speaks
of
truth
and
mercy
sworn
.
2.
The
Lord
is
to
be
seene
and
commended
as
incomparable
in
fidelity
and
promise-keeping
,
notwithstanding
all
impediments
in
his
way
,
and
all
our
apprehensions
of
him
to
the
contrary
;
for
,
it
is
to
be
repeated
,
Who
is
a
God
like
unto
thee
,
that
wilt
perform
the
truth
,
&
c
?
3.
The
summe
of
Gods
Covenant
with
his
Church
is
mercy
,
in
respect
of
the
fountain
whence
all
his
bounty
floweth
,
and
in
respect
of
our
ill
deservings
which
we
should
daily
see
;
and
truth
,
in
respect
that
the
freedome
of
mercy
in
promising
diminisheth
nothing
of
the
certainty
of
performance
:
but
as
mercy
opens
the
doore
,
so
truth
keeps
it
open
.
Hence
it
is
,
that
those
two
are
so
frequently
conjoyned
in
the
expectations
and
desires
of
Saints
.
See
,
Psal.
57.3
.
and
61.7
.
4.
The
Covenant
of
mercy
is
the
Churches
first
and
irrevocable
priviledge
;
for
,
it
is
sworn
of
old
,
and
so
the
law
which
came
after
,
cannot
disannul
it
,
Gal.
3.17
.
5.
As
the
spiritual
blessings
of
the
Covenant
belong
only
to
true
believers
,
who
may
reckon
Jacob
and
Abraham
with
whom
the
Covenant
was
made
,
their
fathers
according
to
the
faith
:
so
even
the
natural
posterity
of
Jacob
and
Abraham
have
a
peculiar
interest
in
that
Covenant
made
with
their
fathers
,
not
broken
off
by
any
interruption
or
desolation
,
but
to
be
still
forth-coming
for
them
,
as
to
their
being
called
as
a
Nation
to
be
his
Church
and
people
,
if
not
also
for
giving
them
the
promised
land
in
heritage
;
for
,
so
do
they
reckon
while
they
are
threatened
with
much
ensuing
desolation
;
Thou
wilt
perform
the
truth
to
Iacob
,
and
the
mercy
to
Abraham
,
which
thou
hast
sworn
;
&c.
For
this
cause
the
Apostle
,
Rom.
11.29
.
reckons
,
that
Gods
purposes
toward
them
as
a
Nation
,
are
among
the
gifts
which
are
without
repentance
,
and
never
to
be
recalled
and
made
utterly
void
,
more
then
in
his
dealing
with
his
Elect
,
in
the
matter
of
their
calling
and
glorification
.
6.
It
is
the
duty
of
the
godly
,
when
they
are
called
to
trouble
,
to
confirm
their
faith
in
the
hope
of
issue
,
according
to
Gods
promise
,
and
be
comforted
and
rest
satisfied
therewith
,
accounting
it
sweet
to
have
hope
of
future
mercy
sure
,
although
it
were
never
so
long
a
coming
,
and
the
way
to
it
never
so
rough
;
for
,
so
do
the
godly
,
hearing
tell
of
future
desolation
,
close
all
,
believing
and
resting
satisfied
with
this
:
Thou
wilt
perform
the
truth
to
Jacob
,
and
the
mercy
to
Abraham
,
&c.
for
the
accomplishment
whereof
every
godly
man
should
pray
,
Even
so
,
Lord
Jesus
,
come
quickly
.
Amen
and
Amen
.
Nahum
.
The
ARGUMENT
.
THe
Lord
,
having
suspended
the
execution
of
the
judgements
denounced
by
Jonah
against
Nineveh
,
the
chief
City
of
the
Assyrian
Empire
upon
their
repentance
;
they
did
again
return
to
their
vomit
,
and
added
unto
all
their
other
sins
,
the
oppression
of
the
people
of
God
,
by
captivating
the
ten
tribes
,
and
over-running
Judah
:
therefore
the
Lord
,
for
the
comfort
of
his
people
thus
afflicted
,
raiseth
up
Nahum
,
(
whether
in
Hezekiah's
dayes
,
or
afterward
,
is
not
certain
,
yet
certainly
that
oppression
of
Judah
,
2
Kings
18.
and
19.
is
pointed
at
by
him
)
to
set
forth
at
large
the
ruine
of
that
Monarchie
,
especially
of
the
chief
City
Nineveh
;
and
for
this
end
,
setting
forth
a
description
of
God
,
in
his
justice
,
power
and
mercie
,
suitable
to
the
present
purpose
,
he
foretels
the
ruine
of
the
State
of
Assyria
,
by
the
Medes
and
Caldeans
,
with
the
comfort
and
advantage
redounding
to
the
Church
thereby
,
chap.
1.
and
the
destruction
of
the
chief
City
,
the
preparations
against
which
,
with
the
taking
thereof
is
set
down
,
chap.
1.
and
further
amplified
and
confirmed
,
by
setting
forth
their
provocations
,
the
example
of
other
places
,
and
the
fruitlessenesse
of
all
their
endeavours
to
defend
themselves
,
chap.
3.
CHAP.
I.
THis
Chapter
after
the
Inscription
,
ver.
1.
containeth
,
First
,
a
Description
of
God
in
his
justice
and
power
against
his
enemies
,
ver.
2
,
3
,
4
,
5
,
6.
and
mercy
toward
his
people
,
ver.
7.
Secondly
,
in
an
application
of
this
description
to
the
present
purpose
;
wherein
,
1.
The
Assyrians
are
threatened
with
violent
and
total
destruction
,
ver.
8.
notwithstanding
their
insolent
presumption
,
in
thinking
to
be
able
to
wrong
the
Church
,
or
defend
themselves
,
ver.
9.
or
their
formidable
union
and
their
prosperity
,
which
God
would
make
use
of
to
bring
on
their
stroak
,
ver.
16.2
.
The
cause
of
all
this
is
declared
to
be
their
injurious
dealing
against
God
and
his
people
,
ver.
11.
for
which
they
are
again
threatened
,
that
so
he
may
comfort
his
Church
with
deliverance
from
their
oppressions
,
ver.
12
,
13.
3
To
confirme
this
sentence
yet
more
,
Assyria
,
or
the
royal
family
is
again
threatened
,
with
utter
rooting
our
,
ver.
14.
the
newes
whereof
should
produce
comfort
to
the
Church
,
having
liberty
thereby
to
enjoy
and
go
about
the
ordinances
,
ver.
15.
Vers.
1.
THe
burden
of
Nineveh
,
the
book
of
the
vision
of
Nahum
the
Elkothite
.
The
Inscription
holds
forth
,
1.
The
Penman
of
this
Prophecie
described
from
his
name
,
and
the
place
of
his
birth
,
of
both
which
we
read
no
more
elsewhere
.
2.
The
nature
of
the
message
,
containing
hard
tidings
against
the
chief
City
of
the
Assyrian
Empire
(
called
Nineveh
,
or
the
habitation
of
Ninus
)
under
which
the
Empire
it self
is
to
be
understood
.
3.
The
authority
and
certainty
of
this
message
,
in
that
he
had
it
by
vision
.
Whence
learn
,
1.
Even
enemies
to
the
Church
,
are
under
the
dominion
of
Gods
Providence
,
and
liable
to
his
rebukes
and
corrections
;
for
,
he
hath
a
burden
against
Nineveh
.
2.
There
is
nothing
to
be
expected
from
God
to
impenitent
sinners
,
or
such
as
seeming
to
repent
,
continue
not
in
that
exercise
,
but
return
to
their
vomit
,
but
hard
tidings
;
for
,
Nineveh
,
forgetting
to
continue
in
that
exercise
which
they
began
at
Jonahs
preaching
,
get
now
from
the
Lord
a
burden
.
3.
Judgements
denounced
by
God
against
the
wicked
for
sin
,
are
insupportable
and
crushing
,
such
as
the
creature
cannot
stand
under
:
therefore
are
they
called
a
burden
.
4.
Wrath
denounced
against
impenitent
sinners
,
is
infallible
and
certain
,
whatever
may
appear
to
those
who
judge
by
appearance
;
for
,
This
burden
is
the
book
of
the
vision
,
containing
what
God
had
certainly
revealed
to
his
servant
,
and
commanded
him
to
publish
in
his
Name
and
Authority
.
5.
As
Nahum
saw
this
by
vision
,
so
they
would
studie
to
be
near
God
,
who
would
see
the
ruine
of
flourishing
enemies
,
and
get
it
believed
from
the
Word
.
Vers.
2.
God
is
jealous
,
and
the
LORD
revengeth
:
the
LORD
revengeth
,
and
is
furious
,
the
LORD
will
take
vengeance
on
his
adversaries
,
and
he
reserveth
wrath
for
his
enemies
.
The
justice
of
God
,
taking
vengeance
on
his
enemies
,
is
described
from
the
cause
moving
him
to
it
,
which
is
his
jealousie
,
or
tender
feeling
of
the
injuries
done
to
his
honour
and
dear
people
;
and
from
the
severity
and
certainty
thereof
,
though
suspended
for
a
time
.
Doct.
1.
As
the
Lord
is
jealous
of
his
peoples
affections
towards
him
,
Exod.
20.5
.
so
is
he
jealous
and
cannot
endure
the
wrong
done
to
his
honour
in
hurting
his
people
who
are
dear
to
him
:
for
,
God
is
jealous
.
2.
This
jealousie
and
affection
of
God
,
will
in
due
time
break
out
in
just
revenge
against
his
and
the
Churches
enemies
,
recompencing
the
wrongs
they
do
,
which
his
people
cannot
take
course
with
:
for
,
God
is
Jealous
,
and
the
Lord
revengeth
.
3.
Vengeance
executed
by
God
,
jealous
for
his
people
whom
he
loveth
,
floweth
from
great
displeasure
,
and
is
most
severe
:
for
,
the
Lord
revengeth
all
injuries
,
and
is
furious
.
The
Hebrew
word
imports
great
fury
,
as
of
one
(
so
to
say
,
with
reverence
to
him
who
speaks
so
to
our
capacity
,
)
transported
with
it
.
4
The
justice
and
severity
of
God
against
wicked
men
,
would
be
seriously
studied
,
both
by
enemies
to
deterre
them
from
doing
evil
,
and
by
his
oppressed
people
for
their
comfort
;
for
,
this
repetition
,
The
Lord
revengeth
,
and
is
furious
,
the
Lord
will
take
vengeance
,
imports
,
that
there
should
be
many
thoughts
of
it
.
5.
The
Lord
ownes
his
peoples
quarrell
,
and
declareth
himself
a
Party
against
their
enemies
;
for
,
they
are
his
adversaries
and
his
enemies
.
6
That
wrath
which
the
Lords
Word
denounceth
against
the
wicked
,
and
which
their
wickednesse
calls
aloud
for
,
and
yet
is
kept
off
,
is
but
only
reserved
for
a
more
fit
time
,
to
be
poured
forth
in
greater
measure
;
for
,
He
reserveth
wrath
for
his
enemies
.
The
Original
hath
it
only
reserveth
,
without
any
addition
,
which
sheweth
how
inexpressible
that
anger
is
,
which
God
treasureth
up
to
be
poured
out
together
.
Ver.
3.
The
LORD
is
slow
to
anger
,
and
great
in
power
,
and
will
not
at
all
acquit
the
wicked
:
the
LORD
hath
his
way
in
the
whirlewinde
,
and
in
the
storme
,
and
the
clouds
are
the
dust
of
his
feet
.
This
justice
of
God
taking
vengeance
on
enemies
,
is
further
described
from
the
way
of
manifesting
thereof
,
which
is
flowly
,
but
certainly
;
the
Lord
forbearing
,
neither
because
he
purposeth
to
forgive
,
nor
because
he
wants
power
;
as
may
appear
from
his
Majesty
and
State
,
when
he
appeareth
environed
with
whirlewindes
and
tempests
raised
by
his
power
,
as
,
Psal.
18.8
,
ā
11.
and
the
airle
clouds
being
as
dust
,
raised
by
his
stately
progresse
,
as
armies
raise
dust
in
their
march
:
and
this
is
one
part
of
the
description
of
his
power
,
for
executing
this
just
vengeance
,
Doct.
1.
The
Lord
,
even
toward
enemies
is
long-suffering
,
and
slow
in
executing
of
anger
,
that
their
destruction
may
be
seen
to
be
of
themselves
,
that
in
his
holy
providence
they
may
stumble
more
upon
his
indulgence
,
and
fill
up
their
measure
,
and
that
his
Churches
faith
and
patience
may
be
tried
;
Therefore
,
saith
he
,
The
Lord
is
slow
to
anger
.
2.
When
the
Lord
spareth
his
enemies
,
it
is
not
because
he
is
not
able
to
meet
with
them
,
nor
ought
we
to
judge
because
of
any
outward
appearances
,
that
they
are
invincible
;
for
,
how
unlikely
soever
the
destruction
of
enemies
may
be
in
the
eyes
of
men
,
yet
the
Lord
,
who
is
slow
to
anger
,
is
also
great
in
power
.
3.
As
the
Lord
is
able
to
reach
his
enemies
when
he
pleaseth
,
so
his
forbearing
of
them
,
is
no
evidence
that
they
shall
be
exempted
altogether
;
but
he
will
undoubtedly
give
proof
of
his
power
in
dealing
with
them
as
their
way
deserveth
;
for
,
the
Lord
is
great
in
power
,
and
will
not
at
all
acquit
the
wicked
.
He
will
punish
them
,
lest
his
sparing
them
altogether
should
give
ground
to
any
to
think
that
he
held
them
innocent
,
or
absolved
them
as
guiltlesse
,
as
the
word
signifies
.
4.
The
Lord
is
able
by
his
power
speedily
to
bring
to
passe
greatest
things
,
and
can
,
when
he
pleaseth
,
overturn
,
confound
&
darken
all
things
,
which
appeared
to
be
stable
,
well
ordered
and
clear
;
for
,
so
much
doth
his
way
in
the
whirlwind
,
storm
and
clouds
teach
.
These
suddenly
confound
what
they
surprize
,
and
clouds
and
stormes
do
darken
the
face
of
a
clear
skie
,
and
Gods
way
in
these
points
at
the
suddennesse
thereof
,
Prov.
10.25
.
Isa.
19.1
.
5.
The
Lord
manifesting
himself
in
his
great
glory
doth
but
,
so
to
say
,
obscure
himself
in
respect
of
our
infirmity
,
which
cannot
comprehend
his
glory
in
its
brightnesse
,
for
so
much
doth
his
manifestation
of
himself
environed
with
dark
stormes
,
or
tempests
,
and
thick
lowring
clouds
teach
.
See
,
Psal.
97.2
.
6.
Gods
dispensations
even
when
they
are
most
dreadfull
and
terrible
in
effects
,
may
yet
be
deep
and
unsearchable
,
and
his
purpose
and
counsell
in
them
hard
to
discern
;
for
so
much
further
doth
his
way
in
whirlwindes
,
stormes
and
clouds
,
(
which
involve
and
darken
all
)
teach
.
Ver.
4.
He
rebuketh
the
sea
,
and
maketh
it
drie
,
and
drieth
up
all
the
rivers
:
Bashan
languisheth
,
and
Carmel
,
and
the
flower
of
Lebanon
languisheth
.
5.
The
mountaines
quake
at
him
,
and
the
hills
melt
,
and
the
earth
is
burnt
at
his
presence
;
yea
,
the
world
,
and
all
that
dwell
therein
.
This
power
of
God
is
yet
further
described
from
the
effects
thereof
,
that
he
can
in
his
anger
drie
up
seas
and
rivers
,
as
of
old
appeared
at
the
red-sea
and
Jordan
;
he
can
blast
the
beauty
of
fertile
and
pleasant
places
,
such
as
Lebanon
for
trees
,
Bashan
for
pasture
,
and
Cormel
for
corn
;
he
can
make
the
stable
hills
to
quake
and
melt
like
wax
or
snow
;
the
earth
to
burn
up
with
drought
,
or
as
Sodome
was
destroyed
,
yea
,
and
can
dissolve
all
the
creatures
,
and
make
the
habitable
world
feel
the
effects
of
his
power
:
from
all
which
Learn
,
1.
The
power
of
God
is
much
to
be
studied
by
all
those
who
oppose
him
,
and
by
them
who
expect
help
from
him
in
trouble
;
therefore
this
ample
description
of
his
power
is
recorded
.
2.
Whatever
men
do
conceit
of
themselves
,
yet
it
is
no
small
task
to
give
God
the
glory
of
omnipotency
,
and
fix
faith
upon
him
,
as
able
to
do
whatsoever
he
pleaseth
;
for
,
this
commendation
of
his
power
is
no
vain
repetition
,
but
importeth
that
neither
do
enemies
fear
it
,
nor
his
people
trust
it
as
they
ought
.
3.
The
Lord
doth
give
such
ample
proofs
of
his
power
in
his
works
of
providence
upon
the
creatures
in
heaven
and
earth
,
as
may
clearly
confirm
us
in
the
faith
of
his
omnipotency
,
which
are
therefore
to
be
studied
,
that
we
may
be
confirmed
;
this
is
held
forth
in
what
he
doth
dailyin
the
air
in
stormes
and
clouds
,
v.
3.
and
in
what
he
can
do
upon
seas
,
rivers
,
hills
,
&c.
whereof
ample
proof
hath
been
given
,
as
is
recorded
in
Scripture
.
4.
All
the
creatures
are
subject
to
the
power
of
God
,
to
be
disposed
of
,
and
their
ordinary
course
to
be
overturned
at
his
pleasure
;
for
,
he
makes
seas
and
rivers
dry
,
makes
fruits
to
wither
,
hills
and
earth
to
melt
and
burn
,
and
the
world
to
be
turned
upside-down
.
Ver.
6.
Who
can
stand
before
his
indignation
?
and
who
can
abide
in
the
fiercenesse
of
his
anger
?
his
fury
is
poured
out
like
fire
,
and
the
rocks
are
thrown
down
by
him
.
From
the
former
evidences
of
Gods
power
upon
the
creatures
,
the
Prophet
inferreth
the
inability
of
any
to
stand
or
endure
when
an
angry
God
calleth
them
before
his
tribunal
;
and
that
because
his
anger
being
attended
with
invincible
power
,
would
as
a
fire
burn
up
all
before
it
without
mercy
,
and
can
overturn
hard
rocks
,
as
at
Christs
death
,
and
1.
Kings
.
19.11
.
Doct.
1.
The
Lords
indignation
against
sin
,
would
be
looked
upon
as
attended
with
divine
Omnipotency
,
able
to
make
the
creature
feel
it
sadly
;
for
,
so
doth
this
dependence
teach
.
See
,
Psal.
90.11
.
2.
No
attribute
in
God
,
how
dreadfull
soever
,
is
formidable
to
any
but
to
the
man
who
provokes
him
to
anger
,
and
continueth
therein
without
repentance
.
Therefore
is
his
dreadfull
power
held
forth
as
a
ground
to
this
conclusion
,
Who
can
stand
before
his
indignation
?
and
who
can
abide
in
the
fiercenesse
of
his
anger
?
3.
It
is
but
mad
presumption
in
wicked
men
,
to
think
to
decline
Gods
judgement-seat
,
or
to
keep
their
feet
when
he
is
angry
;
for
God
will
draw
them
to
his
tribunal
,
and
having
rebuked
and
condemned
them
,
will
cast
them
out
of
his
presence
,
and
destroy
them
in
his
fierce
displeasure
;
for
,
who
can
stand
before
his
indignation
,
&
c
?
4.
When
Gods
anger
is
rightly
considered
,
when
the
effects
thereof
upon
the
creatures
are
seen
,
and
when
man
becometh
well
acquainted
with
his
own
weaknesse
,
he
will
easily
see
the
folly
of
standing
out
against
God
;
for
,
his
fury
is
poured
out
like
fire
(
upon
combustible
matter
;
such
as
man
is
before
him
)
and
the
rocks
aāe
thrown
down
by
him
,
how
much
more
weak
man
?
Ver.
7.
The
LORD
is
good
,
a
strong
hold
in
the
day
of
trouble
,
and
he
knoweth
them
that
trust
in
him
.
Followeth
a
description
of
God
in
his
mercy
,
that
he
is
good
and
meek
a
defence
in
trouble
,
and
an
approver
of
,
and
carer
for
such
as
are
his
people
and
trust
in
him
:
and
as
the
former
description
of
his
power
and
justice
was
verified
upon
the
Assyrians
,
so
this
hath
relation
to
the
behaviour
and
successe
of
Hāzekiah
and
Judah
,
who
trusting
in
God
,
2
Kings
18.5
.
2
Chron.
32.8
.
were
protected
and
delivered
.
Doct.
1
The
people
of
God
ought
to
be
such
,
as
fleeing
out
of
themselves
,
and
renouncing
all
trust
in
humane
helps
and
confidences
,
do
make
God
their
onely
refuge
both
against
sin
and
trouble
;
for
,
so
doth
the
word
rendered
trusting
import
,
they
trust
in
him
.
2.
The
Lord
in
his
greatest
majesty
and
terriblenesse
,
is
still
good
and
favourable
to
such
as
trust
in
him
;
for
after
the
description
of
his
power
and
justice
,
is
subjoyned
,
The
Lord
is
good
.
See
,
Mat.
28.4
,
5.
3.
The
people
of
God
ought
to
resolve
for
times
of
trouble
and
strait
,
which
yet
is
without
any
prejudice
to
the
goodnesse
of
God
toward
them
,
as
being
sent
to
do
them
good
,
and
to
their
advantage
;
for
,
the
Lord
ās
good
,
and
yet
it
is
implied
that
there
will
be
the
day
of
trouble
,
and
but
a
day
,
not
an
eternity
of
it
.
4.
The
power
of
God
which
is
imployed
against
enemies
,
is
forth-coming
for
the
comfort
of
his
people
in
their
need
;
for
,
thereby
is
he
a
strong
hold
,
or
,
strength
.
5.
The
Lords
goodnesse
,
his
protection
and
defence
is
best
known
and
discerned
in
times
of
difficulty
;
for
,
the
Lord
is
good
,
a
strong
hold
in
the
day
of
trouble
.
His
peoples
wanting
of
difficulties
would
take
away
the
sense
of
what
he
is
to
them
and
for
them
,
Psal.
31.7
.
6.
The
Lord
not
onely
as
omniscient
knoweth
,
but
doth
approve
and
hath
a
care
of
such
as
lean
to
him
,
and
give
him
the
glory
of
his
attributes
,
by
believing
;
for
,
he
knoweth
them
that
trust
in
him
.
Ver.
8.
But
with
an
over-running
flood
he
will
make
an
utter
end
of
the
place
thereof
,
and
darknesse
shall
pursue
his
enemies
.
The
Prophet
proceeds
to
apply
this
description
of
God
to
the
present
purpose
,
and
in
opposition
to
this
his
goodnesse
,
his
severity
against
the
Assyrians
is
held
forth
,
comprehending
the
sum
of
all
the
threatening
,
that
the
City
or
Empire
shall
be
so
suddenly
and
violently
overthrown
,
as
if
a
deluge
had
swept
it
away
,
and
in
that
any
who
escape
that
storm
,
shall
be
pursued
and
cut
off
with
judgements
.
Doct.
1.
The
people
of
God
ought
to
learn
to
esteem
highly
of
their
safety
in
him
,
by
considering
the
wofull
case
of
such
as
are
without
him
;
therefore
is
this
calamity
set
in
opposition
to
their
safety
,
that
they
may
stand
as
it
were
upon
the
bridge
of
this
deluge
,
and
seeing
the
wicked
perish
,
may
rejoyce
in
him
who
is
become
their
salvation
;
The
Lord
is
good
,
&c.
But
with
an
over-running
flood
he
will
make
an
utter
end
,
&c.
2.
The
judgements
of
an
angry
God
are
as
irresistible
,
and
make
as
great
havock
of
persons
or
places
,
as
if
an
inundation
or
deluge
brake
in
upon
a
land
,
so
doth
this
similitude
import
,
with
an
over
running
flood
he
will
make
an
utter
end
of
the
place
thereof
,
to
wit
,
of
Nineveh
,
or
the
Assyrian
Empire
;
it
should
be
so
destroyed
and
swept
away
,
as
the
place
where
the
city
stood
should
bear
no
monument
thereof
,
noā
should
there
be
any
face
of
the
Empire
.
This
form
of
speech
doth
frequently
point
out
totall
extirpation
,
Psal.
37.10
.
Dan.
2.35
.
Rev.
12.8
.
3.
There
is
no
possibility
for
man
to
shun
the
righteous
judgements
of
the
Lord
;
nor
can
exemption
in
horridest
calamities
secure
a
sinner
from
other
plagues
;
for
,
though
they
escape
the
deluge
,
or
think
to
flee
,
yet
darknesse
shall
pursue
his
enemies
.
4.
The
portion
of
Gods
enemies
is
to
be
cut
off
and
sent
out
of
the
world
in
affliction
,
ignominy
and
terrour
,
and
afterward
to
be
sent
to
the
pit
;
for
,
so
much
doth
darknesse
import
.
See
,
Job
10.21
,
22.
Jer.
13.16
.
Matth.
8.12
.
darknesse
shall
pursue
his
enemies
,
and
where
he
pursues
he
will
overtake
.
Ver.
9.
What
do
ye
imagine
against
the
LORD
?
he
will
make
an
utter
end
;
affliction
shall
not
rise
up
the
second
time
.
This
sentence
is
confirmed
in
that
their
enterprises
against
the
Church
would
be
so
far
from
taking
effect
,
and
their
projects
to
uphold
themselves
,
and
their
Monarchy
stand
in
so
little
stead
,
that
he
should
totally
ruine
and
cut
them
off
,
so
that
there
should
be
nothing
left
for
a
second
stroak
to
hit
upon
.
Doct.
1.
It
is
a
presumptuous
and
vain
course
for
men
to
plot
and
enterprise
evil
against
the
Church
of
God
,
considering
that
this
is
to
oppose
themselves
against
God
,
and
to
draw
speedy
destruction
upon
themselves
from
him
,
which
will
marre
their
project
;
for
,
what
do
ye
imagine
against
the
Lord
?
he
will
make
an
utter
end
,
saith
he
to
the
Assyrians
plotting
the
Churches
destruction
.
2.
All
humane
endeavours
to
keep
off
judgements
will
prove
vain
,
when
God
is
a
party
and
about
to
punish
for
sin
;
for
,
so
much
also
are
we
to
understand
in
this
place
,
by
imagining
against
the
Lord
;
which
he
contemnes
,
and
judges
as
foolish
thoughts
,
to
think
to
be
delivered
thereby
;
What
do
ye
imagine
against
the
Lord
?
See
,
Prov.
21.30
.
2.
However
the
Lord
spare
wicked
States
,
when
his
own
Church
is
often
troubled
,
yet
when
their
cup
is
full
,
he
will
once
for
all
pay
them
home
with
totall
ruine
;
for
,
he
will
make
an
utter
end
;
affliction
shall
not
rise
up
the
second
time
.
Ver.
10.
For
while
they
be
folded
together
as
thorns
,
and
while
they
are
drunken
together
as
drunkards
,
they
shall
be
devoured
as
stubble
fully
dry
.
A
further
confirmation
of
this
sentence
,
and
of
the
certainty
and
compleatnesse
of
their
calamity
,
is
held
forth
in
a
threefold
similitude
.
1.
Of
thornes
folded
togethar
,
which
while
one
cannot
separate
,
he
casts
into
the
fire
,
and
so
all
do
easily
burn
.
2.
Of
drunken
men
,
who
are
easily
overcome
and
slain
.
3.
Of
stubble
fully
dry
,
which
easily
takes
fire
:
whereby
also
they
are
taught
the
vanity
of
all
they
had
to
oppose
against
Gods
stroak
;
for
,
whereas
they
confided
in
their
numbers
,
union
and
terriblenesse
(
as
thornes
folded
together
,
and
pricking
on
all
hands
,
may
signifie
)
they
should
indeed
prove
a
fit
bundle
for
the
fire
,
and
be
perplexed
in
their
own
counsells
,
that
they
may
run
on
destruction
;
and
whereas
they
confided
in
their
pleasures
,
they
should
be
infatuated
thereby
,
and
prove
as
drunken
men
,
ready
to
hurt
themselves
,
and
fit
to
be
slain
by
others
;
and
their
sun-shine
of
prosperity
should
but
dry
them
as
fuell
for
the
fire
.
Doct.
1.
God
can
make
use
of
such
things
as
men
conceive
to
be
their
advantages
,
for
to
procure
their
ruine
,
and
blast
all
of
them
;
for
,
so
do
these
similitudes
,
before
explained
,
teach
us
:
God
can
turn
their
confided
in
union
and
terriblenesse
into
perplexity
and
totall
destruction
,
as
thornes
folded
together
are
fit
to
be
cast
into
the
fire
.
2.
Abused
pleasures
and
prosperity
do
ripen
the
abusers
,
and
fit
them
for
judgement
;
while
as
their
hearts
being
effeminate
therewith
,
cannot
(
in
Gods
just
judgement
upon
them
)
stand
out
against
any
blast
of
trouble
;
and
withall
trouble
comes
from
God
unexpectedly
upon
such
,
while
they
are
taken
up
with
the
noise
of
their
delights
;
for
,
while
they
are
drunken
as
drunkards
,
who
have
not
their
wits
about
them
,
they
shall
be
devoured
.
3.
There
is
as
little
ability
in
sinfull
man
to
stand
out
against
the
just
vengeance
of
God
,
as
in
drie
stubble
to
resist
the
fire
,
that
it
should
not
kindle
in
it
and
burn
it
;
for
,
though
they
be
both
folded
together
,
and
drunken
with
pleasure
,
yet
that
shall
not
so
much
as
make
them
endure
trouble
,
as
thornes
do
the
fire
,
but
yet
more
,
they
shall
be
devoured
as
stubble
fully
dry
.
Ver.
11.
There
is
one
come
out
of
thee
that
imagineth
evil
against
the
LORD
:
a
wicked
counsellour
,
Followeth
the
Lords
controversie
,
and
cause
of
this
calamity
,
which
was
the
injuries
done
by
Sennacherib
:
(
not
excluding
others
of
their
Kings
before
)
who
purposed
and
plotted
the
ruine
of
the
Church
,
and
by
his
servant
Rabshakeh
uttered
blasphemy
against
God
,
and
counselled
his
people
to
quit
their
confidence
,
and
yeeld
to
him
.
See
,
2.
King
.
18.
2
Chron.
32.
Isay
.
36
This
verse
makes
it
clear
,
that
the
threatenings
in
this
chapter
are
not
chiefly
directed
against
Senacherib
and
his
army
,
(
though
it
may
sometimes
be
hinted
at
as
a
presage
of
great
ruine
)
but
against
the
Assyrian
Empire
;
for
Sennacherib
is
one
come
out
of
thee
,
that
is
,
out
of
Assyria
or
,
Nineveh
,
who
are
here
threatened
.
Doct.
1.
Injuries
done
unto
Gods
people
do
bring
most
speedy
and
total
ruine
upon
any
State
;
for
,
such
was
the
quarrel
here
,
imagining
evil
against
the
Lord
.
2.
Wicked
governours
and
rulers
do
draw
on
speedy
calamities
on
such
as
they
rule
over
,
and
lead
in
wrong
courses
;
for
,
Assyria
and
Nineveh
are
to
be
cut
off
,
because
there
is
one
come
out
of
thee
,
&c.
3.
When
the
Lords
people
are
wronged
,
he
will
still
appear
in
the
quarrel
,
and
resent
the
injury
as
done
to
himself
,
his
people
being
under
his
protection
,
and
the
design
tending
to
deprive
him
of
a
people
and
of
a
throne
in
the
Church
;
therefore
all
their
enterprises
are
expounded
to
be
imagining
evil
against
the
Lord
.
Seā
,
Zech.
2.8
.
4.
The
Lord
doth
observe
and
will
severely
punish
the
wicked
projects
and
machinations
of
enemies
,
whatever
effect
he
in
his
providence
permit
them
to
have
;
for
,
it
is
laid
to
their
charge
,
that
there
is
one
come
out
of
thee
,
that
imagineth
evil
against
the
Lord
,
a
wicked
counsellour
,
albeit
he
get
no
leave
to
execute
all
his
purpose
.
See
,
Psal.
21.11
.
5.
It
is
a
wicked
imagination
in
men
,
that
leads
them
to
blaspheme
God
,
in
denying
his
power
and
providence
,
and
mocking
of
his
peoples
confidence
in
him
,
or
to
think
that
this
is
the
way
to
prosper
:
and
it
is
a
wicked
counsel
to
perswade
Gods
people
to
renounce
their
confidence
,
and
renounce
the
way
of
his
worship
,
that
it
may
be
well
with
them
;
the
authors
of
all
which
God
will
not
suffer
to
go
unpunished
;
for
,
thus
also
did
Sennacherib
and
Rabshakeh
imagine
evil
against
the
Lord
,
and
prove
a
wicked
counsellour
,
as
the
sacred
History
relates
,
and
for
this
is
Assyria
threatened
.
6.
It
is
the
character
of
one
indeed
desperate
,
and
a
never-do-well
,
who
dares
enter
the
lists
in
opposition
to
God
,
by
plotting
against
his
glory
and
people
;
for
,
he
is
a
wicked
counsellour
,
or
a
counsellour
of
Belial
,
that
is
,
not
only
one
who
having
cast
off
all
yokes
,
and
awe
of
God
,
hath
fallen
upon
such
devillish
plots
,
but
one
who
will
never
do
well
,
as
the
word
signifies
.
Ver.
12.
Thus
saith
the
LORD
,
Though
they
be
quiet
,
and
likewise
many
,
yet
thus
shall
they
be
cut
down
,
when
he
shall
passe
thorough
:
though
I
have
afflicted
thee
,
I
will
afflict
thee
no
more
.
Ver.
13.
For
now
will
I
break
his
yoke
from
off
thee
,
and
will
burst
thy
bonds
in
sunder
.
Upon
the
back
of
this
challenge
they
are
again
threatened
with
destruction
,
notwithstanding
of
their
quiet
and
secure
condition
,
or
of
their
confidence
in
their
great
multitudes
:
and
this
sentence
is
further
amplified
from
Gods
end
in
it
,
which
is
to
comfort
his
Church
in
Judah
,
that
had
been
afflicted
by
the
Assyrians
,
to
whom
he
promiseth
that
she
should
no
more
be
smitten
with
that
rod
,
but
that
by
the
destruction
of
Assyria
,
she
should
be
delivered
from
that
slavery
and
bondage
,
under
which
she
had
been
held
by
them
.
Doct.
1.
As
prosperity
makes
a
people
usually
fat
and
rank
,
so
doth
their
waxing
grosse
call
for
stroaks
:
for
,
they
being
quiet
,
became
likewise
many
,
and
therefore
shall
be
cut
down
or
shorne
;
while
the
Prophet
saith
,
Thus
shall
they
be
cut
down
or
shorne
,
he
either
hath
in
delivering
this
message
,
used
some
gesture
,
representing
the
way
of
cutting
down
or
mowing
;
or
,
he
alludeth
to
the
signification
of
the
word
cutting
down
,
which
is
used
of
cutting
down
rank
grasse
,
wool
or
haire
,
by
sharpened
instruments
,
so
signifying
the
cutting
short
their
flourishing
and
luxuriant
condition
;
or
,
the
word
translated
thus
,
may
be
rendered
likewise
,
as
it
is
immediately
before
,
and
so
it
imports
,
that
as
they
had
tasted
of
peace
,
and
likewise
of
multiplication
:
so
should
they
also
finde
cutting
down
;
or
,
it
may
be
rendered
certainly
,
as
it
is
frequently
used
in
Scripture
.
2.
Nothing
the
creature
can
enjoy
is
able
to
hold
off
Gods
stroak
,
nor
needs
he
any
time
to
ruine
his
enemies
,
but
can
do
it
with
one
sudden
stroak
;
for
,
though
they
be
quiet
(
free
of
trouble
,
and
secure
in
their
fortifications
)
yet
shall
they
be
cut
down
,
and
that
when
he
shall
passe
through
:
or
,
with
a
sudden
stroak
,
alluding
to
the
stroak
on
Sennacheribs
Army
.
3.
This
repetition
of
the
sentence
teacheth
,
how
hard
a
thing
it
is
to
get
threatened
judgments
believed
in
a
prosperous
condition
;
therefore
the
Lord
doth
again
undertake
it
,
whatever
they
had
to
oppose
,
And
teacheth
,
that
it
is
useful
for
the
Church
to
look
on
injuries
done
to
her
,
as
a
sufficient
quarrel
to
bring
judgements
on
her
persecutors
;
for
,
therefore
after
that
challenge
,
v.
11.
the
sentence
is
again
repeated
.
4.
The
Lord
would
have
his
Church
observing
the
kindnesse
shewed
to
her
,
and
the
benefits
that
redound
to
her
by
his
judgements
on
the
world
,
therefore
doth
he
direct
the
speech
to
her
,
that
she
may
observe
it
.
Though
I
have
afflicted
thee
,
&c.
5.
The
Lord
takes
with
the
stile
of
being
the
afflicter
of
his
people
,
whoever
be
the
instruments
,
and
would
be
seen
of
them
to
be
so
,
therefore
,
saith
he
,
I
have
afflicted
thee
.
See
,
Isa.
10.5
.
6.
Albeit
the
Church
of
God
will
never
get
an
end
put
to
her
afflictions
,
until
eternity
come
,
when
God
shall
wipe
away
all
tears
from
her
eyes
;
yet
ought
she
to
acknowledge
the
Lords
great
mercy
,
in
cutting
off
her
present
enemies
,
and
giving
a
breathing
time
;
for
,
so
must
this
promise
,
I
will
afflict
thee
no
more
,
be
understood
in
this
place
,
with
relation
to
the
present
enemy
,
that
the
Church
should
be
free
of
their
trouble
,
and
enjoy
a
little
rest
.
7.
The
Lords
former
sharp
dealing
ought
to
be
no
obstacle
to
our
faith
in
expecting
of
good
things
;
for
,
he
can
easily
,
when
he
will
,
change
his
dealing
:
Though
I
have
afflicted
thee
,
saith
he
,
I
will
afflict
thee
no
more
.
8.
As
the
Lord
seeth
it
fitting
,
at
some
times
to
humble
his
Church
,
by
bringing
her
into
bondage
;
so
he
easily
can
,
and
in
due
time
will
set
her
at
freedome
;
therefore
,
saith
he
,
Now
will
I
break
his
yoke
from
off
thee
,
and
will
burst
thy
bond
in
sunder
.
Vers.
14.
And
the
LORD
hath
given
a
commandment
concerning
thee
,
that
no
more
of
thy
name
be
sowen
:
out
of
the
house
of
thy
gods
will
I
cut
off
the
graven
image
,
and
the
molten
image
:
I
will
make
thy
grave
,
for
thou
art
vile
.
Albeit
it
be
true
,
that
Sennacheribs
glory
was
stained
by
that
discomfiture
received
in
Judah
,
Is.
37.36
.
and
he
was
shortly
after
killed
in
the
house
of
his
gods
,
Is
37.38
.
whereby
that
temple
was
polluted
from
being
the
habitation
of
their
idols
,
where
the
King
was
slain
,
and
(
belike
)
buried
,
yet
this
cannot
exhaust
this
full
threatening
,
seeing
his
son
reigned
in
his
stead
,
Isa.
37.38
.
and
so
his
name
was
yet
sowen
,
and
therefore
the
threatening
is
to
be
looked
on
,
as
reaching
the
whole
Empire
of
Assyria
,
the
final
and
irreparable
ruine
whereof
is
yet
divers
ways
pointed
out
,
1.
By
having
no
more
of
their
name
sowen
,
whereby
we
are
given
to
understand
,
that
their
very
memory
should
be
quite
cut
off
,
and
the
dreadful
report
which
went
of
them
among
other
Nations
quite
forgotten
,
and
so
their
cutting
down
,
v.
12.
should
differ
from
the
condition
of
grasse
,
or
other
things
which
grow
up
again
after
they
are
cut
down
,
and
of
corn
which
is
yearly
sowen
after
cutting
down
.
2.
By
destroying
of
their
idolā
and
supposed
sacred
things
,
which
is
another
signe
of
total
ruine
of
an
idolatrous
land
continuing
so
still
,
when
the
stroak
reacheth
even
to
these
.
3.
By
burying
of
them
,
and
putting
them
off
the
face
of
the
earth
,
as
being
vile
and
stinking
above
ground
,
which
seems
to
have
begun
,
after
that
overthrow
of
their
army
in
Judah
.
Doct.
1.
Such
is
the
presumption
of
wicked
men
,
and
the
heartlesse
diffidence
of
Gods
people
,
that
Gods
sentence
against
his
enemies
is
hardly
received
and
credited
:
for
,
this
frequent
repetition
sheweth
,
that
this
truth
is
not
easily
inculcated
.
2.
It
is
sufficient
ground
of
assurance
for
the
coming
to
passe
of
greatest
things
,
that
the
Lord
hath
determined
they
should
be
;
for
,
this
is
given
as
a
sure
ground
of
Assyria's
ruine
,
that
the
Lord
hath
given
a
Commandment
concerning
thee
,
or
purposed
their
destruction
,
his
purpose
concluding
as
effectually
the
concurring
of
all
means
to
bring
it
about
,
as
if
they
were
especially
commanded
.
3.
The
Lord
doth
justly
root
out
the
memory
of
such
persons
or
States
,
as
make
it
their
only
work
to
get
a
name
on
earth
,
and
to
be
eminent
and
terrible
;
for
,
such
is
Assyria's
doom
:
No
more
of
thy
name
shall
be
sowen
.
4.
The
threatening
of
the
destruction
of
idols
,
as
a
signe
of
total
ruine
,
should
put
us
in
minde
of
the
Lords
great
controversie
against
idolatry
and
idols
,
in
that
he
will
ruine
the
worshippers
thereof
,
to
ruine
them
:
as
also
,
if
the
cutting
off
of
their
idols
was
a
signe
of
utter
destruction
,
how
much
more
ought
it
to
be
grievous
unto
us
,
beyond
any
of
our
particular
losses
,
when
our
God
in
his
hānour
and
house
is
wronged
,
and
how
sad
a
presage
is
it
of
a
sad
stroak
,
when
God
doth
not
spare
his
own
interests
in
a
land
?
all
this
we
may
gather
from
this
sentence
,
Out
of
the
house
of
thy
gods
will
I
cut
off
the
graven
image
,
and
the
molten
image
.
5.
God
can
make
the
greatest
and
most
formidable
Nations
contemptible
,
not
only
before
him
by
their
vices
,
but
in
the
view
of
all
the
world
,
by
affronts
put
upon
them
by
Providence
:
and
so
cut
them
off
from
the
face
of
the
earth
,
as
unworthy
and
unfit
to
live
upon
it
;
for
,
so
doth
this
sentence
,
I
will
make
thy
grave
,
for
thou
art
vile
,
import
.
Verse
15.
Behold
,
upon
the
mountaines
the
feet
of
him
that
bringeth
good
tidings
,
that
publisheth
peace
,
O
Judah
,
keep
thy
solemn
feasts
,
perform
thy
vowes
:
for
the
wicked
shall
no
more
passe
thorow
thee
,
he
is
utterly
cut
off
.
However
a
passage
like
unto
this
,
Isa.
52.7
.
be
applied
unto
the
Gospel
,
Rom.
10.15
.
(
Christ
,
promised
in
the
Gospel
,
being
the
foundation
of
all
the
Churches
deliverances
,
and
these
glad
tidings
and
deliverances
,
being
but
shadowes
of
the
glad
tidings
of
the
Gospel
,
and
of
the
salvation
therein
held
forth
:
)
yet
the
proper
drift
of
this
place
is
,
to
shew
the
effects
which
the
destruction
of
the
Assyrians
should
produce
in
the
Church
of
Judah
,
now
only
left
,
who
hearing
these
tidings
proclaimed
openly
,
as
upon
the
mountaines
,
should
rejoyce
in
them
as
glad
tidings
,
and
tidings
of
peace
:
and
should
without
disturbance
keep
their
solemnities
,
and
praise
God
,
their
enemies
,
who
disquieted
and
interrupted
them
,
being
now
cut
off
:
A
notable
proof
of
all
which
they
had
,
when
as
Sennacheribs
army
,
who
made
havock
of
Judah
,
and
shut
up
Jerusalem
was
overthrown
.
Doct.
1.
The
Lord
will
refresh
his
Church
,
who
hath
received
the
glad
tidings
of
salvation
,
with
glad
tidings
of
his
appearing
and
doing
for
her
in
difficulties
;
for
,
there
are
here
good
tidings
,
and
peacc
published
openly
upon
the
mountaines
.
2.
The
report
of
the
Lords
doing
for
his
people
,
ought
to
be
seriously
considered
by
them
,
and
they
to
be
affected
therewith
;
Behold
,
upon
the
mountains
,
&c.
saith
he
.
3.
It
is
the
Churches
sorest
affliction
to
be
deprived
of
the
free
use
of
the
Ordinances
of
God
,
and
the
enjoyment
of
them
her
greatest
mercy
:
for
,
so
is
implied
in
the
Command
now
to
keep
thy
solemn
feasts
,
(
which
before
she
could
not
)
as
the
great
mercy
in
her
deliverance
.
4.
The
want
of
publick
Ordinances
,
and
the
solemnities
of
worship
is
a
bitter
trial
,
however
it
may
fare
well
with
the
people
of
God
,
in
their
private
exercises
of
Religion
,
and
in
their
inward
conditions
;
for
,
so
is
also
imported
in
that
Judah
may
keep
solemn
feasts
.
5.
Our
estimation
of
,
and
respect
unto
the
Ordinances
of
God
,
must
be
evidenced
by
our
great
alacrity
in
going
about
them
,
(
especially
after
we
have
been
deprived
of
them
for
a
time
;
)
and
by
our
endeavoured
thankfulnesse
to
God
for
the
enjoying
of
them
;
for
,
this
speech
,
O
Judah
,
keep
thy
solemn
feasts
,
is
a
stirring
up
to
alacrity
,
and
the
Command
,
Perform
thy
vowes
,
imports
a
sensible
obligation
to
thankfulnesse
to
God
for
the
restoring
of
the
Ordinances
.
6.
The
Lord
will
cut
off
such
sons
of
Belial
,
as
do
molest
his
people
in
the
free
use
of
his
Ordinances
,
be
they
never
so
potent
;
for
,
so
is
assured
of
the
Assyrians
;
for
the
wicked
,
or
,
Belial
shall
passe
no
more
through
thee
,
he
is
utterly
cut
off
:
And
this
sentence
stands
still
in
force
to
be
executed
in
due
time
,
upon
all
those
who
do
trace
the
Assyrians
footsteps
,
and
imitate
their
sins
.
CHAP.
II.
THis
Chapter
containes
a
lively
description
of
the
destruction
of
Nineveh
,
wherein
is
set
forth
the
preparations
for
the
siege
,
which
they
might
in
reason
now
expect
,
ver.
1
,
2
,
3
,
4
,
5.
the
taking
away
of
the
City
,
v.
6.
with
the
captivity
of
the
Queen
,
v.
7.
the
flight
of
the
inhabitants
and
desendants
,
v.
8.
the
sacking
of
the
City
,
and
the
terrour
,
confusion
and
sorrow
that
shall
be
amongst
all
,
v.
9
,
10.
All
which
is
amplified
from
the
cause
of
this
stroak
,
which
is
insinuated
in
the
admiration
and
insulting
of
such
as
see
or
hear
of
their
ruine
,
ver.
11
,
12.
and
expressely
declared
by
the
Lord
,
who
ownes
all
this
that
is
come
upon
her
,
as
his
act
punishing
her
sin
,
v.
13.
Verse
1.
HE
that
dasheth
in
pieces
is
come
up
before
thy
face
:
keep
the
munition
;
watch
the
way
,
make
thy
loines
strong
,
fortifie
thy
power
mightily
.
The
preparations
against
Niāeveh
are
set
down
in
general
,
that
the
Medes
,
and
Nebuchadnezzar
,
and
the
Caldeāns
,
who
use
to
crush
all
they
set
upon
,
are
to
assault
her
also
,
whom
she
shall
not
be
able
to
resist
,
though
she
use
all
means
for
defence
.
And
therefore
the
enemy
is
spoken
of
,
as
if
he
were
already
in
sight
of
the
City
,
and
she
is
exhorted
by
way
of
derision
to
prepare
her self
,
by
keeping
her
walls
,
sending
out
her
Scouts
to
observe
the
enemies
approach
,
and
by
encouraging
and
strengthening
her self
all
the
wayes
she
could
.
Doct.
1.
The
Lord
can
make
a
Nation
formidable
,
so
long
as
he
hath
seāvice
for
them
,
who
,
when
their
own
cup
is
filled
,
become
also
feeble
;
for
,
the
enemies
by
reason
of
former
successes
,
appear
unto
the
Assyrians
,
as
he
that
dasheth
in
pieces
,
or
,
the
hammer
,
Jer.
50.23
.
and
yet
they
were
afterwards
brought
down
.
2.
When
God
sends
a
prospering
enemie
against
a
wicked
people
,
it
is
,
that
it
may
contribute
and
adde
to
that
terrour
of
God
wherewith
he
will
confound
them
in
their
trouble
;
for
,
therefore
are
the
enemies
named
here
,
He
that
dasheth
in
pieces
,
to
strike
Nineveh
with
terrour
.
3.
Albeit
secure
sinners
put
the
evil
day
farre
off
,
yet
such
as
know
the
minde
of
God
may
see
it
,
as
if
it
were
present
,
and
sinners
themselves
will
at
last
finde
it
so
;
therefore
saith
the
Prophet
,
He
that
dasheth
in
pieces
is
come
up
before
thy
face
,
because
he
saw
it
so
from
God
,
and
they
should
finde
it
so
.
4.
Wicked
men
are
not
soon
sensible
of
the
hand
of
God
against
them
,
but
may
think
to
bear
out
against
the
trouble
,
which
is
sent
to
destroy
them
;
for
,
so
doth
Nineveh
prepare
,
as
if
she
would
stand
it
out
.
5.
The
most
prudent
and
couragiou
spreparations
of
men
,
are
but
matter
of
derision
,
when
God
hath
a
quarrel
,
and
they
will
prove
but
fools
in
trusting
in
them
:
for
,
these
exhortations
,
Keep
the
munition
,
watch
the
way
,
&c.
are
spoken
by
way
of
holy
derision
,
shewing
that
the
utmost
of
their
endeavours
should
not
avail
them
.
Vers.
2.
For
the
LORD
hath
turned
away
the
excellency
of
Jacob
,
as
the
excellency
of
Israel
,
for
the
emptiers
have
emptied
them
out
,
and
marred
their
vine-branches
.
A
reason
is
given
why
Nineveh
might
expect
that
the
Lord
would
now
come
against
her
,
though
before
she
had
been
by
his
permission
prosperous
;
to
wit
,
that
the
Lord
had
by
the
Affyrians
,
as
his
scourge
,
chastised
Judah
(
for
so
much
seems
to
be
understood
by
Jacob
,
as
distinguished
from
Israel
,
)
as
well
as
the
ten
tribes
,
and
overturned
and
trod
under
foot
their
proud
gloriation
in
their
excellencies
;
the
one
being
totally
depopulated
and
emptied
by
them
,
and
the
other
deformed
by
the
taking
and
sacking
of
their
towns
and
villages
,
which
were
as
branches
sprung
out
of
Jerusalem
the
mother-City
;
and
therefore
he
would
not
spare
Nineveh
,
but
it
was
now
time
to
take
course
with
them
,
and
cast
the
rod
into
the
fire
.
Doct.
1.
The
Lord
hath
an
especial
quarrel
at
the
pride
of
his
people
,
which
ariseth
from
the
consideration
of
their
excellencies
or
priviledges
,
and
will
have
it
stained
;
for
,
The
Lord
hath
turned
away
the
excellency
of
Jacob
,
as
the
excellency
of
Israel
,
and
so
spares
it
in
none
:
and
the
same
word
signifying
both
excellency
and
pride
,
sheweth
,
that
as
priviledges
and
conceiting
of
them
,
go
often
together
:
so
the
Lord
abhorreth
such
conceit
most
of
any
.
2.
No
lesse
oftentimes
will
serve
to
stain
pride
,
and
bring
down
the
conceit
of
a
people
priviledged
by
God
,
then
almost
total
destruction
;
for
in
turning
away
their
excellency
,
The
emptiers
have
emptied
them
out
,
and
marred
their
vine-branches
.
3.
The
Lord
so
much
abhorreth
the
pride
of
his
people
,
that
he
will
tolerate
even
a
blasphemous
enemy
,
till
they
have
been
instrumental
in
bringing
it
down
;
therefore
,
Nineveh
is
not
medled
with
,
till
by
them
the
Lord
hath
turned
away
the
excellency
of
Jacob
,
&c.
See
,
Isa.
10.11
,
12
,
4.
The
Church
being
humbled
,
and
her
vain-glory
laid
low
before
the
Lord
,
he
will
then
take
order
with
such
as
have
been
instruments
of
her
affliction
:
therefore
,
this
is
a
reason
of
the
enemies
coming
against
Nineveh
;
for
,
The
Lord
hath
turned
away
the
excellency
of
Jacob
,
&c.
The
Churches
sins
,
unmortified
by
the
rod
,
are
the
safeguard
of
enemies
,
and
the
reason
why
they
are
so
long
preserved
.
Vers.
3.
The
shield
of
his
mighty
men
is
made
red
,
the
valiant
men
are
in
scarlet
:
the
charets
shall
be
with
flaming
torches
in
the
day
of
his
preparation
,
and
the
firre-trees
shall
be
terribly
shaken
.
4.
The
charets
shall
rage
in
the
streets
,
they
shall
justle
one
against
another
in
the
broad
wayes
,
they
shall
seem
like
torches
,
they
shall
run
like
the
lightnings
.
5.
He
shall
recount
his
Worthies
,
they
shall
stumble
in
their
work
,
they
shall
make
haste
to
the
wall
thereof
,
and
the
defence
thereof
shall
be
prepared
.
The
army
of
the
Caldeans
,
and
their
preparations
and
actions
against
Nineveh
,
are
more
particularly
described
,
1.
That
the
armour
and
cloathing
chiefly
of
their
Leaders
,
were
red
and
bloody-coloured
,
to
terrifie
others
,
and
hide
their
own
wounds
and
blood
,
that
the
sight
thereof
might
not
encourage
the
enemies
,
nor
make
themselves
to
faint
.
2.
That
their
chariots
both
in
preparations
and
assaults
,
for
celerity
,
numerousnesse
,
and
because
of
the
fierce
disposition
of
such
as
manage
them
,
should
rage
,
justle
and
march
nimbly
as
torches
and
lightnings
,
the
iron
of
their
wheeles
striking
fire
on
the
streets
.
3.
That
their
lances
,
which
were
so
many
,
as
if
a
wood
of
firre-trees
,
were
divided
amongst
them
,
should
be
shaken
and
managed
to
the
terrour
of
the
Assyrians
.
4.
That
the
Caldean
King
,
encouraging
his
Leaders
,
and
calling
them
by
their
names
,
they
shall
stumble
for
haste
to
be
at
the
wall
to
assault
it
,
and
shall
set
up
defences
under
which
they
may
fight
with
lesse
hazard
;
from
all
which
Learn
,
1.
To
adore
the
infinite
Providence
of
God
,
who
giveth
by
his
Prophet
an
exact
and
particular
account
of
every
circumstance
in
this
action
,
as
if
it
were
already
done
,
intimating
,
that
his
purposes
,
effectual
providence
and
foreknowledge
,
do
condescend
even
to
particular
circumstances
of
actions
.
2.
This
large
description
of
their
cloaths
,
garments
,
activity
,
&c.
teacheth
,
how
terrible
those
are
,
who
are
employed
to
execute
the
Lords
vengeance
and
controversie
,
how
strong
they
are
on
whose
side
he
is
,
and
how
formidable
to
those
whom
he
is
to
destroy
.
3.
If
natural
men
,
for
their
own
ends
of
ambition
and
vain
glory
,
may
be
made
so
resolute
,
as
to
run
swiftly
on
hazards
,
and
care
nothing
for
death
or
wounds
,
as
here
is
declared
,
how
much
more
ought
the
Lords
people
to
be
resolute
and
couragious
in
resisting
to
blood
,
striving
against
sin
,
and
in
acting
for
God
in
their
places
and
stations
?
4.
The
practice
of
these
men
in
preparing
the
defence
under
which
they
might
fight
,
teacheth
,
that
it
is
no
true
valour
,
even
in
natures
eyes
,
nor
warrantable
,
to
run
so
desperately
on
hazards
,
as
to
neglect
any
lawful
meanes
of
self-defence
.
Vers.
6.
The
gates
of
the
rivers
shall
be
opened
,
and
the
palace
shall
be
dissolved
.
Followeth
the
way
of
taking
the
City
,
by
the
inundation
of
the
river
Tygris
,
on
which
it
stood
,
whereby
the
wall
being
broken
down
,
way
was
made
for
the
enemie
to
enter
as
at
gates
,
and
the
stately
buildings
,
or
royal
Palace
was
carried
away
by
the
flood
,
or
dissolved
and
destroyed
by
the
enemies
.
Tygris
is
here
called
rivers
,
either
by
way
of
excellency
above
many
rivers
,
or
because
it
grew
then
as
big
as
many
rivers
.
Doct.
1.
The
Lord
will
so
make
use
of
mens
courage
in
doing
of
his
work
,
as
that
his
own
immediate
hand
and
judgement
may
be
seen
;
for
,
he
will
have
the
river
made
great
by
his
hand
,
to
make
way
for
the
enemies
entry
and
victory
,
that
so
it
might
be
seene
not
to
be
their
hand
only
:
The
gates
of
the
rivers
shall
be
opened
.
2.
The
Lords
immediate
hand
is
seen
in
prevailing
against
his
enemies
,
where
they
think
themselves
most
secure
:
for
,
so
way
was
made
to
enter
Nineveh
by
the
river
,
where
it
seemed
most
impregnable
,
and
where
,
it
seems
,
their
Palace
was
built
:
The
gates
of
the
rivers
shall
be
opened
.
