A
Friend
at
Mid-night
.
The
Text
,
Luke
11.5
,
-
11.
And
he
said
unto
them
,
Which
of
you
shall
have
a
friend
,
and
shall
go
unto
him
at
midnight
,
and
say
unto
him
;
Friend
,
Lend
me
three
Loaves
;
for
a
Friend
of
mine
in
his
journey
,
is
come
unto
me
,
and
I
have
nothing
to
set
before
him
,
&c.
THe
occasion
of
propounding
this
parable
,
The
Occasion
.
is
intimated
in
the
beginning
of
this
Chapter
,
so
it
was
that
as
Christ
was
praying
in
a
certain
place
,
when
he
ceased
one
of
his
Disciples
said
unto
him
,
Lord
teach
us
to
pray
,
as
John
also
taught
his
Disciples
.
They
who
followed
Christ
,
could
not
but
take
notice
,
how
abundant
he
was
in
that
duty
;
and
thereupon
conceived
,
that
Prayer
was
a
businesse
of
great
importance
,
otherwise
Christ
would
not
have
been
so
often
at
it
:
whereupon
no
sooner
had
he
made
an
end
,
(
for
they
would
not
interrupt
him
,
whilst
he
was
at
his
devotions
)
but
one
of
them
in
the
name
of
the
rest
,
as
being
all
privie
to
their
own
infirmities
,
not
knowing
what
to
ask
,
nor
how
to
ask
,
as
they
should
;
desires
Christ
to
teach
them
how
to
pray
:
that
is
,
to
give
them
a
form
of
prayer
,
to
the
end
,
that
they
might
not
fail
either
in
the
matter
or
manner
of
prayer
:
which
request
they
urge
from
Johns
example
,
who
(
as
it
seems
)
had
given
his
disciples
a
plat-form
of
prayer
,
John
1.37
.
[
and
this
they
spake
from
their
own
experience
,
for
some
of
them
had
been
before
times
Disciples
unto
Iohn
.
]
This
request
of
theirs
,
Christ
is
pleased
presently
to
grant
,
Verse
2
,
3
,
4.
and
prescribes
a
form
,
verse
2
,
3
,
4.
This
he
willeth
them
to
use
,
and
that
not
onely
as
a
perfect
and
genuine
Rule
of
prayer
,
whereby
they
were
to
frame
all
prayers
that
they
made
to
God
,
(
which
is
the
opinion
of
the
Anabaptists
,
and
other
Sectaries
grounded
on
Math.
6.9
.
)
but
as
a
prayer
,
even
word
for
word
;
use
it
,
when
you
pray
,
say
;
say
what
?
even
these
words
which
now
I
put
into
your
Mouthes
.
Our
Father
which
art
in
Heaven
,
&c.
A●beit
we
may
not
think
that
it
was
the
intent
of
Christ
,
to
binde
us
strictly
to
that
form
of
words
,
(
so
that
we
must
alwayes
use
them
and
no
other
)
but
to
the
matter
and
affections
of
this
prayer
,
we
are
principally
tied
;
and
if
we
compare
these
two
Evangelists
together
,
it
will
appear
that
both
this
very
form
may
be
used
,
and
that
other
formes
also
may
be
framed
,
answerable
to
this
.
The
Scope
.
The
Plat-form
being
given
,
our
Saviour
proceeds
to
presse
the
Use
;
Assuring
them
of
good
successe
,
if
they
do
not
faint
nor
flagg
in
the
performance
of
that
dutie
:
and
to
that
purpose
propounds
two
Parables
;
the
one
now
read
,
wherein
God
is
presented
to
us
,
as
a
friend
,
who
is
ready
at
all
times
to
supply
the
wants
of
his
friends
for
friendship
sake
,
the
other
of
a
Father
who
will
not
be
wanting
to
his
Child
,
in
supplying
of
his
need
as
occasion
serves
,
verse
11.12
,
13.
In
both
he
argues
from
the
lesse
unto
the
greater
,
If
a
friend
will
do
thus
and
thus
for
his
friend
;
and
an
Earthly
Father
so
and
so
for
his
Child
;
then
doubt
not
but
God
who
is
both
you
friend
and
father
,
(
and
you
dearer
to
him
then
any
friend
can
be
unto
his
friend
,
or
Son
to
an
Earthly
Parent
)
will
give
you
audience
(
come
when
you
will
)
and
supply
your
wants
,
(
be
they
what
they
will
be
)
:
for
God
loves
not
his
friends
and
his
Children
lesse
then
men
do
theirs
,
but
far
more
abundantly
.
In
this
Parable
of
a
friend
coming
to
his
friend
at
Mid-night
,
Analysis
.
we
have
considerable
,
the
praeface
to
it
,
and
then
the
body
of
it
.
The
Praeface
in
these
words
,
[
and
he
said
unto
them
]
.
Wherein
is
notifyed
,
first
,
the
Person
speaking
,
[
he
said
.
]
He
who
had
before
,
both
by
doctrine
and
example
taught
them
to
pray
.
Secondly
,
The
Persons
spoken
unto
,
[
unto
them
]
that
is
those
who
had
before
desired
him
to
teach
them
how
to
pray
,
and
to
whom
he
had
prescribed
a
platform
,
even
to
them
who
were
his
own
Disciples
.
The
Body
of
the
Parable
follows
,
and
containeth
in
it
a
Propounding
,
●nd
an
Applying
part
.
The
part
P●opounding
is
contained
in
those
words
,
Which
of
you
shall
have
a
Friend
,
&c.
to
verse
9.
And
therein
we
have
a
case
Put
,
and
Resolved
.
The
case
is
put
verse
5.6
,
7.
And
there
we
may
take
notice
,
both
of
the
manner
of
proposing
it
,
and
the
matter
proposed
.
The
manner
of
proposing
,
it
is
by
way
of
Interrogation
,
intimating
the
seriousnesse
of
the
matter
;
and
by
way
of
Supposition
,
importing
the
Rarity
of
the
thing
.
The
matter
proposed
is
the
case
it self
[
which
of
you
shall
have
a
Friend
and
shall
go
unto
him
at
Mid-night
,
&c.
]
And
there
we
are
informed
whose
case
it
was
,
and
what
it
was
.
Whose
it
was
,
it
was
a
friend's
case
in
Generall
,
but
the
Disciples
case
,
in
Speciall
[
which
of
you
]
q.
d.
it
concerns
you
all
.
What
it
was
,
we
find
it
to
be
a
case
of
necessity
,
or
want
(
a
pittyfull
case
indeed
)
as
will
appear
,
if
we
take
notice
,
first
of
the
Indigent
,
or
person
in
want
,
he
was
such
a
one
as
had
a
friend
,
he
was
not
friendlesse
,
and
yet
in
want
;
secondly
his
Exigent
,
and
that
shews
us
First
the
thing
wanted
[
Bread
]
which
is
one
of
the
greatest
wants
that
can
befall
a
man
.
Secondly
the
Course
he
was
enforced
to
take
for
the
supplying
of
that
his
want
,
He
goes
unto
his
friend
at
Mid-night
,
&c.
Where
take
notice
first
of
the
Addresse
he
made
verse
5
,
6.
Secondly
of
the
Repulse
that
he
received
,
verse
7.
In
his
Addresse
observe
,
first
to
whom
he
makes
it
,
he
addresseth
himself
unto
his
friend
,
and
to
no
other
.
Secondly
,
in
what
manner
he
doth
it
,
intimated
both
in
that
he
did
,
and
by
that
he
said
.
First
,
in
that
he
did
,
[
he
goeth
to
him
at
Mid-night
]
;
where
,
his
Action
,
he
goes
,
he
sitts
not
still
,
under
a
sense
of
that
his
want
,
he
sends
not
a
servant
to
seek
out
for
supply
,
but
gets
out
adoores
himself
,
and
goes
unto
his
friend
.
And
the
Amplification
,
from
the
Circumstance
of
Time
,
it
was
at
Mid-night
,
when
one
would
think
fitter
for
him
to
be
in
bed
,
then
out
of
doores
.
Secondly
,
By
that
he
said
,
[
Friend
lend
me
three
loaves
;
for
a
friend
of
mine
,
&c.
]
And
there
we
have
his
suit
first
Propounded
,
and
then
Prosecuted
.
It
is
Proposed
and
made
known
in
those
words
,
[
Friend
lend
me
three
loaves
]
and
there
the
manner
and
the
matter
is
considerable
.
For
the
Manner
he
proposeth
it
Rhetorically
,
by
way
of
insinuation
,
prefacing
it
with
a
loving
Compellation
,
[
friend
]
as
if
he
should
have
said
,
I
hold
you
for
my
friend
,
and
that
Emboldens
me
at
this
time
to
trouble
you
.
The
Matter
[
lend
me
three
Loaves
]
:
And
there
we
have
the
thing
desired
,
which
was
to
Lend
,
[
Lend
me
]
he
desireth
not
any
thing
of
gift
,
he
would
onely
borrow
,
and
so
repay
again
;
and
then
the
facility
of
it
(
covertly
used
as
a
motive
)
;
he
desired
not
to
borrow
of
him
gold
or
silver
,
but
three
loaves
of
bread
;
Bread
for
Quality
,
and
three
Loaves
for
Quantity
.
Lend
me
three
Loaves
.
This
Request
is
Prosecuted
and
Pressed
,
verse
6.
[
For
a
friend
of
mine
in
his
journey
is
come
unto
me
,
&c.
]
And
here
the
Impulsive
cause
is
unfolded
of
his
coming
to
borrow
at
such
a
time
of
night
,
Necessity
compelled
him
to
do
it
,
and
that
partly
in
respect
of
his
guest
,
and
partly
of
himself
.
In
respect
of
his
guest
,
[
A
friend
of
mine
in
his
journey
is
come
unto
me
]
:
Where
observe
;
first
the
Relation
that
his
guest
had
unto
him
,
he
was
a
friend
of
his
;
secondly
,
the
Man●festation
of
that
friendship
,
by
the
fruit
thereof
,
in
coming
out
of
his
way
to
visit
him
.
In
respect
of
Himself
,
[
I
have
nothing
to
set
before
him
]
as
if
he
should
have
said
,
I
ought
to
shew
my self
friendly
to
my
friend
,
and
give
him
courteous
entertainment
,
who
comes
thus
in
a
friendly
way
to
visit
me
:
but
alas
such
is
my
condition
,
that
I
have
not
so
much
as
bread
to
set
before
him
;
had
I
of
mine
own
,
I
would
not
at
this
time
be
troublesome
unto
thee
,
but
want
is
the
cause
(
at
present
)
of
my
putting
you
to
this
trouble
.
The
Repulse
that
he
received
in
his
suit
,
followeth
verse
7.
[
And
he
from
within
shall
answer
,
and
say
,
Trouble
me
not
,
&c.
]
Where
observe
,
first
by
whom
his
suite
is
answered
,
[
He
from
within
shall
answer
]
that
is
,
the
friend
he
had
addressed
himself
unto
:
Secondly
,
the
Answer
it self
that
was
given
,
containing
in
it
an
Inhibition
and
Resolution
.
The
Inhibition
[
trouble
me
not
now
]
;
where
the
thing
Inhibited
,
trouble
me
not
,
i.
e.
do
not
vex
me
nor
molest
me
at
this
time
of
night
.
Secondly
,
the
Reasons-rendered
,
first
the
door
was
shut
,
and
so
not
safe
to
open
it
;
secondly
,
his
Children
all
abed
,
and
quiet
,
and
not
fit
that
they
should
be
disturbed
so
unseasonably
.
Secondly
,
His
Resolution
upon
the
former
grounds
and
reasons
,
[
I
cannot
rise
and
give
thee
]
which
was
as
much
as
to
say
,
I
will
not
:
thus
he
concludes
,
●ound●y
,
and
resolutely
;
and
so
we
have
the
case
put
and
stated
.
It
is
Resolved
,
verse
8.
[
I
say
unto
you
,
Though
he
will
not
rise
and
give
him
,
&c.
where
first
the
Person
Resolving
[
I
say
]
and
Resolved
[
you
]
my
Disciples
.
Secondly
;
the
Resolution
it self
[
though
he
will
not
rise
and
give
him
,
&c.
]
.
There
we
have
,
first
,
a
Concession
,
Grant
it
be
so
(
for
●o
it
may
be
,
as
before
was
said
)
he
will
not
presently
arise
and
give
;
Secondly
,
an
Assertion
[
yet
because
of
his
importunity
he
will
arise
and
give
,
]
where
first
the
thing
Asserted
,
and
Affirmed
:
Secondly
,
the
Grounds
and
Reasons
rendered
.
The
thing
Asserted
is
[
he
will
arise
and
give
him
as
many
as
he
needeth
]
.
Where
first
his
Vigilancie
,
he
shakes
of
sloath
at
last
being
well
awaked
,
and
riseth
up
:
Secondly
;
his
bounty
in
giving
more
then
was
desired
.
He
gives
[
not
lends
]
not
three
loaves
only
but
supplyeth
his
necessity
,
giving
him
as
many
as
he
stands
in
need
of
.
The
Grounds
and
Reasons
,
are
laid
down
first
,
Negatively
;
secondly
,
Affirmatively
.
Negatively
[
not
because
he
is
his
fr●end
,
]
Albeit
that
were
enough
to
move
him
to
condisend
to
his
Request
.
Affirmatively
[
because
of
his
importunity
]
that
was
the
prevailing
Argument
,
and
prevailed
more
then
friendship
did
.
The
Apodosis
or
Applying
part
of
the
Parable
followes
[
And
I
say
unto
you
,
Ask
▪
and
it
shall
be
given
you
,
Seek
and
ye
shall
finde
,
&c.
verse
9
.
-14
.
]
therein
first
a
Mandate
,
Secondly
,
the
Motive
to
enforce
it
.
In
the
Mandate
or
Command
we
have
,
first
,
a
Warrant
[
I
say
unto
you
]
;
secondly
,
the
Duty
it self
or
the
work
imposed
,
laid
down
in
three
severall
termes
,
Ask
,
Seek
,
Knock
:
here
are
three
Acts
,
but
the
Duty
is
one
,
and
the
same
;
All
is
but
Prayer
.
The
Motive
,
or
Argument
wherewith
it
is
pressed
,
is
taken
from
a
Gratious
promise
of
Audience
verse
9
,
10.
And
that
is
Asserted
,
and
then
Amplified
.
The
Assertion
is
three
fold
,
(
according
to
the
three
fold
urging
of
the
Duty
)
and
enfolded
with
the
Precept
Ask
and
[
it
shall
be
given
unto
you
]
Seek
and
[
you
shall
finde
]
Knock
and
[
it
shall
be
opened
unto
you
]
.
It
is
Amplified
,
and
enlarged
,
verse
10.
[
For
every
one
that
asketh
,
receiveth
]
.
And
wherein
we
may
take
notice
,
first
,
of
the
Extent
of
the
Grant
,
it
reacheth
to
every
one
that
asketh
,
and
secondly
of
the
Truth
of
the
thing
,
for
it
is
a
known
case
,
and
confirmed
by
Experience
,
none
can
deny
it
.
And
thus
you
see
,
this
Parable
is
like
a
goodly
spreading
tree
;
from
the
Body
whereof
proceedeth
sundry
Armes
;
from
them
,
sundry
Branches
;
each
Branch
hath
its
lesser
twiggs
;
and
not
a
Twigg
,
without
some
fruit
growing
on
it
,
notwithstanding
we
may
not
overreach
our selves
in
the
gathering
;
as
for
the
out-boughs
,
a
little
shake
shall
serve
;
I
may
touch
upon
them
,
but
not
stand
on
them
:
The
Musitian
,
in
playing
some
Lessons
upon
his
Instrument
,
tunes
every
string
,
albeit
some
of
them
be
scarse
once
struck
,
or
toucht
in
playing
of
the
Lesson
;
so
in
the
opening
of
this
Parable
,
divers
things
for
Method's
sake
are
brought
into
our
Division
,
which
needs
not
any
large
Prosecution
:
we
look
not
on
every
particular
colour
in
a
well
drawn
Picture
,
but
on
the
whole
peice
;
it
is
enough
in
opening
of
a
Parable
,
to
cast
our
eye
principally
upon
the
generall
intention
and
scope
,
albeit
we
view
not
exactly
every
particular
Circumstance
;
As
we
say
of
curious
Watches
,
so
may
we
say
of
curious
Observations
from
Parables
;
Not
one
of
many
,
that
goeth
true
.
Parables
,
are
(
by
reverend
Antiquity
)
resembled
to
that
Role
,
Ezek.
2.10
.
Hier.
in
cap.
2.
Ezek.
which
Ezekiel
saw
in
a
vision
,
spread
before
him
;
which
was
written
intus
,
&
à
tergo
▪
within
and
without
;
without
in
the
History
,
and
within
in
the
Mystery
;
without
,
in
verborum
foliis
;
within
,
in
radice
rationis
,
(
as
Ierom
elegantly
expresseth
it
)
:
the
former
is
like
the
Golden
pot
;
the
latter
,
as
the
Manna
that
was
hid
therein
.
Now
as
those
who
deal
in
curious
stuffs
,
that
are
wrought
on
both
sides
,
view
the
flowers
as
well
in
the
inside
as
on
the
outside
of
it
;
so
in
our
opening
and
applying
of
this
Parable
,
we
are
to
take
speciall
notice
of
the
inside
,
which
is
the
Mysticall
Reference
,
and
not
to
fasten
our
eyes
altogether
upon
the
outside
,
the
Historicall
Relation
.
And
so
Sense
Mysticall
.
By
the
friend
in
want
that
seeks
unto
his
friend
,
understand
we
every
Christian
man
and
woman
,
with
whom
God
hath
entred
into
to
Covenant
and
League
of
friendship
,
Iohn
15.14
,
15.
By
the
friend
that
is
sought
unto
,
understand
we
God
himself
who
loves
all
,
and
would
the
Salvation
of
all
,
(
saith
Theophylact.
)
And
thus
much
our
Saviour
gives
us
to
understand
in
the
Appliing
part
of
this
Parable
.
By
the
Travelling
friend
,
that
came
to
visit
his
friend
,
Amicus
enim
meus
advenit
,
hoc
est
Angelus
qui
animam
assumit
,
&c.
Theoph.
in
Loc.
Theophylact
understands
the
Angells
of
Heaven
,
who
rejoyce
at
the
conversion
of
a
sinner
,
Luke
15.10
.
[
](A91943-e25950-b)*
*
Ego
quidem
amicumvenientem
ad
me
non
alium
intelligo
quam
meipsum
:
nemo
quippe
charitor
mihi
,
nemo
germanior
est
.
Ad
me
ergo
de
viā
venit
amicus
,
cum
transitoria
deserens
ad
cor
redeo
,
&c.
Bern.
Sermo
in
Rogat
.
de
trib.
pan
.
But
Bernards
opinion
is
more
approved
,
who
by
this
friend
understands
man
himself
,
or
the
heart
of
every
man
;
which
when
it
returnes
from
the
Love
of
sin
,
it
comes
out
of
the
way
,
(
wherein
it
naturally
is
,
)
to
visit
him
;
And
thus
it
is
said
of
the
Prodigall
that
he
came
unto
himself
,
when
he
began
to
think
of
leaving
his
feeding
Hoggs
and
Swine
,
and
of
returning
to
his
Fathers
house
,
Luke
15.17
.
and
this
is
required
of
transgressors
ut
ad
cor
redeant
,
Isai
.
46.8
.
that
they
return
to
their
hearts
again
:
for
indeed
sinners
are
men
without
mindes
,
their
hearts
are
lost
;
and
when
they
repent
and
turn
,
then
their
hearts
come
to
them
again
;
as
Nebuchadnezars
did
to
him
.
And
so
Augustine
to
the
same
purpo●e
,
Serm.
5.
de
verb.
Dom.
Tom.
4.
and
Serm.
27.
Tom.
10.
et
Quest.
Evang.
Lib.
2.
cap.
21.
[
](A91943-e26130-b)*
*
Theoph.
in
Loc.
Aug.
Quest.
Evang.
l.
2.
c.
21.
Serm.
29.
de
verb.
Dom.
Vid.
Chemn
.
Harm.
cap.
107.
p.
1993.
Qui
sunt
isti
tres
panes
nisi
Mysterii
coelestis
alimentum
?
Amros
in
Loc.
By
the
Three
loaves
which
his
friend
would
borrow
,
some
Mystically
understand
,
Faith
in
the
holy
and
blessed
Trinity
:
as
,
in
the
Fathers
,
power
,
to
strengthen
our
infirmities
;
In
the
Son's
wisdom
to
enlighten
our
understandings
;
And
in
the
operation
of
the
blessed
Spirit
to
enflame
our
wills
:
Others
understand
thereby
Faith
,
Hope
,
and
Charity
▪
those
three
Cardinall
virtues
,
or
Graces
,
(
as
they
call
them
)
.
Bernard
understands
thereby
Truth
,
Charity
,
and
Fortitude
;
The
first
is
necessary
;
that
understanding
what
Truth
is
,
we
may
do
it
:
The
second
necessary
,
that
we
may
love
God
:
The
third
necessary
,
for
subduing
of
the
flesh
.
But
we
may
herein
be
over-curious
:
our
Saviour
seems
to
allude
to
the
ordinarie
custome
of
friends
in
entertaining
of
their
Guests
,
who
would
have
sufficient
,
yet
not
superfluous
:
And
hereby
would
give
us
to
understand
,
that
our
desires
must
be
limited
within
the
bounds
of
Piety
,
Equity
,
and
Conveniencie
;
both
for
soul
and
body
,
(
other
Mystery
I
conceive
none
to
be
therein
,
save
the
nourishment
of
our
souls
with
spirituall
and
di●ine
graces
.
)
[
](A91943-e26340-b)†
†
Mediam
noctem
quidem
inquit
esse
extremum
vitae
,
&c.
Theophyl
.
in
Loc.
Nox
〈◊〉
denotare
potest
tempus
necessitatis
Chem.
Harm.
c.
107.
p.
1●91
.
By
Mid-night
(
the
time
mentioned
of
the
friends
coming
to
borrow
)
some
understand
the
end
of
a
mans
life
;
when
a
man
hastens
to
God
,
and
hopes
to
receive
good
from
him
:
Others
the
time
of
necessity
,
temptation
,
and
tryall
,
and
that
is
a
time
wherein
we
usually
seek
to
God
and
fly
to
him
for
help
:
Isa.
26.
[
with
my
soul
have
I
desired
thee
in
the
night
]
that
is
,
saith
Chemnitius
in
the
time
of
my
necessity
and
tribulation
:
Nox
enim
;
omnis
tentatio
;
media
autem
nox
,
omnis
tentationis
fervor
.
Theophil
.
Hoc
est
ostium
quod
aperiri
sibi
,
etiam
Paulus
exposcit
.
Ambros
.
in
Loc.
Aug.
quest.
Evang.
Lib.
2.21
.
Colos.
4.3
.
Amos
8.11
.
Math.
25.16
.
Luke
13.25
.
That
time
of
night
is
mentioned
,
because
then
all
are
at
rest
,
and
none
will
rise
out
of
their
bed
without
much
calling
:
And
it
may
intimate
the
strength
of
temptation
and
trouble
,
under
which
we
are
.
By
the
Door
shut
,
Ambrose
understands
that
Door
which
St.
Paul
prayed
might
be
opened
,
that
he
might
speak
the
Mystery
of
Christ
,
for
which
he
was
in
bonds
,
Colos.
4.3
.
So
Austine
understands
it
to
be
meant
of
the
Famine
of
the
word
,
spoken
of
,
Amos
8.
It
was
shut
to
the
Jews
,
when
the
Apostles
turned
to
the
Gentiles
;
And
afterwards
when
bloody
persecution
did
arise
for
preaching
of
the
Gospel
.
I
conceive
,
we
may
understand
it
in
a
larger
sense
;
for
when
any
oportunity
is
lost
of
doing
good
;
the
Door
is
said
to
be
shut
,
by
a
Metaphor
.
By
the
Children
in
bed
,
some
would
that
the
blessed
estate
of
the
Church
Triumphant
in
Heaven
should
be
understood
;
there
indeed
all
is
quiet
and
at
rest
,
with
Christ
their
Head
.
Others
understand
thereby
the
members
of
the
Church
Militant
here
on
Earth
,
Pueri
autem
,
qui
in
lecto
quiescunt
,
sunt
hi
qui
conve●si
sunt
&
facti
sunt
pueri
,
&
digni
habiti
sunt
qui
quiescerent
cum
Domino
.
Theoph.
Aug.
Tom.
4.
Quaest.
Evang.
Lib.
2.
c.
22.
who
are
converted
,
and
become
as
little
Children
:
these
are
said
to
be
in
bed
with
God
,
in
regard
of
his
care
and
protection
over
them
,
nor
is
he
willing
that
any
of
them
should
be
disquieted
of
their
rest
and
tranquillity
of
mind
.
Others
conceive
that
all
Creatures
in
generall
are
meant
thereby
,
for
God
is
the
Father
of
all
,
and
they
are
a
bed
with
him
,
being
no
way
able
to
help
and
succour
us
in
our
misery
,
if
God
doth
not
arise
to
help
us
.
And
this
seemes
most
Genuine
.
By
the
Bread
,
Fish
,
Egg
,
mentioned
in
the
Applying
part
of
the
Parable
,
some
are
of
opinion
the
same
is
meant
that
was
before
by
the
three
loaves
.
Austine
understands
by
Bread
,
Charity
;
by
the
Fish
Faith
;
by
the
Egge
,
Hope
.
It
appears
that
the
Gifts
of
the
Spirit
are
meant
thereby
,
by
what
our
Saviour
speaks
,
verse
13.
To
all
these
particulars
,
we
shall
speak
more
fully
in
due
place
.
We
begin
with
the
preface
or
introduction
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
he
said
unto
them
.
]
The
Person
teaching
is
Christ
:
the
Persons
taught
,
are
his
Disciples
:
his
Domesticall
servants
,
The
twelve
who
were
constantly
with
him
and
attending
on
him
:
being
of
his
family
,
to
whom
he
had
prescribed
the
former
plat-form
of
Prayer
;
and
being
now
in
a
private
place
,
and
free
from
Companie
,
[
he
said
to
Them
.
]
The
Analytical
Table
:
OR
,
A
View
of
the
Method
observed
and
followed
in
this
ensuing
Exposition
of
that
Parable
,
Which
of
you
shall
have
a
Friend
,
&c.
-
Luke
11
.
5.-11
.
In
which
Parable
,
we
have
considerable
,
-
The
Preface
to
it
,
And
he
said
unto
them
,
where
-
The
Person
speaking
[
He
said
]
-
The
Per●ons
spoken
to
[
unto
them
]
-
The
Body
of
it
;
wherin
-
The
Protasis
,
or
part
propounding
,
vers.
5
.
-9
.
Wherein
-
A
case
put
,
vers.
5
,
6
,
7.
And
there
-
The
manner
of
proposing
it
,
which
is
-
By
way
of
Interrogation
[
Which
of
you
]
-
By
way
of
Supposition
[
Shall
have
a
Friend
]
-
The
matter
proposed
shewing
-
Whose
case
it
was
-
A
Friend's
in
general
.
-
The
Disciples
in
special
.
-
What
it
was
,
a
case
of
Necessity
;
where
-
The
Indigent
,
or
person
in
want
,
who
was
a
Friend
.
-
His
exigent
,
where
to
take
notice
of
the
-
Thing
wanted
-
The
course
he
takes
to
supply
it
,
and
there
-
[
Bread
]
-
His
Address
,
And
shall
go
unto
him
at
Mid-night
,
&c.
Where
we
see
-
To
whom
he
goes
[
unto
him
that
is
his
friend
]
-
In
what
manner
he
makes
it
seen
.
-
By
what
he
did
,
he
goes
unto
his
friend
at
Mid-night
,
where
-
His
Action
he
sends
not
,
but
(
He
goes
)
-
The
Amplification
,
from
the
Circumstance
of
Time
(
at
Mid-night
.
)
-
By
the
Request
he
made
which
is
-
Proposed
,
and
there
-
The
manner
of
proposing
it
,
which
was
-
By
way
of
Insinuation
.
-
With
a
respective
compellation
(
Friend
.
)
-
The
matter
of
it
,
where
-
The
thing
desired
(
Lend
me
)
-
The
motive
,
it
being
an
easie
request
.
-
Bread
,
for
quality
.
-
Three
loave
for
quantity
.
-
Pressed
from
the
compulsive
ca●se
,
and
that
-
In
respect
of
his
Guest
,
where
-
The
relation
he
had
unto
him
he
was
his
Friend
.
-
A
Friend
of
mine
.
-
His
friendly
visitation
of
h●m
for
-
Being
in
his
j●●●n●y
,
he
is
come
to
me
.
-
In
respect
of
himself
,
who
at
that
time
was
unprovided
to
entertain
him
.
-
I
have
nothing
to
set
before
him
.
-
His
Repulse
,
vers.
7.
And
he
from
within
,
&c.
Where
-
Who
answers
him
,
[
He
from
within
.
]
-
What
answer
is
given
,
Trouble
me
not
,
&c.
where
-
An
Inhibition
,
and
in
it
-
The
thing
inhibited
,
Trouble
me
not
now
.
-
The
Reasons
rendered
,
-
The
Door
is
now
shut
.
-
My
Children
are
with
me
in
bed
.
-
The
Resolution
-
I
cannot
rise
,
-
And
give
thee
-
Resolved
,
ver.
8.
where
-
The
Persons
-
Resolving
[
I
say
]
-
Resolved
[
unto
you
]
-
The
Determination
,
and
in
it
-
A
Concession
,
though
he
will
not
rise
and
give
.
-
An
Affirmative
Attestation
,
where
-
The
thing
attested
,
He
will
rise
,
&c.
Either
-
His
vigilancy
,
for
(
he
riseth
.
)
-
His
Bounty
seen
,
in
that
-
[
He
gives
]
not
lends
.
-
Not
three
loaves
onely
,
but
[
As
many
as
he
needeth
.
]
-
The
Reasons
rendered
-
Negative
;
Not
because
he
is
his
Friend
.
-
Affirmative
;
because
of
his
Importunity
.
-
The
Apodosis
,
o●
the
part
applying
,
vers.
9
,
10.
containing
in
it
-
A
Mandare
,
vers.
9.
where
-
The
Warrant
[
I
say
]
-
The
work
imposed
,
expressed
by
three
Acts.
-
Ask
-
Seek
-
Knock
-
The
motive
from
a
gracious
Promise
of
Audience
,
which
is
-
Enfolded
with
the
Duty
-
It
shall
be
given
you
-
You
shall
finde
-
It
shall
be
opened
unto
you
-
And
amplified
,
ver.
10.
For
every
o●●e
that
asketh
,
receiveth
,
&c.
and
there
-
The
Extent
of
the
Grant
,
which
reacheth
to
every
one
[
Every
one
that
asketh
,
&c.
]
-
The
truth
of
the
Thing
;
It
being
a
try'd
Case
[
For
every
one
]
[
He
said
]
In
his
own
Person
;
mouth
to
mouth
;
face
to
face
;
and
not
by
his
Servants
and
Messengers
(
as
he
spake
in
former
times
,
nor
as
he
speakes
in
these
●atter
times
to
us
)
:
but
,
Heb.
1.1.2
.
as
the
best
and
highest
Fourms
are
taught
by
the
Master
himself
,
so
were
these
by
Christ
,
this
duty
of
Prayer
.
Had
we
no
other
Reason
to
embrace
the
Doctrine
delivered
in
the
Parable
propounde
,
and
cause
us
to
be
in
love
with
the
Duty
of
Prayer
therein
pressed
this
were
enough
,
It
is
the
voyce
of
our
wel-beloved
that
requires
it
,
Christ
himself
,
whose
lips
are
like
Lillyes
dropping
sweet-smelling
m●rrhe
.
Cant.
5.5
.
Cant.
5.5
.
he
,
who
came
from
heaven
out
of
the
bosome
of
the
Father
,
he
puts
the
meat
into
our
mouths
,
teacheth
us
how
to
pray
,
and
encourageth
us
in
the
Duty
.
He
said
,
Vers
.
1
He
that
was
himself
abundant
in
the
duty
,
(
although
he
had
not
that
need
to
pray
as
we
have
;
having
no
sin
of
his
own
to
beg
pardon
for
)
He
,
who
immediately
before
,
had
been
at
Prayer
,
and
but
newly
made
an
end
,
(
as
we
read
vers.
1.
)
He
it
is
who
calls
on
them
and
encourageth
them
to
Prayer
:
stop
we
here
a
little
,
and
observe
.
Doct.
Praescribers
should
doe
well
to
exemplify
their
praescripts
by
their
owne
practice
.
Be
thou
an
example
(
saith
Paul
to
Timothy
)
in
word
and
conversation
,
1
Tim.
4.12
.
in
Charity
,
in
Spirit
,
in
Faith
,
in
Purity
,
(
the
onely
way
to
preserve
his
youth
from
contempt
and
scorne
)
1
Tim.
4.12
.
Whilst
our
lives
condemn
our
Doctrine
,
or
our
Doctrine
our
lives
;
both
our
Persons
,
and
Prae●●ripts
,
wi●l
grow
contemptible
.
In
all
things
shew
thy self
a
pattern
of
good
works
(
saith
the
same
Apo●tle
)
:
other
Patterns
Titus
●ight
ha●e
propounded
many
,
but
that
was
not
sufficient
;
shew
thy self
one
.
Tit.
2.7
.
And
thus
St.
Paul
,
propounds
himself
a
Pattern
to
be
followed
,
1
Cor.
7.7
.
Phil.
3.17
.
And
yet
no
farther
then
he
followed
Christ
.
He
is
our
best
,
and
most
absolute
Pattern
,
1
Cor.
7.7
.
Phil.
3.17
.
&
hath
propounded
his
own
example
to
be
followed
by
us
.
Joh.
13.15
.
I
have
Joh.
13.15
.
given
you
an
example
that
ye
should
do
,
Orig.
in
Math.
as
I
have
done
;
Now
there
was
not
one
point
of
Doctrine
which
he
taught
(
as
Origen
observes
)
that
was
not
exemplified
in
himself
:
Blessed
(
saith
he
)
are
the
poor
in
spirit
:
Math.
5.
Blessed
are
the
meek
:
Blessed
are
the
mercifull
:
Blessed
are
the
peace-makers
&c.
And
who
so
humble
?
who
so
meek
?
who
so
merciful
?
who
such
a
Peace-maker
as
he
was
?
and
hence
it
was
,
Math.
7
29.
that
(
as
the
Evangelist
speakes
)
he
taught
(
not
as
the
Scribes
and
Pharisees
did
,
but
)
with
Authority
.
Math.
7.29
.
Use
.
This
concerns
all
such
,
Jam.
3.1
.
as
would
become
teachers
of
others
(
and
the
world
hath
many
such
;
many
Masters
,
but
few
schollars
)
.
The
onely
way
to
teach
profitably
;
is
to
preach
methodically
;
and
no
method
like
to
this
of
our
Saviour
,
who
did
first
,
do
and
then
teach
,
Acts
1.1
.
as
we
find
,
Act.
1.1
.
We
that
are
in
the
Ministerial
calling
must
observe
this
Method
in
our
Teaching
.
That
wisdome
praescribed
by
our
Saviour
is
rarely
found
in
them
that
heat
us
,
All
whatsoever
they
bid
you
,
observe
and
do
;
but
do
not
ye
after
their
works
.
Math.
23.3
.
Men
are
readier
to
live
by
sight
and
sense
then
faith
,
Math.
23.3
.
unless
they
see
(
as
Thomas
in
another
case
)
they
will
not
believe
what
we
say
.
John
20.25
.
When
they
perceive
a
neglect
of
those
duties
in
our selves
,
which
we
press
on
others
,
they
imagine
that
the
duty
is
not
so
necessary
,
nor
the
sin
so
dangerous
as
we
would
make
them
to
believe
.
All
seemes
but
fabula
that
we
teach
de
inferno
,
de
coelo●
at
least
they
imagine
,
that
we
propound
what
is
impossible
to
be
observed
;
Our
actions
speak
lowder
then
our
Sermons
;
Our
preaching
is
our
speech
;
Ou●
Good
life
,
is
our
Eloquence
;
Our
Doctrines
are
but
nakedly
propounded
,
when
our
life
is
not
answerable
:
Then
there
is
life
in
our
doctrin
,
when
there
is
doctrin
in
our
life
:
Math.
12.15
.
where
these
are
severed
,
there
is
a
Ministery
divided
;
And
(
as
Christ
spake
of
a
House
or
a
Kingdom
divided
against
it self
that
it
cannot
stand
,
so
may
we
say
of
such
a
Ministery
,
)
it
cannot
prosper
,
for
one
hand
puls
down
,
what
the
other
hand
builds
up
:
Rev.
1.16
.
But
when
Doing
and
Teaching
are
rejoyned
,
then
our
Sermons
are
like
that
two-edged
sword
,
which
proceeded
out
of
the
mouth
of
the
Lamb
,
Heb.
4.12
.
able
to
divide
betwixt
the
marrow
and
the
bone
,
betwixt
the
soul
and
the
darling
corruption
which
we
would
have
amended
.
Object
.
But
St.
Paul
disclaimes
the
Preaching
of
himself
,
2
Cor.
4.5
.
and
by
denying
it
in
his
own
practise
,
2
Cor.
4.5
.
he
seemes
to
condemn
it
in
all
others
;
and
is
not
this
to
preach
a
mans
self
,
to
teach
by
our
own
example
?
Reas.
But
this
preaching
of
a
mans
self
is
of
another
nature
:
To
cry
up
our
own
parts
,
and
excellencies
,
we
are
forbidden
;
but
thus
far
a
man
may
and
ought
to
preach
himself
,
to
preach
out
of
his
own
history
,
and
by
his
own
Example
:
Solomon
did
thus
preach
himself
to
good
purpose
in
his
Ecclesiastes
;
Dr.
Donn
.
and
in
so
preaching
the
best
Arguments
are
raised
to
prove
his
salvation
,
saith
a
Reverend
Divine
.
And
you
that
are
Parents
,
Masters
,
and
Governours
of
Families
,
this
concerns
you
,
as
well
as
it
doth
us
;
for
as
the
eye
of
the
Church
is
upon
the
Pastor
thereof
,
so
is
the
eye
of
the
Family
upon
the
Governour
thereof
:
they
learn
their
Catechism
by
the
eye
,
and
do
what
they
see
done
,
framing
to
themselves
rules
,
by
their
superior's
examples
,
(
which
are
to
them
,
Gen.
30.39
.
like
the
speckled
rods
which
Jacob
layd
in
the
watering
troughs
,
according
to
which
the
Goates
conceived
.
)
This
Constantine
knew
full
well
,
and
therefore
caused
the
Image
of
himself
,
Euseb.
de
vit.
Const.
4.15
.
kneeling
unto
his
God
in
Prayer
,
to
be
stamped
upon
his
Coyn.
Other
Emperours
were
coined
,
triumphing
in
Chariots
;
or
preparing
for
triumphs
in
battailes
,
and
victiories
:
but
he
would
be
coined
in
that
posture
Praying
,
that
he
might
be
an
example
to
all
his
subjects
,
in
that
pious
action
:
his
coin
he
knew
would
passe
through
every
family
;
and
to
every
family
he
desired
to
be
an
example
of
piety
:
Every
piece
of
single
money
was
a
Catechism
,
and
taught
every
subject
Religion
,
and
Devotion
;
And
yet
this
Symbolicall
Catechisticall
coine
of
Constantine
,
was
not
so
convincing
a
testimony
of
his
piety
to
his
subjects
,
(
for
he
might
be
so
coined
praying
,
and
yet
never
pray
)
as
is
thy
actuall
,
reall
,
daily
,
duly
performance
of
such
Christian
duties
in
thy
family
.
Judg.
7.17
.
Validiora
sunt
exempla
quam
verba
,
&
plenius
opere
dicitur
quàm
voce
.
Leo
papa
de
jejun
.
1.
Wherefore
as
Gideon
said
unto
his
Souldiers
,
look
on
me
and
do
likewise
;
As
I
do
,
so
shall
you
do
:
so
say
ye
,
that
be
governours
of
families
▪
to
all
that
are
under
your
charge
.
Think
it
not
enough
to
give
Praecepts
;
let
them
see
the
force
of
the
Rule
in
your
Example
.
Of
all
proofs
Demonstration
is
most
powerfull
,
when
an
inferiour
hath
just
reason
to
think
that
his
Superiours
would
have
it
thus
,
or
thus
,
this
is
Musick
to
his
heart
(
for
that
he
hopes
in
so
doing
he
shall
please
his
Master
)
when
he
hears
him
say
that
he
would
have
it
to
be
thus
,
or
thus
;
this
is
as
Rhetorick
to
his
soul
,
and
prevails
with
him
to
be
doing
when
he
sees
the
Law
of
his
Superior
enjoyning
it
,
to
be
thus
,
or
thus
;
this
is
as
Logick
to
his
Conscience
;
he
concludes
accordingly
,
but
when
an
inferiour
sees
his
superiour
actually
,
and
really
,
clearly
,
and
constantly
,
do
thus
or
thus
,
this
is
as
a
Demonstration
to
him
;
the
powerfullest
proof
,
and
most
prevailing
.
It
may
be
,
thou
reproovest
swearing
,
lying
,
in
thy
child
or
servant
,
and
yet
thou
thy self
art
guilty
.
But
when
,
think
you
,
wi●l
a
lewde
servant
be
disswaded
from
licentious
courses
,
by
the
word
of
a
Licencious
Master
?
or
that
child
prove
chaste
,
that
scarce
can
reckon
up
the
Whoredomes
and
Adulteries
of
his
Parent
,
without
a
dozen
of
Stops
and
intermissions
as
one
speaketh
?
Dr.
Dunn
.
What
thou
reprovest
in
another
,
amend
first
in
thy self
:
and
what
good
dutie
thou
requirest
of
an
inferiour
,
practise
thy self
:
say
not
Go
but
come
,
(
which
was
the
wont
,
saith
Tully
,
of
Julius
Caesar
;
)
and
remember
,
though
the
Eloquence
of
Inferiours
is
in
words
,
yet
the
Eloquence
of
superiours
is
in
Action
.
In
a
word
,
Phil.
2.15.16
.
there
is
none
present
but
may
make
good
use
of
the
point
delivered
,
(
as
is
enjoyned
,
Phil.
2.15
,
16.
)
Nor
is
it
enough
to
give
good
advice
,
and
counsell
,
unlesse
we
take
it
;
otherwise
we
shall
(
sometimes
or
other
)
be
choaked
with
that
Proverbiall
speech
,
Luke
4.23
.
Physitian
,
heal
thy self
:
nor
shall
we
ever
be
able
to
make
our
peace
with
that
same
Text
,
Luke
4.23
.
Math.
5.20
.
Except
your
righteousnesse
exceed
the
righteousnesse
of
the
Scribes
and
Phar●sees
,
Math.
5.20
.
you
shall
in
no
case
enter
into
the
Kingdome
of
Heaven
:
The
Pharisees
were
verball
but
not
Practicall
;
we
must
be
both
,
if
we
hope
for
Heaven
:
In
hearing
of
the
word
,
resorting
to
Gods
house
,
we
do
outwardly
celebrate
the
Sabbath
;
but
in
practising
that
we
hear
,
and
being
examples
to
others
,
we
turn
all
the
week
into
a
Sabbath
:
and
that
is
a
savour
of
rest
in
the
Nostrills
of
the
Lord
:
When
the
glasse
is
runn
we
say
the
Sermon
is
ended
,
the
Minister
hath
now
done
,
but
we
mistake
,
it
is
not
done
till
the
week
be
done
;
nor
may
it
be
ended
then
neither
.
If
the
Minister
follow
his
own
Doctrine
that
he
delivered
,
and
thou
that
which
thou
heardst
on
the
Sabbath
enjoyned
;
then
that
Sermon
was
a
good
Sermon
,
and
done
indeed
.
Otherwise
,
that
wherewith
the
Disciples
were
unjustly
charged
,
Acts
2.13
.
we
may
be
justly
charged
withall
,
that
we
were
in
a
manner
drunk
upon
the
Sabbath
day
;
for
it
is
one
signe
of
a
drunken
man
to
forget
both
what
he
said
,
and
heard
.
Thus
much
of
the
Person
teaching
:
now
of
the
Persons
taught
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
[
Unto
them
]
Text.
Not
unto
the
Scribes
and
Pharisees
,
who
neither
respected
his
Person
,
(
for
that
they
derided
,
)
nor
praying
,
(
for
they
scorned
to
be
taught
by
him
;
)
but
to
those
he
spake
,
who
were
willing
to
hear
,
and
desirous
to
learn
as
appereas
before
by
the
Request
they
made
vers.
1.
Lord
teach
us
to
pray
:
whence
note
,
Doctr.
Christ
makes
choice
of
tractable
spirits
to
instruct
and
teach
in
the
wayes
of
piety
.
Such
as
are
of
a
tractable
disposition
,
and
willing
to
be
instructed
in
the
wayer
of
salvation
,
shall
be
taught
by
Christ
.
These
,
and
onely
these
,
Christ
makes
choice
of
to
reveal
the
Mysteries
of
the
Kingdom
unto
,
and
instruct
in
holy
Duties
.
When
the
High
Priest
questioned
with
our
Saviour
about
the
destroying
of
the
Temple
,
and
building
it
up
again
in
three
deies
,
he
answered
him
nothing
Mark
14.60
.
And
when
Herod
questioned
with
him
about
many
things
,
Mark
.
14.60
.
neither
would
our
Saviour
make
him
any
answer
,
Luke
23.9
.
So
when
Pilate
asked
him
what
was
truth
,
Luke
23.9
.
our
Saviour
(
though
he
was
not
wont
to
smoother
or
suppresse
the
truth
,
)
yet
he
did
not
instruct
him
therein
,
as
appears
,
John
18.38
.
John
18.38
.
He
knew
that
these
were
not
fit
Auditors
to
hear
of
such
matre●s
;
but
when
his
Disciples
came
unto
him
,
and
moved
questions
,
about
Religion
,
he
still
instructs
them
,
and
satisfies
them
in
all
their
doubts
;
for
that
he
knew
them
to
be
men
of
tractable
minds
,
and
spirits
,
Math.
13.11
,
12
,
36
,
51.
Our
Saviour
,
did
many
things
in
Capernaum
of
his
own
accord
,
which
he
refused
to
do
in
his
own
Country
,
(
albeit
earnestly
requested
)
and
the
reason
we
have
,
Luke
4.24
.
Luke
4.
verse
24.
his
own
Country
men
were
wayward
and
perverse
,
and
would
not
accept
of
a
Prophet
in
his
own
Country
;
for
father
confirmation
of
the
point
delivered
,
see
,
Psal.
25.9
.
Isai.
2.3
,
&
28.9
.
Math.
11.25
,
28.
Use
.
You
that
desire
to
be
taught
of
God
,
see
that
you
bring
with
you
to
the
hearing
of
the
word
,
hearts
docible
,
and
tractable
;
desirous
to
learn
,
and
be
informed
;
and
so
you
shall
want
neither
direction
nor
encouragement
:
find
you
but
ears
,
hearts
,
and
Christ
will
find
a
mouth
.
There
wants
no
ability
in
him
to
reveale
his
fathers
will
unto
thee
,
Joh.
1.18
.
Colos.
2.3
.
Joh.
17.8
.
John
1.18
.
Colos.
2.3
.
Nor
is
there
in
him
any
want
of
will
to
instruct
and
teach
;
he
teacheth
freely
,
John
17.8
.
Wouldst
thou
be
made
clean
,
(
saith
Christ
to
the
Leper
)
why
,
Be
thou
clean
;
So
wouldst
thou
be
instructed
in
the
way
to
Heaven
,
and
mysteries
of
salvation
,
desirest
thou
to
know
what
the
good
will
and
pleasure
of
the
Lord
is
,
that
thou
mayest
obey
it
,
and
serve
him
,
fear
not
then
,
God
will
not
be
wanting
to
such
,
as
are
not
wanting
to
themselves
.
It
is
no
matter
what
the
Capacity
,
or
incapacity
of
the
Schollar
be
,
when
there
is
such
a
teacher
,
for
Christ
doth
not
onely
bring
Doctrine
,
but
he
brings
,
wit
,
grace
,
and
ability
to
the
inward
man
:
Let
none
distrust
if
they
be
tractable
and
will
attend
the
meanes
.
But
if
thou
bringest
a
wayard
,
and
perverse
spirit
,
an
ill-affected
heart
to
Gods
Ordinances
;
God
will
then
answer
thee
according
to
the
stumbling
block
of
the
iniquity
that
is
in
thee
;
Ezek.
14.3
.
and
hide
those
things
from
thee
,
that
may
make
to
the
eternall
good
,
and
wellfare
of
thy
soul
.
To
conclude
,
think
often
on
that
parable
,
Prov.
10.8
.
The
wise
in
heart
will
receive
Commandements
:
he
that
is
desirous
to
hear
,
that
he
may
learn
,
such
a
one
shall
not
want
instruction
;
But
a
prating
fool
(
such
as
will
quarrell
with
the
Preacher
,
Object
against
his
Doctrine
,
out
of
a
distempered
affection
)
he
shall
fall
into
misery
and
trouble
,
Rom.
2.8
,
9.
[
Unto
them
]
Whom
,
if
we
consider
(
yet
again
)
as
they
stood
in
Relation
unto
Christ
,
being
of
his
own
family
,
and
houshold
;
then
this
may
be
further
collected
thence
.
Doct.
Our
principal
care
ought
to
be
of
our
own
Cure
;
This
we
gather
from
Christs
practise
,
whose
greatest
care
,
was
over
those
whom
he
had
special
charge
of
.
Every
action
of
Christ
,
is
for
our
Instruction
;
but
not
ever
for
our
Imitation
:
we
may
not
imitate
him
in
works
miraculous
,
and
proper
to
him
as
Mediator
,
otherwise
then
by
Similitude
,
translating
that
to
our
spiritual
life
,
which
he
as
Mediator
did
.
(
So
as
he
dyed
we
must
dye
,
and
as
he
rose
again
,
we
must
arise
likewise
.
)
Nor
may
we
imitate
him
in
his
Infirmities
,
as
to
be
hungry
,
thirsty
,
sleepy
,
weary
,
&c.
For
albeit
they
were
not
sinful
,
but
only
natural
,
and
so
unblameable
,
and
are
in
every
one
of
us
;
yet
we
need
not
strive
the
attainment
of
them
.
But
we
must
imitate
him
in
his
imitable
graces
and
actions
,
as
we
are
willed
,
1
Pet.
2.9
.
shew
forth
the
vertues
of
him
that
hath
called
us
,
1
Pet.
2.9
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
&c.
we
must
preach
them
abroad
(
as
the
word
signifies
)
so
clearly
practise
them
,
that
our
lives
should
be
a
Sermon
upon
Christs
life
.
His
life
is
a
perfect
Sampler
,
and
every
flowre
of
vertue
,
that
his
hand
hath
pricked
forth
for
us
,
we
ought
to
take
out
after
the
best
manner
that
we
can
:
And
this
is
one
amongst
many
other
,
fit
for
all
that
have
charge
of
souls
,
in
any
degree
(
whether
he
be
Minister
,
or
Governour
of
a
Family
)
.
After
his
example
,
we
ought
to
teach
and
instruct
our
Families
in
necessary
points
of
piety
and
godliness
.
This
is
a
Duty
frequently
enjoyned
in
Scripture
,
God
commands
his
people
,
Deut.
4.9
,
10.
&
6
,
7.20
.
&
11.19
,
20.
that
his
Lawes
should
be
written
upon
the
posts
of
their
Houses
and
Gates
,
in
regard
of
those
under
Government
.
All
that
went
in
,
and
came
out
,
were
to
be
instructed
.
There
was
an
Act
and
Ordinance
,
Psal.
81.5.6
.
made
to
establish
the
practise
of
it
.
And
this
was
commended
,
in
godly
and
Religious
Governours
from
time
to
time
,
as
in
Abraham
,
Gen.
18.19
.
In
Jacob
,
Gen.
●5
.
2.3
.
in
Josh.
24.15
.
in
David
,
Psal.
101.2
,
3.
Prov.
4.4
.
in
Bathsheba
,
Prov.
31.26
.
In
the
new
Testament
;
we
have
Examples
,
many
:
In
Nobles
,
John
4.53
.
Act.
18.8
.
Captains
,
as
in
Cornelius
,
Act.
10.2
.
in
men
of
high
place
,
Luk.
19.9
.
In
men
of
mean
rank
,
Act.
16.34
.
and
in
Wemen
,
Act.
16.18
.
All
these
,
performed
the
Duties
of
good
and
religious
Governours
,
in
seeking
the
Salvation
of
their
Families
,
and
promoting
their
soul's
welfare
.
Reas.
Great
Reason
we
have
for
it
,
1.
In
respect
of
God
,
whose
honour
above
all
things
,
we
should
indeavour
to
advance
,
and
what
better
course
can
be
taken
for
it
,
then
to
set
up
his
worship
and
service
in
our
Families
?
Isa.
38.19
.
Isa
38.19
.
The
living
shall
prayse
thee
,
&c.
]
And
how
shall
they
do
this
?
The
(
Father
to
Children
shall
make
known
thy
Truth
)
which
words
are
not
to
be
restrained
to
Natural
Parents
,
but
to
those
that
are
in
the
place
of
Parents
,
Exod.
20.12
.
2
King
.
5.13
.
(
as
all
masters
and
Governours
of
Families
are
:
)
there
is
no
way
to
win
glory
to
God
,
more
then
by
winning
souls
unto
him
;
Joh.
21.15.17
.
no
way
of
expressing
our
love
to
Christ
more
,
then
by
feeding
his
sheep
and
Lambs
.
Secondly
,
in
respect
of
the
Church
,
(
which
,
next
to
God
and
Christ
his
Son
,
should
be
most
dear
unto
us
)
care
should
be
had
,
Dyke
in
Phil.
Epist.
Ded.
that
our
Families
be
religious
.
The
Family
,
the
Church
,
and
the
Common
wealth
,
Luther
termes
three
Heavenly
Hierarchies
;
but
how
is
the
Family
heavenly
,
saith
one
,
unless
the
Church
be
in
it
?
without
Religion
be
set
up
therein
,
it
will
prove
but
a
hellish
Hierarchy
,
not
a
heavenly
;
and
it
will
poyson
both
the
other
.
A
Family
is
the
first
Society
of
all
other
;
the
foundation
of
the
rest
:
now
if
the
Fountain
be
poysoned
,
can
the
streams
be
sweet
?
if
Families
are
poysoned
,
how
will
Towns
,
Cities
,
Kingdoms
flourish
?
your
Families
are
the
Nurseries
of
the
Church
,
and
to
be
more
regarded
in
that
respect
,
than
old
Trees
;
If
they
be
nipt
,
or
bitten
young
,
if
the
Canker
take
them
,
what
an
Orchard
shall
we
have
?
if
there
be
ignorance
in
our
Families
,
prophaneness
in
our
Families
discord
and
contention
in
our
Families
;
you
shall
soon
find
it
in
a
Church
and
State
;
for
in
the
chain
of
Order
,
every
link
depends
one
upon
another
,
and
begins
below
,
albeit
,
it
reach
very
high
:
let
Inferiours
in
Families
,
forget
their
duties
to
Superiours
;
Superiours
to
Magistrates
,
and
Ministers
;
Magistrates
and
Ministers
,
to
Princes
;
in
the
end
,
all
will
forget
their
duties
unto
God
,
who
is
above
all
:
therefore
as
Elisha
healed
the
naughty
waters
,
2
King
.
2.21
.
by
casting
in
Salt
at
the
Spring
head
;
so
let
us
heal
disorders
in
the
Church
and
Nation
,
by
seasoning
our
Families
with
piety
and
Religion
;
then
as
the
Prophet
said
,
will
God
say
,
I
have
healed
these
waters
,
there
shall
not
be
any
more
,
psal.
78.4
,
5
,
6
,
7
,
8.
from
them
,
death
or
barren
land
.
Never
look
to
have
the
Church
or
State
to
flourish
,
till
our
Families
flourish
in
piety
.
Thirdly
,
in
a
Self-respect
,
Governours
of
Families
should
make
conscience
of
this
duty
,
For
Vers
.
27
First
,
Phil.
vers.
11.
the
Profit
is
great
that
comes
unto
you
thereby
.
St.
Paul
writing
to
Philemon
,
in
the
behalf
of
Onesimus
(
after
his
conversion
)
telleth
him
,
that
however
he
had
bin
before
unprofitable
,
yet
now
he
should
find
him
a
profitable
Servant
.
Those
who
are
faithful
to
God
,
will
be
likewise
faithful
to
Man
:
so
was
Abrahams
Servant
,
who
being
sent
about
his
Masters
business
,
(
and
a
great
business
too
)
to
take
a
Wife
for
Isaac
,
his
Masters
Sonne
,
he
begins
his
work
with
Prayer
,
Gen.
24.12
.
Gen.
24.12
.
Lord
God
of
my
Master
Abraham
,
send
me
good
speed
.
And
when
he
saw
that
God
began
to
prosper
what
he
had
took
in
hand
,
he
was
at
prayer
again
,
and
rendered
thanks
for
his
good
success
,
vers.
27.
Blessed
be
the
Lord
God
of
my
Master
Abraham
,
and
how
faithful
he
was
to
his
Master
,
in
the
whole
carriage
of
the
business
,
the
story
testifieth
.
But
in
what
Family
was
this
Servant
trained
up
?
out
of
what
Family
came
he
?
why
,
out
of
a
Religious
Family
,
he
was
trained
up
,
under
a
godly
and
Religious
Master
,
one
that
would
command
his
Servants
,
to
walk
after
God
.
And
you
may
,
in
the
same
Chapter
,
find
a
Sonne
of
the
same
Family
(
too
:
)
going
into
the
Fields
to
pray
and
meditate
,
Vers
.
63
vers.
63.
Thus
Sonnes
and
Servants
,
in
such
Families
as
are
religious
,
will
go
about
their
business
,
praying
,
and
meditating
,
and
so
have
a
blessing
attend
them
;
(
without
which
early
rising
,
and
late
going
to
bed
,
is
to
no
purpose
,
)
when
Servants
that
are
untaught
,
Psal.
127.2
.
and
live
in
irreligious
Families
,
go
about
their
business
,
mumblingly
and
mutteringly
;
rayling
,
and
reviling
,
cursing
,
and
swearing
,
and
so
have
the
curse
of
God
following
them
,
in
all
that
they
put
their
hands
unto
.
There
is
no
such
way
to
bring
Servants
and
Children
to
obedience
,
as
to
endeavour
,
that
the
fear
of
God
may
be
planted
in
their
hearts
.
That
will
cause
them
to
do
their
work
for
Conscience
sake
,
to
be
faithful
,
as
well
in
their
Governours
absence
,
as
presence
;
and
stir
them
up
to
pray
for
good
success
upon
their
labours
and
indeavours
;
and
that
is
it
,
which
brings
the
blessing
of
God
upon
a
Family
:
Gen.
39.2
.
Gen.
31.30
.
Thus
was
Potiphars
Family
blessed
for
Josephs
sake
,
and
Labans
for
Jacobs
.
Secondly
,
it
is
a
great
honour
to
a
Family
,
to
be
godly
,
and
Religious
,
such
Families
are
Churches
,
and
are
dignified
with
that
Title
(
Rom.
16.2.3
.
1
Cor.
16.19
.
Col.
4.15
.
Philem.
2.
)
This
is
an
honourable
Appellation
;
Rom.
16.2.3
.
1
Cor.
16.19
.
Colos.
4.15
.
Philem.
2.
Sirac
.
10.2
.
It
honours
the
Governours
themselves
,
who
are
best
known
by
their
Servants
and
Children
:
(
they
being
but
as
their
shadows
,
Prov.
28.7
.
&
29.12
.
)
And
it
honours
those
,
that
are
members
of
that
Family
▪
in
that
they
are
become
the
Children
of
God
,
and
Heirs
of
Grace
.
Thirdly
,
it
brings
much
comfort
to
Governours
,
when
those
under
their
charge
become
Religious
,
3
Epist.
Joh.
4.
Prov.
10.1
.
&
23
,
24
,
25.
1
Thes.
2.20
.
the
comfort
and
contentment
of
a
mans
life
,
lies
much
in
his
Family
.
Ye
are
our
joy
,
and
Crown
of
rejoycing
,
said
Paul
,
in
another
case
,
1
Thes.
2.20
.
so
may
Governours
say
of
a
Religious
and
well
governed
Family
:
But
on
the
other
side
,
loosness
and
disorder
in
a
Family
,
makes
the
lives
of
the
Governours
thereof
to
be
very
uncomfortable
(
so
the
rude
,
and
untoward
behaviour
of
the
Wives
of
prophane
Esau
,
Gen.
27.46
.
did
vex
the
souls
of
Isaac
and
Rebeckah
,
Gen.
27.
ult.
so
Prov.
17.21
.
&
19.13
.
the
same
of
Servants
.
)
Fourthly
,
the
great
account
that
Governours
are
to
make
to
God
,
for
the
neglect
of
their
Duties
herein
,
should
make
them
the
more
careful
.
Our
Servants
and
our
Children
are
not
our
own
,
Ezek.
16.20
.
but
Gods
,
Ezek.
16.20
.
they
are
born
to
him
,
and
must
be
educated
and
brought
up
for
him
.
You
are
but
Gods
Deputies
,
and
govern
for
him
:
All
the
power
that
thou
canst
challenge
in
thy
Family
,
is
subordinate
;
we
trust
our
Servants
with
our
goods
,
and
God
trusts
us
with
their
souls
;
and
he
hath
given
a
strait
charge
unto
us
,
of
every
one
that
comes
under
our
Roof
,
(
not
much
unlike
that
in
the
Parable
,
1
King
.
20.39
.
Look
to
this
man
,
if
by
any
means
he
be
missing
thy
life
goes
for
his
life
:
So
)
look
to
this
thy
Child
,
1
King
.
20.39
.
thy
Servant
;
if
he
be
wanting
,
or
missing
,
if
his
soul
perish
through
thy
negligence
,
thy
soul
dies
for
his
.
Thus
Ely
was
charged
with
the
sins
of
his
Children
,
1
Sam.
2.29
.
1
Sam.
2.29
.
(
And
,
as
you
know
,
many
a
man
is
undone
by
Suretiship
)
:
But
if
you
can
say
at
the
last
day
,
Here
am
I
O
Lord
,
Isa.
8.18
.
Joh.
17.12
.
and
the
Children
that
thou
hast
given
me
:
or
as
Christ
in
that
Prayer
of
his
,
I
have
lost
none
of
them
that
thou
hast
given
me
,
but
that
Sonne
of
perdition
which
was
lost
before
,
this
will
further
our
Account
to
our
endless
comfort
.
And
thus
(
in
many
respects
)
if
we
love
our selves
,
we
should
teach
our
Families
to
be
Religious
.
Fifthly
and
lastly
,
the
tender
love
and
compassion
,
that
we
bear
at
least
pretend
to
bear
to
those
that
are
under
our
charge
,
should
put
us
upon
the
Duty
.
Ecclus.
33.29
.
If
thou
have
a
faithful
Servant
(
said
the
Sonne
of
Syrach
,
)
let
him
be
unto
thee
as
thy
own
soul
.
The
soul
is
near
and
dear
to
us
,
(
I
am
sure
it
ought
to
be
.
)
Now
he
that
loves
his
soul
,
will
have
a
care
to
teach
and
instruct
that
soul
;
so
should
those
Governours
have
a
care
to
instruct
and
teach
their
Families
,
that
love
their
Families
.
Meat
,
Drink
,
Apparel
,
and
other
necessaries
of
Nature
,
are
not
more
needful
for
their
bodies
preservation
,
then
holy
Instruction
is
for
their
souls
salvation
.
Thus
you
see
,
what
Reason
you
have
to
do
,
as
you
from
Christs
example
are
here
taught
to
do
,
viz.
to
take
care
,
that
those
under
your
charge
,
be
taught
Religion
,
and
instructed
in
the
wayes
to
Heaven
.
Use
1
The
want
of
this
care
in
Governours
,
cannot
be
enough
lamented
!
What
Master
or
Governour
of
a
Family
is
there
,
that
treads
in
our
Saviours
steps
,
and
makes
Conscience
of
instructing
those
under
their
charge
and
Command
,
in
Religious
Duties
?
Cyprian
brings
in
many
Children
,
pittifully
complaining
against
their
Parents
,
for
want
of
Instruction
:
And
the
like
complaint
methinks
in
these
dayes
,
I
hear
sounding
in
mine
eares
,
made
by
many
Families
against
their
Governours
:
Alasse
!
what
have
we
done
,
that
we
are
thus
miserably
tormented
;
The
negligence
,
or
treachery
,
or
misguided
zeal
of
our
Parents
and
Masters
,
have
brought
all
this
misery
upon
us
:
They
have
proved
our
Murtherers
,
who
should
have
bin
our
Instructers
;
they
have
deprived
us
of
the
wholsom
nourishment
of
the
word
,
&
gave
us
a
Scorpion
instead
of
a
fish
:
they
have
plunged
us
in
the
myre
of
sensual
pleasures
,
when
they
should
have
dipped
us
in
the
sacred
Laver
of
Regeneration
:
they
kept
us
from
God
our
Father
,
and
the
Church
our
Mother
.
Had
they
bin
godly
,
we
might
have
bin
everlastingly
happy
.
The
reason
of
this
great
neglect
,
ariseth
partly
from
;
Ignorance
partly
,
from
Carelesness
;
partly
from
Pride
▪
&
partly
from
Prophaness
.
It
is
a
true
saying
,
Ignorantia
Judicis
,
est
calamitas
innocentis
,
and
it
is
also
true
that
Ignorantia
Domini
,
est
calamitas
servi
;
yet
Ignorance
is
all
the
plea
that
some
have
for
the
omission
of
their
dutie
:
call
upon
them
to
teach
and
instruct
their
families
,
and
break
unto
them
the
bread
of
life
,
they
answer
in
effect
as
the
widow
of
Zarephta
did
Elijah
when
he
asked
of
her
a
morsell
of
bread
;
2
King
.
17.17
.
As
the
Lord
liveth
I
have
not
a
cake
,
but
a
handful
of
meal
in
a
barrel
,
and
a
little
oyle
in
a
cruse
,
and
behold
I
am
gathering
two
sticks
that
I
may
go
in
and
dresse
it
for
me
,
and
my
son
,
that
we
may
eat
and
dye
.
I
can
say
the
Lords
prayer
,
the
Creed
,
the
ten
Commandements
,
and
what
I
can
say
I
teach
them
,
(
albeit
I
understand
not
the
meaning
of
them
)
as
for
other
points
of
Religion
,
I
am
to
seek
therein
my self
,
how
then
should
I
instruct
others
?
If
this
that
I
do
,
will
not
serve
the
turn
,
they
must
dye
,
or
do
,
as
God
shall
please
.
But
as
Christ
said
to
Nicodemus
,
John
3.10
.
so
may
I
to
thee
,
Art
thou
a
Master
in
Israel
and
knowest
not
these
things
?
Hast
thou
entered
into
a
marryed
estate
?
art
thou
become
a
father
,
or
master
of
a
family
?
hast
thou
children
and
servants
under
thy
command
,
and
yet
art
ignorant
of
the
first
principles
of
Christian
Religion
?
A
shameful
excuse
:
Marriage
was
not
ordained
altogether
for
Procreation
,
but
for
Education
and
Regeneration
of
Children
.
This
world
might
be
filled
full
enough
of
Children
,
though
there
were
no
marriage
;
but
Heaven
could
not
be
filled
,
nor
the
place
of
fallen
Angels
supplyed
,
without
the
care
of
religious
Education
,
which
from
parents
(
in
lawfull
marriage
)
they
are
likelyest
to
receive
,
and
God
expects
that
from
them
they
should
receive
it
.
And
art
thou
ignorant
?
This
thou
speakest
to
thy
shame
that
so
speakest
.
Others
have
knowledge
(
enough
)
themselves
,
and
are
able
to
instruct
their
families
;
Acts
1●
.
17
.
but
they
are
of
Gallio's
opinion
and
temper
,
imagining
that
matters
of
Religion
belongs
not
to
them
to
teach
;
but
to
Minister
.
To
Church
they
bring
their
family
,
and
that
's
as
much
as
is
required
of
them
,
(
as
they
think
.
)
And
it
is
well
done
in
doing
so
;
●
Sam.
1.21
.
Elkanah
did
the
like
,
1
Sam.
1.21
.
and
I
could
wish
that
more
of
us
would
do
,
as
much
;
but
I
must
further
tell
you
,
that
this
is
not
enough
:
were
this
all
that
is
required
of
Houshold
Governors
,
why
did
the
Apostle
send
women
to
learn
at
home
of
their
Husbands
?
Believe
it
,
every
Governour
of
a
family
is
as
deeply
charged
with
the
souls
of
those
who
are
under
his
Government
,
Psalm
.
78.5
.
Ephes.
6.4
.
as
any
Pastor
is
with
the
souls
of
that
Flock
which
is
committed
to
his
Charge
;
Nor
will
the
publick
Ministery
become
fruitfull
,
if
that
seed
which
is
sowen
in
publick
,
be
not
watred
in
private
,
by
Conference
,
Examination
,
and
good
instruction
,
(
as
in
these
sad
times
Experience
doth
verifie
.
)
Ministers
in
these
dayes
are
both
Eloquently
learned
,
and
learnedly
eloquent
;
mighty
in
word
,
and
deed
,
in
doctrine
and
in
life
;
and
yet
little
good
is
done
,
by
our
preaching
:
And
to
what
can
we
impute
the
unprofitablenesse
of
our
Ministery
so
much
,
as
to
Parent
's
and
Master's
omission
of
family
duties
?
Know
then
thus
much
,
that
as
you
call
our
Congregations
our
charge
,
(
and
so
they
are
)
;
and
cry
shame
on
us
if
we
be
dumb
,
and
idle
,
(
as
well
you
may
)
:
so
are
your
families
your
care
,
which
to
neglect
the
instructing
of
,
is
no
lesse
sin
,
and
shame
for
you
,
then
for
us
in
the
other
case
.
Others
there
are
,
that
both
can
,
and
would
(
as
they
say
)
set
up
Religion
in
their
houses
and
perform
Religious
duties
,
but
they
think
it
a
disgrace
unto
them
,
a
blemish
to
their
Reputation
to
stoop
so
low
.
Alass
!
that
dust
and
ashes
should
be
so
proud
,
2
Sam.
6.22
.
as
to
think
it
any
disparagement
to
worship
at
the
Lords
feet
in
the
sight
of
his
Saints
!
Am
I
vile
?
I
will
yet
be
more
vile
said
David
to
Michal
(
when
she
scorned
him
for
dancing
before
the
Ark
;
)
He
knew
no
shame
belonging
to
that
,
nor
is
there
to
this
.
Euseb.
Lib.
4.
de
vita
Constant
.
Eusebius
reports
of
Constantine's
Palace
that
the
form
of
a
Church
was
in
it
,
where
was
reading
of
the
word
,
prayer
,
singing
of
psalms
,
which
he
himself
usually
would
begin
and
set
.
Melanct.
de
Georg.
Princ.
Anthaltino
in
Praef.
5.
Tom.
oper.
Lutheri
.
And
Melancthon
,
of
George
Prince
of
Anhalt
that
his
Chamber
,
was
a
Church
,
an
University
,
and
a
Court
;
for
,
besides
the
dispatch
of
civil
business
,
there
was
daily
praying
;
reading
;
yea
and
preaching
too
.
I
spare
to
speak
of
other
Presidents
,
we
have
Christs
own
example
,
who
Catechised
his
family
frequently
;
said
grace
at
meat
,
sung
psalms
with
his
disciples
:
prayed
with
them
,
taught
them
to
pray
:
And
who
art
thou
then
,
or
what
is
thy
fathers
house
,
that
thou
thinkest
thy self
to
good
to
serve
thy
God
in
the
performance
of
such
duties
?
wert
thou
an
Angel
,
and
hadst
thou
thy
seat
above
the
Clouds
,
yet
would
it
be
no
disparagement
unto
thee
,
to
be
sent
down
from
thence
to
teach
and
instruct
thy
inferiours
in
Religious
matters
,
Dan.
9.21
.
Luke
1.19
.
And
yet
there
are
a
worser
sort
then
these
to
be
met
withall
,
such
are
they
as
are
so
farr
from
teaching
their
Families
to
be
Religious
,
Psal.
123.4
.
that
if
in
case
,
any
that
comes
under
their
Roof
,
be
taught
unto
their
hands
,
they
unteach
them
again
,
by
disgracing
prayer
,
singing
,
reading
of
the
word
,
and
deriding
them
that
use
it
.
Let
such
scoffing
Ismaels
,
and
jeering
Michals
,
hear
how
the
Apostle
styles
them
;
Children
of
the
Devil
,
Enemies
of
Righteousnesse
,
Act.
13.10
.
and
further
chargeth
them
to
be
such
as
cease
not
to
prevert
the
strait
way
of
God
,
Act.
13.10
.
But
enough
of
Reproof
:
suffer
now
I
beseech
you
the
word
of
Exhortation
.
Use
2
Be
perswaded
to
plant
Religion
in
your
families
,
and
promote
Grace
and
Godlinesse
in
your
houses
;
endeavour
that
it
may
flourish
in
your
habitations
:
think
it
not
enough
,
that
your selves
and
children
and
wives
be
religiously
given
,
but
endeavour
likewise
that
the
meanest
servant
under
your
roof
be
religious
also
:
Dan.
2.31.32
.
Otherwise
your
families
will
be
but
like
Nebuchadzars
Image
;
the
head
gold
,
the
shoulders
silver
,
the
arms
brasse
,
the
legs
iron
,
the
feet
clay
;
the
lower
still
the
worser
.
We
have
long
looked
for
a
Reformation
both
in
Church
and
State
,
and
promised
our selves
,
much
that
way
;
but
the
harvest
is
past
,
Jer.
8.20
.
the
summer
is
ended
,
and
yet
we
are
not
saved
:
the
Church
is
unreformed
,
Religion
is
unsetled
,
Discipline
neglected
.
To
reforme
all
,
let
us
begin
at
home
.
T
is
a
madnesse
to
think
that
our
Congregations
will
not
be
reformed
,
so
long
as
our
families
are
poysoned
with
ignorance
,
and
prophannesse
.
Our
Congregations
will
not
be
pure
Churches
,
till
our
families
be
turned
into
Churches
.
Oh
that
we
might
live
to
see
that
day
when
we
might
send
our
Salutations
as
St.
Paul
did
Rom.
16.5
.
(
and
else
where
)
Salute
such
a
one
,
and
such
a
one
,
with
the
Church
,
which
is
in
thy
house
.
That
we
could
say
of
your
families
,
as
was
said
of
the
family
of
Juliana
,
to
whom
St.
Austine
and
Alipius
writes
,
Epist.
143.
domum
vestram
non
parvam
Christi
Ecclesiam
deputamus
,
we
account
your
house
no
small
Church
of
Christ
.
So
God
will
delight
to
dwell
in
your
houses
with
you
.
And
very
strangers
coming
under
your
Roofs
will
say
as
Jacob
did
of
Bethel
,
Surely
God
is
in
this
place
.
Gen.
28.16
.
Would
you
know
how
this
may
be
done
?
Why
then
,
let
me
make
a
little
stop
in
my
way
to
tell
you
.
See
Mr.
Daniel
Dykes
Platform
of
household
Government
in
his
Expos.
on
the
Epist.
to
Phil.
vers.
2.
If
in
case
you
would
that
your
houses
should
be
Churches
,
and
deserve
that
honour
to
be
so
styled
and
esteemed
,
see
that
the
form
of
Church-Government
,
by
some
praescribed
;
be
by
you
observed
.
First
,
care
must
be
had
in
the
Collecting
and
gathering
of
it
,
(
what
may
be
)
that
none
be
admitted
into
your
families
whom
God
hath
not
before
admitted
into
his
:
we
may
not
hand
over
head
entertain
into
our
society
all
indifferently
,
that
offer
themselves
unto
us
,
but
such
as
are
of
the
houshold
of
faith
.
The
members
of
a
visible
Church
are
the
Saints
,
Prociel
este
prophani
.
(
at
least
so
by
outward
profession
.
)
Nor
doth
the
Church
indifferently
receive
all
comers
into
her
society
;
It
admits
not
(
by
the
Sacrament
of
Baptism
)
Children
of
Turks
and
Infidels
,
but
such
as
are
of
a
holy
seed
;
the
off-spring
of
Religious
Parents
:
The
like
care
must
be
had
by
those
who
would
have
their
families
baptized
with
the
name
of
a
Church
.
This
care
had
David
,
Psal.
101.6.7
.
Psal.
101.6
,
7.
His
eyes
were
upon
the
faithfull
of
the
Land
;
that
they
might
dwell
with
him
;
such
as
walked
in
a
perfect
way
should
serve
him
;
As
for
Lyers
,
flatterers
,
Drunkards
,
and
deceitfull
workers
,
he
would
have
none
of
them
under
his
Roof
,
(
if
known
.
)
Which
Psalme
,
Bishop
Ridley
read
often
over
to
his
family
,
hiring
them
to
learn
it
by
heart
,
that
they
might
be
an
example
to
others
of
holinesse
and
virtue
.
And
surely
here
is
a
great
failing
in
Housholders
in
the
choice
of
Servants
:
most
chuse
as
Solomon
did
Jeroboam
,
1
King
.
11.28
.
he
saw
that
the
young
man
was
fit
for
the
work
,
and
so
(
without
any
more
ado
)
entertained
him
into
his
service
:
but
it
had
been
well
for
Solomon
if
a
man
of
more
conscience
,
Mr.
Dyke
his
Epist.
Ded.
to
the
Expos.
on
Phil.
though
lesse
skill
had
been
retained
;
(
as
one
saith
well
)
:
for
he
sought
and
wrought
the
ruine
of
his
house
,
and
whole
Family
.
Thus
many
Masters
and
Governours
of
Families
,
look
no
further
then
to
the
outward
abilities
of
those
they
entertain
.
If
they
be
fit
for
their
service
,
meet
for
their
work
;
if
they
be
good
husbands
,
can
plough
well
;
thresh
well
,
&c.
Albeit
they
are
very
Jeroboams
otherwise
,
and
of
an
unsound
Religion
,
loose
conversation
,
they
shall
be
entertained
(
with
curse
and
all
which
followeth
them
;
)
But
is
this
the
way
to
have
your
Familes
become
Churches
,
in
suffering
them
to
be
Receptacles
for
Swearers
,
Drunkerds
,
and
such
like
vicious
persons
?
nay
rather
,
Stables
of
swine
,
and
Cages
of
unclean
birds
(
as
the
Holy
Ghost
speaks
of
Babylon
,
Rev.
18.2
.
)
were
our
Houses
Churches
before
;
yea
,
such
Metamorphise
men
,
(
as
the
Jewes
did
the
Lords
house
,
which
of
a
house
of
Prayer
they
made
a
Denn
of
Thieves
.
)
And
it
brings
the
Prophets
curse
upon
your
Tabernacles
,
Isal.
13.21.22
.
the
Zim
of
Ochin
do
lodge
there
,
and
Satyres
,
(
unclean
spirits
)
dance
there
.
Wherefore
,
it
behoves
you
to
be
somewhat
shy
,
and
wary
whom
you
entertain
to
serve
you
:
were
you
to
plant
an
Orchard
,
you
would
not
run
to
every
hedge
for
trees
to
plant
it
with
,
but
send
far
and
near
for
choisest
fruit
;
much
more
should
care
be
taken
in
planting
a
Church
in
your
Families
,
if
you
would
have
it
glorious
.
When
thou
hast
gathered
a
Church
and
erected
and
set
it
up
in
thy
Family
,
then
see
that
it
be
rightly
ordered
,
and
governed
,
as
a
Church
should
be
.
1.
Pet.
5.2
.
Feed
the
flock
of
God
which
is
among
you
,
taking
the
oversight
thereof
,
not
by
constraint
,
but
willingly
;
was
the
Pastoral
charge
given
by
St.
Peter
to
the
Elders
of
the
Church
,
1
Pet.
5.2
.
The
like
charge
,
is
laid
on
you
that
are
the
Elders
of
a
Family
:
first
you
are
to
discharge
the
duty
of
a
Pastor
in
feeding
of
your
Family
;
that
is
,
in
well
ordering
and
governing
of
it
(
for
so
the
word
is
used
,
)
2
Sam.
2.5
.
&
7
,
7.
Psal.
78.71
.
)
and
in
Instructing
of
it
in
the
things
that
pertain
to
life
and
godlinesse
.
Secondly
,
the
office
of
a
Bishop
in
a
carefull
observing
of
your
flock
,
with
a
vigilant
and
watchfull
eye
;
that
if
any
disorders
be
ready
to
break
in
upon
your
Families
,
they
may
be
speedily
prevented
,
or
resisted
:
You
are
to
feed
your
Families
,
as
the
Pastor
of
the
Church
is
to
feed
his
Flock
.
There
are
two
Pastorall
staffes
that
are
spoken
of
,
Zech.
11.7
.
Zech.
11.7
.
ult.
whereby
Gods
Flock
was
fed
and
guided
;
the
one
called
Beautie
,
which
was
a
staffe
of
mercy
,
and
divine
protection
:
The
other
called
Bands
,
which
was
the
staffe
of
unitie
,
for
the
conjoyning
of
the
Church
;
or
of
Correction
and
just
censure
of
Offenders
.
To
these
two
staves
we
may
resemble
Doctrine
and
Discipline
:
As
these
must
be
in
a
Pastor's
hand
for
the
well
governing
of
a
Church
;
so
must
they
be
in
the
hand
of
that
Governour
of
a
Familie
,
that
would
govern
it
rightly
,
as
it
should
be
governed
.
Doctrine
,
is
a
principall
note
of
a
true
Church
:
Deut.
6.6
,
7
,
8
,
9
;
2
Tim.
3.15
.
so
is
pious
instruction
to
edification
and
profit
,
of
a
Godly
Familie
.
The
Scriptures
must
be
read
;
Gods
name
called
upon
;
Children
and
Servants
,
Catechised
in
the
principles
of
true
Religion
;
&
other
Religious
exercises
used
,
wherein
whole
Families
ought
to
joyne
together
,
(
if
it
may
be
)
resembling
therein
our
Church-Assemblies
,
wherein
the
Worship
and
Service
of
God
is
joyntly
performed
by
the
Congregation
,
Neh.
8.1
.
1
Cor.
11.33
.
The
Pastor
being
there
the
mouth
of
the
rest
,
as
the
Governour
of
the
Family
must
be
here
,
2
Kings
22.10
.
Neh.
8.6
.
Acts
27.35
.
Oh
that
you
governours
had
this
care
to
see
Religion
flourish
in
your
houses
!
the
want
whereof
is
a
cause
that
Gods
blessing
is
wanting
on
all
other
cares
you
take
;
and
that
your
Children
and
Servants
remaine
,
the
Children
and
Servants
of
the
Divell
;
you
neglecting
those
meanes
,
whereby
they
should
be
made
the
Children
and
Servants
of
God
:
Is
he
worse
then
an
Infidell
,
1
Tim.
5.8
.
who
provides
not
food
and
rayment
for
his
Family
?
What
are
you
then
who
suffer
the
sou'es
of
your
Families
to
starve
for
want
of
Instruction
;
&
to
go
naked
and
ragged
for
want
of
that
which
should
be
unto
them
both
food
and
cloathing
?
To
Doctrine
,
Discipline
must
be
joyned
;
this
though
it
be
not
of
the
Being
of
a
Church
;
yet
it
makes
for
the
well
being
of
it
,
without
which
a
Church
is
defective
,
and
will
soon
corrupt
and
come
to
nought
,
so
it
is
in
your
Families
:
Discipline
may
be
no
more
wanting
in
the
house
,
then
in
the
Church
.
That
is
the
Broom
that
sweeps
the
house
,
makes
all
faire
,
and
clean
for
Gods
enterance
.
Luke
15.
It
must
resemble
Church-Discipline
both
in
respect
of
Order
and
Censure
.
Order
,
1
Cor.
14.40
.
must
be
in
your
Family
,
(
for
God
is
the
God
of
Order
,
and
not
of
Confusion
.
)
This
is
required
of
a
Bishop
,
1
Tim.
3.4
.
he
must
have
his
Children
in
subjection
,
1
Tim.
3.4
.
with
all
gravity
or
comliness
,
(
as
some
render
it
.
)
Now
every
Governour
is
a
Bishop
in
his
own
house
;
and
must
see
that
there
be
a
decorum
kept
,
and
observed
of
all
;
each
one
carrying
himself
according
to
his
place
,
for
the
good
of
the
whole
:
There
is
a
comlinesse
,
peculiar
to
the
subjection
of
the
Wife
;
and
a
comlinesse
peculiar
to
the
subjection
of
a
Child
;
and
a
comlinesse
peculiar
to
the
subjection
of
a
Servant
;
A
comlinesse
of
the
inferiour
,
in
obeying
;
a
comlinesse
of
the
superiour
,
likewise
in
commanding
and
ruling
:
Where
this
comely
Order
is
not
maintained
;
(
every
one
keeping
his
station
,
and
doing
that
which
is
proper
to
his
Place
,
)
there
is
no
resemblance
of
the
Church
(
which
is
said
to
be
beautifull
,
Cant.
6.4
.
like
an
Armie
with
Banners
,
)
but
of
that
Israeliticall
Anarchie
rather
(
spoken
of
Judg.
17.
)
when
every
man
did
that
which
was
good
in
his
own
eyes
:
2
Sam.
17.23
,
And
who
so
neglects
thus
to
Order
his
Family
,
may
be
thought
worse
then
Achitophell
,
who
(
albeit
he
hanged
himselfe
,
yet
)
had
a
care
to
order
his
own
houshold
before
he
destroyed
himself
.
As
there
must
be
houshold
Order
,
so
there
must
be
houshold
Censure
:
Math.
18.15
,
16
,
17.
And
therein
our
Saviour's
direction
would
be
followed
,
Math.
18.15
,
16
,
17.
Yet
in
Sinnes
manifest
,
and
publick
,
we
are
not
tyed
to
this
Order
;
but
,
according
to
the
nature
,
and
qualitie
of
the
offence
,
we
must
begin
,
somtimes
at
the
last
(
as
was
the
proceeding
with
the
incestuous
Corinthian
1
Cor.
5.
)
Sometimes
with
the
second
as
1
Tim.
5.20
.
But
if
lesse
scandalous
and
private
the
Order
before
prescribed
,
is
to
be
observed
.
First
Offenders
,
must
be
Admonished
and
reproved
in
private
;
If
that
prevaile
not
,
then
let
it
be
done
more
publiquely
before
others
;
if
no
Reformation
follow
,
then
must
we
proceed
to
Excommunication
,
and
casting
of
them
out
,
Psal.
101.4
,
5.
Him
that
is
such
a
one
I
will
not
,
Psal.
101.4
,
5.
(
that
is
,
as
is
added
by
our
Translators
)
suffer
:
such
rotten
members
must
be
cut
off
,
lest
the
sound
ones
be
infected
by
their
contagion
:
If
Ismael
turne
Scoffer
,
out
of
dores
with
him
,
(
though
it
be
never
so
grievous
to
thee
to
do
it
,
Gen.
21.9.10.12
.
as
it
was
to
Abraham
.
)
Let
that
Servant
be
as
thy
right
eye
,
or
hand
,
very
usefull
and
serviceable
,
yet
if
he
endanger
danger
thy
soul
,
or
the
souls
of
thy
Children
,
by
lewd
swearing
,
and
open
vitiousnesse
;
spare
him
not
:
Our
Saviours
speech
is
peremptorie
,
Erue
,
Abscinde
,
pul
out
,
cut
off
;
cast
away
with
indignation
,
Math.
5.29.30
.
Math
,
5
,
29
,
30.
rather
want
both
eye
and
hand
,
then
suffer
corruption
in
either
.
As
thou
must
discharge
the
office
of
a
Pastor
to
thy
Family
in
Feeding
of
it
,
so
of
a
Bishop
in
visiting
and
overseeing
it
.
Be
dilligent
to
know
the
state
of
thy
Flocks
,
Pro.
27.23
.
and
look
well
to
thy
herds
(
saith
Solomon
,
Prov.
27.23
.
)
Consider
the
Condition
of
them
,
look
to
the
Number
of
them
,
behold
them
with
thine
own
eye
.
This
David
professeth
and
promiseth
to
do
,
Psal.
32.8
.
he
would
keep
a
watchfull
eye
,
over
them
whom
he
was
to
guide
&
govern
,
Psal.
32.8
.
lest
they
might
be
turned
out
of
the
way
,
wherein
they
should
walk
:
such
a
vigilant
eye
had
Jacob
over
his
Family
,
as
appeares
,
Gen.
35.2
.
the
like
had
Job
over
his
,
Gen.
35.2
.
Job
1.5
.
Job
.
1.5
.
The
good
Emperour
Antoninus
used
every
year
to
have
his
house
thus
visited
,
he
would
strictly
examine
what
disorders
were
in
it
;
who
were
vitious
;
And
what
order
the
Visitors
did
set
down
for
Reformation
,
was
presently
put
in
execution
.
This
is
to
Bishop
it
aright
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ab
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
et
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
as
one
speaks
.
And
from
this
carefull
visiting
and
overseeing
is
the
name
given
,
Act.
20.20
.
The
want
of
this
Vigilancie
in
Governours
,
is
the
Fountain
&
original
of
most
disorders
,
in
the
best
Families
:
Some
are
careful
that
there
be
no
iniquitie
found
in
their
hands
▪
Psal.
7.3
.
but
have
little
or
no
regard
of
the
iniquitie
of
their
heels
;
Psal.
7.3
.
Psal.
49.5
.
Children
and
Servants
may
run
where
they
list
;
Psal.
49.5
.
say
what
they
list
,
do
what
they
list
;
and
little
notice
taken
thereof
,
(
especially
on
the
Sabbath
)
:
if
they
follow
their
businesse
on
the
week
dayes
,
and
keep
close
unto
their
work
;
then
let
them
go
where
they
will
,
or
do
what
they
will
,
on
the
Lords
day
,
they
passe
not
.
Were
some
of
you
(
who
are
present
here
this
day
)
asked
,
Where
are
your
Sonnes
,
your
Daughters
,
men-Servants
,
maid
Servants
?
You
are
here
,
but
where
are
they
;
would
it
not
be
a
posing
question
?
were
you
able
to
give
a
reasonable
answer
it
to
?
Let
them
be
out
of
your
work
,
but
an
hour
in
a
day
,
there
is
examining
,
Where
were
you
;
what
have
you
been
doing
?
then
there
is
chiding
,
brawling
,
fighting
,
&c.
But
on
this
day
,
let
them
make
an
Ale-house
their
Temple
;
Act.
20.7
.
and
the
Pot
their
morning
and
evening
Sacrifice
,
and
continue
drinking
,
as
long
as
Paul
did
preaching
till
Mid-night
:
against
such
there
is
no
law
,
no
threat
,
no
reproose
,
no
punishment
(
saith
an
excellent
Divine
)
.
I
beseech
you
,
carry
a
more
watchfull
eye
,
over
your
Families
(
even
in
that
respect
)
then
heretofore
you
have
done
;
God
will
certainly
call
you
to
an
account
,
for
your
not
calling
them
unto
it
;
what
though
you
your selves
frequent
Gods
house
;
returne
thence
home
,
stirre
not
abroad
,
&c
:
yet
Their
sinnes
(
through
your
neglect
)
run
upon
your
scoare
.
A
Minister
may
be
Pastorally
Non-resident
,
Albeit
he
be
not
Personally
so
.
If
he
be
a
stranger
to
his
Pulpit
,
though
he
be
no
stragler
out
of
the
bounds
of
his
own
Parish
,
he
resides
not
:
(
And
indeed
that
is
the
worst
Non-residencie
of
the
two
)
.
This
may
be
thy
case
;
thou
mayest
keep
at
home
,
but
if
thou
behavest
not
thy self
there
wisely
in
a
perfect
way
,
Psal.
101.2
.
but
neglectest
thy
dutie
;
thou
art
guilty
of
the
sin
of
Non-residencie
,
and
if
any
of
thy
flock
miscarry
(
through
thy
neglect
)
by
the
scab
,
fly
,
or
rott
,
&c.
you
must
make
it
good
to
the
great
Shepherd
of
the
sheep
,
at
the
day
of
Reckoning
.
Obj.
1
But
youth
will
be
youth
(
you
say
)
do
what
we
can
;
In
the
best
and
most
religious
Families
,
there
are
as
many
bad
Servants
,
as
in
the
worst
.
It
is
with
our
Families
as
with
our
visible
Congregations
;
Resp.
no
Church
on
Earth
is
compleatly
perfect
:
there
will
be
a
mixture
of
good
and
bad
,
(
especially
in
great
Families
)
;
as
in
a
great
Herd
it
is
a
venture
,
if
there
be
not
some
Rascall
deere
to
be
found
in
it
;
Neither
Noah
nor
Lot
had
all
their
Servants
in
obedience
to
God
,
(
yet
they
might
seem
good
,
and
their
Masters
might
think
well
of
them
,
because
they
could
not
discerne
the
heart
,
but
God
found
them
otherwise
,
as
it
is
likely
)
.
Good
Elisha
had
a
lying
covetous
&
sacrilegious
Gehezi
to
serve
him
;
And
in
Christs
own
Family
there
was
a
Judas
,
(
albeit
he
played
his
prize
closely
,
)
:
but
none
of
these
suffered
open
vitiousnesse
to
abide
under
their
Roofs
,
nor
may
we
:
Do
you
your
duty
,
let
your
care
be
that
God
may
be
honoured
,
and
worshipped
,
your
Families
well
ordered
,
Christian
duties
solemnly
performed
:
and
then
though
the
successe
be
not
answerable
to
your
endeavours
,
that
you
cannot
prevaile
with
your
Children
and
Servants
(
as
were
to
be
wished
)
yet
in
doing
your
best
endeavour
to
promote
Religion
,
in
your
Families
;
you
shall
have
comfort
and
deliver
your
own
souls
.
Ezek.
3.19
.
And
albeit
some
(
and
the
greatest
some
too
)
be
rotten
and
unsound
,
yet
your
houses
shall
be
honoured
with
the
name
of
a
Church
,
Prov.
12.7.14
11.
Gen.
4.14
.
from
the
better
part
(
which
alwaies
gives
the
denomination
)
as
Adams
house
was
called
the
Face
of
God
;
albeit
Cain
a
cast-away
was
therein
born
,
and
brought
up
,
Gen.
4.14
.
And
your
Tabernacles
shall
stand
long
and
flourish
.
Obj.
2
If
Governours
and
Masters
be
thus
strict
,
and
look
so
narrowly
to
their
Servants
,
what
Servants
will
abide
by
it
;
work
must
be
left
undone
,
or
we
must
do
it
our selves
.
(
Say
some
.
)
Bad
Servants
indeed
will
(
it
may
be
)
rather
leave
thy
service
,
then
be
drawn
to
serve
the
Lord
;
Resp.
but
if
they
be
unwilling
to
keep
the
Commandements
of
God
,
their
room
is
better
then
their
companie
:
and
this
be
sure
of
,
that
a
few
Servants
fearing
God
,
will
be
better
for
you
,
and
bring
a
greater
blessing
upon
their
labours
,
then
a
many
of
wicked
and
deboist
Servants
will
,
or
can
:
for
they
but
corrupt
others
,
and
speak
of
wicked
blasphemy
;
vex
the
best
;
and
perhaps
bring
a
curse
upon
the
Family
wherein
they
live
.
Secondly
,
the
world
is
not
so
bad
and
barren
,
but
some
good
Servants
may
be
found
,
who
will
delight
to
dwell
in
Religious
Families
:
Abraham
was
very
strict
in
seeing
that
his
Servants
served
God
;
and
yet
he
had
so
great
a
Familie
,
Gen.
14.14
.
that
on
a
sudden
he
was
able
to
arme
318.
fighting
men
,
Gen.
14.14
.
Nor
did
Ioshua
,
nor
David
,
Hester
,
nor
Cornelius
want
Servants
,
Albeit
they
did
carefully
see
,
that
their
Servants
were
Religious
;
Doubt
not
then
but
if
you
your selves
be
good
,
you
shall
meet
with
some
Servants
that
are
good
.
Obj.
3
Times
were
better
then
,
than
now
,
and
more
good
Servants
might
be
had
.
Rather
;
Masters
,
Parents
and
Governours
were
better
then
,
Resp.
than
now
,
they
used
more
meanes
to
bring
Servants
unto
good
,
then
now
they
do
;
and
God
accordingly
blessed
their
endeavors
.
Walke
you
in
the
same
path
,
that
they
did
,
and
then
complaine
if
you
have
cause
;
see
if
you
have
not
,
as
good
Children
,
and
Servants
,
as
they
had
:
Teach
them
,
pray
for
them
,
regard
them
,
reward
them
:
and
you
shall
have
such
,
as
will
think
it
a
happinesse
,
to
live
under
your
Roofes
.
I
conclude
this
Use
,
with
a
speech
of
Austine
.
Notwithstanding
,
my
deare
Friends
(
saith
he
)
,
Aug.
in
Psal.
50.
pag.
596.
in
so
great
a
difference
of
manners
,
and
such
abominable
corruptions
,
governe
your
houses
,
governe
your
Children
,
govern
your
Families
.
As
it
behoves
us
to
speak
to
you
in
the
Church
,
so
it
pertaines
to
you
to
do
in
your
houses
(
which
is
likewise
,
or
ought
to
be
,
the
house
of
God
)
that
you
may
be
able
to
give
a
good
account
to
God
of
those
who
are
under
you
.
Use
.
3
I
have
a
word
or
two
,
for
all
inferiours
,
and
such
as
live
under
Government
,
(
before
I
dismisse
the
point
:
)
Are
your
Governours
bound
to
instruct
and
teach
you
?
then
questionlesse
you
must
be
content
to
be
instructed
and
taught
by
them
in
the
wayes
of
pietie
,
and
submitt
unto
their
Government
.
For
three
things
(
saith
the
wise
man
Agur
)
the
Earth
is
mooved
,
Pro.
30.31
.
and
for
the
fourth
it
cannot
sustaine
it self
:
and
the
first
of
the
four
is
,
when
a
Servant
will
reigne
,
Prov.
30.21
.
that
is
,
when
a
Servant
despiseth
his
Masters
Government
,
and
followeth
his
own
wayes
.
This
disquiets
the
whole
Earth
:
Family
,
Town
,
Citty
,
Country
,
all
are
disquieted
thereby
,
&
especially
if
you
refuse
to
be
tractable
and
submit
to
them
that
have
the
oversight
of
you
,
in
the
wayes
of
Religion
.
And
yet
such
a
licentious
liberty
do
many
Servants
affect
,
that
(
to
choose
)
they
will
live
in
such
Families
,
wherein
all
things
are
lawfull
(
except
godlinesse
:
)
Of
all
Masters
they
care
not
for
living
with
these
Religious
Masters
;
who
if
they
call
on
them
to
hear
the
word
,
resort
to
Gods
houser
,
or
to
be
Catechized
,
or
conferred
with
about
what
they
have
heard
;
then
with
the
Prodigal
,
Luke
15.
in
the
Gospel
,
they
will
up
and
be
gone
,
and
chuse
rather
to
live
where
they
may
feed
with
swine
,
and
eate
husks
,
then
to
live
in
such
a
house
,
where
is
bread
enough
:
But
remember
you
that
Exhortation
,
Prov.
1.8
,
9.
Prov.
8
,
9.
my
Sonne
hear
the
instruction
of
thy
Father
,
and
forsake
not
the
law
of
thy
Mother
,
for
they
shall
be
an
ornament
of
Grace
unto
thy
head
,
and
chains
about
thy
neck
.
It
was
Davids
prayer
,
in
the
behalfe
of
the
prosperitie
of
the
Israelites
,
that
their
Sonns
and
Daughters
might
be
as
corner
stones
pollished
after
the
similitude
of
a
Pallace
,
Psal.
144.12
.
upon
which
the
structure
of
a
faire
and
lasting
pile
might
be
raised
;
What
building
so
glorious
as
the
house
of
God
?
Whilst
thou
art
in
thy
naturall
estate
,
thou
art
a
rough
and
unpollished
stone
,
&
no
way
fit
to
be
laid
in
Gods
Temple
;
be
content
(
then
)
to
be
hewen
and
squared
,
by
Doctrine
and
Discipline
,
under
a
Religious
Government
,
that
you
may
be
able
to
say
,
I
am
one
of
the
living
stones
,
that
help
to
the
making
up
of
the
Church
in
this
house
.
And
so
Parents
,
Masters
,
Servants
,
Children
,
keeping
house
together
in
the
feare
of
God
,
shall
hereafter
keep
house
together
,
2
Cor.
5.
in
a
house
not
made
with
hands
,
but
eternall
in
the
Heavens
which
is
our
greatest
happinesse
,
Psal.
144.15
.
Text.
Which
of
you
shall
have
a
Friend
,
and
shall
go
unto
him
at
Midnight
,
and
say
unto
him
,
Friend
lend
me
three
Loaves
,
&c.
I
have
been
somewhat
prolix
in
the
prosecuting
of
this
point
:
if
it
be
a
fault
bear
with
it
,
the
necessitie
and
usefulnesse
of
the
point
may
excuse
me
.
I
passe
from
the
Praeface
or
Introduction
,
and
come
to
the
Narration
.
Two
parts
we
have
considerable
,
in
this
Parable
(
as
you
have
heard
)
the
Part
propounded
,
from
verse
5-9
.
and
the
Part
applying
from
verse
9-14
.
In
the
propounding
part
we
have
a
Case
put
.
2ly
.
Resolved
.
As
it
is
Put
;
we
will
take
notice
,
both
of
the
Manner
and
Matter
of
it
.
The
Manner
of
proposing
:
which
is
first
by
way
of
Interrogation
:
2ly
.
by
way
of
Supposition
.
First
of
the
Interrogation
:
(
which
of
you
?
)
It
is
ordinary
in
Scripture
,
Obs.
Math.
6.25.26
,
27
,
30.
this
way
to
Minister
instruction
unto
us
;
Christ
did
it
frequently
as
we
find
in
that
excellent
Sermon
of
his
preached
upon
the
Mount
(
Math.
6.25.26.27.30
.
)
Why
and
why
do
you
so
?
So
else
where
(
as
Math.
16.13.15
.
)
Ipse
Christus
Catechista
(
saith
one
)
Christs
preaching
seems
to
be
a
Catechizing
:
when
he
was
but
twelve
yeares
old
,
Canis
.
we
reade
,
that
he
was
in
the
Temple
,
sitting
among
the
Doctors
:
Luke
2.45
.
Ejusdem
scientiae
est
scire
quid
interroges
,
quidve
●espondeas
.
Orig.
&
audiens
,
&
interrogans
,
both
hearing
and
asking
questions
,
Luke
2.45
.
He
heard
what
they
would
say
,
and
he
moved
questions
to
heare
what
they
could
:
It
is
a
testimony
of
as
much
knowledg
to
aske
a
pertinent
question
,
as
to
give
a
pertinent
Answer
.
But
so
it
is
(
and
it
is
to
be
much
wondered
at
,
that
it
should
be
so
)
that
this
way
and
forme
of
teaching
,
and
instructing
others
,
is
grown
quite
out
of
Credit
with
us
:
we
love
not
to
propound
questions
to
others
about
Religious
matters
;
nor
do
we
like
to
be
questioned
about
them
:
Let
one
come
unto
us
in
the
meekest
and
most
respective
manner
,
and
propound
a
question
concerning
some
fundamentall
point
of
Christian
Religion
,
we
are
ready
to
answer
(
with
another
crosse
one
)
as
the
Hebrew
did
Moses
,
Exod.
2.
Who
made
thee
a
Iudge
,
or
a
man
in
Authoritie
,
to
examine
me
?
Questions
are
suspected
for
Examinations
;
and
men
are
affraid
lest
they
should
have
some
secret
pickt
,
which
they
would
not
have
discovered
.
Penitent
Citizen
,
on
Luke
7.40
.
This
ought
not
to
be
;
the
Rule
is
,
Be
ready
to
give
a
Reason
of
your
Faith
to
him
that
asketh
.
But
of
this
point
more
hath
been
said
in
another
Parable
,
I
therefore
passe
it
briefly
.
The
use
of
Interrogations
is
,
either
to
informe
the
judgment
,
(
as
Gen.
3.9
.
Revel.
7.13
.
)
Or
to
presse
some
matter
of
weight
upon
the
Conscience
,
(
as
Deut.
10
.
1●
.
Isa.
5.3
.
Mich.
6.
)
Any
thing
propounded
unto
us
after
an
Interrogatory
way
,
carrieth
with
it
greater
force
and
Emphasis
.
It
stirrs
up
the
hearer
,
not
onely
to
Attention
,
but
to
a
due
Consideration
of
the
matter
,
as
if
he
were
presently
to
passe
censure
,
and
put
in
his
Answer
:
Now
in
that
our
Saviour
propounds
this
Parable
after
such
a
forme
and
manner
,
it
may
instruct
us
,
that
are
his
Ministers
,
to
look
as
well
to
the
Manner
,
as
to
the
Matter
of
our
Preaching
.
Doct.
Serious
Doctrine
or
matters
weighty
,
must
be
pressed
upon
the
conscience
of
our
Hearers
,
the
best
way
we
may
.
It
is
not
enough
to
deliver
what
is
sound
,
and
good
,
but
we
must
so
deliver
it
,
that
an
edge
be
set
upon
it
,
and
those
that
hear
us
be
stirred
up
to
a
communing
with
their
own
souls
about
that
which
is
taught
.
The
words
of
the
wise
(
saith
Solomon
)
are
like
Goads
and
Nails
fastened
by
the
Master
of
Assemblies
which
are
given
from
one
Shepheard
.
Eccles.
12.11
.
Salvian
de
prov
.
l.
1.
c.
1.
He
saith
not
(
saith
Salvian
)
that
they
are
sweet
powders
,
but
medicines
;
not
Crisping
pinnes
to
curle
the
haire
,
or
locks
,
but
Goades
and
Nayls
,
to
enter
through
the
thick
skin
,
and
peirce
the
heart
:
such
were
the
words
of
our
Saviour
,
Math.
7.
ult.
and
21.44
.
and
such
must
ours
be
,
who
are
his
Servants
,
1
Cor.
2.4
.
1
Cor.
14.24.25
.
Luke
.
3.10
.
so
forcible
are
right
words
.
Job
.
6.25
.
Use
.
St.
Bernard
loved
,
and
always
wished
to
heare
that
Minister
,
Am●vocem
illius
pastoris
quinon
sibi
plausum
sel
mihi
planctum
&c.
Bern.
in
Cant.
at
whose
Sermons
the
people
hemmed
not
,
but
sighed
;
clapped
not
their
hands
(
as
at
a
Play
,
)
but
knocked
their
breasts
,
(
as
at
a
Funerall
)
who
drew
teares
,
from
the
eyes
of
their
people
,
rather
then
commendations
from
their
tongues
.
Chrysostome
complaines
of
the
plaudite's
,
and
the
acclamations
used
by
his
hearers
;
Non
Theatrum
Ecclesi●
,
the
Church
is
not
a
Theater
.
What
meane
you
by
these
Plaudite's
?
what
get
I
by
them
?
I
had
rather
have
one
soul
,
then
all
these
hands
and
eyes
:
The
care
of
this
reverend
Father
,
was
to
deliver
weightie
matter
in
termes
,
rather
significant
,
than
elegant
;
and
and
laboured
more
for
force
of
Argument
,
then
Ornament
of
speech
;
and
yet
the
Preacher
sought
out
for
acceptable
words
,
Eccles.
12.10
.
Such
words
,
as
might
procure
,
not
onely
an
understanding
,
but
willing
and
obedient
attention
:
He
delights
to
be
heard
,
and
to
be
heard
with
delight
.
Austin
doth
not
onely
professe
of
himself
,
that
he
studied
at
home
to
make
his
language
sweet
,
and
harmonious
,
and
acceptable
to
Gods
people
;
but
he
beleeves
also
,
that
St.
Paul
himself
,
and
all
the
Apostles
had
a
delight
,
and
a
holy
melting
of
the
bowels
,
when
the
Congregation
liked
their
Preaching
.
Oh
that
God
would
give
you
such
Ministers
;
Oh
that
God
would
be
pleased
to
send
us
such
Hearers
!
It
was
said
of
Luther
,
by
some
that
heard
him
,
that
he
did
preach
as
if
he
had
been
within
a
man
:
Lutherus
me
alloquitur
quasi
me
intra
erat
.
2
Cor.
3.6
.
Hebr
,
4.12
.
It
is
the
life
and
excellencie
of
Preaching
,
to
be
an
able
Minister
of
the
spirit
,
and
where
,
were
the
spirit
in
it
,
if
it
should
not
discerne
the
spirits
,
and
divide
betwixt
the
Marrow
and
the
bone
?
Thy
own
heart
,
and
conscience
,
is
the
subject
wherein
the
virtue
and
efficacie
of
Preaching
is
to
be
found
:
if
that
be
moved
to
beleeve
,
and
repent
;
such
a
one
is
a
powerfull
Preacher
(
at
least
to
thee
)
and
so
esteem
him
.
As
the
Case
is
put
by
way
of
Interrogation
(
Which
of
you
,
&
c
?
)
so
by
way
of
supposition
(
shall
have
a
Friend
]
he
speaks
not
positively
,
Quis
vestrum
&
qua●●
dicae
pauci
sunt
.
Salmēr●
.
Doct.
you
my
Disciples
that
have
Friends
,
but
,
put
the
case
you
shall
have
one
,
intimating
by
this
manner
of
speech
,
that
,
A
fast
and
faithfull
friend
is
hard
to
find
:
He
is
so
great
a
rarity
,
that
it
may
well
be
questioned
,
who
hath
him
?
Job
speaks
to
the
point
,
Job
.
5.15
.
He
compares
his
Friends
to
the
Brooks
,
Job
.
5.15
.
by
which
the
Merchants
do
travell
;
unto
Teman
frozen
in
Winter
,
and
dryed
up
in
Summer
;
In
the
time
of
raine
,
they
overflow
:
surely
saith
Job
,
you
are
very
like
unto
it
,
verse
21.
In
my
prosperitie
you
were
my
onely
Friends
,
when
I
had
no
need
of
you
;
when
I
had
showres
of
blessing
from
above
,
you
overflowed
with
kindnesse
,
but
in
my
misery
and
drought
,
(
when
I
had
most
need
of
refreshing
,
Job
.
16.20
.
)
you
add
affliction
to
affliction
,
so
Iob.
16.20
.
my
friends
scorne
me
;
many
pretended
love
and
friendship
,
but
now
in
my
calamitie
they
will
not
own
me
;
they
scorne
me
,
when
they
should
comfort
me
:
The
like
complaint
makes
David
,
Psal.
38.11.41.9
.
Psal.
38.11
.
My
Lovers
and
my
Friends
stand
aloof
from
my
soare
.
And
elsewhere
,
that
his
familiar
Friend
in
whom
he
trusted
,
which
did
eate
of
his
bread
,
had
lift
up
his
heel
against
him
,
Psal.
41.9
.
The
Church
of
God
laments
this
;
Lament.
1.2
.
Lament.
1.2
.
All
her
Friends
dealt
treacherously
with
her
.
And
Christ
himself
,
the
head
of
the
Church
(
who
here
puts
the
case
to
his
Disciples
)
found
it
experimentally
true
.
I
was
wounded
in
the
house
of
my
Friends
,
Zach:
13.6
.
Zach.
13.6
.
(
The
Prophet
speaking
there
Prophetically
,
of
the
Passion
of
Christ
.
)
There
are
three
Reasons
that
may
be
rendered
for
this
,
why
faithfull
Friends
are
scarcely
found
.
Reas.
First
,
1.
Prov.
20.6
.
Vera
amicitia
tantum
inter
honos
oritur
,
inter
optimos
consummatur
Cassiand●in
Ps.
Divinity
affords
us
this
for
one
,
there
are
few
good
amongst
many
.
Every
man
will
proclaime
his
own
goodnesse
(
saith
Solomon
)
but
who
shall
find
a
faithfull
man
?
that
is
,
amongst
those
many
,
w●o
shall
find
one
faithfull
,
and
cordiall
?
Neither
can
true
friendship
be
but
amongst
those
that
are
good
:
Grace
and
Virtue
is
the
cement
which
conglutinates
hearts
,
and
makes
true
Friends
(
as
hereafter
shall
be
shewed
.
)
Now
the
number
of
godly
and
virtuous
men
being
small
,
the
number
of
faithfull
Friends
cannot
be
great
.
Reas.
Morall
Philosophy
renders
another
,
in
telling
us
it
is
likenesse
of
minds
,
2.
Phil.
2.20
.
and
manners
,
that
makes
the
true
Love-knot
of
Friendship
;
when
we
find
another
of
the
same
disposition
with
our selves
,
Firmissimainter
pares
amicitia
Q.
Curt.
l.
2.
Inter
dispares
mores
,
firma
non
potest
esse
amicitia
.
Aug
de
amicitia
,
c.
14.
we
find
alter
ego
another
self
:
the
same
soul
as
it
were
in
a
divided
body
.
And
Nature
that
makes
us
love
our selves
,
makes
us
(
with
the
same
reason
)
love
those
that
are
like
us
:
Now
then
,
if
to
goodnesse
and
virtue
,
there
must
be
added
a
likenesse
of
manners
,
temper
,
and
disposition
;
it
is
no
mervail
if
there
be
so
little
friendship
in
the
world
,
seeing
it
is
with
tempers
,
and
humors
,
as
it
is
with
faces
,
not
two
amongst
many
that
agree
in
all
points
.
Reas.
3
Experience
furnisheth
us
with
a
third
:
Friendship
was
ever
rare
to
find
,
but
more
rare
then
ever
,
by
how
much
the
world
is
more
corrupt
then
ever
.
Machiavells
Tenents
are
more
set
by
,
(
shall
I
say
,
then
the
Rules
of
Aristotle
,
Plato
or
any
Philosopher
,
nay
)
then
the
Tenants
of
Christ
himself
;
His
Schollars
have
so
well
profited
in
his
School
,
that
many
of
them
are
able
to
teach
their
Master
;
Professe
(
saith
he
)
Love
and
Friendship
to
thy
Neighbour
,
who
if
he
be
up
to
the
knees
in
water
,
then
lend
him
thy
hand
to
pull
him
out
;
Is
he
up
to
the
Wast
?
do
thy
best
then
;
to
help
him
:
but
if
he
be
up
to
the
chin
,
then
thy
hand
upon
his
head
,
and
duck
him
under
,
suffer
him
not
to
rise
any
more
:
Such
is
the
friendship
of
this
age
,
wherein
the
habits
of
mens
minds
,
are
as
much
changed
,
as
the
habit
of
their
bodies
.
That
friendship
,
and
honestie
which
in
times
past
,
had
the
hand
on
the
Heart
,
now
hath
it
on
the
Toe
:
Faithfull
,
and
Cordiall
dealing
,
is
now
grown
cleane
out
of
fashion
,
and
nothing
left
but
Cringes
and
Complements
.
Thus
you
have
the
Grounds
,
and
Reasons
,
of
the
point
.
Let
us
apply
it
.
Vse
.
If
true
Friends
are
scarce
,
then
the
world
is
much
mistaken
in
point
of
Friendship
:
Such
a
one
we
say
hath
many
Friends
;
And
who
boasts
not
of
the
friendship
of
such
,
or
such
a
man
,
and
that
they
are
their
fast
Friends
:
when
if
the
point
be
well
exaamined
,
they
shall
have
cause
to
say
with
Socrates
,
Oh!
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
my
Friends
,
there
is
no
true
Friend
amongst
you
.
The
misery
of
Travellers
is
the
misery
of
Christs
Disciples
,
to
find
many
Hosts
,
but
few
fast
Friends
amongst
them
.
Keckerman
relates
a
storie
of
an
old
man
,
Ethic.
p.
369.
E.
who
upon
his
death
bed
,
asked
his
Sonne
,
What
Friends
he
had
:
he
answered
him
,
Very
many
:
well
,
said
the
Father
,
I
have
lived
so
long
in
the
world
,
and
yet
have
found
but
half
a
Friend
:
But
this
do
,
try
thy
Friends
before
thou
need'st
them
;
Goe
kill
a
Calfe
,
put
it
into
a
sack
,
and
pretend
that
it
is
a
Child
which
thou
hast
untimely
slaine
,
desire
their
advice
,
and
counsell
,
and
that
they
would
conceal
the
fact
:
he
did
so
,
and
upon
tryall
,
found
,
that
all
his
Friends
deserted
him
;
not
one
that
stuck
close
unto
him
:
Then
by
his
Fathers
advice
,
he
went
unto
his
half-Friend
,
who
presently
assented
to
the
burying
of
it
:
in
the
meane
time
his
other
Friends
,
had
accused
him
(
for
that
supposed
fact
)
and
had
brought
him
to
Execution
;
had
not
the
matter
been
discovered
.
Guecarra
observes
as
much
:
By
my
own
Experience
(
saith
he
)
if
thou
wilt
beleeve
me
,
I
know
not
any
thing
wherein
thou
maist
be
sooner
deceived
,
then
in
this
point
of
Friendship
:
Forty
yeares
(
and
more
)
with
some
judgment
I
remember
the
world
,
in
which
time
,
I
have
found
,
such
alteration
in
mens
minds
,
and
manners
,
that
if
they
should
decline
as
fast
from
evil
to
worse
,
after
fortie
yeares
more
,
it
will
be
a
hard
matter
to
find
a
faithfull
Friend
,
or
an
honest
man
.
For
the
better
clearing
,
and
fuller
evincing
of
the
point
delivered
unto
you
,
it
will
not
be
amisse
to
take
notice
,
what
friendship
is
;
with
the
severall
sorts
and
kinds
of
it
:
which
when
we
rightly
understand
,
it
will
appeare
that
we
are
much
mistaken
in
the
point
of
Friendship
,
and
that
amongst
those
many
we
take
for
Friends
,
there
is
scarce
a
true
Friend
to
be
found
amongst
them
all
.
Freindship
,
what
it
is
.
Friendship
is
by
some
described
to
be
the
sweetnesse
,
intimatenesse
and
strength
of
Love
;
Or
(
as
others
)
more
large●y
;
A
speciall
obligation
of
Amitie
,
or
good
will
:
uniting
the
hearts
of
men
together
,
in
a
greater
neernesse
and
dearnesse
,
then
ordinarily
is
either
required
or
to
be
found
,
amongst
them
.
By
which
it
appeares
,
Hart
's
.
Caha
.
21.
first
,
that
Acquaintance
is
not
Friendship
;
That
is
but
the
first
draught
of
it
:
that
is
(
saith
one
)
as
the
Herd
;
Friendship
is
the
Paire
,
that
is
taken
or
chosen
out
of
it
:
That
(
in
ordinary
use
)
is
but
a
sharing
of
talke
,
news
,
meat
,
complement
:
A
thin●
easily
created
,
once
being
in
companie
doth
it
:
But
Friendship
hath
Power
,
and
Admittance
into
the
inward
parts
of
the
soul
.
I
may
have
Great
Acquaintance
,
and
yet
but
Few
Friends
for
all
that
.
Secondly
,
Galat.
1.18
,
19.
there
is
a
difference
betwixt
Good-will
and
Friendship
Good
wil
we
should
beare
to
those
we
never
saw
,
that
know
us
not
,
(
As
St.
Paul
did
to
Peter
,
Jeams
and
John
,
before
he
ever
saw
their
faces
)
But
we
have
Friendship
onely
with
such
men
,
as
we
have
both
seen
,
and
known
,
and
been
conversant
withall
,
and
taken
great
liking
of
.
Thirdly
;
betwixt
Love
and
Friendship
,
there
is
a
difference
.
A
man
may
love
those
,
who
love
not
him
;
but
friendship
is
mutuall
.
Seneca
compares
it
to
a
game
at
Tennis
,
wherein
the
ball
is
tossed
,
and
not
suffered
to
fall
;
if
it
do
,
he
forfeits
who
misseth
the
stroake
?
Or
like
two
Lutes
meeting
in
pitch
and
neernesse
,
the
striking
of
the
one
makes
the
other
sound
.
So
is
it
with
true
Friends
;
And
so
it
was
between
Jonathan
and
David
,
and
between
Basill
and
Nazianzen
,
of
whom
it
was
said
that
anima
una
erat
inclusa
in
duobus
corporibus
;
they
seemed
to
have
one
soul
,
in
two
bodyes
:
Yea
many
bodies
and
many
souls
,
are
by
Friendship
made
but
one
;
for
if
a
hundred
men
love
together
as
they
ought
,
there
is
but
one
heart
amongst
them
,
Act.
4
,
32.
These
things
,
duly
considered
,
Acts
4.32
.
will
evidently
cleare
it
,
that
many
are
mistaken
in
point
of
Friendship
.
Secondly
,
let
us
distinguish
(
as
Scripture
doth
)
of
Friendship
.
A
Friend
is
taken
sometimes
,
largely
for
a
common
or
seeming
Friend
(
as
Prov.
14.20
.
)
The
Rich
hath
many
Friends
:
This
is
Imperfect
Friendship
.
Pro.
14.20
.
Sometimes
it
is
taken
strictly
for
a
faithfull
Friend
indeed
,
(
so
Prov.
18.24
.
)
There
is
a
Friend
that
stieketh
closer
then
a
Brother
.
These
Friends
that
are
fast
and
faithfull
,
Prov.
18.24
.
are
joyned
together
in
the
Truth
of
Affection
and
Religion
,
Tit.
3.15
.
Greet
them
that
love
us
in
the
Faith
:
And
it
ariseth
from
effectuall
good-will
of
one
to
another
,
Tit.
3.15
.
and
is
grounded
on
morall
goodnesse
,
this
is
perfect
Friendship
,
and
cannot
be
but
amongst
the
good
.
The
other
sort
of
Friends
,
false
and
fained
,
are
such
as
are
not
united
to
us
by
Religion
,
and
true
Affection
,
but
for
by
,
and
sinister
ends
;
Vulgus
amicitias
utilitate
prebat
.
Et
cum
fortunâ
statque
caditque
fides
.
Pro.
19.6
,
7.
grounding
their
Friendship
on
Profit
Pleasure
,
and
the
like
,
as
Prov.
19.6
.
These
are
Friends
by
Accident
:
and
their
Friendship
lives
,
and
dyes
,
as
Profits
and
Delights
live
and
dye
in
us
,
Prov.
19.7
.
Of
these
sort
of
Friends
there
are
enow
;
but
of
fast
Friends
,
few
.
The
Sonne
of
Sirach
mentions
divers
sorts
of
these
counterfeit
and
feined
Friends
in
his
Book
of
Ecclesiasticus
,
cap.
6.8
,
9
,
10.
which
we
may
do
well
to
take
notice
of
.
First
;
A
Time-serving
Friend
there
is
,
who
is
a
Friend
for
his
own
occasion
,
and
will
not
abide
in
the
day
of
trouble
:
Ecclus.
6.8
.