As
nothing
will
prove
weak
which
God
employeth
,
so
nothing
proves
strong
where
he
is
a
party
.
3.
Divine
vengeance
can
strike
Kings
and
wicked
Rulers
,
not
only
with
judgments
abroad
,
on
armies
or
subjects
;
but
can
pursue
them
to
their
very
Palaces
,
and
pull
them
down
upon
their
heads
;
for
,
The
Palace
shall
be
dissolved
.
Vers.
7.
And
Huzzah
shall
be
led
away
captive
,
she
shall
be
brought
up
,
and
her
maids
shall
lead
her
,
as
with
the
voice
of
doves
,
tabring
upon
their
breasts
.
To
omit
the
various
Interpretations
of
this
verse
,
I
conceive
it
most
clear
to
expound
it
of
the
Queen
,
(
or
,
generally
of
the
great
Ladies
,
)
who
living
before
quietly
and
delicately
,
in
an
established
or
setled
condition
,
as
the
word
Huzzah
signifieth
,
shall
now
be
found
out
,
and
pulled
away
to
go
into
captivity
,
accompanied
with
her
maids
,
who
having
been
with
her
in
pleasure
;
shall
now
condole
with
her
,
and
lament
her
and
their
own
miseries
.
And
this
is
the
first
effect
of
the
taking
of
the
City
.
Whence
learn
,
1.
The
most
delicate
and
weak
,
and
such
as
have
not
been
accustomed
to
hardships
,
may
look
for
a
change
when
they
provoke
God
,
how
stable
soever
their
prosperity
seem
to
be
;
for
,
Huzzah
shall
be
led
away
captive
,
or
discovered
,
and
spoiled
,
and
made
bare
,
as
the
word
also
signifieth
,
and
it
may
be
she
was
handled
so
.
See
,
Deut.
28.56
,
57.
Lam.
4.5
.
2.
As
giving
of
ones
self
to
much
delicacie
,
contributes
to
embitter
afflictions
unto
them
;
so
such
as
have
been
companions
in
pleasure
,
may
contribute
to
set
an
edge
on
anothers
grief
;
for
,
so
are
we
taught
by
the
example
of
this
mournful
company
,
brought
out
of
pleasure
to
misery
,
and
her
maids
leading
her
,
tabring
on
their
breasts
for
sorrow
,
do
help
to
set
before
her
the
bitternesse
of
her
condition
.
3.
It
is
an
addition
to
common
calamities
,
that
the
afflicted
must
smother
their
grief
,
and
dare
not
vent
it
openly
,
for
fear
of
further
injuries
from
enemies
,
therefore
albeit
women
use
most
violently
to
expresse
their
sorrowes
,
yet
her
maids
lead
her
as
with
the
voice
of
doves
,
which
is
a
secret
groaning
and
bemoaning
,
not
daring
to
do
it
openly
,
Verse
8.
But
Nineveh
is
of
old
like
a
pool
of
water
;
yet
they
shall
flee
away
.
Stand
,
stand
,
shall
they
cry
,
but
none
shall
look
back
.
Another
effect
of
the
taking
of
Nineveh
is
,
the
flight
of
the
inhabitants
and
defendants
;
which
is
amplified
from
her
former
condition
;
that
,
albeit
she
had
been
of
a
long
time
,
or
since
she
had
a
being
,
populous
,
rich
,
and
at
ease
,
not
stirred
with
commotions
,
as
a
pond
of
standing
water
,
abounding
with
fish
;
yet
at
the
enemies
entry
,
she
should
be
troubled
and
forsaken
,
and
men
should
for
no
intreaty
stand
to
it
.
Doct.
1.
Gods
former
sparing
of
a
people
,
or
their
quiet
prosperity
,
and
numbers
of
men
,
will
prove
no
shelter
against
Gods
judgements
when
their
cup
is
full
;
for
,
Nineveh
is
of
old
like
a
pool
of
water
,
yet
they
shall
flee
away
.
2.
No
encouragements
will
hearten
a
people
pursued
of
God
,
and
effeminate
with
security
and
ease
,
when
their
day
of
trouble
comes
;
for
,
to
such
as
had
lived
in
her
as
in
a
pond
,
Stand
,
stand
,
shall
they
cry
,
but
none
shall
look
back
.
3.
The
great
desert
of
sin
may
be
seen
in
the
great
changes
it
brings
upon
most
flourishing
places
;
for
,
so
in
Nineveh
of
old
like
a
pool
of
water
,
there
is
not
one
now
to
take
her
part
,
or
abide
.
Verse
9.
Take
ye
the
spoil
of
silver
,
take
the
spoile
of
gold
:
for
there
is
no
end
of
the
store
,
and
glory
out
of
all
the
pleasant
furniture
.
Another
effect
of
the
taking
of
the
City
is
,
the
spoiling
thereof
by
the
souldiers
,
unto
which
,
(
as
being
exceeding
great
for
treasures
and
precious
furniture
,
and
that
which
the
Ninevites
gloried
much
in
)
the
Lord
invites
them
by
his
Prophet
.
Doct.
1.
Riches
,
jewels
,
and
pleasant
furniture
,
are
so
far
from
delivering
in
a
day
of
wrath
,
that
they
are
a
bait
and
invitation
to
enemies
,
couragiously
to
set
upon
the
enjoyers
;
for
,
so
doth
the
Lords
speech
.
Take
ye
the
spoile
,
ā
for
there
is
none
end
of
the
store
,
&c
import
,
that
the
hope
of
spoil
made
the
enemies
bold
.
2.
God
doth
justly
suffer
such
to
be
spoiled
of
their
riches
and
treasures
,
as
are
endlesse
and
immoderate
in
purchasing
,
and
place
their
glory
in
such
things
;
for
,
so
much
also
doth
this
speech
import
.
3.
However
instruments
may
unjustly
deprive
wicked
men
of
their
gloried
in
riches
,
yet
it
is
done
in
,
the
Lords
righteous
judgement
,
who
allowes
it
to
be
done
though
he
approve
not
the
way
of
mens
doing
of
it
,
but
will
in
due
time
take
order
with
them
therefore
;
for
,
albeit
the
enemies
did
for
their
own
ends
spoile
Nineveh
,
yet
the
Lords
invitation
,
Take
ye
the
spoile
,
sheweth
,
that
it
was
righteous
with
him
it
should
be
given
up
.
Vers.
10.
She
is
empty
,
and
void
,
and
waste
,
and
the
heart
melteth
,
and
the
knees
smite
together
,
and
much
paine
is
in
all
loinee
,
and
the
faces
of
them
all
gather
blacknesse
.
The
sad
case
of
this
taken
City
is
further
held
forth
,
that
it
should
be
made
empty
and
desolate
,
and
the
inhabitants
thereof
should
be
utterly
discouraged
:
the
inward
,
feeble
and
desperate
condition
of
their
mindes
,
through
trouble
and
feare
of
death
,
being
expressed
by
usual
signes
in
their
body
,
such
as
the
trembling
of
the
knees
,
when
the
strength
and
spirits
go
in
to
keep
the
heart
,
Dan.
5.6
.
pain
in
the
loines
,
expressing
the
sorrow
of
a
woman
in
travel
,
Isa.
13.8
.
Jer.
30.6
.
and
blacknesse
in
the
face
,
which
is
a
signe
of
a
deadly
condition
,
reaching
to
the
heart
,
Joel
2.6
.
Whence
learn
,
1.
The
Lord
can
(
and
will
because
of
sin
)
lay
most
populous
and
flourishing
places
utterly
desolate
;
for
,
Nineveh
that
great
City
,
is
empty
,
and
void
,
and
waste
.
2.
Guilt
,
and
the
want
of
reconciliation
with
God
,
will
make
men
prove
great
cowards
in
a
day
of
trouble
,
either
in
bearing
what
they
are
under
,
or
in
looking
to
what
they
may
expect
;
for
,
all
these
signes
of
discouragement
do
teach
how
heartlesse
their
case
was
,
and
how
little
man
is
able
to
bear
out
,
when
he
hath
to
do
with
a
God
dealing
in
justice
.
Ver.
11.
Where
is
the
dwelling
of
the
lions
,
and
the
feeding
place
of
the
young
lions
?
where
the
lion
,
even
the
old
lion
walked
,
and
the
lions
whelp
,
and
none
made
them
afraid
.
12.
The
lion
did
teare
in
pieces
enough
for
his
whelps
,
and
strangled
for
his
lionesses
,
and
filled
his
holes
with
prey
,
and
his
dens
with
ravine
.
The
greatnesse
of
this
desolation
,
as
also
the
cause
procuring
it
,
are
insinuated
in
the
admiration
,
or
insulting
of
all
,
who
see
or
hear
of
it
,
wondering
what
was
become
of
Nineveh
,
which
had
been
a
safe
and
delicate
place
of
abode
for
magnanimous
oppressors
,
both
Princes
and
people
,
who
,
as
lions
,
had
oppressed
all
others
,
that
they
might
enrich
themselves
and
their
families
,
and
had
brought
their
purchase
thither
,
but
now
it
was
abolished
,
and
no
more
conspicuous
as
formerly
.
Doct.
1.
Oppression
proves
men
to
be
brutish
,
and
turneth
their
Palaces
and
Cities
into
lions
dens
,
and
makes
their
wealth
abomination
,
for
,
here
these
oppressors
are
called
lions
and
young
lions
,
and
their
citie
or
houses
holes
and
dens
,
and
their
purchase
prey
and
ravine
,
which
they
teared
and
strangled
.
2.
The
judgement
of
the
Lord
will
so
follow
oppression
,
as
the
place
of
oppressors
,
whither
they
bring
what
they
have
purchased
by
oppression
,
shall
not
be
found
,
though
otherwise
it
seemed
never
so
impregnable
;
for
,
where
is
the
dwelling
of
the
lions
,
and
the
feeding
place
of
the
young
lions
?
where
the
lion
,
even
the
old
lion
walked
,
and
the
lions
whelp
,
and
none
made
them
afraid
.
3.
The
ruine
of
great
oppressors
,
as
it
will
be
matter
of
admiration
to
such
as
looked
on
their
secure
condition
by
the
eye
of
carnal
reason
;
so
it
will
be
matter
of
derision
to
such
as
have
suffered
by
them
,
or
do
abhor
their
way
,
and
glorifie
God
in
his
justice
;
for
,
so
may
this
question
be
expounded
of
the
admiration
of
some
,
and
insulting
of
others
,
See
,
Isa.
14.10
,
11
,
12.
and
Psal.
52.6
,
7.
and
58.10
,
11.
4.
A
faithlesse
and
irreligious
care
of
a
family
,
and
of
posterity
to
have
them
great
,
is
a
great
snare
and
inducement
to
draw
men
to
be
oppressors
,
which
yet
doth
not
assoil
them
before
the
Lord
,
for
,
the
lion
did
tear
in
pieces
for
his
whelps
,
and
strangled
for
his
lionesses
,
&c.
and
yet
they
were
destroyed
.
Vers.
13.
Behold
,
I
am
against
thee
,
saith
the
LORD
of
hostes
,
and
I
will
burne
her
chariots
in
the
smoke
,
and
the
sword
shall
devoure
the
young
lions
,
and
I
will
cut
off
thy
prey
from
the
earth
,
and
the
voice
of
thy
messengers
shall
no
more
be
heard
.
The
Lord
here
expressely
ownes
the
stroak
,
threatening
to
cut
off
with
fire
and
sword
their
means
of
defence
,
and
oppressing
people
;
and
declareth
his
quarrel
to
be
their
oppression
and
taking
of
prey
,
threatening
to
take
away
what
they
had
so
purchased
,
and
to
hinder
them
from
oppressing
any
more
,
and
that
their
Messengers
or
Ambassadors
,
sent
to
denounce
war
against
Nations
,
or
govern
Provinces
,
and
especially
their
blasphemous
messengers
,
such
as
Senacherib
and
Rabshakeh
,
2
Kings
18.19
.
should
be
made
to
cease
from
their
insolencies
,
and
not
to
be
any
more
heard
tell
of
.
Doct.
1.
The
Lords
having
a
quarrel
against
a
people
or
person
,
will
produce
remarkable
effects
:
for
,
Behold
,
I
am
against
thee
,
saith
the
Lord
.
2.
The
Lord
hath
alsufficiency
of
power
and
means
to
bring
down
any
enemy
,
and
to
effect
what
he
will
;
for
,
he
is
the
Lord
of
hostes
,
who
hath
all
creatures
at
his
command
,
who
can
make
invincible
armies
of
weakest
creatures
,
and
at
whose
command
nothing
will
send
forth
all
things
.
3.
God
can
easily
,
and
will
openly
,
to
the
terrour
of
others
,
cut
off
the
warlike
preparations
and
confidences
of
wicked
men
:
for
,
I
will
burn
her
chariots
in
the
smoak
;
which
may
import
,
that
he
will
overthrow
them
by
as
small
means
,
as
if
a
smoak
before
a
fire
were
well
kinded
,
should
burn
chariots
,
or
that
he
will
openly
overthrow
them
,
as
in
a
fire
,
the
smoak
whereof
should
be
seen
afar
off
4.
God
will
cut
off
the
race
of
oppressors
continuing
in
their
sins
by
some
remarkable
judgement
;
for
,
the
sword
shall
devour
the
young
lions
,
and
I
will
cut
off
thy
prey
.
5.
It
is
a
mark
of
wicked
men
never
to
give
over
sin
,
till
the
Lord
by
his
judgements
render
them
unable
to
commit
it
;
for
,
when
the
sword
shall
devour
,
then
only
is
their
prey
cut
off
from
the
earth
.
6.
Oppression
of
the
Church
being
joyned
with
insolent
blasphemy
against
the
Lord
is
a
quarrel
which
he
will
never
put
up
till
he
have
destroyed
all
the
impenitent
authors
of
it
,
and
rendered
them
unable
to
do
the
like
again
;
for
,
then
saith
he
,
the
voice
of
thy
messengers
shall
no
more
be
heard
;
albeit
God
did
cut
off
Senacherib
and
his
army
who
were
the
immediate
actors
;
yet
his
hand
is
stretched
out
still
,
till
it
reach
Nineveh
also
,
from
whence
they
came
for
the
same
.
CHAP.
III.
FOr
the
encouragement
of
the
Church
of
God
Nahum
in
this
chapter
doth
again
repeat
and
further
confirm
the
certain
and
total
ruine
of
Nineveh
,
that
so
also
he
may
remove
all
doubts
out
of
the
mindes
of
any
,
who
could
hardly
believe
so
ancient
and
potent
a
kingdome
could
be
destroyed
.
And
,
1.
Nineveh
because
of
her
cruel
oppression
,
is
threatened
with
the
terrible
preparations
of
her
enemies
coming
against
her
,
and
with
great
slaughter
,
v.
1
,
2
,
3.
And
is
again
threatened
for
her
enslaving
of
all
Nations
,
with
extreme
contempt
to
be
poured
upon
her
,
v.
4
,
5
,
6
,
7.
1.
This
sentence
is
amplified
and
confirmed
by
the
example
of
other
places
,
v.
8
,
9
,
10
,
11.
and
by
shewing
the
vanity
of
all
that
she
confided
in
for
safety
,
as
strong
holds
,
citizens
,
hired
souldiers
,
officers
and
nobles
,
v.
12
,
13
,
14
,
15
,
16
,
17
,
18.
All
which
should
not
exempt
her
from
irreparable
ruine
,
whereat
all
Nations
oppressed
by
her
should
rejoyce
,
v.
19.
Ver.
1.
WO
to
the
bloody
city
,
it
is
all
full
of
lies
and
robbery
,
the
prey
departeth
not
.
Nineveh
is
here
accursed
for
cruelty
,
oppression
and
deceit
,
wherein
she
was
incessant
,
and
threatened
with
Wo
,
or
all
miseries
to
come
upon
her
.
Whence
learn
,
1.
The
Lord
hath
an
especial
controversie
against
a
people
given
to
cruelty
and
bloodshed
:
Wo
to
the
bloody
city
,
that
is
,
the
city
which
raised
it self
by
blood
,
and
cruel
practices
,
and
which
yet
continueth
in
them
toward
other
Nations
,
and
among
themselves
,
as
is
usual
for
them
who
are
too
full
,
to
be
very
insolent
,
2.
Dissimulation
,
which
floweth
from
a
covetous
disposition
,
and
a
desire
to
oppresse
,
is
hateful
unto
the
Lord
,
as
well
as
open
violence
;
for
,
he
can
see
robbery
under
false
dealing
;
therefore
are
lies
and
robberies
yoked
together
:
it
is
all
full
of
lies
and
robbery
,
that
is
,
these
evils
have
overspread
all
.
3.
This
frequent
repetition
of
their
oppression
,
and
denouncing
of
wo
against
it
,
teacheth
,
that
whatever
men
,
who
judge
by
outward
appearances
,
or
the
people
of
God
in
the
hour
of
temptation
may
think
,
yet
the
Lord
exceedingly
hates
oppression
,
and
oppressors
,
let
them
thrive
as
they
will
,
they
are
in
a
woful
condition
:
wo
to
the
city
that
is
full
of
robbery
.
4.
The
Lord
remarks
,
and
especially
hates
perseverance
in
wicked
courses
;
for
.
wo
is
denounced
also
,
because
the
prey
departeth
not
:
that
is
,
after
so
long
a
tract
of
time
,
wherein
they
have
continued
in
this
sin
,
and
not
withstanding
they
have
abundance
,
yet
they
give
not
over
oppression
;
for
,
no
measure
of
worldly
wealth
will
fatisfie
the
appetite
of
such
as
do
transgresse
the
limits
prescribed
by
God
,
1
Tim.
6.8
,
9
,
10.
Ver.
2.
The
noise
of
a
whip
,
and
the
noise
of
the
ratling
of
the
wheels
,
and
of
the
prancing
horses
and
of
the
jumping
charets
.
3.
The
horsemen
lifted
up
both
the
bright
sword
,
and
the
glittering
spear
,
and
there
is
a
multitude
of
slain
,
and
a
great
number
of
carcases
:
and
there
is
no
end
of
their
corpses
,
they
stumble
upon
their
corpses
.
The
sentence
is
enlarged
,
and
the
wo
explained
,
wherein
they
are
threatened
,
partly
with
the
terrible
preparations
of
the
Caldeans
coming
against
them
,
which
he
sets
out
in
every
circumstance
,
as
if
they
were
then
entering
the
city
,
and
the
whips
wherewith
they
drive
their
chariots
,
and
the
noise
of
their
chariot-wheels
and
horses
feet
sounding
in
the
ears
of
the
Ninevites
,
and
the
weapons
of
the
horsemen
dazling
their
eyes
;
and
partly
they
are
threatened
with
execution
and
slaughter
by
these
enemies
,
which
should
be
so
great
,
that
the
dead
corpses
lying
in
the
way
should
hinder
men
to
walk
on
the
streets
,
or
to
flee
away
.
Doct.
1.
To
be
under
a
wo
from
the
Lord
,
speaks
most
bitter
judgement
;
for
so
that
Wo
,
v.
1.
is
expounded
to
partend
so
great
and
terrible
slaughter
;
implying
that
whosoever
are
under
the
Lords
curse
,
will
meet
with
the
like
or
worse
judgements
,
though
it
may
be
not
so
visible
to
a
carnall
eye
.
2.
The
judgements
of
God
sent
forth
in
wrath
upon
his
incorrigible
enemies
,
will
be
terrible
and
dreadfull
unto
them
,
the
very
approach
whereof
will
be
a
kinde
of
death
unto
them
before
they
be
slain
;
for
,
therefore
doth
he
threaten
them
with
the
sounding
noise
,
and
dazling
sight
of
enemies
,
and
their
preparations
and
approaches
,
as
that
which
would
prove
dreadfull
to
them
.
3
Such
as
delight
in
blood
and
cruelty
shall
be
recompenced
of
the
Lord
to
the
full
,
in
their
own
coin
;
for
,
in
Nineveh
,
given
to
blood
,
v.
1.
There
is
a
multitude
of
slain
,
and
a
great
number
of
carcases
,
&c.
4.
The
judgements
to
come
upon
the
enemies
of
the
Church
are
to
be
look't
on
by
the
people
of
God
as
if
they
were
already
inflicted
,
that
they
may
be
comforted
in
that
the
Lord
executeth
judgement
for
them
,
and
that
they
be
not
tempted
with
beholding
the
present
prosperity
of
enemies
;
for
,
therefore
also
is
every
circumstance
of
this
ruine
marked
,
as
if
it
were
in
acting
,
and
the
Ninevites
represented
as
dead
corpses
by
the
Prophet
.
Verse
.
4.
Because
of
the
multitude
of
the
whoredomes
of
the
well-favoured
harlot
,
the
mistresse
of
witchcrafts
,
that
selleth
nations
through
her
whoredomes
,
&
families
through
her
witchcrafts
.
Another
branch
of
the
Lords
accusation
and
quarrell
against
Nineveh
is
,
that
by
her
subtile
and
politick
courses
,
(
resembled
to
witchcrafts
)
she
enhaunced
the
wealth
of
other
Nations
,
and
brought
them
into
slavery
,
using
them
for
her
own
advantage
,
and
that
as
harlots
by
their
beauty
and
artifices
do
ensnare
their
Paramours
,
and
bring
them
and
their
wealth
in
their
power
,
so
she
made
use
of
her
greatnesse
and
power
together
with
her
policies
,
to
allure
Nations
to
submit
to
her
,
as
if
it
had
been
for
their
own
good
.
In
this
sense
horlotrie
understood
of
Tyrus
her
merchandizing
,
Isa.
23.15
,
17.
However
,
I
would
not
exclude
another
interpretation
also
;
that
as
idolatry
(
which
is
frequently
called
whoredome
)
and
devilish
arts
were
frequent
amongst
these
eastern
people
,
Isay
2.6
.
and
47.13
.
So
she
made
use
of
these
arts
to
carry
on
her
designes
of
greatnesse
,
and
enticed
others
to
embrace
her
idolatry
,
that
so
they
might
be
united
the
more
firmly
unto
her
for
her
own
advantage
,
as
we
see
,
2
Kings
.
16.10
.
Doct.
1.
However
men
do
ostentimes
glory
much
in
their
wit
and
skill
in
increasing
their
greatnesse
,
and
outwitting
others
,
yet
before
the
Lord
,
such
ways
are
the
ground
of
a
controversie
,
and
nothing
else
but
whoredomes
and
witchcrafts
,
as
here
we
are
taught
.
2.
Men
are
naturally
immoderate
and
excessive
in
their
desire
and
hunting
after
greatnesse
;
for
such
are
compared
to
harlots
who
commit
multitude
of
wheredoms
,
and
are
never
satisfied
in
their
lust
.
3.
Worldly
and
politick
States
and
people
,
are
still
to
be
looked
on
in
all
their
dealings
with
others
,
as
seeking
themselves
and
their
own
interests
onely
,
whatever
they
pretend
to
the
contrary
;
for
,
however
Nineveh
held
out
her
beautifull
condition
to
other
Nations
(
as
an
harlot
to
her
Paramours
)
to
invite
them
as
it
were
to
their
own
benefit
in
being
under
the
protection
of
so
mighty
a
State
,
yet
her
real
intentions
were
thereby
to
dispose
of
them
to
her
own
use
,
as
slaves
which
are
bought
&
sold
:
the
wel-favoured
harlot
,
the
mistress
of
witchcrafts
,
selleth
Nations
through
her
whoredomes
,
and
families
through
her
Witchcrafts
.
4
Wicked
men
are
given
to
abuse
all
favours
and
good
things
conferred
on
them
by
God
,
and
make
them
subservient
to
their
lusts
and
designes
;
for
,
as
harlots
prostitute
their
beauty
to
allure
men
to
filthinesse
,
that
they
may
reap
gain
;
so
did
Ninevch
make
use
of
her
greatnesse
to
allure
others
to
joyn
with
her
,
to
her
own
advantage
,
and
their
prejudice
,
the
well-favoured
harlot
selleth
Nations
through
her
whoredomes
.
5.
Men
given
to
their
lusts
and
worldly
designes
,
use
to
make
no
scruple
of
unlawfull
means
to
compasse
their
ends
before
they
be
frustrated
of
them
;
for
,
Nineveh
was
the
mistresse
of
witchcrafts
,
that
is
,
of
wicked
policies
and
deceits
,
or
(
according
to
the
other
interpretation
)
of
devillish
arts
,
that
so
she
might
be
great
,
and
sell
families
through
her
witchcrafts
.
6.
Wicked
men
make
no
account
even
of
that
religion
which
themselves
professe
,
but
in
so
far
as
it
may
be
subservient
to
their
worldly
ends
;
for
,
so
doth
Nineveh
(
according
to
the
other
interpretation
)
seil
Nations
through
her
whoredomes
.
She
did
presāe
her
idolatry
on
others
to
secure
them
to
her
,
as
conceiving
religion
to
be
the
surest
bond
of
union
,
or
tie
to
subjection
,
that
she
might
reap
benefit
by
them
.
Ver.
5.
Behold
,
I
am
against
thee
,
saith
the
LORD
of
hostes
,
and
I
will
discover
thy
skirts
upon
thy
face
,
and
I
will
shew
the
nations
thy
nakednesse
,
and
the
kingdomes
thy
shame
.
6.
And
I
will
cast
abominable
filth
upon
thee
,
and
make
thee
vile
,
and
will
set
thee
as
a
gazing-stock
.
7.
And
it
shall
come
to
passe
,
that
all
they
that
look
upon
thee
,
shall
flee
from
thee
,
and
say
,
Nineveh
is
laid
waste
,
who
will
bemoan
her
?
whnce
shall
I
seek
comforters
for
thee
?
In
opposition
to
her
former
beauty
,
the
Lord
professing
himself
her
party
,
threatens
her
first
with
ignominy
and
depriving
her
of
her
exellencies
and
ornaments
,
that
she
may
be
loathsome
and
contemptible
to
all
,
as
if
an
harlot
were
stript
,
and
her
cloaths
cast
back
over
her
head
,
that
her
nakednesse
may
be
exposed
to
mockery
in
the
view
of
men
,
and
as
prophane
souldiers
use
to
do
with
captive
women
.
See
,
Isa.
47.2
,
3.
Jer.
13.12
.
2.
He
threatens
to
put
yet
more
affronrs
upon
her
beauty
,
by
granting
her
enemies
victory
over
her
,
and
power
to
tread
her
down
;
as
if
women
in
their
pomp
were
all
befouled
with
dung
,
and
so
made
loathsome
.
3.
He
threatens
,
that
by
this
means
she
should
be
made
a
publik
spectacle
,
and
the
matter
of
horror
and
detestation
to
all
beholders
,
there
being
none
to
comfort
her
Doct.
1.
Gods
being
an
adversary
to
the
wicked
,
is
neither
soon
seen
by
them
,
nor
suppose
it
be
seene
,
is
the
sadnesse
of
such
a
condition
easily
laid
to
heart
;
therefore
is
it
again
inculcated
,
Behold
,
I
am
against
thee
,
saith
the
Lord
of
hostes
,
though
it
had
been
told
before
,
chapter
2.13
.
2
Abuse
of
mercy
will
in
the
end
resolve
in
the
abusers
misery
;
for
,
beautifull
Nineveh
who
plaid
the
harlot
with
it
,
her
skirts
are
discovered
,
and
abominable
filth
cast
upon
her
,
and
she
with
whom
the
Nations
committed
fornication
,
is
made
the
object
of
peoples
detestation
.
3.
People
in
their
greatest
pomp
and
glory
,
do
but
flie
with
borrowed
wings
,
and
are
in
such
a
condition
as
God
can
easily
strip
them
of
what
they
gloried
in
,
and
set
them
as
contemptible
objects
;
for
,
Nineveh
hath
shame
and
nakednesse
,
which
he
will
shew
to
nations
and
kingdomes
,
when
he
strips
her
of
her
borrowed
glory
.
4.
As
wicked
men
cannot
enjoy
honour
and
greatnesse
in
the
world
,
and
not
abuse
it
:
so
the
Lord
is
provoked
thereby
to
plague
the
abusers
with
ignominy
;
for
,
I
will
cast
abominable
filth
upon
thee
,
and
make
thee
vile
,
saith
he
to
glorious
Nineveh
.
5.
The
Lord
will
make
such
as
have
publikly
sinned
without
repentance
,
to
become
publik
spectacles
of
his
justice
and
severity
,
to
the
terror
and
astonishment
of
the
beholders
;
for
I
will
set
thee
as
a
gazing-stock
,
and
it
shall
come
to
passe
that
all
they
that
look
upon
thee
,
shall
flee
from
thee
.
6.
It
is
righteous
with
God
,
not
onely
so
to
smite
his
enemies
,
as
the
stroak
shall
surpasse
the
cure
of
any
consolations
from
friends
;
and
the
terror
thereof
so
to
overwhelm
them
,
as
that
they
cannot
and
dare
not
appear
to
bemoan
and
comfort
them
,
but
it
is
rightcous
also
,
that
such
as
have
oppressed
without
pity
,
should
have
none
to
condole
with
them
in
their
justly
procured
and
inflicted
corrections
;
for
,
all
this
is
imported
in
this
threatening
,
all
that
look
upon
thee
shall
flee
from
thee
,
and
say
,
Nineveh
is
laid
waste
,
who
will
bemoan
her
?
whence
shall
I
seek
comforters
for
thee
?
that
no
sorrow
should
expresse
her
stroak
,
nor
any
consolations
prove
sufficient
,
that
her
friendg
being
terrified
,
should
not
be
able
to
appear
for
her
,
and
that
she
should
be
abhorred
and
detested
of
all
in
her
miseries
.
Ver.
8.
Art
thou
better
then
populous
No
,
that
was
situate
among
the
rivers
,
that
had
the
waters
round
about
it
,
whose
rampart
was
the
sea
,
and
her
wall
was
from
the
sea
?
9.
Ethiopia
and
Egypt
were
her
strength
,
and
it
was
infinite
,
Put
,
and
Lubim
were
thy
helpers
.
10.
Yet
was
she
carried
away
,
she
went
into
captivity
,
her
young
children
also
were
dashed
in
pieces
at
the
top
of
all
the
streets
;
and
they
cast
lots
for
her
henourable
men
,
and
all
her
great
men
were
bound
in
chains
.
11.
Thou
also
shalt
be
drunken
,
thou
shalt
be
hid
thou
also
shalt
seek
strength
because
of
the
enemy
.
To
confirm
what
hath
been
said
,
and
to
crush
all
presumptuous
thoughts
in
Nineveh
as
if
she
should
be
able
to
stand
it
out
;
he
sets
before
her
the
example
of
No
,
or
Alexandria
,
a
great
city
in
Egypt
,
or
neer
unto
it
,
of
which
see
,
Jer.
46.25
.
Ezech.
30.15
.
And
in
this
example
,
1.
He
rehearseth
the
flourishing
condition
of
that
city
,
it
was
populous
,
or
nourishing
,
that
is
,
a
great
market-town
,
nourishing
the
countrey
about
it
;
it
was
strong
be
situation
,
being
built
among
the
Channels
of
Nilus
,
and
environed
with
strong
ramparts
,
the
sea
also
enclosing
it
on
divers
parts
;
it
was
also
strong
by
great
and
many
confederates
,
such
as
Ethiopians
,
or
(
Arabians
,
who
are
frequently
named
Cush
in
Scripture
)
Egyptians
and
other
people
of
Africa
wherein
the
speech
is
directed
to
No
,
as
insulting
over
her
vain
confidence
in
these
to
the
terrour
of
Nineveh
.
2.
He
repeats
their
stroak
;
That
that
City
had
been
made
desolate
,
her
people
being
carried
captive
,
her
young
children
dashed
in
pieces
,
her
honourable
men
divided
amongst
the
souldiers
as
prey
,
and
carried
away
as
slaves
;
as
for
the
time
of
this
desolation
,
and
the
persons
by
whom
it
was
acted
:
it
is
needlesse
for
us
further
,
to
enquire
,
seeing
the
Spirit
of
God
puts
it
out
of
controversie
that
it
was
done
before
the
utter
ruine
of
Nineveh
.
3.
This
example
is
applied
to
Nineveh
,
wherein
is
shewed
;
that
since
she
had
no
more
advantages
then
the
other
had
,
it
was
but
folly
to
think
her self
to
be
invincible
;
and
she
is
assured
that
how
potent
soever
she
be
,
yet
she
shall
be
drunk
with
the
wine
of
Gods
wrath
;
and
that
notwithstanding
her
former
splendour
,
she
should
be
made
to
hide
her self
for
shame
and
fear
,
and
become
obscure
,
as
if
she
had
not
been
:
and
that
she
should
notwithstanding
her
own
strength
,
be
forced
to
seek
help
from
abroad
,
or
to
supplicate
her
enemies
for
pity
.
Doct.
1.
The
Lord
hath
given
abundant
proof
that
there
is
no
power
nor
probable
means
of
defence
able
to
stand
out
against
him
when
he
prosecuteth
a
controversie
;
for
,
so
doth
the
bringing
in
of
this
instance
teach
.
2.
Men
are
still
ready
to
be
presumptuous
and
confident
of
their
own
standing
,
whatever
they
see
done
to
others
;
therefore
is
this
example
produced
and
applied
,
that
her
conceit
may
be
thereby
crushed
:
Art
thou
better
then
populous
No
?
&c.
3.
Men
have
nothing
to
boast
of
as
sufficient
to
preserve
them
from
ruine
,
but
others
have
had
the
same
or
better
,
who
yet
have
succumbed
;
herefore
are
all
the
circumstances
of
ruined
No's
strength
pointed
out
,
to
shew
that
she
might
well
have
compared
to
Niuevch
in
any
thing
that
would
have
seemed
to
be
a
defence
.
4.
The
Lords
minde
concerning
sin
and
impenitent
sinners
,
is
the
same
in
all
ages
,
and
he
will
so
declare
himself
by
his
judgements
;
for
as
No
for
her
sins
was
carried
away
,
&c.
so
is
Nineveh
threatened
because
of
her
provocations
:
Thou
also
shalt
be
drunken
,
&c.
5.
The
wicked
may
not
only
expect
to
be
deprived
of
counsel
and
prudence
in
straits
as
drunken
men
are
,
but
to
be
totally
overwhelmed
with
the
judgements
of
God
in
full
measure
;
for
,
they
are
not
to
taste
a
little
of
the
cup
of
wrath
,
but
to
drink
of
it
till
they
be
drunken
;
Thou
also
shalt
be
drunken
.
See
,
Jer.
25.15
,
27.6
.
The
Lord
can
,
and
because
of
sin
will
,
bury
in
obscurity
the
greatest
of
Nations
,
as
if
they
had
never
been
,
and
make
them
who
made
great
shew
of
glory
and
courage
,
seek
holes
to
hide
themselves
in
;
for
,
saith
he
,
Thou
shalt
be
hid
.
7.
Unto
such
as
are
pursued
by
the
justice
of
the
Lord
,
their
enemies
are
made
terriblƩ
,
and
all
their
strength
and
preparations
are
not
sufficient
to
secure
them
from
fear
,
or
keep
them
from
being
brought
into
their
enemies
reverence
;
for
,
whatever
Nineveh
had
to
oppose
,
yet
thou
also
shalt
seek
strength
because
of
the
enemie
.
Vers.
12.
All
thy
strong
holds
shall
be
like
fig-trees
with
the
first
ripe
figs
,
if
they
be
shaken
,
they
shall
even
fall
into
the
mouth
of
the
eater
.
For
further
confirmation
of
this
sentence
,
the
Lord
propounds
all
the
vaine
confidences
of
Nineveh
,
and
the
Assyrians
,
and
declareth
that
they
should
not
be
able
to
deliver
them
from
his
hand
;
Her
first
vain
confidence
is
her
strong
holds
,
which
he
threatens
shall
be
as
easily
taken
by
the
enemy
,
as
ripe
figs
fall
from
the
fig-tree
when
it
is
shaken
into
the
shakers
mouth
,
that
is
to
say
,
they
shall
be
rendered
up
at
the
very
first
assault
.
Whence
learn
,
1.
Men
in
a
wicked
way
are
ready
to
delude
themselves
with
many
vain
thoughts
of
safety
.
Therefore
is
all
this
pains
taken
to
refute
the
vain
imaginations
of
Nineveh
.
2.
Strong
holds
are
too
weak
fortifications
to
hold
out
Gods
controversie
against
sin
;
for
,
as
the
sins
of
the
owners
ripen
them
for
ruine
,
and
as
they
are
much
desired
by
enemies
,
so
will
they
be
easily
taken
;
so
doth
this
similitude
teach
us
.
Vers.
13.
Behold
,
thy
people
in
the
midst
of
thee
are
women
:
the
gates
of
thy
land
shall
be
set
wide
open
unto
thine
enemies
,
the
fire
shall
devoure
thy
bars
.
Her
second
vain
confidence
is
,
her
formerly
valiant
men
concerning
whom
the
Lord
declares
,
that
though
they
were
enclosed
in
fortified
cities
and
strong
holds
,
(
which
may
make
cowardā
stout
,
)
and
in
their
own
cities
and
countrey
,
which
they
ought
resolutely
to
defend
,
yet
they
should
prove
timorous
and
faint-hearted
like
women
,
and
so
should
yield
up
what
they
ought
to
defend
.
See
Jer.
50.37
.
and
51.30
.
Doct.
1.
Men
will
prove
no
longer
stout
then
the
Lord
is
with
them
in
mercy
,
or
by
them
is
doing
some
work
in
the
earth
;
for
,
the
lion-like
Assyrians
,
shap.
2.11
,
are
now
to
admiration
become
feeble
:
Behold
,
faith
he
,
thy
people
are
women
.
2.
No
outward
encouragement
,
or
consideration
will
put
courage
into
such
as
God
hath
madā
faint
;
for
,
thy
people
,
even
in
the
midst
of
thee
are
women
.
A
third
vain
confidence
,
(
the
vanity
wherof
dependeth
upon
the
former
)
is
,
their
frontier
garrisons
,
which
they
(
no
doubt
observing
that
others
had
been
destroyed
by
themselves
through
improvidence
that
way
)
had
fortified
as
the
gates
of
their
land
,
and
as
bars
to
hinder
the
enemies
progresse
into
the
countrey
:
concerning
these
the
Lord
threatens
,
that
through
the
cowardise
of
their
souldiers
they
should
be
set
open
to
the
enemies
,
as
if
fire
had
burnt
them
up
:
It
teacheth
,
that
no
politick
courses
of
men
,
learning
,
wisdom
from
the
folly
of
others
,
or
fortifying
themselves
,
where
others
through
weaknesse
have
been
overcome
,
is
sufficient
to
secure
a
people
from
Gods
vengeance
;
The
gates
of
thy
land
shall
be
set
wide
open
unto
thine
enemies
,
the
fire
shall
devoure
thy
bars
.
Vers.
14
Draw
the
waters
for
the
siege
,
fortifie
thy
strong
holds
,
go
into
clay
,
and
tread
the
morter
:
make
strong
the
brick-kill
.
15.
There
shall
the
fire
devoure
thee
:
the
sword
shall
cut
thee
off
:
it
shall
eat
thee
up
like
the
canker-worm
:
make
thy self
many
as
the
canker-worm
:
make
thy self
many
as
the
locust
.
16.
Thou
hast
multiplied
thy
merchants
above
the
starres
of
heaven
:
the
canker-worm
spoileth
and
floeth
away
.
The
vanity
of
all
the
former
confidences
is
yet
further
held
forth
in
an
holy
mocking
of
all
their
preparations
,
which
should
not
avail
;
for
,
albeit
they
should
use
never
so
much
diligence
to
defend
their
cities
,
and
for
that
end
should
draw
water
,
and
diligently
repair
their
strong
holds
with
brick
,
(
under
which
other
things
needful
for
enduring
a
siege
are
to
be
comprehended
)
yet
in
their
greatest
strength
the
sword
should
destroy
them
,
and
the
judgement
of
God
consume
them
like
fire
,
and
as
canker-wormes
eat
all
green
fruits
;
and
albeit
both
the
King
and
the
City
Nineveh
,
(
for
the
Original
seemeth
to
direct
the
speech
to
both
)
should
multiplie
armies
both
of
their
own
people
,
who
were
most
part
merchants
,
and
of
their
confederaāā
who
traffiāked
with
them
,
and
that
in
as
great
numbers
as
if
they
were
swarmes
of
locusts
or
canker-wormes
,
or
as
the
starres
of
heaven
,
yet
thereby
should
they
not
be
delivered
;
but
as
the
canker-worm
having
spoiled
all
,
that
there
is
nothing
to
eat
,
doth
then
flee
away
;
so
their
souldiers
,
consederates
,
and
their
own
merchants
should
desert
them
,
when
there
should
be
no
commodity
to
be
had
by
them
,
and
should
waste
and
take
from
them
,
but
do
them
no
good
.
Doct.
1.
The
Lords
power
is
so
far
above
mans
,
that
he
will
,
so
to
say
,
defie
man
to
avert
his
judgments
by
his
endeavours
;
for
,
here
he
bids
Nineveh
do
her
best
,
draw
the
waters
for
the
siege
,
&c.
and
make
thy self
many
as
the
canker-worm
,
&c.
2.
Presumption
may
continue
with
carnal
men
,
even
till
their
ruine
;
for
,
Nineveh
is
preparing
for
the
siege
,
and
gathering
men
when
she
is
to
be
destroyed
;
not
but
that
it
is
lawful
to
use
lawful
means
to
prevent
destruction
when
it
is
threatened
;
but
her
sin
was
to
confide
in
these
means
,
without
looking
to
God
or
his
controversie
.
3.
Stroaks
from
the
Lord
may
readily
light
on
men
where
they
think
themselves
most
secure
;
for
,
there
(
that
is
,
in
thy
strong
holds
fortified
and
manned
by
thee
)
shall
the
fire
devoure
thee
,
the
sword
shall
cut
thee
off
.
4.
Wrath
from
the
Lord
is
a
sore
party
to
deal
with
,
as
destroying
totally
without
mercy
;
for
the
wrath
of
God
against
Assyria
executed
by
the
Caldeans
devoureth
as
fire
,
and
eats
up
like
the
canker-worm
.
5.
Multitudes
of
men
will
not
aveil
nor
help
in
the
day
of
the
Lords
vengeance
;
yea
,
such
helpers
may
hurt
when
God
is
angry
;
for
,
however
she
make
her self
many
,
and
multiply
merthants
above
the
starres
of
heaven
;
yet
the
canker-worm
spoileth
and
fleeth
away
,
and
so
do
they
.
6.
As
men
usually
respect
one
another
,
or
publick
interests
,
not
sincerely
,
but
for
their
own
ends
:
so
do
they
desert
what
they
seemed
to
affect
,
according
as
the
wheel
of
prosperity
turns
about
;
for
,
their
merchants
as
the
canker-worm
do
spoil
,
and
when
there
is
nothing
left
to
spoile
or
reap
benefit
by
,
then
they
flee
away
.
Ver.
17.
Thy
crowned
are
as
the
locusts
,
and
thy
captains
as
the
great
grashoppers
,
which
campe
in
the
hedges
in
the
cold
day
,
but
when
the
Sun
ariseth
,
they
flee
away
,
and
their
place
is
not
known
where
they
are
.
18.
Thy
shepberds
slumber
,
O
King
of
Assyria
;
thy
Nobles
shall
dwell
in
the
dust
:
thy
people
is
scattered
upon
the
mountaines
,
and
no
man
gathereth
them
.
A
fourth
vain
confidence
is
,
their
great
men
,
their
counsellors
,
and
valourous
commanders
,
concerning
whom
the
Lord
threatens
,
that
some
of
them
being
only
for
eating
,
and
idle
effeminate
wasters
,
as
locusts
and
grashoppers
are
,
and
having
made
a
shelter
of
Assyria
for
their
own
advantage
,
shall
whenever
a
storm
appears
,
not
only
be
easily
terrified
,
but
seeing
some
sun-shine
of
a
deliverance
,
and
that
they
may
live
without
Assyria's
favour
,
they
shall
quite
desert
them
and
run
away
.
And
this
seems
to
be
spoken
of
their
tributary
Kings
,
and
Princes
,
or
hired
officers
;
he
threatens
also
that
others
of
them
(
which
agreeeth
most
properly
to
their
own
Counsellors
,
Princes
and
Commanders
)
should
become
stupid
,
base
and
carelesse
,
and
destitute
of
counsel
,
as
men
in
a
slumber
,
and
that
they
should
not
prove
active
for
defence
of
the
countrey
and
city
,
but
dwell
or
lie
still
(
as
the
Original
hath
it
)
in
their
strong
holds
,
as
if
they
were
sick
;
so
,
Jer.
51.30
.
and
that
by
this
means
even
the
King
(
to
whom
the
speech
is
directed
)
should
be
undone
,
and
the
people
be
exposed
to
al
hazards
,
as
sheep
scattered
upon
the
mountains
without
a
shepherd
.
Doct.
1.
The
greatnesse
of
men
,
(
however
it
be
often
too
much
confided
in
)
can
contribute
nothing
for
standing
out
against
his
judgments
who
is
higher
then
the
highest
;
for
,
this
also
is
declared
here
to
be
a
vain
confidence
,
and
therefore
ought
not
to
weaken
the
Churches
faith
in
expecting
vengeance
on
the
wicked
.
2.
Men
do
debase
their
own
greatness
,
when
by
reason
therof
they
take
liberty
to
drown
themselves
in
sensual
delights
,
and
to
give
themselves
to
effeminate
idlenesse
;
for
,
such
were
these
crowned
as
the
locusts
,
and
captains
as
the
great
grashoppers
.
3.
It
is
incident
even
to
great
men
whatever
they
pretend
of
generosity
,
to
make
themselves
and
their
own
commodity
,
the
scope
and
drift
of
all
their
actions
,
and
so
to
walk
as
may
lead
to
that
end
;
for
,
saith
he
,
thy
crowned
(
as
well
as
merchants
,
ver.
16.
)
are
as
the
locusts
,
and
thy
captains
as
the
great
grashoppers
which
camp
in
the
hedges
in
the
cold
day
,
but
when
the
Sun
ariseth
they
flee
away
,
and
their
peace
is
not
known
where
they
are
.
4.
It
is
an
iniquity
and
great
baseness
,
and
a
plague
on
rulers
to
be
stupid
,
sluggish
,
selfish
and
careful
only
of
their
own
defence
and
safety
,
when
publick
hazards
are
imminent
or
incumbent
.
Such
was
their
judgment
here
,
Thy
shepherds
slumber
,
thy
Nobles
dwell
,
or
lie
still
.
5.
Such
as
have
most
eminently
abused
days
of
prosperity
,
shal
be
made
to
feel
most
of
adversity
,
were
they
never
so
great
;
therefore
is
this
threatening
directed
to
the
King
,
as
he
who
should
feel
it
most
;
Thy
shepherds
slumber
,
O
King
of
Assyria
,
&c.
6.
Evil
rulers
are
sent
of
the
Lord
,
as
a
plague
and
presage
of
ruine
to
come
upon
a
sinful
people
;
for
,
when
shepherds
slumber
,
then
people
are
scattered
upon
the
mountains
,
and
no
man
gathereth
them
.
See
,
Isa.
3.4
,
5
,
and
19.13
,
14.
Vers.
19.
There
is
no
healing
of
thy
bruise
:
thy
wound
is
grievous
:
all
that
hear
the
bruit
of
thee
,
shall
clap
the
hands
over
thee
:
for
upon
whom
hath
not
thy
wickednesse
passed
continually
?
The
judgment
is
here
summed
up
,
and
declared
that
it
shal
be
an
irreparable
stroak
,
a
wound
not
to
be
drawn
together
,
nor
wrinkled
as
wounds
do
when
they
begin
to
heal
:
and
that
as
it
should
not
be
healed
,
so
it
should
be
very
painful
and
grievous
;
and
that
there
should
be
none
to
comfort
them
under
all
this
,
but
all
ready
,
as
they
should
hear
of
it
,
to
clap
their
hands
for
joy
,
and
insult
over
them
;
and
that
because
of
a
long
time
they
had
been
wicked
oppressors
of
all
round
about
them
.
Doct.
1.
As
the
Lords
chastisements
of
his
people
end
all
in
mercy
;
so
his
last
and
final
word
to
the
wicked
is
wrath
;
for
,
this
message
closeth
with
denouncing
of
judgment
,
without
hope
of
recovery
,
or
comfort
under
it
.
2.
It
is
matter
of
great
comfort
in
trouble
,
to
have
hope
of
a
blessed
issue
in
due
time
:
for
,
so
much
may
be
gathered
from
Assyrias
misery
,
that
stroaks
are
then
only
deplorable
,
when
there
is
no
healing
of
thy
bruise
.
3.
It
is
also
a
great
mercy
in
troubles
,
to
get
an
easie
way
of
bearing
them
,
and
breathing
under
them
;
for
,
to
the
wicked
it
is
not
so
,
but
their
wounds
are
daily
ripped
up
afresh
:
thy
wound
is
grievous
,
or
painful
.
4.
It
may
make
afflictions
the
more
easie
,
when
the
afflicted
have
any
sympathizers
to
bemoan
and
condole
with
them
in
their
troubles
;
for
,
it
is
yet
more
of
Assyria's
misery
,
that
all
that
hear
the
bruit
of
thee
shall
clap
their
hands
.
5.
The
world
shall
in
due
time
be
refreshed
and
comforted
with
seeing
or
hearing
of
the
ruine
of
oppressors
;
for
,
they
shall
clap
their
hands
over
thee
,
upon
whom
thy
wickednesse
hath
passed
.
6.
Cruelty
and
oppression
shall
be
rewarded
in
its
own
coin
,
by
the
cutting
off
of
the
authors
thereof
,
without
piety
or
commiseration
from
any
;
for
,
so
doth
that
reāson
of
the
worlds
insulting
and
joy
import
;
for
upon
whom
hath
not
thy
wickednesse
passed
continually
?
Habakkuk
.
The
ARGUMENT
.
IT
cannot
be
certainly
determined
at
what
time
this
Prophet
lived
and
exercised
his
function
:
whether
under
Manasseh
,
in
whose
reign
iniquity
was
come
to
a
great
height
:
or
rather
,
at
the
same
time
that
Jeremiah
began
to
prophesie
,
yet
certain
it
is
,
that
he
lived
towards
the
latter
end
of
Gods
patience
with
the
Jews
,
and
before
the
last
destruction
by
the
Caldeans
:
a
part
,
if
not
the
whole
whereof
,
it
seems
was
to
be
inflicted
in
their
dayes
to
whom
he
treached
,
as
appeareth
from
chap.
1.5
.
The
prophecie
is
held
forth
,
partly
,
by
way
of
doctrinal
prediction
,
chap.
1.
and
2.
and
partly
,
by
way
of
meditation
or
prayer
,
chap.
3.
and
may
be
summed
up
in
a
Dialogue
betwāxt
the
Lord
and
his
servant
,
wherein
the
Prophet
,
complaining
of
the
iniquity
of
the
times
,
and
being
forewarned
of
the
destruction
and
captivity
of
the
Jewes
by
the
Caldeans
,
doth
again
plead
with
God
about
the
prospering
of
such
a
wicked
people
as
the
Caldeans
were
,
chap.
1.
and
waiting
for
an
answer
,
he
is
commanded
to
stir
up
the
godly
to
live
by
faith
,
and
take
heed
of
Apāstafie
in
the
time
of
their
captivity
,
expecting
the
ruine
of
the
Caldeans
their
oppressors
,
chap.
2.
In
which
answer
the
Prophet
acquiesceth
,
submitting
unto
the
Lords
will
,
and
praying
and
believing
that
God
would
preserve
,
and
at
length
deliver
his
work
,
his
Church
and
Elect
,
chap.
3.
all
which
exercises
the
Prophet
publisheth
and
leaveth
on
record
,
for
terrifying
the
wicked
,
and
inviting
them
to
repentance
,
and
for
the
encouragement
of
the
godly
under
the
sad
calamities
that
were
approaching
.
CHAP.
I.
IN
this
Chapter
,
(
after
the
Inscription
,
ver.
1.
)
First
,
the
Prophet
complains
to
God
of
the
iniquity
of
the
times
,
and
that
no
course
was
taken
to
correct
or
suppress
the
desperate
wickedness
of
that
people
,
notwithstanding
either
his
former
complaints
,
v.
2.
or
the
vexation
of
his
or
the
godlies
soules
by
it
,
v.
3.
or
the
fearful
abuse
of
Gods
indulgence
,
ver.
4.
2.
The
Lord
in
answer
to
this
complaint
,
sheweth
to
the
Church
by
the
Prophet
,
the
admirable
,
incredible
and
speedy
judgements
that
were
to
come
upon
them
,
ver.
5.
and
that
by
the
Caldeans
,
whose
dispositions
,
furniture
and
actions
,
together
with
the
ill
use
they
should
make
of
their
successe
,
is
held
forth
,
ver
6
,
7
,
8
,
9
,
10
,
11.
3.
The
Prophet
receiving
this
establisheth
himself
in
the
faith
of
the
preservation
of
the
Church
,
and
the
godly
in
the
midst
of
this
destruction
,
ver.
12.
and
expostulates
with
God
concerning
his
holy
Providence
,
in
permitting
so
wicked
a
people
as
the
Caldeans
to
prevaile
against
the
Church
,
though
sinful
,
v.
13.
considering
both
their
unjust
and
violent
conquest
,
v.
14
,
15.
ā
and
their
finful
abuse
of
it
,
ver.
ā
15
,
16.
which
therefore
he
thinks
should
not
prosper
,
ver.
17.
Vers.
1.
THe
burden
which
Habakkuk
the
Prophet
did
see
.
This
verse
holdeth
forth
the
subject
matter
of
this
prophecie
,
which
is
chiefly
grievous
threatenings
,
first
against
the
Jews
,
and
then
against
the
Caldeans
,
together
with
the
Penman
,
and
divine
authority
of
this
Scripture
,
that
he
not
only
was
a
Prophet
by
office
,
but
had
this
doctrine
by
vision
and
speciall
illumination
.
Doct.
1.
In
our
making
use
of
any
portion
of
holy
Scripture
,
we
ought
to
begin
at
the
study
of
the
divine
authority
thereof
,
to
the
end
we
may
labour
to
come
to
it
with
more
reverence
,
considence
,
and
with
more
of
that
spirit
which
endited
it
;
for
,
therefore
is
it
prefixed
,
that
the
Penman
of
this
Scripture
was
a
Prophet
,
and
did
see
it
in
vision
.
2.
The
studie
of
the
divine
authority
of
Scripture
,
may
hide
and
take
our
mindes
off
,
looking
to
,
or
stumbling
at
the
weaknesse
or
meannesse
of
instruments
carrying
the
same
;
for
the
Spirit
of
God
thinks
it
a
needlesse
work
for
those
,
who
take
up
this
doctrine
as
a
divine
vision
to
enquire
much
about
the
Penman
,
and
therefore
only
expresseth
his
name
and
office
,
Habakkuk
the
Prophet
.
See
,
1
Cor.
15.11
.
3.
The
doctrine
of
divine
vengeance
against
sin
and
sinners
,
being
rightly
considered
,
will
be
found
sad
and
insupportable
;
therefore
albeit
all
divine
doctrine
may
be
called
A
burden
(
as
it
is
,
Prov.
30.
1.
in
the
Original
)
in
regard
of
the
weight
it
ought
to
have
upon
our
spirits
,
whether
directions
,
how
to
get
them
obeyed
,
Rev.
2.24
,
25.
or
comforts
,
how
to
walk
answerably
under
them
:
yet
in
the
ordinary
Scripture-phrase
,
and
by
the
Prophet
here
,
the
name
is
applied
to
threatenings
:
He
calls
this
doctrine
The
burden
,
as
being
sent
from
a
God
,
burdened
with
the
wickednesse
of
sinners
,
Isa.
1.4
.
Amos
2.13
.
as
being
a
grief
and
burden
to
the
messengers
to
carry
such
tydings
,
as
being
burdensome
to
the
secure
,
to
hear
their
sinful
wayes
contradicted
and
reproved
,
Jer.
23.33
.
as
being
sad
to
the
penitent
when
they
lay
it
to
heart
,
as
portending
sad
ruine
,
however
men
account
them
but
winde
,
Jer.
5.13
.
And
finally
,
it
ought
to
be
a
burden
,
that
God
,
who
delights
to
speak
in
other
termes
to
his
Church
,
should
be
provoked
to
write
only
bitter
things
.
4.
Albeit
that
vengeance
on
impenitent
sinners
,
being
long
forborne
,
may
seem
incredible
,
yet
it
is
most
certain
and
clear
,
that
it
is
coming
,
therefore
however
that
secure
people
blessed
themselves
;
yet
the
Prophet
not
only
hears
,
but
seeth
their
burden
,
as
if
it
were
present
;
and
albeit
the
extraordinary
gift
of
prophesying
be
ceased
,
yet
every
godly
man
may
be
as
certain
from
the
Word
of
judgements
on
impenitent
sinners
,
as
if
they
saw
them
with
their
eyes
.
Vers.
2.
O
LORD
,
how
long
shall
I
crie
,
and
thou
wilt
not
heare
:
even
cry
out
unto
thee
of
violence
,
and
thou
wilt
not
save
?
The
Prophet
in
his
own
and
the
godlies
name
,
begins
at
an
expostulation
with
God
,
that
the
generality
of
the
Jewes
being
so
desperately
wicked
,
as
he
instanceth
in
several
iniquities
,
especially
against
the
second
Table
;
yet
the
Lord
in
his
patience
did
bear
with
them
,
and
took
no
course
to
vindicate
his
own
glory
,
or
abate
this
deluge
of
sin
one
way
or
other
.