These
are
aptly
resembled
to
the
Dolphin
,
which
in
faire
weather
is
never
from
the
sides
of
a
ship
,
but
when
a
storme
ariseth
,
you
have
no
more
her
companie
:
Or
like
the
Swallow
,
which
in
Summer
is
chattering
about
your
Windows
,
and
in
your
Chimneys
,
but
in
Winter
takes
her
flight
,
and
leaves
nothing
behind
,
but
durt
and
dung
,
as
a
pledge
of
her
Affection
.
They
are
like
Mice
in
a
Barne
,
or
Wasps
about
a
Galley
pot
;
they
swarme
about
us
whilst
something
may
be
had
;
So
long
as
we
are
in
a
flourishing
estate
,
they
will
(
as
birds
in
Summer
)
build
in
our
boughes
;
but
the
leaves
being
fallen
,
they
delight
not
in
our
shadow
:
Such
were
Adoniahs
Friends
;
no
sooner
had
he
usurped
the
Crown
,
and
proclaimed
himself
King
,
but
many
joyned
with
him
;
As
Joab
the
Generall
of
Davids
Army
,
1
King
.
1.7
.
and
most
of
the
chief
Captaines
,
and
Commanders
;
besides
Abiathar
the
high
Priest
:
And
yet
(
saith
the
Text
,
vers.
8.
)
the
mighty
men
that
belonged
to
David
were
not
with
him
;
He
had
not
the
strength
of
the
Armie
on
his
side
(
albeit
he
had
most
of
the
mighty
Commanders
of
Soldiers
)
for
that
they
were
not
true
unto
him
;
For
all
the
shew
that
they
made
,
they
did
not
respect
Adoniah
so
much
,
as
their
own
ends
;
therefore
no
sooner
was
Solomon
proclaimed
,
but
they
left
Adoniah
to
himself
,
to
make
good
his
own
Title
.
Such
Friends
David
found
in
his
prosperity
;
Shemei
was
no
Railer
,
nor
yet
Achitophell
a
Traitor
;
2
Sam.
15.31
.
2
Sam.
16.5.13
.
Ester
.
7
,
8
,
9.
but
when
the
times
turned
,
they
could
turne
with
them
and
prove
both
.
Hamans
Friends
,
(
who
had
before
smiled
in
his
face
,
and
kissed
his
feet
,
now
)
finding
the
King
incensed
against
him
,
are
ready
to
cover
his
head
,
and
help
him
to
the
halter
.
2
Tim.
4.16
.
And
such
Friends
St.
Paul
found
,
many
who
pretended
love
,
yet
in
his
trouble
forsook
him
,
and
would
not
stand
by
him
:
If
they
follow
him
,
it
shall
be
with
Peter
a
farre
off
,
And
such
a
Time-serving
Friend
,
was
Pompey
to
Cicero
(
as
we
read
in
a
storie
)
who
slipt
out
at
a
back
dore
,
when
Cicero
flew
to
him
for
safe-guard
of
his
life
,
and
so
left
him
,
to
the
mercy
of
his
enemies
.
Such
Friends
as
these
,
you
may
have
many
who
sing
,
to
the
tune
of
Fortune
:
(
as
they
say
)
they
keep
time
,
but
ever
sing
the
Base
(
saith
one
)
,
So
that
the
case
(
albeit
these
abound
)
may
be
still
put
unto
you
,
Which
of
you
shall
have
a
Friend
?
Secondly
;
Ecclus.
6.
Vers.
9.
Pro.
26.23
.
Psal.
118.12
.
there
is
a
Treacherous
and
a
Perfidious
Friend
,
that
turneth
to
enmitie
;
and
taketh
part
against
thee
,
and
in
contention
he
will
declare
thy
shame
.
Solomon
resembles
these
to
Potsheds
overlaid
with
silver
drosse
,
Prov.
26.23
.
David
to
Bees
,
they
come
about
me
like
Bees
(
saith
he
,
Psal.
118.12
.
)
The
Bee
hath
both
hony
,
and
a
sting
;
so
these
have
hony
in
their
mouths
,
but
gall
in
their
hearts
.
One
compares
these
to
silken
halters
;
Mel
in
ore
,
Fel
in
corde
.
to
halters
for
that
they
will
strangle
and
choake
a
man
;
to
silken
ones
,
for
that
their
words
are
smooth
and
soft
,
as
David
found
,
Psal.
55.21
.
Others
resemble
them
to
Hangmen
,
Diog.
Laertius
.
who
with
the
one
hand
embrace
a
man
,
when
with
the
other
they
pluck
out
his
bowels
,
Or
to
Butchers
,
who
claw
the
Oxe
on
the
●ibs
,
that
they
may
have
the
fairer
blow
at
his
head
.
Of
such
Friends
as
these
,
Jeremiah
gives
warning
,
Jer.
9.4.8
.
Judg.
9.6.23
.
1
Sam.
18.17
.
&
22.9
.
cap.
9.4.8
.
Such
Friends
were
the
Sichemites
to
Abimelech
,
Judg.
9.6.23
.
Saul
and
Doeg
to
David
,
1
Sam.
18
,
17.
and
22.9
.
And
such
Friends
to
Christ
,
were
those
spyes
,
sent
forth
by
the
Scribes
and
Pharises
;
who
feined
themselves
to
be
good
men
,
that
they
might
the
sooner
entrap
him
in
his
talk
,
Luke
20.20
.
Cassius
and
Brutus
(
of
whom
the
History
makes
mention
)
were
such
treacherous
Friends
to
Caesar
:
Ptolomie
King
of
Aegypt
,
to
Pompey
,
Luk.
20.20
.
(
whose
head
he
sent
to
Caesar
for
a
present
)
,
Antipater
to
Alexander
,
Zophyrus
to
the
Babylonians
(
who
betrayed
them
to
Darius
.
)
And
such
a
one
was
Banester
,
who
betrayed
the
Duke
of
Buckingham
his
Master
,
in
the
dayes
of
Richard
the
third
,
(
which
treachery
was
revenged
by
God
,
both
on
him
and
his
,
as
our
Chronicles
mention
.
)
These
Friends
are
like
Familiar
Divells
,
which
forsake
their
Witches
when
they
have
brought
them
into
fetters
;
or
at
best
,
but
like
Moses-rod
,
they
will
seemingly
be
for
a
while
,
a
staffe
to
stay
us
;
but
anon
of
a
rodd
,
they
are
turned
into
a
Serpent
,
mortally
to
sting
us
.
Many
such
Friends
the
world
is
full
of
,
but
not
a
true
Friend
is
to
be
found
amongst
them
all
.
Thirdly
;
Vers.
10.11.18
.
there
is
another
kind
of
Friend
(
that
the
Sonne
of
Syrach
makes
mention
of
.
)
A
Back
and
Belly
Friend
,
who
is
a
Companion
at
our
Tables
,
and
will
be
,
as
we
our selves
in
prosperity
.
The
heart
of
these
Friends
,
are
in
our
P●●ts
,
or
Pockets
;
Aes
in
praesenti
perfectum
format
amorem
.
find
them
somewhat
to
give
,
and
they
will
find
in
their
hearts
to
Love
;
These
,
are
like
the
Reflexion
of
a
Looking-glasse
,
they
will
imitate
any
gesture
that
you
use
:
right
Dotterell-catchers
;
if
you
smile
,
they
will
smile
,
if
you
frown
they
will
do
so
,
if
you
make
a
stand
,
they
will
;
if
you
spread
out
a
wing
,
so
will
they
;
if
you
hold
the
neck
aside
,
they
will
do
the
like
.
(
As
did
Alexander's
flatterers
)
if
thou
stoopest
with
thy
shoulders
so
will
they
do
as
did
Plato's
Schollars
in
imitation
of
their
Master
.
As
thou
art
,
they
will
be
;
as
thou
doest
,
they
will
do
.
Such
Friends
,
were
those
spoken
of
,
Hos.
7.3
-6.
Hos.
7.3.6
.
John
6.26
.
who
make
Princes
glad
with
their
lies
and
flatteries
.
And
those
the
like
,
who
followed
our
Saviour
,
for
the
Loaves
and
Fishes
,
more
for
the
meat
then
for
the
miracle
:
Hic
dat
epulis
accumbere
Divum
.
They
seemed
to
say
with
Aeolus
in
Virgil
,
this
man
keeps
a
good
house
,
come
we
will
after
him
;
whilst
the
pot
boiles
,
their
affections
will
.
Many
such
there
are
in
the
world
,
who
like
Flyes
come
to
the
Honey
pot
;
like
Ants
come
to
the
Wheat
,
yet
,
saith
Seneca
,
the
Flyes
are
no
Friends
to
the
Honey
;
nor
the
Ants
to
the
Wheat
.
Many
of
these
Friends
you
may
have
,
and
yet
the
question
may
be
asked
,
Which
of
you
shall
have
a
Friend
?
As
for
true
Friendship
,
we
may
say
of
it
,
as
sometimes
the
Duke
of
Buckingham
said
to
Bishop
Morton
,
in
Richard
the
third's
dayes
.
It
is
gone
on
Pilgrimage
,
and
no
man
knowes
when
it
will
returne
.
Wherefore
,
Dan.
Hist.
231.
be
not
deceived
in
point
of
Freindship
;
think
not
to
find
all
them
Friends
,
that
would
be
counted
so
;
Julian
the
Apostate
is
not
presently
a
Friend
to
Basil
,
though
in
writing
unto
him
,
he
styled
himself
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
thou
art
my
Friend
and
beloved
Brother
.
Scarce
a
lettter
comes
unto
thee
,
but
either
the
superscription
or
subscription
mentions
a
Loving
Friend
.
But
as
it
was
said
of
Adrian
,
by
the
multitude
of
Physitians
the
Emperour
is
dead
;
so
it
may
be
as
truly
said
by
the
multitude
of
Friends
(
such
as
pretend
themselves
to
be
so
)
many
a
man
is
undone
for
want
of
a
true
Friend
:
In
short
;
Esteem
not
every
hanger-by
,
that
pretends
Friendship
to
you
in
prosperitie
,
a
fast
Friend
,
take
away
the
Idoll-gold
,
and
then
they
will
kick
the
Asse
,
which
before
they
worshipped
for
the
Gold's
sake
:
Esteem
not
them
for
Friends
that
flatter
you
;
their
Ave
,
threaten
a
vae
,
like
those
in
Aristophanes
,
that
cry
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
good
good
;
when
indeed
it
is
bad
,
too
bad
:
Nor
those
Friends
that
would
seduce
you
:
I
know
not
,
said
a
scottish
Martyr
why
they
called
themselves
my
Friends
,
which
so
greatly
laboured
to
convert
me
,
(
or
pervert
me
rather
,
)
neither
will
I
more
esteem
them
then
the
Midianites
,
Acts
and
mon.
fol.
1153.
which
in
time
past
called
the
Children
of
Israel
to
do
sacrifice
to
their
Idolls
.
Use
2
If
a
true
Friend
be
so
rare
to
find
,
then
it
may
admonish
you
that
have
a
Friend
indeed
,
to
prize
him
;
and
take
heed
of
losing
of
him
.
In
finding
such
a
one
,
Ecclus.
6.14
.
(
saith
the
Son
of
Syrach
)
we
have
found
a
Treasure
;
the
weight
of
gold
and
silver
,
is
not
to
be
compared
to
the
goodness
of
his
Faith
,
nor
ought
he
to
be
changed
for
any
thing
in
this
world
.
This
caused
Alexander
,
Am.
Marcel
.
l.
25.
Prov.
27.10
.
when
one
desired
to
see
his
Treasure
,
to
command
his
Servants
to
shew
him
,
(
not
his
Talents
of
silver
,
but
)
his
friends
:
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
A
true
Friend
saith
Solomon
,
is
nearer
than
a
Brother
;
or
any
carnall
Kindred
:
therefore
in
Scripture
,
Deut.
13.6
.
after
Brother
,
Son
,
Daughter
,
and
Wife
of
the
bosom
,
a
Friend
is
placed
,
(
who
is
said
to
be
as
our
own
soul
)
neerer
and
dearer
then
all
these
unto
us
:
And
of
such
account
,
have
fast
Friends
bin
in
former
times
,
that
ancient
Menander
esteemed
him
a
happy
man
,
who
had
found
but
a
shadow
of
him
:
(
And
,
well
he
might
,
for
vix
invenienda
possessio
,
the
substance
is
not
so
soon
had
.
)
And
a
Souldier
of
Cyrus
,
having
won
a
Race
,
being
asked
by
the
King
,
what
he
would
take
for
his
Horse
,
answered
,
Not
a
Kingdom
,
and
yet
said
he
,
I
would
be
content
to
part
with
him
for
a
true
Friend
,
knew
I
where
to
find
him
.
He
is
an
Angel
,
saith
one
,
cloathed
with
flesh
and
blood
:
No
sweeter
contentment
upon
Earth
;
than
a
true
Friend
,
(
as
hereafter
we
shall
shew
more
fully
.
)
And
the
more
pretious
the
Treasure
is
,
Amicus
verus
diu
quaeritur
,
vix
invenitur
,
difficile
servatur
.
Hier.
Epist.
ad
Ru.
l.
2.
Epist.
11.
Cassiod
.
de
Amicitia
.
Prov.
27.17
.
Dr.
Jerm
.
in
Loc.
Qui
loeditur
,
laedenti
esse
amicus
non
desinit
,
&c.
Cassiod
.
the
greater
should
be
our
care
to
preserve
it
:
A
true
Friend
is
long
sought
for
,
seldom
found
,
and
hardly
kept
:
(
saith
Hierom
,
)
such
a
narrowness
there
is
of
true
Love
in
the
very
best
.
It
is
true
,
that
Cassiodorus
saith
of
a
true
Friend
,
he
is
hardly
provoked
,
or
made
angry
;
and
yet
unkind
usage
may
move
him
,
who
is
hardly
moved
:
Hereto
tends
that
of
Solomon
,
Prov.
27.17
.
As
Iron
sharpens
Iron
,
so
a
man
sharpneth
the
countenance
of
his
Friend
;
rub
Iron
hard
often
upon
Iron
,
and
it
giveth
an
edge
unto
it
;
so
if
a
Friend
be
often
rubbed
,
and
galled
,
by
unkind
usage
,
it
will
likewise
sharpen
his
countenance
to
discontent
,
and
anger
:
And
it
is
well
observed
,
that
Solomon
in
that
Proverb
,
saith
not
so
,
A
mans
Friend
sharpneth
the
countenance
of
his
Friend
;
but
so
,
A
man
sharpeneth
the
countenance
of
his
Friend
,
for
he
that
is
wronged
,
ceaseth
not
presently
to
be
a
Friend
,
to
him
that
doth
the
wrong
;
but
he
that
doth
the
wrong
to
his
Friend
,
is
gone
from
a
Friend
,
and
is
styled
A
man
.
It
is
the
wisdom
and
patience
of
a
Friend
,
not
to
regard
every
small
discourtesie
,
not
to
be
moved
,
till
after
a
long
forbearing
;
And
it
is
the
part
of
a
friend
,
not
willingly
to
offer
any
discourtesie
to
his
Friend
;
much
lesse
,
to
persist
in
the
provoking
of
him
:
Some
injuries
,
are
such
as
cannot
stand
with
a
friendly
heart
;
but
do
plainly
argue
an
evil
and
envious
Affection
,
(
such
were
those
that
David
found
from
the
hands
of
his
pretended
Friends
.
)
Some
again
are
such
,
as
may
scape
him
that
truly
loveth
,
through
negligence
,
rashness
,
or
other
infirmities
:
These
,
friendship
should
disgest
,
and
will
:
He
that
ceaseth
to
bear
with
me
,
ceaseth
to
love
me
,
saith
Austine
:
Qui
desinit
sustinere
desinit
amare
.
Aug.
and
who
so
in
this
kind
,
will
bear
more
from
others
,
then
from
their
Friends
,
are
unworthy
of
Friends
:
Better
to
bear
some
kind
of
wrongs
and
injuries
,
(
which
yet
a
true
Friend
will
be
loath
to
offer
)
then
by
taking
every
offence
,
to
imbitter
our
own
hearts
,
and
theirs
,
to
the
ruine
of
Friendship
:
wherefore
bear
with
some
infirmities
in
thy
Friend
;
forbear
injuries
,
and
beware
of
every
thing
that
may
cause
fraction
,
or
division
,
between
thy
Friend
and
thee
,
remembring
what
Solomon
saith
,
Prov.
18.19
.
Prov.
18.19
.
Divisions
amongst
Friends
,
are
oftentimes
composed
with
more
difficulties
,
then
contentions
amongst
others
:
Seldom
do
such
piece
together
again
,
as
break
,
having
b●n
before
intimate
:
the
more
strongly
united
any
thing
is
,
being
whole
,
when
it
is
broken
,
it
is
farthest
from
being
made
whole
again
:
you
see
this
between
a
stick
of
wax
,
and
a
stick
of
wood
,
the
wax
may
be
more
easily
conjoyned
,
then
the
wood
.
A
twine
thred
,
if
it
be
broken
,
is
more
easily
knit
together
,
then
a
Cable
:
And
the
hard
Adamant
,
if
broken
with
a
Hammer
,
flies
into
small
dust
,
so
that
it
is
scarce
discernable
:
so
are
the
divisions
of
Friends
more
hardly
composed
,
then
the
divisions
of
strangers
.
Therefore
avoid
all
what
may
be
,
every
thing
that
may
cause
fraction
in
friendship
.
Use
3
Thirdly
,
This
that
hath
bin
delivered
,
may
make
us
blush
for
shame
,
that
there
should
be
so
few
true
Friends
,
and
so
little
Faith
found
amongst
us
,
insomuch
,
that
the
very
Heathens
seem
therein
to
have
excelled
us
:
we
read
of
a
Damon
and
Pythias
;
a
Pylades
and
Orestes
,
a
Titus
and
Gisippus
;
of
an
Euryalus
and
Nisus
;
Scipio
and
Laelius
,
Polystratus
and
Hippoclides
;
All
famous
for
their
Friendship
,
each
to
other
in
their
Generations
,
Examples
not
to
be
paralled
amongst
us
,
who
profess
better
things
:
Faithful
friendship
being
in
these
dayes
degenerated
into
Policy
and
Flattery
,
and
no
other
(
amongst
many
)
then
vox
artis
,
a
word
of
Art
,
(
and
so
in
no
Praedicament
.
)
The
Ancients
,
painted
Friendship
,
and
resembled
it
,
to
a
fair
young
man
,
bare-headed
,
in
a
poor
Garment
:
At
the
bottom
,
was
written
,
Death
and
Life
above
,
Summer
and
Winter
:
his
Bosom
was
open
,
(
so
that
his
heart
might
be
seen
,
)
whereon
was
written
,
Longè
Prope
,
at
hand
,
and
a
far
off
:
But
the
friendship
that
is
now
,
hath
a
smiling
face
,
a
Courtly
Congye
,
a
popular
voice
,
words
fair
and
glorious
,
a
Salutation
more
then
superstitious
:
I
am
glad
to
see
you
,
I
would
I
could
serve
you
,
I
wish
no
longer
to
live
,
then
to
love
you
,
are
the
Mottoes
.
But
put
this
Friend
to
the
tryal
,
then
I
am
at
your
service
in
any
other
matter
,
but
in
this
I
am
necessitated
to
deny
you
.
A
handful
of
old
Friendship
,
is
worth
an
armful
of
this
new
;
(
but
of
this
,
more
hereafter
.
)
Use
4
Lastly
,
If
we
find
amongst
many
Friends
,
few
true
and
faithful
to
us
,
upon
tryal
,
wonder
not
at
the
matter
,
nor
repine
at
it
;
say
not
,
never
was
man
so
dealt
with
by
his
Friends
,
as
I
am
,
but
make
a
better
use
thereof
;
examine
thy
own
heart
,
upon
what
grounds
your
friendship
grew
;
how
came
you
to
be
acquainted
?
was
not
your
friendship
procured
by
gifts
,
or
flattery
,
(
the
way
that
many
take
,
as
I
shall
shew
in
the
next
point
,
)
and
can
you
think
that
such
friendship
will
be
lasting
?
Rest
assured
,
if
the
unity
of
Parasitical
friends
is
so
fickle
,
that
the
inconstancy
of
time
and
state
will
stern
its
Nature
.
Or
hast
thou
not
bin
injurious
to
thy
friends
?
undervalued
him
,
or
proved
false
unto
him
in
action
,
or
intention
?
apprehended
a
discourtesie
by
a
wrong
suspect
,
that
was
never
intended
by
a
willing
act
,
or
lent
an
eare
to
ill
tongues
,
and
entertained
false
tales
,
slanderous
reports
against
thy
friend
?
Prov.
16.18
.
Prov.
16.18
.
If
so
,
no
marvail
if
thy
Friend
fail
thee
,
who
hast
failed
in
point
of
friendship
.
Or
,
on
the
other
side
,
hast
thou
not
idolized
thy
Friend
,
and
slayed
thy
heart
upon
him
?
have
not
thy
Applications
bin
more
frequent
to
him
,
then
thy
Addresses
to
thy
Maker
?
Hast
thou
not
more
loved
his
smiles
,
then
feared
Heavens
frowns
?
and
his
anger
grieved
thee
more
then
thy
sins
?
Woodden
Pillars
will
bow
,
Greenham
,
on
Friendship
.
or
break
,
upon
which
you
say
too
much
weight
:
God
is
pleased
in
such
a
case
,
to
suffer
Friends
to
fail
us
,
that
we
may
learn
to
trust
in
him
alone
,
who
will
never
fail
us
,
Mich.
7.5
.
1
Tim.
5.5
.
Something
or
other
,
upon
a
strict
examination
,
thou
wilt
find
to
be
amisse
,
which
(
thou
hast
good
cause
to
think
,
that
)
God
corrects
in
thee
,
by
thy
Friends
unkindness
,
or
unfaithfulness
.
Labour
for
the
future
,
Ecclus.
6.16
,
17
to
approve
thy self
in
Gods
presence
,
so
shalt
thou
ever
have
,
or
not
need
,
the
friendship
of
man
:
And
this
is
the
way
to
profit
by
this
Affliction
.
Now
we
come
from
the
manner
of
proposing
,
to
the
matter
proposed
.
Text.
Which
of
you
shall
have
a
Friend
?
&c.
And
here
consider
,
First
,
whose
case
it
was
,
and
who
was
concerned
in
it
.
Secondly
,
What
it
was
:
The
case
is
yours
,
[
which
of
you
]
q.
d.
it
concerns
you
my
Disciples
,
and
every
good
man
,
as
we●l
as
you
:
It
seems
then
by
this
,
There
is
none
,
but
may
find
the
want
of
a
true
Friend
.
The
men
of
Tyre
and
Sidon
,
found
the
need
of
one
,
when
Herod
was
offended
with
them
,
and
therefore
made
Blastus
their
Friend
,
Acts
12.20
.
Gen.
38.12
.
2
Sam.
13.3
.
&
15.37
.
1
K●ng
.
4
5.
Bacons
Essay
.
Act.
12.20
.
Judah
was
not
without
his
Friend
Hirah
.
Gen.
38.12
.
Ammon
had
his
Friend
,
Jonadab
.
2.
Sam.
13.3
.
David
his
Friend
,
Hushai
.
2
Sam.
15.37
.
Solomon
his
friend
,
Zadock
,
1
King
.
4.5
.
Kings
,
(
one
would
think
)
stand
in
lesse
need
of
friends
then
any
,
and
yet
they
have
valued
friendship
at
so
high
a
rate
,
that
they
have
many
times
purchased
it
,
at
the
hazard
of
their
own
safety
,
and
greatness
.
Reas.
Man
,
is
like
unto
a
Bee
;
he
cannot
possibly
live
alone
,
his
birth
and
bringing
up
confirm
it
.
No
Creature
hath
such
need
of
friendly
help
,
Socialis
est
homo
&c.
Lactant.
l.
5.
c.
18.
Other
Creatures
do
no
sooner
come
into
the
world
,
but
they
are
able
by
their
own
proper
strength
,
to
raise
themselves
upon
their
feet
,
and
help
themselves
;
but
it
is
otherwise
with
man
:
from
the
work
of
the
Midwife
in
bringing
us
out
of
the
womb
of
our
Mother
,
even
to
the
last
work
of
him
or
her
,
that
puts
us
into
the
womb
of
the
Earth
,
we
must
depend
upon
others
:
our
being
in
this
world
,
is
nothing
else
,
but
a
meer
dependency
;
1
Cor.
12.12
.
all
stand
in
need
of
one
anothers
perfections
(
as
the
Apostle
shewes
excellently
by
a
similitude
from
the
body
of
a
man
,
1
Cor.
12.
from
the
12th
to
the
end
.
)
Use
1
And
yet
such
is
the
pride
of
some
mens
spirits
,
that
out
of
a
conceit
,
and
opinion
which
they
have
of
their
own
sufficiency
,
they
despise
the
friendship
of
all
.
Tush
,
saith
the
rich
,
I
would
have
you
know
,
that
I
can
live
without
you
,
I
am
not
beholding
unto
you
,
nor
ever
will
.
And
,
many
a
poor
mans
stomach
is
so
big
,
that
if
he
have
but
a
groat
in
his
purse
before-hand
,
he
will
crow
too
,
upon
his
Dunghill
:
I
live
of
my self
,
as
well
as
the
best
of
them
,
I
am
beholding
to
never
a
Churl
of
them
all
,
for
a
meales
meat
,
&c.
The
very
Heathens
could
say
,
that
a
Friend
,
is
more
necessary
then
fire
,
or
water
.
If
a
fine
were
set
upon
the
heads
of
such
proud
spirits
,
and
they
forbid
the
use
of
fire
and
water
;
by
the
want
of
them
,
they
would
soon
find
the
worth
of
them
:
But
what
art
thou
,
who
thus
boastest
of
thy self
?
Let
thy
Mountain
be
never
so
strong
for
present
,
yet
what
assurance
hast
thou
,
that
thou
shalt
never
be
removed
?
That
Shunamite
,
2
King
.
4.13
.
cap.
8.5
.
Judg.
11.6
.
that
once
refused
to
be
spoken
for
unto
the
King
,
by
a
Prophet
,
little
thought
,
that
afterward
she
should
stand
in
need
to
crave
that
courtesie
of
his
man
Gehezi
.
And
as
little
thought
those
Elders
of
Gilead
,
that
had
thrust
out
Jeptha
for
a
Bastard
,
that
they
should
be
compelled
to
seek
unto
him
,
and
crave
his
return
:
God
oftentimes
brings
it
so
about
,
that
those
we
scorn
to
be
beholding
unto
,
in
our
prosperity
,
we
are
forced
in
our
want
,
to
seek
unto
for
help
.
The
goodliest
house
,
may
sometimes
stand
in
need
of
a
little
shoare
.
It
is
not
our
wealth
,
and
fulness
,
which
allowes
us
the
liberty
of
needing
no
man
.
Those
that
stand
fastest
on
Earth
,
have
but
slippery
footing
.
No
man
can
say
,
that
he
shall
not
need
a
Frien●
.
There
be
infinite
accidents
belonging
to
mortality
,
which
either
presently
,
or
hereafter
,
may
make
us
glad
to
find
a
Friend
.
Use
2
Let
our
state
(
then
)
for
present
,
be
what
it
will
be
;
yet
it
shall
be
our
wisdom
,
to
make
sure
a
Friend
,
Prov.
6.3
.
Prov.
6.3
.
or
(
as
the
words
in
the
Original
will
bear
)
to
strengthen
our selves
with
Friends
.
Our
Saviour
commends
this
point
of
wisdom
to
us
in
that
Parable
,
Luk.
16.9
.
Luk.
16.9
.
from
the
example
of
the
unjust
Steward
,
who
did
the
like
.
Now
one
great
point
of
wisdom
is
;
in
making
of
our selves
Friends
,
to
make
a
good
choyce
:
Give
me
leave
therefore
,
to
shew
you
:
First
,
what
Friends
you
are
to
make
choyce
of
.
Secondly
,
the
meanes
which
you
are
to
use
,
that
you
may
obtain
them
.
Antisthenes
used
to
wonder
at
those
who
were
curious
in
buying
but
an
Earthen
dish
,
and
yet
were
careless
in
the
choyce
of
Friends
:
wherefore
In
chusing
of
a
Friend
,
let
me
shew
you
,
first
,
whom
you
are
to
avoid
and
take
heed
of
.
Secondly
,
whom
you
are
to
pitch
your
affections
upon
,
and
enter
into
a
league
of
friendship
with
.
There
are
sundry
sorts
of
men
,
that
it
is
not
wisdom
to
enter
into
serious
friendship
withall
.
The
first
is
the
Angry
man
,
make
no
friendship
with
an
angry
man
,
Prov.
22.24
.
(
saith
Solomon
)
and
with
the
furious
man
thou
shalt
not
go
,
Prov.
22.24
.
But
here
we
must
distinguish
of
Anger
.
There
is
Anger
mortified
and
subdued
in
a
man
,
and
Anger
raigning
;
with
the
former
nothing
hinders
,
but
we
may
be
familiar
friends
.
Some
Friends
may
by
Nature
,
be
somewhat
hasty
:
Friendship
with
these
may
not
be
excluded
,
when
through
Gods
grace
,
they
bridle
themselves
in
some
good
measure
.
But
with
the
latter
,
such
a
one
,
as
is
a
man
of
Anger
,
whose
Anger
is
his
Lord
and
Master
,
that
cannot
command
his
passion
,
but
is
in
bondage
to
it
,
make
no
friendship
with
him
:
the
Reason
the
wise
man
renders
,
vers.
29.
lest
thou
learn
his
wayes
,
and
get
a
snare
to
thy
soul
.
The
love
of
Friends
will
quickly
breed
,
a
love
of
their
doings
;
and
so
instead
of
getting
a
Friend
,
thou
wilt
get
a
snare
unto
thy
soul
,
and
fall
into
some
evil
,
and
mischief
,
into
which
Anger
and
Fury
driveth
men
.
Secondly
,
the
Covetous
man
is
not
fit
to
be
entred
withall
into
a
league
of
friendship
;
for
that
friendship
is
ill
made
,
which
is
soon
broken
,
Actum
est
de
amicitia
.
Prov.
1.19
.
1
Tim.
6.10
.
2
Sam.
16.3
.
1
Sam.
25.10
.
2
Tim.
4
10.
Mat.
26.14
,
15.
and
no
band
of
friendship
or
amity
will
hold
with
the
covetous
person
,
(
if
ought
may
be
gained
by
the
breach
of
it
.
And
such
are
the
wayes
of
every
one
that
is
greedy
of
gain
,
he
will
not
stick
to
take
away
life
from
the
owner
,
Prov.
1.19
.
Covetousness
is
the
Root
of
all
evil
,
1
Tim.
6.10
.
No
sin
so
barbarous
as
it
,
Experience
verifieth
this
:
It
breaks
all
bands
of
amity
,
nature
,
duty
,
as
might
be
exemplified
in
Ziba
,
Nabal
,
Demas
Judas
:
Love
of
Lucre
causeth
a
man
to
betray
the
best
Friend
living
.
All
the
kindness
of
the
covetous
,
is
but
like
the
Fowlars
shrap
,
wherein
he
casts
meat
,
not
our
of
kindness
to
relieve
the
Birds
,
but
treachery
,
to
ensnare
them
.
Thirdly
,
the
Drunkard
is
as
unfit
a
piece
of
Timber
for
this
Building
,
as
either
of
the
former
;
for
(
besides
the
learning
of
his
vices
,
)
there
is
no
trusting
him
with
our
secrets
:
his
mind
and
stomach
are
alike
,
neither
can
retain
what
they
receive
.
In
his
Cups
,
Friends
and
foes
are
alike
:
Familiars
and
strangers
are
of
equal
esteem
,
Prov.
23.29
.
Who
hath
contentions
,
Prov.
23
29.
Nec
verbosum
arbitror
eligendum
.
Aug.
de
amici●
.
c.
14.
who
hath
bablings
,
&c.
but
the
Drunkard
?
Alexander
killed
his
friend
in
his
drunkenness
.
Any
secret
shall
in
drink
be
revealed
of
Friends
,
Wife
,
State
,
through
his
much
babling
;
yea
,
his
own
heart
shall
come
up
,
as
easily
as
some
of
his
drink
:
no
hope
of
a
Drunkards
secresie
,
till
his
tongue
be
wormed
.
Fourthly
,
The
crafty
,
worldly
,
and
carnal
Politician
,
is
held
to
be
one
of
the
worst
sort
of
men
,
to
make
a
friend
of
.
Subtile
heads
,
have
not
the
faithfulest
hearts
;
usually
,
where
a
politique
head
sowes
,
a
false
heart
waters
;
and
there
God
gives
no
increase
.
An
instance
we
have
in
Achitophel
,
who
for
worldly
wisdom
and
policy
,
was
like
the
Oracle
of
God
:
2
Sam.
16.23
.
but
he
was
like
the
Oracle
of
the
Devil
,
for
his
deceitfulness
,
and
treachery
:
whilest
David
swayed
the
Scepter
,
who
more
loyal
then
Achitophel
?
but
when
David
was
in
banishment
,
who
more
perfidious
,
and
false-hearted
?
Felth.
Resolves
.
pag.
256.
Policy
in
friendship
(
saith
one
)
is
like
Logick
in
Truth
;
it
is
somewhat
too
subtil
,
it
is
too
full
of
Cranks
,
and
Angles
,
for
the
discovery
of
a
plain
familiar
.
Seek
not
a
friend
amongst
these
;
for
they
so
often
remove
their
Habitation
,
that
you
will
not
know
where
to
find
them
,
when
you
stand
in
most
need
.
Fifthly
,
Nor
is
one
of
noted
duplicity
,
or
double
dealing
,
fit
for
friendship
;
such
David
speaks
of
,
Psal.
12.2
.
he
that
is
justly
taxed
with
this
aspersion
,
that
he
is
double-tongued
,
Psal.
12.2
.
or
double-faced
,
he
is
not
to
be
trusted
;
for
although
he
speaks
fair
,
believe
him
not
,
for
there
are
seven
abominations
in
his
heart
,
saith
Solomon
,
Prov.
26.25
.
Leave
this
Dipthong
out
of
your
Alphabit
;
much
more
out
of
your
Creed
.
Lastly
,
Ecclus.
12.10.12
.
A
reconciled
Enemy
,
we
are
warned
to
take
heed
of
,
by
the
Son
of
Syrach
.
As
Iron
rusteth
,
so
doth
his
wickedness
:
therefore
set
him
not
by
thee
,
lest
he
destroy
thee
.
The
very
guilt
of
having
done
a
wrong
,
hath
such
deep
Impression
in
the
injurer
,
as
that
he
scarce
ever
after
,
will
confide
in
the
person
injured
,
nor
treat
with
him
in
sincerity
.
He
loves
without
trust
,
as
if
he
would
one
day
hate
,
and
his
friendship
is
alwayes
startled
with
suspition
;
for
being
conscious
of
his
own
unfaithfulness
,
he
will
be
alwayes
jealous
of
thine
,
through
his
own
guiltiness
.
And
yet
herein
many
circumstances
are
to
be
weighed
,
and
well
considered
,
before
we
refuse
to
receive
one
into
our
former
friendship
and
favour
,
who
hath
shewed
himself
an
enemy
unto
us
,
and
dealt
falsly
with
us
:
As
first
,
whether
the
wrong
he
did
us
,
was
out
of
weakness
and
frailty
,
or
out
of
envy
and
spight
.
Secondly
,
whether
he
hath
shewed
any
tokens
or
evidences
of
unfeigned
sorrow
,
for
the
wrong
done
.
Hath
he
humbled
himself
,
and
begged
pardon
of
God
and
thee
?
If
so
,
and
that
thou
art
perswaded
of
his
Repentance
,
nothing
hinders
,
but
that
thou
mayst
embrace
him
again
as
a
Friend
:
(
so
dealt
our
Saviour
with
Peter
,
Mark
16.7
.
Mark
16.7
.
)
But
if
he
have
offended
malitiously
,
and
shewed
no
evident
sign
of
sorrow
and
Repentance
,
for
his
fault
;
put
no
confidence
in
him
:
He
had
need
sit
sure
,
that
backs
that
Horse
,
which
hath
once
cast
his
Rider
.
It
was
Sampsons
fault
and
folly
,
Judg.
16.8.12.17
.
to
trust
Dalilah
on
her
word
,
when
he
had
bin
once
,
and
again
,
deceived
by
her
;
well
deserves
he
,
to
break
his
shins
,
that
stumbles
twice
at
one
stone
.
And
thus
you
have
heard
,
who
are
not
fit
to
be
made
choyce
of
,
for
intimate
friends
:
now
for
the
Affirmative
,
whom
we
are
to
chuse
,
and
where
.
A
good
and
gracious
man
,
Vera
amicitia
tantum
inter
bonos
oritur
,
inter
bones
profuit
,
inter
optimos
consummatur
.
Cassiodor
.
5.
Psal
.
is
fit
only
to
make
a
fast
friend
of
.
There
are
that
make
three
kinds
of
friendship
.
-
1.
Profitable
,
where
profit
is
the
bond
.
-
2.
Pleasant
,
where
pleasure
is
the
linck
of
our
Affections
.
-
3.
Honest
,
where
virtue
is
the
Load-stone
.
And
the
praeeminence
,
(
by
the
confession
of
the
very
Heathen
)
is
given
to
the
last
,
which
(
they
say
)
is
the
only
perfect
friendship
:
For
besides
,
in
this
friendship
(
above
all
other
)
there
is
a
similitude
of
Manners
and
Affections
.
The
godly
being
quickned
by
the
same
Spirit
,
cannot
but
mind
the
same
thing
,
and
affect
the
same
thing
;
and
what
gratious
Affections
are
in
any
of
us
,
the
same
are
in
others
,
which
partake
of
the
same
spirit
:
)
this
praeeminence
it
hath
that
nothing
can
dissolve
it
;
no
Sword
can
cut
this
Gordian
knot
in
two
.
They
love
in
the
truth
,
and
truth
will
abide
for
ever
.
For
as
Religion
ties
a
man
to
God
,
so
inseparably
,
that
all
the
Gates
of
Hell
cannot
sever
him
;
so
it
unites
one
Christian
soul
,
to
another
,
so
firmly
,
that
no
outward
occurrences
,
no
tortures
,
no
torments
,
no
temptations
,
can
dissolve
it
:
(
as
appeares
in
the
Primitive
and
latter
times
,
when
Christians
could
not
be
brought
one
to
betray
another
,
by
any
meanes
that
could
be
used
.
)
But
till
Religion
tye
,
and
Faith
binde
,
all
friendship
whatsoever
,
is
but
(
as
Claudius
spake
of
Seneca's
style
in
writing
)
as
Sand
without
Lime
,
or
a
Beesom
unbound
.
No
firmness
can
there
be
in
that
love
which
is
not
founded
on
God
,
and
godliness
.
The
Heathen
,
have
much
gloried
in
those
golden
payres
of
stedfast
friends
,
Cicero
.
lib.
de
amicitia
.
who
have
bin
ready
to
lay
down
their
lives
one
for
another
(
mentioned
before
.
)
Howbeit
,
in
all
ages
and
times
of
the
World
,
they
were
able
to
reckon
up
but
very
few
such
;
and
those
(
for
the
most
part
)
forged
and
counterfeit
;
rather
to
teach
what
should
be
done
,
then
what
was
truly
done
;
And
yet
if
such
friendship
had
bin
ever
practised
,
and
such
friends
ever
extant
,
it
had
bin
begun
and
ended
in
the
flesh
,
and
therefore
no
other
then
corrupt
and
carnal
:
for
where
God
doth
not
couple
together
,
and
tye
the
knot
,
and
where
the
glory
of
his
name
is
not
the
mark
we
aim
at
,
there
the
life
of
true
friendship
is
wanting
.
The
former
examples
of
supposed
friends
,
being
fastned
together
,
without
the
glew
of
Religion
,
and
the
true
fear
of
God
,
(
albeit
,
it
made
a
goodly
shew
of
rare
love
in
the
eyes
of
natural
men
,
)
yet
it
is
not
to
be
marched
with
that
friendship
which
is
inter
bonos
,
between
those
that
are
truly
godly
,
and
religions
,
who
have
the
bond
of
the
spirit
,
and
a
good
conscience
,
to
joyn
them
together
.
You
are
my
old
acquaintance
,
saith
Austin
,
to
a
friend
of
his
;
but
never
my
true
friend
,
antequam
Chrsti
sanguine
glutinati
,
before
we
were
caemented
by
the
blood
of
Christ
.
And
Constantine
the
great
,
was
of
this
Resolution
,
in
the
choyce
of
friends
and
servants
,
that
none
could
be
true
to
him
that
was
not
true
to
his
God
.
It
is
grace
that
conglutinates
hearts
,
and
ties
them
fast
together
:
neither
nature
,
education
,
benefits
,
nor
any
of
these
,
not
all
these
together
that
can
tie
so
strong
a
Love-knot
,
as
Faith
doth
,
and
will
do
.
See
then
,
that
you
get
into
the
Communion
of
Saints
,
seek
for
a
Friend
in
that
Society
where
men
are
joyned
together
,
in
the
unity
of
the
Spirit
,
and
ratified
by
the
bond
of
Faith
.
Common
friendship
we
may
and
ought
to
have
with
others
(
as
to
cat
and
drink
,
buy
and
sell
,
visit
,
and
have
civil
commerce
with
them
;
)
but
for
this
inward
and
strict
friendship
,
whereby
out
hearts
are
united
in
neerness
and
dearness
;
think
not
to
find
it
any
where
,
but
in
that
Communion
.
When
other
friends
forsake
us
,
they
that
are
truly
Religious
,
will
stick
fastest
to
us
:
Say
not
then
in
chusing
of
thy
Friend
as
Joram
said
to
Jehu
,
2
King
.
9.22
.
Is
it
peace
Jehu
?
so
,
Is
it
wealth
is
it
pleasure
?
is
it
honour
?
if
thus
,
then
be
thou
my
Friend
:
But
is
it
Religion
?
is
it
grace
?
is
it
vertue
?
if
so
,
then
as
Jehu
said
to
Jehonadab
,
the
Son
of
Recab
,
Give
me
thy
hand
.
2
King
10.15
.
It
is
Religion
only
,
and
godliness
that
unites
souls
.
Quest.
Is
every
one
of
that
Communion
,
fit
to
make
a
bosom
Friend
of
?
may
not
one
be
preferred
before
another
,
in
point
of
friendship
?
Even
in
Christianity
,
Resp.
there
is
a
difference
of
love
.
All
the
Saints
are
to
be
loved
(
as
true
Christian
friends
)
of
us
,
yet
our
hearts
may
b●
enlarged
to
one
,
more
then
to
another
:
and
the
superlative
of
our
Affection
may
be
place
on
some
(
whom
we
make
our
bosom
friend
)
that
is
not
on
the
rest
;
without
any
disparagement
at
all
to
our
discretion
,
or
charity
.
Our
blessed
Saviour
,
(
whose
Affections
were
most
pure
,
)
had
one
Di●ciple
,
whom
he
loved
above
the
rest
,
that
leaned
on
his
bosom
.
Joh.
21.20
.
He
loved
all
(
except
Judas
,
John
21.20
.
)
and
that
with
an
everlasting
and
endless
love
,
yet
John
was
the
beloved
one
;
this
special
Affection
of
Christ
towards
him
was
holy
,
yet
humane
,
and
proves
the
lawfulness
of
preferring
one
before
another
,
in
point
of
friendship
.
Secondly
,
Friendship
is
aptly
resembled
unto
marriage
,
in
many
respects
;
amongst
others
this
is
not
the
least
,
As
there
must
be
some
equality
betwixt
those
who
are
to
be
married
,
so
there
must
be
some
equality
betwixt
those
who
are
intimate
&
bosom
Friends
:
Every
good
man
is
not
a
fit
march
for
every
good
woman
.
It
is
not
enough
to
be
vertuous
,
and
religious
,
but
to
be
sutable
.
There
must
be
some
parity
,
and
equality
,
and
fitnesse
in
Paires
:
(
as
is
in
a
paire
of
Gloves
,
or
a
paire
of
Shooes
,
so
in
a
paire
of
Friends
.
Cavendum
est
in
ipsa
electione
vel
dilectione
,
nenimis
cito
d●ligamus
.
Aug.
de
amicir
.
c
:
15.
Tu
omnia
cum
omico
delibera
sed
de
ipso
prius
.
Senec.
de
benif
:
lib.
6.
c.
34.
)
Him
whom
we
take
so
near
unto
us
for
a
serious
friend
,
freely
to
communicate
our selves
unto
,
we
may
not
leightly
make
choice
of
,
but
either
after
long
experience
of
his
fidelity
,
and
wisdome
or
upon
some
singular
motive
,
we
are
wi●ely
to
judge
,
and
freely
to
credit
.
And
thus
much
of
the
choice
of
Friends
,
for
want
of
which
wisdome
there
is
so
much
complayning
(
as
was
said
before
.
)
Now
a
word
or
two
of
the
way
how
to
get
,
and
procure
Friends
.
It
is
an
ill
way
that
some
men
take
to
procure
Friendship
,
and
that
is
with
the
price
of
some
sin
:
So
Abraham
by
fordid
flatery
stoal
away
the
hearts
of
his
Fathers
subjects
,
2
Sam.
15.5
.
And
Hezekiah
endeavoured
to
obtain
Senacheribs
favour
by
sacriledge
,
2
King
18.16
.
But
the
friendship
thus
purchased
was
not
long
enjoyned
;
2
King
.
18.16
.
for
Senacherib
still
persisted
in
his
enmity
against
the
Jewes
,
as
appears
in
the
words
following
.
Yea
,
sometimes
it
falls
out
that
Friends
so
procured
with
hate
us
more
then
they
loved
us
before
;
As
Ammon
did
Thamar
,
after
he
had
defiled
her
,
2
Sam.
13.15
.
And
Henry
the
fifth
coming
to
the
Crown
repenting
of
his
riotous
course
in
his
youth
,
banished
from
the
Court
all
those
that
had
seduced
him
.
And
,
there
is
a
way
which
most
of
the
world
take
to
procure
Friendship
,
by
large
gifts
and
presents
;
of
which
Solomon
speaks
Prov.
19.4
.
But
friendship
thus
obtained
(
as
one
saith
)
is
but
like
a
fire
of
straw
,
or
stubble
;
Pro.
19.4
.
which
burns
brightly
whilst
it
ha's
matter
to
feed
upon
,
but
that
being
neglected
,
it
is
soon
extinguished
and
comes
to
nothing
.
Gifts
may
be
used
to
continue
friendship
;
But
not
to
begin
it
.
If
thou
gi●est
any
thing
,
let
i●
be
,
because
he
is
thy
Friend
,
not
because
thou
wouldest
have
him
to
be
so
.
And
yet
there
is
a
good
way
of
procuring
friends
by
gifts
and
benefits
(
which
the
world
takes
no
notice
of
,
)
commended
to
us
by
our
Saviour
,
Luke
16.9
.
Luke
16.9
.
Make
you
friends
of
unrighteous
mammon
(
i.e.
of
the
wealth
of
the
world
,
which
most
men
trust
in
,
)
that
they
(
those
Friends
)
may
receive
you
into
everlasting
habitions
.
Those
Friends
especially
there
intended
are
the
Fodly
poor
and
needy
.
Alas
(
you
will
say
)
what
can
such
friends
do
?
why
more
for
thee
(
being
godly
)
then
the
greatest
Prince
in
Christendom
;
by
their
prayers
and
testimonie
of
thy
Charity
.
This
is
a
Parodox
to
●ich
men
,
as
it
seemeth
to
be
unto
the
Pharisees
who
hearing
our
Saviour
give
such
Counsell
,
mocked
him
for
his
paines
(
which
caused
him
to
propound
that
other
Parable
of
the
Rich
man
and
Lazarus
,
vers.
14.
clearly
shewing
that
such
a
friend
as
Lazarus
might
have
been
made
,
Luke
16.14
.
by
a
few
crumbs
of
bread
,
had
been
worth
much
.
)
For
albeit
the
poor
are
able
to
do
little
for
us
,
yet
in
making
them
our
friends
we
make
many
friends
at
once
.
God
will
be
our
Friend
,
who
hath
undertaken
to
recompence
us
,
Prov.
19.17
.
Prov.
19.17
.
(
and
if
he
be
our
Friend
we
can
want
none
;
he
will
raise
up
for
us
Friends
enow
,
Prov.
16.7
.
)
Christ
will
be
thy
Friend
;
in
that
thou
hast
relieved
him
,
in
his
poor
and
distressed
members
:
and
will
acknowledge
that
what
thou
didst
to
them
was
done
to
himself
,
Math.
25.35
.
Math.
25.35
.
(
and
such
a
Friend
at
Court
is
better
then
a
pennie
in
a
mans
purse
.
)
It
is
He
that
must
judge
us
.
The
Angels
will
be
our
Friends
,
as
they
were
to
Lazarus
;
and
that
both
in
life
,
and
death
,
and
after
death
,
Heb.
1.14
.
Luke
16.22
.
Mark
.
13.27
.
Lastly
thou
wilt
make
thy self
a
friend
unto
thy self
,
by
laying
up
a
good
foundation
in
works
of
mercy
against
the
time
to
come
,
1
Tim.
6.18
,
19.
So
that
as
David
said
of
Goliah's
sword
,
none
to
that
,
give
it
me
;
1
Sam.
21.9
.
so
we
may
say
of
this
way
,
none
like
that
,
and
that
way
I
will
take
.
Object
.
But
all
this
concerns
the
Rich:
the
Poor
,
it
may
be
,
may
ask
as
the
people
did
John
the
Baptist
,
And
what
shall
we
do
then
?
Luke
3.10
.
I
can
answer
,
as
the
Baptist
did
:
He
that
hath
two
coats
let
him
impart
to
him
that
hath
none
;
Resp.
Math.
10.41
.
and
he
that
hath
meat
let
him
do
likewise
.
Heaven
may
be
had
for
a
Cup
of
cold
water
,
if
rightly
given
(
saith
Austin
)
,
for
a
morsell
of
bread
,
Crys
.
Serm.
41.
saith
Chrysologus
.
If
thou
hast
not
a
Coat
to
give
,
Bread
to
spare
;
yet
be
doing
something
for
the
needy
and
distress●d
Christian
,
according
to
thy
ability
.
Every
man
(
saith
a
grave
Divine
)
hath
not
conserves
,
nor
preserves
,
to
carry
to
the
sick
;
Harris
on
the
Beatitudes
.
but
the
Poorest
hath
a
warden
(
at
least
;
)
or
an
Apple
to
take
with
them
.
God
will
accept
according
to
that
we
have
,
and
not
according
to
that
we
have
not
.
2
Cor.
8.12
.
as
he
did
of
the
widdows
two
mites
,
Animi
qualitas
potius
soectatur
,
quam
Eleemosynae
quantitas
.
Mark
.
12.43
,
44.
Mark
.
12.43
,
44.
it
was
all
she
had
,
and
that
she
cast
into
the
treasury
,
and
in
so
doing
she
was
richly
liberall
;
and
for
so
doing
,
she
was
highly
honoured
by
our
Saviour
,
and
her
name
Registered
in
the
Gospell
to
her
eternall
praise
.
It
is
fabled
o●
Midas
that
whatsoever
he
touched
was
turned
into
Gold
;
but
whatsoever
the
hand
of
Christian
Charity
toucheth
,
be
it
but
a
crust
of
bread
;
a
cup
of
Adams
Ale
,
(
as
one
speaketh
)
cold
water
;
it
turns
the
same
(
not
into
Gold
)
but
into
Heaven
it self
,
where
the
Almighty
shall
be
thy
gold
,
and
thou
shalt
have
silver
of
strength
,
Job
22.24
,
25.
Job
22.24
,
25.
Other
means
of
procuring
Friends
might
be
shewed
:
but
more
of
that
,
hereafter
.
And
so
much
of
the
Persons
(
litterally
considered
)
whom
the
case
concerns
.
Now
a
word
or
two
of
the
Case
it self
,
(
before
we
come
to
speak
of
the
mysticall
Application
.
)
It
is
evident
enough
by
the
whole
Historicall
Narration
,
that
it
is
a
Case
of
Necessity
,
and
want
that
this
Friend
was
in
,
he
wanted
wherewith
to
entertain
his
Friend
,
he
had
not
to
set
before
him
,
and
indeed
,
It
is
a
sad
case
to
be
in
want
.
Doct.
Want
is
of
two
sorts
;
Corporall
and
Spirituall
:
the
former
is
of
the
Outward
comforts
of
this
life
:
(
as
of
health
,
strength
,
riches
of
the
Earth
.
)
And
of
this
kind
of
want
there
be
two
degrees
,
First
Common
want
,
when
a
man
hath
to
maintain
life
,
but
in
great
scarcity
,
and
penury
,
so
,
Desunt
multa
omnibus
,
omnia
mulus
.
Seneca
Epest.
108.
Luke
21.2
.
Secondly
Extream
want
,
when
a
man
without
relief
from
others
cannot
possibly
sustain
his
life
,
nor
subsist
:
such
was
the
want
of
that
poor
Beggar
,
who
lay
at
the
Rich
mans
gate
,
Luke
16.20
.
It
is
a
sad
case
,
to
be
in
such
want
.
Agur
prayes
against
it
,
Prov.
30.8
.
And
it
is
threatned
as
a
judgment
to
the
Rebellious
,
Prov.
30.8
.
Deut.
28.48
.
and
a
disobedient
,
Deut.
28.48
.
But
this
seems
not
to
be
the
case
of
him
,
this
Parable
speaks
of
;
he
was
in
want
;
but
his
want
was
but
a
Common
;
or
an
occasionall
want
,
he
had
not
(
at
this
time
)
bread
to
set
before
his
Friend
,
who
came
to
visit
him
;
yet
it
was
sad
with
him
that
he
had
it
not
.
Spir●tuall
want
,
is
of
spirituall
riches
(
as
of
the
grace
of
God
,
favour
of
Christ
,
)
and
this
is
of
two
sorts
;
In
Truth
as
,
Revel.
3.17
.
Jer.
5.4
.
Or
in
Esteem
onely
,
(
so
the
godly
judge
themselves
to
be
,
Isay
66.
●
.
)
When
it
is
in
truth
,
it
is
a
sad
case
indeed
;
for
this
kind
of
want
is
greater
then
the
other
,
and
pincheth
most
at
the
last
:
But
if
it
be
want
of
the
latter
kind
,
it
is
not
sad
(
otherwi●e
then
to
the
sense
)
for
a
man
is
blessed
under
it
.
Matth.
5.3
.
Matth.
5.3
.
Use
1
Let
us
not
passe
this
general
without
some
particular
use
;
for
if
it
be
so
sad
a
case
to
be
in
want
,
then
those
whose
case
it
is
,
should
be
pittied
,
and
relieved
of
us
;
especially
,
if
they
be
in
extreme
want
and
indigence
.
Water
(
you
know
)
pen't
up
in
a
Channel
,
at
length
runs
over
;
Fite
shut
up
in
a
Cloud
,
breaks
out
to
Thunder
;
So
is
it
with
man
,
that
is
pent
up
in
a
room
,
lesse
then
himself
,
whose
meanes
cannot
supply
his
wants
.
When
the
Infant
cryes
,
it
hath
no
food
;
The
Mother
cryes
,
she
hath
no
milk
.
Children
cry
,
they
have
no
bread
.
The
Parent
sighes
,
he
hath
not
wherewith
to
buy
it
:
Oh
,
this
want
pincheth
to
the
quick
;
and
being
pinched
,
how
can
they
do
lesse
then
complain
as
a
Beast
under
a
●oar
load
?
Gen.
21.16
.
1
King
.
19.4
.
Then
there
is
lamenting
and
mourning
on
all
hands
:
(
As
Hagar
did
,
when
the
water
was
all
spent
,
and
the
bottle
empty
;
Or
as
Elijah
,
sitting
under
the
Juniper-tree
hungry
and
weary
,
)
Lord
take
away
my
life
,
I
have
lived
long
enough
;
And
if
God
stay
not
,
strengthen
not
,
how
soon
doth
such
extreme
want
draw
on
to
shif●ing
courses
,
and
drive
to
indirect
actions
?
Job
.
Man
that
is
in
such
want
and
misery
,
should
be
pittied
of
his
Neighbours
,
but
that
men
have
forsaken
the
fear
of
the
Almighty
:
little
doth
the
full
belly
know
,
what
the
empty
meanes
.
Use
2
And
let
every
one
be
wary
,
lest
they
rashly
,
or
heedlesly
bring
themselves
into
such
want
,
and
so
make
this
mans
case
their
own
.
2
Sam.
14.19
.
Is
not
the
hand
of
Jo●b
in
all
this
,
said
David
to
the
wise
woman
of
Tekoa
?
So
ask
thy
Conscience
,
if
thou
beest
in
want
:
Is
not
the
hand
of
Idleness
in
it
?
Prov.
10.4
.
&
20.4
.
Prov.
23.21
.
Luk
15.14
.
Prov.
11.24
.
Luk.
19
,
20.26
.
Prov.
10
4.
&
13.11
.
&
21.6
.
&
22.16
.
(
as
Prov.
10
4.
&
20.4
.
)
or
the
hand
of
wastfulness
and
prodigality
?
(
as
Prov.
23.21
.
)
wasters
,
will
be
wanters
,
as
we
find
,
Luk.
15.
Or
the
hand
of
covetousness
and
niggardliness
?
(
as
Prov.
11.24
.
)
He
that
hid
his
Taient
,
had
it
taken
from
him
.
Luk.
19.20.26
.
Or
the
hand
of
iujustice
and
wrongful
dealing
?
Prov.
10.4
.
&
13.11
.
&
21.6
.
&
22.16
.
They
that
think
to
prevent
want
by
sinful
courses
,
will
in
the
long
run
,
meet
that
evil
in
the
teeth
,
which
they
hoped
to
escape
:
these
are
the
paths
which
lead
to
pove●ty
and
want
,
which
who
so
walks
in
,
shall
meet
with
that
armed
man
.
Prov.
6.11
.
But
if
we
carefully
avoid
these
wayes
,
then
if
God
do
send
it
on
any
of
us
,
he
will
sanctifie
it
unto
us
,
Prov.
6.11
.
(
as
he
doth
other
crosses
and
afflictions
to
the
godly
.
)
And
indeed
it
may
befall
the
best
,
for
the
tryal
of
their
graces
,
as
we
shall
discover
to
you
from
the
particulars
,
when
we
come
unto
them
.
Use
3
Yet
we
may
carry
this
higher
,
to
that
one
thing
necessary
,
that
our
Saviour
speaks
of
Luke
10.42
.
Luk.
10.42
.
Martha
was
cumbred
about
many
things
,
Mary
chose
the
better
part
,
both
were
Sisters
,
and
lodged
in
one
house
,
and
were
busie
about
Christs
entertainment
.
But
Mary
was
preferred
for
her
care
after
her
souls
salvation
.
Thus
the
Body
and
Soul
are
Sisters
,
both
must
be
busie
,
and
both
are
beloved
of
Christ
.
The
body
is
troubled
about
many
things
,
curious
feeding
,
wanton
cloathing
,
&c.
but
if
the
soul
want
that
one
thing
needful
,
(
the
care
of
its
salvation
)
which
it
ought
to
have
,
it
is
a
sad
case
indeed
,
better
you
want
all
then
that
;
yet
we
prefer
all
before
that
:
let
this
want
of
care
be
lamented
of
us
.
Thus
,
having
dispatched
sundry
inferiour
Observations
(
not
to
be
neglected
)
we
come
now
to
look
into
the
mystical
and
more
noble
sense
,
which
is
by
our
Saviour
principally
intended
?
His
scope
is
(
as
you
have
heard
)
to
presse
upon
us
,
this
so
much
neglected
duty
of
prayer
,
upon
the
ground
of
assurance
,
to
be
heard
in
all
our
necessities
and
wants
,
inasmuch
as
God
is
our
Friend
:
And
he
seems
to
reason
thus
.
It
is
an
happy
thing
,
when
a
man
hath
a
faithful
Friend
,
to
whom
he
may
resort
in
time
of
need
,
and
break
his
minde
,
when
his
heart
is
troubled
;
But
you
have
God
for
your
Friend
.
into
whose
bosom
you
may
disburden
your
minds
in
Prayer
,
and
from
whom
you
may
expect
help
in
your
greatest
wants
,
Sense
spiritual
.
and
therefore
you
are
happy
;
so
then
Doct.
God
is
the
good
man's
Friend
.
There
is
a
special
obligation
of
Amity
between
God
,
and
the
godly
;
this
Christ
concludes
upon
,
as
undeniable
.
I
have
acquainted
you
before
,
what
friendship
is
,
and
shewed
you
the
kindes
of
it
,
common
and
imperfect
,
or
perfect
and
more
peculiar
.
Such
is
the
friendship
that
God
beareth
to
mankind
.
Act.
17.27
.
Prov.
8.31
.
Rom.
5.8
.
He
is
a
Friend
to
all
,
in
a
general
and
universal
way
of
Friendship
,
As
he
is
near
unto
us
,
and
hath
his
delight
with
the
Sons
of
men
,
and
sent
his
Son
to
die
for
us
:
In
all
which
respects
,
we
may
say
of
God
,
as
the
Jewes
said
of
Christ
,
(
when
he
wept
at
the
raising
up
of
Lazarus
)
Behold
,
how
he
loved
him
;
So
behold
what
a
Friend
God
is
become
unto
us
,
thus
to
love
us
,
in
giving
his
own
Son
to
bleed
,
Joh.
11.36
.
to
die
for
us
;
even
then
,
when
we
were
enemies
to
him
.
Rom.
5.8
.
Luk.
2.14
.
And
of
this
Friendship
,
the
Angels
sang
at
the
birth
of
Christ
,
Good
will
towards
men
,
Luk.
2.14
.
Thus
those
in
the
visible
Church
,
are
all
Friends
.
Mat.
22.12
.
Yet
he
is
a
Friend
to
the
Godly
,
in
a
more
special
&
peculiar
manner
:
his
Friendship
with
them
,
is
Perfect
Friendship
;
Amity
in
the
highest
degree
that
can
be
wrought
,
1
Sam.
18.1.3
.
established
,
and
ratified
,
by
solemn
Covenant
and
promise
.
(
As
was
the
Friendship
betwixt
Jonathan
and
David
.
)
Thus
Abraham
was
Gods
Friend
;
2
Chron
20.7
.
Isa.
41.8
.
Jam.
2.23
.
so
he
is
styled
(
more
then
once
)
2
Chron.
20.7
.
Isa.
41.8
.
James
2.23
.
And
the
Church
in
the
Canticles
,
the
Friend
of
Christ
Cant.
5.1
.
Conjugall
Friendship
is
the
sweetest
,
Joh.
15.14
,
15
and
most
intimate
Friendship
of
any
other
.
Christ
telleth
his
Disciples
,
that
they
were
his
Friends
and
that
he
had
called
them
so
,
John
15.14
15.
implying
that
it
was
his
usual
manner
of
compellation
,
Luk.
12.4
.
Joh.
11.11
.
as
appeares
,
Luk.
12.4
.
I
say
unto
you
my
Friends
,
fear
not
.
So
John
11.11
.
Our
(
Frica●●
)
Lazarus
is
dead
.
And
that
it
is
thus
,
may
appear
.
Reas.
First
,
Gen.
15.18
.
&
17.1.2
.
Exod.
19.5
.
Jer.
31.33
.
Ezek.
37.26
.
By
his
entring
into
a
solemn
League
and
Covenant
with
us
,
as
he
did
with
Abraham
,
Gen.
15.18
.
&
17.1.2
.
and
so
afterwards
with
the
seed
of
Abraham
,
Exod.
19.5
.
the
sum
and
substance
of
which
Covenant
is
,
to
become
our
God
,
and
take
us
for
his
peculiar
people
.
Jer.
31.33
.
Ezek.
37.26
.
So
the
Apostle
rehearsing
the
Covenant
,
mentioneth
the
very
words
,
wherein
it
was
first
made
,
and
often
since
renewed
,
Heb.
8.10
.
yea
,
it
is
a
Matrimonial
Covenant
,
Hos.
2.
So
that
he
is
ours
,
and
we
are
his
.
Cant.
2.16
.
we
have
given
up
our selves
to
him
,
and
are
no
more
our
own
:
so
hath
he
given
himself
to
us
,
and
is
become
ours
,
Secondly
,
By
the
Comumnion
he
hath
with
the
Godly
it
may
appear
,
he
is
their
Friend
:
look
what
Communion
there
is
betwixt
Friends
,
the
same
Communion
is
betwixt
God
and
the
faithful
.
First
,
Friends
communicate
their
Counsels
.
and
secret
purposes
one
unto
another
,
(
as
appeares
by
that
speech
of
David
,
concerning
him
whom
he
took
for
his
familiar
Friend
,
Psal.
55.14
.
Psal.
55.14
.
)
Friendship
,
doth
not
so
much
open
the
purse
,
as
it
doth
open
the
heart
(
as
we
may
hereafter
hear
)
in
which
regard
,
it
is
truly
said
,
that
Amicus
est
animi
custos
,
a
friend
,
is
the
keeper
of
the
soul
of
his
Friend
.
Thus
God
makes
known
his
secrets
unto
the
godly
,
Psal.
25.14
.
Prov.
3.32
.
Psal.
25.1
.
Prov.
3
.
3●
.
So
he
did
to
Abraham
,
Lot
,
Moses
,
David
,
Samuel
,
Elijah
,
Elisha
,
Daniel
,
Isaiah
,
and
other
,
his
Prophets
and
Friends
according
to
that
we
read
,
Amos
3.6
,
7.
Amos
3.6
,
7.
They
are
of
his
Cabinet
Counsel
.
Thus
did
Christ
unbosom
himself
freely
to
his
,
Luk.
8.10
.
Luk.
8.10
.
acquainting
his
Disciples
with
those
secrets
of
the
Kingdom
,
which
he
did
not
to
others
.
John
15.15
.
Joh.
15.15
.
And
all
this
(
as
Tiberius
sometimes
said
to
Trajanus
,
pro
amicitia
nostra
non
occultavi
)
for
Friendship
sake
.
And
the
more
perfect
this
Friendship
is
,
the
more
we
know
of
Gods
Counsel
.
John
was
the
beloved
Disciple
,
he
leaned
on
Christs
bosom
,
and
he
could
fetch
any
thing
out
of
it
,
that
was
fit
to
be
known
:
This
Peter
knew
full
well
,
when
he
beckned
to
him
,
that
he
would
ask
him
who
it
was
that
should
betray
him
;
as
we
read
,
John
13.25.26
.
and
upon
his
asking
,
Joh.
13.25
,
26
it
was
told
him
,
(
albeit
in
his
eare
,
for
the
rest
of
his
Disciples
heard
it
not
,
vers.
28.29
.
)
And
after
Christs
Ascension
,
there
were
more
secrets
revealed
unto
him
,
then
to
all
the
rest
of
the
Apostles
,
Revel.
1.1
.
A
bosom
Friend
shall
have
that
whispered
in
his
eare
,
which
the
world
knowes
not
of
,
1
Cor.
2.12.16
.
and
the
nearer
to
Gods
bosom
,
the
deeper
secrets
shall
be
discovered
.
2.
Friends
love
to
walk
and
talk
together
,
they
delight
to
have
Communion
one
with
another
,
in
this
kind
:
We
walked
together
,
Psal.
55.14
.
Gen.
17.1.22
.
&
18
33.
(
saith
David
)
in
Company
unto
the
House
of
God
.
Psal.
55.14
.
Thus
Abraham
being
the
Friend
of
God
,
walked
with
God
▪
Gen.
17.1
.
and
talked
in
Friendly
manner
with
him
,
vers.
22.
&
18.33
.
And
it
is
said
of
Moses
,
that
God
spake
unto
him
,
face
to
face
,
Exod.
33.11
.
Cant.
7.11
.
as
one
speaketh
unto
his
Friend
,
Exod.
33.11
.
And
thus
Christ
and
his
Church
,
walk
and
talk
together
,
Cant.
7.11
.
And
the
more
refined
the
Friendship
is
,
the
more
familiar
,
is
the
talk
,
and
parley
.
3.
Friends
desire
the
presence
of
Friends
,
they
delight
to
dwell
together
,
to
eat
and
drink
together
;
(
however
)
they
must
often
visit
one
another
,
2
Sam.
19.33
.
2
Sam.
19.33
.
God
shewes
himself
a
Friend
to
the
faithful
,
in
this
kind
of
Communion
;
for
although
he
dwell
in
the
highest
Heavens
,
yet
he
dwells
also
in
the
godly
,
and
makes
his
aboad
with
them
,
Joh.
14.23
.
1
Cor.
6.13
.
1
Cor.
3.16
,
17.
Cant.
5.2
.
Revel.
3.20
.
John
14.23
.
In
which
regard
,
our
bodies
are
called
the
Temples
of
the
Holy
Ghost
,
1
Cor.
6.19
.
and
so
the
Temples
of
God
,
1
Cor.
3.16
,
17.
And
he
is
said
to
eat
and
drink
with
them
,
Cant.
5.2
.
and
to
sup
with
them
,
Revel.
3.20
.
Thus
by
this
Communion
,
that
God
hath
with
his
,
it
appeares
,
that
he
is
their
Friend
.
Thirdly
,
The
friendship
of
God
towards
the
godly
,
appears
by
his
readiness
to
hear
them
,
and
to
pleasure
them
,
in
any
thing
that
they
shall
desire
of
him
,
(
as
the
Parable
shewes
at
large
.
)
God
is
prevailed
with
by
the
faithful
,
as
one
Friend
is
by
another
:
You
shall
command
me
in
any
thing
(
saith
a
Friend
to
his
Friend
)
Whatsoever
thy
soul
desires
of
me
,
I
will
do
it
for
thee
,
said
Jonathan
to
David
,
1
Sam.
20.4
.
2
Sam.
19.38
.
1
Sam.
20.4
.
The
like
said
David
to
Barzillah
,
Whatsoever
thou
shalt
require
of
me
,
that
will
I
do
for
thee
.
So
God
speaks
to
the
faithful
,
in
a
friendly
Language
:
Command
me
(
saith
he
)
Isa.
45.11
.
Oh!
Isa.
45.11
.
what
a
transcendent
priviledge
is
t●is
?
How
ready
God
hath
bin
,
to
be
commanded
by
Abraham
,
Moses
,
and
other
of
his
faithful
Servants
,
we
shall
more
fully
shew
you
,
if
God
give
leave
in
the
prosecution
of
this
Parable
,
This
may
suffice
at
present
,
for
the
Explanation
and
Confirmation
of
the
poynt
,
now
to
Application
.
Use
1
We
must
needs
infer
from
hence
,
that
it
is
a
high
honour
which
God
hath
put
upon
the
Godly
,
thus
to
enter
in
a
League
of
Friendship
with
them
:
we
count
it
a
great
priviledge
,
to
be
a
Prince's
Friend
,
or
Favoutite
,
or
have
some
great
man
for
our
Friend
:
And
a
high
style
it
was
of
old
,
to
be
the
Kings
Friend
.
Eusebius
the
Historian
,
held
it
for
an
honour
,
2
Sam.
15.37
.
1
King
.
4
,
5.
to
be
the
Friend
of
Pamphilus
the
Martyr
;
and
would
be
called
Eusebius
Pamphili
,
for
the
love
that
was
betwixt
them
,
(
as
Hierom
testifieth
.
)
And
the
old
Lord
Brook
caused
it
to
be
engraven
on
his
Tombe
,
as
one
of
his
Titles
,
Friend
to
Sir
Philip
Sidney
.
Scylla
sir-named
Faelix
,
accounted
it
not
the
least
part
of
his
happiness
,
that
Metellus
sir-named
Pius
,
was
his
Friend
?
How
happy
then
is
he
,
that
hath
not
only
godlines
,
but
God
himself
to
be
his
friend
?
yet
such
honour
have
all
the
Saints
.
A
Title
far
above
that
of
Son
or
Servant
.
David
boasted
more
,
that
he
was
a
Servant
of
God
,
Psal.
36.
Title
Psal.
116.16
.
then
that
he
was
a
King
(
as
appeares
,
Psal.
36.
the
Title
&
so
else-where
.
)
And
St.
Paul
more
,
that
he
was
a
Servant
of
Jesus
Christ
,
then
that
he
was
an
Apostle
,
Rom.
1.1
.
Tit.
1.1
.
Joh.
15.15
.
and
therefore
sets
that
in
the
first
place
in
his
Epistles
,
as
a
Title
of
greatest
honour
.
Yet
remember
what
our
Saviour
saith
,
John
15.15
.
Henceforth
I
call
you
not
Servants
,
but
Friends
.
So
that
it
is
a
higher
honour
to
be
a
Friend
,
then
to
be
a
Servant
.
Use
2
Let
us
from
hence
be
exhorted
,
an●
directed
,
whither
to
go
to
find
a
Friend
,
and
whom
to
make
our
Friend
,
in
this
so
great
a
scarcity
of
faithful
Friends
.
There
are
three
,
that
are
very
desirous
of
our
friendship
,
and
pretend
much
love
unto
us
,
of
whom
we
must
take
heed
.
I
will
name
them
to
you
;
In
the
first
place
,
The
first
deceitful
Friend
,
to
be
taken
heed
of
,
is
the
World
:
whose
Friendship
most
are
much
affected
with
,
because
of
the
great
Command
it
hath
,
and
promises
that
it
makes
to
those
,
who
will
take
it
for
a
Friend
;
But
it
is
but
a
Time-serving
Friend
,
and
its
friendship
is
very
brittle
and
changeable
;
soon
on
,
and
soon
off
.
It
was
said
of
Andronicus
the
Greek
Emperour
,
whom
but
yesterday
,
Turk
Hist.
he
had
used
most
kindly
,
and
entolled
amongst
his
best
friends
,
to
day
he
frowned
upon
,
and
tyrannized
most
cruelly
over
;
so
that
you
might
have
seen
the
same
man
,
the
same
day
,
to
be
graced
and
disgraced
,
crowned
and
beheaded
:
such
is
the
friendship
of
the
world
;
in
the
love
of
it
,
there
is
no
assurance
:
(
as
was
said
of
Tiberius
,
and
of
Mahomet
,
the
first
Emperour
of
the
Turks
)
:
This
thousands
have
found
by
sad
experience
.
Besides
,
the
world
is
both
angry
,
and
covetous
.
Angry
it
is
,
1
Sam.
25.17
.
so
that
nothing
will
please
it
,
as
Nabals
Servant
said
of
his
Master
,
(
we
may
impute
it
to
Age
,
for
it
is
very
old
.
)
And
if
we
add
to
this
,
the
covetousness
of
it
,
we
must
conclude
,
that
the
best
friendship
of
it
,
is
not
worth
the
whistling
for
.
Of
the
friendship
of
it
St.
James
speaks
,
Jam.
4.4
.
Cap.
4.4
.
No
man
can
be
the
Friend
of
God
,
and
friend
to
It.
If
the
World
will
be
needs
our
friend
,
then
let
us
put
it
in
the
number
of
those
friends
,
that
are
rather
to
be
used
then
trusted
,
as
St.
Paul
did
.
The
flesh
will
needs
enter
into
a
league
of
friendship
with
us
,
1
Cor.
7.30
.
and
will
not
(
during
life
)
be
quite
shaken
off
.
It
pleades
more
than
ordinary
acquaintance
,
and
familiarity
,
even
Inherence
;
One
house
hath
held
us
,
one
breath
served
us
,
one
nutriment
fed
us
,
one
conception
bred
us
:
It
promiseth
much
content
,
and
delight
unto
us
;
but
it
is
a
Table
Friend
,
a
back
,
or
belly-friend
.
This
hath
bin
found
to
be
deceitful
,
and
of
double-dealing
.
It
brings
forth
meat
in
a
Lordly
dish
,
as
Jael
did
to
Sisera
,
Judg.
5.25
,
26.
and
calls
,
Come
in
my
Lord
,
come
in
.
It
presents
delicates
to
our
view
,
but
withall
,
it
puts
the
hand
to
the
n●yl
,
and
workmans
.
Hammer
,
with
the
Hammer
smites
she
Sisera
,
she
smites
off
his
head
,
Rom.
13.13
.
Gal.
5.21
.
after
she
hath
pierced
the
Temples
.
And
withall
,
it
is
given
to
drunkenness
,
and
excess
;
It
will
please
the
Appetite
,
what
e●er
come
of
it
;
but
if
you
cool
the
por
,
the
friendship
of
the
flesh
cools
with
it
:
make
no
choyce
therefore
of
the
flesh
,
for
a
friend
,
if
you
be
wise
.
The
Devil
pretends
great
friendship
to
us
,
Gen.
3.21
.
Math.
4.9
.
as
he
did
to
our
first
Parents
,
You
shall
be
as
Gods
:
And
so
to
our
blessed
Saviour
,
All
this
will
I
give
thee
:
But
he
is
a
treacherous
friend
;
his
aim
is
to
betray
us
,
and
throw
us
down
headlong
from
happiness
.
He
is
too
subtle
a
Politician
,
to
be
a
true
friend
unto
us
,
and
being
an
enemy
from
the
beginning
,
it
is
no
trusting
of
him
,
though
he
seemingly
be
reconcil'd
;
for
his
malice
is
implacable
.
These
are
the
three
,
you
must
avoid
in
point
of
Friendship
.
Quest.
There
is
a
fourth
that
offers
Friendship
to
us
who
is
onely
worthy
.
And
that
is
God
himself
;
who
is
desirous
to
enter
into
a
League
of
Friendship
with
us
,
and
sends
forth
his
Ambassadours
,
(
his
Ministers
,
)
for
this
end
intreating
us
to
be
reconciled
,
2
Cor.
5.20
.
2
Cor.
5.20
.
There
was
a
time
when
God
and
man
were
Friends
,
else
reconciliation
could
not
be
(
for
reconciliation
is
but
the
renewing
of
a
former
Friendship
that
hath
bin
interrupted
and
broken
.
)
This
Friendship
God
meant
not
to
break
,
not
had
he
purpose
to
fall
out
with
man
,
nor
had
he
done
any
thing
,
by
any
purpose
of
his
,
towards
the
violation
of
that
Friendship
;
man
did
the
wrong
,
yet
he
(
continuing
his
everlasting
goodnesse
to
man
)
invites
him
to
return
,
to
his
obedience
,
and
accept
of
the
means
of
reconciliation
&
return
to
the
same
state
of
friendship
which
he
had
at
first
;
And
such
a
reconciled
Friend
(
as
he
is
)
will
be
a
Friend
indeed
unto
us
.
Not
to
our
wealth
,
not
to
our
riches
,
he
needs
not
our
Thousands
of
Rams
,
nor
our
ten
thousand
Rivers
of
oyl
,
Mich.
6.7
.
but
it
is
for
his
own
sake
,
that
he
sets
his
heart
upon
us
,
and
for
our
sakes
too
,
that
we
may
be
e●erlastingly
happy
in
his
Friendship
.
Nor
is
his
Friendship
sickle
,
but
constant
;
not
a
Friend
to
day
,
and
a
Foe
to
morrow
;
but
a
Friend
for
ever
:
he
useth
not
his
Friends
,
as
we
do
our
Ladders
,
bear
them
on
our
shoulders
whilst
we
hope
to
climbe
high
by
them
,
and
then
throw
them
down
,
and
lay
them
on
the
ground
:
nor
as
we
do
flowers
,
keep
them
in
our
bosome
whilst
they
be
fresh
,
and
when
they
fade
,
fling
them
on
the
Dunghill
.
Dent.
31.8
.
Josh.
1.5
.
Heb.
13.5
,
6.
Psal.
73.25
.
He
will
never
fail
us
nor
forsake
us
,
It
we
be
not
ashamed
of
him
,
he
will
not
be
ashamed
of
us
.
Say
then
as
David
,
Psal.
73.25
.
Whom
have
I
in
Heaven
but
thee
,
whom
desire
I
,
for
my
friend
but
thee
.
None
but
Christ
,
none
but
Christ
.
But
how
may
I
be
so
happy
as
to
have
God
my
Friend
,
what
must
be
done
to
obtain
his
Friendship
,
(
seeing
by
nature
we
stand
in
a
stare
of
Enmity
?
)
Resp.
First
,
take
the
Course
that
the
Tyrians
and
Sydonians
did
.
Acts
12.20
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Germen
.
Acts
12.20
.
Herod
was
offended
with
them
,
they
make
a
Friend
at
Court
,
Zarh
.
3.8
&
6
,
12.
John
1.18
.
Zach.
13.7
.
Blastus
the
Kings
Chamberlaine
by
whose
mediation
Herod
was
reconciled
:
We
have
a
Blastus
,
that
Germen
,
the
Branch
(
as
the
Prophet
calls
him
,
)
who
is
Gods
favorite
or
fellow-friend
as
he
is
termed
.
Zach.
13.7
.
a
bosome
friend
,
Iohn
1.18
.
get
him
to
medi●●e
for
thee
,
and
then
for
his
sake
God
will
be
reconciled
,
and
become
thy
friend
.
Shall
Herod
be
appeased
by
Blastus
his
Intercession
,
and
not
God
by
Christs
?
Read
1
Iohn
2.1
,
2.
Secondly
,
2
Cor.
5.18
.
there
is
an
Instrument
of
Reconciliation
drawen
betwixt
God
,
and
Man
,
which
you
must
subscribe
and
put
your
hands
unto
,
2
Cor.
5.18
.
This
word
of
Reconciliation
is
the
Ministery
of
the
Gospel
;
all
that
is
required
there
,
is
to
Believe
and
Repent
(
which
is
the
sum
of
all
)
this
must
be
subscribed
unto
:
dip
your
pens
in
the
blood
of
the
Lamb
,
subscribe
your
names
by
acceptation
of
the
offers
of
Reconciliation
,
in
the
Gospel
made
;
do
but
subscribe
;
accept
;
and
then
God
and
Man
will
become
Friends
.
Thirdly
;
if
thou
woudlst
have
God
to
be
thy
Friend
,
see
that
thou
beest
of
his
acquaintance
,
converse
often
with
him
,
and
be
often
in
his
Company
.
It
is
true
(
as
before
you
have
heard
)
Acquaintance
is
not
friendship
;
yet
without
Acquaintance
no
friendship
can
be
had
.
Good
will
a
man
may
bear
to
him
that
he
never
saw
;
But
perfect
friendship
cannot
be
had
,
betwixt
such
,
as
never
had
the
sight
,
nor
enjoyed
the
Company
each
of
other
:
It
requires
a
mutuall
frequentation
,
and
familiar
conversation
.
We
read
,
1
Sam.
18.1
.
that
the
soul
of
Ionathan
was
knit
with
the
soul
of
David
,
and
that
Ionathan
loved
David
as
his
own
soul
.
How
this
came
to
passe
the
Text
shews
in
the
words
foregoing
.
1
Sam.
18.1
.
It
came
to
passe
that
as
David
had
made
an
end
of
speaking
unto
Saul
,
&c.
Had
not
David
bin
in
the
presence
of
Ionathan
;
had
he
not
heard
David
speak
,
and
seen
his
carriage
,
and
spirit
,
he
had
never
been
so
taken
with
him
as
be
was
;
but
now
being
in
his
Company
,
and
conversing
with
him
,
his
heart
was
fast
knit
,
and
glewed
to
him
:
And
so
it
falls
out
betwixt
God
and
us
;
If
we
come
into
his
presence
,
frequent
his
Ordinances
,
converse
with
him
,
speak
frequently
by
prayer
unto
him
;
then
his
heart
will
be
knit
unto
us
,
and
he
will
be
our
friend
,
hereto
to
tends
that
of
Eliphaz
,
Iob
22.31
.
Job
22.21
.
Acquaint
thy
s●lf
with
him
and
be
at
peace
;
that
is
,
by
acquainting
thy self
thus
with
him
,
a
league
of
friendship
will
be
made
between
you
;
whereby
,
good
shall
come
unto
thy
soul
,
so
the
Promise
is
Zach.
13.9
.
Fourthly
,
Zach.
13.9
.
Similitudo
mo●um
par
micitiam
.
see
that
thou
conform
thy self
to
Gods
will
and
Nature
.
Among
men
,
there
is
nothing
so
glewes
and
soders
mens
spirits
as
a
similitude
,
and
conformity
of
manners
,
and
disposition
:
when
there
is
a
sutableness
of
nature
and
inc●ination
,
there
will
quickly
be
a
closing
;
(
as
you
have
hear
)
so
it
is
here
.
He
that
loves
purenesse
of
heart
for
the
grace
of
his
lips
the
King
shall
be
his
Friend
,
(
saith
Solomon
)
Prov.
22
11.
Prov.
22.11
.
Math.
5.48
.
Luke
6.36
.
1
Per.
1.16
.
Love
purenesse
or
heart
and
purenesse
of
life
;
Be
holy
as
God
is
holy
:
mercifull
as
God
is
mercifull
,
&c.
Strive
to
be
like
him
(
for
likenesse
breeds
further
love
and
likeing
)
:
labour
to
be
made
partaker
of
the
Divine
nature
;
conforme
to
his
image
,
so
thou
shalt
have
the
King
of
Heaven
for
thy
Friend
,
2
Pet.
1.4
.
he
will
ente●
into
a
league
of
friendship
with
thee
,
and
become
a
fast
Friend
unto
thee
for
ever
.
Use
3
Again
,
if
God
be
the
good
man
Friend
,
it
may
afford
singular
comfort
to
the
godly
,
in
that
they
have
such
a
Friend
●o
go
unto
:
Usually
none
have
more
enemies
on
earth
then
they
,
none
fewer
friends
,
and
yet
none
better
befriended
,
having
the
great
God
of
Heaven
theirs
;
who
will
not
be
wanting
in
any
point
of
friendship
to
them
,
for
he
that
inspires
friendship
into
others
,
will
undoubtedly
keep
the
laws
of
friendship
himself
&
so
esteem
our
friends
his
,
and
our
enemies
his
:
He
will
instruct
us
and
counsell
us
,
protect
us
,
and
provide
for
us
.
And
as
Jehosaphat
said
to
Ahab
,
when
they
had
entred
into
a
League
of
friendship
each
with
other
,
I
am
as
thou
art
,
2
Chron.
18.3
.
my
people
are
as
thy
people
,
my
horses
as
thy
horses
:
so
saith
God
to
his
friends
my
Angels
are
your
Angels
;
my
Hosts
your
Hosts
;
my
servan
s
yours
,
my
Creatures
yours
;
He
makes
a
Covenant
even
with
the
Beasts
of
the
field
in
the
behalf
of
the
god
y
,
Hos.
2.18
.
Job
5.21
,
22
,
23.
Iob.
5.21
,
22
,
23.
Indeed
Sathan
and
his
Agents
hate
the
Godly
the
more
for
this
,
because
they
are
the
friends
of
God
;
but
God
will
so
dispose
of
their
malice
,
that
they
shall
in
hating
of
us
,
become
friendly
to
us
against
their
wi●ls
,
Prov.
16.7
.
Prov.
16.7
.
he
will
give
a
double
triumph
over
their
hatred
,
and
over
their
power
.
No
reason
then
to
be
ca●●down
with
the
want
of
Friends
.
1
Sam.
1.
Am●not
I
better
to
thee
then
ten
Sonnes
,
said
Elkanah
to
Hannah
,
why
weepest
thou
?
So
may
God
say
to
us
,
why
grievest
thou
,
is
not
my
Friendship
better
to
thee
,
then
the
Friendship
of
a
thousand
worlds
?
Obj.
This
is
comfortable
indeed
to
those
that
have
assurance
that
God
is
their
Friend
,
but
how
may
I
rest
assured
of
that
?
Resp.
First
;
Examine
the
frame
of
thy
Affections
,
whether
they
are
w●olly
for
God
;
and
suite
with
his
.
Do
you
love
what
he
loveth
?
do
you
hate
what
he
hateth
?
As
you
find
God
to
stand
affected
,
so
do
you
exercise
every
Affection
?
If
he
be
dishonoured
,
reviled
,
reproached
;
do
you
lay
it
to
heart
,
as
if
the
wrong
were
your
own
?
Psal.
69.7.9
.
It
was
thus
with
David
,
Psal.
69.7.9
.
If
so
,
with
thee
,
then
rest
assured
God
is
thy
Friend
,
and
thou
his
.
Secondly
;
True
Friendship
,
excludeth
all
Neutralls
;
and
Corrivalls
(
it
being
only
between
two
,
Unus
mihi
propopulo
erit
,
et
populus
pro
uno
Senec.
according
to
Aristotle
.
)
The
Love
of
Charity
,
is
due
to
all
,
but
that
superlative
Affection
,
that
is
placed
on
a
Friend
,
cannot
well
be
dispersed
amongst
multitud●s
.
So
there
is
a
certaine
Love
that
we
must
give
to
the
Creature
but
there
is
a
Love
due
to
God
,
that
no
Creature
must
have
besides
himself
,
neither
Father
,
Mother
,
Wife
,
Child
,
nor
ought
else
,
must
step
betwixt
God
and
our
hearts
,
Math.
16.24
.
Math.
16.24
,
25.
Luke
14.26
.
Psal
44.17
.
Pro.
17.17
.
Ruth
.
1.16
.
Revel.
2.10
.
Delicata
estamiritia
quae
amico
um
sequitur
felicitatem
.
Hieron
.
Gen.
22.12
.
If
it
be
thus
,
then
thou
mayest
conclude
thou
art
the
Friend
of
God
,
and
he
thy
Friend
.
Thirdly
;
A
true
Friend
is
tryed
in
Adversity
,
Prov.
17.17
.
It
is
prosperity
(
saith
one
)
that
gets
Friends
;
but
it
is
Adversity
that
tryes
Friends
,
as
Naomi
did
Ruth
.
If
thou
beest
the
Friend
of
God
,
thou
wilt
cleave
close
unto
him
in
the
hour
of
Temptation
.
Thus
Christ
proved
his
Friendship
unto
us
,
and
so
we
must
to
him
.
God
will
fift
and
search
the
stability
of
our
Love
,
(
as
he
did
Abrahams
)
and
if
we
shrink
at
every
storme
,
we
are
not
Gods
Friends
,
but
Hypocrits
and
Apostates
.
True
Friends
rejoyce
in
their
sufferings
for
the
name
of
Christ
,
as
did
Peter
and
Iohn
,
Act.
5.40.41
.
Nay
(
saith
St.
Paul
,
)
we
(
rejoyce
not
only
,
Acts
5.40
,
41.
but
even
)
glory
in
our
Afflictions
,
Rom.
5.3.5
.
and
that
because
of
the
Love
of
God
in
Christ
,
Rom.
5.35.39
.
Rom.
8.35.39
.
which
is
shed
into
our
hearts
,
by
the
Spirit
that
is
given
us
:
1
Cor.
2.12
.
1
Iohn
3.24
.
Fourthly
,
a
true
Friend
,
is
a
Friend
to
his
Friend's
Friend
;
he
will
love
his
Friend's
Friend's
,
and
his
Friend's
Children
,
for
his
Friend's
sake
:
so
Davids
Friendship
to
Ionathan
reached
,
2
Sam.
9.1
.
and
extended
to
the
Friends
and
Children
of
Ionathan
.
So
it
is
here
;
if
we
be
the
Friends
of
God
,
we
will
be
the
Friends
of
those
that
love
God
;
we
will
count
his
Friends
ours
,
and
his
enemies
ours
as
Iehosophat
said
to
Ahab
.
1
King
.
22.4
.
Psal.
26.2
.
&
139.21
.
And
thus
David
discovered
himself
to
be
the
Friend
of
God
,
Psal.
16.2.139.21.22
.
Fifthly
,
and
lastly
,
a
true
Friend
disclaimes
all
self
ends
and
interests
,
in
what
he
doth
;
all
that
he
aimes
at
,
is
the
good
and
wellfare
of
his
Friend
,
which
he
desires
to
promote
:
Senec.
Epist.
9.
ad
Lucil.
Seneca
reproves
such
as
would
chuse
a
Friend
,
that
he
might
relieve
them
in
their
wants
,
and
visite
them
in
sicknesse
;
this
(
saith
he
)
is
but
mercenary
,
I
will
chuse
a
Friend
that
I
may
have
one
to
shew
Love
unto
,
to
visit
if
he
be
sick
to
help
if
he
be
in
want
,
&c.
So
for
men
to
choose
God
to
be
a
Friend
unto
them
,
that
they
may
be
helped
out
of
troubles
,
and
have
their
estates
blessed
;
that
they
may
get
such
and
such
things
by
him
;
This
is
warrantable
,
and
yet
to
make
this
the
highest
end
of
Gods
Friendship
is
Mercenary
;
But
to
choose
God
for
my
Friend
,
that
I
may
worship
him
,
serve
him
;
love
,
honour
,
and
obey
him
for
ever
,
this
is
right
.
See
then
that
thou
seekest
God
,
more
then
thy self
;
1
Cor.
10.24
.
let
his
honour
and
glory
be
preferred
in
all
thy
undertakings
.
Jonathan
was
a
fast
Friend
to
David
,
and
he
valued
nothing
of
a
Kingdome
for
Davids
sake
;
he
loved
him
,
not
that
he
expected
good
from
him
,
but
that
he
might
have
one
to
whom
he
might
shew
Love
.
Finde
these
things
in
thy self
,
and
then
rest
assured
that
God
is
thy
Friend
,
and
thou
the
Friend
of
God
.
Obj.
But
may
not
this
Friendship
betwixt
God
and
us
be
broken
off
and
lost
?
We
have
told
you
before
,
that
Gods
Friendship
is
not
fickle
.
Resp.
Aug.
l.
de
.
Amicitia
,
Prov.
17.17
.
A
true
Friend
(
saith
Solomon
)
loveth
at
all
times
,
Prov.
17.17
.
By
which
saying
,
Solomon
declareth
plainly
(
saith
Austin
)
that
true
Friendship
is
eternall
;
but
if
it
cease
at
any
time
,
it
was
never
true
.
Gods
Friendship
is
eternall
,
and
everlasting
:
whom
he
loveth
once
,
he
alwayes
loves
,
Iohn
.
13.1
.
But
yet
,
as
we
heard
before
,
(
in
speaking
of
humane
Friendship
)
unkind
usage
may
sharpen
the
countenance
of
a
Friend
against
us
,
Numb.
11.1
.
Deut.
1.37
.
1
King
.
11.9
.
&
8.46
.
2
King
.
17
,
18.
Psal.
2.11
.
&
7.6.11
.
&
76.6
.
as
Iron
sharpens
Iron
.
God
is
of
a
wonderfull
patient
,
and
forbearing
nature
,
slow
to
Anger
,
and
of
great
kindnesse
;
yet
by
unkind
usage
,
he
may
be
provoked
to
anger
,
and
hide
his
face
and
favour
from
us
,
(
as
Gods
Children
have
found
by
sad
experience
)
.
Wherefore
let
care
be
had
;
first
to
avoid
all
things
that
may
Alienate
his
affections
from
us
;
Secondly
to
do
all
that
is
required
for
the
continuance
of
his
Friendship
with
us
.
Things
to
be
avoided
by
us
,
whereby
his
Affection
may
be
alienated
,
are
these
.
First
a
jealousie
and
suspition
of
him
and
his
wayes
,
as
if
he
would
not
stick
fast
unto
us
,
Fidelem
si
putaveris
,
facies
Senec.
ep.
3.
—
quem
etiam
si
metuimus
jus
officii
laedimus
Cicero
.
Orat.
pro
Roscio
1
Sam.
20.9
.
John
.
21.17
.
1
Cor.
13.7
.
Psal.
78.18
,
19
,
20
,
21.
Exod.
4.13
,
14.
or
could
not
help
us
.
Friends
love
not
to
be
suspected
:
Jonathan
was
much
troubled
when
David
seemed
to
be
somewhat
jealous
of
him
,
1
Sam.
20.9
.
And
Peter
was
much
grieved
when
Christ
asked
him
the
third
time
,
if
he
loved
him
?
Iohn
.
21.17
.
Love
beleeveth
all
things
,
hopeth
all
things
,
saith
the
Apostle
;
so
that
suspition
ariseth
from
want
of
Love
;
God
cannot
indure
that
we
should
be
jealous
of
his
promises
,
suspect
his
wayes
of
power
,
and
providence
,
Psal.
78.18
,
19
,
20
,
21.
Can
God
furnish
a
Table
?
&c.
They
said
not
Positively
,
God
cannot
do
it
,
they
only
questioned
it
,
yet
that
provoked
the
most
high
God
against
them
.
So
Exod.
4.13
,
14.
Moses
before
had
made
many
excuses
for
not
going
on
God
errand
about
Israels
deliverance
out
of
Aegypt
,
and
being
pressed
still
to
that
service
,
he
seemes
to
give
an
utter
denyall
,
and
that
with
some
kinde
of
passion
.
Send
by
whom
thou
should'st
send
:
At
this
the
anger
of
the
Lord
was
kindled
,
for
God's
espyed
a
jealousie
in
him
,
as
if
God
would
not
preserve
him
from
them
that
sought
his
life
(
that
was
the
reason
of
his
backwardnesse
,
whatever
other
pretence
was
made
of
his
unfitnesse
for
the
service
,
)
(
as
appeares
,
by
that
God
spake
afterwards
unto
him
,
vers.
19.
All
the
men
are
dead
which
sought
thy
life
.
Numb.
20.11
.
So
Numb.
20.11
.
Moses
seemed
to
suspect
Gods
power
in
bringing
water
out
of
the
Rock
,
as
appeares
by
his
words
and
actions
in
smiting
the
Rock
thrice
,
which
God
was
much
offended
with
,
as
appeares
by
that
sharp
reproofe
,
verse
12.
God
likes
not
that
any
Friend
of
his
should
be
jealous
of
him
,
and
suspect
his
fidelity
as
hatred
,
so
love
and
confidence
are
indivisibly
united
.
Secondly
;
murmuring
at
his
Reproofes
and
Corrections
,
makes
a
breach
betwixt
God
and
his
Friends
.
This
appeares
by
that
we
read
,
Num.
14.1
,
2
,
3.
&c.
This
provoked
God
against
them
,
Numb.
14.1
,
2
,
3
,
11
,
12.
verse
11.12
.
insomuch
,
as
he
would
have
destroyed
them
had
not
Moses
interceded
for
them
;
and
stood
in
the
gap
to
turn
away
his
wrath
;
However
,
this
sent
them
backwards
the
way
they
came
,
verse
,
25.
Beware
of
these
heart-boylings
and
murmurings
against
Gods
proceedings
.
God
is
list
of
hearing
,
and
heares
the
very
repinings
of
the
soul
.
Thirdly
;
Ingratitude
in
abusing
former
courtesies
;
in
not
walking
answerable
to
favours
received
:
For
this
God
was
offended
with
Solomon
,
1
King
.
11.9
.
God
had
appeared
unto
him
twice
,
1
King
.
11.9
.
and
yet
he
transgressed
;
this
makes
a
breach
betwixt
God
and
us
.
Ingratitude
is
hatefull
to
him
,
Deut.
32.6
.
Isay
.
1.2
.
Jer.
22
.
-14
Jer.
3.20
.
Deut.
32.6
.
So
Ier.
22
.
-14
.
Isay
.
1.2
.
Fourthly
;
Treacherous
and
perfidious
dealing
with
God
.
Of
this
God
complaines
,
Jer.
3.20
.
A
treacherous
Friend
he
will
scarce
trust
,
Iohn
2.24
.
Fifthly
;
Associating
our selves
in
a
league
of
Amity
with
Gods
enemies
:
For
this
,
God
was
highly
offended
with
his
Friend
Iehosophat
,
2
Chron.
19.2
.
Indeed
every
sin
is
an
enemie
to
God
,
1
Chron.
19.2
.
and
so
to
be
avoided
,
especially
known
sinnes
,
and
presumptuous
sinnes
,
for
these
grieve
and
vex
his
Spirit
,
Isay
.
63.10
.
Isay
.
63.16
.
Oh
take
heed
of
them
.
As
these
sinnes
of
Commission
must
be
avoided
;
so
,
no
good
duty
may
be
omitted
,
whereby
his
Affection
may
in
the
least
kind
be
alienated
from
us
.
First
:
Observe
him
carefully
,
and
study
in
all
things
to
please
him
.
It
was
the
saying
of
Antigona
,
Sophocles
in
Antig.
that
she
ought
to
please
those
with
whom
she
hoped
to
remaine
for
ever
,
(
meaning
the
Citizens
of
Heaven
)
how
much
more
should
we
be
carefull
to
please
the
God
of
Heaven
,
and
harken
to
his
Counsells
,
follow
his
advice
,
observe
his
precepts
and
commands
?
Gods
Friends
will
do
thus
,
Iohn
14.15
,
21.
&
15.14
.
John
14.15
,
21.
and
15.14
.
A
Friend
is
grieved
when
he
sees
his
Counsell
is
slighted
,
or
when
he
is
thwarted
or
Crossed
by
his
Friend
.
Secondly
,
Beware
of
intermitting
,
and
letting
fall
your
ordinary
and
wonted
resorts
unto
him
.
Intermission
of
entercourse
breedes
strangenesse
amongst
friends
,
and
indeed
they
are
never
well
but
when
they
are
in
Company
,
one
with
another
.
A
Friend
will
blame
his
Friend
for
visiting
him
no
oftner
.
Thus
,
resort
frequently
to
his
house
,
come
often
to
his
Table
;
for
as
this
begets
friendship
betwixt
God
and
us
,
so
it
preserves
it
being
once
had
.
Thirdly
,
Stand
out
for
him
;
speak
in
his
cause
.
No
friend
can
delight
to
have
his
eare
the
grove
of
his
Friends
good
name
,
to
hear
his
friend
wronged
and
be
silent
;
Ecclus.
2.225
.
Nature
did
work
on
the
dumb
Son
of
Croesus
,
when
he
saw
his
Father
ready
to
be
slain
,
so
that
the
strings
of
his
tongue
did
break
and
he
cryed
out
,
oh
kill
not
Croesus
.
And
shall
not
grace
work
as
powerfully
in
us
when
we
see
God
dishonoured
,
Mal.
3.15
,
16
,
17.
See
Math.
3.15
,
16
,
17.
Fourthly
,
Love
such
as
are
God's
Friends
.
Friends
account
that
that
which
is
done
for
a
friend
is
done
for
themselves
.
So
what
is
done
for
the
godly
,
God
takes
as
done
to
him
,
God
will
be
offended
if
they
be
not
regarded
,
Math.
25.34
,
35
,
44
,
45.
Math.
25.45
.
Fifthly
,
Rejoyce
in
God's
friendship
,
above
all
things
in
the
world
:
if
you
would
have
it
continued
.
A
Heathen
being
asked
where
his
Treasure
was
,
Psal.
4.6.7
.
answered
where
Cyrus
my
friend
is
:
make
Gods
love
,
and
friendship
your
chief
Treasure
.
Thou
Lord
hast
promised
all
good
things
to
them
that
love
thee
,
(
saith
Austin
)
give
me
thy self
and
it
sufficeth
.
Sixthly
and
Lastly
,
keep
your
hearts
,
and
affections
loyall
to
him
:
thine
own
friend
and
thy
father's
friend
forsake
thou
not
,
saith
Solomon
,
Prov.
27.10
.
Prov.
27.10
.
God
is
both
,
let
nothing
draw
our
affections
from
him
,
neither
world
,
flesh
nor
Devil
,
nor
any
way
diminish
it
.
Observing
these
rules
,
you
may
rest
assured
that
as
God
is
your
friend
,
so
he
will
continue
to
be
your
friend
,
if
we
forsake
not
him
he
will
not
forsake
us
;
2
Chro.
15.2
.
he
never
breakes
with
us
first
.
Object
.
But
put
case
we
have
been
carelesse
hitherto
,
so
as
that
the
breach
is
already
made
through
our
default
;
is
there
any
renewing
of
friendship
?
what
must
be
done
in
that
case
.
Differences
amongst
friends
may
arise
;
Resp.
Gen.
13.8
.
Act.
11.2
,
&
15
,
39.
Gal.
2.11
.
Math.
16.22
.
as
did
betwixt
Abraham
and
Lot
:
Paul
and
Barnabas
;
Peter
and
Paul
:
Christ
and
Peter
;
God
and
the
Godly
.
As
betwixt
him
and
Moses
,
David
,
Solomon
(
as
before
was
said
.
)
And
it
is
very
true
that
such
differences
as
arise
betwixt
friends
,
are
many
times
composed
with
more
difficulty
,
then
the
contentions
that
arise
amongst
others
,
as
have
bin
shewed
,
(
which
should
make
us
the
more
carefull
that
we
break
not
)
but
however
it
falls
out
with
Men
yet
it
is
otherwise
with
God
;
he
is
hardly
provoked
,
being
provoked
,
he
is
soon
reconciled
,
if
we
defire
it
,
and
seek
to
him
for
it
.
Now
the
means
to
recover
friendship
again
,
in
that
case
,
are
these
.
First
give
God
a
meeting
:
when
friends
fall
out
and
keep
aloofe
,
and
come
not
near
one
another
,
they
are
not
like
to
agree
in
haste
.
This
is
required
,
Amos
4.12
.
Amos
4.12
.
We
must
do
herein
as
Iacob
did
when
he
went
out
to
meet
his
Brother
Esau
,
divide
our
band
into
two
troops
,
and
send
them
before
us
with
their
presents
:
Gen.
32.10
,
33
,
3.
Body
and
Soul
must
go
out
to
meet
the
Lord
,
and
neither
empty
hand
:
each
power
of
the
soul
,
and
part
and
member
of
the
Body
,
must
bring
a
present
with
it
.
And
when
we
come
near
we
must
bow
our selves
to
the
ground
seaven
times
,
that
is
,
very
often
.
And
then
saith
the
Text
,
Esau
ran
to
his
Brother
and
imbraced
him
,
and
fell
on
his
neck
and
kissed
him
:
so
will
God
much
more
,
if
we
thus
go
forth
and
meet
him
in
his
wayes
and
ordinances
.
Secondly
;
Let
us
confesse
our
faults
,
and
acknowledge
our
errours
to
God
,
promising
to
amend
.
This
our
Saviour
enjoynes
betwixt
man
,
and
man
,
Luke
17.3
,
4.
And
such
must
be
our
Carriage
towards
God
.
Thus
did
that
Prodigall
as
we
read
,
Luke
15.18
,
20.
and
what
followed
thereupon
?
Luke
17.3
,
4.
Luke
15.18
,
2.
The
father
saw
him
,
and
had
compassion
on
him
,
and
fell
on
his
neck
and
kissed
him
.
Oh
how
quickly
will
God
be
good
Friends
with
an
humbled
soul
?
when
he
sees
thee
to
droop
,
and
mourn
under
a
sense
of
thy
faylings
,
he
is
ready
to
prevent
thee
with
his
mercies
.
Thirdly
,
come
to
God
in
the
mediation
of
his
son
Jesus
Christ
;
take
him
up
in
thy
armes
as
Themistocles
did
Alexander
whereby
he
pacified
King
Philip
the
father
,
who
was
offended
with
him
.
The
story
tells
us
(
if
we
may
believe
it
)
that
Pilate
,
being
called
to
Rome
,
to
give
an
account
unto
the
Emperour
for
some
misgovernment
,
and
mas-administration
,
he
put
on
the
seamlesse
Coat
of
Christ
,
and
all
the
time
that
he
had
that
Coat
upon
his
back
,
Caesars
fury
was
abated
:
But
the
Sacred
story
tells
us
this
(
and
we
believe
it
)
that
if
we
Cloath
our selves
with
the
Roabes
of
Christ's
righteousnesse
,
and
put
them
on
by
a
lively
faith
,
we
shall
have
no
cause
to
fear
the
want
of
Gods
love
and
favour
,
we
having
such
an
advocate
with
the
Father
as
Jesus
Christ
the
righteous
who
is
the
Propitiation
for
our
sins
,
1
John
2.1
,
2.
1
John
2.1
,
2.
Take
this
course
,
and
doubt
not
but
all
breaches
which
have
bin
made
betwixt
God
and
you
,
will
be
soon
made
up
to
your
endlesse
comfort
.
One
use
,
yet
remains
.
Use
4
It
is
an
Admonition
to
every
of
you
,
that
you
take
heed
lest
your
wrong
or
offer
injury
to
any
of
the
godly
:
How
shy
are
we
of
wronging
any
,
who
hath
some
great
man
to
take
his
part
?
Oh
,
say
some
,
I
will
not
meddle
with
such
,
or
such
a
man
,
for
he
is
strongly
backed
;
he
hath
such
a
Lord
,
or
such
a
Commander
for
his
Friend
,
who
will
not
suffer
him
to
suffer
;
should
I
stir
against
him
,
I
am
sure
I
should
suffer
for
it
:
so
a
great
man
said
once
to
another
of
the
Councel
in
King
Henry
the
Eighth
,
his
days
,
concerning
Cramner
,
Let
him
alone
for
the
King
will
not
suffer
his
finger
to
ake
.
And
is
it
safe
think
you
to
provoke
God
against
us
,
by
wronging
any
of
his
Friends
.
Whether
were
you
not
afraid
(
saith
God
)
to
speak
against
my
servant
Moses
,
Numb.
12.8
.
Num.
12.8
?
Why
,
who
was
Moses
that
he
might
not
be
spoke
against
?
surely
one
of
Gods
familiar
Friend
,
with
whom
God
spake
mouth
to
mouth
,
face
to
face
,
as
a
man
speaketh
to
his
Friend
.
And
do
you
think
that
God
will
see
his
Friend
wronged
and
not
right
him
?
See
what
Miriam
got
by
it
,
Numb.
12.11
.
Num.
12.11
.
Miriam
became
leprous
:
but
how
escaped
he
was
spared
(
saith
Chrysostome
,
)
or
rather
,
he
met
God
speedily
by
Repentance
,
and
so
disarmed
his
indignation
.
Doth
thy
conscience
tell
thee
,
that
such
a
one
is
a
man
that
truly
loveth
and
feareth
God
?
oh
beware
how
thou
wrongest
him
,
or
speakest
evil
of
him
;
for
God
takes
the
wrong
as
done
unto
himself
,
and
first
or
last
thou
mayest
assure
thy self
that
thou
wilt
hear
of
it
,
be
thou
never
so
great
:
for
He
hath
reproved
even
Kings
for
their
sake
,
saying
,
Touch
not
mine
anointed
,
and
doe
my
Prephets
no
harm
,
Psal.
105.15
.
Thus
you
have
seen
in
a
spirituall
sense
,
who
this
friend
is
,
Psal.
105.15
.
proceed
we
now
to
take
particular
notice
of
the
Indigent
,
and
the
Exigent
he
was
put
unto
.
The
Indigent
or
Person
that
is
in
want
,
[
a
friend
]
The
Exigent
or
the
straight
that
he
was
in
,
appears
by
his
going
to
his
friend
at
Might-night
,
&c.
We
begin
with
the
Indigent
or
person
spoken
of
.
Literal
Observation
.
And
so
we
may
observe
,
Doct.
A
man
that
hath
a
Friend
may
yet
be
in
want
.
This
is
true
in
the
History
,
1
Sam.
20.
&
21.
&c.
Reas.
1
There
is
a
great
Narrownesse
of
affection
,
even
in
the
very
best
.
Pride
and
self-love
there
is
enough
,
yea
too
much
of
it
which
puffeth
up
and
vaunteth
it self
above
that
which
is
meet
:
it
raiseth
up
jealousies
and
suspitions
,
and
causeth
us
to
apprehend
a
discourtesie
by
a
wrong
suspect
:
that
was
never
intended
by
a
willing
act
:
This
hindereth
friendship
in
its
proper
work
of
succouring
and
relieving
a
Friend
in
his
want
,
(
as
you
have
heard
before
.
)
Again
,
it
may
arise
through
Narrownesse
of
Power
:
Friends
may
have
large
hearts
,
but
short
hands
.
As
some
can
help
,
but
will
not
;
so
some
would
help
,
but
cannot
:
their
hearts
are
enlarged
,
but
either
distance
of
place
(
or
some
other
impediment
,
)
may
prevent
it
,
at
least
poverty
my
curb
their
bounty
.
And
further
,
there
may
be
Narrownesse
of
Discretion
in
the
Indigent
,
in
not
making
known
his
want
unto
his
Friend
,
through
a
too
great
bashfulnesse
;
and
hence
it
is
many
times
that
Friends
are
in
want
,
when
they
needed
not
,
if
they
would
make
it
known
.
(
But
this
is
not
the
Principall
point
that
I
intend
,
)
A
word
of
Use
,
shall
suffice
.
Use
.
Let
not
any
say
nor
think
that
all
such
are
friendlesse
,
as
are
in
need
.
Seneca
tells
us
,
Sence
Epist.
8.
that
when
the
Scholars
of
Theophrastus
had
shewed
him
two
men
,
that
were
very
familiar
,
and
entire
Friends
;
one
of
them
being
very
Rich
,
and
the
other
Poor
:
he
said
,
thus
unto
them
.
Si
amici
sunt
,
quorsum
alter
ita
dives
,
alter
ita
pauper
?
If
these
be
such
Friends
(
as
you
speak
of
,
)
how
comes
it
to
passe
that
the
one
is
so
rich
,
and
the
other
poore
?
Indeed
a
true
Friend
will
be
helpfull
to
his
Friend
(
as
hereafter
we
shall
heare
)
;
but
yet
,
it
may
so
fall
out
,
that
my
Friend
may
condole
my
shipwrack
,
when
he
cannot
afford
me
a
plank
to
swim
to
shoare
.
All
the
wants
of
a
Friend
cannot
be
supplyed
by
a
Friends
desires
,
and
yet
Friendship
may
be
continued
,
(
as
now
hath
been
shewed
you
)
.
It
was
well
answered
by
Phocion
(
a
famous
Philosopher
in
his
age
)
to
one
who
told
him
that
Dionysius
the
Tyrant
scoffed
at
him
for
his
Poverty
.
I
am
poore
indeed
(
said
he
)
but
Dionysius
is
much
poorer
,
for
albeit
,
I
want
mony
,
yet
I
want
not
Friends
,
who
are
willing
to
succour
me
:
Xenoph.
Orat.
de
Agesilao
.
And
it
was
the
praise
of
Agesilaus
,
that
he
respected
such
Friends
that
would
do
him
a
courtesie
,
more
then
such
as
did
it
,
preferring
the
benevolence
of
the
mind
before
the
hand
.
Use
.
2
Put
not
too
much
confidence
in
earthly
Friends
,
for
they
may
faile
us
.
They
cannot
do
for
us
alwayes
what
they
would
,
Mysticall
sense
.
nor
keep
us
from
want
.
Were
we
God's
own
Friends
,
we
may
look
to
taste
of
that
Cup
;
as
followeth
now
,
to
shew
.
For
it
is
true
in
a
spirituall
sense
.
Doct.
Gods
own
Friends
may
be
in
a
necessitous
or
needy
condition
,
Psal.
107.4
,
5.
Rom.
12
,
13.
2
Cor.
8.14
.
Shall
I
bring
you
Instances
?
was
not
this
Jacobs
case
?
Gen.
42.2
.
did
not
he
want
bread
for
himself
and
Family
,
and
was
he
not
enforced
to
send
into
Aegypt
for
it
to
preserve
their
lives
(
as
well
as
the
Cananites
?
)
And
was
not
this
Elijahs
case
;
1
King
.
17.4
.
who
was
able
to
bridle
Heaven
with
his
tongue
,
so
that
neither
dew
,
nor
raine
,
fell
upon
the
Earth
,
but
according
to
his
word
,
yet
he
is
faine
to
be
fed
,
first
by
a
Raven
,
and
afterwards
by
a
widdow
,
at
Sarepta
(
who
was
likewise
in
a
strait
her self
.
)
And
the
like
necessitous
condition
,
were
all
Gods
Prophets
in
,
1
King
.
18.13
.
at
the
same
time
;
they
were
enforced
to
hide
themselves
in
Caves
,
and
be
fed
with
bread
,
and
water
,
at
Obadiahs
finding
.
Elimelech
and
Naomi
,
are
driven
from
their
dwellings
in
Bethleem
Juda
,
Ruth
.
1.1
.
and
enforced
to
sojourne
in
the
Land
of
Moab
,
for
want
of
food
:
And
Ruth
(
a
holy
Woman
,
and
one
of
the
Grand-Mothers
of
our
Saviour
)
constrained
by
want
,
is
enforced
to
go
a
gleaning
,
in
other
mens
Fields
,
for
the
necessary
sustinance
of
her self
,
and
Mother
in
Law
.
What
say
you
of
Job
;
Ruth
.
2.2
.
was
not
he
stripped
of
all
,
and
yet
beloved
of
God
?
And
what
to
David
,
Psal
40.18
.
did
he
not
confesse
himselfe
to
be
poore
and
needie
?
was
he
not
so
distressed
for
hunger
,
that
he
and
his
company
were
enforced
to
eate
of
the
shew-bread
,
1
Sam.
21.3
.
Math.
12.4
.
2
Cor.
11.27
.
1
Cor.
4.11
.
Heb.
11.37
.
Heb.
1.
Math.
21.18
.
John
19.28
.
Luke
8.3
.
which
(
out
of
the
case
of
necessity
)
was
not
lawfull
for
any
to
eate
,
but
the
Priests
only
?
was
not
Lazarus
needie
?
Peter
pennilesse
?
St.
Paul
in
hunger
,
cold
,
thirst
,
nakednesse
?
And
what
read
we
of
those
worthies
,
which
the
World
was
not
worthy
of
?
did
they
not
wander
up
and
down
,
in
Sheep-skins
,
and
Goats-skins
,
being
destitute
,
afflicted
,
tormented
?
And
did
not
Christ
himself
(
the
Son
and
Heire
of
the
whole
world
)
want
both
meat
,
and
lodging
,
and
other
necessaries
;
insomuch
that
others
did
administer
to
him
of
their
substance
?
I
suppose
that
you
can
make
no
doubt
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
it
is
so
:
but
for
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whence
it
comes
to
passe
that
is
is
so
;
you
may
make
some
question
.
I
shall
therefore
(
in
the
next
place
)
render
you
some
Reasons
of
it
.
Reas.
This
may
happen
,
first
through
the
Inconstancy
,
Revel.
12.1
.
1
Pet.
1.24
.
Revel.
4.6
.
mutability
,
and
mobility
of
all
earthly
things
;
Nothing
under
the
Sun
is
of
a
lasting
,
and
durable
nature
;
they
are
like
the
Moon
,
ever
in
changing
:
Or
like
flowers
which
have
their
months
;
to
day
for
the
Bosome
,
to
morrow
for
the
Besome
.
The
world
is
a
Sea
of
glasse
;
and
those
that
stand
fastest
on
it
,
have
but
slippery
footing
,
Such
a
Palsey
,
possesseth
all
secular
things
,
that
their
joynts
cannot
hold
together
:
One
mans
honour
is
shaken
upon
another
mans
back
;
one
mans
Inheritance
,
into
another
mans
lap
:
There
is
nothing
certaine
and
steady
;
Nor
can
we
be
more
certaine
of
any
thing
amongst
them
,
then
of
the
uncertainty
of
them
all
.
Secondly
;
This
may
fall
out
through
the
malice
of
Satan
,
and
his
Instruments
;
who
,
when
they
cannot
mischiefe
the
Godly
in
their
souls
,
they
will
endeavour
to
do
them
what
hurt
they
can
,
in
their
goods
,
and
Estates
:
The
first
thing
that
Satan
desired
against
Job
,
was
,
that
God
would
put
forth
his
hand
and
touch
all
that
he
had
,
Job
.
1.11
.
and
deprive
him
of
it
.
And
the
reason
of
it
,
Chrysostome
gives
,
Chrys.
Hom.
2.
de
Jacob.
he
endeavoured
to
spoil
him
of
his
wealth
,
that
he
might
spoile
him
of
his
worthy
deeds
.
Thirdly
;
the
maine
Reason
of
all
is
,
Gods
providentiall
administration
,
who
,
as
he
ordereth
,
and
disposeth
of
all
things
under
Heaven
,
for
his
own
glory
,
and
the
good
of
his
;
so
he
doth
this
,
in
suffering
his
to
be
in
want
.
First
,
that
the
Rich
of
the
world
,
might
not
want
an
object
of
Charitie
.
The
Rich
are
proved
(
saith
Austin
)
by
the
poverty
of
others
.
Some
good
men
shall
be
in
want
,
to
discover
what
pitty
and
compassion
is
in
mens
hearts
:
Deut.
15.11
.
Mark
.
14.7
.
Math.
25.44
.
Deut.
15.11
.
&
Mark
.
14.7
.
And
to
leave
the
mercilesse
and
hard-hearted
without
excuse
:
We
read
Math.
25.44
.
the
wicked
will
be
ready
to
except
against
the
sentence
of
the
Judge
,
Lord
when
saw
we
thee
an
hungry
,
or
thirstie
,
&
c
?
why
;
then
,
when
that
poore
Widdow
was
sent
away
without
reliefe
,
that
poore
Orphan
without
succour
,
will
the
judge
answer
them
to
their
confusion
.
Secondly
,
his
Providence
doth
thus
dispose
,
for
the
good
of
his
,
that
their
salvation
may
be
furthered
,
and
their
better
part
,
(
their
soules
)
perfected
,
so
Deut.
8.15
,
16.
i.
e.
that
he
might
humble
thee
,
Deut.
8.15.16
.
with
thy
wants
,
and
prove
thee
in
thy
wants
,
to
do
thee
good
in
the
end
;
so
,
Jer.
24.5
.
By
this
meanes
,
our
proud
natures
come
to
be
humbled
;
pride
and
ambition
rooted
out
;
corruption
mortifyed
.
When
Jesurun
waxed
fat
he
kicked
with
the
heel
,
Take
away
the
provender
from
the
unruly
Steed
,
and
he
becomes
more
tractable
.
Thirdly
;
Deut.
32.15.18
.
Revel.
13.10
.
Job
.
1.
Gen.
18.11.21.1
.
our
Faith
,
and
Patience
,
are
here
exercised
,
and
tryed
,
Revel.
13.10
.
so
God
dealt
with
Job
,
proved
his
Integrity
against
Sathan's
accusations
.
And
the
graces
of
his
spirit
,
are
hereby
encreased
in
us
.
When
it
ceased
to
be
with
Sarah
after
the
manner
of
other
women
,
then
Isaac
was
conceived
:
so
when
it
ceaseth
to
be
with
the
Godly
after
the
manner
of
the
world's
favourites
,
then
holy
thoughts
,
and
godly
desires
are
begotten
and
conceived
in
them
.
Fourthly
;
his
mercies
are
hereby
sweetened
,
and
better
relish
with
us
:
Hunger
is
the
best
sawce
,
Sicknesse
makes
Health
more
gratefull
:
paine
,
Pleasure
more
delightfull
:
Affliction
and
misery
,
Prosperity
and
happinesse
more
desireable
:
and
Want
,
the
worth
of
a
blessing
,
more
sensible
.
When
Darius
(
in
his
flight
from
Alexander
)
had
drank
puddle
water
,
polluted
with
dead
Carkasses
,
he
professed
,
that
he
had
never
in
all
his
life
,
drunk
any
thing
more
pleasing
:
the
Reason
might
be
,
for
that
he
alwayes
before
that
,
used
to
drink
ere
he
was
a
thirst
.
Gods
blessings
seldome
appeare
to
us
in
their
full
beautie
,
till
they
have
turned
their
backs
upon
us
,
and
are
going
or
gone
from
us
.
Is
it
not
so
at
this
day
?
A
Probatum
est
upon
the
head
of
this
truth
,
you
may
putt
.
Fifthly
:
By
this
meanes
we
come
to
be
weaned
from
the
world
,
and
long
for
home
;
we
are
taught
hereby
,
not
to
seek
for
true
felicity
upon
earth
,
but
to
seek
for
that
above
:
Till
Naomi
was
left
of
her
husband
,
and
her
two
Sonnes
were
dead
,
Ruth
.
1.6
.
there
is
no
speech
of
her
returning
from
Moab
,
to
her
own
Countrey
;
And
before
the
Prodigall
was
in
want
,
he
thinks
not
of
going
home
to
his
Father's
house
.
Were
the
world
better
to
us
,
our
hearts
would
cleave
faster
to
it
;
Luk.
15.17.18
.
it
is
the
worlds
venison
that
causeth
us
to
lose
our
Fathers
blessing
.
And
thus
you
see
how
God
in
dispensing
of
these
outward
things
,
hath
reference
to
the
good
and
wellfare
of
his
people
.
Thirdly
,
and
lastly
:
It
is
not
without
Reference
to
his
own
glory
,
God
will
have
his
Wisdome
seen
,
in
suiting
every
one
with
an
estate
answerable
to
his
station
.
In
the
Body
there
are
many
members
,
and
every
member
hath
its
proper
use
and
function
;
There
is
a
Foot
,
as
well
as
a
hand
,
and
head
;
1
Cor.
12.
and
for
the
Foot
,
a
shoe
of
leather
,
is
as
fitt
;
as
for
the
Head
,
a
hat
of
Bever
:
So
in
Gods
house
he
suits
men
,
and
gives
wages
according
to
their
parts
,
and
abilities
.
And
as
his
Wisdom
is
herein
seen
,
so
hereby
,
is
his
Power
known
,
in
disposing
all
things
according
to
his
own
will
,
(
not
our
pleasure
,
)
Deut.
8.17.18
.
And
likewise
in
the
preserving
of
his
Servants
by
weak
meanes
;
Deut.
8.17.18
.
Or
(
from
so
mean
a
condition
)
in
advancing
of
them
to
great
promotion
,
Deut.
8.3
.
Herodotus
tells
us
,
Herodot
.
l.
3.
that
Polycrates
the
Tyrant
very
much
exercised
Roberie
,
and
Pyracie
,
both
by
Sea
,
and
Land
;
and
his
custome
was
to
spoile
his
Friends
as
much
as
his
Enemies
;
and
this
was
the
Reason
which
he
gave
,
that
when
he
should
afterwards
understand
that
his
Friend
was
robbed
of
any
thing
he
might
gratifie
that
Friend
more
,
in
restoring
that
which
was
lost
,
then
if
he
had
taken
nothing
from
him
:
The
practise
was
badd
,
but
the
Reason
(
saith
one
)
hath
witt
and
meaning
,
and
he
applies
it
thus
:
God
knowes
,
Bishop
Abbot
on
John
10.
Lect.
that
when
himselfe
taketh
from
us
such
things
as
are
not
ours
,
(
for
we
are
but
his
disposers
and
Tennants
at
will
unto
him
)
he
maketh
us
so
much
the
more
embrace
his
mercy
,
who
sends
Grace
in
wretchednesse
,
and
comfort
in
extremitie
.
Thus
you
have
here
the
Reasons
.
Now
before
we
apply
the
point
,
let
us
Answer
some
objections
.
Obj.
1
That
which
we
read
in
Psal.
34.10
.
may
be
objected
against
what
hath
been
delivered
,
Psal.
34.10
.
Psal.
84.11
.
The
Lyons
shall
lack
and
suffer
hunger
,
but
they
that
seek
the
Lord
shall
want
no
good
thing
,
and
Psal.
84.11
.
No
good
thing
will
he
with
hold
from
those
that
walke
uprightly
.
Resp.
To
this
we
Answer
.
First
in
Generall
;
These
promises
of
temporall
things
,
are
not
absolutely
made
,
but
with
reservation
of
the
Crosse
;
and
with
this
limitation
,
so
farr
as
may
make
for
Gods
glory
;
and
his
Childrens
good
.
Secondly
;
more
particularly
,
the
promise
is
not
simply
,
that
such
as
feare
him
shall
never
be
in
necessitie
and
want
,
but
that
they
shall
not
want
any
thing
that
is
good
;
Now
albeit
wealth
and
riches
,
and
the
outward
comforts
of
this
life
,
are
Gods
good
blessings
in
themselves
,
yet
are
they
not
absolutely
good
;
so
as
to
make
them
good
that
have
them
;
But
they
are
of
an
indifferent
nature
,
and
mutably
good
,
or
bad
,
as
they
are
used
;
Good
they
are
to
the
good
,
evill
to
them
that
abuse
them
.
Albeit
then
they
are
good
in
themselves
,
yet
God
sees
they
would
not
be
so
to
thee
;
Thy
weak
braines
cannot
bear
such
strong
liquor
;
Did
God
see
,
that
it
were
good
for
thee
to
have
them
,
thou
shouldst
not
be
without
them
;
but
he
knows
it
is
better
for
thee
to
be
without
them
.
And
so
he
fullfills
his
promise
to
thee
,
in
withholding
these
things
from
thee
;
For
want
to
thee
is
good
,
Rom.
8.28
.
and
for
thy
best
,
Rom.
8.28
.
If
thou
beest
one
that
feareth
God
,
thou
mayest
assure
thy selfe
,
that
that
Promise
shall
never
fail
thee
.
Obj.
2
But
want
is
threatned
as
a
Curse
,
to
the
Rebellious
and
disobedient
,
Deut.
28.48
.
Psal.
109.9
,
10.
1
Sam.
2.36
.
Resp.
Deut.
28.48
.
And
,
that
they
shall
begg
their
bread
,
Psal.
109.9
,
10.
1
Sam.
2.36
.
Resp.
It
is
so
indeed
to
the
wicked
:
but
let
us
here
distinguish
.
There
are
two
sorts
of
Persons
that
are
in
want
.
First
,
Impotent
poore
ones
;
such
as
fall
into
want
,
through
sicknesse
,
age
,
or
other
casualties
;
(
as
by
Fire
,
Water
,
Theeves
,
Robbers
,
or
such
like
men
.
)
And
there
are
Impudent
poore
ones
;
such
as
by
sinfull
and
licentious
courses
,
bring
want
upon
themselves
;
To
these
latter
sort
want
is
a
curse
:
But
to
the
former
,
though
it
be
a
Crosse
,
yet
it
is
no
Curse
,
but
a
Tryall
for
exercising
of
their
Graces
.
Secondly
,
Although
God
should
send
want
upon
such
,
as
a
just
Judgement
for
their
sinnes
;
yet
if
a
man
be
brought
thereby
unto
Repentance
,
and
be
humbled
for
his
sinnes
,
and
reforme
his
wayes
,
although
the
enterance
into
that
estate
be
in
a
Curse
,
yet
it
shall
be
turned
into
a
blessing
;
in
that
it
works
for
his
good
and
everlasting
happinesse
.
Obj.
3
But
David
saith
,
that
he
never
saw
the
Righteous
forsaken
,
nor
his
seed
,
begging
bread
,
Psal.
37.25
.
Psal.
37.25
.
This
hath
much
perplexed
the
Spirits
of
the
Godly
.
Resp.
First
,
David
may
be
understood
as
speaking
of
a
trade
of
Begging
,
or
a
constant
course
of
street-beggery
,
(
which
in
these
dayes
is
become
a
kind
of
a
Calling
,
and
whereof
there
is
a
Corporation
,
some
Parents
bring
up
their
Children
to
it
,
others
take
Apprentices
to
learne
them
the
Trade
.
They
teach
them
how
to
look
,
what
to
say
,
how
to
lye
,
how
to
cry
,
&c.
)
The
Prophet
never
knew
any
Godly
man
,
to
be
of
this
Profession
,
or
to
drive
this
Trade
.
The
Profession
,
and
state
of
begging
was
prohibited
by
the
law
of
God
,
and
accursed
by
him
;
so
that
no
Godly
man
would
offend
against
that
Law
,
and
bring
that
Curse
upon
himselfe
.
Such
are
so
farr
from
being
Righteous
,
as
that
they
live
without
God
in
the
world
,
and
are
like
to
perish
without
Christ
,
in
the
world
to
come
;
being
Atheists
,
Blasphemers
,
Sabbath-breakers
,
Theeves
,
Whoremongers
;
the
worst
of
Infernall
Spirits
have
not
lesse
sense
of
Piety
,
but
more
sense
of
a
Diety
then
these
.
These
are
the
Vermin
of
the
Common-wealth
,
and
should
not
be
suffered
to
devour
that
which
Impotent
poor
should
have
:
But
why
touch
I
these
?
Secondly
;
David
may
be
understood
as
speaking
of
his
own
experience
:
for
he
saith
not
,
that
the
Righteous
were
never
driven
to
so
bad
an
Exigent
as
to
begg
their
bread
;
but
that
he
never
saw
it
.
And
indeed
it
is
a
rare
,
and
unusuall
thing
,
to
see
;
Luke
16.
(
Albeit
it
may
so
fall
out
)
,
(
for
we
read
of
Lazarus
lying
at
Dives
his
gate
)
and
I
believe
the
Eldest
man
living
,
cannot
point
out
many
instances
.
However
,
David
in
all
his
time
,
never
saw
it
that
a
truly
righteous
person
,
was
brought
(
although
to
want
,
yet
not
)
to
beggery
.
Thirdly
;
David
may
be
understood
as
speaking
of
the
Righteous
and
their
seed
both
:
for
if
God
be
so
pleased
to
lay
this
affliction
on
any
of
his
servants
,
to
chastise
them
for
their
sins
,
or
for
the
tryall
of
their
graces
;
yet
God
in
mercy
remembers
their
Posterity
;
(
if
they
walk
in
obedience
before
him
)
and
his
seed
shall
inherit
the
blessing
.
Psal.
25.13
.
Fourthly
,
the
Prophet's
meaning
may
be
this
,
that
albeit
they
were
brought
to
such
extremity
of
want
as
to
begg
their
bread
,
yet
he
never
saw
them
to
be
forsaken
in
that
extreamity
,
but
God
hath
stirred
up
the
hearts
,
of
some
good
people
,
(
even
then
)
to
succour
them
,
and
relieve
them
:
yea
he
himself
,
rather
then
fail
,
will
be
the
reliever
of
them
,
(
as
he
was
of
Lazarus
,
who
had
his
wants
supplied
,
and
was
succoured
by
God
,
(
as
his
name
imported
.
Luke
16.
)
And
when
they
are
most
scanted
,
they
are
not
forsaken
:
for
what
they
are
scanted
in
Temporals
,
they
are
supplyed
in
Spirituals
.
And
this
(
I
take
to
be
most
genuine
,
and
it
)
agrees
well
,
with
the
former
Aphorism
;
though
they
fall
into
outward
misery
,
yet
God
puts
to
his
helping
hand
.
So
much
for
the
clearing
of
the
point
.
Now
for
the
Use
.
Use
.
And
first
to
you
that
feel
,
and
find
no
want
:
your
Pastures
have
alwayes
been
,
and
yet
are
,
green
;
your
Cup
overflowes
,
you
have
never
known
to
this
hour
what
want
means
;
Great
cause
you
have
,
to
bless
God
for
that
;
many
,
as
good
as
you
,
and
as
dear
to
Christ
,
bought
with
as
great
a
price
as
you
;
cannot
say
as
you
say
.
But
,
what
then
?
will
you
judge
your selves
the
more
happy
,
and
others
more
miserable
,
and
sinfull
,
because
of
this
?
I
tell
you
,
worldly
abundance
is
no
more
sign
of
a
good
condition
,
then
a
painted
face
is
of
a
good
complexion
.
First
,
Consid.
1.
know
thou
mayst
abound
with
these
outward
blessings
have
a
fullness
,
and
plenty
of
them
,
and
yet
be
never
the
more
favoured
,
Eccles.
9.1
,
2.
and
respected
of
God
,
in
that
respect
.
The
Scripture
teacheth
that
by
these
outward
things
,
no
man
can
judg
either
of
Gods
love
or
hatred
.
And
Experience
teacheth
as
much
;
for
we
find
that
the
most
wicked
,
most
flourish
in
plenty
and
abundance
,
this
Job
sheweth
,
21.6
,
7
,
8.
the
like
doth
David
,
Job
21.6
,
7
,
8.
Psal.
73.1.2
.
Jer.
12.1
.
Psal.
73.1
,
2
,
and
so
Jeremiah
12.1
.
And
by
this
Argument
we
might
inferr
that
Esau
was
the
best
beloved
Son
,
and
Judas
the
most
beloved
Disciple
;
and
that
the
Turk
and
Persian
and
other
Infidels
are
best
beloved
of
God
;
for
that
they
most
abound
with
worldly
blessings
.
Examine
all
History
,
(
sacred
and
prophane
)
and
you
shall
find
that
the
most
loathsome
and
abominable
creatures
that
ever
breathed
aire
,
or
saw
the
Sun
,
have
sayled
through
the
Sea
of
the
world
,
in
the
tallest
and
greatest
vessels
.
And
yet
(
as
one
speaks
of
the
territory
of
the
great
Turk
)
they
are
but
as
a
little
bone
cast
to
that
great
Dog
:
and
indeed
were
they
any
better
then
bones
,
the
Doggs
of
the
world
should
never
have
them
;
were
they
bread
,
Gods
children
should
never
be
without
them
.
There
is
indeed
a
Common
love
extended
to
Man
and
Beast
,
of
which
David
speaks
,
Psal.
36.6
.
Psal.
36.6
.
John
4.9
,
10.
And
there
is
a
speciall
love
which
God
beareth
to
his
own
in
Christ
,
1
Iohn
4.9
,
10.
Temporall
blessings
are
fruits
of
Gods
Common
Love
,
but
no
signes
of
speciall
love
and
favour
.
A
man
may
safely
conclude
God
is
good
to
me
,
and
loveth
me
,
else
he
would
not
provide
for
me
as
he
doth
:
but
he
cannot
conclude
God
loveth
me
with
that
love
which
he
beareth
to
his
Children
,
because
of
these
things
.
Can
a
Traytor
comfort
himself
in
his
Princes
favour
,
because
he
hath
good
lodging
and
good
diet
provided
for
him
in
the
Tower
,
till
matters
be
ripe
,
and
all
things
ready
for
his
Arraignment
,
and
execution
?
or
the
Oxe
that
is
fatted
(
if
it
had
Reason
to
discourse
)
to
say
,
My
owner
loves
me
,
in
putting
me
in
pastures
where
I
feed
up
to
the
very
eyes
?
Alas
!
it
is
but
to
fat
it
,
against
the
day
of
slaughter
.
In
the
second
place
(
therefore
)
know
,
that
albeit
outward
comforts
of
this
life
,
be
in
themselves
the
good
blessings
of
God
;
yet
to
thee
that
art
not
reconciled
to
God
in
Christ
,
but
an
enemy
unto
him
,
they
are
not
good
,
but
pernicious
,
and
hurtfull
;
curses
,
and
not
blessings
,
Mal.
2.2
.
Mal.
2.2
.
So
as
thou
mayst
say
,
as
that
poor
woman
did
to
her
Physitian
,
(
who
being
deadlisy
sick
,
and
telling
him
of
the
Symptoms
of
her
disease
,
which
he
hearing
told
her
,
all
were
good
)
Woe
is
me
,
then
,
(
said
she
)
good
hath
undone
me
:
So
woe
to
thee
,
thy
good
undoes
thee
,
Gods
curse
is
on
them
so
,
that
they
are
a
snare
unto
thee
,
Rom.
11.
verse
9.
Rom.
11.9
.
Job
20.14
.
Eccles.
5.13
.
Prov.
1.32
.
Job
18.15
.
thy
meat
shall
turn
to
gall
in
thy
bowels
,
yea
prove
as
the
gall
of
Aspes
,
Iob
20.14
.
thy
Riches
shall
be
reserved
for
thy
hurt
,
Eccles.
5.13
.
and
thy
Prosperity
tend
to
thy
destruction
,
Prov.
1.32
.
Bildad
gives
that
reason
of
it
,
Iob
18.15
.
Because
it
is
none
of
thine
,
thou
hast
no
just
title
to
it
.
A
Civil
right
,
thou
mayst
have
before
men
,
so
that
he
is
a
Thief
and
a
Robber
,
that
takes
any
of
these
things
from
thee
;
But
a
spirituall
right
(
which
is
the
onely
comfortable
right
)
thou
hast
nor
,
nor
canst
have
,
till
thou
beest
in
Christ
.
Put
case
a
man
hath
a
fair
piece
of
Evidence
,
duly
sealed
,
authentically
testified
,
and
delivered
;
if
he
have
no
land
to
hold
by
it
,
or
Title
to
recover
by
it
,
would
he
be
any
whit
the
better
for
it
?
Evidences
,
are
Evidences
,
to
them
who
have
a
Title
:
So
when
a
man
hath
a
good
Title
to
Heaven
,
when
he
hath
a
testimony
of
Gods
spirituall
Blessings
,
in
the
temporall
,
then
are
these
temporall
blessings
good
evidences
:
Otherwise
,
if
thou
hast
not
the
Grace
of
God
,
and
spirituall
blessings
with
these
temporall
;
thou
art
not
the
nearer
happinesse
,
for
earthly
abundance
.
These
things
are
but
as
an
Evidence
in
his
hands
who
hath
no
Title
:
and
that
is
very
suspitious
,
such
a
one
may
well
be
thought
,
to
have
embezeled
or
purloyed
those
Evidences
:
to
have
forged
or
counterfeited
them
,
and
so
may
be
called
to
an
account
for
them
:
so
those
who
have
temporall
blessings
,
without
spirituall
;
they
are
but
counterfeit
,
they
cannot
procure
a
minutes
peace
of
Conscience
,
nor
a
minutes
refreshing
of
the
soul
hereafter
:
But
a
heavy
account
must
be
made
,
how
we
got
them
,
and
how
we
employed
them
.
Thirdly
,
thou
hast
little
cause
to
judge
thy self
happy
in
having
plenty
,
and
others
miserable
that
are
needy
,
If
thou
dost
seriously
consider
that
the
good
mans
worst
estate
,
is
better
then
thy
best
,
Prov.
19.1
.
can
be
.
This
Solomon
teacheth
in
his
Proverbs
19.1
.
the
meaning
is
,
that
he
who
hath
a
little
wealth
,
and
small
possessions
,
and
yet
endeavours
to
walk
uprightly
;
to
be
just
,
and
godly
in
his
words
,
and
works
,
is
better
then
any
wicked
man
(
who
in
Solomons
language
is
usually
termed
a
fool
)
being
void
of
Grace
,
and
goodnesse
;
and
full
of
vice
,
and
ledwnesse
.
And
a
greater
and
wiser
then
Solomon
teacheth
this
,
in
that
his
Sermon
,
Luke
6.20
,
27.
where
,
both
poor
,
and
rich
;
Luke
6.20
,
21.
the
righteous
,
and
wicked
,
are
presented
to
us
;
the
one
in
his
worst
,
the
other
in
his
best
habit
.
The
faithfull
are
considered
in
their
poverty
,
hunger
,
sorrow
,
and
contempt
,
&
pronounced
Blessed
in
them
all
.
Blessed
hunger
,
Blessed
thirst
,
Blessed
grief
,
Blessed
contempt
,
and
the
wicked
are
considered
in
their
Ruffe
,
ruffling
it
in
their
Riches
,
Satiety
,
Jollity
,
Honour
;
and
pronounced
wofull
,
and
miserable
in
all
these
:
woe
to
you
that
are
rich
;
woe
to
you
that
are
full
;
woe
to
you
that
laugh
;
woe
to
you
when
men
applaud
you
.
A
wofull
generation
they
are
in
their
best
condition
.
A
woe
is
entayled
to
all
those
things
,
wherein
you
place
your
best
wellfare
.
Judge
now
I
pray
you
,
whose
estate
is
the
better
.
Wherefore
be
advised
,
not
to
represent
your
own
estates
nor
the
estates
of
other
,
to
the
eyes
of
your
mindes
,
in
this
deceitfull
glasse
,
of
your
outward
estates
,
in
respect
of
things
of
this
world
.
Nothing
is
more
deceiveable
,
and
lesse
to
be
trusted
,
then
the
visible
estate
of
any
man
,
in
respect
of
Temporalities
:
and
yet
how
ordinary
is
it
,
to
be
herein
deluded
?
We
read
of
one
Argolandus
a
Prince
of
Affrica
,
who
coming
to
the
Court
of
Charles
the
great
,
King
of
France
,
with
a
purpose
to
forsake
his
Heathenism
,
and
embrace
the
Gospel
,
seeing
two
tables
full
of
Guests
,
sitting
with
him
in
his
Hall
at
meat
;
One
at
the
upper
end
,
full
of
Gallants
,
with
gold-chains
and
rich
attire
,
the
other
at
the
lower
end
of
the
Hall
,
full
of
Guests
in
ragged
robes
,
he
asked
the
King
what
they
were
?
he
answered
,
they
so
rich
at
the
upper
end
,
were
his
Friends
and
Servants
,
that
attended
on
his
Person
:
and
they
in
rags
are
those
(
said
he
)
whom
I
alwayes
feed
at
my
table
,
in
memory
of
my
Master
,
and
his
Friends
:
Why
,
what
Master
,
and
what
Friends
,
said
the
Prince
?
of
my
Master
Christ
,
and
his
Apostles
said
the
King
:
If
the
case
be
so
,
replyed
the
Prince
,
that
your
Master
useth
his
Friends
no
better
,
I
shall
not
care
for
his
friendship
,
nor
do
I
mean
to
be
any
of
those
Friends
of
his
.
Thus
many
are
ready
to
fall
into
a
disdaine
of
God
,
and
the
profession
of
the
Gospel
,
because
of
the
poverty
of
his
Children
and
Servants
But
to
conclude
this
Use
,
remember
that
when
Ephraim
and
Manasses
were
brought
before
Iacob
;
Ephraim
was
set
at
Iacobs
left
hand
,
and
Manasses
at
his
right
;
But
Iacob
crossed
his
hands
and
laid
his
right
hand
upon
Ephraims
head
,
Gen.
48.13
,
14.
and
his
left
on
the
head
of
Manasses
:
so
it
falls
out
in
regard
of
outward
blessings
,
oftentimes
those
who
seem
to
stand
now
at
Gods
right
hand
,
shall
be
set
at
his
left
;
and
many
who
seem
now
to
stand
at
his
left
hand
,
shall
be
set
at
his
right
,
Luk.
16.25
.
Math.
25.32
.
Use
2
And
seeing
it
is
so
that
Gods
own
Friends
may
be
in
want
,
of
outward
comforts
of
this
life
;
Let
this
be
a
stay
to
uphold
such
as
are
good
,
(
and
yet
in
a
needy
condition
)
from
murmuring
,
and
repining
,
or
too
much
dejectnesse
of
spirit
under
that
condition
:
for
albeit
you
be
poor
,
and
in
want
,
you
have
no
cause
to
think
the
more
meanly
of
your selves
(
as
in
Gods
presence
,
)
for
these
are
not
the
things
,
that
are
purchased
for
us
with
his
blood
;
but
the
graces
of
his
Spirit
:
Nor
should
any
mans
temporall
condition
,
be
the
least
occasion
to
call
his
spirituall
,
or
eternall
estate
,
into
question
.
Sathan
indeed
will
not
be
wanting
to
set
upon
us
in
our
wants
,
by
his
violent
temptations
;
carrying
the
eye
of
the
godly
,
and
setting
it
upon
such
impious
persons
,
as
are
free
from
that
misery
which
they
lye
under
;
and
then
causing
them
to
reflect
home
upon
themselves
,
and
ponder
on
their
own
wants
,
thence
to
conclude
against
Gods
gracious
providence
,
and
their
own
Adoption
.
There
are
not
a
few
,
Math.
4.3
.
that
have
been
assaulted
with
this
suggestion
.
Gods
own
son
was
tempted
with
this
hungry
temptation
,
Math.
4.3
.
If
thou
art
the
Son
of
God
?
he
would
perswade
,
that
want
of
bread
,
argued
him
to
be
no
Son
:
So
he
tempts
Gods
Children
to
believe
that
their
want
and
poverty
,
is
inconsistent
with
their
Sonship
:
And
albeit
Sathan
could
not
perswade
with
Him
;
yet
he
hath
foyled
many
with
it
.
How
deeply
was
David
discomfited
hereat
?
so
that
he
began
to
think
well
of
wicked
mens
estates
,
and
to
question
his
own
,
when
he
saw
the
prosperity
of
sinners
,
and
the
misery
of
himself
:
hear
what
he
saith
.
Psal.
73.1
.
-
5.
Psal.
73.1
,
2
,
3
,
4
,
he
was
almost
gone
besides
himself
to
consider
it
.
Nor
was
this
Davids
case
alone
,
but
good
Jeremiahs
too
,
Jer.
21.1
,
2
,
3.
Ier.
12.1
,
2
,
3.
he
was
never
so
near
a
conquest
in
any
combate
as
in
this
:
that
God
was
righteous
,
he
durst
not
deny
;
but
why
a
wicked
man
should
be
suffered
to
prosper
,
and
himself
be
so
wretched
(
God
being
righteous
)
he
could
not
apprehend
.
And
still
to
this
day
the
Devil
makes
use
of
this
temptation
,
which
he
hath
found
to
be
so
prevayling
in
all
ages
.
What
,
doth
God
love
you
?
would
he
then
thus
afflict
you
?
are
you
not
in
worse
case
then
those
who
are
stark
naught
?
Were
God
such
a
God
as
you
hold
him
to
be
;
you
such
men
,
as
you
suppose
your selves
to
be
;
this
could
not
be
.
Wherefore
it
behoves
us
to
arme
our selves
against
this
temptation
that
we
be
not
foyled
in
the
time
of
tryall
.
And
for
this
end
I
have
sundry
considerations
to
commend
unto
you
.
First
consider
,
that
though
thou
art
in
want
,
Prov.
15.16
,
&
16
,
18.
when
the
wicked
have
a
fulnesse
,
yet
thou
art
in
a
better
estate
then
any
wicked
worldling
is
or
can
be
(
as
we
shewed
you
before
.
)
If
this
be
yet
doubted
of
:
Luke
16.19
.
let
Lazarus
and
Dives
be
the
men
that
shall
decide
the
matter
:
you
know
what
the
Scripture
saith
of
them
:
one
wanted
crumbs
of
bread
,
the
other
fared
well
and
feasted
daily
:
one
wanted
Raggs
to
cover
his
soares
;
the
other
was
arrayed
in
purple
and
fine
linnen
;
now
which
of
these
two
,
were
in
the
best
condition
,
think
you
?
And
this
must
needs
be
so
,
for
first
that
which
you
have
,
(
be
it
but
a
little
)
yet
it
is
your
own
,
you
have
the
highest
title
to
it
,
that
can
be
had
;
for
you
hold
all
in
Capite
as
the
Apostle
sheweth
,
1
Cor.
3.21
,
23.
Rom.
8.32
.
this
the
wicked
have
not
,
1
Cor.
3.21.23
.
Rom.
8.32
.
1
Tim.
4.3
,
5.
do
not
.
Secondly
,
that
which
you
have
;
shall
do
you
good
,
and
no
hurt
,
it
is
sanctified
unto
you
,
1
Tim.
4.3
,
5.
where
the
Apostle
shewes
,
that
no
creature
is
good
,
but
to
them
that
beleeve
and
know
the
truth
,
and
renders
that
as
a
reason
,
for
it
is
sanctified
by
the
Word
and
by
Prayer
.
What
you
have
,
you
have
without
sorrow
,
without
the
curse
:
your
want
and
poverty
,
shall
be
no
hindrance
to
your
happinesse
;
but
it
shall
further
it
,
Rom.
8.35
.
Now
it
is
otherwise
with
the
wicked
,
(
as
hath
bin
shewed
,
Rom.
8.37
.
)
should
the
case
be
put
unto
you
whether
a
poor
and
needy
condition
,
may
help
a
man
to
Heaven
;
Or
a
prosperous
and
opulent
estate
,
that
may
hasten
a
man
to
Hell
,
is
to
be
preferred
;
would
it
not
be
soon
determined
?
3.
What
you
have
,
you
have
with
love
,
which
giveth
a
sweet
relish
to
all
we
have
.
We
say
in
the
entertaining
of
Friends
,
Welcome
is
your
best
fare
:
you
have
it
with
love
,
though
your
fare
be
mean
:
So
Gods
love
,
we
should
preferr
to
the
best
cheare
in
the
world
.
But
the
wicked
have
not
what
they
have
with
Gods
speciall
love
,
as
was
said
even
now
.
You
see
then
,
it
is
impossible
for
you
to
be
miserable
in
your
worst
condition
,
and
that
your
worst
is
better
then
the
best
of
any
other
.
Now
tell
me
,
Is
not
a
quiet
conscience
lying
on
the
ground
,
better
then
a
tormenting
conscience
lying
on
a
bed
of
down
?
Secondly
,
consider
,
that
as
you
want
much
;
so
you
enjoy
much
:
many
good
things
you
have
which
others
want
,
and
which
you
deserve
not
.
What
hadst
thou
,
when
thou
camest
first
into
the
world
?
and
when
thou
goest
out
,
what
wilt
thou
carry
with
thee
?
Job
1.21
.
1
Tim.
6.7
.
Iob
1.21
.
1
Tim.
6.7
.
The
richest
that
is
,
shall
go
out
of
the
world
as
poor
as
thy self
,
and
came
as
naked
into
it
as
did
thy self
,
so
that
thou
hast
no
cause
to
complain
.
Some
Husbands
use
to
say
to
their
wives
,
I
shall
leave
you
as
well
as
I
found
you
;
you
are
for
present
better
;
Besides
you
deserve
nothing
of
that
you
have
,
thou
dost
not
earn
that
bit
of
bread
thou
eatest
.
Is
not
all
thou
hast
of
Gift
and
Almes
?
and
shall
a
Beggar
repine
at
the
Alms
that
is
given
him
?
much
more
cause
thou
hast
to
blesse
God
that
thou
art
so
well
dealt
withall
,
than
to
repine
or
grieve
that
thou
art
no
better
.
Doth
God
lay
losses
on
thee
?
why
,
he
might
have
left
thee
without
a
ragg
on
thy
back
.
Doth
he
afflict
with
sicknesse
?
he
might
with
death
,
&c.
In
what
want
soever
we
are
,
or
what
distresse
soever
we
lye
under
,
we
may
blesse
God
that
it
is
no
worse
with
us
:
our
sufferings
are
far
lesse
,
Lament.
3.22
.
Psal.
103.10
.
Ezra
9.13
.
then
our
sins
deserve
,
Lament.
3.22
.
Psal.
103.10
.
Ezra
9.13
.
we
may
admire
,
our
sufferings
are
so
small
and
easie
,
when
our
sins
are
so
great
and
weighty
.
And
then
remember
withall
,
how
many
there
are
who
deserve
better
then
thy self
,
who
yet
come
short
of
thee
in
outward
things
being
without
cloaths
;
without
bed
;
without
harbour
;
without
work
;
without
health
;
without
strength
;
Lactantius
(
that
Christian
Cicero
,
as
Hierom
calls
him
,
)
was
so
needy
that
he
wanted
necessaries
.
And
in
Queen
Maries
dayes
,
we
read
of
some
that
were
enforced
to
drink
their
own
water
,
therewith
to
quench
their
thrist
:
(
as
Robert
Samuel
,
Martyr
)
.
I
cannot
pass
by
that
which
we
read
of
Musculus
a
very
learned
and
godly
man
,
(
as
any
that
li●ed
in
his
time
,
Melch.
Adams
in
vita
Muscul
.
)
yet
after
he
had
laboured
much
in
Gods
Vineyard
;
wrote
many
excellent
books
,
and
large
Comments
;
he
was
so
ill
used
of
the
world
,
that
he
was
enforced
to
get
into
a
Weavers
house
,
and
learn
to
weave
for
his
living
;
to
get
bread
for
himself
and
Family
,
and
being
within
a
while
turned
out
of
the
house
,
(
by
the
Master
,
the
weaver
,
who
liked
not
his
strictnesse
of
Religion
,
)
he
was
enforced
to
go
and
work
with
his
spade
,
in
the
Common
ditch
of
the
Town
to
get
a
living
by
:
read
Heb.
11.36
.
And
shall
we
repine
or
murmer
under
our
wants
when
such
as
these
want
:
surely
there
are
none
so
poor
,
but
there
are
some
yet
poorer
then
they
,
(
so
said
the
beggar
to
his
Companion
,
of
the
Mouse
,
)
there
are
some
would
be
glad
of
our
leavings
.
Thirdly
consider
,
that
it
is
from
the
Lord
,
1
Sam.
2.7
.
(
whose
power
it
is
to
dispose
of
all
at
pleasure
)
that
thy
want
and
poverty
cometh
;
It
is
his
providence
that
he
hath
so
disposed
of
thy
estate
;
thou
art
a
Counter
that
he
with
his
own
hand
hath
layd
in
that
low
place
:
he
knows
thy
poverty
,
and
sees
thy
wants
,
Math.
6.32
.
Revel.
2.9
.
nor
doth
he
suffer
this
want
to
befall
thee
,
without
great
reason
:
he
hath
promised
not
to
leave
thee
,
Psal.
37.3
,
9
,
&
34
,
10
,
&
84
,
11.
but
to
provide
for
thee
.
And
his
truth
cannot
fail
;
Nor
is
his
power
any
whit
shortned
;
he
hath
all
at
his
Command
,
and
will
supply
thy
wants
in
some
kind
of
way
,
or
other
;
many
wayes
he
hath
to
do
it
.
Sometimes
,
he
hath
wrought
extraordinarily
,
and
,
by
strange
wayes
,
supplyed
the
wants
of
his
:
As
in
feeding
of
Eliah
by
Ravens
,
(
who
naturally
hate
her
own
brood
,
1
King
.
17.5
,
6.
and
were
more
likely
in
that
time
of
famine
to
have
fed
upon
his
dead
carkasse
,
then
to
have
fed
him
)
.
So
in
supplying
the
wants
of
the
widdow
of
Sarepta
in
that
long
famine
of
three
years
and
a
half
;
1
King
.
17.16
.
Luke
4.25
.
so
that
neither
the
little
meale
in
the
barrell
,
nor
the
oyle
in
the
cruse
did
wast
in
all
that
time
.
Nor
hath
God
left
himself
without
witnesse
,
in
this
latter
Age
of
the
world
,
in
providing
for
his
,
by
strange
and
unexpected
means
.
Aretius
(
a
Divine
of
good
note
)
doth
confidently
affirm
,
Problem
.
Theolog.
part
2.
lect.
119.
that
in
some
parts
of
Austria
and
Baccaria
,
it
rained
down
wheat
which
the
people
gathered
,
and
made
wholesome
bread
thereof
.
When
a
generall
famine
was
over
all
England
,
Anno
1555.
at
Alborough
in
Suffolk
,
on
the
Sea
coast
there
grew
on
the
Rocks
such
plenty
of
pease
,
which
came
to
perfect
maturity
,
that
they
abated
the
prices
of
the
Market
,
Cambd.
Brittannia
p.
466.
and
saved
the
lives
of
many
poor
people
.
Cambden
relateth
when
Rochel
was
besieged
in
the
heat
of
civil
wars
in
France
,
(
raysed
against
the
professors
of
the
Reformed
Religion
)
and
they
brought
into
great
extreamity
for
want
of
Victualls
(
their
store
being
spent
;
God
sent
into
their
Haven
,
such
multitudes
of
shell-fishes
daily
,
(
which
cast
themselves
upon
the
Shore
)
that
the
people
were
therewith
relieved
during
that
siege
,
which
was
no
sooner
broken
up
and
removed
,
Hist.
de
statu
Relig.
&
Reip.
in
Regno
Galliae
lib.
11.
but
they
departed
also
;
the
like
kind
of
fish
was
never
seen
there
,
before
,
nor
since
.
Merlyn
being
hid
in
a
haymow
in
the
massacre
of
Paris
,
was
there
nourished
for
a
Fortnight
together
with
an
egg
a
day
,
which
a
Hen
that
came
thither
layd
by
him
every
morning
:
Dikes
Mich.
and
the
Drag
.
p.
266.
Melch.
Adam
.
Musculus
(
of
whom
we
made
some
mention
before
)
when
his
wife
and
Children
came
and
begged
bread
of
him
in
the
time
of
his
banishment
,
to
divert
his
care
he
fell
to
verfifying
,
Est
Deus
in
coelis
qui
providus
omnia
curat
,
Nunquam
credentes
destituisse
potest
.
No
sooner
were
his
verses
ended
,
but
a
Neighbour
of
his
brought
him
a
loafe
,
which
supplyed
the
want
of
his
family
.
Not
far
unlike
to
this
is
that
which
I
have
heard
from
the
mouth
of
a
Reverend
Divine
,
Mr.
Rich.
Hunt
.
(
yet
living
)
that
there
being
a
great
Famine
in
Lancashire
,
his
Father
wanting
bread
for
his
Family
,
went
according
to
his
usuall
manner
to
morning
prayer
,
in
Manchester
Church
:
no
sooner
was
prayer
ended
,
but
rising
to
go
home
,
(
casting
his
eyes
in
the
next
Seate
,
)
there
he
spyed
a
great
loaf
,
(
how
it
came
there
he
could
not
tell
)
which
he
with
a
thankfull
heart
received
,
and
therewith
relieved
the
necessities
of
his
Family
.
Other
instances
we
may
give
(
for
these
are
but
a
few
Annotations
in
the
margent
of
that
great
volume
of
Divine
Providence
)
of
Gods
supplying
the
wants
of
his
by
extraordinary
wayes
and
meanes
.
Or
if
he
doth
not
this
,
yet
he
hath
many
ordinary
wayes
to
succour
his
,
sometimes
by
giving
strength
of
body
and
ability
to
beare
the
want
:
If
you
take
away
my
meate
,
said
one
in
Q.
Maries
dayes
,
(
to
her
bloody
Persecutors
,
)
God
will
take
away
my
stomack
.
Acts
&
mon.
fal.
1547.
And
when
the
Bishop
of
Norwich
kept
Robert
Samuell
,
Martyr
,
without
meat
or
drink
in
the
prison
,
two
or
three
dayes
together
,
so
that
he
was
almost
famished
,
he
being
in
a
slumber
,
thought
he
saw
one
stand
in
white
before
him
,
saying
,
Samuell
,
Samuell
be
of
good
cheare
,
for
after
this
day
thou
shalt
neither
be
hungry
nor
thirsty
,
and
accordingly
from
that
time
,
to
the
time
of
his
burning
,
(
which
was
not
many
dayes
after
)
he
neither
hungred
nor
thirsted
.
This
(
as
the
story
tells
us
)
he
said
,
that
he
related
to
this
end
,
that
all
men
might
behold
the
wonderfull
work
of
God
.
Sometimes
againe
he
doth
so
blesse
the
poore
meanes
of
maintenance
and
nourishment
to
his
,
as
that
a
little
shall
go
farre
,
so
we
reade
,
2
King
.
4.6
.
and
Math.
14.20
,
21.
Dan.
1.
2
King
.
4.6
.
Math.
14.20
,
21.
Five
thousand
were
fed
with
five
Loaves
,
and
two
Fishes
.
So
(
saith
one
,
)
God
hath
blest
to
many
the
fifth
part
of
their
own
loafe
,
taken
from
them
,
so
that
they
and
theirs
live
comfortably
with
it
,
when
the
other
four
parts
cannot
keep
life
and
soul
together
,
Mr.
Tho.
Fuller
.
in
them
that
have
it
.
Or
else
God
will
supply
their
wants
with
counter
blessings
of
another
kind
,
as
Spirituall
,
for
Corporall
:
eternall
,
1
Cor.
6.10
.
Jam.
2.10
.
for
temporall
:
thy
losse
shall
be
thy
riches
;
And
the
lesse
thou
hast
here
,
the
more
is
behind
,
for
God
is
a
good
pay-Master
,
the
longer
he
forbeares
,
the
better
payment
he
makes
in
the
end
.
What
Lazarus
wanted
here
on
Farth
,
he
sound
in
Abrahams
bosome
.
Oh!
murmur
not
(
then
)
,
repine
not
,
distrust
not
;
if
God
comes
,
it
is
to
relieve
thee
;
if
he
stay
,
it
is
to
try
thee
;
however
,
his
purpose
is
,
to
do
thee
good
,
and
save
thee
.
And
is
it
not
better
to
be
preserved
in
Brine
,
then
to
rot
in
Honey
?
Let
these
things
be
well
disgesied
,
and
we
shall
not
judge
want
,
to
be
so
terrible
,
as
the
world
imagines
;
nor
inferr
that
we
are
any
whit
the
lesse
in
Gods
favour
,
because
of
it
.
Let
us
labour
rather
to
see
the
want
of
Faith
,
and
complain
of
that
,
as
the
greatest
want
,
resting
assured
,
that
God
will
rather
work
miracles
,
(
when
ordinary
meanes
fail
)
then
suffer
the
Faith
of
his
to
sink
,
for
want
of
suppo●tation
.
If
we
know
not
what
to
do
,
let
us
lift
up
our
eyes
to
him
,
from
whom
,
both
poverty
,
and
riches
comes
:
And
if
thy
thoughts
,
be
at
any
time
inquisitive
as
were
Isaac's
,
Gen.
22.7
,
8.
Where
is
the
Lamb
;
How
shall
I
do
,
for
this
or
that
?
say
to
thy
soul
,
as
Abraham
did
to
Isaac
,
God
will
provide
.
His
Friends
are
all
of
his
Family
,
and
he
is
worse
then
an
Infidell
,
that
provides
not
for
his
Family
,
1
Tim.
5.8
.
Math.
6.30
.
(
saith
the
Apostle
,
1
Tim.
5.8
.
)
He
provides
liberally
for
all
his
Poultry
,
(
the
foules
of
Heaven
)
:
And
are
not
yee
much
better
then
they
?
Oh
yee
of
little
Faith
.
We
have
now
done
with
the
Indigent
,
we
come
to
his
Exigent
.
Text.
[
And
shall
go
to
him
at
Mid-night
,
and
say
unto
him
,
Friend
lend
me
three
loaves
,
&c.
]
Here
we
take
notice
,
first
of
the
thing
wanted
,
secondly
of
the
course
taken
for
the
supply
thereof
.
The
thing
wanted
was
Bread
[
Loaves
of
Bread
.
]
What
bread
,
(
whether
of
Barley
or
Wheat
)
he
mentions
not
;
(
nor
is
it
to
the
purpose
to
enquire
.
)
He
instanceth
in
that
,
rather
then
in
mony
,
or
clothing
,
or
other
such
thing
,
Because
it
is
the
only
necessary
thing
,
for
preservation
of
life
:
thence
we
may
infer
,
Want
of
Bread
,
Literal
.
Doct.
is
a
great
want
.
Our
Saviour
so
considers
it
here
;
had
that
want
been
small
,
or
triviall
,
he
would
(
without
question
)
have
alluded
to
somwhat
else
.
This
want
,
brought
Jacobs
Sonnes
to
their
witts
end
;
they
stood
gazing
one
upon
another
,
not
knowing
which
way
to
turn
them
;
Gen.
42.1
,
2.
as
their
Fathers
speech
unto
them
imports
,
Gen.
42.1
.
It
threatened
death
:
Get
you
down
,
(
said
he
unto
them
)
and
buy
Corne
,
that
we
may
live
and
not
dye
,
verse
2.
For
want
of
bread
the
whole
land
of
Aegypt
fainted
,
Gen.
47.13
.
Gen.
47.13
.
or
,
as
Junius
hath
it
,
furebat
,
it
raged
and
was
well
neere
madd
:
but
whether
they
fretted
,
or
fainted
,
for
lack
of
bread
;
it
appeares
,
that
they
apprehended
it
to
be
no
small
Affliction
,
but
a
heavie
Judgement
.
Indeed
it
is
threatened
as
a
Judgment
,
Levit.
26.16
.
Deut.
28.51
.
Ezek.
4.16.17
.
&
5.16
.
&
14.13.21
,
and
put
in
the
Catalogue
of
curses
,
that
were
fearfull
Judgements
,
Levit.
26.26
.
Deut.
28.51
.
Ezek.
4.16.17
.
It
is
one
of
the
deadly
Arrowes
,
that
are
in
Gods
quiver
,
which
he
shoots
against
a
nation
and
people
,
when
he
is
provoked
,
Ezek.
5.16
.
and
14.13.21
.
So
Jer.
25.6
.
Amos
4.6
.
and
this
want
is
bitterly
lamented
,
Jer.
25.6
.
Amos.
4.6
.
Lament.
1.11
.
Reas.
Lament.
1.11
.
It
must
needs
be
so
;
for
the
greater
and
more
necessary
that
the
blessing
is
,
the
greater
must
the
want
thereof
be
.
Of
all
the
blessings
which
God
hath
given
for
the
preservation
and
sustentation
of
the
life
of
man
,
there
is
none
more
necessary
or
usefull
than
Bread
is
.
It
is
called
in
Scripture
the
Staffe
or
stay
of
a
mans
life
,
Psal.
105.16
Psal.
105.16
.
As
old
men
stay
themselves
upon
their
staffe
,
so
the
life
of
man
is
upheld
,
and
stayed
by
Bread
;
and
the
breaking
of
the
staffe
is
the
taking
away
of
the
prop
,
and
stay
of
life
,
Isay
.
3.1
.
Isay
.
3.1
.
And
the
Necessity
of
it
may
farther
appeare
;
First
,
Gen.
3.19
.
Exod.
23.25
.
Pro.
20.13
.
Psal.
41.9
.
Job
.
42.11
.
Math.
6.11
,
Varro
.
in
that
all
necessaries
that
appertaine
to
mans
being
,
or
well
being
,
are
comprised
under
the
name
of
Bread
,
in
Scripture
,
as
Psal.
41.9
.
Iob.
42.11
.
Math.
6.11
.
And
thence
it
is
,
that
some
derive
Panis
of
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
for
that
it
is
instar
omnium
instead
of
all
.
Others
derive
it
a
pascendo
from
feeding
,
in
which
sense
it
imports
all
necessary
food
.
All
Nations
,
and
People
in
the
world
,
have
set
a
high
price
on
Bread
:
When
the
Aegyptians
wanted
bred
,
they
were
content
to
part
with
all
their
mony
for
it
,
Gen.
47.14
.
and
not
only
with
that
,
but
with
all
their
Cattell
,
their
Land
,
Gen.
47.14
.
vers.
17.19
.
and
themselves
too
,
to
purchase
it
,
verse
.
17.19
.
They
have
esteemed
it
as
their
cheifest
food
:
In
inviting
of
their
guests
,
they
invite
them
to
eate
Bread
with
them
,
as
their
best
dish
.
And
whereas
some
Nations
have
abstained
from
some
kind
of
meates
,
(
as
the
Jewes
and
Turks
do
at
this
day
;
And
Papists
from
flesh
and
white-meats
in
time
of
Lent
)
yet
no
Nation
,
or
people
(
except
Caniballs
)
abstaine
from
Bread
.
Bread
and
water
have
been
used
by
strictest
Poenitents
,
in
their
fastings
,
humiliations
;
Fortissimum
jejunium
est
aqua
&
panis
,
&c.
Hier.
lib.
18.
cap.
11.
Gen.
14.2
.
&
14.18
.
and
been
esteemed
for
the
chiefest
Fasts
.
Nor
was
the
use
of
Bread
ever
forbad
by
any
Politique
Law
;
(
as
the
use
of
other
meates
have
been
,
)
from
the
very
beginning
of
the
world
,
Bread
was
had
in
great
account
,
and
was
in
use
,
Gen.
14.2
.
and
14.18
.
Albeit
some
Countryes
were
long
without
the
use
of
Corne
,
yet
they
used
Pulse
,
and
Dates
,
and
Acorns
,
instead
of
bread
:
and
although
the
art
of
Baking
,
was
not
found
out
a
long
time
,
yet
they
made
bread
,
of
boiled
Corne.
It
is
counted
a
more
wholsome
food
then
any
other
,
and
without
this
,
other
meates
,
rather
clogg
the
stomach
then
nourish
it
;
they
are
not
well
relished
without
it
;
but
Bread
is
savory
,
without
the
other
.
This
(
then
)
being
one
of
the
chiefest
comforts
of
Life
,
the
want
thereof
,
must
needs
be
one
of
the
greatest
wants
.
Secondly
;
The
want
of
no
Temporall
blessing
,
brings
a
man
to
such
distresse
,
as
the
want
of
Bread
doth
:
This
(
especially
)
causeth
Famine
,
(
whereupon
by
a
kind
of
propriety
it
is
called
a
Famine
of
Bread
,
Amos.
8.11
.
Amos
8.11
.
)
It
is
not
the
want
of
fish
,
flesh
,
fowl
,
or
fruit
;
that
brings
it
.
It
is
very
probable
,
that
the
,
Aegyptians
were
not
without
these
,
in
the
time
of
their
scarcity
;
Gen.
47.14
.
and
it
is
certaine
that
Jacob
had
store
of
Cattell
,
when
they
sent
into
Aegypt
,
and
yet
for
want
of
Bread-Corn
,
they
were
like
to
perish
;
Lament.
4.7.8
and
yet
for
want
of
Bread-Corn
,
they
beauty
and
complexion
to
fade
;
procureth
divers
diseases
,
got
by
surfets
on
other
meates
,
eaten
without
it
;
and
in
the
end
brings
an
untimely
Death
.
Use
.
From
hence
we
may
take
just
occasion
to
speak
something
in
the
commendation
of
Tillage
,
which
as
it
is
very
Ancient
,
(
being
the
first
calling
that
ever
was
;
assigned
by
God
himself
,
to
Adam
who
was
an
Husbandman
,
and
his
eldest
Son
a
tiller
of
the
ground
,
Gen.
3.19
.
&
4.2
.
2
Chron.
26.10
.
Gen.
3.19
.
and
4.2
.
)
and
very
Honourable
,
(
insomuch
that
Kings
loved
it
,
and
followed
it
)
(
as
we
reade
of
Vzziah
,
2
Chron.
26.10
.
and
Cyrus
King
of
the
Persians
,
who
was
accustomed
to
sow
Corne
,
and
plant
trees
,
)
so
it
it
likewise
very
usefull
and
profitable
.
No
Calling
that
brings
a
more
generall
good
,
to
the
outward
man
,
then
doth
the
Husbandman
,
by
the
tillage
of
the
Field
;
according
to
that
of
Solomon
,
Pro.
14.4
.
Pro.
14.4
.
Where
no
Oxen
are
,
the
Crib
is
cleane
,
but
much
encrease
is
by
the
strength
of
the
Oxe
;
the
meaning
is
,
that
where
the
meanes
of
Husbandy
are
neglected
,
the
Barne
or
Crib
is
clean
,
and
empty
;
there
is
a
want
of
necessaries
,
(
as
of
wheat
or
other
graine
)
:
but
by
the
care
and
paines
of
Tillage
,
there
ariseth
great
plenty
;
not
only
the
bellyes
of
men
are
filled
,
but
their
Purses
also
:
Eccles.
5.9
.
Not
only
lives
of
men
are
preserved
,
but
their
state
is
likewise
encreased
.
So
Eccles.
5.9
.
The
profit
of
the
earth
is
for
all
.
Some
callings
there
are
,
which
bring
no
profit
at
all
to
others
:
(
therefore
not
warrantable
.
)
Other
Callings
there
are
,
that
bring
profit
to
a
few
,
(
and
but
to
a
few
,
)
but
the
profit
of
the
Field
,
is
of
a
generall
concernment
;
yea
the
King
himself
(
saith
Solomon
)
is
served
by
the
Field
.
What
are
all
the
Revenewes
of
a
Kingdome
,
but
wages
(
as
it
were
)
which
the
Field
payeth
?
And
yet
who
are
more
contemned
and
dispised
then
these
laborious
Pismires
?
Use
.
2
Secondly
;
this
makes
for
the
Reproof
of
those
who
bring
this
want
of
bread
,
either
on
the
Land
in
Generall
,
or
themselves
in
particular
.
There
are
four
Creatures
mentioned
by
Joel
,
Joel
.
1.4
.
(
great
enemies
to
Tillage
,
)
which
did
waste
the
Corne
,
and
devoure
the
harvest
of
the
Field
.
The
Palmer-worm
,
the
Locust
or
Grashopper
,
the
Canker-Worm
,
and
the
Catterpillar
:
what
one
left
,
the
other
devoured
,
and
so
brought
great
dearth
,
and
scarcity
upon
the
people
,
and
was
a
meanes
of
the
overthrow
of
their
Country
.
The
Palmer-worm
,
was
a
flying
Creature
,
and
so
called
from
his
wandering
disposition
.
To
which
we
may
aptly
resemble
the
mighty
Nimrods
of
our
time
:
Of
this
Nimrod
we
read
,
Gen.
10.8.9.10
.
he
was
the
Son
of
Chus
:
and
Nimrod
signifies
Rebellious
;
he
was
one
that
sought
to
make
himself
great
,
Gen.
10.8
,
9
,
10.
(
even
to
a
Proverb
,
verse
9.
)
he
was
a
mighty
Hunter
.
Moses
shewes
,
(
in
the
verse
following
,
)
he
hunted
for
a
Kingdom
.
But
this
Hunting
in
Scripture
,
is
applyed
to
the
hunting
of
men
,
by
Persecution
and
Oppression
,
Ier.
16.16
.
Hunters
are
no
good
Friends
to
the
Husbandman
;
they
fling
open
gaps
,
ride
over
the
Corne
;
Ier.
16.16
.
not
suffering
what
is
sown
,
to
come
to
ripenesse
,
and
perfection
:
It
was
a
just
punishment
that
sometimes
Frederick
,
Duke
of
Saxonie
imposed
on
some
of
his
followers
,
for
that
fault
,
who
gave
charge
,
that
they
should
not
have
a
bit
of
bread
to
supper
,
(
with
their
messes
of
meat
,
)
that
they
might
know
the
worth
of
that
good
Creature
,
which
they
spoiled
:
But
mystically
the
Oppressor
is
a
far
worse
Hunter
,
then
these
;
he
imployes
both
arme
,
and
braine
,
to
hunt
the
poore
out
of
his
habitation
,
Mic.
2.2
.
It
is
a
good
Item
that
Solomon
gives
to
these
,
Mic.
2.2
.
Pro.
23.10
,
11.
Pro.
23.10
,
11.
enter
not
into
the
Fields
of
the
Fatherlesse
,
(
i.
e.
to
wrong
them
and
oppresse
them
)
For
their
Redeemer
is
strong
,
and
he
will
plead
their
cause
.
Secondly
;
the
Locust
is
another
Creature
that
is
an
enemie
to
Corne.
Amos
7.1
.
These
devoure
the
Fruit
of
the
Earth
,
Amos
7.1
.
every
green
thing
they
eate
,
and
in
hard
weather
,
lye
under
hedges
.
They
say
of
this
Creature
,
that
it
is
all
Belly
,
(
which
is
joyned
to
his
mouth
,
and
endeth
at
his
taile
.
)
Our
Monopolists
,
Ingrossers
,
and
Hoarders
up
of
Corne
,
(
and
others
of
that
make
)
may
be
resembled
to
these
Locusts
:
they
get
commodities
into
their
own
hands
,
(
what
Corne
they
can
,
into
their
own
Granaries
,
)
purposely
to
make
dearth
,
and
so
a
prey
of
the
poore
.
Such
were
they
,
that
we
read
of
,
Amos
8.4
,
5
,
6.
They
had
hoarded
up
Corne
to
make
it
deare
,
Amos
8.4.5
,
6.
and
now
the
Markets
grew
quick
,
they
must
bring
it
forth
,
in
all
haste
,
but
it
was
only
to
make
a
prey
of
the
poor
and
needy
.
Had
they
(
with
Ioseph
)
bought
up
the
superfluitie
of
plenty
,
to
prevent
a
dearth
;
or
had
they
laid
up
,
Gen.
41.47.48
out
of
the
abundance
of
one
yeare
to
prevent
scarcity
in
another
;
this
had
been
a
wise
and
discreet
providence
.
Ioseph
by
such
a
Provident
care
,
brought
it
to
passe
,
that
when
a
dearth
was
in
all
other
Lands
,
there
was
Bread
to
be
had
in
the
Land
of
Aegypt
:
But
when
the
Markets
are
unfurnished
,
then
to
buy
up
,
or
hoard
up
,
to
raise
the
price
;
this
is
an
unlawfull
practise
,
Pro.
11.26
.
and
followed
with
a
curse
,
Pro.
11.26
.
And
Gods
curse
as
well
as
the
Poor's
follows
it
.
We
read
,
in
Henry
the
3d.
his
dayes
of
one
Walter
Grey
,
Stow.
Chron.
Arch-Bishop
of
Yorke
,
who
in
a
great
dearth
had
five
years
Corn
hoarded
up
;
and
fearing
lest
it
should
be
destroyed
by
Vermine
,
gave
command
that
it
should
be
delivered
to
Husband-men
that
dwelt
in
his
Mannors
,
upon
condition
to
pay
as
much
new
Corne
at
Harvest
following
;
But
when
they
came
to
a
great
stack
of
Corn
,
nigh
to
the
Town
of
Ripon
,
(
belonging
to
the
Arch-Bishop
)
intending
to
thresh
it
out
,
multitude
of
Serpents
,
Toads
,
Adders
,
appeared
in
the
sheaves
,
so
that
the
Bailiffs
were
enforced
to
set
it
all
on
fire
,
to
consume
those
venomous
creatures
that
were
in
it
.
Thirdly
,
the
Canker-worme
,
is
another
devourer
and
spoiler
of
Corne
,
Nah.
3.16
.
that
spoileth
,
and
then
flyeth
away
(
saith
Nahum
.
)
To
this
we
may
resemble
the
mercilesse
and
cruell
Landlord
,
who
by
racking
Rents
,
excessive
fines
,
imposition
of
Carriages
(
more
than
by
Covenant
was
agreed
on
,
)
doth
so
tenter-stretch
the
poor
Tillager
,
that
he
is
never
his
own
man
again
.
Questionles
Lands
and
Rents
,
may
be
improved
;
so
that
it
be
with
charitable
minds
,
and
that
the
Tenant
may
both
pay
his
Rent
,
and
comfortably
subsist
by
his
labours
,
and
maintain
himself
and
his
,
in
an
honest
sort
;
Otherwise
such
Landlords
do
but
grind
the
faces
of
the
poore
,
chop
them
small
as
herbs
for
the
Pot
,
Mich.
3.3
.
they
seethe
a
Kid
in
the
Mothers
milk
,
Mich.
3.3
.
Exod.
23.19
.
old
and
young
together
,
in
one
anothers
blood
.
And
in
raysing
their
Rents
,
they
do
their
utmost
endeavours
to
raise
the
Markets
,
(
for
how
else
can
Tenants
pay
their
Rents
?
)
and
in
so
doing
,
they
seek
to
bring
a
dearth
upon
the
Land
.
The
last
,
of
these
wasting
Creatures
,
is
the
Catterpillar
,
which
in
the
East
,
was
a
horned
worme
with
16.
Feete
,
(
termed
by
Jeremiah
,
the
Rough
Catterpillar
,
)
this
was
a
great
spoyler
,
Jer.
21.27
.
Psal.
78.46
.
&
105.34
.
and
waster
of
Corne
,
Psal.
78.46
.
&
105.34
,
And
such
a
horned
worme
is
the
Depopulatour
,
(
which
abound
most
in
the
North-East
)
they
throw
down
whole
Villages
,
and
instead
of
one
or
two
hundred
Persons
,
who
have
there
lived
,
and
comfortably
maintained
themselves
,
and
Families
;
now
no
more
is
to
be
seen
,
then
a
Sheephard
,
and
his
Dog
.
These
do
not
only
take
away
the
gleanings
from
the
poore
,
Job
.
24.10
.
Deut.
24.19
.
Isay
.
5.8
.
Job
.
24.10
.
(
Contrary
to
the
Law
,
Deut.
24.19
.
)
but
the
fields
and
all
,
Isay
.
5.8
.
And
such
a
horned
Worme
,
would
the
Leveller
have
been
,
in
the
West
,
who
pull'd
up
hedges
,
removed
Land-marks
,
filling
up
ditches
,
and
laying
all
Common
(
as
in
the
insurrection
of
Wat
Tyler
,
and
Iack
Straw
,
in
the
dayes
of
Richard
the
second
,
)
entering
upon
other
mens
labours
,
bringing
confusion
on
Families
.
If
these
Hoggs
,
had
not
been
rung
,
by
good
laws
made
against
them
,
and
just
punishment
inflicted
on
them
;
they
would
(
as
it
is
thought
)
by
this
time
,
not
only
have
rooted
up
Townes
and
Houses
,
but
Churches
too
;
And
yet
it
is
to
be
feared
,
that
their
Rings
are
broken
off
,
for
they
fall
(
in
some
places
)
to
rooting
afresh
.
Thus
by
these
four
Creatures
the
plenty
of
Corne
comes
to
be
wasted
,
and
want
,
and
scarcity
is
brought
upon
us
insensibly
;
For
what
the
Palmer-Worme
leaves
,
the
Locust
eats
up
,
what
the
Locust
leaves
,
the
Canker-Worme
devoures
,
and
what
that
leaves
,
is
consumed
by
the
Catterpiller
.
All
together
are
enough
to
devour
up
the
plenty
of
a
Land
.
As
these
four
Creatures
swarme
,
in
the
Kingdom
;
so
in
our
Parishes
,
Townes
,
Villages
,
Families
,
the
like
kind
of
Vermine
may
be
met
withall
.
How
many
loose
,
and
debauched
Persons
are
there
amongst
us
,
who
by
their
vitious
and
sinfull
courses
bring
themselves
and
theirs
,
to
a
morsell
of
bread
?
as
First
by
Whoredome
.
This
the
wise
man
observed
in
his
time
,
Pro.
29.7
.
Prov.
29.3
.
he
that
keepeth
company
with
Harlots
spendeth
his
substance
;
Or
he
that
feedeth
Harlots
(
for
so
the
words
may
be
rendered
,
and
are
in
some
translations
,
)
for
they
stick
like
Horse-Leaches
,
till
they
have
fed
,
and
filled
themselves
;
and
then
they
fall
off
,
when
they
have
emptyed
those
who
fed
them
.
So
Pro.
6.26
.
by
the
meanes
of
a
whorish
woman
,
Prov.
6.26
.
a
man
is
brought
to
a
morsell
of
bread
;
To
a
bit
or
a
scrap
of
it
:
Gods
curse
is
upon
a
mans
estate
,
and
labours
,
for
this
sin
;
Besides
it
is
a
costly
sin
,
(
though
it
be
base
and
brutish
,
)
and
bought
at
the
highest
rate
:
the
Wife
,
and
many
Children
are
not
so
chargeable
as
one
Harlot
is
:
A
price
she
sets
on
her
body
:
none
on
her
soul
,
(
that
she
gives
away
.
)
These
are
like
the
Palmer-Worm
,
for
their
gadding
and
wandering
disposition
,
Prov.
11.7
.
Jude
7.
Pro.
11.7
.
No
flesh
pleases
them
,
so
well
as
strange
flesh
,
Jude
7.
For
such
is
reserved
the
Vengeance
of
eternall
Fire
.
Secondly
;
Prov.
23.21
.
by
Drunkennesse
,
Pro.
23.21
.
the
Drunkard
and
Glutton
shall
surely
come
to
poverty
.
A
punishment
threatened
to
the
Drunkards
of
Judah
,
Joel
.
1.5
.
Ioel.
1.5
.
God
brought
upon
them
a
time
of
dearth
,
and
famine
,
for
abusing
their
plenty
in
excessive
drinking
.
Experience
verifies
this
,
in
most
places
,
and
Parishes
;
and
I
doubt
not
but
you
can
produce
Instances
(
more
then
enough
.
)
If
you
would
keep
your
Town
from
beggery
,
have
a
care
to
suppresse
this
sin
,
what
may
be
.
The
onely
way
to
destroy
some
Vermine
,
is
to
shave
off
the
hair
;
and
to
destroy
noysome
foules
,
is
to
destroy
their
nests
.
So
the
way
to
suppresse
Drunkennesse
is
to
put
down
their
harbours
,
where
the
dissolute
wretch
sits
securely
,
and
buyes
beggery
at
a
deare
rate
:
the
Wife
and
Children
being
at
home
wanting
bread
,
whilst
he
spends
all
his
substance
,
(
his
whole
daye
's
earnings
)
lavishly
in
drink
.
The
provident
care
of
our
Governours
,
hath
made
good
lawes
for
the
restraining
of
this
vice
,
and
few
of
our
Ale
house-keepers
,
but
are
bound
to
suffer
no
drunkennesse
in
their
houses
:
yet
(
they
must
acknowledge
)
if
it
were
not
for
their
old
Guest
drunkennesse
,
they
might
shut
up
their
doores
,
and
should
not
be
able
to
pay
their
Rent
.
These
Drunkards
are
as
those
Crowned
Locusts
mentioned
,
Nahum
3.17
.
and
they
have
great
Grashoppers
for
their
Captains
,
Nah.
3.17
,
which
Camp
in
the
hedges
in
cold
day
;
yet
may
not
Officers
forbear
to
beat
these
hedges
.
If
Officers
be
mild
,
and
the
Drunkard
merry
,
little
Reformation
in
our
Townes
may
be
expected
of
this
vice
.
Thirdly
,
I
delnesse
is
another
meanes
to
bring
a
man
to
the
want
of
bread
,
Prov.
20.4
,
The
sluggard
will
not
plough
by
reason
of
the
cold
,
therefore
shall
be
begg
in
Havest
and
have
nothing
.
By
plowing
,
Prov.
20.4
.
the
workes
of
a
mans
calling
is
to
be
understood
,
(
that
calling
being
put
for
the
rest
of
his
labours
)
and
by
Winter
understand
all
seasons
that
seem
hard
,
or
troublesome
,
to
him
,
that
would
be
at
ease
;
and
eat
the
bread
of
Idlenesse
.
Such
a
one
in
Harvest
,
shall
reap
the
fruit
of
his
sloathfulnesse
,
as
others
do
of
their
Labour
:
theirs
shall
be
plenty
,
his
misery
and
want
;
When
others
fill
their
bosomes
binding
up
their
sheaves
,
he
shall
beg
for
gleanings
,
and
be
denyed
,
Psal.
126.
P.ov.
6.9
,
10
,
11.
Prov.
6.9
,
10
,
11.
want
shall
come
on
such
,
like
an
armed
man
,
there
shall
be
no
resisting
of
it
.
These
are
but
as
Canker
wormes
in
the
places
where
they
inhabit
,
every
green
thing
they
spoil
and
then
fly
away
,
Nahum
3.16
.
leaving
their
charge
to
the
Parish
.
Nah.
3.16
.
Fourthly
,
Prodigality
and
wastfulnesse
,
is
another
devourer
,
and
brings
their
want
upon
men
,
Prov.
18.9
.
He
is
Brother
to
the
slouthfull
;
Both
give
Beggary
for
their
Armes
,
Prov.
18.9
.
Dr.
Jerm
.
in
loc.
onely
this
is
the
difference
;
The
Prodigall
runs
to
beggary
,
and
the
idle
and
sloathfull
person
,
sits
still
till
it
comes
to
him
.
We
have
an
example
in
that
prodigall
,
Luke
15.11
.
He
was
a
waster
of
his
Portion
of
Goods
that
his
Father
gave
him
,
Luke
15.13
.
and
that
brought
him
(
as
you
may
read
afterwards
)
to
the
Hogs-trough
.
It
is
ill
trade
that
Prodigality
drives
;
wasters
will
be
wanters
,
such
Prodigalls
may
be
resembled
to
the
Catterpillar
:
for
albeit
they
have
but
one
hand
to
receive
,
yet
they
have
many
feet
,
which
carry
them
to
all
excesse
of
Ryot
;
they
run
with
them
,
with
all
the
might
they
have
,
and
(
like
an
hour-glasse
turned
up
)
they
never
leave
running
till
all
be
out
.
All
these
,
both
in
Publique
and
in
Private
,
take
the
way
to
inflict
barrenness
upon
a
Land
,
and
bring
the
want
of
bread
both
on
themselves
and
others
;
which
is
so
great
a
Judgement
.
Use
3
If
the
want
of
Bread
be
so
great
a
want
,
(
as
you
have
heard
it
is
,
)
then
what
cause
have
we
to
magnifie
Gods
goodnesse
towards
this
Land
,
and
Nation
,
who
hath
not
punished
us
with
this
sore
judgment
of
Dearth
,
and
Famine
,
(
as
our
sins
deserve
)
but
on
the
other
side
blessed
us
with
such
plenty
of
corn
and
grain
,
that
our
Garners
are
now
full
,
affording
all
manner
of
store
,
Psal.
144.13.15
.
Psal.
144.13
.
which
is
one
of
those
blessings
that
make
a
Nation
happy
,
verse
15.
That
we
may
the
better
feel
this
mercy
,
Anne
Dom.
1653.
which
we
now
enjoy
,
and
apprehend
the
sweetnesse
of
it
,
and
be
stirred
up
to
true
thankfulnesse
for
it
:
let
us
cast
our
eye
a
little
,
upon
the
face
of
Famine
,
and
then
reflect
home
upon
our selves
,
taking
notice
of
our
own
deserts
that
so
God
may
be
the
better
glorified
,
for
his
mercy
towards
us
.
Famine
,
Revel.
6.5
,
6.
is
the
Rider
that
sits
upon
the
Black
horse
mentioned
,
Revel.
6.5
,
6.
with
a
paire
of
Ballances
,
in
his
hand
,
crying
a
measure
of
wheate
for
a
penny
,
and
three
measures
of
Barley
for
a
penny
.
The
Ballances
shew
that
bread
should
be
delivered
out
by
measure
,
as
is
threatned
,
Deut.
26.
Ezek.
4.6
.
And
that
men
should
be
stinted
in
their
allowance
.
The
Measure
there
spoken
of
,
was
a
pint
and
a
quarter
,
say
some
;
a
quart
,
say
others
.
But
so
much
onely
as
was
allowed
a
servant
for
his
maintenance
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
generally
agreed
upon
.
The
Penny
,
was
the
labourers
hire
for
a
day
;
as
we
read
,
Math.
20.9
.
(
The
old
Roman
penny
being
as
much
as
twelve
pence
sterling
,
(
as
some
think
.
)
Now
it
must
go
very
hardwith
a
man
,
when
(
having
a
wife
and
Children
to
sustain
)
the
wages
of
the
day's
work
would
do
no
more
then
buy
bread
for
himself
alone
.
This
want
and
scarcity
,
is
a
waiter
(
in
ordinary
)
upon
War
.
The
Black
horse
,
followes
the
Red
at
the
very
heels
,
and
is
a
soarer
judgement
than
the
sword
,
Lament.
4.9
.
as
the
Prophet
Ieremiah
telleth
us
;
Lament.
4.9
.
The
direfull
,
and
sad
effects
of
Famine
,
and
want
of
bread
being
considered
;
will
further
discover
unto
us
the
gas●●nesse
,
and
horrour
of
it
.
Read
Deut.
28.53
,
-58.
[
Thou
shalt
eat
the
fruit
of
thy
own
Body
.
]
This
is
a
Monster
,
Deut.
28.53
,
-58.
that
turns
men
into
Canibals
,
and
causeth
the●●
(
unnaturally
)
to
devour
humane
flesh
.
At
Turw●n
in
France
,
the
Famine
was
so
great
that
mans
flesh
was
sold
for
tood
:
and
pone
pretium
humanae
carni
,
was
openly
proclaimed
at
Rome
,
Alsted
.
Chron.
p.
300.
in
the
Reign
of
Honorius
the
Emperour
.
Nay
,
it
will
not
only
constrain
men
to
eat
mans
flesh
but
their
own
flesh
too
,
Isay
9.20
.
Isay
9.20
.
every
man
shall
eat
the
flesh
of
his
arme
;
(
This
hath
b●n
off
observed
of
such
as
have
bin
hanged
alive
in
Chaines
.
)
And
what
else
are
Children
;
but
devided
pieces
of
a
mans
self
?
parts
cut
off
from
the
substance
of
their
P●●en●s
.
[
Thou
shall
eat
the
flesh
of
thy
Sons
and
the
flesh
of
thy
Daughters
which
God
hath
given
thee
.
]
Famine
will
enforce
thee
to
neglect
natural
affection
,
(
otherwise
invincible
)
Deut.
28
verse
54.55
.
[
his
eye
shall
be
evill
,
&c.
]
that
is
,
he
shall
grudge
to
part
with
a
bit
to
any
an
●en●ie
those
that
eat
.
Deut.
28.54
,
55.
(
As
when
Athens
was
besieged
by
Demetrius
,
the
famine
was
so
great
that
the
Father
and
the
Son
tought
with
bloody
swords
for
a
mouse
that
fell
down
dead
from
the
top
of
an
house
)
:
Or
else
so
evil
that
the
Husband
,
will
not
spare
to
feed
on
the
flesh
of
the
Wise
,
nor
the
wise
of
the
Hu●ban●'s
,
&c.
verse
56.57
.
[
The
eye
of
the
Mother
who
hath
bin
tender
and
delicate
shall
be
evil
towards
her
new-born
infant
,
]
so
that
she
shall
re-womb
,
and
rein●omb
the
train
of
her
body
,
to
●ari●ie
her
hunger
;
yea
she
shall
de●our
her
after-b●rith
or
Secundine
,
(
which
at
ot●er
times
she
would
have
buried
of
burned
)
she
shall
ea●
it
secretly
,
saith
the
Text
,
either
for
fear
(
saith
Osiander
)
least
some
might
p●uck
the
meat
out
of
her
mouth
:
[
An
instance
of
thi●
we
have
in
the
siege
of
Samaria
,
2
Kings
2.29
.
and
●●menred
by
the
Prophet
Ieremiah
Lament.
4.10
.
Or
else
out
of
womanly
modesty
,
2
King
.
6.19
.
Lament.
4.10
.
being
ashamed
to
be
seen
to
eat
i●
.
And
then
Read
again
Lament.
2.20
.
In
all
the
whole
body
of
story
,
you
shall
not
finde
such
an
expression
of
the
misery
of
Famine
as
the
Holy
Ghost
there
useth
,
Lament.
2.20
.
women
eat
their
fruit
,
and
Children
of
a
span
long
:
that
is
,
(
say
some
Expositors
)
Children
new
born
,
and
as
●oon
as
the
joynts
were
et
by
the
hand
,
wenz
.
or
span
of
the
Midwife
.
Others
thus
understand
the
place
,
Dr.
Down
.
They
shall
(
by
some
meanes
or
other
)
procure
abortions
,
and
untimely
births
of
those
Children
,
that
were
in
their
bodies
,
that
they
might
have
so
much
flesh
to
eat
.
All
these
threatenings
,
were
litterally
and
punctually
fullfilled
upon
the
Jewes
,
at
the
last
destruction
of
Jerusalem
,
2.
Thes.
2.
Joseph
de
bello
Jud.
l.
7.
cap.
7.8
.
Euseb.
Eccles.
Hist.
l.
3.
c.
6.
Nic.
Eph.
Hist.
l.
3.
c.
7.
at
which
time
wrath
came
upon
them
to
the
utmost
:
of
which
Famine
Iosephus
,
and
others
,
make
so
sad
a
relation
,
that
I
know
not
,
who
can
read
it
with
dry
eyes
.
Our
own
Chronicles
,
present
unto
our
view
the
gastly
Picture
of
Famine
:
we
of
this
Nation
have
bin
often
smitten
with
this
scourge
.
In
the
Reign
of
Edward
the
Second
,
we
read
of
a
terrible
Famine
in
the
Land
which
happened
through
aboundance
of
raine
that
fell
in
Harvest
;
insomuch
that
horse-flesh
,
Dogs
and
Cats
were
held
great
dainties
:
Children
were
stolen
for
food
.
Speed
.
Hist.
Parents
did
eat
the
flesh
of
their
own
Children
,
which
they
hid
in
secret
places
:
And
Theeves
newly
brought
into
the
Goal
were
torn
in
pieces
:
and
eaten
half
alive
,
by
those
who
had
bin
longer
there
.
Many
other
terrible
famines
,
are
mentioned
,
(
as
in
the
dayes
of
Henry
the
sixth
,
and
in
the
dayes
of
Henry
the
Eighth
:
1440.1527
.
and
many
times
since
,
God
hath
sent
famine
amongst
us
,
to
cleanse
those
teeth
that
have
bin
furred
and
fowled
with
excesse
.
)
If
you
think
I
present
the
face
of
famine
to
you
at
too
far
a
distance
,
At
the
siege
of
Colchester
.
I
will
bring
it
nearer
and
beseech
you
to
veiw
it
;
in
our
near
Neighbours
glasse
.
Was
not
Dogs-flesh
,
and
Cat-flesh
,
Rats
,
Mice
,
&c.
in
that
streight
siege
of
theirs
,
as
dainties
esteemed
with
them
?
Oh
the
miseries
that
they
suffered
,
and
had
not
God
remembred
them
in
mercy
,
to
what
extreamities
they
might
have
bin
brought
,
the
Lord
onely
knoweth
.
But
God
hath
both
freed
them
,
In
the
Year
1654.
and
1655.
and
us
,
even
this
whole
Nation
,
and
in
stead
of
Famine
so
much
feared
,
(
and
which
justly
might
be
expected
)
he
hath
powred
down
such
a
plenty
,
as
that
the
Markets
in
all
places
are
stored
to
a
glut
:
mens
Sellars
and
Granaries
richly
furnished
:
The
Husband
man
,
and
Tillager
have
no
vent
,
whereby
to
make
their
Rent
:
And
(
as
it
is
thought
)
should
there
be
neither
seed-time
,
nor
harvest
with
us
,
yet
the
present
plentie
is
such
,
that
there
is
enough
to
suffice
the
Nation
for
divers
years
ensuing
:
which
makes
some
presumtuously
confident
,
that
we
shall
never
any
more
know
what
Famine
,
or
the
want
of
bread-corn
,
meanes
.
But
such
bold
confidence
,
oftentimes
comes
bleeding
home
.
2
Kings
7.
●●
That
Prince
of
Samaria
would
not
believe
that
any
such
plenty
could
be
,
as
the
Prophet
had
foretold
;
Albeit
God
should
make
windowes
in
Heaven
,
and
rain
down
wheat
amongst
them
.
Nor
will
some
men
believe
(
on
the
other
side
)
,
that
ever
there
shall
be
scarcity
and
want
of
bread-corn
,
amongst
us
,
Albeit
God
should
make
our
Heavens
brasse
,
and
our
Earth
Iron
.
But
we
may
do
well
to
remember
,
that
next
to
Pharaohs
full
eares
came
Pharoahs
blasted
eares
;
next
Pharoahs
fat
kine
,
came
Pharaohs
lean
kind
;
next
the
Red
horse
,
comes
the
black
horse
:
many
wayes
God
hath
to
inflict
this
Judgement
on
us
;
sometimes
it
comes
clad
,
in
a
roab
of
immoderate
raine
,
and
showers
;
drowning
the
worlds
plenty
,
and
the
Earths
provision
;
sometimes
it
is
attended
with
Catterpillars
innumerable
to
eat
up
the
fruits
of
the
Earths
;
and
sometimes
with
blasting
and
mildew
.
He
hath
a
Band
of
Midianities
,
Judg.
6.3,11
.
Jerom.
6.25
.
to
thresh
out
the
corn
that
we
have
sowed
.
A
Nation
he
may
bring
upon
us
,
who
shall
eat
up
our
Harvest
,
and
our
bread
,
which
our
Sons
and
Daughters
should
eat
.
Besides
,
God
sets
the
Markets
;
sometimes
a
measure
of
fine
flowre
for
a
Shekle
,
and
two
measures
of
Barely
for
a
Shekle
.
And
sometimes
an
Asses
head
at
fourscore
pieces
of
silver
,
2
Kings
6.25
.
and
a
Cab
of
Doves
dung
at
five
pieces
of
Silver
.
It
exceeds
belief
to
tell
,
at
what
high
rates
a
little
mouse
hath
bin
sold
,
and
puddings
made
of
Dogs
guts
.
If
he
raise
our
Markets
,
all
the
Power
under
Heaven
cannot
pull
down
the
prices
.
And
what
assureance
have
we
,
that
he
will
not
do
it
?
Object
.
But
there
is
no
likelihood
of
that
;
This
is
but
to
possesse
the
hearts
of
people
,
with
needlesse
fears
and
jealousies
.
Resp.
And
was
there
not
as
great
unlikelyhood
,
some
few
years
before
these
wars
began
,
that
we
should
see
this
Land
so
plowed
and
harrowed
with
the
sword
?
sowed
with
the
Carkasses
of
men
;
and
watered
with
humane
blood
?
This
was
not
believed
,
(
albeit
foretold
by
the
Prophets
of
the
Lord
)
but
we
have
seen
it
verified
,
to
our
sorrow
,
(
oh
that
it
were
a
godly
sorrow
.
)
Again
,
are
not
tho●e
very
sins
now
rife
,
and
reigning
amongst
us
,
which
God
hath
heretofore
punished
with
Famine
and
want
of
bread
?
Ezeck.
14.13
,
14.
more
particularly
,
Abuse
of
plenty
to
Drunkennesse
,
Ezek.
14.13
,
14.
Isay
5.11.12
.
2
S●m.
21.
1.
Jer.
11.21.22
.
Jer.
27.8
.
Amos
6.4.6
.
Levit.
26.24
,
25
,
26.
Jer.
13
.
22.-27
,
&
14
,
1
,
-7
33
,
14
,
15
,
16.
Psal.
2.11
.
and
riot
,
Isay
5.11
,
12
,
13.
Murthering
of
Innocents
,
2
Sam.
21.1
.
Rejecting
,
opposing
,
thre●tning
,
and
persecuting
Gods
Ministers
,
for
delivering
their
message
,
Jer.
11.21
,
22.
Refusing
to
submit
to
that
yoak
of
Government
,
which
God
hath
put
upon
us
.
Ier.
27.8
.
Insensiblenesse
of
the
wants
of
those
distressed
,
Amos
6.4.6
.
Obstinacy
and
incurablenesse
in
our
iniquities
,
Levit.
26.24
25
,
26.
Ier.
13.22
,
-27.
compared
with
14
1
,
-7
,
33
,
14
,
15
,
16.
So
that
you
may
see
,
this
warning
is
not
needlesse
,
wherefore
as
we
have
cause
to
be
excited
to
thankfulnesse
for
our
present
abundance
;
so
to
be
admonished
,
to
serve
the
Lord
with
fear
;
that
our
sins
may
not
draw
this
heavy
judgement
on
us
,
which
is
so
little
feared
by
us
.
Use
.
Yet
we
have
one
Use
more
to
make
of
this
;
for
if
the
want
of
bread
for
the
sustinance
of
our
Bodies
,
be
so
great
a
want
;
then
let
us
Reason
from
the
lesse
,
to
the
greater
;
what
a
judgement
must
it
be
,
to
want
bread
for
the
sustinance
of
our
soules
?
This
is
that
Bread
spoken
of
,
Isay
55.2
.
Math.
15.16
.
Isay
55.2
.
Math.
15.26
.
Luke
14.15
.
John
6.32
,
-
35.
Amos
8.11
.
Luke
14.15
.
Iohn
6.32
,
-35.
And
there
is
a
Famine
of
this
Bread
as
well
as
of
the
other
,
threatened
,
Amos
8.11
.
as
a
far
greater
judgement
,
by
how
much
the
Soul
is
more
excellent
then
the
Body
.
This
takes
away
the
Beauty
of
the
soul
;
and
brings
heavinesse
upon
it
,
Psal.
106.15
.
Lament.
4.7
,
8.9
.
It
causeth
a
man
to
feed
on
rottennesse
,
and
filth
(
as
Drusus
did
on
the
very
stuffings
of
his
bed
,
Psal.
106.15
.
Lament.
4
7
,
8
,
9.
when
by
Tiberius
he
was
kept
us
in
a
Room
,
and
denyed
meat
.
)
In
the
Roman
Church
for
want
of
this
Bread
,
they
fed
on
Lying
Legends
,
stuffed
with
Fables
;
and
on
lying
fictions
.
It
brings
Death
upon
the
sould
inevitably
,
Prov.
23.18
.
Hos.
4.6
.
Amos
8.14
.
Prov.
29.18
.
Hos.
4.6
.
So
Amos
8.14
.
both
fair
Virgines
and
young
men
shall
fall
and
never
rise
up
again
.
And
yet
how
insensible
are
men
of
the
want
of
this
Bread
?
how
little
do
we
lay
to
heart
the
condition
of
those
who
are
under
it
?
When
Ieremiah
bewayled
the
state
of
the
Jews
,
in
their
Captivity
,
he
begins
his
Lamentation
with
this
that
the
wayes
of
Sion
lamen●ed
;
no
man
came
unto
her
solemn
feasts
,
Lament.
1.4
.
all
her
gates
were
desolate
,
and
her
Priests
did
sigh
:
Infinite
were
the
miseries
that
were
upon
that
City
in
tho●e
18.
months
:
whilst
that
siege
lasted
,
as
afterwards
he
mentions
,
but
not
before
he
had
groaned
out
most
pitifull
complaints
for
the
spirituall
Famine
,
that
they
were
under
,
in
that
the
worship
of
God
was
ceased
amongst
the
people
.
And
,
is
there
not
cause
to
lament
the
neglect
of
Gods
woship
and
service
that
is
among
us
in
these
daies
?
for
albeit
we
are
not
(
through
Gods
goodnesse
)
come
to
that
;
to
travell
from
Coast
to
Coast
to
meet
with
a
Prophet
,
yet
the
case
of
many
of
us
is
like
that
of
Tantalus
;
who
had
Apples
at
his
lips
,
and
water
at
his
Chin
,
yet
pined
for
want
;
we
Famish
in
the
midst
of
Plenty
.
But
thus
much
of
the
want
,
now
followes
the
course
he
takes
to
supply
it
.
Text.
[
And
shall
go
unto
his
Friend
at
Mid-night
,
&c.
]
And
here
take
notice
,
first
of
his
Addresse
,
vers.
5.6
.
Secondly
of
his
Repulse
,
vers.
7.
In
the
former
;
observe
,
first
to
whom
he
addresses
himself
,
unto
[
his
Friend
.
]
Secondly
,
how
and
in
what
manner
,
he
doth
it
,
He
goeth
to
him
and
saith
,
&c.
First
,
of
the
Persons
to
whom
the
addresse
himself
,
in
this
his
want
.
[
His
Friend
]
not
to
a
Kinsman
;
nor
a
Brother
;
nor
a
stranger
;
He
knocks
not
,
at
his
next
neighbour's
door
;
But
to
his
Friend
he
goes
;
there
he
had
most
hope
,
to
speed
.
Indeed
.
A
true
Friend
is
a
safe
Neighbour
.
A
good
Resuge
(
he
is
)
in
the
time
of
trouble
.
Litter
.
Doct.
When
Saul
sought
the
life
of
David
,
and
hunted
him
as
a
Partridge
upon
the
mountaines
,
he
presently
flies
to
Jonathan
and
acquaints
him
with
his
sad
condition
as
we
read
,
1
Sam
,
20.1
.
and
adviseth
with
him
concerning
his
sayety
.
1
Sam.
20.1
.
Nature
taught
that
wretched
man
Haman
,
when
he
was
full
of
hea●inesse
for
the
honour
that
was
done
to
Mordecai
;
to
ease
his
heart
and
asswage
his
grief
this
way
;
he
gets
him
home
and
acquaints
his
Friends
with
what
had
happened
,
Ester
6.19
.
Ester
.
6.13
.
And
this
is
the
course
that
Solomon
adv●seth
us
to
take
in
the
time
of
trouble
.
Thy
own
Friend
and
thy
Fathers
Friend
forsake
not
,
neither
go
into
thy
Brothers
house
in
the
day
of
thy
Calamity
,
Prov.
27.10
.
Prov.
27.10
.
As
if
he
should
have
said
,
when
thou
art
in
any
trouble
or
affliction
go
not
to
any
of
thy
Kindred
to
crave
succour
and
help
from
them
,
but
go
to
thy
faithfull
and
tryed
Friend
:
he
gives
his
reason
for
it
.
Reas.
[
For
better
is
a
Friend
that
is
near
then
a
Brother
that
is
a
farr
off
,
]
that
is
,
though
thy
Brother
or
Kinsman
be
near
thee
in
blood
,
yet
he
may
be
far
from
thee
,
in
respect
of
any
true
affection
,
or
comfort
that
he
affords
thee
;
Nature
,
may
be
without
good
will
,
Amicitiarerum
omnium
est
vinculum
.
Amh.
de
fid.
rer.
invisib
.
Prov.
18.22
.
(
and
often
is
,
)
but
Friendship
,
cannot
.
The
love
of
Friendship
tyes
faster
,
then
the
love
of
Nature
and
stickes
closer
;
according
to
that
of
Solomon
,
Prov.
18.24
.
There
is
a
Friend
that
sticketh
faster
then
a
Brother
.
Frater
est
fere
alter
,
A
Brother
is
almost
another
,
but
Amans
est
alter
idem
cum
amato
;
Another
the
same
,
with
the
beloved
party
.
Friends
are
not
onely
like
the
Cherubins
,
whose
faces
were
one
towards
another
;
Confes
l.
4.
c.
6.
but
like
Ezekiel's
wheeles
One
within
another
.
St
Austine
speaking
of
one
that
used
to
say
,
that
his
Friend
was
Dimidium
an●mae
,
concludes
that
he
sayd
well
,
in
so
saying
;
for
I
well
perceive
(
saith
he
)
that
my
soul
,
and
my
Friend
's
,
are
but
as
one
soul
in
two
bodies
,
by
the
vertue
and
efficacy
of
our
stedfast
love
:
wherefore
my
Friend
being
dead
,
it
was
horrour
for
me
to
live
;
and
a
longer
life
was
loathsome
to
me
,
but
therefore
onely
I
stop
the
current
of
my
death
,
least
in
my
body
two
souls
should
lose
their
breath
.
Prov.
17.17
.
Other
Reasons
Solomon
renders
us
of
this
point
,
Prov.
17.17
.
A
Friend
loveth
at
all
times
,
and
a
Brother
is
born
for
Adversity
;
[
He
loveth
at
all
times
,
]
his
love
is
an
warm
in
winter
,
as
in
summer
;
Dividi
locis
,
charitas
non
potest
:
nam
&
si
corpore
longè
distinguimur
mente
tamen
tudivisibiles
sumus
,
Greg.
l.
8.
Eip.
i
st
.
42.
and
his
heart
is
as
open
at
Mid-night
,
as
at
Noonday
:
no
distance
of
place
,
no
change
of
States
can
cause
any
alteration
in
a
Friend's
affections
.
Ruth
was
no
lesse
loving
and
respective
to
Nahemi
at
her
return
to
Judah
empty
,
then
when
she
came
to
Moab
full
;
In
every
place
&
in
every
estate
she
was
all
one
,
after
that
they
two
had
grown
to
be
one
.
(
And
a
Brother
is
born
for
adversity
)
that
is
,
such
a
Friend
as
loveth
at
all
times
,
and
is
to
be
accounted
as
a
Brother
,
and
nearer
then
a
Brother
;
he
is
born
and
brought
forth
(
as
it
were
)
into
the
world
to
be
made
use
of
,
in
dayes
of
trouble
,
and
times
of
tryall
.
Not
,
but
that
he
is
likewise
born
for
Prosperity
,
(
for
we
are
as
well
to
communicate
with
him
our
joyes
as
sorrows
,
as
we
read
,
Luke
15.9
.
)
But
Adversity
is
the
more
principall
end
(
especially
in
our
sinfull
and
sorrowfull
estate
)
for
which
God
hath
linked
men
together
in
the
bond
of
Friendship
.
And
this
the
wisest
sort
of
Heathens
,
saw
by
the
light
of
Nature
,
and
held
that
man's
,
Perfection
depended
upon
a
Friend
.
Use
.
Wherefore
,
if
God
send
afflictions
to
prove
thee
,
desire
that
he
would
be
pleased
of
his
goodnesse
to
raise
up
a
Friend
to
help
,
and
succour
thee
.
Offic.
l.
3.
Nullius
boni
sine
socio
jucunda
possessio
est
.
Senec.
epist.
Dr.
Hall
.
Charac
.
of
a
true
friend
.
Psal.
88.18
.
It
is
one
of
the
chiefest
comforts
of
this
life
,
which
sweetens
worldly
miseries
,
to
have
a
Friends
to
make
our
cases
known
unto
:
(
as
Ambrose
shews
)
.
It
is
a
Clame
and
clear
sea
to
a
storm-beaten
Mariner
;
He
is
the
comfort
of
miseries
,
the
guide
of
difficulties
,
the
medicine
of
life
,
the
treasure
of
the
earth
,
and
no
other
then
a
good
Angle
cloathed
with
flesh
and
blood
.
David
bitterly
laments
the
want
of
Friends
,
in
time
of
trouble
;
that
was
a
greater
affliction
to
him
,
that
his
Friends
were
removed
from
him
,
than
all
the
outward
afflictions
that
he
suffered
.
A
friendlesse
man
is
a
man
unfenc't
,
unsheltered
;
like
a
house
unroof'd
:
no
way
able
(
in
respect
of
humane
help
)
to
bear
off
the
gusts
of
the
world
,
that
blow
upon
him
.
It
mak●s
a
man
a
most
impotent
Creature
(
albeit
he
be
neither
blind
,
nor
lame
)
as
wanting
the
most
necessary
limbs
of
life
;
without
which
other
limbs
,
are
no
better
,
Solem
è
mundo
tollunt
,
qui
tollunt
amicitiam
Amb.
take
away
friendship
from
amongst
men
,
and
take
away
the
Sun
out
of
the
Firmament
.
(
But
of
this
before
.
)
Use
.
2
You
see
from
hence
,
what
use
to
make
of
Friends
:
They
are
like
those
fair
Havens
which
St.
Paul
makes
mention
of
,
A
&
s
27.8
.
Acts
27.8
.
A
comfortable
harbour
,
against
wind
and
weather
.
To
Christian
Friends
,
let
us
then
resort
both
for
counsell
,
and
comfort
in
any
stresse
of
weather
,
and
unbosome
our selves
so
far
as
is
fitting
)
unto
such
,
Robins
.
Essays
.
Nec
prosperitas
amicum
indicat
,
nec
adversitas
inimicum
celat
.
Greg.
mor.
l.
7.
of
whose
wisdome
and
fidelity
we
are
confident
.
Now
there
are
two
sorts
of
Friends
to
make
use
of
:
some
Living
and
some
Dead
.
Living
Friends
are
three
sorts
.
Some
Friends
there
are
(
saith
one
)
which
are
rather
to
be
used
,
then
to
be
trusted
;
Being
more
able
,
t●en
entire
and
true
hearted
.
Time
of
adversity
,
Amicos
secundae
res
optimè
parant
,
a●versae
certissimè
probant
.
Seneca
.
and
trouble
,
discovers
t●ese
,
(
as
you
have
heard
)
:
for
albeit
wealth
makes
Friends
,
yet
adversity
proves
them
.
When
thou
art
in
any
affliction
,
or
misery
,
that
is
the
time
to
●iscover
,
whether
the
●o●e
of
thy
Friend
besound
,
and
substantiall
;
or
only
,
frothy
.
This
is
one
Commodity
that
distresse
brings
with
it
,
for
so
uncertain
is
Friendship
in
Prosperity
,
as
that
it
is
questionable
,
whether
the
Person
of
a
man
or
his
Prosperous
estate
be
the
Beloved
.
It
is
mi●ery
indeed
that
the
knowledge
of
such
a
happinessed
(
as
a
Friend
)
cannot
be
had
,
nor
fully
known
,
without
our
own
hard
hap
of
bei●g
in
some
sad
condition
;
but
being
so
,
take
thou
the
opportunity
,
and
now
try
such
Friends
in
lesser
matters
,
that
you
may
know
how
to
trust
them
afterwards
in
greater
tro●bles
.
And
some
Friends
there
are
,
who
are
●ather
to
be
trusted
then
used
(
save
in
case
of-extream
necessit●
)
&
then
also
sparingly
.
These
are
those
,
whose
truly
loving
Affections
exceed
their
abi●ities
;
and
a●e
apt
to
be
call
down
with
excessive
sorrows
,
for
that
Affliction
which
hath
or
may
befall
us
.
There
are
few
such
Friends
in
the
world
,
yet
some
there
are
.
These
should
not
be
over-burthened
by
us
,
2
Cor.
8
,
2
,
13.
Some
Friends
there
are
who
are
both
to
be
used
,
and
trusted
;
of
whose
ability
,
and
sufficiency
,
we
have
sufficient
proof
.
No
earthly
thing
is
more
deligthfull
then
the
sweet
society
of
these
.
Oyntment
and
perfume
rejoyce
the
heart
,
so
doth
the
sweetnesse
of
a
mans
Friend
by
hearty
counsell
,
Prov.
27.9
.
The
●ociety
and
company
of
such
a
Friend
is
weet
and
gracious
;
Prov.
27.9
.
as
ointment
,
and
perfume
is
comfortable
to
the
●pirits
of
man
;
Solatium
buius
vilae
est
ut
habeas
cui
pectus
tuum
apcri●s
,
cui
arcana
communices
,
cui
secreta
tua
p●ctoris
committas
.
Amb.
de
offic.
lib.
3.
Lord
Bacon
his
Essays
,
p.
151.
o
Friendship
,
Chap.
27.
That
findes
enterance
through
the
po●es
of
the
bodies
,
and
having
made
way
for
it self
,
to
go
in
,
it
lets
out
the
thick
vapours
,
which
clog
the
body
,
an
r●joyceth
the
heart
;
so
the
advi●e
and
counsell
of
a
faith●ull
Friend
,
(
being
admitted
)
it
excludes
those
passions
which
disturb
the
soul
,
and
bringeth
ease
unto
it
.
The
fuln●sse
and
swellings
of
the
heart
cau●ed
by
passions
all
sorts
;
(
no
lesse
dangerous
to
the
soul
,
then
stoppings
and
suffocations
,
are
to
the
body
)
are
eased
and
di●charged
thereby
,
you
may
,
(
saith
a
great
States-man
in
his
time
)
take
Sarza
,
to
open
the
Liver
;
sleele
,
●o
open
the
speen
;
flowers
of
Sulphur
,
for
the
Lungs
;
Castoreum
for
the
brain
;
but
no
receipt
openeth
the
heart
but
a
true
Friend
.
So
saith
Cassiodorus
,
A
man
without
a
Friend
,
Cassiod
.
de
Amicit
.
hath
not
to
whom
he
may
evaporate
the
troubles
that
grow
upon
him
,
but
Optima
medicina
est
homo
homini
,
The
best
Physick
for
man
,
is
man
;
such
a
man
,
as
is
an
able
and
faithfull
Friend
,
to
whom
we
may
impart
our
joyes
,
fears
,
griefs
,
hopes
,
Amicitia
&
prosperas
res
dulciores
facit
,
&
adversas
communione
temperat
&
leviores
reddit
.
Isid.
l.
3.
de
summo
bone
.
counsells
,
or
whatsoever
lyeth
upon
the
heart
,
to
oppresse
it
;
By
commucating
the
one
,
(
viz.
our
joyes
and
comforts
)
we
double
them
,
by
joying
the
more
.
And
by
imparting
out
griefs
,
and
sorrows
,
we
cut
them
as
it
were
in
half
,
and
so
mourn
the
lesse
.
Besides
these
Living
Friends
,
there
are
Dead
Friends
to
whom
we
may
addresse
our selves
,
in
the
time
of
our
distresse
,
and
these
are
the
Good
Books
and
writings
of
Godly
,
and
Orthodox
Divines
.
A
living
Friend
,
hath
this
privile●ge
,
above
the
dead
;
he
can
better
meet
with
our
grievances
,
and
more
aptly
sure
his
advice
to
the
Occasion
;
what
he
saith
,
is
apprehended
with
more
ease
,
and
lesse
plodding
,
and
bent
of
mind
:
But
dead
Friends
have
bin
esteemed
the
best
Counsellours
,
Alphonsus
.
in
regard
of
Impartiality
,
and
sincerity
.
Sir
Thomas
Moore
gave
this
advice
to
K.
Henry
the
8.
that
he
would
consult
with
the
Ancient
Fathers
concerning
his
Divorce
from
the
Lady
Katherine
,
rather
then
with
the
Living
,
who
were
apter
to
deceive
him
with
their
flatteries
,
then
to
trouble
him
with
the
truth
.
Indeed
the
counsell
that
these
give
,
is
dry
,
and
well
advised
;
but
yet
above
all
books
,
the
Bible
is
to
be
preferred
:
None
to
that
.
Use
.
3
Let
me
not
forget
,
to
leave
one
word
of
Use
,
with
you
,
that
professe
Friendship
:
(
before
I
dismisse
the
point
)
.
See
that
you
be
faithfull
in
Friendship
;
and
stick
close
to
your
Friends
in
the
day
of
their
adversity
,
when
they
stand
in
most
need
of
you
.
A
Friend
in
need
is
a
Friend
indeed
.
To
find
Friends
,
Joseph
.
Antip.
l.
11.
c.
8.
when
there
is
no
need
of
them
,
and
to
want
them
when
there
is
need
;
are
both
alike
easie
,
and
common
.
Such
Friends
,
were
the
Samaritans
to
the
Jewes
,
who
claimed
kindred
of
them
in
their
Prosperity
,
but
in
their
Adversity
,
they
would
not
own
them
.
Is
this
thy
kindness
to
thy
Friend
?
said
Absolom
to
Hushai
(
when
as
he
supposed
,
he
had
deserted
his
Friend
David
,
2
Sam.
16.17
.
notwithstanding
that
he
pretended
great
love
unto
him
;
)
but
the
question
may
be
more
truly
put
to
many
in
these
dayes
,
who
do
not
only
forsake
their
Friends
in
the
day
of
their
distresse
,
Tuta
frequens
:
que
via
est
,
&c.
Prov.
27.6
.
Dr.
Jermin
in
loc.
Tremel
.
Melius
est
cum
severitate
diligere
,
quàm
cum
levitate
decipe●e
.
Aug.
conf.
9.
but
treacherouslie
undermine
them
,
and
betray
them
under
a
shew
of
Friendship
.
Faithful
are
the
wounds
of
a
Friend
(
saith
Solomon
)
but
the
kisses
of
an
enemy
are
deceitful
,
or
(
as
some
render
the
Proverb
,
)
the
wounds
of
a
Friend
are
to
be
nourished
:
that
is
,
his
Reproofs
,
Corrections
,
and
Chastisements
,
are
to
be
received
and
esteemed
as
the
fruits
and
effects
of
Love
.
But
the
kisses
of
an
enemy
are
to
be
prayed
against
:
the
flattering
speeches
and
fawning
curtesies
,
of
pretended
Friends
,
we
must
desire
God
to
keep
us
from
the
danger
of
;
for
that
they
proceed
from
a
deceitfull
mind
:
(
As
Abner
and
Amasa
found
by
wofull
experience
,
2
Sam.
20.9
,
&
13
,
18.
Psal.
28.3
.
Peior
est
falsus
amor
,
quàm
verum
odium
.
and
our
blessed
Saviour
who
was
betrayed
with
a
kisse
.
)
Such
Friends
David
puts
in
his
Letanie
.
And
Antigonus
of
purpose
kept
a
Priest
to
pray
and
to
offer
up
sacrifice
to
his
gods
,
that
he
might
be
kept
from
the
Danger
of
them
.
As
for
his
open
foes
(
he
said
)
he
would
be
carefull
to
defend
himself
.
Ah
vile
shame
,
that
amongst
Christians
lesse
faithfullnesse
in
Friendship
should
be
found
then
was
amongst
the
Heathens
!
we
all
professe
our selves
to
be
of
the
family
of
Christ
:
would
it
were
with
us
as
in
that
,
that
there
were
but
one
of
12
were
unfaithfull
to
God
,
and
their
Friend
;
but
we
find
it
otherwise
,
not
one
amongst
twelve
,
that
are
found
faithfull
:
The
false
dealing
of
Counterfeit
Friends
have
more
afflicted
good
men
,
then
all
the
wrongs
that
they
have
received
by
open
enemies
,
Psal.
41.9
.
It
was
the
Complaint
of
Luther
;
Psal.
41.9
.
A
falsis
amicis
plus
est
mihi
periculi
,
quàm
ab
ipso
toto
Papatu
.
This
hath
given
just
cause
for
some
to
say
of
their
Friends
(
as
Nazianzen
sometimes
did
to
Basil
)
that
he
had
got
nothing
by
their
Friendship
,
Basil
.
Epist.
31.
but
onely
learned
this
Lesson
,
not
to
trust
a
Friend
.
The
Naturalists
tell
us
of
a
Gem
,
or
pretious
stone
,
which
they
call
Ceraunias
)
that
glisters
most
when
the
skye
is
Cloudy
,
and
overcast
with
darknesse
,
and
to
be
found
soonest
(
as
we
say
of
Eeles
)
in
a
day
of
thunder
:
True
Friends
are
like
this
Gem
;
Not
like
those
Brooks
that
Iob
speaks
of
,
(
&
whereunto
he
compares
his
Friends
)
which
fail
when
there
is
most
need
of
them
.
If
thou
seest
thy
Friend
in
trouble
,
and
that
he
flies
to
thee
for
harbour
,
Iob
6.15
,
19.
prove
not
(
like
the
Bramble
unto
the
sheep
)
a
means
of
his
further
sorrow
,
and
entanglement
;
but
afford
him
the
best
advice
,
and
help
thou
canst
.
Remembring
what
Solomon
saith
,
that
thou
wert
born
to
help
him
in
that
hour
.
And
to
deny
help
unto
thy
distressed
Friend
and
Brother
,
when
power
is
in
thy
hand
,
is
(
in
a
manner
)
to
deny
thy
birth
.
And
it
is
pitty
that
ever
he
was
born
,
who
denyes
to
do
that
which
he
was
born
for
.
And
thus
much
we
have
gathered
from
the
letter
of
the
Parable
:
now
to
the
spirituall
meaning
.
And
thence
we
are
taught
,
that
God
is
that
Friend
to
whom
the
Godly
addresse
themselves
in
all
their
wants
and
troubles
.
Myst
.
Doct.
His
bosome
is
their
Refuge
in
the
day
of
their
Calamity
.
This
is
confirmed
,
by
that
of
David
,
Psal.
32.5
,
6.
Every
one
that
is
Godly
shall
pray
unto
thee
;
Psal.
32.5
,
6.
As
if
he
should
say
,
he
that
is
Godly
,
and
holy
,
will
come
to
thee
,
and
pour
forth
his
grievances
into
thy
bosome
:
yea
every
such
one
will
do
it
,
of
what
degrees
or
rank
soever
.
So
elsewhere
;
unto
thee
shall
all
flesh
come
,
Psal.
65.2
.
that
is
,
All
sorts
of
men
that
are
converted
,
and
brought
into
a
League
of
Friendship
with
thee
,
Psal.
65.2
.
(
for
flesh
is
there
so
to
be
taken
,
(
as
elsewhere
,
Psal.
145.21
.
Acts
2.17
.
)
they
shall
fly
to
thee
,
and
resort
to
thee
,
as
to
their
only
Refuge
in
all
their
troubles
.
Thus
did
Jacob
(
a
Patriarch
)
in
the
day
of
his
distresse
,
Gen.
32.9
.
Hos.
12.4
.
Moses
and
Aaron
amongst
the
Priests
.
Gen.
32.9
.
Hos.
12.4
.
Numb.
16.18
,
19
,
&
20
,
6.
1
Sam.
8.21
.
Psal.
99.6
.
2
Chron.
20.12
.
2
King
.
19.14
,
15.
1
Sam.
1.15
.
Psal.
34
6.
Prov.
18.10
.
In
all
their
tribulations
,
they
may
be
found
at
the
door
of
the
Tabernacle
,
Numb.
16.18
,
19
,
&
20
,
6.
And
Samuel
amongst
the
Prophets
,
1
Sam.
8.21
.
These
called
upon
the
name
of
the
Lord
in
the
day
of
their
Calamity
,
Psal.
99.6
.
The
like
did
Jehosaphat
and
Hezekiah
amongst
the
Kings
of
Judah
.
As
we
read
,
2
Chron.
20.12
.
2.
King
.
19.14
,
15.
Time
would
faile
me
,
if
I
should
instance
in
all
;
of
all
sorts
,
and
rankes
.
Women
,
have
made
this
Friend
their
Refuge
as
well
as
men
,
1
Sam.
1.15
.
Poor
,
as
well
as
Rich
,
Psal.
34.6
.
In
short
;
the
Name
of
the
Lord
is
a
strong
Tower
,
(
saith
Solomon
Prov.
18.10
.
)
that
is
;
Look
what
a
strong
Tower
is
in
time
of
Danger
,
such
is
God
,
His
power
,
Providence
,
Mercy
,
Goodnesse
,
(
for
by
these
,
is
God
knowen
,
as
men
are
known
by
their
names
)
to
these
that
have
recourse
unto
him
.
Reas.
This
the
Godly
well
know
;
and
therefore
in
all
their
troubles
and
calamities
they
fly
to
him
;
Psal.
123.1
,
2.
Psal.
141.2
.
Lam.
3.41
.
Psal.
25.1
.
their
eyes
are
lifted
up
;
their
hands
are
stretched
out
;
their
hearts
are
carryed
,
and
that
with
speed
;
as
being
well
acquainted
with
the
way
,
and
there
they
know
they
are
safe
.
For
it
is
a
Tower
,
as
high
as
Heaven
it self
;
as
strong
,
as
strength
it self
;
and
such
a
defence
,
that
all
the
Assaults
that
can
be
made
against
it
,
are
but
like
the
blowing
of
leaves
,
or
paper
bullers
,
against
a
wall
of
brasse
.
Object
.
But
if
God
be
this
Friend
that
must
be
sought
unto
,
what
need
we
other
?
and
whereto
tends
that
before
delivered
,
of
seeking
Earthly
Friends
in
the
day
of
our
distresse
?
Resp.
This
Doctrine
,
we
have
now
delivered
,
doth
not
trip
up
the
heeles
of
the
former
point
,
for
albeit
other
Friends
,
are
to
be
made
use
of
,
and
resorted
unto
;
yet
God
is
our
Friend
Paramount
,
our
choisestand
best
Friend
,
for
.
First
,
all
our
earthly
Friends
are
but
Subservient
under
God
,
and
for
God
:
It
is
he
that
raiseth
them
up
unto
us
,
Prov.
16.7
.
he
it
was
that
gave
Joseph
favour
in
the
sight
of
the
keeper
of
the
prison
(
as
we
read
,
Prov.
16.7
.
Gen.
39.21
.
Exod.
3.21
.
Psal.
106.46
.
Psal.
88.18
.
Gen.
39.21
.
)
And
the
Children
of
Israel
favour
in
the
sight
of
the
Aegyptians
,
Exod.
3.21
.
And
the
Jewes
,
that
were
in
Babel
and
other
places
,
he
gave
them
favour
in
the
sight
of
all
that
led
them
away
Captives
,
Psal.
106.46
.
And
it
is
he
that
taketh
away
Friends
,
and
removes
them
far
from
us
,
Psal.
88.18
.
so
that
in
them
,
out
of
him
,
there
is
no
safe
repose
for
help
.
Secondly
,
Earthly
Friends
,
can
but
befriend
us
in
some
particular
troubles
,
and
wants
;
some
in
one
kinde
some
in
another
,
none
in
all
:
(
which
is
the
Reason
that
we
stand
in
need
of
a
multitude
of
Friends
)
nor
can
all
our
Earthly
Friends
afford
sufficient
help
,
in
all
our
necessities
.
There
is
some
choise
mercy
,
that
God
reserveth
for
himself
(
immediately
)
;
as
peace
of
conscience
;
joy
in
the
holy
Ghost
;
and
the
graces
of
his
spirit
:
which
however
they
are
bestowed
on
us
in
the
means
,
yet
without
the
concurrence
of
divine
grace
,
Gen.
30.1
,
2.
they
can
do
nothing
:
Give
me
Children
(
saith
Rachel
,
to
Iacob
.
)
or
I
dye
;
Am
I
in
God's
stead
(
saith
Iacob
)
that
I
should
give
thee
Children
?
So
shouldst
thou
come
to
thy
best
Friend
on
Earth
,
and
say
,
Give
me
Faith
;
Give
me
Repentance
:
Give
Peace
of
Conscience
;
must
not
he
answer
thee
as
Iacob
did
his
beloved
Rachel
,
2
King
.
6.26
,
27.
or
as
the
King
did
to
the
woman
in
the
siege
of
Samaria
,
If
God
do
not
help
,
how
can
I
?
Were
it
in
our
power
to
help
you
to
grace
,
there
is
not
one
of
you
that
should
this
day
return
home
,
without
it
.
It
is
God
only
that
is
able
to
do
all
for
you
,
Ephes.
3.20
.
Thirdly
;
Earthly
Friends
cannot
befriend
us
in
all
Places
;
should
they
be
both
able
,
and
willing
,
to
help
us
,
yet
they
cannot
be
in
all
places
at
once
,
here
,
and
there
too
:
I
may
be
shut
up
in
close
prison
;
banished
out
of
the
kingdome
;
cast
into
a
Den
of
Lyons
,
or
be
where
I
cannot
send
unto
my
Friend
:
But
God
is
such
a
Friend
,
as
is
every
where
,
where
we
are
;
on
this
side
the
sea
's
or
beyond
them
.
Jer.
23.32
,
24.
Am
I
a
God
at
hand
and
not
a
far
off
,
saith
the
Lord
?
do
not
I
fill
heaven
and
earth
?
Jer.
23.23
,
24.
When
Abraham
was
called
out
of
his
own
Country
,
Psal.
139.7
,
8.
God
went
with
him
,
when
Ioseph
was
in
prion
,
God
was
with
him
,
&c.
He
is
a
Friend
in
Court
;
City
,
Country
.
David
found
him
in
all
places
,
in
his
meditations
,
Psal.
139.7.8
.
And
in
all
places
he
is
ready
to
supply
our
wants
.
No
Friend
like
him
.
Fourthly
,
the
friendship
of
our
earthly
Friends
,
proves
(
many
times
)
vain
,
for
every
man
at
his
best
estate
is
altogether
vanity
,
Psal.
39.5
.
Psal.
39.5
.
And
their
purposes
and
promises
prove
no
better
;
they
fail
us
in
undertaking
for
us
,
sometimes
above
abilities
;
or
else
through
heedlesnesse
,
and
forgetfulnesse
,
or
other
weaknesses
,
frustrating
their
good
intentions
.
If
not
so
;
yet
their
breath
goeth
forth
,
they
return
to
the
earth
,
and
in
that
very
day
their
thoughts
,
Psal.
146.3
,
4.
(
which
they
had
of
helping
and
doing
us
good
)
perish
with
them
.
Therefore
put
not
your
trust
in
Princes
(
saith
David
)
nor
in
any
Son
of
man
,
Psal.
146.3
,
4.
And
why
not
?
there
is
no
help
in
them
:
and
why
no
help
in
them
?
their
breath
goeth
forth
,
they
Return
to
the
Earth
,
and
their
very
thoughts
do
perish
.
Object
.
But
it
seems
by
this
,
that
no
mortall
man
is
to
be
trusted
,
be
he
never
so
able
or
faithfull
.
Resp.
Here
,
we
must
distinguish
between
that
trust
,
we
put
in
men
;
and
that
we
put
in
God
:
Trust
in
men
,
is
that
Credit
,
which
one
puts
in
another
,
in
our
mutuall
and
wordly
dealings
;
spoken
of
Prov.
31.11
.
This
is
Civil
:
Trust
in
God
is
the
Affiance
and
confidence
of
our
hearts
in
him
,
Prov.
31.11
.
relying
upon
his
providence
and
promise
both
for
the
removing
of
evil
,
Psal.
37.3
.
1
Tim.
6.17
.
and
bestowing
of
good
spoken
of
,
Psal.
37.3
.
1
Tim.
6.17
.
This
is
Religious
:
There
is
a
Civil
trust
,
due
to
men
;
who
are
raised
up
as
means
under
him
,
to
succour
us
,
and
do
us
good
;
and
that
is
lawful
;
But
it
must
be
subservient
to
that
Religious
trust
which
we
are
to
put
in
God
;
nor
can
that
be
put
in
any
Creature
,
without
Idolatry
,
and
therefore
forbidden
to
be
put
in
man
,
or
in
any
earthly
Creature
.
Now
let
us
come
to
the
Application
of
the
point
.
Use
.
What
shall
we
say
to
those
,
who
in
the
day
of
their
distresse
withdraw
their
hearts
and
hopes
from
the
Almighty
,
and
put
their
confidence
in
the
Creature
?
(
some
in
one
,
some
in
another
:
)
but
few
there
are
that
make
the
bosome
of
God
their
chiefest
refuge
,
and
fly
to
him
,
as
to
their
best
Friend
in
the
time
of
trouble
.
To
which
of
the
Saints
wilt
thou
turn
?
said
Eliphaz
to
Iob
,
Iob.
5.1
.
Iob
5.1
.
Had
he
put
that
Question
to
a
Papist
,
he
would
readily
have
answered
,
to
St.
Sithe
for
my
pursse
;
to
St.
Loy
to
save
mine
horse
;
for
my
teeth
to
St.
Apoline
;
to
St.
Iob
for
the
Pox
;
to
St.
Luke
to
save
mine
Ox
;
Fox
.
Martyr
.
to
St.
Anthonie
to
save
my
Swine
,
&c.
They
have
Saints
enough
,
to
turn
unto
;
As
men
do
please
,
for
every
disease
,
they
have
a
Saint
particularly
.
Such
is
the
grosse
Idolatry
of
the
Church
of
Rome
,
who
set
up
some
such
,
to
be
prayed
unto
,
and
put
confidence
in
,
as
never
had
any
true
being
,
but
were
meer
Phantasies
,
and
Imaginations
of
mens
brain
.
And
others
,
such
,
as
we
may
conceive
(
without
breach
of
Charity
)
are
damned
wretches
in
Hell
.
And
for
the
best
of
them
(
who
were
indeed
true
Saints
on
earth
,
and
now
glorious
in
Heaven
)
it
cannot
be
done
to
them
,
without
infinite
wrong
offered
both
to
the
Father
;
Son
;
and
Holy
Ghost
.
Call
upon
me
,
Psal.
50.15
.
John
16.23
.
Rom.
8.15
.
(
saith
God
)
in
the
day
of
trouble
.
Psal.
50.15
.
not
on
that
Saint
,
nor
this
Angel
.
Ask
my
Father
in
my
name
(
saith
Christ
)
and
he
will
give
you
,
John
16.23
.
He
is
the
onely
Mediator
,
both
of
Redemption
and
Intercession
,
between
God
and
us
,
1
Tim.
2.5
.
An
(
the
Holy
Ghost
teacheth
us
to
cry
Abba
Father
,
Bishop
King
.
Rom.
8.
Should
we
take
(
saith
one
)
the
Pen
of
a
ready
writer
,
and
begin
at
Genefis
,
and
proceed
to
the
end
of
the
Revelation
and
note
,
all
the
Prayers
,
and
supplications
(
which
are
many
)
yet
not
one
that
is
made
to
any
other
,
then
the
true
God
;
Nor
shall
we
find
any
Commandement
;
Promise
;
or
warrantable
example
,
for
that
practice
.
Indeed
,
we
read
of
a
damned
wretch
in
Hell
,
who
did
addresse
himself
to
Abraham
,
Luke
16.24
.
Father
Abraham
(
said
he
)
have
mercy
on
me
,
Luke
16.
vers.
24.
but
that
example
will
not
affoard
them
,
one
drop
of
water
to
coole
the
tip
of
their
tongues
.
Jer.
17.5
.
Others
fly
to
mortall
men
,
and
rest
on
earthly
meanes
,
in
the
day
of
their
Calamity
.
They
make
flesh
their
arm
,
and
withdraw
their
hearts
from
God
;
some
relye
on
great
mens
favours
,
and
put
their
trust
under
the
shaddow
of
their
wings
.
Isay
7.12
.
So
did
Ahaz
that
wicked
King
of
Iudah
,
who
notwithstanding
he
had
protection
offered
him
from
the
Lord
,
together
with
a
signe
(
such
as
himself
should
chuse
for
the
confirmation
of
his
faith
in
that
hehalf
,
)
yet
he
would
needs
put
himself
upon
the
King
of
Ashur
,
whom
he
hired
(
with
his
army
)
to
be
his
defence
,
and
safeguard
,
Isay
7.18
.
the
hypocriticall
Isralitees
did
fly
for
succour
to
Aeygpt
and
trusted
to
their
horses
and
chariots
,
because
they
were
many
:
(
forwhich
cause
a
wo
is
denounced
against
them
Isay
31.1
.
)
And
Iudas
,
being
in
horrour
of
Conscience
,
Isay
31.1
.
Math.
27.3
,
4.
runs
to
the
chief
Priests
;
(
who
afforded
him
,
but
small
comfort
.
2
Sam.
16.21
.
Psal.
49.8
.
Iob
31.24
.
)
Others
trust
to
their
own
wit
;
(
as
did
Achitophel
,
2
Sam.
16.21
.
)
or
to
their
wealth
,
or
riches
,
Psal.
49.8
.
They
say
to
the
wedge
of
gold
,
thou
art
my
confidence
,
Iob.
31.
when
alasse
!
neither
silver
,
nor
gold
,
shall
be
able
to
deliver
in
the
day
of
wrath
.
All
these
will
prove
but
as
butrushes
to
a
drowning
man
:
or
like
the
Aegyptian
-
Reed
which
will
not
only
fail
them
,
but
pierce
them
with
the
splinters
,
and
wound
them
deeply
in
the
end
.
Of
all
these
(
and
others
like
to
these
)
we
may
take
up
the
Prophet's
patheticall
exclamation
,
Be
astonished
oh
ye
Heavens
,
at
this
,
Jer.
2.12
,
13.
and
be
ye
horribly
affraid
,
for
my
people
have
committed
two
evils
,
they
have
forsaken
me
,
the
fountain
of
living
waters
,
and
he
wed
them
out
Cisterns
,
broken
Cisterns
that
will
hold
no
water
,
Ier.
2.12
,
13.
But
,
the
sharpest
Rebuke
belongs
to
those
,
that
fly
to
Hell
for
succour
,
and
make
the
Devill
that
Friend
of
theirs
to
whom
they
have
resort
in
calamitous
times
.
Exod.
7.11
.
1
Sam.
28.7
.
2
King
.
1.3
.
Num.
22.5
.
Pharoahs
he
sends
to
Jannes
and
Iambres
,
his
Magicians
:
Saul
to
the
witch
of
Endor
;
Ahaziah
,
to
Baalzebub
the
God
of
Ekron
:
Balaac
,
to
Balaam
the
witch
of
Pechor
,
A
sin
ordinary
,
and
common
,
to
be
found
even
amongst
those
that
professe
the
Gospel
.