This
complaint
he
amplifieth
and
aggravateth
from
other
considerations
;
whereof
the
first
is
in
this
verse
,
that
he
having
taken
so
much
pains
on
this
people
to
no
purpose
,
but
their
injustice
swelling
up
and
breaking
out
in
open
violence
,
had
been
forced
of
a
long
time
to
cry
to
God
against
them
:
but
neither
was
his
prayer
regarded
,
nor
the
oppressed
saved
from
violence
,
which
he
thinks
strange
of
.
We
are
not
to
understand
this
so
as
if
the
Prophet
were
quarrelling
with
God
,
or
cruel
to
this
people
,
toward
whom
he
evidenceth
so
much
tendernesse
afterward
,
but
that
having
long
dealt
with
that
people
,
and
with
God
by
prayer
for
some
successe
to
his
Ministery
,
and
finding
iniquity
to
abound
to
the
dishonour
of
God
,
and
oppression
of
the
godly
,
he
(
not
so
much
out
of
any
hatred
against
them
,
as
out
of
zeal
to
Gods
honour
,
out
of
hatred
of
sin
,
and
pity
toward
the
oppressed
)
complains
that
there
was
no
redresse
of
this
,
and
that
neither
by
amending
of
them
,
nor
correcting
of
them
,
the
course
of
sin
was
stopped
.
Doct.
1.
As
the
duties
of
the
second
Table
are
a
touchstone
,
whereby
to
try
the
sincerity
of
those
who
professe
true
Religion
,
and
are
within
the
visible
Church
:
so
when
Professors
once
declare
their
unsoundnesse
that
way
,
they
may
readily
come
to
a
very
great
height
in
it
:
for
,
here
they
were
come
to
the
extremity
of
violence
,
and
combustions
among
themselves
.
2.
The
ready
way
to
make
mens
endeavours
in
their
calling
,
(
especially
such
as
are
employed
in
dealing
with
soules
)
effectual
,
is
to
be
much
with
God
in
prayer
:
therefore
the
Prophet
having
spent
much
time
in
vain
,
is
put
to
cry
to
God
about
it
that
he
would
interpose
;
Cries
to
God
are
our
best
weapons
against
sin
.
3.
The
iniquity
of
a
visible
Church
may
come
to
that
height
,
that
such
as
would
stand
in
the
gap
,
may
be
ready
,
if
not
to
cry
against
them
,
yet
to
submit
if
God
should
send
judgements
:
for
the
Prophet
is
so
put
to
it
,
with
their
sin
dishonouring
God
,
and
oppressing
the
godly
,
that
he
crieth
,
that
God
would
one
way
or
other
stop
the
course
of
their
iniquity
.
See
,
Numb
16.15
.
4.
Zeal
for
God
and
his
honour
,
and
hatred
against
sin
,
ought
to
oversway
our
respects
to
any
creature
whatsoever
:
for
,
from
this
principle
it
is
that
the
Prophet
cries
to
God
against
this
people
,
otherwise
dear
to
him
.
5.
The
truly
godly
,
and
especially
such
as
are
called
to
carry
the
Lords
Name
unto
his
people
,
are
to
lay
their
reckoning
,
not
to
have
a
smooth
and
easie
life
,
but
to
wrestle
under
much
humbling
,
toile
and
vexation
;
for
,
such
was
the
Prophets
lot
here
,
and
the
godlies
,
in
whose
name
he
complains
.
6.
So
unsearchable
are
the
Lords
counsels
,
as
he
may
see
fit
to
delay
the
answer
of
desires
,
which
are
put
up
from
much
zeal
to
his
glory
,
and
compassion
toward
the
godly
oppressed
,
against
sinful
men
and
their
courses
;
for
,
the
Prophet
here
hath
cried
,
and
that
so
long
,
as
he
is
like
to
quarrel
and
question
God
about
it
,
and
yet
the
Lord
did
not
hear
nor
save
.
7.
The
patience
of
God
toward
his
sinful
Church
and
People
,
doth
sarre
surpasse
the
patience
of
the
best
of
men
;
for
,
when
the
Prophet
is
wearie
,
and
like
to
fall
into
impatiencie
at
Gods
long-suffering
;
yet
the
Lord
was
not
wearie
to
wait
upon
them
.
Verse
3.
Why
doest
thou
shew
me
iniquity
,
and
cause
me
to
behold
grievance
?
for
spoiling
and
violence
are
before
me
,
and
there
are
that
raise
up
strife
and
contention
.
A
second
amplification
of
this
complaint
(
which
cleareth
more
the
ground
of
his
crying
.
verse
2.
and
setteth
out
more
of
their
sinne
)
is
,
that
their
wickednesse
in
vexing
and
grieving
one
another
,
and
the
godly
amongst
them
,
and
their
violent
spoiling
of
one
another
,
together
with
their
starting
and
keeping
up
law-suits
and
contentions
(
or
,
of
strife
against
the
messengers
of
God
,
who
reproved
them
,
as
was
usual
,
Jer.
15.10
.
Hos.
4.4
.
)
that
I
say
,
all
these
were
not
only
publick
and
open
in
the
Prophets
and
godlies
view
,
whereever
they
went
,
but
a
great
grief
and
vexation
unto
them
;
their
hearts
were
over-charged
when
they
saw
such
wickednesse
,
and
God
taking
no
order
with
it
.
Doct.
1.
When
once
men
shake
off
the
fear
of
God
,
it
is
righteous
with
him
to
give
them
up
to
break
all
bonds
of
love
,
humanity
and
civil
society
amongst
men
;
for
these
godlesse
men
are
given
up
to
iniquitie
,
grievance
,
spoiling
and
violence
,
&c.
Thus
the
Lord
sheweth
,
how
unfixed
they
are
in
all
things
,
who
hold
not
fast
the
root
of
his
feare
.
2.
It
may
be
the
lot
of
the
Lords
most
faithful
servants
,
to
see
sad
sights
of
wickednesse
among
the
people
committed
to
their
charge
,
instead
of
comfortable
fruits
of
their
Ministery
.
This
Prophet
after
his
pains
taken
,
seeth
only
iniquitie
and
grievance
,
and
every
where
spoiling
and
violence
are
before
him
,
these
sinnes
being
so
impudently
committed
,
that
the
actors
cared
not
who
saw
them
.
See
,
Isai.
49.4
.
3.
Albeit
it
be
the
duty
of
the
Lords
people
and
faithful
servants
,
not
to
carve
out
what
shall
be
their
own
lot
and
successe
in
the
world
,
yet
they
ought
not
only
to
keep
themselves
unspotted
,
but
to
be
seriously
affected
and
vexed
with
the
iniquities
of
the
times
:
for
saith
the
Prophet
,
Why
doest
thou
shew
me
iniquity
,
and
cause
me
to
behold
grievance
?
Not
so
much
quarrelling
with
Gods
Providence
towards
him
,
as
testifying
his
own
and
the
godlies
veāation
by
seeing
these
things
.
See
,
Ezek.
9.4
.
2
Pet.
2.7
,
8.
To
be
vexed
with
the
evils
of
the
time
,
is
a
way
to
keep
our selves
from
falling
into
them
,
and
a
ground
of
hope
that
God
will
appear
,
as
the
Prophets
reasoning
imports
.
4.
However
the
godly
may
be
called
to
contend
and
strive
both
for
God
and
for
their
owne
rights
,
yet
it
is
a
mark
of
an
unsanctified
spirit
,
to
delight
in
the
fire
of
contention
and
either
to
beget
or
entertain
them
needlessely
or
unjustly
:
This
was
one
of
the
vexing
evils
of
the
time
,
There
are
that
raise
up
strife
and
contention
.
Vers.
4.
Therefore
the
law
is
slacked
,
and
judgement
doth
never
go
forth
:
for
the
wicked
doth
compasse
about
the
righteous
,
therefore
wrong
judgement
proceedeth
.
A
third
aggravation
of
his
complaint
(
holding
out
yet
more
of
the
iniquity
of
the
times
)
is
taken
from
the
consequents
of
Gods
indulgence
toward
that
people
,
that
they
were
emboldened
to
sinne
by
it
,
and
grew
the
worse
for
that
they
were
spared
:
for
,
when
the
Prophets
preached
,
and
men
rebelled
,
and
yet
God
spared
them
,
they
did
hereby
take
occasion
to
contemn
the
Law
and
Word
of
God
as
a
dead
thing
,
having
no
vigour
nor
authority
,
and
so
ran
on
all
mad
courses
,
insomuch
that
no
justice
was
to
be
found
;
for
,
if
there
were
any
who
respected
equity
or
right
,
they
were
so
overpowered
with
the
multitude
of
wicked
men
,
that
they
durst
not
appear
,
not
could
effect
any
thing
,
and
so
justice
could
not
choose
but
be
wrested
.
Doct.
1.
It
should
be
the
godlies
endeavor
to
have
their
zeal
against
sin
cleanly
,
and
arising
upon
justifiable
grounds
;
for
,
here
the
Prophet
cleares
,
that
his
zeal
against
the
iniquity
of
the
times
,
flowed
not
from
any
prejudice
he
sustained
thereby
,
but
from
the
over-turning
of
all
Religion
and
justice
that
appeared
therein
.
2.
The
Lords
forbearing
and
long-suffering
oft-times
prove
a
snare
to
wicked
men
,
hardening
them
in
their
evil
course
;
for
,
because
of
Gods
indulgence
,
Therefore
the
Law
is
slacked
,
&c.
3.
It
is
not
the
enjoyment
of
the
Word
of
God
or
Ordinances
,
but
their
having
authority
and
vigour
in
our
hearts
and
practices
,
that
will
prove
blessed
in
enjoying
them
;
for
,
this
people
had
the
Law
,
but
it
was
the
quarrel
,
that
it
was
slacked
or
dead
in
its
authority
:
The
Law
is
slacked
;
the
similitude
is
taken
from
the
faint
or
lifelesse
pulse
of
a
dying
man
.
4.
Contempt
of
the
authority
of
the
Word
openeth
the
door
to
all
wickednesse
,
and
justice
will
go
to
ruine
among
men
,
where
Religion
hath
no
place
;
for
,
these
two
are
conjoyned
,
The
Law
is
slacked
,
and
judgement
doth
never
go
forth
.
5.
It
is
a
great
height
of
a
lands
guiltinesse
when
Judicatories
and
Courts
of
Justice
become
corrupt
;
for
that
is
the
height
of
their
impiety
,
and
the
evidence
of
a
despised
Law
,
that
Judgement
doth
never
go
forth
,
&c.
6.
Times
of
general
defection
prove
ordinarily
times
of
great
trial
to
the
godly
and
righteous
,
not
only
are
their
souls
vexed
,
and
they
supplanted
in
their
righteous
cause
,
but
they
dare
hardly
appear
against
the
stream
of
injustice
;
or
,
if
they
do
appear
,
they
cannot
be
able
to
effect
any
thing
that
is
right
,
but
all
goeth
wrong
,
do
what
they
can
;
for
,
Then
the
wicked
compasseth
about
the
righteous
,
therefore
wrong
judgement
proceedeth
.
Ver.
5.
Behold
ye
among
the
heathen
,
and
regard
,
and
wonder
miraculously
:
for
I
will
work
a
work
in
your
dayes
,
which
ye
will
not
beleeve
,
though
it
be
told
you
.
Followeth
to
verse
12.
the
Lords
answer
to
this
expostulation
,
containing
a
prophecie
of
the
destruction
of
the
Jewes
by
the
Caldeans
,
which
is
here
described
generally
from
severall
properties
.
1.
That
it
should
be
a
singular
and
wonderful
destruction
,
insomuch
that
if
any
of
the
Heathen
should
consider
it
,
it
would
breed
admiration
in
them
,
Deut.
28.37
.
and
29.24
,
25.
1
Kings
9.8
.
or
if
the
Jewes
should
consider
any
stroak
inflicted
on
the
Heathen
,
they
should
admire
that
their
owne
stroak
was
sadder
,
as
,
Dan.
9.12
.
2.
That
it
should
be
incredible
to
themselves
,
who
dreamed
of
ease
,
and
yet
be
true
.
And
3.
That
it
should
be
speedy
,
and
come
to
passe
,
even
in
their
time
to
whom
this
was
preached
.
Doct.
1.
When
men
harden
themselves
in
their
evil
wayes
,
because
of
Gods
for
bearance
,
and
the
Word
hath
no
authority
among
them
,
then
the
Lord
will
speak
in
another
language
by
his
rod
;
for
,
because
of
that
contempt
of
the
Word
,
ver.
4.
the
Lord
will
work
a
work
,
that
is
,
will
send
judgments
which
he
will
owne
,
and
wherein
he
will
be
seen
.
2.
The
Lords
long
suffering
patience
toward
impenitent
sinners
,
will
not
alwayes
last
,
but
when
their
iniquity
is
come
to
an
height
,
it
will
also
end
in
sad
judgements
;
therefore
albeit
the
Lords
patience
had
out-wearied
the
Prophets
patience
,
yet
now
I
will
work
a
work
in
your
dayes
,
saith
the
Lord
.
3.
As
abuse
of
mercie
offered
to
the
Church
,
deserves
sadder
judgements
then
the
sin
of
Heathens
,
who
have
not
such
an
offer
,
Matth.
11.22
,
24.
So
it
is
an
addition
to
the
Churches
calamity
,
when
the
Heathen
and
enemies
,
who
have
been
witnesses
to
Gods
working
for
her
,
shall
become
Spectators
and
Admirers
of
the
hand
of
God
against
her
;
both
these
are
held
forth
in
that
Preface
,
Behold
ye
among
the
Heathen
,
and
regard
and
wonder
marvellously
:
for
I
will
work
a
work
,
&c.
as
hath
been
before
explained
.
4.
It
is
usual
,
that
when
judgement
cometh
upon
an
impenitent
people
,
they
attain
not
to
any
right
use
of
it
,
but
are
surprised
with
admiration
and
astonishment
under
it
:
for
,
so
is
fore
prophesied
even
of
the
Jewes
,
that
they
shall
behold
,
and
regard
,
and
wonder
marvellously
at
their
own
calamity
,
and
go
no
further
.
5.
This
stupid
disposition
,
as
it
flowes
from
former
contempt
of
Gods
Word
,
which
hath
so
stupified
them
as
judgements
cannot
pierce
;
so
it
will
prove
fruitlesse
,
and
doth
portend
the
further
ruine
of
such
as
continue
in
it
;
so
the
Apostle
citing
this
place
,
Acts
13.41
.
makes
clear
,
that
they
are
despisers
who
wonder
,
as
is
also
clear
from
v.
4.
and
that
they
wonder
and
perish
,
or
vanish
,
that
is
,
as
their
admiration
and
astonishment
usually
vanisheth
and
cometh
to
nothing
,
without
any
fruit
;
so
such
a
disposition
portends
ruine
,
and
such
a
stroak
will
undo
a
people
,
they
not
being
able
to
endure
and
bear
out
under
both
the
stroak
and
fearful
astonishment
accompanying
it
.
6.
As
the
Lords
judgements
upon
the
Church
may
be
far
beyond
the
expectation
of
the
Heathen
and
her
very
enemies
,
Lam.
4.12
.
so
it
is
just
with
God
,
that
those
,
who
doting
on
their
priviledges
,
do
contemn
the
Word
,
should
meet
with
unexpected
and
incredible
judgements
;
for
,
so
saith
he
to
these
prophane
Jews
:
I
will
work
a
work
which
ye
will
not
belive
,
though
it
be
told
you
.
7.
Divine
indignation
against
sin
is
more
terrible
,
and
will
appear
more
sad
when
it
is
inflicted
,
then
secure
sinners
do
ordinarily
imagine
:
so
much
also
is
intimated
,
in
that
this
work
will
be
above
belief
;
Ye
will
not
believe
,
though
it
be
told
you
.
See
,
Psal.
90.11
.
8.
The
contempt
of
the
Gospel
,
and
the
rejection
of
Christ
,
offered
unto
lost
man
,
is
the
height
of
iniquity
,
and
draws
on
all
the
judgements
,
that
at
any
time
have
been
threatened
against
any
sin
;
therefore
the
Apostle
,
Acts
13.41
.
denounceth
the
same
judgement
here
threatened
for
contempt
of
the
law
,
and
sins
against
the
second
Table
,
to
come
upon
the
Jews
who
opposed
the
Gospel
,
and
rejected
the
Messiah
,
as
being
then
fully
accomplished
when
wrath
came
upon
them
to
the
uttermost
,
for
casting
off
of
Christ
.
Ver.
6.
For
lo
,
I
raise
up
the
Caldeans
,
that
bitter
and
hasty
Nation
,
which
shall
march
through
the
breadth
of
the
land
,
to
possesse
the
dwelling
places
that
are
not
theirs
.
The
Prophet
subjoynes
a
particular
description
of
this
calamity
,
in
describing
the
instruments
of
it
,
the
Caldeans
under
Nebuchadnezzar
their
King
,
whose
disposition
,
furniture
and
proceedings
are
so
exactly
set
down
,
as
may
confirme
the
truth
of
the
prediction
,
may
set
forth
the
justice
of
God
in
repaying
the
Jewes
in
their
own
coine
,
may
be
terrible
to
the
stout-hearted
among
them
,
and
may
confirme
the
godlies
hope
of
a
deliverance
from
the
way
of
the
Caldeans
their
managing
that
work
.
This
description
is
contained
in
several
particulars
;
the
first
is
,
that
they
are
a
Nation
of
a
bitter
,
cruel
,
fierce
and
active
temper
;
who
therefore
,
to
satisfie
their
ambitious
covetousnesse
,
should
speedily
and
without
fear
over-spread
the
land
of
Judea
,
not
only
to
over-run
it
,
but
to
make
a
Conquest
thereof
for
themselves
.
Doct.
1.
When
God
hath
a
controversie
against
a
people
,
he
will
not
want
instruments
by
whom
he
may
prosecute
it
;
or
,
he
can
fetch
the
Caldeans
from
afar
,
who
being
already
satiated
with
victories
and
conquests
,
needed
not
otherwise
much
to
have
minded
so
remote
a
corner
as
Judah
.
2.
Instruments
of
vengeance
upon
the
Church
,
would
be
looked
upon
as
imployed
by
God
,
and
therefore
the
Churches
eyes
would
be
more
on
God
then
on
them
;
for
,
Lo
,
I
raise
up
the
Caldeans
,
saith
the
Lord
.
3.
It
is
usual
for
the
Lord
to
give
up
troublers
and
oppressors
of
the
world
,
to
meddle
also
with
his
Church
,
that
it
may
hasten
their
ruine
,
however
the
Church
be
sinfull
,
therefore
the
Church
is
to
be
chastised
by
the
Caldeans
,
who
were
the
hammer
of
the
whole
earth
,
Jer.
50.23
.
that
this
might
hasten
the
filling
of
their
cup.
4.
The
Lord
can
make
holy
use
,
even
of
the
sins
of
creatures
,
imployed
for
executing
of
his
judgements
;
for
,
He
raiseth
up
the
Caldeans
,
that
bitter
and
hastie
Nation
,
and
makes
use
of
this
their
temper
,
without
any
imputation
to
his
holinesse
.
5.
When
the
Lord
armes
any
instruments
with
vengeance
against
a
sinfull
people
,
they
will
not
want
dispositions
and
successe
for
attaining
his
end
:
for
,
if
God
raise
up
the
Caldeans
against
the
Church
,
then
they
are
not
only
bitter
and
fierce
,
but
a
hastie
or
active
Nation
,
and
will
march
through
the
breadth
of
the
land
,
without
opposition
or
fear
,
and
will
not
only
overcome
,
but
so
carrie
all
before
them
,
as
they
may
possesse
the
dwellings
that
are
not
theirs
,
without
molestation
.
6.
The
Lord
in
executing
vengeance
,
doth
righteously
proportion
mens
sins
and
his
judgements
,
and
pay
home
transgressors
in
their
own
coine
,
therefore
the
Jews
who
had
been
cruel
,
meet
now
with
bitter
adversaries
,
and
they
who
had
used
spoiling
and
violence
towards
others
,
v.
2.
are
now
over-run
and
cast
out
of
their
own
possessions
.
The
like
also
may
be
read
in
the
following
purpose
.
7.
However
men
account
it
purchase
good
enough
,
when
they
are
able
by
power
to
overturne
others
,
and
sit
down
in
their
room
,
yet
the
Lord
doth
not
so
reckon
,
but
will
put
a
difference
betwixt
mens
power
or
possession
and
their
right
;
for
,
albeit
the
Caldeans
conquered
Judah
,
yet
in
the
Lords
account
,
They
possesse
the
dwelling
places
that
are
not
theirs
.
Verse
.
7.
They
are
terrible
and
dreadfull
;
their
judgement
and
dignity
shall
proceed
of
themselves
.
The
Caldeans
imployed
in
this
work
,
are
yet
further
described
,
that
being
armed
with
divine
vengeance
,
emboldened
with
former
victories
,
and
exercising
the
same
cruelly
,
they
should
fill
the
land
with
terrour
and
dread
of
them
,
which
they
should
also
tyrannically
improve
,
and
be
their
own
carvers
in
all
matters
of
advantage
and
honour
,
standing
to
no
law
either
of
Nature
or
Nations
,
in
their
dealing
with
a
terrified
and
subdued
people
,
but
meerly
following
their
own
will
armed
with
power
Doct.
1.
Divine
indignation
pursuing
sinners
,
will
take
away
their
heart
and
courage
in
a
strait
,
and
make
their
enemies
terrible
to
them
;
for
,
so
are
the
Caldeans
to
the
sinfull
Jewes
terrible
and
dreadfull
.
2.
When
a
people
do
not
stand
in
awe
of
God
speaking
from
his
Word
to
them
,
he
doth
righteously
send
judgements
upon
them
,
which
will
cause
their
hearts
to
faint
;
for
,
the
Caldeans
are
terrible
and
dreadfull
to
these
wicked
Jews
who
sleighted
the
Law
,
&
God
Almighty
speaking
in
it
,
v.
4
3.
It
is
a
great
height
of
impiety
before
the
Lord
,
when
besides
the
unlawfullnesse
of
a
war
in
general
,
and
many
particular
acts
of
injustice
in
the
heat
of
hostility
,
a
Conquerour
even
in
cold
blood
hath
no
respect
to
right
or
wrong
;
whereas
the
fear
of
God
should
be
a
law
to
men
,
had
they
never
so
much
power
.
Therefore
it
is
the
Caldeans
sinne
,
that
their
judgement
and
dignity
shall
proceed
of
themselves
.
4.
It
is
righteous
with
God
to
punish
corruption
in
Judicatories
,
and
perverting
of
justice
and
wilfull
stubbornnesse
in
sin
,
with
unjust
oppression
from
enemies
,
and
to
send
a
Conquerours
sword
to
give
laws
to
such
as
have
perverted
justice
;
for
,
because
the
law
is
slacked
,
and
judgement
doth
never
go
forth
,
&c.
ver.
4.
therefore
he
sends
the
Caldeans
,
whose
judgement
and
dignity
shall
proceed
of
themselves
.
Ver.
8.
Their
horses
also
are
swifter
then
the
leopards
,
and
are
more
fierce
then
the
ravening
wolves
:
and
their
horsemen
shall
spread
themselves
,
and
their
horsemen
shall
come
from
farre
,
they
shall
flie
as
the
Eagle
that
hasteth
to
eate
.
It
is
thirdly
declared
in
this
description
,
that
the
Caldeans
shall
not
want
meanes
,
wherewith
to
prosecute
their
designes
and
enterprizes
,
which
is
instanced
in
their
horses
,
who
are
swifter
then
fierce
leopards
,
and
more
fierce
or
sharp
to
go
whither
they
are
employed
,
and
tread
down
opposition
,
then
wolves
that
are
hungry
through
fasting
all
the
day
,
and
therefore
run
suriously
to
their
prey
at
night
:
so
that
their
fierce
riders
may
easily
,
and
in
a
short
time
be
in
every
part
of
the
land
(
being
also
many
of
them
to
over-spread
the
land
)
and
though
the
Caldeans
be
farre
off
,
yet
their
swift
horses
shall
speedily
bring
them
to
Judea
,
and
bring
them
as
swiftly
upon
their
desired
prey
,
as
an
Eagle
flieth
to
the
carcase
.
See
,
Jer.
4.13
.
and
48.40
.
Doct.
1.
The
Lords
hand
would
be
remarked
,
in
furnishing
the
enemies
of
his
sinful
people
with
all
necessaries
,
for
carrying
on
their
enterprizes
;
for
,
therefore
are
the
number
and
swiftnesse
of
the
Caldeans
horses
,
to
carry
them
so
long
a
journey
,
and
make
such
speedy
execution
,
recorded
:
Their
horses
also
are
swifter
then
the
leopards
,
&c.
2.
The
fiercenesse
of
divine
anger
against
sinne
,
may
be
read
in
the
celerity
and
activity
of
instruments
executing
the
same
;
therefore
are
the
Caldeans
described
as
speedily
spreading
themselves
in
all
places
,
as
coming
from
far
,
and
flying
as
the
Eagle
to
get
prey
;
as
if
divine
displeasure
furnished
them
with
wings
,
and
could
forbear
no
longer
.
3.
It
is
in
vain
for
impenitent
sinners
to
lean
upon
any
apparent
ground
of
security
or
confidence
,
when
God
ariseth
to
plead
with
them
;
for
,
Their
horsemen
came
from
far
,
they
spread
themselves
,
and
flie
as
the
Eagle
that
hasteth
to
eat
;
shewing
that
distance
of
place
betwixt
the
enemie
and
them
,
or
having
of
their
goods
and
themselves
out
of
the
way
,
should
not
availe
them
.
Vers.
9.
The
shall
come
all
for
violence
:
their
faces
shall
sup
up
as
the
East-winde
,
and
they
shall
gather
the
captivity
as
the
sand
.
It
is
fourthly
declared
,
that
the
enemie
shall
be
so
confident
,
that
they
shall
not
much
minde
fighting
in
this
expedition
,
but
only
to
spoile
and
prey
on
a
base
people
,
wherein
they
shall
not
be
disappointed
:
for
their
very
coming
and
presence
shall
overwhelme
and
blast
all
,
like
an
East-winde
,
which
was
violent
in
these
countreys
,
Isai.
27.8
.
Jon.
4.8
.
and
they
shall
not
only
destroy
peoples
substance
,
but
shall
lead
innumerable
people
into
captivity
.
Doct.
1.
As
it
is
righteous
with
God
to
repay
violence
with
violence
;
so
it
is
a
very
great
sinne
to
engage
in
war
,
whereby
men
and
countreys
are
destroyed
,
without
a
just
quarrel
,
but
meerly
for
the
satisfaction
of
mens
lusts
;
therefore
do
they
come
all
for
violence
,
in
Gods
righteousnesse
,
to
punish
the
oppressing
Jewes
,
and
yet
they
sinned
in
their
quarrel
and
way
,
as
minding
only
to
runne
them
down
,
and
to
satiate
themselves
.
2.
The
Lord
seeth
it
fit
,
sometimes
to
wink
at
the
sinnes
of
evil
men
,
and
let
them
have
successe
in
their
evil
cause
,
when
he
hath
his
Church
to
punish
by
them
;
therefore
albeit
the
Caldeans
be
both
insatiable
and
presumptuous
,
in
that
they
come
all
for
violence
,
yet
it
succeeds
with
them
,
their
faces
,
or
presence
,
sups
up
as
the
East-winde
,
raising
a
tempest
,
and
carrying
all
before
it
;
and
they
gather
captivity
as
the
sand
.
3.
The
Lords
justice
is
to
be
seen
and
adored
in
the
ignominious
stroaks
which
he
inflicts
upon
his
incorrigible
people
;
for
,
so
doth
this
stroak
by
the
Caldeans
import
,
that
they
should
come
against
Judah
,
not
as
a
people
to
be
fought
with
,
but
preyed
upon
;
and
that
at
their
coming
or
face
,
they
should
destroy
all
,
and
gather
captives
,
possibly
more
then
themselves
are
;
so
base
are
Gods
people
when
he
deserts
them
for
their
sinne
,
though
invincible
while
he
is
with
them
.
4.
It
may
be
the
lot
of
the
Lords
Church
,
not
only
to
suffer
the
calamities
and
desolation
of
warre
,
but
to
lose
her
liberty
,
which
she
so
much
abused
,
and
to
be
carried
into
captivity
and
bondage
;
for
,
the
Caldeans
faces
shall
sup
up
as
the
East-winde
,
and
they
shall
gather
captivity
as
the
sand
.
See
,
Deut.
28.47
,
48.
5.
The
consideration
of
the
cruelty
of
men
,
and
of
the
calamities
that
attend
warre
and
conquests
,
ought
to
invite
sinners
not
to
provoke
God
to
give
them
up
thereunto
,
ought
to
terrifie
such
as
fear
not
the
threatenings
of
the
Word
,
and
ought
to
point
out
unto
those
who
are
under
such
a
lot
,
the
bitternesse
of
departing
from
God
;
for
,
for
these
ends
are
the
Caldeans
cruel
deportments
recorded
,
both
for
the
use
of
the
Jewes
,
while
they
yet
continued
in
their
present
condition
,
and
with
reference
to
their
case
,
when
the
threatening
should
be
accomplished
.
Ver.
10.
And
they
shall
scoffe
at
the
Kings
and
the
Princes
shall
be
a
scorne
unto
them
:
they
shall
deride
every
strong
hold
:
for
they
shall
heap
dust
and
take
it
.
It
is
yet
further
declared
,
that
no
opposition
shall
hinder
them
from
effecting
what
the
Lord
had
threatened
should
be
done
by
them
,
they
shall
sleight
and
contemne
all
the
power
,
authority
and
opposition
of
the
Jewish
King
and
Princes
,
or
any
of
their
Confederates
,
and
having
conquered
them
;
shall
use
them
ignominiously
,
as
was
accomplished
,
2
Kings
25.7
,
19
,
20
,
21.
and
they
shall
easily
take
in
their
strong
holds
,
by
raising
up
mounts
against
them
.
In
the
Original
,
this
is
spoken
in
the
singular
number
of
the
Caldeans
,
pointing
at
their
King
,
who
was
chief
and
head
in
this
enterprize
.
Doct.
1.
All
opposition
against
God
pursuing
for
sinne
,
will
prove
vain
;
were
it
Kings
,
Princes
,
or
strong
holds
,
as
here
we
see
.
2.
It
is
not
an
easie
thing
to
put
men
from
their
carnal
confidences
,
that
they
may
humble
themselves
before
the
Lord
;
for
,
all
these
things
did
the
Jewes
oppose
to
the
threatening
,
to
keep
themselves
from
being
affrighted
;
and
all
these
doth
the
Lord
declare
to
be
empty
,
that
they
may
stoop
.
3.
It
is
just
with
God
to
expose
the
greatest
of
men
to
contempt
and
ignominious
usage
when
they
provoke
him
,
and
do
not
employ
their
power
and
authority
for
him
;
for
,
the
Caldeans
in
executing
Gods
controversie
,
scoffe
at
the
Kings
,
and
the
Princes
shall
be
a
scorne
to
them
.
4.
Forts
and
strong
holds
,
wherein
men
do
oft-times
place
their
confidence
,
will
prove
but
matter
of
derision
to
the
instruments
of
Gods
vengeance
;
for
,
they
shall
deride
every
strong
hold
;
and
however
men
boast
of
these
,
yet
they
are
easily
reached
;
for
,
an
enemie
can
heap
up
dust
which
lieth
under
his
feet
,
and
by
that
means
take
it
.
Ver.
11.
Then
shall
his
minde
change
,
and
he
shall
passe
over
,
and
offend
,
imputing
this
his
power
unto
his
God
.
The
Lord
subjoynes
to
all
this
,
as
a
ground
of
encouragement
and
hope
to
the
godly
,
that
the
Caldeans
,
and
especially
their
King
,
would
make
a
sinful
use
of
all
their
victories
,
and
of
this
among
the
rest
,
that
he
shall
be
so
drunk
with
successe
,
as
his
swelling
thoughts
of
himself
shall
increase
,
and
in
his
arrogancie
shall
passe
all
bounds
of
modesty
and
humanity
,
which
formerly
he
might
seem
to
have
;
and
shall
grievously
transgresse
,
in
ascribing
all
his
victories
,
and
increase
of
his
power
to
his
idols
,
and
take
the
glory
from
God
who
employed
him
as
his
scourge
;
all
which
might
assure
the
godly
,
that
such
a
power
should
not
stand
long
.
Some
instances
of
this
carriage
we
may
read
,
Dan.
4.30
.
and
5.4
.
Doct.
1.
Prosperity
is
no
lesse
a
trial
,
to
bring
out
what
is
in
mens
hearts
,
and
no
lesse
difficult
to
bear
then
adversitie
is
;
for
here
adversitie
tried
the
Jewes
,
and
prosperity
brought
out
more
of
the
Caldeans
naughtinesse
.
Thus
also
was
Hezekiah
tried
,
2
Chron.
32.31
.
2.
Albeit
that
many
be
employed
in
wars
and
making
Conquests
,
yet
there
are
but
few
who
reap
any
great
benefits
by
all
their
toile
,
the
most
part
of
the
Conquerours
as
well
as
the
conquered
being
but
slaves
to
promote
the
ambitious
designes
of
a
few
,
and
furnish
fuell
to
their
lusts
;
for
,
notwithstanding
there
were
great
armies
of
the
Caldeans
,
yet
all
this
swelling
,
which
they
accounted
the
fruit
of
their
victories
,
is
enjoyed
chiefly
by
their
King
:
His
minde
changeth
,
he
shall
passe
over
,
&c.
3.
It
is
the
plague
attending
prosperity
in
an
evill
course
,
that
it
is
cursed
to
the
enjoyers
of
it
,
and
wicked
men
are
plagued
with
pride
by
reason
of
prosperitie
,
and
are
encouraged
,
not
only
to
over-run
men
,
but
to
transgresse
all
bounds
of
modestie
in
themselves
,
and
to
be
more
insolent
and
bold
upon
sinne
;
for
,
when
Nebuchadnezzar
prevaileth
against
the
Jewes
,
then
shall
his
minde
change
,
and
he
shall
passe
over
,
&c.
4.
As
it
is
a
judgement
for
men
,
following
a
false
Religion
,
to
prosper
in
their
opposition
to
the
truth
,
and
it
is
a
further
judgement
,
when
men
are
not
led
to
repentance
by
Gods
liberal
dealing
toward
them
,
but
are
given
up
to
advance
a
false
religion
,
the
more
they
prosper
;
for
,
this
was
a
plague
on
the
Caldeans
,
that
being
idolaters
,
and
yet
prospering
against
the
people
of
the
true
God
,
they
go
on
,
and
he
offends
,
imputing
this
his
power
unto
his
god
.
5.
It
is
one
of
the
difficult
steps
of
mans
life
,
and
which
will
never
be
cleared
without
the
sure
Word
,
to
read
the
language
of
divine
providence
without
mistaking
,
and
so
father
favourable
dispensations
rightly
,
to
see
aright
who
bestows
them
,
and
upon
what
ground
;
to
see
what
good
things
in
men
providence
doth
encourage
,
what
evil
it
doth
reprove
;
to
observe
whether
the
good
successe
men
have
be
because
of
any
good
in
their
way
,
or
for
any
evil
that
is
in
their
opposites
:
Herein
the
Caldeans
fail
;
for
whereas
the
Lord
imployed
them
,
and
punished
Judah
by
them
,
not
because
they
were
right
,
but
because
of
Judahs
sin
,
yet
they
applaud
themselves
as
if
they
had
prospered
because
of
their
idolatry
,
and
do
impuāe
all
this
power
to
their
idols
.
6.
Albeit
it
be
not
the
duty
nor
disposition
of
the
truly
godly
to
take
pleasure
in
the
sinne
of
any
;
yet
it
furnisheth
ground
of
confidence
to
them
,
that
God
will
own
their
quarrell
in
due
time
,
when
they
see
their
enemies
abusing
their
prosperity
,
they
will
gather
that
insolencie
,
and
arrogancie
shall
not
escape
unpunished
,
that
it
shall
not
be
a
stable
conquest
,
which
is
either
holden
of
,
or
consecrated
to
idols
,
and
a
false
religion
to
the
dishonour
of
the
true
God
;
for
to
this
end
,
and
to
clear
this
truth
,
doth
the
Lord
subjoyn
their
sinful
carriage
here
to
their
great
successe
in
the
former
verses
.
Verse
12.
Art
thou
not
from
everlasting
,
O
LORD
my
God
,
mine
holy
one
?
we
shall
not
die
;
O
LORD
,
thou
hast
ordained
them
for
judgement
;
and
,
O
mighty
God
,
thou
hast
estabilshed
them
for
correction
.
Followeth
to
the
end
of
the
Chapter
the
Prophets
exercise
about
this
answer
,
and
his
reply
unto
it
.
In
this
verse
in
a
speech
directed
to
God
,
he
confirmes
his
own
and
the
godlies
faith
in
their
being
preserved
from
destruction
in
this
calamity
,
which
is
not
to
be
understood
only
of
the
preservation
of
the
godly
from
āternall
destruction
,
what
ever
become
of
them
outwardly
,
nor
yet
of
the
particular
preservation
of
any
particular
person
,
wicked
or
godly
,
further
then
they
may
have
a
particular
promise
for
it
,
as
Baruch
and
Ebedmelech
had
:
nor
is
it
strictly
to
be
applied
by
every
particular
visible
Church
,
as
if
it
might
not
be
destroyed
by
judgements
;
for
(
however
the
Lord
may
bring
many
judgements
on
a
Church
before
he
give
her
a
bill
of
divorce
,
and
cause
her
to
ceaāe
to
be
a
Church
,
yet
)
the
sad
experience
of
the
Churches
in
Asia
,
and
many
other
do
refute
that
:
but
the
meaning
is
,
that
the
Lord
having
resolved
to
keep
a
Church
continually
in
the
world
,
and
there
being
a
particular
promise
of
the
Church
of
the
Jewes
their
enjoying
that
priviledge
to
be
the
only
people
of
God
till
the
Messiah
should
come
of
them
,
the
Prophet
upon
that
generall
ground
and
particular
promise
,
gathers
that
the
Church
of
the
Jewes
should
not
be
totally
extinguished
,
or
cut
off
by
her
captivity
in
Babylon
:
and
yet
further
confirmes
this
his
confidence
from
Gods
Covenant
with
them
,
from
his
eternall
immutability
(
who
had
also
from
of
old
been
in
Covenant
with
them
,
as
the
words
will
also
bear
)
and
his
holinesse
,
and
from
his
purpose
,
power
and
providence
in
appointing
the
Caldeans
to
punish
and
correct
,
but
not
to
destroy
the
Church
.
Doct.
1.
Judgements
threatened
or
inflicted
may
speak
sadder
things
to
the
apprehension
of
the
godly
,
then
God
really
intends
by
them
;
for
so
is
insinuated
,
that
to
die
,
or
irreparable
desolation
was
presented
to
their
minde
in
this
stroak
.
2.
As
the
Lord
was
pleased
to
continue
a
Church
of
the
Jewes
under
the
Law
in
the
midst
of
all
their
calamities
;
so
he
will
never
want
a
Church
and
people
in
the
world
,
however
he
may
correct
;
and
he
may
inflict
many
judgements
on
a
visible
Church
,
and
yet
not
cast
her
off
:
and
he
will
be
good
everlastingly
to
the
souls
of
his
people
albeit
he
toffe
their
bodies
and
their
minds
both
in
the
world
:
all
which
should
be
accounted
of
as
great
mercy
in
a
time
of
captivity
and
sad
dispensations
,
for
al
this
is
held
forth
by
way
of
gloriation
in
the
Prophets
speech
,
we
shall
not
die
.
3.
Believers
having
Gods
promise
,
may
humbly
carve
their
own
answer
according
to
it
,
and
when
they
come
to
God
in
Prayer
may
by
faith
tell
him
what
they
look
for
,
and
will
get
;
therefore
the
Prophet
saith
to
God
,
O
Lord
,
we
shall
not
die
.
4.
It
is
a
character
of
the
truly
godly
man
,
that
in
times
of
common
calamity
,
he
is
publick-minded
,
and
his
care
,
Prayer
and
confidence
taken
up
about
the
Church
and
the
godly
,
and
not
his
own
case
only
;
therefore
saith
the
Prophet
,
We
shall
not
die
,
that
is
,
the
Church
and
a
seed
of
God
in
it
shall
not
perish
.
5.
Interest
in
God
by
vertue
of
the
Covenant
made
in
a
Redeemer
,
speaks
comfortable
things
in
saddest
times
;
for
,
the
Prophet
gathers
his
confidence
from
this
,
O
Lord
my
God
.
6.
Such
as
are
in
Covenant
with
God
,
and
have
promises
made
unto
them
,
will
be
notably
confirmed
in
the
faith
of
them
by
taking
up
the
nature
,
properties
,
and
way
of
God
,
the
covenanting
party
,
and
promise-maker
;
for
,
thus
doth
the
Prophet
confirme
his
faith
,
that
his
God
is
Jehovah
,
able
to
give
a
being
to
things
promised
,
that
he
is
from
everlasting
,
and
eternall
,
and
so
is
immutable
in
his
purposes
,
and
will
eternally
have
a
people
to
be
his
Spouse
and
Subjects
,
as
is
gathered
from
the
same
attribute
,
Psal.
102.27
,
28.
that
he
is
(
as
the
words
will
also
read
)
from
of
old
the
Lord
my
God
,
or
the
Churches
God
,
by
a
Covenant
of
Grace
,
even
before
the
Law
,
Gal.
3.17
.
and
had
proved
so
to
that
day
,
and
therefore
the
Law
would
not
disannul
that
Coventant
to
such
as
renouncing
their
own
righteousnesse
,
flee
to
God
through
Christ
in
that
Covenant
;
and
the
Lord
in
his
future
dispensations
would
prove
himself
to
be
like
himself
of
old
;
and
lastly
,
he
confirmes
his
faith
from
Gods
holinesse
,
that
he
is
mine
holy
One
,
without
all
spot
of
impurity
;
and
therefore
as
he
disapproveth
sin
,
and
punisheth
it
in
his
people
:
so
he
will
not
spare
it
in
enemies
;
far
lesse
will
he
rub
any
imputation
on
his
holinesse
,
by
falsifying
his
Covenant
and
promise
made
to
the
Church
and
elect
in
it
,
as
is
imported
,
Psal.
60.6
.
and
85.35
.
In
summe
,
they
that
know
his
Name
,
will
trust
in
him
,
Psal.
9.10
.
7.
As
faith
must
not
expect
to
go
on
without
much
opposition
from
within
;
so
it
is
the
duty
of
a
Believer
not
to
succumbe
or
give
it
over
at
every
apprehension
or
tentation
,
but
to
set
himself
against
it
,
and
shame
himself
from
it
by
venting
it
to
God
:
This
is
imported
in
the
way
of
the
Prophets
expressing
his
confidence
,
Art
thou
not
from
everlasting
?
not
importing
his
totall
hesitation
or
questioning
of
this
:
but
rather
that
as
Gods
dispensations
ministred
occasion
to
his
weaknes
to
apprehend
death
,
so
also
when
he
would
fasten
faith
on
God
,
sense
did
question
his
attributes
,
which
his
heart
rising
against
,
he
shames
his
own
unbelief
by
venting
this
question
to
God
;
wherein
he
holds
forth
the
absurdity
of
senses
apprehensions
,
that
as
it
would
take
away
the
believers
comfort
in
questioning
promises
:
so
also
it
would
turn
atheist
,
&
deny
unto
God
the
glory
of
his
attributes
;
&
withal
shews
that
the
way
of
curing
āuch
distempers
,
is
to
lay
them
out
to
God
,
although
faith
could
do
no
more
but
question
the
truth
of
what
sense
faith
.
8.
God
is
sovereign
Lord
in
all
calamities
,
and
doth
set
bounds
and
limits
to
them
,
which
(
whatever
either
the
power
of
enemies
or
greatnesse
of
trouble
inflicted
by
them
seem
to
threaten
)
shall
not
be
transgressed
;
therefore
doth
the
Prophet
reckon
that
the
Caldeans
being
sent
out
for
judgment
,
to
punish
the
Church
,
yet
such
as
might
keep
within
bounds
of
fatherly
correction
and
reproof
or
to
plague
and
punish
the
rebellious
,
and
correct
,
and
not
destroy
the
godly
and
Church
;
and
that
being
ordained
or
established
,
or
solidly
founded
and
supported
for
that
work
only
,
and
that
by
the
Lord
,
who
is
mighty
in
power
,
or
a
rock
(
as
the
word
is
)
unalterable
in
his
purposes
,
therefore
they
should
not
be
permitted
to
go
beyond
his
commission
and
purpose
,
but
they
should
do
his
work
and
pleasure
,
not
their
own
;
we
shall
not
die
,
O
āord
,
thou
hast
ordained
them
for
judgement
,
and
,
O
mighty
God
,
thou
hast
established
them
or
fcorrection
.
Vers.
13.
Thou
art
of
purer
eyes
then
to
behold
evil
,
and
canst
not
look
on
iniquity
:
wherefore
lookest
thou
upon
them
that
deal
treacherously
,
and
holdest
thy
tongue
when
the
wicked
devoureth
the
man
that
is
more
righteous
then
be
?
The
Prophet
having
confirmed
his
faith
of
the
preservation
of
the
Church
,
subjoynes
an
expostulation
,
that
the
Lord
being
so
pure
and
holy
,
as
that
he
cannot
so
much
as
look
upon
any
sin
wherein
men
approve
themselves
,
and
for
pardon
and
purging
whereof
a
Mediatour
is
not
sought
unto
,
far
lesse
on
grosse
iniquity
and
unjust
grievance
of
others
,
without
indignation
and
anger
;
yet
he
should
seem
to
take
no
notice
,
but
did
tolerate
the
Caldeans
in
their
treachery
and
violence
against
the
Church
,
who
,
though
sinful
,
were
more
righteous
then
their
persecutors
;
and
that
he
should
rather
punish
the
Church
then
them
.
In
which
complaint
there
is
not
only
an
expression
of
the
godlies
weaknesse
and
wrastlings
under
such
dispensations
;
but
their
faith
also
is
insinuated
,
that
as
God
in
his
holy
indignation
at
sin
,
had
not
spared
the
Church
;
so
he
would
not
long
wink
at
the
Caldeans
iniquities
,
but
punish
them
in
due
time
,
and
deliver
his
Church
.
This
way
of
the
Caldeans
upon
which
he
grounds
the
expostulation
,
is
gathered
from
the
former
prediction
,
v.
6
,
7
&c.
Doct.
1.
Such
is
the
weakness
and
instability
of
the
spirits
of
the
Lords
people
,
and
so
various
the
occasions
of
exercising
their
graces
,
that
they
meet
with
few
dispensations
within
time
,
wherat
their
hearts
are
not
ready
to
quarrel
;
for
the
Prophet
formerly
complaining
out
of
zeal
,
that
God
took
no
course
with
the
sins
of
his
people
,
and
yet
getting
an
answer
he
is
not
satisfied
,
but
his
compassion
findes
new
matter
of
exercise
and
complaint
.
2.
The
clearest
sighted
Saints
may
be
so
bemisted
,
as
not
to
be
able
to
reconcile
Gods
dispensations
,
with
his
nature
and
attributes
,
but
be
ready
to
apprehend
a
repugnancy
betwixt
them
;
for
here
the
Prophet
cannot
wel
reconcile
Godsholinesse
with
his
tolerating
of
the
Caldeans
.
3.
We
are
so
weak
and
selfish
,
that
when
providence
works
not
according
to
our
minde
and
apprehensions
,
we
are
ready
to
succumb
under
temptations
of
Atheism
,
and
to
question
Providence
;
for
the
Prophet
looks
on
God
,
as
looking
on
,
and
holding
his
tongue
,
as
a
Spectator
onely
,
when
he
tolerated
the
Caldeans
.
4.
It
is
the
duty
,
and
will
be
the
care
of
all
the
godly
to
justifie
God
,
and
clear
him
from
any
imputation
,
however
their
weaknesse
cannot
see
through
all
the
deep
mysteries
of
his
Providence
about
his
Church
and
her
enemies
;
and
for
that
end
they
should
prevent
misbelife
and
temptations
language
with
somewhat
of
faith
.
therefore
the
Prophet
in
the
midst
of
his
dark
mists
,
begins
with
this
as
an
unalterable
ground
,
(
what
ever
his
heart
say
)
that
God
is
of
purer
eyes
then
to
behold
āvil
,
and
cannot
look
upon
ināquity
.
See
,
Jer.
12.1
.
5.
The
onely
best
way
to
refute
āemptations
and
dispell
mists
is
,
not
to
debate
dark
cases
with
our
own
hearts
overcharged
with
weaknesse
and
fears
,
but
to
vent
the
matter
and
our
case
to
God
,
and
seek
his
resolution
upon
it
;
for
,
so
doth
the
Prophet
,
lying
under
this
temptation
,
Wherefore
lookest
thou
upon
them
that
deal
treacherously
?
&c.
6.
However
the
Lord
have
just
indignation
against
,
and
will
in
due
time
punish
the
grosse
iniquities
of
men
without
the
Church
,
yet
considering
the
many
aggravations
of
lesse
sinnes
within
the
Church
,
and
Gods
jealousie
over
his
people
,
and
care
to
have
them
reclaimed
from
every
evil
course
,
it
is
no
wonder
to
see
the
Churches
sins
(
though
lesse
in
their
own
nature
)
punished
,
when
more
grosse
sins
without
the
Church
escape
for
a
time
unpunished
;
for
,
the
Prophets
complaint
,
that
God
holds
his
tongue
when
the
wicked
devoureth
the
man
that
is
more
righteous
then
be
,
imports
that
God
doth
so
,
and
Gods
doing
of
it
proves
it
to
be
a
righteous
act
,
however
we
may
quarrell
.
7.
The
Lord
makes
use
of
wicked
instruments
to
punish
his
people
,
that
in
the
foulnesse
of
the
rod
he
may
discover
the
yilenesse
of
their
sin
:
for
this
end
are
the
Jewes
devoured
by
the
wicked
,
and
by
men
viler
then
themselves
.
See
,
Ezek.
7.24
.
8.
Treachery
is
a
great
aggravation
of
,
and
addition
to
oppression
,
when
the
oppressor
by
his
practices
belies
his
great
profession
,
or
particular
pretences
in
a
quarrell
,
or
doth
otherwise
then
in
reason
might
be
expected
,
considering
either
his
obligations
,
or
any
provocations
given
,
or
injuries
done
to
him
.
Therefore
it
is
the
Prophets
complaint
,
that
they
deal
treacherously
,
and
devour
.
Though
the
Scripture
doth
not
speak
particularly
of
the
Caldeans
treachery
,
yet
it
is
here
asserted
they
had
been
such
,
and
therefore
the
Prophet
laments
that
they
should
be
permitted
to
prosper
.
9.
Albeit
God
be
righteous
in
punishing
his
Church
by
wicked
instruments
,
yet
the
holinesse
of
God
compared
with
their
wickednesse
,
gives
ground
of
hope
that
he
will
at
last
reckon
with
them
:
for
,
this
expostulation
of
the
Prophets
imports
this
truth
,
that
the
holinesse
of
God
would
not
alwayes
fit
with
this
,
but
in
the
end
would
right
it
,
Psal.
50.21
.
Vers.
14.
And
makest
men
as
the
fishes
of
the
sea
,
as
the
creeping
things
that
have
no
ruler
over
them
.
15.
They
take
up
all
of
them
with
the
angle
:
they
catch
them
in
their
net
,
and
gather
them
in
their
dragge
,
therefore
they
rejoyce
and
are
glad
.
16.
Therefore
they
sacrifice
unto
their
net
,
and
burn
incense
unto
their
dragge
:
because
by
them
their
portion
is
fat
,
and
their
meat
plenteous
.
The
Prophet
seconds
and
cleares
his
expostulation
concerning
the
enemies
wickedness
from
two
grounds
,
whereof
the
first
is
taken
from
their
unjust
and
violent
conquest
and
oppression
;
for
by
their
oppression
men
were
no
otherwise
dealt
with
then
irrational
creatures
,
such
as
fishes
,
where
the
greater
devoure
the
lesser
,
or
creeping
things
wanting
rulers
,
who
run
over
other
,
and
are
trodden
down
by
every
foot
;
or
yet
further
,
that
men
should
be
like
fishes
,
not
only
devouring
one
another
,
but
exposed
as
a
prey
to
every
one
who
can
first
catch
them
;
that
as
fishes
are
easily
taken
,
and
(
when
nets
and
draggs
are
made
use
of
)
in
great
numbers
:
so
men
and
multitudes
of
people
and
Nations
should
without
difficulty
be
preyed
upon
by
oppressors
and
that
as
nets
and
drags
do
promiscuously
draw
all
to
land
:
so
oppressors
should
get
liberty
promiscuously
to
over-run
Nations
good
and
bad
,
the
Church
as
well
as
others
,
those
who
never
wronged
the
oppressors
as
well
as
they
who
injured
them
most
,
&c.
All
this
the
Prophet
cannot
see
how
it
should
consist
with
the
holy
Providence
of
God
,
and
therefore
layeth
it
before
him
to
clear
and
consider
.
Doct.
1.
Temptations
are
very
ready
to
grow
upon
our
hand
:
and
the
more
we
think
on
them
,
we
may
seeme
to
have
the
more
ground
to
subscribe
to
them
;
and
therefore
as
fast
as
they
are
suggested
to
us
,
we
should
tell
them
to
God
,
as
the
Prophet
doth
here
with
his
fertil
invention
in
expostulating
and
complaining
.
2.
Men
are
so
naughty
by
nature
,
as
if
the
Lord
would
let
loose
the
reines
of
a
restraining
Providence
,
and
give
them
up
to
themselves
,
the
world
would
become
monstrous
;
for
,
so
doth
the
Prophet
teach
;
men
would
be
as
the
fishes
of
the
sea
,
as
the
creeping
things
which
have
no
ruler
over
them
.
3.
It
is
an
evidence
of
monstrous
and
brutish
wickednesse
,
when
men
acknowledge
no
rule
of
right
and
wrong
,
but
power
,
and
imploy
all
the
power
they
have
for
usurpation
upon
others
;
for
,
then
indeed
men
are
as
the
fishes
the
of
sea
and
they
take
up
all
of
them
with
the
angle
,
they
catch
them
in
their
net
and
go
her
them
in
their
drag
.
4.
Man
being
exalted
of
God
above
the
creatures
,
it
is
a
great
abuse
when
their
way
and
lot
from
others
debaseth
them
from
that
dignity
,
that
the
oppressing
Caldeans
should
live
in
the
world
like
monstrous
beasts
and
fishes
,
depraving
the
image
of
God
after
which
they
are
made
,
and
observing
no
shadow
of
equity
,
and
that
the
oppressed
should
not
be
used
as
rational
creatures
made
after
the
same
image
,
but
as
fishes
taken
up
with
the
angle
,
&c.
5.
However
we
be
unsatisfied
with
dispensations
,
yet
it
is
our
safest
way
,
and
a
step
to
our
issue
,
to
keep
Gods
providence
about
them
still
in
our
eye
;
for
,
thus
doth
the
Prophet
better
his
former
thoughts
of
God
looking
on
,
and
holding
his
tongue
,
by
saying
,
Thou
makest
(
for
the
speech
is
still
directed
to
God
)
men
as
the
fishes
of
the
sea
,
&c.
6
It
beseemeth
the
Lords
providence
well
to
restrain
brutish
violence
,
to
see
to
right
and
wrong
in
the
world
,
and
to
protect
the
weak
and
poor
from
the
strong
and
mighty
,
or
give
a
redresse
when
they
are
injured
by
them
;
for
,
the
Prophets
reasoning
imports
,
that
it
would
beseem
God
not
to
make
men
as
fishes
of
the
sea
,
&c.
and
so
he
proved
in
due
time
.
The
second
ground
of
the
Prophets
expostulation
(
clearing
yet
further
the
Caldeans
wickednesse
)
is
taken
from
their
abusing
of
their
successe
,
and
that
the
Lord
should
permit
them
not
onely
to
do
wickedly
in
their
purchasing
,
but
yet
more
wickedly
in
their
boasting
and
insulting
because
of
their
victories
,
and
in
their
glorying
in
their
own
wisdome
and
strength
,
as
if
by
them
they
had
conquered
the
world
,
and
made
themselves
feasts
and
a
good
life
.
Doct.
1.
Evil
purchase
is
not
ordinarily
well
used
,
but
the
purchasers
are
given
up
to
insolency
,
conceit
of
themselves
,
and
luxury
which
are
the
usual
plague
and
snare
of
prosperity
;
for
,
therefore
(
that
is
,
seeing
they
speed
in
oppression
)
they
rejoyce
and
are
glad
,
therefore
they
sacrifice
unto
their
net
,
and
burn
incense
unto
their
drag
;
because
by
them
their
portion
is
fat
,
&c.
2.
Dispensations
are
then
saddest
to
the
godly
,
when
they
seem
to
minister
occasion
to
men
to
deprive
God
of
his
honour
,
and
to
exalt
any
other
thing
or
way
beside
him
,
as
the
Authour
of
their
felicity
;
for
,
this
affects
the
Prophet
,
that
they
sacrificed
to
their
net
and
drag
;
because
by
them
(
as
they
judge
)
their
portion
is
fat
.
3.
When
men
have
troubled
themselves
and
the
world
also
to
make
themselves
great
,
the
result
of
all
will
be
but
a
poor
addition
to
their
felicity
,
and
that
which
may
be
as
well
wanted
as
enjoyed
;
for
,
all
that
the
Caldeans
reap
,
is
,
that
they
rejoyce
and
are
glad
,
that
their
portion
is
sat
,
and
their
meat
plenteous
;
that
is
,
they
have
good
chear
and
a
merry
life
,
and
yet
they
who
want
such
abundance
live
as
well
they
,
and
they
who
are
mean
may
have
as
much
joy
and
contentment
.
4.
God
will
not
tolerate
,
but
in
due
time
punish
mens
insolency
and
gloriation
in
their
unlawfully
purchased
pleasures
;
for
,
the
Prophets
expostulation
on
this
ground
which
at
last
gets
a
satisfactory
answer
,
teacheth
so
much
.