The
Jewes
could
Reason
thus
.
John
10.20
.
He
hath
a
Devil
,
why
hear
ye
him
?
(
a
damnable
aspersion
cast
upon
Christ
)
but
these
fly
to
the
Devil
,
and
will
hearken
to
none
sooner
,
then
to
such
as
have
Devils
.
A
sinne
that
we
read
not
(
in
Scripture
,
)
that
ever
any
godly
man
fell
into
;
but
such
onely
as
were
given
up
,
and
forsaken
of
God
.
Saul
did
it
not
before
God
was
gone
from
him
.
1
Sam.
28.15
.
It
is
expresly
forbidden
by
the
Word
,
Levit.
20.6
.
Levit.
20.6
.
and
severely
threatned
.
Death
is
pronounced
by
the
Law
,
not
onely
on
the
witch
,
but
seekers
to
them
,
Deut.
18.10
.
Deut.
18.10
.
Let
me
tell
such
,
that
it
is
much
better
to
dye
,
of
Gods
wounds
;
then
be
cured
with
the
Devils
Salves
.
And
let
all
such
,
as
betake
themselves
to
sinfull
shifts
,
for
procuring
themselves
safety
from
troubles
,
or
deliverance
out
of
troubles
;
and
make
the
Devil
(
not
God
)
their
Refuge
;
consider
seriously
of
that
they
read
,
Isay
28.15
,
17.
Isay
28.15
,
17.
and
lay
it
to
their
hearts
.
It
may
be
a
meanes
,
to
awaken
them
and
bring
them
to
Repentance
.
Use
.
2
And
let
us
be
perswaded
and
directed
from
the
Doctrine
delivered
,
to
have
recourse
to
God
,
in
all
our
needs
and
troubles
:
Say
with
the
Psalmist
,
Psal.
73.26
.
Psal.
37.26
.
whom
have
I
in
Heaven
but
thee
,
O
Lord
,
and
there
is
none
upon
Earth
that
I
desire
besides
thee
.
None
but
thee
,
none
but
thee
;
to
whom
I
fly
.
This
that
you
may
comfortably
do
,
see
first
,
that
you
make
sure
your
interest
in
God
,
(
that
he
is
your
Friend
)
and
then
improve
that
interest
you
have
in
him
to
your
comfort
.
First
,
make
sure
your
interest
(
the
meanes
we
have
before
prescribed
)
till
then
you
cannot
come
with
boldnesse
,
unto
him
for
help
.
An
ill
conscience
shuns
Gods
presence
,
and
will
rather
seek
to
any
,
in
time
of
misery
,
then
to
God
,
whilst
we
apprehend
a
man
to
be
an
enemy
unto
us
,
though
we
stand
in
need
of
him
,
and
know
that
he
hath
Power
to
pleasure
us
,
yet
we
shun
him
,
1
King
.
21.20
.
1
King
.
22.8
.
Gen.
26.27
.
Judg.
11.7
.
(
as
Ahab
did
Elijah
and
Michajah
)
and
will
seek
to
any
other
,
rather
then
to
him
.
Did
you
not
hate
me
,
and
why
are
you
come
unto
me
,
now
that
you
are
in
distresse
,
said
Isaac
to
Abimeletch
,
and
Ieptha
to
his
Bretheren
.
Such
an
answer
will
our
misgiving
hearts
tell
us
,
that
we
should
have
from
God
,
(
not
being
our
Friend
)
Should
we
come
unto
him
,
or
say
that
we
apprehend
him
not
as
an
Enemie
;
but
as
a
stranger
to
us
;
one
with
whom
we
have
no
acquaintance
,
(
much
lesse
Friendship
)
yet
this
alone
will
keep
us
from
having
any
familiar
resort
unto
him
in
our
necessities
.
Should
we
be
told
of
such
a
man
that
is
well
monyed
,
and
hath
it
lying
by
him
;
and
be
advised
to
go
to
him
for
a
supply
of
our
want
,
you
know
what
the
Plea
will
be
;
Alass
!
he
is
a
stranger
to
me
,
one
whose
face
I
never
saw
;
I
dare
not
make
so
bold
with
him
,
pray
do
you
speak
a
good
word
for
me
,
it
may
be
for
your
sake
he
will
do
much
:
So
is
it
with
those
that
are
enemies
,
or
strangers
to
God
;
they
dare
not
come
to
God
themselves
,
Exod.
8.8
.
1
Sam.
12.19
.
Acts
8.22.24
.
but
(
as
Pharaoh
did
)
they
send
(
to
Moses
)
to
one
of
Gods
Friends
,
and
desire
him
to
intreat
for
them
:
the
like
did
Saul
and
Israel
to
Samuel
,
and
Simon
Magus
,
to
Simon
Peter
.
But
when
once
we
come
to
make
good
our
interest
in
God
,
we
shall
have
great
encouragement
to
come
unto
him
,
and
that
in
a
familiar
way
,
as
one
Friend
comes
unto
another
.
So
we
read
,
Isay
.
63.16
.
Isay
63.16
.
The
Church
there
pleads
her
interest
in
God
,
and
thereupon
expostulates
with
God
,
and
asketh
him
a
reason
of
his
Judgments
,
and
after
a
sort
,
blames
him
;
why
hast
thou
done
thus
to
thy
people
?
and
giveth
reasons
why
he
should
not
be
so
angry
with
his
people
,
verse
17
,
18.
many
such
Friendly
and
familiar
passages
we
have
in
Scripture
,
that
have
passed
betwixt
God
and
the
Godly
.
As
Job
.
13.24
,
Job
.
13.24
,
25.
Psal.
13.1
.
&
44.23
.
&
89.46
,
47.
&
74.11
.
25.
wherefore
hidest
thou
thy
face
and
holdest
me
for
thy
enemie
.
So
Psal.
13.1
.
&
89.46
,
47.
&
Psal.
44.23
.
As
if
God
were
a
sleep
,
when
he
should
deliver
his
people
,
&
74.11
.
As
though
God
were
slack
in
releiving
his
necessities
.
Offer
this
now
,
to
one
of
your
Princes
,
Mal.
1.8
.
(
saith
the
Prophet
to
the
people
in
another
case
)
and
see
if
he
will
take
it
.
So
come
to
any
Prince
on
Earth
,
or
great
Potentate
,
in
such
a
familiar
manner
,
say
to
him
thus
;
I
would
your
Highnesse
would
awake
once
and
attend
my
businesse
,
and
pluck
your
hand
out
of
your
bosome
,
and
execute
justice
;
would
he
take
it
well
?
although
it
were
from
his
best
Friend
or
Favourite
?
yet
the
Godly
do
thus
,
and
God
takes
it
well
at
their
hands
,
for
Friendship
's
sake
;
which
is
the
only
ground
of
this
familiarity
,
Ephes.
3.12
.
Heb.
10.22
.
Ephes.
3.12
.
Heb.
10.22
.
Therefore
make
that
good
.
And
then
having
made
good
your
Interest
,
Improve
it
:
And
that
,
first
by
resorting
,
and
flying
to
him
in
all
your
troubles
,
Jer.
16.19
.
The
unreasonable
Creatures
by
a
naturall
instinct
,
Jer.
16.19
.
betake
themselves
unto
places
of
defence
,
when
dangers
threaten
them
,
Psal.
104.18
.
Psal.
104.18
.
Birds
fly
to
their
Rowes
in
a
storme
;
and
Bees
to
their
Hives
;
Pigeons
to
their
Dove-coates
:
So
must
the
Godly
to
the
Lord
,
Isay
.
26.20
.
Psal.
57.1
.
Psal.
62.8
.
Psal.
20.7
.
Isay
.
26.20
.
Psal.
57.1
.
Secondly
;
by
trusting
in
this
Friend
,
Psal.
62.8
.
It
is
a
sweet
straine
which
the
Godly
have
in
their
song
,
Psal.
20.7
.
Hic
curruum
et
illi
equorum
;
Some
in
Charriots
,
and
some
in
Horses
;
but
we
will
remember
the
name
of
the
Lord
;
We
will
remember
him
so
,
as
to
put
our
trust
in
him
,
and
settle
our
hope
on
him
,
alone
.
As
for
the
transitory
things
of
this
world
,
they
are
all
vaine
,
Psal.
33.16
.
as
we
read
,
Psal.
33.16
.
Obj.
But
is
a
Horse
vaine
?
an
hoast
of
men
vaine
?
is
there
no
safety
in
these
things
?
Resp.
Good
meanes
of
safety
from
trouble
,
and
deliverance
out
of
trouble
,
may
not
be
neglected
;
but
when
the
meanes
are
most
promising
,
Pro.
21.31
.
we
may
not
put
our
confidence
in
them
:
God
must
be
eyed
in
the
meanes
,
and
on
him
the
soul
must
look
,
over
,
and
beyond
the
meanes
,
for
a
blessing
;
else
all
comes
to
nothing
.
It
is
better
to
trust
in
the
Lord
,
then
to
put
confidence
in
man
;
It
is
better
to
trust
in
the
Lord
,
Psal.
148.8
,
9.
then
to
put
confidence
in
Princes
(
saith
the
Psalmist
)
:
both
are
good
;
but
the
first
,
best
.
Not
,
as
if
it
were
unlawfull
,
to
put
any
confidence
in
a
Religious
way
,
in
any
thing
,
(
as
hath
been
said
)
but
in
God
alone
;
But
it
is
better
to
put
our
whole
confidence
in
God
,
then
so
much
as
a
Civill
trust
,
in
any
of
the
Sons
of
men
.
Men
of
quality
are
offended
,
if
they
be
not
trusted
upon
their
words
,
and
promises
;
how
much
more
should
we
trust
the
Lord
,
upon
promises
made
,
of
Protection
,
and
Preservation
?
The
greatest
dishonor
to
God
,
is
,
not
to
rely
upon
his
word
,
2
King
.
17.19
,
it
provokes
God
highly
,
as
we
find
,
2
King
.
17.19
,
20.
the
Prince
that
beleeved
not
,
was
trodden
to
death
:
Jer.
17.5.7
.
psal.
146.5
.
Such
as
do
not
,
are
accursed
by
him
,
Jer.
17.5
.
but
such
as
do
,
are
blessed
and
happy
,
Ier.
17.7
.
Psal.
146.5
.
Thirdly
;
we
shall
Improve
our
Interest
,
by
disburdening
our
mindes
unto
him
,
and
powring
forth
our
hearts
before
him
,
giving
a
full
vent
to
our
soules
in
his
bosome
,
Psal.
62.8
.
Psal.
62.8
.
The
heart
of
a
Friend
,
may
not
be
like
the
nose
of
a
Still
,
out
of
which
water
comes
by
drops
:
But
as
the
mouth
of
a
paile
,
which
hath
a
large
vent
,
Psal.
81.10
.
Nor
like
a
spunge
,
Psal.
81.10
.
out
of
which
water
is
squeezed
;
but
it
must
come
from
a
free
spirit
:
Nor
must
it
be
like
the
powring
out
of
oyle
,
or
honey
,
or
any
such
thick
and
oylie
liquor
,
(
which
leaves
some
remainder
of
its
substance
behind
,
on
the
side
of
the
vessell
,
)
but
like
water
,
which
runnes
all
from
the
sides
.
Our
whole
heart
must
be
opened
to
the
Lord
,
(
but
of
this
more
hereafter
.
Lament.
2.19
.
)
This
shall
serve
for
the
second
Use
.
Use
.
In
the
last
place
:
let
all
Gods
Friends
,
take
notice
of
their
priviledge
,
and
rejoyce
in
this
that
they
have
such
a
Friend
to
go
unto
in
all
their
wants
.
A
Friend
,
Psal.
14.6
.
that
is
a
Refuge
for
us
to
fly
unto
for
succour
,
and
security
,
(
as
were
the
Citties
of
Refuge
to
the
manslayer
,
when
the
pursuer
of
blood
,
(
by
unjust
occasions
)
follows
us
.
)
A
Friend
,
that
is
a
shelter
for
us
,
when
any
storme
,
Psal.
61.3
.
or
tempest
of
outward
Oppression
,
or
inward
Temptation
,
overtakes
us
in
our
journey
,
Isay
.
4.6
.
Psal.
3.3
.
Isay
.
4.6
.
A
Friend
,
that
is
a
Sheild
and
Buckler
to
us
,
to
keep
off
the
push
of
pike
,
force
of
sword
,
dint
of
dart
,
that
are
flying
at
us
,
by
bloody
Persecutors
,
either
with
tongue
,
Psal.
18.2
.
Psal.
31.2.11.8
.
or
hand
.
A
Friend
,
that
is
a
Castle
Fortresse
,
strong
habitation
and
house
of
defence
for
us
,
so
that
we
need
not
be
affraid
of
ten
thousand
enemies
that
shall
beset
us
round
.
Psal.
3.6
.
Psal.
32.7
.
&
119.114
.
Isay
.
32.2
.
A
Friend
,
that
is
a
hiding
place
unto
us
,
on
whom
we
may
on
all
occasions
repose
our selves
,
and
rest
secure
,
whether
sleeping
or
wakeing
;
and
to
whom
we
may
fly
when
we
are
hunted
,
and
pursued
by
our
enemies
:
There
,
in
him
,
we
may
comfortably
live
and
peaceably
dye
,
(
as
the
Bee
in
the
Hive
,
or
Beast
in
the
Den.
)
In
a
word
,
having
Interest
in
God
,
thou
canst
not
be
so
beaten
out
of
earthly
comforts
,
but
that
thou
hast
,
A
Friend
to
heare
thee
when
thou
cryest
,
A
Friend
to
answer
thee
when
thou
callest
:
A
Friend
to
succour
thee
,
when
thou
wantest
:
A
Friend
to
pitty
thee
,
when
thou
mournest
:
A
Friend
to
defend
thee
,
when
thou
sufferest
,
wherefore
having
God
to
our
Friend
,
conclude
,
Happy
are
we
in
being
in
such
a
Case
,
blessed
are
we
in
having
this
God
for
our
Friend
.
And
so
we
passe
from
the
Person
,
Psal.
144.15
.
to
whom
he
makes
his
Addresse
,
to
his
Carriage
and
Behaviour
:
which
is
seen
by
that
he
did
,
and
by
that
he
said
.
By
that
he
did
,
[
he
goes
unto
his
Friend
at
Midnight
.
]
Where
we
have
,
first
his
Action
[
shall
go
unto
his
Friend
.
]
Secondly
the
Amplification
from
the
circumstance
of
time
,
[
at
Midnight
.
]
[
Shall
go
.
]
He
sends
not
to
his
Friend
,
by
a
Servant
:
he
sitts
not
still
under
a
sense
of
want
,
but
he
gets
out
of
dores
,
and
useth
the
meanes
to
make
supply
of
his
present
necessity
.
You
may
conclude
from
the
History
,
that
,
In
distresse
,
Doct.
Litt.
dilligence
must
be
used
,
and
paines
taken
,
for
Redresse
:
when
we
are
in
misery
,
honest
paines
and
industry
may
not
be
neglected
to
find
out
a
remedy
.
It
is
not
for
us
to
say
,
Jer.
10.19
.
I
'le
beare
it
:
but
paines
must
be
taken
and
used
,
that
we
may
remedy
it
.
This
must
be
done
in
all
wants
,
both
Temporall
,
and
Spirituall
;
In
outward
wants
,
that
concerne
this
Life
;
meanes
must
be
used
for
supply
,
Ephes.
4.28
.
1
Thes.
4.11
,
12.
1
Cor.
4.11
,
12.
They
wrought
with
their
own
hands
,
Ephes.
4.28
.
1
Thes.
4.11
,
12.
1
Cor.
4.11
,
12
Acts
20.24
.
Pro.
2.5
.
to
sweat
out
a
poore
living
,
so
Acts
20.35
.
(
more
shame
for
them
to
suffer
it
,
yet
they
did
it
.
)
And
in
our
Spirituall
wants
,
the
like
dilligence
is
to
be
used
for
a
supply
of
them
,
Cant.
1.8
.
&
3.2
,
3.
Isay
.
2
,
3.
&
55.1
.
&
26.8
,
9.
Dan.
12.4
.
Reas.
Why
else
hath
God
afforded
meanes
of
Redresse
,
but
that
they
should
be
sought
and
used
?
God
,
and
meanes
,
may
not
be
severed
;
meanes
being
the
hand
of
Divine
Providence
,
whereby
he
worketh
:
And
to
be
carelesse
herein
is
to
neglect
the
Divine
Providence
,
for
our
good
,
and
no
better
then
a
tempting
of
God
,
Math.
4.7
.
Math.
4.7
.
Besides
,
the
promises
,
both
of
things
earthly
,
and
heavenly
,
are
made
to
such
as
use
endeavours
to
obtaine
them
;
Heb.
6.12
.
and
no
further
can
we
expect
them
,
then
meanes
is
used
,
that
God
hath
ordained
for
the
obtayning
of
them
.
Use
.
1
That
Paradox
then
,
held
(
by
some
seducers
)
in
these
last
and
worst
dayes
,
is
false
,
and
impious
:
that
Carelesse
Christians
,
are
the
choisest
Beleevers
.
This
is
some
of
the
trash
of
the
Traskites
which
they
would
make
good
,
by
the
Word
,
Phil.
4.6
.
1
Pet.
5.7
.
Math.
6.34
.
But
none
of
these
places
,
Phil.
4.6
.
1
Pet.
5.7
.
Math.
6.34
.
forbid
a
Provident
care
in
using
of
the
meanes
,
but
a
wringing
,
perplexing
,
and
distrustfull
care
,
proceeding
from
unbeleefe
;
Nor
hath
any
been
more
confident
,
of
Gods
making
good
his
promises
,
then
those
,
who
have
been
most
carefull
in
using
meanes
to
obtaine
them
,
Acts
27.22.31
Obj.
John
6.27
.
Resp.
Math.
20.6
.
Asts.
27.22.31
.
But
Iohn
6.27
.
Labour
,
seemes
to
be
forbidden
.
So
then
,
it
seemes
,
if
the
question
should
be
asked
(
as
it
was
by
him
in
the
Gospel
)
why
stand
you
here
all
the
day
idle
?
it
may
be
answered
,
(
not
because
none
hath
hired
us
,
but
)
because
we
are
forbidden
to
labour
.
What
then
shall
we
do
for
food
or
rayment
(
if
that
be
so
)
why
then
do
we
not
supinely
gape
,
till
the
showres
of
Providence
shall
raine
down
Quailes
into
our
mouthes
?
expect
the
stony
Rocks
to
cleave
into
cups
,
and
afford
us
drink
,
for
our
thirsty
pallats
?
and
(
out
of
a
conceit
,
of
a
lawfull
sloath
)
expect
bowells
of
mercy
,
from
the
Birds
of
prey
;
and
waite
for
the
Ravens
to
be
our
Carvers
?
Let
us
slumber
,
Pro.
6.10
.
and
sleep
,
and
fold
our
hands
(
and
with
the
Lillies
in
the
Field
,
neither
labour
nor
spin
;
and
yet
expect
that
the
hand-maids
of
Nature
,
shall
cloath
us
,
and
get
us
ready
?
All
this
might
be
done
,
if
that
precept
were
meerly
Negative
,
but
the
meaning
is
,
Labour
,
not
only
and
principally
,
for
that
meat
that
perisheth
,
but
for
another
food
;
viz:
that
which
indures
to
eternall
Life
.
If
earthly
things
will
not
be
had
without
labour
,
and
toyle
,
think
not
that
the
things
of
Heaven
,
which
are
farr
more
excellent
,
will
be
had
by
idlenesse
,
and
be
cast
upon
you
,
whether
you
will
or
no
,
or
that
Grace
will
grow
like
weeds
,
without
sowing
,
or
tilling
.
Use
.
3
Wherefore
sit
not
still
at
home
;
live
not
in
idlenesse
,
and
yet
think
to
have
your
wants
supplyed
;
but
get
up
,
and
go
forth
of
dores
:
use
the
meanes
dilligently
,
that
God
hath
appointed
for
your
good
.
It
is
the
dilligent
hand
that
maketh
rich
,
Prov.
10.4
.
(
saith
Solomon
.
)
The
sluggard
shall
be
cloathed
with
raggs
;
when
such
as
are
dilligent
,
shall
stand
before
Princes
,
Pro.
22.29
.
Pro.
22.29
.
God
hath
given
us
a
double
Calling
:
Generall
,
and
Particular
;
and
in
both
we
are
to
serve
his
Providence
.
Our
Particular
Calling
,
(
dilligently
followed
)
makes
a
supply
of
our
outwardwants
:
and
the
following
of
our
Generall
Calling
of
our
Spirituall
;
The
former
appeares
by
that
of
the
Apostle
,
1
Thes.
4.11
,
12.
1
Thes.
4.11
,
12.
there
is
no
Calling
,
be
it
never
so
meane
,
(
if
honest
and
industriously
followed
)
but
is
accompanyed
with
a
blessing
,
Pro.
14.23
.
Pro.
14.23
.
In
all
labour
there
is
abundance
;
(
or
profit
)
the
labourers
hire
,
is
never
kept
back
by
God
,
Pro.
28.1.2
.
Pro.
28.1
,
2.
It
is
not
simply
a
Calling
,
but
Diligence
in
it
,
that
brings
the
blessing
with
it
.
No
honest
calling
,
but
hath
yielded
competency
to
them
that
follow
it
;
If
not
,
the
fault
is
in
our selves
,
not
in
our
Callings
.
And
for
a
supplying
of
our
Spirituall
wants
;
the
works
of
our
Generall
Calling
must
be
followed
as
diligently
.
It
is
not
enough
to
have
the
meanes
,
but
use
the
meanes
;
Follow
these
markets
,
as
diligently
as
you
do
the
other
:
play
not
the
part
of
that
Carter
in
Isidore
,
who
having
overthrown
his
waggon
,
prayd'd
his
God
Iupiter
to
helpe
him
;
but
would
not
put
to
his
shoulders
.
And
yet
trust
not
to
the
meanes
,
but
desire
God
to
blesse
the
meanes
unto
you
.
Sense
Spiritual
.
And
indeed
our
Saviour's
drift
is
(
principally
)
to
stirr
us
up
to
the
duty
of
Prayer
:
and
from
what
this
man
did
in
going
to
his
Friend
,
to
supply
his
wants
,
he
would
give
us
to
understand
thus
much
,
that
,
Doct.
Prayer
is
the
best
meanes
of
provision
.
It
is
the
surest
course
that
can
be
taken
,
to
supply
our
wants
:
The
best
remedy
in
the
day
of
our
calamity
.
It
must
needs
be
so
:
First
,
because
it
is
sanctified
by
God
;
and
established
by
Divine
wisedome
,
for
obtaining
of
all
things
needfull
,
that
concerne
this
Life
,
and
the
Life
to
come
,
Psal.
50.15
.
Isay
.
19
,
20
,
21.
Phil.
4.6
.
Heb.
4.6
.
Psal.
50.15
.
Isay
.
19
,
20
,
21.
Phil.
4.6
.
Heb.
4.6
.
Now
God
having
prescribed
this
(
who
is
the
Fountaine
of
all
blessing
,
and
Author
of
all
help
)
it
must
needs
follow
,
that
it
is
the
best
meanes
that
can
be
used
.
Secondly
,
this
hath
to
do
above
:
It
comes
to
the
Throne
of
Grace
,
lays
hold
on
Gods
name
,
(
from
whom
alone
all
our
help
cometh
,
Psal.
124.8
.
)
when
as
all
other
meanes
,
and
helps
,
have
to
do
below
on
earth
,
and
with
earthly
things
;
and
can
go
no
further
then
mens
Counsells
,
Persons
,
or
Purses
can
reach
.
Thirdly
,
this
is
a
true
Catholicon
,
a
Generall
remedy
for
every
malady
,
(
It
is
like
the
Indian
stone
,
that
remedieth
all
diseases
,
)
as
appeares
,
1
King
.
8.
whatsoever
plague
,
1
King
.
8.
from
verse
33.
to
verse
40.
and
from
verse
44.
to
verse
51.
whatsoever
sicknesse
or
other
misery
,
doth
befall
us
,
Prayer
will
remedy
it
:
No
such
universall
and
generall
help
in
all
extreamities
as
this
is
.
Physitians
for
divers
diseases
have
divers
remedies
,
but
the
Christian
hath
this
one
which
is
better
then
all
;
Prayer
.
Fourthly
,
it
is
the
Readyest
remedy
:
evermore
at
hand
;
in
what
place
soever
you
are
,
you
may
help
your selves
,
and
others
by
it
,
1
Tim.
2.8
.
Jeremiah
prayes
in
the
Dungeon
,
1
Tim.
2.8
.
Lament.
3.55
.
Jon.
2.1
.
Acts
12.
&
16.
Ionah
in
the
Whales
belly
;
Peter
in
the
Prison
,
Paul
in
the
Stocks
.
In
the
Fields
,
on
the
Leads
,
in
the
Chamber
,
in
the
Closet
,
in
Caves
,
and
Denns
of
the
Earth
;
it
may
be
taken
,
and
used
.
Fifthly
,
it
is
the
speediest
remedy
,
no
sooner
are
our
Prayers
out
of
our
mouths
;
nay
,
in
our
hearts
,
but
they
are
in
Heaven
;
and
no
sooner
are
they
in
Heaven
,
but
we
shall
find
the
benefit
of
them
,
Dan.
9.21
,
22
,
23.
Gen.
24.15
.
Acts
4.31
.
Dan.
9.21
,
22
,
23.
Gen.
24
,
15.
Acts.
4.31
.
Lastly
,
it
is
an
approved
remedy
;
it
hath
its
Probatum
est
,
upon
constant
experience
of
Gods
Saints
;
who
have
ever
found
it
to
be
the
best
Leaver
,
at
a
dead
lift
,
2
Sam.
22.4.7
.
Psal.
118.5
.
2
Sam.
22.4.7
.
Psal.
118.5
.
Obj.
But
if
this
be
the
best
meanes
;
what
need
we
use
any
other
?
and
whereto
tended
the
former
Doctrine
delivered
?
Resp.
Meanes
must
be
used
,
to
serve
Gods
Providence
,
(
as
was
shewed
,
)
but
yet
Prayer
is
to
be
preferred
;
as
that
whereby
all
other
meanes
are
sanctified
,
and
blessed
to
us
(
as
God
willing
in
the
Applicatory
part
of
this
Parable
,
shall
be
further
shewed
.
)
Use
.
Let
such
as
neglect
Prayer
know
,
that
they
neglect
the
chiefe
means
of
their
own
good
:
Elihu
tells
us
of
many
that
were
oppressed
and
cryed
out
,
by
reason
of
the
Arme
of
the
Almighty
,
Job
.
35.9
,
10.
but
none
said
,
Where
is
God
my
maker
?
Such
is
the
case
of
many
of
us
in
our
distresses
.
If
we
can
make
any
shift
,
(
although
it
be
but
(
with
the
Prodigall
)
in
tending
swine
,
and
feeding
with
them
at
the
trough
)
we
never
seek
by
Prayer
to
God
our
Father
.
The
wickednesse
,
and
cursed
Atheism
of
our
hearts
,
is
discovered
by
nothing
more
then
by
the
neglect
of
this
Duty
.
And
this
is
the
Reason
why
men
in
their
need
and
necessities
,
lust
,
but
have
not
;
desire
to
have
,
and
yet
do
not
obtaine
:
even
because
they
ask
not
,
as
St.
Ieames
tells
us
,
Iames
4.2
.
He
that
shall
neglect
,
or
despise
this
meanes
,
which
God
in
his
divine
wisdome
hath
established
,
and
commanded
to
be
used
for
obtayning
help
in
all
our
necessities
,
shall
find
all
other
meanes
,
and
courses
that
he
shall
use
,
to
be
unprofitable
,
and
unavaileable
,
yea
accursed
to
him
.
Use
.
2
This
makes
for
the
comfort
and
encouragement
of
such
as
have
the
Spirit
of
Prayer
.
There
is
no
distresse
that
they
can
be
in
,
but
they
may
find
a
Remedy
.
It
was
said
of
the
Pope
,
that
he
could
never
want
mony
,
so
long
as
he
was
able
to
hold
a
pen
in
his
hand
.
It
may
be
truly
said
of
a
godly
Christian
,
that
so
long
as
he
holds
the
Spirit
of
prayer
in
his
heart
,
and
is
able
to
put
up
a
prayer
to
Heaven
,
he
cannot
want
what
is
good
for
him
.
It
is
a
grosse
deceit
,
for
any
good
man
to
think
that
their
case
is
hard
,
because
they
are
without
mony
,
without
stock
,
without
meanes
.
His
case
is
hard
,
that
hath
a
hard
heart
,
and
either
cannot
pray
,
or
will
not
pray
,
but
it
cannot
be
hard
with
him
that
can
pray
,
and
doth
pray
;
which
will
remedy
all
.
We
shall
speak
hereafter
more
fully
to
the
point
in
its
proper
place
.
We
so
passe
from
this
mans
Action
,
to
the
Amplification
of
it
from
the
time
.
[
At
Midnight
.
]
An
unseasonable
time
,
one
would
think
to
seek
out
for
bread
.
When
Night
comes
,
the
beasts
of
prey
creep
forth
of
their
Dens
,
but
man
betakes
himself
unto
his
rest
(
as
David
shews
,
Psal.
104.20.23
.
)
Had
this
man
pleaded
for
himselfe
,
to
that
Friend
that
came
so
late
to
visite
him
,
as
his
Friend
did
,
(
of
whom
he
came
to
borrow
,
)
trouble
me
not
now
,
it
is
very
late
,
and
I
cannot
make
that
provision
for
you
,
that
I
would
if
it
were
day
;
he
might
have
been
excused
;
But
without
excuse
,
up
he
gets
,
out
of
dores
he
goes
,
at
that
dead
time
of
night
,
for
to
accommodate
his
Friend
,
and
manifest
his
Affection
,
that
he
bore
him
:
From
hence
observe
we
,
Doct.
True
Love
is
not
Lazie
.
It
is
content
to
abridge
it
se●fe
,
of
its
own
ease
,
and
liberty
;
and
take
paines
for
the
good
and
comfort
of
the
beloved
party
.
Love
seeketh
not
her
own
(
saith
the
Apostle
,
1
Cor.
13.5
.
1
Cor.
13.5
.
)
the
meaning
is
;
not
,
that
Love
is
regardlesse
of
it selfe
:
but
,
that
it
is
,
so
imployed
about
the
good
,
and
wellfare
,
of
the
beloved
party
,
as
that
a
man
may
easily
discerne
in
it
,
a
neglect
of
its
own
pleasure
,
and
profit
for
another's
benefit
:
It
is
so
taken
up
with
the
party
,
that
it
doth
affect
,
as
that
it
is
oftentimes
negligent
of
it self
,
and
will
not
take
all
the
Liberty
that
it
might
lawfully
.
Thus
it
was
with
Abraham
in
his
carriage
towards
Lot
,
Gen.
13.8
,
9.
Gen.
13.8
,
9.
he
stood
not
strictly
upon
his
right
,
(
as
being
the
elder
and
his
Uncle
,
Gen.
11.27
.
and
so
might
lawfully
have
pleaded
his
priviledge
in
choosing
)
but
he
,
for
the
Love
that
he
did
bear
to
Lot
;
and
out
of
a
desire
that
concord
should
be
continued
between
them
,
makes
himselfe
,
not
only
his
equall
,
Luther
in
Gen.
14.
but
his
inferiour
,
in
giving
him
the
choyce
of
his
habitation
:
choose
you
(
saith
Abraham
)
where
you
will
dwell
,
&c.
I
will
take
that
which
you
leave
:
Iacobs
example
(
likewise
)
might
be
produced
,
who
served
a
hard
Prentiship
for
the
Love
he
bore
to
Rachel
,
and
yet
they
seemed
to
him
but
as
a
Few
dayes
.
Gen.
29.20
.
Hos.
12.12
.
It
is
given
in
charge
by
the
Apostle
▪
Look
not
every
man
on
his
own
things
,
but
every
man
also
on
the
things
of
others
,
Phil.
2.4
.
Phil.
2.4
.
And
he
propounds
the
example
of
Christ
therein
,
for
us
to
imitate
.
Let
the
same
mind
be
in
you
,
which
was
also
in
Christ
,
who
being
in
the
forme
of
God
,
thought
it
no
robbery
to
be
equall
with
God
,
but
made
himself
of
no
reputation
,
and
took
upon
him
the
form
of
a
Servant
,
&c
:
Phil.
2.5
,
6
,
7.
he
emp●ied
himself
,
suspended
,
Phil.
2.5
,
6
,
7.
and
laid
aside
his
glory
,
and
majestly
:
and
made
himself
,
equall
to
his
inferiours
,
for
their
everlasting
good
:
The
like
we
read
,
Rom.
15.2
,
3.
Rom.
15.2
.
Let
every
one
of
us
please
his
neighbour
for
his
good
to
edification
,
(
albeit
he
crosse
himsel
f
in
so
doing
,
)
:
which
exhortation
is
(
also
)
backt
with
Christs
example
,
for
even
Christ
pleased
not
himself
,
&c
:
verse
3.
that
is
,
he
sought
not
his
own
profit
,
ease
,
nor
content
of
nature
in
that
he
did
,
but
our
benefit
,
and
profit
.
And
elsewhere
,
Let
no
man
seek
his
own
,
but
every
man
anothers
wealth
,
(
saith
the
Apostle
,
1
Cor.
10.24
.
)
:
1
Cor.
10.24.33
.
the
meaning
is
,
that
no
man
shou
d
stand
upon
terms
of
right
and
liberty
,
or
regard
his
own
pleasure
,
or
profit
,
in
regard
of
the
wellfare
of
others
.
And
herein
,
he
propounds
his
own
practise
,
for
our
example
,
verse
33.
even
as
I
please
all
men
in
all
things
,
(
that
is
,
so
far
as
in
godlinesse
he
might
)
not
seeking
mine
own
profit
,
but
the
profit
of
many
that
they
might
be
saved
,
(
as
in
sundry
particulars
he
had
instanced
before
)
1
Cor.
8.13
.
&
9.19
.
-24.
and
all
was
for
the
Gospel
sake
,
and
for
Loves
sake
,
(
as
he
speaketh
to
Philemon
.
)
Nay
,
he
hath
a
higher
expression
of
his
Love
then
that
:
Philem.
8
,
9.
he
was
content
that
his
salvation
might
be
a
while
deferred
,
for
the
Love
that
he
bore
to
the
Philippians
,
c.
1.23.24
,
25.
Yea
,
and
a
higher
then
that
too
,
Phil.
1.23
,
24.
Rom.
9.3
.
he
could
wish
himself
accursed
from
Christ
for
the
Love
,
that
he
bore
to
the
Jewes
,
his
bretheren
and
Kinsmen
,
according
to
the
Flesh
,
Rom.
9.3
.
Obj.
But
the
rule
is
,
Math
,
23.39
.
Thou
shalt
Love
thy
Neighbour
as
thy self
,
and
not
better
then
thy self
,
or
above
thy self
.
Then
a
man
loveth
another
as
himself
,
R●sp
.
when
he
is
ready
to
do
that
for
another
,
which
(
out
of
a
right
and
sound
judgement
)
he
would
have
another
do
for
him
,
in
the
like
case
,
and
kind
;
according
to
that
of
our
Saviour
,
Whatsoever
you
would
that
men
should
do
to
you
,
Math.
7.12
.
do
ye
even
so
to
them
;
for
this
is
the
Law
and
the
Prophets
,
Math
,
7.12
.
now
(
in
some
cases
)
who
would
not
be
glad
,
that
his
Friend
,
or
Neighbour
should
prefer
him
before
himself
?
his
Necessity
,
before
his
own
Conveniency
,
but
we
are
more
acute
Doctors
o●
Passive
,
then
faithfull
Disciples
of
Active
Charity
,
(
as
one
speaketh
.
)
Magis
bonum
proximi
praeserendum
minori
proprio
,
sed
non
aequali
.
Againe
,
in
regard
of
Affection
,
Love
must
be
equall
,
but
in
regard
of
the
Effect
,
there
may
be
a
difference
:
For
the
greater
good
of
my
Neighbour
,
is
to
be
preferred
to
my
own
good
,
that
is
lesse
,
(
but
not
where
it
is
equall
.
)
If
there
be
an
equality
,
betwixt
Person
and
Person
,
Danger
and
Danger
,
Necessity
and
Necessity
,
of
my self
,
and
Neighbour
;
then
I
am
to
prefer
my self
both
in
things
Spirituall
and
Temporall
;
(
else
I
should
Love
my
Neighbour
better
then
my self
)
otherwise
not
.
I
am
indeed
,
to
love
my
own
Soul
better
then
my
Neighbour's
,
and
my
own
Body
better
then
my
Neighbour's
,
(
if
all
be
equall
;
)
but
where
there
is
an
inequality
,
either
in
Person
,
or
in
Necessity
,
or
in
Danger
,
it
is
otherwise
.
Thus
,
if
my
Neighbour
should
be
in
certaine
danger
of
death
,
and
I
but
in
hazard
to
save
him
,
I
am
to
hazard
my
own
Life
to
save
his
;
(
as
did
Aquila
,
and
Pr●scilla
,
to
preserve
Paul
)
Rom.
16.3
,
4.
(
which
seemes
to
be
when
he
sojourned
in
their
house
,
and
had
a
hot
combate
,
Rom.
16.3
,
4.
with
the
Jewes
,
so
that
he
was
enforced
to
leave
them
,
and
go
to
the
house
of
one
Justus
.
)
And
the
spirituall
good
of
my
Neighbour
,
Acts.
18.
I
am
to
prefert
to
my
own
temporall
;
his
soul
before
my
own
Body
,
for
that
the
soul
is
more
worth
,
then
the
body
;
and
betwixt
the
soul
,
and
the
Body
,
there
can
be
no
equality
;
And
this
seems
to
be
the
meaning
of
St.
John
,
1
Epist.
3.17
.
hereby
perceive
we
the
Love
of
God
,
because
he
laid
down
his
life
for
us
,
1
Epist.
Joh.
3.16
.
and
we
ought
to
lay
down
our
lives
for
the
Bretheren
,
that
is
:
look
as
Christ
laid
down
his
life
,
and
gave
it
for
the
spirituall
life
of
his
Children
,
so
ought
we
to
follow
Christ
therein
,
and
lay
down
our
lives
for
the
salvation
of
their
souls
,
as
the
good
Shepherd
is
to
do
for
his
Sheep
,
John
10
,
11.
John
10
,
11.
Obj.
2.
Here
,
another
doubt
may
be
started
:
For
,
if
I
may
not
prefer
the
salvation
of
my
Brother
,
before
my
own
;
why
did
the
Apostle
wish
to
be
seperated
from
Christ
,
for
his
Bretheren's
sake
,
Rom.
9.3
?
Rom.
9.3
.
Resp.
So
far
as
God
may
have
more
glory
by
the
salvation
of
others
,
then
by
my
own
,
so
far
I
am
to
prefer
it
;
for
the
glory
of
God
ought
to
be
dearer
to
me
then
my
own
salvation
,
and
the
zeal
of
Gods
glory
,
joyned
with
the
love
of
his
Bretheren
,
carryed
St.
Paul
so
far
,
as
to
make
that
wish
,
Exod.
32.31
Math.
5.
(
so
it
did
Moses
in
the
like
case
.
)
It
were
better
that
one
member
perish
,
then
that
the
whole
body
should
be
cast
into
Hell
(
saith
our
Saviour
.
)
So
the
respect
that
the
Apostle
had
to
the
glory
of
God
,
in
the
salvation
of
that
Nation
,
(
as
the
whole
body
)
moved
him
to
this
(
saith
Chrysostome
.
)
Nor
did
the
Apostle
absolutely
wish
this
,
but
with
condition
(
saith
Pareus
)
as
Christ
desired
the
passing
away
of
the
cup
of
his
death
.
Other
an
wers
might
be
made
to
this
Objection
,
but
I
hasten
to
make
some
Application
of
the
Point
.
Use
.
By
this
,
we
may
discover
,
the
great
want
of
true
Love
that
is
amongst
us
,
both
to
God
,
and
man
:
To
God
,
we
beare
little
;
for
wherein
do
we
abridge
our selves
of
our
own
ease
,
profit
,
pleasure
,
liberty
in
the
least
,
that
we
may
(
shall
I
say
in
the
least
way
)
though
in
the
greatest
kind
,
advance
his
glory
,
worship
and
service
?
He
gave
his
Son
for
us
,
we
will
not
part
with
a
lust
for
him
:
Christ
pleased
not
himself
to
please
us
;
we
displease
him
,
to
please
our selves
;
All
seek
their
own
(
saith
the
Apostle
,
)
but
not
the
things
of
Jesus
Christ
.
Phil.
2.21
.
This
sinfull
self
Love
,
and
self-seeking
,
is
the
bane
of
true
Religion
.
Self-loving
,
and
self
seeking
Ministers
,
have
been
the
bane
of
the
Church
.
And
self-loving
,
and
self-seeking
Hearers
,
have
frustrated
Gods
Ordinances
:
And
what
greater
let
,
Ezek.
33.31
.
hath
been
to
a
hoped-for
Reformation
,
then
sinfull
Self-Love
;
love
of
ease
,
love
of
gaine
,
love
of
credit
with
men
,
have
devoured
up
the
true
Love
of
God
:
Great
cause
we
have
to
feare
(
saith
one
)
(
to
whose
judgment
any
rationall
man
must
subscribe
,
)
that
when
the
glory
of
our
English
Church
is
dead
,
(
as
the
Symptomes
of
death
are
on
her
)
that
it
will
be
written
on
her
Tomb
:
Self-Love
hath
laid
her
here
.
As
there
is
little
Love
to
be
found
in
the
world
,
towards
God
and
his
Son
Christ
;
So
(
if
the
Doctrine
delivered
be
a
truth
,
)
(
and
a
truth
it
is
,
)
there
is
little
true
Christian
Love
to
be
found
towards
Men
:
Sinfull
self-love
hath
almost
driven
it
out
of
the
world
;
much
Love
there
is
in
shew
,
little
in
truth
:
loving
tongues
men
have
,
Jam.
2.15
,
16.
Adrian
.
Jun.
Emb.
(
as
St.
Iames
shews
,
)
but
no
loving
hands
,
nor
loving
hearts
.
It
is
said
of
the
Weasell
,
that
it
conceives
at
the
eare
,
and
brings
forth
at
the
mouth
:
Such
is
the
Love
of
our
times
:
it
is
often
,
hearing
,
but
it
brings
forth
only
at
the
mouth
,
by
talking
.
In
this
is
Love
,
John
2.
Epist.
v.
6.
(
saith
St.
Iohn
)
(
not
that
we
talk
of
Gods
Commandements
,
but
)
that
we
walk
after
his
commandements
.
It
is
a
great
walker
;
but
no
great
talker
;
You
may
trace
her
by
her
steps
,
1
Cor.
13
.
4-9
.
1
Cor.
13
.
4.-9
.
there
are
sixteen
in
all
,
eight
of
the
right
foot
,
(
in
the
Affirmative
.
)
It
suffers
long
,
it
is
kind
it
rejoyceth
in
the
truth
;
It
beareth
all
things
,
beleeveth
all
things
,
hopeth
all
things
,
endureth
all
things
,
and
it
never
faileth
.
And
there
are
eight
of
the
left
foot
,
(
in
the
Negative
.
)
It
envieth
not
,
vaunteth
not
it self
,
it
is
not
puffed
up
,
it
behaveth
not
it self
unseemly
,
seeketh
not
her
own
;
is
not
easily
provoked
;
It
thinketh
no
evill
,
rejoyceth
not
in
iniquity
.
These
are
true
Christian
Love's
paces
;
and
where
you
find
them
,
you
may
say
,
here
Love
hath
been
.
I
cannot
stand
to
dilate
on
each
of
these
,
but
if
you
search
,
Town
,
Citty
,
or
Country
,
you
shall
hardly
find
the
print
of
Love's
feet
.
The
Heathen
were
wont
to
say
of
the
men
of
the
Primitive
Church
,
Ecce
ut
invicem
se
diligunt
!
Behold
how
they
Love
one
another
!
they
knew
that
Love
was
amongst
them
,
by
those
steps
of
Love
,
which
they
discovered
.
But
it
may
be
said
of
us
in
these
dayes
,
(
saith
one
)
Ecce
ut
invicem
se
oderunt
;
Zanch.
Behold
how
they
hate
one
another
,
envie
one
another
,
oppresse
one
another
,
slaunder
one
another
;
seek
themselves
,
and
not
the
good
one
of
another
.
Self
is
the
Bias
in
all
our
actions
,
as
Lucullus
somtimes
told
his
guests
,
who
(
being
bountifully
entertained
by
him
,
)
wondering
and
admiring
at
the
magnificent
cost
that
he
was
at
,
for
their
sakes
;
(
as
they
said
)
he
replyed
,
Somthing
my
Guests
is
for
your
sakes
,
but
the
greatest
part
is
for
Lucullus
,
his
own
sake
;
But
this
is
far
from
Loving
truly
,
Plut.
Apoth
.
true
Love
is
a
free
Affection
,
not
a
trade
,
nor
traffique
for
Lucre's
sake
;
It
will
not
stand
forecasting
with
it self
,
(
as
did
those
in
Job
,
)
what
shall
I
get
,
Job
.
21.16
.
or
gain
by
this
?
It
counts
,
it
gaine
sufficient
,
if
it
can
do
the
beloved
party
any
service
.
As
for
such
selfe-Lovers
,
if
they
take
paines
to
read
2
Tim.
3.2
.
they
shall
find
themselves
to
begin
that
Black
Bedrole
.
2
Tim.
3.2
.
Use
.
2
And
from
this
that
hath
been
delivered
,
let
us
be
stirred
up
to
manifest
the
Truth
and
soundnesse
of
our
Love
,
both
to
God
and
Man
.
Probatio
amoris
,
exhibitio
operis
,
(
saith
Gregory
.
)
It
is
deeds
and
not
words
,
that
must
manifest
our
Love
.
True
Love
is
the
Daughter
of
Faith
;
and
as
Iudah
said
in
another
case
of
Iacob
and
Benjamin
,
Gen.
44.30
.
Gal.
5
,
6.13
.
his
Life
is
bound
up
in
the
Childs
Life
?
So
may
we
say
in
this
case
;
The
Mother
is
lively
,
and
working
,
and
communicates
with
her
Daughter
of
her
livelinesse
,
working
by
her
;
Faith
is
like
that
thirsty
houswife
,
we
read
of
Pro.
31.19
.
Her
own
hands
are
to
the
spindle
,
Pro.
31.19
.
they
hold
the
distaffe
,
she
twists
and
spins
a
web
to
cloath
the
naked
Soul
:
And
all
the
while
she
is
at
work
,
she
eyes
her
Daughter
,
sets
her
to
labour
,
and
suffers
her
not
to
eate
the
bread
of
idlenesse
,
but
causeth
her
to
embroider
with
her
needle
,
her
Tent
(
which
is
holinesse
)
and
sends
her
forth
with
the
garment
which
she
hath
wrought
,
imploying
her
about
works
of
mercy
.
Whilst
Faith
keeps
within
,
to
defend
the
Conscience
;
Love
walks
abroad
to
succour
the
needy
,
whist
Faith
(
like
the
Mason
)
holds
the
Ladder
with
the
one
hand
,
Love
with
the
other
serves
:
Hence
it
is
that
Love
and
Labour
are
joyned
together
,
1
Thes.
1.3
.
Heb.
6.10
.
1
Thes.
1.3
.
Heb.
6.10
,
she
is
no
Lazie
Daughter
,
of
so
painfull
and
laborious
a
Mother
.
Some
have
resembled
Love
to
the
Plant
of
Paradife
;
having
the
knowledge
of
God
,
for
the
Root
;
Faith
in
Christ
,
for
the
stock
;
The
Love
of
God
and
our
Neighbour
,
for
the
maine
boughes
,
and
branches
;
Good
meanings
,
desires
,
and
purposes
for
the
budds
and
blossomes
.
The
leaves
,
are
good
speeches
;
and
the
Fruits
are
good
works
.
Oh!
that
the
house
of
God
did
flourish
with
such
Trees
;
Such
shall
grow
green
for
ever
,
and
their
fruit
shall
never
wither
.
Be
thou
a
Branch
of
this
Tree
▪
Do
all
the
good
thou
canst
for
thy
Christian
Friend
;
Ride
for
him
,
run
for
him
,
visit
him
in
health
,
and
sicknesse
;
if
he
be
hungry
,
feed
him
;
if
naked
,
cloath
him
;
let
thy
Love
be
a
substantive
,
felt
,
heard
,
and
understood
;
and
be
content
to
abate
of
thine
own
ease
,
and
rest
,
to
do
thy
Brother
any
office
,
or
service
of
Love
,
much
more
to
serve
and
seek
the
Publique
good
of
Church
and
State
.
But
I
shall
no
further
at
this
time
carry
this
Doctrine
,
arising
from
the
letter
of
the
History
,
we
come
to
the
Mystery
.
[
At
Midnight
.
]
Night
,
Gen.
8.22
.
1.
Cor.
11.23
.
Exod.
11.4
.
Judg.
16.3
.
Psal.
91.5
.
Isay
.
21.12
.
properly
signifyeth
that
space
of
time
,
wherein
darknesse
covereth
the
face
of
the
Earth
,
(
the
Sun
being
absent
)
and
Midnight
is
the
death
time
of
the
Night
,
when
all
are
at
rest
,
and
quiet
,
Judg.
16.3
.
Metaphorically
,
and
Figuratively
,
it
notes
calamity
in
Scripture
,
as
Psal.
91.5
.
Isay
.
21.12
.
And
so
Midnight
signifies
extreamity
of
calamity
,
and
misery
.
In
both
senses
it
may
be
here
taken
,
and
applyed
;
For
God
is
a
Friend
at
Midnight
,
both
in
respect
of
Time
,
and
respect
of
Trouble
.
And
our
Saviour
would
give
us
,
as
much
to
understand
,
that
we
may
not
be
discouraged
from
coming
to
God
by
Prayer
,
at
any
season
:
For
,
it
may
be
,
some
poor
soul
may
say
,
I
would
gladly
come
unto
God
,
(
as
to
my
Friend
,
)
and
seek
unto
him
for
a
supply
of
all
my
wants
,
but
I
feare
that
it
is
unseasonable
;
the
day
is
spent
,
the
night
is
come
,
my
Afflictions
are
great
,
and
the
shaddowes
of
the
Evening
are
stretched
out
upon
me
,
Jer.
6.4
.
&c.
No
(
saith
Christ
;
let
not
this
discourage
you
,
for
Friends
stand
not
upon
that
.
A
Friend
will
go
(
if
occasion
be
)
unto
his
Friend
at
Midnight
,
(
albeit
it
be
in
it self
an
unseasonable
time
,
)
and
hopes
notwithstanding
to
speed
in
his
suite
.
How
much
more
then
will
God
grant
the
suites
which
his
Friends
make
unto
him
,
(
to
whom
no
time
is
unseasonable
,
)
come
when
they
will
,
they
shall
be
wellcome
.
If
we
take
the
words
in
the
former
sense
,
for
the
Time
and
Season
:
our
Observation
may
be
this
.
Doct.
God
is
a
Friend
,
to
whom
we
may
resort
at
the
deadest
time
of
all
the
Night
.
Prayer
is
as
nigh
to
God
,
in
the
night
time
,
as
in
the
day
.
This
Solomon
intimates
,
1
King
.
8.59
.
1
King
.
8.59
.
be
it
at
what
houre
of
the
night
it
will
,
faithfull
Prayer
shall
come
and
stand
nigh
before
him
,
Iacob
wrestled
with
God
,
by
prayers
,
and
supplications
,
all
night
long
,
and
prevailed
,
Hos.
12.4
.
David
will
ri●e
up
at
Midnight
to
pray
,
and
give
thanks
,
Hos.
12.4
.
Psal.
119.62
.
Psal.
119.62
.
Paul
and
Silas
prayed
,
and
sang
prayses
unto
God
at
Midnight
,
and
the
Prisoners
heard
them
,
Acts
16.25
.
Act.
16.25
.
I
have
remembrance
of
thee
in
my
Prayers
Night
and
Day
said
Paul
to
Timothy
,
2
Tim.
1.3
.
Luke
.
6.12
.
2
Epist.
1.3
.
And
Christ
himself
(
as
we
have
it
,
Luke
6.12
.
)
continued
all
Night
in
Prayer
.
Reas.
And
no
marvell
,
for
is
not
the
Night
his
,
as
well
as
the
Day
?
Psal.
74.16
.
hath
not
he
prepared
the
Light
and
the
Sun
?
Night
and
Day
are
all
one
to
him
.
No
time
can
be
prescribed
against
the
King
,
Nullum
tempus
occurrit
.
Regi
.
(
as
we
were
wont
to
say
)
and
shall
any
time
be
pre●cribed
against
God
?
If
our
Prayers
find
but
the
way
to
him
,
(
as
they
will
in
the
darkest
Night
,
)
his
promises
(
infallibly
)
will
find
a
way
to
us
.
Besides
;
Gods
Spirit
is
as
ready
to
assist
us
,
at
Midnight
as
at
mid-day
;
And
our
Mediator
and
Intercessor
is
both
Night
and
Day
at
Gods
right
hand
,
Rom.
8.34
.
pleading
our
cause
for
us
.
Use
.
1
To
omitt
this
Duty
(
then
)
of
Prayer
,
under
pretence
of
want
of
Time
,
or
latenesse
of
the
Night
,
can
be
no
excuse
.
Davids
reines
did
instruct
him
in
the
Night
season
,
Psal.
16.7
.
that
is
,
Psal.
16.7
.
his
inward
Affections
and
desires
,
did
call
upon
him
then
to
think
upon
God
,
and
call
upon
his
name
;
had
we
,
such
desires
,
and
Affections
as
David
had
,
and
as
we
ought
to
have
,
(
sanctifyed
and
reformed
)
we
would
find
a
time
,
and
redeem
it
from
our
eyes
,
and
eye-lids
,
to
performe
this
Duty
.
But
he
that
searcheth
the
reines
;
Revel.
3.23
.
Jer.
12.2
.
Psal.
36.4
.
Pro.
4.16
.
knowes
full
well
,
that
He
is
far
from
their
reines
,
who
can
break
their
sleep
to
devise
mischiefe
on
their
beds
,
and
sleep
not
,
unlesse
they
cause
some
to
fall
.
So
vehement
are
their
desires
unto
evill
,
that
the
day
is
not
long
enough
to
practise
it
,
the
night
must
likewise
be
taken
up
in
following
it
;
And
yet
they
can
find
no
time
to
seek
unto
God
by
Prayer
for
pardon
,
whole
nights
they
can
spare
to
sport
,
to
gaine
,
to
revell
:
and
yet
not
one
houre
,
nor
halfe
a
quarter
of
an
houre
,
of
the
Night
,
to
beg
pardon
for
their
Daye
's
transgressions
.
That
Italian
was
conceited
,
we
may
imagine
,
who
writ
a
supplication
to
Candlelight
,
desiring
it
to
disclose
unto
him
the
secrets
of
its
Kingdome
.
Surely
the
Sun
,
(
that
eye
of
Heaven
)
doth
not
see
so
much
wickednesse
and
villany
,
as
is
committed
by
Candlelight
.
It
would
be
a
long
Assize
(
only
)
to
take
her
Confession
and
Inditement
.
It
can
tell
of
dores
open
at
the
dead
time
of
night
to
let
in
the
Adulterer
,
and
let
out
the
Drunkard
:
It
can
discover
a
world
of
Unthrifts
,
revelling
and
ryoting
,
Carding
and
Dicing
,
swilling
and
swearing
;
till
mony
and
wit
were
both
together
spent
.
How
happy
were
it
for
such
,
if
the
least
inch
of
Candle
,
were
able
to
witnesse
for
them
,
of
one
poore
piece
of
an
houre
spent
in
praying
,
reading
,
and
such
pious
devotions
:
which
if
it
could
do
,
it
would
do
more
(
I
beleeve
)
then
the
Sun
in
the
Firmament
can
;
for
that
never
saw
it
.
But
let
such
remember
that
Gods
eye
is
on
them
at
Midnight
;
he
looks
on
,
when
(
it
may
be
)
we
had
rather
He
looked
off
.
If
we
see
him
thus
,
as
standing
by
us
,
looking
on
us
;
it
would
be
a
happy
interview
.
How
doth
he
,
that
is
come
abroad
at
Midnight
to
do
a
mischiefe
,
sneak
away
,
when
he
spyes
the
watch
?
and
what
a
damp
,
would
it
necessarily
cast
upon
a
Sinner
,
to
behold
God
,
(
that
shall
be
his
Judge
)
beholding
him
,
at
that
time
of
night
,
committing
sin
?
Oh
take
heed
,
lest
he
spye
thee
up
,
and
working
wickednesse
at
that
time
of
night
when
thou
shouldest
be
in
bed
,
or
being
stolen
to
bed
,
find
thee
fast
,
without
asking
him
blessing
,
or
committing
thy self
to
his
gratious
protection
and
keeping
.
Both
these
,
are
alike
dangerous
.
Use
.
2
But
this
is
comfortable
,
to
the
godly
,
that
God
is
a
Friend
at
Midnight
;
that
they
have
such
,
and
so
great
a
God
,
to
whom
they
may
at
all
times
resort
,
even
at
the
deadest
time
of
all
the
Night
.
The
Persian
Kings
held
it
a
piece
of
their
silly
glory
,
to
deny
an
easie
accesse
of
their
greatest
subjects
;
It
was
death
for
any
to
sollicite
them
,
uncalled
.
Esther
her self
was
affraid
to
do
it
:
Esther
.
4.11
.
but
the
Gates
of
Heaven
alwayes
stand
open
,
to
Faithfull
Prayer
;
And
Gods
scepter
is
continually
held
forth
to
all
;
and
we
may
safely
approach
to
the
Throne
it self
,
where
the
King
sits
;
and
at
what
time
we
will
,
by
day
,
or
night
,
have
audience
in
the
Court
of
Heaven
.
We
cannot
rise
up
so
early
,
but
God
is
awake
before
us
,
and
ready
to
attend
us
;
nor
lye
down
so
late
,
but
he
is
up
later
then
we
.
He
is
up
early
,
to
refresh
his
Servants
,
Psal.
90.14
.
Hos.
6.3
.
and
to
destroy
his
enemies
,
Psal.
90.14
.
Hos.
6.3
.
Exod.
14.24
.
Pro.
8.17
.
Psal.
119.147
▪
148.
Psal.
8.
Psal.
19.
Exod.
14.24
.
and
he
would
have
us
early
up
,
to
observe
his
going
forth
,
in
the
passages
of
his
providence
towards
us
,
Pro.
8.17
,
David
prevented
the
Night-Watches
,
and
the
dawning
of
the
Day
,
as
he
saith
,
Psal.
119.147
,
148.
late
at
night
,
and
early
in
the
mouring
;
he
gave
himself
to
Prayer
and
Meditation
;
he
had
his
Night
Meditations
,
Psal.
8.
and
his
Day
Meditations
,
Psal.
19.
and
was
at
the
one
by
Sun-rising
,
(
observing
his
comming
out
like
a
Bridegroome
)
and
at
the
other
late
in
the
evening
,
(
when
the
Moon
was
up
,
and
the
Starrs
gloriously
appearing
.
)
And
elsewhere
he
tells
us
that
he
would
be
so
early
at
his
Prayers
,
as
that
he
would
prevent
the
Lord
,
Psal.
88.13
.
Psal.
88.13
.
In
the
morning
(
saith
he
)
shall
my
prayer
prevent
thee
,
A
very
high
expression
;
as
if
David
could
be
at
his
prayers
before
God
were
awake
,
or
went
abroad
;
but
that
is
not
his
meaning
;
it
seemes
to
be
this
(
rather
)
that
he
would
be
with
God
,
before
any
Crosse
or
Affliction
befell
him
,
or
any
blessing
met
him
.
Weeping
may
endure
for
a
night
,
but
joy
cometh
in
the
morning
,
as
he
saith
,
Psal.
30.5
.
he
doth
not
say
,
Weeping
must
endure
for
a
Night
,
Psal.
30.5
.
(
there
was
no
necessity
for
that
)
but
it
may
endure
for
a
Night
;
but
if
weeping
do
endure
all
the
Night
,
till
the
day
break
,
yet
then
it
comes
certainly
and
infallibly
:
but
Davids
Prayers
,
his
Midnight
Prayers
,
shall
be
with
God
,
and
prevent
that
joy
,
before
that
blessing
befalls
him
.
And
in
this
sense
David
may
be
understood
,
when
he
speaks
of
his
early
preventing
of
God
,
by
his
Prayers
.
See
then
,
that
we
make
a
right
use
of
this
our
Priviledge
,
and
come
to
the
Throne
of
grace
,
early
,
and
late
.
Hath
any
evill
,
any
Affliction
betided
thee
over
Night
?
thou
wentest
to
bed
with
thine
eyes
full
of
teares
;
thou
slumberest
,
but
canst
not
sleep
,
thou
sleepest
,
yet
canst
take
no
rest
;
at
Midnight
thou
awakest
,
thy
Spirit
is
perplexed
within
thee
;
why
,
now
embrace
God
in
thine
armes
,
by
religious
thoughts
,
and
holy
Meditations
;
put
up
thy
Prayer
to
the
God
of
thy
Life
,
Psal.
42.8
.
so
in
the
Night
,
his
Songs
shall
be
with
thee
.
He
may
wipe
away
all
teares
from
thine
eyes
,
at
Midnight
;
and
put
Songs
of
prayse
and
thanksgiving
into
thy
mouth
at
Midnight
;
if
thou
pray
unto
him
,
and
call
upon
him
at
Midnight
;
Therefore
try
him
that
way
;
But
if
that
do
not
happen
,
yet
the
Lord
will
command
(
saith
David
)
his
Loving
kindnesse
in
the
day-time
;
that
shall
not
faile
to
follow
in
the
morning
▪
when
the
day
breakes
;
and
so
thy
Night
Prayers
shall
prevent
the
morning
Watches
.
Quest.
1
There
is
a
Question
,
or
two
,
would
be
resolved
,
concerning
the
point
delivered
,
(
before
I
dismisse
it
.
)
First
,
it
may
be
questioned
,
whether
it
be
not
more
seasonable
,
to
come
to
God
by
Prayer
in
the
Day-time
,
than
in
the
Night
,
(
it
being
a
time
of
sleep
and
drowsinesse
.
)
As
God
hath
sanctified
all
Places
for
Prayer
,
Resp.
John
4.21
.
1
Tim.
2.8
.
Ephes.
6.18
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
John
4.21
.
1
Tim.
2.8
.
so
hath
he
all
Times
;
yet
(
the
duty
being
Affirmative
,
)
we
are
not
tyed
to
All
,
but
to
the
season
only
:
Pray
always
(
saith
the
Apostle
,
Ephes.
6.18
.
that
is
in
every
season
(
as
it
is
word
for
word
in
the
Originall
,
)
When
you
have
an
occasion
,
or
opportunity
to
pray
,
then
lay
hold
on
it
,
be
it
in
the
day
,
or
in
the
night
,
morning
or
evening
;
(
for
every
part
of
time
,
is
included
;
none
excluded
,
(
so
it
be
seasonable
.
)
Now
Prayer
may
be
considered
,
as
it
is
more
solemne
,
or
more
sudden
;
Solemne
Prayer
,
is
that
,
which
we
compose
our selves
unto
,
in
a
more
solemne
manner
;
And
it
is
,
either
Publique
,
or
Private
;
Publique
is
that
which
is
made
in
a
publique
place
,
(
and
in
the
Congregation
.
Isay
.
56.7
.
Neh.
8.6
.
Joel
.
2.16
,
17.
)
There
must
be
a
publique
place
,
and
a
publique
meeting
,
to
make
publique
Prayer
,
Isay
.
56.7
.
Neh.
8.6
.
Joel
2.16
,
17.
And
a
Publique
Time
,
is
most
sutable
for
publique
Prayer
;
So
there
were
times
limited
under
the
new
Testament
,
for
this
duty
.
The
third
houre
,
the
sixth
,
and
the
ninth
;
were
their
ordinary
houres
(
which
are
our
nine
,
twelve
,
and
three
in
the
afternoon
.
)
Acts.
2.15
.
and
3.1
.
&
10.9
.
Acts.
2.15
.
Acts.
3.1
.
Acts.
10.9
.
Private
Prayer
;
is
that
which
is
more
privately
made
,
in
some
private
place
,
or
house
,
and
that
either
by
some
few
together
(
as
the
Master
with
his
houshould
or
Family
,
Acts
10.30
.
Math.
6.6
.
Acts.
10.9
.
Acts.
10.30
.
)
or
more
Secret
by
one
alone
(
as
Math.
6.6
.
Acts.
10.9
.
)
Concerning
Domesticall
Prayer
,
it
must
be
daily
performed
,
as
may
be
gathered
from
that
before
delivered
by
our
blessed
Saviour
,
in
this
Chapter
,
Luk.
11
,
3.
And
morning
,
Luke
11.3
.
and
evening
,
are
the
most
seasonable
and
fitting
times
of
every
day
,
for
the
performance
of
that
religious
Duty
:
Exod.
29.38
.
and
30.7
,
8.
Numb.
18.4
.
For
that
morning
and
evening
,
God
did
appoint
(
of
old
)
for
his
service
;
and
required
morning
and
evening
sacrifice
.
And
we
have
the
example
of
Gods
Saints
to
warrant
it
,
Psal.
5.3
.
Psal.
5.3
.
Psal.
141.
2.
Psal.
92.2
.
There
David
was
at
his
morning
Prayer
,
and
Psal.
141.2
.
there
he
was
at
evening
Prayer
;
And
Psal.
92.2
.
both
are
joyned
.
In
the
morning
it
is
seasonable
,
to
call
upon
God
,
for
that
our
Spirits
are
then
most
fresh
,
and
apt
to
any
undertaking
,
(
as
is
implyed
,
Job
.
11.17
.
Pro.
3.9
.
Exod.
34.19
.
Job
.
11.17
.
)
and
for
that
God
expects
the
first
Fruits
,
Pro.
3.9
.
Exod.
34.19
.
the
first
that
opened
the
matrix
was
to
be
the
Lord's
.
So
should
the
first
glance
of
the
eye
,
so
soon
as
it
is
opened
,
be
lifted
up
to
Heaven
,
&c.
And
in
the
Evening
,
it
is
seasonable
,
to
call
upon
God
;
for
that
men
are
then
usually
freest
from
distractions
,
occasioned
by
their
worldly
businesse
,
and
employments
;
Provided
that
evening
Prayer
be
not
too
late
deferred
,
so
that
the
Fami●y
become
sleepie
and
sluggish
in
the
performance
of
that
Duty
,
(
which
is
a
great
fault
,
in
many
who
yet
make
some
Conscience
of
the
performance
of
it
.
)
Death
,
Mr.
Thomas
Fuller
his
med:
on
all
kinds
of
Prayers
,
med.
9.
(
saith
a
very
ab●e
Divine
)
is
compared
to
sleepe
,
well
then
may
our
Night
Prayers
be
re●embled
to
the
making
of
our
Will
;
As
we
are
carefull
not
to
●ye
intestate
,
so
should
we
be
carefull
not
to
deferr
the
making
of
our
Wills
,
till
we
are
not
compos
mentis
;
till
the
Lethargie
of
drowsiness
ceaze
up
us
;
but
being
in
perfect
memory
,
bequeath
our
souls
to
God
.
But
however
sleepe
,
Fel
ham
Resolves
,
Cent.
2.
Resol.
67.
be
the
Image
and
shadow
of
death
(
saith
another
)
yet
a
man
at
rest
in
his
Chamber
,
is
like
a
sheep
impenn'd
in
the
fold
;
subject
only
to
the
unavoidable
and
more
immediate
hand
of
God
;
whereas
in
the
day
when
he
roves
abroad
,
in
open
and
wide
pastures
,
he
is
then
exposed
to
more
unthought-of
accidents
,
that
contingently
,
and
casually
occur
in
the
way
;
so
that
,
albeit
Prayer
,
morning
,
and
evening
,
should
be
the
godly
mans
Keyes
to
unlock
,
Clavis
diei
,
sera
noctis
.
and
open
for
him
,
the
blessings
to
be
enjoyed
in
the
day
time
;
and
to
lock
and
shut
up
the
discomforts
and
dangers
of
the
night
season
,
so
that
the
Sun
shall
not
smite
by
day
,
Psal.
91.
Mr.
Tho.
Paget
his
demonst.
●f
familie
du●ies
.
Propos.
22.
nor
the
Moone
by
n●ght
(
as
speaks
a
third
)
neither
of
which
may
be
omitted
;
yet
it
is
held
to
be
more
needfull
in
the
morning
(
for
the
Reasons
before
rendered
,
)
then
when
our
bodyes
do
take
their
repose
.
As
for
secret
Prayer
,
performed
by
one
alone
in
the
Closet
,
or
any
other
secret
place
,
(
no
matter
where
,
so
we
be
free
from
distractions
,
in
which
respect
)
the
night
is
very
seasonable
:
then
the
soul
may
draw
neere
to
God
in
a
more
familiar
manner
,
(
for
that
darknesse
shutting
the
outward
senses
,
and
no
noyse
annoying
them
,
the
inward
,
are
more
free
and
fitted
for
meditation
,
)
:
Hereto
tends
that
of
Chrysostome
,
Alwayes
(
saith
he
)
endeavour
to
pray
both
in
the
day
time
,
●mys
.
in
Gen.
Hom.
30.
an
in
the
night
;
and
rather
in
the
Night
,
for
that
no
body
then
is
troublesome
unto
us
.
Then
have
we
a
great
tranquillity
of
our
thoughts
,
when
our
businesses
are
not
troublesome
;
when
there
is
none
that
can
hinder
us
,
from
having
free
accesse
to
God
;
when
our
mind
knitting
it self
together
is
able
dilligently
to
make
reference
of
all
to
the
Physitian
of
our
souls
.
In
this
respect
,
David
wills
us
to
commune
with
our
hearts
upon
our
beds
,
Psal.
4.4
.
and
be
still
,
Psal.
4.4
.
No
way
countenancing
thereby
that
lazie
practise
of
many
,
who
deferr
this
Night
Prayer
,
till
they
are
a-bed
,
and
then
fall
asleep
before
they
have
halfe
done
,
and
say
they
know
not
what
;
for
we
must
mind
well
what
we
do
,
and
with
a
modest
quietnesse
of
mind
,
call
our
wayes
to
an
a●count
;
And
entertaine
our
waking
,
(
if
at
Midnight
)
with
Godly
thoughts
and
meditations
.
Besides
this
solemne
Prayer
,
(
both
publique
and
private
)
there
is
sudden
and
occasionall
Prayer
;
when
upon
some
sudden
and
unexpected
accidents
,
Neh.
2.4
.
Ruth
.
2.4.20
.
Judg.
6.12
.
the
heart
is
instantly
lifted
up
to
God
,
as
Nehem.
2.4
.
Ruth
.
2.4.20
.
Judg.
6.12
.
such
Prayers
are
called
Ejaculations
of
the
heart
,
and
argue
an
holy
familiarity
with
God
,
&
manifest
an
heavenly
mind
.
These
come
not
under
Rule
;
bind
not
men
to
any
bodily
observance
;
take
not
up
any
roome
in
the
soul
,
are
to
be
used
,
as
salt
,
with
every
bit
of
meat
we
eate
;
They
hinder
us
not
from
following
any
work
of
our
calling
;
and
are
(
saith
one
)
as
little
Pinnces
,
Fuller
.
med.
which
may
freely
and
safely
come
to
the
shoare
,
when
greater
Ships
cannot
come
neere
for
the
sands
:
when
we
are
Time-bound
,
Place-bound
,
or
Person
bound
▪
so
that
we
cannot
compose
our selves
to
make
a
large
solemne
Prayer
;
this
is
the
right
instant
,
for
these
short
ejaculations
:
yet
these
kind
of
Prayers
must
be
so
used
,
as
that
set
and
solemne
Prayers
,
may
not
be
neglected
.
Quest.
2
What
shall
we
think
of
Popish
Night-Vigils
,
seeing
Midnight-Prayers
are
commendable
,
and
(
at
some
times
)
seasonable
.
Surely
this
;
that
they
are
superstitious
,
Resp.
Vid.
Rhem.
Annot.
in
Acts
10.
Sect.
6.
Bellar.
de
bon.
oper:
lib.
1.
c.
21.
and
not
worthy
of
the
time
that
is
spent
,
in
Confutation
:
Three
Vigils
they
make
▪
one
at
the
beginning
of
the
Night
,
another
at
Midnight
,
the
last
at
the
closing
up
of
the
Night
,
and
appearing
of
the
day
.
But
they
faile
,
for
first
they
place
Religion
in
observing
of
these
houres
,
and
seasons
;
a
Religious
observation
of
one
houre
more
then
another
,
is
to
be
accounted
no
better
then
a
beggerly
ceremony
,
o●
element
,
Gal.
4.9
,
10.
Gal.
4.9.15
.
Secondly
,
they
tye
themselves
to
a
stinted
number
of
Prayers
;
so
many
Ave-Maries
and
Pater
Nosters
,
which
they
post
over
,
without
any
understanding
,
(
saying
them
in
Latine
,
which
many
of
them
are
unskillfull
in
▪
)
and
so
without
any
devotion
in
their
hearts
:
this
is
no
better
then
meere
babling
and
lip-labour
condemned
by
our
Saviour
,
Math.
6
,
7.
and
by
the
Apostle
,
Math.
6
,
7.
1
Cor.
14.
1
Cor.
14.
Thirdly
,
they
tye
themselves
to
the
very
houres
,
whence
it
comes
to
passe
that
they
pray
many
times
without
Affection
,
(
drousily
and
sluggishly
,
)
when
as
we
are
to
pray
with
an
holy
intention
,
which
doth
not
alwayes
jump
with
their
set
houres
;
We
deny
not
,
but
that
it
is
fit
for
certaine
houres
to
be
set
apart
both
for
Publique
and
Private
prayers
;
which
accordingly
would
be
observed
and
kept
constantly
,
but
to
put
Religion
in
the
very
houre
,
and
to
tye
all
men
to
the
same
houre
,
or
to
a
stinted
number
of
Prayers
,
so
many
and
no
more
,
this
we
condemne
.
Our
Midnight
Prayers
are
to
be
performed
as
occasion
is
offered
,
and
no
otherwise
.
And
so
we
come
to
the
other
sense
;
As
Midnight
notes
Calamity
and
Affliction
,
and
thence
,
Observe
.
Doct.
God
is
to
be
sought
unto
in
all
our
distresses
,
seem
they
never
so
great
and
desperate
.
No
distresse
whatever
,
should
keep
us
from
it
.
Thus
Hannah
in
the
bitternesse
of
her
soul
,
sought
unto
the
Lord
,
1
Sam.
1.10
.
1
Sam.
1.10
.
so
David
being
in
the
depths
of
trouble
,
came
to
God
,
Psal.
130.1
.
and
cryed
to
him
,
Psal.
130.1
.
when
the
sorrowes
of
Hell
compassed
him
about
,
and
the
snares
of
death
prevented
him
,
Psal.
18.5
.
when
he
was
layed
in
the
lowest
pit
in
darknesse
,
Psal.
18.5
.
in
the
deep
,
Psal.
88.6
,
7.
when
his
spirit
was
overwhelmed
within
him
,
Psal.
88.6
,
7.
Psal.
142.3.4
.
refuge
failed
him
,
and
no
man
cared
for
his
soul
,
Psal.
142.3
,
4.
yet
in
this
great
Affliction
he
came
to
God
and
sought
to
him
by
Prayer
.
I
might
instance
in
Iehosophat
,
Hezekiah
;
and
others
(
formerly
mentioned
,
)
and
in
doing
so
,
they
did
no
more
then
Christ
enjoynes
,
Luk.
21.25
,
26.
Luke
21.25
,
26.
when
such
times
come
,
that
mens
hearts
shall
faile
them
,
then
Watch
,
and
pray
,
that
you
may
be
accounted
worthy
to
escape
those
things
,
verse
36.
Reas.
God
is
Alsufficient
;
Infinite
in
power
,
wisdome
,
goodnesse
,
&c
:
he
is
able
to
help
us
in
our
greatest
troubles
,
seeme
they
never
so
desperate
,
Psal.
68.20
.
Psal.
68.20
.
This
Reason
is
given
why
our
blessed
Saviour
in
his
Agonie
,
when
his
soul
was
heavy
unto
death
,
did
then
,
fly
unto
God
,
and
cry
unto
him
;
he
knew
that
he
was
able
to
deliver
him
from
death
,
Heb.
5.7
.
Heb.
5.7
.
And
as
God
is
Alsufficient
,
and
able
:
So
he
is
as
ready
,
and
willing
to
be
found
at
such
times
,
Psal.
145.18
.
Psal.
46.1
.
as
at
any
other
,
Psal.
145.18
.
yea
sooner
at
such
times
then
at
any
other
,
Psal.
46.1
.
Use
.
1
To
blame
,
then
,
are
such
as
are
kept
from
seeking
unto
God
,
by
reason
of
the
extreamity
of
their
Affliction
.
Hannah
speaks
in
her
song
of
such
,
as
are
silent
in
darknesse
,
and
brands
them
for
wicked
persons
,
1
Sam.
2.9
.
1
Sam.
2.9
.
Such
a
wicked
Person
,
did
Saul
prove
himselfe
to
be
,
who
being
in
extremity
,
when
his
griefe
and
vexation
encreased
,
would
meddle
no
more
with
God
,
and
seek
to
him
no
further
,
1
Sam.
13.8
.
1
Sam.
13.8
.
So
,
many
when
they
perceive
outward
meanes
to
fail
them
,
wax
desperate
,
and
in
stead
of
praying
fall
to
blaspheaming
,
(
with
those
Antichristians
,
Revel.
16.9
.
)
As
their
Afflictions
encreased
;
Revel.
16.9.10
,
11.21
.
so
did
their
blasphemies
,
verse
10
,
11.21
.
)
And
this
comes
to
passe
,
either
,
because
they
cast
their
eyes
,
and
rest
altogether
on
secundary
causes
,
not
considering
that
God
hath
a
principall
hand
in
all
their
distresses
,
that
they
are
in
,
(
of
what
kind
soever
)
that
he
who
formed
the
light
,
Created
that
darknesse
likewise
,
and
that
he
who
makes
peace
,
Isay
.
45.7
.
did
also
Create
that
evill
which
they
lye
under
:
Or
,
through
a
distrust
of
Gods
help
;
conceiving
that
either
he
is
not
able
,
to
help
in
such
a
Midnight
condition
,
(
although
he
should
open
the
Windowes
of
Heaven
,
to
send
forth
light
unto
us
,
)
or
else
that
he
is
not
willing
to
help
them
;
not
believing
the
gratious
promises
which
he
hath
made
to
us
,
in
our
greatest
troubles
,
if
we
call
upon
him
.
Use
.
But
let
me
proclaim
with
the
Prophet
Isay
,
Isay
.
50.10
,
11.
cap.
50.10
,
11.
who
is
amongst
you
that
feareth
the
Lord
,
that
obeyeth
the
voyce
of
his
servant
,
that
walketh
in
darknesse
,
and
hath
no
light
?
let
him
trust
in
the
name
of
the
Lord
,
and
stay
himself
upon
it
.
Art
thou
in
a
darke
,
and
sad
condition
?
art
thou
under
the
darknesse
of
Affliction
?
the
darknesse
of
want
,
of
poverty
,
of
debt
?
dost
thou
sit
in
the
darknesse
of
temptation
,
desertion
,
&
c
?
is
thy
Sun
set
?
hath
the
shadowes
of
the
evening
overspread
thee
?
nay
hath
an
horror
of
great
darknesse
fallen
upon
thee
,
(
as
did
on
Abraham
,
Gen.
15.12
.
)
so
that
thou
seest
no
light
,
Gen.
15.12
.
none
within
thee
,
none
without
thee
,
none
about
thee
;
yet
if
thou
beest
one
that
feareth
God
,
that
walketh
in
the
way
of
his
Commandements
;
be
not
out
of
hope
;
judge
not
thy
case
desperate
,
with
those
who
sailed
in
the
ship
with
Paul
,
(
from
whom
all
hope
of
being
saved
was
taken
away
when
they
saw
neither
Sun
,
Acts
27.20
.
nor
Star
,
for
many
dayes
together
)
yet
call
upon
thy
God
,
(
for
all
that
)
and
stay
thy selfe
,
upon
the
gratious
promises
that
he
hath
made
unto
thee
,
as
David
resolved
to
do
,
what
time
I
am
affraid
,
(
and
you
know
the
terrors
of
Midnight
are
fearfull
)
I
will
trust
in
thee
:
and
how
he
will
do
that
,
Psal.
91
:
he
shews
in
the
words
following
,
In
God
I
will
praise
his
word
in
God
I
will
put
my
trust
,
Psal.
56.3
,
4.
as
if
he
had
said
,
Psal.
56.3
,
4.
what
darknesse
soever
lyes
upon
me
,
what
feares
soever
I
am
under
,
what
distresse
soever
doth
most
disquiet
me
:
I
will
fly
to
God
,
call
upon
his
name
,
and
trust
upon
the
word
of
promise
,
for
help
and
succour
:
No
other
way
to
find
true
comfort
but
this
.
Behold
all
ye
that
kindle
a
fire
,
that
compasse
your selves
about
with
sparkes
,
walke
in
the
light
of
your
fire
,
and
in
the
sparkes
that
ye
have
kindled
(
saith
the
Prophet
Isay
,
in
the
place
above
mentioned
)
as
if
he
had
said
,
All
ye
that
out
of
your
own
thoughts
,
and
fancies
,
raise
up
to
your selves
imaginary
succours
,
and
seek
not
to
God
;
make
use
of
your
own
devices
,
please
your selves
in
your
own
projects
,
and
follow
after
that
light
,
which
you
your selves
have
kindled
out
of
your
own
Tinder-box
:
This
you
shall
have
of
mine
hand
,
you
shall
lye
downe
in
sorrow
,
take
this
from
mee
,
(
and
it
is
all
that
you
are
like
to
get
from
me
in
this
case
)
that
light
which
you
walk
after
,
shall
afford
you
but
light
enough
,
to
the
pit
of
darknesse
;
It
shall
not
light
you
long
:
before
you
go
to
bed
,
it
shall
out
,
and
you
will
lye
downe
,
in
a
very
sad
and
disconsolate
condition
,
And
so
much
of
the
Time
,
when
this
man
came
to
his
Friend
to
supply
his
want
;
It
was
at
Midnight
.
Thus
having
heard
,
what
this
man
did
in
his
extreamity
,
now
let
us
heare
what
he
said
.
Text.
Friend
,
lend
me
three
loves
?
And
here
we
have
considerable
,
first
the
suite
or
Request
made
,
secondly
the
Arguments
to
enforce
it
.
In
the
suite
,
we
take
notice
,
first
of
the
manner
,
secondly
of
the
matter
of
it
.
For
the
manner
,
he
comes
not
rudely
,
and
abruptly
,
but
insinuates
himself
into
him
,
prefacing
his
request
with
a
respectfull
Compellation
,
[
Friend
]
:
thence
we
note
that
,
Doct.
Honest
motions
,
may
not
want
the
help
of
artificiall
Insinuations
.
Let
the
motion
be
never
so
good
,
and
honest
in
it selfe
,
yet
it
would
have
some
Complement
allowed
,
to
make
it
more
passeable
.
Not
a
Book
in
the
world
,
wherein
you
read
of
fairer
expressions
,
and
more
ci●ill
language
used
one
to
another
then
in
the
Scripture
?
where
do
we
find
more
of
that
which
we
call
Complement
,
then
in
Abigall's
accesse
and
addresse
to
David
,
in
the
behalfe
of
her
foolish
Husband
,
when
she
interceded
for
him
?
Vpon
me
my
Lord
,
upon
me
let
this
iniquity
be
,
1
Sam.
25.24
.
and
let
thine
handmaid
I
pray
thee
speake
in
thy
audience
,
1
Sam.
25.24
.
And
what
phrases
of
humility
and
diminution
,
and
undervaluing
himself
,
doth
David
use
to
Saul
,
to
insinuate
into
his
affections
?
After
whom
is
the
King
of
Israel
come
out
1
Sam.
24.14
.
1
Sam.
26.19
,
20.
after
whom
dost
thou
pursue
?
after
a
dead
dogg
or
flea
,
1
Sam.
24.14
.
so
1
Sam.
26.19
,
20.
The
like
doth
Bathsheba
to
David
,
my
Lord
thou
swarest
by
the
Lord
thy
God
unto
thine
handmaid
,
1
King
.
1.17
.
1
King
.
1.17
.
O
man
of
God
,
(
said
the
Captaine
unto
Elijah
)
I
pray
thee
let
my
life
,
and
the
life
of
these
fifty
thy
Servants
,
be
pretious
in
thy
sight
,
2
King
.
1.13
.
Acts
26.2.27
.
&
verse
25.
Colos.
3.12
.
Acts
1.16
.
&
2.14.22.29
.
2
King
.
1.13
.
So
St.
Paul
to
Agrippa
,
Acts
26.2.27
.
and
to
Festus
,
verse
25.
Such
discreet
and
loving
insinuations
doth
St.
Paul
use
frequently
.
Now
therefore
as
the
elect
of
God
holy
and
beloved
.
So
Peter
,
Men
,
brethren
,
&c
:
Acts
1.16
.
and
2.14.22.29
.
so
Steven
,
Acts
7.2
.
I
might
abound
with
examples
.
Use
.
1
There
is
a
generation
in
the
world
,
that
esteeme
all
faire
expressions
,
but
as
flatteries
,
and
thinke
all
smooth
language
to
be
,
but
the
dresse
of
flattery
.
Indeed
:
as
that
woman
who
is
overcuriously
dressed
,
is
to
be
suspected
,
so
is
the
speech
,
that
is
so
:
Iezabel
did
not
more
inveagle
her
Lovers
,
by
her
wanton
dresse
,
than
do
some
seducers
,
in
these
dayes
,
Rom.
16.18
.
their
hearers
and
followers
by
their
feyned
speeches
.
The
heart
of
many
a
speaker
,
is
far
from
his
tongue
:
but
this
concludes
not
,
but
that
a
faire
heart
,
and
a
faire
tongue
,
may
very
well
consist
together
:
That
man
aggravates
his
condemnation
,
that
speaks
faire
,
but
meanes
ill
;
but
yet
,
he
that
meanes
well
,
and
expresseth
himselfe
in
a
good
forme
,
gives
me
Wine
in
a
cleane
glasse
.
Good
forms
,
are
letters
commendatory
,
(
as
Queen
Isabella
was
wont
to
say
,
)
and
adde
much
to
a
mans
repute
:
By
this
,
Sueton
:
Titus
Vespasian
gained
the
name
of
the
Darling
of
the
World
.
They
are
unwise
,
that
affect
masterfullnesse
in
speech
,
though
it
be
to
their
equalls
,
or
inferiours
;
much
more
they
that
use
harsh
and
coor●e
language
to
their
superiours
,
to
whom
they
must
be
beholding
.
So
farr
are
some
from
an
oylie
tongue
,
that
they
are
swollen
in
the
mouth
with
a
venomed
and
poysoned
one
,
(
as
was
Shemei
2
Sam.
16.5
.
)
Thou
man
of
blood
,
thou
man
of
Beliall
.
2
Sam.
16.5
.
Our
carriage
and
behaviour
should
be
(
saith
one
)
like
our
Apparrell
;
not
too
strait
,
but
free
for
exercise
:
Yet
(
as
the
Taylor
doth
by
garments
,
so
should
we
do
by
complements
,
cut
them
out
with
advantage
rather
then
otherwise
)
better
give
too
much
,
then
come
short
of
what
is
due
.
Faire
words
(
we
say
)
make
fooles
glad
;
and
so
they
do
wise
men
also
.
Use
.
And
if
good
formes
,
and
faire
expressions
are
to
be
used
in
our
addresses
one
to
another
;
Dic
mihi
si
velis
hominem
rogare
●t
sic
incipias
,
Da
mihi
quod
peto
,
nonne
arrogans
videtur
oratio
?
Gen.
18.27.30
.
2
Sam.
7.22
.
1
King
.
8.23
.
2
King
.
19.6.15
.
Nehem.
1
5.
Luke
11.2
.
how
much
more
are
we
to
use
them
in
our
accesses
,
and
approaches
to
the
God
of
Heaven
?
Oh
let
not
my
Lord
be
angry
(
saith
Abraham
)
and
I
will
speak
but
this
once
unto
thee
.
And
againe
,
Behold
now
I
have
taken
upon
me
to
speak
unto
the
Lord
,
who
am
but
dust
and
ashes
,
&c.
The
Saints
have
ever
made
God
glorious
in
his
Titles
,
when
they
have
been
Suitors
to
him
,
2
Sam.
7.22
.
1
King
.
8.23
.
2
King
.
19.6.15
.
Neh.
1.5
.
And
our
Saviour
in
that
platforme
,
given
his
Disciples
in
this
Chapter
doth
preface
it
with
Our
Father
:
we
may
not
rush
rudely
into
his
presence
.
And
here
take
notice
,
that
those
Names
and
Titles
which
we
give
to
God
,
those
notions
,
and
attributes
wherewith
we
preface
our
Prayers
,
would
be
such
,
as
may
strengthen
our
Faith
in
our
speciall
suits
.
This
man
,
in
this
Terme
of
Friend
,
incourageth
himself
to
speed
in
the
suite
he
makes
.
Psal.
65.3
.
1
Pet.
5.10
.
Dan.
9.4
,
5.
If
many
and
generall
requests
,
be
to
be
put
up
,
then
such
Names
and
Titles
would
be
used
,
as
may
encourage
us
,
that
all
shall
be
heard
as
Dan.
9.4
,
5.
But
if
some
particular
petition
be
to
be
pressed
,
then
God
would
be
represented
unto
the
mind
,
under
such
a
name
or
notion
,
as
may
help
the
heart
,
and
strengthen
our
Faith
in
that
particular
;
So
Abrahams
Servant
being
to
pray
for
good
success
in
his
Masters
businesse
,
looketh
upon
God
under
that
notion
,
as
the
God
of
his
Master
Abraham
,
Gen.
24.12
.
and
32.9
.
Psal.
94.1
.
Gen.
24.12
.
so
Iacob
fearing
his
Brother
Esaus
wrath
,
Gen.
32.9
.
So
David
praying
against
the
enemies
of
God
and
his
Church
,
Psal.
94.1
.
So
when
Peter
entreated
God
to
make
choyce
of
an
Apostle
in
the
place
of
Iudas
,
Acts
1.24
.
Acts
1.24
.
So
the
Church
seeking
courage
,
and
that
wonders
might
be
wrought
set
God
before
them
as
a
God
of
power
,
Acts.
4.29
.
Acts.
7.2
.
1
Thes.
5.23
.
Rom.
15.5.13
.
1
Tim.
1.17
.
Acts
4.24
.
So
S●
.
Paul
still
,
sets
God
before
him
,
as
having
that
in
him
,
for
which
he
prayeth
,
1
Thes.
5.23
.
Rom.
15.5.13
.
and
16.20
.
1
Tim
1
17.
And
seeking
the
consummation
,
or
perfecting
of
the
believing
Hebrews
,
he
considers
God
under
an
answerable
notion
,
Heb.
13.20
.
Heb.
13.20
.
Learne
this
to
help
thy
Faith
,
be
acquainted
well
with
the
Name
and
Attributes
of
God
,
and
accordingly
make
use
of
that
,
to
preface
thy
Prayers
,
which
may
best
serve
to
strengthen
thy
Faith
,
and
enflame
thy
Affections
.
And
so
much
of
the
manner
,
now
to
the
matter
of
the
request
.
Text.
[
Lend
me
three
Loves
.
]
Here
we
have
,
first
the
Thing
desired
[
Lend
me
]
secondly
the
motive
to
enforce
it
,
which
is
taken
from
the
Facility
thereof
.
It
was
but
three
Loaves
that
he
desired
to
borrow
,
he
would
not
be
overburthensome
unto
his
Friend
,
he
desires
that
which
was
in
the
power
of
his
Friend
to
grant
,
and
that
without
any
prejudice
unto
him
.
We
begin
with
the
thing
desired
.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
da
mihi
mutuò
;
Lend
me
.
]
It
will
not
be
amisse
to
acquaint
you
with
the
nature
of
the
thing
,
and
shew
you
what
Lending
is
;
and
what
kind
of
Lending
it
was
which
this
man
desired
,
(
that
we
may
make
the
better
way
to
the
Doctrine
.
)
For
albeit
,
Borrowing
,
and
Lending
was
(
as
we
think
,
never
more
used
then
in
these
dayes
,
yet
upon
a
strict
enquiry
,
we
shall
find
that
it
was
never
more
rare
:
for
amongst
many
Lenders
,
there
is
scarce
a
Lender
to
be
found
,
that
doth
perform
aright
this
Christian
duty
to
his
Friend
.
Know
then
;
that
Lending
is
a
Contract
which
transfers
the
right
&
dominion
of
a
thing
to
another
,
for
no
Consideration
of
price
or
Recompence
,
What
Lending
is
.
but
only
upon
Covenant
that
the
same
kind
of
thing
be
rendered
,
and
repayed
againe
,
(
saith
Hemingius
.
)
Or
more
briefly
,
thus
.
Heming
:
Comment
in
Jac.
de
mutuatione
.
Lending
is
a
kind
of
contrast
,
whereby
things
are
alienated
for
a
time
without
price
.
A
Contract
,
is
the
consent
betwixt
parties
,
concerning
the
alienation
or
permutation
of
things
upon
condition
,
which
condition
is
either
presently
performed
,
or
else
for
the
future
assured
by
obligations
,
either
Verball
,
by
word
of
mouth
,
or
Writing
.
So
(
Philem.
18.19
.
)
St.
Paul
ingaged
himself
by
word
,
Philem.
18.19
.
and
writing
to
Philemon
,
for
Onesimus
his
debt
;
or
Reall
,
as
by
Pawnes
,
and
Morgages
(
which
under
the
Law
was
allowed
,
Exod.
22.6
.
Deut.
24.
Pro.
20.16
.
Exod.
22.26
.
Deut
24.
Pro.
20.16
.
)
Or
by
Sureties
and
Hostages
;
so
Gen.
42.36
,
Gen.
42.36
,
37.
and
43.8
,
9
,
10.
&
44.32
.
37.
Reuben
offered
his
two
Sons
in
Hostage
,
and
delivers
them
unto
his
Father
as
pledges
,
for
the
forth-comming
of
Benjamin
:
the
like
did
Iudah
,
Gen.
43.8
,
9.10
.
and
44.32
.
This
Contract
we
(
now
)
speak
of
,
concerns
Alienation
of
Goods
,
and
Such
Contracts
,
are
either
for
the
perpetuall
alienation
of
them
or
but
for
a
time
only
,
The
perpetuall
alienation
,
is
both
of
the
Use
and
Property
of
what
is
alienated
,
and
that
for
ever
.
And
it
is
either
Free
and
Liberall
,
or
for
Recompence
.
If
it
be
free
,
and
liberall
.
It
is
Donation
or
giving
;
if
it
be
for
Recompence
,
then
it
is
Commutation
,
as
ware
for
ware
,
(
which
is
called
Bartery
)
or
mony
for
mony
(
which
is
called
Exchange
,
)
or
ware
for
mony
,
(
which
is
called
selling
)
or
mony
for
ware
,
(
which
is
buying
.
)
The
Alienation
,
which
is
but
for
a
Time
,
is
either
of
the
Use
only
▪
or
of
the
Property
also
.
That
which
is
of
the
Vse
only
,
for
a
Time
;
if
it
be
liberall
and
free
,
is
called
Commodation
,
or
lending
to
Use
;
(
the
property
being
still
retayned
.
)
But
if
it
be
for
Recompence
,
then
it
is
called
Location
or
letting
to
Hire
.
That
which
is
not
only
of
Vse
,
but
of
Property
also
;
if
it
be
liberall
and
Free
,
is
called
Mutuation
or
lending
to
spend
,
if
it
be
Illiberall
,
and
for
gaine
it
is
called
Vsury
.
Now
the
difference
is
to
be
taken
notice
of
betwixt
these
two
kindes
of
Lendings
;
Mutuatio
Accommodatio
.
Mutuating
,
and
Accommodating
.
When
any
doth
mutuum
dare
,
mutuate
,
he
looks
but
for
his
own
againe
,
in
eadem
specie
,
in
the
same
kind
.
As
when
one
lends
Bread
,
Corne
,
Mony
,
to
a
Friend
;
he
lends
it
not
with
condition
to
have
the
very
selfe
same
Loaves
againe
,
or
graines
of
Corne
,
or
pieces
of
Silver
againe
that
were
lent
;
but
with
condition
that
it
should
be
repayed
in
the
like
kind
,
Bread
for
Bread
:
Corne
for
Corne
(
of
the
same
kind
and
goodnesse
)
:
Mony
for
Mony
so
much
,
for
so
much
;
For
here
the
Property
and
Dominion
of
the
thing
,
lent
,
is
transferred
from
the
Lender
to
the
Borrower
;
otherwise
a
man
could
not
use
them
,
in
regard
that
the
Use
,
and
the
Property
,
cannot
besevered
.
And
therefore
this
kind
of
Lending
is
called
mutuum
,
Heming
.
in
Jac.
5.
(
in
which
too
words
meum
and
tuum
are
contracted
into
one
.
)
As
if
the
Lender
should
say
,
this
that
is
mine
,
I
now
make
it
thine
,
for
a
time
;
thine
to
do
with
what
thou
wilt
:
thine
in
Use
and
Property
,
both
to
lend
,
and
spend
,
to
give
,
&c
:
so
thine
,
(
that
during
the
time
of
the
loane
of
it
)
I
will
not
call
thee
to
an
account
for
it
,
because
it
is
thine
.
And
this
kind
of
lending
is
only
of
such
things
as
are
spent
in
the
Vse
,
and
passe
from
man
to
man
by
number
,
weight
,
or
measure
.
Now
when
a
man
Accommodates
,
he
looks
to
receive
that
which
he
lends
,
in
Individuo
;
for
as
much
as
the
Vse
is
only
transferred
,
but
not
the
Property
,
unto
the
Borrower
,
so
that
he
cannot
every
way
use
it
as
his
own
,
he
cannot
sell
it
,
exchange
it
,
or
bestow
it
on
whom
he
please
.
Should
a
man
lend
his
Friend
,
his
Horse
;
he
may
not
,
by
vertue
of
that
Lending
,
sell
him
to
another
,
nor
exchange
him
with
another
;
for
as
much
as
the
Lender
did
not
make
his
Friend
the
owner
of
the
beast
,
by
transferring
the
Property
or
dominion
unto
him
,
he
only
yeilds
the
Use
of
it
for
a
time
,
and
when
the
time
is
expired
,
he
expects
the
same
Beast
againe
,
(
and
no
other
)
in
the
roome
of
him
.
Now
the
Lending
which
our
Text
speaks
of
,
is
of
the
former
kind
called
Mutuation
,
being
of
such
things
,
whose
use
consists
in
the
consummation
of
their
substance
,
and
whereof
both
Use
and
Property
are
passed
over
for
a
Time
only
,
and
not
Perpetually
;
which
Time
being
expired
,
the
borrower
is
to
restore
the
Principall
,
not
the
selfe
same
particular
,
or
individuall
loafe
,
or
loaves
,
of
bread
;
but
so
much
in
the
same
kind
,
or
the
same
in
valew
.
Duo
sunt
contractus
qui
de
natura
sui
gratuiti
sunt
,
Muum
et
Commodatum
.
Grat.
decret
,
part
.
2.
Caus
.
14.
Quest.
3.
Whether
we
Accommodate
in
passing
over
the
Use
only
,
but
not
the
Property
;
or
Mutuate
in
passing
over
both
Use
and
Property
;
Lending
must
be
free
,
and
without
price
:
for
it
is
gratwitus
contractus
,
and
if
any
thing
be
taken
for
lending
,
the
nature
of
lending
is
corrupted
(
saith
Chemuitius
.
)
By
this
description
of
Lending
it
appeares
,
how
it
differs
from
all
other
Contracts
:
as
first
from
Lettings
,
for
in
that
we
passe
over
the
Use
of
a
thing
for
a
certaine
price
,
retayning
still
the
Property
,
but
in
this
we
many
times
passe
over
both
Use
and
Property
:
but
whether
one
,
or
both
,
it
is
alwayes
without
price
.
It
differs
from
selling
:
For
that
is
a
contract
by
which
a
thing
is
transferred
,
from
one
to
another
for
a
certaine
price
,
and
that
for
ever
:
both
agree
in
the
transferring
and
alienating
the
Property
,
with
the
Use
;
but
herein
they
differ
,
the
one
is
Liberall
,
the
other
not
;
the
one
is
Temporall
,
the
other
for
ever
.
It
differs
from
Exchange
;
which
is
the
yeilding
of
one
thing
for
another
;
As
a
Horse
for
a
Cow
,
or
this
Horse
,
for
that
Barly
,
gold
for
Silver
,
&c
:
But
when
I
lend
,
I
look
that
the
like
should
be
restored
,
in
the
same
kind
,
and
that
at
the
time
appointed
.
It
differs
from
Giving
:
in
both
there
is
a
free
passing
over
both
Use
,
and
Property
;
But
he
that
gives
me
this
,
or
that
,
gives
it
me
with
this
intent
,
that
it
should
become
mine
,
and
never
be
returned
to
him
againe
;
but
so
doth
not
the
Lender
,
in
that
which
he
passeth
over
unto
me
.
These
things
I
thought
good
to
premise
,
that
we
may
make
better
way
to
what
I
intend
to
propound
unto
you
from
hence
,
and
make
use
of
.
The
point
shall
be
,
Doct.
He
that
Lends
me
,
befriends
me
.
This
man
doth
intimate
as
much
,
in
comming
to
his
Friend
to
borrow
,
and
prefacing
his
Request
with
such
a
Compellation
as
Friend
:
as
if
he
should
say
,
Wert
thou
not
my
Friend
,
I
could
not
be
so
bold
,
but
being
my
Friend
,
do
so
much
for
me
for
Friendship
sake
:
as
to
Lend
me
three
Loaves
,
&c.
When
God
brought
Israel
out
of
Aegypt
,
he
wills
Moses
that
the
people
should
borrow
every
one
of
his
neighbour
,
Jewels
of
Silver
,
and
Jewels
of
Gold
;
a
likely
thing
,
(
might
the
people
say
,
)
that
the
Aegyptians
will
lend
to
us
their
Jewells
whom
they
so
much
hate
,
Well
(
sayes
God
,
)
I
will
give
this
people
favour
in
their
sight
,
so
that
they
shall
lend
unto
them
what
they
desire
.
And
he
did
as
he
said
;
for
the
Lord
gave
the
people
favour
in
the
sight
of
the
Aegyptians
,
Exod.
3.21
.
&
11.2
,
3.
&
12.35
,
36.
so
that
they
lent
unto
them
,
such
things
as
they
required
,
(
saith
the
Text
,
)
Exod.
12.36
.
They
were
no
Friends
to
the
Israelites
,
yet
that
God
who
fashioneth
mens
Spirits
,
wrought
their
hearts
to
favour
them
,
and
performe
this
Friendly
office
to
them
,
When
a
mans
wayes
please
God
,
Pro.
16.7
.
he
will
make
his
exemies
become
his
Friends
.
You
see
then
,
that
it
is
esteemed
for
a
friendly
favour
,
albeit
little
or
no
thanks
was
to
be
given
to
them
for
it
.
Thus
was
that
poore
Widdow
befriended
,
who
was
Wife
to
one
of
the
Sons
of
the
Prophets
:
she
(
bemoaning
her
condition
to
Elisha
,
that
her
Husband
was
dead
,
and
dyed
in
debt
,
and
that
her
two
Sons
were
ready
to
be
seized
on
by
his
Creditors
,
and
taken
for
slaves
,
)
was
enjoyned
by
the
Prophet
,
to
Borrow
yet
more
,
Goe
borrow
thee
Vessels
abroad
(
saith
he
)
of
all
thy
Neighbours
,
2
King
.
4.3
.
2
King
.
4.7
.
Though
they
were
but
empty
tubs
that
she
was
to
borrow
,
yet
it
was
a
Friendly
and
Neighbourly
part
in
them
,
that
lent
them
to
her
,
considering
her
poverty
;
for
they
might
have
been
jealous
of
her
,
that
she
might
borrow
,
to
make
them
away
,
and
by
that
meanes
supply
her
present
necessity
,
(
for
they
could
not
be
ignorant
of
her
wants
,
and
how
that
she
had
nothing
to
fill
them
with
)
yet
like
good
Friends
and
Neighbours
they
lend
,
according
to
her
desire
.
A
good
man
(
saith
David
)
sheweth
favour
,
and
lendeth
,
Psal.
112.5
.
Psal.
112.5
.
or
doeth
gratiously
in
lending
(
as
some
read
.
)
A
favour
it
is
,
and
for
a
great
favour
it
must
be
held
,
to
be
thus
befriended
.
Such
a
good
man
was
Nehemiah
;
I
,
my
brethren
,
Neh.
5.10
.
and
Servants
(
faith
he
)
might
exact
of
them
mony
and
Corne
(
that
is
,
if
we
should
follow
your
example
)
:
but
yet
they
did
not
,
for
they
lent
,
and
lent
freely
to
those
that
were
in
need
,
and
took
no
use
of
them
,
and
that
was
Friendlily
done
of
him
.
Amb.
lib.
de
Tob.
c.
2.
And
then
Ambrose
speaking
of
Tobias
(
saith
,
)
that
he
performed
the
duty
of
a
just
and
righteous
man
,
in
lending
freely
,
according
to
that
of
David
.
An●
Justin
Martyr
justifying
the
godly
conversation
of
Christians
,
saith
that
they
did
so
far
performe
the
friendly
offices
of
humanity
,
Just.
Mart.
orat
.
Authen
.
pro
Christianis
.
saith
that
they
did
so
far
performe
the
friendly
offices
of
humanity
,
as
that
they
loved
not
only
their
Friends
,
but
their
enemies
likewise
;
and
did
lend
to
them
,
of
whom
they
hoped
not
to
receive
any
thing
againe
.
A
Friendly
part
indeed
it
was
so
do
do
,
and
agreed
well
with
our
Saviour's
precept
,
Math.
5.42
.
Math.
5.42
.
Use
.
1
But
how
few
are
there
amongst
those
many
,
that
pretend
friendship
to
their
Neighbours
,
that
are
found
friendly
in
this
kind
?
No
tune
pleaseth
some
,
but
that
of
the
Nurse
to
her
suckling
,
buy
,
buy
,
buy
;
they
hold
it
,
both
sin
and
shame
in
those
that
would
borrow
of
them
,
and
no
lesse
in
themselves
,
if
they
should
lend
:
They
have
an
answer
ready
for
him
that
craveth
this
kindnesse
of
them
;
Truly
,
I
cannot
lend
,
I
have
promised
my
Friends
that
I
will
not
do
it
:
I
have
sworne
to
the
contrary
,
and
I
dare
not
break
my
oath
:
one
shift
or
other
they
will
have
,
to
put
the
Borrower
off
:
As
Theocritus
had
,
in
answering
those
two
men
,
who
came
to
borrow
his
Bathing-comb
(
the
one
being
a
stranger
,
the
other
of
his
acquaintance
)
you
(
said
he
)
I
know
not
,
and
you
I
know
too
well
;
I
will
lend
to
neither
:
so
un●ociable
and
uncharitable
,
are
men
grown
in
this
iron
or
steely
age
of
ours
.
Others
there
are
,
that
will
lend
unto
their
Friend
,
and
pretend
much
love
this
way
,
but
in
their
love
there
is
a
great
lack
;
for
that
they
marr
all
,
by
some
usurious
contract
.
Doth
a
poore
Neighbour
want
Corne
,
or
money
,
or
such
like
,
they
will
supply
their
wants
,
provided
that
he
will
give
him
a
day
or
two's
work
in
Harvest
,
or
let
him
have
his
Horse
to
Cart
,
or
plow
,
or
pay
him
so
much
,
over
and
above
what
was
lent
:
but
such
a
kind
of
lending
is
as
much
as
nothing
,
and
quite
corrupts
the
nature
of
it
(
as
before
was
shewed
.
)
It
is
accounted
for
an
Act
of
Charity
and
Mercy
to
lend
unto
our
Friend
or
Neighbour
in
his
necessity
,
Deut.
15.4
.
and
want
,
Deut.
15.4
.
Now
,
no
act
of
Charity
should
be
bought
,
and
sold
;
to
●ell
Justice
is
unjust
,
we
justly
cry
out
against
it
;
and
to
sell
Charity
,
cannot
be
good
.
Dr.
Down
,
on
Psal.
15.
pag.
250.
Fenton
on
Usury
,
lib.
2.
c.
16.
The
one
is
Bribery
,
and
the
other
Usury
:
Charity
by
such
a
mercenary
lending
is
depraved
,
and
perverted
,
turning
an
act
of
Liberality
,
into
an
act
of
Selfe-Love
,
Covetousnesse
,
and
Cruelty
,
as
Divines
observe
.
It
is
an
act
of
Selfe-Love
to
lend
in
this
manner
unto
a
Friend
;
Boltons
dicourse
of
Usury
.
p.
37.
For
whereas
,
Lending
was
ordained
for
the
good
of
the
Borrower
,
and
not
of
the
Lender
;
This
good
of
the
Borrower
,
is
not
sought
at
all
,
or
at
most
but
in
a
secondary
respect
,
as
it
serveth
or
furthereth
the
Lenders
gaine
;
Now
Charity
seeks
not
her
own
good
;
but
the
good
of
others
,
1
Cor.
13.5
.
1
Cor.
13.5
.
It
is
an
Act
of
Covetousnesse
;
for
what
is
Covetousnesse
but
an
unlawfull
desire
of
having
more
?
Now
he
who
lends
for
the
Lords
sake
,
his
needy
Neighbour
,
looking
for
nothing
again
,
is
said
to
lend
in
Christian
Charity
.
And
he
who
lends
looking
for
his
own
again
,
lends
in
civill
Love
and
humanity
.
So
he
who
lends
,
looking
for
more
then
his
own
againe
,
Luke
6.35
.
lends
in
Covetousnesse
.
It
is
an
Act
of
Cruelty
and
inhumanity
.
A
good
man
(
saith
David
)
is
mercifull
and
lendeth
,
Psal.
37.26
.
implying
that
he
who
lendeth
not
freely
,
Psal.
37.26
.
wanteth
those
bowells
of
mercy
which
good
men
have
;
Insomuch
that
Luther
sticketh
not
to
terme
an
Usurer
,
a
blood-sucker
of
the
people
;
Luth.
in
Decal
.
and
Cato
being
asked
What
is
was
to
be
an
Usurer
,
demanded
againe
What
it
was
to
be
a
Murtherer
;
implying
,
as
was
the
one
,
Cicero
de
Offic.
in
fin
.
so
the
other
.
Nor
is
Charity
only
perverted
,
and
depraved
,
by
such
a
kind
of
Lending
,
but
everted
,
and
extinguished
thereby
.
In
our
fore-Fathers
dayes
,
when
Usury
was
held
a
deadly
sin
,
Mosse
on
Vsury
.
A
poore
couple
,
or
young
trader
,
might
easily
have
borrowed
of
a
rich
Friend
or
Neighbour
40.
or
50.
s.
yea
5.
l.
(
or
more
)
according
to
his
need
to
be
paid
againe
at
convenient
leasure
:
but
in
these
dayes
(
wherein
Charity
is
rather
dead
,
then
waxen
cold
)
(
a
price
being
set
upon
lending
,
)
free
lending
is
scarce
known
;
insomuch
that
it
is
a
hard
matter
for
a
poore
Neighbour
to
borrow
10.
shillings
for
a
few
dayes
without
some
recompence
.
Obj.
But
it
should
seeme
by
this
,
that
it
is
unlawfull
for
a
man
to
lend
his
Horse
for
hire
,
or
Cowes
for
profit
,
&c.
In
things
lent
out
,
wherein
the
Vse
is
only
passed
over
for
a
time
,
but
the
Property
retained
,
R●●●
.
there
recompence
may
be
received
;
for
as
much
as
such
things
are
wearable
,
and
returne
not
in
the
same
perfection
every
way
as
they
were
lent
,
in
consideration
whereof
(
as
likewise
in
regard
of
the
hazard
that
the
owner
standeth
unto
)
the
lender
may
take
reward
:
But
where
both
the
Vse
and
Property
of
what
is
lent
,
is
passed
over
to
the
Borrower
(
as
must
be
in
those
particulars
mentioned
,
Deut.
23.19
.
Levit.
25.37
.
Deut.
23.19
.
Levit.
25.37
.
(
for
otherwise
they
could
not
be
used
)
(
as
before
hath
been
shewed
.
)
And
where
the
Lender
stands
not
to
the
hazard
,
but
the
Borrower
,
there
it
is
judged
unlawfull
.
Sure
it
is
,
that
recompence
received
both
in
the
one
kind
and
the
other
,
doth
passe
it
into
another
kind
of
contract
,
namely
into
Hire
.
Quest.
But
may
a
man
in
no
case
receive
some
Recompence
for
Corne
,
or
Money
,
that
he
lends
unto
his
Friend
or
Neighbour
?
Resp.
In
some
case
he
may
:
as
first
,
where
losse
is
sustained
by
the
lender
,
through
the
borrowers
default
.
Say
a
man
should
lend
his
Neighbour
Corne
,
or
Money
,
freely
for
a
certaine
time
,
and
,
that
time
expired
,
the
Corne
or
Money
lent
,
is
detained
against
the
Lenders
minde
;
now
the
Markets
rise
or
fall
,
and
for
want
of
Money
,
the
Lender
is
hindered
from
laying
in
his
provision
at
the
best
hand
;
In
such
a
case
it
is
lawfull
to
receive
recompence
for
the
dammage
suffered
:
But
this
is
not
to
receive
recompence
for
what
is
lent
,
but
for
the
dammage
susteyned
,
through
the
deteyning
of
what
was
lent
,
longer
then
the
time
that
was
contracted
for
.
And
as
it
is
lawfull
to
take
for
what
was
lent
in
a
Recompencing
way
,
so
secondly
it
is
lawfull
in
a
Retributory
way
,
to
take
some
profit
.
The
Borrower
finds
himself
much
benefired
by
the
Lenders
courtesie
,
and
of
his
own
accord
,
(
in
testimony
of
his
Thankfullnesse
,
)
freely
gives
to
the
Lender
,
who
(
when
he
lent
)
neither
intended
,
nor
expected
it
,
(
much
lesse
covenanted
,
or
contracted
with
him
for
it
)
:
such
profit
,
and
encrease
may
lawfully
be
taken
as
well
as
given
,
as
an
acknowledgement
for
the
courtesie
received
.
And
such
receiving
of
gaine
▪
or
profit
for
what
was
lent
,
is
by
all
Divines
,
both
Papists
and
Protestants
,
allowed
.
Use
.
2
Be
we
exhorted
,
to
shew
our selves
Friendly
and
Neighbourly
one
to
another
,
in
lending
freely
,
as
occasion
shall
be
offered
:
Say
not
in
thine
heart
,
if
the
case
be
thus
that
if
I
lend
,
I
must
freely
lend
,
my
Money
,
Corne
,
bread
,
&c
:
and
have
no
recompence
,
I
will
not
lend
at
all
:
but
consider
seriously
,
First
,
it
is
Gods
command
,
that
we
should
lend
our
Neighbour
.
In
his
Law
he
hath
enjoyned
it
,
Deut.
15.7.8
.
Deut.
15.7
,
8.
God
having
before
provided
that
in
the
seventh
yeare
,
no
debt
should
be
demanded
,
he
foreseeing
that
when
the
seventh
yeare
should
draw
neere
,
the
covetous
would
refuse
to
lend
to
them
that
were
in
need
;
straitly
chargeth
his
people
not
to
forbeare
to
lend
in
that
yeare
,
more
then
in
any
other
.
Beware
(
saith
he
)
that
there
be
not
a
wicked
thought
in
thine
heart
,
&c.
verse
9
,
10.
verse
9
,
10.
where
he
useth
two
effectuall
Reasons
,
to
perswade
to
the
effectuall
performance
of
the
duty
;
first
,
if
they
should
forbeare
to
lend
,
it
should
be
a
Sin
unto
them
,
verse
9.
(
For
no
man
is
an
absolute
Lord
of
that
he
hath
,
but
Gods
Steward
,
Luke
16.1
.
&
19.13
.
who
hath
committed
that
we
have
into
our
hands
to
be
imployed
to
his
glory
,
and
our
own
&
Neighbours
good
,
and
to
such
uses
as
he
hath
appointed
.
)
Secondly
,
if
they
did
thus
chearfully
and
freely
lend
,
as
he
required
,
then
,
because
of
this
thing
,
God
would
blesse
them
in
all
their
works
,
verse
10.
This
is
a
duty
likewise
,
charged
upon
us
by
our
blessed
Saviour
in
his
Gospel
,
Math.
5.42
.
Luke
6.35
.
Math.
5.42
.
Luke
6.35
.
It
was
a
Pharisaicall
conceit
,
that
their
kindred
,
Friends
,
and
such
as
had
well
deserved
,
should
only
be
lent
unto
;
but
our
Saviour
shewes
,
that
,
that
friendly
office
is
owing
to
every
one
that
needs
,
be
he
Friend
or
Foe
,
if
he
be
willing
and
desirous
(
his
necessity
being
such
as
compells
him
to
borrow
,
)
and
thy
estate
such
as
inables
thee
to
lend
,
ne
averseris
,
turn
thou
not
away
,
plead
not
excuse
,
make
no
delay
,
be
so
farr
from
denying
this
friendly
favour
,
as
that
thou
suffer
not
thy
countenance
,
or
gesture
to
be
strange
,
towards
him
.
Thus
we
have
both
Law
and
Gospell
for
the
duty
;
in
observing
whereof
both
our
Obedience
,
and
Faith
will
be
discovered
:
we
cannot
say
we
love
God
,
and
trust
in
God
,
if
we
yield
not
obedience
to
him
herein
.
Secondly
,
take
notice
,
that
to
deny
to
lend
,
is
to
offend
against
humane
society
,
which
cannot
subsist
without
it
.
Usurers
(
and
the
Patrons
of
it
)
say
so
of
Usury
.
It
is
so
necessary
,
that
Common-wealths
cannot
stand
without
the
practise
of
it
:
Without
lending
(
indeed
)
they
cannot
,
but
without
Vsury
,
they
both
might
,
and
ought
.
Wherefore
hath
God
made
men
sociable
Creatures
but
to
be
helpfull
one
unto
another
upon
such
occasions
?
Thirdly
,
know
that
it
is
a
greater
sin
,
not
to
lend
unto
thy
Friend
,
and
Neighbour
,
then
to
be
an
Usurer
unto
him
:
As
it
is
a
greater
offence
;
to
deny
food
to
him
that
is
almost
famished
,
then
to
sell
it
unto
him
at
an
unreasonable
rate
.
Therefore
many
States
,
tollerate
Usury
,
for
the
good
,
both
of
the
Borrower
and
Lender
:
Of
the
Borrower
,
because
his
necessity
is
oftentimes
such
,
that
it
is
farr
better
to
borrow
upon
Usury
,
then
not
to
borrow
at
all
:
Of
the
Lender
because
to
lend
upon
moderate
Usery
,
to
them
that
must
needs
borrow
,
is
a
lesse
sin
,
then
not
to
lend
at
all
.
And
yet
how
many
are
there
,
who
will
cry
out
upon
the
Vsurer
,
when
they
themselves
are
worse
,
in
not
being
upon
necessary
occasion
a
Lender
unto
their
Neighbour
?
Looke
then
upon
this
duty
,
not
as
arbitrary
,
and
left
to
your
own
choyce
,
whether
you
will
lend
or
not
:
for
if
our
Brethrens
necessities
require
it
,
we
stand
bound
unto
it
;
and
rest
assured
that
God
will
require
it
of
us
,
if
we
do
it
not
.
Obj.
But
say
,
A
Friend
should
come
to
borrow
of
me
,
when
I
know
he
borrows
only
to
feed
his
covetous
humor
,
or
to
mainteyne
his
Lust
,
and
Ryot
,
and
I
bound
to
lend
in
such
a
case
?
Resp.
Such
as
cannot
borrow
without
sin
,
may
not
be
lent
unto
,
lest
we
be
pertakers
with
them
in
their
sins
:
Some
covetous
dealers
,
there
are
in
the
world
,
who
by
engrossing
,
or
forestalling
of
commodities
,
seeke
great
matters
unto
themselves
,
(
albeit
it
tends
to
the
prejudice
of
the
Common-wealth
,
)
they
borrow
of
purpose
that
they
may
buy
Corne
to
hoard
up
,
and
so
to
inhaunce
the
price
.
And
there
are
others
,
who
hypocritically
and
dissemblingly
would
be
Borrowers
,
that
they
might
be
esteemed
poore
;
and
in
debt
,
thereby
to
avoid
publique
or
private
taxes
,
and
contributions
:
To
such
as
these
,
we
are
not
to
lend
,
lest
we
make
our selves
accessary
to
their
covetous
practises
.
Nor
are
such
,
as
borrow
for
the
maintenance
of
their
Pride
,
and
excesse
of
Ryot
to
consume
upon
their
lusts
,
pleasures
and
vanities
,
fit
Objects
of
this
kind
of
Charity
;
To
lend
to
these
,
is
but
to
feed
their
sensuall
humour
.
If
we
know
that
any
Friend
would
borrow
of
us
,
for
these
,
and
such
like
sinfull
purposes
,
we
may
not
lend
them
,
for
not
only
the
followers
but
the
furtherers
of
sin
are
guilty
,
Rom.
1.31
.
Rom.
1.31
.
Obj.
But
some
would
borrow
of
me
,
that
in
all
likelihood
,
are
not
likely
to
repay
againe
.
Resp.
In
humane
society
,
there
are
three
sorts
of
men
,
that
are
Borrowers
.
Some
are
extreame
poore
,
and
unable
to
provide
for
themselves
necessaries
,
by
reason
of
blindnesse
,
lameness
,
or
other
defects
of
nature
,
yet
their
modesty
(
many
times
)
keeps
them
from
begging
;
they
will
be
borrowing
,
albeit
they
know
not
which
way
to
pay
againe
.
To
these
we
may
not
lend
,
but
Give
:
Alms
,
are
their
due
.
Deut.
15.11
.
Levit.
25.22
.
Math.
5.42
.
Deut.
15.11
.
Levit.
25.22
.
Math.
5.52
.
Pro.
19.17
.
And
in
giving
to
these
,
we
lend
to
the
Lord
,
Pro.
19.17
.
he
will
restore
,
and
repay
it
againe
,
for
they
cannot
.
Some
are
Rich
(
at
least
comparatively
)
who
yet
at
some
times
,
and
for
good
and
necessary
considerations
,
may
stand
in
need
,
and
have
no
way
to
supply
their
wants
,
but
by
borrowing
of
a
Friend
(
unlesse
they
should
much
diminish
their
Inheritance
,
or
impare
their
stock
,
and
trade
to
their
great
prejudice
)
;
To
these
neither
gift
,
nor
Loane
is
due
,
(
otherwise
then
of
courtesie
,
)
we
may
lend
them
(
and
it
is
a
neighbourly
and
friendlily
part
to
lend
them
,
if
we
can
well
spare
to
supply
their
present
needs
,
)
but
no
man
is
strictly
tyed
in
Conscience
to
lend
them
,
inasmuch
as
they
have
wherewith
to
supply
their
wants
,
and
make
mony
of
,
albeit
(
it
may
be
)
they
should
sell
underfoot
,
or
leave
their
grounds
understocked
,
if
they
should
so
do
.
And
if
I
lend
to
any
such
,
I
may
expect
the
like
courtesie
from
them
;
should
I
at
another
time
have
the
like
occasion
:
And
this
is
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
spoken
of
Luke
6.34
.
Luke
6.34
.
which
sinners
(
that
is
very
Heathens
)
expected
and
rested
satisfyed
withall
.
And
some
there
are
,
of
a
middle
ranke
(
neither
very
poore
,
nor
very
Rich
,
)
They
have
a
Trade
,
a
Calling
,
wherein
they
are
able
,
comfortably
to
provide
for
themselves
,
and
theirs
,
and
whereby
they
may
be
enabled
(
through
Gods
blessing
)
to
give
every
one
their
own
,
and
repay
what
was
lent
them
,
&
yet
their
estates
may
be
such
,
as
may
minister
occasion
to
them
frequently
to
borrow
;
Trading
may
be
dead
,
Charge
great
,
much
hinderance
they
may
have
by
sicknesse
,
or
other
casualties
,
or
being
young
beginners
,
they
may
want
necessaries
,
(
as
Money
,
or
stock
to
set
up
withall
.
)
These
are
they
,
that
we
are
bound
by
the
bond
of
Christianity
to
lend
unto
,
and
that
freely
,
in
their
necessity
,
and
if
(
in
case
,
)
we
have
just
cause
to
doubt
,
or
mistrust
their
credits
;
A
pledge
may
be
taken
of
them
,
provided
first
that
it
be
not
their
Bed
from
under
them
,
or
such
necessary
things
as
they
cannot
well
spare
without
hazard
of
their
health
,
and
livelyhood
,
Deut.
24.10
,
11
,
12.17
.
Exod.
22.26
,
27.
Deut.
24.10
,
11
,
12.17
.
Exod.
22.26
,
27.
for
in
so
doing
,
we
rather
impoverish
them
,
then
pleasure
them
,
nor
do
they
save
so
much
in
borrowing
,
as
they
may
,
another
way
loose
,
for
want
of
those
necessaries
,
whereby
they
should
get
their
living
.
Secondly
,
that
the
pledge
or
pawne
be
not
used
by
thee
,
(
for
that
would
be
Usury
in
thee
:
)
The
pledge
,
be
it
linnen
,
wollen
,
or
such
like
may
be
the
worse
for
the
wearing
,
so
is
not
thy
Money
in
the
borrowers
hand
.
This
is
condemned
,
Amos
2.8
.
Amos.
2.8
.
Thirdly
,
if
we
see
that
what
was
borrowed
,
cannot
be
repayed
without
hazard
of
the
borrowers
undoing
,
thou
maist
not
take
any
advantage
against
thy
poore
brother
,
Math.
18.18
.
but
shew
compassion
to
him
,
in
giving
him
a
longer
time
,
or
wholly
forgiving
him
the
debt
,
restoring
his
pledge
againe
,
so
shall
that
poore
man
,
to
whom
thou
hast
shewed
mercy
,
blesse
thee
,
and
it
shall
be
righteousnesse
unto
thee
before
the
Lord
thy
God
,
Deut.
24.13
.
God
will
reckon
it
for
a
good
work
,
Deut.
24.13
.
and
gratiously
reward
it
.
Obj.
But
it
may
be
my
Friend
would
borrow
that
of
me
,
which
I
cannot
well
spare
;
It
would
tend
to
my
losse
,
and
dammage
if
I
should
send
.
Though
,
Resp.
Psal.
112.5
.
a
good
man
sheweth
favour
,
and
lendeth
;
yet
withall
,
he
will
guide
his
Affaires
with
discretion
,
Psal.
112.5
.
As
our
Neighbours
necessities
,
so
our
own
abilities
is
to
be
respected
;
God
requires
no
more
of
thee
,
then
he
enables
thee
to
do
.
Nor
have
we
any
command
to
lend
,
what
cannot
be
well
spared
.
But
here
the
Rule
is
good
,
our
super
fluities
must
give
way
to
our
Neighbours
Conveniences
,
and
our
Conveniences
to
their
Necessities
,
yea
our
Necessities
,
2
Cor.
8.12
.
(
though
they
be
great
)
to
their
Extreamities
,
for
the
supplying
of
them
.
If
we
in
lending
,
shall
more
damnifie
our selves
,
then
profit
our
Friend
,
or
Neighbour
;
(
in
such
a
Case
)
we
may
not
lend
.
The
wise
Virgins
did
well
,
and
wisely
,
in
keeping
of
their
oyle
,
when
they
had
not
to
spare
,
Math.
25.9
.
But
take
heed
that
this
be
not
made
a
pretence
only
,
Math.
25.9
.
(
as
it
is
made
by
many
,
)
who
cannot
lend
a
shilling
to
their
poore
brother
,
when
they
can
spend
pounds
in
sinfull
and
lewd
company
,
Obj.
But
the
way
to
keep
a
Friend
,
is
not
to
lend
,
for
if
a
man
demand
his
own
,
he
shall
be
hardly
thought
of
;
and
it
may
be
,
lose
,
both
Friend
and
Mony
.
Resp.
Such
indeed
there
are
(
and
too
many
of
such
)
in
the
world
,
whose
greatest
care
is
,
of
whom
to
borrow
,
but
take
no
care
at
all
to
repay
againe
;
but
they
are
branded
in
the
Scriptures
for
wicked
persons
that
do
so
,
Psal.
37.21
.
Psal.
37.21
.
nor
may
others
fare
the
worse
for
their
fault
.
The
Godly
make
Conscience
of
paying
what
they
owe
,
as
did
the
Son
of
the
Prophets
,
(
mentioned
,
2
King
.
6.5
.
)
and
that
poore
Widdow
,
2
King
.
6.5
.
2
King
.
4.1
,
2.
(
which
before
we
made
mention
of
,
)
of
whom
we
read
,
2
King
.
4.1
,
2.
&c.
Nor
may
a
necessary
duty
,
be
omitted
for
some
mens
faylings
:
It
should
only
teach
us
to
be
the
more
carefull
,
in
the
discharge
of
it
.
Wherefore
,
silence
Reason
,
and
exalt
Faith
;
Remember
it
is
a
work
of
mercy
to
lend
unto
the
needy
,
Math.
5.7
.
and
such
as
shew
mercy
,
shall
find
mercy
at
the
hands
of
God
,
when
they
stand
in
most
need
of
it
.
And
in
the
performance
of
this
Duty
,
see
that
it
be
in
Christian
Compassion
,
and
Charity
:
lend
not
grudgingly
,
and
repiningly
,
with
an
evill
eye
,
pinching
hand
or
heart
.
And
so
likewise
have
respect
to
Justice
and
Equity
in
your
lending
,
so
as
that
it
be
not
to
the
prejudice
,
but
profit
of
your
Neighbour
,
and
in
so
doing
,
the
greatest
comfort
and
profit
will
redound
to
thy selfe
in
the
end
.
Use
.
And
if
it
be
so
,
that
he
is
a
Friend
that
doth
lend
▪
then
let
such
as
borrow
,
take
it
for
a
kindnesse
that
they
are
lent
unto
.
Trouble
not
thy
Friend
with
a
businesse
of
this
nature
,
unlesse
there
be
great
need
,
(
For
the
Borrower
,
P●o.
22.7
.
is
a
servant
to
the
Len
der
)
(
saith
Solomon
)
:
and
why
should
any
man
needlesly
,
lose
his
liberty
,
and
make
himself
a
slave
;
As
the
Apostle
saith
in
another
case
,
so
in
this
,
if
thou
canst
be
free
,
use
it
rather
:
1
Cor.
7.21
.
If
thou
canst
use
any
other
lawfull
shift
,
borrow
not
:
He
that
goes
a
borrowing
(
we
say
)
goes
a
sorrowing
:
and
this
many
have
found
true
,
(
by
wofull
experience
,
)
who
have
met
with
bitter
reproaches
,
mocks
,
taunts
,
checks
,
reproofs
,
even
in
the
house
of
their
reputed
Friends
,
they
have
been
thus
smitten
,
when
they
have
come
upon
this
errand
;
wherefore
be
wary
,
borrow
not
over-greedily
:
Plato's
law
was
,
that
no
man
should
fetch
water
from
his
Neighbours
Well
,
untill
he
had
first
digged
in
his
own
ground
,
to
the
Potters
earth
:
But
if
thy
necessity
be
urgent
,
the
occasion
necessary
,
the
request
reasonable
,
and
that
thou
canst
not
otherwise
make
some
honest
supply
of
thy
present
want
,
then
see
that
thou
discharge
the
duty
of
a
good
Borrower
.
First
,
borrow
with
a
resolution
to
restore
what
is
lent
thee
,
and
that
at
the
time
appointed
.
There
are
in
these
dayes
(
more
then
a
few
,
)
who
by
faire
words
and
colourable
pretences
,
and
under
the
Cloake
of
Religion
,
creepe
into
their
Neighbours
bosomes
,
borrow
mony
,
take
up
wares
of
credit
,
(
as
far
as
they
can
be
trusted
,
)
never
purposing
to
pay
,
but
resolving
before
hand
,
that
so
soon
as
they
have
gotten
their
Neighbours
goods
into
their
own
possession
,
voluntarily
to
break
and
turn
Banckrupts
,
and
then
an
agreement
must
be
sought
with
Creditors
,
and
composition
made
for
a
third
,
fifth
,
or
tenth
part
of
what
was
borrowed
:
by
which
wicked
course
,
many
a
conscionable
,
and
well-minded
Lender
hath
been
brought
to
much
want
;
when
these
unjust
,
and
base-minded
Borrowers
have
lived
like
Gentlemen
upon
their
stollen
goods
,
and
the
sweat
of
other
mens
labours
.
This
is
a
pernitious-kind
of
theft
,
and
in
former
ages
scarce
heard
off
:
they
steale
more
in
a
day
or
two
,
and
with
more
security
,
then
a
High-way
Robber
doth
all
his
life-time
.
But
though
the
Law
of
man
arraignes
these
not
,
yet
the
Judgment
seate
of
of
God
,
1
Thes.
4.6
.
will
not
acquit
them
.
Secondly
,
repay
truly
and
at
the
time
appointed
,
abuse
not
thy
Friend
in
denying
the
debt
,
and
putting
him
to
prove
it
,
(
which
is
the
practise
of
too
many
)
nor
keep
it
from
him
,
with
a
strong
hand
,
longer
then
the
time
contracted
for
(
which
is
the
practise
of
more
.
)
This
is
the
cause
of
so
many
troublesome
,
and
chargeable
suits
at
Law
,
to
the
undoing
(
in
a
manner
)
of
many
an
honest
Neighbour
,
who
,
if
he
will
have
his
own
,
must
come
that
way
by
it
,
or
else
lose
it
,
which
(
if
the
debt
be
not
very
great
)
some
peaceable
minded
man
,
had
rather
do
then
sue
,
and
so
he
is
defrauded
of
his
due
.
And
this
is
one
cause
why
Friends
are
so
backward
in
lending
,
and
that
such
as
have
been
pittifull
,
and
compassionate
this
way
formerly
,
have
their
hearts
closed
,
and
shut
up
against
this
duty
.
Hast
thou
borrowed
of
thy
Neighbour
ought
,
then
know
thou
art
a
debtor
,
and
debts
must
be
paid
.
The
Law
of
God
,
2
King
.
4.7
.
Joseph
.
Antiq.
lib.
3.
cap.
2.
Oecolamp
.
in
Proph.
Abdiam
.
Hier.
Lyra
in
loc.
and
Conscience
requires
it
,
go
pay
to
them
,
thou
art
indebted
unto
,
(
said
Elisha
to
the
Prophets
Widdow
)
(
whose
Husband
some
think
was
good
Obadiah
,
Ahabs
Steward
,
who
hid
and
mainteyned
a
hundred
Prophets
,
in
the
time
of
Jezebells
persecution
,
and
by
that
meanes
came
greatly
indebted
,
for
the
payment
of
which
debts
God
wrought
a
miracle
by
Elisha
,
)
2
King
.
4.7
.
her
first
care
must
be
to
pay
what
she
owed
,
and
then
she
and
her
Children
were
to
live
upon
what
remained
:
whilst
she
had
nothing
,
it
was
no
sin
to
owe
,
but
when
she
had
wherewith
,
she
could
not
have
been
guiltlesse
,
if
she
had
not
paid
,
before
she
stored
up
for
her selfe
,
and
hers
.
Nor
might
she
put
it
off
from
day
to
day
,
but
do
it
presently
:
the
debt
was
due
,
and
no
delay
might
be
made
of
payment
,
To
detaine
what
is
due
,
is
all
one
,
Aquin.
2.2
ae
.
q.
66.
Art.
3.
as
if
you
robbed
your
Neighbour
(
saith
the
Schoolman
.
)
Thirdly
;
if
what
was
borrowed
of
they
Neighbour
be
lent
,
only
to
use
(
and
is
to
be
returned
in
the
same
individuall
thing
,
)
abuse
it
not
:
Use
it
,
to
that
end
,
for
which
it
was
lent
,
and
no
further
,
then
the
Lender
doth
like
of
;
and
then
restore
(
at
the
time
appointed
,
)
what
was
borrowed
,
safe
,
and
entire
,
or
otherwise
,
make
it
good
.
And
herein
many
Borrowers
come
short
,
who
care
not
to
what
Use
they
put
their
Neighbours
goods
,
(
not
using
them
as
they
would
their
own
;
but
,
to
save
their
own
,
abuse
theirs
)
forgetting
our
Saviours
Rule
,
Luke
6.13
.
As
you
would
that
men
should
do
to
you
,
so
do
you
to
them
:
They
would
not
like
it
,
should
they
be
so
dealt
withall
.
Lastly
;
Restore
what
thou
hast
borrowed
,
with
thanks
:
as
thou
didst
professe
it
to
be
a
kindnesse
,
when
it
was
lent
;
so
make
a
returne
with
the
like
acknowledgment
.
There
are
those
who
borrow
with
Thanks
,
but
restore
with
Enmity
;
Let
the
Lender
send
for
his
own
againe
,
or
require
it
of
them
,
they
repay
with
crosse
and
cursed
language
,
and
that
is
all
they
have
for
their
friendly
kindnesse
.
And
some
there
are
so
proud
,
and
unthankfull
,
that
they
esteeme
all
that
is
done
this
way
for
them
,
but
as
matter
of
duty
;
you
have
done
no
more
(
say
they
)
but
what
God
commands
you
,
and
lesse
then
you
ought
to
do
:
But
God
commands
us
not
,
to
lend
to
such
unthankfull
persons
;
They
are
not
yet
poore
enough
,
to
be
befriended
this
way
:
Nor
is
it
Gods
mind
,
that
such
as
lend
unto
us
,
should
be
so
ungratefully
required
.
Nabals
churlish
requitall
of
David
,
and
Gods
punishment
on
him
for
it
,
makes
it
evident
,
1
Sam.
25.28
.
1
Sam.
25.28
.
And
thus
you
see
your
Duties
,
that
are
Borrowers
:
Borrow
not
more
then
is
necessary
:
Repay
truly
:
Use
the
borrowed
thing
honestly
:
and
returne
it
thankfully
to
the
owner
.
Obj.
But
what
if
we
be
not
able
to
repay
?
Say
we
have
it
not
,
what
must
be
done
in
such
a
case
?
As
Solomon
speaks
in
case
of
suretiship
,
Resp.
Prov.
6.3
.
Dr.
Jerm
.
in
oc●
?
so
do
I
in
this
.
Go
and
humble
thy selfe
unto
thy
Creditor
,
and
make
sure
thy
Friend
.
The
Riches
of
humility
(
saith
one
)
are
able
to
pay
a
debt
,
when
there
is
nothing
remaining
to
pay
it
.
In
all
humble
manner
,
go
unto
thy
Friend
,
request
him
to
be
favourable
to
thee
;
if
thou
canst
not
repay
the
whole
,
repay
in
part
,
shew
thy
readinesse
out
of
that
thou
hast
,
to
make
satisfaction
to
the
full
,
and
(
according
to
the
French
Proverb
)
if
thou
bring
no
Mony
in
thy
purse
,
yet
bring
Hony
in
thy
mouth
.
And
withall
make
sure
thy
Friend
(
saith
Solomon
)
that
is
(
say
some
)
strengthen
thy self
with
Friends
,
who
may
intercede
for
thee
,
and
add
their
help
to
thine
own
humility
:
This
do
,
and
however
(
perhaps
)
men
will
not
be
satisfyed
with
it
,
yet
in
having
a
good
Conscience
,
and
doing
what
thou
dost
sincerely
,
God
will
be
therewith
well
pleased
,
and
accept
of
votall
restitution
for
totall
,
what
is
affected
as
if
it
were
effected
,
the
will
for
the
deed
.
And
this
may
comfort
us
,
in
as
much
as
he
is
the
Principall
Creditor
:
Spirit
:
sense
.
In
a
spirituall
sense
we
are
given
to
understand
thus
much
from
the
Text
,
that
,
Temporall
blessings
are
but
borrowed
things
for
a
Time
.
Doct.
Mystic
.
God
is
this
Friend
,
(
as
you
have
heard
,
)
to
him
we
resort
in
all
our
wants
,
and
what
we
have
from
him
,
is
but
lent
us
;
they
are
not
our
free
purchase
,
but
had
from
God
by
way
of
Loane
.
[
Friend
lend
me
.
]
Sold
they
are
not
:
A
sale
,
is
the
perpetuall
Alienation
of
the
property
for
a
price
(
as
before
hath
been
shewed
.
)
Now
where
do
you
find
that
God
hath
renounced
his
dominion
and
Lordship
over
these
outward
blessings
that
we
enjoy
?
He
challengeth
still
his
right
in
all
,
Every
beast
of
the
Field
is
mine
,
and
the
Cattle
upon
a
thousand
hills
,
Psal
,
50.10
,
11.
so
Hos.
2.9
.
my
Corn
,
Psal.
50
,
10
,
11.
Hos.
2.9
.
1
Sam.
25.11
.
my
Wine
,
my
Flax
,
&c
:
Those
things
that
we
call
our
own
,
(
as
Nabal
did
)
my
Bread
,
my
Flesh
,
&c.
God
hath
an
interest
in
:
and
that
very
Mony
,
we
buy
these
things
withall
from
the
hands
of
man
,
is
Gods
coyne
too
:
we
may
read
Him
on
the
one
side
of
it
,
as
well
as
King
,
or
State
,
on
the
other
,
Ioel.
2.5
.
Joel
3
,
5.
Hag.
2.8
.
Hag.
2.8
.
Exchanged
they
are
not
:
for
in
Exchange
,
one
certaine
thing
is
given
and
taken
for
another
,
as
1
King
.
21.2
.
1
King
.
21.2
.
But
we
have
nothing
to
give
to
God
by
way
of
Exchange
,
for
these
things
:
we
came
naked
into
this
world
,
and
shall
carry
nothing
out
of
the
world
with
us
,
Job
.
1.12
.
1.
Tim.
6
,
7.
Job
.
1.21
.
1
Tim.
6
,
7.
Let
out
unto
us
,
they
are
not
,
neither
by
Lease
,
nor
for
yearly
Rent
:
God
takes
no
hire
of
us
for
them
,
nor
may
we
use
them
as
we
please
,
nor
can
we
be
assured
of
the
enjoyment
of
them
for
a
day
,
Luke
12.19
,
20.
Luk.
12.19
,
20.
Given
they
are
not
,
(
properly
and
in
the
strictest
acceptation
)
(
albeit
the
Scripture
frequently
speaks
of
them
as
things
given
us
)
:
for
a
gift
,
is
a
passing
over
of
the
Use
,
and
Property
of
a
thing
for
ever
;
but
these
temporall
blessings
are
not
ours
for
ever
,
Psal.
49.11
,
12.
Lent
us
then
,
and
only
Lent
they
must
be
,
Psal.
49.11
,
12
and
that
freely
(
for
all
we
have
is
of
grace
,
and
favour
,
Deut.
9.4
,
5
,
6.
Deut.
9.4
,
5
,
6.
)
and
but
for
a
time
,
reserving
power
to
Himself
,
to
take
away
againe
at
pleasure
,
Iob.
1.22
.
Thus
David
,
Job
.
1.22
.
in
that
thanksgiving
of
his
acknowledgeth
them
to
be
:
what
am
I
,
and
what
is
my
people
,
that
we
should
be
able
to
offer
so
willingly
after
this
sort
?
for
all
things
come
of
thee
,
and
of
thine
own
,
have
we
given
thee
,
1
Chron.
29.14
.
1
Chron.
29.14
Luke
19.
And
our
blessied
Saviour
in
that
Parable
of
the
Pounds
committed
in
trust
,
by
a
certaine
Nobleman
(
that
went
into
a
far
Country
)
unto
his
Servants
confirms
this
.
So
that
of
all
outward
blessings
that
we
enjoy
in
this
life
we
may
say
,
as
he
of
the
Axe-head
(
when
it
fell
into
the
water
,
2
King
.
6.5
.
)
2
King
.
6.5
.
Alasse
Master
,
they
are
but
borrowed
;
and
Christen
all
our
worldly
comforts
,
as
Hannah
did
her
Son
,
calling
them
Samuell
,
Lent
of
God
,
1
Sam.
1.20
.
1
Sam.
1.20
.
Use
.
1
You
see
by
this
,
that
they
are
wonderfully
mistaken
,
who
boast
of
what
they
have
,
that
it
is
their
own
,
and
that
they
are
not
beholding
to
any
for
what
they
have
,
when
indeed
,
nothing
that
they
have
is
properly
their
own
,
all
that
this
world
can
afford
,
is
but
lent
,
and
borrowed
.
Art
thou
Rich:
that
estate
is
lent
thee
;
Art
thou
faire
:
it
is
but
with
borrowed
beauty
;
Art
thou
in
a
high
place
and
office
,
thou
art
but
betrusted
with
it
.
Hast
thou
witt
,
strength
,
health
,
learning
;
why
,
all
is
owing
for
,
and
must
be
repayed
back
:
We
weare
not
out
own
haire
,
nor
our
own
clothes
;
we
eate
not
our
own
bread
,
spend
not
out
own
Mony
,
all
is
but
lent
for
a
time
to
use
,
and
for
all
which
in
a
short
time
we
must
be
accountable
.
It
were
well
,
if
this
were
well
considered
of
by
such
boasters
as
say
with
those
,
Psal.
12.
Psal.
12.4
.
our
tongues
are
our
own
,
who
shall
controule
us
?
If
thine
own
,
how
cam'st
thou
by
them
?
The
marke
of
the
Creator
and
Maker
of
all
is
upon
them
.
If
they
were
not
lent
thee
,
where
stol'st
thou
them
?
If
but
lent
thee
by
him
that
made
them
;
how
sayest
thou
,
that
they
are
thine
,
and
that
thou
art
not
indebted
for
them
?
Use
.
2
From
whence
we
may
be
informed
of
the
difference
that
is
betwixt
God
,
and
Sathan
,
as
concerning
the
disposing
of
the
things
of
this
Life
:
Satan
boasts
that
all
the
Kingdomes
of
the
world
are
at
his
dispose
(
with
lye
and
all
)
(
but
when
did
God
passe
over
all
to
him
:
Luke
4.6
.
or
put
these
things
into
his
hands
?
we
reade
otherwise
,
Deut.
10.14
.
Psal.
24.1
.
Deut.
10.14
.
Psal.
24.1
.
)
And
he
seems
to
be
very
liberall
,
he
will
give
them
,
and
expects
nothing
but
thanks
for
them
;
when
indeed
,
had
Christ
accepted
of
that
offer
,
it
had
been
the
dearest
sold
ware
,
that
ever
was
any
,
(
no
lesse
then
the
souls
of
all
mankind
must
have
paid
for
it
.
)
Or
if
he
Lends
,
(
as
sometimes
he
seemes
to
do
)
tempting
to
pleasure
or
profit
,
for
(
like
an
infernall
Broaker
)
he
must
have
the
soul
for
pawne
.
And
then
he
will
give
a
longer
day
,
(
think
not
of
repentance
yet
,
time
enough
;
old
age
shall
serve
,
but
he
soon
takes
the
forfeiture
,
and
seizeth
on
the
soul
,
(
unlesse
the
Chancery
,
the
Court
of
Mercy
do
relieve
us
.
)
But
God
(
though
he
absolutely
gives
not
,
so
as
that
we
may
do
what
we
list
,
with
that
we
have
,
yet
)
he
lends
freely
to
us
,
expecting
no
gaine
,
nor
profit
from
us
:
For
wherein
can
we
profit
him
,
Psal.
16.2
.
our
goodnesse
extendeth
not
to
him
,
it
is
for
our
own
good
and
benefit
that
he
lends
these
things
unto
us
.
Indeed
he
expects
that
we
should
employ
what
he
betrusts
us
with
(
as
appeares
by
those
Parables
of
the
Pounds
and
Talents
)
but
the
advantage
is
ours
,
Luke
19.
Math.
25.
(
albeit
he
be
pleased
to
esteeme
the
gaine
we
get
thereby
,
as
advantagious
to
himself
.
Those
Servants
that
shewed
faithfullnesse
in
a
little
,
they
were
recompense
with
much
:
They
were
Servants
,
before
,
but
now
Rulers
;
they
returned
pounds
,
but
had
as
many
Citties
as
they
gained
pounds
,
bestowed
on
them
.
And
it
may
further
informe
us
of
a
different
manner
,
of
dispensing
things
,
Temporall
and
Spirituall
unto
us
.
God
is
said
to
give
with
both
hands
.
In
his
right
hand
,
Pro.
3.16
.
are
such
gifts
as
accompany
salvation
,
(
as
justifying
Faith
,
sound
Hope
,
true
Repentance
,
new
Obedience
.
)
In
his
left
hand
are
Riches
and
Honour
,
health
,
and
such
like
.
What
comes
out
of
the
right
hand
are
absolutely
given
,
and
so
given
,
2
Pet.
1.4
.
as
that
they
shall
not
any
more
be
required
,
or
returned
to
the
giver
againe
,
(
for
such
gifts
are
without
Repentance
.
)
But
what
are
given
with
the
left
hand
shall
be
required
,
Luke
16.1.2.9
.
Luk.
16.1
,
2.9
.
1
Sam.
15.35
.
&
16.14
.
It
is
said
that
God
repented
that
ever
he
made
Saul
a
King
,
and
took
from
him
his
spirit
,
(
that
is
the
gift
of
strength
,
and
courage
,
and
such
like
gifts
as
were
fitting
for
Kingly
Government
)
but
we
never
read
that
he
repented
of
making
man
a
true
Believer
,
a
new
Creature
,
a
true
Penitent
.
How
happy
is
a
true
Christian
in
this
,
that
albeit
he
hath
the
least
share
in
things
lent
,
yet
he
hath
the
greatest
share
in
things
that
are
given
:
better
is
a
Mole-hill
of
a
mans
own
,
then
a
Mountaine
of
another
bodies
,
Use
.
3
And
from
the
Doctrine
delivered
,
we
may
be
exhorted
to
sundry
duties
,
as
first
to
Humility
,
and
lowlinesse
of
spirit
,
1
Cor.
4.7
.
for
what
hast
thou
,
that
thou
hast
not
received
;
and
if
all
be
received
,
(
and
that
by
way
of
free
loane
)
Wherefore
boastest
thou
?
Thy
food
is
from
Gods
Earth
,
thy
Cloath
from
Beasts
,
thy
silks
from
Wormes
,
thy
riches
from
the
Mines
of
the
earth
,
thy
Wine
and
Oyle
from
Trees
,
all
are
God's
,
and
from
him
borrowed
.
Shall
a
Stage-player
be
proud
of
a
rich
rayment
which
he
borrowed
of
a
Broaker
,
to
Act
his
part
in
,
or
thou
proud
of
thy
Rings
,
Jewells
,
goodly
furniture
all
which
must
shortly
be
called
for
againe
;
surely
thou
hast
little
cause
:
Had
every
bird
it
s
own
feather
,
the
proud
Popingay
would
be
left
stark
naked
.
Secondly
;
if
all
be
but
lent
,
then
let
us
take
heed
least
we
abuse
any
Temporall
blessing
,
wherewith
we
are
betrusted
,
(
as
Health
,
Wealth
,
Strength
of
Body
,
Life
,
Liberty
,
or
any
member
of
our
bodies
,
or
power
of
our
Souls
,
)
but
use
all
to
those
ends
,
for
which
they
were
lent
us
,
otherwise
we
shall
have
little
thanks
or
credit
,
when
we
come
to
restore
them
.
Oh!
that
men
would
put
the
Question
to
their
souls
,
when
they
go
about
any
sinfull
and
wicked
act
.
Did
God
lend
me
my
senses
,
my
sight
,
my
hearing
,
smelling
,
tasting
,
feeling
,
to
be
thus
employed
?
was
this
Eye
given
me
to
behold
vanity
?
this
Eare
to
entertaine
such
discourse
,
&
c
?
How
shall
I
be
able
ever
to
look
God
in
the
face
,
when
I
shall
be
called
to
restore
back
these
borrowed
things
?
Surely
this
is
one
great
cause
why
men
are
so
loath
to
dye
and
depart
this
world
,
for
that
they
well
know
,
how
they
have
polluted
and
abused
that
pretious
soul
of
their's
,
which
God
lent
them
in
Love
.
Thirdly
;
if
all
be
but
lent
,
let
us
not
be
unwilling
to
part
with
any
thing
we
have
,
when
God
sends
for
it
.
All
we
have
we
should
make
use
of
,
as
we
do
a
borrowed
book
,
or
toole
,
not
knowing
how
soon
the
owner
may
call
for
it
;
and
when
it
is
called
for
,
return
it
with
many
thanks
,
and
not
seek
to
keep
it
against
the
owners
mind
.
We
count
him
unworthy
of
a
kindnesse
,
who
will
deale
churlishly
,
and
unkindly
with
a
Friend
(
who
lent
him
in
love
)
either
in
denying
of
the
debt
,
or
returning
with
discontent
;
and
yet
we
deale
thus
with
God
:
somtimes
we
deny
that
ever
we
borrowed
of
him
,
and
put
him
to
prove
the
debt
;
or
if
we
do
acknowledge
the
receipt
,
yet
when
he
sends
for
what
was
lent
,
be
it
Health
,
Wealth
,
Friend
,
Child
,
&c
:
what
sighing
is
there
,
yea
howling
and
crying
upon
the
parting
?
Oh
Absolon
my
Son
,
Absolon
my
Son
,
2
Sam.
18.33
as
if
God
offered
us
great
injury
in
sending
for
his
own
so
soon
,
when
we
have
enjoyned
mercyes
many
yeares
,
and
were
not
worthy
to
be
trusted
one
houre
with
any
of
them
:
few
have
learned
to
say
Iobs
Grace
,
Job
.
1
,
2.
It
is
God
that
hath
given
,
and
God
that
hath
taken
away
;
Blessed
be
his
Name
.
Fourthly
,
let
us
be
s●irred
up
to
Thankfullnesse
for
what
we
have
:
seeing
to
lend
,
is
a
Friendly
part
,
how
infinitely
are
we
engaged
unto
God
?
He
lends
us
,
and
loades
us
daily
with
innumerable
blessings
,
he
hath
been
lending
us
from
day
to
day
,
ever
since
we
came
into
the
world
,
and
is
not
hasty
with
us
to
call
in
his
own
.
The
Borrower
is
a
Servant
to
the
Lender
,
(
as
you
heard
in
the
former
point
.
)
Let
us
be
so
to
God
,
let
us
come
for
him
,
go
for
him
,
run
for
him
,
ride
for
him
,
and
think
nothing
too
much
to
do
for
him
,
Psal.
116.12
.
who
doth
thus
daily
befrien
us
,
Psal.
116.12
.
So
say
thou
to
thine
own
sol.
We
have
done
with
the
request
,
now
we
come
to
consider
of
the
Motive
brought
by
this
man
in
want
,
to
move
his
Friend
to
condescend
to
his
Request
,
and
that
is
taken
from
the
facility
of
it
:
It
was
but
three
Loaves
he
desired
to
borrow
.
Text.
Three
Loaves
.
As
if
he
should
say
,
my
request
is
such
,
as
you
may
easily
graunt
;
It
is
but
three
Loaves
of
bread
that
I
would
borrow
of
you
,
I
am
not
willing
to
be
overtroublesome
or
burthen
some
unto
you
:
Thence
observe
we
,
from
the
Letter
.
Doct.
Friends
may
not
overburthen
Friends
with
Suits
.
That
would
be
requested
,
which
may
easily
be
granted
,
and
condiscended
unto
.
It
was
Esther's
wisdome
,
Ester
.
5.3
.
when
she
had
a
promise
of
half
the
Kingdom
,
from
Ahashuerosh
the
King
,
to
request
no
more
then
needs
must
,
only
the
Life
of
her selfe
,
and
people
;
to
which
(
likewse
)
she
made
way
,
by
two
other
small
requests
,
that
the
King
would
be
pleased
to
come
unto
the
banquet
that
was
prepared
for
him
.
The
like
modesty
,
did
Nehemiah
shew
in
his
suite
to
Artaxerxes
,
Neh.
2.5
.
Neh.
2.5
.
First
he
craves
leave
for
his
journey
,
and
building
,
and
then
aide
for
both
.
Thus
David
in
his
suite
to
Araunah
for
the
threshing
floore
(
to
build
there
on
an
Altar
for
the
Lord
,
)
he
desired
not
to
have
it
of
free
cost
,
2
Sam.
24.22.24
.
(
although
he
might
,
)
(
for
Araunah
offered
upon
the
first
motion
,
more
then
was
asked
,
As
Oxen
for
Sacrifice
,
Carts
and
Ploughs
and
other
Utensils
of
Husbandry
for
the
wood
)
David
desired
to
buy
:
Araunah
would
give
all
,
but
David
would
not
take
too
much
of
a
free
heart
,
Nay
(
saith
David
)
I
will
surely
buy
it
of
thee
at
a
price
,
—
so
David
bought
the
threshing
floare
,
and
the
Oxen
for
fifty
shekels
of
Silver
,
2
Sam.
24.22.24
.
And
such
a
suitor
Bathsheba
pretended
to
be
in
the
behalfe
of
Adoniah
,
to
her
Son
Solomon
(
albeit
it
proved
otherwise
,
)
1
King
.
2.20
.
I
desire
one
small
petition
of
thee
,
1
King
.
2.20
.
say
me
not
Nay
.
Such
a
modest
Suitor
was
old
Barzillah
;
David
remembred
the
kindnesse
of
this
his
old
Friend
,
which
he
shewed
him
in
the
day
of
his
distresse
,
and
now
by
way
of
requitall
invites
him
to
the
Court
,
where
he
should
be
royally
entertayned
and
preferrd
,
but
Barzillah
modestly
puts
by
the
motion
,
he
will
be
no
Suitor
for
high
place
,
or
great
preferment
for
himself
,
(
who
was
too
old
to
be
a
Courtier
)
but
for
his
Son
,
he
requests
the
King
,
to
accept
of
him
in
his
roome
,
and
to
deale
with
him
as
seemed
good
in
his
eyes
,
2
Sam.
19
.
32.-38
.
And
amongst
divers
other
instances
which
might
be
brought
,
2
Sam.
19.32.38
.
Phil.
2.
that
of
Paul
to
Philemon
in
the
behalfe
of
Onesimus
would
not
be
forgot
.
In
all
likelihood
Onesimus
had
wronged
his
Master
in
his
estate
by
pilfering
,
and
purloyning
from
him
,
and
then
running
away
when
he
had
done
:
Paul
becomes
a
Suitor
to
his
Master
,
only
that
he
would
receive
him
againe
:
he
did
not
desire
that
he
would
forgive
him
the
debt
,
he
undertakes
for
;
he
would
see
him
paid
:
albeit
if
the
businesse
were
brought
into
the
Court
of
Conscience
,
he
might
have
required
that
and
more
,
in
as
much
as
Philemon
owed
him
a
farr
greater
debt
then
that
was
(
even
himself
besides
)
this
(
saith
he
)
I
do
not
say
(
albeit
he
might
have
said
it
,
verse
19.
Phil.
19.
)
he
leaves
that
to
Philemons
most
serious
thoughts
.
Use
.
1
They
are
to
blame
then
,
who
care
not
how
they
overburthen
Friends
,
either
with
their
overfrequent
or
unreasonable
suits
,
some
presse
too
much
on
free
natures
,
as
did
that
great
man
at
Court
,
who
having
obteyned
many
a
suite
from
Queen
Elizabeth
,
and
still
following
her
with
Petitions
,
She
asked
him
(
at
length
)
when
he
would
leave
begging
;
he
made
her
this
Answer
,
when
her
Majesty
would
leave
giving
,
and
not
before
.
We
reade
of
one
who
begged
of
Archilaus
,
King
of
Macedon
,
(
as
he
was
at
Supper
)
a
cup
of
Gold
,
the
King
(
being
well
acquainted
with
his
begging
humour
)
commanded
it
to
be
given
to
another
,
more
worthy
,
saying
,
Thou
art
worthy
to
crave
,
but
not
to
receive
;
but
This
man
is
worthy
to
receive
,
though
he
doth
not
crave
.
Thus
by
overburthening
Friends
with
daily
Suits
,
we
our selves
may
become
burthens
,
ere
we
be
aware
.
Propound
not
any
thing
then
unto
thy
Friend
,
unlesse
it
carry
with
it
a
probability
of
obteyning
it
,
engage
your
Friends
in
honest
causes
only
,
make
such
motions
as
may
beseem
a
Christian
to
graunt
;
if
you
desire
their
hand
to
help
.
If
thou
hast
the
face
to
desire
any
thing
of
thy
Friend
unjust
,
he
must
have
the
heart
to
deny
thee
in
what
thou
requirest
of
him
:
should
my
Friend
desire
any
thing
of
me
which
is
at
enmity
with
Reason
,
and
holds
no
correspondence
with
Religion
;
I
must
take
leave
to
answer
with
Pericles
,
I
cannot
satisfie
you
:
Vsque
ad
aras
.
the
bounds
and
limits
of
the
Altar
will
not
permitt
it
.
Use
.
2
And
if
our
Requests
which
we
make
to
man
,
must
be
Christian
and
modest
,
much
more
ought
our
Requests
to
be
such
,
which
we
put
up
to
Heaven
.
When
Abraham
made
suite
for
Sodome
,
Gen.
18.23
,
24
,
25.
how
modestly
and
religiously
did
he
behave
himselfe
;
Wilt
thou
destroy
the
Righteous
with
the
wicked
?
Peradventure
there
be
fifty
righteous
within
the
City
,
wilt
thou
not
spare
the
place
for
fifties
sake
?
That
be
farr
from
thee
to
do
after
this
manner
,
that
be
farr
from
thee
.
Shall
not
the
Judge
of
all
the
earth
do
right
?
He
desires
nothing
of
God
,
but
what
might
stand
with
righteousnesse
,
and
truth
,
that
God
would
not
destroy
the
just
,
with
the
unjust
,
and
make
the
case
of
both
a
like
.
And
how
doth
he
gaine
upon
God
by
degrees
,
he
brings
down
Gods
price
from
a
greater
,
to
a
lesser
number
,
from
fifty
to
ten
,
and
there
he
stayes
(
modestly
)
and
goes
no
lower
;
which
if
he
had
,
who
knowes
whether
God
would
not
have
come
lower
yet
,
for
the
saving
of
Sodome
?
It
is
very
probable
that
he
would
,
for
the
Text
saith
He
went
not
away
,
till
he
had
left
communing
with
Abraham
;
that
is
,
till
Abraham
had
no
more
to
say
unto
him
.
Abraham
had
brought
God
down
(
at
six
severall
times
)
so
low
,
that
he
is
loath
to
seeme
immodest
in
his
suite
,
yet
it
may
be
thought
that
the
holy
impudence
which
this
Friend
in
our
Parable
had
(
of
which
in
due
place
God
willing
)
might
have
done
well
in
Abrahams
case
for
Sodome
.
But
the
Requests
we
put
up
to
God
,
are
far
unlike
to
Abrahams
;
Such
things
we
ask
as
will
not
stand
with
the
honour
of
God
to
give
.
Should
God
condiscend
to
our
desires
,
he
should
deny
himself
,
and
contradict
his
Truth
.
There
are
some
,
who
would
have
God
to
forgive
them
their
sinnes
,
to
give
them
Heaven
,
and
save
their
souls
;
yet
have
no
desire
to
leave
sin
,
not
lead
a
new
course
of
life
;
They
sweare
,
and
swill
,
and
plod
on
in
wickednesse
,
adding
drunkennesse
to
thirst
,
dealing
(
herein
)
as
Lewis
the
11th
.
did
,
with
his
leaden
Crucifix
,
(
which
he
used
to
weare
in
his
hat
,
)
which
after
he
had
committed
any
wickednesse
,
or
villany
,
he
would
kisse
,
and
then
to
it
againe
,
as
f●esh
as
he
did
before
;
They
run
on
into
all
excesse
of
Ryot
,
then
cry
God
mercy
,
yet
go
on
still
in
their
wicked
wayes
,
Deut.
29.19
.
blessing
themselves
therein
,
as
we
have
it
,
Deut.
29.
Now
God
hath
passed
his
word
,
that
he
will
not
spare
such
,
but
his
wrath
shall
smoake
against
that
man
and
all
the
Curses
that
are
written
in
the
book
of
God
shall
fall
upon
him
:
should
God
hear
thee
,
and
grant
thee
thy
desire
,
where
were
his
Truth
;
how
should
his
Justice
be
satisfied
?
Gen.
18.25
.
Shall
not
the
Judge
of
all
the
world
do
right
;
If
so
,
woe
be
to
thee
,
that
livest
and
dyest
impenitently
.
So
in
craving
Temporall
things
at
the
hands
of
God
,
how
immodest
,
and
unreasonable
are
many
in
their
Suits
;
James
4.2
,
3.
You
lust
and
have
not
(
saith
St.
James
▪
)
ye
kill
and
desire
to
have
,
and
cannot
obtaine
,
&c
:
Hos.
7.14
.
you
aske
and
receive
not
,
because
you
ask
amisse
,
that
you
may
spend
upon
your
lusts
,
so
Hos.
7.14
.
Now
is
it
not
unreasonable
,
that
you
should
begg
blessings
of
God
,
that
you
may
abuse
them
to
his
dishonour
.
Clemens
Alexandrinus
,
observeth
of
the
Pythagoreans
,
Strom.
lib.
4.
that
they
cryed
loud
in
their
Prayers
,
not
because
they
thought
that
their
Gods
did
not
hear
them
,
but
because
they
would
have
the
world
to
hear
that
they
prayed
for
nothing
,
but
things
justifiable
.
The
Requests
that
many
put
up
to
Heaven
,
are
such
,
that
they
would
(
or
at
least
have
cause
to
)
blush
,
if
they
should
be
overheard
by
any
man
,
to
move
for
things
,
so
vile
,
and
shamefull
,
of
the
God
of
Heaven
:
If
thou
would'st
speed
with
God
,
desire
nothing
at
his
hands
,
but
what
may
stand
with
his
Glory
,
so
thou
may'st
be
sure
to
be
heard
(
as
Austin
told
that
Widdow
,
who
desired
him
to
direct
her
how
to
pray
,
so
as
she
might
be
sure
to
speed
.
)
But
of
this
we
shall
heare
in
the
Applicatory
part
of
this
Parable
more
fully
.
More
particularly
;
Consider
we
,
first
the
Quality
of
the
thing
desired
,
and
that
was
Bread
;
secondly
the
quantity
,
three
Loaves
.
[
Lend
me
three
Loaves
.
]
Bread
,
as
you
heard
before
,
is
a
comprehensive
word
,
all
other
necessaries
are
comprized
under
it
,
Math.
6.11
.
Math.
6.11
.
But
in
this
place
it
is
not
to
be
taken
in
so
large
a
sense
,
but
more
properly
and
strictly
,
for
that
foode
which
is
made
of
Corne
;
either
Wheate
,
(
as
1
King
.
5.11
.
)
or
Barley
,
1
King
.
5.11
.
Judg.
7.13
.
2
King
.
4.22
.
Horat.
l.
1.
Epist.
10.
whereof
bread
was
most
usually
made
,
as
Iudg.
7.13
.
2
King
.
4.42
.
)
so
bread
is
used
for
homely
provision
,
and
opposed
to
things
delicious
,
and
pleasing
.
This
was
that
he
desired
of
his
Friend
,
to
entertaine
his
other
Friend
withall
.
Intimating
thus
much
unto
us
,
that
,
Bread
is
good
fare
at
a
Friends
board
.
Lit.
Doct.
In
former
times
it
was
esteemed
so
:
Friends
entertained
Friends
with
Barley-bread
,
and
homely
fare
.
The
best
cheare
that
Elisha
had
for
a
hundred
Guests
(
Sons
of
the
Prophets
)
was
twenty
Loaves
of
Barley
,
and
full
eares
of
Corne
,
2
King
.
4.42
,
43
,
44.
in
the
husk
.
A
present
that
was
brought
to
him
before
,
by
a
man
from
Baal-shalisha
,
2
King
.
4.42
.
verse
38.
Indeed
he
had
commanded
that
the
great
pot
should
be
set
on
before
that
present
came
;
but
it
was
but
homely
Pottage
that
was
made
,
Pottage
made
of
Coleworts
without
either
Meate
,
or
Oat-meale
,
or
skilfull
Cooke
(
for
they
put
in
Wild-goards
instead
of
better
herbs
)
so
that
the
Pottage
could
not
be
eaten
,
before
he
had
thickned
it
and
sweetened
it
with
Meale
,
as
appeares
in
the
story
.
Such
homely
provision
it
was
,
that
David
carryed
his
Bretheren
,
(
being
sent
unto
them
from
his
Father
)
an
Epha
of
parched
Corne
,
1
Sam.
17.17
.
and
ten
Loaves
,
1
Sam.
17.17
.
And
little
better
was
the
fare
that
his
Friends
brought
to
entertaine
him
and
his
Servants
with
,
after
that
he
was
annoynted
King
over
Israel
:
they
brought
Wheate
,
and
Barley
,
and
Flower
,
parched
Corne
,
Beanes
,
and
Lentiles
,
and
parched
Pulse
(
with
some
other
provision
)
for
David
and
the
people
to
eate
,
2
Sam.
17.28
,
29.
2
Sam.
17.28
,
29.
Fare
homely
enough
for
so
great
a
Personage
.
Boaz
a
mighty
man
of
Wealth
,
(
and
as
good
as
great
)
and
yet
the
Harvest
provision
which
he
made
for
his
Reapers
,
Ruth
.
2.14
.
was
parched
Corne
,
Ruth
.
2.14
.
Nor
was
the
food
that
Abraham
entertayned
Angells
with
,
(
though
unawares
)
very
costly
,
or
dainty
;
Bread
and
Butter
,
Milke
and
veale
he
sets
before
them
.
And
Sarah
bakes
Cakes
upon
the
hearth
,
Gen.
18.5
,
7.8
.
to
welcome
them
withall
.
Gen.
18.5
,
6.8
.
And
our
blessed
Saviour
feasted
five
thousand
of
his
Auditors
,
with
Barley-Bread
,
Mark
.
6.41
.
and
small
Fishes
,
Mark
.
6.41
.
you
see
by
this
how
moderate
they
were
in
former
times
,
in
their
enterteynments
,
with
what
homely
fare
they
used
to
enterteyne
their
Friends
.
Use
.
Should
we
compare
our
times
with
former
,
it
will
soon
appeare
how
far
we
exceed
in
voluptuousnesse
and
Epicurism
.
Hugo
Cardinalis
,
tells
us
that
the
Devill
had
two
daughters
,
Covetousnesse
and
Luxury
;
the
former
he
marryed
to
the
Iewes
,
the
other
to
the
Gentiles
:
but
it
is
thought
that
we
(
upon
whom
the
ends
of
the
world
are
come
,
)
have
taken
them
both
from
their
Husbands
,
and
use
them
as
our
own
:
Nor
is
any
Nation
under
Heaven
,
more
guilty
herein
,
then
ours
.
Pride
,
is
not
more
proper
to
Spaine
,
Lust
to
Italy
,
nor
drunkennesse
to
Germany
,
then
Epicurisme
is
to
England
:
A
sin
so
common
and
ordinary
,
so
naturall
and
genuine
unto
our
Country
,
as
that
it
hath
purchased
to
us
(
amongst
other
Nations
)
the
name
of
sweet
tooth'd
Englishmen
.
Gluttony
amongst
the
Romans
was
then
at
the
hight
,
when
junkets
of
the
Land
could
be
fed
upon
at
the
Sea
,
and
the
Sea
send
her
varieties
to
the
Land
for
a
Requitall
,
Lamprid.
in
vita
,
Heliog
.
(
so
Heliogabalus
being
in
the
mid-land
Country
,
and
far
from
Sea
,
would
alwayes
eate
fish
,
and
being
neere
the
Sea
Coast
,
would
never
eate
fish
,
but
flesh
)
when
they
invented
new
dishes
,
and
mixed
variety
of
meates
to
please
the
pallate
.
Sucton
.
(
So
Vitellius
caused
to
be
mingled
together
,
the
Livers
of
divers
fishes
,
the
braines
of
divers
Pheasants
,
and
Peacocks
,
thousand
of
Creatures
must
be
killed
only
for
their
tongues
,
and
giblets
,
and
but
one
dish
of
meate
made
of
them
all
,
and
served
in
one
platter
(
which
for
its
unmeasurable
greatnesse
,
he
called
Minerva
her
sheild
.
)
And
yet
I
have
not
read
,
that
ever
they
were
at
such
cost
in
laying
of
Napkins
,
or
dressing
a
dish
of
Eggs
,
as
hath
been
credibly
reported
some
of
our
English
Gallants
have
been
at
.
Certaine
it
is
,
that
Earth
,
and
Aire
,
Land
,
and
Sea
,
must
concentour
at
some
mens
tables
,
in
enterteyning
their
guests
;
all
Markets
must
be
laid
out
for
dainties
,
and
our
tables
spread
as
it
were
with
St.
Peters
sheete
(
which
he
saw
in
a
vision
)
representing
the
species
of
all
sorts
of
Creatures
,
cleane
,
and
uncleane
;
Acts
10.
And
our
stomacks
made
like
Noahs
Arke
,
were
it
not
that
those
Creatures
eaten
,
are
not
preserved
,
but
perish
(
with
a
deluge
of
drink
which
followes
after
.
)
As
for
our
medlies
,
or
mixtures
of
meate
,
they
are
such
,
that
if
some
of
our
thirsty
Ancestors
were
alive
to
see
them
,
they
would
wonder
what
monsters
were
crept
into
our
platters
,
and
desire
some
Interpreter
to
tell
them
the
name
,
and
use
of
them
.
I
would
I
knew
,
what
Arguments
to
bring
,
praevalent
enough
,
to
reforme
this
fault
amongst
us
:
I
might
bring
you
many
presidents
of
Temperance
in
Diet
,
both
Christian
,
and
Pagan
(
if
I
had
hopes
to
prevaile
with
you
by
examples
.
)
Hieroms
Temperance
was
so
great
,
that
he
thought
it
Luxury
if
he
had
eaten
any
thing
,
that
was
boyled
;
Augustine
in
his
Confessions
,
acknowledgeth
,
that
however
sometimes
surfetting
crept
upon
him
unawares
,
and
that
he
had
therein
somtimes
exceeded
the
bounds
of
Necessity
;
yet
he
warred
daily
against
his
lusts
:
and
for
unnecessary
refections
,
he
had
cleane
cut
them
off
,
&
did
shun
the
company
of
gluttonous
men
,
and
was
content
with
his
own
portion
,
exhorting
his
bretheren
most
earnestly
,
and
lovingly
,
to
do
the
like
.
Luther
was
a
small
meat-man
,
and
a
great
faster
;
Melancthon
observeth
of
him
,
that
for
many
dayes
together
,
he
contented
himself
with
a
little
piece
of
Bread
,
and
a
Herring
.
Queen
Elizabeth
of
England
did
seldome
eate
,
but
of
one
sort
of
meate
,
and
alwayes
rose
from
table
with
an
Appetite
;
(
King
Edward
the
sixth
was
wont
to
call
her
his
sweet
Sister
Temperance
.
)
Nay
,
very
Heathens
,
and
Pagans
,
have
exceeded
many
professed
Christians
herein
.
One
asked
Cyrus
(
marching
with
his
Army
)
what
he
would
have
provided
for
his
supper
;
he
answered
,
Bread
;
and
I
hope
(
said
he
)
we
shall
find
a
Fountaine
that
will
serve
us
for
drink
.
Augustus
was
never
curious
in
his
diet
,
but
was
content
with
ordinary
and
common
viands
,
and
albeit
,
he
was
a
liberall
house-keeper
,
yet
(
saith
Suetonius
;
)
he
had
ordinarily
but
three
dishes
served
to
his
table
,
and
when
he
had
most
,
but
six
:
when
he
was
alone
,
he
was
contented
with
houshold
bred
,
small
fishes
,
Curds
,
and
green
Figgs
;
And
to
restrain
the
great
Ryot
that
was
wont
to
be
amongst
the
Romans
at
their
Feasts
,
it
was
forbidden
by
the
Law
of
C.
Fannius
(
which
was
long
in
force
)
to
have
any
fowle
,
set
on
the
Table
except
one
Hen
,
and
she
should
not
be
franked
,
or
crammed
:
(
A
practise
,
saith
Pliny
,
that
the
Inhabitants
of
Delos
first
began
,
)
yet
they
found
a
starting
hole
,
and
waved
the
Law
,
by
cramming
Capons
,
which
the
Law
spake
not
of
.
(
But
this
cramming
of
fowles
is
no
newes
to
us
.
)
And
the
Turks
at
this
day
when
they
feast
most
sumptuously
,
their
fare
is
but
Ryce
and
Mutton
.
Blunts
voyage
into
Levant
.
So
Ferdinands
Embassadours
,
who
had
brought
a
great
present
to
the
great
Turk
Solyman
,
were
feasted
by
his
Bassaes
,
and
that
so
plainly
,
and
sparingly
dressed
(
saith
the
Historian
)
as
if
they
had
thereby
noted
our
gourmandise
,
and
excesse
.
Much
might
be
said
of
the
Temperance
of
former
times
,
and
other
Nations
to
the
shame
of
ours
,
(
if
it
might
any
whit
prevaile
with
us
.
)
But
stronger
motives
we
shall
bring
you
to
disswade
from
this
vice
then
this
from
example
,
yet
I
shall
but
name
them
.
First
;
Luke
15.13
.
Phil.
3.19
.
we
deale
injuriously
with
God
,
in
abusing
of
his
blessings
,
and
wasting
them
in
vaine
,
Luke
15.13
.
to
make
our
Belly
our
God
,
is
the
worst
Idolatry
of
any
.
Secondly
;
It
hinders
Charity
,
and
hardens
the
heart
,
so
that
the
poore
shall
not
be
regarded
,
Luke
1
,
6.
Amos
,
Luk.
16.19.21
.
Amos
6.6
.
6.6
.
Thirdly
,
it
hurts
the
body
,
and
breeds
diseases
:
who
more
unhealthfull
then
finest
feeders
:
many
graves
there
are
of
lust
in
our
Country
,
Numb.
11.34
.
the
Kitchin
kills
more
then
the
Cannon
.
Fourthly
;
It
wasts
the
estate
,
and
bringeth
unto
poverty
,
Pro.
23.20
,
21.
such
begin
with
Habeo
,
Pro.
23.20
,
21
and
end
with
Debeo
.
Fifthly
;
It
stirrs
up
Lust
,
and
so
endangers
the
soul
;
Ezek.
16.49
.
and
it
was
one
of
the
sins
of
Sodome
,
Ezek.
16.49
.
But
when
we
have
said
all
we
can
,
we
speak
to
the
Belly
,
that
hath
no
eares
,
and
what
hope
have
we
to
be
heard
.
Oh
that
men
were
more
dilligent
and
laborious
in
their
Callings
,
and
then
plain
food
would
relish
,
(
as
a
messe
of
Potrage
did
with
Esau
,
when
he
came
weary
from
hunting
)
:
Gen.
25.30
.
Such
a
delicate
Cooke
is
Hunger
,
that
it
can
season
,
and
make
savoury
,
that
which
fullnesse
makes
loathsome
:
many
Servants
can
witnesse
this
,
who
when
they
have
lived
at
their
own
hand
,
then
that
meate
hath
relished
well
with
them
,
which
at
a
Masters
table
would
not
downe
,
(
unlesse
it
were
cast
under
the
Table
to
the
Dogs
.
)
Use
.
2
And
(
by
warrant
of
the
Doctrine
we
have
delivered
unto
you
)
let
me
add
a
word
or
two
by
way
of
Advice
,
in
reference
to
your
Invitations
;
you
that
invite
your
Neighbours
,
or
entertaine
your
Friends
(
as
comming
unto
you
guest-wise
)
say
not
I
am
sorry
,
I
have
nothing
that
is
good
to
set
before
you
:
When
Plato
invited
Timothy
the
Athenian
Duke
,
to
supper
,
he
entertained
him
with
a
Root
,
and
a
Sallet
;
but
with
a
great
deale
of
Philosophicall
discourse
:
Timothy
the
day
after
gave
him
many
thanks
,
saying
that
who
so
supped
at
his
Table
,
should
be
much
better
for
it
many
dayes
after
.
Brown
Bread
with
the
Gospel
(
said
Greenham
)
is
good
cheare
;
what
thou
wantest
in
outward
provision
,
make
up
with
wellcome
,
and
Christian
discourse
.
A
plentifull
Table
to
feed
the
body
,
without
profitable
discourse
to
feed
the
mind
,
is
little
better
then
a
Manger
.
Nor
let
any
that
come
to
the
Table
of
a
Friend
,
judge
of
their
entertaynment
,
by
their
full
Cups
,
or
variety
of
dishes
;
Thinking
there
can
be
no
true
welcome
where
there
is
not
excesse
;
A
moderate
Table
,
where
there
is
an
open
heart
of
courtesie
,
is
to
be
preferred
before
a
sumptuous
feast
,
(
exceeding
in
abunbance
,
)
where
love
is
wanting
.
Better
is
a
dinner
of
green
herbs
(
saith
Solomon
)
where
Love
is
,
Prov.
15.17
.
then
a
stalled
Oxe
,
and
hatred
therewith
.
If
Love
be
the
enterteyner
,
it
matters
not
what
the
provision
be
;
let
it
be
but
a
Sallet
of
herbs
,
yet
comming
out
of
Loves
Garden
,
they
will
be
sweet
,
and
well
relished
,
and
worthy
of
acceptance
,
Jerm
.
in
loc.
(
for
that
there
is
no
poyson
in
them
,
nor
Serpent
that
lyes
under
them
.
)
But
on
the
otherside
,
let
a
fatted
Oxe
be
set
before
a
man
(
never
so
many
delicate
and
costly
dishes
)
with
hatred
and
ill
will
,
such
a
feast
cannot
be
savoury
.
A
Feast
is
made
for
laughter
,
Eccles.
10.19
.
And
yet
all
feasts
are
not
so
,
Eccles.
10.19
.
2
Sam.
13.28
,
29.
some
are
made
for
slaughter
.
Absolon
made
a
feasts
for
him
,
he
meant
to
kill
.
And
some
cunning
Usurer
makes
a
feast
for
that
Prodigall
heire
,
he
meanes
to
undoe
:
They
that
dresse
most
meat
,
are
not
ever
the
friendlyest
men
.
Christ
enterteynes
his
Disciples
,
with
Barly
Loaves
,
and
a
few
small
sprats
,
1
Sam.
25.11
.
or
some
such
like
fish
;
when
Nabal
kills
both
Beeves
,
and
Muttons
,
for
his
Sheep-shearers
.
If
then
thou
beest
called
to
the
Table
of
thy
Friend
,
be
not
discontented
,
although
there
be
not
many
messes
,
nor
variety
of
dishes
,
to
please
thy
pallate
;
If
it
be
cheare
that
thou
comest
for
,
thou
commest
not
with
the
affection
of
a
Friend
,
but
of
a
Glutton
;
If
thou
beest
a
Friend
indeed
,
homely
fare
will
be
taken
in
good
part
;
if
thou
art
not
a
Friend
,
Bread
is
too
good
for
such
a
one
.
And
thus
much
of
the
Quality
of
the
thing
he
desire
to
have
lent
unto
him
,
wherewith
to
enterteyne
his
Friend
[
Bread
.
]
Now
of
the
Quantity
,
how
much
he
would
borrow
of
him
[
Three
Loaves
.
]
Quest.
But
why
three
?
Resp.
One
Loafe
was
for
himselfe
,
another
for
his
Friend
,
Mald.
in
loc.
and
another
in
common
;
(
if
in
case
there
should
be
any
want
,
)
for
such
was
the
custome
(
say
some
,
)
besides
the
bread
that
every
one
had
unto
himselfe
peculiarly
,
there
was
some
over
and
above
at
Table
(
A
custome
not
unlike
to
that
which
is
amongst
us
,
at
some
mens
Tables
.
)
And
this
gives
occasion
to
note
thus
much
unto
you
;
Doct.
In
the
Enterteynment
of
Friends
,
it
is
lawfull
to
exceed
the
bounds
of
ordinary
provision
.
We
may
have
at
table
somewhat
more
then
is
usuall
,
and
be
more
liberall
,
at
such
times
then
others
.
God
allowed
his
Servants
to
meet
together
,
thrice
every
yeare
and
then
to
feast
together
,
for
the
space
of
seven
dayes
,
and
to
lay
out
their
monyes
for
Oxen
,
Sheep
Wine
,
Strong
drink
,
Deut.
14.26
.
&
16.15
.
or
for
whatsoever
else
,
their
hearts
desired
,
Deut.
14.26
.
and
16.15
.
The
bounty
of
God
reacheth
not
only
to
our
Life
,
but
to
our
Contentment
;
nor
doth
he
affoard
us
only
the
bread
of
sufficiency
,
but
of
Pleasure
,
that
we
may
more
then
live
even
live
happy
;
We
reade
of
a
marriage
that
was
at
Cana
in
Galilee
and
it
seemes
probable
,
that
it
was
of
some
of
Christs
kindred
,
Joh.
2
.
1.-11
.
(
for
that
blessed
Mary
,
the
Lords
Mother
,
was
there
not
as
a
guest
,
but
as
a
Helper
,
and
orderer
of
businesse
,
directing
the
waiters
what
to
do
.
)
Nor
were
they
very
rich
,
that
were
marryed
,
yet
they
had
more
then
ordinary
provision
,
for
they
made
a
feast
:
And
at
this
feast
,
there
was
a
defect
of
Wine
,
(
not
of
water
,
there
was
water
enough
to
quench
thirst
,
yet
)
there
was
not
Wine
enough
to
cheare
the
spirits
.
The
Virgin
is
troubled
for
this
lack
of
superfluity
,
Christ
miraculously
makes
a
supply
of
that
want
,
by
turning
six
potts
full
of
water
(
conteyning
two
or
three
firkins
a
piece
)
into
Wine
.
Had
he
turned
but
one
of
those
firkins
of
water
into
Wine
,
it
had
been
a
sufficient
proofe
of
his
power
,
and
perhaps
enough
for
the
present
necessity
,
(
for
that
all
had
well
drank
before
)
yet
he
makes
wine
enough
to
serve
above
a
hundred
(
had
they
been
but
new
set
down
.
)
It
was
a
Feast
,
and
that
quantity
which
at
another
time
had
been
superfluous
,
was
now
but
necessary
.
Thus
Mathew
the
Publican
,
Luke
5.29
.
Luke
19.7
.
Luke
10.38
.
when
he
enterteyned
Christ
,
he
made
more
then
ordinary
provision
for
his
entertainment
:
the
like
did
Zacheus
,
and
Martha
,
(
who
was
not
therefore
blamed
for
making
provision
more
then
ordinary
,
but
for
that
she
exceeded
the
bounds
of
moderation
and
cumbred
her self
about
much
serving
.
)
Use
.
1
So
then
,
notwithstanding
what
hath
been
before
delivered
,
that
homely
fare
at
a
Friends
table
is
good
cheare
,
yet
a
pinching
niggard
inesse
becomes
it
not
.
It
is
storied
of
Pertinax
one
of
the
Romane
Emperours
,
that
he
was
so
miserable
in
his
entertainments
,
that
he
would
have
his
guests
served
with
a
plant
of
Lettice
,
di
ided
into
two
parts
,
and
to
appoint
nine
pound
weight
of
flesh
,
unto
three
messes
;
and
if
any
thing
were
left
cold
at
any
time
,
he
would
cause
it
to
be
set
up
to
the
next
day
;
This
might
well
beseem
a
poore
man
,
but
such
niggardlinesse
at
the
table
of
a
Person
of
such
honour
,
was
too
farr
beneath
him
:
As
Excesse
is
to
be
avoided
,
so
too
much
pinching
and
sparingnesse
;
In
Love
will
be
no
lack
.
Use
.
2
Let
our
care
be
to
use
our
Liberty
wisely
,
and
not
abuse
it
;
first
see
that
in
your
feastings
,
and
friendly
entertainments
,
you
be
wisely
frugall
in
your
preparations
,
as
well
as
chearfull
in
your
enterteinments
:
Too
much
,
is
a
vanity
;
Enough
is
a
Feast
,
Break
not
out
into
superfluity
and
excesse
;
your
own
calling
,
and
abilities
,
are
as
well
to
be
respected
,
as
the
call
of
Nature
.
It
is
taxed
in
Nabal
,
that
being
a
Country
Farmer
,
he
would
make
a
Feast
like
a
King
.
And
Tully
taxeth
some
that
would
be
feeding
on
Salmon
,
1
Sam.
25.
when
they
could
scarce
purchase
a
herring
.
It
is
a
shame
that
any
one
should
cause
his
Friend
to
turn
Canibal
,
and
invite
him
to
devour
his
substance
,
Si
in
uno
convivio
tantum
capis
,
quantum
centum
diebus
sufficere
potest
,
jam
non
panem
quotidianum
,
sed
mullorum
dierum
panem
manducas
.
Aug.
Serm.
in
monte
.
Pro.
23.1
,
2.
Jerm
.
in
loc.
eate
him
out
of
house
and
home
,
and
pursse
up
at
once
,
many
dayes
earnings
in
his
Belly
.
A
great
fault
in
the
poorer
sort
,
who
will
(
upon
some
occasions
)
so
abound
with
unnecessary
provision
,
that
Wife
and
Children
shall
suffer
for
it
a
twelve-month
after
,
and
in
one
day
wast
the
bread
of
many
dayes
.
Secondly
;
Watch
over
your
Affections
,
set
them
not
on
meats
and
drinks
:
Every
one
of
Eves
Sonnes
,
hath
her
sweet
tooth
in
their
heads
;
but
give
not
thy self
to
please
thy
appetite
,
Pro.
23.1
,
2.
put
thy
knife
unto
thy
throat
(
that
is
,
to
the
throat
of
thy
greedinesse
,
put
the
knife
of
mortification
)
when
the
knife
of
our
care
is
thus
used
,
then
we
may
safely
use
the
knife
for
the
food
,
that
is
before
us
:
Better
is
the
sight
of
the
eyes
,
then
the
wandring
of
the
desire
,
Eccles.
6.9
.
Eccles.
6.9
.
in
dainty
delicates
and
variety
of
meate
,
the
sight
of
the
eyes
is
better
then
the
wandring
of
the
Appetite
,
and
it
is
better
to
please
our
selyes
with
looking
on
,
then
to
please
our
Appetites
with
feeding
on
them
.
Thirdly
;
Watch
over
thy
practise
,
corrupt
not
thy self
in
the
use
of
Gods
plenty
,
abuse
not
his
blessings
to
surfetting
and
drunkennesse
.
Those
Love-Feasts
mentioned
in
the
Scripture
,
Mensa
(
saith
Varro
)
quasi
mesa
,
a
mediatrix
betwixt
men
.
were
first
intended
for
the
preservation
and
encrease
of
Love
but
the
first
institution
did
languish
into
corruption
,
and
they
became
luxurious
;
for
some
were
drunken
,
and
unchatitable
,
and
some
were
hungry
,
1
Cor.
11.21
.
)
Remember
Plety
,
be
thankfull
to
God
,
for
that
plenty
he
allowes
,
1
Cor.
11.21
.
and
season
your
meates
with
savoury
discourse
.
And
Remember
Charity
,
think
of
those
who
are
poore
and
needy
,
Neh.
8.10
.
Luke
.
14.13
.
Neh.
8.10
.
Luke
14.13
.
And
so
we
have
done
with
the
Collections
which
the
letter
affords
us
:
now
come
we
to
the
spirituall
sense
and
Application
.
[
Lend
me
three
Loaves
.
]
Three
is
a
mysticall
number
,
as
well
as
Seaven
,
In
tribus
autem
panibus
etiam
illud
significatur
unius
esse
substantiae
Trinitatem
,
Aug.
Quaest.
Evang.
l.
2.
cap.
21.
Luther
in
Gen.
18.
Quod
si
alia
Trinitatis
probatio
non
ess●t
quam
hae
tres
species
,
ego
sane
eamnon
crederem
,
&c.
and
of
speciall
use
in
Scripture
,
(
in
St.
Austins
judgement
)
the
mystery
of
all
mysteryes
,
even
the
mystery
of
the
blessed
Trinity
is
hereby
taught
.
But
as
Luther
,
in
discussing
the
question
,
whether
the
Trinity
of
Persons
might
not
be
proved
from
,
Gen.
18.
where
three
men
are
said
to
appeare
to
Abraham
,
concludeth
,
that
if
there
were
no
other
proofe
of
the
Trinity
,
but
that
;
he
should
not
believe
the
Trinity
;
so
may
we
say
concerning
that
mystery
,
as
grounded
upon
this
Text.
But
withall
he
tells
us
,
that
we
must
not
proceed
alike
in
disputation
with
Adversaries
,
that
deny
the
Truth
,
and
in
teaching
and
exhorting
a
Religious
Auditory
,
that
do
already
believe
the
Truth
.
There
are
places
of
Scripture
for
direct
proofs
,
and
there
are
places
to
exercise
our
meditations
,
and
devotions
,
in
things
for
which
we
need
not
any
new
proofe
.
When
we
dispute
against
the
enemies
of
the
Church
,
sollid
,
and
firm
arguments
must
be
brought
,
(
otherwise
they
laugh
at
us
,
Alia
ratio
disputandi
contra
adversarios
.
&c.
and
are
rather
confirmed
in
,
then
reclaimed
from
their
errors
)
but
in
dealing
with
those
who
are
Friends
unto
the
Truth
,
we
are
content
to
use
similitudinary
and
comparative
Reasons
to
exercise
devotion
(
as
in
military
exercise
,
we
content
our selves
with
a
foyle
,
and
make
not
use
of
a
sharp
sword
.
)
He
instanceth
in
St.
Paul
,
who
after
he
had
proved
the
Doctrine
of
Faith
Dialectically
and
Logically
to
confute
Adversaries
,
Gal.
4.
(
and
used
a
sharp
sword
to
that
purpose
,
)
he
addeth
an
Allegory
,
(
as
a
foyle
,
)
to
make
that
which
was
true
in
it self
,
more
evident
,
and
more
acceptable
.
Nobis
autem
jucunda
sunt
Trinitatis
vestigia
in
creaturis
ibid.
And
indeed
it
is
a
lovely
and
religious
thing
(
saith
a
great
Scholler
,
and
learned
writer
of
our
times
,
agreeing
therein
with
Luther
)
to
find
out
vestigia
Trinitatis
,
impressions
of
the
Trinity
in
as
many
things
as
we
can
.
It
is
the
confession
of
a
Trinity
,
which
distinguisheth
us
from
Turks
and
Jewes
,
and
therefore
the
beames
of
it
would
be
discerned
in
as
many
things
as
we
may
,
for
the
refreshing
and
cherishing
of
that
Faith
we
professe
in
it
.
And
the
knowledge
and
Faith
we
have
of
it
,
would
be
awakened
,
and
quickened
by
all
good
meanes
that
are
afforded
us
,
either
from
the
Scripture
,
or
from
the
Creatures
,
and
so
that
beame
of
the
Trinity
which
this
Text
affords
us
,
may
be
made
use
of
,
and
higher
I
dare
not
carry
it
,
upon
this
ground
.
Qui
autem
sunt
isti
tres
panes
nisi
mysterii
caelestis
alimentum
Aug.
de
verb.
Dom.
Scr.
29.
And
yet
,
although
that
great
mystery
of
the
Trinity
cannot
safely
be
concluded
from
the
three
Loaves
mentioned
in
my
Text
;
other
heavenly
mysteries
(
happily
)
may
,
as
the
nourishment
of
our
souls
,
by
the
graces
of
Gods
Spirit
,
which
our
Saviour
seemes
to
intimate
,
verse
13.
Others
,
(
more
particularly
)
understand
thereby
the
bread
,
fish
,
and
egg
,
afterwards
mentioned
by
our
Saviour
.
Others
,
Faith
,
Hope
,
and
Charity
.
Some
understand
thereby
Grace
working
,
co-working
,
consummating
,
but
herein
we
may
be
over-curious
.
It
is
probable
that
by
these
three
Loavs
may
be
shadowed
out
,
the
three
sorts
of
Bread
that
the
Scripture
mentions
,
Doctrinall
,
Ioh.
6.26
.
Sacramentall
,
1
Cor.
11.28
.
and
Eternall
,
Iohn
6.48.50
.
However
we
may
inferr
from
hence
that
,
Doct.
The
souls
nourishment
is
to
be
sought
after
.
Read
Isay
.
55.1
,
2.
Iohn
6.27
.
1
Pet.
2.2
.
This
the
Apostle
prayes
for
so
often
in
the
behalfe
of
others
,
Isay
.
55.1
,
2.
John
6.27
.
1
Pet.
2.2
.
1
Tim.
1
,
2.
Grace
,
Mercy
,
and
Peace
.
And
this
food
say
some
of
the
Ancients
,
Christ
directeth
us
to
pray
for
,
in
that
petition
,
Math.
6.11
.
taking
bread
there
,
Math.
6.11
.
(
in
a
spirituall
and
mysticall
sense
)
for
that
bread
of
life
,
which
is
the
word
of
God
,
wherewith
Christ's
flock
must
be
fed
,
John
6.26
,
27.
John
6.26
,
27.
or
Christ
himself
,
who
is
that
Bread
which
came
down
from
Heaven
,
as
he
tells
the
Jewes
,
verse
33.35.48
.
Iohn
6.33.35.48
.
which
bread
we
eate
in
the
Sacrament
,
by
a
true
and
living
Faith
.
These
sorts
of
bread
may
be
included
,
albeit
not
principally
intended
.
Reas.
The
soul
hath
its
decayes
,
as
well
as
the
Body
,
and
is
subject
to
hunger
,
and
thirst
,
as
well
as
the
body
,
and
stands
in
as
much
need
of
daily
repaire
,
as
the
body
doth
,
and
her
leannesse
,
and
faintings
,
wants
and
pinings
,
which
she
is
subject
unto
,
are
no
lesse
dangerous
then
those
of
the
body
:
Therefore
it
is
necessary
to
have
a
speciall
regard
of
the
souls
nourishment
,
as
well
as
of
the
Bodye's
.
Obj.
But
the
Soul
is
Spirituall
,
what
then
can
bread
do
for
the
nourishment
of
that
?
Resp.
In
all
kind
of
nourishment
,
there
must
be
an
Assimilation
:
Bodyes
feed
not
on
spirituall
things
,
nor
Spirits
on
Corporall
,
but
bodyes
are
susteyned
by
things
bodily
,
and
spirits
by
things
spirituall
;
now
that
Bread
that
must
be
craved
for
the
soul
,
is
Bread
from
Heaven
,
spirituall
food
.
Christ
is
Bread
,
John
6.35
.
Iohn
6.35
.
he
is
the
souls
nourishment
,
the
graces
of
his
spirit
,
are
Bread
,
Isay
.
55.2
.
The
Ordinances
of
God
are
Bread
,
Isay
.
55.2
.
Pro.
9.5
.
Job
.
23.12
.
Pro.
13.10
.
Come
eate
of
the
Bread
,
and
drink
of
the
Wine
that
I
have
mixed
,
Pro.
9.5
.
so
Iob.
23.12
.
Psal.
19.10
.
This
the
Godly
have
found
their
food
,
and
sweeter
then
any
earthly
food
could
be
.
Use
.
1
The
great
neglect
of
seeking
after
these
Loaves
,
for
the
soul's
nourishment
,
is
to
be
lamented
;
we
are
sensible
of
the
want
of
the
body
,
but
senslesse
of
the
soul's
wants
;
The
Bread
of
Life
(
the
food
of
our
souls
)
is
to
many
of
us
,
2
Sam.
19.35
.
as
Barzillai
his
bodily
food
was
to
him
,
it
hath
no
taste
,
nor
relish
:
Hath
thy
Servant
any
tast
in
that
he
eateth
?
(
said
he
to
David
)
.
So
it
may
be
said
of
Gods
Ordinances
;
we
relish
them
not
.
Nay
some
will
not
eate
,
they
will
not
taste
at
all
,
but
famish
their
souls
willfully
to
death
.
Had
the
souls
of
divers
of
us
present
,
but
a
grate
to
look
through
,
and
did
we
behold
them
with
a
spirituall
eye
,
would
not
their
hollow
eyes
,
swarthy
skin
,
lank
entralls
,
dry
bones
astonish
us
?
would
not
that
lamentable
cry
which
the
soul
makes
for
bread
(
like
a
Prisoner
out
of
a
grate
,
Bread
for
Christ
his
sake
,
Bread
)
move
you
to
have
compassion
on
it
?
Not
one
bit
of
bread
dost
thou
put
into
the
mouth
of
this
thy
soul
,
from
one
Sabbath
to
another
,
and
when
thou
givest
it
any
,
one
meale
thou
think'st
enough
for
it
(
and
that
is
but
a
grudg'd
one
too
)
;
so
much
you
give
it
,
and
no
more
,
than
may
help
it
to
a
lingring
death
.
Though
thou
beest
not
sensible
of
other
wants
,
yet
pitty
the
starved
condition
of
thine
own
poore
soul
.
Use
.
2
Oh
that
men
would
do
so
,
and
be
more
sensible
of
their
spirituall
wants
?
2
King
.
7.3
.
Why
sit
we
here
,
said
the
Lepers
(
that
sate
in
the
gate
of
Samaria
)
untill
we
dye
?
i.e.
be
starved
for
want
of
food
;
so
say
I
in
this
case
,
why
sit
you
still
and
suffer
your
souls
to
perish
?
Time
was
when
we
had
sharp
Appetites
,
after
Gods
ordinances
,
we
would
ride
,
we
would
run
,
no
let
should
hin●er
us
from
Gods
house
,
(
if
God
did
not
let
us
)
and
then
as
those
we
read
of
,
1
Sam.
14.32
.
1
Sam.
14.32
.
we
would
fly
upon
the
spoyle
,
and
not
stand
upon
ceremonies
,
no
matter
for
a
convenient
seat
,
the
ground
should
serve
for
a
need
,
we
valued
not
curious
cookery
so
the
food
were
good
,
and
wholsome
;
But
in
these
dayes
we
may
say
as
the
Apostle
to
the
Corinthians
,
1
Cor.
4.8
.
now
ye
are
full
,
now
ye
are
rich
,
&c
:
1
Cor.
4.8
.
(
all
was
but
an
Ironicall
reprehension
of
them
,
for
that
high
conceit
which
they
had
of
their
own
parts
)
(
as
if
they
had
no
need
of
the
Apostles
help
.
)
Such
a
conceite
have
many
of
us
,
of
our selves
.
You
know
as
much
as
the
Minister
can
teach
you
,
and
need
not
to
be
taught
your
dutyes
,
and
are
you
not
then
full
?
And
for
Faith
and
Repentance
that
is
not
to
be
learned
now
;
ye
have
enough
of
it
,
and
are
you
not
then
Rich
?
You
can
find
no
leysure
to
frequent
Gods
Markets
,
and
apply
your selves
to
the
meanes
for
supplying
your
wants
,
you
have
as
good
Sermons
at
home
,
and
can
profit
as
much
by
a
Cobler
,
as
at
Church
by
a
Minister
;
do
you
not
then
,
as
Kings
reigne
without
us
?
I
would
to
God
(
saith
the
Apostle
)
that
you
did
reigne
that
we
might
reigne
with
you
:
But
woe
be
to
you
that
are
full
(
saith
our
Saviour
)
for
you
shall
hunger
,
Luke
.
6.25
.
Luke
6.25
.
It
is
an
unhappy
thing
to
be
full
,
and
fat
,
and
find
no
spitituall
appetite
after
Grace
,
in
the
use
of
the
meanes
.
I
would
that
words
might
prevaile
,
or
that
I
had
such
words
to
use
as
might
prevaile
with
you
to
seek
after
this
spirituall
food
.
To
sharpen
your
Appetites
;
I
shall
desire
you
to
consider
.
First
,
what
our
Saviour
speaks
of
this
food
;
It
will
endure
for
ever
,
Iohn
6.27
.
other
food
lasts
not
,
John
6.27
.
the
tast
of
yesterdayes
bread
is
gone
;
but
this
lasts
:
twenty
yeares
after
,
a
man
may
find
the
taste
of
a
good
Sermon
:
Philoxonus
(
the
glutton
)
wished
,
that
he
had
a
Neck
as
long
as
a
Crane's
,
so
that
he
might
be
long
in
tasting
the
sweetnesse
of
his
meate
;
It
doth
so
here
;
the
sweetnesse
continues
,
and
the
strength
of
it
for
ever
.
Secondly
;
this
Bread
satisfies
,
Isay
.
55.2
.
Isay
.
55.2
.
other
Bread
doth
not
,
outward
things
cannot
content
the
soul
,
they
are
but
those
husks
that
the
Prodigall
fed
on
:
can
you
satisfie
a
man
with
painted
cheare
?
or
a
Child
with
a
painted
bib
?
it
must
be
substantiall
food
that
gives
the
soul
content
.
None
but
Christ
,
none
but
Christ
,
said
that
Martyr
Lambert
.
Thirdly
,
it
is
the
most
pleasant
and
delicious
bread
of
any
.
It
is
Manna
,
and
hath
the
taste
of
every
good
thing
(
as
was
said
that
Manna
had
.
)
This
bread
is
health
to
the
sick
,
strength
to
the
weak
,
comfort
to
the
distressed
,
liberty
to
the
captive
:
No
food
like
this
.
To
these
Considerations
add
Practise
.
First
,
Purge
away
the
fowlnesse
of
your
Stomach
,
1
Pet.
2.2
.
as
we
are
required
,
1
Pet.
2.2
.
lay
aside
envy
,
guile
,
mallice
,
&c
:
and
then
we
shall
desire
that
deceitlesse
milk
of
the
word
.
An
Infant
(
you
know
)
flyes
to
the
breast
withall
his
strength
,
nothing
will
content
but
that
,
so
would
it
be
here
;
were
our
hearts
purged
from
these
vices
,
as
they
ought
to
be
.
Secondly
,
work
hard
,
follow
the
Plough
;
the
smell
of
the
earth
procures
an
appetite
,
Plow
up
your
fallow
grounds
daily
,
Jer.
4.3
.
Hos.
10.12
.
Ier.
4.3
.
Hos.
10.12
.
And
then
your
stomacks
will
come
to
you
.
Thirdly
,
use
Exercise
;
As
walking
,
especially
with
God
,
Psal.
116.9
.
&
26.11
.
&
101.2
.
Psal.
18.29
.
Psal.
119.32
,
1
Cor.
9.32
.
Cant.
2.15
.
Psal.
116.9
.
&
26.11
.
Psal.
101.2
.
Leaping
,
Cant.
2.
8.
David
leaped
over
a
wall
,
Psal.
18.29
.
so
do
you
over
temptations
and
the
wall
of
security
;
Running
,
David
used
that
recreation
likewise
,
Psal.
119.32
.
so
1
Cor.
9.32
.
Hunting
,
Cant.
2.15
.
Magistrates
,
Minsters
,
and
others
to
assist
,
let
these
be
your
Exercises
.
Fourthly
,
sharp
sauce
;
In
hot
Countryes
they
used
to
steep
their
bread
in
Vinegar
,
Ruth
.
2.14
.
to
help
Appetite
as
Ruth
.
2.14
.
so
think
on
thy
mispent
time
,
the
fearfull
account
thou
must
make
,
suffer
afflictions
patiently
,
Heb.
12.3
,
4
,
5.
and
beare
them
profitably
,
Heb.
12.3
,
4
,
5.
Use
these
meanes
,
and
I
doubt
not
,
but
you
will
have
a
better
stomack
to
the
food
of
your
souls
then
formerly
.
To
conclude
,
when
Christ
raised
up
Jairus
his
daughter
,
he
commanded
that
they
should
give
her
meat
;
Luke
8.55
.
so
when
God
rayseth
up
the
soul
of
any
from
death
to
life
?
it
is
his
will
that
they
should
give
it
Bread
of
Instruction
,
comfort
,
and
resort
to
the
Word
,
the
Saments
.
And
if
then
thy
soul
be
partaker
of
this
happinesse
,
to
be
quickened
and
raysed
up
,
take
some
pitty
on
it
,
feed
that
soul
which
thou
hast
so
long
starved
,
cloath
that
soul
which
thou
hast
stripped
,
and
left
naked
;
warme
and
thaw
that
soul
,
which
hitherto
hath
been
almost
frozen
to
death
with
a
cold
devotion
,
and
when
thou
providest
bread
for
thy
Family
,
when
for
Children
,
call
for
it
;
when
for
Servants
,
ask
for
it
;
forget
not
that
Child
,
that
Servant
,
that
principall
part
of
thy selfe
,
which
is
thy
soul
,
If
thou
starvest
it
for
want
of
Bread
,
thou
wilt
be
indited
,
and
arraigned
one
day
for
a
Murtherer
,
and
for
a
Soul-Murtherer
,
yea
thy
own
Soul-Murtherer
,
in
denying
it
that
bread
which
God
hath
allowed
for
the
Life
and
subsistance
of
it
.
Yet
there
is
somwhat
else
which
our
Saviour
seemes
to
intimate
unto
us
hence
,
(
saith
Chemnitius
,
)
viz.
that
,
Doct.
The
desires
of
a
Christian
ought
to
be
kept
within
their
limits
,
and
not
suffered
to
exceed
the
bounds
of
moderation
.
Three
Loaves
were
sufficient
,
and
he
desires
no
more
.
Thus
Iacob
confined
his
desires
,
to
bread
to
eate
,
&
rayment
to
put
on
.
If
God
(
saith
he
)
will
be
with
me
in
this
way
that
I
goe
,
and
will
give
me
bread
to
eate
,
and
rayment
to
put
on
,
so
that
I
come
againe
to
my
Fathers
house
in
peace
,
then
shall
the
Lord
be
my
God
,
&c
:
Gen.
28.20
,
21
,
22.
Gen.
28.20
,
21
,
22.
He
doth
not
say
,
if
God
will
give
me
riches
,
or
great
revenewes
,
but
food
and
rayment
.
And
St.
Paul
having
learned
the
same
lesson
,
calls
upon
us
to
take
it
forth
,
1
Tim.
6.8
.
1
Tim.
6.8
.
verse
3
Thus
Agur
in
that
excellent
prayer
of
his
,
Pro.
30.7
,
8.
Pro.
30.7
,
8.
Two
things
have
I
required
of
thee
;
he
commenceth
not
a
multiplicity
of
suites
,
he
beggeth
not
a
monopoly
of
favours
;
Duo
rogavi
,
two
things
have
I
required
,
that
is
,
these
two
which
are
of
speciall
concernment
,
and
most
expedient
for
me
,
and
best
sorting
and
suiting
with
my
necessities
.
So
our
blessed
Saviour
in
that
blessed
and
absolute
plat-forme
of
prayer
,
Luke
11.2
.
which
he
(
before
my
Text
)
had
prescribed
to
his
disciples
,
limits
all
our
desires
for
things
earthly
,
and
heavenly
,
within
the
bounds
and
limits
of
six
distinct
petitions
;
the
three
first
concerne
God
,
the
other
three
Man
,
and
that
either
in
his
life
naturall
,
or
spirituall
.
In
desiring
things
temporall
,
we
are
limited
to
daily
bread
.
Bread
for
quality
(
not
bisket
,
no
gorgious
apparrell
,
stately
houses
,
great
livings
,
&c.
)
And
for
quantity
,
it
must
be
daily
;
so
much
as
is
sufficient
for
the
day
,
(
not
for
a
week
,
month
,
nor
year
;
it
must
be
ordinary
,
and
convenient
maintenance
.
)
For
spirituall
blessings
,
there
are
larger
bounds
;
Two
petitions
for
one
,
and
both
larger
then
the
other
,
yet
they
have
also
their
limits
,
they
are
not
boundlesse
;
No
further
do
we
desire
God
to
forgive
us
,
then
we
forgive
others
;
nor
can
we
expect
to
be
delivered
from
evill
further
,
then
we
avoid
Temptations
that
lead
thereunto
.
Reas.
For
as
the
desires
of
the
soul
are
very
profitable
,
and
comfortable
to
it
,
if
rightly
regulated
;
so
are
they
very
dangerous
,
and
pernitious
,
if
they
be
not
limited
;
For
like
wilde
horses
they
will
draw
the
Charriot
of
the
soul
,
out
of
the
way
;
and
being
out
of
the
way
,
(
having
the
reines
given
them
)
they
run
,
no
man
knowes
whither
,
and
endager
the
overthrow
of
all
.
It
is
true
that
Seneca
speaks
;
Naturall
desires
are
finite
,
Senec.
epist.
16.39
.
de
benef
.
l.
2.
c.
27.
and
content
with
a
little
,
but
when
corrupted
,
they
know
no
limits
(
till
grace
order
them
.
)
All
naturall
thirst
is
quenched
with
a
draught
or
two
,
but
that
which
is
unnaturall
and
aguish
,
is
not
satisfyed
with
a
whole
vessell
of
drink
:
And
needs
must
that
be
a
corrupt
desire
which
proceeds
not
from
our
want
,
but
from
our
vice
.
Use
.
1
The
covetous
,
and
insatiable
desires
in
men
are
to
be
reproved
.
The
Horse
leach
(
saith
Agur
)
hath
two
daughters
which
still
cryout
,
Give
,
give
,
and
never
have
enough
.
Pro.
30.15
.
The
Horse-Leach
of
the
soul
,
is
the
greedy
desire
of
man
,
her
two
daughters
,
are
Covetousnesse
,
Dr.
Jermin
.
in
loc.
and
Prodigality
(
saith
a
learned
and
judicious
Expesitor
upon
the
place
)
:
these
two
sisters
,
be
of
a
contrary
disposition
,
yet
they
both
cry
out
give
,
give
,
the
one
to
hoard
up
,
the
other
to
spend
wastfully
,
they
cry
give
,
they
set
out
the
throat
,
and
are
earnest
in
their
wayes
,
and
insatiable
in
their
desires
.
And
there
are
four
other
things
,
(
that
the
same
wiseman
mentions
in
the
same
Chapter
)
which
cry
nunquam
satis
,
they
never
have
enough
.
Pro.
30.16
.
The
Grave
,
the
barren
Womb
,
the
Earth
(
that
is
not
filled
with
water
)
and
the
Fire
(
that
burnes
all
combustible
matter
)
:
The
two
forementioned
vices
of
Covetousnesse
,
and
Prod
gality
are
meant
by
the
Grave
and
the
Earth
:
And
Lust
and
Ambition
are
to
be
understood
by
the
barren
Womb
,
and
by
Fire
.
Enough
is
a
language
that
none
of
these
can
speak
:
many
such
Graves
and
barren
Wombs
there
are
,
much
of
such
Earth
and
Fire
in
all
places
;
men
who
are
infinitely
addicted
to
worldlinesse
,
and
wickednesse
,
2
King
.
9.20
.
driving
Iehu's
pace
,
as
if
they
were
madd
;
But
their
desires
after
goodnesse
is
the
pace
of
a
snayle
.
Sanctifyed
affections
are
too
feeble
in
us
,
drawing
after
them
,
the
clogg
of
the
flesh
which
lusts
the
contrary
way
;
We
would
all
be
Gods
:
Gen.
43.34
.
Benjamins
in
respect
of
things
of
this
Life
,
and
have
our
messes
double
to
our
Neighbours
;
and
our
change
of
rayment
,
exceed
our
bretherens
:
we
think
we
are
not
well
dealt
withall
,
unlesse
it
be
so
,
nor
can
we
be
content
to
dwell
with
vertue
in
a
meane
estate
;
If
God
will
give
me
food
and
rayment
said
Iacob
,
then
God
shall
be
my
God
.
If
God
will
give
me
so
much
riches
,
wealth
,
or
promote
me
to
such
a
high
place
,
or
office
,
fill
full
my
cup
,
so
that
it
doth
run
over
,
spread
my
table
in
the
sight
of
mine
enemies
,
why
what
then
?
speak
out
,
what
then
,
thou
worldling
?
why
,
then
my
gold
,
shall
be
my
God
,
my
belly
my
God
,
my
meate
,
and
drinke
offering
should
be
my
morning
,
and
evening
sacrifice
.
But
know
that
Hell
doth
enlarge
it self
for
those
,
whose
desires
are
enlarged
as
Hell
it self
,
that
they
may
spend
upon
their
lusts
.
Use
.
2
I
would
I
could
teach
you
the
art
of
limitting
your
desires
,
that
they
may
keep
within
compasse
;
But
it
is
God
that
must
teach
us
that
effectually
;
we
may
prescribe
the
Rules
,
but
it
is
God
that
must
give
the
blessing
:
give
me
leave
then
to
do
the
one
,
and
leave
we
the
successe
to
him
.
There
are
two
bounds
which
the
Holy
Ghost
hath
made
to
hem
,
and
keep
in
,
the
unruly
desires
of
men
,
(
which
are
as
it
were
the
pale
,
or
Parke
to
keep
these
unruly
Bucks
within
their
compasse
.
)
They
concerne
God
,
or
our
selves
.
In
respect
of
God
,
the
Rule
of
Limitation
is
,
his
blessed
will
,
Math.
26.39
.
Christ
desired
no
otherwise
,
Math.
26.39
.
that
the
cup
should
passe
from
him
,
but
as
it
might
stand
with
Gods
good
will
,
and
pleasure
.
Nor
is
it
that
part
of
Gods
will
which
we
call
secret
that
must
be
the
Rule
,
but
that
part
of
his
will
which
is
Revealed
to
us
.
A
man
may
desire
that
which
stands
with
the
secret
will
of
God
,
and
yet
highly
offend
;
and
on
the
other
side
he
may
desire
that
which
is
against
Gods
secret
will
,
and
yet
not
offend
him
in
so
doing
,
(
St.
Austin
instanceth
in
a
Childs
praying
for
his
sick
Parent
:
the
Father
lyes
upon
the
bed
of
sicknesse
,
August
Euchir
.
c.
101.
it
is
Gods
will
that
the
Father
should
dye
of
that
Sicknesse
,
but
that
is
secret
to
the
Child
;
should
the
Child
pray
that
his
Father
should
live
and
recover
,
God
is
well
pleased
with
the
filiall
affection
of
the
Child
:
should
he
pray
that
he
might
not
recover
that
Sicknesse
,
God
would
be
highly
offended
with
that
Child
for
want
of
Duty
,
)
submission
we
owe
to
the
will
of
Gods
purpose
,
and
Counsell
,
and
conformity
to
the
will
of
his
Command
and
precept
.
Nothing
is
to
be
desired
of
us
that
stands
not
with
the
revealed
will
of
God
unto
us
.
Sit
oratio
quae
pro
temporalibus
est
circa
solas
necessitates
,
restricta
,
Bern.
The
Rule
of
limitation
in
respect
of
us
,
is
our
Necessities
.
And
our
Necessities
are
to
be
considered
according
to
our
twofold
condition
,
or
estate
,
Corporall
or
Spirituall
,
either
of
soul
or
body
:
In
both
which
respects
,
things
may
be
said
to
be
necessary
,
Absolutely
or
Respectively
,
Absolutely
necessity
is
that
without
which
the
Life
,
either
of
soul
or
body
,
cannot
be
susteyned
:
Respective
necessity
is
that
,
without
which
neither
the
one
,
nor
the
other
can
be
comfortably
mainteyned
:
The
former
respects
our
Being
,
the
latter
our
comfortable
and
Well-being
.
Now
let
us
shew
how
to
apply
these
Rules
for
the
limiting
of
our
desires
,
both
in
things
Corporall
and
Spirituall
.
First
,
for
worldly
things
.
No
more
are
to
be
desired
by
us
of
them
,
then
God
hath
required
us
to
seek
,
and
promised
to
give
.
Things
necessary
(
which
concernes
our
Persons
,
and
tends
to
the
preservation
of
Nature
and
maintenance
of
our
Bodyes
in
health
,
strength
,
and
chearfullnesse
,
or
which
concernes
our
Places
and
conditions
,
(
without
which
our
civil
conditions
cannot
be
comfortably
mainteyned
,
neither
in
respect
of
our selves
,
nor
others
depending
on
us
,
)
may
be
desired
and
prayed
for
,
but
not
things
superfluous
(
for
then
they
goe
beyond
the
bounds
that
God
hath
set
them
,
1
Tim.
6.8
.
)
1
Tim.
6.8
.
And
exceed
the
measure
of
those
ends
,
for
which
they
were
ordeyned
,
(
which
are
to
glorifie
God
,
mainteyne
our selves
,
and
relieve
others
)
and
so
cannot
be
lawfull
.
This
abundance
,
or
superfluity
,
God
forbids
even
Kings
themselves
,
Deut.
17.16
,
17.
Deut.
17
,
16.17
.
Yet
who
have
greater
uses
,
and
fairer
pretences
for
such
things
,
then
Princes
?
If
Kings
may
not
multiply
above
that
which
is
enough
,
for
the
estate
of
a
King
;
what
prerogative
have
any
other
to
do
it
?
It
is
true
,
That
is
needfull
,
and
may
be
desired
by
a
man
of
one
calling
and
condition
,
that
may
not
by
another
,
that
is
of
a
divers
condition
,
and
calling
,
because
respective
and
conditionall
necessities
follow
the
calling
and
condition
of
men
.
A
King
hath
need
of
greater
meanes
to
mainteyne
his
estate
then
any
subject
:
and
amongst
subjects
,
one
may
have
more
need
then
another
,
according
to
their
different
callings
(
as
there
are
warme
dayes
in
Winter
,
and
cold
in
Summer
,
respecting
the
season
of
the
yeare
;
so
there
may
be
poore
Lords
,
and
rich
Coblers
,
in
respect
of
outward
estates
)
yea
amongst
men
of
the
same
Rank
,
and
place
,
that
may
be
desired
as
necessary
for
one
,
which
may
be
superfluous
for
another
.
Timotheus
his
complexion
and
state
of
body
,
required
that
nessessarily
,
1
Tim.
5.23
.
that
another
Minister's
condition
did
not
,
1
Tim.
5.23
.
Times
,
places
,
and
conditions
of
men
do
much
alter
the
case
.
Nor
are
we
to
judge
what
is
needfull
and
requisite
for
our
Persons
,
or
callings
by
our
own
covetous
conceits
,
(
for
they
have
no
limits
)
but
what
the
godly
of
our
rank
and
place
,
who
are
wise
and
frugall
,
declare
by
their
practise
to
be
needfull
.
These
things
may
be
desired
of
us
,
and
yet
not
absolutely
but
so
farr
as
God
hath
promised
and
engaged
himself
unto
us
in
things
of
this
nature
,
that
is
so
farr
as
they
make
for
his
glory
,
and
our
good
.
Secondly
,
as
our
desires
respect
things
spirituall
,
so
we
are
to
make
use
of
the
former
rules
of
Limitation
,
both
in
the
removing
of
evill
,
and
obteyning
of
good
.
First
in
desiring
to
have
evill
removed
,
our
desires
are
to
be
ordered
aright
;
And
here
we
must
distinguish
of
evil
,
which
is
of
two
sorts
,
first
of
Sin
,
second
of
Punishment
;
Evill
that
we
do
,
and
evill
that
we
suffer
.
For
the
Evill
of
sin
,
here
our
desires
are
not
to
be
limited
,
for
as
much
as
all
Sin
is
a
breach
of
Gods
law
;
and
however
Sin
will
be
committed
by
us
in
this
Life
,
yet
God
hath
forbidden
all
,
as
well
as
any
,
and
our
desires
should
reach
farther
then
our
abilities
;
we
should
desire
to
be
freed
from
every
wicked
way
,
and
sinfull
worke
,
2
Tim.
4.18
.
Psal.
119.128
.
&
66.18
.
1
Pet.
2.1
.
1
Thes.
5.22
.
2
Cor.
7.1
.
As
for
the
Evill
that
we
suffer
,
that
is
of
two
sorts
,
the
Evill
of
Temptation
,
or
the
Evill
of
Affliction
,
but
neither
of
these
are
absolutely
to
be
prayed
against
,
for
as
much
as
it
is
Gods
revealed
will
that
we
must
taste
of
them
.
As
for
Temptation
to
Sin
from
Sathan
as
it
is
a
motion
,
and
solicitation
to
evill
,
it
is
to
be
prayed
against
,
but
under
correction
,
if
it
may
stand
with
Gods
good
will
and
pleasure
;
but
so
farr
forth
as
it
is
a
meanes
to
draw
away
our
hearts
from
God
,
and
turne
us
out
of
the
way
to
Life
,
we
are
to
desire
the
Lord
absolutely
to
keep
us
from
them
,
St.
Paul
prayed
,
2
Cor.
12.7
,
8.
2
Cor.
12.7
,
8.
to
be
(
as
it
seemes
)
freed
from
the
temptations
of
Sathan
,
but
it
is
hard
to
say
what
St.
Paul
meaneth
by
that
,
however
the
words
carry
an
Argument
against
absolute
praying
,
against
all
Temptations
;
my
grace
(
saith
God
)
is
sufficient
for
thee
,
I
have
as
many
Antidotes
,
as
the
Divell
hath
Poysons
;
I
have
as
much
mercy
,
as
the
Divell
hath
malice
;
There
must
be
Temptations
,
but
Temptations
add
to
Mine
and
to
thy
glory
;
God
should
lose
by
it
,
and
we
should
lose
by
it
,
if
there
were
no
Temptations
.
Math.
6.13
.
That
petition
,
Math.
6.13
.
is
not
meant
from
being
assaulted
by
any
temptation
,
or
being
attempted
to
evill
,
but
from
being
swallowed
up
by
it
,
so
that
we
are
not
us
utterly
,
as
vehemently
,
to
pray
against
temptations
,
as
we
are
against
Sin
.
As
for
Afflictions
,
they
are
laid
upon
us
by
the
hand
of
God
,
all
come
from
him
,
and
not
to
be
despised
not
prayed
against
,
Heb.
12.5
,
6
,
7.
only
so
farr
forth
it
is
lawfull
to
pray
against
them
,
Heb.
12.5
,
6
,
7.
as
they
are
the
punishments
of
a
angry
God
,
a
part
of
the
Curse
,
and
a
meanes
to
drive
us
to
impatiency
.
And
thus
of
limiting
of
our
desires
,
in
respect
of
Evill
:
Now
of
the
Rules
of
Limitation
,
in
respect
of
Good
,
a
word
or
two
.
In
good
things
our
desires
ought
to
be
infinitely
carryed
after
them
(
for
this
is
the
measure
of
our
desires
in
these
things
,
to
covet
them
above
measure
,
1
Cor.
12.31
.
&
14.1
.
1
Cor.
12.31
.
and
14.1
.
)
An
unlimited
desire
is
only
there
requisite
,
where
the
Object
thereof
is
Infinite
,
and
ordeyned
to
perfect
mans
nature
,
but
not
where
it
is
only
a
meanes
appointed
for
his
benefit
,
and
comfort
;
Here
then
we
must
distinguish
between
such
spirituall
things
,
which
are
absolutely
necessary
to
salvation
:
those
God
hath
absolutely
promised
to
give
to
his
,
and
these
may
,
yea
must
absolutely
be
desired
and
sought
for
.
And
the
Degrees
of
those
Graces
that
admitt
of
degrees
,
these
may
not
absolutely
be
desired
in
every
degree
;
because
it
is
the
grace
it self
,
and
not
the
degree
that
is
absolutely
necessary
.
Our
Consolation
lyes
much
in
the
Comparative
degree
,
but
our
Salvation
lyes
in
the
Positive
.
God
doth
dispense
with
his
gifts
,
and
graces
to
every
one
as
he
sees
fitt
,
to
one
this
measure
,
to
another
that
.
It
is
not
warrantable
to
desire
as
large
a
measure
of
grace
,
as
ever
any
Saint
had
,
Not
that
degree
of
Faith
which
Abraham
had
,
of
meeknesse
which
Moses
had
,
of
Wisdome
which
Solomon
had
,
of
Patience
which
Job
had
,
&c
:
God
giveth
his
greatest
measure
of
graces
to
those
,
he
meanes
to
employ
in
greatest
,
and
weightiest
services
;
Although
thy
Omer
,
or
Ephah
be
not
pressed
down
,
and
running
over
,
yet
it
is
thy
duty
to
be
thankfull
,
but
so
as
still
to
use
the
meanes
to
encrease
thy
graces
,
desiring
God
to
blesse
the
meanes
to
that
purpose
,
for
as
much
as
thou
knowest
not
,
Ames
.
de
.
Couse
,
p.
147.
to
what
encreasings
thou
may'st
attaine
unto
but
no
way
to
limit
God
.
Yet
such
a
degree
of
grace
thou
may'st
desire
absolutely
,
as
is
necessary
to
keep
thee
from
scandalous
sins
,
and
enable
thee
to
walk
on
in
the
wayes
of
piety
,
and
to
the
keeping
of
Faith
,
and
a
good
Conscience
,
Psal.
19.14
.
James
1.5
,
6.
1
Cor.
10.13
.
And
thus
we
have
done
with
the
Motive
,
taken
from
the
facility
of
granting
the
thing
desired
.
It
was
but
three
Loaves
he
desired
to
have
lent
him
:
Now
let
us
see
how
he
Prosecutes
his
suite
.
And
with
what
Argument
he
doth
presse
it
upon
his
Friend
.
Text.
verse
6
[
For
a
Friend
of
mine
in
his
journey
is
come
unto
me
,
and
I
have
nothing
to
set
before
him
.
]
The
occasion
of
troubling
you
is
urgent
,
a
Friend
of
mine
is
come
to
be
my
guest
,
and
I
have
not
wherewith
to
enterteyne
him
;
had
I
of
my
own
at
home
,
I
would
not
be
troublesome
,
but
I
have
it
not
,
wherefore
I
am
necessitated
to
seek
out
for
a
supply
:
you
see
then
that
,
Doct.
Necessity
carryes
with
it
strong
force
in
Reasoning
.
Or
,
An
Argument
taken
from
necessity
,
is
very
powerfull
and
weighty
.
Christ
commanded
his
Disciples
to
use
this
Argument
to
any
one
that
shall
demand
a
Reason
of
their
loosing
and
carrying
away
the
Asse
with
her
foale
.
The
Lord
hath
need
of
them
,
and
that
shall
satisfie
,
Math.
21.3
.
Math.
21.3
.
This
Reason
caused
the
Apostles
to
preach
to
the
Jewes
before
they
turned
to
the
Gentiles
,
Acts
13.46
.
And
why
Paul
was
so
diligent
in
preaching
of
the
Gospel
,
necessity
is
laid
upon
me
,
Acts
13.46
.
1
Cor.
9.16
.
Rom.
13.5
.
1
Cor.
9.16
.
so
Rom.
13.5
.
you
must
needs
be
subject
.
It
is
as
a
strong
Argument
for
Abstinence
from
things
indifferent
,
Acts
15.28
.
Rom.
12.13
.
1
John
3.17
.
Luke
10.42
.
Acts
15.28
.
To
works
of
Charity
and
Mercy
,
Rom.
12
,
13.
1
John
3.17
.
to
seek
after
grace
in
attending
on
Gods
Or●inances
,
Luke
10.42
.
Such
force
is
in
it
,
that
it
prevailed
with
Pilate
to
deliver
an
Innocent
,
against
his
Conscience
,
into
the
hands
of
the
Jewes
to
be
crucifyed
,
Luke
23.17
.
Luke
23.17
.
Reas.
It
hath
the
force
of
a
Law
with
it
,
it
doth
command
,
yea
it
is
above
Law
,
for
Necessity
hath
no
Law
,
that
is
none
that
can
command
it
and
overpower
it
.
Necessitas
non
habet
legem
sed
sibi
legem
f.
cit
.
It
dispenseth
with
the
Law
(
as
David
in
eating
Shew-bread
,
Circumcision
in
the
Wildernesse
,
Journeyings
on
the
Sabbath
,
&c.
)
and
yet
it
is
a
Law
to
it self
.
Themistocles
comming
to
the
Andraeans
for
Tribute
,
told
them
that
he
was
accompanyed
with
two
Goddesses
,
Abbot
,
descript
.
of
the
world
,
p.
228.
Eloquence
and
Violence
,
they
replyed
that
they
had
two
Goddesses
as
strong
which
did
deny
,
Necessity
and
Impossibility
.
They
had
it
not
neither
was
it
possible
to
part
with
that
which
they
possessed
not
,
Necessity
prevailes
more
then
any
other
Goddesse
.
Use
.
1
Let
us
make
use
(
but
a
right
use
)
of
this
kind
of
arguing
.
There
are
some
that
plead
Necessity
where
there
is
none
,
as
Rich
men
,
who
pretend
,
necessity
compells
them
to
borrow
,
scrape
together
,
&c
:
Some
make
it
,
and
then
plead
it
.
A
practise
in
these
dayes
ordinary
.
Some
bring
it
for
their
justification
in
Sinfull
courses
;
as
to
Lye
,
Sweare
,
break
the
Sabbath
,
they
cannot
subsist
,
and
of
necessity
they
must
do
thus
or
thus
,
or
else
they
must
do
worse
,
and
of
two
evills
the
least
is
to
be
chosen
:
which
albeit
it
be
true
,
being
rightly
understood
of
the
evills
,
of
paine
and
punishment
,
(
for
there
,
è
malis
minimum
.
)
(
And
so
it
was
necessary
that
David
should
make
choyce
of
one
of
the
three
,
1
Sam.
24.12
,
13
,
14.
Famine
,
Sword
,
Pestilence
,
and
it
was
his
Wisdome
to
make
choyce
of
the
lesse
,
)
yet
this
is
not
true
of
the
evill
of
Sin
,
(
for
there
è
malis
nullum
,
Rom.
3.8
.
Rom.
3.8
.
)
No
man
can
be
driven
into
such
a
straite
as
to
be
necessitated
to
Sin
;
he
cannot
be
so
encompassed
betwixt
two
evills
,
but
that
he
may
find
an
outgoing
,
without
a
third
.
Herod
was
not
necessitated
to
cut
off
John
Baptists
head
,
because
of
his
rash
oath
;
he
should
have
broak
that
bond
.
There
cannot
a
case
be
imagined
,
wherein
it
should
be
impossible
to
avoid
one
Sin
,
unlesse
it
be
by
the
committing
of
another
.
Therefore
an
Argument
drawn
from
necessity
in
that
case
is
invalid
.
But
in
our
Requests
made
to
God
or
Man
,
as
concerning
things
necessary
,
Gen.
47.18
.
and
lawfull
,
it
may
be
pressed
.
To
man
;
so
Gen.
47.18
.
We
will
not
hide
it
from
my
Lord
,
how
that
our
mony
is
spent
.
So
in
case
of
debt
,
2
King
.
4.1
,
2.
2
King
.
4.1
,
2.
That
distressed
Widdow
of
one
of
the
Sons
of
the
Prophets
,
comes
to
Elisha
,
and
be
moanes
her
condition
;
her
Husband
was
dead
,
dyed
in
debt
,
and
moves
compassion
from
her
necessitous
condition
;
she
had
nothing
to
pay
,
and
her
Creditors
come
and
Arrest
her
Sons
,
and
carry
them
away
for
Bond-men
,
who
were
the
only
comfort
of
her
L●fe
remaining
.
This
moves
Elisha
to
study
to
do
her
good
,
and
relieve
her
wants
by
Counsell
and
Miracle
.
So
the
poore
oppressed
,
made
known
their
necessityes
to
Nehemiah
,
Neh.
5
.
1.-6
.
c.
5
.
1.-6
.
which
moved
him
exceedingly
with
Compassion
towards
them
.
And
the
Necessities
of
the
Saints
of
Jerusalem
,
is
used
as
an
Argument
to
stirr
up
Charity
,
1
Cor.
8.2
.
1
Cor.
8.2
.
By
the
same
Argument
may
our
Requ●sts
to
God
be
pressed
.
So
did
Jehosophat
,
2
Chron.
20.12
.
So
Hezekiah
,
2
Chron.
20.12
.
2
King
.
19.14
.
Psal.
70.5
.
&
86.1
.
2
King
.
19.14
.
So
David
,
Psal.
70.5
.
&
86.1
.
Many
examples
might
be
brought
,
Act.
4.27.29
.
And
indeed
it
is
a
great
fault
not
to
lay
open
thus
our
wants
.
Beggers
much
move
by
shewing
their
soares
:
man
may
turne
away
the
eye
,
but
God
will
not
,
and
beholding
us
,
he
cannot
but
pitty
us
.
David
(
Psal.
25.18
.
)
●esired
God
to
look
upon
his
affliction
,
Psal.
25.18
.
and
his
misery
:
the
Proph●t
knew
that
having
obteyned
that
,
help
would
soon
follow
;
His
eye
is
a
healing
eye
,
a
helping
eye
;
So
Moses
speaking
of
the
Fruitfullnesse
of
the
Land
of
Canaan
,
ren●ers
this
to
be
the
Reason
of
it
the
Eyes
of
the
Lord
were
alwayes
upon
it
,
Deut.
11.12
.
from
the
beginning
of
the
yeare
,
unto
the
end
thereof
,
Deut.
11
,
12.
So
,
that
poor
dejected
soul
that
lyes
under
wants
and
miseries
,
shall
have
a
chearfull
Spring
,
a
fruitfull
Autumne
that
hath
the
Eye
of
God
cast
upon
it
;
his
Eye
makes
our
Mid-night
,
Noone
;
our
Capricorne
Cancer
;
our
Winters
,
the
Summers
Solstice
.
It
sanctifyes
,
yea
it
glorif●es
all
our
Eclipses
,
of
poverty
and
want
;
it
turnes
our
want
into
fullnesse
,
our
stones
into
Bread
,
our
Water
into
Wine
,
if
he
please
but
to
look
upon
us
,
he
presently
remembers
our
case
as
he
●id
Peter's
,
Luke
22.65
.
Luke
22.65
.
But
this
cannot
be
expected
he
should
do
,
till
we
urge
this
Argument
,
and
presse
it
upon
him
;
I
am
nothing
,
I
have
nothing
,
I
am
needy
,
and
in
●ant
,
Psal.
12.5
.
behold
my
Affliction
and
my
misery
.
And
then
for
the
sighing
of
the
poore
and
needy
,
God
will
arise
as
Psal.
12.5
.
And
as
Pliny
tells
us
of
some
Creatures
which
hatch
their
eggs
only
by
looking
on
them
,
Plin.
lib.
10.
c
,
9.
so
will
God
with
his
Eye
help
us
,
and
hatch
us
up
againe
,
be
our
Condition
never
so
sad
.
Use
.
2
And
as
our
Necessities
are
a
prevayling
Argument
with
God
,
so
they
should
be
alike
praevalent
with
us
,
in
respect
of
our
Brethrens
necessitous
conditions
.
How
often
do
we
heare
Need
speak
,
when
yet
the
needy
man
saith
nothing
?
Revel.
1.12
.
his
Case
cryes
aloud
when
he
is
silent
,
St.
John
Revel.
1.12
.
speaks
of
seeing
a
voyce
;
A
man
may
see
a
sound
,
a
sad
aspect
,
a
pale
look
,
a
hollow
cheek
,
a
bloodlesse
lip
,
a
trembling
hand
speaks
loud
,
and
presseth
this
Argument
of
such
mens
necessity
,
who
yet
are
more
perplexed
to
aske
,
then
to
want
.
Lay
thine
eare
unto
the
ground
,
and
harken
after
them
that
lye
in
the
dust
,
enquire
after
the
necessities
of
the
poore
distressed
,
and
let
that
Argument
of
Necessity
prevaile
with
thee
,
which
doth
with
God
and
all
good
men
.
More
particularly
:
This
Necessity
of
his
did
arise
from
a
double
cause
.
The
one
respects
his
guest
that
was
come
unto
him
,
the
other
himselfe
.
In
respect
of
his
guest
,
First
he
was
no
stranger
,
but
a
Friend
of
his
,
so
that
what
was
done
on
his
behalfe
,
he
judged
as
done
for
himself
:
Secondly
,
he
in
his
journey
had
come
out
of
his
way
to
visit
him
.
And
by
the
Law
of
equity
,
kindnesse
must
be
required
with
kindnesse
.
Then
in
respect
of
himself
,
and
present
condition
,
which
was
such
that
he
had
not
wherewith
to
enterteyne
his
Friend
,
which
did
cause
him
to
seek
out
at
that
time
of
Night
:
Of
both
somthing
,
briefly
.
It
was
on
his
Friends
behalfe
,
that
he
was
at
this
time
a
Suitor
,
yet
so
as
that
he
sued
as
for
himself
,
[
Lend
me
for
a
Friend
of
mine
.
]
Thence
observe
,
Doct.
A
true
Friend
,
makes
his
Friend's
case
to
be
his
own
:
what
is
done
unto
a
Friend
,
or
for
a
Friend
,
is
esteemed
by
a
Friend
as
done
to
,
and
for
himself
.
So
David
made
Abiathars
case
his
own
,
1
Sam.
22.23
.
1
Sam.
20.34.41
.
Psal.
35.14
.
Mark
.
9.22
.
1
Sam.
22.
ult.
And
Jonathan
,
Davids
,
1
Sam.
20.34.41
.
This
David
intimates
,
Psal.
35.14
.
I
behaved
my self
as
though
he
had
been
my
Friend
:
why
how
was
that
?
in
mourning
for
their
sadd
estate
,
as
though
it
had
been
my
own
.
So
Mark
.
9.22
.
The
Fat●er
cryes
come
and
help
us
,
and
have
compassion
on
us
,
when
it
was
his
Child
only
that
was
possessed
.
This
is
required
and
enjoyned
of
all
Religious
Friends
,
Rom.
12.25
.
Heb.
13.3
.
Rom.
12.15
.
so
Heb.
13.3
.
And
this
was
the
Apostles
own
practise
,
he
joyed
in
the
prosperity
of
the
Church
of
Thessalonica
,
as
in
his
own
▪
1
Thes.
3.7
,
8
,
9.
1
Thes.
3.7
,
8
,
9.
2
John
1.4
.
2
Cor.
2
,
3.
So
St.
John
to
heare
of
the
Children
of
the
Elect
Lady
,
that
they
walked
in
the
Truth
,
2
Epist.
1.4
.
so
2
Cor.
2.3
.
St.
Paul
is
confident
,
that
his
joy
,
would
be
the
joy
of
them
all
.
And
so
for
Sorrowing
at
the
Adversity
of
Friends
,
see
Neh.
1
,
2
,
3
,
4.
Dan.
9.4
.
These
were
safe
enough
themselves
,
Neh.
1
,
2
,
3
,
4.
Dan.
9.4
.
Esth.
7.4
.
2
Cor.
11.28
,
29.
yet
their
Friends
case
was
their's
.
So
Esther
.
7.4
.
and
2
Cor.
11.28.29
.
Use
.
You
that
professe
Friendship
to
others
,
may
make
tryall
thereof
by
the
point
in
hand
▪
whether
your
Friendship
be
sound
and
good
,
either
to
God
,
or
Man
.
To
God
,
who
would
not
be
esteemed
for
the
Friend
of
God
?
but
who
are
affected
with
Gods
cause
,
as
if
it
were
their
own
?
Should
we
be
wronged
in
our
Body
,
Name
,
or
Goods
:
in
our
Wife
,
Children
,
Servants
,
how
would
we
take
it
?
alasse
,
our
zeale
would
be
stirred
up
we
would
not
endure
it
.
But
doth
not
God
suffer
in
these
daily
?
and
yet
we
are
silent
,
and
can
well
disgest
this
;
do
we
then
herein
make
our
Friends
case
to
be
our
own
?
so
on
the
other
side
,
how
chearfull
are
we
,
and
joyfully
affected
when
all
things
goe
well
with
us
and
ours
?
Is
it
so
with
us
in
Gods
cause
,
when
it
goes
well
with
the
Church
?
Alass
it
is
otherwise
,
we
make
not
this
Friends
case
to
be
our
own
.
And
in
our
Friendship
towards
others
,
which
we
pretend
to
beare
,
there
we
are
much
wanting
.
Every
member
of
the
body
,
hath
a
sense
of
the
injuries
,
the
other
members
suffer
,
yet
we
heare
and
see
the
injuries
of
our
Bretheren
without
remorse
,
Amos
,
6.6
.
Somtimes
it
may
be
,
Amos
6.6
.
we
can
rejoyce
with
them
that
do
rejoyce
,
but
how
seldome
do
we
mourne
with
them
that
mourne
,
and
weep
?
we
are
so
taken
up
with
our
own
ease
and
pleasures
,
that
we
have
no
leasure
to
think
of
the
distresse
and
misery
that
they
are
in
,
whom
yet
we
pretend
to
beare
much
love
unto
.
Christ
told
his
Disciples
,
that
their
Friend
Lazarus
was
dead
,
this
so
affected
them
,
that
they
made
a
motion
one
to
another
,
to
goe
and
dye
with
him
,
Iohn
11.16
.
Tell
many
of
us
,
John
11.16
.
your
Friend
such
a
one
is
weak
,
sick
,
in
great
want
,
we
are
little
moved
therewith
,
&c.
Use
.
But
let
the
godly
be
herein
comforted
:
true
Friends
will
lay
to
heart
their
case
,
and
make
it
as
their
own
,
they
will
mourne
with
them
,
pray
for
them
,
as
for
themselves
,
and
though
all
our
Friends
on
Earth
should
fayle
as
,
Isay
.
63.9
.
yet
we
have
a
fast
Friend
in
Heaven
,
who
doth
sympathize
with
us
in
all
our
Afflictions
;
and
is
hungry
,
thirsty
in
us
,
and
esteemes
our
case
to
be
his
,
as
we
have
it
,
Math.
25.40
.
Math.
25.40
.
and
hath
been
before
shewed
.