Ver.
17.
Shall
they
therefore
empty
their
net
,
and
not
spare
continually
to
slay
the
nations
?
Upon
all
these
grounds
the
Prophet
concludeth
and
inferreth
that
however
the
Caldeans
had
gone
long
and
far
on
,
yet
the
Lord
would
bring
their
violent
courses
to
some
end
,
and
would
not
suffer
them
to
empty
their
net
,
that
they
might
spread
it
for
new
purchase
;
nor
so
much
as
permit
them
to
enjoy
their
desired
end
in
their
oppressions
,
(
as
if
a
fisher
should
not
empty
his
net
when
he
had
taken
his
fish
)
and
that
because
of
their
bloody
cruelty
toward
all
the
Nations
under
their
power
,
in
prosecuting
their
ends
.
This
he
propounds
by
way
of
question
,
to
testifie
his
indignation
and
zeal
against
its
being
over-wise
.
Doct.
1.
Gods
people
may
meet
with
&
apprehend
many
things
in
his
dispensations
,
which
will
be
matter
of
much
vexation
and
provoke
much
indignation
in
them
;
so
much
do
these
questions
teach
.
2.
Oppression
and
bloody
cruelty
joyned
with
insolency
,
shall
not
onely
come
to
an
end
in
due
time
,
but
oppressors
shall
never
reach
their
utmost
end
and
designe
,
but
be
miserably
disappointed
,
when
their
hopes
are
most
bended
;
for
this
question
includeth
a
denial
,
and
imports
that
because
of
what
he
hath
charged
against
them
in
the
former
expostulation
;
therefore
they
shall
not
empty
their
net
,
and
shall
not
be
suffered
continually
to
slay
the
Nations
.
CHAP.
II.
IN
this
Chapter
we
have
the
Lords
Answer
to
the
Prophets
expostulation
,
shewing
that
after
he
hath
exercised
the
godlies
faith
and
patience
in
adhering
to
the
Word
,
and
tried
and
discovered
hypocrites
and
hypocrisie
,
he
would
severely
punish
the
Caldeans
for
their
manifold
sins
.
And
so
in
the
Chapter
the
Prophet
waiting
for
an
answer
to
his
expostulation
,
v.
1.
is
premonished
to
publish
the
vision
,
which
he
was
to
receive
,
conspicuously
and
clearly
,
v.
2.
and
that
because
it
was
not
speedily
to
be
accomplished
,
but
in
the
end
should
not
disappoint
them
;
v.
3.
by
which
delay
the
Lord
would
try
the
faith
or
unfoundnesse
of
that
people
,
or
any
of
them
,
v.
4.
In
obedience
to
which
command
,
the
Prophet
publisheth
the
sore
judgements
that
were
to
come
on
the
Caldeans
for
their
luxury
and
ambition
;
making
them
insatiable
,
v.
5
,
6
,
7
,
8.
for
their
covetousnesse
and
aime
to
be
perpetually
great
,
v
,
9.10
,
11.
for
their
cruell
and
bloody
purpose
,
v.
12.13
,
14.
for
their
luxury
to
which
they
consecrated
their
successe
,
or
their
carnall
policy
whereby
they
carried
on
their
enterprises
,
v
15
,
16
,
17.
and
for
their
idolatry
wherein
they
hardened
themselves
because
of
their
successe
,
and
unto
which
also
they
consecrated
their
unjust
conquests
,
v.
18
,
19
,
20.
Ver.
1.
I
Will
stand
upon
my
watch
,
and
set
me
upon
the
tower
,
and
will
watch
to
see
what
be
will
say
unto
me
,
and
what
I
shall
answer
when
I
am
reproved
.
The
Prophet
having
vented
his
grief
,
and
plunged
himself
in
temptations
and
confusions
,
begins
now
to
recollect
himself
;
and
as
a
watch-man
attends
eagerly
on
his
watch-tower
,
to
get
intellgence
of
any
danger
for
the
good
of
the
whole
City
:
so
he
being
a
watch-man
to
the
Church
by
office
,
resolveth
by
meditation
and
prayer
to
wait
for
a
vision
in
answer
to
his
expostulation
,
wherein
he
had
argued
with
God
;
whereby
also
he
might
be
able
to
quit
his
own
reasonings
,
and
to
satisfie
the
people
who
were
ready
to
quarrel
at
those
hard
tidings
concerning
their
ruine
,
and
did
utter
to
him
against
Gods
dealing
that
which
he
had
expressed
in
his
expostulation
.
By
all
which
he
cleareth
that
he
took
not
up
the
ensuing
Message
at
his
own
hand
,
but
that
he
had
it
from
God
.
Doct.
1.
It
's
our
safest
way
in
times
of
temptation
and
perplexity
,
not
to
lie
down
under
discouragment
,
but
to
recollect
our selves
,
and
six
our
eyes
on
God
,
who
onely
can
clear
our
minds
and
quiet
our
spirits
;
therefore
the
Prophet
after
his
deep
plunge
in
temptation
,
sets
himself
to
look
to
God
,
and
get
somewhat
to
answer
upon
his
arguing
,
or
reproof
and
expostulation
,
(
as
the
Originall
will
bear
)
that
so
his
minde
may
be
settled
.
2.
It
is
by
the
Word
that
the
Lord
cleareth
dark
cases
,
and
would
have
his
people
answer
their
temptations
,
and
silence
their
reasonings
;
and
a
temptation
arising
upon
the
prosperity
of
wicked
men
is
a
knot
that
can
onely
be
loofed
by
God
speaking
in
his
Word
;
for
,
the
Prophet
watcheth
to
see
what
be
will
say
to
him
,
or
in
him
,
by
way
of
vision
,
and
every
believer
should
seek
to
the
Law
and
Testimony
for
this
end
.
See
,
Psal.
73
,
16
,
17.
3.
Meditation
,
earnest
Prayer
,
withdrawing
of
our
mindes
off
from
things
visible
,
and
elevating
them
towards
God
,
are
the
means
in
the
use
whereof
God
revealeth
himself
and
his
minde
from
his
Word
to
his
people
in
dark
times
.
This
was
the
watch
and
tower
whereon
the
Prophet
expcted
his
vision
,
and
whereon
Saints
may
expect
Gods
secrets
revealed
from
his
Scriptures
.
This
doth
lift
us
up
above
the
mists
wherein
things
below
are
oft-times
covered
to
our
sense
and
will
help
to
lead
us
safe
thorough
amidst
the
delusions
which
are
frequent
at
such
times
.
4.
Faithfull
Ministers
ought
to
acquit
themselves
like
watchmen
in
a
city
or
army
,
to
be
awake
when
others
sleep
,
to
be
watching
with
God
,
and
over
the
people
,
seeking
after
faithfull
instructions
which
they
may
communicate
,
seeking
to
be
filled
from
heaven
with
light
and
life
,
that
they
may
pour
it
out
upon
his
people
,
and
all
this
especially
in
hard
times
;
for
,
this
doth
the
Prophet
professe
to
be
his
practice
.
I
will
stand
upon
my
watch
,
and
set
me
upon
the
tower
,
and
will
watch
to
see
what
he
will
say
,
and
what
I
shall
answer
.
5.
As
the
Word
of
the
Lord
,
for
most
part
,
gets
but
evil
entertainment
in
hard
times
,
and
sharp
Messages
meet
with
hot
disputers
against
the
equity
thereof
;
so
peoples
dispositions
at
such
a
time
will
give
faithfull
messengers
much
to
do
,
and
many
errands
to
God
,
for
the
Prophet
(
beside
his
own
arguings
within
himself
)
was
beset
with
reprovers
,
arguers
or
quarrellers
at
these
messages
,
which
puts
him
the
more
earnestly
to
stand
and
watch
to
see
,
saith
he
,
what
I
shall
answer
when
I
am
reproved
.
6.
Albeit
the
Lords
people
may
have
their
own
debates
and
faintings
betwixt
God
and
them
,
yet
it
is
their
part
to
smother
these
as
much
as
they
can
,
and
to
bring
up
a
good
report
of
God
and
his
way
to
others
:
for
,
however
the
Prophet
afterward
records
that
expostulation
which
he
had
with
God
,
Chap.
1.
yet
it
appeareth
,
that
in
the
time
he
had
so
carried
himself
before
that
murmuring
people
on
Gods
behalf
,
as
they
were
arguing
and
contending
with
him
,
and
he
reproved
by
them
.
Ver.
2.
And
the
LORD
answered
me
,
and
said
,
Write
the
vision
,
and
make
it
plain
upon
tables
,
that
he
may
run
that
readeth
it
.
The
Lord
answers
his
servant
attending
on
him
,
by
giving
him
a
vision
,
which
is
afterward
recorded
,
v.
5.
&c.
and
this
vision
he
is
commanded
to
publish
clearly
,
and
make
it
plain
to
every
ones
capacity
,
and
to
affix
copies
thereof
on
the
gates
of
the
Temple
,
or
other
publike
places
,
(
as
is
reported
to
have
been
their
custome
)
and
that
in
so
legible
characters
and
plain
termes
,
as
every
on
might
without
difficulty
read
and
understand
it
.
Doct.
1.
However
it
may
seem
to
be
in
vain
for
souls
plunged
in
perplexities
to
pluck
up
their
loines
,
and
eye
and
wait
on
God
,
yet
the
experience
of
the
Saints
proves
it
to
be
an
enriching
trade
;
for
,
the
Lord
answered
me
,
saith
the
Prophet
,
who
had
waited
for
an
answer
from
him
in
his
perplexity
.
2.
It
is
the
will
of
God
that
what
light
or
ground
of
encouragement
is
given
to
any
in
a
sad
time
,
be
made
forth-coming
for
the
good
of
others
;
for
,
the
Prophet
is
commanded
to
write
the
vision
for
the
use
of
the
Church
,
which
though
it
was
his
duty
by
vertue
of
his
peculiar
office
,
yet
it
may
be
a
pattern
for
every
one
so
to
act
within
their
station
.
2.
It
is
the
Churches
great
advantage
,
that
in
her
hard
lots
she
hath
the
minde
of
God
in
his
Word
;
whereby
she
may
expound
his
dealing
with
her
,
her
dutie
in
every
case
,
and
what
she
may
expect
concerning
her self
,
her
troubles
and
troublers
;
for
,
there
is
a
vision
here
,
which
the
Prophet
is
to
write
for
her
use
.
4.
The
Lord
hath
seen
it
fit
in
his
deep
wisdome
,
and
rich
love
,
and
for
preventing
all
occasion
of
delusion
,
forgerie
or
misrepresentation
,
and
for
helping
of
our
forgetfulnesse
,
and
perpetuating
his
truth
in
the
world
,
not
only
to
deliver
his
minde
to
his
Church
by
word
of
mouth
,
by
himself
or
by
his
Prophets
,
but
to
leave
it
on
record
in
writing
with
her
;
on
which
she
may
build
her
faith
as
certainly
,
as
if
God
were
immediately
,
or
by
his
Prophets
speaking
to
her
by
Word
,
from
day
to
day
;
therefore
is
the
Prophet
commanded
to
write
the
vision
,
on
which
the
godly
were
to
rest
their
faith
in
an
hard
time
.
5.
The
approved
way
of
publishing
Gods
Word
is
not
when
it
is
adorned
with
wisdome
or
excellency
of
words
,
but
when
it
is
delivered
in
simplicity
and
plainnesse
,
condescending
to
the
capacity
of
the
meanest
:
for
,
saith
the
Lord
,
Make
it
plain
upon
Tables
,
that
he
may
run
that
readeth
it
.
6.
The
Word
of
God
is
deposited
with
the
Church
,
not
to
be
read
and
made
use
of
by
some
sort
of
persons
only
,
but
indifferently
by
all
the
members
of
the
Church
,
and
accordingly
is
fitted
to
the
capacity
of
all
;
for
,
this
written
vision
is
not
to
be
hid
up
in
a
strange
language
,
and
dark
expressions
,
but
to
be
made
plain
upon
Tables
,
that
he
that
runs
may
read
it
.
Verse
.
3.
For
the
vision
is
yet
for
an
appointed
time
,
but
at
the
end
it
shall
speak
,
and
not
lie
:
though
it
tarty
,
wait
for
it
,
because
it
will
surely
come
,
it
will
nor
tarry
.
The
Lord
subjoyns
a
reason
to
this
command
,
(
which
is
also
a
premonition
to
the
godly
,
concerning
the
subsequent
message
)
to
wit
,
that
the
performance
of
his
decreed
vengeance
,
revealed
in
this
vision
,
had
its
prefixed
period
,
before
which
it
could
not
be
accomplished
,
and
at
which
it
should
certainly
come
to
passe
;
and
therefore
the
godly
were
to
look
much
to
the
clearly
revealed
vision
,
and
laying
aside
all
fervour
and
haste
,
patiently
to
wait
for
the
accomplishment
,
which
should
be
seasonable
and
timely
,
however
their
sense
might
judge
the
contrary
:
Doct.
1.
As
the
mercies
promised
to
the
Church
,
so
also
the
timing
of
them
is
in
Gods
hand
,
so
that
we
are
not
to
expect
that
the
performance
of
comfortable
promises
,
or
of
threatened
vengeance
against
enemies
,
will
be
always
ready
at
our
call
,
but
must
wait
the
Lords
time
,
who
hath
his
own
seasons
for
afflicting
,
trying
,
and
delivering
;
for
,
The
vision
is
yet
for
an
appointed
time
,
saith
the
Lord
.
2.
The
Lords
delaying
to
appear
,
diminisheth
nothing
of
the
certainty
of
performance
of
what
he
hath
promised
to
the
Church
,
or
threatned
against
her
enemies
:
for
,
The
vision
hath
an
appointed
time
,
and
an
end
prefixed
,
so
that
the
exercise
will
not
be
perpetual
;
and
at
this
time
it
shall
speak
,
to
wit
,
by
performance
;
though
we
undervalue
other
expressions
of
it
,
yet
then
it
shall
speak
to
our
satisfaction
,
and
not
lye
,
nor
disappoint
us
,
whatever
feares
we
have
to
the
contrary
.
3.
Such
is
our
weaknesse
,
haste
and
distrust
,
that
when
the
Lord
delayes
to
perform
promises
,
or
what
he
hath
foretold
in
his
word
,
we
are
ready
to
think
that
he
denies
to
do
it
at
all
,
which
is
to
contradict
the
Scriptures
verdict
here
published
,
to
remove
such
apprehensions
;
Though
it
tarry
,
it
will
surely
come
.
4.
When
we
do
not
simply
doubt
of
the
certain
performance
of
Gods
Word
,
yet
we
must
not
expect
to
have
sense
subscribing
to
all
which
faith
apprehends
concerning
Gods
method
in
performing
;
but
faith
wil
oft-times
see
cause
to
speak
in
contradictory
terms
to
senses
verdict
;
for
,
Though
it
tarry
,
it
will
not
tarry
,
saith
he
;
sense
will
soon
weary
,
and
say
the
performance
tarrieth
,
when
the
Lord
satisfieth
not
its
hasty
desires
,
but
out-wearieth
all
carnal
confidence
and
strength
;
But
faith
will
say
,
that
considering
Gods
love
and
wisdome
,
his
holy
purposes
in
filling
the
cup
of
the
enemies
,
&
bringing
good
to
his
people
out
of
every
delay
,
considering
our
duty
,
and
the
exercise
of
graces
we
are
called
to
when
he
delays
,
considering
that
his
performances
come
never
out
of
date
;
and
when
matters
were
past
all
recovery
,
but
that
still
when
he
comes
he
makes
up
all
,
as
if
he
had
come
the
first
hour
;
&
considering
that
there
is
strength
enough
in
God
to
carry
through
till
deliverance
come
,
Isa.
40.29
,
30
,
31.
Faith
,
I
say
,
considering
all
these
,
will
say
,
it
will
not
tarry
,
but
comes
in
a
seasonable
and
the
best
time
,
and
before
we
be
fit
for
it
,
by
performance
of
these
duties
required
in
a
time
of
such
exercise
by
delays
.
5.
The
faith
of
Gods
certain
and
seasonable
coming
to
help
his
people
,
will
enable
them
patiently
to
wait
for
him
,
without
limiting
of
him
,
and
without
taking
a
wrong
way
,
his
issue
being
worth
the
waiting
for
in
his
own
way
;
for
,
saith
the
Lord
,
Though
it
tarry
,
wait
for
it
,
because
it
will
surely
come
,
it
will
not
tarry
.
6.
In
a
time
when
the
Lord
suspends
the
performance
of
his
Word
,
as
Ministers
are
so
much
the
more
to
inculcate
and
cry
up
the
sure
Word
,
neither
eating
it
because
of
delayes
,
nor
speaking
according
to
probabilities
;
so
it
is
the
duty
of
the
godly
in
such
a
time
,
to
be
much
in
studying
the
Scriptures
,
to
fraught
their
hearts
full
with
promises
,
that
they
may
commend
them
,
and
be
supported
by
them
:
for
,
The
visions
being
for
an
appointed
time
,
is
a
reason
why
the
Prophet
is
commanded
,
ver.
2.
to
write
the
vision
,
and
make
it
plain
,
&c.
7.
It
is
a
sweet
help
to
make
us
lean
to
the
Word
,
when
we
study
to
see
Christ
in
it
,
somewhat
of
him
held
forth
and
promised
in
it
,
and
he
in
whom
the
promises
are
Yea
and
Amen
,
engaged
for
the
performance
of
it
:
therefore
the
Apostle
,
Heb.
10.37
.
in
stead
of
the
vision
,
holds
forth
Christ
as
the
substance
of
the
thing
promised
,
and
the
party
engaged
for
the
performance
,
He
that
shall
come
,
will
come
,
&c.
and
this
maketh
this
particular
promise
concerning
the
Chaldeans
applicable
to
all
the
difficulties
of
the
Church
,
because
Christ
is
alsufficient
for
every
need
.
Vers.
4.
Behold
his
soul
which
is
lifted
up
,
is
not
upright
in
him
:
but
the
just
shall
live
by
his
faith
.
The
Lord
cleareth
his
purpose
and
end
in
delaying
to
perform
and
fulfil
the
vision
,
which
is
to
try
and
discover
who
are
the
lofty
and
unsound
,
and
who
the
truly
righteous
,
and
so
premonisheth
all
of
their
hazzard
in
that
time
of
exercise
,
and
informs
the
truly
godly
how
they
may
subsist
and
hold
out
.
Doct.
1.
Times
of
Gods
exercising
his
Church
,
by
not
appearing
visibly
for
her
,
are
times
of
narrow
trial
,
and
discovery
of
soundnes
or
Hypocrisie
;
for
,
so
doth
the
Lord
teach
us
,
that
the
lifted
up
soul
and
the
just
shall
both
appear
in
their
own
colours
,
when
the
vision
is
yet
for
an
appointed
time
.
2.
The
manner
of
mens
behaviour
in
a
time
of
trial
and
tentation
,
is
of
great
importance
,
and
much
notice
is
taken
of
it
by
God
,
as
tending
much
,
either
to
his
honor
or
dishonor
,
and
to
the
promoting
of
our
own
peace
or
disquiet
;
therefore
a
Behold
is
prefixed
to
this
doctrin
.
3.
However
affliction
and
trial
ought
to
be
an
humbling
exercise
,
yet
without
Gods
blessing
,
and
meeting
with
corruption
,
it
wil
discover
and
bring
forth
much
pride
,
and
high
towers
of
imaginations
swelling
against
Gods
soveraignty
,
that
he
should
have
the
disposing
of
us
at
his
pleasure
,
censuring
his
way
of
proceeding
with
us
,
conceiting
of
wisdom
and
power
to
secure
our selves
,
better
then
by
waiting
on
God
,
&c.
for
,
then
there
will
be
some
whose
soul
is
listed
up
.
4.
As
a
proud
,
murmuring
and
conceited
disposition
under
trouble
,
discovers
mens
unfoundness
,
so
it
will
not
long
wait
on
God
,
but
make
apostasie
,
either
from
a
general
profession
of
being
his
followers
,
or
from
keeping
his
way
to
the
use
of
sinful
means
,
because
of
which
the
Lord
doth
and
will
testifie
that
he
doth
abhor
such
decliners
;
for
,
His
soul
which
is
lifted
up
,
is
not
upright
in
him
;
and
the
Apostle
in
citing
this
Text
,
Heb.
10.38
.
clears
,
that
the
proud
soul
will
draw
back
,
and
that
Gods
soul
will
have
no
pleasure
in
him
.
5.
Albeit
that
trial
will
sift
narrowly
,
and
discover
the
naughtiness
of
many
,
yet
there
are
still
some
who
find
grace
to
subsist
,
and
get
through
in
hardest
times
;
for
,
in
opposition
to
the
former
the
Lord
subjoynes
,
But
the
just
shall
live
.
6.
The
way
of
the
godly
in
patient
waiting
on
God
in
hard
times
,
is
neither
a
senslesse
stupidity
,
hardening
themselves
in
sorrow
,
but
an
exercising
,
feeling
and
lively
way
;
nor
is
it
a
poor
and
sorry
shift
,
but
a
comfortable
means
of
subsistance
;
for
,
the
just
shall
live
,
he
shal
have
a
lively
exercise
,
and
a
life
of
it
.
7
Before
a
man
can
attain
to
a
comfortable
way
of
bearing
trouble
and
waiting
on
God
in
hard
times
,
he
must
first
make
sure
his
personal
reconciliation
,
and
being
righteous
before
God
,
which
will
be
onely
when
by
faith
he
layeth
hold
on
Christs
righteousnesse
offered
in
the
Gospel
;
for
,
he
must
be
the
just
and
that
by
faith
,
who
shall
live
by
faith
in
trouble
,
and
so
it
is
expounded
,
Rom.
1.17
.
Gal.
3.11
.
&
8
;
The
man
who
is
just
and
righteous
by
faith
in
Christ
,
shall
not
onely
live
a
life
of
grace
,
begun
here
,
by
dwelling
constantly
under
the
shadow
of
imputed
righteousnesse
,
whereby
he
is
hid
from
death
and
wrath
,
and
by
drawing
life
and
vertue
out
of
Christ
to
quicken
his
heart
,
and
to
enable
him
for
every
good
word
and
work
,
and
perfected
in
glory
,
but
also
his
faith
will
carry
him
through
,
(
not
only
the
snares
of
prosperity
,
but
)
hardest
dispensations
,
without
apostasie
or
fainting
;
for
,
while
the
righteous
man
walks
not
by
present
sense
,
and
by
faith
takes
up
God
as
his
father
in
Christ
,
studies
all
the
promises
made
to
Saints
in
every
condition
,
and
magnifieth
the
truth
of
them
;
seeth
God
his
Father
to
be
the
carver
out
of
all
his
&
the
Churches
lots
,
and
that
every
condition
is
useful
,
and
hath
a
blessing
in
it
to
the
godly
;
and
that
waiting
on
God
in
his
way
is
the
sure
path
to
a
blessed
issue
;
and
withal
finding
now
and
then
Gods
presence
sensibly
with
his
Spirit
;
while
,
I
say
,
the
godly
man
is
thus
exercised
,
he
cannot
but
have
a
good
life
,
and
be
hid
from
the
blasty
winds
of
tentations
,
wherewith
others
are
assailed
and
blown
over
;
The
just
shall
live
by
faith
;
his
saith
shall
afford
him
a
life
in
hardest
times
,
and
provide
for
him
in
wildernesses
.
9.
Albeit
that
many
may
be
believing
in
Christ
,
and
so
be
born
through
,
who
yet
cannot
discern
faith
in
themselves
,
yet
such
as
expect
righteousnesse
through
faith
in
Christ
,
and
by
faith
to
be
thus
supported
in
evil
times
,
should
study
the
reality
and
sincerity
of
their
faith
,
that
it
is
not
a
motion
or
fancy
,
but
real
and
such
as
he
hath
a
sure
hold
of
;
for
,
it
is
his
saith
by
which
the
just
shall
live
,
a
faith
which
he
hath
made
sure
he
hath
.
And
for
this
end
,
we
ought
to
study
exactly
the
nature
of
faith
,
that
neither
the
presumptuously
secure
,
nor
fainting
soul
mistake
their
own
case
.
Ver.
5.
Yea
also
,
because
he
transgresseth
by
Wine
,
he
is
a
proud
man
,
neither
keepeth
at
home
,
who
enlargeth
his
desire
as
hell
,
and
is
as
death
,
and
cannot
be
satisfied
,
but
gathereth
unto
him
all
nations
,
and
heapeth
upon
him
all
people
.
Followeth
to
the
end
of
the
Chapter
,
the
vision
it self
,
concerning
the
destruction
which
was
to
come
upon
the
Chaldeans
,
propounding
for
the
most
part
in
general
denunciation
of
Gods
vengeance
upon
gross
and
impenitent
sinners
,
such
as
the
Chaldeans
were
,
wherein
the
Lord
threatneth
wrath
and
sad
judgments
to
come
upon
them
for
the
grosse
abominations
(
such
as
ambition
,
covetousnesse
,
oppression
,
sensuality
,
carnal
policie
,
idolatry
,
&c.
)
which
abounded
amongst
them
.
This
controversie
the
Lord
layeth
out
in
several
branches
,
sometimes
repeating
the
same
things
in
substance
,
and
amplifying
them
from
several
considerations
,
to
the
end
there
may
be
a
more
distinct
&
clear
sight
of
the
sinfulnesse
of
their
sin
,
of
the
vanity
of
the
pretences
they
founded
their
courses
on
,
and
of
the
equity
of
God
judgments
subjoyned
to
every
branch
.
The
first
branch
of
the
controversie
is
,
that
the
Chaldeans
,
and
in
special
,
their
King
,
being
given
to
sensuality
and
ambition
,
or
drunk
with
pride
and
ambition
as
with
wine
,
was
insatiable
in
his
Conquests
like
death
and
hell
,
or
the
grave
(
of
which
,
Pro.
30.15.16
.
Isa.
5.14
.
)
and
not
being
content
with
his
own
portion
,
did
labour
to
adde
one
Kingdom
after
another
to
his
dominions
.
Doct.
1.
As
the
godlies
honest
wrestling
through
an
evil
time
by
faith
,
is
an
evidence
that
God
wil
reckon
with
their
oppressors
:
so
the
Lords
reproving
and
punishing
the
Apostasie
of
any
within
the
Church
,
may
assure
men
that
he
will
not
spare
wicked
enemies
;
for
this
is
subjoyned
to
what
was
said
,
ver.
4.
with
a
Yea
also
,
or
How
much
more
?
importing
that
when
he
made
the
just
to
live
by
faith
,
he
would
also
reckon
with
the
Chaldeans
;
and
if
he
discovered
and
punished
the
listed
up
soul
,
how
much
more
the
Chaldeans
?
See
,
Jer.
25.29
.
1
Pet.
4.17
,
18
,
2.
The
most
part
of
unrenewed
great
mens
actions
and
enterprises
,
are
consecrated
to
the
service
of
their
vile
lusts
;
For
,
Because
he
transgresseth
by
wine
,
and
is
proud
,
he
keeps
not
at
home
,
his
great
enterprises
are
undertaken
to
satisfie
sensuality
and
ambition
.
3.
Men
once
inslaved
to
the
service
of
their
lusts
,
do
become
brutish
,
and
in
a
manner
renounce
their
very
reason
;
for
,
so
may
the
words
also
be
read
,
The
proud
man
transgresseth
as
through
wine
;
he
is
drunk
with
ambition
as
with
wine
,
which
depriveth
men
of
the
use
of
sense
and
reason
.
4.
It
is
a
sin
flowing
from
ambition
,
&
a
violence
offered
to
nature
,
which
is
content
with
little
,
when
men
cannot
acquisce
in
their
lot
and
portion
assigned
them
by
God
,
especially
when
it
is
competent
,
but
doe
by
all
means
hunt
after
more
;
for
,
it
was
the
Chaldeans
sin
and
ambition
,
that
having
a
Kingdom
,
yet
he
keeps
not
at
home
.
5.
It
is
the
Lords
judgement
upon
ambitious
men
,
that
the
more
they
go
beyond
bounds
to
satisfie
their
lusts
,
they
become
the
more
insatiable
;
the
more
they
drink
,
they
are
the
more
thirsty
;
for
,
such
an
one
enlargeth
his
desire
as
hell
,
and
is
as
death
,
and
cannot
be
satisfied
,
but
gathereth
unto
him
all
Nations
,
and
heapeth
to
him
all
people
.
Vers.
6.
Shall
not
all
these
take
up
a
parable
against
him
,
and
a
taunting
Proverb
against
him
,
and
say
:
Wo
to
him
that
encreaseth
that
which
is
not
his
:
how
long
?
and
to
him
that
ladeth
himself
with
thick
clay
.
The
Lord
threateneth
that
because
of
these
their
sins
,
his
judgments
should
make
them
contemptible
,
and
matter
of
derision
;
insomuch
,
that
even
those
whom
they
had
oppressed
,
should
insult
over
them
and
mock
them
,
and
declare
them
accursed
in
their
unlawful
Conquests
,
(
which
however
they
had
groaned
under
them
,
could
not
endure
long
)
and
in
their
overcharging
,
and
burdening
themselves
with
the
dross
of
this
world
.
Doct.
1.
Even
the
consciences
of
wicked
men
,
if
they
were
awake
or
suffered
to
speak
,
would
give
out
doom
and
sentence
upon
them
,
and
subscribe
to
the
righteousnesse
of
Gods
judgements
;
for
,
here
he
appeals
to
themselves
,
Shall
not
all
these
take
up
a
parable
,
&c.
So
also
,
v.
7.2
.
When
men
sinfully
endeavour
to
satisfie
their
pride
and
ambition
,
it
is
rightāous
with
God
to
make
them
most
contemptible
and
ignominious
;
for
,
the
proud
man
,
v.
5
meets
with
a
parable
and
taunting
proverb
,
or
becomes
a
matter
of
publick
derision
.
3.
However
the
oppressed
and
subdued
may
seem
to
be
far
behinde
with
Conquerors
and
Oppressors
,
yet
the
Lord
will
in
due
time
cleare
that
there
is
but
little
cause
for
such
an
apprehension
,
and
greatest
oppressors
wil
meet
with
their
own
stroak
,
wherein
the
lowest
may
insult
over
them
,
and
they
shall
be
rather
the
object
of
pitty
then
of
envy
,
or
on
whom
any
would
wish
more
cruelty
;
for
,
All
these
,
(
to
wit
,
the
nations
subdued
by
him
,
v.
5.
even
all
of
them
,
and
those
who
were
sorest
smitten
)
shall
take
up
a
parable
against
him
,
and
a
taunting
proverb
against
him
,
and
say
,
Wo
to
him
.
See
Isa.
14.4
,
ā
12.
4.
As
unjust
Conquest
gives
a
man
no
right
to
his
Purchase
:
so
it
brings
on
Gods
curse
,
and
at
last
makes
the
Purchaser
an
object
of
derision
;
Wo
here
may
be
taken
,
both
for
an
insulting
expression
,
&
a
declaration
of
a
curse
upon
him
;
Wo
to
him
(
or
Wo
he
,
by
way
of
triumphing
over
him
,
and
laughing
at
him
)
that
encreaseth
that
which
is
not
his
.
5.
Though
the
oppressed
ordinarily
groan
under
the
oppressor
,
and
wish
his
end
,
admiring
at
Gods
patience
toward
him
,
yet
it
may
be
concluded
,
that
oppression
shall
not
continue
so
long
as
either
the
oppressed
or
oppressor
might
expect
,
and
that
disappointment
of
the
oppressors
hopes
of
continuance
in
his
way
,
shal
be
matter
of
derision
;
for
,
all
this
is
imported
in
that
part
of
the
proverb
,
How
long
?
6.
Albeit
oppressors
promise
to
themselves
much
ease
,
contentment
,
pleasure
and
happinesse
,
in
their
great
enjoyments
,
yet
they
are
iniserably
disappointed
;
for
,
riches
are
in
themselves
but
base
,
and
great
abundance
of
them
beyond
that
which
is
needful
,
is
to
the
ambitious
but
a
burden
and
matter
of
vexation
,
drawing
down
the
soul
from
God
,
and
intangling
and
polluting
it
;
and
this
may
point
out
the
misery
of
those
,
who
hunt
so
much
after
these
things
;
Wo
to
him
that
ladeth
himself
with
thick
clay
,
that
is
,
base
riches
,
which
do
but
burden
,
pollute
,
and
intangle
him
.
Ver.
7.
Shall
they
not
rise
up
suddenly
that
shall
bite
thee
?
and
awake
that
shall
vex
thee
?
and
thou
shalt
be
for
booties
unto
them
.
8.
Because
thou
hast
spoiled
many
nations
,
all
the
remnant
of
the
people
shall
spoile
thee
:
because
of
mens
blood
,
and
for
the
violence
of
the
land
,
of
the
City
,
and
all
that
dwell-therein
.
The
Lord
yet
declareth
his
mind
concerning
these
sins
,
and
threatens
yet
farther
,
that
he
will
pay
them
home
,
as
they
had
served
others
;
for
,
as
the
Chaldeans
had
ranged
up
and
down
the
world
like
ravenous
beasts
:
so
he
would
suddenly
raise
up
the
Medes
and
Persians
,
who
for
present
were
little
dream't
of
to
trouble
and
devour
,
and
prey
upon
them
,
v.
7.
And
as
they
had
robbed
and
spoiled
many
nations
,
so
he
would
stir
up
the
remnant
of
the
nations
(
either
such
nations
as
had
been
reserved
from
their
sury
,
or
the
remainder
of
the
nations
,
which
they
had
ruined
,
who
should
joyn
with
their
enemies
,
)
to
prey
on
them
:
wherein
the
rāghteousnesse
of
God
should
appear
,
in
requiting
them
for
their
bloodshed
;
and
the
great
desolation
they
brought
on
Cities
and
Countries
wherever
they
came
,
and
the
havock
made
of
the
inhabitants
,
and
especially
for
what
they
had
done
to
Jerusalem
,
Judea
,
and
the
Jews
,
v.
8.
Doct.
1.
The
Lords
judgements
on
impenitent
sinners
come
unexpectedly
,
and
when
they
least
imagine
,
and
that
oft-times
by
instruments
little
thought
of
,
till
God
raise
them
up
and
employ
them
;
for
,
They
shall
rise
up
suddenly
and
awake
,
to
bite
and
vex
.
They
may
seem
to
be
asleep
and
sit
very
quiet
,
who
shall
do
this
work
,
being
imployed
of
God
.
2.
Oppressors
will
be
made
in
due
time
disciples
at
their
own
school
,
and
be
made
to
seele
themselves
,
what
sad
stroaks
they
inflicted
on
others
,
&
be
dealt
with
as
they
served
others
;
for
,
these
preying
beasts
shall
be
bitten
and
vexed
,
or
be
brought
into
inextricable
difficulties
;
and
they
who
spoiled
many
Nations
,
shall
be
for
booties
and
be
spoiled
.
3.
Although
oppressors
,
so
long
as
God
permits
them
to
execute
his
vengeance
,
prove
invincible
,
yet
when
their
day
cometh
they
will
be
as
feeble
as
any
;
for
,
the
Chaldeans
,
who
before-time
had
no
more
to
do
but
come
and
gather
spoile
,
are
now
for
booties
unto
their
enemies
,
who
as
easily
spoile
them
.
4.
Although
oppressors
dream
that
they
have
all
under
their
feet
who
could
harm
them
,
so
that
none
dare
open
the
mouth
,
or
move
the
wing
or
peep
,
yet
the
Lord
hath
a
scourge
ready
when
he
pleaseth
to
avenge
himselfe
upon
them
;
for
,
all
the
remnant
of
the
people
shall
spoil
thee
,
saith
the
Lord
;
He
hath
either
nations
hid
from
their
fury
,
whom
they
think
not
worth
their
anger
,
or
the
very
remnants
of
spoiled
nations
,
who
if
he
employ
them
,
will
do
their
turn
.
5.
When
the
Lord
denounces
or
executes
his
judgments
on
bloody
oppressors
,
it
is
useful
to
study
much
his
controversie
against
them
,
that
we
may
father
his
judgments
aright
,
may
adore
the
righteousness
of
God
,
and
may
learne
from
their
example
to
abhor
all
violent
and
bloody
courses
,
especially
against
Gods
people
,
which
he
so
severely
punisheth
;
therefore
he
subjoyns
,
that
all
this
is
because
of
mens
blood
,
for
the
violence
of
the
Land
,
and
of
the
City
,
and
of
all
that
dwell
therein
;
which
is
to
be
understood
with
special
relation
to
Judah
.
Ver.
9.
Wo
to
him
that
coveteth
an
evil
covetousnesse
to
his
house
,
that
he
may
set
his
nest
on
high
,
that
he
may
be
delivered
from
the
power
of
evil
.
The
second
branch
of
Gods
controversie
(
held
forth
in
general
terms
)
is
that
out
of
a
desire
to
build
stately
Palaces
,
(
as
the
Chaldean
did
,
Dan.
29
,
30.
)
or
to
the
end
they
might
establish
themselves
,
and
their
posterity
in
perpetual
greatnesse
and
wealth
,
and
be
exempted
from
the
common
miseries
of
mankinde
,
and
that
no
after-times
might
move
them
,
they
are
extreamly
and
sinfully
covetous
,
for
which
the
Lord
pronounceth
them
accursed
Doct.
1.
The
certainty
of
Gods
judgments
on
particular
sinners
and
enemies
,
may
be
read
from
general
denunciations
against
such
sins
,
it
being
agreeable
to
the
rule
of
justice
,
that
all
who
do
such
things
should
be
so
punished
;
therefore
the
Lord
accuseth
and
threatneth
the
Chaldeans
in
a
general
sentence
;
Wo
to
him
that
coveteth
,
&c.
that
it
may
appear
how
agreeable
to
justice
his
sentence
against
them
is
,
and
that
every
such
sinner
in
after-times
may
put
in
his
owne
name
,
as
if
he
were
the
man
pointed
at
.
2.
It
is
a
plague
on
wicked
men
,
when
they
are
given
up
to
imagine
that
their
prosperous
condition
shall
never
change
,
but
that
they
shall
be
able
to
secure
it
for
them
and
theirs
for
ever
;
for
,
this
is
the
prospering
wicked
mans
thought
,
which
brings
him
to
woe
,
that
he
will
set
his
nests
on
high
;
as
birds
do
to
secure
themselves
and
young
ones
,
and
to
be
delivered
from
the
power
of
evil
.
See
Ps.
49.11
.
3.
Mens
vain
imaginations
and
their
apprehending
that
which
will
never
be
,
and
wherein
all
others
have
failed
,
doth
oft-times
prove
a
great
snare
to
engage
them
in
courses
which
otherwise
they
might
see
,
not
only
to
be
sinful
,
but
needlesse
and
foolish
;
for
,
because
the
worldly
man
thinks
that
he
can
secure
uncertain
riches
to
him
and
his
,
&
can
guard
against
any
emergent
evils
to
which
mankinde
for
sin
are
condemned
;
therefore
he
coveteth
an
evil
covetousnesse
,
that
he
may
set
his
nest
on
high
,
&c.
and
stands
upon
no
meanes
which
he
thinks
will
make
that
lye
in
his
right
hand
prove
a
truth
.
4.
Albeit
men
may
lawfully
,
and
in
duty
should
endeavour
the
good
of
their
posterity
,
even
in
external
things
,
and
may
study
to
prevent
inconveniences
,
which
may
prejudice
them
,
yet
this
endeavour
proves
sinful
,
when
either
it
ariseth
from
,
or
tends
to
greediness
&
covetousnesse
,
or
insnares
men
by
drawing
them
to
the
use
of
sinful
meanes
:
for
,
Wo
to
him
that
coveteth
an
evil
covetuousnesse
,
though
it
were
even
for
his
house
,
or
that
he
may
set
his
nest
on
high
,
&c.
5.
It
may
be
sufficient
to
deter
men
from
courses
;
that
the
Word
declareth
them
to
be
sinful
,
and
that
a
curse
followeth
them
;
for
,
so
doth
the
Word
import
here
,
that
it
is
an
evil
covetuousnesse
,
and
wo
is
to
him
that
coveteth
it
,
therefore
men
should
be
far
from
it
.
Ver.
1.
Thou
hast
consulted
shame
to
thy
house
,
by
cutting
off
many
people
,
and
hast
sinned
against
thy
soul
.
11.
For
the
stone
shall
cry
out
of
the
wall
,
and
the
beam
out
of
the
Timber
shall
answer
it
.
The
Lord
expounds
his
own
pronounced
wo
,
and
threatneth
that
these
their
projects
should
tend
to
the
ignominy
of
their
familie
;
it
being
just
they
should
be
so
dealt
with
,
who
ruin
so
many
to
build
up
themselves
,
and
sell
their
souls
to
make
up
their
outward
estates
,
v.
10.
and
albeit
there
should
be
none
that
durst
complain
of
them
,
yet
the
very
materials
of
their
buildings
should
witness
against
them
,
that
they
were
acquired
by
robbery
,
and
should
agree
in
a
sort
of
musick
(
heard
by
Gods
justice
)
to
cry
for
vengeance
,
ver.
11.
Doct.
1.
Albeit
covetous
oppressors
do
ost-times
carry
themselves
in
great
state
,
as
the
only
honourable
of
the
earth
,
yet
their
way
is
in
it self
shameful
,
and
will
end
in
ignominy
;
Thou
hast
consulted
shame
to
thy
house
.
2.
Men
prosecuting
their
designs
by
unlawful
means
,
readily
fall
into
the
snare
which
they
would
most
gladly
escape
;
for
,
the
Chaldean
feeking
to
set
his
house
on
high
,
not
only
covets
evil
to
his
house
,
v.
9.
but
even
brings
shame
(
which
he
seeks
to
shift
)
to
it
.
3.
There
needs
no
more
to
pull
down
the
family
of
the
oppressor
,
then
his
way
of
studying
to
make
it
great
;
his
very
building
,
his
nest
is
a
plague
to
it
,
and
enoug
to
make
it
totter
;
for
,
thereby
he
consults
shame
to
it
.
He
could
do
no
more
,
if
he
had
bended
his
wits
to
ruin
it
.
4.
The
Politick
projects
of
men
,
who
lean
to
their
own
wit
for
compassing
their
ends
,
and
neglect
piety
,
or
to
wait
on
God
for
counsel
,
will
prove
shameful
&
sinful
;
men
who
lean
to
their
own
wits
,
will
finde
,
that
their
most
serious
consultations
will
leave
them
in
the
mire
:
Thou
hast
consulted
shame
to
thy
house
,
saith
the
Lord
.
5.
It
is
a
high
degree
of
impiety
,
and
a
clear
presage
of
ruin
,
when
a
man
in
managing
his
affairs
,
casts
off
all
his
love
to
his
neighbours
,
and
not
onely
mindes
himself
only
,
but
stands
not
upon
the
prejudice
of
others
,
to
rise
upon
their
ruins
,
or
to
cut
them
off
,
though
never
so
many
,
and
he
but
one
,
if
he
think
it
;
may
tend
to
his
advantage
;
for
,
Thou
hast
consulted
shame
to
thy
house
by
cutting
off
many
people
.
6.
As
men
for
the
most
part
neglect
their
soules
,
when
they
are
mad
upon
their
worldly
designs
so
it
is
a
dangerous
cāse
when
it
is
so
,
and
it
will
prove
a
poor
bargain
in
the
end
,
when
men
having
gained
never
so
much
,
yet
have
sinned
against
their
soul
,
which
the
Lord
here
not
only
makes
use
of
as
a
challenge
,
but
declares
it
as
a
judgement
on
the
Chaldean
.
7.
Sin
and
guilt
will
pursue
and
finde
out
the
sinner
,
and
will
of
it self
call
for
vengeance
,
though
all
the
world
should
be
silent
,
and
not
challenge
him
;
for
,
the
stone
will
cry
out
of
the
wall
,
and
the
beam
out
of
the
timber
shall
answer
it
.
Ver.
12.
Wo
to
him
that
buildeth
a
Town
with
bloud
,
and
establisheth
a
City
by
iniquity
.
The
third
branch
of
the
controversie
,
points
chiefly
at
the
way
of
their
prosecuting
of
their
covetous
and
ambitious
ends
,
which
was
(
as
one
fin
cometh
not
readily
alone
,
but
dra
weth
other
sins
with
it
)
by
oppression
,
cutting
off
of
people
,
and
other
unjust
wayes
.
This
course
the
Lord
pronounceth
to
be
accursed
,
however
they
gilded
it
over
with
specious
pretences
of
publick
good
,
or
that
thereby
they
endeavoured
to
perfect
&
settle
their
civil
State
.
Doct.
1.
The
Lord
looks
much
unto
,
and
tryes
the
dispositions
of
men
much
,
by
the
meanes
they
make
use
of
in
a
course
,
whether
it
be
right
or
wrong
in
it self
;
for
,
the
Lord
chargeth
upon
them
here
,
that
they
carried
on
their
work
with
blood
,
and
by
iniquity
.
2.
Pretence
of
publick
good
,
and
zeal
to
advance
the
State
and
government
,
is
one
of
the
fig
tree-leaves
where
with
men
think
to
cover
their
oppression
,
and
make
it
plausible
,
but
all
in
vaine
;
for
,
Wo
to
him
that
buildeth
a
Towne
with
blood
,
and
establisheth
a
City
by
iniquity
.
3.
Though
all
oppressions
be
not
alike
horrid
in
themselves
,
and
men
readily
do
account
themselves
good
enough
,
when
they
go
not
the
length
they
might
,
or
that
others
do
in
that
fin
,
yet
the
Lord
will
pursue
the
fairest
way
of
oppression
men
can
take
with
vengeance
,
as
being
sinful
in
it self
,
and
sometime
being
more
cruel
in
its
lingring
way
,
then
the
most
violent
oppression
in
hot
blood
:
for
,
Wo
to
him
that
establisheth
a
City
by
iniquity
,
be
what
iniquity
it
will
,
as
well
as
to
him
that
buildeth
a
Towne
with
blood
.
Ver.
13.
Behold
,
is
it
not
of
the
Lord
of
hosts
,
that
the
people
shall
labour
in
the
very
fire
,
and
the
people
shall
weary
themselves
for
very
vanity
?
The
Lord
explaineth
this
Wo
,
and
denounceth
that
he
should
appear
eminently
against
them
,
in
making
all
their
endeavours
to
establish
themselves
,
(
wherein
they
employed
many
nations
,
and
had
much
toile
,
as
in
a
fiery
furnace
,
every
head
being
made
bald
in
their
wars
,
Ezek
,
29.18
.
)
to
prove
not
only
vain
,
&
to
no
purpose
,
but
to
tend
also
to
their
own
prejudice
,
as
one
whose
work
is
cast
into
the
fire
,
loseth
both
his
materials
&
his
labour
and
endangereth
himself
by
following
it
to
get
it
prosecuted
,
or
rescued
,
so
should
they
perish
in
their
hunting
after
wealth
,
and
with
it
;
See
the
like
threatning
,
Jer.
51.58
.
Doctr.
1.
Men
taking
sinful
wayes
to
prosecute
their
designes
,
may
meet
with
much
toile
and
vexation
in
their
work
,
as
an
earnest
of
further
judgement
;
for
the
people
,
(
that
is
,
the
Chaldeans
and
many
instruments
employed
by
them
)
labour
and
weary
themselves
.
2.
The
utmost
of
mens
endeavours
shall
not
promote
or
perfect
a
work
which
God
is
against
,
nor
uphold
what
he
hath
a
minde
to
overthrow
;
for
,
though
they
labour
and
weary
themselves
,
yet
it
shall
be
for
very
vanity
,
and
to
no
purpose
.
3.
Such
as
by
bloody
oppression
seek
to
exalt
and
establish
themselves
,
shall
not
only
lose
their
labour
,
but
incur
further
dammage
by
their
attempt
and
lose
themselves
,
their
work
,
&
the
materials
which
they
had
to
begin
their
work
upon
;
for
,
the
Chaldeans
shall
labour
in
the
very
fire
,
which
shall
not
only
breed
them
toil
&
pain
in
labouring
,
but
shall
devoure
all
their
conquests
,
themselves
,
and
the
Kingdom
of
Babel
,
which
they
had
when
they
began
their
tyranny
.
4.
The
Lord
will
so
order
his
judgments
upon
violent
oppressors
,
as
that
his
hand
shall
be
visibly
and
remarkably
seen
by
all
,
to
be
the
inflicter
of
them
,
and
he
shall
prove
himselfe
omnipotent
,
by
frustrating
men
of
their
wicked
purposes
,
and
consuming
all
their
labours
;
for
,
Behold
,
is
it
not
of
the
Lord
of
hostes
,
that
the
people
shall
labour
in
the
very
fire
,
&c.
Ver.
14.
For
the
Earth
shall
be
filled
with
the
knowledge
of
the
glory
of
the
Lord
,
as
the
waters
cover
the
sea
.
The
Lord
subjoynes
a
reason
to
this
sentence
,
clearing
how
he
should
be
so
much
seen
in
this
judgment
,
to
wit
,
that
however
he
seemed
to
let
his
own
Name
and
glory
be
obscured
,
when
he
suffered
the
Chaldeans
to
oppresse
the
world
,
and
lead
his
people
into
captivity
,
yet
in
due
time
he
would
make
his
glory
so
conspicuous
in
their
just
destruction
,
and
his
powerful
asserting
of
Judah
into
liberty
,
as
the
Nations
should
be
filled
with
the
knowledge
therof
,
as
the
sea
is
full
of
water
:
&
all
this
as
a
type
and
pledge
of
the
glory
to
be
revealed
in
Christ
,
&
the
knowledge
of
his
Name
then
to
be
communlcated
.
Doct.
1.
When
oppressors
do
prosper
,
and
the
Lords
people
with
the
rest
of
the
world
are
brought
into
bondage
by
them
,
the
Lords
glory
is
engaged
for
his
appearing
against
them
in
due
time
;
for
,
it
is
subjoyned
as
a
reason
of
the
Chaldeans
evil
successe
;
for
,
the
earth
shall
be
filled
with
the
knowledge
of
the
glory
of
the
Lord
,
&c.
2.
The
greatnesse
of
oppressors
doth
contribute
to
illustrate
and
set
forth
the
glory
of
God
in
bringing
them
down
,
and
therefore
is
rather
an
argument
why
the
Lord
should
destroy
them
,
then
any
hinderance
to
it
;
the
Lord
wil
bring
down
the
Chaldeans
:
for
in
so
doing
,
the
earth
shall
be
filled
with
the
knowledge
of
his
glory
,
See
Ps.
9.16
.
3.
As
God
is
most
glorious
in
himself
,
so
he
will
make
his
glory
to
shine
in
the
deliverance
of
his
people
,
though
for
a
time
he
suffer
them
to
be
in
bondage
;
for
,
in
bringing
back
Judah
at
the
ruine
of
Babylon
,
the
Earth
shall
be
filled
with
the
knowledge
of
the
glory
of
the
Lord
,
as
the
waters
cover
the
sea
.
See
.
Ps.
126.2
.
4.
All
the
glorious
manifestations
of
God
against
his
enemies
,
and
for
his
people
of
old
,
were
but
shadowes
of
what
he
manifested
,
and
doth
manifest
in
and
by
Christ
in
the
latter
dayes
;
and
any
effects
of
these
his
workes
which
appeared
among
his
people
,
or
the
Gentiles
,
were
but
a
taste
of
what
the
glory
of
God
shining
in
Christ
,
and
made
known
to
the
world
by
the
Gospel
,
should
produce
among
Jewes
and
Gentiles
;
therefore
this
prophecy
is
applyed
to
the
dayes
of
the
Gospel
,
Isai.
11.9
.
as
getting
then
full
accomplishment
.
Ver.
15.
Wo
to
him
that
giveth
his
neighbour
drink
:
that
puttest
thy
bottle
to
him
,
and
makest
him
drunken
also
,
that
thou
mayest
looke
on
their
nakednesse
.
The
fourth
branch
of
the
controversie
,
if
we
take
it
properly
holds
forth
a
denunciation
of
vengeance
to
come
upon
them
for
their
beastly
luxury
and
sensuality
,
usual
in
the
Babylonish
Court
,
&
that
not
only
in
their
own
persons
,
but
they
did
draw
one
another
to
drunkenness
,
that
so
they
might
mock
at
their
infirmities
,
which
they
could
not
hide
in
their
drunkenness
(
alluding
to
that
of
Noah
,
Gen.
9.21
,
22.
)
or
that
they
might
abuse
one
another
in
an
unnatural
way
,
through
their
drunkenness
;
And
so
it
teacheth
,
1.
When
men
abuse
their
prosperity
to
luxury
,
it
is
an
evidence
of
a
curse
upon
them
and
it
;
so
it
was
with
the
Chaldeans
:
Wo
to
him
that
gives
his
neighbour
drinke
,
&c.
as
having
no
other
end
wherfore
he
troubled
all
the
world
but
thus
to
abuse
himself
and
others
.
2.
Sin
is
come
to
a
great
height
,
and
neer
a
curse
,
when
men
do
entice
&
draw
others
to
the
same
excesse
of
riot
with
themselves
;
for
,
Wo
unto
him
that
giveth
his
neighbour
drinke
,
that
puttest
thy
bottle
to
him
,
and
makest
him
drunken
also
3.
It
is
a
beastly
dispofition
,
to
take
pleasure
in
making
men
abuse
themselves
by
drink
,
a
Wo
is
denounced
against
it
;
nor
is
it
a
mark
of
any
true
kindnesse
,
as
the
prophane
reckon
,
but
it
is
done
,
that
they
may
look
on
their
nakednesse
and
bring
it
out
to
open
view
.
4.
Intemperance
is
an
usher
to
let
in
any
other
vice
;
for
when
a
man
is
drunk
,
discovering
of
,
or
looking
on
nakednesse
will
not
be
accounted
shameful
,
nor
unnatural
filthinesse
an
abomination
.
But
the
words
may
also
be
taken
figuratively
,
and
so
the
scope
is
to
taxe
them
for
their
endeavours
,
by
Politick
practices
and
faire
promises
,
to
engage
their
neighbours
in
their
undertakings
,
and
that
as
they
were
drunk
with
ambition
themselves
,
so
they
filled
their
neighbours
with
the
like
principles
,
&
drunken
heaps
of
sharing
in
their
victories
,
though
indeed
they
minded
nothing
less
,
but
if
any
inconvenience
should
befal
their
Confederates
,
they
would
despise
them
,
or
be
ready
themselves
upon
occasion
,
to
bring
them
unto
slavery
,
and
to
make
them
base
.
Thus
doth
the
whore
make
the
world
drunken
with
her
Idolatrous
cup
,
Rev.
17.
and
thus
did
Nineveh
entice
the
world
with
her
whoredom
and
witchcrafts
,
Nah.
3.4
.
This
interpretation
teacheth
.
1
,
Great
men
in
the
world
are
ordinarily
so
infatuated
with
their
hopes
and
projects
that
like
drunken
men
they
reel
,
&
cannot
be
sober
,
nor
ruled
by
sound
principles
:
for
,
the
Chaldeans
are
thus
drunken
,
and
they
make
their
neighbours
drunken
also
,
as
well
as
themselves
.
2.
Carnal
policy
and
interest
is
the
greatest
Steersman
of
humane
affaires
among
men
,
which
frequently
brings
a
curse
on
the
users
thereof
;
for
,
Wo
to
him
who
thus
gives
his
neighbour
drink
,
&c.
3.
No
true
kindnesse
can
be
expected
from
men
who
walk
politickly
and
on
interests
of
State
,
pretend
what
they
will
:
for
all
that
such
do
this
way
to
others
,
is
,
that
they
may
look
on
their
nakednesse
.
Ver.
16.
Thou
art
filled
with
shame
for
glory
:
drinke
thou
also
,
and
let
thy
foreskin
be
uncovered
:
the
cup
of
the
Lords
right
hand
shall
be
turned
unto
thee
,
and
shameful
spewing
shall
be
on
thy
glory
.
Whatever
way
we
expound
the
challenge
,
the
Lords
judgement
is
very
equitable
,
that
all
these
courses
should
tend
rather
to
their
ignominy
then
their
honour
;
and
that
as
they
had
been
Butlers
to
draw
others
to
sensuality
,
and
to
intoxicate
and
allure
them
to
joyne
in
their
oppressions
of
the
Church
and
the
world
;
so
the
Lord
should
bring
about
the
Cup
of
his
wrath
to
them
,
and
make
them
drink
of
it
to
satiety
,
whereby
they
should
be
as
contemptible
,
as
when
a
drunken
man
is
lying
naked
,
and
that
with
his
uncircumcised
foreskin
(
which
was
an
abomination
to
the
Church
)
uncovered
,
or
when
he
is
polluting
all
his
bravery
or
stately
house
with
his
filthy
vomite
,
Doct.
1.
The
sinfnl
courses
which
men
follow
to
advance
their
greatnesse
would
appear
most
ignominious
to
a
cleer
discerner
,
and
will
at
last
be
seen
to
be
so
,
to
the
conviction
of
all
:
for
,
Thou
art
filled
with
shame
for
glory
,
saith
the
Lord
.
2.
The
measuring
of
all
afflictions
and
judgements
is
in
Gods
hand
,
so
as
none
can
adde
to
them
or
diminish
from
them
,
nor
get
them
shifted
,
when
God
layeth
them
on
;
therefore
they
are
called
a
Cup
,
which
is
a
set
measure
,
and
the
Cup
of
the
Lords
right
hand
,
which
is
irresistibly
powerful
.
See
Jer.
25.28
.
3.
As
the
Lord
will
at
last
bring
about
the
storme
of
vengeance
upon
the
head
of
wicked
men
,
who
were
instruments
to
execute
it
upon
others
;
so
they
drinking
last
of
the
Cup
,
and
therefore
nearer
the
dregs
,
and
having
been
eminently
wicked
,
and
withal
,
being
oft-times
without
the
Church
,
(
as
the
uncircumcised
)
and
so
without
God
,
their
stroak
shall
be
more
eminently
ignominious
then
any
others
;
for
,
when
the
Cup
of
the
Lords
right
hand
is
turned
to
them
,
(
after
others
have
drunke
thereof
,
Jer.