Secondly
,
in
that
this
Friendly
guest
came
to
give
his
Friend
a
visit
,
and
that
(
not
as
the
Samaritan
did
the
wounded
man
,
in
transitu
,
Luke
10.33
.
Luke
10.33
.
but
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
de
via
,
out
of
the
way
(
saith
the
O
iginall
)
:
we
may
stop
here
a
little
,
and
,
for
all
our
haste
,
take
up
this
useful
Observation
.
Doct.
It
is
a
Friendly
part
to
visit
,
albeit
we
goe
somewhat
out
of
our
way
to
do
it
.
David
remembring
the
kindnesse
,
that
Nahash
had
shewed
him
,
sent
and
visited
Hanun
his
Son
,
as
a
testimony
of
true
Love
(
albeit
it
was
ill
requited
,
2
Sam.
10.2
.
2
Sam.
10.2
.
)
Joash
pretending
great
Love
,
and
bearing
good
will
to
Elisha
,
gave
him
a
visit
,
2
King
.
14.14
.
2
King
.
14.14
.
And
St.
Steeven
mentions
it
as
a
Friendly
office
in
Moses
,
Acts
7.23
.
Luke
1.39
.
to
goe
and
visit
his
Brethren
,
Acts
7.23
.
Mary
goes
into
the
Hill-Country
,
to
visit
Elizabeth
,
Luke
1.39
.
and
Elizabeth
being
delivered
,
was
visited
by
her
Neighbours
.
verse
58.
verse
58.
Barnabas
and
Paul
resolved
thus
to
manifest
affection
to
their
Brethren
,
Acts
15.36
.
Rom.
15.24
.
Heb.
13.23
.
1
Thes.
3.6
.
Gal.
1.18
.
Acts
15.36
.
This
St.
Paul
promised
the
Romans
to
do
,
Rom.
15.24
.
The
Thessalonians
desired
it
,
1
Thes.
3.6
.
He
went
up
to
Jerusalem
to
see
Peter
,
and
aboade
with
him
fifteen
dayes
.
Gal.
1.18
.
And
how
many
bouts
did
he
fetch
in
his
travailes
,
to
come
to
those
whom
he
affected
?
Reas.
Things
of
like
Nature
desire
Union
,
and
Communion
:
two
flames
of
fire
make
one
;
and
two
Rivers
,
(
if
they
meet
)
fall
into
one
stream
;
Now
Friends
being
of
like
affection
,
temperature
and
condition
cannot
be
kept
one
from
another
;
besides
,
Love
is
of
an
uniting
nature
,
and
covets
the
presence
of
the
beloved
party
.
Use
.
This
duty
then
would
not
be
neglected
,
nor
mis-interpreted
:
strangenesse
alienates
affection
exceedingly
,
when
Friendly
society
doth
enkindle
it
.
A
great
cause
of
this
neglect
is
mis-construction
,
as
if
Friends
came
to
betray
us
,
not
to
comfort
us
;
So
Hanun's
Servants
mis-construed
Davids
kindnesse
,
2
Sam.
10.
2
Sam.
10.
But
in
the
neglect
of
this
duty
,
we
rob
our selves
of
much
good
,
for
great
benefit
ariseth
from
Christian
visitations
hereby
;
First
,
Love
is
preserved
,
united
,
and
mainteyned
:
Secondly
,
hereby
the
gifts
that
God
hath
betrusted
us
withall
,
are
communicated
to
the
good
of
others
.
Ferus
on
Mathew
tells
us
,
that
it
was
an
ancient
practise
of
Monks
,
to
meet
together
once
in
a
week
,
and
acquaint
each
other
with
their
temptations
,
and
with
the
meanes
of
resistance
,
with
the
issue
thereof
.
Thirdly
,
the
gifts
of
each
other
are
hereby
sharpened
,
as
iron
by
iron
,
and
encreased
,
as
flower
to
flower
,
which
makes
the
sweeter
posie
.
Fourthly
,
hereby
we
become
more
encouraged
,
and
emboldened
in
our
Christian
course
,
as
St.
Paul
was
by
some
of
the
Bretheren
that
he
mett
with
,
Acts
28.14
,
15.
Acts
28.14
,
15.
Let
us
then
visit
one
another
,
not
so
much
with
bagg
and
bottle
to
chatt
and
prattle
,
but
that
one
may
be
better'd
by
another
,
with
Christian
Counsell
.
It
was
the
speech
of
Seneca
,
that
he
seldome
or
never
came
into
company
,
but
he
departed
worse
then
he
came
;
but
whose
fault
was
that
,
either
he
chose
not
good
company
,
or
made
no
good
use
of
it
;
It
is
a
scandall
that
is
cast
upon
Religion
,
and
the
Professors
of
it
,
that
they
are
unneighbourly
and
unsociable
,
God
himself
loves
society
,
he
loves
holy
meetings
,
he
loves
the
Communion
of
Saints
,
the
houshold
of
Faith
,
and
his
delight
is
to
be
with
the
Sons
of
men
,
and
well
approves
that
the
Sons
of
men
should
be
one
with
another
,
yet
so
,
that
he
may
not
be
excluded
,
but
be
esteemed
one
of
our
visitors
in
our
meetings
,
and
looks
that
as
he
visits
us
,
we
should
visit
him
in
his
house
,
and
Ordinances
,
where
we
may
visit
one
another
one
day
in
leaven
,
if
we
visit
no
where
else
,
and
at
no
time
else
,
Psal.
122.1
.
Psal.
122.1
.
Againe
,
take
notice
how
that
this
Friend
,
who
came
out
of
his
way
to
visit
his
Friend
,
caused
this
Friend
thus
visited
by
him
to
goe
out
of
his
dores
at
this
time
of
Night
,
to
visit
another
Friend
on
his
behalf
,
that
he
might
be
the
better
enabled
to
manifest
his
friendly
affection
in
the
enterteynment
of
that
Friend
,
who
came
thus
to
visit
him
,
from
which
intercourse
we
may
observe
that
,
Doct.
Love
amongst
Friends
is
Reciprocall
.
Courtesies
passe
interchangeably
betwixt
Friend
and
Friend
.
If
you
observe
it
,
you
shall
find
that
for
the
most
part
,
wheresoever
the
obligation
of
Love
and
Friendship
is
mentioned
in
Scripture
,
the
condition
is
expressed
that
it
be
mutuall
,
Be
kindly
affectioned
one
to
another
,
with
brotherly
Love
,
saith
the
Apostle
,
Rom.
12.10
.
so
Gal.
5.13
.
In
Love
serve
one
another
.
So
in
Hospitallity
enterteyne
one
another
,
Rom.
12.10
.
Gal.
5.13
.
1
Pet.
4.9
.
Gal.
6.2
.
Colos.
3.13
.
Rom.
16.16
.
1
Thes.
5.11
.
Jam.
5.16
.
2
Cor.
6.13
.
1
Pet.
4.9
.
In
Compassion
beare
one
anothers
burthen
,
Gal.
6.2
.
in
Patience
forbeare
one
another
,
Colos.
3.13
.
In
Curtesy
salute
one
another
,
Rom.
16.16
.
In
Christian
Communication
edifie
one
another
,
1
Thes.
5.11
.
In
Devotion
pray
one
for
another
,
Jam.
5.16
.
Still
St.
Paul
call
for
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
recompensing
of
the
same
Christian
duty
,
a
reciprocallnesse
it
it
,
as
2
Cor.
6
,
13.
his
heart
was
enlarged
,
and
their
bowells
should
not
be
straitened
.
And
where
true
Friendship
hath
been
,
it
hath
been
alwayes
thus
,
as
betwixt
David
and
Jonathan
;
1
Sam.
18.4
.
2
Sam.
9.1
.
Jonathan
shewes
kindnesse
to
David
,
and
if
David
cannot
shew
the
like
to
Jonathan
,
he
will
do
it
to
Mephibosheth
for
Jonathans
sake
.
So
when
Solomon
and
Hiram
entered
into
a
league
of
Friendship
;
Hiram
will
accommodate
Solomon
with
Cedars
,
and
Firr-Trees
,
for
the
building
of
the
house
of
the
Lord
;
and
Solomon
will
re-accommodate
Hiram
,
with
Wheate
and
Oyle
for
food
,
1
King
.
5.8.11
.
for
his
houshold
,
1
King
.
5.8.11
.
The
Church
of
the
Thessalonians
was
highly
commended
for
this
Reciprocation
in
Charity
,
1
Thes.
3.6
.
2
Thes.
1.3
.
so
1
Thes.
3.6
.
you
desire
greatly
to
see
us
(
saith
the
Apostle
)
as
we
also
to
see
you
:
Amongst
the
Heathens
the
like
hath
been
found
,
as
betwixt
Pylades
and
Orestes
,
Damon
and
Pythias
,
Scipio
and
Laelius
,
and
divers
others
(
before
mentioned
.
)
Quest.
But
what
meane
we
by
this
reciprocality
?
must
there
be
alwayes
an
equality
in
the
returne
,
like
for
like
,
so
much
for
so
much
,
&
c
?
Resp.
That
is
not
the
meaning
;
for
many
times
one
Friend
,
may
receive
from
another
more
curtesies
,
and
greater
benefits
then
he
is
able
in
like
kind
,
or
measure
,
to
repay
;
either
by
rea●on
of
the
great
odds
of
the
estare
and
condition
of
Friends
,
Danaeus
de
.
amicit
.
or
else
for
the
difference
of
their
wealth
and
ability
;
one
may
be
very
rich
,
and
the
other
poore
,
one
fortunate
,
the
other
miserable
,
one
exiled
and
banished
,
the
other
living
at
home
,
in
his
native
Country
.
In
these
and
such
like
cases
no
man
can
requite
so
amply
and
beneficially
as
he
received
;
yet
he
is
to
requite
in
as
good
a
manner
,
and
measure
as
he
is
able
,
(
as
David
did
in
requiting
Jonathan
.
)
So
that
still
it
is
a
truth
(
notwithstanding
this
inequality
,
)
Curtesies
and
favours
amongst
Friends
are
alwayes
mutuall
and
enterchangeable
,
albeit
not
alwayes
alike
and
equall
.
Reas.
The
Love
of
Friendship
cannot
but
be
mutuall
,
because
(
as
we
have
shewed
)
the
foundation
of
it
,
is
,
a
similitude
of
manners
and
dispositions
:
This
similitude
being
a
Relation
,
cannot
but
be
in
both
:
Two
Spirits
warmed
with
the
same
heate
,
will
easily
solder
together
.
So
two
Lutes
(
they
say
)
meeting
in
a
pitch
,
the
one
sounds
when
the
other
is
struck
.
Use
.
1
Many
actions
of
unkindnesse
are
in
these
dayes
,
(
wherein
we
live
)
commenced
against
pretended
Friends
for
their
breach
of
Friendship
this
way
:
Neighbour
doth
not
only
complaine
of
Neighbour
,
but
neerer
Relations
,
as
Husbands
of
Wives
,
and
Wives
of
Husbands
;
Parents
of
Children
,
and
Children
of
Parents
,
Pastors
of
people
,
and
the
People
of
their
Pastors
,
all
say
with
the
Apostle
,
2
Cor.
12.15
.
the
more
I
love
,
2
Cor.
12.15
.
the
lesse
I
am
beloved
:
much
kindnesse
I
have
shewed
,
but
none
returned
.
Gods
Children
have
been
much
troubled
at
this
,
Psal.
35.12
,
13.
Jer.
18.20
,
21.
Omnia
te
advorsum
speetantia
,
nulla
retrosum
.
2
Tim.
3.1
,
2.
Use
.
2.
as
Psal.
35.12
,
13.
Jer.
18.20
,
21.
Indeed
it
is
Lyon-like
,
not
Love-like
so
to
do
;
but
it
wi●l
be
so
,
so
long
as
there
is
so
much
self-Love
(
which
like
Charons
Boate
carryes
all
over
the
dismall
Lake
(
as
they
say
)
but
brings
none
back
)
and
so
little
Love
of
Friendship
to
be
found
in
the
world
.
Use
.
2
I
would
it
were
otherwise
,
but
it
cannot
be
expected
that
it
should
;
whilst
iniquity
doth
abound
amongst
us
,
Math.
24.12
.
and
true
Love
waxeth
cold
.
Seneca
aptly
resembleth
the
mutuall
,
and
reciptocall
duties
of
Friendship
in
giving
,
and
receiving
benefits
,
one
from
another
,
to
a
game
at
Tennis
,
where
the
Ball
is
tossed
backward
,
and
forward
,
from
one
Racket
to
another
,
and
never
falleth
to
the
ground
,
for
if
it
fall
,
it
is
his
forfeit
who
mist
the
stroake
.
So
every
kind
office
wherewith
our
Friend
serveth
us
,
ought
to
be
returned
back
unto
him
,
that
no
curtesie
fall
to
the
ground
.
To
stirr
us
up
to
hold
this
faire
quarter
in
Love
,
and
Friendship
,
I
shall
commend
a
few
things
to
your
serious
thoughts
.
First
,
remember
that
all
Societies
are
like
Arch-buildings
(
as
one
speaketh
)
in
which
,
unlesse
every
stone
upholds
the
other
,
the
whole
frame
must
suddenly
fall
.
Secondly
,
as
affection
is
mutuall
,
so
the
gaine
is
reciprocall
.
As
in
a
building
,
the
Walls
beare
up
the
Roofe
,
and
the
Roofe
keepes
the
Wall
and
Timber
from
rotting
.
It
was
a
good
saying
of
Chrysostome
Naturally
a
man
hath
but
one
head
to
advise
him
,
one
tongue
to
speak
for
him
,
two
eyes
to
see
for
him
,
two
hands
to
work
for
him
,
two
feet
to
travaile
for
him
:
Now
(
saith
he
)
had
a
man
but
that
skill
,
and
cunning
,
to
make
that
one
head
,
that
one
tongue
,
those
two
hands
,
and
two
feet
,
many
;
he
would
hardly
be
circumvented
by
any
carnall
Policy
.
By
mutuall
Affection
one
with
another
,
this
is
done
.
Thirdly
,
very
Nature
calleth
on
us
for
this
Reciprocallnesse
,
and
leanes
to
mutuall
requitall
.
Doth
not
the
Earth
which
receives
moysture
from
the
skye
,
repay
it
back
againe
into
vapors
,
and
exhalations
?
Doth
not
the
Rock
which
receives
a
sound
from
the
aire
before
it
be
fully
given
,
returne
it
by
an
Eccho
?
Doth
not
the
stony
Wall
being
heated
by
the
Sun-beames
,
reflect-back
heat
?
Doth
not
my
bed
,
and
cloathes
keep
me
warme
all
day
,
when
I
have
warmed
them
?
Are
not
all
Creatures
friendly
to
those
that
do
befriend
them
?
The
Lyon
,
the
Dogg
,
the
Storke
are
all
returners
of
Love
for
Love
.
Shall
I
instance
?
Aul.
Gul.
We
read
in
History
of
one
Androclus
,
who
was
a
slave
to
a
Noble
man
of
Rome
,
and
condemned
to
dye
,
he
being
brought
out
of
prison
was
to
combate
with
a
very
great
and
strong
Lyon
,
(
for
to
that
kind
of
death
,
the
Romans
used
to
condemne
some
sort
of
malefactors
)
(
delighting
much
in
that
kind
of
combate
between
man
and
beasts
)
when
all
expected
that
the
combatant
should
be
suddenly
devoured
,
and
torne
in
pieces
by
the
savage
beast
,
the
Lyon
no
sooner
saw
the
man
,
but
he
came
unto
him
,
fawned
on
him
,
and
licked
his
hands
and
feet
,
holding
up
his
own
foot
in
the
sight
of
all
the
people
:
The
matter
being
enquired
into
,
it
was
found
,
that
this
Androclus
being
in
Africa
with
his
Master
,
(
to
whom
the
Government
of
that
Province
fell
,
ran
away
from
him
(
through
cruell
usage
)
into
the
deserts
,
being
there
in
a
Cave
,
this
Lyon
came
to
him
groaning
and
halting
,
and
offered
to
him
his
paw
grievously
wounded
with
a
stub
:
Androclus
plucks
out
the
stub
,
washeth
and
dresseth
the
wound
,
and
cures
the
Lyon
;
for
which
the
Lyon
(
as
a
diligent
Servant
)
brought
every
day
to
Androclus
a
part
of
his
prey
,
for
the
space
of
three
yeares
together
,
afterwards
Androclus
wandering
from
his
Cave
was
found
,
and
sent
to
Rome
to
prison
by
his
Master
:
not
long
after
the
Lyon
was
likewise
taken
,
and
his
fierce
nature
conquered
by
that
good
turne
done
him
by
Androclus
,
so
that
he
would
not
hurt
him
;
whereupon
the
Emperour
pardoned
Androclus
,
set
him
free
,
and
gave
him
the
Lyon
,
of
whom
the
people
usually
said
,
Hic
est
Leo
hospes
hominis
,
hic
est
home
medicus
Leonis
.
This
is
the
Lyon
that
fed
the
man
,
this
is
the
man
that
medicin'd
the
Lyon
.
The
horse
of
Nicomedes
,
would
never
eate
meate
after
his
Master
was
slaine
in
the
Warres
,
but
wasting
daily
with
sorrow
and
emptinesse
,
soone
after
dyed
.
And
when
the
Turks
had
for
their
pastime
cut
off
five
hundred
captive
Christians
by
the
middle
,
in
Constantinople
;
their
Carkasses
lying
on
the
ground
where
they
were
slaine
,
an
Oxe
comming
into
the
field
,
finding
his
Masters
carkasse
(
amongst
the
rest
)
lifted
it
up
with
his
hornes
and
carryed
it
away
to
another
place
,
and
returning
,
fetcheth
the
other
part
and
joyned
them
both
together
,
which
thing
being
brought
to
the
eares
of
Mahomet
the
great
Turke
,
he
caused
the
parts
of
the
body
to
be
seperate
againe
,
and
brought
to
the
former
place
,
the
Oxe
following
findeth
out
his
Masters
Corps
the
second
time
,
and
did
as
he
had
done
before
,
which
the
great
Turke
beholding
,
caused
all
those
dead
bodyes
to
be
buryed
,
and
the
Oxe
to
be
kept
amongst
his
own
Cattle
during
life
.
The
kindnesse
and
fidelity
of
Doggs
towards
those
who
have
daily
fed
them
,
is
no
lesse
remarkable
(
if
it
be
not
troublesome
nor
offensive
to
any
,
as
I
hope
it
will
not
)
I
shall
only
relate
unto
you
what
we
reade
in
the
French
History
:
A
Gentleman
of
France
being
murthered
,
his
Dogg
would
not
depart
from
the
slaine
Corps
,
untill
by
the
Kings
command
he
was
by
force
taken
away
;
The
Murtherer
could
not
by
any
meanes
be
heard
of
untill
it
happened
,
that
as
the
King
was
walking
and
taking
a
view
of
his
men
,
the
Dogg
waiting
upon
the
King
,
the
Murtherer
passed
by
,
whom
the
Dogg
no
sooner
perceived
,
but
he
ran
furiously
upon
him
,
and
returning
again
to
the
King
looked
earnestly
in
his
face
,
as
though
he
required
Justice
,
and
thus
ran
to
and
fro
;
barking
and
howling
,
so
that
the
King
and
the
rest
suspected
that
he
was
the
person
that
did
the
Murther
;
he
was
thereupon
examined
,
but
denyed
the
fact
;
Thereupon
the
King
was
purposed
to
make
tryall
what
the
Dogg
would
do
,
he
gave
leave
to
the
Gentleman
to
use
his
sword
for
his
defence
,
and
armed
the
Dogg
with
Leather
,
and
so
turned
them
both
together
;
the
Dogg
assaulted
the
Gentleman
with
such
fury
and
violence
,
that
perceiving
himself
like
to
be
torn
in
pieces
,
and
unable
to
defend
himself
from
the
Dogg
(
he
desiring
to
be
freed
from
his
fury
)
confessed
the
fact
.
The
manner
of
this
fight
was
commanded
by
the
King
to
be
drawen
in
a
table
for
a
memoriall
,
and
to
be
kept
in
the
Kings
Court
,
where
it
was
to
be
seen
many
yeares
after
.
The
like
discovery
we
read
was
made
by
a
Dogg
of
the
Murtherer
of
his
Master
,
in
King
Pyrrhus
his
Army
.
Many
strange
relations
we
find
in
good
and
credible
Authors
of
Love
and
kindnesse
,
shewed
by
bruit
beasts
(
in
their
kind
)
to
those
that
have
been
kind
unto
them
,
which
might
be
mentioned
to
the
shame
of
those
that
are
ungratefull
:
heare
how
God
complaines
of
ungratefull
Israel
,
Isay
.
1.3
.
Isay
.
1.3
.
The
Oxe
knoweth
his
owner
,
and
the
Asse
his
Masters
Crib
,
but
Israel
doth
not
know
,
my
people
doth
not
consider
.
But
I
forbeare
,
nor
should
I
have
spent
so
much
time
in
these
things
,
were
it
not
that
I
did
speak
to
the
shame
of
many
(
who
yet
will
know
no
shame
)
in
not
answering
kindnesse
with
kindnesse
.
There
should
be
in
all
Recursus
gratiarum
;
they
are
beasts
and
worse
then
beasts
that
do
not
so
:
A
very
ill
disposition
is
discovered
to
be
in
such
.
A
good
Nature
is
loath
to
receive
kindnesse
,
where
he
cannot
re-render
it
.
If
it
be
so
,
that
he
cannot
,
yet
he
will
ever
have
a
ready
minde
to
make
some
Returne
,
although
his
hand
be
shortened
.
Use
.
3
It
may
direct
us
in
a
course
how
to
get
Love
;
I
will
tell
thee
saith
Seneca
,
Senec.
Epist.
9.
Ut
ameris
am
a.
how
thou
may'st
make
another
Love
thee
without
a
Love-Potion
,
Spell
,
or
Witchcraft
.
If
thou
desirest
to
be
beloved
,
Love
thou
first
,
sincerely
and
entirely
.
This
is
a
compendious
way
to
be
beloved
.
(
Austin
excellently
to
this
purpose
)
Nulla
est
major
provocatio
ad
amandum
,
&c
:
Aug.
lib.
de
cat
.
rud.
There
is
no
greater
provocation
to
Love
,
then
to
prevent
in
loving
.
Love
is
the
Loadstone
of
Love
,
he
must
have
a
very
hard
heart
which
(
though
he
will
not
of
his
own
accord
yield
Love
)
will
refuse
to
requite
it
.
Thus
the
bands
of
Syria
were
overcome
with
kindnesse
,
2
King
.
6.23
.
2
King
.
6.23
.
Use
.
4.
And
(
to
carry
this
,
yet
a
little
higher
)
it
may
be
of
use
unto
us
to
stirr
us
up
to
Love
God
againe
,
who
hath
Loved
us
first
,
and
given
his
Son
for
us
,
1
John
4.16
.
he
loved
us
not-existing
;
1
John
4.16
.
Tantus
tautum
gratis
tantillos
et
tales
Bern
:
de
dil
:
Dei
.
Luke
7.37
.
nay
resisting
,
and
shall
we
make
no
returne
?
None
breathed
more
Love
then
St.
John
,
nor
was
any
more
beloved
then
he
;
Mary
could
not
but
love
much
,
having
much
forgiven
her
,
Luke
7.37
.
Certainly
the
loving
kindnesse
of
God
hath
such
an
operative
vertue
in
it
,
that
it
cannot
but
deeply
affect
those
who
seriously
fix
their
minds
upon
it
:
(
as
fire
heateth
those
who
stand
neerer
it
.
)
You
may
read
,
1
Sam.
24.17
.
1
Sam.
24.17
.
how
Davids
kindnesse
in
sparing
Saul
wrought
upon
him
,
and
how
it
thawed
his
frozen
heart
,
and
made
him
relent
,
and
kindle
a
fire
of
affections
of
Love
in
him
,
Come
againe
my
Son
David
,
thou
art
more
Righteous
then
I
,
&c
:
So
the
Consideration
of
Gods
kindnesse
in
sparing
of
us
from
Hell
,
and
not
only
so
,
but
in
giving
his
Son
to
dye
for
us
,
cannot
but
affect
us
,
and
cause
us
to
returne
back
Love
for
Love
,
(
if
our
hearts
be
not
extreamly
hardened
,
)
2
Cor.
5.14
.
2
Cor.
5.14
.
Pro.
8.17
.
John
14.21
.
Bern.
Epist.
107.
Nor
can
any
of
us
have
any
comfortable
assurance
that
God
Loves
us
,
if
we
Love
not
him
againe
,
Pro.
8.17
.
John
14.21
.
Let
me
conclude
this
Use
with
that
of
Bernard
,
Let
no
man
whose
heart
can
truly
testifie
for
him
that
he
loveth
Christ
,
make
any
doubt
but
that
Christ
loveth
him
:
for
how
can
he
choose
but
Love
thee
;
when
thou
Lovest
him
,
who
loved
thee
,
when
thou
lovest
him
not
?
You
have
heard
how
this
man
was
necessitated
to
seek
out
on
his
Friends
behalfe
:
in
the
next
place
take
notice
of
his
own
want
,
which
did
occasion
this
trouble
at
this
time
of
Night
.
Text.
I
have
nothing
to
set
before
him
]
that
is
,
no
fitting
provision
for
the
enterteynment
of
such
a
Friend
as
he
is
.
Observe
hence
,
that
Doct.
It
is
sense
of
want
that
makes
us
to
seek
out
.
It
was
want
that
caused
Abraham
to
goe
down
into
Aegypt
,
Gen.
12.10
.
Gen.
12.10
.
Gen.
26.1
.
Gen.
42.2
.
Gen.
43.2
.
Isaac
into
Gerar
,
Gen.
26.1
.
Iacob
to
send
his
Sons
into
Aegypt
,
Gen.
42.2
.
And
a
second
time
to
part
with
his
beloved
Benjamin
,
Gen.
43.2
.
Elimelech
was
enforced
through
want
,
to
goe
down
into
the
Country
of
Moab
,
with
his
Wife
and
two
Sons
,
Ruth
.
1.1
,
2.
and
continue
there
,
Ruth
.
1.1
,
2.
It
was
want
of
water
that
enforced
Ahab
to
seeke
to
Elijah
the
Prophet
,
1
King
.
18.16
.
1
King
.
18.16
.
2
King
.
3.
And
Iehoram
to
seek
to
Elisha
,
2
King
.
3.
And
want
of
food
that
caused
those
Lepers
that
sate
at
the
gate
of
Samaria
,
2
King
.
7.3
.
to
flye
to
the
Camps
of
their
enemies
,
2
King
.
7.3
.
And
the
want
that
the
Prodigall
fell
into
,
by
reason
of
his
Prodigality
,
was
that
which
caused
him
to
returne
to
his
Fathers
house
,
Luke
15.14
.
Math.
9.12
.
Luke
15.14
.
Hereto
tends
that
of
our
Saviour
,
The
whole
have
no
need
of
the
Physitian
,
but
the
sick
,
Math.
9.12
.
Reas.
For
first
,
Nature
is
proud
,
and
loath
to
be
beholding
to
any
till
needs
must
:
every
man
naturally
loves
in
the
first
place
,
to
be
beholding
to
himself
in
any
extremity
:
and
if
his
own
wit
,
or
his
own
purse
,
or
his
own
projects
,
or
endeavours
will
help
him
;
he
will
seek
no
further
,
he
had
rather
pay
then
pray
.
Then
againe
;
Life
is
deare
,
and
Nature
is
forcible
to
seek
out
for
the
preservation
of
it selfe
,
when
it
is
necessitated
and
put
to
it
,
it
will
seek
out
before
it
suffer
too
much
,
and
break
through
stone
Walls
rather
then
famish
.
Use
.
1
From
hence
we
may
conclude
,
that
there
is
some
good
comes
unto
us
by
want
,
some
profit
we
may
have
by
it
.
It
teacheth
us
the
worth
of
things
most
truly
,
and
maketh
us
valew
the
mercy
as
we
should
(
at
least
farr
better
then
otherwise
we
would
.
)
It
is
the
sharp
Winter
,
that
makes
the
Spring
to
be
sweet
,
and
pleasant
;
and
the
Night's
darknesse
that
makes
the
light
of
the
Sun
to
be
desirable
:
So
sicknesse
makes
health
more
gratefull
;
Paine
,
Pleasure
,
more
delightfull
;
Want
,
Plenty
more
Comfortable
;
And
it
makes
exceedingly
for
the
preservation
of
Love
and
Unity
,
amongst
Neighbours
,
and
towards
the
maintenance
of
civill
society
,
and
commerce
amongst
Christians
.
And
this
is
one
Reason
why
it
hath
pleased
the
manifold
wisdome
of
God
,
to
enrich
severall
Countryes
,
with
severall
Commodities
;
Non
omni●●
omnia
tellus
.
divers
gifts
to
severall
Persons
,
not
all
to
any
one
,
that
our
wants
may
be
supplyed
by
their
fullnesse
,
and
one
be
beholding
to
another
for
a
supply
of
his
necessity
,
which
otherwise
would
not
be
.
Laish
was
a
secure
and
carelesse
people
,
and
the
Reason
is
rendered
to
be
this
,
they
had
no
want
,
Judg.
18.10
.
Judg.
18.10
.
A
fullnesse
causeth
us
to
contemne
,
and
scorne
those
whom
in
our
wants
we
are
glad
to
make
use
of
.
So
we
read
,
Judg.
11.6
.
Judg.
11.6
.
The
Elders
of
Israel
did
of
Jeptha
;
And
Sampson
of
the
jaw-bone
of
that
Asse
,
wherewith
he
had
killed
many
Philistims
which
he
threw
away
,
but
after
being
athirst
,
he
runs
to
that
contemned
jaw-bone
for
water
,
Judg.
15.17
,
18
,
19.
Judg.
15.17
,
18
,
19.
that
indeed
was
Gods
work
,
he
clave
the
hollow
of
the
jaw-bone
,
and
caused
water
to
flow
from
thence
.
And
so
is
this
to
bring
good
out
of
want
to
us
,
and
therefore
despise
it
not
.
Want
is
a
good
Neighbour
,
a
good
Townsman
;
it
will
send
,
it
will
visit
,
it
will
use
good
words
,
give
faire
language
,
&c
:
It
is
a
good
Market-man
,
it
will
tend
to
the
Market
(
raine
or
Sunshine
)
it
knowes
the
worth
of
blessings
,
of
Health
,
Peace
,
Plenty
,
and
it
is
willing
to
come
to
the
price
,
though
it
pawne
the
coate
it
will
buy
.
And
it
is
a
good
Church-man
too
,
it
carryes
a
man
to
the
Word
,
to
the
Sacrament
,
to
Prayer
,
&c
:
And
therefore
although
want
goes
in
meane
cloathes
,
with
a
patcht-coate
,
and
is
clad
oftentimes
in
Sheep-skinns
,
and
Goats-skinns
;
Heb.
11.
●●
.
albeit
it
hath
leane
cheeks
,
hollow
eyes
,
staring
bones
,
and
is
of
a
sad
countenance
:
yet
despise
it
not
seeing
there
may
be
a
blessing
in
it
,
many
have
cause
to
blesse
God
that
ever
they
came
acquainted
with
it
.
Priissem
,
nisi
periissem
,
If
I
had
not
perished
,
I
had
perished
,
said
Themistocles
;
having
been
first
banisht
by
the
Greeks
,
and
after
advanced
by
the
Persians
.
Thus
farr
the
letter
of
Parable
hath
carryed
us
.
Now
let
us
take
notice
of
the
sense
mystical
,
and
morall
Application
.
Who
this
Friend
should
be
,
that
in
his
journey
comes
out
of
the
way
to
visit
his
Friend
,
is
questionable
:
Theophylact's
opinion
is
,
that
the
Angels
of
God
▪
who
assist
us
in
all
our
wayes
,
are
to
be
understood
thereby
:
Bernard
conceives
that
it
is
man
himself
,
who
in
his
journey
to
the
grave
,
comes
out
of
the
way
,
wherein
he
naturally
is
(
the
way
of
Sin
and
Vanity
)
and
by
true
conversion
visits
his
own
soul
by
sad
and
serious
thoughts
of
his
sad
condition
;
(
as
did
the
Prodigall
upon
his
returne
to
his
Fathers
house
,
Luke
15.
)
And
this
his
opinion
is
best
liked
,
and
most
followed
.
Gualter
observes
from
hence
that
,
Doct.
Whilst
we
are
in
the
body
,
we
are
in
our
journey
,
we
are
all
of
us
but
a
brood
of
Travailers
,
during
our
abode
on
Earth
.
To
which
point
I
shall
speak
somthing
.
In
a
two-fold
respect
,
man
in
this
Life
,
may
be
said
to
be
in
his
journey
.
In
respect
of
his
Being
,
and
in
respect
of
his
Doing
.
In
respect
of
his
Being
,
he
is
a
Travailer
,
or
Pilgrim
,
for
he
Travailes
from
the
Wombe
to
the
Grave
,
from
the
Cradle
to
the
Coffin
without
Intermission
,
whether
he
be
by
Sea
or
by
Land
,
on
horse-back
,
or
on
foot
,
sleeping
or
waking
,
he
is
upon
his
journey
still
,
and
daily
shortens
it
.
As
Rivers
run
back
into
the
Sea
from
whence
they
came
,
and
Bees
into
their
Hives
from
whence
they
fly
;
Gen.
3.19
.
so
dust
we
are
,
and
to
that
we
must
return
.
Indeed
Rivers
and
Bees
goe
often
into
their
journeys
,
man
only
once
,
and
when
he
returnes
to
the
Grave
,
he
is
come
to
his
hou
e
,
Job
.
17.13
.
And
there
he
is
well
known
,
and
amongst
his
kindred
,
Job
.
17.13
,
14.
Job
.
17.14
.
And
yet
the
Grave
is
not
the
furthest
end
of
mans
journey
.
The
way
of
his
Doing
carryes
him
to
a
further
home
;
Every
Action
is
a
step
,
that
tends
to
Life
or
Death
,
to
Heaven
or
Hell
;
2
Cor.
5.6
.
Rom.
2.7
.
Acts
1.25
.
Rom.
2.8
,
9
:
Heaven
is
the
Godly
mans
home
,
the
end
of
well
Doing
,
2
Cor.
5.6
.
Rom.
2.7
.
And
Hell
is
the
wicked
mans
home
,
Act.
1.25
.
and
the
end
of
wicked
Doing
,
Rom.
2.8
,
9.
Thus
every
one
is
in
his
journey
,
and
upon
his
travaile
,
all
the
while
he
liveth
here
,
he
is
from
home
,
upon
the
way
,
and
so
properly
a
Pilgrim
on
Earth
,
he
is
borne
out
of
his
own
Country
,
as
no
other
Creature
is
.
The
steps
or
paces
that
the
Godly
take
in
the
wayes
of
well-doing
,
are
holy
motions
,
godly
resolutions
,
pious
actions
,
&c.
And
so
they
proceed
from
strength
to
strength
,
till
they
see
God
in
Sion
,
Psal.
84.7
.
Heb.
11.14
.
which
is
the
City
and
Country
the
Ancient
Beleevers
sought
,
Heb.
11.14
.
There
be
also
the
paces
or
steps
of
sin
,
evill
suggestions
,
consent
,
doing
,
defending
,
&c
:
by
these
the
wicked
are
carryed
to
Hell
in
the
broad
way
,
as
to
their
own
Country
.
Use
.
1
By
this
then
we
may
be
informed
,
both
of
our
present
and
future
condition
.
For
the
present
you
see
we
are
all
but
Journey-men
,
this
world
is
not
our
resting
or
abiding
place
,
think
not
of
staying
here
,
away
you
must
;
home
,
home
,
must
be
thought
on
.
And
for
your
future
estate
,
that
may
be
judged
of
,
by
the
way
you
take
;
Such
as
the
way
is
wherein
a
man
walks
,
such
shall
his
end
be
,
that
he
will
come
unto
at
last
:
Deut.
30.19
.
Deut.
30.19
.
The
broad
way
tends
to
death
,
the
narrow
way
is
the
way
of
Life
,
Math.
7.13
,
14
Math.
7.13
,
14.
Use
.
And
from
hence
we
may
be
directed
for
the
ordering
of
our
Conversation
aright
;
2.
Psal.
50.23
.
are
we
in
our
journey
,
in
our
Pilgrimage
,
why
then
shew
your selves
wise
Travailers
and
that
,
First
in
choosing
the
good
way
to
walk
in
,
Jer.
6.16
.
Jer.
6.16
.
there
are
more
wayes
(
we
say
)
to
the
wood
then
one
.
So
to
Hell
there
is
the
way
of
Hatred
,
that
was
Cains
way
;
the
way
of
Pride
,
that
was
Absoloms
way
;
the
way
of
Covetousness
,
that
was
Balaams
way
;
the
way
of
Envy
,
and
murmuring
,
that
was
Corah's
way
.
And
many
such
wayes
there
are
,
all
crooked
,
dark
,
and
durty
wayes
,
woe
to
those
that
walk
in
those
wayes
:
Jude
11.
John
14.6
.
but
the
way
to
Heaven
,
that
good
old
way
is
but
one
.
I
am
the
way
saith
Christ
(
and
he
was
before
the
world
was
)
a
safe
way
,
a
strait
way
,
a
plain
way
,
and
a
pleasant
way
:
walk
in
the
steps
of
faithfull
Abraham
;
Rom.
4.12
.
that
is
the
way
.
verse
5
John
14.4
.
Secondly
:
get
a
good
Guide
.
Whither
I
goe
you
know
,
(
said
Christ
to
his
Disciples
)
and
the
way
you
know
:
Should
he
say
so
to
many
of
us
,
our
answer
must
be
the
same
with
Thomas
,
Lord
we
know
not
whither
thou
goest
,
and
how
can
we
know
the
way
?
our
knowledge
of
the
way
is
but
confused
,
and
indistinct
at
best
;
and
,
Rom.
3.17
.
by
nature
,
none
at
all
,
Rom.
3.17
.
The
best
needs
a
guide
,
because
of
our
blindnesse
;
Math.
4.14
.
Isay
.
48.17
.
Psal.
32.8.143.10
.
Exod.
33.12
.
blind
guides
are
dangerous
,
get
the
Spirit
of
God
to
guide
thee
,
Isay
.
48.17
.
Psal.
32.8
.
and
143.10
.
This
was
a
speciall
favour
that
Moses
craved
,
&
God
granted
,
Exod.
33.12
.
The
Pillar
should
goe
before
them
still
,
as
it
had
done
,
and
shew
them
the
way
.
God
goes
with
his
Church
,
by
his
Spirit
(
and
that
in
a
Pillar
;
)
it
guides
us
in
the
word
,
and
by
the
word
,
1
Tim.
3.15
.
Ephes.
5.15
.
Colos.
4.
Isay
.
30.21
.
which
is
the
Pillar
of
Truth
;
by
that
we
come
to
know
the
way
,
and
are
directed
in
the
way
,
how
to
walk
,
Ephes.
5.15
.
Colos.
4.
Isay
.
30.21
.
Thirdly
;
affect
good
company
in
your
journey
.
David
called
on
others
to
accompany
him
,
and
was
glad
when
he
had
associates
,
Psal.
122.1
.
Isay
.
2
,
3.
Psal.
16.3
.
Psa.
122.1
.
so
Isay
.
2.3
.
But
make
choyce
of
good
company
(
else
better
goe
alone
,
)
Psal.
16.3
.
Fourthly
;
provide
for
your
journey
,
first
lay
by
what
may
clogg
you
,
H●b.
2.6
.
2
Cor.
7.29
.
Heb.
12.1
,
2.
Heb.
2.6
.
clogg
not
your selves
with
thick
clay
.
Of
the
Christian
Pilgrim
the
Apostle
speaks
,
2
Cor.
7.29
.
Nor
with
heavy
garments
,
Heb.
12.1
,
2.
A
Viaticum
is
enough
for
a
Viator
,
1
Tim.
6.8
.
Mark
.
6.8
,
9.
Math.
10.10
.
1
Tim.
6.8
.
Then
provide
your selves
of
what
is
necessary
.
So
Mark
6.8
,
9.
A
staffe
must
be
taken
,
although
staves
were
forbidden
,
Math.
10.10
.
A
staffe
is
necessary
to
stay
us
,
but
not
staves
to
load
us
.
So
shoes
,
and
a
sword
,
Ephes.
6.16
.
For
let
us
be
assured
,
Ephes.
6.16
.
Psal.
140.4
,
5.
we
shall
be
way-laid
,
Psal.
140.4
5.
Fifthly
,
Hold
out
to
the
end
;
play
Ruths
part
,
not
Orphahs
,
Ruth
.
1.14.16
.
Ruth
.
1.14.16
.
Let
no
temptation
on
the
right
hand
,
stop
thy
journey
.
A
Pilgrim
travailing
to
Jerusalem
,
saith
the
story
,
came
to
a
City
where
he
saw
a
goodly
training
,
and
mustering
,
there
he
had
a
mind
to
stay
,
but
that
he
remembered
,
that
was
not
Jerusalem
;
he
passed
by
another
,
where
he
saw
great
sports
,
and
pastimes
;
and
by
a
third
,
where
were
goodly
buildings
,
faire
Ladyes
,
&c
:
in
all
these
he
had
a
good
mind
to
stay
,
but
still
he
remembred
Jerusalem
,
the
place
to
which
he
was
going
.
So
must
we
think
when
we
meet
with
earthly
delights
in
our
journey
,
faire
houses
,
goodly
furniture
,
yet
this
is
not
Heaven
.
Nor
may
we
be
discouraged
on
the
other
hand
,
with
stormes
,
tempests
or
harsh
usage
,
that
we
meet
withall
;
Regard
not
the
difficult
passage
,
but
the
good
end
,
and
whither
it
tends
;
if
it
be
easie
,
thou
may'st
suspect
it
,
if
hard
,
yet
endure
it
.
Dr.
Taylor
leapt
when
he
came
neare
the
stake
,
for
that
he
had
but
one
stile
more
to
his
Fathers
house
.
But
I
will
carry
this
Point
no
further
,
I
now
dismisse
it
and
proceed
.
In
that
this
Friend
came
to
his
Friend
in
the
behalfe
of
his
Friend
,
our
Saviour
seemes
to
hint
thus
much
unto
us
,
that
,
Doct.
God
is
to
be
sought
unto
in
the
behalfe
of
others
,
(
especially
of
those
whom
we
most
affect
)
as
well
as
on
our
own
behalfe
.
Whom
we
Love
and
truly
affect
,
them
we
will
pray
for
,
yea
the
more
earnestly
we
Love
any
,
the
more
fervently
shall
we
pray
for
them
,
1
Sam.
12.23
.
God
forbid
(
saith
Samuel
)
that
I
should
cease
to
pray
for
you
.
What
could
move
him
to
do
this
,
1
Sam.
12
,
23.
Psal.
35.13
.
Rom.
9.3
.
&
10.1
.
Rom.
1.9
,
10.
Colos.
1.3
.
&
4.3
.
Philem.
1.3
.
2
Tim.
1.3
.
Philem.
4.
Luke
22.32
.
John
17.9
.
Gab.
Biel.
Nominativo
,
Pro
seipso
.
Psal.
51.1
.
&
69.1
.
Luke
18.13
.
Genitivo
.
Pro
patre
,
matre
&c.
but
Affection
?
Thus
David
manifested
his
Affection
to
his
enemies
,
and
St.
Paul
to
his
Country-men
,
Rom.
10.1
.
and
9.3
.
And
so
he
testifieth
his
Love
to
all
Christian
Churches
,
in
the
beginning
of
his
Epistles
,
by
thank
givings
and
prayers
:
so
to
Particular
persons
,
2
Tim.
1.3
.
Philem.
4.
So
Christ
for
Peter
,
Luke
22.32
.
and
for
all
his
,
John
17.9
.
Some
Schoole-men
(
for
memory
sake
)
lead
us
through
all
the
Grammaticall
cases
in
the
performance
of
this
duty
,
which
we
may
take
notice
of
(
if
it
be
not
thought
Fryer-like
.
)
1.
A
Christian
is
to
pray
for
himselfe
,
Psal.
69.1
.
&
51.1
.
Luke
18.13
.
If
you
Love
your selves
,
lay
open
your
own
states
to
God
,
declare
your
wants
and
pray
for
grace
:
till
you
can
pray
for
your selves
,
you
shall
not
be
able
to
pray
for
others
,
pretend
what
you
will
.
2.
We
are
to
pray
for
those
we
have
Relation
unto
,
that
have
begot
us
,
or
are
begotten
of
us
,
from
whom
we
have
our
being
,
or
well-being
,
our
Parents
and
Kindred
must
be
remembered
in
our
Prayers
,
whether
they
be
Temporall
or
Spirituall
.
Temporall
Parents
as
the
Father
of
the
House
,
whether
he
be
so
by
Nature
,
Pro.
30.11
.
Or
by
Constitution
and
office
,
Pro.
30.11
.
Gen.
24.12
.
as
the
Master
of
the
Family
,
Gen
24.12
.
Or
Parents
of
the
Country
,
to
whom
we
should
beare
Loyall
Affection
,
Jer.
29.7
.
Ezra
.
6.10
.
1.
Tim.
2.12
.
Jer.
29.7
.
Ezra
.
6.10
.
1
Tim.
2.12
.
(
Albeit
in
these
dayes
Kings
were
Idolaters
,
Infidels
,
Tyrants
,
and
Persecutors
;
Nero
was
then
Emperor
,
who
was
the
first
that
drew
out
the
sword
of
Persecution
,
saith
Tertullian
.
)
Our
Spirituall
Parents
must
likewise
be
prayed
for
(
for
by
these
we
are
begotten
unto
God
)
1
Cor.
4.15
.
Gal.
4.19
.
Thus
Moses
prayed
for
the
Tribe
of
Levi
,
1.
Cor.
4.15
.
Gal.
4.19
.
Deut.
33.8
.
Rom.
15.30
.
Ephes.
6.9
.
1
Thes.
5.25
.
2
Thes.
3.1
.
1
Cor.
2.1.11
.
Deut.
33.8
.
this
if
frequently
enjoyned
,
as
Rom.
15.30
.
Ephes.
6.9
.
1
Thes.
5.25
.
2
Thes.
3.1
.
1
Cor.
2.1.11
.
Heb.
13.18
.
Great
need
is
there
,
that
we
pray
for
them
,
and
they
for
us
againe
.
The
thriving
of
the
sheep
depends
on
the
Shepheard's
safety
.
And
,
Lege
Talionis
,
the
same
againe
by
Parents
for
Children
,
Job
.
1.5
.
Gen.
17
,
18.
Masters
for
Servants
,
Ruth
.
2.4
.
Math.
8.6
.
So
Kings
and
Governours
for
subjects
,
Heb.
13.18
.
Job
.
1.5
.
Gen.
17
,
18.
Ruth
.
2.4
.
Math.
8.8
.
1
King
.
6.8
.
2
Sam.
24.17
.
Psal.
51.18
.
Levit.
5,6
.
Rom.
1.9
.
Gen.
4.29
.
Acts
4.29
.
Dativo
.
Pro
Fundatoribus
et
benefuctoribus
.
Ruth
.
1.8
.
&
2.19
.
1
Sam.
25.33
.
2
Tim.
1.18
.
Accusativo
.
Pro
inimicis
&
accusatoribus
.
Math.
5.44
.
Rom.
12.14
.
Psal.
35.14
.
1
Sam.
13.23
.
Acts.
1.60
.
Vocativo
.
Pro
Peccutoribus
&
Infidelibus
.
1
Tim.
2.1
,
2.
1
King
6.8
.
2
Sam.
24.17
.
Psal.
51.18
.
Ministers
for
People
.
So
Levit.
5
,
6.
and
Rom.
1.9
.
Brother
for
Bretheren
,
Gen.
4.29
.
One
for
another
,
Act.
4.29
.
&
12.5
.
&
15.40
.
3.
Those
who
have
been
Benefactors
to
us
,
are
to
be
remembred
:
Such
as
have
done
us
or
ours
any
good
,
so
Ruth
.
1.8
.
and
2.19
.
Thus
David
prayed
for
Abigail
,
in
that
she
gave
him
good
counsell
,
1
Sam.
25.33
.
This
is
our
best
requitall
,
to
pray
for
them
,
2
Tim.
1.18
.
4.
Our
Enemies
,
Persecutors
,
and
Slaunderers
are
to
be
prayed
for
.
Thus
we
are
commanded
to
do
,
Math.
5.44
.
Rom.
12.14
.
Such
was
Davids
practise
,
Psal.
35.14
.
And
Samuels
1
Sam.
12.23
.
and
St.
Steevens
,
Act.
7.60
.
Christ
himselfe
hath
left
us
his
example
to
follow
,
Luke
23.34
.
Hereby
shall
we
manifest
our selves
to
be
the
Children
of
God
,
Math.
5.45
.
5.
We
are
to
pray
for
all
those
that
belong
to
the
Election
of
grace
(
be
they
what
they
will
be
,
Jew
or
Turke
,
Pope
or
Pagan
.
)
This
seemes
to
be
the
meaning
of
the
Apostle
,
1
Tim.
2.1
,
2.
God
hath
those
who
are
yet
uncalled
,
but
in
his
own
time
will
call
;
our
Prayers
must
further
it
.
6.
Those
who
have
taken
from
us
our
goods
,
Ablativo
.
Pro
obtrectatoribus
&
maledicis
.
Jer.
18.18
,
19.
1
Cor.
4.13
.
James
5.14
,
15
,
16.
1
John
5.16
.
Perk.
Reform
.
Cathol.
de
Purgat
.
and
good
Name
,
1
Cor.
4.13
.
and
all
that
are
afflicted
and
deprived
of
Friends
,
and
comforts
of
this
Life
.
Such
as
are
sick
and
sorrowfull
,
must
be
prayed
for
,
yea
and
so
farr
as
that
Petition
reacheth
,
(
thy
Kingdome
come
)
it
may
be
granted
that
we
are
to
pray
for
all
such
Indefinitely
as
have
been
taken
from
us
by
Death
,
that
they
may
be
made
partakers
of
the
blessed
Resurrection
of
the
just
in
Gods
own
time
.
But
this
warrants
not
any
particular
Prayer
,
for
any
particular
person
deceased
(
which
is
the
practise
of
the
Church
of
Rome
,
(
and
by
the
Orthodox
Church
justly
condemned
)
.
And
thus
you
see
whom
we
do
Love
or
ought
to
Love
,
we
ought
to
pray
for
,
and
whom
we
do
Love
,
we
cannot
but
pray
for
,
and
the
more
entirely
we
Love
any
the
more
earnest
,
shall
we
be
with
God
on
their
behalfe
.
Use
.
1
Let
none
therefore
pretend
Love
and
Affection
to
any
one
that
he
prayes
not
for
,
the
Love
of
such
is
but
carnall
,
be
it
Husband
,
Wife
,
Parent
,
Child
,
&c.
These
pretend
Love
,
but
when
did
you
goe
to
God
in
the
behalfe
each
of
other
;
To
use
the
words
of
Dalilah
,
how
canst
thou
say
thou
lovest
me
,
&c
:
So
may
the
Wife
say
to
the
Husband
,
the
Child
to
the
Parent
,
&c.
when
thou
dost
not
this
thing
for
them
:
Prayer
private
,
as
well
as
publique
is
required
,
Math.
6.6
.
Judg.
16.15
.
Math.
6.6
.
Si
pro
te
solo
,
pro
te
solus
orabis
:
si
pro
omnibus
rogas
,
omnes
pro
te
regabunt
:
Ambros
.
But
we
may
be
too
too
private
in
our
Prayers
,
when
we
pray
not
only
by
our selves
(
which
is
commendable
)
but
when
we
pray
only
for
our selves
,
or
those
in
neare
relation
to
us
.
The
Athenians
would
offer
sacrifice
for
their
own
Citty
and
Neighbours
of
Chios
,
but
for
no
other
;
and
I
have
heard
of
one
,
whose
usuall
Prayer
was
,
God
blesse
my
Father
,
and
Mother
,
Brothers
,
and
Sisters
,
and
none
else
(
to
whom
one
that
heard
him
answered
,
It
were
better
the
Devil
had
thy
Father
,
and
Mother
,
Brothers
and
Sisters
,
&
none
else
,
)
but
this
is
uncharitable
.
And
Bellarmine
tells
us
of
a
desperate
Advocate
in
the
Court
of
Rome
,
who
being
exhorted
on
his
death-bed
to
make
his
peace
with
God
,
made
this
speech
:
Lord
I
have
a
word
to
say
to
thee
,
not
for
my selfe
,
Bellar.
de
arte
.
mor.
lib.
2.
c.
10
but
for
my
Wife
and
Children
,
Ego
enim
propero
ad
inferos
,
neque
est
ut
aliquid
pro
me
agas
.
For
I
am
hasting
unto
Hell
,
neither
is
there
any
thing
that
I
would
begg
in
my
own
behalfe
.
And
this
he
spake
as
boldly
(
saith
Bellarmine
,
who
was
then
present
)
as
he
has
been
to
take
his
journey
,
only
to
some
neighbouring
Village
.
But
this
was
desperate
,
to
pray
for
others
as
for
our selves
,
and
with
our selves
,
is
truly
Christian
.
No
Prayer
without
Faith
,
no
Faith
without
Charity
,
no
Charity
without
mutuall
intercession
.
See
not
my
Face
(
said
Joseph
to
his
Bretheren
)
unlesse
your
Brother
be
with
you
;
Gen.
43.5
.
so
saith
God
to
us
,
come
not
into
my
presence
,
unlesse
in
your
Prayers
you
remember
your
bretheren
also
.
And
therefore
he
hath
taught
us
to
Pray
,
Our
Father
,
not
Mine
.
For
our selves
we
are
to
pray
as
well
as
for
others
,
Math.
6.9
.
and
for
others
as
well
as
for
out
selves
.
Use
.
2
Wherefore
let
all
make
Conscience
of
this
Duty
,
and
pray
heartily
for
those
we
seeme
to
affect
.
It
was
the
speech
of
a
worthy
Divine
,
that
he
found
it
experimentally
to
be
true
,
that
he
never
had
more
Love
from
any
,
Greenhams
works
,
p.
14.
then
from
those
that
he
prayed
for
,
most
fervently
.
The
Jewes
found
it
true
in
praying
for
Darius
the
Emperour
of
the
Medes
,
Ezra
.
6.10
.
and
Persians
,
how
bountifully
were
they
rewarded
by
him
,
what
a
decree
did
he
make
for
the
building
of
the
Temple
?
Nor
shall
we
ever
enjoy
the
comfortable
fellowship
of
a
Friend
,
if
we
omitt
this
duty
.
For
all
things
are
sanctifyed
to
us
by
Prayer
.
1.
Tim.
4
,
5.
Use
.
3
If
those
who
affect
us
truly
,
will
be
praying
for
us
;
then
let
such
as
pray
for
us
,
be
againe
affected
by
us
,
and
esteemed
amongst
the
number
of
our
best
and
fastest
Friends
,
be
they
never
so
poore
and
meane
.
God
is
pleased
to
gratifie
his
Friends
in
the
behalfe
of
others
,
as
well
as
on
their
own
behalf
.
As
we
reade
in
the
Gospel
of
him
that
was
sick
of
a
Palsie
,
who
not
being
able
to
come
to
Christ
himself
,
was
carryed
by
four
Friends
in
his
bed
unto
him
to
be
cured
,
when
Jesus
saw
their
Faith
,
saith
the
Text
,
Mark
.
2
,
3.5
.
he
said
unto
the
sick
of
the
Palsie
,
Son
thy
Sinnes
be
forgiven
thee
.
God
for
one
mans
sake
helps
another
.
So
Math.
8.13
.
Math.
8.13
.
The
Centurion
beleeved
,
and
the
Servant
was
healed
.
Little
knowest
thou
,
what
good
thou
receivest
from
the
hands
of
God
,
by
the
meanes
of
praying
Friends
.
St.
Stephanus
non
sic
orâsset
,
Paulum
hodie
Ecclesia
non
haberet
.
Aug.
Heb.
13.18
,
19
St.
Paul
found
the
benefit
St.
Steevens
Prayers
.
And
Austin
of
his
Mother
Monica's
.
So
Heb.
13.18
,
19.
Pray
for
me
;
I
say
,
pray
for
me
I
say
,
said
Father
Latimer
.
Pray
for
me
,
pray
for
me
,
for
Gods
sake
pray
for
me
,
said
blessed
Bradford
.
It
is
no
matter
if
we
be
forgotten
in
Cups
,
so
we
be
remembred
in
Prayers
.
And
ever
count
Praying-Friends
the
best
Friends
.
And
to
such
I
shall
readily
endorsse
my
letter
,
To
my
truly
Loving
Friend
this
,
&c.
Use
.
4
And
from
hence
the
Godly
may
gather
much
comfort
;
for
if
those
who
affect
us
truly
,
will
pray
for
us
,
and
speak
to
God
in
our
behalfe
,
then
we
cannot
but
be
spoken
for
to
God
,
by
all
that
call
God
Father
,
for
as
much
as
they
are
taught
by
Christ
to
say
Our
Father
,
Give
us
,
Forgive
us
.
They
are
not
so
strait-laced
as
to
forget
the
Church
,
and
every
member
of
it
.
They
who
love
Christ
,
love
every
member
of
Christ
,
to
the
lowest
.
Oh
the
happinesse
of
a
Christian
,
who
hath
a
stock
going
in
every
part
of
the
Christian
World
.
He
is
like
some
rich
Merchant
,
who
hath
his
Factors
in
all
Countryes
.
Some
in
Spain
,
others
in
France
,
and
where
not
,
where
God
hath
a
Church
?
The
Prayers
of
the
Saints
are
for
the
common
good
of
the
whole
body
;
and
the
poorest
member
of
that
body
,
is
a
sharer
in
all
the
Prayers
that
are
put
up
to
Heaven
in
the
behalfe
of
the
Church
:
As
when
severall
Ships
goe
to
Sea
,
some
traffique
in
one
thing
,
and
some
in
another
:
Some
bring
Gold
,
others
Spices
,
and
others
other
Commodities
;
but
all
that
is
brought
,
is
for
the
common
good
of
the
Country
:
So
the
Prayers
of
the
godly
are
like
these
Ships
that
goe
to
Sea
.
Some
request
this
of
God
,
others
that
,
but
all
that
they
bring
home
is
for
the
good
of
the
whole
Church
,
whereof
thou
(
being
a
member
)
shalt
certainly
be
a
sharer
.
If
one
Elijah
can
procure
plenty
,
and
prevaile
for
a
whole
Country
;
If
one
Isaac
by
Prayer
can
make
Rebeccah
fruitfull
;
If
the
Prayer
of
one
Righteous
man
can
so
prevaile
with
God
,
what
will
so
many
eyes
and
hands
reared
up
to
Heaven
do
?
Single
Prayers
are
like
Sampsons
single
haires
,
every
one
hath
the
strength
of
a
man
,
but
the
Prayers
of
many
are
like
his
whole
bush
or
head
of
haire
,
able
to
overcome
the
whole
Hoast
of
Heaven
,
and
to
bind
the
hands
of
God
himself
,
as
appeares
by
the
passage
betwixt
God
and
Moses
.
Exod.
32.10
.
And
if
men
should
faile
me
,
yet
Christ
still
loves
me
,
and
loving
me
,
he
will
not
be
wanting
in
making
Intercession
to
his
Father
on
my
behalfe
.
Lastly
;
In
that
this
man
having
nothing
at
home
,
is
enforced
to
goe
out
and
flye
unto
his
Friend
,
it
may
teach
us
this
Lesson
that
,
Doct.
Afflictions
drive
to
God
.
verse
7
An
observation
that
hath
plentifull
confirmation
from
Scripture
,
Isay
.
17.3
.
there
we
read
that
Ephraim
the
prime
Tribe
of
Israel
should
lose
his
strength
,
Isay
.
17.3
.
and
Damascus
the
prime
City
of
Syria
should
lose
his
Kingdome
,
and
that
the
Enemy
should
deale
with
Israel
and
Syria
(
who
had
joyned
together
as
one
against
Juda
)
as
the
Harvest
man
doth
with
the
stalks
of
Corne
within
the
compasse
of
his
sickle
,
verse
4
,
5
,
6.
cut
them
off
together
,
verse
4
,
5.
And
yet
as
in
a
Harvest-field
,
after
the
carefullest
Reaper
,
there
will
be
some
gleanings
left
,
&
some
grapes
after
the
gathering
in
of
the
Vintage
remaine
hid
under
the
leaves
,
&
some
Olives
left
upon
the
out
boughes
after
the
tree
is
most
shaken
:
so
shall
it
be
(
saith
God
)
with
Israel
,
some
few
shall
be
reserved
after
the
common
destruction
,
verse
6.
And
the
fruit
of
this
Affliction
shall
be
,
that
the
remaining
Israelites
shall
look
up
to
their
Maker
,
verse
7.
They
shall
flye
to
him
,
call
upon
his
name
,
devote
themselves
to
his
worship
,
and
service
,
however
before
they
were
rebellious
.
Isay
.
26.16
.
So
Isay
.
26.16
.
Lord
in
trouble
they
have
visited
thee
,
and
thou
hast
heard
of
them
,
they
have
sought
thee
,
&c.
This
fruit
of
Affliction
is
so
generall
,
that
the
Prophet
speaks
as
if
it
wrought
thus
in
all
men
.
And
thus
did
the
backsliding
Jewes
,
Jer.
2.27
.
Hos.
5.15
.
&
6.1
.
Psal.
78.34.107.28
.
Judg.
6.6.2
Chron.
33.
ii
.
as
God
himself
testifieth
of
them
,
Jer.
2.27
.
So
Hos.
5.
ult.
and
6.1
.
Psal.
78.34
.
&
107.28
.
In
the
time
of
their
trouble
they
cryed
unto
the
Lord
.
We
find
they
did
so
Judg.
6.6
.
Bind
Manasses
with
chaines
,
load
him
with
irons
,
bow
down
his
neck
and
back
with
bonds
,
and
then
he
will
know
himself
,
and
confesse
that
the
Lord
he
is
God
.
2
Chron.
33.11
.
Pull
the
King
of
Babylon
from
his
Throne
,
lay
his
honour
and
insolency
in
the
dust
,
banish
him
the
company
of
men
,
turne
him
to
eate
grasse
with
the
Oxe
of
the
field
,
and
he
will
learn
at
length
to
praise
the
God
of
Heaven
,
Dan.
4.33
,
34.
Let
the
Prodigall
be
brought
into
extreamity
,
Dan.
4.33.34
.
stripped
out
of
his
gay
cloaths
,
cloathed
with
raggs
,
have
an
empty
purse
,
and
an
empty
belly
,
then
he
will
think
of
his
Fathers
house
,
and
return
home
,
as
we
have
shewed
you
more
largely
on
that
Parable
,
Luke
15.11
.
Luke
15.11
.
So
the
Syrophoenician
being
afflicted
in
her
Daughter
,
vexed
with
an
uncleane
Spirit
,
runs
to
Christ
,
Mark
.
7.25
.
Mark
.
7.25
.
Much
more
might
be
said
of
it
,
but
I
hasten
to
the
Use
,
after
we
have
removed
a
scruple
which
is
this
.
Obj.
Many
are
driven
off
further
from
God
,
2
Chro.
28.23
.
&
33.23
.
Jer.
2.20
.
&
5.3
.
Isay
.
1.5
.
Resp.
and
not
brought
nearer
to
him
by
their
Afflictions
,
as
we
read
,
2
Chron.
28.22
.
&
33.23
.
Jer.
2.20
.
&
5.3
.
Isay
.
1.5
.
And
this
daily
experience
teacheth
.
For
Answer
;
It
is
true
,
Afflictions
in
their
own
nature
,
do
not
this
,
but
as
they
are
sanctifyed
.
The
effect
of
Gods
stroakes
is
like
to
that
of
his
word
,
and
other
Ordinances
,
if
grace
be
given
with
them
,
they
are
very
profitable
through
his
blessing
,
if
they
be
sent
without
a
blessing
,
they
are
a
savour
of
Death
,
and
not
of
Life
.
Now
to
the
wicked
they
are
not
sanctifyed
,
they
are
part
of
the
Curse
,
and
forerunners
of
future
destruction
,
they
reteyne
their
Nature
still
,
and
so
long
no
wonder
if
they
profit
not
.
Secondly
;
Albeit
they
drive
not
men
to
God
(
so
as
to
be
truly
humbled
,
yet
they
enforce
the
worst
to
some
outward
kind
of
humiliation
for
the
present
,
as
they
did
Caine
,
Pharaoh
,
Saul
,
Ahab
,
and
others
;
albeit
they
returned
to
their
former
course
,
and
(
like
iron
out
of
the
fire
)
to
their
former
hardnesse
.
Indeed
the
wicked
are
worst
in
long
sorrowes
,
and
best
in
sudden
;
as
the
godly
are
worst
in
sudden
,
but
best
in
long
Afflictions
and
continued
calamities
.
Use
.
1
As
for
those
that
are
not
brought
neerer
to
God
,
nor
to
amend
their
lives
,
by
those
Afflictions
which
they
lye
under
,
or
have
been
under
;
let
them
know
that
their
case
is
sad
,
for
that
usually
is
the
last
remedy
;
if
that
prevaile
not
,
God
gives
such
up
as
a
desperate
cure
,
as
appeares
,
Isay
.
1.5
.
&
9.13
.
Now
,
Isay
.
1.5
.
&
9.13
.
is
it
not
thus
with
many
of
us
,
(
I
spare
to
speak
of
the
Land
in
generall
,
I
come
nearer
home
to
our
own
particular
)
how
have
those
Afflictions
which
you
have
undergone
wrought
on
you
?
Balaam's
Asse
could
speak
when
it
perceived
the
Angell
to
stand
in
the
way
,
in
a
narrow
passage
,
with
a
drawne
sword
.
And
are
not
many
of
us
more
brutish
then
that
beast
we
speak
of
?
We
all
are
under
some
affliction
or
other
,
yet
we
confesse
not
,
pray
not
,
but
murmur
and
repine
,
curse
,
sweare
,
blaspheme
,
and
work
all
manner
of
wickednesse
,
trespassing
more
and
more
against
the
Lord
,
Luke
23.
sinning
with
a
higher
hand
then
ever
;
With
Simon
of
Cyrene
we
have
borne
the
Crosse
,
it
hath
lyen
heavy
upon
our
shoulders
,
but
we
have
not
been
crucified
(
in
respect
of
our
Lusts
)
upon
the
Crosse
.
We
grin
under
the
burthen
,
as
Antick
Pictures
seeme
to
do
under
the
weight
of
the
house
side
,
whereunto
they
are
fastened
.
Nay
,
not
only
grin
(
like
Anticks
,
)
but
we
wax
more
violent
in
sin
;
like
Mastives
we
become
more
feirce
for
being
tyed
up
,
or
like
unto
Bulls
,
more
mad
with
bayting
,
Isay
.
8.21
.
Revel.
16.9.11.29
.
as
we
read
Isay
.
8.21
.
Revel.
16.9.11.29
.
Wofully
sad
is
the
condition
of
such
;
we
leave
them
to
Gods
mercy
,
and
come
to
a
second
Use
.
Use
.
2
If
Afflictions
be
a
meanes
to
drive
us
to
God
,
be
we
exhorted
to
beare
them
patiently
.
The
best
are
apt
to
discover
much
weaknesse
under
their
wants
,
and
sufferings
,
and
discover
much
want
of
Faith
,
Patience
,
Humility
,
not
weighing
well
the
Profit
and
Necessity
of
them
.
For
the
profit
of
them
,
heare
what
the
Church
saith
,
Lament.
3.27
.
It
is
good
for
a
man
that
he
beare
the
yoake
in
his
youth
.
Lament.
3.27
.
Psal.
119.71
.
And
what
David
speakes
from
his
own
Experience
.
Psal.
119.71
.
Many
wayes
they
are
profitable
.
First
they
are
Pillulae
lucis
,
Pills
made
purposely
to
cleare
the
eye
sight
,
(
not
so
much
of
the
body
,
as
the
minde
and
conscience
)
they
are
the
eye-bright
of
the
soul
,
Vexatio
dat
Intellectum
,
the
Rod
and
Reproose
give
wisdome
,
Pro.
29.15
.
Pro.
29.25
.
David
had
many
Teachers
,
yet
this
taught
him
best
;
It
was
said
that
Mr.
Ascham
was
a
good
Schoolmaster
to
Queene
Elizabeth
,
but
affliction
was
a
better
:
Luther
saith
of
himself
,
that
he
never
understood
some
of
Davids
Psalmes
,
till
he
was
in
affliction
.
Pauls
blindnesse
took
away
his
blindnesse
,
and
made
him
see
more
in
the
way
of
Life
,
then
all
his
learning
,
got
at
the
feet
of
Gamaliel
could
do
:
The
Christ-Crosse
(
as
some
used
to
terme
it
)
placed
before
the
Alphabet
,
is
no
Letter
;
yet
all
the
letters
in
the
Alphabet
do
not
teach
so
many
good
Lessons
as
the
Crosse
doth
.
Secondly
;
They
open
the
Eare
(
as
well
as
the
Eye
,
)
and
cause
us
to
listen
and
attend
to
those
things
,
which
before
we
would
not
lend
an
Eare
unto
,
Job
.
33.10
.
&
36.15
.
Job
.
33.10.36.15
.
In
our
prosperity
we
will
lend
an
Eare
to
some
truths
;
laugh
at
others
,
fret
and
rage
at
others
;
but
adversity
is
a
good
School-Master
,
Isay
.
28.19
.
only
Feare
will
make
us
understand
the
hearing
.
Isay
.
28.18
.
Look
on
a
man
that
is
exercised
with
affliction
,
and
he
will
profit
more
by
one
Sermon
,
then
others
do
by
ten
;
Nay
one
week's
affliction
will
teach
a
man
more
,
then
many
yeares
preaching
without
affliction
.
Many
will
not
be
perswaded
that
swearing
,
Sabbath-breaking
,
&c
:
is
a
sin
,
when
,
lying
under
some
heavy
affliction
,
they
are
convinced
of
it
;
many
,
that
will
not
endure
reproofe
in
prosperity
,
in
adversity
will
receive
it
.
The
Rebuke
of
sin
,
is
aptly
resembled
to
the
fishing
for
Whales
:
the
marke
is
bigg
enough
,
one
can
scarce
misse
hitting
,
but
if
there
be
not
Sea-roome
enough
,
and
line
enough
,
and
a
dexterity
in
letting
out
that
line
,
he
that
fixed
his
harping
iron
in
the
Whale
,
endangers
both
himself
and
his
boate
.
God
hath
made
us
Fishers
of
men
,
and
when
we
have
struck
a
Whale
,
touched
the
Conscience
of
any
person
,
which
held
it selfe
above
our
check
,
it
struggles
,
and
strives
,
and
endeavours
(
as
much
as
it
can
)
to
draw
Fisher
,
and
Boate
,
and
all
into
the
Sea
,
bring
the
man
and
his
state
into
contempt
,
and
danger
:
but
if
God
tye
a
sicknesse
or
other
sad
calamity
to
the
end
of
that
line
,
that
will
winde
up
this
Whale
againe
to
the
boate
,
bring
back
this
rebellious
sinner
better
advised
to
the
mouth
of
the
Minister
for
counsell
and
comfort
.
Secondly
;
It
is
a
meanes
to
work
holinesse
in
us
,
Heb.
12.10
,
11.
Job
.
33.16
,
17.
Psal.
119.67
.
Numb.
21.7
.
2
Cor.
15.4
.
Jam.
4.8
,
9.
Heb.
12.10.11
.
Job
.
33.16
,
17.
This
also
David
confesseth
of
himself
,
Psal.
119.67
.
Thus
Numb.
21.7
.
2
Chron.
15.4
.
They
cause
us
to
look
into
our selves
,
reflect
home
,
find
out
the
cause
of
sin
,
confesse
that
sin
,
and
leave
it
.
Thus
James
4.8
,
9.
When
the
Apostle
had
exhorted
sinners
,
to
cleanse
their
hands
,
and
purge
their
hearts
,
he
directs
them
to
the
meanes
,
verse
9.
suffer
affliction
,
mourne
,
weepe
.
A
great
force
,
affliction
hath
to
mortifie
lusts
,
and
subdue
sin
in
us
.
Hence
it
is
compared
to
baptizing
,
and
washing
,
that
takes
away
the
filth
of
the
soul
,
Math.
10.28
,
39.
Math.
10.38
,
39.
Linnen
is
washed
,
and
rinsed
not
to
teare
it
,
but
to
clense
it
.
Luke
22.
It
is
a
Cleanser
.
They
are
compared
to
a
winnowing
that
bloweth
away
the
Chaffe
.
Amos.
9.9
It
is
a
purifier
,
Amos
9.9
.
To
a
fire
that
refineth
and
purgeth
away
the
drosse
;
So
a
Purger
,
Zach.
13.9
.
Zach.
13.9
.
John
15.2
.
Isay
.
27.9
.
&
48.10
.
To
a
Pruning
knife
that
cuts
off
superfluous
branches
.
John
15.2
;
So
a
Pruner
.
This
is
all
the
fruit
,
&c
:
Isay
.
27.9
.
&
48.10
.
And
as
it
mortifies
Lusts
in
us
;
so
affliction
quickens
us
to
holy
duties
,
and
puts
Life
into
our
Prayers
,
it
sets
an
edge
on
them
:
When
the
thorne
is
at
the
breast
,
the
little
Nightingale
sings
sweetest
,
Isay
.
26.16
.
2
Chron.
20.34.13
.
2
Cor.
12.10
.
Dr.
Stoughton
.
Isay
.
26.16
.
2
Chron.
20.34.13
.
And
as
it
quickeneth
to
duties
,
so
it
renewes
our
graces
,
and
revives
them
,
2
Cor.
12.10
.
I
have
heard
of
a
Sexion
(
how
true
the
Relation
is
I
cannot
say
)
that
went
into
the
Church
at
Night
to
rob
a
woman
,
who
had
been
buryed
the
day
before
with
a
Gold
ring
upon
her
finger
(
according
to
her
desire
)
:
when
he
had
opened
the
grave
and
Coffin
,
and
loosed
the
sheet
,
he
fell
a
chafing
her
finger
to
get
off
the
Ring
,
and
with
rubbing
and
chafing
of
it
,
her
spirits
returned
(
she
having
been
but
in
a
swound
before
)
and
she
revived
and
lived
many
yeares
after
.
So
afflictions
to
the
godly
,
serve
but
as
boxes
on
the
eare
,
to
revive
them
that
were
in
a
trance
.
Thirdly
;
They
are
a
meanes
to
estrange
our
affections
,
and
alienate
them
from
the
world
and
earthly
desires
,
Gal.
6.14
.
1
King
.
19.4
.
2
Cor.
5.4
.
Gal.
6.14
.
These
made
Eliah
weary
of
it
,
1
King
.
19.4
.
So
2
Cor.
5.4
.
The
Mother
tells
the
Child
that
she
must
weane
it
,
her
milk
is
naught
,
&c
,
but
all
that
will
not
do
;
let
Mustard
be
laid
upon
the
breast
,
then
it
will
paw
at
it
,
and
turne
the
head
away
.
So
it
is
here
:
Gen.
13.2
.
The
World
is
like
Laban
,
with
whom
Jacob
dwelt
,
and
spent
himself
with
cares
,
and
yet
would
have
been
content
to
have
dwelt
longer
with
him
,
had
not
this
Churle
first
changed
his
countenance
towards
him
.
〈◊〉
So
would
we
be
to
the
world
in
our
affections
and
desires
were
we
not
so
often
deceived
by
it
.
Fourthly
;
by
them
much
sin
is
prevented
.
As
God
said
to
Abimelech
,
Gen.
20.6
.
Gen.
20.6
.
I
kept
thee
that
thou
should'st
not
sin
against
me
;
So
God
keeps
us
within
compasse
by
this
hedge
of
Thornes
,
Hos.
2.6
.
2
Cor.
12.7
.
Hos.
2.6
.
Thus
St.
Paul
was
kept
in
by
them
,
2
Cor.
12.7
.
A
Thorne
in
the
flesh
to
prevent
Pride
.
God
openeth
the
eares
of
men
(
saith
Elisha
)
by
their
corrections
,
that
he
might
cause
them
to
turne
from
their
enterprise
,
and
hide
the
Pride
of
man
,
Job
.
33.17
,
18.
Job
.
33.17
,
18.
Fifthly
;
By
afflictions
graces
are
encreased
in
us
,
Rom.
5.3
,
4.
Rom.
5.3
,
4.
They
are
but
like
a
growing
Ague
,
or
a
warme
Aprill
showre
,
to
garden
herbs
,
that
causeth
them
to
shoot
out
sensibly
in
one
night
.
As
Jacob
said
to
Laban
,
before
I
came
unto
thee
,
thou
had'st
but
little
,
&c
:
So
our
Joy
is
encreased
by
them
,
2
Cor.
1.5
.
Rom.
5.3
.
2
Cor.
1.5
.
So
Patience
,
Rom.
5.3
.
And
other
graces
of
the
Spirit
.
The
Link
or
Torch
we
know
burnes
the
better
for
beating
.
Sixthly
;
They
are
a
meanes
to
free
us
from
Hell
,
2
Cor.
11.32
.
1
King
.
2.26
.
1
Cor.
11.32
.
As
Solomon
said
to
Abiathar
,
1
King
.
2.26
.
Get
thee
to
Anathoth
to
thine
own
fields
,
for
thou
art
worthy
of
death
,
but
I
will
not
at
this
time
put
thee
to
death
,
because
thou
baredst
the
Arke
of
my
Lord
God
before
David
my
Father
.
So
God
dealeth
with
us
:
when
he
might
justly
deprive
us
of
Life
,
yea
of
eternall
Life
;
yet
if
we
have
borne
the
Arke
,
if
we
can
plead
any
true
Reference
or
relation
to
Christ
,
God
will
not
take
away
our
Lives
for
our
Sins
,
but
commute
eternall
torments
into
temporall
punishments
,
he
sends
us
only
to
our
Anathoth
,
confines
us
to
our
beds
,
deprives
us
of
our
health
,
or
wealth
,
but
frees
us
from
damnation
by
meanes
of
them
.
Seaventhly
and
lastly
.
They
are
meanes
of
encreasing
our
joyes
both
here
,
and
hereafter
.
Had
Esther
never
been
a
Captive
,
she
had
never
been
a
Queene
.
Had
we
never
been
afflicted
,
we
should
never
be
advanced
to
glory
,
2
Cor.
1.5
.
Psal.
90.15
.
2
Cor.
1.5
.
Psal.
90.15
.
Affliction
is
the
very
seed
of
comfort
.
And
as
the
seed
cast
into
the
ground
promiseth
a
Harvest
,
so
do
our
Afflictions
.
When
Zachary
was
dumb
,
Luke
.
1.
John
Baptist
(
the
voyce
)
was
a
breeding
:
so
greatest
comforts
are
preparing
for
us
,
under
the
saddest
Crosses
.
And
as
our
joyes
here
,
so
our
joyes
in
Heaven
are
encreased
by
them
:
So
we
read
,
2
Cor.
4.17
.
2
Cor.
4.17
.
The
more
painfull
that
our
Labour
hath
been
,
the
greater
and
richer
shall
be
our
reward
,
and
Recompence
.
As
they
are
Profitable
,
so
they
are
Necessary
.
And
this
is
the
Reason
of
that
strange
and
passionate
speech
that
the
Lord
useth
of
his
people
,
Jer.
9.7
.
Behold
I
will
melt
them
and
try
them
:
Jer.
9.7
.
for
what
should
I
else
do
for
the
Daughter
of
my
people
?
as
if
he
should
say
,
I
can
devise
no
way
to
do
them
good
,
but
by
casting
them
into
the
Furnace
of
affliction
.
As
Christ
saith
of
offences
,
it
is
necessary
that
offences
come
;
Math.
18.7
.
so
may
it
be
said
of
afflictions
,
it
is
necessary
that
afflictions
do
come
,
Acts.
14.22
,
And
that
,
Acts.
14.22
.
First
,
Rom.
8.29
.
In
respect
of
Gods
predestination
,
Rom.
8.29
.
secondly
,
Conformation
to
Christ
our
Head
,
who
was
consecrated
through
afflictions
,
Heb.
2.10
.
Rom.
18.16
,
17.
Heb.
12.6
,
7
,
8.
Heb.
2.10
.
Rom.
8.16
,
17.
And
Thirdly
,
They
assure
us
of
our
Adoption
,
Heb.
12.6
,
7
,
8.
In
these
respects
we
shall
find
that
Gods
Children
have
first
borne
afflictions
patiently
;
Secondly
they
have
been
chearfull
under
them
.
Thirdly
,
they
have
been
thankfull
for
them
.
Fourthly
,
they
have
been
so
farr
from
desiring
to
be
freed
from
them
,
that
they
have
rather
wished
for
them
,
and
desired
them
.
These
are
strange
Paradoxes
to
flesh
and
blood
,
yet
undoubted
truths
.
First
,
Psal.
39.9
.
Psal.
62.1
.
They
have
been
patient
under
them
,
so
Psal.
39.9
.
&
62.1
.
not
only
I
was
dumb
(
for
a
sullen
silence
argues
a
worse
nature
,
then
a
crying
passion
)
but
my
soul
keepeth
silence
;
he
was
free
from
murmuring
and
impatience
.
Levit.
26.41
.
This
was
required
,
Levit.
26.41
.
Secondly
,
Rom.
5.3
.
they
have
been
chearfull
under
them
,
Rom.
5.3
.
So
it
is
required
we
should
be
,
Jam.
1.2.9
.
Jam.
1
,
2.9
.
Thirdly
,
they
have
been
thankfull
to
God
for
their
afflictions
,
and
sufferings
,
Job
.
1.21
.
Psal.
41.11
.
1
Thes.
5.18
.
Job
.
1.21
.
Psal.
41.11
.
This
is
likewise
enjoyned
by
the
Apostle
,
1
Thes.
5.18
.
In
all
things
give
thanks
.
Fourthly
,
they
have
wished
,
and
(
after
a
sort
prayed
)
for
affliction
,
Jer.
10.24
.
Jer.
10.24
.
So
it
is
said
of
King
Alured
,
that
he
prayed
God
alwayes
to
send
him
some
sicknesse
,
whereby
his
body
might
be
tamed
,
and
he
the
better
disposed
and
affectioned
to
God-ward
:
yet
I
conceive
it
had
been
better
to
have
prayed
that
affliction
(
when
it
did
come
)
might
be
sanctified
.
For
I
find
no
direct
warrant
for
any
one
absolutely
to
pray
for
affliction
.
Jeremiah
saith
,
I
have
not
desired
the
wofull
day
thou
knowest
,
Jer.
17.16
.
And
for
that
prayer
of
Jeremiah
(
before
mentioned
.
Jer.
17.16
.
)
Jer.
10.24
.
he
prayeth
not
simply
for
affliction
,
but
by
way
of
Confession
,
as
if
he
should
say
,
Lord
if
thou
wilt
needs
correct
me
,
and
,
thy
people
as
thou
hast
threatened
,
then
do
it
not
in
thy
wrath
,
and
fury
,
but
in
mercy
and
goodnesse
.
For
however
afflictions
are
good
to
the
good
,
yet
it
is
but
so
accidentally
;
for
in
themselves
they
are
evill
,
and
Punishments
for
sin
.
Nor
doth
any
man
know
his
own
strength
,
how
he
shall
be
able
to
beare
them
.
Afflictions
then
being
thus
Profitable
and
Necessary
,
Let
us
not
be
too
much
affraid
of
them
,
nor
complaine
of
them
too
much
,
as
many
do
,
though
they
come
yawning
upon
us
,
(
like
Sampsons
Lyon
)
as
if
they
would
devoure
us
,
but
let
us
husband
them
well
,
as
we
ought
;
let
them
drive
us
to
God
as
the
storme
doth
the
Birds
to
their
rowes
,
and
Beasts
to
their
denns
,
and
Ships
into
their
Havens
:
they
are
part
of
our
portion
in
this
Life
,
and
may
not
be
wasted
Prodigally
;
And
though
you
look
on
them
as
on
so
many
wayward
guests
,
yet
at
their
going
away
they
pay
freely
.
To
conclude
(
then
)
in
a
word
.
Let
our
Afflictions
cause
us
to
seek
out
a
Promise
,
a
Promise
cause
us
to
seek
out
Faith
,
Faith
put
us
to
seek
out
Prayer
,
and
Prayer
will
not
faile
to
find
out
God
.
Text.
verse
7
[
And
he
from
within
shall
answer
,
and
say
,
Trouble
me
not
,
the
dore
is
now
shut
,
and
my
Children
are
with
me
in
bed
,
I
cannot
rise
and
give
thee
.
]
Hitherto
you
have
heard
of
this
mans
Addresse
unto
his
Friend
,
in
his
time
of
want
.
And
of
the
Request
he
made
;
(
which
was
both
reasonable
and
honest
in
it selfe
,
albeit
at
an
unseasonable
time
of
night
.
)
Now
followes
the
Successe
he
had
,
which
was
not
at
present
answerable
to
his
hopes
,
for
instead
of
a
Graunt
,
we
find
that
he
meets
with
a
Repulse
,
[
And
He
from
within
shall
answer
and
say
,
Trouble
me
not
,
&c.
]
Where
,
First
take
notice
of
the
Person
Answering
.
He
from
within
.
Secondly
,
of
the
Answer
it selfe
,
conteyning
first
an
inhibition
.
Trouble
me
not
now
,
&c
:
Secondly
,
a
Resolution
.
I
cannot
Rise
and
give
thee
,
i.
e.
I
will
not
now
do
it
.
We
begin
with
the
Person
Answering
.
[
And
he
from
within
shall
answer
and
say
,
&c.
]
This
Friend
was
within
(
then
)
and
not
so
asleepe
,
but
that
he
heard
his
suite
,
yet
he
condescends
not
presently
unto
him
:
from
the
History
,
we
may
observe
that
,
Doct.
A
Friend
within
may
a
while
keep
his
Friend
without
,
he
may
refuse
to
condescend
to
his
Friends
Request
,
and
yet
remaine
a
Friend
still
.
Thus
David
,
2
Sam.
13.25
.
albeit
he
was
much
pressed
by
Absolom
his
Son
,
to
goe
with
him
to
his
feast
,
yet
he
would
not
condescend
thereto
,
albeit
he
affected
his
Son
(
too
much
indeed
)
and
he
gives
a
Reason
for
his
refusall
lest
he
should
be
chargeable
unto
him
,
2
Sam.
13.25
.
So
Solomon
albeit
he
was
a
very
dutifull
Son
unto
his
Mother
,
and
honoured
her
,
and
bore
all
filiall
affection
towards
her
,
and
promised
to
deny
her
nothing
,
yet
when
she
demanded
an
unreasonable
request
,
which
he
saw
tended
to
the
undoing
both
of
her self
,
and
him
,
he
did
not
only
deny
her
suite
,
but
sweares
,
God
do
so
to
me
and
more
also
,
if
Adoniah
have
not
mooved
this
against
his
own
Life
,
1
King
.
2.23
,
24.
1
King
.
2.23
,
24.
Christ
himself
denyes
the
motion
made
unto
him
by
his
two
Kinsmen
,
Math.
20.20
.
Luke
9.54
,
55.
Math.
20.20
.
So
Luk.
9.54
,
55.
The
motion
of
those
two
fiery
Disciples
was
not
only
denyed
,
but
they
were
sharply
reproved
for
their
rash
and
fiery
zeale
in
making
of
it
.
Use
.
This
discovers
and
reproves
a
double
error
in
poynt
of
Friendship
;
one
is
of
the
Friend
without
,
the
other
of
the
Friend
within
.
The
Friend
without
conceives
that
the
Friend
within
doth
transgresse
the
Lawes
of
Friendship
,
if
he
denyes
him
any
Request
,
be
it
never
so
unreasonable
,
or
unseasonable
,
and
is
too
too
apt
to
question
the
affection
of
that
Friend
that
saith
,
I
cannot
give
nor
lend
.
For
such
is
the
disposition
of
some
,
that
they
never
look
on
what
they
have
received
from
the
hands
of
Friends
,
but
continually
fix
their
minds
on
what
they
would
receive
,
and
hope
for
:
let
their
obligations
be
never
so
great
,
and
many
,
yet
one
thing
denyed
,
shall
so
solely
possesse
their
memories
,
that
all
former
kindnesses
and
favours
are
cleane
lost
,
and
buryed
in
forgetfullnesse
,
when
,
it
may
be
,
the
request
made
makes
not
for
the
good
of
him
that
craves
it
,
nor
for
the
Credit
of
him
,
of
whom
it
is
craved
,
to
condescend
thereunto
.
One
desiring
of
Publius
Rutilius
an
unjust
request
,
be●●●
denyed
said
in
Indignation
,
Valer.
Max.
lib.
6.
What
am
I
the
better
for
all
thy
Friendship
,
if
thou
denyest
me
this
that
I
desire
of
thee
?
And
what
am
I
the
better
for
thy
Friendship
said
Rutilius
,
if
thou
desirest
that
of
me
,
which
cannot
be
granted
by
me
without
dishonour
?
If
thy
desires
suit
not
with
rectifyed
Reason
,
and
Religion
,
or
are
unfitting
and
beyond
the
expedience
of
him
,
who
should
graunt
thee
thy
desire
,
be
not
offended
with
thy
Friend
,
but
with
thy selfe
,
if
thou
meet
with
a
Repulse
:
the
refusall
is
deserved
.
To
think
ill
of
any
man
for
not
giving
thee
what
he
need
not
,
is
injustice
,
much
more
for
not
giving
thee
what
he
ought
not
.
But
if
thou
should'st
rise
higher
,
and
for
one
denyall
blot
out
the
remembrance
of
many
benefits
,
that
were
the
heighth
of
Ingratitude
.
Such
dispositions
are
no
way
to
be
liked
,
that
will
either
make
unkindnesses
,
and
remember
them
,
or
unmake
kindnesses
and
forget
them
.
This
is
the
fault
of
the
Friend
without
to
be
reproved
.
The
Friend
within
is
faulty
in
not
daring
to
deny
his
Friend
without
,
any
request
unto
him
,
made
,
be
it
never
so
immodest
and
unreasonable
.
Caius
Blossius
being
demanded
by
Laelius
,
in
the
presence
of
the
Romane
Consulls
,
what
he
would
have
done
for
his
Friend
Gracchus
,
answered
,
All
things
:
Put
case
then
,
said
Laelius
,
he
should
have
required
of
thee
to
have
burnt
our
Temples
,
would'st
thou
have
done
it
?
My
Friend
,
said
Blossius
,
would
never
have
required
that
of
me
;
but
if
he
had
,
I
should
have
done
it
for
his
sake
.
Accursed
is
that
Friendship
which
is
so
slavish
as
to
refuse
nothing
which
a
Friend
requireth
,
Amicitia
in
malo
esse
non
potest
.
Aug.
ad
Cons.
be
it
never
so
unjust
.
Socrates
being
advised
by
his
Friend
Criton
to
break
prison
and
save
his
Life
by
flight
,
replyed
,
thy
earnestnesse
my
Friend
in
this
matter
were
much
worth
,
if
it
were
consistent
with
uprightnesse
,
but
it
not
being
so
,
the
greater
it
is
,
the
more
troublesome
it
is
.
True
Friendship
is
neither
fond
nor
cruell
.
It
is
an
injurious
weaknesse
to
be
drawen
upon
any
by-respects
whatever
to
the
furtherance
of
faulty
suits
,
and
unlawfull
actions
.
And
it
is
cruell
courtesie
to
yield
to
any
thing
prejudiciall
to
it selfe
,
or
dangerous
to
the
beloved
party
.
As
〈◊〉
shewed
before
in
Adoniahs
case
.
Consent
in
sin
is
Conspir●●●
,
not
Friendship
.
And
yet
that
facile
and
flexible
disposition
which
like
wax
is
fit
for
every
impression
,
Mr.
Tho.
Fuller
,
mixt
.
Cont.
p.
77.
is
(
saith
a
Reverend
Divine
)
esteemed
in
the
world
for
a
good
nature
,
but
such
Osyers
(
saith
my
Author
)
can
never
make
Beames
to
beare
any
stresse
in
Church
,
or
State
;
If
this
be
good
Nature
,
let
me
be
a
Clowne
:
he
cannot
be
a
Friend
to
any
that
is
a
Friend
to
all
,
and
the
worst
foe
to
himselfe
.
If
the
desires
of
my
Friend
be
such
,
as
I
know
will
endanger
him
,
or
prejudice
my selfe
,
and
so
pleasure
neither
,
I
should
in
condescending
,
besides
making
my self
accessary
to
his
fault
,
give
him
a
Scorpion
instead
of
a
fish
,
and
occasion
him
in
cold
blood
to
say
,
Ille
amando
me
occidit
.
There
is
a
man
whose
Loving
and
kind
affection
wrought
my
destruction
.
Obj.
But
denyalls
are
grievous
to
generous
mindes
.
As
it
is
harsh
for
a
Friend
to
beg
,
so
no
lesse
to
be
denyed
.
Resp.
It
is
so
,
for
in
the
denyall
of
a
Friends
request
,
we
reprehend
him
,
and
implicitely
charge
him
with
want
of
discretion
in
asking
what
is
not
expedient
or
fit
;
and
therefore
our
denyalls
would
be
given
in
milde
and
loving
termes
,
and
not
as
Nabal
denyed
David
with
a
crabid
and
crosse
interrogatory
,
Who
is
David
,
and
who
is
the
Son
of
Ishai
?
The
bitter
and
malignant
quality
which
denyalls
and
repulses
of
a
Friend
within
,
to
his
Friend
without
,
carry
with
them
,
would
be
corrected
with
loving
speeches
,
and
milde
behaviour
.
So
that
albeit
thou
satisfie
not
thy
Friend
in
his
desire
,
yet
thou
so
manifestest
thy
Love
,
and
good
Affection
to
him
,
by
Circumstances
as
that
he
shall
never
have
just
cause
to
tax
thee
of
unkindnesse
.
So
did
this
Friend
within
,
who
being
loath
to
satisfie
his
Friend
without
in
one
kinde
,
endeavours
to
satisfie
him
in
another
,
and
renders
some
plausible
reasons
to
him
,
why
he
could
not
give
him
what
he
desired
,
(
of
which
hereafter
.
)
Now
to
the
spirituall
sense
,
where
first
observe
,
that
God
is
a
Friend
within
,
alwayes
within
Call
.
Myst
.
Doct.
He
is
within
in
divers
respects
.
First
,
in
respect
of
Habitation
.
Our
God
is
in
Heaven
(
saith
the
Psalmist
,
)
Psal.
115.3
.
That
is
his
home
,
Psal.
115.3
.
Psal.
68.5
.
Psal.
113.5
.
Psal.
123.1
.
there
he
dwelleth
.
Psal.
113.5
.
&
68.5
.
&
123.1
.
But
this
must
be
warily
understood
,
He
is
not
in
Heaven
circumscriptivè
,
as
though
he
were
included
within
that
compasse
,
as
bodyes
are
within
the
compasse
of
some
place
,
and
may
be
circumscribed
with
all
the
Dimensions
;
for
this
is
contrary
to
his
infinite
greatnesse
which
doth
fill
both
Heaven
and
Earth
.
The
Heaven
of
Heavens
is
not
able
to
containe
it
,
1
King
.
8.27
.
Nor
is
he
within
in
Heaven
Definitivè
,
as
though
he
were
no
where
else
;
As
the
Angels
,
1
King
.
8.27
.
who
though
they
are
not
in
Heaven
circumscriptivè
,
for
that
they
want
bodyes
,
and
so
are
not
circumscriptible
,
yet
they
are
there
Definitivè
,
so
as
when
they
are
there
,
they
are
no
where
else
.
Certaine
it
is
that
God
is
present
in
every
place
,
and
bounded
within
no
place
:
He
is
as
truly
without
the
Heavens
,
as
he
is
in
them
:
in
as
much
as
his
infinite
essence
cannot
be
conteyned
in
them
.
He
is
no
where
,
because
no
place
whether
Reall
,
Nusquam
est
&
ubique
est
.
Bern.
or
Imaginary
can
comprehend
him
.
He
is
every
where
,
because
no
body
,
no
space
,
or
spirituall
substance
can
exclude
him
,
or
avoyd
the
penetration
of
his
essence
.
David
compasses
the
world
,
Psal.
139.7
,
8.
Psal.
139.7
,
8.
&
findes
him
every
where
,
yea
he
findes
him
in
a
strange
place
,
a
place
of
our
own
making
,
which
grew
out
of
our
Sinns
;
that
is
Hell
.
If
we
make
our
bed
in
Hell
(
A
wofull
Inn
to
make
our
Bed
in
)
yet
God
is
there
too
,
and
more
strangely
there
,
then
any
other
place
,
because
he
is
there
without
any
Beame
of
Light
,
James
1.17
.
Rom.
15.25
.
who
is
the
Father
of
Lights
;
without
any
beame
of
comfort
,
who
is
the
Father
of
all
Consolation
:
he
is
in
all
places
,
and
can
be
circumscribed
in
no
place
:
Neither
of
these
wayes
is
God
said
to
be
within
,
in
Heaven
.
But
in
Heaven
he
is
said
to
be
Declarativè
,
there
and
thence
declaring
his
unspeakable
glory
&
majesty
.
There
he
doth
manifest
himself
most
of
all
,
and
in
the
greatest
splendor
that
may
be
;
And
that
immediately
,
Revel.
21.
Psal.
19.1
.
&
76.8
.
Rom.
1.18
.
Jam.
1.17
.
Psal.
102.19
,
20.
not
by
meanes
,
neither
Ordinary
,
or
Extraordinary
as
he
doth
here
in
this
world
.
Thence
we
see
most
evident
signes
of
his
Properties
,
and
Attributes
,
of
his
Omnipotency
,
Wisdome
,
Justice
,
Mercy
,
Psal.
19.1
.
&
76.8
.
Rom.
1.18
.
Jam.
1.17
.
Psal.
102.19
,
20.
Thence
he
sendeth
his
Angells
;
Thence
the
Son
of
man
descended
;
Thence
the
holy
Spirit
was
sent
;
And
thence
the
Son
of
man
shall
come
to
judge
the
world
.
In
a
word
,
Look
as
the
soul
of
man
is
said
to
be
in
the
Head
or
Heart
,
so
conceive
of
Gods
being
in
Heaven
.
The
soul
(
we
know
)
animates
the
whole
body
of
man
,
and
by
the
presence
of
it
,
in
every
member
communicates
Life
to
the
whole
:
yet
by
way
of
preheminency
and
excellency
,
it
is
said
to
be
in
the
Head
or
Heart
of
man
,
because
in
these
two
parts
of
man
,
and
from
thence
she
exerciseth
her
cheifest
functions
,
and
deriveth
her
cheifest
influence
.
Thus
it
is
with
God
,
he
is
every
where
;
And
yet
said
to
be
within
in
Heaven
,
because
thence
is
the
cheifest
rayes
of
his
majesty
manifested
.
Thus
God
may
be
said
to
be
within
,
in
respect
of
his
Habitation
and
dwelling
.
More
Particularly
;
God
may
be
said
to
be
within
,
in
two
other
respects
:
First
in
regard
of
Audience
;
he
is
re●dy
to
hear
us
when
we
call
upon
him
.
Secondly
in
regard
of
Ability
and
Power
,
to
help
and
succour
us
in
our
greatest
distresses
.
He
is
alwayes
within
,
in
respect
of
his
readinesse
to
heare
us
when
we
call
upon
him
,
Psal.
34.15
.
verse
17
,
18.
Psal.
145.18
,
19
So
Psal.
34.15
.
His
eares
are
open
unto
our
cryes
,
and
verse
17
,
18.
The
Righteous
cry
and
the
Lord
heareth
,
he
is
nigh
to
them
that
are
of
a
broken
heart
,
So
Psal.
145.18
,
19.
The
Lord
is
nigh
to
all
that
call
upon
him
,
yea
to
all
that
call
upon
him
in
truth
,
he
will
fulfill
the
desires
of
them
that
feare
him
,
he
will
also
heare
their
cry
and
will
save
them
.
Psal.
102.17.19
,
20.
So
Psal.
102.17.19
,
20.
He
hath
regard
to
the
prayers
of
the
destitute
,
&c
:
He
looked
down
from
the
height
of
his
Sanctuary
,
from
Heaven
did
the
Lord
behold
the
Earth
,
to
heare
the
groaning
of
the
Prisoner
,
to
loose
those
that
are
appointed
to
Death
.
This
readinesse
of
God's
to
heare
us
may
be
seen
,
first
in
giving
an
Answer
to
his
,
as
soone
as
ever
they
have
done
their
Prayer
,
as
Numb.
14.20
.
when
the
people
murmured
and
God
threatened
,
Gen.
24.15
.
Numb.
14.20
.
Moses
cryed
,
and
the
Lord
presently
answered
,
I
have
forgiven
them
according
to
thy
Request
.
So
2
Sam.
22.7
.
And
Acts
4.31
.
When
they
had
done
praying
,
2
Sam.
22.7
.
Acts
4.31
.
the
place
was
shaken
where
they
were
assembled
together
,
and
they
were
all
filled
with
the
Holy
Ghost
.
Secondly
;
He
sometimes
Answers
before
we
have
done
praying
So
Dan.
9.20
,
21.
whilst
I
was
speaking
and
praying
,
Dan.
9.20
,
21.
Psal.
35.13
.
yea
whilst
I
was
speaking
in
prayer
,
the
man
Gabriel
came
,
&c
:
So
Psal.
35.13
.
my
Prayer
was
turned
into
my
own
bosome
.
This
Answer
David
received
,
even
whilst
he
was
praying
.
Thirdly
;
He
shewes
his
readinesse
in
that
he
heares
us
so
soon
as
ever
we
begin
to
pray
.
So
Dan.
10.12
.
Feare
not
Daniel
,
Dan.
10.12
.
for
from
the
first
day
that
thou
did'st
set
thy
heart
to
understand
,
and
to
humble
thy selfe
before
thy
God
,
thy
words
were
heard
,
his
eares
are
open
at
the
first
;
like
a
tender
Mother
or
Nurse
,
which
use
to
be
so
wakeful
,
as
that
they
heare
the
Infant
when
it
first
begins
to
whimper
.
Fourthly
;
He
shewes
his
readinesse
to
heare
,
in
that
sometimes
before
we
can
speak
a
word
,
Psal.
32.5
.
when
it
is
but
in
the
purpose
of
our
Hearts
to
pray
,
God
prevents
us
,
and
grants
us
that
which
he
knowes
we
would
have
begged
of
him
.
Isay
.
65.24
.
Isay
.
65.24
.
Before
they
call
,
I
will
answer
.
He
heares
and
sees
the
inclinations
of
the
heart
.
John
11.41
.
Father
I
thank
thee
(
said
our
Saviour
at
the
raysing
up
of
Lazarus
)
that
thou
hast
heard
me
:
Bernard
notes
upon
these
words
,
that
at
that
time
,
when
Christ
gave
thanks
to
God
for
having
heard
him
,
he
had
said
nothing
to
his
Father
,
but
in
his
heart
.
And
that
God
had
heard
before
he
spake
.
And
thus
as
our
Saviour
entered
into
the
house
to
his
Disciples
januis
clausis
when
the
dores
were
shut
.
John
20.28
.
So
God
many
times
enters
into
us
,
when
our
lips
are
shut
,
and
we
have
not
opened
them
by
verball
Prayer
.
Fifthly
and
lastly
;
He
shews
his
readinesse
to
hear
us
,
in
hearing
a
voyce
in
that
which
hath
no
voyce
,
and
that
is
our
Teares
.
The
Lord
hath
heard
the
voyce
of
my
weeping
saith
David
,
Psal.
6.8
.
Isay
.
38.5
.
Psal.
6.8
.
So
Isay
.
38.5
.
In
all
these
particulars
,
Gods
readinesse
to
give
us
audience
may
appeare
.
And
as
he
is
alwayes
within
,
in
regard
of
his
readinesse
to
heare
so
no
lesse
within
in
regard
of
his
Ability
to
help
and
succour
us
.
God
hath
spoken
once
,
yea
twice
have
I
heard
it
,
that
Power
belongs
unto
the
Lord
saith
David
,
Psal.
62.11
.
This
hath
the
Testimony
,
Psal.
62.11
.
both
of
Gods
word
▪
and
works
.
Of
his
word
,
There
is
none
like
unto
the
God
of
Jesurun
saith
Moses
,
who
rideth
upon
the
Heavens
for
thy
help
,
Deut.
33.26
,
27.
Jer.
32.27
.
2
Cor.
9.8
.
Deut.
33.26
,
27.
read
Jer.
32.27
.
2
Cor.
9.8
.
The
very
Pillars
set
up
in
the
Porch
of
the
Temple
taught
this
Truth
,
the
name
of
the
one
was
Jachin
,
he
shall
establish
,
and
the
name
of
the
other
was
Boaz
,
in
him
is
strength
,
1
King
.
7.21
.
Jachin
and
Boaz
in
him
,
1
King
.
7.21
.
cannot
be
sundered
.
And
the
works
of
God
in
all
ages
have
testified
as
much
,
Psal.
135.5
,
Psal.
135.5
,
6.
6.
What
mervailous
things
hath
he
effected
for
the
succour
of
his
Church
and
people
,
you
have
before
in
part
heard
,
and
may
heare
more
thereof
hereafter
.
In
short
,
Gods
Almightinesse
is
his
Essence
,
and
his
Essence
is
his
Almightinesse
.
All
in
God
is
Mighty
,
mighty
Mercy
mighty
Patience
,
mighty
Power
;
It
hath
no
limits
.
He
hath
the
same
way
,
meanes
,
receipts
,
to
keep
from
ruine
and
to
help
,
as
in
former
times
,
&c
:
Thus
you
see
how
God
is
a
Friend
within
,
not
only
in
respect
of
habitation
,
but
in
regard
of
Readiness
to
heare
,
and
of
Ability
to
help
.
Use
.
1
This
may
discover
to
us
the
folly
of
those
who
neglect
this
Friend
within
,
and
knock
at
a
wrong
dore
,
seeking
to
vain
helps
in
the
day
of
their
distresse
.
Papists
reach
us
to
goe
for
all
our
Necessities
by
Invocation
to
Saints
in
Heaven
;
but
these
can
neither
heare
,
nor
give
.
I
know
that
the
Papists
will
not
say
,
that
all
the
Saints
in
Heaven
heare
all
that
is
said
and
done
on
Earth
.
And
we
must
be
sure
to
pray
where
we
may
be
sure
to
speed
.
Our
Saviour
Christ
was
willing
to
give
us
a
Rule
for
Prayer
,
and
in
that
Rule
he
hath
taught
us
to
say
Our
Father
;
had
he
been
willing
that
his
Rule
should
have
been
declined
to
the
Saints
,
he
would
have
taught
us
to
say
Frater
noster
qui
es
in
coelis
,
and
not
only
Pater
noster
,
to
pray
to
our
Bretheren
which
are
there
,
and
not
to
our
Father
only
,
that
is
in
Heaven
.
Besides
,
many
of
the
Saints
that
they
direct
us
to
,
we
know
not
where
to
find
.
Whither
shall
we
goe
to
their
St.
George
;
(
when
we
are
to
fight
)
for
Victory
?
Where
shall
we
find
their
Petronilla
,
when
the
Ague
is
upon
our
backs
,
or
their
Saint
Apollonica
when
we
have
the
Tooth-ach
?
What
know
we
whether
these
be
in
Heaven
or
no
?
Many
of
their
Saints
are
so
far
from
heating
in
Heaven
,
that
they
are
not
there
:
For
may
not
the
Pope
err
in
matter
of
fact
and
so
Canonize
a
Traytor
for
a
Saint
.
And
many
of
their
Saints
are
so
farr
from
being
there
in
Heaven
,
that
they
were
never
here
on
Earth
.
So
farr
from
being
Saints
,
as
that
they
were
never
men
,
but
are
either
fabulous
illusions
,
or
at
least
but
symbolicall
and
Allegoricall
allusions
:
Our
adversaryes
can
say
no
other
.
They
do
not
hold
that
all
their
Legends
were
really
,
Historically
true
,
but
confesse
that
many
of
them
are
but
symbolicall
inventions
to
figure
out
,
not
what
was
truly
done
before
,
but
what
we
should
endeavour
to
do
now
.
Sure
we
are
,
that
our
God
is
a
God
of
L●fe
and
Being
,
And
we
know
where
he
is
,
and
no
man
knowes
where
he
is
not
;
he
can
heare
at
all
times
,
and
is
ready
to
heare
,
and
help
,
and
therefore
being
a
Friend
,
and
a
Friend
within
,
to
him
should
we
resort
.
And
as
these
are
to
be
reproved
,
who
trust
in
Friends
,
whose
breath
is
not
in
their
Nostrills
,
nor
ever
was
;
so
others
amongst
our selves
,
who
put
their
trust
in
other
Friends
,
whose
breath
is
in
their
Nostrills
as
the
Prophet
speaks
;
Isay
.
2.
ult.
for
wherein
are
they
to
be
esteemed
.
But
of
these
more
hath
been
said
before
.
Use
.
2
Needs
must
this
be
a
great
ground
of
encouragement
unto
us
,
to
flye
to
God
by
humble
Prayer
in
all
our
troubles
,
seeing
we
come
(
in
comming
unto
him
)
to
a
Friend
within
,
one
that
is
within
call
,
and
both
ready
and
able
to
help
us
.
And
this
hath
been
a
great
encouragement
to
the
Godly
from
time
to
time
,
to
come
unto
him
by
Prayer
,
Mich.
7.7
.
Psal.
65.2
.
&
86.7
.
&
6.9
.
Psal.
41.1
.
Mich.
7.7
.
Psal.
65.2
.
&
86.7
.
&
Psal.
6.9
.
And
a
great
encouragement
it
is
to
them
to
hold
out
and
persevere
in
Prayer
,
Psal.
40.1
.
Baals
Priests
could
not
alwayes
find
Ball
at
home
;
our
God
is
never
abroad
;
he
is
in
Heaven
,
there
we
shall
find
him
.
Whilst
we
know
a
Friend
is
within
that
we
are
desirous
to
speak
withall
,
we
continue
knocking
.
That
we
may
do
thus
,
First
;
See
in
God
a
fullnesse
of
those
things
that
thou
beggest
of
him
by
Prayer
;
Consider
of
him
as
of
one
,
who
is
able
to
give
being
to
his
promises
,
see
an
Alsufficiency
in
him
,
one
in
whom
there
is
a
fullness
of
all
those
things
thou
cravest
at
his
hands
.
He
that
cometh
to
God
may
not
waver
in
respect
of
Gods
sufficiency
,
Jam.
1.5
.
We
seek
things
more
earnestly
,
James
1.5
.
and
confidently
when
we
know
they
are
there
,
where
we
look
for
them
.
This
is
the
foundation
,
the
Basis
,
upon
which
our
Saviour
erects
that
Prayer
which
he
hath
recommended
to
us
.
Our
Father
which
art
in
Heaven
,
see
him
to
be
a
God
in
Heaven
:
and
thou
wilt
pursue
chearfully
all
other
Petitions
.
As
for
daily
Bread
,
forgivenesse
of
Sinnes
,
deliverance
from
Temptations
;
For
Kingdome
Power
,
Glory
is
his
:
Thus
the
Apostle
Paul
still
sets
God
before
him
,
as
having
that
in
him
,
for
which
he
prayeth
.
Speaking
of
Peace
,
he
prayes
,
The
God
of
Peace
,
sanctifie
you
througho●t
,
1
Thes.
5.23
.
so
Acts
4.24
.
The
Church
praying
for
courage
and
bol●nesse
,
1
Thes.
5.23
.
Acts
4.24
.
set
God
before
them
as
the
God
of
Power
,
who
hath
made
both
Heaven
,
and
Earth
,
and
Sea
,
&c.
Thus
if
thou
desirest
pardon
of
Sin
,
Psal.
86.5.15
.
Psal.
130.7
.
2
Cor.
1.3
.
consider
of
God
,
as
a
God
with
whom
there
is
plenty
of
Redemption
and
Forgivenesse
.
Desirest
thou
ease
in
any
misery
or
griefe
?
Consider
of
God
as
a
Father
of
Mercy
and
Consolation
,
&c
:
This
will
strengthen
Faith
,
and
enflame
Affection
:
It
di●covers
to
me
the
Key
within
the
dore
,
&
assures
me
that
he
is
within
whom
I
should
speak
withall
,
one
able
to
helpe
.
(
But
of
this
before
.
)
_____
Secondly
;
If
thou
would'st
see
God
within
,
see
a
Promise
from
God
,
of
those
things
thou
beggest
,
ground
thy
Prayers
upon
that
Promise
,
set
that
before
thine
eyes
,
and
ground
thy
confidence
upon
it
,
Gen.
32.9.12
.
2
Sam.
7.25
.
1
King
.
8.25
.
Psal.
119.147
.
&
143.1
.
Gen.
32.9.12
.
2
Sam.
7.25
.
1
King
.
8.25
.
Psal.
119.147
.
&
143.1
.
These
promises
are
as
Gods
Staffe
and
S●gnet
.
When
we
see
a
Friends
Staffe
,
or
Cloake
lye
upon
the
Table
through
a
Window
,
it
tells
us
he
is
not
farr
off
,
and
encourageth
us
to
knock
and
waite
.
Therefore
Acquaint
thy self
with
the
promises
that
God
hath
made
unto
thee
,
both
for
things
of
this
Life
,
and
of
a
better
.
Consi●er
how
farr
they
reach
;
upon
what
conditions
they
are
made
,
and
understand
them
right
;
So
shalt
thou
see
God
to
be
a
God
within
,
ready
and
willing
to
heare
.
Thirdy
and
lastly
:
If
thou
would'st
see
God
within
,
look
upon
him
through
the
dore
;
John
10.7
.
Rom.
11.36
.
1
Tim.
2.5
.
I
am
the
dore
saith
Christ
:
in
him
and
through
him
look
up
to
God
,
He
is
the
Mediator
,
or
the
meane
betwixt
God
and
us
,
through
him
we
must
looke
unto
God
;
and
through
that
meane
he
lookes
upon
us
.
In
his
name
we
must
aske
if
we
obteyne
,
John
16.23
.
&
14.14
.
Aug.
med.
c.
5.
John
16.23
.
&
14.14
.
For
what
,
saith
St.
Austine
,
can
be
more
pleasing
to
a
Father
,
then
to
use
the
mediation
of
his
Son
?
The
whole
frame
of
our
Prayers
should
be
like
the
beating
out
of
a
piece
of
Gold
,
but
the
last
clause
is
like
the
Impression
of
the
stampe
;
Now
no
silver
is
currant
that
hath
not
Caesars
,
impression
nor
any
Prayer
acceptable
that
hath
not
the
stampe
of
Christ
,
the
Image
of
the
Father
.
The
ascending
of
the
Throne
of
Solomon
was
by
six
stayres
or
steps
,
and
at
the
end
of
every
step
,
or
stayre
,
1
King
.
10.72
.
was
engraven
a
Lyon
;
We
ascend
to
the
Throne
of
God
,
by
those
six
Petitions
of
that
Prayer
,
which
the
Son
of
God
hath
composed
as
a
platform
for
us
,
to
the
end
of
each
of
which
Petitions
must
be
annexed
a
Lyon
;
even
the
Lyon
of
the
Tribe
of
Judah
,
Revel.
5.5
.
who
by
his
mediation
must
procure
us
both
audience
and
favour
.
The
Sun
enlightens
the
Cloud
,
when
the
Cloud
is
directly
opposite
to
the
Sun
,
as
we
see
in
the
Rainbow
,
albeit
the
Cloud
is
obscure
and
darke
,
yet
in
it
is
seen
divers
faire
colours
,
but
this
is
never
but
when
the
face
of
the
Cloud
●ooks
in
the
face
of
the
Sun
:
So
is
it
in
Prayer
,
if
at
any
time
man
looketh
full
in
the
face
of
God
,
in
and
through
his
belove●
Son
,
he
shall
find
him
to
be
within
,
and
God
will
shine
on
us
with
the
Divine
colours
of
his
grace
,
Luke
9.29
.
Psal.
36.9
.
Exod.
34.29
.
Thence
it
is
that
we
conclude
all
we
pray
tot
,
Exod.
34.29
.
Psal.
36.9
.
Luke
9.29
.
per
Jesum
Christum
Dominum
nostrum
the
force
of
the
whole
,
is
usually
at
the
shutting
of
it
up
,
all
is
concluded
in
the
name
and
mediation
of
Christ
.
Dan.
9.17
.
Dan.
9.17
.
Observing
these
three
generall
Rules
thou
may'st
comfortably
rest
assured
,
that
God
is
within
,
ready
and
able
to
help
thee
in
thy
greatest
troub●es
.
Use
.
3
The
Comfort
of
a
Christian
,
arising
from
hence
is
very
great
:
in
that
when
he
is
beaten
out
of
all
other
comforts
,
yet
he
hath
such
a
Friend
within
to
come
unto
.
Take
outward
comforts
from
a
worldling
,
he
is
like
an
unarmed
man
in
a
field
,
or
a
naked
man
in
a
storme
,
but
a
Child
of
God
is
still
happy
,
he
hath
a
Friend
within
,
one
that
will
comfort
him
,
direct
him
,
protect
him
,
Isay
.
43.1
,
2.
and
is
ready
at
hand
,
Isay
.
43.1
,
2.
when
all
worldly
Friends
forsake
him
,
Psal.
27.10
.
I
will
conclude
this
point
with
that
sweet
meditation
of
Austin
,
Psal.
27.10
.
upon
this
passage
of
the
Parable
,
Nullus
de
janitoribus
respondit
,
&c.
None
of
all
the
Porters
,
none
of
all
the
Servants
,
Aug.
de
.
Temp
Serm.
171.
Tom.
10.
none
of
all
the
Children
made
answer
,
they
were
all
asleepe
,
only
the
Master
was
awake
,
and
heard
when
he
was
called
;
Chrysolog
.
and
(
as
another
upon
the
Text
)
he
was
neerest
the
gate
,
when
the
Friend
knocked
at
this
dead
time
of
the
Nig●t
:
He
was
first
awake
(
if
he
slept
at
all
)
and
first
answered
.
O
quàm
dare
vult
,
&c
:
How
willing
is
he
to
grant
,
who
is
so
willing
to
be
di●quieted
:
how
glad
to
hear
thy
knock
,
who
hath
placed
his
bed
so
neare
the
gate
?
O
quam
non
ad
januam
tantum
,
sed
ipsa
janua
Dominus
fuit
.
And
how
truly
may
we
say
,
he
was
not
only
neare
the
gate
,
but
the
Lord
himself
was
the
very
gate
,
who
when
his
Children
are
asleep
,
and
the
eares
of
Saints
,
and
Angells
shut
,
primus
&
solus
,
first
,
and
at
the
first
call
,
nay
,
only
,
made
Answer
to
it
.
Nor
is
there
any
(
saith
Austin
)
that
can
give
an
answer
but
thy selfe
;
And
to
thee
Lord
I
come
,
of
thee
I
crave
,
at
thee
I
knock
,
for
thou
art
the
Gate
.
Rise
Lord
and
shew
me
Mercy
,
thou
need'st
no
Minister
,
thou
canst
do
all
things
.
If
thy
Children
should
be
asleep
,
yet
thou
that
keepest
Israel
dost
never
slumber
nor
sleep
.
Psal.
121.3
,
4.
Still
thou
art
within
and
awake
,
why
should
I
feare
?
Quest.
But
may
not
God
be
within
,
and
yet
we
kept
without
?
as
this
Friend
was
by
his
Friend
?
For
a
while
we
may
,
Resp.
Doct.
we
lay
it
down
for
a
Truth
.
Although
God
be
a
Friend
within
,
and
alwayes
ready
to
heare
the
Prayers
of
his
Children
and
Friends
,
yet
he
doth
not
alwayes
grant
them
their
desires
at
the
first
,
he
may
put
off
his
Friends
with
delayes
for
a
time
:
keep
them
without
,
and
give
no
satisfactory
answer
to
their
desires
,
and
that
for
some
weighty
Reasons
,
which
in
his
wisdome
he
sees
fitting
.
I
will
first
prove
it
,
then
give
Reasons
for
it
.
Sometimes
he
may
be
silent
,
and
answer
nothing
when
they
call
;
Job
.
30.20
.
And
this
the
faithfull
have
bitterly
bewailed
,
Job
.
30.20
.
I
cry
unto
thee
,
(
said
Job
,
)
and
thou
dost
not
heare
me
,
I
stand
up
and
thou
regardest
me
not
.
Psal.
22.1
,
2.
Lament.
3.8.44
.
Cant.
5
,
6.
So
David
,
Psal.
22.1
,
2.
and
the
faithfull
Lament.
3.8.44
.
God
did
not
only
keep
his
Friends
out
,
but
their
prayers
out
for
a
time
,
in
their
apprehensions
.
This
the
Church
laments
,
Cant.
5
,
6.
And
sometimes
he
puts
them
off
with
excuses
as
he
did
the
woman
of
Canaan
,
Math.
15.22
.
&c.
Math.
15
.
22.-27
.
Yea
;
he
hath
sometimes
deferred
and
put
them
off
so
long
,
as
that
they
have
been
weary
with
waiting
,
Psal.
69.3.119.81
,
82.123
.
Psal.
69.3
.
&
Psal.
119.81
,
82.123
.
and
have
done
expecting
:
like
some
Merchants
who
hearing
no
newes
of
their
ships
for
a
long
time
,
give
all
over
for
lost
.
Isay
.
49.14
.
So
Isay
.
49.14
.
Zion
said
,
The
Lord
hath
forsaken
me
,
and
my
God
hath
forgotten
me
;
And
this
seemes
to
be
the
meaning
of
that
place
,
Luke
18.7
,
Luke
18.7
,
8.
8.
When
the
Son
of
man
commeth
,
shall
he
find
Faith
on
the
Earth
?
His
stay
will
be
so
long
before
he
comes
to
avenge
the
cause
of
his
Elect
,
that
when
he
doth
come
,
he
will
scarce
find
Faith
in
holding
out
,
expecting
the
performance
of
those
things
which
we
have
prayed
for
.
Reas.
If
you
desire
to
know
the
Reasons
of
this
delaying
and
putting
off
,
before
he
answers
;
they
may
be
these
.
First
;
God
hath
an
eye
herein
to
his
own
glory
,
which
is
exceedingly
advanced
hereby
.
When
Lazarus
was
sick
,
his
Sister
Martha
and
Mary
sent
word
to
Christ
thereof
,
John
11.3
.
John
11.3
.
Behold
,
he
whom
thou
lovest
is
sick
,
that
they
thought
was
enough
;
upon
the
newes
thereof
they
doubted
not
,
but
he
would
come
quickly
,
and
visit
him
;
but
he
abides
two
dayes
still
in
the
same
place
,
verse
6.
he
delayes
(
on
purpose
)
to
come
and
comfort
them
,
And
why
so
?
The
Text
shewes
that
it
was
for
this
end
,
verse
6.
that
God
might
have
the
more
glory
by
it
,
verse
4.15.40
.
So
at
that
Marriage
Feast
in
Galilee
,
verse
4.15.40
whereto
Christ
and
his
Disciples
were
invited
when
the
provision
of
Wine
failed
,
Mary
his
Mother
acquainted
him
therewith
,
hoping
that
Christ
would
make
a
supply
thereof
,
he
tells
her
that
his
houre
was
not
yet
come
,
John
.
2.4
.
he
delayed
till
generall
notice
was
taken
of
the
want
,
John
2.4
.
that
so
the
glory
of
the
miracle
might
be
the
greater
,
The
Lord
hath
made
every
thing
beautifull
in
his
time
,
(
saith
Solomon
,
Eccles.
3.11
.
Eccles.
3.11
.
)
He
knoweth
the
best
and
fittest
time
to
bestow
his
mercy
on
us
,
so
as
that
he
may
have
most
glory
by
the
graunt
,
and
we
most
comfort
,
and
that
is
usually
the
time
of
trouble
,
Psal.
9.9
.
&
86.7
.
Gen.
22.14
.
Isay
.
33
9.10
.
Psal.
119.126
.
Psal.
9.9
.
&
86.7
.
yea
of
great
trouble
and
sorrow
.
In
the
Mount
of
the
Lord
it
shall
be
seen
,
Gen.
22.
See
Isay
.
33.9.10
.
Now
in
this
desperate
case
I
will
arise
;
so
Psal.
119.126
.
Secondly
;
God
respects
the
good
of
his
Children
in
this
delaying
:
For
in
so
doing
he
prepares
them
,
for
an
Answer
,
and
prepares
the
Answer
to
be
the
better
for
them
.
First
,
he
fits
them
and
prepares
them
the
better
for
an
Answer
,
and
that
many
wayes
:
As
first
,
by
humbling
of
them
under
a
fight
,
and
sense
of
their
wants
and
faylings
,
which
usually
are
best
disco●ered
by
long
delayes
;
as
a
horse
that
hath
any
infirmity
will
soon
shew
it
in
a
long
journey
;
and
a
legg
that
hath
any
imperfection
in
it
in
a
long
walke
:
Then
Murmuring
,
Pride
,
Impatience
will
appeare
that
is
in
us
,
and
thereby
we
come
to
be
made
vile
,
and
base
in
our
own
eyes
.
We
use
not
to
put
in
the
spice
,
till
the
liquor
be
sodd
to
the
heigth
;
nor
doth
God
bestow
his
mercyes
,
till
we
are
brought
to
the
lowest
depth
.
It
was
the
speech
sometimes
of
a
great
States
man
,
concerning
the
Son
of
a
great
Lord
(
committed
for
some
misdemeanour
)
at
the
Councell
table
,
Let
us
forget
him
a
while
,
and
he
will
remember
h●mself
the
sooner
.
So
upon
the
like
Reason
God
seemeth
to
forget
us
,
that
we
may
remember
our selves
,
and
be
humbled
for
our
faylings
:
I
shall
give
you
three
examples
of
this
:
One
is
Numb
.
12.
Miriam
was
struck
with
Leprosie
for
murmuring
against
Moses
,
Numb.
12.14
.
he
prayes
for
her
,
God
heares
his
prayer
,
and
will
heale
her
,
but
not
so
soone
as
Moses
would
:
She
must
be
better
humbled
then
as
yet
she
was
.
If
her
Father
had
but
spit
in
her
face
saith
God
,
should
she
not
be
ashamed
seaven
dayes
?
verse
14.
Let
her
be
shut
out
of
the
Camp
seaven
dayes
,
and
after
that
received
in
againe
.
Another
Instance
we
have
,
Judg.
20.18
.
Judg.
20.18
.
The
Israelites
had
a
good
quarrell
;
they
consult
with
God
what
to
do
,
they
were
encouraged
by
God
,
to
goe
up
against
Benjamin
,
yet
the
first
time
they
are
overthrown
,
and
worsted
,
verse
21.
verse
21
The
second
time
they
weep
and
mourne
,
and
give
them
battail
,
but
are
againe
beaten
,
verse
23
verse
23.
It
may
seem
strange
that
in
such
a
case
they
should
be
overcome
.
But
the
Reason
is
evi●ent
,
they
were
not
yet
enough
humbled
;
for
after
that
they
had
humbled
their
soules
,
and
sought
the
Lord
by
Prayer
and
Fasting
,
God
gave
them
the
victory
,
verse
26
verse
.
26.
&c.
The
third
Instance
we
have
in
the
Apostle
Paul
:
God
intended
to
take
from
him
the
Messenger
of
Satan
that
buffeted
him
,
but
not
so
soone
as
he
would
have
had
it
removed
,
Thrice
he
besought
God
earnestly
,
2
Cor.
12.8
.
that
it
might
depart
from
him
,
2
Cor.
12.8
.
but
God
having
respect
to
his
greater
Humiliation
,
deferrs
and
puts
him
off
,
telling
him
that
his
Grace
was
sufficient
for
him
,
i.
e.
I
will
uphold
thee
,
but
it
is
too
soone
for
thee
Paul
to
berid
of
that
thorn
.
Secondly
,
God
doth
thus
delay
us
,
to
quicken
our
Appetites
,
en●●●●e
our
desires
,
and
make
us
the
more
earnest
and
fervent
in
Prayer
,
dealing
herein
as
the
Fisher
doth
in
drawing
back
his
baite
,
to
make
the
fish
more
eager
of
it
.
Or
as
the
Father
doth
with
his
Child
,
holding
an
Apple
in
his
hand
,
and
suffering
the
Child
to
tug
at
it
,
and
then
it
may
be
he
opens
one
finger
,
and
then
another
,
and
so
by
degrees
parts
with
it
to
his
Child
:
This
was
Christs
dealing
with
the
woman
of
Cannan
,
he
put
her
off
,
and
delayed
her
of
purpose
to
make
her
the
more
earnest
and
importunate
in
her
●uit
,
Math.
15.25.28
.
Math.
15.25.28
.
Delayes
do
but
whet
the
desires
of
earnest
suitors
.
Thirdly
,
God
doth
this
for
the
tryall
and
discovery
of
those
graces
that
are
in
us
,
and
to
inure
us
to
Patience
,
and
Obedience
,
and
submission
of
our
wills
to
his
.
A
Father
will
sometimes
crosse
his
Child
to
discover
his
disposition
,
and
with
holds
for
a
time
that
which
he
purposeth
to
give
,
to
see
how
he
will
take
it
,
he
inures
him
to
obedience
,
and
subjection
,
by
crossing
him
of
his
will
a
while
.
I
will
Love
the
Lord
,
Psal.
116.1
.
(
saith
David
)
because
he
hath
heard
my
Prayer
,
This
is
right
,
but
not
enough
,
God
will
prove
us
whether
we
will
Love
him
,
and
feare
him
,
and
trust
in
him
,
even
then
when
he
seemes
to
reject
our
Prayers
,
and
shut
them
out
of
his
presence
.
He
will
prove
our
Faith
,
whether
we
will
beleeve
his
Promise
,
and
waite
for
the
Performance
thereof
,
though
he
delay
long
.
He
will
try
our
Obedience
,
whether
we
will
continue
to
seek
him
,
and
call
upon
him
as
he
hath
commanded
,
and
for
that
he
hath
commanded
us
so
to
do
,
al●ough
we
find
our selves
disappointed
for
the
present
.
And
so
our
Patience
and
other
graces
,
by
the
exercise
of
which
in
tryalls
he
brings
us
to
more
perfection
in
them
(
for
use
makes
perfectnesse
;
)
Hereto
tends
that
of
the
Apostle
,
2
Cor.
1.8
.
2
Cor.
1.8
.
We
had
the
sentence
of
Death
in
our selves
,
that
we
might
not
trust
in
our selves
,
but
in
God
,
which
quickeneth
the
dead
,
And
thus
by
these
delayes
we
come
to
be
the
better
fitted
for
mercy
.
Fourthly
,
hereby
the
mercy
is
better
prepared
for
us
,
for
it
becomes
the
greater
,
and
the
sweeter
;
by
delaying
and
putting
off
our
suite
,
we
are
brought
to
value
the
thing
sued
for
the
more
,
when
things
easily
had
are
lightly
esteemed
:
lightly
come
,
lightly
goe
,
Cito
data
vilescunt
.
Acts
22.28
.
(
as
we
use
to
say
in
the
Proverb
,
)
.
The
Cheife
Captaine
,
Act.
22.28
.
that
obteyned
his
freedome
with
a
great
sum
,
bought
it
at
a
deare
rate
,
valued
it
highly
:
So
it
is
in
this
Case
,
If
blessings
were
as
soone
had
,
as
asked
,
they
would
be
the
lesse
set
by
.
And
this
is
one
cause
why
God
hideth
his
face
so
long
from
many
of
his
deare
Children
,
that
they
might
prize
the
sense
of
his
Love
and
favour
the
better
,
when
they
have
it
,
Cant.
3.
Cant.
3
.
1-4
.
1-4
.
And
by
this
meanes
the
mercy
when
it
is
obteyned
is
the
sweeter
,
and
more
welcome
when
it
comes
.
Isaac
is
Isaac
,
a
Son
of
Laughter
,
when
he
comes
after
many
yeares
expecting
.
When
Jacob
heares
of
Joseph
,
whom
he
had
long
wanted
and
cleane
given
over
for
gone
,
he
was
so
full
of
joy
that
he
desired
not
to
live
a
day
longer
,
Gen.
45.28
.
&
46.30
.
So
Psal.
128.
1
.
-5
.
Pro.
13.12.19
.
Gen.
45.28
.
&
46.30
.
Thus
it
is
true
that
Solomon
speaks
,
Pro.
13.12.19
.
A
desire
accomplished
delighteth
the
soul
,
and
when
it
commeth
,
it
is
as
a
tree
of
Life
,
to
heal
the
maladies
of
the
heart
.
And
thus
I
have
rendered
you
some
reasons
of
the
point
:
Now
to
the
Uses
.
Use
.
1
May
we
not
reason
from
hence
as
St.
Peter
doth
,
1
Pet.
4.18
.
If
the
Godly
who
are
Gods
Friends
,
1
Pet.
4.18
.
are
many
times
delayed
and
put
off
in
their
lawfull
suits
,
and
sometimes
seemingly
not
heard
,
shall
the
Enemies
of
God
hope
to
have
Audience
,
or
think
to
speed
in
their
suits
when
they
beg
mercy
?
doth
God
keep
his
own
Children
in
suspence
,
and
will
he
give
bread
to
bastards
,
and
open
the
dore
to
them
when
they
call
?
What
Hope
hath
the
Hypocrite
(
saith
Job
,
)
Will
God
heare
their
cry
when
trouble
cometh
on
him
?
Job
.
21.9
.
Job
.
21.9
.
Let
David
Answer
the
Question
from
his
own
experience
,
They
cryed
,
but
there
was
none
to
save
them
,
even
unto
the
Lord
,
but
he
answered
them
not
,
Psal.
18.41
.
God
will
be
a
God
of
his
word
,
Psal.
18.41
.
Isay
.
1.15
.
Pro.
1.29.30
.
Hos.
5
,
6.
John
9.31
.
Psal.
78.34.35
.
Neh.
9.27
.
he
hath
protested
against
their
Prayers
,
Isay
.
1.15
.
Pro.
1.29.30
.
Hos.
5.6
.
And
this
we
know
,
said
the
blind
man
cured
,
that
God
heareth
not
sinners
.
Obj.
But
God
hath
heard
such
,
Psal.
78.34.35
.
Neh.
9.27
.
Resp.
God
is
not
enclin'd
by
their
Prayers
to
hear
and
grant
,
for
they
are
abominable
to
him
;
but
,
for
other
Reasons
,
as
they
are
his
Creatures
,
he
gives
them
common
and
generall
mercyes
;
as
he
heares
the
Ravens
,
he
heares
them
:
Secondly
,
Psal.
147.9
.
God
is
mindfull
of
his
Covenant
made
to
their
Fore-Fathers
,
which
moveth
him
sometimes
to
shew
mercy
to
their
Children
,
Neh.
9.8
.
Neh.
9.8
.
Thirdly
,
he
doth
this
for
his
own
sake
,
to
prevent
blasphemy
,
Deut.
32.26
,
27.
Exod.
32.12
,
13
,
14.
Deut.
32.26.27
r
Exod.
32.12
,
13
,
14.
Psal.
105.48
.
Secondly
,
God
doth
not
heare
them
to
gratifie
them
,
(
as
he
doth
heare
his
Friends
,
)
but
to
punish
them
,
as
he
heard
Israel
,
in
begging
Quailes
.
God
may
heare
,
and
doth
heare
,
many
a
wicked
man
;
but
it
is
to
his
ruine
,
as
he
heard
the
Jewes
crying
His
blood
be
upon
us
,
and
upon
our
Children
.
Math.
27.25
.
It
were
better
to
have
Gods
gratious
denyalls
,
then
his
angry
yeildings
.
Use
.
2
But
the
maine
use
of
this
point
concernes
the
Godly
,
who
are
too
too
apt
to
misinterpret
Gods
delays
,
as
if
God
had
forgotten
to
be
gratious
,
and
regards
them
not
,
that
he
grudgeth
their
good
,
and
is
loath
to
help
them
;
and
are
ready
to
commence
a
suit
of
unkindnesse
against
him
,
for
deferring
their
suits
,
and
putting
them
off
with
seeming
pretences
.
The
Prophet
in
the
name
of
the
Church
was
much
troubled
at
this
,
and
had
hard
thoughts
of
God
for
this
,
Psal.
77.7
,
8
,
9.
Psal.
77.7
,
8
,
9.10
.
Jer.
15.18
.
but
this
was
his
infirmity
as
he
confesseth
,
verse
10.
So
Jer.
15.18
.
as
if
he
should
have
said
,
I
hoped
that
thou
would'st
have
helped
me
,
but
it
is
with
me
,
as
with
a
thirsty
Travailer
,
who
seeing
a
pit
before
him
,
hopeth
it
will
be
a
refreshing
Fountaine
to
him
,
when
it
proveth
but
as
a
dry
pit
,
thou
hast
beguiled
me
and
my
hopes
:
so
the
Disciples
though
of
Christ
when
he
was
asleep
in
that
storme
,
Mark
.
4.38
.
Master
,
carest
thou
not
that
we
perish
,
Mark
.
4.38
.
as
if
he
were
more
carelesse
of
them
,
then
any
other
Master
would
be
.
To
sustaine
our
hearts
from
sinking
under
this
Affliction
,
It
would
be
considered
.
First
,
that
thou
art
not
the
only
man
whom
God
hath
thus
dealt
withall
:
It
is
not
thy
case
alone
,
but
it
hath
been
,
and
is
the
case
of
many
of
Gods
dearest
Children
,
who
were
and
are
highly
in
his
favour
.
It
was
Jacobs
case
,
Gen.
32.24
.
God
held
him
wrastling
till
morning
before
he
obtayned
his
desire
.
It
was
Jobs
case
.
Job
.
13.24
.
It
was
Davids
case
,
●ob
.
13.24
.
Psal.
44.24
.
&
88.1
.
-
Math.
14.25
.
Judg.
3.25
.
Psal.
44.24
.
&
.
88.1
.
The
Disciples
case
,
Christ
came
not
to
them
till
the
fourth
watch
of
the
night
,
Math.
14.25
.
And
the
case
of
thousands
of
Gods
Children
,
and
beloved
Friends
besides
,
who
(
as
it
was
said
of
Eglons
Servants
,
they
tarryed
out
at
the
dore
till
they
were
ashamed
,
so
they
)
have
been
kept
without
till
they
have
been
ashamed
to
be
denyed
any
longer
,
1
Pet.
4.12
.
so
that
what
St.
Peter
saith
concerning
the
fiery
tryall
,
think
it
not
strange
as
if
some
unwonted
thing
did
happen
to
you
,
we
may
say
concerning
this
tryall
,
it
is
no
new
thing
that
happens
,
but
that
which
happened
to
the
best
,
and
doth
daily
happen
.
Secondly
,
thou
must
know
that
Hearing
is
one
thing
,
and
Answering
is
another
,
there
is
oftentimes
a
great
distance
betwixt
them
.
There
is
not
a
faithfull
prayer
that
thou
hast
put
up
to
God
but
it
was
presently
heard
and
regarded
,
and
accepted
,
whatever
he
seemeth
to
thee
to
do
for
present
,
Psal.
22.2
.
Psal.
31.21
.
read
Psal.
22.2
.
with
24.
&
Psal.
31.21
.
All
the
time
that
God
delayes
the
Godly
,
he
is
but
consulting
(
as
it
were
)
of
the
fittest
opportunity
,
and
the
best
way
to
Answer
the
prayers
of
his
Servants
.
Thirdly
,
we
must
learne
to
put
a
difference
betwixt
delayes
and
denyalls
his
forbearance
is
no
denyall
of
thy
suit
,
God
may
regard
thy
prayer
,
and
answer
it
too
,
though
he
do
not
presently
grant
that
thou
beggest
of
him
,
should
he
deny
thee
having
engaged
himself
by
promise
to
heare
,
Psal.
50.15
.
Psal.
50.15
.
he
should
deny
himself
which
is
as
impossible
for
him
to
do
,
as
to
cease
to
be
God
.
Fourthly
,
thou
may'st
be
answered
when
thou
thinkest
that
thou
art
delay'd
and
put
off
.
God
hath
many
times
answered
the
prayers
of
his
Children
,
when
they
perceived
it
not
;
either
through
heedlessenesse
;
or
negligence
,
not
looking
up
after
their
Prayers
,
Psal.
85.8
.
Job
.
9.16
.
not
regarding
their
returne
,
Psal.
85.8
.
or
else
through
anguish
of
minde
and
spirit
,
as
Job
speaks
of
himself
,
Job
.
9.16
.
Now
Prayer
is
answered
,
not
only
when
the
very
thing
craved
is
granted
,
1
Sam.
1.27
.
1
King
.
3.9
.
Psal.
21.4
.
Gen.
17
,
18
,
19.
Psal.
138.3
.
2
Cor.
12.8
.
1
Sam.
1.20
.
as
1
Sam.
1.27
.
1
King
.
3.9
.
Psal.
21.4
.
but
when
that
very
Particu●ar
is
not
granted
,
but
a
better
in
the
Roome
,
as
Gen.
17
,
18
,
19.
Psal.
138.3
.
2
Cor.
12.8
.
If
God
then
make
an
Exchange
with
thee
,
giving
thee
Gold
for
Silver
,
if
he
cheare
up
thy
spirit
,
after
thy
Prayers
,
as
he
did
Hannahs
;
if
he
gives
thee
strength
,
Psal.
73.22
.
and
upholds
thy
heart
to
beare
the
want
as
he
did
Davids
,
Psal.
73.22
.
and
to
continue
in
Prayer
,
God
hath
heard
thee
,
and
thy
prayer
is
returned
into
thy
bosome
.
Lastly
,
if
God
do
for
a
time
with-hold
the
thing
thou
prayest
for
,
and
his
Answer
likewise
,
yet
thou
may'st
rest
assured
that
he
doth
it
for
thy
good
,
for
one
of
those
ends
before
mentioned
.
Which
if
thou
findest
to
be
wrought
in
thee
,
thou
art
an
happy
man
.
Charge
not
God
(
then
)
foolishly
with
harsh
dealing
or
unkindnesse
,
nor
make
any
rash
conclusion
against
thy self
,
as
if
thou
wert
out
of
favour
with
God
,
but
make
the
true
Use
of
it
,
for
although
our
hearts
may
not
sink
under
this
burthen
,
yet
we
may
not
passe
it
over
,
as
a
slight
matter
,
or
thing
of
nothing
,
but
lay
it
to
heart
as
the
Godly
have
done
,
Psal.
28.1
.
Psal.
28.1
.
David
counted
himself
no
better
then
a
dead
man
in
such
a
case
.
Quest.
B●t
what
are
we
to
do
(
you
will
say
,
)
when
God
delayes
to
answer
us
,
and
keeps
us
without
the
dore
?
Resp.
If
God
delayes
to
Answer
in
any
of
those
wayes
and
kinds
before
mentioned
,
then
examine
thine
own
soul
what
may
be
the
cause
,
and
whether
it
be
not
within
our selves
,
Isay
.
59.1
,
2.
Jer.
5.27
.
Isay
.
59.1
,
2.
Jer.
5.27
.
dost
thou
not
regard
some
iniquity
in
thy
heart
,
harbourest
some
secret
,
and
beloved
sin
there
?
is
there
not
some
fayling
in
thy
Prayers
,
for
Substance
or
Circumstance
,
Jam.
4.3
.
Goodw.
returne
of
Prayer
.
Jam.
4.3
.
If
you
send
to
a
Friend
who
useth
to
be
punctuall
,
and
not
to
faile
in
returning
answer
to
your
letters
,
you
strait
think
that
there
is
some
miscarriage
in
the
businesse
(
saith
one
,
)
so
should
it
be
in
this
case
,
if
you
have
no
answer
made
unto
your
Prayers
,
it
should
cause
thee
to
be
jealous
of
thy self
,
and
conclude
that
something
is
amisse
.
The
Fisher
if
he
knowes
there
are
store
of
fish
in
the
water
,
and
yet
hath
no
bite
,
plucketh
up
his
line
,
looketh
on
his
baite
,
and
mends
it
,
so
should
we
do
when
God
is
silent
:
examine
well
where
the
fault
is
,
and
amend
that
,
that
we
may
find
more
comfort
after
.
Secondly
,
do
as
the
Fisher
doth
,
put
in
againe
;
say
with
Peter
Lord
we
have
fished
all
night
,
and
taken
nothing
,
Luke
5.5
.
neverthelesse
at
thy
command
I
will
let
down
the
net
.
Dutyes
that
God
enjoynes
must
be
discharged
,
albeit
we
see
no
likelihood
that
any
good
will
come
thereof
:
This
is
a
duty
strictly
pressed
on
us
in
the
word
,
Phil.
4.6
.
1
Thes.
5.17
.
Phil.
4.6
.
1
Thes.
5.17
.
We
must
do
our
part
and
duty
,
and
leave
the
successe
to
God
:
As
Job
said
in
another
case
,
we
must
say
in
this
,
be
of
good
courage
and
play
the
men
,
and
the
Lord
do
that
which
seemeth
good
to
him
,
2
Sam.
10.12
.
2
Sam
10.12
.
This
will
yeild
us
much
comfort
,
although
we
should
get
no
more
good
by
our
Prayers
:
Lack
of
present
successe
is
no
warrant
to
surcease
a
duty
enjoyned
.
Isay
.
56.6
.
er.
20.9
.
It
was
Jeremiahs
fault
,
a
blemish
in
him
,
to
resolve
to
speak
no
more
in
the
name
of
the
Lord
in
that
respect
,
Jer.
20.9
.
And
can
we
be
excused
if
we
speak
no
more
to
the
Lord
,
or
call
no
more
on
the
name
of
the
Lord
for
want
of
present
Audience
?
Thirdly
,
as
we
are
to
pray
with
perseverance
,
so
let
us
wait
with
patience
(
as
the
Fisher
doth
.
)
And
there
is
great
Reason
for
it
.
First
,
although
God
hath
made
a
gratious
promise
of
hearing
us
,
yet
he
hath
reserved
the
time
of
Answering
us
to
his
own
wisdome
,
Heb.
2
,
3.
Heb.
2
,
3.
The
vision
is
for
an
appointed
time
.
God
hath
given
us
his
Bill
for
payment
,
but
the
Time
is
his
own
pleasure
,
Psal.
145.16
.
Psal.
145.16
.
there
is
plentifull
opening
,
and
filling
every
thing
,
but
it
is
in
due
season
,
and
that
due
season
expressed
to
be
his
pleasure
;
Isay
.
49.8
.
that
is
the
Time
acceptable
,
wherein
we
shall
be
heard
.
And
for
the
place
of
payment
,
it
usually
is
upon
the
Mount
,
Gen.
22.
Gen.
22.
(
as
was
said
before
)
Mans
Extreamity
is
Gods
Opportunity
.
We
are
but
Beggars
,
and
Beggars
must
not
be
Chusers
.
It
is
not
fitt
for
us
to
appoint
God
the
Time
and
Place
.
This
is
a
limiting
of
the
Holy
one
,
Psal.
78.41
.
Psal.
78.41
.
Secondly
,
there
is
nothing
lost
by
waiting
upon
God
,
Psal.
9.16
.
&
40.1
.
Psal.
9.16
.
&
40.1
.
Isay
.
25.9
.
&
30.18
.
&
49.23
.
Isay
.
25.9
.
&
30.18
.
&
49.23
.
Hast
thou
waited
long
?
the
more
reason
thou
hast
to
hold
out
in
waiting
.
The
Ambitious
wait
for
their
place
and
Office
till
it
falls
:
Long
looked-for
comes
at
last
.
The
case
of
Monica
(
Mother
to
St.
Austin
)
is
famous
:
she
greived
that
her
Son
was
spotted
with
the
heresie
of
the
Manichees
,
and
she
prayed
that
the
Lord
would
bring
him
to
the
Orthodox
Catholick
Faith
,
she
remembred
this
day
by
day
,
and
yet
(
as
himself
doth
witnesse
▪
)
for
nine
yeares
together
he
continued
so
infected
;
It
fell
out
afterward
,
that
he
would
needs
goe
and
travell
out
of
Africa
into
Italy
;
His
Mother
being
loath
to
part
with
him
,
who
was
the
staffe
of
her
old
age
,
earnestly
prayed
that
God
would
hinder
him
of
that
purpose
;
yet
St.
Austin
went
,
and
by
hearing
the
Sermons
of
St.
Ambrose
at
Millaine
,
he
was
converted
to
that
,
which
in
former
times
he
could
never
like
.
He
reporting
all
this
matter
,
doth
use
this
good
speech
of
it
;
Thou
O
God
being
d●ep
in
Counsell
,
and
hearing
the
substance
of
my
Mothers
desires
,
did'st
not
care
for
that
she
did
then
aske
,
Aug.
Confess
.
lib.
that
in
me
thou
mightest
do
that
which
she
ever
asked
:
Thus
the
Almighty
dealeth
with
other
of
his
Servants
,
working
all
things
to
the
best
,
but
it
is
at
such
times
as
he
himself
doth
think
good
.
If
it
be
in
him
to
blesse
,
it
is
in
him
to
do
it
when
it
seemeth
good
to
himself
.
Therefore
let
us
never
be
angry
,
and
repine
at
that
which
he
altereth
from
the
intent
of
our
mind
,
nor
discontented
with
his
long
delayes
;
many
Answers
at
the
last
shall
be
given
thee
at
once
.
For
as
the
wicked
treasure
up
wrath
by
their
daily
Sinns
,
so
do
the
Godly
mercy
by
their
daily
Prayers
(
saith
one
)
:
what
thou
hast
been
craving
this
seaven
yeares
,
nay
twenty
,
thou
then
shalt
have
a
returne
of
;
for
Mercyes
and
Answers
will
come
thick
,
as
they
did
to
Joseph
.
Then
you
shall
receive
the
mony
together
.
And
many
say
,
that
they
had
rather
so
receive
it
than
by
driblets
.
Or
suppose
,
thy
Answers
should
be
few
whil'st
thou
livest
,
concerning
the
things
that
in
this
Life
thou
cravest
,
yet
at
the
day
of
thy
Death
thou
shalt
have
the
benefit
;
Then
hath
the
Righteous
Hope
,
Prov.
14.32
.
Marke
it
and
behold
it
saith
David
,
Psal.
37.37
.
Pro.
14.32
.
Psal.
37.37
.
Old
Simeon
had
put
up
many
Prayers
,
and
begged
many
a
yeare
that
he
might
Live
to
see
the
Saviour
of
the
world
in
the
flesh
,
Luke
2.25.28
.
and
now
being
very
old
,
and
ready
to
leave
the
world
,
he
hath
his
full
Answer
,
and
embraceth
him
in
his
armes
:
or
if
God
should
not
give
thee
thy
Answer
in
this
Life
,
concerning
some
things
thou
beggest
in
the
behalf
of
the
Church
in
general
,
or
thy
Wife
,
Children
,
Friends
in
speciall
;
yet
when
thou
art
dead
and
rotten
in
thy
grave
,
an
answer
may
be
given
,
and
a
return
made
.
However
,
rest
assured
,
that
at
that
great
day
of
Retribution
,
thou
shalt
find
thy
reward
is
with
the
Lord
:
when
the
books
shall
be
opened
,
every
Faithfull
Prayer
that
thou
hast
made
,
Isay
.
40.10
.
&
49.4
.
every
short
ejaculation
,
every
sigh
will
be
found
upon
Record
,
and
book't
;
it
will
be
upon
the
●yle
,
not
one
of
them
omitted
.
Wherefore
as
St.
Paul
wills
us
that
are
Ministers
in
preaching
to
waite
,
proving
if
at
any
time
God
will
give
men
Repentance
,
2
Tim.
2.28
.
2
Tim.
2.25
.
And
if
after
many
a
Sermon
preached
,
we
have
no
comfortable
assurance
of
any
one
soul
converted
,
yet
we
may
not
be
discouraged
,
for
that
our
Reward
is
in
Heaven
,
Isay
.
49.4
.
So
must
it
be
in
Praying
.
Thou
hast
put
up
many
a
Prayer
,
and
yet
no
answer
comes
;
be
not
disheartened
,
a
full
answer
will
be
given
in
the
end
.
When
you
pray
say
(
saith
our
blessed
Saviour
,
in
the
beginning
of
this
Chapter
to
his
Disciples
.
)
Give
me
leave
to
add
but
one
letter
,
Psal.
27.
ult.
when
you
pray
,
stay
.
Not
from
praying
,
for
want
of
present
audience
(
as
some
would
)
;
but
waite
and
stay
Gods
leysure
for
an
answer
,
(
as
all
should
.
)
If
any
withdraw
himself
,
my
soul
shall
have
no
pleasure
in
him
saith
God
,
Heb.
10.38
.
Heb.
10.38
.
Come
we
now
to
the
Answer
it self
,
that
was
given
by
the
Friend
within
,
to
his
Friend
without
.
[
Trouble
me
not
,
the
dore
is
now
shut
,
Text
&c
:
]
Where
,
(
as
was
said
)
we
have
considerable
,
first
the
Inhabitation
and
there
,
first
the
thing
inhabited
,
(
Trouble
me
not
now
.
)
Secondly
the
Reasons
rendered
,
why
not
now
,
first
the
Dore
is
now
shut
;
secondly
,
Children
are
in
bed
,
so
that
he
could
not
rise
without
disquieting
of
them
.
And
then
secondly
he
concludes
Roundly
and
Resolutely
,
I
cannot
rise
and
give
thee
.
With
the
thing
Inhabited
we
begin
[
Trouble
me
not
]
or
vex
me
not
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
molest
me
not
,
for
so
the
words
may
be
rendered
:
the
Answer
is
somwhat
quick
,
and
frowning
,
albeit
mitigated
by
some
faire
and
plausible
excuses
which
we
will
particularly
examine
in
due
place
,
and
order
.
That
which
I
will
commend
to
your
Consideration
in
Generall
from
the
letter
is
this
,
that
Sloath
is
not
shiftlesse
,
Litteral
Doct.
Sloathfull
spirits
want
not
excuses
to
justifie
themselves
in
their
omissions
.
This
Friend
in
the
History
questionlesse
was
somwhat
sluggish
,
and
he
wants
not
his
pretences
,
and
excuses
,
for
his
sluggishnesse
;
you
do
but
trouble
me
,
disquiet
my
Children
,
&c.
Hereto
tends
that
of
Solomon
,
Pro.
22.13
.
Pro.
22.13
.
The
sloathfull
man
saith
,
there
is
a
Lyon
without
,
I
shall
be
slaine
in
the
streets
,
not
as
if
the
sloathfull
used
the
same
words
which
are
here
set
down
,
but
they
alwayes
so
behave
themselves
when
they
are
called
upon
for
dutyes
,
alwayes
some
excuse
is
in
their
hearts
or
mouthes
.
And
Pro.
26.13
.
we
have
the
like
,
Pro.
26.13
.
yet
with
some
difference
;
in
the
former
Proverb
it
was
but
one
Lyon
that
troubled
him
,
now
there
are
two
,
the
one
a
great
and
a
fierce
Lyon
,
the
other
a
great
one
,
yet
lesser
then
the
former
.
And
whereas
it
might
be
answered
,
if
a
Lyon
were
one
way
,
he
might
go
another
;
he
saith
a
Lyon
is
both
wayes
,
so
that
there
is
no
escaping
,
whence
(
as
one
observes
)
it
is
evident
,
that
the
more
a
sluggard
is
called
from
his
sloath
,
the
more
excuses
he
makes
.
So
Cant.
5.3
.
Cant.
5.3
.
the
Church
was
loath
to
rise
,
and
she
brings
her
excuses
,
she
hath
washed
her
feet
,
and
is
loath
now
to
defile
them
,
she
had
put
off
her
Coat
,
and
was
loath
now
to
put
it
on
again
.
Abundant
Testimony
we
might
bring
for
Confirmation
,
as
1
King
.
12.27
.
Hag.
1
,
2.
Mal.
1.13
.
Luke
14.17
.
&
19.21
.
But
what
needs
this
waste
,
upon
so
cleare
a
truth
.
Reas.
God
made
man
right
,
but
he
sought
out
many
inventions
,
saith
Solomon
,
Eccles.
7.29
.
In
this
fallen
estate
,
Eccles.
7.29
.
our
created
abilitye
to
devise
things
truly
good
,
is
turned
to
a
matter
untoward
witt
joyned
with
shifting
;
so
that
Carnall-will
ever
hath
Carnall
witt
attending
upon
it
,
and
Carnall-Reason
shall
be
an
Advocate
to
plead
for
Carnall
Lust.
It
would
be
a
happy
thing
,
if
we
could
but
discover
the
sophisticall
shifts
of
our
fleshly
corrupt
nature
,
whereby
it
seeks
to
shift
off
good
dutyes
;
This
is
not
the
least
piece
of
the
hearts
deceite
,
and
therefore
to
be
in
a
speciall
manner
watched
.
There
was
never
yet
any
that
came
to
Hell
,
but
had
some
pretence
for
his
comming
thither
.
Our
vi●e
hearts
would
make
us
to
beleeve
that
there
is
some
Sense
in
sinning
,
and
some
Reason
to
be
madd
;
Wickednesse
never
wanted
pretexts
,
nor
ever
will
,
whilst
the
Devill
hath
witt
;
or
,
were
the
Divell
dead
,
our
own
witt
would
serve
us
to
lay
blocks
in
our
own
way
to
hinder
us
in
our
course
to
Heaven
.
It
would
be
too
large
a
discourse
to
enter
upon
,
to
acquaint
you
with
the
many
excuses
that
are
brought
to
put
us
upon
the
practise
of
sin
,
and
keep
us
from
performances
of
good
dutyes
.
The
excuses
of
sin
are
many
.
It
hath
Pride
in
it
,
which
is
not
content
with
one
garment
;
G●n.
3.7
,
8.
verse
12.
Adam
covered
,
first
with
Fig-leaves
,
then
with
whole-Trees
,
then
he
covered
his
sin
with
the
woman
,
then
with
Gods
actions
,
and
this
was
Adams
wardrobe
.
David
he
covers
his
sinnes
with
Furrs
,
soft
stuffe
;
soft
perswasions
to
Uriah
,
then
with
rich
stuffe
,
2
Sam.
11.8
.
verse
15.
verse
27.
with
Scarler
,
the
blood
of
Uriah
,
then
with
durable
stuffe
,
with
an
impenitency
for
a
yeare
(
almost
)
together
:
This
was
Davids
wardrobe
;
none
so
poore
but
hath
his
wardrobe
,
out
of
which
he
can
fetch
some
shift
,
some
garment
or
other
to
hide
his
nakednesse
,
some
apron
or
other
he
will
patch
up
to
cover
his
sloath
.
One
would
gladly
come
to
Church
,
heare
often
,
but
his
seate
is
farr
off
,
or
behind
the
Pulpit
,
he
cannot
heare
well
;
or
his
habitation
is
farr
from
Church
,
and
he
hath
ill
leggs
:
Another
would
gladly
reade
the
word
but
his
Bible
is
too
small
a
point
,
and
he
wants
good
eyes
:
call
on
others
to
performe
family
dutyes
,
or
multitude
of
businesse
;
stir
up
others
to
works
of
Charity
,
alasse
they
want
change
,
or
have
left
their
pursse
at
home
.
M●
.
Harris
,
Beatitudes
.
Thus
playes
your
idle
vagrants
(
saith
a
reverend
Divine
,
)
call
on
them
to
work
,
and
they
will
tell
you
,
they
can
get
none
;
provide
them
work
,
and
then
they
want
tools
;
supply
that
want
,
and
then
they
have
some
infirmity
about
them
,
which
they
are
loath
to
name
,
and
that
is
Idlenesse
:
their
will
indeed
is
lame
,
they
are
sick
of
the
Lazies
.
So
it
is
with
us
,
were
the
will
mended
,
were
that
willing
,
there
would
be
no
lack
.
As
you
see
it
is
with
boyes
that
goe
to
school
,
something
is
ever
wanting
sometimes
the
band
,
the
hat
,
the
breakfast
;
but
when
they
come
homeward
,
they
can
play
without
hat
,
forget
their
meate
,
nothing
is
wanting
then
,
but
time
and
daylight
:
get
better
affections
,
and
all
will
be
mended
,
all
excuses
lay'd
aside
;
which
only
proceed
from
want
of
Love
,
See
Mr.
Dykes
Deceit
of
the
heart
.
And
Mr.
Downames
fourth
part
of
his
Christ
:
warefare
.
ordinarily
.
Rotten
stuffes
will
not
be
vendible
without
watering
,
nor
sinfull
actions
passe
uncensured
without
excusing
,
but
God
will
wash
off
all
varnish
▪
he
will
not
be
deceived
,
no
excuse
,
nor
preten●ed
Reason
will
do
us
good
at
his
barr
,
but
I
may
not
expatiate
into
this
field
of
matter
:
some
godly
Divines
have
done
it
to
excellent
purpose
.
Come
we
now
to
Particulars
.
[
Trouble
me
not
.
]
There
are
many
sorts
and
kinds
of
troubles
,
distinguished
according
to
the
causes
,
whence
they
do
arise
.
Somtimes
some
sudden
amazement
troubles
us
,
so
Luke
1.29
.
Turbatio
Admirationis
.
Luke
1.29
.
that
is
a
trouble
of
admiration
,
which
was
the
blessed
Virgins
trouble
.
Sometimes
it
ariseth
out
of
feare
of
some
danger
in
this
world
:
this
was
Herods
trouble
,
Math.
2
,
3.
Turbatio
Tim●ris
.
Math.
2
,
3.
who
upon
the
newes
of
another
King
,
was
troubled
,
and
all
Jerusalem
with
him
.
Sometimes
it
ariseth
from
multiplicity
of
businesse
,
and
this
was
Martha's
trouble
,
Luke
10.41
.
Turbatio
Occupationis
.
Luke
10.41
.
Martha
thou
art
troubled
about
many
things
.
Sometimes
it
ariseth
from
Compassion
,
and
this
was
Christs
own
trouble
,
Turbatio
Compassionis
.
John
11.33
.
Joh.
11.33
.
When
Christ
saw
Mary
weep
for
her
Brother
Lazarus
,
he
groaned
in
the
spirit
,
and
was
troubled
in
himself
.
Sometimes
troubles
arise
from
the
corrupt
flesh
,
as
1
Cor.
7.28
.
Turbatio
Carnis
.
1
Cor.
7.28
.
such
shall
have
trouble
in
the
flesh
,
cares
and
vexations
arising
from
corrupt
flesh
in
them
.
Such
was
the
Trouble
of
this
Friend
,
for
the
flesh
loves
ease
,
and
is
loath
to
be
disquieted
.
Observe
.
Doct
,
Unwilling
mindes
esteeme
it
a
Trouble
to
be
moved
to
Christian
Dutyes
.
When
the
will
is
not
enclined
to
a
work
,
it
is
a
trouble
to
be
moved
to
it
,
then
it
shall
be
put
off
with
Trouble
me
not
.
Thus
Ahab
having
no
delight
with
Elijahs
Prophesyes
,
counted
him
no
better
then
the
Troubler
of
Israel
,
1
King
.
18.18
.
So
the
Apostles
were
esteemed
turbulent
,
Acts
16.20
.
1
King
.
18.18
.
Acts
16.20
.
they
Trouble
(
say
they
)
the
whole
Citty
,
and
Acts
24.5
.
Tertullus
chargeth
Paul
to
be
a
pestilent
fellow
,
(
A
Pestilence
in
the
Originall
)
,
Acts.
24.5
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
a
mover
of
sedition
.
In
that
Parable
propounded
by
our
Saviour
of
the
unrighteous
Judge
,
Luke
18.1
.
we
have
this
Truth
confirmed
.
Luke
18.1
.
A
poore
Widdow
comes
to
him
desiring
Justice
,
he
was
one
that
neither
feared
God
,
nor
yet
Reverenced
man
:
yet
he
resolveth
to
do
justice
,
(
but
not
for
justice-sake
)
only
because
she
troubled
him
,
as
appeares
by
his
own
confession
,
verse
5.
verse
5.
he
had
no
mind
to
do
it
,
and
therefore
she
was
a
trouble
to
him
in
desiring
it
.
Reas.
Every
good
service
is
hard
,
or
easie
,
according
as
mens
minds
are
enclined
;
He
that
hath
his
mind
prest
,
and
ready
to
the
practise
of
any
duty
,
either
of
piety
,
justice
,
or
mercy
,
will
observe
all
the
inducements
that
may
lead
unto
it
,
and
he
that
is
adverse
and
backward
thereunto
,
looks
upon
the
discouragements
from
it
,
and
the
impediments
that
may
hinder
him
therein
,
(
as
you
see
this
Friend
doth
.
)
Hereto
tends
that
excellent
proverb
of
Solomon
,
Pro.
15.19
.
Pro.
15.19
.
The
way
of
the
sloathfull
,
is
a
hedge
of
Thornes
.
They
forecast
in
their
mindes
,
the
hinderances
that
are
in
it
,
the
troubles
that
they
shall
meet
withall
,
which
appeare
to
them
as
a
path
overgrowne
with
thornes
,
and
bryars
;
every
work
is
a
thorne
in
his
foot
,
and
a
bramble
that
will
scratch
his
hand
,
and
this
keeps
him
back
;
but
the
way
of
the
righteous
is
made
plaine
,
or
is
as
a
paved
causway
,
that
is
,
the
use
and
exercises
of
good
dutyes
,
are
easie
and
commodious
,
they
passe
over
the
impediments
,
through
the
willingnesse
of
their
minds
,
and
goe
on
with
much
contentment
,
as
passengers
that
walk
in
a
plaine
way
:
Numb.
13.30
.
See
an
instance
,
Numb.
13.30
.
The
spyes
thought
it
as
impossible
to
overcome
the
Cananites
,
as
for
Grashoppers
to
overcome
Gyants
,
but
Caleb
and
Joshua
were
of
another
minde
,
cap.
14.9
,
24.
Numb.
14.9.24
.
Use
.
You
may
be
informed
from
hence
of
a
great
mistake
,
that
is
in
the
world
concerning
persons
turbulent
,
or
troublesome
;
All
that
are
so
esteemed
,
are
not
so
,
neither
in
Church
,
nor
State
,
Towne
,
Citty
,
house
nor
family
.
Can
a
Friend
be
justly
counted
troublesome
,
in
making
such
a
request
as
this
unto
a
Friend
,
(
albeit
it
were
at
Mid-night
)
and
upon
such
an
occasion
as
this
was
?
He
that
came
to
his
Friend
at
Mid-night
,
did
not
conceive
he
should
be
troublesome
in
coming
out
of
his
way
,
to
visit
his
Friend
at
that
time
of
Night
.
Nor
did
he
that
went
to
borrow
of
his
Friend
,
conceive
his
Friendship
to
be
so
cold
,
that
for
Friendships
sake
,
he
would
not
rise
out
of
his
bed
to
accommodate
him
in
this
his
necessity
;
True
Friendship
will
do
more
then
so
,
without
objecting
trouble
;
yet
this
Friend
being
loath
to
arise
,
cryes
out
,
Trouble
me
not
.
Thus
the
sick
Patient
complaines
of
his
bed
,
when
it
is
his
back
;
and
the
Child
cryes
out
of
his
shoe
,
when
it
is
the
Humble
upon
the
Heele
that
troubles
him
.
Let
the
question
be
now
asked
,
Who
troubles
the
Common-wealth
or
State
,
and
some
will
tell
you
,
It
is
not
Ahab
,
who
encroacheth
upon
his
Neighbours
Vineyard
,
and
riseth
up
and
takes
possession
with
blood
;
1
King
.
21.1
,
2
,
3.
but
poore
Naboth
who
blaspheames
God
and
the
King
:
and
what
was
his
blasphemy
?
he
will
not
part
with
his
Inheritance
on
any
termes
;
he
it
is
that
is
esteemed
troublesome
.
Not
our
Nimrods
,
those
mighty
Hunters
of
the
Earth
,
Gen.
10.9
.
who
ride
a
racking
pace
over
the
heads
of
their
poore
Tennants
,
destroying
the
nests
of
the
breeding
birds
,
by
their
depopulations
,
killing
the
dam
with
her
young
,
seething
a
kid
in
the
Mother's
milk
;
but
the
poore
blood-suckt
wretches
,
Neh.
5.5
.
who
exhibite
their
bills
of
complaint
against
such
oppressions
;
would
these
be
conrent
to
be
quietly
wracked
,
there
would
be
no
trouble
.
Not
our
Ephramitish
Merchants
;
Hos.
12.7
.
fraudulent
and
deceitfull
Trades-men
,
who
sophisticate
their
wares
as
they
have
done
their
Consciences
,
having
a
false
measure
in
one
hand
,
and
a
false
ballance
in
the
other
;
but
the
wronged
buyer
,
or
busy
Informer
that
complaines
of
these
things
,
he
troubles
all
.
Not
the
notorious
Adulterer
,
Jer.
5.8
.
that
neighs
after
his
Neighbours
Wife
,
nor
the
debauched
Drunkard
that
makes
a
God
of
his
liquor
,
and
a
beast
of
himself
;
nor
the
disordered
Victualler
,
who
hath
a
close
roome
for
his
old
Friend
Drunkennesse
,
and
robs
guests
of
their
mony
,
as
the
pot
doth
them
of
their
wit
,
these
are
not
troublesome
;
But
the
Puritanicall
Minister
that
calls
for
the
suppression
of
such
disorder
,
the
busie
Officer
that
informes
,
and
the
rigid
Justice
that
punisheth
such
offences
,
these
are
troublesome
;
might
such
abuses
be
connived
at
,
all
would
be
quiet
.
Aske
againe
who
in
the
Church
are
they
that
trouble
it
?
And
you
shall
be
told
,
Josua
7.25
.
that
it
is
not
Achan
that
hath
sacrilegiously
taken
the
accursed
thing
;
Not
those
Harpyes
,
who
have
robbed
the
Churches
nest
,
and
stollen
away
her
birds
,
sticking
down
a
feather
of
Augmentation
,
and
Charitable
benevolence
in
the
Roome
,
(
for
which
they
look
to
be
thanked
)
;
but
he
that
will
be
telling
Achan
of
that
his
sacriledge
,
and
be
crying
out
of
that
horrid
Iniquity
,
he
it
is
that
is
troublesome
.
Not
Baals
Priests
,
1
King
.
18.22
.
1
King
.
22.6
.
nor
Ahabs
Prophets
that
preach
lyes
,
and
say
,
Go
up
and
prosper
,
but
faithfull
Michajah
,
zealous
Elijah
that
tell
the
truth
.
Not
Annas
nor
Caiphas
,
nor
Herod
,
nor
Pilate
,
nor
any
of
the
Scribes
,
but
Christ
himself
,
and
his
Disciples
;
these
trouble
all
,
Not
the
seducing
Heretique
,
Gal.
1.7
.
&
5.12
.
2
Tim.
3.6
.
1
Tim.
4.2
.
nor
seditious
Scismatique
,
who
,
contemning
publique
Assemblyes
,
creep
into
corners
,
leading
captive
simple
women
,
speaking
lyes
in
Hypocrisie
and
by
faire
and
plausible
perswasions
lead
into
error
:
but
those
Huntsmen
that
labour
to
unearth
these
Foxes
,
and
discover
their
Burrowes
,
and
follow
the
Chase
,
ul-cry
;
as
Luther
did
the
Pope
(
for
which
he
was
said
to
be
Tuba
rebellionis
)
,
these
are
they
that
trouble
the
peace
of
the
Church
.
Are
there
troubles
in
the
House
or
Family
,
put
it
to
the
question
who
troubles
it
?
And
it
will
be
said
,
not
the
idle
wastfull
and
untrusty
servant
,
Philem.
11.
whose
fingers
are
like
lime-twigs
in
putloyning
his
Masters
goods
,
who
will
be
at
his
own
dispose
;
but
the
strict
Master
,
who
will
be
calling
him
to
an
account
for
his
Time
,
and
Actions
,
he
it
is
that
disquiets
all
.
Not
the
stubborne
and
disobedient
Child
,
who
sets
light
by
the
honest
injunctions
of
his
Parents
,
Pro.
15.5
.
and
with
Clito
in
Terrence
turnes
a
deaff
eare
to
his
Parents
Counsell
,
but
the
wise
Parent
that
reproves
&
corrects
that
stubbornnesse
in
his
Child
,
he
causeth
trouble
.
Not
is
it
the
imperious
,
Dr.
Hall
.
and
insulting
Wife
,
who
(
forgetting
her
place
whence
she
was
taken
)
usurps
Authority
over
her
Husband
,
and
will
be
the
head
,
but
the
resolute
Husband
that
is
loath
to
loose
his
Authority
in
his
Love
,
He
it
is
that
is
troublesome
.
Thus
in
Town
,
City
,
and
Country
,
we
shall
find
that
such
are
charged
for
being
troublesome
,
who
least
deserve
it
.
When
the
Lamb
is
drinking
at
the
poole
,
the
Wolfe
comes
blundering
into
the
water
,
and
troubles
it
,
and
then
quarrels
with
the
Lamb
,
Quare
turbâsti
aquam
?
why
hast
thou
troubled
the
water
?
when
the
Lyon
,
the
Beare
,
the
Bull
,
the
Hogg
,
the
Dog
,
the
Fox
,
the
Asse
,
the
Elephant
,
and
all
other
beasts
of
the
field
do
trouble
the
water
,
and
soyle
it
with
their
feet
;
the
Wily
Wolfe
chargeth
only
the
poore
filly
sheep
to
be
the
doer
of
it
,
and
none
must
be
blamed
but
he
.
There
wants
in
these
dayes
but
one
cloathed
with
Elijah's
mantle
to
tell
such
Ahabs
,
that
it
is
not
I
,
but
thou
that
hast
troubled
Israel
,
1
King
.
18.18
.
Ezek.
34.18
,
19.
1
King
.
18.18
.
reade
Ezek.
34.18
,
19.
and
apply
it
home
.
Let
not
then
the
Innocent
and
well-meaning
man
be
charged
with
turbulency
,
count
not
those
troublesome
to
thee
,
who
require
of
thee
,
that
which
Reason
and
Religion
enjoyne
.
It
was
Jephtha's
fault
and
folly
to
charge
his
daughter
with
troubling
of
him
.
She
did
but
her
duty
,
He
was
Heaut
ontimoroumenos
,
Judg.
11.35
,
a
selfe
troubler
,
through
his
own
rashnesse
,
and
indiscretion
.
And
so
much
for
the
first
Use
:
we
have
a
second
.
Use
.
2
Let
us
hence
be
disswaded
from
omitting
any
Christian
duty
under
pretence
of
Trouble
:
It
is
a
notable
,
yet
an
usuall
delusiof
the
Devill
,
in
hindering
good
,
to
object
and
present
the
difficulties
and
troubles
that
usually
attend
it
to
discourage
us
from
the
doing
of
it
;
and
for
the
better
countenancing
of
this
deceit
,
he
is
ready
to
bring
Scripture
,
Psal.
34.19
.
Many
are
the
troubles
of
the
Righteous
,
Psal.
34.19
.
In
the
world
you
shall
have
Trouble
,
saith
Christ
,
John
16.33
.
John
16.33
.
It
is
true
indeed
;
in
the
way
of
Christianity
,
we
must
look
to
meet
with
many
Crosses
,
and
Afflictions
through
Sathans
malice
,
and
the
worlds
hatred
;
God
permitting
this
in
Love
for
the
tryall
of
us
,
&c
:
yet
this
may
not
discourage
us
from
doing
that
which
by
vertue
of
our
Calling
,
Generall
or
Particular
is
required
,
for
then
no
good
duty
would
be
performed
by
us
to
God
,
nor
man
:
The
flesh
loves
ease
;
and
before
it
would
be
diseased
,
and
rise
out
of
bed
to
give
,
Christ
and
his
members
shall
be
sent
empty
away
,
and
suffered
rather
to
starve
then
be
relieved
.
But
(
for
the
defeating
of
this
his
policy
,
and
better
enabling
us
to
do
our
duty
)
be
we
carefull
to
fortifie
our
Hearts
with
Faith
and
Love
:
Faith
,
that
will
discover
unto
us
the
helps
that
God
,
will
and
doth
afford
us
,
and
the
rewards
,
and
recompence
that
he
will
give
unto
us
,
if
we
apply
our selves
unto
his
service
.
Thus
Moses
,
Heb.
11.26
.
Heb.
11.26
.
encouraged
himself
to
goe
through
troubles
with
the
people
of
God
,
rather
then
to
enjoy
the
pleasures
of
Pharoah's
court
;
And
so
did
Christ
himself
,
Heb.
12.2
.
Heb.
12.2
.
It
is
the
Love
of
the
honey
that
causeth
the
Bear
to
contemne
the
sting
of
the
Bee
.
The
Fisherman
looks
not
so
much
at
the
casting
in
of
his
net
as
on
the
draft
:
Nor
the
Husbandman
to
his
sad
seed-time
,
as
joyfull
Harvest
.
Art
thou
to
give
an
Almes
,
let
not
the
expense
of
money
trouble
thee
,
but
consider
the
return
,
and
encrease
of
that
which
thou
expendest
,
saith
Chrysostome
.
And
so
in
other
dutyes
,
Faith
will
sweeten
all
troubles
with
the
promises
of
Recompence
,
yea
in
the
very
act
of
performance
,
with
the
delight
and
joy
of
peace
,
of
Conscience
.
A
man
in
bed
,
having
a
fowle
way
to
go
,
whilst
he
plods
on
the
fowlenesse
of
the
weather
abroad
,
thinks
it
tedious
,
and
not
to
be
endured
;
but
being
once
up
,
what
with
stirring
and
help
of
cloathes
,
he
passeth
through
all
,
and
then
is
glad
that
he
undertook
it
:
So
shall
it
be
with
us
,
when
the
duty
is
performed
.
Secondly
;
Get
a
Love
unto
the
duty
,
and
then
you
will
not
say
,
trouble
me
not
,
when
you
are
moved
to
it
.
Love
is
as
strong
as
Death
,
Cant.
8.6
.
saith
Solomon
,
Cant.
8.6
.
't
is
unresistable
,
nothing
can
withstand
it
.
Death
overcomes
all
,
so
will
Love
,
it
breaks
through
all
impediments
that
are
in
the
way
,
it
hath
a
most
vehement
flame
(
compared
to
the
coales
of
Juniper
)
it
is
earnest
and
vehement
,
it
is
overcoming
,
and
not
ready
to
be
overcome
,
much
water
cannot
quench
it
;
Temptations
,
Troubles
,
Persecutions
cannot
so
hinder
it
,
Rom
8.35
.
but
it
will
still
burne
,
Rom.
8.35
.
Thus
powerfull
is
Love
,
which
if
thou
gettest
thy
soul
possessed
withall
,
Trouble
me
not
,
will
be
no
longer
used
as
a
put-off
from
Christian
dutyes
.
Use
.
3
Lastly
,
seeing
we
are
so
naturally
unwilling
to
be
troubled
,
let
us
,
(
what
lyes
in
us
)
so
behave
our selves
,
that
we
neither
be
troubled
,
nor
troublesome
.
Two
things
in
generall
are
of
singular
use
to
this
purpose
.
First
Aequity
and
upright
dealing
.
Secondly
,
Piety
and
godly
Living
.
verse
14
Solon
being
asked
,
What
did
most
keep
men
from
troubles
,
answered
,
Upright
dealing
;
Do
so
,
saith
he
,
to
others
as
thou
would'st
be
done
unto
,
so
shalt
thou
not
disquiet
thy self
,
nor
will
others
trouble
thee
.
And
who
is
he
that
will
harme
you
,
saith
the
Apostle
,
1
Pet.
3.13
.
if
yee
be
followers
of
that
which
is
good
?
but
if
in
Case
you
do
meet
with
such
(
and
such
you
may
meet
withall
,
)
yet
you
shall
be
no
losers
by
such
troublers
;
they
shall
not
be
to
your
losse
,
and
hurt
,
but
gaine
and
honour
,
as
Chrysostome
shews
in
that
Homily
entituled
,
Nemo
laeditur
nisi
à
seipso
.
But
be
carefull
withall
,
to
joyne
Piety
with
Equity
:
what
peace
,
and
quiet
can
there
be
,
so
long
as
Jezabels
Whoredomes
and
Witchcrafts
do
abound
,
2
King
.
9.22
.
Sin
is
that
Achan
that
troubles
,
2
King
.
9.22
.
not
only
a
mans
self
,
but
all
Israel
.
Have
not
to
do
with
it
.
It
brought
David
into
great
straits
,
and
troubles
.
2
Sam.
24.14
,
Would
any
draw
thee
into
the
practise
of
sin
?
say
then
with
Paul
,
Gal.
6.17
.
Gal.
6.17
.
Let
no
man
trouble
me
;
Seest
thou
any
that
would
allure
,
or
intice
others
unto
sin
?
say
to
them
as
Christ
said
to
his
Disciples
in
Maryes
Case
,
why
Trouble
you
the
woman
,
Math.
26.10
.
Math.
26.10
.
And
for
Drunkards
,
Swearers
,
Sabbath-breakers
,
and
other
prophane
Livers
,
who
are
the
grand
Troublers
of
our
Church
and
State
,
we
may
in
some
Case
wish
with
the
Apostle
,
Gal.
5.12
.
Gal.
5.12
.
I
would
they
were
cut
off
that
trouble
you
.
But
no
more
of
this
.
Mystically
;
you
have
heard
before
how
God
may
delay
his
:
now
from
this
frowning
Answer
given
by
this
Friend
within
,
to
his
Friend
without
,
we
may
further
learne
;
that
,
God
doth
not
only
delay
to
Answer
the
prayers
of
his
Children
for
a
time
,
Myst
.
Doct.
but
he
may
sometimes
seemingly
frowne
upon
them
and
be
angry
with
them
when
they
pray
unto
him
,
and
count
them
troublesome
,
he
may
enterteyne
their
prayers
with
a
seeming
dislike
and
distaste
,
as
if
he
had
no
pleasure
in
them
,
and
seemingly
shake
them
off
in
anger
.
This
the
Church
complaines
of
.
Read
at
large
,
Lament.
3.
verse
1-19
.
So
Psal.
80.4
.
&c.
So
Job
,
Lament.
3
.
1-19
.
Psal.
80.4
.
Job
.
13
24.
&
19.11
.
Psal.
88.3.14
.
John
4.43
.
chap.
13.24
.
&
19.11
.
the
like
doth
David
,
Psal.
88.3.14
.
Such
was
his
dealing
with
the
Ruler
,
who
became
a
suitour
to
him
for
his
Son
that
was
sick
.
Christ
enterteynes
him
with
a
check
,
and
reproose
,
for
his
infidelity
,
and
the
infidelity
of
his
nation
,
John
4.43
.
And
such
was
his
carriage
towards
the
woman
of
Canaan
,
who
came
to
him
in
the
behalfe
of
her
little
daughter
.
Math.
15.24
,
25.
Math.
15.24
,
25
,
26.
Look
how
cunningly
Joseph
acted
the
part
of
an
Enemy
with
his
brethren
,
when
they
came
into
Aegypt
to
buy
Corne
,
so
dealeth
God
(
many
times
)
with
his
.
It
is
said
that
Joseph
knew
them
well
enough
when
he
saw
them
,
but
he
seemed
strange
unto
them
,
and
spake
roughly
challenging
them
for
spyes
,
and
such
as
came
to
see
the
nakednesse
of
the
Land
,
Gen.
42.7
,
8
,
9.
Gen.
42.7
,
8
,
9.
So
God
knoweth
his
well
enough
,
yet
seemeth
strange
,
and
chargeth
them
many
times
with
grievous
crimes
,
(
when
they
come
unto
him
,
)
whereof
they
are
innocent
,
yet
not
seriously
,
but
tentatively
for
tryall
sake
,
and
writeth
bitter
things
against
them
,
whereto
they
make
a
modest
and
humble
answer
,
as
Josephs
Bretheren
did
to
him
,
Nay
my
Lord
we
are
all
one
mans
Sons
,
we
are
true
men
,
thy
Servants
are
no
spyes
,
but
to
buy
food
thy
Servants
are
come
,
verse
10
,
11.
verse
10.11
.
Lord
we
are
not
such
as
dissemble
and
play
the
Hypocrites
with
thee
;
we
come
unto
thee
in
the
name
of
thy
Son
,
we
are
thy
Children
,
and
come
to
thy
Ordinances
for
bread
,
&c.
Joseph
layes
it
hard
unto
them
still
,
and
puts
them
to
the
tryall
of
their
truth
,
verse
12.14
.
verse
12.14
.
And
by
that
wile
he
gets
out
of
them
that
which
he
much
longed
to
heare
,
namely
of
his
Fathers
,
and
Brother
Benjamins
health
,
and
wellfare
,
and
makes
way
to
have
his
Brother
Benjamin
brought
into
his
presence
,
whom
he
longed
to
see
.
God
presseth
hard
upon
the
conscience
,
that
he
may
get
out
of
us
what
he
longeth
to
heare
,
and
loveth
to
see
in
us
,
an
honest
heart
.
Joseph
puts
his
Bretheren
altogether
in
ward
three
dayes
,
and
then
delivers
all
but
Simeon
,
whom
he
keeps
in
durance
,
that
he
might
bring
Benjamin
his
Brother
to
him
,
verse
17.21
.
verse
17.21
.
Thus
dealeth
God
with
us
,
he
bringeth
us
into
great
straits
,
and
as
his
countenance
is
severe
,
so
his
hand
is
oftentimes
heavy
on
those
whom
he
best
loves
,
thereby
to
bring
us
to
Repentance
for
our
sins
,
Hos.
5.15
.
he
shuts
us
up
for
a
time
,
Hos.
5.15
.
&
6.2
.
that
we
may
have
opportunity
to
reflect
home
,
and
repent
;
and
then
after
two
dayes
he
will
revive
us
,
and
then
the
third
day
he
will
raise
us
up
,
and
we
shall
live
in
his
sight
:
by
chastening
of
our
Bodyes
,
he
saves
our
souls
,
and
brings
our
Benjamin
to
him
,
our
hearts
in
his
worship
and
service
.
Josephs
Bretheren
call
to
mind
their
cruelty
and
unkindnesse
towards
Joseph
,
and
upbraid
one
another
for
it
,
not
thinking
that
Joseph
understood
them
;
Gen.
47.21.25
.
but
he
understood
them
well
enough
,
and
turnes
about
and
weeps
,
yet
conceales
all
,
and
bindes
Simeon
,
verse
21-25
.
Conscience
though
it
may
be
a
while
still
,
and
seemingly
asleep
,
yet
affliction
will
awake
it
,
and
bring
us
to
an
acknowledgment
of
those
sins
long
before
committed
and
forgotten
,
and
then
it
falls
to
accusing
,
(
which
God
is
not
ignorant
of
,
)
he
heares
us
and
is
affected
with
us
,
but
conceales
his
affection
till
due
time
.
verse
24
Simeon
is
taken
and
bound
before
their
eyes
,
verse
24.
He
shall
be
left
in
pawne
,
in
fetters
,
the
rest
shall
return
with
Corne
;
Simeon
was
bold
and
fierce
,
as
appeares
by
his
cruelty
to
the
Sichemites
,
and
seemes
to
be
the
chiefe
cause
of
Josephs
trouble
,
he
is
therefore
singled
out
.
So
in
that
wherein
we
have
offended
,
God
will
correct
and
chastife
us
,
and
as
we
mete
to
others
,
it
shall
be
measured
to
us
,
Mark
.
4.24
.
Josephs
Bretheren
come
down
a
second
time
to
Aegypt
to
buy
Corn
,
Gen.
43.15
.
they
bring
Benjamin
their
Brother
with
much
ado
,
for
their
Father
would
not
part
with
him
till
necessity
compell'd
,
they
are
kindly
enterteyned
by
Joseph
,
who
no
sooner
sees
Benjamin
,
but
he
requires
the
Ruler
of
his
house
to
kill
and
slay
,
for
these
men
(
saith
he
)
shall
dine
with
me
,
Gen.
43.16
.
verse
16.
He
feasts
them
whom
former
he
threatened
.
When
we
come
to
God
againe
,
if
God
sees
Benjamin
with
us
,
an
honest
heart
brought
into
his
presence
,
he
will
make
a
feast
for
us
beyond
expectation
.
This
extraordinary
favour
made
Josephs
Brethren
to
feare
the
more
,
and
to
cleare
themselves
to
Josephs
Steward
,
verse
18
,
19
,
verse
18
,
19
,
20.
20.
A
guilty
Conscience
made
them
fearfull
,
and
suspicious
,
thus
we
are
apt
to
misconstrue
Gods
actions
;
his
works
of
grace
(
through
our
sin
,
and
ignorance
,
)
occasioneth
us
to
feare
where
no
feare
is
,
as
Judg.
13.22
.
Math.
14.25
,
26
,
27.
verse
25
Now
Josephs
Brethren
make
ready
the
present
which
they
had
brought
for
Joseph
,
and
present
it
,
verse
25.
So
do
the
Godly
,
though
it
be
but
a
little
of
every
good
thing
,
a
little
Faith
,
a
little
Repentance
;
this
God
accepts
and
takes
well
at
our
hands
,
though
there
be
but
a
little
of
it
,
be
it
of
the
best
.
verse
30
Joseph
makes
haste
,
verse
30.
yet
he
hides
his
affection
till
he
had
brought
them
to
a
more
sound
and
serious
sight
of
their
sins
,
And
therefore
after
all
this
their
kind
enterteynment
,
and
mirth
,
when
they
thought
all
danger
over
,
he
beats
upon
their
guilty
Consciences
by
another
tryall
,
no
whit
inferior
to
the
former
.
Hue
and
Cry
is
sent
after
for
a
stollen
cup
;
They
are
accused
of
flat
fellony
,
they
plead
their
Innocency
,
search
is
made
,
and
the
Cup
is
found
in
Benjamins
sack
,
Gen.
44.6.12
.
All
this
was
to
sift
his
Bretheren
,
Gen.
44.4
,
5.
and
to
try
their
affection
to
Benjamin
,
verse
12
whether
they
would
stand
by
him
in
this
his
trouble
,
or
desert
him
.
Thus
dealeth
God
;
when
he
seemeth
to
be
very
Loving
to
us
,
and
makes
us
best
welcome
,
he
hides
his
face
againe
,
chargeth
us
with
bitter
things
,
whereof
we
think
our selves
Innocent
,
and
stand
upon
our
Justification
,
as
Job
did
,
till
search
be
made
,
and
then
we
find
that
in
our
sacks
which
we
knew
not
of
,
and
would
not
believe
to
be
there
,
which
when
we
find
,
we
stand
amazed
at
.
And
all
this
God
doth
to
try
the
sincerity
of
our
hearts
,
and
the
Truth
of
our
Love
to
Benjamin
,
and
to
double
our
joyes
in
the
end
,
after
we
have
been
brought
to
a
thorough
Humiliation
for
our
sins
.
verse
14
Back
againe
they
come
with
rent
cloathes
,
they
humble
themselves
before
Joseph
,
casting
themselves
on
the
ground
,
confessing
their
sin
(
not
this
whereof
they
were
accused
,
for
therein
they
were
innocent
,
but
)
their
cruelty
towards
Joseph
.
verse
15
,
16
,
17
God
hath
found
out
the
iniquity
of
thy
Servants
,
saith
Judah
,
of
this
all
were
guilty
,
and
confesse
their
deservings
,
verse
15
.
-18
.
thus
the
Godly
make
good
use
of
their
present
sufferings
,
and
look
back
to
what
they
have
deserved
.
And
then
,
Judah
he
comes
neer
to
Joseph
,
verse
18.
usque
ad●fin
.
cap.
craves
favour
to
speak
a
word
in
his
eare
,
relates
all
the
matter
to
Joseph
,
as
if
he
had
been
ignorant
of
the
matter
,
when
he
knew
all
as
well
as
himself
,
verse
18.
to
the
end
.
He
acquaints
him
likewise
with
the
danger
of
his
old
Father
,
and
sadnesse
of
his
complaint
at
parting
,
offering
to
be
a
bondman
in
his
Brothers
roome
,
that
he
might
preserve
his
Fathers
Life
.
And
thus
are
we
brought
by
our
afflictons
to
powre
forth
our
hearts
before
the
Lord
,
like
him
,
and
acquaint
him
with
all
that
hath
happened
,
as
though
God
were
ignorant
of
the
businesse
,
when
he
knowes
all
better
then
we
our selves
can
know
it
.
After
Judah
had
done
thus
,
then
Joseph
makes
known
himself
,
Gen.
45.1
.
&c.
Gen.
45.1
.
&c.
Compassion
and
joy
can
be
concealed
no
longer
,
every
man
must
be
put
out
save
his
Bretheren
,
he
discovers
his
affection
,
tells
them
he
was
Joseph
their
Brother
,
bids
them
not
be
affraid
,
but
puts
them
(
withall
)
in
mind
of
their
injury
,
whom
you
sold
into
Aegypt
,
yet
comforts
them
with
the
consideration
of
what
God
had
done
,
sends
for
his
old
Father
,
willeth
them
to
bring
all
they
had
away
,
and
some
live
with
him
in
Egypt
,
which
they
did
to
all
their
comforts
.
And
the
like
is
Gods
dealing
with
us
,
after
he
hath
tryed
us
to
the
purpose
,
brought
us
to
a
true
sight
and
sorrow
for
sin
;
he
can
refraine
no
longer
,
Isay
.
42.14
.
He
saith
,
Isay
.
42.14
.
I
am
your
Father
whom
you
have
injured
,
and
wronged
in
breaking
my
Lawes
,
but
I
have
pardoned
and
forgiven
you
,
and
prepared
an
inheritance
for
you
in
the
Heavens
.
Therefore
regard
not
the
stuffe
,
care
not
for
the
Lumber
,
and
trumpery
,
come
up
quickly
and
tarry
not
,
the
good
of
all
the
Land
of
the
Living
is
yours
.
And
thus
you
see
how
Josephs
dealing
with
his
Bretheren
when
they
came
to
buy
Corne
of
him
,
is
a
lively
resemblance
of
Gods
dealing
with
his
(
oftentimes
,
)
when
they
come
unto
him
in
their
Afflictions
.
Use
.
It
this
be
Gods
way
,
sometimes
to
appeare
as
an
Enemy
,
when
he
intends
Friendship
,
let
us
learne
to
hope
,
even
in
a
state
hopelesse
,
and
love
him
chiding
,
and
trust
in
him
killing
,
as
Job
did
.
Those
that
are
well
acquainted
with
Gods
proceedings
,
Job
.
13.15
.
know
that
cherishing
ever
followes
after
stripes
,
as
Cordialls
do
vehement
Evacuations
.
His
Anger
ever
ends
in
Love
,
and
by
it
he
prepares
us
for
Love
.
His
Countenance
resembles
the
picture
of
Diana
at
Delphos
,
whose
face
though
it
seemed
to
frowne
upon
commers
in
,
yet
it
smiled
upon
them
at
their
going
out
,
Examine
me
O
Lord
and
prove
me
(
saith
David
,
)
Psal.
Psal.
26.2
.
26.2
.
try
my
reines
and
my
heart
,
for
thy
Loving-kindnesse
is
ever
before
mine
eyes
:
he
was
to
be
tryed
as
Gold
is
tryed
,
but
he
builds
upon
Gods
Love
;
If
Gods
Anger
,
and
not
his
Love
had
been
before
his
eyes
,
it
had
been
but
a
fearfull
Apparition
,
and
a
dangerous
issue
to
have
gone
upon
,
but
he
saw
Love
in
all
,
and
so
long
he
could
submit
unto
any
furnace
of
his
hea●ing
.
If
through
those
black
and
thick
Coulds
that
compasse
thee
,
and
seeme
to
interpose
betwixt
thy
Prayers
,
and
the
Throne
of
Grace
,
thou
could'st
discerne
the
bright
Sun-beames
of
Gods
favour
;
if
thou
could'st
look
beyond
the
Cloud
of
afflictions
,
and
see
the
Sun-shine
on
the
other
side
,
if
when
God
seemes
to
frown
upon
thee
,
and
be
angry
with
thee
,
thou
could'st
by
the
hand
of
Faith
,
pluck
off
that
maske
and
Vizard
,
thou
would'st
then
see
a
Loving
heart
through
contrary
appearances
,
and
pick
love
out
of
angry
speeches
,
Math
15
,
16
,
17.
Hos.
5.15
.
&
6.1
.
as
the
woman
of
Canaan
did
out
of
Whelp
and
Dog
.
He
hides
himself
when
he
meanes
to
be
found
,
he
kills
himself
when
he
makes
alive
,
throwes
down
when
he
meanes
to
build
up
,
and
intends
to
ease
us
of
our
burthens
,
when
he
seemes
to
lay
heavier
upon
us
.
Say
then
with
David
when
thou
lyest
under
such
temptation
,
Psal.
42.
Why
art
thou
cast
down
,
ô
my
Soul
?
why
art-thou
disquieted
within
me
?
Hope
thou
in
God
,
for
I
shall
yet
praise
him
,
who
is
the
health
of
my
Countenance
and
my
God
.
The
Reasons
rendered
of
this
trouble
pretended
by
the
Friend
within
,
to
the
Friend
without
,
are
now
to
be
examined
.
And
they
are
two
,
first
the
dore
was
now
shut
,
and
it
would
be
troublesome
,
if
not
dangerous
to
arise
at
that
time
of
night
to
open
it
.
Secondly
,
his
Children
were
with
him
in
bed
,
and
at
rest
,
and
it
was
not
fit
that
he
should
disquiet
them
.
We
begin
with
the
first
.
Text.
The
Dore
is
now
shut
.
There
is
no
fault
to
be
found
with
that
.
The
barr'd
Dore
keeps
out
the
Thiefe
,
Job
.
24.16
.
who
in
the
Night-time
breaks
into
houses
which
they
have
marked
for
themselves
in
the
day
.
And
it
may
teach
us
a
point
of
Wisdom
.
To
shut
the
Dore
against
dangers
,
as
did
Elisha
,
2
King
.
6.32
.
Nature
teacheth
the
brute
beast
to
prevent
danger
,
2
King
.
6.32
.
much
more
should
Reason
perswa●e
men
unto
it
,
and
Religion
alloweth
it
and
commendeth
the
prudent
man
that
fore-seeth
the
evill
,
and
avoideth
it
,
Pro.
22.3
.
Use
.
Too
too
blame
then
are
such
as
carry
not
a
watchfull
eye
upon
dangers
to
prevent
them
before
they
do
come
.
Prov.
22.3
.
Argus
his
eyes
are
to
be
preferred
before
Briareus
his
hands
.
A
provident
eye
for
the
preventing
of
future
mischiefe
,
is
more
excellent
and
usefull
then
a
potent
arme
,
for
the
suppressing
of
that
evill
which
is
befallen
us
.
But
this
man
who
knockt
at
Dore
at
this
time
of
Night
,
came
not
to
steale
,
but
to
borrow
;
he
was
no
Enemy
,
but
a
Friend
,
and
one
that
came
in
a
friendly
way
unto
him
,
desiring
this
friendly
courtesie
from
him
,
and
it
was
his
fault
to
deny
him
so
small
a
request
under
pretence
of
trouble
.
When
the
Heart
is
open
,
the
Dore
cannot
be
shut
.
As
before
hath
been
shewed
.
That
which
this
denying
Friend
seemes
to
beat
most
upon
,
is
the
Now.
The
Dore
is
[
now
]
shut
,
as
if
he
should
have
said
,
Had
you
come
sooner
,
before
I
had
shut
in
the
Dore
,
I
would
have
satisfied
your
desire
;
but
the
Dore
being
barr'd
,
and
I
in
bed
,
it
is
a
trouble
to
me
to
rise
,
therefore
spare
me
for
this
time
.
That
I
commend
to
your
Observation
from
hence
,
is
this
.
Doct.
Good
Dutyes
are
many
times
omitted
under
a
pretence
of
an
unfitting
season
,
for
the
doing
of
them
.
The
unseasonablenesse
of
the
action
is
made
a
great
put-off
and
plea
for
the
Omission
of
it
,
albeit
in
it self
warrantable
,
Thus
when
the
Priest
was
about
to
ask
counsell
of
God
in
the
behalf
of
Saul
and
all
Israel
,
(
A
course
that
God
had
commanded
to
be
taken
in
all
their
weighty
and
serious
affaires
,
as
appeares
Numb.
27.21
.
)
Saul
perceiving
his
enemyes
to
be
nearer
then
he
was
aware
of
,
wills
the
Priest
to
withdraw
his
hand
,
Numb.
27.21
.
(
that
is
to
forbeare
consulting
with
God
,
)
for
want
of
leysure
,
1
Sam.
14.19
.
1
Sam.
14.19
.
The
Ephod
must
give
way
to
Armes
,
It
was
no
fit
time
in
his
opinion
to
fall
to
prayer
,
and
offering
up
of
sacrifice
,
but
to
betake
them
to
their
weapons
,
they
would
aske
counsell
of
God
another
time
when
they
had
more
leysure
.
Much
unlike
was
he
herein
to
Samuell
,
who
(
when
the
Philistims
came
upon
them
,
being
assembled
before
the
Lord
at
Mizpeh
)
would
not
give
over
till
he
had
offered
a
burnt
Sacrifice
unto
God
,
1
Sam.
7.5
.
1
Sam.
7.5
.
And
herein
Saul
discovered
his
hypocrisie
,
and
prophanenesse
.
Thus
the
Jewes
objected
against
the
Time
for
building
of
the
materiall
Temple
,
Hag.
1
,
2.
that
it
ought
to
be
re-edifyed
,
Hag.
1
,
2.
they
confessed
;
and
professed
likewise
to
go
about
the
worke
:
but
they
saw
that
their
envious
Neighbours
would
oppose
them
in
that
work
,
and
therefore
they
forboare
,
pretending
it
was
not
yet
seasonable
to
undertake
it
,
and
in
so
doing
,
they
deserved
,
as
they
had
,
a
sharp
reproofe
.
Another
Instance
we
have
,
Acts
24
,
25.
Acts
24
,
25.
When
St.
Paul
was
preaching
to
Foelix
,
and
to
his
Wife
Drusilla
,
and
reasoning
of
Righteousnesse
,
Temperance
,
and
Judgement
to
come
,
Foelix
not
much
affecting
that
discourse
,
wills
him
to
make
an
end
for
that
time
,
pretending
want
of
leysure
to
heare
him
our
,
but
when
he
had
a
more
convenient
time
he
would
send
for
him
:
other
Instances
might
be
produced
of
the
like
kind
.
Quest.
But
may
not
a
good
Duty
be
done
unseasonably
,
and
marr'd
for
want
of
right
timing
of
it
?
Resp.
It
may
be
so
:
For
as
there
is
a
season
for
fish
or
flesh
,
out
of
which
they
are
not
good
,
so
may
we
say
of
some
Dutyes
.
But
here
let
us
distinguish
of
actions
:
which
are
either
bad
,
or
good
.
As
for
Actions
sinfull
;
they
are
at
no
time
seasonable
.
And
therfore
it
is
wel
observ'd
by
some
Expositors
that
Solomon
distributing
,
and
laying
out
a
portion
of
time
for
every
action
under
the
Sun
,
Eccles.
3
.
1.-9
.
Acts
8.21
.
Eccles.
3
.
1.-9
.
allowes
no
time
at
all
to
sin
.
As
the
Apostle
saith
to
Simon
Magus
,
Non
est
tibi
pars
neque
sors
;
so
may
we
say
of
it
,
it
hath
neither
part
nor
lot
in
that
partition
;
neither
God
nor
Nature
hath
bequeathed
any
Legacy
of
time
to
it
.
Sin
should
have
no
existence
at
all
,
and
therefore
no
time
;
no
estate
,
therefore
no
Terme
:
albeit
it
so
falls
out
,
that
it
usurpeth
,
&
so
goeth
away
,
if
not
with
all
,
yet
with
the
greatest
part
of
our
Time
.
Good
Actions
,
they
must
likewise
be
distinguished
of
;
some
are
great
and
weighty
(
as
Christ
speaks
of
the
weighty
matters
of
the
Law
)
which
are
to
be
concurrent
in
the
practise
of
all
men
,
with
every
moment
of
their
lives
;
such
is
that
great
work
of
glorifying
of
God
,
working
out
our
salvation
,
keeping
a
good
Conscience
,
waiting
for
our
Lord
and
Master's
comming
▪
&c
:
These
dutyes
are
to
be
concurrent
with
all
our
Time
,
and
every
moment
of
it
;
which
seemes
to
be
the
Reason
why
Solomon
doth
no
more
mention
a
Time
for
doing
these
things
(
in
the
fore-quoted
Text
)
than
he
doth
for
sin
.
He
doth
not
say
there
is
a
time
to
do
ill
▪
nor
doth
he
say
there
is
a
time
to
do
well
,
for
that
in
all
those
particulars
he
there
reckons
up
,
God
is
to
be
glorified
in
the
doing
of
them
,
and
the
wellfare
of
the
immortall
soul
therein
to
be
sought
.
These
dutyes
are
to
have
a
share
in
every
part
of
time
,
nothing
but
hath
a
season
:
but
the
working
out
of
our
salvation
hath
every
season
,
(
at
least
should
have
,
albeit
indeed
it
hath
the
least
of
all
.
)
Now
the
dutyes
of
this
kind
can
never
be
unseasonably
performed
.
Trust
in
the
Lord
at
all
times
,
saith
the
Prophet
David
,
Psal.
62.8
.
Psal.
62.8
.
Blessed
are
they
that
keep
judgment
and
do
Righteousnesse
at
all
times
,
Psal.
106.3
.
Psal.
109.20
.
Psal.
106.3
.
My
soul
breaketh
for
the
longing
that
it
hath
unto
thy
judgments
at
all
times
,
Psal.
119.20
.
&c.
There
are
other
dutyes
,
both
Naturall
and
Spirituall
that
have
an
appointed
time
,
and
season
,
for
the
doing
of
them
,
they
have
both
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
only
determinatum
tempus
,
time
allotted
to
them
,
as
all
things
under
Heaven
have
(
for
as
God
hath
joyned
Time
and
Duty
together
unseparably
,
so
that
there
is
no
Time
,
but
hath
an
appointed
Duty
for
it
(
none
can
say
of
any
time
,
At
this
time
I
have
nothing
to
do
)
;
so
there
is
no
duty
,
but
hath
time
alloted
and
appointed
for
the
doing
of
it
.
)
And
it
hath
likewise
opportunum
tempus
,
an
opportune
Time
,
a
peculiar
season
,
in
which
it
is
to
be
done
;
insomuch
that
that
time
which
is
peculiar
and
naturall
for
one
thing
,
may
be
prejudiciall
and
hurtfull
to
another
.
Solomon
instanceth
in
divers
actions
,
both
naturall
and
voluntary
,
Eccles.
3.1
,
2
,
3.
Eccles.
3.1
,
2
,
3
verse
11.
Isay
.
50.4
.
Psal.
1.3
.
Now
every
thing
is
beautifull
(
saith
the
wise
man
)
in
his
time
,
verse
11.
The
grace
of
an
Action
is
much
in
the
right
timing
of
it
,
Isay
.
50.4
.
And
it
is
the
praise
of
a
Godly
man
,
Psal.
1.3
.
that
he
bringeth
forth
fruit
in
due
season
.
Use
.
The
best
of
us
all
have
great
cause
to
be
humbled
for
this
corruption
of
our
hearts
;
when
being
convinced
of
the
necessity
of
a
duty
to
be
performed
by
us
,
belonging
either
to
our
generall
or
particular
Calling
,
we
deferr
and
put
it
off
,
under
this
pretence
,
It
is
not
now
seasonable
,
the
time
is
not
convenient
for
the
doing
of
it
.
Thus
Preaching
and
Hearing
of
the
word
is
out
of
season
with
some
,
as
the
Apostle
intimates
,
2
Tim.
4
2.
2
Tim.
4.2
.
Aug.
lib.
de
.
past
.
Preach
the
word
in
season
and
out
of
season
;
opportunè
volentibus
,
importunè
nolentitibus
(
saith
Augustine
)
;
in
season
to
those
who
are
willing
,
and
out
of
season
to
those
who
are
unwilling
,
and
judge
it
to
be
so
.
The
Fryars
of
Basil
held
it
to
be
Hereticall
to
preach
diebus
prophanis
on
working
dayes
,
Melch.
Adam
.
and
we
have
amongst
us
who
judge
them
Puritanicall
,
who
heare
a
Lecture
on
such
dayes
.
Prayer
and
other
Religious
dutyes
have
the
like
put
off
,
we
want
time
,
have
no
leysure
to
do
them
,
hereafter
we
shall
have
more
and
better
opportunity
.
So
in
the
works
of
Mercy
and
Charity
we
are
apt
to
delay
and
put
off
,
under
pretence
the
Dore
is
shut
,
we
cannot
spare
as
yet
;
when
we
dye
the
dore
will
be
open
,
then
we
will
give
more
amply
and
liberally
:
as
yet
our
charge
is
great
,
expenses
large
,
and
who
knowes
but
we
may
want
our selves
before
we
dye
?
In
short
,
the
maine
businesse
of
our
Lives
is
neglected
under
this
pretence
.
Call
upon
men
to
Repent
and
turne
,
to
make
their
peace
with
God
,
they
think
that
we
come
to
torment
them
before
their
time
.
It
is
not
good
,
say
they
,
to
be
religious
too
soon
.
Old
Age
and
Sicknesse
is
fitter
for
sad
thoughts
,
than
youth
;
Repentance
must
be
deferred
till
a
more
convenient
time
.
Modò
et
modò
sine
paululum
,
&c
:
modò
&
modò
non
habebunt
modum
,
Aug.
conf.
lib.
8.
Pro.
6.10
.
Cras
do
;
non
Hodie
;
sic
nego
quotidiè
.
Like
nimble
Tapsters
,
they
cry
Anon
Anon
Sir
.
So
Austin
confessed
of
himself
,
that
in
his
unconverted
estate
,
he
returned
to
Gods
call
,
verba
lenta
,
&
somnolenta
,
Anon
,
Lord
,
Anon
;
he
would
come
Anon
,
but
not
yet
,
By
and
By
,
but
not
presently
.
In
his
secret
thoughts
he
desired
Chastity
,
but
not
yet
;
with
Solomons
sluggard
he
cryed
out
,
yet
a
little
more
sleep
,
a
little
more
slumber
,
a
little
folding
of
the
hands
to
sleep
,
Pro.
6.10
.
So
is
it
with
all
Licentious
Sinners
,
Hodie
sibi
reservant
,
&
cras
Deo
promittunt
;
they
will
be
their
own
now
,
and
the
Lords
another
time
,
but
let
all
such
Procrastinators
consider
seriously
.
First
in
putting
off
any
good
duty
,
(
an
opportunity
being
offered
for
the
doing
of
it
)
(
under
pretence
that
the
Dore
is
shut
)
we
controule
the
Wisdome
of
the
Almighty
(
in
whose
power
it
is
only
to
appoint
times
and
seasons
,
Acts
1.7.17.26
.
Acts
1.6
.
&
17.26
.
)
as
if
we
could
find
out
a
more
convenient
time
then
that
which
God
doth
offer
us
,
and
hath
allotted
unto
us
:
yea
,
we
challenge
to
our selves
that
which
is
Gods
Prerogative
,
Psal.
31.15
.
for
he
is
the
God
of
Time
,
our
Times
are
in
his
hands
,
yet
we
make
as
if
it
were
at
our
own
command
,
in
neglecting
the
Opportunityes
that
he
doth
offer
us
to
do
good
,
or
receive
good
,
which
is
a
most
presumptuous
sin
to
do
,
and
never
goes
unpun
shed
.
Secondly
;
in
deferring
or
putting
off
the
p●esent
opportunity
offered
,
we
put
our selves
to
a
great
deale
of
paine
and
●abour
more
then
needed
;
What
profit
(
saith
Solomon
)
hath
he
that
worketh
in
that
where●n
he
laboureth
,
Ecc
es.
3.9
?
Eccles.
3.9
.
As
if
he
should
have
said
,
If
a
man
let
passe
that
season
and
time
allotted
for
every
purpose
(
of
which
he
before
spake
)
there
will
be
then
no
profit
of
his
work
,
labour
he
never
so
diligentl●
.
If
he
misse
his
Time
,
and
pitch
not
upon
the
very
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
his
labour
will
be
lost
.
There
are
many
Nicks
in
Time
,
a
great
many
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
which
if
they
hit
,
all
goes
well
,
(
as
you
see
it
in
a
Clock
or
a
Jack
,
)
if
they
hit
not
,
if
they
fall
not
one
within
another
,
the
whole
work
stands
.
Opportunity
and
season
in
time
,
is
aptly
resembled
to
a
joynt
in
a
member
,
BB.
Andrews
.
if
you
hit
on
the
joynt
you
may
easily
divide
it
,
but
if
you
are
on
this
side
or
on
that
,
you
do
but
mangle
the
meate
,
and
loose
the
paines
you
bestow
in
car●ing
of
it
up
.
Thus
much
Samuel
shewed
Saul
,
1
Sam.
13.13
.
1
Sam.
13.13
.
Thou
hast
done
very
foolishly
,
said
he
,
in
that
thou
hast
not
kept
the
Commandement
of
the
Lord
God
which
he
commanded
thee
,
for
[
Now
]
would
the
Lord
have
established
thy
Kingdome
upon
Israel
for
ever
.
Now
was
the
Time
to
have
been
made
happy
for
ever
,
if
thou
wouldst
have
taken
it
.
So
1
King
.
12.7
.
1
King
.
12.7
.
The
want
of
wisdome
,
to
lay
hold
on
the
present
opportunity
lost
Rehoboam
ten
Tribes
,
and
in
seeking
to
recover
them
againe
,
he
did
but
lose
his
labour
,
as
the
Prophet
told
him
,
verse
24.
And
2
King
.
13.18
,
19.
Joseph
is
will'd
by
the
sick
and
dying
Prophet
Elisha
,
to
take
his
Arrowes
,
and
smite
upon
the
ground
,
1
King
.
13.18
,
19.
not
limitting
the
King
to
any
number
of
stroakes
,
supposing
that
Joash
upon
his
former
Parabolicall
Act
might
well
understand●
,
that
the
number
of
those
blowes
he
gave
were
to
be
significant
;
Joah
smitt
but
thrice
the
Prophet
is
greived
with
his
slack
hand
,
and
tells
him
that
he
should
have
smitten
five
or
six
times
,
and
then
he
should
have
consumed
Syria
,
but
now
he
should
smite
Syria
but
thrice
:
which
thing
questionlesse
God
revealed
to
the
Prophet
,
for
his
last
gratification
,
upon
his
prayers
for
Joash
,
and
against
the
Enemyes
of
Israel
.
The
opportunity
being
omitted
,
he
should
smite
them
thrice
,
but
no
more
:
All
his
after-endeavours
were
to
no
purpose
.
Nor
was
it
without
cause
that
our
Saviour
complained
of
Jerusalems
neglect
in
this
point
,
Luke
19.42
.
Luke
19.42
.
If
thou
had'st
known
in
this
thy
day
the
things
which
belong
unto
thy
peace
!
And
so
he
breaks
off
,
Teares
stopped
the
passage
of
his
speach
,
he
was
not
able
to
say
any
more
,
he
weepes
out
the
rest
of
the
sentence
,
lamenting
the
misery
that
was
likely
to
fall
on
them
,
for
that
they
apprehended
not
the
opportunity
offered
.
Those
Teares
of
his
shewed
to
the
world
,
that
Opportunity
is
a
grace
to
have
it
,
a
second
grace
to
know
it
;
but
a
third
grace
,
and
better
than
both
the
rest
,
to
make
good
use
of
it
.
And
Lastly
;
if
we
do
but
consider
,
how
wise
the
Children
of
this
world
are
in
their
generation
,
to
lay
hold
on
Time
,
and
Opportunity
,
it
may
shame
us
.
The
Husbandman
puts
in
his
plough
after
a
soaking
shower
,
and
makes
his
Hay
whilst
the
Sun
shines
;
when
the
Regions
are
white
to
Harvest
,
he
puts
in
his
sickle
,
and
suffers
not
his
Corne
to
shed
:
The
Mariner
takes
next
faire
wind
,
and
will
not
lye
longer
in
the
Harbour
;
when
the
wind
serves
,
he
hoysteth
up
his
sayles
,
Acts
27.17
.
There
is
a
Time
when
Kings
goe
forth
to
warr
,
Acts
27.2
.
which
the
Soldier
neglects
not
,
2
Sam.
11.1
.
2
Sam.
11.1
.
The
Lawyer
observes
his
Termes
;
the
Merchant
his
Marts
,
the
Smith
neglects
not
to
strike
whil'st
the
iron
is
hot
.
And
for
any
Action
Naturall
,
or
Civill
,
that
we
have
a
mind
unto
,
we
will
find
an
Opportunity
for
.
As
Caesar
said
of
his
way
and
passage
,
Inveniam
aut
faciam
,
we
will
find
one
or
make
one
.
And
yet
we
are
fooles
in
enterteyning
opportunityes
offered
for
the
good
of
our
souls
:
so
farr
are
we
from
making
more
opportunityes
then
we
find
,
that
we
plead
against
those
that
are
offered
on
Gods
part
,
and
ought
to
be
taken
on
ours
.
Use
.
2
How
happy
might
we
be
,
if
now
at
length
we
would
be
wise
in
redeeming
of
our
Time
.
Ephes.
5.16
.
Good
houres
and
opportunityes
are
merchandize
of
the
highest
rate
and
price
;
and
whosoever
would
be
rich
in
Grace
here
,
or
Grace
hereafter
must
not
suffer
any
faire
opportunity
to
passe
by
him
,
but
must
buy
it
up
out
of
those
Hucksters
hands
which
would
forestall
the
markets
of
it
.
I
meane
Profits
,
and
pleasures
of
the
world
,
vaine
sports
and
pastimes
,
idle
talking
,
immoderate
sleeping
,
superfluous
feeding
&c.
We
give
our
monyes
for
meat
drink
and
apparrell
;
so
should
we
be
content
to
part
with
our
delights
and
pleasures
,
to
purchase
some
time
for
holy
Dutyes
:
We
should
get
knowledge
of
the
worth
of
the
Commodity
,
as
Merchants
do
of
that
they
buy
.
David
highly
esteemed
of
the
men
of
Isachar
,
for
that
they
had
understanding
of
the
Times
,
1
Chron.
12.39
.
1
Chron.
12.39
.
And
God
will
highly
esteeme
of
us
,
if
we
be
skilfull
herein
,
and
wise
to
apprehend
them
.
It
is
good
in
this
sense
to
be
a
Time-server
.
So
some
read
Rom.
12.11
.
Serving
the
Time
(
the
Greek
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
being
not
much
different
in
old
briefe
writing
.
Rom.
12.11
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Ambrose
.
Pellican
.
Calvin
.
Gualt
.
Martyr
.
Erasm
.
)
The
meaning
is
not
that
we
should
be
as
weathercocks
turning
with
every
blast
of
wind
,
that
our
Religion
should
be
an
Almanack-Religion
changing
with
the
Time
and
season
,
nor
a
Meridionall-Religion
,
calculated
to
the
height
of
Westminster
;
nor
a
Lunary
Religion
that
ebbs
and
flowes
,
nor
a
State
Religion
that
obeyes
Affections
of
Persons
;
but
the
meaning
is
,
that
we
should
observe
what
is
fitting
for
Time
and
Season
,
and
that
do
;
yet
without
departing
from
truth
and
honesty
;
that
we
should
reject
nothing
,
that
in
its
season
is
offered
,
nor
embrace
any
thing
that
is
not
in
its
season
tendered
.
Quest.
But
how
shall
a
man
come
to
know
the
fittest
season
of
any
actions
?
Resp.
This
indeed
is
a
taske
somwhat
difficult
.
For
as
it
is
God
that
hath
allotted
a
Time
for
every
action
;
So
it
is
from
God
that
we
come
to
find
out
the
fittnesse
and
seasonablenesse
of
Time
,
for
each
purpose
and
Action
.
God
hath
made
every
thing
beautifull
in
his
Time
,
saith
Solomon
,
also
he
hath
set
the
world
in
their
heart
,
so
that
no
man
can
find
out
the
work
that
God
maketh
from
the
beginning
to
the
end
,
Eccles.
3.11
.
Eccles.
3.11
.
The
word
that
is
translated
,
the
world
doth
properly
signifie
,
Tempus
absconditum
,
a
hidden
time
,
and
is
so
rendered
by
some
learned
Expositors
,
Dr.
Jerm
.
in
loc.
as
best
agreeing
with
the
scrope
of
the
place
.
They
read
the
words
thus
,
he
hath
made
all
things
beautifull
in
his
Time
,
also
he
hath
set
a
hidden
Time
in
the
heart
of
them
,
that
is
,
he
hath
hid
from
the
heart
of
men
the
Time
for
every
thing
which
he
hath
appointed
,
so
that
man
of
himself
cannot
find
out
the
work
which
God
maketh
so
beautifull
on
its
Time
.
So
Eccles.
9.12
.
Eccles.
9.12
.
Man
knoweth
not
his
Time
.
Such
is
his
ignorance
,
that
herein
the
brute
Creatures
are
preferred
before
him
.
Jer.
8.7
.
Jer.
8.7
.
Yea
the
very
Ant
a
silly
and
contemptible
creature
seemes
herein
to
excell
him
,
Pro.
6.6
.
Pro.
6.6
.
Notwithstanding
the
heart
of
the
wise
man
shall
know
it
,
God
will
teach
him
to
discerne
both
Time
and
Judgement
,
Eccles.
8.5
.
Psal.
25.15
.
Eccles.
8.5
.
God
will
guide
him
in
the
way
that
he
should
choose
.
Psal.
25.15
.
And
this
he
doth
both
by
his
word
and
Spirit
.
His
Word
is
not
wanting
,
in
pointing
out
the
Time
and
Season
for
doing
any
Action
of
moment
.
Isay
.
22.12
,
23.
Nehe.
8.10
.
Jam.
5.13
.
Amos
5.13
.
Pro.
3.2.7
.
It
gives
us
Rules
when
to
Mourn
,
and
when
to
Rejoyce
,
when
to
Pray
,
and
when
to
sing
Psalms
,
when
to
Reprove
,
and
when
to
be
silent
,
when
to
give
,
and
when
to
forbeare
giving
;
which
Generall
Rules
a
wise
Christian
will
apply
to
his
own
occasions
.
As
for
other
particular
occasions
which
occasionally
happen
,
Now
for
this
;
Now
for
that
;
These
shall
not
want
a
secret
knock
,
and
call
at
the
Dore
of
a
wisemans
heart
,
which
shall
be
as
if
a
man
stood
behinde
him
,
whispering
to
him
saying
,
Now
it
is
a
Time
to
speak
to
God
for
his
Church
;
and
Children
:
Now
a
word
of
comfort
would
be
in
season
,
to
such
,
or
such
a
distressed
Creature
.
Now
it
is
a
fitting
Time
to
humble
thy
soul
by
Prayer
before
the
Almighty
,
and
to
set
in
with
God
,
to
strike
when
he
strikes
,
(
like
the
Smith
and
his
boy
,
)
A
secret
guidance
,
from
Gods
blessed
spirit
will
pitch
us
upon
the
right
Time
,
Hol.
14.9
.
Who
is
wise
will
understand
these
things
.
There
are
some
other
Particular
Rules
which
may
be
very
usefull
to
us
for
our
direction
,
in
seasonable
performance
of
good
Actions
:
such
are
these
.
The
first
Opportunity
that
is
offered
to
any
for
doing
good
,
or
receiving
good
would
be
apprehended
,
and
not
put
by
,
for
that
is
commonly
the
best
:
It
being
with
Time
as
it
is
with
a
Vessell
of
Wine
,
the
best
and
purest
part
of
it
is
first
drawn
out
;
and
that
which
remaines
behind
,
being
neere
the
dreggs
and
Lees
is
the
worst
:
when
a
man
omitteth
a
faire
Opportunity
offered
him
,
●●cts
24
,
25.
he
seldome
meets
with
the
like
againe
.
Foelix
thought
to
have
had
a
more
convenient
Time
to
send
for
Paul
,
but
he
never
met
with
it
.
A
wise
Merchant
takes
his
first
Chapman
;
And
a
wise
Christian
lets
not
slip
the
first
occasion
offered
of
doing
what
good
he
can
.
Thus
Samuel
advised
Saul
when
this
shall
come
to
passe
,
do
that
which
commeth
next
thy
hand
,
(
for
so
the
words
are
to
be
read
,
)
1
Sam.
10.7
.
1
Sam.
10.7
.
Eccles.
9.10
.
Hereto
tends
that
of
Solomon
,
Eccles.
9.10
.
whatsoever
thy
hand
findeth
to
do
,
do
it
with
thy
might
,
the
hand
findeth
that
which
is
within
the
reach
of
it
,
or
else
within
the
grasp
of
it
,
and
whatsoever
thy
hand
findeth
to
do
,
is
,
whatsoever
thou
art
able
,
whatsoever
thou
hast
meanes
to
do
,
Do
that
with
thy
might
,
that
is
with
all
thy
strength
and
ability
,
lay
fast
hold
on
the
first
Opportunity
,
suffer
it
not
to
slip
from
thee
,
say
not
the
Dore
is
now
shut
.
I
cannot
rise
to
give
thee
.
Secondly
;
let
the
weightyest
works
have
the
praecendency
,
those
which
are
first
in
excellency
,
should
be
first
in
Time
,
Math.
6.33
.
Math.
6.33
.
No
wise
man
puts
off
matters
of
greatest
weight
,
and
importance
till
the
last
,
but
gives
them
the
priority
both
of
Time
and
Place
.
What
Tradesman
on
a
Market
day
would
neglect
a
good
Customer
in
his
shop
to
heare
a
Ballad
sung
in
the
street
?
What
wise
man
having
a
suite
at
Law
,
and
the
day
of
hearing
at
hand
,
would
neglect
that
,
and
spend
the
Time
in
delivering
letters
to
this
or
that
Friend
?
Mary
was
commended
above
Martha
for
this
,
Luke
10.42
.
that
she
minded
principally
that
one
thing
which
was
necessary
.
If
an
opportunity
be
offered
of
doing
good
to
our
souls
,
and
our
pleasures
or
wordly
profits
,
step
in
to
hinder
,
It
is
no
good
Plea
to
say
the
Dore
is
now
shut
,
I
cannot
rise
to
give
thee
.
Thirdly
,
a
lesse
good
may
not
be
suffered
to
croud
out
a
greater
.
When
Christ
called
a
man
in
the
Gospel
,
he
desired
he
might
go
first
and
bury
his
Father
,
but
Christ
would
not
grant
it
.
Math.
8.21
,
22
It
may
be
,
on
the
Sabbath
thou
layest
hold
on
the
opportunity
,
and
callest
thy
family
together
,
thou
readest
,
prayest
with
them
,
and
preparest
them
the
best
thou
canst
for
the
hearing
of
the
word
.
But
in
the
meane
Time
thou
art
noted
to
be
a
very
negligent
,
and
backward
commer
to
Gods
House
,
and
all
under
pretence
of
private
devotion
,
and
family
dutyes
;
but
a
lesser
good
may
not
exclude
a
greater
:
And
being
come
to
the
house
of
God
thou
lightest
upon
some
passage
of
Scripture
which
much
affects
thee
,
thou
spendest
thy
Time
in
reading
of
it
,
when
thou
should'st
be
a
hearing
Gods
Minister
,
and
attending
to
that
which
is
delivered
.
Sathan
deales
in
this
case
like
Samballat
and
Tobiah
,
who
would
have
drawen
Nehemiah
away
from
building
of
the
Citty
by
calling
him
to
conference
:
but
we
should
answer
as
he
did
,
Neh.
2.6
,
7.
Neh.
2.6
,
7.
I
have
a
great
work
to
do
which
I
am
now
about
,
and
I
cannot
come
down
,
Why
should
the
work
cease
whilst
I
leave
●t
,
and
come
to
you
?
When
a
lesse
good
withdrawes
our
heart
from
that
which
is
a
greater
good
,
in
such
a
case
it
will
be
no
faire
plea
to
say
,
The
Dore
is
now
shut
,
I
cannot
rise
to
give
.
Lastly
;
An
uncertaine
Good
(
though
in
its
own
Nature
more
excellent
,
)
may
not
exclude
a
certaine
good
,
(
though
of
an
inseriour
Nature
,
Pro.
3.27.28
.
)
that
is
in
our
Power
to
do
,
Pro.
3.27
,
28.
If
at
present
it
be
in
the
power
of
thy
hand
to
do
good
to
thy self
,
or
Neighbour
,
and
thou
omittest
this
opportunity
,
hoping
to
do
thy self
or
Neighbour
some
greater
good
hereafter
,
the
Plea
will
not
hold
,
The
Dore
is
now
shut
,
I
cannot
rise
and
give
.
Thus
learne
we
to
informe
our
Judgements
,
not
only
of
what
is
good
,
and
to
be
done
by
us
,
but
also
in
what
degree
of
goodnesse
every
Christian
duty
is
;
that
every
thing
in
due
order
may
be
chosen
;
the
highest
degree
before
the
mean
,
and
the
mean
before
that
which
is
Inferiour
unto
it
.
So
shall
every
work
be
done
in
the
season
of
it
:
We
shall
discerne
when
it
is
fit
to
open
the
Dore
,
and
when
to
keep
it
shut
.
A
glorious
Lustre
will
be
upon
our
Actions
,
Aptum
est
omne
bonum
locis
suis
,
&
Landabilia
quaeque
sordescunt
,
nisi
congrua
sede
potiantur
Cassiod
.
lib.
6.
Var.
22.
Eccles.
3.11
,
Pro.
25.11
.
they
will
be
lovely
and
beautifull
being
done
in
season
,
Eccles.
3.11
.
And
what
Solomon
saith
of
a
word
in
season
,
Pro.
25.11
.
is
likewise
true
of
an
Action
in
season
,
It
is
like
Apples
of
Gold
in
pictures
of
Silver
.
An
Apple
is
not
to
be
pull'd
before
its
time
,
for
then
it
is
sowre
;
nor
suffered
to
hang
too
long
,
for
then
it
rotts
:
And
the
Beauty
of
a
Picture
is
the
comely
proportion
of
the
parts
;
the
gracefull
fitting
of
the
colours
,
to
the
parts
;
the
artificiall
placing
,
both
of
the
colours
,
and
parts
:
Thus
,
when
we
give
our
words
and
actions
,
their
due
proportion
,
when
we
rightly
order
them
,
and
fittly
colour
them
with
their
due
circumstances
;
Then
there
is
a
Beauty
on
them
,
otherwise
there
is
a
deformity
,
an
obliquity
in
them
,
the
beauty
and
comelinesse
of
them
is
lost
.
And
so
much
of
the
Case
.
Now
Mystically
,
our
Saviour
in
encouraging
us
to
hold
out
in
Prayer
(
as
before
you
have
heard
)
notwithstanding
the
rubs
and
letts
,
the
blocks
and
impediments
that
may
lye
in
our
way
to
discourage
us
,
(
whereof
this
is
one
,
)
he
gives
us
to
understand
thus
much
,
that
,
Doct.
When
the
Dore
is
shut
,
Prayer
is
not
so
speeding
,
Luke
13.25
.
Math.
25.10
,
11.
as
when
it
stands
open
to
us
.
The
Truth
of
this
appeares
by
that
which
our
Saviour
saith
,
Luke
13.25
.
and
Math.
25.10
,
11.
For
the
better
clearing
of
the
point
,
let
me
shew
you
(
before
I
come
to
the
Use
;
)
when
the
Dore
may
be
said
to
be
shut
upon
us
,
and
when
to
stand
open
for
us
.
The
Dore
is
shut
,
first
when
the
Decree
is
past
and
gone
forth
against
a
Land
,
Nation
,
or
particular
Person
,
Zeph.
2.1
,
2.
Zeph.
2.1
,
2.
Gods
Decrees
are
immutable
,
and
unchangeable
,
as
himself
,
and
secret
to
himself
,
we
cannot
Dive
into
them
;
Dr.
Preston
on
the
Attrib.
1.2.4.82
.
but
there
is
a
double
Time
to
be
taken
notice
of
by
us
;
First
,
a
Time
of
preparing
and
trying
before
this
unchangeable
Decree
come
forth
,
which
to
some
is
longer
then
to
others
:
God
bore
long
with
the
people
of
Israel
in
the
Wildernesse
,
Numb.
14.22
:
ten
times
they
provoked
him
before
he
declared
his
resolution
of
rejecting
them
,
before
that
Decree
came
forth
,
Heb.
4.3
.
before
he
sware
in
his
wrath
that
they
should
not
enter
into
his
rest
.
And
there
is
a
Time
when
the
Decree
is
come
forth
and
past
:
till
that
be
come
forth
and
past
,
there
is
a
Dore
of
Hope
opened
,
but
when
that
is
past
,
and
the
Dore
shut
,
the
Prayers
that
we
put
up
,
either
for
our selves
,
or
others
will
not
avayle
,
nor
be
successefull
.
For
proose
of
this
,
read
Jer.
7.16
.
Therefore
pray
not
thou
for
this
people
,
&c.
Jer.
7.16
.
But
what
if
the
Jewes
being
moved
with
the
calamity
,
should
cry
and
importune
the
Lord
with
Teares
,
Fasting
,
Praying
,
&c
:
If
they
do
,
(
saith
the
Lord
)
I
will
not
heare
them
,
Jer.
11.11.14
.
&
14.11
,
12.
&
15.1
.
Jer.
11.11.14
.
&
14.11
,
12.
But
put
Case
,
others
of
Gods
beloved
ones
,
some
of
Gods
speciall
favorites
,
the
worthyes
of
the
world
should
intercede
for
them
?
Well
(
saith
God
)
though
Moses
and
Samuel
stood
before
me
for
them
,
verse
15.1
.
or
those
three
men
,
Noah
,
Daniel
and
Job
were
in
such
a
Citty
,
they
should
not
prevaile
for
that
City
,
Ezek.
14.14.20
.
Ezek.
14.14.20
.
Before
that
Dore
of
Gods
Decree
be
shut
,
they
may
do
much
:
but
if
the
Decree
be
past
,
all
Hope
is
past
,
Prayer
speeds
not
,
the
Dore
is
now
shut
.
Secondly
,
the
Dore
is
shut
,
when
the
meanes
that
should
do
us
good
are
taken
from
us
,
and
then
our
seeking
may
prove
unsuccessefull
,
Amos
8.11
,
12.
God
threatened
a
Famine
,
Amos
8.11
,
12
not
of
bread
,
but
of
the
Word
which
is
worse
,
and
that
time
of
Famine
mine
is
unseasonable
to
seek
out
for
food
;
Then
our
Prayers
have
a
moultring
time
,
the
wing
of
our
Hope
is
cut
short
,
then
they
shall
wander
from
Sea
to
Sea
,
and
from
the
North
even
to
the
East
they
shall
run
to
and
fro
,
to
seek
the
word
of
the
Lord
,
and
shall
not
find
it
.
Whil'st
the
means
of
doing
good
are
continued
,
a
large
Dore
is
opened
unto
us
,
1
Cor.
16.9
.
2
Cor.
6.2
.
1
Cor.
16.9
.
that
is
an
acceptable
Time
to
be
heard
in
,
2
Cor.
6.2
.
but
if
we
omit
these
opportunityes
of
Grace
which
lye
open
,
and
faire
before
us
,
God
will
not
only
deprive
us
of
them
(
through
our
neglect
,
)
but
make
us
cry
mightily
for
them
,
before
we
do
enjoy
them
,
Pro.
28.9
.
Pro.
28.9
.
Those
who
in
prosperity
despise
Gods
Lawes
,
shall
hardly
have
their
Prayers
heard
in
time
of
trouble
.
Thirdly
,
the
Dore
is
shut
when
a
man
is
taken
from
the
meanes
,
though
they
be
continued
,
yet
hee
is
disabled
from
attending
on
them
,
and
that
either
by
weaknesse
,
and
other
infirmityes
,
or
by
Death
it self
.
When
neither
the
parts
of
the
Body
,
nor
the
powers
of
the
Soul
can
discharge
their
office
.
Eccles.
12.1
,
2
,
3.
Solomon
brings
in
old
and
decrepit
Age
;
deafe
,
blind
,
lame
,
short-winded
,
full
of
coughs
and
aches
,
trembling
on
a
staffe
,
robbed
of
all
its
senses
,
and
presents
him
to
the
young
man
to
behold
;
willing
him
to
Remember
his
Creator
in
the
dayes
of
his
youth
before
those
evill
dayes
come
upon
him
,
and
those
yeares
draw
nigh
wherein
he
shall
say
,
I
have
no
pleasure
in
them
,
Eccles.
12.1
,
2
,
3.
&c.
This
old
Age
he
calls
an
evill
Time
,
because
when
the
dayes
of
youth
are
not
well
spent
,
the
dayes
of
old
Age
are
hardly
brought
to
goodnesse
,
exhorting
that
before
those
evill
dayes
come
,
they
would
remember
God
that
made
them
,
and
serve
him
,
calling
upon
his
name
;
for
if
it
be
deferred
till
those
evill
dayes
come
,
their
seeking
of
God
will
not
be
successefull
.
And
yet
to
him
that
is
living
there
is
hope
,
saith
Solomon
,
Eccles.
9.4
.
Eccles.
9.4
.
in
which
respect
a
living
Dogg
is
better
then
a
dead
Lyon
:
for
when
Death
comes
the
Dore
is
so
shut
,
that
no
Prayers
can
prevayle
,
no
returning
from
the
grave
to
praise
God
.
Thence
it
was
that
David
forbore
any
longer
to
Fast
and
Pray
for
his
Child
,
2
Sam.
12.22
.
hearing
of
the
Death
of
it
.
And
the
wise
man
adviseth
to
do
whatever
our
hand
findeth
to
do
with
all
our
Power
,
for
that
there
is
no
work
,
Eccles.
9.10.12
.
nor
knowledge
in
the
grave
whither
we
are
going
.
Fourthly
and
lastly
;
at
the
day
of
Judgement
the
Dore
will
be
so
shut
,
that
it
shall
never
be
opened
more
,
then
all
our
prayers
,
Luk.
13.25
,
26.
Math.
25.11
,
protestations
,
&c
:
will
be
bootlesse
,
Luke
.
13.25
,
26.
Math.
25.11
,
12.
as
we
have
shewed
more
at
large
on
that
Parable
.
Use
.
Let
all
such
make
good
Use
of
this
,
who
please
themselves
with
a
conceit
,
that
one
time
will
be
as
successefull
as
another
to
seek
God
in
:
Old
Age
as
seasonable
as
youth
,
sicknesse
as
health
;
when
the
Sun
is
set
,
as
opportune
as
when
it
first
ariseth
,
or
is
at
the
height
.
Some
conceite
,
they
have
the
eares
of
God
at
their
command
;
when
they
call
he
must
presently
Answer
,
when
they
knock
he
must
presently
open
,
be
the
Dore
never
so
fast
shut
and
bolted
.
Hence
it
comes
to
passe
that
the
Sons
of
men
are
snared
in
an
evill
Time
,
when
it
falleth
suddenly
upon
them
,
as
fishes
that
are
taken
in
a
net
,
Eccles.
9.12
.
and
brids
that
are
taken
in
a
snare
,
(
as
Solomon
speaks
,
Eccles.
9.12
.
)
they
are
disappointed
of
their
intents
and
purposes
,
as
we
have
in
the
former
Doctrine
shewed
you
.
Obj.
But
so
long
as
the
meanes
are
continued
unto
us
,
1
Cor.
16.9
.
Resp.
Gen.
28.17
.
the
Dore
is
open
,
1
Cor.
16.9
.
What
need
we
feare
Audience
?
In
regard
of
the
meanes
that
are
continued
yet
unto
us
,
I
doubt
not
but
we
may
say
that
it
is
the
Gate
of
Heaven
,
and
with
the
eye
of
Faith
,
we
may
with
Seeven
see
the
Heavens
open
,
Acts
7.55
.
so
that
the
prayers
and
teares
;
the
sighs
and
complaints
of
Gods
faithfull
Servants
do
come
before
him
,
and
are
regarded
by
him
:
but
this
should
be
no
encouragement
to
any
of
us
to
walk
presumptuously
.
For
,
First
;
Albeit
the
Master
of
the
house
hath
not
shut
to
the
Dore
upon
us
,
yet
the
day
is
far
spent
,
and
the
shadowes
of
the
evening
are
stretched
out
already
on
us
,
Jer.
6.4
.
how
many
of
Gods
Faithfull
Ministers
are
driven
into
corners
,
Jer.
6.4
.
and
not
a
few
that
pretend
to
hold
forth
new
lights
,
prophesie
lyes
,
and
the
people
Love
to
have
it
so
,
Jer.
5.31
.
&
14.14
.
and
what
will
you
do
in
the
end
thereof
:
when
the
Candle
burnes
blew
,
the
damp
is
coming
.
Secondly
,
albeit
the
Dore
be
open
unto
others
,
yet
it
may
be
shut
on
thee
,
what
Job
saith
of
the
Life
of
man
may
be
as
truly
said
of
all
things
that
fall
out
in
the
Life
of
man
,
(
especially
of
the
Time
of
his
Conversion
,
)
All
his
dayes
are
determined
,
Job
.
14.5
.
and
the
number
of
his
months
are
with
thee
,
thou
hast
appointed
his
bounds
that
he
cannot
passe
,
which
Time
if
men
trifl●e
away
,
and
receive
this
generall
grace
of
God
in
vaine
,
they
may
be
cast
into
a
reprobate
mind
,
and
incurable
hardnesse
of
heart
,
as
appeares
,
Isay
.
6.9
,
10.
Isay
.
6.9
,
10.
Math.
13
,
13.
Luke
19.42
,
43.
compared
with
Math.
13
,
14.
A
man
may
have
the
liberty
to
live
under
the
meanes
,
a
long
time
after
the
Dore
is
shut
upon
him
,
so
Luke
19.42.43
.
the
Jewes
enjoyed
the
Ministery
of
the
word
still
,
yet
Christ
tells
them
that
the
time
of
their
visitation
was
past
.
This
possibly
may
be
thy
Case
if
thou
contemneth
mercy
oftered
;
If
thou
deferrest
seeking
to
God
,
when
thou
art
called
upon
to
do
it
,
thou
may'st
be
like
that
Figg-tree
that
Christ
cur●ed
,
Math.
21.12
.
and
that
curse
may
be
denounced
against
thee
,
Never
fruit
grow
on
thee
more
,
never
profit
thou
by
Sermon
more
,
Indeed
it
is
hard
to
say
,
(
neither
Angells
nor
men
can
tell
)
how
long
the
Dore
of
mercy
shall
stand
open
unto
you
,
that
is
a
secret
known
only
to
God
.
Nor
can
any
man
say
of
another
,
the
Dore
is
so
shut
against
this
man
,
that
it
shall
never
againe
be
opened
to
him
,
for
whilst
there
is
Life
,
there
is
hope
(
as
was
said
)
and
whil'st
God
strikes
thy
heart
with
some
remorse
for
sin
,
and
giveth
thee
a
desire
to
seek
to
him
,
and
call
on
him
,
and
attend
to
the
meanes
,
with
a
desire
to
profit
thereby
,
that
man
may
comfortably
conclude
that
the
Dore
is
not
so
shut
,
but
that
upon
his
knocking
it
shall
be
opened
unto
him
,
yet
the
Dew
may
lye
upon
Gideons
fliece
,
Judg.
6.37
.
and
thine
be
dry
,
and
whilst
light
is
in
Goshen
,
Exod.
10.23
.
Gen.
19.11
.
darknesse
may
be
in
thy
habitation
and
dwelling
,
thy
blindnesse
may
be
such
that
with
the
Sodomites
thou
may'st
not
find
the
Dore
of
Repentance
,
and
be
wearyed
in
groaping
after
it
,
but
if
in
case
thou
should'st
find
it
,
thou
mayst
find
it
shut
,
and
so
shut
,
as
that
all
thy
knocking
will
never
move
the
God
of
Heaven
to
open
it
to
thee
,
Heb.
12.17
.
Obj.
Deut.
4.29
.
Heb.
12.17
.
But
how
then
is
that
Promise
made
good
,
Deut.
4.29
.
when
thou
art
in
Tribulation
(
saith
Moses
)
and
all
these
things
are
come
upon
thee
,
at
length
if
thou
seek
the
Lord
thy
God
thou
shalt
find
him
;
and
in
the
applicatory
part
of
this
Parable
seek
and
you
shall
find
,
knock
and
it
shall
be
opened
.
Resp.
This
is
to
be
understood
with
a
double
limitation
,
omnis
qui
petit
recta
&
rectè
,
every
one
that
asketh
right
things
,
and
rightly
.
Secondly
,
Omnis
in
quo
non
est
legitimum
impedimentum
quo
se
indignum
facit
,
every
one
in
whom
there
is
not
a
lawfull
impediment
,
by
which
he
maketh
himself
unworthy
of
receiving
,
(
of
which
more
hereafter
in
its
due
place
,
)
wherefore
that
clause
of
Moses
may
not
be
left
out
,
Jansenin
Concord
Evang.
e.
38.
If
thou
turne
to
the
Lord
thy
God
,
and
be
obedient
to
his
voyce
,
if
thou
seek
him
with
all
thy
heart
,
and
withall
thy
soul
.
God
is
truly
sought
when
he
is
sought
in
truth
of
heart
,
and
that
is
no
where
to
be
found
,
but
in
a
converted
person
.
Now
it
is
just
with
God
to
deny
them
repentance
,
who
have
contemned
the
meanes
which
should
bring
them
to
Repentance
,
Pro.
1.30
.
Ezek.
24.13
.
Pro.
1.30
.
Ezek.
24.13
.
Revel.
22.1.22
.
Revel.
2.21
,
22.
Secondly
;
Albeit
the
hand
of
Eaith
and
true
Repentance
be
never
unsuccessefull
in
respect
of
the
Salvation
of
the
soul
,
yet
in
respect
of
Temporall
blessings
it
may
be
without
successe
,
Deut.
3.26
,
27.
see
Deut.
3.26
,
27.