25.26
.
)
then
they
shall
drinke
,
and
their
foreskinnes
shall
be
uncovered
,
and
shameful
spewing
shall
be
on
their
glory
:
Ver.
17.
For
the
violence
of
Lebanon
shall
cover
thee
,
and
the
spoile
of
beasts
which
made
them
afraid
,
because
of
mens
blood
,
and
for
the
violence
of
the
Land
,
of
the
City
,
and
of
all
that
dwell
therein
.
To
cleer
the
equity
of
all
these
judgments
the
Lord
subjoyns
and
recapitulates
his
controversie
,
threatning
that
the
Chaldeans
should
be
overwhelmed
,
for
the
violence
done
to
the
Land
of
Israel
,
bordering
upon
Lebanon
,
or
the
Temple
made
of
the
wood
of
Lebanon
,
yea
and
for
the
very
destruction
of
that
forrest
,
and
spoiling
and
affrighting
of
the
beasts
there
,
as
they
came
through
it
,
and
cut
down
the
timber
for
the
siege
of
Ierusalem
,
and
for
their
beastly
and
bloody
violence
upon
the
Inhabitants
of
city
and
country
wherever
they
came
,
especially
in
Judea
.
Or
it
may
be
thus
interpreted
,
that
as
in
the
forrest
of
Lebanon
,
beasts
are
hunted
,
affrighted
,
and
destroyed
,
so
should
they
be
pursued
and
ruined
because
of
their
horrid
cruelty
&
violence
,
and
so
it
is
the
same
in
substance
with
v.
7
,
8.
Doct.
1.
It
is
necessary
that
we
study
over
&
over
again
the
Lords
controversie
with
impenitent
sinners
,
that
we
may
adore
his
equity
in
punishing
,
and
tremble
at
his
severity
in
so
much
insisting
to
punish
for
sin
;
for
,
therefore
are
their
sins
repeated
and
threatning
renewed
.
2.
Such
as
do
like
brute
beasts
,
trouble
and
vexe
all
the
creatures
,
and
make
havock
of
all
wherever
they
come
,
and
especially
do
oppresse
the
people
of
God
,
may
expect
to
be
accordingly
dealt
with
;
and
that
without
repentance
they
shall
be
irrecoverably
destroyed
;
for
,
so
do
these
words
,
taking
in
both
expositions
,
teach
us
,
that
they
shall
be
covered
or
overwhelmed
with
calamity
,
for
their
violence
against
the
very
creatures
and
the
Church
;
See
Isai
14.6
,
7
,
8.
and
for
their
violence
shall
be
hunāed
and
pursued
as
wilde
beasts
(
whom
they
in
their
actions
resembled
)
use
to
be
by
hunters
.
Ver.
18.
What
profiteth
the
graven
Image
,
that
the
maker
thereof
hath
graven
it
:
the
molten
Image
,
and
a
teacher
of
lyes
,
that
the
maker
of
his
work
trusteth
therein
,
to
make
dumbe
Idols
?
The
last
branch
of
the
controve
rsie
(
held
forth
also
in
geneneral
termes
)
in
their
Idolatry
,
&
particularly
their
making
of
Idols
and
Images
,
to
represent
what
they
acknowledged
for
a
Deity
,
and
to
be
worshipped
in
that
Religious
state
,
the
vanity
of
which
he
proves
from
their
unprofitablenesse
&
inability
to
teach
any
thing
of
a
deity
;
for
however
the
formers
of
them
take
much
pains
on
them
,
&
when
they
have
done
trust
in
them
,
and
set
them
up
above
men
in
Gods
room
,
yet
they
have
no
authority
so
to
do
.
Doct.
1.
Few
of
those
who
receive
greatest
things
of
this
world
from
God
,
do
acknowledge
him
for
them
,
but
rather
follow
Idol-gods
to
his
dishonour
,
and
in
defiance
of
him
;
for
,
so
did
the
Chaldeans
,
as
it
is
imported
here
,
and
so
the
most
part
of
Adams
posterity
do
.
2.
In
a
time
when
Idolaters
do
prevail
,
&
the
true
Church
is
brought
into
bondage
by
them
it
is
necessary
to
study
much
the
vanity
of
Idolatry
,
and
to
set
it
out
so
to
the
world
,
to
the
end
that
neither
the
wicked
may
dream
of
being
exempted
from
vengeance
by
their
Idols
,
nor
the
godly
stumble
at
the
prosperity
of
such
as
follow
them
;
for
,
to
these
ends
doth
the
doctrine
of
the
vanity
of
Idols
here
set
forth
,
tend
.
3.
Besides
fearful
Idolatry
committed
in
the
world
by
mens
taking
that
for
their
god
which
is
no
god
;
(
whereof
they
cannot
be
free
,
who
perform
religious
worship
,
due
to
God
only
,
to
any
creature
whatsoever
)
the
world
is
also
guilty
of
Idolatry
by
making
of
Idols
or
Images
for
representing
an
invisible
Deity
,
and
the
object
of
their
Religious
worship
,
be
it
what
it
will
,
and
by
worshipping
of
them
in
that
Religious
state
and
relation
;
this
is
it
which
is
expressely
reproved
in
the
Chaldaans
here
,
that
they
not
only
accounted
that
to
be
their
god
which
was
no
god
,
but
either
a
creature
or
a
feigned
thing
,
but
that
they
had
graven
Images
,
and
molten
Images
;
not
that
they
acknowledged
these
to
be
their
gods
,
but
that
they
were
represented
by
them
,
and
that
their
god
were
to
be
worshipped
in
&
by
these
Images
:
&
this
challenge
is
expressed
in
general
ternies
,
that
all
who
make
use
of
such
devices
in
Religious
worship
,
(
be
the
ultimate
and
last
object
of
their
worship
what
it
will
)
may
take
their
reproofe
.
4.
Whatever
men
may
conceit
of
Images
,
as
many
wayes
useful
for
exciting
of
them
,
and
keeping
them
in
remembrance
of
a
Deity
,
yet
upon
narrow
search
it
will
be
found
that
they
are
unprofitable
,
if
not
pernicious
;
as
every
thing
in
worship
,
which
is
not
instituted
of
God
for
profit
,
proveth
;
for
he
puts
it
to
any
unbiassed
conscience
to
tell
,
what
profiteth
the
graven
Image
?
5.
The
original
and
Authors
of
Images
prove
the
vanity
of
putting
them
in
any
Religious
state
:
for
,
since
it
hath
the
maker
thereof
among
men
,
what
profiteth
it
?
for
it
cannot
be
God
,
Hos.
8.6
.
and
albeit
the
maker
thereof
give
it
a
being
,
and
hath
graven
it
curiously
,
yet
he
hath
no
authority
to
command
it
to
be
worshipped
,
nor
can
such
an
Author
make
it
blesse
the
worshippers
;
and
it
is
folly
in
the
maker
thereof
to
trust
therein
,
yea
,
it
doth
sufficiently
disgrace
any
point
of
Religion
,
that
it
is
of
mans
making
or
devising
.
6.
Albeit
that
men
do
commend
Images
as
books
for
the
ignorant
,
whereby
they
may
be
helped
to
take
up
a
deity
,
yet
they
can
teach
or
represent
nothing
of
God
;
but
only
the
makers
phantasic
;
yea
,
they
cause
the
minde
to
wander
from
the
true
and
saving
knowledge
of
God
,
as
he
is
revealed
in
his
word
,
and
do
imprint
false
and
equal
conceptions
of
a
deity
;
for
,
the
molten
Image
is
a
teacher
of
lyes
.
7.
Though
such
as
make
use
of
Images
to
represent
a
deity
,
or
that
which
they
worship
,
do
imagin
that
they
rest
not
upon
the
representation
,
but
do
ascend
up
by
it
to
the
thing
represented
:
yet
herein
their
heart
deceiveth
them
;
for
whatever
they
pretend
in
their
thoughts
,
yet
practically
they
honour
them
as
their
god
,
and
whatever
they
pretend
to
offer
unto
God
in
and
by
them
,
is
expounded
by
God
as
offered
really
unto
them
;
for
the
maker
of
his
work
,
(
though
he
might
have
made
any
other
thing
of
the
materials
)
trusteth
therein
.
8.
Such
as
worship
graven
Images
,
do
proclaim
their
own
brutishnesse
,
and
that
they
are
as
great
blocks
as
these
which
they
adore
,
when
they
exalt
that
which
is
below
themselves
,
to
be
above
themselves
,
&
in
Gods
room
;
for
,
what
a
brutishnesse
is
it
in
a
man
endued
with
sense
and
reason
,
to
make
himselfe
dumbe
Idols
,
which
have
no
sense
at
all
?
Ver.
19.
Wo
unto
him
that
sayeth
to
the
wood
,
Awake
:
to
the
dumb
stone
,
Arise
,
it
shall
teach
:
behold
,
it
is
laid
over
with
gold
and
silver
,
and
there
is
no
breath
at
all
in
the
midst
of
it
.
Upon
what
hath
been
said
,
the
Lord
denounceth
a
wo
upon
them
who
emplore
Idols
for
help
or
direction
;
seeing
that
however
they
be
curiously
framed
,
yet
their
vile
matter
remaineth
still
the
same
,
nor
can
the
Artificers
skill
put
life
into
them
to
move
themselves
,
far
lesse
to
help
others
.
Doct.
1.
Image-worshippers
proclaim
their
own
wretchedness
,
in
that
they
are
given
up
to
a
reprobate
sense
,
void
of
discerning
:
and
they
shall
have
many
sorrowful
disappointments
who
expect
a
remedy
from
them
in
hard
cases
,
and
in
the
end
shall
be
confounded
by
God
,
who
will
not
give
his
praise
of
being
an
helper
&
directer
of
the
children
of
men
to
graven
Images
;
For
,
wo
to
him
that
saith
to
the
wood
,
Awake
,
to
the
dumb
stone
,
Arise
,
it
shall
teach
.
2.
Albeit
the
vanity
of
worshipping
Idols
and
Images
be
palpaply
grosse
,
so
that
seriously
to
consider
it
,
is
sufficient
to
refute
it
,
yet
such
is
mans
stupidity
,
when
he
delights
not
to
retaine
God
in
his
knowledge
,
as
he
needs
much
stirring
up
,
to
take
notice
of
the
errour
of
his
way
;
for
,
albeit
a
little
paines
discover
that
their
Idols
are
wood
and
stone
,
and
that
there
is
no
breath
in
the
midst
of
it
;
and
consequently
,
that
it
is
in
vaine
to
worship
such
;
yet
man
must
be
called
to
behold
this
,
and
must
have
it
often
pointed
out
to
him
.
3.
Outward
pomp
and
splendor
in
the
exercise
of
Religion
,
though
it
be
much
taking
with
natural
hearts
,
yet
it
is
not
the
thing
God
looks
to
,
but
how
his
own
prescribed
rule
is
followed
,
and
what
reality
is
there
in
such
shewes
?
for
,
saith
he
,
their
Idol
is
laid
over
with
gold
and
silver
,
and
yet
there
is
no
breath
at
all
in
the
midst
of
it
.
Ver.
20.
But
the
Lord
is
in
his
holy
Temple
,
let
all
the
Earth
keep
silence
before
him
.
In
opposition
to
the
vanity
of
Idols
the
true
God
is
commended
,
who
dwels
in
heaven
,
and
manifests
himself
in
the
Church
by
the
signs
of
his
presence
,
of
his
own
appointing
,
&
by
prescribing
rules
of
his
own
worship
,
whose
authority
and
greatnesse
is
such
,
as
may
make
all
the
world
give
over
their
disputing
for
Idols
,
and
submit
to
his
doctrine
,
and
may
cause
them
to
stand
in
awe
to
come
in
opposition
to
him
,
or
to
wrong
his
people
,
when
they
should
be
scattered
amongst
them
.
Doct.
1.
The
consideration
of
the
vanity
of
Idols
,
and
misery
of
Idol-worshippers
,
ought
to
commend
the
true
God
to
his
Church
,
and
set
out
their
own
happinesse
,
who
have
him
not
only
reigning
in
heaven
,
but
in
the
midst
of
them
,
and
know
how
to
serve
him
acceptably
according
to
his
will
;
therefore
it
is
subjoyned
to
what
hath
been
said
,
But
the
Lord
is
in
his
holy
Temple
.
2.
The
authority
of
the
true
God
,
and
his
presence
among
his
people
being
seriously
thought
upon
,
will
call
for
much
reverence
,
will
silence
all
debates
against
his
revealed
will
,
and
may
terrific
men
from
being
in
opposition
to
him
or
his
people
:
for
,
the
Lord
is
in
his
holy
Temple
,
let
all
the
Earth
keep
silence
before
him
;
where
silence
is
the
badge
of
their
reverencing
his
majesty
and
authority
,
as
Joh
29.9
.
CHAP.
III.
IN
this
Chapter
,
the
Prophet
having
heard
Gods
minde
,
concerning
both
the
Church
and
the
Chaldeans
,
expresseth
his
exercise
upon
the
whole
of
that
which
hath
been
revealed
to
him
,
in
a
way
of
meditation
or
prayer
,
penned
for
the
edification
and
direction
of
the
Church
,
in
the
times
they
were
to
meet
with
,
v.
1.
wherein
out
of
his
deep
apprehension
,
and
fear
of
the
approaching
stroak
,
having
prayed
for
preservation
&
moderation
of
severity
in
their
captivity
,
till
the
time
prefixed
for
their
deliverance
should
come
,
v.
2.
He
gathers
grounds
of
faith
,
that
there
should
be
a
deliverance
from
their
future
captivity
,
from
the
Lords
glorious
manifestations
of
old
for
his
people
,
in
carrying
them
from
Egypt
through
the
wildernesse
,
to
the
possession
of
the
promised
land
,
and
setling
and
securing
them
in
it
,
ver.
3.
ā
15.
after
which
he
changeth
his
stile
,
and
instead
of
praying
,
expects
that
present
feares
should
end
in
future
confidence
,
v.
16.
and
glorieth
in
the
hope
of
preservation
and
deliverance
,
v.
17.18
,
19.
ā
In
testimony
whereof
he
commends
his
meditation
to
be
sung
with
joy
,
v.
19.
Ver.
1.
A
Prayer
of
Habakkuk
the
Prophet
upon
Sigionoth
.
The
Inscription
of
this
exercise
holds
forth
the
Prophets
scope
,
which
is
to
pen
a
prayer
to
God
,
in
reference
to
the
ensuing
calamities
,
such
a
prayer
(
as
the
word
signifieth
,
)
as
is
made
by
a
Supplicant
to
a
Judge
,
which
because
it
was
penned
in
Meeter
for
the
help
of
memory
,
therefore
the
tune
is
prescribed
,
the
clear
signification
whereof
though
it
be
uncertain
,
yet
that
which
cometh
neerest
to
likelihood
is
,
that
the
Prayer
being
endited
in
a
composed
&
mixt
Meeter
,
it
was
to
be
sung
with
variable
tunes
&
instruments
fitted
accordingly
.
Doct.
1.
when
the
Lords
people
abuse
their
priviledges
,
they
may
be
put
to
plead
for
them
before
the
Lords
tribunal
by
prayer
,
and
be
content
to
hold
fast
these
things
by
faith
,
which
sometime
they
had
full
possession
of
;
for
Hab
akkuk
and
the
Church
are
put
to
prayer
for
their
very
being
,
and
to
deprecate
the
total
ruine
of
Gods
work
.
2.
It
is
the
duty
of
all
in
a
time
of
imminent
or
incumbent
judgements
,
to
stirre
up
themselves
and
others
,
in
their
stations
,
to
get
the
spirit
of
prayer
,
that
being
exercised
in
religious
duties
,
they
may
be
kept
from
declining
or
fainting
,
and
may
be
preserved
from
the
judgement
of
senselesse
stupidity
,
which
usually
attends
such
times
,
Ezek.
24.22
.
Therefore
doth
the
Prophet
by
his
example
stirre
up
,
and
by
this
publick
forme
(
prescribed
by
the
Spirit
of
God
,
and
therefore
lawfull
)
direct
the
Jewes
how
to
imploy
themselves
in
their
captivity
.
3.
The
people
of
God
are
not
to
expect
that
their
prayers
will
hold
in
one
tenor
under
trouble
,
but
as
their
exercise
will
be
various
,
in
fearing
,
believing
,
trembling
,
rejoycing
,
&c.
so
their
prayers
may
begin
low
,
rise
high
,
fall
low
,
and
rise
high
again
;
for
,
so
much
may
be
gathered
from
the
nature
of
this
meeter
,
wherein
the
prayer
is
penned
,
or
tune
to
which
it
was
sung
,
called
Sigionoth
,
or
variable
;
as
of
one
wandring
here
and
there
,
and
not
keeping
one
way
:
This
appeareth
clearly
in
the
prayer
it selfe
,
or
the
Prophets
subsequent
exercise
,
and
such
variety
makes
the
consort
and
melody
of
that
spiritual
exercise
more
sweet
.
Ver.
2.
O
Lord
,
I
have
heard
thy
speech
,
and
was
afraid
:
O
Lord
,
revive
thy
work
in
the
midst
of
the
yeers
,
in
the
midst
of
the
yeares
make
known
,
in
wrath
remember
mercy
.
This
verse
containes
that
which
is
properly
the
Prophets
prayer
in
this
exercise
;
the
summe
whereof
is
,
that
being
afraid
of
Gods
threatned
and
imminent
judgement
of
the
Captivity
,
(
to
which
he
submits
without
more
contending
)
he
prayeth
that
the
Lord
would
not
suffer
his
Church
nor
his
work
in
it
to
come
to
nothing
by
their
captivity
;
but
would
,
during
that
time
,
keep
in
their
life
by
undeserved
tokens
of
his
favour
,
till
he
should
deliver
.
And
that
notwithstanding
their
sinnes
procuring
wrath
,
he
would
magnifie
his
mercy
toward
them
.
Doct.
1.
When
judgements
are
threatned
against
the
Church
,
albeit
she
may
believe
love
in
them
,
and
that
she
is
the
Lords
whatever
come
,
yet
threatned
trouble
ought
to
be
an
exercise
unto
her
,
and
ought
to
make
her
humble
under
Gods
threatning
hand
,
and
tremble
to
deal
with
such
a
bitter
cup
;
O
Lord
,
saith
he
,
I
have
heard
thy
speech
,
to
wit
,
concerning
the
Captivity
,
and
was
asraid
.
Both
the
Majesty
of
the
speaker
,
and
the
matter
of
the
speech
did
affright
him
.
2.
As
prayer
to
God
is
the
kindly
vent
of
all
the
godlies
feares
,
without
which
fear
might
readily
crush
them
,
and
by
which
the
thing
feared
is
either
removed
,
or
blessed
,
and
made
more
easie
and
comfortable
unto
them
;
so
prayer
will
not
speak
well
in
trouble
,
where
there
is
not
some
sense
of
Gods
word
threatning
,
or
of
his
hand
striking
at
the
root
of
it
;
for
the
Prophet
being
afraid
,
subjoynes
,
O
Lord
,
revive
,
as
the
issue
and
result
of
his
feare
,
and
as
being
a
suitable
and
fit
time
and
disposition
for
prayer
.
3
,
When
the
Lord
hath
disclosed
his
purpose
,
concerning
his
peoples
being
in
trouble
,
it
is
the
duty
of
the
godly
to
submit
without
contending
,
and
make
them
forbearing
of
it
,
till
Gods
prefixed
time
of
deliverance
come
;
for
,
the
Prophet
supposeth
that
the
appointed
yeares
of
the
Captivity
were
to
come
,
and
doth
not
quarrel
as
formerly
,
but
prayeth
that
the
Church
may
be
borne
through
in
that
time
.
This
were
a
way
to
make
many
a
crosse
easie
,
which
our
quarrelling
makes
insupportable
.
See
Jer.
29
,
5.6
.
4.
The
people
of
God
are
sometimes
left
to
lie
under
a
long
continued
tract
of
trouble
,
to
the
end
they
may
be
narrowly
tryed
,
and
may
have
much
sorrow
to
be
repayed
with
joy
,
Psal.
90.15
.
for
this
trouble
did
endure
for
years
,
even
seventy
of
them
.
5.
Besides
the
Lords
general
relation
to
all
his
creatures
as
his
handy
work
,
he
hath
a
peculiar
relation
to
his
Church
and
people
,
whose
calling
to
be
his
people
,
and
their
building
up
and
establishing
in
that
priviledge
,
is
his
own
peculiar
worke
,
and
amongst
whom
his
elect
are
made
anew
by
him
,
in
a
worke
of
redemption
and
regeneration
,
so
that
they
become
new
creatures
,
and
the
worke
of
his
hands
,
Isai.
45.11
.
In
the
midst
of
whom
also
he
hath
a
work
of
his
Ordinances
and
Kingdome
to
be
preserved
and
carried
on
:
Which
relation
,
as
the
Church
ought
to
acknowledge
it
,
and
hold
all
she
hath
of
him
,
and
make
his
worke
the
matter
of
her
chiefe
care
in
trouble
;
so
this
interest
doth
indeare
the
Lords
people
to
,
him
,
and
is
a
cause
why
he
will
not
let
them
go
to
ruine
,
and
so
lose
all
that
himselfe
hath
done
;
for
,
so
doth
the
Prophet
reason
,
revive
thy
work
.
6.
The
Lords
people
and
worke
may
by
reason
of
long
and
sore
Captivity
,
and
(
possibly
)
desertion
accompanying
it
,
be
redacted
into
such
extremities
,
as
all
may
seem
to
be
in
peril
of
ruine
,
and
the
faith
of
the
godly
in
peril
to
faint
,
and
give
it
over
:
There
may
be
such
low
ebbes
,
as
may
put
the
godly
to
pray
,
O
Lord
,
revive
,
or
preserve
alive
.
7.
As
the
Lord
both
can
,
and
will
preserve
his
work
,
and
people
,
who
wait
on
him
,
from
ruine
,
and
that
in
the
midst
of
extremities
:
so
the
Lords
doing
of
this
ought
to
be
much
esteemed
;
therefore
,
the
Prophet
resolving
on
Captivity
,
maketh
it
his
suite
which
he
hath
warrant
and
ground
of
hope
to
aske
,
and
the
granting
whereof
will
be
refreshful
,
though
the
trouble
otherwise
be
pressing
:
O
Lord
,
revive
thy
work
in
the
midst
of
thy
yeares
.
8.
It
is
a
very
refreshful
dispensation
,
and
which
the
people
of
God
have
warrant
to
look
for
,
that
the
Lord
will
season
and
sweeten
their
times
of
trouble
,
with
some
evidences
of
his
favour
,
either
in
their
bosomes
,
or
by
some
token
for
good
in
his
providence
.
Therefore
the
Prophet
is
directed
to
pray
further
,
in
the
midst
of
the
yeares
make
known
,
to
wit
,
his
wonted
favour
,
by
some
manifestation
;
and
was
answered
in
the
Lords
raising
up
of
Prophets
to
them
in
Babylon
,
and
by
raising
up
the
head
of
their
King
,
about
the
midst
of
the
yeares
of
their
Captivity
,
2
Kings
25.27
,
&c.
as
a
pledge
of
their
future
liberation
;
and
by
other
favours
bestowed
upon
them
.
9.
As
the
Lords
proceeding
in
wrath
against
his
people
would
undoe
them
;
so
the
apprehension
of
Gods
just
anger
against
them
for
their
sinnes
,
is
a
great
hinderance
to
them
in
their
prayers
:
Therefore
the
Propher
,
when
he
thinks
on
wrath
,
is
made
abruptly
to
cut
his
prayer
,
that
he
may
runne
and
deprecate
it
;
make
known
,
(
saith
he
,
not
expressing
what
)
in
wrath
remember
mercy
.
10.
As
the
Lords
just
indignation
against
sinne
doth
not
so
transport
him
,
as
that
he
will
forget
mercy
,
or
that
he
will
deal
in
strict
justice
,
without
all
moderation
,
with
his
afflicted
people
:
so
this
may
give
warrant
to
all
those
who
are
sensible
of
sin
,
and
of
wrath
due
,
or
inflicted
for
it
,
to
flee
to
his
free
favour
,
and
to
pray
with
the
Prophet
,
In
wrath
remember
mercy
.
And
teacheth
all
to
magnifie
God
,
when
this
prayer
is
answered
in
any
sort
,
and
that
God
doth
mixe
a
cup
of
wrath
with
any
mercy
or
moderation
.
Ver.
3.
God
came
from
Teman
,
and
the
holy
One
from
mount
Paran
,
Selah
.
His
glory
covered
the
heavens
,
and
the
Earth
was
full
of
his
praise
.
Ver.
4.
And
his
brightnesse
was
as
the
light
:
he
had
hornes
comming
out
of
his
hand
,
and
there
was
the
hiding
of
his
power
.
The
Prophet
that
he
may
strengthen
his
own
,
&
the
godlies
faith
,
in
assurance
of
an
answer
to
his
prayer
,
gathereth
together
several
grounds
whereupon
he
expects
it
;
which
are
taken
from
the
manifestations
of
God
in
delivering
his
people
from
Egypt
,
in
carrying
them
through
the
Wildernesse
,
and
setling
them
in
the
promised
Land
;
expecting
by
faith
that
the
Lord
(
being
unchangeable
,
still
the
same
,
and
the
people
still
his
)
will
repeate
these
in
their
future
delivery
;
and
so
lifts
up
his
heart
above
all
difficulties
in
the
captivity
,
or
that
might
impede
their
restitution
;
as
looking
to
what
had
been
done
,
as
pledges
of
what
God
would
do
,
before
his
Word
failed
,
or
they
perished
.
Gods
glorious
manifestations
of
old
,
among
and
for
his
people
,
are
branched
out
in
several
particulars
;
whereof
the
first
(
agreeing
much
with
Deut
,
33.2
.
)
is
the
Lord
manifesting
of
himself
on
Mount
Sinai
.
,
at
the
giving
of
the
Law
,
and
on
the
hills
adjacent
in
the
desert
,
through
which
he
marched
after
giving
of
the
Law
,
before
his
people
,
as
their
consederate
God
,
in
glory
and
Majesty
like
himselfe
;
insomuch
that
the
splendor
,
wherwith
he
was
invironed
,
filled
heaven
&
earth
,
&
was
bright
as
any
light
:
&
though
these
rayes
like
horns
which
shined
forth
from
his
hands
or
sides
when
he
appeared
,
did
point
out
his
power
,
yet
but
darkly
;
as
being
but
a
veile
cast
over
his
glorious
power
which
in
it selfe
is
incomprehensible
,
as
that
light
could
not
be
stedfastly
looked
upon
by
the
infirme
and
easily
dazled
eyes
of
man
.
Doct.
1.
It
is
a
thriving
way
in
prayer
,
not
only
to
put
up
desires
to
God
,
to
perswade
him
,
but
to
gather
arguments
whereby
to
confirme
our
own
faith
in
the
hope
of
speeding
,
which
will
make
us
both
cheerful
in
prayer
,
and
quiet
,
having
done
our
duty
;
Therefore
though
all
this
exercise
be
called
prayer
,
ver.
1.
yet
after
a
short
suite
,
ver.
2.
the
Prophet
makes
the
study
of
arguments
of
faith
his
chief
work
here
,
See
1
John
5.14
,
15.
2.
The
Church
is
a
storehouse
of
experience
for
a
time
of
need
;
she
hath
treasures
of
instances
of
what
God
hath
done
,
ready
to
be
repeated
againe
in
a
new
extremity
;
for
,
the
Prophet
repeats
here
works
done
of
old
,
which
he
lookes
upon
as
pledges
of
the
like
in
this
new
strait
.
3.
Gods
glorious
manifestations
of
himselfe
in
,
and
for
his
Church
,
ought
to
be
joyned
with
the
consideration
of
his
holinesse
;
and
his
glory
and
splendor
ought
to
set
out
his
perfection
in
purity
,
that
the
Church
may
fall
in
love
therewith
,
and
study
conformity
thereto
;
for
,
appearing
thus
he
is
God
the
holy
one
.
4.
The
Lords
glory
amongst
his
people
may
shine
brightly
in
a
Wildernesse
,
which
will
not
obscure
it
when
he
lets
it
out
;
for
,
all
this
glory
shined
in
the
barren
desarts
of
Teman
,
or
the
South
,
which
is
a
part
of
Seir
,
or
Edom
,
Obad.
9.
Amos
1.12
.
Deut.
33.2
.
Judges
5.4
.
and
mount
Paran
,
a
place
also
neere
to
Seir
,
Gen.
14
,
6.
where
Ishmael
dwelt
,
Gen.
21.21
.
and
where
Israel
encamped
shortly
after
they
came
from
Sinai
,
Num.
10.12
.
and
12.16
.
and
therefore
joyned
with
the
former
,
Deut.
33.2
.
5.
The
glory
of
God
revealed
unto
and
for
the
Church
,
is
not
to
be
looked
upon
in
a
transient
way
,
but
ought
gravely
and
seriously
to
be
considered
,
till
our
hearts
be
affected
and
warmed
with
it
.
Therefore
is
Selah
(
no where
used
,
but
in
the
Psalms
and
this
Chapter
)
subjoyned
,
to
shew
the
weight
of
this
matter
,
and
how
our
hearts
should
pause
and
dwell
upon
it
,
till
it
grow
upon
our
hands
;
yea
,
to
shew
that
a
sight
of
him
indeed
,
will
give
our
hearts
such
a
set
,
as
they
must
stand
and
breath
a
while
.
6.
As
the
excellency
of
all
the
creatures
is
from
God
,
and
doth
daily
set
out
his
glory
;
so
when
he
is
pleased
to
appear
in
any
specicial
manifestation
,
it
doth
obscure
all
glory
beside
,
and
set
him
out
as
onely
praise-worthy
;
for
,
in
this
progress
,
His
glory
covered
the
heavens
,
and
the
earth
was
full
of
his
praise
in
a
singular
way
,
beside
what
ordinarily
appeareth
of
his
glory
in
these
,
which
this
dispensation
did
in
a
sort
obscure
and
transcend
.
7.
We
ought
to
commend
the
infinite
wisdom
of
God
and
his
tender
respect
to
fraile
man
,
that
he
hath
chosen
fit
means
and
instruments
of
Ministers
and
Ordinances
,
whereby
to
make
himself
known
as
we
are
able
to
bear
,
considering
that
immediate
manifestastion
of
him
who
dwelleth
in
light
inaccessible
,
would
but
undoe
us
,
while
we
are
in
our
mortal
bodies
;
for
,
when
he
appeared
,
his
brightnesse
was
as
the
light
filling
heaven
and
earth
,
as
if
it
had
been
all
a
sun
;
This
was
acknowledged
by
Israel
,
when
they
could
not
endure
this
glory
,
nor
hear
God
speak
,
Exod.
19.16
.
&
20.18
,
19.
And
by
Eliah
,
in
wrapping
his
face
in
his
mantle
,
when
God
appeared
to
him
.
1.
Kings
19.13.18
.
The
Lords
most
glorious
manifestations
of
himself
to
mortal
creatures
,
are
but
as
vailes
cast
over
his
infinitly
glorious
essence
,
and
attributes
,
and
so
to
say
,
an
obscuring
of
himself
,
that
he
may
reveale
himself
to
their
capacity
;
yea
,
it
much
commends
the
glory
of
God
,
and
may
help
our
faith
if
we
consider
that
the
most
glorious
effects
of
his
power
are
but
as
a
vaile
cast
over
his
glorious
omnipotency
,
who
can
do
far
above
what
we
ask
or
conceive
;
for
,
he
had
hornes
come
out
of
his
hands
,
or
glorious
manifestations
of
his
power
shining
in
these
glorious
rayes
,
wherewith
he
arrayed
himself
on
every
side
,
and
yet
there
was
the
hiding
of
his
power
.
9.
The
Lords
taking
his
Church
by
the
hand
,
when
she
came
out
from
the
pots
of
Egypt
,
and
entring
with
her
in
a
Covenant
of
marriage
,
and
that
in
so
glorious
state
,
as
testified
what
estimation
he
had
of
her
,
and
what
respect
he
would
put
upon
her
,
gives
warrant
to
the
Church
in
all
ages
,
to
believe
,
that
the
glorious
Lord
will
not
despise
her
in
her
low
estate
,
but
notwithstanding
his
great
Majesty
,
and
her
basenesse
,
he
will
appear
for
her
,
will
deliver
her
out
of
trouble
,
will
let
out
tokens
of
favour
to
her
,
by
which
he
will
put
respect
upon
her
,
and
will
renue
his
covenant
with
her
;
Therefore
the
Prophet
by
faith
looks
to
all
this
as
forth-comming
for
the
Church
in
her
second
captivity
.
Vers.
5.
Before
him
went
the
pestilence
,
and
burning
coales
went
forth
at
his
feet
.
The
Second
branch
of
the
description
of
Gods
glorious
manifestation
is
taken
from
his
attendants
,
for
executing
his
judgements
;
he
had
the
Pestilence
and
burning
coals
,
(
that
is
destroying
lightnings
,
as
Psal.
18.12
.
&
78.48
.
or
pestilential
burning
diseases
,
as
Dāut.
32.24
.
)
which
as
Lackeys
ran
before
him
,
and
at
his
feet
,
wherever
he
went
,
ready
to
be
hunted
out
at
his
command
;
at
which
both
the
Egyptians
and
themselves
in
the
Wildernesse
had
proofe
,
Exod.
9.3.23.24
.
Num.
11.1.43
,
44
,
45
,
46.
and
elsewhere
,
and
in
naming
of
these
plagues
,
as
being
most
devouring
,
other
plagues
are
not
to
be
excluded
,
but
understood
.
Doct.
1.
The
glory
of
the
Lord
doth
shine
,
and
is
to
be
seen
and
adored
in
his
works
of
judgement
,
as
well
as
in
other
acts
;
for
,
The
Prophet
brings
it
in
here
,
to
set
out
his
glory
,
that
before
him
went
the
Pestilence
,
&c.
2.
It
is
a
farther
manifestation
of
Gods
glory
,
and
ought
to
be
a
ground
of
the
Churches
faith
,
that
he
can
and
will
when
he
pleaseth
,
find
wayes
to
plague
enemies
,
though
second
causes
and
probable
meanes
faile
;
so
doth
the
Prophet
reckon
while
he
brings
in
Pestilence
and
burning
coales
,
as
ready
to
do
that
work
.
3.
It
is
a
part
of
our
duty
in
glorifying
God
,
to
acknowledge
all
afflictions
to
be
as
his
pages
,
ready
to
come
and
go
at
his
command
,
that
so
our
eyes
may
be
most
on
him
under
them
;
for
,
so
doth
the
prophet
set
out
his
glory
,
that
these
plagues
went
before
him
,
and
forth
at
his
feet
,
attending
on
his
progresse
.
4.
Faith
may
safely
gather
from
judgements
executed
for
sinnes
of
old
,
that
judgement
shall
be
executed
for
the
same
sinnes
againe
committed
;
and
from
judgements
inflicted
on
the
Church
when
she
sinnes
,
that
undoubtedly
the
sinnes
of
enemies
will
not
be
past
over
;
Therefore
the
Prophet
recordeth
what
had
been
done
on
Egypt
and
themselves
,
as
a
certain
pledge
of
Babels
ruine
,
that
the
Church
may
be
delivered
.
Vers.
6.
He
stood
and
measured
the
earth
:
he
beheld
and
drove
asunder
the
nations
:
and
the
everlasting
mountains
were
scattered
,
the
perpetual
hills
did
bow
,
his
wayes
are
everlasting
.
A
third
instance
of
his
glory
of
old
,
appeared
in
his
dividing
the
Land
of
Canaan
,
by
Moses
and
Joshuah
to
the
twelve
Tribes
;
which
he
stood
and
measured
;
that
is
,
not
onely
fixed
their
rest
when
they
came
there
,
after
they
had
long
wandered
with
the
Ark
of
his
presence
;
but
he
openly
manifested
himselfe
to
be
a
soveraign
Lord
,
and
their
God
in
doing
of
it
,
and
that
he
needed
not
any
deliberation
,
or
time
to
it
;
His
glory
also
shineā
in
putting
them
easily
in
possession
of
that
Land
,
scattering
the
Nations
with
a
look
of
his
countenance
,
in
anger
,
whereby
the
Lord
(
who
can
if
he
please
,
remove
fixed
mountains
)
did
overthrow
,
and
subdue
the
inhabitants
of
that
hilly
country
,
whose
possession
had
been
ancient
and
of
old
,
(
as
the
hills
which
they
possessed
)
and
whose
stable
condition
,
like
the
hills
also
,
did
promise
them
a
perpetuity
.
And
no
wonder
;
for
his
wayes
and
purposes
concerning
his
people
,
Deut
32
,
8.
were
more
ancient
then
their
possession
;
and
God
being
eternal
,
and
stil
the
same
,
will
yet
be
forth-comming
in
the
like
need
.
Doct.
1.
God
who
is
the
soveraign
King
of
all
Nations
,
and
who
casts
down
,
and
lifts
up
whom
he
pleaseth
,
will
manifest
himselfe
in
carving
out
,
even
the
outward
lot
and
condition
of
his
people
,
according
to
the
tenour
of
his
Covenant
with
them
for
that
purpose
;
for
so
he
proved
when
he
stood
and
measured
the
earth
,
or
the
Land
to
his
Israel
,
to
whom
he
had
promised
it
,
and
so
made
them
hold
it
by
the
sure
tenour
of
his
free
gift
.
And
so
doth
the
Prophet
expect
the
Lord
will
do
yet
.
2.
It
is
a
notable
encouragement
to
faith
,
and
sets
out
Gods
glory
,
that
look
what
is
most
difficult
in
mens
sight
,
and
may
redact
them
to
greatest
extremities
,
yet
is
most
easie
to
God
,
when
he
puts
hand
to
it
;
for
he
stood
of
old
and
designed
a
Land
;
he
but
beheld
and
drave
asunder
the
Nations
;
and
albeit
their
possession
was
neer
as
ancient
,
and
appeared
as
stable
as
the
everlasting
mountains
and
perpetual
hills
,
yet
they
were
scattered
and
did
bow
.
3.
The
Lords
eminent
appearing
in
bringing
about
a
mercy
for
his
people
,
according
to
the
tenor
of
the
Covenant
,
gives
a
ground
of
claime
,
when
it
comes
in
hazzard
againe
,
and
is
a
pledge
that
God
will
assert
and
maintaine
his
own
glorious
purchase
,
though
for
a
time
it
seeme
to
bee
plucked
out
of
his
hand
;
for
,
so
would
the
Prophet
gather
,
that
the
Lord
who
had
not
onely
promised
,
but
gloriously
put
his
people
in
possession
of
that
land
,
would
bring
them
back
to
it
againe
in
due
time
.
And
to
this
purpose
doth
Jehoshaphat
also
reason
,
2
Chron.
20.11
.
4.
Albeit
that
mens
having
a
long
and
firme-like
possession
of
what
is
the
Churches
right
,
may
be
great
trial
of
faith
,
yet
the
study
of
Gods
unchangeable
nature
,
and
his
eternal
and
irresistible
purposes
will
strongly
support
faith
;
Therefore
the
Prophet
,
in
opposition
to
the
Chaldeans
power
,
and
long
possession
.
Is.
49.24
.
holdeth
forth
Gods
eternal
purposes
concerming
the
Church
,
which
as
of
old
they
had
overturned
the
Canaanites
,
so
yet
they
would
take
place
in
all
generations
,
Psal.
33.11
.
In
both
these
respects
his
wayes
are
everlasting
,
as
being
more
ancient
and
sure
then
the
Cananites
possession
,
and
yet
the
same
unchageably
to
overturne
the
Chaldeans
.
Vers.
7.
I
saw
the
tents
of
Cushan
in
affliction
:
and
the
curtains
of
the
land
of
Midian
did
tremble
.
A
fourth
instance
of
this
glory
shined
in
the
terror
which
Gods
presence
among
his
people
,
put
upon
their
enemies
,
and
all
round
about
,
instanced
in
these
of
Cushan
and
Midian
,
whose
habitation
was
in
tents
and
under
curtains
;
This
was
accomplished
,
partly
when
in
Israels
march
through
the
Wildernesse
,
all
these
Arabians
(
descended
of
Cush
,
as
well
as
the
Ethiopians
on
the
other
side
of
the
red
sea
)
and
Midianites
,
who
lived
thereabout
were
affrighted
,
as
not
knowing
on
whom
they
would
fall
;
which
feare
also
took
hold
on
other
Nations
,
Exod.
15.14
,
15.
Num.
22.3
,
4.
Josh.
2.9
,
10.11
.
and
put
them
in
great
affliction
and
terrour
;
and
partly
it
was
accomplished
in
that
norable
defeat
of
Cushan
Rishathaim
,
by
Othniel
,
Judg.
3.8.9.10
.
and
of
the
Mādianites
by
Gideon
,
Judg.
7.
All
this
the
Prophet
looks
back
upon
by
faith
,
and
seeth
the
Lord
ready
to
do
the
like
.
Doct.
1.
It
serveth
to
illustrate
Gods
glory
,
and
strengthen
the
faith
of
his
Church
in
beleeving
promises
,
to
consider
that
God
can
discover
the
vanity
of
creatures
,
by
making
stout-hearted
nations
to
tremble
,
that
he
can
fight
against
men
with
his
terrour
,
and
can
discover
himself
terrible
in
and
for
his
Church
,
when
shee
is
in
a
Wildernesse
and
low
estate
;
for
,
this
is
aray
of
his
glory
and
a
ground
of
the
Prophets
faith
,
that
the
tents
of
Cushan
were
in
affliction
(
or
under
vanity
,
which
this
terrour
discovered
to
be
in
them
)
and
the
curtains
of
the
land
of
Midian
did
tremble
.
2.
It
is
a
notable
way
to
strengthen
faith
,
when
we
consider
how
satisfactorily
God
at
any
time
hath
made
good
his
word
,
and
when
we
study
much
such
grounds
and
props
held
out
to
our
faith
by
God
,
till
we
come
to
a
full
assurance
;
for
faith
the
Prophet
,
I
saw
the
tents
,
&c.
that
is
not
onely
the
Church
(
in
whose
name
he
speaks
)
did
at
that
time
see
God
clearly
performing
his
Word
,
and
therefore
should
not
doubt
in
a
new
strait
;
but
by
this
practice
he
teacheth
every
beleever
to
look
back
on
what
Ged
hath
done
,
and
study
upon
it
,
till
the
sight
of
it
afford
ground
of
comfort
in
new
troubles
,
and
till
they
see
ground
to
expect
the
like
if
need
be
.
Ver.
8.
Was
the
LORD
displeased
against
the
rivers
?
was
thine
anger
against
the
river
?
was
thy
wrath
against
the
Sea
,
that
thou
didst
ride
upon
thine
horses
,
and
thy
charets
of
salvation
?
Thy
bowe
was
made
quite
naked
according
to
the
oathes
of
the
Tribes
,
even
thy
word
,
Selah
.
Thou
didst
cleave
the
earth
with
rivers
.
A
fifth
instance
of
this
glory
shined
forth
in
two
very
contrary
effects
,
of
dividing
the
red
sea
and
Jordan
to
give
way
to
his
people
,
Exod.
14.
Josh.
3.
and
of
making
hard
rocks
to
furnish
water
to
quench
their
thirst
,
Exod
17.6
.
Num.
20.8
,
11.
The
first
of
these
is
amplified
from
Gods
great
love
and
fidelity
appearing
in
it
,
in
that
when
he
had
no
quarrel
against
the
sea
and
rivers
,
yet
he
would
trouble
them
,
and
march
through
them
in
state
,
on
his
horses
and
chariots
of
the
pillar
of
cloud
and
fire
(
opposed
to
Pharaohs
chariots
and
horsemen
)
for
the
safety
and
protection
of
his
people
,
and
did
draw
forth
his
weapons
against
his
enemies
,
to
prove
his
fidelity
,
and
the
truth
of
his
Word
,
frequently
repeated
and
confirmed
by
oath
to
the
tribes
of
Israel
.
The
second
is
amplified
from
Gods
liberality
,
in
giving
them
water
in
abundance
,
so
that
it
clave
the
ground
,
and
cut
it self
a
channel
,
and
followed
them
in
rivers
,
Numb.
20.11
.
Psal.
78.15
,
16.
1
Cor.
10.4
.
Doct.
1.
Variety
of
contrary
trials
and
difficulties
on
the
right
hand
and
the
left
,
cannot
exhaust
that
fulnesse
of
sufficiency
and
love
that
is
in
God
toward
his
people
;
for
,
if
seas
and
rivers
trouble
them
,
then
he
can
turn
them
into
dry
land
,
and
make
a
way
therein
for
them
to
passe
through
:
If
againe
,
want
of
water
trouble
them
,
he
can
makrocks
furnish
and
afford
it
.
2.
It
is
a
point
of
spiritual
wisdom
to
read
and
observe
Gods
minde
and
scope
in
his
works
,
and
what
his
thoughts
are
toward
the
creatures
he
works
upon
or
about
,
that
so
none
may
mistake
or
stumble
,
and
that
his
people
may
more
distinctly
read
his
love
to
them
;
therefore
is
a
question
(
which
includes
a
denial
)
thrice
propounded
,
that
none
might
be
so
foolish
as
to
think
that
his
dealing
spake
any
anger
against
these
creatures
,
but
rather
proclaimed
his
love
to
his
people
.
3.
Gods
great
anger
against
wicked
men
,
sinfully
troubling
his
people
,
may
appear
from
considering
his
dealing
with
insensible
creatures
(
who
are
not
properly
objects
of
Gods
anger
,
as
having
never
sinned
;
but
onely
accidentally
;
when
God
troubles
them
for
the
good
of
his
people
,
or
plagues
sinners
by
smiting
them
)
when
in
their
ordinary
course
they
stand
in
the
way
of
his
peoples
well-being
;
for
thus
would
the
Prophet
have
the
Church
to
gather
,
that
not
onely
if
he
divided
seas
and
rivers
,
he
may
do
the
like
again
,
if
need
be
;
but
if
the
Lord
did
so
make
the
sea
and
rivers
to
reele
,
against
whom
he
had
no
quarrel
,
what
wil
he
do
to
them
against
whom
he
is
justly
angry
?
4.
God
can
easily
appear
in
great
Majesty
,
when
his
Church
is
at
a
low
ebbe
;
and
when
he
appeareth
,
any
thing
will
bring
safety
;
and
in
his
Churches
greatest
strait
he
will
get
arms
to
reach
his
enemies
a
sad
blow
;
The
troubles
of
the
Church
may
be
full
of
proofs
of
love
,
and
even
in
her
lowest
condition
the
Lord
can
plague
his
enemies
;
for
,
at
the
red
sea
,
the
clouds
were
his
horses
and
chariots
of
salvation
,
and
there
his
bowe
was
made
quite
naked
,
or
his
power
manifested
(
as
in
those
countreys
they
drew
their
bowes
out
of
cases
(
wherein
they
were
kept
)
when
they
went
to
battel
)
to
the
Egyptians
overthrow
.
5.
The
people
of
God
do
never
look
rightly
on
his
works
,
but
when
thereby
their
hearts
are
warmed
toward
him
;
and
studying
of
his
working
is
one
meanes
appointed
for
stirring
up
of
affection
;
Therefore
both
here
and
afterward
,
the
Prophet
who
formerly
spake
of
God
,
is
driven
to
speak
to
God
of
his
own
working
:
Thou
didst
ride
,
thy
how
was
made
naked
,
&c.
6.
The
Lord
stands
bound
to
his
people
and
to
every
one
of
them
,
conjunctly
and
severally
,
by
his
word
confirmed
by
oath
,
to
doe
for
them
what
they
need
,
and
is
for
their
good
;
for
here
is
the
oath
of
the
tribes
(
made
to
them
by
God
)
even
thy
Word
.
7.
It
is
anotable
confirmation
to
faith
,
that
in
hardest
times
,
and
greatest
extremities
,
God
will
not
erre
in
his
Word
,
but
will
make
it
good
by
performance
;
for
in
this
doth
the
Prophet
incourage
himself
,
that
even
at
the
red
sea
,
where
Pharaoh
thought
he
had
Israel
enclosed
,
even
there
the
Lords
how
was
made
quite
naked
according
to
the
oathes
of
the
tribes
,
&c.
8.
It
is
the
duty
of
the
godly
,
seriously
to
remarke
every
accompsishment
of
Gods
Word
,
that
it
may
be
matter
of
praise
,
and
clearer
ground
of
future
confidence
,
and
relying
upon
his
word
;
Therefore
is
Selah
again
subjoyned
to
this
passage
.
9.
Gods
people
will
not
want
refreshment
in
a
wildernesse
,
and
that
in
abundance
,
and
God
will
supply
their
wants
,
though
every
thing
should
promise
the
contrary
;
for
,
God
did
cleave
the
earth
with
rivers
,
when
there
were
nothing
but
flints
in
a
drie
Wildernesse
to
bring
it
out
of
.
Ver.
10.
The
mountains
saw
thee
,
and
they
trembled
:
the
overflowing
of
the
water
passed
by
:
the
deep
uttered
his
voice
,
and
lift
up
his
hands
on
high
.
The
Prophet
resumes
that
instance
of
Gods
appearing
on
mount
Sinai
,
and
the
hills
about
,
and
that
of
his
dividing
the
sea
and
Jordan
;
and
amplifieth
both
from
the
consideration
of
the
great
Majesty
of
God
appearing
in
them
,
which
was
such
as
made
the
hills
to
tremble
by
an
earth-quake
,
Exod.
19.18
.
Psal.
114.4.6
,
1.
and
the
water
which
useth
to
overflow
all
,
ran
out
of
his
way
.
The
depths
by
making
a
noise
testified
how
much
they
were
troubled
at
his
presence
,
and
by
standing
up
on
heaps
on
every
side
,
Psal.
78.13
.
Josh.
3.16
.
they
as
it
were
lift
up
their
hands
to
adore
and
testifie
their
subjection
to
their
Creator
.
Doct.
1.
The
Majesty
of
God
appearing
for
his
people
,
and
the
truth
and
certainty
of
what
he
hath
promised
to
them
,
is
confirmed
by
many
proofs
and
witnesses
,
which
we
should
take
notice
of
for
confirmation
of
our
faith
,
and
for
this
ānd
ought
again
and
again
to
study
Gods
working
,
every
new
fight
whereof
wil
afford
a
new
lesson
and
matter
of
encouragement
;
for
,
these
confirmations
grow
upon
the
Prophets
hand
,
and
in
this
review
of
Gods
work
,
he
finds
yet
somewhat
more
in
them
to
help
his
faith
,
and
his
work
on
mountains
and
waters
concurring
to
prove
the
same
point
.
2.
It
is
our
duty
to
study
,
and
be
affected
with
Gods
work
,
not
onely
as
it
brings
about
our
good
,
but
chiefly
as
it
sets
forth
,
and
illustrates
his
Majesty
and
glory
;
Therefore
the
Prophet
in
this
review
,
observeth
it
as
a
chief
consideration
,
that
the
mountains
saw
thee
,
and
they
trembled
,
the
overflowing
of
the
water
passed
by
,
&c.
3.
As
the
brutishness
of
men
,
who
do
not
stand
in
aw
of
God
,
may
be
read
from
mountains
,
and
seas
,
their
trembling
and
doing
homage
to
him
,
when
he
puts
them
to
it
:
so
also
the
vanity
of
all
opposition
to
Gods
saving
of
his
people
,
may
be
seen
in
what
God
did
to
any
of
these
creatures
,
when
they
stood
in
his
way
;
for
,
this
is
held
out
in
the
mountains
seeing
him
,
and
trembling
,
in
that
the
overflowing
of
the
water
passed
by
,
the
deep
uttered
his
voice
,
&c.
Ver.
11.
The
Sun
and
Moon
stood
stil
in
their
habitations
,
at
the
light
of
thine
arrows
they
went
,
and
at
the
shining
of
thy
glittring
spear
.
The
Prophet
also
resumes
that
which
had
been
spoken
,
to
v.
6
of
Gods
subduing
Israels
enemies
,
and
giving
to
them
a
peaceable
possession
of
the
land
.
And
he
illustrates
yet
farther
the
glory
of
God
shining
in
it
,
from
several
instances
.
The
first
whereof
is
taken
from
Gods
making
the
Sunne
,
and
Moon
to
serve
his
people
in
their
warres
,
and
contrary
to
their
course
to
stand
still
in
heaven
,
and
so
to
order
their
motions
,
as
they
might
give
time
and
light
to
the
Church
,
to
employ
their
weapons
,
and
might
attend
and
bare
witnesse
to
Gods
fighting
for
his
Church
with
haile
stones
as
with
arrows
and
spears
,
Josh.
10.11
,
12
,
13.
which
are
called
bright
and
glittering
,
because
of
Gods
immediate
hand
in
them
,
putting
a
splend
or
upon
them
,
and
because
that
the
Sunne
shining
upon
the
haile
stones
,
as
they
fell
made
them
to
glitter
.
Doct.
1
,
Albeit
the
people
of
God
seem
to
be
low
and
base
things
,
in
respect
of
many
glorious
creatures
which
God
hath
made
,
and
set
in
situation
above
them
;
and
albeit
ordinarily
they
get
but
the
common
use
of
creatures
,
with
the
rest
of
the
world
,
Matth.
5.45
.
yet
these
singular
dispensations
do
prove
that
all
the
creatures
are
in
a
special
way
servants
to
Saints
,
and
that
the
Sunne
is
as
a
candle
,
to
be
lighted
,
or
put
out
,
when
God
seeth
fit
,
as
their
affaires
require
,
without
any
respect
to
the
world
beside
;
for
the
Sun
and
Moon
stood
still
,
and
went
as
God
and
his
people
had
to
do
.
This
may
teach
the
godly
to
read
more
especial
love
in
the
ordinary
use
of
these
benefits
,
then
is
let
out
to
others
.
2.
Enemies
to
the
Church
may
expect
,
that
the
Heaven
and
Earth
,
and
all
the
creatures
will
be
against
them
;
and
when
means
,
or
second
causes
on
earth
cannot
overtake
them
,
that
Heaven
wil
reach
them
,
for
,
the
Sunne
and
the
Moon
stood
still
,
to
behold
and
give
light
to
the
execution
made
upon
them
;
and
when
Israel
could
not
reach
them
in
their
flight
,
God
overtakes
them
with
arows
and
a
glittering
spear
.
Vers
,
12.
Thou
didst
march
through
the
land
in
iudignation
,
thou
didst
thresh
the
Heathen
in
anger
.
A
second
instance
of
Gods
glory
in
that
work
,
appeared
in
his
speedy
and
sore
destruction
of
the
Canaanites
,
against
whom
he
was
highly
offended
,
as
being
Heathens
,
and
enemies
to
him
,
and
to
his
people
.
His
chariots
went
speedily
through
them
,
and
trod
them
down
,
as
corn
is
threshed
out
by
the
feet
of
beasts
.
Doct.
1.
Gods
anger
against
wicked
enemies
,
(
whether
Pagans
or
such
whose
carriage
towards
his
Church
is
Pagan-like
)
is
a
sore
party
,
and
will
make
great
havock
of
them
;
and
a
short
cut
of
long
work
;
for
however
the
Canaanites
were
many
and
potent
,
yet
,
saith
he
,
Thou
didst
march
through
the
land
in
indignation
,
thou
didst
thresh
the
people
in
anger
,
2.
God
is
alone
the
subduer
of
enemies
to
his
people
,
(
though
sometimes
he
may
employ
more
instruments
,
sometimes
fewer
or
none
at
all
)
and
as
he
is
to
be
seen
in
what
is
done
,
so
is
he
to
be
looked
to
for
what
is
undone
;
for
,
Thou
didst
march
through
,
&c.
saith
the
Prophet
,
acknowledging
what
was
past
,
and
expecting
the
like
to
come
.
Ver.
13.
Thou
wentest
forth
for
the
salvation
of
thy
people
,
even
for
salvation
with
thine
Anointed
;
thou
woundedst
the
head
out
of
the
house
of
the
wicked
,
by
discovering
the
foundation
unto
the
neck
.
Selah
.
Ver.
14.
Thou
didst
strike
through
with
his
staves
the
head
of
his
villages
:
they
came
out
as
a
whirlewind
to
scatter
me
:
their
rejoycing
was
as
to
devour
the
poor
secretly
.
He
further
instanceth
the
Lords
glory
in
this
worke
,
and
in
several
others
,
(
as
in
Egypt
,
under
the
Judges
,
David
,
&c.
)
as
shining
.
1.
In
his
design
in
all
these
works
,
which
was
to
bring
salvation
to
his
people
by
his
anointed
instruments
,
Moses
,
Joshua
,
David
,
&c.
as
types
of
Christ
,
and
of
eternal
salvation
by
him
.
2.
In
the
remarkable
judgements
inflicted
upon
enemies
,
in
that
he
did
destroy
the
heads
and
rulers
of
those
wicked
societies
,
as
was
verified
on
Pharaoh
,
and
other
Kings
(
who
troubled
them
after
they
were
setled
in
the
land
)
and
overthrew
not
only
the
Kings
of
Canaan
,
but
all
the
Soveraignty
,
and
power
that
was
in
that
land
and
opposed
Israels
possession
;
yea
further
,
he
not
onely
cut
off
the
the
head
of
soveraignty
,
in
the
persons
of
rulers
;
but
rooted
them
out
in
their
subjects
,
by
overturning
ignominiously
their
stable
condition
,
as
a
house
when
it
razed
from
the
top
to
the
foundation
,
or
as
a
mans
body
(
which
supports
the
head
)
when
it
is
made
bare
from
the
heel
(
which
is
the
foundation
he
stands
on
)
to
the
neck
,
and
by
cutting
off
their
soveraignty
,
not
only
in
Cities
,
but
even
in
inferiour
villages
,
and
the
rulers
thereof
;
And
this
he
did
even
by
these
same
means
,
which
they
employed
against
the
Church
:
this
was
accomplished
in
the
sad
stroaks
that
befel
Egypt
,
with
Pharaoh
,
especially
at
the
red
sea
;
in
the
stroaks
that
many
times
came
upon
the
subjects
of
Israels
oppressors
,
and
the
invasions
,
and
conquests
made
of
their
territories
,
under
David
and
others
,
but
especially
in
the
entire
conquest
of
the
land
of
Canaan
,
wherin
the
people
were
not
only
subdued
,
and
put
under
the
power
of
Israel
,
but
the
very
root
of
the
Heathens
Soveraignty
over
that
land
was
rooted
up
,
by
the
utter
extirpation
of
the
inhabitants
in
cities
and
villages
(
except
the
Gibeonites
,
and
such
as
they
sinsuily
spared
)
that
Israel
might
possesse
their
habitation
.
3.
Gods
glory
shined
in
these
works
,
in
frustrating
the
proud
hopes
of
enemies
;
for
the
Lord
did
thus
destroy
them
,
when
they
were
both
violent
,
and
confident
of
victory
,
and
when
they
thought
to
overwhelm
the
weak
Church
,
as
with
a
tempest
and
made
it
their
delight
by
craft
and
cruelty
to
devour
her
.
Doct.
1.
Unto
such
as
are
the
Lords
people
,
salvation
is
his
scope
,
and
will
be
the
result
of
all
his
enterprises
;
for
it
is
twice
marked
,
that
he
went
forth
for
the
salvation
of
his
people
.
2.
Christ
is
the
ground
of
all
salvation
to
his
people
,
&
every
deliverance
they
get
is
a
pledge
of
eternal
salvation
by
him
;
for
he
went
forth
for
salvation
with
his
anointed
.
These
fitted
instruments
(
whom
the
Church
will
never
want
in
her
need
)
were
but
types
of
Christ
,
and
imployed
by
him
from
whom
all
safety
cometh
,
and
these
deliverances
were
shadows
of
his
saving
to
the
uttermost
those
that
come
to
God
through
him
.
And
although
the
possession
of
Canaan
,
was
in
a
peculiar
way
typical
,
yet
the
godly
in
all
times
may
look
on
temporal
mercies
,
as
pledges
of
better
.
3.
As
in
wicked
Nations
or
combinations
those
who
are
chiefe
in
authority
,
are
ordinarily
most
eminent
and
instrumental
in
evil
:
so
the
Lord
will
break
the
combination
,
by
cutting
off
those
which
no
greatness
nor
eminence
shal
be
able
to
avert
;
for
Thou
woundeast
the
head
out
of
the
house
of
the
wicked
.
4.
As
wicked
States
and
Nations
adding
opposition
to
the
Church
to
all
their
other
wickednesse
,
do
deserve
that
God
should
root
but
such
States
and
Nations
,
by
utter
extirpation
:
so
the
Lord
hath
given
proof
that
he
is
able
,
and
will
not
spare
so
to
doe
when
he
seeth
it
fit
,
and
when
his
peoples
need
calls
for
it
;
for
he
discovered
the
foundation
to
the
neck
,
and
did
strike
through
the
head
of
his
villages
.
5.
The
Lord
will
doe
that
in
due
time
to
his
implacable
enemies
,
which
may
afford
matter
of
serious
thoughts
to
themselves
and
others
,
and
such
dispensations
of
his
are
wisely
to
be
considered
;
therefore
Selah
is
againe
subjoyned
to
this
purpose
.
6.
When
the
Lord
hath
enemies
great
and
smal
to
root
out
,
he
need
no
other
means
but
their
own
weapons
,
or
the
very
designes
whereby
they
think
to
thrive
best
,
and
to
ruine
the
Church
;
for
Thou
didst
strike
through
with
his
staves
,
the
head
of
his
villages
;
This
was
the
issue
of
Pharaohs
pursuing
Israel
at
the
red
sea
,
of
all
the
Canaanites
enterprises
against
them
,
and
was
more
clearly
verified
on
the
Midianites
,
Judg.
7.22
.
on
the
enemies
of
Judah
in
Jehoshaphats
dayes
,
2
Chron.
7.22.23
.
and
others
.
7.
As
the
Church
hath
still
been
exercised
with
violent
cruel
and
unsatiable
enemies
,
and
must
still
expect
to
meet
with
such
,
so
the
Lord
will
repay
this
,
and
that
even
when
their
hopes
and
earnestnesse
to
carry
their
designes
are
greatest
;
for
it
was
both
a
cause
of
their
destruction
,
and
the
time
of
it
,
when
they
came
out
as
a
whirlewinde
to
scatter
me
,
(
saith
the
Prophet
in
the
name
of
the
Church
,
)
or
violently
to
overrunne
her
,
and
destroy
her
,
and
when
their
rejoycing
was
to
devour
the
poor
secretly
,
or
in
secret
and
hiddden
places
:
that
is
,
they
took
pleasure
not
only
to
overthrow
them
with
great
Armies
coming
like
a
tempest
upon
them
,
but
also
to
surprize
them
with
sudden
incursions
when
they
were
exhausted
and
had
fled
to
secret
holes
for
shelter
and
refuge
.
This
doth
well
agree
with
the
condition
of
Israel
under
Midian
,
Judg.
6
2
,
3
,
&c.
under
the
tyranny
of
the
Philistines
,
1
Sam.
13.
&
14.
and
at
divers
other
times
,
as
at
the
red
sea
,
Exod.
15.9
,
10.
and
when
the
Canaanites
made
head
against
them
,
&c.
8.
The
Church
of
God
in
all
ages
is
as
one
body
and
society
,
having
interest
in
the
same
priviledges
,
communion
in
the
same
faith
,
and
the
latter
ages
being
heirs
of
the
sufferings
of
the
former
,
and
of
the
advantages
to
be
reaped
by
them
,
therefore
saith
Habakkuk
in
the
name
of
the
Church
,
They
came
out
to
scatter
me
;
as
if
the
Church
in
his
time
,
in
the
same
individual
persons
had
been
under
the
former
trials
,
because
they
were
heirs
to
any
benefit
,
or
experience
that
might
be
gathered
from
them
:
Ver.
15.
Thou
didst
walk
through
the
sea
with
thine
horses
through
the
heap
of
great
waters
.
The
Prophet
closeth
all
this
with
a
second
look
of
Gods
glorious
marching
,
as
a
man
of
war
,
guarding
his
people
through
the
sea
and
deep
waters
,
gathered
on
heapes
.
Whence
learn
,
1.
Albeit
in
a
time
of
ease
we
are
ready
to
satisfie
our selves
with
a
tender
view
of
Gods
workes
,
yet
a
time
of
trouble
will
put
us
to
study
them
over
and
over
againe
,
to
see
what
we
can
finde
in
them
for
our
relief
,
and
though
many
times
we
finde
little
in
his
works
,
yet
when
we
study
well
,
we
will
find
that
we
dwell
never
enough
on
them
,
and
that
the
oftner
we
study
them
,
we
will
finde
the
more
in
them
;
particularly
extraordinary
mercies
would
be
much
and
often
remembred
:
so
much
doth
the
Prophets
practice
in
looking
over
again
on
this
act
,
which
was
an
extraordinary
work
,
teach
us
.
2.
It
is
worthy
our
second
and
serious
thoughts
,
both
for
setting
out
of
Gods
honour
,
and
for
confirming
our
faith
,
to
consider
that
Gods
people
are
so
dear
to
him
,
as
he
will
turn
the
world
upside
down
,
and
change
the
course
of
nature
,
if
need
be
,
before
they
perish
;
and
that
he
can
make
his
people
go
safely
,
and
like
conquerors
,
through
great
afflictions
&
dangers
,
for
so
much
doth
the
repeating
of
this
act
of
Gods
power
,
in
making
seas
a
way
,
and
riding
with
his
people
through
it
,
as
if
they
had
been
guarded
with
an
army
,
teach
us
.
Vers.
16.
When
I
heard
,
my
belly
trembled
,
my
lips
quivered
at
the
voice
:
rottenness
entred
into
my
bones
,
and
I
trembled
in
my selfe
,
that
I
might
rest
in
the
day
of
trouble
;
when
he
cometh
up
unto
the
people
,
he
will
invade
them
with
his
troups
.
The
Prophet
after
this
meditation
concerning
Gods
way
of
old
,
returneth
to
his
former
exercise
,
v.
2.
about
the
ensuing
captivity
,
but
with
great
advantage
;
so
as
in
stead
of
praying
,
he
from
the
former
grounds
confirmeth
his
own
and
the
godlies
faith
against
all
the
imaginable
difficulties
in
it
;
and
first
,
against
the
affliction
,
and
humbling
exercise
,
which
the
denunciation
of
this
trouble
put
him
and
the
godly
unto
;
and
although
it
was
a
very
heavy
exercise
,
insomuch
that
his
belly
,
or
inward
bowels
(
which
the
Scripture
sometimes
puts
for
the
heart
,
because
of
its
secrecy
,
Prov.
20.27
.
and
for
the
seat
of
affections
,
Isa.
16.11
.
)
did
beat
,
and
shake
for
fear
,
which
made
his
mouth
and
lips
to
shiver
,
so
that
he
could
not
speak
;
though
his
body
even
to
his
bones
,
was
consumed
with
thoughts
about
it
,
yea
,
though
he
trembled
in
himself
,
as
in
a
total
distemper
,
so
that
nothing
he
could
do
,
was
able
to
bear
it
down
,
or
in
his
place
,
so
that
through
trembling
he
could
neither
sit
,
nor
stand
,
nor
rest
in
any
place
;
yet
he
reckons
by
faith
,
that
God
by
this
exercise
,
would
make
that
sore
day
of
trouble
more
easie
,
when
it
came
,
and
when
God
should
send
the
Chaldeans
against
that
rebellious
people
,
to
cut
them
off
.
Doct.
1.
Much
use
of
faith
makes
easie
and
comfortable
work
in
prayer
;
for
so
the
Prophet
after
this
study
and
meditation
,
carveth
his
own
answer
,
and
glorieth
.
2.
As
the
Lord
in
his
long
suffering
,
uses
to
give
faire
warning
to
his
Church
before
he
strike
,
if
we
would
observe
it
from
his
Word
;
and
as
he
useth
to
strike
sore
when
his
Church
abuseth
his
patience
,
and
puts
him
to
it
:
so
his
Word
of
threatning
ought
to
be
believed
,
and
our
faith
of
it
ought
to
appear
,
in
our
deep
sense
;
and
trembling
because
of
his
rod
shakenat
us
;
for
here
is
a
voice
of
invading
,
or
cutting
in
pieces
with
troups
,
sounding
against
the
Church
,
before
it
was
inflicted
;
and
this
the
Prophet
heard
,
and
believing
it
,
it
makes
his
belly
tremble
,
&c.
3.
It
is
Gods
way
with
his
people
,
to
humble
them
by
trouble
,
and
to
lay
them
and
their
strength
of
every
kinde
by
,
before
they
get
a
right
way
of
bearing
it
;
and
it
is
their
great
valour
to
renounce
their
own
ability
,
that
they
may
leane
on
him
;
for
the
Prophet
speaks
of
himself
,
as
one
spent
with
the
apprehension
of
the
burden
,
my
belly
trembled
,
my
lips
quivered
at
the
voice
;
rottennesse
entered
into
my
bones
,
and
I
trembled
in
my selfe
.
4.
The
Lord
never
puts
his
people
to
any
sore
exercise
,
or
trial
that
is
singular
,
but
he
hath
a
purpose
of
good
in
it
;
and
will
discover
that
they
are
not
behinde
with
others
who
sit
idle
,
when
they
are
kept
busie
;
for
in
all
this
exercise
of
the
Prophet
,
when
others
of
the
Jewes
were
sleeping
,
the
Lord
aimed
at
rest
in
a
day
of
trouble
;
when
othes
should
be
terrified
with
the
invasion
.
5.
As
the
Lord
sometimes
begins
at
his
own
house
with
trouble
,
whereby
they
are
exempted
from
the
dregs
of
the
cup
which
the
wicked
drink
out
,
Psal.
75.8
.
1
Pet.
4.17
.
Psal.
91.12.13
.
so
the
Lords
exercising
and
humbling
of
his
people
with
the
apprehension
of
approaching
trouble
,
is
a
presage
&
a
means
of
making
it
easie
when
it
cometh
;
for
hereby
they
are
prepared
,
and
not
surprised
with
sinners
and
hypocrites
,
Isa.
33.14
.
they
are
made
to
see
Gods
justice
in
his
stroak
,
that
they
dare
not
but
submit
without
quarrelling
;
they
are
made
to
deny
themselves
and
seek
strength
in
God
;
yea
,
apprehension
may
conceive
trouble
,
as
more
terrible
then
it
will
prove
,
and
so
that
disappointment
will
bring
ease
:
therefore
saith
the
Prophet
,
I
trembled
in
my selfe
,
that
I
might
rest
in
the
day
of
trouble
.
Vers.
17.
Although
the
fig-tre
shall
not
blossome
,
neither
shall
fruit
be
in
the
vines
:
the
labour
of
the
Olive
shall
faile
,
and
the
fields
shall
yeild
no
meat
,
the
flock
shall
be
cut
off
from
the
fold
,
and
there
shall
be
no
berd
in
the
stalls
;
18.
Yet
I
will
rejoyce
in
the
LORD
,
I
will
joy
in
the
God
of
my
salvation
.
The
Prophet
by
faith
ascends
yet
higher
,
to
grapple
with
the
trouble
it selfe
;
and
though
all
creature-comforts
,
and
means
of
subsistence
under
trouble
should
faile
,
(
as
if
means
of
livelihood
from
trees
,
land
,
or
cattel
were
cut
off
from
man
,
as
useth
to
be
in
a
general
desolation
by
war
)
yet
he
undertaketh
to
bear
out
,
and
to
rejoyce
in
God
for
the
hope
of
salvation
and
deliverance
,
by
vertue
of
the
covenant
,
and
that
interest
the
Church
hath
in
him
.
Doct.
1.
As
the
calamities
of
war
and
captivity
are
very
great
and
sore
;
so
it
is
the
Lords
way
in
the
Churches
trouble
,
to
blast
and
lay
aside
all
matter
of
confidence
in
any
thing
beneath
God
;
for
this
is
no
idle
or
impossible
supposition
,
but
what
the
Church
may
expect
in
her
afflictions
,
that
the
figtree
shall
not
blossom
,
&c.
2.
Faith
never
gets
right
footing
or
exercise
,
so
long
as
the
believer
would
set
bounds
and
limits
to
trouble
,
that
it
may
come
hitherto
and
no
farther
,
and
doth
not
see
through
and
condescend
&
submit
to
the
worst
that
possibly
may
come
;
for
thus
the
Prophet
supposeth
,
that
the
very
course
of
nature
for
mans
preservation
may
faile
,
to
the
end
he
may
cast
himself
wholly
and
cleanly
upon
God
.
3.
As
the
promised
mercies
of
the
Church
,
are
surer
then
the
very
course
of
nature
,
so
faith
apprehending
these
promises
,
will
out-live
the
worst
of
stormes
without
fainting
;
for
Although
the
fig-tree
shall
not
blossome
,
yet
will
I
rejoyee
in
the
Lord
,
saith
the
Prophet
in
the
name
of
the
Church
.
4.
Faith
in
hard
times
gets
sure
footing
,
when
it
considereth
that
God
who
is
omnipotent
and
alsufficient
,
liveth
whatever
come
or
go
;
and
that
it
is
so
usual
for
God
to
give
deliverance
,
according
to
the
Covenant
,
when
all
means
faile
;
and
for
Saints
to
get
it
in
such
away
,
and
at
such
a
time
,
and
not
before
,
as
God
hath
this
as
a
title
,
whereby
he
is
known
in
his
Church
:
for
so
doth
the
Prophets
faith
fix
on
Jehovah
,
the
God
of
our
salvation
.
5.
Faith
is
given
in
hard
times
,
not
onely
for
bearing
up
,
but
to
furnish
matter
of
joy
and
gloriation
,
which
should
be
endeavoured
after
,
as
honouring
God
,
as
evidencing
that
we
got
more
in
him
then
trouble
can
take
from
us
,
as
being
a
means
to
make
trouble
easie
;
by
avoiding
the
extremity
of
discouragement
to
which
it
drives
us
and
a
testimony
that
we
expect
good
by
trouble
,
and
somewhat
that
is
without
the
reach
of
it
;
therefore
the
Prophet
resolveth
to
rejoyce
and
joy
in
the
midst
of
his
calamity
.
Ver.
19.
The
LORD
God
is
my
strength
,
and
he
will
make
my
feet
like
Hindes
feet
,
and
he
will
make
me
to
walk
upon
mine
high
places
.
To
the
chief
singer
on
my
stringed
instruments
.
The
Prophet
by
faith
speaks
out
positively
,
what
he
expects
from
God
as
the
matter
of
his
joy
,
in
reference
both
to
subsistence
,
during
the
time
of
the
captivity
,
and
to
issue
from
it
,
to
wit
,
that
God
would
be
the
Churches
strength
when
all
means
failed
,
that
he
would
gather
and
bring
them
back
after
scattering
,
and
make
them
nimble
to
overcome
all
difficulties
in
their
way
,
(
as
a
Hind
skips
over
mountains
and
inaccessible
places
,
)
till
they
come
to
possesse
their
own
country
again
,
which
was
for
the
most
part
hilly
,
and
to
enjoy
communion
with
God
in
the
Temple
,
which
was
situate
upon
the
holy
mountains
,
Ps.
87.1
.
and
the
Prophet
to
avow
this
his
confidence
,
and
edifie
the
Church
,
giveth
out
this
exercise
to
be
publickly
sung
by
the
Musicians
of
the
Temple
,
and
plaid
upon
fit
instruments
prescribed
by
him
,
and
therefore
called
his
.
Doct.
1.
It
is
a
singular
proofe
of
love
,
and
ought
to
be
the
matter
of
joy
to
the
afflicted
Church
,
when
she
is
supported
and
kept
from
fainting
under
her
trouble
,
although
she
have
no
more
;
for
,
here
the
Prophet
ioyeth
in
that
he
hath
strength
.
See
2
Cor.
12.8
,
9
,
10.
2.
When
all
props
and
grounds
of
encouragement
on
Earth
do
faile
,
there
is
abundance
of
furniture
to
support
Gods
people
and
make
them
subsist
,
do
or
suffer
,
as
he
calls
them
,
which
will
be
forth-comming
for
the
self-denyed
who
wait
on
God
;
for
of
doth
the
self-denied
Prophet
reckon
:
Jehovah
the
Lord
is
my
strength
,
See
Isai.
40.29
,
30
,
31.
3.
The
Lords
people
are
not
utterly
undone
and
past
hope
,
even
when
they
are
brought
into
captivity
out
of
their
own
land
,
and
under
the
power
of
others
;
for
,
the
Lord
can
return
their
captivity
,
as
here
the
Prophet
expects
.
4.
The
promises
of
the
Lord
are
so
certainly
to
be
accomplished
,
as
every
promise
of
a
mercy
is
also
an
undertaking
for
the
removal
of
every
impediment
that
may
stand
in
the
way
of
it
:
He
will
make
my
feet
like
Hindes
feet
,
saith
the
Prophet
,
&
carry
me
over
all
impediments
,
and
make
me
to
walke
upon
my
high
places
.
5.
Though
Gods
mercies
be
oft-times
little
thought
of
when
they
are
enjoyed
,
yet
the
want
of
them
will
discover
how
rich
they
were
,
and
make
the
restitution
of
them
sweet
;
and
to
the
godly
man
,
enjoynment
of
God
in
his
ordinances
,
is
far
above
any
lot
beside
;
therefore
doth
the
Prophet
call
the
land
and
mountain
of
the
Temple
,
mine
high
places
;
to
shew
,
that
albeit
it
was
a
hilly
land
,
in
comparison
of
pleasant
Babel
,
yet
it
was
his
choice
above
all
the
world
beside
,
that
it
should
be
sweet
to
be
restored
to
it
again
with
liberty
.
6.
Albeit
faith
may
be
oft-times
conjoyned
with
much
fear
,
that
the
believer
may
be
afterward
ashamed
,
if
he
utter
any
thing
of
his
confidence
;
yet
what
faith
gathers
from
the
Word
,
may
be
boldly
avowed
;
so
doth
the
Prophet
avow
his
exercise
,
and
make
it
publick
:
To
the
chiefe
Singer
,
&c.
7.
Faith
having
in
an
hard
time
apprehended
God
for
strength
and
a
blessed
issue
ought
to
stir
up
to
praise
in
hope
,
in
the
midst
of
the
trouble
:
therefore
the
Prophet
directs
this
to
be
sung
:
To
the
chiefe
Singer
on
my
stringed
Instruments
.
ZEPHANIAH
.
The
ARGUMENT
.
THis
Prophet
exercised
his
function
in
the
dayes
of
Josiah
,
as
appeareth
from
the
Inscription
of
the
Prophecy
,
and
after
the
reformation
begun
by
him
,
as
may
be
gathered
from
Chap.
1.4
.
where
the
land
is
threatned
for
the
remnant
of
Baal
;
and
so
he
hath
been
contemporary
in
part
with
Jeremiah
,
and
among
the
last
who
prophesied
before
the
captivity
.
His
scope
in
a
great
part
is
,
to
confirme
and
enlarge
that
sad
sentence
,
2
Kings
23.26
.
whereby
,
if
it
were
possible
,
some
might
be
yet
excited
to
repentance
;
and
(
however
)
the
impenitent
might
be
rendred
yet
more
inexcusable
;
And
therefore
having
to
do
with
an
obdured
people
,
who
were
neither
bettered
by
Jeremiahs
doctrine
,
nor
by
Josiahs
example
and
endeavours
;
he
begins
with
a
denunciation
of
Gods
sore-judgements
,
which
were
to
come
upon
them
for
their
sins
,
Chap.
2.
exhorting
them
to
repentance
,
considering
the
judgements
that
were
to
be
inflicted
on
the
Nations
round
about
them
,
Chap.
2.
And
having
given
them
up
as
incorrigible
,
he
makes
ample
promises
concerning
his
Church
under
the
Gospel
,
for
the
comfort
of
any
remnant
who
feared
God
,
Chap.
3.
CHAP.
I.
IN
this
Chapter
,
(
after
the
Inscription
of
the
Prophecy
,
v.
1.
we
have
a
denunciation
of
the
general
desolation
that
was
to
come
upon
the
land
,
v.
2.3
.
because
of
the
gross
iniquities
that
abounded
among
them
,
v.
4.5
,
6.
And
to
presse
this
sentence
yet
more
home
,
he
sets
before
them
.
1.
The
propinquity
of
that
bloody
day
,
v.
7.
wherein
he
would
punish
the
dissolute
Court
,
v.
8.
and
the
instruments
of
oppression
,
v.
9
:
and
would
render
up
the
City
to
the
Chaldeans
,
v.
10.
who
should
make
their
rich
men
and
Merchants
to
howle
,
v.
11
,
and
spoile
Epicures
of
their
wealth
,
v.
12
,
13.
2.
He
sets
that
sad
approaching
day
yet
before
them
in
its
terriblenesse
,
making
the
stoutest
to
cry
,
v.
14.
the
wrath
of
God
bringing
men
in
distresse
without
any
comfort
,
v.
15.
affrighting
them
with
the
alarms
and
assaults
of
their
enemies
,
v.
16.
leaving
them
void
of
counsel
in
their
greatest
calamities
,
v.
17.
and
destitute
of
all
reliefe
wherein
they
trusted
;
to
be
suddenly
consumed
.
v.
18.
Ver.
1.
THe
word
of
the
Lord
which
came
to
Zephaniah
,
the
sonne
of
Cushi
,
the
sonne
of
Gedaliah
,
the
sonne
of
Amariah
,
the
sonne
of
Hizkiah
,
in
the
dayes
of
Iosiah
,
the
son
of
Amon
,
King
of
Iudah
.
The
Inscription
holds
forth
.
1.
The
messenger
employed
in
this
service
,
who
is
described
from
divers
of
his
Progenitors
,
who
were
either
Prophets
themselves
,
or
men
of
note
in
their
time
;
for
so
is
generally
conceived
,
when
the
Progenitors
of
the
Prophets
are
recorded
.
2.
His
commission
from
God
,
and
the
authority
of
his
doctrine
,
which
he
devised
not
of
his
own
head
nor
learned
by
ordinary
meanes
,
but
received
it
by
immediate
inspiration
.
And
,
3.
The
time
when
he
was
employed
.
Whence
learn
,
1.
Though
the
persons
of
men
adde
nothing
to
a
divine
message
,
but
God
can
employ
the
meanest
,
and
make
them
honourable
by
employing
them
;
yet
sometime
it
pleaseth
him
to
make
choice
of
men
of
eminency
,
to
clear
that
it
is
the
honour
of
the
greatest
to
be
his
Ambassadours
to
his
people
,
&
yet
further
to
make
them
inexcusable
who
contemn
his
message
for
the
meannesse
of
the
messenger
;
therefore
he
employeth
this
Prophet
,
Zephaniah
the
sonne
of
Cushi
,
the
sonne
of
Gedaliah
,
&c.
whose
Parents
in
many
generations
had
been
of
eminent
note
amongst
that
people
,
and
consequently
himself
famous
for
descent
and
pedigree
.
2.
People
through
long
obduration
in
sin
,
may
come
to
that
height
,
as
no
endeavours
of
pious
rulers
will
bring
them
to
repentance
,
whereby
they
might
prevent
sad
threatnings
&
judgments
;
for
,
this
word
of
sad
denunciations
is
sent
in
the
dayes
of
Josiah
,
a
pious
King
and
zealous
reformer
,
but
the
son
of
Amon
,
who
by
his
corrupt
wayes
,
following
his
father
Manasseh
,
had
made
that
people
incorrigible
.
3.
In
a
time
of
general
and
continued
defection
,
the
Lords
long-suffering
is
so
great
,
as
to
multiply
messengers
and
warnings
before
he
strike
,
that
so
men
may
be
reclaimed
,
or
made
inexcusable
;
for
this
end
was
the
Prophet
sent
out
with
many
others
about
the
time
of
the
approaching
captivity
,
See
2
Chro.
26.15
,
16.4
,
As
the
divine
authority
of
God
is
alwayes
to
be
studied
,
and
seen
in
messages
in
the
mouth
of
his
servants
;
so
especially
when
the
Word
speaks
sad
things
,
it
is
good
to
see
God
our
party
,
and
how
little
cause
we
have
to
fix
on
messengers
or
their
humours
as
the
cause
of
such
unpleasing
doctrine
,
therefore
,
when
the
Prophet
brings
out
this
message
,
it
is
avowed
and
held
out
to
be
the
Word
of
the
Lord
which
came
unto
Zephaniah
.
Ver.
2.
I
will
utterly
consume
all
things
from
off
the
land
,
saith
the
Lord
.
3.
I
will
consume
man
and
beast
:
I
will
consume
the
fowles
of
the
Heaven
,
and
the
fishes
of
the
Sea
,
and
the
stumbling
blocks
with
the
wicked
;
and
I
will
cut
off
man
from
off
the
land
,
saith
the
Lord
.
The
Lord
begins
here
as
with
a
closed
processe
,
that
needs
no
more
but
to
pronounce
the
sentence
:
and
therefore
,
this
people
having
been
abundantly
warned
and
convinced
by
former
Prophets
,
he
threatens
them
with
a
general
desolation
of
the
land
,
by
the
destruction
and
taking
away
of
all
things
in
it
,
not
only
of
men
who
had
sinned
,
but
of
the
creatures
which
they
had
abused
to
satisfie
their
lusts
,
insomuch
as
the
beasts
should
be
cut
off
and
destroyed
;
yea
,
the
very
fowles
should
be
driven
away
,
and
the
fish
exhausted
from
their
ponds
,
lakes
,
or
rivers
,
as
it
is
usual
in
countries
infested
with
wars
.
By
which
judgment
the
Lord
threatens
to
make
short
work
with
the
sinner
,
&
his
abused
riches
,
or
his
Idolatry
,
which
no
reformation
could
purge
from
him
.
Doct.
1.
The
Lords
spirit
will
not
alwayes
strive
with
his
sinful
people
,
but
will
at
last
give
out
his
sentence
,
according
to
their
ways
;
so
much
doth
this
abrupt
falling
on
threatning
,
without
any
previous
dealing
,
import
.
2.
A
publike
reformation
,
never
so
piously
intended
,
and
zealously
prosecuted
by
Rulers
,
after
much
defection
,
will
be
so
far
from
keeping
off
wrath
,
when
the
people
are
not
cordial
and
thorough
in
the
reformation
;
as
by
the
contrary
,
it
may
ripen
a
people
faster
for
a
stroak
;
for
,
though
Josiah
was
a
pious
and
approved
reformer
;
yet
considering
that
the
people
did
but
dissemble
in
the
matter
,
and
dally
with
God
,
as
is
marked
,
Jer.
3.6
,
10.
and
appeared
suddenly
upon
Josiahs
death
,
in
that
in
three
moneths
they
went
all
wrong
with
the
succeeding
King
,
2
Kings
23.31
,
32.
therefore
the
Lord
gives
them
up
as
desperate
;
and
begins
,
I
will
utterly
consume
all
things
,
&c.
3.
When
men
will
not
read
the
greatnesse
and
dreadfulnesse
of
divine
displeasure
against
them
,
from
the
greatnesse
of
their
sin
,
or
from
the
threatnings
of
the
Word
,
it
is
righteous
with
God
to
write
it
in
legible
characters
of
extreame
desolation
,
as
here
he
threatens
to
do
to
this
incorrigible
people
,
by
utterly
consuming
all
things
from
off
the
land
,
man
and
beast
,
&c.
4.
Sinful
man
is
a
great
burden
to
the
Creation
,
in
his
abusing
of
the
creatures
to
fight
against
God
with
them
,
and
provoking
God
against
them
,
not
for
any
fault
of
their
own
,
but
that
he
may
punish
man
,
for
whose
use
they
were
created
,
by
smiting
them
;
for
,
Judahs
sins
make
all
things
be
utterly
consumed
from
off
the
land
,
and
bring
stroaks
on
beasts
,
fowles
of
the
heaven
,
and
fishes
of
the
sea
,
where
by
the
sea
,
we
may
understand
any
gathering
of
waters
,
in
ponds
,
rivers
,
or
lakes
;
for
,
in
Scripture
the
very
Laver
in
the
Temple
is
called
A
Sea
,
because
it
conteined
much
water
,
1
Kings
7.23
.
so
also
the
lake
of
Generazeth
and
Tiberius
,
Matth.
8.24.27
.
John
6.1
.
See
for
this
doctrine
,
Jer.
4.25
,
and
12.4
.
Hos.
4.3
.
5.
As
wicked
mens
prosperity
proveth
the
neck
break
of
their
souls
,
by
their
abusing
of
it
,
and
hardening
themselves
in
sin
thereby
;
and
as
Idolatry
will
certainty
end
in
the
eternal
ruine
of
the
impenitent
Idolater
:
so
these
sins
are
oft-times
so
rooted
in
the
heart
and
estimation
of
sinners
,
that
there
is
no
ceasing
to
sin
that
way
,
till
the
sinner
cease
to
be
;
and
in
this
case
,
the
Lord
will
not
spare
,
seeing
there
is
no
remedy
;
so
here
,
after
that
reformation
had
essayed
them
in
vain
,
either
as
to
removing
their
Idols
from
them
,
or
making
them
to
cease
from
abusing
the
creatures
to
sin
,
(
in
which
case
they
are
stumbling
blocks
,
as
well
as
Idols
)
God
threatens
to
cut
off
the
stumbling
blocks
with
the
wicked
,
and
so
put
an
end
to
their
sin
by
destroying
themselves
.
6.
In
a
time
of
general
calamity
on
all
the
creatures
,
man
is
bound
to
look
upon
himselfe
as
the
chiefe
and
only
Delinquent
,
and
to
see
the
controversie
pursuing
him
;
therefore
is
he
twice
pointed
at
here
;
I
will
consume
man
and
beast
;
and
again
,
I
will
cut
off
man
from
off
the
land
,
saith
the
Lord
.
Vers.
4.
I
will
also
stretch
out
mine
hand
upon
Iudah
,
and
upon
all
the
Inhabitants
of
Ierusalem
,
and
I
will
cut
off
the
remnant
of
Baal
from
this
place
,
and
the
name
of
the
Chemarims
with
the
Priests
.
5.
And
them
that
worship
the
hoste
of
heaven
upon
the
house
tops
,
and
them
that
worship
,
and
that
swear
by
the
Lord
,
and
that
swear
by
Malezham
.
6.
And
them
that
are
turned
back
from
the
Lord
,
and
those
that
have
not
sought
the
Lord
,
nor
enquired
for
him
.
The
Lord
proceeds
to
declare
more
particularly
upon
whom
this
desolation
was
to
come
,
to
wit
,
upon
Judah
,
which
was
the
head
of
those
that
were
left
after
the
captivity
of
the
ten
tribes
,
&
particularly
upon
the
chief
City
Jerusalem
;
and
he
cleareth
up
the
causes
of
this
sentence
,
by
pointing
at
the
particular
sorts
of
sinners
whom
he
would
cut
off
.
These
he
instanceth
in
several
kinds
,
especially
against
the
first
Table
of
the
Law
,
As
,
1.
Grosse
Idolaters
of
all
sorts
:
as
these
,
who
notwithstanding
Iosiahs
reformation
,
still
held
up
some
remnant
of
Baals
worship
(
which
was
an
Idol
of
the
Zidonians
,
the
worship
whereof
was
of
old
followed
by
Israel
in
the
dayes
of
the
Judges
,
&
after
that
was
brought
into
Israel
by
Jezebel
,
1
Kings
16.31
.
and
from
thence
it
came
into
Judah
.
)
These
the
Lord
threatens
to
cut
off
,
together
with
the
Ministers
of
Baal
,
both
Chemarims
,
(
who
are
mentioned
also
,
2
Kings
23.5
,
Hos.
10.5
.
in
the
original
;
and
seem
to
have
been
some
inferour
order
of
artenders
on
the
Idol
,
much
resembling
Monks
in
Popery
,
)
and
Priests
of
a
superiour
order
.
As
also
he
threatens
to
cut
off
another
sort
of
Idolaters
,
who
imagining
a
Deity
in
the
stars
and
planets
,
because
of
their
splendor
or
influences
,
did
worship
them
on
the
tops
of
their
houses
,
(
which
were
flat
in
those
countries
,
)
as
intending
to
do
them
homage
in
their
own
view
,
1.
Such
as
halted
betwixt
God
&
Idols
,
who
made
a
profession
of
worshipping
the
true
God
,
(
a
part
of
whose
worship
is
swearing
by
his
name
,
)
or
having
sworn
obedience
to
God
in
that
Covenant
renewed
by
Josiah
,
yet
did
mixe
his
worship
with
the
service
of
Idols
,
&
particularly
of
Malcham
,
or
Molech
,
the
Idol
of
the
Ammonites
,
1
Kings
11.7
.
3.
Apostates
who
after
their
vowes
and
Covenant
,
and
begun
reformation
,
had
fallen
back
from
God
to
Idols
.
4.
Atheists
,
who
had
no
respect
to
God
nor
his
worship
,
whether
they
followed
Idols
or
not
.
Doct.
1.
No
former
stroak
inflicted
upon
the
Church
,
and
no
priviledge
will
exempt
impenitent
sinners
,
but
if
they
goe
on
in
their
way
,
the
last
stroak
will
be
sorest
;
for
,
though
Judah
was
not
only
left
of
all
the
children
of
Israel
,
and
Jerusalem
had
God
dwelling
in
the
midst
of
her
,
yet
the
Lord
will
plague
Judah
,
and
all
the
Inhabitants
of
Jerusalem
,
and
that
not
in
an
ordinary
way
,
but
will
streth
out
his
hand
upon
them
,
which
imports
a
stroak
beyond
ordinary
,
Exod.
3.20
.
and
7.5
.
Deut.
4
,
34.
even
that
which
is
mentioned
here
,
v.
2
,
3.
2.
When
the
Lord
plagueth
a
land
,
the
controversie
must
be
of
his
discovering
,
least
we
miscarry
in
taking
it
up
;
therefore
when
the
Lord
threatens
to
strike
,
he
also
cleareth
wherefore
it
is
.
3.
Albeit
common
calamities
comes
indifferently
upon
all
,
&
albeit
the
godly
who
study
to
keep
their
garments
,
ought
to
be
sensible
in
such
a
time
,
and
to
renew
their
peace
with
God
;
yet
it
is
ground
of
comfort
to
them
,
that
the
stroak
is
not
principally
for
their
cause
,
nor
the
wrath
pursuing
them
;
therefore
the
Lord
enumerates
the
grosse
sinners
,
who
are
his
party
,
that
the
godly
(
whatever
their
lot
were
)
might
see
their
names
out
of
that
roll
.
4.
Mens
hearts
are
naturally
so
besotted
&
addicted
to
Idolatry
,
as
it
is
hard
to
get
a
thorough
reformation
of
it
,
where
once
it
hath
place
:
and
God
is
so
jealous
of
his
glory
,
as
for
the
least
transgression
of
this
kinde
,
he
may
justly
destroy
a
land
;
for
here
,
after
Josiahs
reformation
,
there
is
the
remnant
of
Baal
,
Chemarims
and
Priests
,
and
they
who
worship
the
host
of
heaven
,
for
which
he
will
consume
all
things
that
he
may
cut
them
off
.
5.
It
is
too
usual
for
men
,
that
when
they
see
any
excellency
in
the
creatures
,
or
finde
any
advantage
by
them
,
their
hearts
doat
on
them
,
and
are
drawn
from
God
by
them
;
for
,
upon
these
grounds
did
they
worship
the
hoste
of
heaven
upon
the
house
tops
,
and
many
do
yet
doat
on
some
creature
or
other
,
though
that
grosse
Idolatry
be
removed
.
6.
The
Lord
cannot
endure
any
halting
in
his
matters
,
or
any
mixing
of
true
Religion
and
his
worship
,
with
creature
worship
or
Idolatry
,
but
will
make
that
a
ground
of
controversie
against
a
land
,
as
well
as
for
grosser
Idolatry
;
for
,
they
that
worship
,
and
that
swear
by
the
Lord
,
and
that
swear
by
Malcham
,
are
here
put
in
the
roll
to
be
cut
off
,
with
the
remnant
of
Baal
,
and
them
that
worship
the
host
of
heaven
.
7.
Oathes
are
a
part
of
divine
worship
,
wherein
is
ascribed
unto
God
the
glory
of
Omniscience
,
and
of
power
to
avenge
false
swearers
,
and
he
is
called
upon
for
that
effect
,
&
therefore
are
not
lightly
to
be
used
,
nor
to
confirme
a
falshood
,
nor
is
this
glory
to
be
given
to
any
creature
to
swear
by
them
;
for
,
swearing
by
the
Lord
,
is
subjoyned
to
worshipping
him
,
as
a
chief
part
of
it
.
8.
Apostasie
from
professions
and
engagements
is
a
land-destroying
sin
,
and
a
great
aggravation
of
sin
,
whatsoever
it
be
that
the
decliner
turnes
to
;
for
,
so
these
words
also
may
be
read
;
They
swear
to
the
Lord
,
to
wit
,
in
renewing
the
Covenant
,
and
yet
swear
by
Malcham
;
and
clearly
,
v.
6.
they
that
are
turned
backe
from
the
Lord
,
are
put
in
the
roll
to
be
cut
off
.
9.
As
it
is
usual
in
times
of
reformation
,
where
diversity
of
wayes
of
Religion
are
justling
out
one
another
,
that
there
arise
a
generation
of
Atheists
,
who
care
not
for
God
or
any
Religion
at
all
;
so
such
are
abominable
,
and
in
a
day
of
vengeance
will
be
ranked
with
the
grossest
corrupters
,
as
here
:
Those
that
have
not
sought
the
Lord
,
nor
enquired
for
him
,
bringing
upon
the
reer
of
them
whom
God
will
cut
off
.
Ver.
7.
Hold
thy
peace
at
the
presence
of
the
Lord
God
:
for
the
day
of
the
Lord
is
at
hand
:
for
the
Lord
hath
prepared
a
sacrifice
,
he
hath
bid
his
guests
.
To
make
the
preceeding
doctrine
take
the
deeper
impression
the
Prophet
to
,
v.
14.
resumeth
the
threatning
,
and
holds
out
the
judgement
as
neer
at
hand
,
to
come
on
both
Court
&
chief
City
:
and
withal
cleareth
up
yet
more
causes
of
his
sentence
,
especially
in
sins
against
the
second
Table
.
In
this
verse
he
threatens
,
that
all
their
opposition
to
the
Prophets
doctrine
,
by
defending
and
excusing
their
sins
,
and
rejecting
of
threatnings
,
should
be
compeseed
by
the
approaching
judgement
,
when
the
Lord
should
make
another
manner
of
sacrifice
then
they
dreamed
of
,
wherein
themselves
should
be
the
sacrifice
,
the
Chaldeans
as
Priests
to
cut
them
off
and
slay
them
;
and
as
they
invited
friends
in
their
sacrifices
of
thanksgiving
to
a
feast
,
and
the
Priests
got
a
portion
;
so
the
Lord
would
bring
the
Chaldeans
to
take
the
spoil
,
and
the
beasts
and
fowles
to
feed
on
their
carcasses
;
as
Ezek.
39.17
.
Rev.
19.17
.
Doctr.
1.
The
greatnesse
of
Gods
wrath
against
sinne
,
is
not
soon
seen
,
nor
easily
laid
to
heart
by
them
who
are
most
concerned
;
therefore
,
the
Lord
findes
it
necessary
to
inculcate
his
sentence
over
&
over
again
unto
them
.
2
Howsoever
men
going
on
in
sin
,
without
controll
,
readily
have
low
thoughts
of
God
,
yet
in
due
time
he
will
manifest
himself
to
be
God
,
upon
them
;
and
as
sinners
take
their
time
of
it
,
for
walking
after
the
imagination
of
their
own
hearts
:
so
God
will
take
his
time
for
putting
things
in
order
:
therefore
is
the
day
of
vengeance
called
the
day
of
the
Lord
,
wherein
he
will
appear
to
be
the
Lord
Jehovah
.
3.
As
sin
,
never
so
long
forborn
,
and
yet
continued
in
,
will
at
last
bring
judgment
neer
;
so
especially
sin
after
reformation
,
ripens
fast
for
speedy
judgment
:
for
,
after
Josiah
had
laboured
in
vain
among
them
,
then
the
day
of
the
Lord
is
at
hand
.
4.
As
it
becomes
all
to
tremble
and
adore
the
justice
of
God
in
his
stroakes
;
so
however
impenitent
sinners
be
both
proud
and
stout-hearted
when
the
Word
threatens
;
yet
the
majesty
and
severity
of
God
in
punishing
,
will
dash
and
confound
them
,
and
put
them
from
all
their
boasting
,
and
strike
them
mute
;
then
will
this
be
obeyed
;
Hold
thy
peace
at
the
presence
of
the
Lord
God
.
5.
Such
as
tread
under
foot
,
or
despise
the
blood
of
the
Covenant
,
and
those
ordinances
which
hold
it
out
unto
us
,
and
are
appointed
as
meanes
of
our
partaking
thereof
,
it
is
righteous
with
God
to
be
prodigal
of
their
blood
,
and
deal
with
them
as
they
have
entertained
it
;
for
,
in
recompence
of
their
sleighting
and
prophaning
of
sacrifices
,
which
were
types
to
point
out
,
and
lead
them
to
the
blood
of
Christ
;
The
Lord
hath
prepared
a
sacrifice
,
he
hath
bid
his
guests
.
Ver.
8.
And
it
shall
come
to
pass
in
the
day
of
the
Lords
sacrifice
,
that
I
will
punish
the
Princes
,
and
the
Kings
children
,
and
all
such
as
are
clothed
with
strange
apparel
.
He
threatens
that
in
this
bloody
approaching
day
,
he
will
take
order
with
the
prophane
Court
;
with
the
Grandees
royal
family
and
Courtiers
,
who
abounded
in
prodigality
,
as
was
accomplished
,
2
Kings
25
,
17
,
18
,
19
,
20
,
21
,
Jer.
39.6
.
Doct.
1.
When
the
Lord
commeth
to
plead
a
controversie
with
a
land
for
sin
,
as
great
men
are
found
ordinarily
chief
in
the
provocation
,
abusing
their
power
,
and
being
effectual
by
their
example
to
draw
others
to
sin
;
so
the
Lord
will
not
spare
such
,
but
reckon
with
them
among
the
first
:
for
,
in
that
day
of
the
Lords
sacrifice
,
I
will
punish
the
Princes
and
the
Kings
children
,
saith
the
Lord
.
2.
When
men
of
what
rank
or
quality
soever
,
give
themselves
over
to
prodigality
,
and
hunting
of
fashions
in
apparel
,
as
studying
to
make
that
their
glory
,
which
was
given
at
first
for
a
badge
of
sin
:
the
Lord
may
justly
reckon
that
among
the
grounds
of
his
controversie
against
a
land
,
and
punish
because
of
it
;
for
,
the
Lord
will
punish
the
Princes
,
and
the
Kings
children
,
and
all
that
are
clothed
with
strange
apparel
.
See
Isai.
3.
from
v.
16.
to
the
end
.
Ver.
9.
In
the
same
day
also
will
I
punish
all
those
that
leap
on
the
threshold
,
which
fill
their
masters
honses
with
violence
and
deceit
.
The
Lord
threatens
in
that
day
to
punish
another
sin
of
the
Court
,
and
flowing
from
it
,
to
wit
,
their
oppressing
of
the
poor
by
their
agents
and
servants
,
who
with
great
insolency
invaded
the
houses
of
other
,
as
if
no
door
should
be
shut
against
them
;
and
came
back
rejoycing
into
their
masters
houses
,
to
furnish
them
with
the
goods
they
had
purchased
by
fraud
and
violence
Doctr.
1.
As
luxury
,
superfluity
,
and
prodigality
ordinarily
exhaustoth
mens
estates
,
and
driveth
them
to
evil
shifts
,
to
uphold
what
they
account
their
greatnesse
;
and
as
great
men
,
and
those
employed
by
them
,
think
that
their
will
should
be
a
law
,
and
that
they
may
take
what
they
please
without
controll
;
so
the
Lord
will
in
due
time
appeare
an
avenger
of
all
such
exorbitancies
;
for
they
who
are
clothed
with
strange
apparrel
,
ver.
8.
and
their
agents
boldly
leap
on
the
threshold
of
those
whom
they
oppresse
;
and
the
Lord
threatens
,
in
the
same
day
to
punish
all
these
,
&c.
2.
As
wicked
inferiour
officers
do
prove
a
Court
to
be
corrupt
,
Prov.
29.12
.
so
the
Lord
in
a
day
of
anger
,
will
not
only
reckon
with
the
authors
of
oppression
,
but
with
all
the
insolent
Ministers
and
Instruments
thereof
;
In
the
same
day
will
I
punish
all
those
that
leap
on
the
threshold
,
which
fill
their
masters
houses
,
&c.
Ver.
10.
And
it
shall
come
to
pass
in
that
day
,
saith
the
Lord
,
that
there
shall
be
the
noise
of
a
cry
,
from
the
fish-gate
;
and
an
howling
from
the
second
,
and
a
great
crashing
from
the
hills
.
From
the
Court
&
great
ones
,
he
cometh
to
threaten
the
chief
City
,
that
it
should
be
taken
by
the
Chaldeans
,
so
that
from
all
parts
of
the
City
where
the
enemies
entered
,
(
as
the
fish
gate
in
the
City
of
David
,
toward
the
west
;
&
the
second
gate
,
at
which
also
the
Chaldeans
entered
,
Jer.
39.3
.
)
there
should
be
a
terrible
noise
of
enemies
assailing
,
and
killing
all
they
met
with
,
&
of
the
Inhabitants
howling
;
all
which
should
make
a
great
echo
to
resound
from
the
hilly
places
of
the
City
.
Doct.
1.
High
walls
and
senced
Cities
,
are
no
shelter
to
hold
out
divine
vengeance
pursuing
impenitent
sinners
;
but
will
prove
as
a
pound
or
prison
,
wherein
they
shall
be
surrounded
with
judgments
;
for
here
the
Chaldeans
fall
upon
them
in
their
City
,
on
all
quarters
;
A
noise
from
the
fish-gate
,
howling
from
the
second
,
&c.
2.
As
the
tumults
of
war
are
very
dreadful
,
when
they
meet
with
a
guilty
conscience
,
so
neglect
of
repentance
will
in
due
time
resolve
in
dreadful
and
woful
wailings
under
the
heavy
hand
of
God
;
for
,
here
they
are
threatned
with
it
as
a
dreadful
judgement
,
and
fruit
of
their
sin
,
that
there
should
be
a
cry
,
an
howling
,
and
great
crashing
,
by
reason
of
the
noise
of
assailing
enemies
and
pursued
sinners
.
Ver.
11.
Howle
ye
Inhabitants
of
Maktesh
,
for
all
the
Merchant
people
are
cut
down
:
all
they
that
beare
silver
are
cut
off
.
He
yet
threatens
further
the
Inhabitants
of
a
particular
part
of
the
City
,
to
wit
,
those
who
dwelt
in
the
hollow
valleys
of
the
City
,
betwixt
the
hills
,
whereon
much
of
it
stood
;
which
places
did
resemble
a
Mortar
,
as
the
word
signifieth
;
here
the
merchants
,
and
men
abounding
in
money
,
by
reason
of
trade
,
dwelt
:
who
are
threatned
,
that
they
shall
be
made
to
howle
and
be
cut
off
:
this
place
of
the
City
seemeth
to
be
the
same
with
that
,
Neh.
3.32
.
Doct.
1.
When
God
pursueth
a
controversie
,
it
is
folly
for
any
in
any
place
to
dream
of
safety
;
for
,
the
Inhabitants
of
Maktesh
,
the
securest
,
and
inmost
part
of
the
City
are
threatned
with
howling
and
cutting
downe
,
as
well
as
those
at
the
gates
.
2.
As
former
abundance
of
prosperity
will
make
judgements
more
bitter
;
so
unlawful
courses
,
whereby
men
inhaunce
and
heap
up
riches
,
will
draw
on
the
bitter
judgment
;
therefore
the
Lord
not
only
threatens
particularly
,
that
merchants
,
and
all
they
that
bear
silver
should
howle
,
as
being
a
fore
stroak
to
such
;
but
the
word
merchant
,
being
in
the
Original
a
Cananite
,
imports
that
this
judgement
came
upon
them
,
because
they
had
dealt
rather
like
Cananites
then
Jewes
in
gathering
their
riches
.
Ver.
12.
And
it
shall
come
to
pass
at
that
time
,
that
I
will
search
Jerusalem
with
candles
,
and
punish
the
men
that
are
settled
on
their
lees
,
that
say
in
their
heart
,
The
LORD
will
not
do
good
,
neither
will
be
do
evil
.
Ver.
13.
Therefore
their
goods
shall
become
a
booty
,
and
their
houses
a
desolation
:
they
shall
also
build
houses
,
but
not
inhabit
them
,
and
they
shall
plant
vineyars
,
but
not
drink
the
wine
thereof
.
The
Lord
threatens
yet
further
in
this
taking
of
the
City
,
to
take
order
with
all
Atheists
and
Epicures
,
who
abounding
in
wealth
,
lay
secure
and
at
ease
,
(
like
wine
on
its
dregs
when
it
s
not
removed
)
in
their
heart
denying
Gods
providence
,
or
that
he
took
any
care
of
things
beneath
,
to
reward
good
or
punish
evil
;
and
therefore
neither
loved
nor
believed
his
promises
that
they
might
walk
in
his
way
,
nor
feared
his
justice
,
so
as
to
abandon
sin
.
Concerning
these
the
Lord
threatens
,
that
as
a
man
searcheth
for
what
is
hid
or
lost
with
a
candle
:
so
he
would
narrowly
search
out
their
sins
,
&
themselves
to
punish
them
for
their
sins
,
so
as
none
should
escape
;
and
their
goods
,
to
give
them
for
a
spoil
,
whereby
their
houses
should
become
desolate
,
and
they
should
be
disappointed
for
all
their
expectations
from
their
enjoyments
,
according
to
his
sentence
pronounced
of
old
in
his
law
,
Deut.
28.30
,
39.
Doct.
1.
Ease
and
prosperity
slayeth
the
fool
,
and
breeds
such
distempers
of
security
,
and
setling
on
the
earth
,
as
justly
provokes
God
to
smite
:
for
,
God
will
punish
the
men
that
are
setled
on
their
lees
.
2.
Prosperity
and
want
of
exercise
,
by
vicissitudes
of
dispensations
,
it
s
a
great
feeder
of
Atheisme
,
and
an
enemy
to
the
observation
and
making
use
of
divine
providence
;
and
this
again
doth
embolden
and
harden
men
yet
more
in
their
secure
and
wicked
courses
;
for
,
the
men
that
are
setled
on
their
lees
,
are
also
the
men
that
say
in
their
heart
,
The
Lord
will
not
do
good
,
neither
will
he
doe
evil
;
which
is
both
the
effect
of
their
secure
condition
,
and
a
ground
they
lay
down
forsetling
themselves
yet
more
in
it
.
3.
Secure
Atheists
and
contemners
of
God
and
his
providence
may
expect
that
God
will
refute
them
in
a
language
which
they
will
understand
,
and
make
them
know
his
providence
upon
their
own
experience
,
by
effects
which
they
shall
not
get
avoided
;
for
,
the
Lord
will
prove
his
Omniscience
,
and
care
of
things
below
by
searching
Jerusalem
as
with
candles
,
that
they
may
not
esscape
him
,
and
his
effectual
providence
by
punishing
them
,
making
their
goods
become
a
booty
,
and
their
houses
a
desolation
.
4.
When
the
Lord
strips
a
sinful
person
or
people
of
any
mercies
which
they
enjoyed
,
they
will
finde
upon
narrow
search
,
that
their
enjoyment
thereof
hath
been
a
snare
to
them
to
draw
them
to
sin
,
and
they
shall
read
this
in
the
stroak
;
for
,
Therefore
,
(
that
is
because
these
things
had
emboldened
them
to
settle
on
their
lees
,
&
deny
a
providence
,
therefore
,
)
their
goods
shall
become
a
booty
,
&c.
5.
As
the
Lord
will
prove
the
infallible
verity
of
his
threatnings
,
however
contemned
,
upon
such
as
dare
run
that
hazard
;
so
the
holy
justice
of
God
is
to
be
adored
,
in
disappointing
men
of
any
happinesse
or
contentment
they
expected
in
these
things
for
which
they
hazzard
their
souls
,
and
so
rendring
them
twice
losers
,
who
will
not
serve
him
;
for
,
here
an
old
sentence
of
the
law
was
to
be
executed
,
wherein
this
just
procedure
shines
;
They
shall
also
build
houses
,
but
not
inhabit
them
,
&c.
Ver.
14.
The
great
day
of
the
LORD
is
neere
,
it
is
neere
,
and
hasteth
greatly
,
even
the
voice
of
the
day
of
the
LORD
;
the
mighty
man
shall
cry
there
bitterly
.
The
Lord
having
hitherto
denounced
his
judgments
to
be
neer
,
and
declared
the
causes
of
them
;
now
,
to
the
end
all
these
threatnings
,
and
the
sins
procuring
them
may
have
weight
,
and
sinners
may
yet
(
if
possible
)
be
rouzed
up
,
and
put
from
all
their
subtersuges
;
he
holds
out
this
approaching
day
of
Vengeance
in
its
terriblenesse
,
which
he
clears
from
several
instances
:
whereof
the
first
is
,
that
the
most
couragious
,
(
much
more
the
feeble
)
amongst
them
should
be
affrighted
by
it
,
and
be
made
to
cry
and
weep
bitterly
.
Doct.
1.
Though
secure
sinners
contemne
all
opposition
from
men
,
and
do
put
the
evil
day
far
off
,
and
think
nothing
of
vengeance
,
when
it
is
looked
on
at
a
distance
,
yet
God
is
a
terrible
party
against
such
,
and
can
bring
evil
on
a
sudden
,
and
when
it
is
imminent
,
it
will
be
sad
and
dreadful
;
for
,
it
is
the
day
of
the
Lord
,
that
they
should
not
eye
weak
Prophets
,
or
the
Chaldeans
only
:
and
it
is
neer
,
and
hasteāā
greatly
,
the
sound
or
voice
of
its
approaching
being
in
their
eares
that
they
may
not
dream
of
it
as
afar
off
;
and
being
neer
,
it
is
terrible
,
and
the
great
day
of
the
Lord
.
2.
Natural
courage
and
magnanimity
,
however
it
may
promise
much
;
yea
,
and
suffain
many
infirmities
:
yet
it
will
not
bear
out
,
but
saint
,
when
God
pursueth
a
controversie
for
sin
;
for
,
the
mighty
man
shall
cry
there
bitterly
.
Ver.
15.
That
day
is
a
day
of
wrath
,
a
day
of
trouble
and
distress
,
a
day
of
wasteness
and
desolation
,
a
day
of
darkness
and
glāominess
,
a
day
of
clouds
and
thick
darknesse
,
A
second
instance
of
terriblenesse
is
,
that
in
this
day
the
wrath
of
an
angry
God
should
be
made
manifest
,
by
distresse
and
trouble
on
men
,
and
wasting
and
desolation
on
cities
and
countreys
,
and
that
all
those
calamities
should
he
without
any
light
of
comfort
;
the
clouds
of
their
sin
,
and
of
Gods
judgement
rendering
all
things
black
,
and
dismal-like
Doct.
1.
As
the
Lord
may
justly
for
sin
testifie
wrath
against
a
visible
Church
,
and
fatherly
displeasure
against
his
own
in
it
;
so
that
will
make
a
judgement
terrible
,
when
his
anger
is
seen
and
felt
in
it
;
for
,
that
is
an
instance
of
the
terrour
of
that
day
,
that
it
shall
be
a
day
of
wrath
.
2.
Though
God
testifie
his
displeasure
against
sin
many
wayes
,
yet
such
is
the
stupidity
of
men
,
that
his
anger
is
little
seen
or
laid
to
heart
,
till
it
appear
in
sad
calamities
;
therefore
is
that
day
called
a
day
of
wrath
,
3.
In
a
time
when
God
is
pursuing
a
land
for
sin
,
none
are
to
expect
case
,
but
in
some
measure
or
other
to
be
put
to
it
,
and
to
taste
of
calamities
;
for
,
that
day
will
be
a
day
of
trouble
and
distresse
,
a
day
of
wastenesse
and
desolation
to
persons
and
places
.
4.
As
judgements
inflicted
for
sin
,
or
sin
and
wrath
for
sin
meeting
together
,
will
make
a
black
representation
of
affaires
,
will
hold
out
the
judgement
in
its
saddest
colours
,
and
discover
many
clouds
betwixt
the
sinner
and
Gods
countenance
,
so
it
is
the
capestone
of
a
calamity
,
when
spiritual
comfort
,
or
some
favour
from
God
is
denyed
,
or
hid
under
it
;
when
he
smites
and
hides
himself
,
it
speaks
wrath
indeed
;
for
,
this
makes
the
day
terrible
,
that
when
all
this
is
on
,
it
is
withal
,
a
day
of
darknesse
and
gloominesse
,
a
day
of
clouds
and
thick
darknesse
.
Ver.
16.
A
day
of
the
trumpet
and
alarum
against
the
fenced
cities
,
and
against
the
high
towers
.
A
third
instance
;
that
wrath
pursuing
them
for
sin
,
should
make
the
alarme
given
,
to
stir
up
souldiers
against
them
,
terrible
and
make
their
enemies
successefull
against
their
most
fortified
places
.
Whence
learn
,
As
the
alarmes
and
calamities
of
War
,
cannot
but
be
affrightful
and
sad
to
the
most
godly
,
Jer.
4.19
.
So
it
is
a
great
addition
to
its
terrour
,
when
guilt
makes
men
read
Gods
wrath
in
it
,
especially
when
wrath
from
the
Lord
lets
it
not
prove
a
false
alarme
,
but
makes
the
enemy
so
successeful
,
as
nothing
stands
in
his
way
,
nor
can
pursued
sinners
finde
any
place
of
safety
or
shelter
;
for
,
being
a
day
of
wrath
,
ver.
15.
this
adds
to
the
terrour
,
that
it
is
a
day
of
the
trumpet
and
alarm
against
the
fenced
cities
and
high
towers
.
Ver.
17.
And
I
will
bring
distress
upon
men
that
they
shall
walke
like
blinde
men
,
because
they
have
sinned
against
the
LORD
,
and
their
blood
,
shall
be
poured
out
as
dust
,
and
their
flesh
as
the
dung
.
A
fourth
and
fifth
instance
is
,
that
the
distresse
shall
be
so
great
,
because
of
sin
,
as
to
leave
them
destitute
of
all
counsel
,
not
knowing
what
to
do
,
more
then
blind
men
know
whether
to
walk
;
and
that
they
shall
be
cut
off
with
the
sword
,
&
their
blood
poured
out
in
as
great
abundance
,
&
with
as
little
regard
as
the
dust
they
tread
upon
,
and
their
carcasses
left
like
dung
on
the
ground
.
Doct.
1.
As
it
is
a
dreadful
condition
in
a
day
of
strait
to
be
void
of
light
to
direct
men
what
to
do
;
so
howsoever
finful
men
trust
much
to
their
own
policy
in
a
calm
day
,
yet
a
day
of
wrath
will
overturn
all
their
designs
,
&
leave
them
destitnte
of
counsel
;
for
,
I
will
bring
distresse
upon
men
,
that
they
shall
walke
like
blinde
men
.
2.
When
judgements
are
accompanied
with
darkness
and
perplexity
,
Gods
hand
is
to
be
eminently
seen
in
that
stroak
,
and
he
is
to
be
justified
by
our
reading
the
bitter
fruit
of
sinne
in
it
;
for
,
saith
the
Lord
,
I
will
bring
distresse
,
that
they
shall
walke
like
blinde
men
,
and
that
because
they
have
sinned
against
the
Lord
.
3.
It
is
just
with
God
,
when
he
hath
pursued
sinners
with
judgements
in
this
life
,
to
cut
them
off
also
in
their
iniquity
,
and
send
them
out
of
the
world
,
to
receive
their
full
reward
:
yea
,
and
to
testifie
his
displeasure
on
their
very
dead
bodies
;
for
so
it
is
threatned
,
their
blood
shall
be
poured
out
as
dust
,
and
their
flesh
as
dung
.
4.
The
gredinesse
and
cerriblenesse
of
divine
wrath
against
sin
,
may
be
read
in
the
measure
of
a
calamity
,
in
the
ignominy
of
a
stroak
,
and
in
Gods
not
owning
,
nor
evidencing
that
he
pitties
in
affliction
;
for
all
these
are
in
this
stroak
to
be
matter
of
terrour
to
them
,
their
blood
shall
be
poured
out
as
dust
,
and
their
flesh
as
dung
.
Ver.
18.
Neither
their
silver
nor
their
gold
shall
be
able
to
deliver
them
in
the
day
of
the
LORDS
wrath
,
but
the
whole
land
shall
be
devoured
by
the
fire
of
his
jealousie
:
for
he
shall
make
even
a
speedy
riddance
of
all
them
that
dwell
in
the
land
.
The
terriblenesse
of
this
day
doth
appear
further
in
this
,
that
all
helps
shall
prove
vain
,
and
their
riches
wherein
they
trusted
or
whereby
they
might
think
to
ransome
their
lives
,
should
not
be
able
to
deliver
them
from
wrath
,
nor
hinder
the
Lord
,
in
his
kindled
jealouāāe
,
to
make
short
work
in
wasting
the
land
,
and
consuming
the
Inhabitants
.
Doct.
1.
Many
are
the
false
confidences
,
whereby
men
think
to
secure
themselves
against
a
day
of
vengeance
,
which
it
is
no
easie
work
to
refine
,
that
wrath
may
be
seen
in
its
terriblenesse
;
for
,
after
all
their
imaginations
that
this
evil
day
was
far
off
,
that
it
should
be
light
,
that
their
fenced
Cities
would
shelter
them
,
&c.
which
have
been
declared
uselesse
in
the
former
purpose
,
there
remaineth
yet
their
riches
to
be
declared
vaine
.
2.
The
wrath
of
God
pursuing
sin
,
is
so
dreadful
,
as
no
riches
or
treasures
wherein
men
trust
,
can
ward
off
the
stroak
,
nor
any
thing
else
,
save
the
blood
of
Christ
fled
unto
by
the
selfe-condemned
sinner
;
for
neither
their
silver
nor
their
gold
shall
be
able
to
deliver
them
in
the
day
of
the
Lords
wrath
.
See
Prov.
11.4
.
Ezek.
7.19
.
3.
When
Gods
love
toward
his
people
is
provoked
unto
jealousie
,
by
their
breach
of
mariage-duty
,
and
embracing
strange
lovers
,
it
produceth
most
sharp
and
violent
judgements
,
and
acts
as
a
fire
which
speedily
consumeth
all
before
it
,
and
with
which
no
paction
or
treaty
can
be
made
;
for
,
the
whole
land
shall
be
devoured
by
the
fire
of
his
jealousie
:
for
he
shall
make
even
a
speedy
riddance
of
all
them
that
dwell
in
the
Land
.
CHAP.
II.
THE
Lord
having
thus
threatned
his
sinful
people
;
comes
now
to
exhort
them
to
make
right
use
thereof
,
by
inviting
the
body
of
the
land
to
repent
,
before
the
sentence
were
executed
,
vers.
1
,
2.
and
the
godly
remnant
,
to
seek
God
,
and
follow
their
duty
,
in
hope
of
favour
,
when
the
evil
day
should
come
,
v.
3.
and
that
these
exhortations
may
be
more
effectual
,
he
sets
before
them
the
sad
judgements
that
were
to
come
upon
the
Nations
round
about
;
such
as
the
Philistins
,
vers.
4
,
5
,
6
,
7.
Moabites
and
Ammonites
,
vers.
8.9.10.11
.
the
Ethiopians
,
vers.
12.
and
the
Assyrians
with
their
chiefe
City
,
vers.
13
,
14
,
15.
Vers
1.
GAther
your selves
together
,
yea
gather
together
,
O
Nation
not
desired
.
2.
Before
the
decree
bring
forth
,
before
the
day
past
as
the
chaff
,
before
the
fierce
anger
of
the
LORD
come
upon
you
,
before
the
day
of
the
LORDS
anger
come
upon
you
.
The
sum
of
the
first
exhortation
,
directed
to
the
impenitent
body
of
the
Nation
,
is
,
that
no
wever
they
were
not
a
people
deāirous
of
their
own
good
,
nor
worthy
of
any
favour
,
yet
the
Lord
would
make
offer
of
it
;
and
therefore
invites
them
to
make
a
serious
enquiry
,
and
fanning
of
themselves
,
and
one
of
another
;
and
that
for
this
end
they
would
gather
and
recollect
themselves
,
and
meet
together
in
solemne
Assemblies
for
humiliation
and
repentance
,
and
that
they
would
do
this
timously
;
before
he
decreed
vengeance
(
which
in
Gods
long-suffering
had
been
yet
suspended
)
break
forth
,
and
before
a
day
of
patience
pass
over
swiftly
,
as
the
chaff
before
the
wind
;
or
before
the
day
come
wherein
they
should
be
as
chaffe
before
the
wind
,
and
the
decreed
vengeance
should
break
forth
in
execution
suddenly
and
easily
;
and
wherein
the
great
fierce
anger
from
the
Lord
,
should
inflict
judgement
without
mercy
:
Doct.
1.
When
the
Lord
speaks
in
hardest
tearmes
to
his
sinfĆŗl
people
,
yet
they
are
to
read
in
it
an
invitation
and
allowance
to
come
to
him
by
repentance
,
and
not
that
he
is
putting
them
away
from
any
duty
of
that
kinde
;
Therefore
,
though
the
Lord
had
uttered
his
sentence
as
a
concluded
business
,
chap.
1.
v.
2.
yet
here
he
sheweth
what
use
they
should
make
of
it
,
in
turnning
to
him
by
repentance
.
2.
Repentance
is
not
acceptably
endeavoured
,
where
there
is
not
a
thorough
and
harrow
search
&
enquiry
made
into
our
own
hearts
and
wayes
,
and
an
helping
one
of
another
,
in
our
stations
to
perform
that
duty
;
that
so
our
consciences
from
clear
conviction
,
may
charge
upon
us
those
sins
for
which
the
Word
threatens
,
and
the
sinfulnesse
of
them
,
and
may
stir
up
to
turn
unto
the
Lord
;
for
so
the
words
in
the
Original
may
be
rendered
,
search
narrowly
into
your selves
,
and
search
,
(
as
men
do
after
stubble
scattered
here
and
there
,
as
the
word
is
used
,
Exod.
5.12
.
or
after
what
is
lost
amongst
it
)
that
is
,
search
,
and
search
again
,
&
while
ye
are
thus
employed
about
your
selve
,
stir
up
and
help
others
to
search
;
for
so
the
original
construction
doth
import
.
3.
For
stirring
up
to
this
duty
of
searching
,
and
making
it
effectual
,
it
is
necessary
that
every
man
recollect
his
wandring
thoughts
,
whereby
he
hath
snuffed
up
the
winde
at
his
pleasure
,
and
hunted
after
vanities
;
and
that
the
communion
of
Saints
be
entertained
,
particularly
in
solemne
and
publick
humiliations
;
for
,
so
doth
the
Word
signifie
,
according
to
the
translation
,
gather
your selves
together
,
yea
,
gather
together
.
See
Joel
2.15
,
16.
4.
As
this
duty
of
repentance
and
self-searching
is
of
great
importance
and
concernment
in
all
times
,
and
cases
,
and
especially
when
God
declares
himself
to
be
angry
;
so
it
is
a
duty
to
the
performance
whereof
there
is
need
of
much
stirring
up
from
the
Lord
;
so
much
also
doth
the
doubling
of
exhortations
,
gather
,
yea
gather
,
import
.
5.
It
is
necessary
for
our
humiliation
,
and
for
setting
forth
the
freedome
of
Gods
love
,
and
how
much
he
tendereth
our
wellfare
;
that
we
know
our selves
well
,
and
what
we
are
,
to
whom
the
Lord
gives
invitations
,
or
makes
gracious
offers
:
for
this
end
is
it
declared
here
,
that
the
Lord
invites
to
repentance
a
nation
not
affected
with
desire
,
to
wit
,
of
turning
to
God
,
or
of
their
own
good
;
and
not
desired
,
or
worthy
to
be
beloved
of
him
:
the
Original
word
will
import
both
.
6.
It
is
a
great
addition
unto
,
and
aggravation
of
sin
,
when
it
is
general
and
overspreads
a
land
,
either
by
general
corruption
,
or
by
rulers
their
connivence
at
sins
of
particular
persons
,
which
brings
guilt
upon
the
whole
land
;
or
by
private
persons
,
their
not
mourning
for
the
abominations
of
the
time
,
which
involveth
them
in
the
guilt
thereof
:
All
which
also
may
contribute
to
commend
Gods
kindness
in
following
such
a
crew
,
and
to
hold
forth
the
necessity
of
repentance
,
when
the
disease
is
so
desperate
;
for
this
cause
it
is
marked
,
that
they
were
,
a
Nation
not
desired
,
especially
by
reason
of
overflowing
sin
.
7.
As
the
Lord
in
his
long-suffering
,
doth
not
always
execute
vengeance
immediately
upon
his
purposing
,
or
threatning
so
to
do
,
but
alloweth
some
time
for
bringing
forth
of
that
conceived
birth
(
as
the
word
in
the
original
imports
)
so
the
Lords
most
absolute
threatnings
do
not
seclude
the
penitent
from
hope
,
but
rather
invite
to
speedy
repentance
;
so
are
we
taught
here
,
gather
your selves
before
the
decree
bring
forth
;
as
giving
time
to
them
to
repent
,
and
ground
of
hope
if
they
should
so
do
;
for
however
the
Lords
eternal
purposes
be
unalterable
,
yet
his
threatnings
(
which
are
his
pronounced
decree
,
or
sentence
according
to
the
law
)
when
most
absolutely
pronounced
,
to
exclude
the
exception
of
repentance
,
Jon.
3.4
,
10.
The
Lord
threatning
so
sharply
,
that
upon
our
perverting
of
him
,
he
may
not
execute
it
;
as
,
on
the
contrary
,
he
promiseth
that
he
may
fulfill
.
And
when
his
threatnings
do
hold
forth
,
even
his
irrevocable
purpose
to
send
outward
land-judgements
,
notwithstanding
the
repentance
of
any
,
as
2
Kings
23.26.27
.
yet
repentance
before
it
be
executed
,
is
to
good
purpose
,
for
removing
the
penitent
before
the
evil
day
come
,
as
was
done
to
Josiah
;
for
moderating
it
to
him
,
if
he
be
continued
as
Jeremiah
,
and
the
godly
remnant
found
,
Jer.
15.11
.
&
for
taking
off
wrath
out
of
whatsoever
they
shal
taste
of
the
cup.
8.
It
is
an
horrid
iniquity
to
despise
the
patience
and
long-suffering
of
God
,
or
to
neglect
the
setting
up
of
our
furnace
of
examination
,
&
self-searching
when
he
threatens
,
and
will
provoke
him
to
set
up
his
furnace
of
judgment
so
much
the
hotter
,
that
it
hath
been
long
forborn
;
for
,
if
they
let
the
decree
bring
forth
,
and
a
day
of
patience
blow
over
without
repentance
and
fanning
themselves
,
he
will
make
the
day
pass
,
and
drive
them
as
chaff
,
and
will
send
his
fierce
anger
upon
them
.
9.
None
who
do
believe
divine
wrath
,
how
forcible
it
is
,
and
how
weak
themselves
are
to
resist
,
but
they
do
proclame
their
own
madness
,
if
they
set
not
about
repenrance
when
God
threatens
;
Therefore
it
is
thrice
held
out
,
what
this
day
will
be
,
that
it
shall
pass
as
chaff
,
that
the
fierce
angers
of
the
Lord
,
the
day
of
the
Lords
anger
shall
come
upon
them
,
as
sufficient
to
move
any
who
were
not
quite
bereft
of
sense
,
to
gather
together
before
the
decree
bring
forth
.
Ver.
3.
Seek
ye
the
LORD
all
ye
meeke
of
the
earth
,
which
have
wrought
his
judgement
,
seeke
righteousnesse
,
seek
meekness
:
it
may
be
ye
shall
be
hid
in
the
day
of
the
LORDS
anger
.
There
being
little
hope
of
the
body
of
the
land
,
that
they
would
be
repentance
avert
a
day
of
anger
;
Therfore
the
Lord
turns
to
the
godly
remnant
in
the
land
,
who
are
humbled
and
made
meek
under
the
sense
of
sin
,
and
Gods
hand
,
and
who
have
studied
to
make
conscience
of
their
duty
enjoyned
in
the
word
;
These
he
exhorts
to
go
on
in
seeking
the
Lords
face
and
favour
,
and
to
grow
in
humility
,
in
meeknesse
and
in
righteous
walking
,
and
in
making
use
of
the
righteousness
of
Christ
,
as
being
the
certain
way
to
be
hid
from
wrath
to
come
,
&
the
only
way
giving
any
ground
of
hope
to
get
safety
in
outward
judgements
,
though
he
will
not
make
them
absolutely
sure
of
it
:
for
this
sort
of
speech
,
see
on
Jon.
3.9
.
Doct.
1.
In
declining
times
the
Lord
hath
a
peculiar
eye
to
the
godly
,
and
expects
much
from
them
;
Therefore
,
leaving
the
wicked
Nation
,
he
turneth
to
them
with
exhortations
and
promises
.
2.
The
truth
and
reality
of
grace
will
manifest
it selfe
in
mens
being
of
subdued
,
meek
and
humble
spirits
,
stooping
to
the
Word
,
abasing
themselves
,
trembling
under
judgements
,
and
tender
towards
others
,
and
in
their
not
giving
way
to
discouragement
from
duty
,
however
they
be
humble
,
but
stirring
up
themselves
to
seek
God
for
himself
,
and
adorning
their
profession
with
righteous
conversation
,
respecting
Gods
commands
,
whatever
their
own
natural
inclinations
be
;
Thus
are
the
Godly
described
here
to
be
seekers
of
the
Lord
,
the
meek
of
the
earth
(
or
of
the
land
)
which
have
wrought
his
judgment
,
or
obeyed
his
righteous
ordinances
enjoyned
to
them
.
3.
Though
it
be
incident
to
the
godly
to
fall
into
some
decay
in
a
time
of
general
defection
,
and
to
be
discouraged
from
their
duty
by
the
evil
example
of
others
;
yet
the
truly
godly
ought
to
prove
themselves
to
be
such
by
their
perseverance
,
and
needing
and
seeking
more
of
what
they
already
have
,
and
of
Christs
righteousnesse
to
cover
all
;
and
especially
they
ought
to
be
on
the
growing
hand
,
if
they
would
beare
out
and
finde
favour
in
an
evil
time
;
therefore
in
such
a
time
is
this
exhortation
given
,
seek
ye
the
Lord
,
seek
righteousnesse
,
seek
meeknesse
,
the
repeating
of
the
exhortation
shewing
the
necessity
of
the
thing
exhorted
to
.
4.
As
it
is
the
Lords
great
mercy
toward
such
as
fear
him
,
that
he
puts
the
remission
of
their
sins
and
their
eternal
happinesse
out
of
all
doubt
;
so
also
he
is
able
,
when
he
pleaseth
,
in
hardest
dayes
to
give
them
proofes
of
love
in
temporal
favours
by
taking
them
into
his
protection
,
and
either
delivering
them
from
trouble
,
or
moderating
it
;
for
,
here
there
is
no
doubt
made
of
the
first
,
and
even
in
the
second
it
is
declared
possible
,
it
may
be
ye
shall
be
hid
.
5.
The
Lord
seeth
it
fit
to
exercise
his
dearest
children
with
great
uncertainties
what
their
lot
may
be
in
common
calamities
,
not
that
they
should
doubt
of
his
power
,
or
good
wil
,
but
that
they
may
be
sensible
of
the
difficulty
of
the
thing
it self
,
and
that
in
so
great
&
overflowing
calamities
,
the
righteous
shall
scarcely
be
saved
,
that
so
iā
may
appear
to
be
a
singular
favour
when
God
doth
it
;
that
the
godly
having
done
their
duty
,
may
yet
humble
themselvs
before
the
Lord
,
as
not
meriting
any
such
thing
as
hiding
;
That
they
may
be
excited
yet
to
more
diligence
,
that
they
may
learn
to
expect
the
free
reward
of
piety
,
in
temporal
things
,
with
much
submission
;
and
that
,
amidst
all
improbabilities
,
and
incertainties
,
the
seeker
of
God
may
learne
by
faith
to
venture
much
on
God
,
and
absolutely
rely
on
his
goodness
and
tendernesse
,
who
will
not
withhold
any
good
thing
from
his
own
,
Ps.
34.10
.
and
84
,
11.
For
these
causes
it
is
,
that
this
exhortation
is
seconded
with
so
uncertain-like
an
encouragement
,
it
may
be
ye
shall
be
hid
,
&c.
6.
Whatever
uncertainty
seekers
of
God
may
be
put
to
,
as
to
receiving
of
temporal
favours
;
yet
they
ought
to
be
fixed
in
this
,
That
seeking
of
God
is
the
shortest
cut
,
and
onely
way
to
speed
,
even
in
these
things
;
for
,
though
they
get
but
a
may
be
,
yet
upon
that
they
are
exhorted
to
seek
the
Lord
,
as
the
only
way
to
be
sure
,
and
their
getting
but
a
may
be
,
puts
it
out
of
all
doubt
,
that
they
who
turn
aside
to
crooked
ways
,
may
expect
nothing
of
that
kind
.
See
1
Pet.
4.18
.
Vers.
4.
For
Gaza
shall
be
forsaken
,
and
Ashkelon
a
desolation
;
they
shall
drive
out
Ashdod
at
the
noon
day
,
and
Ekron
shall
be
rooted
up
.
5.
Wo
unto
the
inhabitants
of
the
sea
coast
:
the
Nation
of
the
Cherethites
the
word
of
the
Lord
is
against
you
,
O
Canaan
the
Land
of
the
Philistines
,
I
will
even
destroy
thee
,
that
there
shall
be
no
inhabitant
.
6.
And
the
sea
coast
shall
be
dwellings
,
and
cottages
for
shepherds
,
and
folds
for
flocks
.
To
make
the
preceding
exhortation
have
the
more
effect
,
the
Lord
subjoynes
a
denunciation
of
sad
judgements
to
come
upon
the
enemies
of
the
Jews
on
all
hands
of
them
,
intermixing
some
promises
,
that
these
stroaks
should
tend
to
the
advantage
of
truth
and
the
Church
.
The
first
he
begins
at
,
are
the
Philistines
on
their
west
side
;
wherein
he
first
threatens
four
of
their
great
Cities
,
with
being
made
solitary
and
desolate
,
with
being
openly
and
violently
stormed
,
and
the
inhabitants
led
into
captivity
,
when
it
should
be
impossible
to
travel
for
heat
,
and
with
total
extirpation
;
which
judgements
are
expressed
in
the
first
language
,
with
fit
allusions
to
the
names
of
the
Cities
,
v.
4.
and
Gath
the
fifth
principal
City
of
the
Philistines
,
is
omitted
in
this
sentence
,
either
because
it
was
then
in
possession
of
the
Jews
,
or
because
it
is
comprehended
under
the
rest
,
as
Amot
1.8
.
2.
He
threatens
the
inhabitants
of
the
country
about
,
lying
upon
the
sea
coasts
;
who
were
either
Cherethites
(
of
whom
see
1
Sam.
30.14
.
Ezek.
25.16
.
or
Philistines
properly
so
called
,
who
descended
of
cursed
Cham.
Gen.
10.6
,
13
,
14.
These
he
threatens
with
his
wo
,
&
a
purpose
against
them
to
lay
them
desolate
,
so
that
their
fertile
and
populous
Country
should
be
turned
into
a
place
of
pasture
,
and
for
flocks
and
herds
to
dwel
in
,
v.
5
,
6.
The
ground
of
this
sentence
is
insinuated
,
in
that
they
are
called
Canaan
,
that
is
,
not
only
of
his
posterity
,
but
possessors
of
a
part
of
the
land
of
Canaan
,
which
belonged
to
Israel
,
Josh.
13.2
,
3.
And
these
judgements
were
inflicted
on
the
Philistines
,
partly
by
Pharach
,
Jer.
47.1
.
Partly
by
the
Babylonians
,
Jer.
47.2
,
3
,
4
,
5.
and
partly
by
the
Jewes
the
mselves
,
after
their
return
ā
and
afterward
by
Alexander
the
Great
,
as
histories
do
record
.
Dect
.
1.
It
is
a
profitable
meanes
for
stirring
up
the
visible
Church
to
repentance
,
and
the
godly
to
perseverance
,
in
an
evil
time
,
to
consider
the
hand
of
God
upon
nations
about
,
and
enemies
to
the
Church
,
therefore
are
these
threatnings
brought
in
upon
the
back
of
the
former
exhortations
;
and
subjoyned
to
them
with
the
particle
for
,
as
pointing
out
his
scope
in
the
subsequent
purpose
to
be
for
their
stirring
up
;
and
we
may
conceive
the
dependance
thus
.
1.
Judgments
threatned
or
executed
upon
others
,
ought
to
stir
up
the
wicked
in
the
Church
to
repent
;
Gather
your selves
,
ā
for
Gaza
shall
be
forsaken
.
2.
The
godly
may
perceive
Gods
tender
care
of
them
in
calamities
,
whereof
they
taste
when
they
look
upon
the
full
measure
which
he
meets
our
to
others
:
seekers
of
God
will
see
themselves
hid
in
all
their
troubles
,
when
they
look
on
Gaza
forsaken
,
Ashkelon
a
desolatiāā
.
3.
It
is
an
encouragement
to
persevere
in
godlinesse
,
notwithstanding
any
trouble
,
to
consider
that
God
will
recompence
men
for
all
the
wrongs
done
to
the
godly
,
and
will
yet
restore
them
and
make
all
tend
to
their
good
.
Seek
the
Lord
,
saith
he
,
for
Gaza
shall
be
forsaken
,
&c.
And
so
Moab
,
Ammon
,
and
the
rest
of
them
,
when
Judahs
remnant
shall
be
made
up
,
as
it
is
v.
7.
Dāct
.
2.
Such
as
have
been
long
injurers
of
the
people
of
God
,
and
ināeterate
enemies
to
them
,
God
can
when
he
will
meet
with
them
;
for
these
Philistines
had
long
possessed
a
part
of
Ornaan
,
ānd
as
sacred
Histories
tell
us
,
were
vexers
of
the
Church
on
all
occasions
,
and
now
the
Lord
threatens
to
pay
them
home
.
3.
The
Lord
can
engage
with
his
enemies
in
their
full
strength
,
and
by
his
stroak
undo
them
,
and
put
them
to
all
disadvantages
;
for
when
he
engages
with
the
Philistines
in
their
flourishing
condition
of
Cities
and
Countrey
,
he
maketh
them
to
be
forsaken
,
and
a
desolation
drives
them
out
,
and
rooteth
them
up
,
and
destroyeth
them
,
that
there
shall
be
no
Inhabitants
4.
When
God
is
angry
,
no
place
can
promise
an
exemption
to
themselves
from
judnements
,
strhug
Cities
,
open
Countries
,
and
lurking
holes
in
it
,
are
all
alike
potent
to
his
blow
;
for
here
he
threatens
their
Cities
;
the
Nation
and
the
Land
,
or
Countrey
,
5.
As
there
may
be
much
wo
intended
,
and
purposed
against
them
,
who
little
apprehend
it
,
till
they
be
made
to
feel
it
in
effects
;
so
the
Lords
Word
writing
sad
things
against
a
people
,
is
the
begluning
of
their
wo
,
however
for
a
time
they
may
prosper
notwithstanding
;
for
,
Wo
saith
he
to
the
Philistines
now
flourishing
,
the
Word
of
the
Lord
is
against
you
.
It
portendeth
wo
,
that
God
hath
such
a
word
or
sentence
in
his
own
purpose
against
them
,
but
they
were
visibly
under
wo
when
it
was
published
.
6.
Sin
as
it
highly
provokes
God
,
and
endeavoureth
to
trample
under
foot
his
glory
,
&
wasteth
fouls
and
consciences
:
so
when
God
comes
to
punish
for
it
,
it
wili
lay
the
most
fertile
&
populous
land
desolate
and
waste
:
I
will
even
destrey
thee
,
that
there
shall
be
no
Inhabitant
,
and
the
sea-coast
shall
be
dwellings
,
and
cottages
for
shepheards
,
&c
,
7
:
Places
of
great
confluence
and
resort
,
are
ordinarily
places
of
much
sin
,
which
draweth
down
remarkable
judgement
;
Therefore
this
countrey
is
twice
threatned
under
the
name
of
the
sea-coast
,
not
only
with
relation
to
its
fertility
,
but
because
much
repaire
of
many
Nations
treasured
up
much
sin
,
as
fuel
to
insuing
wrath
.
Ver.
7.
And
the
coast
shall
be
for
the
remnant
of
the
house
of
Judah
,
they
shall
feed
thereupon
;
in
the
houses
of
Ashkelon
shall
they
lye
down
in
the
evening
:
for
the
Lord
their
God
shall
visit
them
,
and
turne
away
their
captivity
.
This
judgement
is
amplified
irom
an
event
,
that
should
follow
upon
iā
,
to
wit
,
that
the
remnant
of
the
Jewes
,
when
the
Lord
,
according
to
his
Covenant
shouln
manifest
his
favour
in
returning
their
captivity
,
were
to
possesse
the
land
of
the
Philisinnes
,
as
a
part
of
their
own
inheritance
,
and
as
the
Lords
flock
,
they
were
to
feed
and
dwell
there
securely
,
even
in
the
evening
,
when
it
is
perillous
for
flocks
or
persons
to
be
abroad
in
a
wasted
countrey
.
This
was
accomplished
partly
literally
,
when
at
the
return
of
the
Jewes
from
Babylon
,
they
possessed
these
lands
,
as
stories
mention
,
beside
what
may
farther
be
done
when
the
Lord
saveth
all
Israel
,
and
partly
spiritually
,
when
the
inhabitants
of
these
places
were
converted
to
the
Church
,
and
added
to
the
Lords
Israel
by
the
Gospel
,
as
is
marked
,
Act.
8.26
.
40.
where
Azotus
is
the
same
with
Ashdod
.
Doct.
1.
As
Gods
covenant
with
a
people
may
stand
firme
notwithstanding
many
afflictions
;
so
that
standing
Covenant
will
be
forth-comming
,
for
much
tendernesse
,
and
restitution
in
due
time
,
to
the
afflicted
confederates
,
when
others
shall
perish
in
their
calamities
;
for
the
Lord
speaks
still
to
captive
Judah
in
the
Covenant-stile
,
the
Lord
their
God
;
and
when
the
Philistines
are
gone
,
he
promiseth
to
Judah
,
that
the
Lord
their
God
will
visit
them
,
and
turne
away
their
captivity
.
2.
Covenant-rights
and
promise-rights
will
not
faile
to
appear
in
performance
,
though
after
long
delayes
and
many
disappointments
;
for
this
sea
coast
was
Judah's
by
right
,
which
though
they
were
long
kept
out
of
,
yet
at
last
the
coast
shall
be
for
the
house
of
Judah
:
3.
The
Lord
hath
reserved
choice
mercies
for
his
peoples
lowest
estate
,
and
will
do
that
for
them
then
,
which
they
could
not
do
for
themselves
when
they
were
in
greatest
power
;
for
the
remnant
of
the
house
of
Judah
shall
possesse
the
coast
,
which
they
could
not
doe
when
they
were
a
flourishing
kingdome
;
and
when
they
are
but
a
remnant
,
yet
they
feed
thereupon
,
and
lie
down
in
the
evening
.
4.
When
the
Lord
doth
afflict
his
Church
,
he
doth
not
only
restore
her
,
but
by
some
special
advantage
doth
recompense
her
losse
by
trouble
;
This
is
held
out
to
us
,
by
the
remnant
of
Judah
,
their
getting
the
land
of
the
Philistines
with
their
own
land
,
to
make
up
their
hard
captivity
.
5.
In
all
the
calamities
wherewith
the
Lord
afflicts
the
Nations
,
he
hath
a
singular
respect
to
the
setting
forth
of
his
own
glory
,
by
bringing
advantage
to
the
Church
and
Gospel
by
these
judgements
;
so
the
Lord
in
destroying
the
Philistines
hath
an
eye
to
the
planting
of
Judah
there
,
and
to
the
spreading
of
the
Gospel
in
those
places
.
Vers.
8.
I
have
heard
the
reproach
of
Moah
,
and
the
revilings
of
the
children
of
Ammon
,
whereby
they
have
reproached
my
people
,
and
magnified
themselves
against
their
border
.
The
next
that
God
deales
with
are
the
Moabites
and
Ammonites
whom
he
conjoyneth
in
this
threatning
,
as
being
both
descended
of
Lot
,
and
so
alike
near
of
kin
to
the
Jews
,
and
as
running
both
one
way
against
the
Church
,
and
being
often
confederate
together
for
that
end
,
Psal.
83.5
,
6
,
7
,
&c.
The
ground
of
the
Lords
challenge
against
them
,
is
,
their
proud
contemning
and
reproaching
of
his
people
in
the
day
of
their
affliction
,
and
their
boasting
to
encroach
upon
the
Churches
border
,
and
to
possesse
their
land
.
Doct.
1.
No
relation
will
tie
men
who
are
wicked
,
to
be
friends
to
the
Church
and
godly
,
but
all
of
them
,
though
never
so
near
,
wil
run
one
way
to
be
her
enemies
;
so
did
Moah
and
the
Children
of
Ammon
,
though
both
in
kin
to
Juda.
2.
Bitter
reproaches
and
insolent
mocking
of
the
afflicted
Church
,
is
a
great
addition
to
her
trial
,
which
God
will
take
notice
of
,
as
a
sufficient
ground
of
controversie
against
the
reproacher
;
so
it
is
here
taken
notice
of
as
Judahs
trial
from
them
,
and
Gods
quarrel-against
them
.
I
have
heard
the
reproach
of
Moab
,
and
the
revilings
of
the
Children
of
Ammon
,
whereby
āhey
have
reproached
my
people
.
3.
The
Lords
chastising
of
his
people
in
anger
for
their
sins
,
doth
not
hinder
his
affection
,
to
take
notice
of
the
wrongs
done
by
wicked
instruments
,
in
due
time
to
repay
them
;
Nor
do
reproaches
cast
upon
the
Lords
people
,
diminish
any
whit
his
estimation
of
them
,
but
rather
increase
the
expression
of
it
;
I
have
heard
the
reproach
,
saith
the
Lord
;
and
notwithstanding
all
that
,
yea
,
so
much
the
more
,
they
are
my
people
.
4.
Nor
so
much
as
wicked
proud
boasting
,
and
wicked
enterprising
,
(
far
more
wicked
acting
)
against
the
Lords
people
,
their
land
and
rights
,
but
it
will
in
due
time
be
reckoned
for
;
for
,
it
is
put
upon
these
enemies
score
,
that
they
magnified
themselves
against
the
border
,
threatning
to
possesse
it
.
Ver.
9.
Therefore
as
I
live
,
saith
the
LORD
of
hostes
,
the
God
of
Israel
,
Surely
Moab
shall
be
as
Sodom
,
and
the
children
of
Ammon
as
Gomorrah
,
even
the
breeding
of
nettles
,
and
salt
pits
,
and
a
perpetual
desolation
;
the
residue
of
my
people
shall
spoile
them
,
and
the
remnant
of
my
people
shall
possess
them
.
10.
This
shall
they
have
for
their
pride
,
because
they
have
reproached
and
magnified
themselves
against
the
people
of
the
Lord
of
hostes
.
Follows
the
judgement
threatned
for
this
sin
,
and
confirmed
by
an
oath
,
that
these
enemies
should
be
made
as
Sodom
and
Gomorrah
,
not
for
the
way
of
their
destruction
,
but
for
Gods
rooting
them
and
their
memory
out
,
and
laying
their
land
utterly
desolate
,
(
as
a
salted
land
,
which
makes
it
barren
)
to
bear
onely
weeds
;
and
that
for
a
long
time
,
if
not
for
ever
as
to
them
,
though
there
be
a
promise
of
their
restitution
,
especially
spiritual
,
Jer.
48.47
.
&
49.6
.
And
whereas
they
encroached
upon
Judah
,
the
Lord
threatens
to
make
Judah
spoile
and
possesse
their
land
,
v.
9
,
which
is
to
be
understood
as
that
promise
,
v.
7.
is
:
and
that
they
may
know
the
cause
of
this
stroak
,
the
Lord
repeats
it
againe
,
that
all
this
should
come
upon
them
for
their
proud
insolency
against
,
and
reproaching
of
his
people
,
v.
10.
Doct.
1.
The
Lord
is
in
great
earnest
,
that
he
will
meer
with
the
Churches
enemies
,
as
having
both
power
and
reason
so
to
do
(
he
being
the
Churches
Protector
in
Covenant
with
her
)
though
it
be
little
believed
,
either
by
the
Church
or
his
enemies
,
therefore
he
assures
them
of
it
by
his
oath
,
and
takes
unto
himself
titles
of
power
and
interest
:
As
I
live
saith
the
Lord
of
Hosts
the
God
of
Israel
.
2.
Though
the
Lord
think
is
not
fit
to
smite
every
sinful
Nation
with
immediate
judgements
from
heaven
,
or
to
make
their
countreys
utterly
and
for
ever
unuseful
,
as
Sodom
and
Gomorrah
were
;
yet
his
displeasure
is
no
lesse
against
the
enemies
of
his
people
,
then
against
those
he
hath
so
smitten
:
and
he
will
in
due
time
evidence
it
by
sore
desolation
,
and
of
long
continuance
,
being
compared
with
the
Churches
lot
;
therefore
is
the
Lords
wrath
on
these
Nations
compared
with
that
which
he
let
forth
on
Sodom
and
Gomorrah
:
Surely
Moab
shall
be
as
Sodom
,
and
the
Children
of
Ammon
as
Gomorrah
,
even
the
breeding
of
nettles
and
salt-pits
,
and
a
perpetual
desolation
.
3.
Though
the
Church
may
oft
times
be
exposed
as
a
prey
to
her
enemies
,
yet
the
day
may
come
when
the
Church
will
be
employed
to
do
that
to
enemies
,
which
they
threatned
to
do
to
them
,
and
in
part
attempted
to
do
;
for
,
whereas
Moab
and
Ammon
magnified
themselves
against
Israels
border
,
v.
8.
now
the
Lord
threatens
,
that
the
residue
of
my
people
shall
spoil
them
,
and
the
remnant
of
my
people
shall
possesse
them
.
4.
In
a
time
of
judgements
upon
enemies
,
there
will
be
need
of
frequent
inculcating
of
Gods
controversie
,
if
they
would
have
a
blessed
use
of
stroaks
in
turning
to
God
:
and
that
so
much
the
rather
,
as
they
will
be
ready
to
see
many
things
before
they
see
their
injuries
done
to
the
Church
,
as
a
cause
of
their
calamity
;
tharefore
is
this
quarrel
again
repeated
:
This
shall
they
have
for
their
pride
,
&c.
5.
Pride
and
insolency
will
not
misse
a
fall
and
stroak
in
due
time
,
especially
when
pride
leads
men
to
act
sin
and
wrong
,
not
out
of
infirmity
or
ignorance
,
but
with
an
high
hand
,
and
that
against
the
Church
;
for
,
This
shall
they
have
for
their
pride
,
because
they
have
reproached
,
and
magnified
themselves
against
the
people
of
the
Lord
.
6.
A
chiefe
cause
of
the
Lords
appearing
for
his
reproached
and
wronged
people
is
,
that
the
wrongs
done
to
them
seem
to
reflect
on
him
,
as
if
he
were
not
keeping
Covenant
with
them
,
or
not
able
to
defend
or
redresse
their
wrongs
;
and
therefore
as
he
affects
them
even
in
troubles
,
so
he
will
in
due
time
by
visible
acts
set
out
his
power
for
them
,
and
his
love
to
them
;
therefore
this
stroak
is
threatned
,
because
they
were
infolent
against
the
people
of
the
Lord
of
hoasts
;
where
both
his
power
and
his
interest
in
Israel
,
are
asserted
as
rubbed
upon
by
them
,
and
to
be
cleared
in
the
judgement
to
come
upon
them
.
Vers.
11.
The
LORD
will
be
terrible
unto
them
:
for
he
will
famish
all
the
gods
of
the
earth
,
and
men
shall
worship
him
,
every
one
from
his
place
,
even
all
the
Isles
of
the
Heathen
.
This
stroak
is
farther
illustrated
from
an
effect
:
that
when
the
Lord
shall
thus
terribly
plague
enemies
,
and
vindicate
the
wrongs
done
to
his
Church
,
he
will
consume
the
idols
of
the
Nations
also
,
by
blasting
their
reputation
that
could
not
help
their
worshippers
,
whereas
God
helps
his
people
,
and
shal
withdraw
worship
from
them
as
useless
things
,
(
and
so
famish
them
of
their
food
and
oblations
,
and
make
them
lean
)
whereby
way
shall
be
made
for
spreading
of
the
knowledge
of
the
true
God
,
especially
in
the
dayes
of
the
Gospel
,
wherein
without
distinction
of
place
,
John
4.21
,
or
of
Nations
,
Acts
10.34
,
35.
all
the
remotest
Nations
lying
beyond
the
sea
to
Judea
,
and
the
Iflanders
shall
serve
him
;
and
yet
more
particularly
,
in
the
day
of
the
saving
of
all
Israel
,
which
shall
be
life
from
the
dead
to
the
generality
of
the
Gentiles
,
Rom.
11.15
.
the
fame
of
Gods
doing
for
them
,
inviting
all
Nations
to
renounce
their
idols
and
serve
him
.
Doct.
1.
God
is
a
dreadfull
Party
for
weak
man
to
provok
:
and
albeit
he
be
oft
times
little
regarded
of
the
secure
siuner
,
yet
in
a
day
of
anger
he
will
be
found
terrible
;
The
Lord
will
be
terrible
unto
them
.
2.
As
idolatry
is
a
great
cause
of
Gods
anger
against
a
people
provoking
him
to
smite
them
,
so
people
are
ordinarily
so
addicted
to
idols
,
that
they
are
undone
before
they
cease
to
esteem
of
them
:
so
much
doth
the
conexion
of
these
two
import
:
The
Lord
will
be
terrible
unto
them
,
for
he
will
famish
all
the
gods
of
the
earth
;
he
will
terribly
destroy
them
,
because
he
hath
a
mind
to
bring
down
their
Idols
.
3.
As
it
is
a
sweet
fruit
of
judgements
,
when
they
bring
down
Idols
as
well
as
lay
other
things
waste
:
so
howsoever
the
Lord
doth
suffer
idolatry
for
a
time
,
yet
at
last
,
by
judgments
on
idolaters
,
and
by
mercies
toward
his
people
,
he
will
abolish
idols
,
and
exalt
himself
as
the
only
true
God
,
to
be
chosen
and
served
by
the
world
;
for
,
He
will
famish
all
the
gods
of
the
earth
,
and
men
shall
worship
him
.
4.
It
is
the
priviledge
of
the
new
Testament
and
a
part
of
the
glory
of
Christs
Kingdome
,
that
the
Lords
worship
is
not
confined
to
a
Temple
at
Jerusalem
,
nor
to
the
Nation
of
Israel
,
and
such
as
became
Proselytes
,
and
joyned
to
them
;
but
that
in
every
place
,
even
from
the
remotest
Isles
,
all
nations
have
access
to
God
through
the
Mediator
;
for
,
so
is
here
fore-prophecied
:
Men
shall
worship
him
,
every
one
from
his
place
,
even
all
the
Isles
of
the
Heathen
.
5.
It
is
of
great
concernment
to
all
the
Churches
of
Christ
,
to
mind
much
,
and
by
their
prayers
to
help
forward
and
hasten
the
conversion
of
Israel
,
as
tending
to
the
advancement
of
the
Gospel
among
the
Gentiles
;
for
then
this
prophecy
will
get
a
new
and
farther
accomplishment
,
Rom.
11.15
.
Vers.
12.
Ye
Ethiopians
also
,
ye
shall
be
slaine
by
my
sword
.
The
third
denunciation
is
against
the
Ethiopians
,
who
were
either
a
Nation
commonly
called
so
,
beyond
Egypt
,
who
had
served
in
armies
employed
against
the
Church
,
as
these
other
Southern
Nations
were
usually
employed
abroad
,
Nahum
.
3.9
.
Ezek
27.10
.
or
rather
a
people
in
Arabia
,
descended
also
from
Cush
,
and
lying
on
the
other
side
of
the
red
sea
,
over
against
Ethiopia
commonly
so
called
,
who
are
the
people
usually
called
Ethiopians
in
Scripture
:
these
as
they
had
been
destroyed
by
Asa
,
2
Chron.
14.9
,
&c.
and
given
into
the
hands
of
Sennacherib
,
as
a
ransome
for
Judah
,
Isa.
43
,
3.
with
2
Kings
19.9
.
so
the
Lord
here
threatens
to
cut
them
off
by
his
sword
in
the
hand
of
Nebuchadnezzar
;
either
in
his
conquest
of
Arabia
,
or
when
he
subdued
Egypt
,
and
destroyed
those
other
Ethiopians
,
amongst
Egypts
Associates
,
as
they
were
,
Jer.
46.2
.
with
9.
Doct.
1.
Though
the
enemies
of
the
Church
were
never
so
many
on
all
hands
,
and
never
so
sar
remote
,
yet
Gods
hand
is
enough
for
them
all
;
for
,
here
he
undertakes
against
enemies
on
all
quarters
;
and
besides
the
Philistines
,
Moab
and
Ammon
,
he
threatens
that
the
Ethiopians
also
(
which
soever
of
these
Nations
it
be
)
shall
be
slain
.
2.
It
is
a
special
part
of
right
reading
of
judgements
,
to
see
Gods
hand
in
them
,
that
his
quarrel
may
be
studied
,
that
his
love
to
his
people
in
avenging
their
quarrel
may
be
seen
,
that
his
soveraign
power
and
providence
over
al
the
world
may
be
adored
,
and
the
smitten
may
know
whither
to
flee
for
an
issue
;
therefore
it
is
added
,
Ye
shall
be
slain
by
my
sword
.
Vers.
13.
And
he
will
stretch
out
his
hand
against
the
North
,
and
destroy
Assyria
,
and
will
make
Nineveh
a
desolation
,
and
dry
like
a
wilderness
.
Ver.
14.
And
flocks
shall
lie
down
in
the
midst
of
her
:
all
the
beasts
of
the
Nations
;
both
the
Cormorant
and
the
Bittern
shall
lodge
in
the
upper
lintels
of
it
:
their
voyce
shall
sing
in
the
windows
:
desolation
shall
be
in
their
thresholds
:
for
he
shall
uncover
the
Cedar-work
.
The
last
denunciation
is
against
the
Assyrians
in
the
North
,
and
the
chief
City
of
that
Empire
,
which
he
threatens
to
make
desolate
by
his
out-strerched
hand
,
and
like
a
barren
wildernes
,
to
be
an
habitation
for
all
kinde
of
beasts
,
and
monstrous
creatures
of
all
sorts
,
in
stead
of
eminent
Princes
,
and
many
people
who
frequented
there
;
and
that
for
this
end
,
where
there
had
been
so
many
stately
habitations
,
he
would
cause
to
pull
down
their
roofs
,
and
leave
nothing
but
bare
walls
,
fit
for
such
guests
to
huant
in
.
Doct.
1.
God
in
executing
of
judgements
will
not
forget
to
reach
greatest
enemies
saddest
stroaks
:
therefore
the
Lord
sets
out
Assyria
and
Ninevehs
judgements
,
in
so
dreadful
and
ample
a
way
,
not
only
to
give
more
ample
encouragement
to
his
people
,
whose
faith
might
readily
faint
most
in
this
particular
:
but
to
testifie
the
greatness
of
his
displeasure
against
them
,
for
leading
his
Israel
captive
:
He
will
stretch
out
his
hand
against
the
North
,
and
destroy
Assyria
,
and
will
make
Nineveh
a
desolation
,
and
dry
like
a
wilderness
.
2.
Howsoever
God
may
seem
to
own
a
prospering
enemy
against
his
people
,
and
they
may
think
so
because
of
their
succesle
;
yet
God
will
in
due
time
testifie
the
contrary
,
for
,
they
boasted
of
old
,
that
they
came
not
up
without
the
Lord
,
2
Kings
18
,
25.
therefore
the
Lord
will
stretch
out
his
hand
against
the
North
,
&c.
3.
Albeit
that
smful
wayes
and
oppression
may
for
a
time
raise
up
men
to
great
power
and
glory
,
and
make
cities
and
countries
to
flowrish
,
yet
ere
all
be
done
,
it
will
lay
them
as
low
;
yea
,
make
them
more
desolate
then
is
imaginable
;
so
did
Assyria
and
Nineveh
feele
;
when
flocks
lay
down
in
the
midst
of
her
,
all
the
beasts
of
the
Nations
;
when
the
Cormorant
and
Bittern
did
lodge
in
the
upper
lintels
of
it
,
&c
,
And
no
wonder
,
for
these
creatures
were
no
more
monstrous
in
mens
account
,
then
the
former
inhabitants
were
in
Gods
sight
.
Vers.
15.
This
is
the
rejoycing
City
that
dwelt
carelesly
,
that
said
in
her
heart
,
I
am
,
and
there
is
none
beside
me
:
how
is
she
become
a
desolation
,
a
place
for
beasts
to
lie
down
in
every
one
that
passeth
by
her
,
shal
hiss
and
wag
his
hand
.
The
equity
of
this
sentence
upon
that
City
,
is
confirmed
from
the
causes
thereof
;
where
not
recounting
her
particular
sins
,
he
takes
notice
of
the
result
of
all
her
sins
,
and
the
common
sink
into
which
they
all
ran
;
to
wit
,
her
security
and
insolency
,
that
being
blinded
with
the
splend
or
of
her
prosperity
,
she
despised
all
other
Nations
,
and
cast
off
all
fear
of
any
change
;
because
of
which
it
was
righteous
with
God
,
by
laying
her
so
desolate
to
make
her
an
ignominious
spectacle
to
all
beholders
.
Doct.
1.
It
is
not
possible
for
wicked
mān
to
guide
their
prosperity
and
successe
in
ill
courses
well
,
but
they
will
swell
in
pride
thereby
,
and
so
provoke
God
yet
more
to
anger
against
them
:
for
,
This
is
the
rejoycing
City
that
dwelt
carelesly
,
that
said
in
her
heart
,
I
am
,
and
there
is
none
beside
me
.
2.
Look
how
much
,
wicked
men
prospering
in
sin
,
have
been
admired
by
others
or
have
admired
themselves
for
their
prosperity
,
divine
indignation
shall
indue
time
make
them
as
remarkable
for
ignominious
calamity
;
for
,
How
is
the
rejoycing
City
become
a
desolation
,
a
place
for
beasts
to
lie
down
in
,
every
one
that
passeth
by
her
,
shall
hisse
and
wag
his
hand
.
CHAP.
III.
AFter
these
threatnings
denounced
against
other
nations
,
the
Lord
returns
to
speak
to
the
Church
,
&
threatens
Jerusalem
for
the
many
iniquities
done
in
her
,
v.
1
,
2.
particularly
for
the
sins
of
Rulers
in
State
,
v.
3.
and
of
Church-guides
,
v.
4.
and
confirmeth
the
equity
of
this
sentence
from
Gods
justice
and
their
incorrigibleness
,
either
by
the
Word
,
v
,
5.
or
by
the
rod
,
v.
6
,
7.
And
because
the
godly
could
not
but
be
affrighted
by
these
threatnings
,
therefore
he
subjoyns
many
comforts
to
them
,
concerning
the
returning
of
their
captivity
,
and
the
mercies
of
the
Gospel
;
exhorting
them
to
wait
on
God
,
in
expectation
that
he
who
punished
the
Church
,
would
appear
and
punish
her
enemies
,
v.
8.
at
which
time
he
would
propagate
true
Religion
,
and
make
Jews
and
Gentiles
jointly
serve
him
,
v.
9.
would
gather
his
people
from
the
remotest
parts
of
the
world
,
v.
10.
would
endue
them
with
excellent
qualifications
,
and
give
them
safety
,
v.
11
,
12
,
13.
and
would
furnish
them
with
ample
matter
of
joy
,
v.
14
,
15.
and
of
serving
God
without
fear
,
v.
16.
considering
his
power
and
love
,
v.
17.
and
what
he
will
do
for
recovering
their
broken
and
desperate
estate
,
v.
18.19
.
20.
Vers.
1.
WO
to
her
that
is
filthy
and
polluted
,
to
the
oppressing
City
.
2.
She
obeyed
not
the
voice
:
she
received
not
correction
:
she
trusted
not
in
the
LORD
:
she
drew
not
neare
to
her
God
.
The
Lord
having
by
his
Prophet
,
used
all
the
former
meanes
for
reclaiming
his
people
,
but
in
vain
;
he
comes
now
to
pronounce
his
last
sentence
against
the
body
of
that
nation
,
and
threatens
Jerusalem
with
a
wo
;
the
general
causes
whereof
were
her
pollution
,
through
oppression
and
violence
,
and
her
contempt
of
warnings
from
the
Word
,
her
not
being
bettered
by
corrections
,
her
not
trusting
in
God
,
but
in
other
things
,
and
her
not
entertaining
communion
with
him
,
who
offered
himself
to
her
in
the
Covenant
.
Doct.
1.
As
Gods
anger
declared
against
a
people
,
portends
misery
enough
to
them
,
though
there
were
no
other
evidences
of
it
;
so
he
will
not
spare
nor
exempt
his
own
people
,
when
they
provoke
him
:
especially
such
as
being
most
obliged
to
him
,
yet
do
prove
eminent
in
defection
;
therefore
as
he
threatens
other
Nations
,
so
also
his
own
sinful
people
,
and
names
Jerusalem
for
all
,
because
she
was
chiefe
in
the
defection
,
who
should
have
been
holy
,
and
a
Sanctuary
to
God
;
and
under
this
wo
comprehends
all
the
evils
which
afterward
pursued
that
people
.
2.
Injustice
and
oppression
is
an
abominable
and
filthy
sin
,
especially
in
the
Church
;
and
the
riches
gathered
that
way
,
do
not
give
any
splendor
,
but
make
men
and
places
vile
in
Gods
sight
,
and
obnoxious
to
his
curse
;
for
,
the
oppressing
City
is
filthy
and
polluted
,
as
the
crop
or
gorge
of
a
ravenous
bird
,
where
all
unclean
things
are
heaped
together
;
or
as
one
made
a
publick
spectacle
of
infamie
,
as
the
word
imports
,
and
therefore
wo
to
her
.
3.
As
disobedience
unto
the
Lord
,
revealing
his
mind
by
his
word
,
is
ground
sufficient
for
a
quarrel
;
and
as
contempt
of
the
authority
of
God
in
his
word
,
is
the
cause
of
mens
boldnesse
in
sinne
:
so
it
will
be
a
great
aggravation
against
sinners
,
that
warnings
from
the
Word
do
not
reclaim
them
:
for
,
Wo
to
her
that
is
filthy
,
she
obeyed
not
the
voice
.
4.
As
rods
sent
upon
the
Church
,
will
either
make
her
better
,
by
instructing
and
humbling
her
under
Gods
hand
,
or
ripen
her
yet
more
for
Gods
wo
:
so
obstinacy
in
sinne
under
corrections
,
is
a
sad
aggravation
thereof
:
for
,
Wo
to
her
that
is
filthy
,
she
received
not
correction
,
or
instruction
by
her
correction
,
as
the
word
imports
.
5.
God
is
so
willing
to
be
the
stay
and
confidence
of
his
people
,
that
it
is
a
quarrel
when
they
will
not
lean
all
their
weight
on
him
:
and
as
want
of
faith
in
God
drives
men
to
sinful
and
wrong
courses
,
so
this
is
a
great
iniquity
before
him
:
for
,
Wo
to
her
that
is
filthy
and
polluted
,
to
the
oppressing
City
,
she
trusted
not
in
the
Lord
:
and
this
also
is
the
cause
why
the
word
or
rod
works
so
little
.
6.
As
the
neglect
of
keeping
communion
with
God
,
turneth
the
heart
loose
to
all
sinful
wayes
and
snares
;
so
the
cause
of
little
dependance
on
God
in
straits
,
is
,
because
men
cannot
be
at
paines
to
keep
neer
God
,
that
so
they
may
reap
the
fruit
of
faith
;
for
,
Wo
to
her
that
is
filthy
,
she
drew
not
neer
to
God
,
and
she
trusted
not
in
the
Lord
,
because
she
could
not
rake
paines
to
draw
neere
to
God
.
7.
The
Lords
gracious
condescendence
and
offering
of
himself
to
the
visible
Church
,
to
be
approached
unto
in
all
cases
,
and
her
profession
of
having
an
interest
in
him
,
doth
aggravate
her
sault
in
not
making
use
of
him
,
nor
taking
hold
of
such
an
advantage
;
for
it
is
an
addition
to
her
sin
,
that
she
drew
not
neer
to
her
God
;
that
is
,
to
God
who
was
hers
in
offer
and
visible
covenant
,
and
in
whom
she
gloried
as
hers
.
Ver.
3.
Her
Princes
within
her
are
roaring
lions
:
her
Iudges
are
evening
wolves
,
they
gnaw
not
the
bones
till
the
morrow
.
The
Lord
denounceth
this
wo
upon
Jerusalem
more
especially
;
for
the
sins
of
her
State-Rulers
,
her
Princes
and
superiour
Magistrates
,
who
ought
to
have
been
for
the
praise
of
well-doers
,
&
a
comfort
,
and
Protectors
to
the
Subjects
,
were
a
terrour
,
&
cruel
as
lions
,
and
that
not
against
enemies
,
but
Subjects
in
the
midst
of
the
City
:
and
her
Judges
or
inferiour
Magistrates
were
no
better
then
they
,
but
as
cruel
and
unsatiably
greedy
as
hungry
wolves
,
who
coming
out
in
the
evening
,
(
having
fasted
all
day
)
do
not
only
eat
the
flesh
of
their
prey
,
but
so
do
gnaw
the
very
bones
,
as
they
leave
nothing
till
the
morrow
.
See
Prov.
28.15
.
Doct.
1.
As
a
land
doth
not
ordinarily
degenerate
,
but
when
Mag
strates
of
all
ranks
are
also
corrupt
:
so
the
sins
of
Rulers
have
an
especial
hand
in
drawing
judgements
on
a
land
;
for
when
the
city
is
filthy
and
polluted
,
&c.
v.
1.
then
Princes
and
Judges
are
lions
and
wolves
;
and
because
of
this
,
wo
is
denounced
.
2.
It
is
a
great
iniquity
and
abuse
of
Gods
Ordinance
of
Magistracy
,
when
the
hearts
of
men
in
power
are
lifted
up
above
their
brethren
,
and
when
they
employ
all
their
power
for
their
own
ends
,
and
against
those
for
whose
good
they
should
employ
it
;
this
was
the
sin
of
Princes
and
Judges
:
They
are
roaring
lions
within
her
,
and
evening
wolves
.
3.
It
is
a
judgement
,
and
a
presage
of
ruine
to
come
on
a
land
,
wheu
their
Rulers
are
not
men
hating
āāvetousnesse
;
but
hungry
,
greedy
men
are
entrusted
with
affairs
,
whereby
they
who
in
their
private
stations
could
not
poorly
bite
and
oppresse
,
are
enabled
by
their
power
and
place
to
play
the
lion
and
wolfe
:
such
was
Judahs
case
;
Her
Judges
were
evening
wolves
,
they
gnaw
not
the
bones
till
the
morrow
,
or
,
they
leave
not
the
bones
to
be
gnawed
;
or
continue
not
to
gnaw
the
bones
till
the
morrow
,
but
presently
devoure
up
all
.
Ver.
4.
Her
Prophets
are
light
and
treacherous
persons
:
her
Priests
have
polluted
the
Sanctuary
,
they
have
done
violence
to
the
law
.
The
Lord
subjoynes
the
sins
of
Church-officers
,
as
a
further
cause
of
this
judgement
,
and
chargeth
their
false
Prophets
,
who
pretended
to
an
extraordinary
calling
,
with
prophaneess
and
levity
in
their
carriage
,
and
inconstancy
in
their
doctrine
,
fitting
it
to
all
humours
and
parties
,
which
was
great
perfidiousnesse
,
and
their
Priests
or
ordinary
Ministers
,
with
prophaning
the
Sanctuary
and
holy
things
,
in
ministring
unto
the
Lord
,
and
with
perverting
the
true
sense
of
the
law
in
their
ordinary
doctrine
,
and
teaching
of
the
people
.
Doct.
1.
When
God
reckons
with
a
land
for
sin
,
it
is
no
strange
thing
to
see
them
who
should
be
meanes
of
reclaiming
people
,
that
they
may
flee
from
the
wrath
to
come
,
accessory
to
the
guilt
of
the
land
,
and
partakers
in
the
judgement
;
for
both
Prophets
and
Priests
are
here
found
guilty
;
See
Lam.
2.14
.
2.
Want
of
gravity
in
carriage
,
and
rashnesse
,
and
inconstancy
in
doctrine
,
making
the
Word
Yea
and
Nay
,
and
fitting
doctrine
to
all
humours
,
parties
and
times
,
is
a
character
of
a
false
Minister
,
accessory
to
a
lands
sin
,
and
liable
to
sad
judgements
,
whatever
extraordinary
or
singular
thing
he
pretend
to
;
Her
Prophets
are
light
,
(
or
rash
,
unstable
and
heady
)
persons
.
3.
An
unfaithful
time-serving
Minister
,
though
he
may
please
himselfe
and
others
,
may
like
well
of
his
way
,
yet
in
Gods
account
he
is
but
a
perfidious
man
,
betraying
his
trust
,
and
the
soules
of
men
,
and
men
will
finde
it
so
in
due
time
;
for
being
light
,
they
are
also
treacherous
persons
.
4.
Every
Minister
that
would
approve
himselfe
to
God
,
ought
to
give
himself
,
both
to
deal
with
God
in
behalfe
of
the
people
,
and
with
the
people
on
Gods
behalfe
,
for
,
such
was
the
Priests
charge
to
minister
unāo
the
Lord
in
the
Sanctuary
,
in
name
of
the
people
,
and
to
be
ordinary
teachers
of
the
law
to
the
people
,
in
both
which
they
failed
here
.
5.
It
is
a
token
of
sins
full
ripenesse
,
and
of
speedy
approaching
judgement
,
when
Ministers
dare
pollute
the
holy
things
of
God
,
by
going
prophanely
and
in
a
carnal
way
about
his
worship
and
service
;
(
their
own
familiarity
and
frequent
employment
about
it
,
without
sensible
hearts
,
having
bred
a
contempt
of
it
)
and
so
embolden
others
to
do
the
like
,
or
tempt
them
to
abhor
Gods
service
:
thus
was
it
with
Jerusalem
,
when
wo
came
upon
her
;
Her
Priests
have
polluted
the
Sanctuary
.
6.
The
holy
Scripture
being
the
revealed
will
of
the
supreame
Lord
,
and
the
unalterable
rule
of
mens
duty
,
according
to
which
they
may
expect
blessings
or
curses
,
it
must
be
an
high
presumption
in
men
,
to
wrest
and
force
it
to
applaud
their
fancies
,
and
to
take
their
light
to
the
Word
,
and
father
it
upon
it
,
and
not
come
with
submission
of
heart
to
receive
light
from
it
;
and
so
make
of
Scripture
what
they
please
:
this
is
also
a
quarrel
,
They
have
done
violence
to
the
Law
.
Ver.
5.
The
just
Lord
is
in
the
midst
thereof
:
he
will
not
do
iniquity
,
every
morning
doth
he
bring
his
judgement
to
light
,
he
faileth
not
:
but
the
unjust
knoweth
no
shame
.
The
equity
of
this
threatned
wo
is
cleared
from
the
justice
of
God
,
who
not
only
dwelling
amongst
them
,
could
not
without
impuration
to
his
holinesse
,
passe
over
such
grosse
abominations
,
but
also
was
a
just
God
in
giving
her
faire
play
in
this
processe
,
and
not
pronouncing
this
sentence
till
she
was
found
incorrigible
:
which
he
proveth
from
two
evidences
,
whereof
the
first
is
,
that
however
he
had
daily
and
early
by
his
Messengers
held
forth
this
law
,
as
a
lamp
whereby
they
might
see
the
evil
of
their
wayes
;
and
so
failed
not
to
give
them
warning
that
they
might
be
reclaimed
;
yet
they
proved
obstinate
,
and
impudently
blushed
not
to
sin
against
cleare
light
.
Doct.
1.
However
a
visible
Church
persevering
in
sin
,
may
blesse
her selfe
and
expect
great
things
from
Gods
visible
presence
with
her
;
yet
all
these
priviledges
speak
the
impenitent
sinners
disadvantage
,
&
their
lying
neer
a
stroak
;
for
,
if
the
just
Lord
be
in
the
midst
thereof
,
he
will
doe
no
iniquity
,
to
wit
,
in
sparing
her
being
so
sinful
.
See
Amos
3.2
,
3.
2.
God
doth
so
much
delight
in
mercy
,
and
is
so
tender
of
his
people
,
that
he
never
proceeds
to
severity
,
so
long
as
there
is
another
way
unessayed
to
reclaim
them
,
or
to
stint
the
course
of
their
sin
;
which
doth
abundantly
justify
him
when
he
judgeth
;
for
,
in
this
also
he
is
the
just
Lord
in
the
midst
thereof
,
he
will
not
do
iniquity
,
in
that
he
will
not
cast
off
till
other
means
be
essayed
,
as
the
following
purpose
cleareth
.
3.
It
is
a
great
favour
from
the
Lord
,
and
a
testimony
of
his
long
suffering
,
when
he
doth
not
take
every
finner
at
his
first
word
,
but
followeth
him
with
frequent
warnings
of
his
danger
if
he
go
on
;
and
offers
of
advantage
if
he
returne
;
for
,
it
is
marked
here
as
an
evidence
of
Gods
kindnesse
in
this
processe
,
that
every
morning
,
(
which
was
the
usual
time
of
Prophets
,
preaching
,
Jer.
7.25
.
)
doth
he
bring
his
judgements
to
light
,
he
faileth
not
.
4.
Albeit
men
may
pretend
to
acknowledge
the
authority
of
God
and
his
Word
;
yet
it
is
usual
,
that
when
they
are
mad
on
sin
,
and
going
to
ruine
,
this
should
be
a
presage
of
it
,
that
the
Word
will
do
nothing
at
them
;
for
it
is
marked
as
their
sin
,
and
a
token
that
judgement
must
come
on
,
when
notwithstanding
warnings
;
the
unjust
knoweth
no
shame
.
5.
None
who
are
within
the
visible
Church
,
and
doe
acknowledge
a
Deity
,
and
yet
dare
with
a
high
hand
sin
against
the
cleer
light
of
the
Word
,
but
they
proclaim
themselves
to
be
destitute
of
all
ingenuity
,
and
given
up
to
the
plague
of
effronted
impudence
,
for
,
such
know
no
shame
.
Ver.
6.
I
have
cut
off
the
Nations
:
their
towers
are
desolate
:
I
made
their
streets
waste
,
that
none
passeth
by
:
their
cities
are
destroy'd
:
so
that
there
is
no
man
,
that
there
is
none
inhabitant
.
7.
I
said
,
Surely
thou
wilt
feare
me
:
thou
wilt
receive
instruction
,
so
their
dwelling
should
not
be
cut
off
,
howsoever
I
punished
them
:
but
they
rose
early
,
and
corrupted
all
their
doings
.
A
second
evidence
of
their
incorrigiblenesse
is
,
that
the
Lord
had
often-times
visited
the
Nations
round
about
;
not
one
,
but
many
of
them
,
and
not
with
an
ordinary
,
but
with
remarkable
stroakes
,
destroying
their
strong
holds
,
or
Princes
,
(
which
as
corner
stones
,
as
the
word
imports
,
uphold
the
fabrick
of
the
Common
wealth
)
and
making
such
havocke
of
the
Nations
as
there
were
neither
traveller
nor
Inhabitant
to
be
found
:
all
which
,
considering
out
ward
meanes
,
and
their
duty
,
might
have
warned
them
to
flee
those
sinnes
,
for
which
those
Nations
had
been
punished
,
and
instructed
them
to
fear
God
,
and
reforme
their
wayes
,
that
so
their
afflictions
might
have
kept
within
bounds
of
fatherly
correction
,
and
they
might
have
prevented
the
last
stroake
of
being
put
out
of
their
land
:
and
yet
for
all
this
,
they
were
so
farre
from
turning
to
God
,
that
they
were
even
worse
,
all
their
wayes
being
not
only
sinful
,
but
corrupt
,
and
bent
,
active
,
and
headlong
in
going
wrong
,
as
if
it
had
been
their
study
:
and
they
were
as
earnest
to
goe
wrong
,
as
he
had
been
to
reclaim
them
,
v.
5.
Doct.
1.
The
Church
is
so
dear
unto
God
,
and
he
so
tender
of
her
well-being
,
that
before
he
ruine
her
,
he
will
preach
her
duty
,
and
danger
to
her
,
upon
the
dear
expence
of
others
;
for
all
these
sad
judgements
on
others
,
v.
6.
was
to
inform
her
,
that
she
might
prevent
the
like
.
2.
Judgements
inflicted
on
any
of
the
world
,
is
a
document
,
and
call
to
others
to
fear
God
,
especially
being
guilty
of
the
like
sinnes
,
yea
,
even
the
Church
ought
to
take
warning
from
judgements
on
enemies
;
for
,
He
cut
off
thir
Nations
,
laid
their
Towers
desolate
,
&c.
that
his
Church
might
feare
him
,
and
receive
instruction
.
3.
Albeit
God
onely
wise
,
to
whom
all
his
works
are
known
from
the
beginning
,
cannot
be
disappointed
of
any
expectation
he
hath
;
yet
this
dealing
with
his
sinfull
people
,
and
the
meanes
he
useth
,
are
such
as
in
reason
might
promise
,
and
doe
indeed
oblige
them
to
bring
forth
the
fruits
of
repentance
,
and
reformation
;
therefore
he
subjoynes
to
this
warning
,
from
his
judgements
on
others
,
I
said
,
Surely
thou
wilt
fear
me
,
thou
wilt
receive
instruction
;
speaking
after
the
manner
of
men
,
and
shewing
what
his
dealing
did
oblige
to
.
4.
True
godlinesse
,
and
an
evidence
of
true
turning
from
Apostasie
;
consists
in
an
holy
aw
of
God
,
and
fear
because
of
our
offending
him
,
or
to
offend
him
again
,
joyned
with
spiritual
wisdom
,
learned
from
the
word
,
and
from
our
experience
of
our selves
,
and
our
failings
,
or
of
others
,
to
carry
on
and
feād
that
disposition
;
for
so
is
their
duty
here
described
,
Thou
wilt
feare
me
,
thou
wilt
receive
instruction
.
5.
No
stroakes
on
sinners
ought
to
be
a
discouragement
to
them
,
being
penitent
,
from
comming
to
God
,
or
from
expecting
good
at
his
hand
,
for
if
they
should
fear
him
,
so
their
dwelling
should
not
be
cut
off
,
howsoever
he
punished
them
.
6.
Albeit
true
godlinesse
,
or
turning
to
God
from
sinful
wayes
,
will
not
exempt
a
people
from
fatherly
chastisements
to
make
them
more
wise
,
and
their
turning
yet
more
serious
;
yet
the
penitent
in
these
will
meet
with
favour
,
considering
what
he
deserves
,
and
what
such
as
go
on
in
impenitency
meet
with
;
for
so
is
insinuated
,
so
their
dwelling
should
not
be
cut
off
,
howsoever
I
punished
them
.
7.
To
be
delivered
from
going
into
captivity
,
out
of
our
own
land
,
where
we
should
want
the
publick
ordinances
of
Gods
worship
,
is
a
mercy
which
may
sweeten
much
affliction
in
our
own
land
;
it
is
a
promise
to
the
penitent
,
Their
dwelling
shall
not
be
cut
off
,
howsoever
I
punished
them
.
8.
Such
is
the
madnesse
of
men
,
especially
where
the
Lord
hath
given
them
over
,
that
no
example
will
warn
them
;
their
security
,
conceit
,
dreaming
of
priviledges
,
&c.
will
hide
all
dangers
from
such
,
till
they
light
upon
themselves
;
for
all
these
warnings
wrought
not
,
they
corrupted
all
their
doings
.
9.
The
more
meanes
be
essayed
to
reclaim
a
people
,
without
successe
,
the
worse
will
that
people
grow
;
where
meanes
are
not
blessed
,
they
leave
that
curse
behinde
them
;
therefore
all
these
meanes
of
warnings
,
threatnings
,
promises
,
and
lesser
stroakes
being
in
vaine
,
see
what
followeth
,
They
rose
up
early
,
and
corrupted
all
their
doings
,
they
were
vigilant
,
active
,
and
earnest
to
goe
wrong
.
10.
It
is
a
cleare
proofe
of
incorrigiblenesse
,
and
a
presage
of
certaine
ruine
,
when
a
people
are
never
more
mad
upon
sinne
,
then
when
judgements
are
let
forth
for
it
;
for
by
this
the
Lord
proves
their
incorrigiblenesse
,
and
sealeth
this
wo
upon
them
,
that
when
the
Nations
were
cut
off
,
yet
They
rose
up
early
,
and
corrupted
all
their
doings
.
Ver.
8.
Therefore
wait
ye
upon
me
,
saith
the
Lord
,
untll
the
day
that
I
rise
up
to
the
prey
:
for
my
determination
is
to
gather
the
Nations
,
that
I
may
assemble
the
Kingdomes
,
to
poure
upon
them
mine
indignation
,
even
all
my
fierce
anger
;
for
all
the
earth
shall
be
devoured
with
the
fire
of
my
jealousie
.
The
Lord
having
thus
accused
,
and
left
the
body
of
the
Jewes
under
his
wo
,
he
turnes
now
to
the
godly
among
them
,
who
could
not
but
be
affrighted
with
these
threatnings
,
and
troubled
with
the
thoughts
of
dispersion
of
the
people
;
therefore
he
propounds
divers
grounds
of
their
encouragement
,
some
whereof
were
to
be
accomplished
in
part
,
at
their
return
from
the
captivity
,
and
all
of
them
spiritually
,
in
the
dayes
of
the
Messiah
,
beside
what
may
be
expected
yet
more
fully
at
the
conversion
and
saving
of
all
Israel
.
The
first
ground
of
encouragement
is
,
that
as
they
had
God
to
wait
and
depend
upon
in
the
time
of
the
ensuing
calamity
,
wherein
God
would
consume
the
Jewes
out
of
his
jealousie
over
them
;
so
there
was
ground
of
hope
,
that
the
Lord
having
punished
his
Church
would
appear
against
her
enemies
,
to
take
the
prey
out
of
their
teeth
,
and
raise
up
the
Nations
to
consume
them
,
and
make
such
havoke
of
them
,
as
might
testifie
his
zeal
for
his
people
,
and
glory
,
which
had
been
violated
by
them
;
and
therefore
the
godly
were
patiently
to
expect
this
day
,
so
much
the
rather
as
all
this
should
tend
to
the
advance
ment
of
the
Kingdome
of
Christ
,
as
is
after
cleared
.
Doct.
1.
The
Lords
just
controversie
against
the
visible
Church
,
provoking
him
to
abandon
her
,
doth
nothing
diminish
his
affection
to
any
godly
remnant
in
it
,
nor
make
him
forget
them
in
sad
times
:
for
in
the
midst
of
all
these
quarrels
,
he
hath
a
word
to
them
:
2.
God
in
his
Church
,
is
jealous
of
her
,
and
of
her
affection
toward
him
,
and
for
his
Church
against
all
that
trouble
her
;
in
both
which
cases
,
his
jealousie
being
provoked
,
is
terrible
,
and
will
raise
up
many
instruments
,
and
make
a
great
destruction
;
for
this
jealousie
of
God
,
first
against
the
Jewes
(
which
is
supposed
here
,
and
first
in
order
to
be
understood
)
and
then
against
her
enemies
(
which
is
most
expresly
pointed
at
)
will
arise
to
the
prey
as
a
roaring
Lyon
,
will
assemble
Nations
and
Kingdomes
,
to
make
them
scourges
to
the
Jews
,
and
then
to
be
plagued
themselves
,
Will
pour
out
indignation
,
and
fierce
anger
,
and
devour
all
the
earth
or
Land
.
3.
When
the
Lord
is
about
to
bring
forth
some
glorious
peece
of
his
Gospel-work
,
The
Church
is
to
expect
some
great
shakings
,
and
vastations
to
make
way
for
it
;
for
in
order
to
what
followeth
in
this
Chapter
,
there
will
be
a
devouring
of
all
the
earth
,
a
casting
of
all
into
the
furnace
,
that
he
may
bāing
out
his
pure
mettal
.
4.
When
it
pleaseth
the
Lord
to
let
judgements
upon
his
Church
arise
to
a
captivity
,
and
a
leaving
of
them
in
their
enemies
hand
,
the
godly
are
to
expect
a
time
of
the
trial
of
faith
,
and
patience
,
before
there
be
a
change
;
as
here
is
insinuated
,
that
when
Judah
is
consumed
,
there
will
be
need
of
waiting
on
God
,
before
a
day
of
vengeance
on
enemies
come
about
.
5.
Times
of
greatest
trouble
,
have
matter
of
encouragement
to
the
godly
,
in
that
they
have
ground
of
present
dependance
on
God
for
strength
and
furniture
,
during
the
straite
:
and
ground
of
future
hope
,
that
there
will
be
an
outgate
,
and
that
vengeance
will
come
on
oppressors
:
they
are
allowed
and
invited
to
wait
on
God
,
till
that
other
day
come
.
6.
Patience
is
the
kindly
fruit
of
hope
,
and
the
posture
wherein
the
godly
are
to
expect
issue
,
and
to
finde
present
troubles
easie
,
Wait
ye
upon
me
,
saith
the
Lord
,
till
the
day
,
&c.
Ver.
9.
For
then
will
I
turne
to
the
people
a
pure
language
,
that
they
may
all
call
upon
the
Name
of
the
Lord
,
to
serve
him
with
one
consent
.
10.
From
beyond
the
rivers
of
Ethiopia
,
thy
suppliants
,
even
the
daughter
of
my
dispersed
,
shall
bring
mine
offering
.
A
second
ground
of
encouragement
is
,
that
these
calamities
on
the
Jewes
and
their
enemies
,
should
āot
make
the
Church
to
cease
;
but
God
should
propagate
pure
Doctrine
,
pure
Worship
,
and
profession
unto
many
people
,
both
Jewes
and
Gentiles
;
who
should
joyntly
concurre
to
serve
him
,
and
help
one
another
in
his
obedience
,
v.
9.
Thus
a
pure
language
seemes
to
be
understood
,
as
Isa.
19.18
.
not
secluding
purity
of
heart
,
amongst
some
of
them
,
which
it
evidenced
by
purity
of
language
,
as
may
appeare
from
Isa.
6.5
.
Matth.
12.34
.
Jam.
3.2
.
and
from
what
is
further
promised
here
;
yea
,
the
Lord
promiseth
that
he
will
gather
them
from
the
furthest
parts
of
the
world
,
to
seek
him
,
and
offer
service
to
him
,
v.
10.
This
promise
is
accomplished
,
partly
in
his
gathering
together
in
Christ
,
his
dispersed
elect
throughout
the
world
,
and
remotest
corners
thereof
,
Joh.
11.52
.
and
these
Ethiopians
,
or
,
(
as
some
conceive
)
Egyptians
,
among
the
rest
;
and
partly
it
shall
be
accomplished
when
the
Lord
shall
call
scattered
Israel
from
the
remotest
parts
of
the
world
to
serve
him
,
and
they
shall
bring
in
some
Gentiles
with
them
,
as
a
gift
to
God
.
Doct.
1.
It
is
matter
of
praise
to
God
,
and
of
encouragement
to
the
godly
,
that
go
with
Nations
as
it
will
,
yet
he
is
not
to
want
a
Church
,
though
he
should
gather
it
from
among
Pagan
Gentiles
,
and
such
as
there
is
little
apparent
hope
of
;
for
when
the
earth
is
devoured
,
v.
8.
then
he
will
get
many
people
,
as
the
word
is
,
and
that
from
beyond
the
rivers
of
Ethiopia
.
2.
Purity
of
Doctrine
,
worship
and
profession
,
is
the
glory
of
a
Gospel-Church
,
and
a
glorious
work
of
God
to
make
it
so
,
and
keep
it
so
;
for
,
saith
the
Lord
,
I
will
turne
to
the
people
a
pure
language
,
or
,
pure
Doctrine
and
profession
,
instead
of
their
Idolatrous
and
blasphemous
fancies
,
and
their
way
following
thereupon
.
3.
Purity
of
Doctrine
,
worship
and
profession
,
doth
not
consist
in
a
lawlesse
liberty
,
or
toleration
,
to
think
or
say
what
men
will
,
but
is
conjoyned
with
,
and
carried
on
by
an
united
uniformity
,
which
as
it
is
the
rich
fruit
&
recompence
of
much
trouble
,
so
it
is
to
be
expected
in
the
Lords
time
and
measure
:
for
,
when
after
their
much
trouble
they
shall
have
a
pure
language
,
they
will
serve
him
with
one
consent
,
or
shoulder
,
even
in
that
pure
language
,
See
Jer.
32.39
.
Zach.
14.9
.
4.
As
unanimity
in
the
matters
of
God
,
and
the
free
accesse
of
Jew
and
Gentile
to
serve
God
,
the
one
as
well
as
the
other
,
is
a
great
mercy
of
the
Kingdome
of
Christ
:
so
when
seekers
of
God
are
of
one
heart
,
and
do
all
put
hand
to
the
work
to
help
one
another
,
without
obstructing
,
or
lying
by
,
it
is
a
token
of
thriving
service
:
this
is
also
included
in
the
promise
,
as
a
great
blessing
,
and
a
meanes
of
much
good
,
They
shall
serve
him
with
one
consent
.
5.
The
true
characters
of
a
converted
and
spiritual
people
,
are
their
being
much
in
calling
on
God
,
imploying
and
making
use
of
him
in
all
things
,
and
their
giving
up
themselves
to
be
his
servants
at
his
disposal
;
and
in
testimony
of
their
subjection
,
and
thankfulnesse
,
they
will
put
hand
to
his
work
,
as
they
are
called
,
will
do
all
as
service
to
him
and
bring
their
worship
,
themselves
,
or
others
,
as
they
are
able
to
offer
up
to
him
:
thus
are
they
here
described
,
They
all
call
on
the
name
of
the
Lord
,
when
they
get
the
pure
language
,
they
are
suppliants
,
they
serve
him
,
and
bring
his
offering
.
6.
As
the
Lord
will
not
lose
any
of
his
elect
,
how
farre
soever
scattered
through
the
world
,
and
will
recover
his
own
,
when
their
case
speakes
them
afarre
off
,
and
they
are
driven
to
exile
,
without
hope
or
probability
of
returne
,
in
their
own
apprehension
;
so
in
particular
,
the
Lord
will
in
due
time
seek
after
and
recover
his
ancient
people
,
now
of
a
long
time
scattered
,
whereby
there
shall
be
a
reviving
of
his
service
in
the
world
;
for
from
beyond
the
rivers
of
Ethiopia
,
he
will
seek
the
daughter
of
his
dispersed
,
and
cause
them
to
come
,
at
which
time
there
will
be
suppliants
and
offerings
brought
,
and
serving
of
him
with
one
consent
.
Ver.
11.
In
that
day
shalt
thou
not
be
ashamed
for
all
thy
doings
,
wherein
thou
hast
transgressed
against
me
:
for
then
I
will
take
away
out
of
the
midst
of
thee
them
that
rejoyce
in
thy
pride
,
and
thou
shalt
no
more
be
haughty
because
of
mine
holy
mountaine
.
A
third
ground
of
encouragement
is
,
the
promise
of
the
Churches
reconciliation
with
God
,
through
the
free
pardon
of
finne
,
and
her
renovation
;
the
glory
whereof
should
rub
off
the
shame
of
her
former
iniquities
,
and
should
be
followed
with
such
felicity
,
as
should
take
away
the
ignominy
of
her
former
afflictions
for
sinne
,
and
particularly
he
promisāth
to
purge
away
their
conceit
,
and
carnal
gloriation
in
the
Temple
,
and
outward
ceremonies
,
and
to
make
worshipping
of
God
in
spirit
and
truth
to
be
only
in
request
;
these
promises
are
made
to
the
Church
,
in
relpect
of
the
elect
in
her
,
and
do
hold
forth
that
eventually
,
at
some
times
,
and
spācially
at
the
conversion
of
Israel
,
there
may
be
a
more
general
renovation
of
Church-members
;
but
do
neither
hold
forth
that
they
will
be
universally
such
,
nor
yet
do
proscribe
that
it
is
the
Churches
duty
to
admit
none
but
such
.
Doct.
1.
Greatest
promises
of
outward
things
,
will
not
afford
matter
of
encouragement
to
the
godly
,
unlesse
with
these
the
work
of
reconciliation
,
and
renovation
be
going
on
;
therefore
is
this
promised
to
encourage
the
godly
Jewes
.
2.
Albeit
the
Lords
reconciled
people
have
cause
to
be
ashamed
of
themselves
,
and
to
testifie
their
repentance
,
by
blushing
for
their
backslidings
,
Ezek.
16.61
.
yet
being
reconciled
and
turned
to
God
,
they
may
lift
up
their
face
through
a
Mediator
,
expecting
not
to
be
eternally
confounded
,
and
that
God
will
not
charge
them
with
these
finnes
,
but
will
bury
them
;
and
make
their
future
conversation
rub
off
that
reproach
,
and
by
his
doing
for
them
,
will
take
away
the
ignominious
effects
of
their
sinne
;
so
much
doth
this
promise
assure
us
.
In
that
day
shalt
thou
not
be
ashamed
for
all
thy
doings
,
wherein
thou
hast
transgressed
against
me
.
3.
As
men
cannot
prove
their
sinne
to
be
really
pardoned
,
but
by
their
renewed
conversation
;
so
without
this
there
is
no
taking
away
of
the
ignominy
of
former
sinful
wayes
;
thus
doth
the
Lord
prove
that
they
shall
be
a
pardoned
people
,
and
not
ashamed
,
for
then
I
will
take
away
out
of
the
midst
of
thee
,
them
that
rejoyce
in
thy
pride
,
&c.
4.
The
shameful
sinne
of
the
visible
Church
,
is
her
boasting
of
external
priviledges
,
and
being
bold
to
sinne
,
because
of
them
,
her
outward
mercies
of
that
kinde
becomming
her
snare
,
and
standing
betwixt
her
and
the
kernel
of
them
;
for
this
is
the
sinne
to
be
removed
;
rejoycing
in
thy
pride
,
or
,
excellency
,
as
the
word
signifieth
,
and
being
haughty
because
of
my
holy
mountaine
.
5.
As
the
Lord
must
be
the
worker
of
our
reconciliation
,
and
renovation
,
as
his
making
a
promise
about
it
doth
teach
us
;
so
when
the
Lord
hath
a
minde
to
do
good
,
and
appear
for
a
people
,
who
have
lain
under
great
ignominy
and
judgements
for
sinne
,
he
can
soone
reforme
them
,
and
make
them
shine
in
holinesse
,
as
here
he
promiseth
to
the
Church
of
the
Jewes
,
whose
name
to
this
day
is
a
reproach
,
Thou
shalt
not
be
ashamed
,
I
will
take
away
them
that
rejoyce
in
thy
pride
&c.
Vers.
12.
I
will
also
leave
in
the
midst
of
thee
an
afflicted
and
pure
people
:
and
they
shall
trust
in
the
Name
of
the
Lord
.
Ver.
13.
The
remnant
of
Israel
shall
not
doe
iniquity
,
nor
speak
lies
:
neither
shall
a
deceitful
tongue
be
found
in
their
mouth
:
for
they
shall
feed
and
lye
down
,
and
none
shall
make
them
afraid
.
The
sanctification
of
the
Church
is
further
commended
,
that
no
affliction
,
paucity
,
nor
poverty
,
(
as
when
they
returned
from
Babylon
)
should
obstruct
,
but
rather
help
it
on
;
the
Lord
emptying
them
of
all
things
by
affliction
,
that
they
may
learne
to
trust
in
God
,
and
study
holinesse
and
sincerity
,
which
are
approved
in
his
sight
;
whereunto
they
shall
be
encouraged
by
Gods
protecting
of
them
,
and
keeping
them
in
safety
from
violence
and
feare
,
notwithstanding
their
low
estate
.
Doct.
1.
When
the
Lord
corrects
his
Church
,
he
useth
not
to
make
a
full
end
,
but
to
leave
some
to
get
good
by
these
afflictions
,
and
the
fruit
of
them
from
the
Lord
;
I
will
also
leave
,
saith
the
Lord
,
the
remnant
of
Israel
.
2.
The
Lord
seeth
it
fit
to
exercise
even
a
remnant
of
his
people
with
many
afflictions
,
after
he
hath
by
their
deliverance
taken
away
their
reproach
,
that
so
they
may
be
put
yet
to
a
more
serious
study
of
holinesse
;
for
,
they
are
afflicted
,
and
a
poor
people
,
that
they
may
trust
,
and
do
no
iniquity
.
3.
As
trust
in
God
is
a
chiefe
part
,
and
the
root
of
true
holinesse
;
and
as
the
afflicted
may
have
yet
ground
of
hope
,
and
may
rise
the
more
in
confidence
that
trouble
would
lay
him
low
,
and
that
carnal
confidences
do
faile
:
And
as
afflictions
do
not
allow
us
to
be
discouraged
,
but
to
put
us
to
trusting
and
immediate
dependance
,
and
do
feed
faith
;
so
to
trust
in
God
,
is
ordinarily
mans
last
shift
,
which
he
will
never
essay
till
he
be
emptied
of
all
things
beside
,
and
led
by
God
to
this
duty
,
who
undertakes
to
work
faith
as
well
as
to
give
the
reward
of
it
;
all
these
are
imported
in
this
promise
,
as
it
is
propounded
,
I
will
leave
in
the
midst
of
thee
an
afflicted
and
poor
people
:
and
they
shall
trust
in
the
Name
of
the
Lord
,
and
here
their
holinesse
begins
.
4.
Trust
in
God
will
encourage
and
enable
the
believer
to
follow
holinesse
and
Gods
way
;
And
,
albeit
perfection
be
not
attainable
in
this
life
,
yet
the
beliver
is
to
prove
his
integrity
,
by
avoiding
the
dominion
of
sinne
,
and
hypocrisie
,
and
dissimulation
;
and
to
emplore
God
for
attaining
thereof
:
This
is
the
summe
of
that
promise
,
The
remnant
of
Israel
shall
not
do
iniquity
,
nor
speak
lies
:
neither
shall
a
deceitful
tongue
be
found
in
their
mouth
.
5.
As
God
is
sufficiently
able
to
give
safety
and
support
to
his
own
in
their
weakest
condition
;
and
as
the
godly
have
the
Covenant-right
to
temporal
preservation
when
it
is
good
for
them
,
and
are
alwayes
hid
in
the
secret
of
Gods
presence
,
and
may
attaine
to
peace
and
freedome
from
the
slavish
feare
of
trouble
:
so
the
faith
,
or
sensible
experience
of
this
protection
,
is
a
sufficient
motive
to
Saints
,
to
study
holinesse
,
and
keep
the
way
of
God
;
This
imported
in
the
promise
,
They
shall
feed
(
as
his
flook
)
and
lye
down
,
and
none
shall
make
them
afraid
;
and
in
its
being
subjoyned
,
as
a
reason
why
they
shall
study
holinesse
;
They
shall
not
do
iniquity
,
&c.
for
they
shall
feeh
and
lye
down
,
&c.
Ver.
14.
Sing
,
O
daughter
of
Zion
:
shout
O
Israel
,
be
glad
and
rejoice
with
all
the
heart
,
O
daughter
of
Jerusalem
.
15.
The
LORD
hath
taken
away
thy
judgements
,
he
hath
cast
out
thine
enemy
:
the
King
of
Israel
,
even
the
LORD
is
in
the
midst
of
thee
:
thou
shalt
not
see
evil
any
more
.
The
Lord
subjoynes
yet
further
encouragements
to
the
godly
,
in
two
exhortations
directed
to
the
Church
of
the
Gospel
,
wherein
yet
more
of
her
allowance
,
and
priviledges
are
held
forth
.
The
first
exhortation
is
to
full
joy
,
because
of
Gods
removing
of
plagues
and
enemies
,
because
of
Gods
presence
manifested
in
the
midst
of
her
,
and
her
freedome
from
former
evils
;
importing
a
promise
,
that
she
should
rejoyce
because
of
this
,
and
that
the
godly
of
the
present
time
might
rejoyce
in
hope
of
it
.
Doct.
1.
As
the
true
Israel
in
spirit
,
children
of
Zion
,
and
of
that
Jerusalem
which
is
from
above
,
and
who
are
heirs
to
all
the
promises
,
have
allowance
,
and
matter
of
compleat
joy
above
any
other
society
,
whose
joy
is
still
embittered
with
sorrow
,
and
ought
to
entertaine
their
good
condition
with
thankfulnesse
and
rejoycing
:
So
when
Israel
shall
be
converted
,
the
Church
may
expect
,
that
after
their
long
silence
,
and
bitter
sorrow
,
there
will
be
a
notable
song
among
them
;
for
,
this
exhortation
,
Sing
O
daughter
of
Zion
,
shout
Oh
daughter
of
Israel
,
&c.
is
a
warrant
and
direction
to
all
the
godly
,
shewing
how
short
they
often
come
;
and
promise
to
Israel
in
particular
.
2.
Though
sinne
and
spiritual
judgements
,
together
with
outward
calamities
following
thereupon
,
and
enemies
both
outward
and
inward
do
oft
times
trouble
the
Church
,
yet
in
due
time
they
shall
not
mar
her
mirth
,
but
rather
furnish
matter
of
a
song
,
when
God
having
quit
the
processe
against
her
,
and
healed
her
spiritual
judgements
and
plagues
,
shall
speedily
remove
them
,
and
her
enemies
;
Sing
,
&c.
saith
he
,
The
Lord
hath
taken
away
thy
judgements
,
he
hath
cast
out
thine
enemies
:
whereby
judgements
,
we
are
not
only
to
understand
her
outward
calamities
,
but
all
her
spiritual
plagues
accompanying
sinne
,
and
all
the
Lords
sad
sentences
against
her
,
which
were
the
rise
of
the
enemies
invasion
and
success
.
3.
It
is
matter
of
great
joy
,
to
have
interest
in
the
true
God
of
the
Church
,
who
is
the
Lord
Jehovah
,
alsufficient
to
make
his
followers
happy
,
and
maintain
his
and
their
rights
,
Ezek.
35.10
.
especially
when
the
right
is
made
clear
to
beleevers
,
and
that
the
Lord
is
not
to
their
sense
standing
afar
off
,
but
very
neer
and
in
the
midst
of
them
;
which
every
one
that
lives
by
faith
may
expect
;
for
this
is
also
matter
of
a
song
,
the
King
of
Israel
,
even
the
Lord
is
in
the
midst
of
thee
.
4.
Albeit
the
Church
cannot
promise
to
her selfe
,
to
be
wholly
and
perpetually
free
from
trouble
,
while
she
is
within
time
;
yet
Israel
being
converted
,
may
expect
not
to
meet
with
those
judgements
they
have
endured
since
their
rejection
:
and
the
godly
may
expect
their
own
competent
breathing
times
from
trouble
,
&
that
trouble
shall
not
hurt
them
,
nor
prove
evil
when
it
cometh
,
and
that
the
day
shall
come
,
wherein
they
shall
be
for
ever
freed
from
it
,
which
may
sweeten
what
they
meet
with
,
that
it
hinder
not
their
joy
;
this
is
imported
in
that
cause
of
the
Song
;
Thou
shalt
not
see
evil
any
more
.
Vers.
16.
In
that
day
it
shall
be
said
to
Ierusalem
,
Feare
thou
not
;
and
to
Zion
,
Let
not
thy
hand
be
slack
.
The
second
exhortation
(
which
the
Lord
promiseth
shall
be
directed
to
the
Church
,
either
by
her
Pastors
sent
out
,
or
by
way
of
acclimation
from
others
,
beholding
her
happy
estate
,
particularly
at
their
returne
from
Babylon
;
and
at
the
conversion
of
all
Israel
)
is
,
that
by
faith
they
would
put
away
fainting
feare
,
and
stir
up
themselves
to
serve
God
chearfully
;
for
which
end
thāre
are
several
encouragements
subjoyned
in
the
following
purpose
.
Doct.
1.
It
is
an
usual
infirmity
in
the
godly
,
that
their
disposition
comes
far
short
of
their
allowance
;
when
they
are
allowed
to
be
glad
and
rejoyce
with
all
the
heart
,
v.
14.
they
need
to
be
stirred
up
not
to
feare
or
faint
.
2.
The
people
of
God
are
many
times
so
mistaken
of
their
own
case
,
that
others
may
see
more
of
their
good
condition
then
themselves
,
and
they
need
the
Ministery
of
the
Word
to
direct
their
thoughts
,
to
which
they
ought
to
submit
;
for
,
In
that
day
it
shall
be
said
to
Jerusalem
,
Feare
thou
not
,
&c.
3.
Faithlesse
fainting
,
feare
and
idlenesse
,
are
usual
companions
,
which
feed
and
entertain
one
another
;
fear
weakning
the
hands
from
dutie
,
&
idlenesse
feeding
discouragement
yet
more
,
therefore
both
are
joyned
here
,
Fear
not
,
let
not
thy
hands
be
slack
or
faint
.
4.
As
the
reconciled
people
of
God
have
no
cause
of
harmlesse
feare
,
if
they
would
set
themselves
against
it
;
&
as
it
becometh
them
to
go
about
any
duty
enjoyned
by
God
,
with
alacrity
and
chearfulnesse
;
so
our
encouragements
in
God
are
then
rightly
used
,
when
they
strengthen
us
to
duty
;
so
much
also
do
these
exhortations
,
being
put
together
,
import
,
Feare
not
,
let
not
thine
hands
be
slack
.
5.
As
it
is
the
duty
of
faithful
Ministers
,
so
also
it
is
the
commendation
of
all
the
godly
,
to
stir
up
one
another
to
encouragement
through
faith
,
and
to
chearfulnesse
in
the
obedience
of
faith
,
for
,
they
are
commendably
employed
,
who
say
to
Jerusalem
,
Feare
not
,
&c.
Ver.
17.
The
LORD
thy
God
in
the
midst
of
thee
is
mighty
:
he
will
save
,
he
will
rejoyce
over
thee
with
joy
:
he
will
rest
in
his
love
,
he
will
joy
over
thee
with
singing
.
The
reason
of
the
preceding
exhortation
,
and
the
ground
of
their
encouragement
is
taken
from
Gods
Covenant
made
with
them
,
and
his
presence
which
was
conspicuous
in
the
midst
of
them
;
from
which
grounds
they
might
expect
not
only
that
his
power
should
be
employed
for
their
deliverance
,
but
also
that
out
of
his
love
,
wherby
he
had
chosen
them
,
he
would
delight
and
acquiesce
in
them
,
and
rejoyce
over
them
,
and
do
them
good
,
and
sweetly
cherish
them
,
notwithstanding
what
might
be
said
against
them
.
Doct.
1.
As
the
Lords
Covenant
with
his
Church
,
is
not
broken
off
by
every
discord
or
affliction
;
so
the
Lord
manifesting
himself
to
be
in
Covenant
with
her
,
by
his
Ordinances
,
as
signes
of
his
presence
,
saith
much
mercy
to
her
,
according
as
she
needs
it
,
for
the
rise
of
all
the
following
encouragements
,
is
,
the
Lord
thy
God
in
the
midst
of
thee
.
2.
As
the
Church
may
expect
freedome
from
all
her
troubles
,
either
by
prevention
,
support
or
deliverance
;
so
her
interest
in
God
through
the
Covenant
,
makes
his
Omnipotency
forth
coming
to
her
for
that
end
,
and
she
may
reckon
her
strength
by
what
is
in
him
;
for
,
the
Lord
thy
God
is
mighty
,
and
therefore
,
he
will
save
.
3.
Albeit
the
proofs
of
divine
power
,
let
forth
for
the
Churches
good
,
do
set
him
out
above
all
blessing
and
praise
;
yet
his
love-embracements
are
above
all
,
and
the
chief
of
the
Churches
encouragements
;
therefore
are
they
added
as
a
further
degree
of
comfort
;
He
will
rejoyce
over
thee
,
&c.
4.
Albeit
Christs
Bride
be
of
no
worth
to
him
,
nor
doth
he
need
her
,
yet
having
chosen
her
to
be
his
Bride
,
he
will
not
come
behinde
in
any
duty
,
which
such
a
relation
promiseth
or
engaged
to
among
men
,
but
will
take
pleasure
to
be
her
God
,
will
esteem
,
commend
,
cherish
and
delight
in
her
,
not
according
to
her
worth
,
but
according
to
the
dignity
he
hath
called
her
unto
,
and
as
his
wife
,
his
love
putting
comelinesse
upon
her
;
&
will
expresse
his
delight
by
doing
for
her
,
as
if
her
well-being
were
a
sufficient
recompence
of
all
his
pains
;
for
,
He
will
rejoyce
over
thee
with
joy
,
which
points
at
his
inward
delight
;
He
will
joy
over
thee
with
singing
,
which
noteth
the
outward
expression
of
it
;
and
both
of
them
borrowed
from
the
carriage
of
a
Bridegroome
to
his
bride
,
Isaiah
62.5
.
5.
The
Lords
love
doth
so
acquiesce
in
his
people
whom
he
hath
chosen
,
as
the
end
of
his
pursuit
wherein
he
resteth
,
and
doth
not
onely
cherish
them
by
many
expressions
of
love
,
when
he
taketh
up
his
rest
in
and
with
them
;
but
answereth
all
objections
that
might
be
against
them
,
with
his
own
free
love
that
hath
chosen
them
:
as
reckoning
,
that
having
loved
them
,
he
will
love
them
:
and
having
let
out
his
affection
upon
the
unworthy
,
he
will
beare
with
their
frailties
,
and
not
give
a
bil
of
divorce
,
nor
chide
continually
:
Thus
he
will
rest
in
his
love
,
or
her
whom
he
loveth
,
as
having
gained
his
end
when
he
obtaines
her
;
and
in
his
love
or
affection
to
her
,
which
is
sufficient
to
make
him
not
weary
of
her
,
nor
reject
her
;
yea
as
the
word
signifieth
,
He
will
be
dumb
and
deaf
in
his
love
;
His
love
(
to
speak
after
the
manner
of
men
)
will
guard
his
eare
from
hearing
,
and
his
mouth
from
uttering
accusations
against
her
,
to
wit
,
so
as
to
cast
her
off
,
or
denie
her
marriage
entertainment
,
though
otherwise
he
may
humble
her
.
Vers.
18.
I
will
gather
them
that
are
sorrowful
for
the
solemn
Assembly
,
who
are
of
thee
,
to
whom
the
reproach
of
it
was
a
burden
.
The
Lord
takes
the
word
out
of
the
encouragers
mouthes
,
and
himself
applieth
that
more
general
promise
,
v.
7.
to
the
broken
and
afflicted
estate
of
the
Jewes
,
for
the
encouragement
of
the
godly
remnant
;
promising
that
he
would
gather
and
bring
them
again
to
their
own
land
,
especially
those
,
(
or
for
their
sakes
)
who
were
mourners
for
the
want
of
the
solemne
worship
of
God
,
as
they
had
it
in
their
own
land
,
and
burdened
with
the
reproach
following
thereupon
,
Psal.
137.
Doct.
1.
As
it
is
the
dutie
of
all
the
people
of
God
,
to
finde
God
speaking
in
and
by
his
Word
unto
them
;
so
is
his
mind
to
be
found
in
his
Word
,
and
no
where
else
;
for
he
doth
himself
confirm
what
these
exhorters
had
said
of
him
,
v.
16.17
.
for
the
further
strengthning
of
the
godly
;
and
what
they
said
of
him
from
his
Word
,
that
for
substance
doth
he
say
of
himselfe
,
when
he
speaks
,
I
will
gather
,
&c.
or
employ
my
power
and
love
to
save
,
as
v.
17.
2
The
Lord
speaking
by
his
word
,
will
teach
and
allow
his
afflicted
people
,
to
apply
general
promises
to
their
own
case
,
as
if
they
had
been
only
intended
for
them
;
therefore
doth
he
apply
that
general
promise
of
manifesting
power
and
love
to
the
particular
strait
of
their
captivity
;
I
will
gather
,
&c.
that
is
,
I
will
employ
my
power
and
love
to
help
thee
in
thy
particular
distresse
.
3.
As
the
Lords
people
do
oft
times
provoke
him
justly
to
deprive
them
of
publick
Ordinances
,
and
to
scatter
them
into
corners
:
so
the
want
thereof
will
be
a
sad
affliction
to
sensible
soules
,
as
depriving
them
of
the
most
lively
representation
of
heaven
on
earth
,
as
obscuring
much
of
Gods
glory
which
is
seen
and
spoken
of
in
the
Sanctuary
,
and
as
secluding
the
godly
from
the
mutual
and
comfortable
fellowship
one
of
another
in
his
ordinances
,
and
from
much
refreshment
and
help
which
they
had
by
those
meanes
;
for
here
they
are
sorrowful
for
the
solemn
Assembly
,
wherein
the
Jewes
used
to
to
meet
at
the
Temple
to
worship
God
4.
Such
is
the
insolencie
and
cruelty
of
the
Churches
enemies
,
that
the
godly
may
not
only
look
to
be
deprived
of
solemn
Ordinances
,
where
such
have
power
,
but
to
have
their
burden
and
grief
augmented
,
and
to
be
in
peril
of
being
crushed
with
insolent
reproaching
of
their
religion
and
worship
;
for
here
it
is
added
to
the
former
,
the
reproach
of
it
was
a
burden
.
5.
When
the
Lord
hath
brought
his
people
lowest
for
their
sin
,
and
enemies
have
got
most
of
their
will
in
crushing
them
,
yet
they
are
not
without
the
reach
of
his
help
:
he
can
,
and
in
his
appointed
time
will
bring
them
out
of
all
their
captivities
and
troubles
;
for
notwithstanding
all
these
afflictions
,
I
will
gather
them
,
saith
the
Lord
.
6.
As
it
is
the
duty
of
the
godly
,
in
times
of
calamities
to
be
most
affected
with
what
concerneth
Gods
honour
,
and
seems
to
suffer
prejudice
:
so
such
do
lie
nearest
promises
for
the
publick
,
or
for
themselves
either
;
for
they
that
are
sorrowful
for
the
solemn
assembly
,
are
of
thee
;
that
is
,
thy
true
and
kindly
children
;
and
they
get
the
first
promise
,
I
will
gather
them
,
and
the
Church
for
their
sake
.
Ver.
19.
Behold
at
that
time
I
will
undoe
all
that
afflict
thee
,
and
I
will
save
her
that
halteth
,
and
gather
her
that
was
driven
out
,
and
I
will
get
them
praise
and
fame
in
every
Land
,
where
they
have
been
put
to
shame
.
The
Lord
confirmeth
this
gracious
promise
of
their
return
,
and
undertaketh
to
remove
all
impediments
that
might
arise
from
themselves
or
others
,
to
hinder
their
gathering
and
restitution
.
As
for
outward
opposition
,
he
promises
to
ruine
her
oppressors
;
and
for
her self
,
although
by
her
affliction
and
captivity
,
she
were
so
broken
and
crushed
like
a
disjoynted
body
,
that
she
was
not
able
to
move
;
yea
so
scattered
as
the
torn
members
of
a
body
cast
here
and
there
into
corners
,
that
there
is
no
probable
hope
of
her
gathering
;
yet
he
promiseth
not
only
to
make
a
resurrection
from
the
dead
,
&
to
strengthen
her
who
halted
,
that
she
may
return
,
and
to
cause
the
driven
out
to
be
gathered
;
but
that
by
so
doing
he
will
take
away
their
reproach
in
view
of
all
people
,
among
whom
they
had
lurked
with
ignominy
.
Doct.
1.
There
is
so
much
which
the
afflicted
Church
may
have
in
probability
and
to
sense
to
object
against
the
truth
of
promises
;
that
the
performance
of
them
will
be
wonderful
,
and
to
be
admired
;
for
here
we
are
called
to
admire
the
Lords
bringing
about
of
his
purpose
,
notwithstanding
so
many
seen
impediments
,
Behold
,
at
that
time
,
&c.
2.
The
promises
made
to
the
Church
speak
much
wo
to
her
opposers
,
and
will
come
to
effect
over
the
belly
of
all
opposition
they
can
lay
in
the
way
;
I
will
undo
all
that
afflict
thee
,
and
I
wil
save
,
&c.
3.
The
Lords
people
may
be
so
crushed
by
their
troubles
,
and
disabled
,
to
doe
any
thing
for
themselves
or
their
own
help
,
and
so
cast
out
from
all
their
enjoyments
,
and
so
scattered
from
the
society
one
of
another
,
and
from
having
the
face
of
a
people
,
that
it
may
seem
impossible
to
sense
;
that
they
shall
be
recovered
,
although
there
were
no
enemies
against
them
;
for
its
a
new
impediment
to
their
faith
that
they
halted
,
which
is
a
crush
disabling
from
any
activity
or
motion
,
and
were
driven
out
.
4.
They
may
be
brought
to
a
very
low
and
desperate
condition
by
trouble
,
whom
yet
the
Lord
will
not
onely
preserve
from
ruine
,
but
raise
up
(
as
it
were
)
from
the
dead
,
and
bring
them
to
a
full
fruition
of
what
he
hath
promised
;
I
will
save
her
that
halteth
,
and
gather
her
that
was
driven
out
,
saith
the
Lord
.
5.
Albeit
reproach
be
a
great
addition
to
trouble
,
yet
the
Lords
people
waiting
on
him
,
may
expect
to
have
it
rubbed
off
with
advantage
,
and
that
by
his
mercies
toward
them
,
he
will
make
them
honourable
in
the
sight
of
all
those
who
despised
them
,
because
of
their
low
estate
;
I
will
get
them
praise
,
and
fame
in
every
Land
,
where
they
have
been
put
to
shame
.
Vers.
20.
At
that
time
wil
I
bring
you
again
,
even
in
the
time
that
I
gather
you
:
for
I
wil
make
you
a
name
,
and
a
praise
among
all
the
people
of
the
earth
,
when
I
turn
back
your
captivity
before
your
eyes
,
saith
the
LORD
.
The
Lord
yet
insists
upon
the
former
promise
,
and
because
it
was
hard
to
beleeve
so
great
a
change
,
being
as
a
resurrection
from
the
dead
after
so
many
years
burial
,
and
(
as
it
were
)
rotting
in
their
graves
;
therefore
he
repeats
,
and
by
subscribing
his
own
name
,
confirmeth
the
promise
of
gathering
and
bringing
them
back
,
and
of
making
them
famous
throughout
the
world
,
when
he
should
return
their
captivity
visibly
,
and
to
their
own
satisfaction
.
He
mentions
the
turning
back
of
captivities
in
the
plural
number
(
as
it
is
in
the
Original
)
with
relation
to
their
being
led
captives
at
several
times
,
as
under
Manasseh
,
2
Chron.
33.11
.
under
Jehojakim
,
2
Chron.
36.6
.
under
Jehojachin
,
2
Chro.
35.10
.
(
with
every
one
of
whom
some
of
the
people
suffered
)
and
under
Zedekiah
;
and
with
relation
to
their
being
scattered
into
several
places
in
their
captivity
,
from
which
they
were
to
be
returned
as
so
many
troups
of
captives
;
if
not
also
to
their
long
dispersion
since
the
Messiah
came
,
as
well
as
to
the
former
in
Babylon
.
Doct.
1.
Greatest
difficulties
in
the
way
of
performance
of
promises
,
ought
not
to
cause
the
Church
to
doubt
any
thing
of
the
certainty
of
them
;
therefore
is
the
promise
again
&
again
inculcated
upon
these
fainting-Jewes
,
as
a
most
certain
truth
whatever
they
had
to
the
contrary
whereupon
to
reject
it
:
At
that
time
will
I
bring
you
again
.
2.
One
act
of
Gods
power
and
love
manifested
for
his
people
,
doth
but
make
way
for
another
to
perfect
it
:
and
when
the
Lord
begins
a
work
with
them
they
may
expect
he
will
not
leave
it
unperfected
;
so
much
doth
the
way
of
making
this
promise
import
,
that
when
he
gathers
them
in
their
exile
,
(
as
he
did
under
Zerubbabel
and
Ezra
,
)
he
will
not
leave
them
,
till
he
safely
bring
them
back
;
At
that
time
will
I
bring
you
again
,
even
in
the
time
that
I
gather
you
.
3.
The
Lords
appearing
for
a
people
,
and
doing
for
them
,
is
their
greatest
honour
before
the
world
,
considering
what
it
speaks
of
their
interest
in
so
great
a
God
,
what
respect
he
carries
to
them
in
their
low
estate
,
and
how
glorious
he
will
make
them
by
doing
for
them
;
and
the
Lord
will
in
due
time
do
for
his
people
,
that
he
may
put
his
honour
on
them
;
therefore
,
it
is
here
subjoyned
as
a
fruit
of
his
work
,
and
his
end
in
working
,
I
will
bring
you
again
,
for
I
will
make
you
a
name
,
and
a
praise
among
all
the
people
of
the
earth
,
when
I
turne
back
your
captivity
.
4.
The
infinite
fulnesse
of
God
is
sufficiently
able
to
answer
all
his
peoples
wants
,
&
will
not
leave
his
work
undone
to
their
contentment
,
were
their
difficulties
never
so
many
;
for
,
whereas
they
had
been
often
led
captives
,
and
scattered
into
divers
places
,
he
promiseth
,
I
will
turne
back
your
captivities
,
and
do
it
before
your
eyes
,
or
to
your
full
content
and
satisfaction
.
5.
The
former
proofs
,
which
God
hath
given
of
his
power
,
to
give
a
being
to
what
he
saith
in
greatest
extremities
,
is
a
sufficient
ground
for
the
Churches
encouragement
,
to
lean
to
his
promises
in
new
difficulties
:
therefore
to
confirme
all
he
subscribes
his
name
Jehovah
,
by
which
he
had
been
known
in
their
deliverance
from
Egypt
,
Exod.
6.3
.
as
a
sufficient
ground
for
their
faith
in
this
second
captivity
:
I
will
turne
back
your
captivity
saith
the
Lord
,
or
Jehovah
.
Of
him
,
and
through
him
,
and
to
him
are
all
things
,
to
whom
be
glory
for
ever
.
Amen
.
Rom.
11.36
.