No
doubt
but
Moses
had
repented
him
of
his
Sin
,
in
that
he
glorifyed
not
God
at
the
waters
of
strife
,
yet
he
obteyned
not
what
he
sought
for
,
at
the
hands
of
God
,
to
enter
into
Canaan
:
the
like
in
David
,
2
Sam.
12.14
.
2
Sam.
12.14
.
Thirdly
,
if
the
Master
of
the
house
,
(
or
Friend
spoken
of
in
my
Text
)
shall
open
the
Dore
unto
thee
upon
thy
knocking
,
after
it
is
shut
,
yet
Audience
will
not
be
so
easily
obtained
,
as
when
it
stands
open
:
there
must
be
bouncing
as
well
as
begging
:
more
prayers
,
longer
waitings
,
&c.
Nor
is
such
comming
so
acceptable
to
him
,
as
earlier
comming
;
wherefore
stay
not
till
the
Dore
is
shut
,
if
thou
beest
wise
thou
wilt
find
a
difficulty
in
that
,
albeit
thy
suite
happen
to
be
granted
in
the
end
.
It
is
observeable
,
that
albeit
Scripture
speaks
of
an
acceptable
yeare
of
the
Lord
,
Isay
.
61.1
.
as
if
the
Dore
stood
open
all
the
yeare
,
yet
,
that
we
may
not
trust
to
that
,
it
is
reduced
to
a
narrower
compasse
of
time
,
Psal.
95.8
.
Heb.
3.7
,
8
:
To
day
if
you
will
heare
,
Psal.
95.8
.
Heb.
3.7
,
8.
Luke
12.12
.
2
Cor.
6.2
.
&c.
to
a
narrower
then
that
,
to
an
houre
,
Luke
12.12
.
and
to
a
narrower
then
to
an
houre
,
to
a
very
minute
,
the
very
Now.
2
Cor.
6.2
.
Therefore
make
use
of
it
.
And
so
much
of
the
first
discouragement
or
difficulty
.
A
second
followes
.
Text.
[
My
Children
are
with
me
in
Bed
.
]
As
if
he
should
say
,
Jam
pueri
quiescunt
,
&
non
est
dignum
,
ut
,
propter
te
,
in
,
jurium
patiantury
.
Aug.
de
Temp.
Tom.
10.
Ser.
171.
my
Children
are
at
rest
,
in
Bed
with
me
,
and
it
is
not
fit
that
I
should
disquiet
them
to
pleasure
thee
;
should
I
now
arise
,
I
should
disturb
them
,
break
their
sleep
,
wherefore
trouble
me
not
at
this
time
.
Observe
,
The
tender
affection
that
Parents
beare
unto
their
Children
,
might
in
the
first
place
be
taken
notice
of
.
They
lay
them
in
their
Bed
(
you
see
)
yea
,
in
their
Bosome
,
as
Ruth
.
4.16
.
and
that
not
only
whilst
they
are
alive
,
but
when
they
are
dead
,
as
we
read
,
Ruth
.
4.16
.
1
King
.
17.19
.
1
King
.
17.19
.
But
of
this
Parently
affection
I
shall
speak
more
fully
hereafter
on
verse
11.
That
I
now
shall
commend
unto
you
from
hence
,
is
this
Doct.
Naturall
Affection
of
Parents
toward
Children
,
proves
many
times
a
great
let
and
hinderance
in
the
discharge
of
Christian
Dutyes
.
Jacob
discovered
too
much
fondnesse
this
way
,
whilst
for
the
present
he
seemed
more
willing
that
himself
and
whole
Family
should
perish
,
then
to
suffer
Benjamin
to
go
with
his
Brethren
to
buy
Corne
,
Gen.
42.38
.
&
43
.
3-11
.
Gen.
42.38
.
and
43
.
3.-11
.
Davids
inordinate
affection
towards
Absal●m
,
discovered
by
his
immoderate
mourning
for
him
had
well
nigh
marr'd
all
,
as
you
read
,
2
Sam.
19
.
2.-9
.
2
Sam.
19.
2-9
.
And
what
other
excuse
did
Ruths
Kinsman
make
,
that
he
did
not
take
her
to
Wife
,
as
God
required
he
should
do
;
but
this
,
Ruth
.
4.6
.
Lavater
.
in
loc.
he
should
then
marr
his
own
Inheritance
?
Ruth
.
4.6
.
that
is
(
say
some
)
by
prejudicing
those
Children
which
he
had
before
,
if
in
case
he
should
Marry
Ruth
,
and
have
any
Children
by
her
;
the
strength
of
a
worldlings
excuse
lyes
in
his
Children
and
Charge
,
and
hence
it
is
that
our
Saviour
requires
all
that
would
be
his
Disciples
to
deny
themselves
(
in
respect
of
Naturall
Affection
to
Father
,
Math.
10.37
.
Luke
14.26
.
Mother
,
Sons
,
Daughters
,
)
&c
,
Math.
10.37
.
Luke
14.26
.
Reas.
The
Reason
of
this
is
,
for
that
our
Judgement
is
exceedingly
blinded
&
corrupted
by
our
Affections
;
they
often
lead
the
understanding
captive
,
they
over-rule
,
and
over
perswarde
the
Judgment
,
and
make
it
servilely
to
yeild
to
their
desires
:
they
bear
great
sway
and
command
in
the
Soul
,
(
like
Rehoboams
beardlesse
boyes
,
)
they
will
order
all
.
Look
as
fumes
arising
from
a
corrupt
stomack
,
darken
and
dimm
the
bodily
eyes
;
so
naturally
the
understanding
,
(
besides
its
own
inherent
blindnesse
)
is
so
corrupted
with
partiall
affection
,
as
that
it
neglecteth
all
due
examination
,
and
disquisition
,
and
unadvisedly
judgeth
that
good
which
is
pleasing
to
sensuall
appetite
,
and
carnall
Affection
;
And
so
being
led
,
and
swayed
by
Affection
:
it
is
carryed
out
of
the
way
(
as
a
foolish
Waggoner
by
his
unruly
horses
.
)
Thus
Adam
was
deceived
,
as
the
Apostle
shewes
,
1
Tim.
2.14
.
1
Tim.
2.14
.
that
is
,
not
so
much
by
his
judgement
(
though
by
that
also
)
as
by
his
Affection
to
his
Wife
which
blinded
his
Judgement
.
And
who
sees
not
how
our
Affections
to
our
Wives
,
Children
,
and
Kindred
do
many
times
so
dazle
our
eyes
,
that
we
maintaine
wrong
and
error
?
as
Barnabas
seemed
to
have
done
against
St.
Paul
in
his
stiffe
standing
out
against
him
in
the
cases
of
Mark
,
Acts
15.39
.
Now
Mark
was
Barnabasses
Kinsman
,
as
appears
,
Acts
15.39
.
Colos.
4.10
.
Colos.
4.10
.
Let
us
then
be
wary
how
we
let
loose
the
Raines
to
our
Affections
,
which
like
wilde
and
unruly
horses
are
ready
to
draw
the
Chariot
of
the
Soul
out
of
the
way
,
unlesse
with
the
bridle
of
grace
,
and
heavenly
wisdom
they
be
restrained
,
and
kept
in
.
Man
is
a
Coach
▪
Vnderstanding
the
Coach-man
,
Affections
the
Horses
,
Conscience
the
Carriage
;
if
the
Coach-man
want
will
,
or
skill
,
or
drive
heedfully
,
or
puts
the
raines
into
the
hands
of
Affection
,
if
he
knowes
not
his
stops
,
and
sideings
,
the
Affections
will
prove
resty
,
and
either
kill
,
or
bruise
the
Conscience
.
The
Stoicks
knowing
the
unrulynesse
of
the
Affections
,
commend
vacuity
of
them
,
as
a
point
of
chiefe
wisdome
.
They
say
to
their
Affections
as
Abimelech
saith
to
Isaac
,
get
you
out
from
amongst
us
,
for
you
are
too
strong
for
us
,
Gen.
26.16
.
Gen.
26.16
.
Because
they
found
them
too
strong
for
them
to
master
,
therefore
they
banish
them
altogether
,
but
the
word
condemns
it
as
a
fruit
of
a
Reprobate
mind
,
to
be
without
naturall
affection
.
Rom.
1.30
.
Rom.
1.30
.
2
Tim.
3.3
.
2
Tim.
3.3
.
Inordinatenesse
of
Affection
may
sometimes
make
some
men
,
like
some
beast
;
but
Privation
of
Affection
makes
any
man
at
all
times
,
like
stones
or
durt
.
They
are
imprinted
in
Nature
by
the
finger
of
God
;
And
,
by
naturall
affection
S●lomon
discovereth
the
true
Mother
from
the
false
;
1
King
.
3.27
.
2
Pet.
2.8
.
Heb.
2.17
.
the
Godly
have
been
commended
for
them
,
2
Pet.
2.8
.
Our
Saviour
himself
was
not
without
them
,
Heb.
2.17
.
Affections
then
to
Children
,
to
Friends
,
&c
:
we
condemned
not
;
that
which
we
presse
upon
you
,
is
the
ordering
of
them
,
and
keeping
them
within
their
bounds
.
They
are
common
to
us
with
brute
beasts
and
therefore
Judgement
must
order
them
that
they
be
not
brutish
.
Order
them
aright
,
and
they
are
serviceable
,
and
of
excellent
Use
;
but
if
they
be
not
restrained
,
they
will
prove
most
dangerous
,
like
fire
,
which
of
all
Creatures
is
one
of
the
most
comfortablest
,
and
most
usefull
,
whilst
it
lyes
upon
the
hearth
,
the
place
ordained
for
it
:
but
if
it
exceeds
the
limits
,
and
gets
into
the
thatch
,
it
is
most
mercilesse
and
over-runneth
all
.
Look
as
it
is
in
great
States
,
so
is
it
in
mans
little
Common-wealth
;
there
are
no
more
pestilent
disturbers
of
the
Publique
good
,
then
those
who
are
best
qualifyed
for
service
,
and
employment
,
if
once
they
grow
turbulent
,
and
mutinous
,
neglecting
the
common
good
for
their
own
private
ends
,
desirous
to
rayse
themselves
upon
the
publique
ruines
;
so
is
it
with
the
Affections
,
wherefore
let
it
be
our
care
to
order
them
aright
.
Jos.
9.23
.
Joshua
killed
not
the
Gibeonites
,
but
condemned
them
to
be
hewers
of
wood
,
and
drawers
of
water
for
the
Sanctuary
.
So
dispell
not
your
Affections
,
but
let
them
be
serviceable
for
your
soules
welfare
.
Obj.
But
when
are
our
Naturall
Affections
inordinate
,
when
do
they
exceed
their
bounds
?
Resp.
Then
▪
when
they
are
not
subordinate
to
Gods
will
;
when
they
draw
from
God
,
and
are
hinderances
unto
us
in
our
Dutyes
;
when
they
exceed
,
Voluntas
inordinata
est
quae
non
est
subordinata
.
or
come
short
of
the
due
measure
;
or
are
placed
upon
wrong
objects
,
when
we
love
what
we
should
hate
,
and
hate
what
we
should
Love
:
It
needs
must
be
a
deformed
face
,
where
there
is
a
transposition
of
colours
;
as
when
the
blewnesse
of
the
veines
is
set
upon
the
lips
;
the
rednesse
which
should
be
on
the
Cheekes
is
set
in
the
Nose
:
so
when
joy
stands
,
where
greife
should
and
greife
where
joy
ought
to
be
;
such
a
soul
must
needs
be
mishapen
:
or
if
placed
on
right
objects
,
yet
if
they
exceed
,
or
come
short
of
the
measure
.
God
is
to
be
loved
above
all
,
our selves
next
,
and
so
the
devided
pieces
of
our selves
;
but
if
we
love
any
better
then
God
,
our
Affections
are
inordinate
,
if
we
so
love
our
Children
,
as
to
love
their
faults
;
to
heare
them
curse
or
sweare
,
&c
:
or
will
not
crosse
them
,
we
overlove
them
as
did
Ely
,
1
Sam.
2.29
.
1
Sam.
2.29
.
and
honour
them
more
then
God
.
Quest.
How
are
they
to
be
ordered
?
What
bounds
and
limits
must
they
have
?
Resp.
It
is
Religion
and
Justice
that
must
bound
and
limit
them
.
First
Religion
,
in
which
regard
God
commands
that
,
if
thy
Brother
the
Son
of
thy
Mother
,
or
thy
own
Son
or
thy
Daughter
,
or
the
Wife
that
lyes
in
thy
Bosome
,
or
thy
Friend
which
is
as
thy
own
soul
,
if
they
entice
thee
secretly
to
follow
after
other
Gods
,
that
then
thou
shalt
not
consent
nor
hearken
,
nor
shall
thine
eye
pitty
or
spare
him
,
but
thy
hand
shall
be
first
upon
him
to
slay
him
,
and
then
the
hand
of
all
the
people
,
Deut.
13.6
,
7
,
8.
So
Luke
14.26
.
Deut.
13.6
,
7
,
8
Luke
14.26
.
When
any
of
these
stand
betwixt
us
and
God
,
they
are
not
any
longer
worthy
of
our
Love
.
Secondly
;
Justice
must
bound
them
.
Affection
to
our
own
flesh
may
not
hinder
us
from
any
just
,
nor
carry
us
to
any
unjust
Action
,
as
it
doth
the
worldlings
,
who
to
leave
their
Children
large
Portions
,
care
not
how
they
with-hold
from
the
poore
of
their
superfluity
,
nor
what
unjust
act
they
commit
.
Oh
let
not
your
Affections
exceed
these
bounds
which
they
will
soon
do
if
you
be
not
carefull
.
It
is
said
of
Conjurers
compacting
with
the
Devill
,
that
if
they
suffer
their
foot
to
slip
,
or
if
they
misse
their
Circle
,
the
Devill
takes
his
advantage
and
destroyes
them
.
So
if
our
Affections
which
are
the
feet
of
the
soul
,
if
they
keep
not
within
this
bound
,
and
circle
,
Satan
will
take
his
advantage
thereby
to
ruine
us
.
To
conclude
the
point
,
you
may
remember
what
you
read
in
1
Sam.
6.12
.
1
Sam.
6.12
.
There
was
a
Naturall
Affection
in
those
two
Kine
which
made
them
lou
,
as
they
went
;
yet
the
power
of
God
so
overmastered
Nature
,
that
they
went
on
with
the
Arke
,
and
carryed
it
to
the
place
appointed
for
it
;
So
should
Gods
grace
order
our
Affections
that
it
may
hinder
us
in
any
duty
that
God
requires
of
us
.
A
picture
pasted
to
a
wall
cannot
be
pul●'d
away
without
tearing
,
but
put
it
in
a
frame
,
and
you
may
remove
it
as
you
please
.
So
our
Affections
put
into
a
holy
frame
of
Christian
moderation
,
we
can
remove
them
any
where
;
but
if
we
fix
our
Affections
on
any
earthly
thing
,
it
will
be
a
renting
and
tearing
to
the
heart
,
to
be
pulled
from
it
.
Mystically
,
by
Children
,
some
understand
the
Creatures
in
generall
,
for
God
is
said
to
be
a
Father
of
all
,
as
he
is
Creator
and
Conservatour
of
all
,
Job
.
38.28
.
Mal.
2.10
.
Heb.
12.9
.
Job
.
38.28
.
Mal.
2.10
.
Heb.
12.9
.
And
thus
his
Children
are
in
Bed
with
him
,
being
not
able
to
help
and
succour
us
,
if
God
do
not
first
arise
.
Others
by
Children
abed
,
Theoph.
in
loc.
understand
his
Saints
,
and
faithfull
Servants
,
of
whom
God
is
a
Father
after
a
more
speciall
manner
,
1
John
3.1
.
1
John
.
3.1
.
These
are
abed
with
God
in
respect
of
the
care
,
and
protection
he
hath
over
them
,
nor
is
he
willing
that
they
should
any
way
be
disquieted
(
albeit
he
seems
sometimes
to
be
asleep
,
suffering
the
enemyes
of
his
Church
to
molest
and
disquiet
them
.
)
It
is
hard
to
say
which
of
these
interpretations
are
best
;
both
are
good
,
and
we
shall
rather
speak
somwhat
of
both
then
preferr
either
.
Understand
we
by
these
Children
all
Creatures
in
Generall
,
then
this
will
follow
.
Doct.
Whilst
God
is
in
Bed
,
Deut.
32.30
.
Isay
.
30.7
.
Psal.
94.16
,
17.
Psal.
60.11
.
&
94.16
,
17.
Lament.
1
,
2.
Psal.
18.41
.
there
is
no
Child
he
hath
that
is
up
to
help
,
or
succour
us
in
our
Necessityes
.
For
proofe
of
this
,
read
Deut.
32.30
.
Isay
.
30.7
.
This
Gods
Church
attest
they
have
found
it
true
,
Psal.
60.11
.
&
94.16
,
17.
Lament.
1.2
.
And
the
enemyes
of
Gods
Church
have
found
the
like
,
Psal.
18.41
.
Two
things
would
be
inquired
into
for
the
further
clearing
of
the
point
:
First
how
God
can
be
said
to
be
abed
.
Secondly
,
whence
it
is
that
no
Child
can
help
when
God
is
abed
.
Of
the
first
.
I
hope
there
is
none
present
that
have
so
grosse
and
earthly
conceit
of
God
,
as
to
imagine
that
he
was
in
Bed
indeed
,
for
he
is
Vivens
vidensque
that
ever-living
and
all-seeing
God
,
whose
eyes
are
never
closed
,
according
to
that
of
David
,
Behold
he
that
keepeth
Israel
,
Psal.
131.4
.
1
King
.
18.27
.
doth
neither
slumber
nor
sleep
,
Psal.
131.4
.
He
is
nor
like
Baal
,
of
whom
Elias
sometimes
spake
tauntingly
to
his
Preists
,
Cry
aloud
peradventure
he
sleepeth
,
E●as
.
in
Apoph
.
Cic.
and
you
must
awake
him
;
rather
what
the
Romane
Orator
spake
pleasantly
of
Caninius
his
Consulship
,
Vigilantissimum
habuimus
Consulem
,
&c
:
never
was
there
a
more
Vigilant
Consul
then
Caninius
,
who
during
all
the
time
of
his
Consulship
never
took
a
nap
,
(
for
indeed
his
Consulship
lasted
but
for
a
day
,
it
did
set
with
the
Sun
,
)
that
we
may
truly
say
of
the
Almighty
.
And
yet
although
he
alwayes
doth
like
himself
,
yet
he
speaks
like
a
man
for
the
infirmity
of
our
flesh
,
and
resembleth
himself
to
one
that
is
a
bed
and
asleep
,
when
he
puts
himself
into
a
sleepy
posture
(
as
it
were
)
towards
his
people
,
and
is
to
them
as
a
man
asleep
is
to
his
Friend
;
and
that
first
in
retiring
and
withdrawing
himself
,
from
them
for
a
time
,
(
as
a
man
that
goes
to
sleep
withdrawes
himself
from
company
)
and
doth
not
appeare
openly
in
the
behalf
of
his
Servants
;
of
this
David
complaines
,
Psal.
9.19
.
&
59.4
.
Psal.
9.19
.
&
59.4
.
Secondly
,
when
he
appeares
to
be
as
one
that
hath
forgotten
them
;
A
state
of
sleep
,
is
a
state
of
forget
fullnesse
,
this
David
laments
,
Psal.
44.24
.
Wherefore
hidest
thou
thy
face
,
Psal.
44.24
.
&
and
forgettest
our
Afflictions
and
Oppressions
.
Awake
,
ô
Lord
,
arise
for
our
help
,
verse
23.26
.
Thirdly
;
verse
23.26
.
when
he
appeares
to
be
unwilling
to
be
disquieted
,
and
seemes
to
thrust
us
from
him
,
(
as
this
Friend
which
my
Text
speaks
of
,
did
his
Friend
)
.
This
David
likewise
bewailes
,
Psal.
44.23
.
Cast
us
not
off
for
ever
,
Psal.
44.23
.
or
thrust
us
not
away
(
as
some
read
)
.
Indeed
it
is
his
mercy
and
Patience
that
casts
him
thus
on
his
Bed
,
Ainsworth
Jun.
and
brings
him
as
it
were
into
a
sleep
;
and
that
for
no
other
end
,
but
to
awake
us
out
of
sleep
(
as
the
Disciples
did
,
Math.
8.24
25.
Math.
8.24
,
25.
)
Next
;
when
God
is
thus
abed
,
no
Child
he
hath
,
can
arise
for
our
help
.
All
Creatures
in
Heaven
and
in
Earth
are
but
as
the
Reflex
of
the
glasse
which
presently
vanisheth
upon
the
turning
away
of
the
face
.
The
whole
Creation
is
but
a
broken
Cisterne
of
it self
,
and
can
hold
nothing
.
Jer.
2.13
.
As
the
Creatures
speak
of
Wisdome
.
The
depth
saith
,
It
is
not
in
me
.
The
Sea
saith
,
It
is
not
in
me
,
Job
.
28.14
.
So
may
they
say
of
comfort
,
and
help
.
Job
.
28.14
.
2
King
.
6.26
,
Psal.
119.91
.
Thus
said
that
King
,
2
King
.
6.26
,
27.
And
so
will
all
Creatures
say
in
Heaven
,
and
in
Earth
.
All
are
Gods
Servants
,
and
at
his
command
;
they
stirr
not
till
he
gives
the
word
.
As
all
Creatures
have
their
being
from
God
,
so
they
have
their
dependance
on
him
.
Lopez
.
de
Gomara
.
The
Kings
of
Mexico
,
when
they
are
consecrated
,
use
to
take
this
Oath
.
I
sweare
that
the
Sun
during
my
Life
shall
hold
on
his
course
,
and
keep
his
wonted
glory
and
brightnesse
,
and
the
Clouds
shall
send
down
raine
,
the
Rivers
shall
run
,
and
the
Earth
bring
forth
fruite
.
But
the
Lord
hath
a
Negative
voyce
in
all
the
Actions
of
the
world
,
and
what
things
are
necessary
to
the
Creature
,
and
have
a
must
be
to
the
Creator
,
they
are
free
,
and
have
a
may
not
be
,
nay
a
must
not
be
,
except
he
gives
the
word
.
Use
.
1
It
is
a
great
folly
then
any
to
expect
comfort
from
any
Creature
,
whilst
the
Creator
hath
hid
away
his
face
;
none
of
the
houshold
will
be
up
when
the
Master
is
a
Bed
.
When
God
would
not
Answer
Saul
,
he
runs
to
the
Witch
of
Endor
,
and
sottishly
wills
her
to
rayse
up
Samuel
who
was
at
rest
,
1
Sam.
28.16
.
she
raysed
up
the
Devill
in
the
likenesse
of
Samuel
,
who
cunningly
resembles
him
,
both
in
habit
and
gesture
,
and
useth
the
very
language
of
Samuel
:
but
what
said
he
to
him
?
Wherefore
hast
thou
disquieted
me
,
and
wherefore
dost
thou
ask
of
me
seeing
the
Lord
hath
forsaken
thee
,
and
is
thine
enemy
?
Whilst
God
doth
hide
himself
from
us
,
expect
no
Samuel
to
comfort
us
:
The
Devill
(
as
soon
)
in
his
likenesse
.
If
Gods
eyes
be
shut
,
no
Childs
eyes
will
be
open
to
us
.
If
he
do
not
first
arise
,
none
of
the
Family
neither
in
Heaven
nor
in
Earth
dare
get
up
to
open
the
Dore
for
us
,
or
give
a
comfortable
answer
to
us
.
Meanes
indeed
must
be
used
,
but
not
trusted
to
:
God
can
work
without
meanes
,
no
meanes
can
availe
without
God
.
2
Chron.
16.12
.
Job
.
13.4
.
A●l
outward
helps
are
vaine
,
till
he
puts
to
His
helping
hand
.
What
good
could
Asa's
Physitians
do
him
,
when
God
was
not
up
to
blesse
the
meanes
?
Adrians
Physitians
cast
him
away
,
(
so
farr
were
they
from
saving
him
)
;
Zerxes
trusted
to
the
multitude
of
men
,
but
they
encumbered
him
;
Darius
in
his
wealth
,
but
that
sold
him
:
Rehoboam
to
his
young
Councellors
,
but
they
lost
him
:
Caesar
to
his
old
Senators
,
but
they
conspire
against
him
.
Domitian
in
his
guard
,
but
they
betrayed
him
.
All
outward
aides
are
but
Aegyptian
reedes
,
which
being
leaned
upon
,
do
not
only
break
under
us
,
and
so
deceive
our
trust
,
but
pierce
into
our
hands
and
sides
,
and
so
make
a
greater
wound
.
Use
.
2
We
have
tryed
what
wit
can
do
,
what
wealth
can
do
,
what
Pollicy
can
do
,
what
earthly
power
can
do
to
succour
us
,
and
yet
we
are
not
succoured
,
helped
,
delivered
;
All
the
comfort
which
we
hoped
to
have
from
the
Creature
,
yet
sleeps
.
Now
try
we
another
way
,
Awaken
God
,
the
Master
of
the
house
,
get
him
to
arise
,
and
the
Children
will
soon
get
up
.
The
Church
cryes
unto
him
three
times
with
one
breath
,
Awake
,
awake
,
awake
,
Isay
.
51.9
.
David
often
cryes
out
Awake
,
Isay
.
51.9
.
Psal
9.19
.
&
35.23
.
&
44.23
.
Math.
8.25
.
Lord
awake
rise
up
Lord
,
why
sleepest
thou
?
Psal.
9.19
.
&
35.23
.
&
44.23
.
and
God
rook
it
well
at
his
hands
.
Nor
did
our
blessed
Saviour
take
it
ill
,
from
his
Disciples
that
they
awake
him
in
a
Tempest
,
Math.
8.25
.
albeit
it
seemes
by
the
Text
that
they
did
it
very
turbulently
and
irreverently
,
their
fear
being
great
,
but
their
Faith
small
.
Nor
will
God
take
it
ill
at
our
hands
,
if
we
call
upon
him
to
raise
,
for
our
succour
:
nay
therefore
he
doth
seem
sometimes
to
sleep
,
that
he
may
be
awaked
by
our
outcryes
.
Till
this
be
done
,
expect
not
any
Saint
nor
Angell
to
come
in
for
our
succour
.
If
we
take
the
wordes
in
another
sense
,
and
understand
by
Children
,
Gods
Church
and
people
,
his
Saints
and
holy
ones
,
who
were
now
abed
with
him
,
and
asleep
by
him
,
termed
Children
for
their
innocency
,
then
it
gives
us
to
understand
,
first
that
,
Doct.
Innocency
sleeps
securely
and
quietly
,
Jer.
31.26
.
Psal.
3.5
.
and
4.8
.
See
this
in
Peter
,
Acts
12.6
.
Jer.
31.26
.
Psal.
3.3
.
&
4.8
.
Acts
12.6
.
Peter
sleeps
so
foundly
that
the
Angel
could
hardly
awake
him
the
night
before
he
was
to
be
slaine
.
So
in
some
of
the
Martyrs
,
who
slept
soundly
and
quietly
,
the
very
night
before
they
went
to
execution
.
And
this
was
not
out
of
a
senslesse
stupidity
,
but
arising
from
tranquillity
of
minde
and
spirit
,
and
sure
confidence
in
God
,
who
,
First
hath
promised
this
to
the
Obedient
.
Levit.
26.6
.
Pro.
8.2.4
.
Job
.
11.18
,
19.
Ezek.
34.25
.
Isay
.
26.20
.
Levit.
27.6
.
Pro.
8.2.4
.
Job
.
11.18
,
19.
Ezek.
34.25
.
Secondly
he
takes
them
into
his
protection
,
provides
a
good
Chamber
,
and
Pavilion
for
them
,
Isay
.
26.20
.
Thirdly
,
He
furnisheth
them
with
a
good
Bed
.
It
is
a
large
Bed
we
may
stretch
our selves
upon
,
and
not
like
that
spoken
of
,
Isay
.
28.20
.
It
is
a
soft
Bed
of
Gods
own
making
,
Isay
.
28.20
.
Psal.
41.31
.
Psal.
41.3
.
None
shall
take
this
Bed
from
under
them
.
Pro.
22.27
.
Fourthly
,
he
pitcheth
a
strong
guard
about
them
,
his
holy
Angells
shall
attend
them
.
Psal.
91.11
.
Heb.
1.14
.
Plut.
Apoth
.
It
is
said
of
Philip
King
of
Macedon
,
that
having
slept
a
sound
sleep
,
and
waking
at
last
,
seeing
Antipater
by
him
,
said
,
that
it
was
no
mervaile
that
he
slept
so
soundly
,
being
Antipater
watched
;
much
more
may
we
so
say
of
the
blessed
Angells
,
Psal.
91
.
1.4.10.-14
.
Fifthly
,
he
frees
them
from
all
stinging
gnats
,
of
worldly
cares
,
Eccles.
5.12
.
Isay
.
57.2
.
and
biting
Fleas
of
feares
,
Eccles.
5.12
.
Whether
they
eate
much
or
little
,
thier
sleep
is
sweet
.
Peace
shall
come
,
they
shall
rest
in
their
Beds
,
each
one
walking
in
his
uprightnesse
.
Use
.
Great
then
is
the
benefit
of
a
peaceable
and
quiet
Conscience
;
John
11.12
.
Aug.
Ser.
92.
de
Divers
.
Of
Lazarus
the
Disciples
said
,
if
he
sleep
he
shall
do
well
;
but
he
that
sleeps
with
a
quiet
Conscience
cannot
do
amisse
.
St.
Austin
,
speaking
of
St.
Stevens
sleep
,
saith
thus
,
ô
somnum
pacis
,
&c
:
O
sleep
of
peace
,
he
that
thus
slept
amongst
the
stones
of
his
enemyes
,
how
shall
he
awake
in
his
ashes
?
And
let
me
say
of
this
,
O
the
sweet
,
of
the
sweet
sleep
of
an
Innocent
heart
,
and
spirit
,
and
of
a
quiet
and
contented
mind
,
which
can
lay
by
earthly
cares
,
and
revengefull
thoughts
,
and
commend
it self
into
the
hands
of
God
;
how
sweetly
shall
he
sleep
in
his
Death
,
that
thus
sleeps
in
his
Life
?
when
as
an
ill
Conscience
is
full
of
jealousies
,
and
feares
,
and
thinks
every
bush
to
be
an
armed
man
.
It
is
storyed
of
King
Richard
the
Third
,
after
he
had
murthered
his
two
Nephewes
in
the
Towre
,
that
he
had
fearfull
sleeps
,
often
leaping
out
of
his
Bed
in
the
dark
,
and
catching
his
sword
in
his
hand
(
which
hung
by
his
Bed-side
,
)
and
going
distractedly
about
his
Chamber
seeking
for
the
Traytor
.
So
Charles
the
Ninth
of
France
,
after
the
bloody
massacre
of
Paris
,
seldome
did
take
any
sound
sleep
,
nor
could
endure
to
be
awakened
out
of
his
sleep
without
Musick
.
There
is
indeed
a
sound
sleep
that
sinners
fall
into
,
but
that
is
but
a
carnall
security
,
joyned
with
dreadfull
starring
from
a
blockish
numbnesse
,
Pro.
23.35
.
Pro.
23.35
.
or
out
of
a
desperate
fool-hardinesse
,
and
not
out
of
Faith
,
and
test
of
a
good
Conscience
;
that
ends
in
a
fearfull
wakening
,
so
doth
not
this
.
Great
is
the
priviledge
of
that
man
,
whose
Conscience
is
quiet
.
I
have
read
of
one
who
being
accused
for
Treason
,
(
but
no
proofe
,
)
was
dilligently
observed
;
and
from
the
sound
sleep
he
took
,
and
quiet
rest
he
had
in
his
Bed
,
was
concluded
Innocent
.
If
thou
would'st
sleep
sweetly
,
make
thy
peace
with
God
,
cast
thy self
in
his
bosome
,
he
giveth
his
beloved
rest
,
Psal.
127.2
.
Psal.
127.2
.
He
need
not
feare
to
give
himself
to
sleep
,
who
hath
such
a
Bed
to
lye
in
,
only
be
carefull
to
keep
your
Bed
,
(
as
we
read
of
one
that
did
,
Acts.
9.33
.
Acts
9.33
.
)
let
us
never
part
with
it
.
And
whil'st
we
have
it
,
take
heed
that
we
defyle
it
not
,
as
Reuben
did
his
Father's
,
Gen.
49.4
.
1
Chro.
5.1
.
Gen.
49.4
.
1
Chron
5.1
.
So
God
will
take
us
and
keep
us
in
his
own
Protection
,
and
not
suffer
any
to
disquiet
us
.
Which
is
the
next
thing
that
must
be
spoken
to
.
Text.
[
My
Children
are
with
me
in
bed
.
]
q.
d.
I
may
not
have
them
disquieted
;
which
must
needs
be
,
should
I
rise
from
them
.
Observe
from
hence
.
Doct.
God
is
not
willing
that
his
Children
being
in
Bed
,
and
at
rest
should
be
disquieted
.
The
Children
may
be
disquieted
,
but
God
likes
it
not
.
Heare
what
a
solemne
charge
is
given
by
Christ
concerning
his
Church
.
I
charge
you
Daughters
of
Jerusalem
,
by
the
Roes
,
and
Hindes
of
the
field
,
that
you
stir
not
up
,
nor
waken
my
Love
,
untill
she
please
,
Cant
,
3.5
.
Cant.
3.5
.
The
Church
was
now
fallen
into
a
sweet
sleep
,
and
peaceably
taking
her
rest
after
her
labour
in
seeking
;
and
he
would
not
that
she
should
be
awaked
out
of
it
,
nor
raised
out
of
her
Bed
.
As
if
he
should
have
said
,
I
charge
you
all
that
professe
Friendship
,
by
all
that
is
comely
,
deare
,
and
pleasant
to
you
,
that
as
you
will
answer
to
the
contrary
,
ye
trouble
not
my
Spouse's
peace
with
any
unseasonable
suggestions
,
or
uncharitable
contentions
,
or
Novelt
yes
of
Doctrine
,
Dr.
Hall
.
Paraph
.
in
loc.
but
suffer
her
to
take
her
rest
sweetly
in
that
Divine
Truth
which
she
hath
received
,
and
that
true
apprehension
of
me
,
wherein
she
rejoyceth
.
Nor
is
there
mention
made
at
any
time
of
sleep
in
that
book
,
but
the
charge
presently
followes
that
no
man
waken
her
,
chap.
2.7
.
&
8.4
.
Cant.
2.7
.
&
8.4
.
God
hath
reproved
the
disturbers
of
his
Children
,
(
of
what
sort
or
rank
soever
,
)
as
he
did
those
waves
that
put
his
Disciples
into
a
fear
,
Math.
8.23
.
Psal.
105.14
,
15.
Read
Jos.
7.25
.
2
Thes.
1.7
,
8.
For
the
further
clearing
of
the
point
,
and
the
better
making
way
to
the
Use
,
I
shall
first
shew
you
how
these
Children
may
be
said
to
be
abed
,
and
at
rest
,
and
then
in
what
respect
it
may
be
said
that
they
are
disquieted
of
their
rest
.
The
Godly
may
be
said
to
be
in
Bed
and
at
rest
,
both
in
Life
and
Death
,
and
at
the
last
day
of
Judgment
.
verse
5
In
this
Life
,
Cant.
3.4
.
they
have
a
three-fold
rest
.
First
a
Rest
of
Resolution
,
spoken
of
,
Cant.
3
,
4.
After
the
Church
had
found
her
Beloved
,
she
held
him
,
and
would
not
let
him
go
.
Till
she
had
found
him
,
she
was
perplexed
,
goes
up
and
down
,
enquiring
who
saw
him
,
whither
he
was
gone
:
but
having
taken
hold
on
him
and
resolving
to
keep
him
,
she
Rested
from
those
perplexityes
wherewith
she
had
been
troubled
;
of
this
Rest
she
might
not
be
disquieted
,
verse
5.
Secondly
,
a
Rest
of
Refreshment
;
of
this
David
speaks
,
Psal.
23.2
,
3.
And
this
the
Church
enquires
after
,
Psal.
23.2
,
3.
Cant.
1.7
.
Isay
.
28.12
.
Cant.
1.7
.
Tell
me
where
thou
makest
thy
flock
to
rest
at
noon-day
.
And
of
this
the
Prophet
is
to
be
understood
,
Isay
.
28.12
.
Thirdly
,
a
Rest
of
Peace
,
security
and
tranquillity
of
mind
,
through
the
Assurance
of
their
Reconciliation
with
God
,
and
of
his
Love
and
favour
through
the
merits
and
mediation
of
Jesus
Christ
.
(
Albeit
this
Rest
be
not
perfect
in
this
Life
,
but
subject
to
many
interruptions
.
)
This
is
the
Rest
that
Christ
calleth
us
unto
,
Math.
11.29
.
and
hath
promised
to
give
us
,
Math.
11.29
.
And
thus
Bernard
calleth
a
good
and
a
quiet
Conscience
,
the
Bed
of
the
Soul
,
Bona
&
tranquilla
conscientia
est
lectus
animae
;
in
hoc
requiem
capit
aemima
.
Bern.
Serm.
parn
.
1.
Psal.
116.7
.
Isay
.
57.1
.
wherein
it
rests
quietly
,
and
contentedly
.
Unto
this
Bed
,
David
calls
upon
his
soul
to
return
,
Psal.
116.7
.
Secondly
,
the
Godly
go
to
their
Beds
,
and
betake
themselves
to
their
rest
at
the
day
of
their
Death
,
Isay
.
57.2
.
Where
by
Beds
the
Prophet
understands
such
places
,
as
the
dead
bodyes
of
Gods
Saints
are
put
into
after
Death
;
in
which
respect
the
burying
place
was
usually
termed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
sleeping-place
of
Gods
Saints
;
for
that
their
bodyes
lye
quiet
there
,
(
be
it
in
any
Chamber
of
the
Earth
,
Sea
,
or
Aire
▪
)
as
men
rest
in
their
Beds
till
the
morning
Bell
rings
,
that
loud
Trumpet
of
the
Arch-Angell
sound
,
Psal.
16.9
.
warning
all
to
arise
out
of
their
graves
,
and
come
to
Judgment
.
Thus
we
say
of
those
that
are
dead
,
they
are
at
Rest
,
and
hence
it
is
that
the
Hieroglyphicks
describe
a
man
at
rest
,
with
one
soot
upon
another
,
as
is
visible
on
many
Ancient
Sepulchers
.
Nor
do
their
bodyes
only
take
their
rest
,
but
their
souls
likewise
;
they
are
carryed
into
Abrahams
bosome
,
Luke
16.22
.
as
was
the
soul
of
poore
Lazarus
,
there
to
rest
in
blisse
till
it
shall
be
reunited
againe
unto
the
body
.
Thus
Revel.
14.13
.
Revel.
14.13
.
They
are
pronounced
blessed
,
that
dye
in
the
Lord
,
for
that
they
rest
from
all
labours
.
Thirdly
,
at
the
generall
Resurrection
of
all
flesh
,
at
the
last
day
they
shall
have
an
eternall
Rest
,
of
which
Rest
the
Apostle
speaketh
,
2
Thes.
1.7
.
Heb.
4.1.9
.
2
Thes.
1.7
.
Heb.
4.1.9
.
Of
that
Rest
Canaan
was
but
a
Type
,
many
wicked
men
entered
into
that
Rest
,
but
none
but
the
Godly
shall
enter
into
this
.
Here
we
have
but
one
day
Rest
for
six
dayes
of
labour
,
but
there
we
shall
have
an
eternall
Sabbath
without
any
labour
to
disquiet
it
.
In
the
next
place
take
notice
,
in
what
respects
the
Godly
may
be
said
to
be
disquieted
of
their
Rest
.
And
so
The
Children
of
God
may
be
disquieted
of
their
Rest
in
this
Life
many
wayes
.
Of
their
Rest
of
Resolution
,
they
come
to
be
disquieted
;
by
doubtfull
disputation
,
new
opinions
,
curious
and
intricate
questions
,
Rom.
14.1
.
forbidden
Rom.
14.1
.
Of
their
Rest
of
Refreshing
,
they
may
be
disquieted
by
Persecution
;
our
necks
are
under
persecution
,
saith
the
Church
,
we
labour
and
have
no
Rest
,
Lament.
5.5
.
Lament.
5.5
.
And
of
their
Rest
of
Tranquillity
and
inward
peace
,
they
may
be
disturbed
through
manifold
temptations
and
afflictions
inward
and
outward
,
from
men
or
Devills
.
David
roared
out
for
the
disquietnesse
of
his
heart
,
Psal.
38.3
.
-8.
Afflictions
work
sorely
even
upon
gratious
dispositions
,
Psal.
38
.
3-8
.
to
the
disturbance
of
the
tranquillity
of
the
Soul
.
Heb.
12.11
.
Heb.
12.11
.
And
hence
it
is
that
David
calls
upon
his
soul
to
returne
againe
unto
its
rest
,
Psal.
116.7
.
Psal.
116.7
.
Secondly
,
in
their
Rest
at
Death
,
they
may
be
disquieted
too
,
the
Devill
intimates
as
much
,
1
Sam.
28.15
.
1
Sam.
28.15
.
(
albeit
in
that
Particular
he
lyed
.
)
Indeed
it
is
not
denyed
by
Divines
,
but
that
the
Devill
by
Gods
permission
may
enter
into
the
corps
of
a
dead
body
,
and
make
it
speak
and
walke
as
he
pleaseth
,
but
with
two
provisoes
;
first
that
it
must
be
the
body
of
a
Reprobate
that
he
assumes
,
not
of
the
Godly
,
for
that
they
rest
in
peace
.
Secondly
,
that
the
body
which
he
raiseth
,
he
can
no
longer
appeare
in
,
then
naturally
he
can
preserve
it
from
corruption
.
But
albeit
the
Godly
be
not
in
this
kind
disquieted
of
their
rest
,
yet
in
other
Regards
they
may
,
by
the
Agents
of
the
Devill
,
as
First
,
it
is
a
kind
of
disquietnesse
to
keep
them
from
their
beds
;
albeit
they
are
not
thereof
sensible
,
yet
God
likes
it
not
,
who
as
he
hath
made
the
body
a
house
for
the
soul
,
till
he
calls
it
forth
,
so
hath
he
made
the
Grave
a
house
for
the
Body
,
till
he
calls
it
up
,
Job
.
17.13
.
Isay
.
26.19
.
Job
.
17.13
.
Isay
.
26.19
.
Psal.
79.2
,
3.
Revel.
11.9
.
And
thus
the
Saints
have
been
disquieted
.
Of
this
David
complaines
,
Psal.
79.2
,
3.
So
Revel.
11.9
.
which
is
understood
of
the
cruelty
of
the
Antichristian
power
against
the
faithfull
Ministers
of
God
.
And
this
is
a
thing
most
dishonourable
to
deny
Christian
buriall
as
appeares
,
Eccles.
6.3
.
and
reckoned
up
for
a
Curse
,
Eccles.
6.3
.
Deut.
28.26
.
Jer.
22.19
.
Deut.
28.26
.
Jer.
22.19
.
Secondly
,
it
is
a
disquieting
of
them
when
they
are
turned
out
of
their
beds
,
after
they
have
been
peaceably
and
quietly
laid
therein
.
Every
man
that
hath
not
devested
humanity
,
desires
to
have
his
bones
lye
at
rest
;
And
this
seemes
to
be
the
reason
why
the
old
Prophet
enjoyned
his
Sons
to
bury
him
in
that
Sepulcher
,
1
King
.
13.31
.
wherein
the
younger
Prophet
was
buryed
,
who
was
slaine
by
a
Lyon
:
He
knew
that
the
bones
in
all
the
other
graves
of
the
Preists
,
of
other
places
,
should
be
taken
up
and
burnt
by
Josiah
upon
the
Altar
of
Bethel
,
verse
1
,
2.
(
as
had
been
prophesied
and
foretold
)
but
he
presumed
that
Josiah
would
spare
the
bones
of
the
Prophet
that
had
prophesied
this
,
and
so
his
bones
being
mingled
with
his
would
be
likewise
spared
.
God
cannot
indure
that
the
Sepu●chres
of
the
dead
should
be
any
way
violated
,
Amos
2.1
,
2
,
3.
Amos
2.1
,
2
,
3.
Thirdly
,
they
may
be
disquieted
of
their
Names
and
Credits
after
they
are
laid
to
Rest
and
that
either
by
giving
them
too
little
,
(
as
wh●n
they
are
rob'd
of
that
testimony
which
is
due
to
a
vertuous
life
.
)
Thus
dealt
the
Jewes
by
Christ
,
Math.
27.63
.
This
the
very
Heathen
have
abhorred
.
Math.
27.63
.
De
mortuis
nil
nisi
bene
.
Deut.
34.6
.
J●de
v.
9.
Or
else
by
giving
them
too
much
,
as
when
they
adore
and
worship
their
very
reliques
;
this
God
likes
not
,
and
therefore
he
hid
the
dead
body
of
Moses
,
nor
would
he
suffer
the
Devill
to
remove
it
,
lest
the
people
should
make
an
Idoll
of
it
.
So
when
they
invocate
on
them
,
or
pray
unto
them
,
which
should
the
Saints
in
Heaven
know
,
they
would
spit
in
the
face
of
them
that
do
it
:
but
this
I
passe
.
Thirdly
and
lastly
,
concerning
that
full
and
perfect
Rest
which
the
Saints
shall
enjoy
hereafter
,
of
that
being
once
possessed
they
never
shall
be
disquieted
;
there
shall
then
be
no
more
enemy
to
assault
them
,
no
more
corruption
to
grieve
them
,
no
more
Temptation
to
ensnare
them
.
And
so
much
for
Explication
.
Application
followes
.
Use
.
1
Doth
not
God
like
to
have
his
Children
disturbed
of
their
Rest
?
This
makes
for
the
reprehension
of
all
Disturbers
of
it
.
Such
have
much
to
answer
that
molest
,
and
trouble
the
Mother
with
the
Children
,
the
Spouse
of
Christ
,
with
those
that
she
hath
borne
to
God
,
of
their
Rest
and
quiet
,
which
they
comfortably
enjoyed
,
or
do
enjoy
.
There
are
four
sorts
of
men
that
are
to
be
especially
taxed
for
this
fault
.
First
,
the
violent
Tyrant
,
Secondly
,
the
virulent
Heretique
;
Thirdly
,
the
Scandalous
Shcismatique
;
Fourthly
,
the
dissembling
Hypocrite
.
In
all
ages
the
Devill
hath
raised
up
some
to
persecute
the
Church
.
Gen.
4.8
.
Gen.
10.9
.
Gal.
4.29
.
Gen
27.41
.
Exod.
3.7
.
There
was
a
Cain
to
persecute
Abel
from
the
beginning
,
and
a
Nimrod
(
the
ofspring
of
Cain
,
)
a
mighty
Hunter
,
and
bloody
Persecutor
.
In
Abrahams
house
will
be
a
persecuting
Israel
,
and
in
Isaacks
an
Esau
;
who
threatens
to
kill
his
Brother
:
Pharaoh
oppresseth
Israel
in
Egypt
,
and
being
afterward
in
the
Land
of
Promise
,
Judg.
3.5
.
Psal.
83.6
,
7
,
8.
Heb.
11
.
35-39
.
they
have
the
Canaanites
and
Hittites
,
&c.
amongst
them
,
as
Thornes
in
their
eyes
,
and
Goads
in
their
sides
.
So
Psal.
83.6
,
7
,
8.
And
for
the
times
before
Christ
,
and
the
cruelty
of
the
Churches
enemyes
then
,
the
Apostle
declareth
,
Heb.
11.35
,
36-39
.
Should
we
make
a
Catalogue
of
the
sufferings
of
the
Saints
of
God
,
since
Christs
comming
in
the
flesh
,
under
the
Gospel
;
and
of
the
crueltyes
of
the
Roman
Emperours
towards
them
for
the
first
three
hundred
yeares
,
under
ten
grievous
Persecutions
,
from
Nero's
dayes
●ill
Constantine's
,
(
wherein
those
Emperours
that
raised
those
ten
Persecutions
,
seemed
to
have
laboured
,
to
have
exceeded
God
in
the
ten
Plagues
of
Aegypt
,
)
it
could
hardly
be
written
or
read
,
Euseb
Eccl.
Hist.
Lib.
2.
c.
26.
or
spoken
without
teares
.
Eusebius
writing
of
Nero's
P●rsecution
of
the
Church
,
saith
,
that
in
his
time
a
man
might
see
Cityes
lye
full
of
dead
bodyes
,
the
old
lying
together
with
the
young
,
and
the
dead
bodyes
of
women
cast
out
in
the
open
streets
,
without
any
respect
to
their
sex
:
but
I
need
not
carry
your
thoughts
back
so
farr
as
to
those
elder
times
,
we
have
had
sad
experience
in
this
latter
Age
,
how
the
Church
hath
been
disquieted
by
bloody
Persecutors
.
As
Rome
old
,
was
a
disturber
of
the
Churches
peace
,
so
no
lesse
is
Rome
new
by
her
bloody
Persecutions
:
what
crueltyes
have
they
not
used
both
to
the
living
,
and
to
the
dead
?
When
the
Towne
of
Barre
in
France
was
taken
by
the
Papists
,
Acts
&
Mon.
sol.
1951.
they
cut
up
Children
alive
,
the
guts
and
hearts
of
some
of
them
they
pulled
out
,
and
in
rage
they
knawed
them
with
their
teeth
.
The
Italians
which
then
served
the
King
,
did
for
hatred
of
Religion
rip
up
a
living
Child
,
and
took
his
Liver
,
(
being
yet
hot
)
and
eate
it
as
meate
.
And
in
Queen
Maryes
dayes
,
they
spared
neither
the
Living
nor
the
Dead
.
Wickliffs
bones
must
be
digged
up
forty
one
yeares
after
his
Death
and
condemned
to
the
fire
,
the
like
was
their
dealings
with
the
dead
bodyes
of
Paulus
Phagius
,
Bucer
,
the
Wife
of
Peter
Martyr
;
whose
bones
two
yeares
after
their
Death
,
they
digg'd
out
of
their
grave
.
These
past
calamityes
we
cannot
be
forgetfull
of
,
nor
I
hope
insensible
of
present
calamityes
:
for
,
Albeit
we
fled
from
the
Lyonesse
,
yet
since
,
a
Beare
hath
met
us
:
witnesse
those
late
unheard
of
crueltyes
,
so
much
written
of
,
practised
by
those
Irish
Rebells
against
the
English
,
&c.
Were
I
(
saith
a
very
learned
and
grave
Divine
)
to
work
upon
Heathen
men
,
Westerne
Americans
,
or
Easterne
Chinesses
for
their
conversion
to
Christ
,
I
should
scarce
adventure
to
propose
to
them
the
Historyes
of
the
Churches
Persecutions
,
because
to
men
that
have
no
taste
of
Religion
,
they
would
rather
seeme
fables
then
truths
;
and
I
should
as
soon
be
beleeved
.
But
as
in
●ueen
Maryes
dayes
,
the
Papists
said
,
All
was
done
in
Love
,
they
Tyrannized
,
Imprisoned
,
Manacled
,
Beat
,
Burnt
,
Hanged
,
all
in
Love
.
So
is
it
pretended
by
Persecutors
at
this
day
;
but
then
we
may
say
,
the
Love
and
Mercyes
of
such
is
hatred
and
cruelty
:
such
Love
and
favour
Vitellius
shewed
Julius
the
Senator
,
who
having
a
command
from
Commodus
the
Emperour
to
slay
him
with
the
sword
;
he
out
of
the
Love
that
he
bore
to
him
beat
him
to
death
with
Cudgells
.
As
the
Persecutor
is
a
disturber
of
the
Churches
peace
,
so
is
the
subtill
Heretique
,
who
although
he
comes
in
sheeps
cloathing
,
is
inwardly
a
Ravening
Wolfe
.
And
such
disturbers
the
Church
hath
in
all
ages
,
(
since
her
Infancy
)
met
withall
;
No
sooner
did
she
begin
to
take
●ome
rest
,
in
the
dayes
of
good
Constantine
,
but
she
was
disquieted
with
the
Heresie
of
Arrius
,
and
his
followers
;
Insomuch
that
Jerom
tells
us
that
the
Christian
world
did
lament
,
Dialog.
cont
.
Lucis
.
and
wonder
to
see
how
suddenly
the
Church
was
become
an
Arrian
.
Vid
Aug.
de
.
Heres.
c.
10.
&
49.
&
Enchir.
per
Lamb.
Daneum
.
c.
25.
It
would
take
up
too
much
time
to
acquaint
you
with
the
severall
Heresies
,
wherewith
the
Church
hath
been
pestered
,
and
is
at
this
day
:
No
lesse
then
one
hundred
and
eighty
severall
Heresies
(
as
some
have
confidently
affirmed
)
are
propagated
and
spread
amongst
us
,
many
of
them
even
to
blasphemy
,
and
that
both
in
Presse
and
Pulpit
,
so
that
if
the
world
groaned
once
to
see
it self
turn'd
Arrian
,
England
may
wonder
to
see
it selfe
turn'd
Anabaptist
,
Arminian
Antinomian
,
Socinian
,
Arrian
,
Antitrinitarian
,
Antiscripturist
,
and
what
not
?
And
all
these
lay'd
in
a
boundlesse
liberty
of
conscience
,
so
as
no
age
since
the
Apostles
time
could
ever
parallell
.
How
can
the
Church
but
be
disquieted
hereby
of
her
Rest
,
that
she
quietly
took
under
the
Government
of
pious
Princes
for
many
yeares
?
St.
Pauls
Imprecation
may
justly
be
taken
up
of
us
,
Gal.
5.12
.
and
every
faithfull
heart
may
without
sin
give
their
Amen
of
Assent
unto
it
.
Gal.
5.12
.
Nor
is
the
Church
any
whit
lesse
disquieted
by
the
Schismes
which
are
raised
in
her
by
pretended
Friends
:
and
little
difference
will
be
found
at
the
last
day
,
betwixt
those
who
have
wounded
the
Church
in
her
Head
,
by
their
Hereticall
opinions
,
and
those
who
have
lacerated
and
rent
the
body
by
Scismaticall
distractions
:
for
Albeit
Scisme
in
it self
is
not
so
dangerous
as
Heresie
,
it
being
an
Errour
in
the
fundamentalls
maintained
with
obstinacy
,
Schisme
about
Circumstantialls
and
superstructures
;
yet
Schisme
is
no
lesse
dangerous
to
the
disturbance
of
the
Churches
peace
then
Heresie
;
for
as
one
ariseth
from
want
of
Faith
,
so
the
other
from
want
of
Love
.
Schisme
being
a
fit
slock
to
graft
Heresie
upon
.
The
Donatists
(
as
Austine
sheweth
)
,
were
at
first
but
pure
Scismatiques
,
but
they
stayed
not
there
,
till
they
came
to
a
plaine
period
of
Heresie
.
Niceph.
Eccles.
Hist.
Lib.
8.
c.
5.
No
man
becomes
an
Heretique
upon
the
sudden
,
Cassiod
,
lib.
1.
c.
12.
Aug.
lib.
de
Haeres
.
Ad
quod
vult
deum
.
1
Cor.
11.16
.
verse
18
,
19.
but
windes
into
it
by
certaine
steps
and
stayes
,
as
the
Apostle
intimates
,
1
Cor.
11.
First
there
ariseth
contentions
about
Church-Customes
,
verse
16.
these
are
carryed
on
with
much
heate
.
Then
ariseth
Shcisms
and
divisions
,
verse
18.
And
then
Heresies
,
verse
19.
Now
there
are
two
sorts
of
these
Disturbers
;
Some
that
seperate
from
the
Church
,
others
that
make
only
a
division
within
it
.
Such
there
are
that
seperate
from
the
Church
,
as
the
ten
Tribes
sequestred
themselves
from
Judah
and
Jerusalem
,
the
only
place
where
God
had
promised
to
dwell
by
his
solemne
Church-presence
,
1
King
.
12.28
.
Heb.
10.15
.
1
King
.
12.28
.
Such
were
those
mentioned
by
the
Apostle
,
Heb.
10.15
.
And
such
are
those
who
cry
out
,
Come
out
from
amongst
them
;
who
from
the
Churches
blemishes
conclude
her
nullity
,
that
she
is
no
Church
,
no
Spouse
,
hath
no
Ministers
,
no
Sacraments
;
and
yet
they
grant
that
this
Church
was
their
Mother
.
And
yet
none
of
Christs
Wife
?
Brave
Children
!
who
passe
not
to
prove
themselves
Bastards
,
so
that
their
Mother
may
be
noted
for
a
Harlot
.
Such
Aspersions
must
needs
disquiet
both
Mother
and
dutifull
Children
borne
in
her
,
and
nursed
up
by
her
.
But
the
shame
be
their
own
,
and
Integrity
hers
,
who
hath
not
defiled
her
bed
,
albeit
they
have
shamed
her
Womb.
Others
there
are
,
who
still
acknowledge
their
Mother
,
and
cleave
unto
her
,
but
are
contentious
within
her
:
Dissenting
Bretheren
.
Bretheren
they
professe
themselves
,
both
by
Fathers
side
,
and
Mothers
side
,
and
yet
cannot
agree
;
How
was
Rebeccah
troubled
with
the
striving
of
Children
in
her
Womb
?
it
made
her
to
cry
our
,
Gen.
25.22
.
Why
am
I
thus
.
The
Church
is
no
lesse
troubled
and
disquieted
at
the
dissentions
of
her
Children
,
albeit
it
be
not
in
substantialls
and
essentialls
(
for
therein
they
agree
)
but
in
Rites
,
yet
that
gives
her
cause
to
complaine
,
Why
am
I
thus
?
fruitfull
in
Children
,
yet
disagreeing
Children
.
These
dissentions
,
and
different
opinions
is
a
Church
,
causeth
it
to
be
like
Jacobs
stock
of
sheep
which
he
had
for
his
wages
,
parti-coloured
,
full
of
the
black
and
white
spots
of
jealousies
,
and
distractions
;
Gen.
30.35
.
Jer.
12.9
.
or
like
Jeremiahs
speckled
bird
,
a
bird
of
divers
colours
It
proves
the
bane
of
the
Church
,
and
that
the
Devill
knowes
full
well
,
and
therefore
doth
his
best
to
raise
them
and
maintaine
them
.
It
was
a
Poeticall
fiction
that
the
Thebans
sprung
of
the
seed
of
the
Serpents
teeth
;
but
it
is
more
then
a
Philosophicall
opinion
,
that
dissention
amongst
Brethren
ariseth
from
Sathans
subtility
.
The
former
sort
of
Schismatiques
are
as
a
Serpent
in
the
Churches
bosome
.
These
are
like
a
V●per
in
the
Churches
belly
,
that
seek
to
fret
and
eate
her
womb
asunder
,
no
mervaile
if
she
be
by
them
disquieted
of
her
rest
.
The
last
disquieter
of
the
Churches
peace
is
the
dissembling
Hypocrite
,
such
as
have
a
shew
of
Godlinesse
,
2
Tim.
3.5
.
but
deny
the
power
thereof
;
The
Church
hath
suffered
more
by
these
,
then
it
hath
done
either
by
Tyrants
,
Heretiques
,
or
Schismatiques
;
So
we
find
,
Revel.
9.7
.
the
greatest
persecution
was
by
them
;
Revel.
9.7
.
who
had
faces
like
men
,
but
teeth
like
Lyons
,
and
such
are
Hypocrites
.
Tyrants
indeed
are
full
of
cruelty
,
Heretiques
are
full
of
subtilty
,
Schismatiques
full
of
falsity
,
but
the
Hypocrite
is
full
of
all
,
therefore
worse
then
any
:
Else
our
blessed
Saviour
had
not
denounced
heavier
woes
against
them
,
then
against
any
other
,
and
warned
us
in
a
speciall
manner
to
beware
of
these
rather
then
of
any
other
.
Beware
of
these
men
,
Math.
10.17
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
using
a
word
of
Emphasis
,
having
reference
to
those
kind
of
men
,
whom
before
he
called
Wolves
in
Sheeps
cloathing
,
being
crafty
,
cruell
,
ravenous
,
and
bloody
as
Wolves
are
.
St.
Paul
found
the
hardest
measure
from
such
,
they
were
his
first
disquieters
,
2
Cor.
11.26
.
2
Cor.
11.26
.
I
spare
to
speak
of
other
Particular
disturbers
of
the
Churches
quiet
,
as
Slanderers
,
Swearers
,
Lyars
,
and
other
of
wicked
and
flagitious
lives
,
whereby
the
Godly
are
much
vexed
and
troubled
,
and
by
whose
meanes
Gods
Israel
comes
to
be
afflicted
with
heavy
Judgments
,
as
Israel
was
for
Achans
sake
,
Jos.
7.
Those
I
have
mentioned
are
the
principall
outward
disquieters
of
the
Church
,
and
have
been
,
and
yet
are
of
this
poore
disturbed
and
distracted
Church
of
England
,
which
hath
been
esteemed
the
most
happy
and
flourishing
Church
in
all
the
Christian
world
,
and
that
not
only
in
the
opinion
of
our
Friends
,
but
our
Enemyes
themselves
being
Judges
;
whilst
other
Churches
have
been
rent
and
torne
with
dissentions
,
wasted
with
miseryes
,
plowed
with
the
sword
,
and
watered
with
blood
,
this
Church
was
quiet
in
her
Bed
.
Use
.
2
But
if
we
cast
our
eyes
on
our
present
condition
,
and
compare
it
with
what
it
was
,
we
have
cause
to
take
up
a
bitter
lamentation
on
her
behalf
.
Not
long
since
,
she
was
in
such
a
condition
of
Rest
and
peace
,
that
all
the
world
thought
us
happy
,
but
our selves
;
We
had
the
Gospel
truly
and
sincerely
taught
amongst
us
;
The
Sacraments
frequently
administred
,
Marriage
honoured
and
solemnized
,
the
Sabbath
religiously
Sanctifyed
,
our
Congregations
duly
frequented
;
The
hearts
of
our
people
knit
together
,
as
one
man
in
praysing
God
,
hearing
his
Word
,
singing
Psalmes
,
&c.
The
whole
Kingdome
was
both
warme
and
wealthy
;
our
Nobility
were
honourably
respected
:
The
Gentry
regarded
,
the
Comminality
encouraged
,
every
one
sate
under
his
own
Vine
and
Figg-Tree
,
Mich.
4.4
.
with
much
delight
and
content
.
Thus
God
gave
his
beloved
Rest
.
But
in
a
sudden
all
is
in
a
confusion
,
and
she
,
(
to
the
Admiration
of
the
Christian
world
)
so
disquieted
and
distracted
in
her
Rest
,
that
her
Friends
lament
her
condition
,
and
her
Enemyes
hisse
and
wagg
the
head
at
her
,
as
Lament.
2.15
.
saying
,
Lament.
2.15
.
Is
this
that
Church
,
the
beauty
of
the
Earth
?
&c.
The
Sons
of
her
Mother
are
become
the
Persecutors
of
her
,
and
those
Watchmen
who
should
have
secured
her
by
their
vigilancy
,
have
proved
her
Adversaryes
,
they
have
fallen
upon
her
and
wounded
her
,
Cant.
5.7
.
greater
cruelty
she
mett
not
with
in
those
bloody
Marian
Times
,
by
Enemyes
,
then
,
in
these
dayes
of
pretended
Reformation
,
she
hath
met
withall
,
by
her
pretended
Friends
,
exercised
both
upon
the
living
,
and
the
dead
,
yet
(
as
he
said
that
beate
his
Father
,
Philippides
.
all
was
in
Love
so
)
these
pretend
in
Afflicting
and
Persecuting
of
their
Mother
,
all
is
in
Love
,
as
we
said
in
the
former
Use
.
And
as
she
is
wounded
,
so
spoiled
of
her
veile
,
the
purity
and
sincerity
of
her
profession
,
so
that
she
hath
in
a
manner
lost
the
Credit
and
esteeme
of
a
Church
.
The
Feild
is
overspread
with
Tares
of
errour
and
heresie
;
Math.
13.
in
the
mean
time
the
Servants
are
asleep
and
take
little
,
or
no
regard
thereof
.
And
for
the
Factions
and
Fractions
;
Rents
and
Divisions
in
the
bosome
of
the
Church
,
whose
bowels
doth
not
yerne
to
behold
them
?
scarce
two
in
a
house
of
one
mind
,
&c
:
Judg.
19.29
.
So
that
our
Religion
like
the
Levites
Concubin●
is
mangled
and
cut
into
twelve
pieces
,
or
like
unto
a
Taylers
Cushion
patcht
up
together
with
many
lists
,
or
pieces
of
cloath
of
severall
colours
,
and
more
seames
,
which
though
never
so
curiously
(
in
outward
appearance
)
drawen
up
for
present
,
yet
they
are
now
seen
breaking
out
into
open
Rents
.
The
Hypocrisie
that
is
amongst
the
better
sort
of
Professors
,
who
seeme
to
be
of
sound
judgement
,
(
yet
unsound
in
practise
)
is
apparent
,
scarce
a
true
face
to
be
seen
in
our
Congregations
.
A
forme
of
Godlynesse
,
men
have
got
;
but
they
deny
the
Power
thereof
,
&c.
As
for
prophanenesse
and
wickednesse
,
that
every
where
abounds
;
it
is
too
too
obvious
;
Swearing
,
Whoredome
,
Drunkennesse
,
nothing
regarded
,
&c.
This
is
the
state
of
this
poore
Church
,
for
which
mine
eye
weepes
,
heart
bleeds
,
oh
!
that
we
could
lay
the
unsetled
and
distracted
estate
of
the
Church
to
heart
,
Dan.
10.
2
,
3.
Neh.
1.1.11.21
.
as
did
Daniel
10.2
,
3.
and
Nehemiah
1.1.11
.
and
21.
But
as
we
look
backward
,
and
so
have
great
cause
to
lament
the
present
estate
of
our
Church
;
so
let
us
now
look
forward
,
and
use
the
best
meanes
we
can
,
to
bring
her
againe
to
an
estate
of
rest
,
and
peace
.
As
long
as
Sion
is
at
rest
,
every
heart
and
hand
should
be
used
to
maintayne
it
;
but
where
she
is
disquieted
and
disturbed
in
her
rest
,
all
meanes
should
be
used
to
settle
the
peace
of
it
.
Acts.
27.21
.
Sirs
(
said
Paul
to
the
Marriners
in
that
great
distresse
that
they
were
in
,
)
you
should
have
harkened
unto
me
,
and
not
have
gained
this
losse
;
so
may
we
say
to
you
,
you
should
have
harkened
to
Gods
faithfull
Ministers
,
who
told
you
of
the
danger
you
were
in
,
by
your
rash
and
headstrong
undertakings
,
and
then
this
had
not
befallen
us
,
but
the
case
being
as
it
is
now
with
us
,
I
shall
give
you
the
best
directions
I
can
,
that
she
may
have
her
peace
restored
.
First
;
see
that
you
have
peaceable
and
strong
affections
towards
the
Churches
peace
,
and
wellfare
:
for
as
in
every
art
and
action
what●oe●er
,
that
which
a
man
would
commendably
effect
,
he
must
inwardly
affect
;
so
it
is
in
this
,
we
shall
never
seek
after
the
peace
of
it
,
if
we
be
not
deeply
affected
with
it
.
Thus
was
Nehemiah
(
as
was
before
shewed
)
such
were
the
affections
of
Gods
people
towards
Jerusalem
,
Psal.
137.5
,
6.
Psal.
137.5
,
6.
They
could
not
but
weepe
for
the
distresse
of
it
,
they
vowed
not
to
forget
it
,
yea
to
preferr
it
to
their
cheifest
joy
.
Secondly
,
acquaint
your
solves
with
the
way
of
Peace
,
and
follow
those
things
which
make
for
it
,
which
are
either
Parents
to
it
,
to
breed
it
,
Rom.
14.19
.
or
Nurses
of
it
,
Rom.
14.19
.
What
makes
for
it
,
and
conduceth
to
it
,
Rom.
12.16
.
we
read
Rom.
12.16
.
Be
of
the
same
mind
one
towards
another
,
&c.
1
Unanimity
.
First
then
a
likemindednesse
is
to
be
endeavoured
and
sought
after
,
and
that
both
in
opinion
and
judgment
:
this
is
so
necessary
that
the
Apostle
presseth
it
very
often
,
and
with
much
Oratory
,
1
Cor.
1.16
.
&
2
Cor.
13.11
.
1
Cor.
1.16
.
2
Cor.
13.11
.
Rom.
15.5
,
6.
Phil.
1.17
.
&
2.1
,
2.
&
3.16
.
&
4.2
.
So
to
the
Romans
,
Rom.
15.5
,
6.
And
the
like
to
the
Philippians
1.17
.
and
againe
chap.
2.1
,
2.
&
3.16
.
&
4.2
.
Two
women
famous
in
the
Church
,
leading
persons
as
it
seemes
,
between
whom
there
was
some
difference
in
judgment
about
some
point
of
Religion
(
as
Zanchy
thinkes
)
yet
these
he
beseecheth
to
be
of
one
mind
;
even
women
as
well
as
men
,
he
would
have
alike
minded
.
And
certainly
this
makes
exceedingly
for
the
Churches
peace
,
as
appeares
Acts
2.46
.
&
4.32
.
&
5.12
.
Acts
2.46
.
&
4.32
.
&
5.12
.
This
was
the
glory
of
the
first
Christian
Church
.
Quest.
But
how
shall
this
be
effected
or
,
can
it
be
expected
?
Resp.
This
indeed
is
scarce
attaineab●e
in
this
Life
,
to
have
all
to
be
of
one
mind
,
and
one
judgment
,
yet
it
is
to
be
endeavoured
:
and
if
that
way
were
trod
in
,
spoken
of
by
the
Apostle
,
it
would
be
effected
,
Phil
3.16
.
Gal.
6.16
.
Phil.
3.16
.
Walk
by
the
same
Rule
,
the
word
is
the
Rule
we
must
walk
by
,
Gal.
6.16
.
So
much
knowledge
therefore
as
we
have
attained
unto
,
and
already
obtained
,
let
us
therein
walke
peaceably
,
and
that
measure
of
truth
which
God
hath
not
yet
revealed
unto
thee
,
in
his
good
time
he
will
open
your
eyes
to
see
,
and
acknowledge
,
1
Cor.
13.19
.
for
here
we
know
but
in
part
,
and
see
but
in
part
.
About
such
Truths
as
are
fundamentall
,
and
necessary
to
salvation
,
there
is
cleare
and
undoubted
light
in
the
Scripture
,
of
these
let
us
be
fully
perswaded
in
our
mindes
:
about
other
things
that
are
of
private
practise
,
we
may
abound
in
our
own
judgment
,
care
being
therein
had
to
the
Churches
peace
;
for
if
an
opinion
tend
to
the
breeding
,
either
of
scandall
,
or
division
,
it
should
rather
be
concealed
then
uttered
,
doubfull
disputations
avoid
,
Rom.
14.1
.
Rom.
14.1
.
As
for
such
as
cause
divisions
and
offences
contrary
to
that
sound
Doctrine
which
we
have
learned
,
marke
them
and
avoid
them
,
Rom.
16
,
17
,
18.
Secondly
;
Humility
and
Meeknesse
is
laid
forth
as
another
path
of
peace
.
Mind
not
high
things
,
saith
the
Apostle
,
be
not
wise
in
your
own
conceit
,
Rom.
12.16
.
Pride
is
forbidden
,
Rom.
12.16
.
and
Humility
commanded
:
Pride
and
Conceitednesse
,
all
ages
have
found
to
be
the
Mother
of
Heresies
.
What
bred
Arrians
,
Donatists
in
ancient
times
,
but
a
priding
themselves
in
their
own
wits
?
and
the
like
in
our
dayes
:
Some
men
have
gloryed
in
being
the
head
of
a
faction
;
but
it
is
a
miserable
thing
to
be
a
witty
disturber
of
the
Churches
peace
.
Thus
,
Separatists
,
and
other
Disturbers
of
our
Church
have
a
proud
conceit
of
their
own
worth
,
above
others
.
It
is
by
Pride
that
contention
cometh
(
saith
Solomon
.
)
Some
men
will
maintaine
an
Errour
stifly
,
Pro.
13.10
.
because
they
have
held
it
,
this
is
Pride
:
hence
comes
controversy
upon
controversy
,
and
that
for
small
matters
,
till
the
Church
be
miserably
distracted
;
meeknesse
and
lowlinesse
of
mind
would
help
this
,
Ephes.
4.1
,
2
,
3.
Ephes.
4.1
,
2.3
.
Thence
it
is
that
Gregory
calls
Humility
,
Radicem
pacis
,
the
Root
of
Peace
,
S●eg
.
Epist
.
lib.
11.
Learne
of
me
(
saith
Christ
,
)
I
am
meek
and
lowly
,
and
you
shall
have
Rest
,
Math.
11.30
.
Math.
11.30
.
Thirdly
,
Patience
;
This
will
teach
a
man
not
to
offer
,
but
rather
to
suffer
wrong
,
and
to
buy
peace
,
albeit
it
be
with
much
dammage
,
as
we
read
Abraham
did
of
Lot
;
Gen.
13.9
.
Ruffia
Gen.
.
13.9
.
memorable
is
that
speech
of
Gregory
Nazianzen
concerning
himself
,
Si
propter
me
est
ista
tempestas
,
&c.
If
this
tempest
be
by
reason
of
me
,
take
me
,
and
cast
me
into
the
Sea
;
(
like
Jonas
)
and
so
let
this
Tempest
cease
to
avoid
the
Churches
troubles
,
impendent
,
he
was
content
to
suffer
losse
of
Life
.
And
such
was
the
custome
of
faithfull
Bishops
and
Pastors
in
former
Times
.
Austin
,
Aug
de
.
gest
.
&
almost
thirty
Bishops
besides
himself
,
out
of
modesty
,
and
humility
agreed
either
to
admit
Partners
into
their
Sees
,
or
else
pro
Christi
unitate
Episcopatum
deponere
,
for
the
Unity
of
the
Church
to
lay
down
their
Bishop-like
Authority
:
Thus
they
reasoned
with
themselves
,
Did
Christ
descend
from
Heaven
into
our
humane
members
,
that
we
might
be
his
members
;
and
are
we
affraid
to
come
down
from
our
Sees
,
to
prevent
division
in
Christs
members
?
Our
lives
should
not
be
deare
unto
us
,
so
as
we
may
fulfill
our
course
with
joy
,
Acts
20.24
.
Acts
20.24
.
Concerning
peace
,
let
us
say
as
faithfull
Mephibosheth
did
to
David
concerning
his
returne
to
his
own
house
,
Let
him
(
i.
e.
Ziba
,
2
King
.
19.30
.
)
take
all
,
so
long
as
my
Lord
the
King
is
returned
in
peace
.
Fourthly
;
Rom.
12.10
.
Phil.
2.2
.
1
Pet.
3.8
.
Ephes.
4.2
.
1
Cor.
13.4
.
Love
and
Charity
is
another
way
of
Peace
,
Rom.
12.10
.
1
Pet.
3.8
.
Ephes.
4.2
.
that
will
cause
us
both
to
beare
,
and
forbeare
:
It
suffers
long
,
it
is
kind
,
not
easily
provoked
,
&c
:
1
Cor.
13.4
.
It
will
not
give
offence
carelesly
,
nor
take
it
causlesly
.
If
there
be
difference
in
judgment
,
yet
there
may
be
no
distance
in
Affection
.
Still
we
should
Love
as
Bretheren
,
as
did
Paul
and
Peter
,
Hierom
and
Austin
.
This
will
keep
us
from
judging
,
and
censuring
those
who
dissent
from
us
as
Antichristian
prophane
:
Oh
that
we
could
tread
in
this
path
,
but
iniquity
abounds
,
and
love
is
grown
cold
.
Thus
you
have
heard
of
the
paths
of
peace
,
and
of
that
which
makes
for
Peace
,
which
must
be
followed
.
The
third
and
last
thing
that
must
be
done
for
procuring
Rest
to
the
Church
,
Psal.
122.6
.
Psal.
51.18
.
&
53.6
.
Rom.
15.5
.
2
Thes.
3.16
.
is
Prayer
,
Psal.
122.6
.
Thus
David
frequently
,
Psal.
51.18
.
and
53.6
.
Psal.
102.13
.
So
Isay
.
62.7
.
Jer.
29.7
.
In
all
your
Prayers
,
let
the
Church
of
God
find
a
Roome
.
And
thus
you
have
heard
what
is
to
be
done
by
us
for
procuring
the
Churches
peace
.
I
have
now
only
a
word
or
two
,
by
way
of
Motive
to
say
unto
you
,
I
would
faine
set
an
edge
upon
what
hath
been
delivered
,
and
quicken
you
to
the
Duty
in
seeking
after
the
Rest
of
Gods
Church
.
And
for
this
end
Consider
:
First
you
have
a
Call
to
do
it
,
and
that
may
encourage
you
,
1
Cor.
7.15
.
Colos.
3.15
.
Heb.
13.10
.
1
Cor.
14.3
.
Isay
.
9.6
.
Ephes.
6.
1
Cor.
7.15
.
Colos.
3.15
.
If
you
look
to
Particulars
,
you
have
the
God
of
Peace
for
your
Father
,
The
Prince
of
Peace
for
your
Governour
,
your
Law
is
a
Gospel
of
Peace
,
your
Titles
,
Titles
of
Peace
,
Sons
of
Peace
,
you
are
Doves
,
and
Sheep
,
not
Doggs
nor
Swine
.
No
one
duty
more
pressed
nor
called
oftner
upon
,
then
this
of
Peace
,
Peace
,
hold
your
Peace
;
hath
the
Parents
of
our
bodyes
often
said
.
Now
then
let
me
use
the
Apostles
words
,
If
there
be
any
Consolation
in
Christ
,
&c
:
if
there
be
any
such
thing
as
the
comfort
of
Love
,
or
the
fellowship
of
the
spirit
,
fulfill
you
my
joy
,
yea
your
Fathers
joy
,
your
Mothers
joy
,
your
Bretherens
joy
,
that
you
be
like
minded
,
&c.
Secondly
,
Consider
the
good
that
followes
upon
the
Churches
Peace
,
Behold
how
good
and
pleasant
a
thing
it
is
,
Psal.
133.1
.
Pax
optima
rerum
,
It
is
good
beyond
expression
,
Psal.
133.1
.
every
way
good
.
Behold
it
,
First
in
Reference
to
God
,
so
it
is
good
;
It
makes
us
fitter
to
praise
him
,
and
do
him
service
with
greater
comfort
,
and
encouragement
,
as
we
see
,
Rom.
14.5
.
Rom.
15.5
.
Now
the
God
of
Patience
and
Consolation
grant
you
to
be
like-minded
,
&c.
why
,
to
what
end
?
that
you
may
with
one
mind
and
one
mouth
glorifie
God
,
even
the
Father
,
&c.
Secondly
,
it
is
Good
in
Reference
to
Christ
the
Head
,
whose
comming
was
to
establish
peace
on
earth
,
as
appeares
by
the
Angells
,
Luke
2.14
.
So
Ephes
,
2.13
,
14.
Colos.
1.20
.
Rom.
5.10
.
Luke
2.14
.
Ephes.
2.13
,
14.
Colos.
1.20
.
Rom.
5.10
.
John
.
14.21.23
.
Now
whilst
there
is
discord
,
&c
:
the
work
that
Christ
came
to
do
is
undone
,
hence
is
that
of
our
Saviour
in
his
Prayer
,
John
17.21.23
.
Holy
Father
keep
through
thine
own
name
,
those
that
thou
hast
given
me
,
that
they
may
be
one
as
we
are
,
that
the
world
may
beleeve
that
thou
hast
sent
me
,
that
is
,
that
the
world
may
be
convinced
of
the
efficacy
of
my
comming
,
seeing
the
Concord
,
Vnity
,
and
good
Agreement
,
amongst
the
members
of
the
Church
.
Thirdly
;
it
is
good
in
Reference
to
the
Church
,
for
as
it
is
in
the
naturall
body
,
not
only
the
beauty
,
but
the
strength
and
safety
of
the
whole
consists
in
the
Union
of
the
parts
;
so
is
it
in
the
Body
Mysticall
,
which
like
a
tight
ship
makes
head
against
the
waves
,
and
whilst
her
sides
hold
,
and
her
planks
lye
close
,
she
worketh
it
out
bravely
in
a
storme
;
but
when
they
are
disjoynted
,
shipwrack
followes
.
Agree
amongst
your selves
,
said
Severus
to
his
Soldiers
,
and
feare
nothing
.
Fourthly
,
it
is
good
,
in
reference
to
our selves
,
as
being
an
evidence
of
our
being
in
the
Body
,
and
true
members
of
the
Church
,
Isay
.
11.6
.
John
17.11
,
22.
Jer.
29.7
.
Psal.
122.6
.
Psal.
34.12
,
13.
1
Pet.
3.10
.
Isay
.
11.6
.
John
17.11.22
.
And
for
outward
Blessings
,
our
Peace
depends
on
the
Churches
peace
,
Jer.
29.7
.
Psal.
122.6
.
There
is
plenty
,
and
prosperity
attends
the
Churches
peace
,
never
look
to
see
good
dayes
till
you
see
the
Church
enjoy
her
Rest
,
Psal.
34.12
,
13.
1
Pet.
3.10
.
Wherefore
for
Gods
sake
,
for
Christ's
sake
,
for
the
Churches
sake
,
for
your
own
sakes
,
labour
and
endeavour
after
the
peace
of
the
Church
.
Fifthly
;
It
is
good
in
respect
of
those
without
,
for
peace
in
the
Church
is
as
an
Adamant
,
it
drawes
men
into
it
.
This
was
a
prevailing
Argument
with
the
Sichemites
to
enterteyne
Jacob
,
The
men
are
peaceable
,
Gen.
34.11
.
said
Sichem
,
Gen.
34.11
.
So
it
drawes
others
to
a
Love
of
true
Religion
.
Thirdly
,
if
this
prevaile
not
,
then
consider
the
ill
effects
of
her
trouble
,
and
disquiet
,
for
hereby
the
Church
comes
to
be
scandalized
.
One
of
the
maine
scandalls
that
the
Jewes
take
against
Christians
,
is
their
dissentions
in
Religion
.
And
the
Turke
could
say
that
he
should
sooner
see
all
his
fingers
to
be
of
one
length
,
then
Christian
Princes
to
be
of
one
mind
.
And
Camerarius
tells
us
of
one
,
Philip.
Camer
.
in
oper.
su●c
.
c.
30.
who
somtimes
had
been
a
Christian
and
a
School-Master
,
but
afterwards
he
turned
Turke
;
and
being
sent
Embassador
to
Steven
the
King
of
Poland
,
did
professe
freely
and
openly
that
he
was
moved
to
renounce
Christ
,
by
the
discords
and
jarrings
that
he
found
amongst
Christians
in
point
of
their
Religion
.
And
one
of
the
chiefest
objections
of
the
Papists
against
the
reformed
Churches
,
at
this
day
is
our
dissentions
amongst
our selves
,
evident
signes
(
say
they
)
of
an
Hereticall
Spirit
.
Nay
among
our selves
,
Religion
suffers
by
our
discords
,
men
of
prophane
mindes
,
think
Religion
but
a
fancy
or
a
phrensie
,
as
1
Cor.
14.23
.
1
Cor.
14.23
.
To
heare
many
speak
in
the
Church
with
strange
tongues
,
will
they
not
say
you
are
mad
,
&c.
This
causeth
many
to
forsake
us
,
keeps
back
others
from
joyning
with
us
,
(
as
was
said
before
,
)
causeth
our
enemyes
to
write
,
and
speak
against
us
,
Psal.
44.13
.
so
that
we
are
now
become
a
reproach
to
our
Neighbours
,
a
scorne
and
derision
to
those
who
are
round
about
us
,
Ought
we
not
therefore
(
as
Nehemiah
said
in
another
case
)
to
walk
in
the
feare
of
God
,
because
of
the
reproach
of
our
Adversaryes
:
so
,
Neh.
5.9
.
ought
we
not
to
be
of
one
mind
,
in
respect
of
those
who
behold
ours
differences
,
and
rejoyce
at
them
?
Sirs
,
said
Bias
to
his
Soldiers
in
a
mutiny
,
your
enemies
see
you
;
so
,
Atheists
,
Papists
behold
and
clap
their
hands
.
I
have
read
that
there
was
somtimes
a
great
contest
between
Basil
and
Eusebius
,
but
when
they
heard
how
the
Arrians
(
the
common
enemies
of
Christ
and
his
Church
)
began
to
take
advantage
thereof
,
to
the
prejudice
of
the
Truth
,
they
presently
laid
their
controversies
asleep
,
and
both
joyned
against
the
common
Adversary
;
so
should
we
,
according
to
that
foretold
,
Isay
.
11.13.14
.
Isay
.
11.13
,
14.
Nay
,
yet
more
;
It
doth
not
only
scandalize
the
Church
,
but
it
tends
to
the
ruine
,
and
subversion
of
the
Church
,
(
for
dissention
ever
tends
to
desolation
,
Math.
12.25
.
Math.
12.25
.
)
Boards
joyned
make
a
ship
,
but
dis-joyned
a
ship-wrack
;
Connexion
of
stones
makes
a
house
,
but
the
dissipation
of
them
a
ruine
.
If
men
think
to
build
and
agree
not
,
they
are
deceived
.
Such
do
with
the
foolish
woman
in
the
Proverbs
,
Pro.
14.1
.
pull
down
the
house
with
their
own
hands
;
or
,
if
they
build
,
they
build
but
a
Babel
of
Confusion
.
Lastly
,
Consider
;
how
highly
God
is
offended
,
with
such
as
disquiet
the
Peace
of
the
Church
,
Offences
indeed
will
come
,
Math.
28.7
.
but
woe
to
those
by
whom
they
do
come
.
Thou
hast
troubled
us
,
and
God
shall
trouble
thee
this
day
,
(
said
Joshua
to
Achan
.
Jos.
7.25
.
)
So
may
it
be
said
of
all
the
disquieters
of
the
Churches
peace
,
Thou
hast
disquieted
the
Church
of
God
,
and
God
shall
disquiet
thee
.
And
it
is
a
righteous
thing
with
God
so
to
do
,
saith
the
Apostle
,
2
Thes.
1.7
.
It
was
Cyprians
observation
,
2
Thes.
1.7
.
that
mans
cruelty
never
raged
against
Gods
Church
,
but
some
extraordinary
Judgment
followed
.
And
indeed
who
can
name
the
Persecutor
(
unlesse
penitent
,
)
that
ever
dyed
a
dry
death
?
The
story
of
the
Church
,
both
sacred
and
humane
,
manifest
this
:
particulars
would
be
too
long
to
relate
;
we
shall
find
in
Ecclesiasticall
History
,
that
from
the
first
Persecution
under
Nero
,
(
whom
Tertullian
styles
Dedicator
Damnationis
nostrae
,
The
first
that
made
a
Law
to
condemne
Christians
to
death
,
)
to
the
last
of
the
ten
Persecuting
Emperors
,
not
one
of
them
but
came
to
a
fearfull
end
:
only
Libarius
escaped
,
who
went
to
Basil
and
became
a
Christian
.
The
like
fearfull
ends
hath
befallen
Persecutors
in
these
latter
dayes
,
as
we
may
read
in
our
own
storyes
,
and
thither
Treferr
you
.
See
Acts
,
and
Mon.
of
the
Church
.
p.
1902
to
1950.
The
like
fearfull
ends
have
happened
to
blasphemous
Heretiques
,
and
other
troublers
of
the
Churches
peace
;
but
I
forbeare
.
Let
these
Arguments
prevaile
with
you
to
study
,
and
endeavour
the
peace
and
quiet
of
Gods
Church
,
and
Children
;
did
I
know
better
I
would
bring
them
,
could
I
procure
stronger
motives
,
I
would
make
use
of
them
:
I
would
be
content
with
Austin
,
August
Epist.
15.
to
fall
down
before
your
feet
,
who
are
disturbers
of
the
Churches
peace
,
and
humbly
beseech
you
,
for
the
Lords
sake
,
for
his
Christ's
sake
,
(
our
blessed
Saviour
)
for
the
flourishing
estate
of
England
,
and
for
the
wellfare
and
safeguard
of
innumerable
poore
souls
therein
,
to
avoid
contentions
,
and
dissentions
,
and
make
after
those
things
which
tend
to
the
Churches
peace
:
and
in
so
doing
,
albeit
your
eyes
should
never
see
the
Church
in
that
Bed
of
Rest
and
Peace
,
that
she
hath
been
raised
out
of
by
the
troublers
of
Gods
Israel
;
yet
Rest
shall
come
to
you
,
and
much
comfort
when
you
can
say
in
this
Case
,
as
the
Elders
of
Israel
in
Case
of
shedding
innocent
blood
,
Neither
have
our
eyes
seen
it
,
Be
mercifull
O
Lord
unto
thy
people
Israel
whom
thou
hast
redeemed
,
Deut.
21.7
.
and
lay
not
innocent
blood
to
the
charge
of
thy
people
Israel
.
And
in
so
doing
,
saith
God
,
the
blood
shed
shall
be
forgiven
them
.
So
,
Lord
,
I
have
not
disturbed
thy
Spouse
of
her
Peace
,
and
quiet
,
by
any
willing
act
of
mine
,
but
I
have
desired
her
Rest
,
prayed
for
her
Rest
;
Do
so
,
and
then
her
troubles
shall
not
be
laid
unto
thy
charge
,
nor
imputed
to
thee
.
We
have
now
done
with
the
Reasons
,
used
by
this
Friend
to
his
Friend
,
to
render
it
a
troublesome
suite
:
Now
let
us
hear
his
Resolution
and
Determination
,
the
premises
considered
.
Text.
[
I
cannot
rise
and
give
thee
.
]
And
yet
the
Text
shewes
that
afterward
in
regard
of
this
mans
importunity
,
he
did
arise
,
and
give
him
as
many
as
he
needed
.
It
appeares
then
,
that
it
was
rather
want
of
Will
then
Power
:
but
thus
it
is
(
and
I
pray
observe
it
.
)
Doct.
What
man
will
not
do
,
that
he
excuses
with
[
I
cannot
do
]
;
I
cannot
is
pleaded
,
when
the
Truth
is
,
it
is
I
will
not
.
Nolle
in
causd
est
,
non
posse
praetenditur
.
Sen.
Epist.
116.
Ruth
.
4.6
.
Thus
Ruths
Kinsman
pleaded
for
himself
to
Boaz
;
Ruth
.
4.9
.
I
cannot
redeeme
it
for
my self
,
least
I
marr
my
Inheritance
,
he
loved
the
Land
well
which
he
was
to
redeeme
,
but
he
cared
not
for
the
woman
;
she
was
a
poore
Widdow
,
and
he
a
rich
worldling
:
now
when
he
is
put
in
mind
of
that
,
that
he
must
buy
it
of
Ruth
,
and
so
take
her
to
Wife
,
he
pleads
I
cannot
,
albeit
before
the
motion
,
he
was
both
willing
and
able
.
And
thus
the
chiefe
Priests
and
Elders
answer
our
Saviour
,
when
he
asked
them
what
they
thought
of
Johns
Baptism
,
They
could
not
tell
,
but
indeed
they
would
not
tell
,
for
they
knew
it
well
enough
,
Math.
21.27
.
Math.
21.27
.
So
John
12.39
.
they
could
not
beleeve
,
that
is
,
saith
Theophylact
,
they
would
not
understand
.
So
Luke
14.20
.
John
12.39
.
Luke
14.20
.
Some
that
were
invited
to
the
wedding
feast
,
excused
it
thus
,
I
have
marryed
a
Wife
,
and
therefore
cannot
come
,
but
why
therefore
?
he
might
have
brought
her
with
him
if
he
had
pleased
,
and
t
it
is
very
likely
she
should
have
been
as
wellcome
as
himself
,
the
Truth
is
he
would
not
come
,
albeit
he
pleaded
,
he
could
not
.
Non
posse
pro
no
Velle
.
The
like
excuse
,
we
read
that
the
unjust
Steward
made
,
who
being
cast
out
of
his
Stewardship
for
his
Injustice
and
deceit
,
consulting
with
himself
what
course
he
was
best
to
take
for
his
future
livelyhood
,
he
tells
us
that
he
cannot
dig
,
he
was
unable
to
follow
labour
,
Luke
16.3
.
But
what
should
hinder
?
Luke
16.3
.
he
had
his
health
,
strength
,
and
limbs
,
the
truth
is
he
wanted
a
will
to
it
,
he
had
a
Disease
that
lay
in
his
bones
,
called
Idlenesse
.
Reas.
And
indeed
I
cannot
,
is
a
more
modest
speach
then
I
will
not
,
and
carryes
with
it
a
reasonable
excuse
:
and
thence
it
is
,
that
it
is
so
often
used
;
for
in
Reason
we
think
,
what
a
man
cannot
do
,
he
should
not
be
urged
to
.
Use
.
Are
we
not
deeply
guilty
of
this
fault
,
in
works
of
Piety
,
how
often
do
we
heare
I
cannot
alledged
?
I
cannot
heare
,
I
cannot
pray
,
I
cannot
abstaine
from
cursing
,
swearing
,
theeving
,
&c.
And
why
so
?
thou
canst
abstaine
if
the
eye
of
man
be
on
thee
,
if
thou
beest
in
the
presence
of
some
superiour
whom
thou
dost
reverence
.
Thou
canst
absteyne
,
if
a
punishment
were
presently
to
be
inflicted
on
thee
,
&c.
And
yet
thou
plead
est
thou
canst
not
.
Beleeve
it
,
though
no
naturall
man
be
able
to
do
any
thing
spiritually
good
,
and
pleasing
to
God
;
yet
there
is
no
natural
man
but
may
do
much
more
good
then
he
doth
,
to
further
his
own
salvation
,
and
to
avoid
damnation
.
He
hath
power
enough
by
Nature
to
curb
and
restraine
himself
from
all
grosse
sins
,
as
Whoredome
,
Drunkennesse
,
lew'd
company
,
&c.
He
hath
power
enough
left
in
him
,
to
make
him
lead
a
civill
and
unblameable
Life
,
Luke
11.18
.
He
hath
ability
and
power
enough
to
do
many
good
dutyes
,
Luke
11.18
.
Math.
19.20
.
Rom.
2.14
.
naturally
and
morally
good
,
Math.
19.20
.
Rom.
2.14
.
You
may
come
to
the
word
,
heare
it
,
attend
to
it
,
&c.
this
you
may
do
if
you
will
;
and
that
you
do
not
thus
,
the
want
is
in
that
,
not
in
any
want
of
power
in
you
.
Alike
faulty
are
we
in
our
excuses
for
our
Omissions
of
works
of
mercy
,
and
Charity
;
men
cannot
give
,
they
cannot
lend
,
they
cannot
do
as
they
have
done
;
but
where
's
the
want
?
Look
upon
our
backs
,
Mr.
Harris
.
they
are
as
fine
as
ever
,
(
as
one
saith
,
)
no
want
there
;
Look
upon
our
Tables
,
they
are
as
full
as
ever
,
no
want
there
;
Look
into
our
houses
,
they
are
as
richly
furnished
as
ever
,
there
is
no
want
there
.
Where
is
the
want
then
?
in
your
Ability
and
Power
?
no
,
no
,
but
in
the
will
.
You
have
to
spend
on
fools
,
and
Jesters
,
to
consume
in
needlesse
suites
,
and
brabbles
;
you
will
spend
ten
pounds
,
nay
twenty
,
but
you
will
have
your
wills
,
and
yet
not
wherewith
to
comfort
a
poor
distressed
Widdow
,
Fatherlesse
Child
,
to
help
an
honest
decayed
;
Christian
.
I
tell
you
,
mend
but
the
Will
,
and
all
is
mended
;
were
that
right
,
this
excuse
needed
not
;
help
that
and
all
is
holpen
.
If
Will
were
at
home
the
Dore
would
be
opened
,
though
at
Mid-night
,
(
though
the
Children
be
abed
and
a
sleep
,
)
to
pleasure
a
Friend
,
to
succour
the
poore
,
needy
,
and
such
as
are
in
distresse
.
We
read
of
a
poore
woman
that
came
to
Basil
,
desiring
him
to
write
to
the
Governour
of
the
place
in
her
behalf
,
that
he
would
ease
her
of
her
Taxes
;
he
did
so
:
The
Governour
returnes
this
Answer
,
I
would
with
all
my
heart
do
what
you
desire
for
this
woman
,
for
your
sake
if
I
could
,
but
she
is
under
such
and
such
Taxes
that
I
cannot
relieve
her
:
well
sayes
Basill
in
his
reply
,
si
adsit
voluntas
,
&c.
If
you
have
a
Will
and
want
power
,
it
is
tolerable
;
but
if
you
have
power
and
want
Will
,
God
will
bring
you
into
a
poore
condition
:
and
so
it
fell
out
,
for
this
man
was
afterwards
by
the
Emperour
cast
into
Prison
,
he
sends
to
Basil
,
desiring
him
to
intercede
for
him
,
he
did
so
;
and
after
six
dayes
he
was
delivered
,
and
then
he
shewes
twice
as
much
favour
to
the
woman
,
Surius
.
1.
Tom.
in
vit.
Basil
.
as
she
before
desired
.
To
say
I
cannot
upon
respect
of
some
inconveniences
may
in
some
sort
be
excused
,
being
thus
to
be
understood
,
with
Conveniency
I
cannot
:
yet
this
is
no
excuse
for
the
Omission
of
any
Duty
whereto
we
stand
bound
,
either
to
God
or
man
.
But
to
say
,
we
cannot
do
that
which
we
have
no
will
to
do
out
of
a
froward
spirit
,
is
an
untruth
,
yea
a
sinfull
excuse
,
wherein
many
times
we
charge
God
foolishly
with
that
unprofitable
Servant
,
as
if
he
reaped
where
he
sowed
not
,
and
requires
that
of
us
which
we
have
not
ability
to
performe
,
Luke
19.21
.
Math.
25.32
.
although
he
justly
might
by
reason
of
our
first
abilitves
:
but
yet
he
doth
not
,
he
requires
of
us
what
we
may
do
,
and
(
if
we
be
as
we
professe
our selves
)
good
Christians
have
ability
to
do
,
Phil.
4.13
.
Phil.
4.13
.
I
can
do
all
things
(
saith
the
Apostle
)
all
things
in
some
measure
,
though
not
in
that
absolute
and
perfect
measure
that
the
Law
requires
.
Let
us
not
be
like
Banquerours
,
who
because
they
cannot
pay
all
,
refuse
to
pay
any
thing
at
all
:
but
pay
,
so
farr
as
our
power
reacheth
.
Use
.
2
To
wind
up
all
in
a
word
,
Lay
the
blame
of
your
neglects
where
it
should
be
laid
,
and
that
is
on
the
Will
;
which
you
may
thank
for
your
Damnation
:
for
men
perish
not
because
they
can
do
no
better
,
Math.
23.37
.
but
because
they
will
do
no
better
,
Math.
23.37
.
As
somtime
a
Roman
Senatour
said
of
his
Wife
(
after
he
had
discharged
Cataline
his
house
,
and
forbidden
her
his
company
,
which
she
obeyed
not
,
)
Opulentia
valet
,
ingenium
valet
,
lingua
valet
,
animositas
valet
;
tantum
voluntas
aegrotat
,
Her
purse
is
in
health
,
her
wit
in
health
,
her
tongue
is
in
health
,
her
courage
in
health
,
only
her
Will
is
sick
:
so
may
we
say
of
our
Wills
,
God
hath
charged
us
not
to
admit
his
enemyes
,
our
sins
,
but
observe
his
precepts
,
and
do
good
dutyes
;
we
have
hands
able
to
do
it
,
they
are
in
health
;
wits
able
to
do
it
,
they
are
in
health
;
wealth
and
meanes
able
to
do
it
,
they
are
in
health
;
only
our
Wills
are
sick
,
they
will
not
do
it
.
God
of
his
mercy
recover
them
,
and
all
will
be
recovered
.
Thus
of
the
Literall
,
now
of
the
Spirtuall
meaning
.
Our
Saviour
by
this
seemes
to
hint
unto
us
,
whence
it
is
that
our
doubts
and
feares
arise
,
of
not
being
heard
in
prayer
,
namely
from
a
conceit
that
God
cannot
help
us
:
for
whilst
a
Dore
is
open
,
and
Children
up
,
and
some
faire
probability
of
speeding
,
so
that
we
see
a
likelihood
in
respect
of
meanes
,
we
receive
encouragement
;
but
if
there
be
a
want
of
meanes
,
no
faire
probability
of
help
from
the
Creature
,
then
we
think
that
there
is
a
want
of
power
in
the
Creatour
;
he
would
help
us
it
may
be
if
he
could
,
when
indeed
it
is
not
want
of
power
,
but
want
of
will
in
God
that
we
are
not
helped
,
and
from
hence
may
be
inferred
,
Doct.
That
Gods
will
doth
not
alwayes
permit
his
power
to
bring
into
Act
what
it
could
.
God
may
Answer
us
sometimes
as
this
Friend
answered
his
Friend
,
I
cannot
rise
,
&c
:
when
indeed
it
is
,
I
will
not
rise
.
This
is
a
lesson
that
the
Godly
have
been
well
instructed
in
:
So
the
three
Children
who
were
cast
into
the
fiery
Furnace
in
their
Answer
to
Nebuchadnezar
,
Dan.
3.17
,
18.
Dan.
3.17
,
18.
Our
God
whom
we
serve
is
able
to
deliver
us
from
the
burning
fiery
Furnace
,
and
he
will
deliver
us
out
of
thine
hand
,
O
King
.
But
if
not
,
be
it
known
to
thee
,
O
King
&c.
that
is
,
if
he
be
not
pleased
to
deliver
,
that
his
Will
permit
not
his
power
to
do
what
it
can
,
yet
we
will
not
fall
down
,
&c
:
So
the
Leper
in
the
Gospel
;
Math.
8.2
.
Math.
8.2
.
doubted
not
of
Christs
power
,
he
knew
that
he
could
make
him
cleane
,
only
questioned
whether
his
Will
would
permit
his
Power
to
Act.
For
the
further
clearing
of
this
point
,
it
will
not
be
amisse
to
take
notice
that
the
Power
of
God
is
said
to
be
either
Intrinsecall
or
Extrinsecall
.
The
Intrinsecall
Power
of
God
is
that
which
worketh
in
himself
Internally
,
and
is
alwayes
active
,
and
actuall
.
And
thus
it
is
equall
with
other
his
Attribures
;
for
all
his
Attributes
are
his
Essence
,
and
Himself
,
(
for
whatsoever
is
in
God
,
is
God
)
:
And
so
no
Attribute
as
it
is
his
Essence
,
and
Himself
,
can
exceed
another
;
His
Mercy
is
not
beyond
his
Justice
,
nor
his
Justice
beyond
his
Wisdome
,
nor
his
Power
beyond
his
Will
,
nor
that
larger
then
his
Power
.
The
Extrinsecall
Power
of
God
is
that
which
is
exercised
about
outward
Objects
,
and
is
so
called
in
respect
of
outward
operations
,
proceeding
,
and
passing
from
him
towards
things
that
be
divers
,
and
various
from
Himself
?
This
power
is
alwayes
Active
,
but
not
Actuall
.
And
this
is
(
for
our
Capacityes
)
distinguished
into
Absolute
,
and
Limited
,
His
Absolute
Power
is
that
,
whereby
he
is
able
to
do
all
things
Possible
to
be
done
,
I
say
possible
;
for
some
things
cannot
be
done
,
being
in
themselves
impossible
,
of
which
nature
are
such
things
as
inferr
a
Contradiction
,
as
for
one
thing
at
the
same
time
to
be
,
and
not
to
be
;
A
body
to
be
here
,
and
at
the
same
instant
of
Time
not
to
be
here
.
The
Sun
to
shine
,
and
at
the
same
instant
of
Time
not
to
shine
:
But
of
things
of
this
Nature
,
it
may
rather
be
said
,
they
cannot
be
done
,
then
that
God
cannot
do
them
;
Seeing
the
Reason
of
this
impossibility
is
not
in
Gods
Nature
but
in
theirs
.
And
some
things
God
cannot
do
,
as
contradicting
his
Nature
and
Essence
,
;
So
,
first
;
Matter
of
Iniquity
,
he
can
not
Lye
,
Tit.
1
,
2.
Heb.
6.18
.
Gen.
18.25
.
Secondly
,
Gen.
18.35
.
Numb.
23.19
.
Tit.
1
,
2
,
Heb.
6.18
.
Gal.
6
,
7.
Jam.
1.13
.
Jam.
1.17
.
1
Sam.
15.29
.
Matter
of
suffering
,
Gal.
6
,
7.
Jam.
1.13
.
Therefore
the
Son
of
God
that
he
might
be
capable
of
suffering
,
took
on
him
mans
flesh
.
Thirdly
;
Matter
of
variablenesse
and
Inconstancy
,
Jam.
1.17
.
1
Sam.
15.29
.
(
And
where
such
things
are
said
of
God
,
they
are
to
be
understood
figuratively
.
)
These
things
may
be
done
by
the
Creature
,
but
not
by
the
Creator
.
And
that
not
because
of
impotency
in
him
,
but
because
of
Potency
and
perfection
of
excellency
(
saith
Tertullian
)
.
Now
by
this
Absolute
Power
of
God
he
can
do
all
things
positively
,
Job
.
42.2
.
Math.
3.9
.
&
19.26
.
&
26.53
.
Rom.
9.18
.
Mal.
2.15
.
Job
.
42.2
.
Math.
3.9
.
&
19.26
.
&
26.53
.
Rom.
9.18
.
Mal.
2.15
.
Nihil
impossibile
nisi
quod
non
vult
.
Tertul.
de
carne
.
Christi
.
Psal.
115.3
.
Isay
.
46.10
.
Gen.
19.22
.
Mark
.
6.5
.
The
limited
Power
of
God
is
that
which
his
Will
or
some
other
Attribute
limiteth
or
restraineth
,
Psal.
115.3
.
Isay
.
46.10
.
I
will
do
all
my
pleasure
.
Thus
God
by
his
Absolute
Power
could
have
destroyed
Sodome
before
Lot
came
out
of
it
;
but
by
his
Limited
Power
he
could
not
,
Gen.
19.22
.
It
was
not
Passively
limited
by
Lot
,
but
Actively
by
his
own
will
.
Thus
Mark.
6.5
.
By
Christs
absolute
Power
he
could
have
wrought
more
Miracles
then
he
did
in
Nazareth
,
but
by
his
Limited
Power
he
could
not
,
and
why
so
?
because
he
would
not
,
it
making
more
for
his
glory
,
not
to
work
any
great
miracle
amongst
that
unbelieving
people
.
So
Math.
26.53
.
and
of
this
Power
we
now
speak
.
Reas.
If
you
should
aske
a
Reason
why
God
will
not
do
what
he
can
do
?
I
must
tell
you
that
it
is
not
safe
to
question
it
:
Qui
rationem
quaerit
voluntatis
Dei
,
aliquid
majus
Deo
quaerit
(
saith
St.
Augustine
.
)
He
that
seekes
a
Reason
of
the
will
of
God
,
seekes
for
somthing
greater
then
God
.
Therefore
,
sayes
Luther
justly
,
periculosa
&
pestilens
quaestio
,
Quare
?
It
is
a
dangerous
and
infectious
Monosyllable
,
Why
?
And
he
persues
it
farther
with
words
of
more
vehemency
:
Odiosa
et
exitialis
,
vocula
,
Quare
,
It
is
an
execrable
,
and
damnable
monosyllable
,
Why
?
it
exasperates
God
,
and
ruins
us
;
For
when
a
man
comes
to
the
boldnesse
of
proposing
such
a
Question
,
he
will
not
give
over
till
he
find
some
Answer
,
and
he
has
nothing
to
answer
him
but
his
own
Reason
;
and
that
affoards
not
lead
enough
,
nor
line
enough
to
sound
the
depth
of
Gods
proceedings
.
The
Will
of
God
is
the
Cause
of
all
Causes
,
in
which
we
must
make
a
stand
,
and
seek
for
no
Reason
beyond
it
.
It
is
thus
,
or
thus
,
why
?
it
is
Gods
will
to
have
it
so
,
that
's
enough
:
There
is
no
Cause
of
the
first
Cause
.
The
Sea
be
it
never
so
deep
hath
a
bottome
,
the
Heavens
be
they
never
so
high
,
they
have
a
top
;
but
of
the
will
of
God
there
are
no
Confines
,
nor
Limits
,
as
Zophar
excellently
telleth
Job
.
cap
,
11.7
,
8
,
9
,
Job
.
11.7
,
8
,
9.
God
is
an
absolute
Lord
over
his
Creatures
,
and
hath
as
just
right
of
their
Disposition
,
as
he
had
power
of
their
Creation
.
Hath
not
the
Potter
power
over
his
Clay
?
The
Carpenter
of
his
Timber
;
Rom.
9
The
Governour
of
a
Family
,
power
to
put
out
at
pleasure
,
to
set
this
Vessell
on
the
Cupboard
,
fling
that
other
on
the
Dunghill
?
God
hath
a
farr
more
incomparable
right
over
us
,
then
we
over
any
Pot
or
Vessell
,
who
then
shall
demand
a
Reason
of
his
Will
?
And
yet
though
there
can
be
no
Cause
given
of
Gods
will
,
which
is
the
Cause
of
all
Causes
,
yet
(
as
Aquinas
teacheth
us
to
distinguish
)
there
may
be
ratio
rei
velitae
a
reason
of
that
thing
which
is
willed
by
God
,
Ephes.
●●
.
4
.
for
God
worketh
all
things
according
to
Counsell
.
And
so
his
Will
is
not
without
Reason
,
and
according
to
this
Counsell
of
his
own
Wil
,
he
setteth
divers
things
in
such
an
order
,
that
the
former
is
the
cause
of
the
latter
,
yet
none
of
them
a
Cause
,
but
an
Effect
of
his
Will.
Muscul
.
loc.
com
.
p.
412.413
.
Rom.
8.29
.
Gen.
6.12
,
13.
Rom.
9
.
20-25
.
So
Rom.
8.29
.
all
depend
on
Gods
Will
,
but
his
Will
on
none
of
them
.
And
thus
God
himself
is
pleased
to
render
Reasons
for
the
doing
of
that
which
he
commands
,
and
of
his
proceedings
with
the
Creature
,
as
Gen.
6.12
,
13.
Rom.
9
.
20.-25
.
And
a
Reason
of
these
things
may
modestly
be
enquired
.
This
Doctrine
delivered
serves
to
reprove
a
double
fault
in
us
:
The
one
is
that
absurd
and
foolish
Reasoning
from
the
pewer
of
God
,
to
the
will
of
God
,
God
can
do
this
,
or
that
,
therefore
he
will
do
it
.
And
thus
they
of
the
Romane
Church
Reason
for
Christs
Corporall
presence
in
the
Sacrament
of
the
Altar
;
they
obtrude
to
us
,
Asylum
Haereticorum
est
omnipetentia
D●i
.
Chrys.
miraculous
Doctrines
of
Transubstantiation
,
and
the
like
upon
a
possibility
only
,
It
may
be
done
,
say
they
,
it
is
possible
;
God
can
do
it
(
which
yet
implying
contradictions
cannot
be
done
)
but
should
it
be
granted
that
God
can
do
it
,
yet
an
Argument
à
posse
ad
esse
is
infirme
and
weak
;
unlesse
they
can
find
Gods
will
to
be
there
,
as
well
as
his
power
,
they
prove
nothing
.
The
like
absurd
Reasoning
we
heare
from
many
carelesse
people
.
God
can
save
me
without
meanes
,
help
me
without
praying
;
Indeed
,
by
Gods
omnipotent
and
absolute
power
,
he
can
do
this
;
he
can
feed
Eliah
by
a
Raven
,
cause
Corne
to
grow
without
plowing
or
sowing
:
of
stones
,
raise
up
Childeren
unto
Abraham
,
but
will
God
(
think
you
)
do
this
?
Is
not
his
power
limited
by
his
will
?
And
by
his
limited
power
he
will
not
do
this
that
you
say
.
verse
21
The
other
sort
to
be
reproved
are
such
as
tempt
God
concerning
his
power
;
for
when
matters
succeed
not
according
to
their
hopes
,
when
they
find
every
dore
shut
,
and
no
probability
of
help
from
the
Creature
,
presently
they
are
dejected
,
not
because
they
think
God
will
not
,
but
because
they
imagine
God
cannot
help
men
.
And
this
was
the
fault
of
Moses
,
God
promised
to
spread
such
a
Table
in
the
Wildernesse
,
that
all
the
Israelites
should
have
flesh
to
eate
,
Numb.
11.19
.
Numb.
11.19
.
and
that
,
not
for
a
day
or
two
,
but
,
a
month
together
.
Moses
questioned
whether
God
were
able
to
make
good
his
promise
,
verse
21.
thus
he
argues
;
the
people
are
six
hundred
thousand
foot
men
,
&c
:
shall
the
Flocks
and
the
Heards
be
slaire
for
them
to
suffice
them
?
&c
:
but
see
the
Answer
that
God
makes
,
verse
23
verse
23.
Is
the
Lords
hand
waxed
short
?
&c.
implying
that
Moses
and
the
people
of
Israel
had
such
an
apprehension
of
his
power
:
for
this
is
said
likewise
of
them
,
Psal.
78.20
.
They
spake
against
God
,
and
said
can
God
furnish
a
Table
in
the
Wildernesse
?
Pro.
78.29
.
from
the
strongest
premises
which
Omnipotency
it self
could
make
,
they
could
not
dispute
Faith
in
the
Conclusion
.
Behold
he
smote
the
Rock
&c
:
can
he
give
bread
?
Oh
cursed
Infidelity
!
which
will
pervert
Gods
Logick
,
and
dispute
Gods
Arguments
backward
:
From
what
God
hath
done
Faith
,
gathers
strength
,
1
Sam.
17.34
.
as
David
said
in
Goliahs
Case
,
God
hath
done
this
and
will
.
But
Infidelity
from
the
premises
of
Gods
power
concludes
weaknesse
;
from
a
Can
to
inferr
a
Cannot
,
so
verse
41.
verse
41
they
turned
back
,
and
limited
the
Holy
one
of
Israel
,
they
said
,
he
cannot
do
,
and
why
?
because
they
have
Cityes
walled
up
to
Heaven
,
that
is
the
thing
laid
to
their
charge
,
in
limiting
the
holy
one
of
Israel
;
they
thought
,
if
their
Cityes
had
been
but
low
,
and
the
men
had
been
but
ordinary
men
,
God
might
have
brought
them
into
that
Land
:
but
heare
what
they
said
,
Numb.
13.22
,
23.
Numb.
13.22
,
23.
The
Land
through
which
we
have
gone
to
search
,
is
a
Land
that
eateth
up
the
Inhabitants
thereof
,
and
all
the
men
that
we
saw
,
were
men
of
great
Stature
,
and
there
we
saw
Gyants
;
A
strange
story
,
and
a
likely
tale
.
The
Land
did
eate
up
the
Inhabitants
,
and
yet
they
are
men
of
great
Stature
,
and
Gyants
,
surely
then
they
were
no
starvelings
,
they
wanted
no
victualls
:
but
put
the
Case
that
they
were
so
great
,
had
not
God
power
?
that
it
was
,
they
doubted
.
Many
other
Instances
might
be
brought
,
2
King
.
7.2
.
Mark
.
9.22
.
John
.
11.21.38
.
2
King
.
7.2
.
Mark
.
9.22
.
Joh.
11.21.38
.
In
all
these
Instances
there
is
doubt
made
of
Gods
Power
,
and
so
it
is
still
with
us
,
our
unbeliefe
ariseth
more
from
a
suspition
of
Gods
Power
,
then
of
his
Will
,
else
why
do
we
believe
least
,
when
dangers
are
greatest
?
In
little
Dangers
we
believe
that
God
will
help
,
but
in
greater
troubles
we
believe
not
;
but
are
much
cast
down
with
doubtings
;
and
the
Reason
is
,
for
that
then
we
see
a
greater
Power
is
required
,
and
that
we
doubt
of
:
but
here
you
lee
the
power
of
God
is
Absolute
,
were
it
not
limited
by
his
Will
;
so
that
we
need
not
doubt
of
that
.
Use
.
2
Secondly
;
if
it
be
so
that
the
Will
of
God
doth
not
ever
permit
his
Power
,
to
bring
into
Act
what
it
could
do
;
then
let
it
advise
us
to
make
sure
Gods
will
,
that
we
may
comfortably
rest
upon
the
Power
of
the
Almighty
.
It
is
Gods
Power
that
worketh
all
things
for
us
,
but
it
is
his
Will
that
sets
that
Power
on
work
:
He
can
do
by
his
Power
more
then
he
will
,
but
he
cannot
do
any
thing
by
his
Power
which
is
contrary
to
his
will
.
That
there
is
a
Power
in
God
is
very
comfortable
unto
us
,
he
is
able
to
help
us
;
The
Faith
of
the
Godly
hath
built
much
upon
that
,
(
as
did
Jehosophats
,
So.
Heb.
11.19
.
and
the
three
Children
in
the
fiery
Furnace
)
but
if
the
Will
of
God
accompany
it
not
,
sollid
comfort
cannot
be
had
from
th●nce
,
but
being
assured
of
Gods
Will
,
we
need
not
then
doubt
his
Power
.
Abraham
thus
builded
his
Faith
upon
Gods
promise
,
and
his
ability
to
performe
it
,
Rom.
4.19.20
.
This
bred
that
strength
of
Faith
in
him
.
Rom.
4.19.20
.
What
God
willeth
once
,
we
may
conclude
that
he
effectually
worketh
.
Obj.
But
God
hath
manifested
a
willingnesse
to
help
,
which
his
power
hath
not
seconded
;
he
wills
something
which
yet
is
not
done
,
Ezek.
33.11
.
Psal.
81.11
.
Hos.
7.1
.
Math.
23.37
.
1
Tim.
2.4
.
Resp.
Ezek.
33.11
.
Psal.
81.11
.
Hos.
7.1
.
Math.
23.37
.
1
Tim.
2.4
.
Some
distinguish
here
,
and
say
that
the
Will
of
God
is
Absolute
or
Conditionall
.
In
things
that
God
hath
Absolutely
determined
to
do
,
there
his
Power
doth
work
them
effectually
.
But
the
things
which
God
would
have
on
condition
from
us
,
those
his
Power
doth
not
work
further
then
the
condition
is
performed
by
us
.
God
would
that
a
Sinner
should
live
,
and
is
willing
to
give
him
Life
,
and
Salvation
,
but
it
must
be
understood
according
to
that
course
of
providence
that
he
hath
taken
for
him
,
in
,
and
by
the
New
Covenant
.
And
that
he
may
live
and
obtayne
Salvation
,
God
would
that
he
should
turne
from
his
wicked
wayes
&
come
to
the
knowledge
of
the
Truth
:
And
for
that
end
and
purpose
he
sends
his
Word
,
and
Messengers
to
convince
him
of
his
Sin
,
Acts
26.18
.
to
reclaime
him
from
his
evill
courses
,
Acts.
26.18
.
wherein
if
they
be
wanting
to
themselves
,
God
with-holds
his
Power
,
and
they
perish
:
And
thus
by
this
Conditionall
Will
,
he
wills
the
Salvation
of
all
;
but
by
his
Absolute
Will
which
doth
alwayes
most
certainly
and
infallibly
take
effect
,
he
wills
the
Salvation
of
none
,
but
the
elect
only
.
The
Usuall
distinction
of
Gods
will
,
is
,
Secret
or
Revealed
,
the
former
is
called
Voluntas
Beneplaciti
,
the
good
pleasure
of
his
Will
,
the
other
Voluntas
Signi
,
that
will
of
his
word
,
wherein
he
declareth
and
openeth
to
man
what
his
will
is
,
The
former
is
Voluntas
,
quam
Deus
vult
,
that
will
which
he
willeth
us
to
will
;
and
with
this
,
his
Power
doth
not
alwayes
concurr
.
And
of
that
our
Saviour
speaks
,
Math.
23.37
.
Both
these
distinctions
look
the
same
way
.
Math.
23.37
.
Others
Answer
thus
:
Junius
.
The
will
of
God
though
it
be
but
one
as
God
is
one
,
yet
this
one
will
doth
exercise
and
extend
it self
diversly
upon
divers
objects
,
and
is
to
be
considered
in
divers
degrees
.
The
weakest
and
most
remisse
degree
,
is
to
will
the
suffering
of
evill
,
for
though
God
(
to
speak
properly
)
wills
not
sin
,
yet
he
willingly
suffers
it
which
he
could
easily
prevent
,
and
hinder
if
he
would
oppose
his
omnipotent
Power
,
which
he
alwayes
doth
not
.
The
next
degree
of
Gods
willing
,
stands
in
commanding
good
,
approving
of
it
,
where
it
is
found
.
And
thus
he
wills
and
commands
that
all
men
should
repent
,
and
would
not
that
men
should
perish
,
and
these
things
he
willeth
seriously
:
but
this
will
which
stands
in
commanding
,
promising
and
the
like
,
is
too
often
resisted
,
and
made
ineffectuall
by
men
.
The
highest
degree
of
willing
in
God
,
is
,
when
he
so
wills
a
thing
,
as
that
withall
he
employes
his
Omnipotent
Power
for
the
effecting
of
it
,
and
by
this
he
doth
whatsoever
he
pleaseth
in
the
Heavens
,
and
on
the
Earth
,
Psal.
115.3
.
Psal.
115.3
.
This
Will
cannot
be
resisted
:
And
thus
he
wills
the
salvation
of
the
elect
,
and
workes
that
in
them
that
he
requires
of
them
.
See
then
that
thou
provest
what
the
good
and
acceptable
will
of
God
is
towards
thee
,
Rom.
12.2
.
Rom.
12.2
.
Leave
secret
things
to
God
,
enquire
into
that
part
of
his
Will
revealed
.
Doth
any
man
put
his
Son
to
School
to
learne
what
his
Master
thinks
?
Quis
tam
stulte
curiosus
est
,
qui
filium
suum
mittat
in
scholam
ut
quid
Magister
cogitet
,
discat
?
(
saith
Austin
.
)
Consider
how
farr
God
hath
engaged
himself
unto
thee
by
promise
,
what
qualifications
and
conditions
he
expects
to
be
in
thee
,
and
from
thee
,
and
so
farr
as
he
hath
made
known
his
Will
unto
thee
,
thou
may'st
rest
upon
his
Power
,
for
that
shall
not
be
wanting
to
effect
it
.
Call
upon
me
,
Psal.
50.15
.
saith
God
,
in
the
time
of
Trouble
,
and
I
will
heare
.
In
all
thy
troubles
,
inward
or
outward
cry
,
call
,
feare
not
the
Power
of
God
;
doubt
not
of
it
,
Math.
8.2
.
but
say
,
Lord
if
thou
wilt
thou
canst
make
me
cleane
,
so
if
thou
wilt
,
thou
canst
pardon
me
,
heare
me
,
help
me
;
Jam.
4.15
.
Put
in
,
if
God
will
in
all
thy
Resolutions
,
make
that
good
and
thou
may'st
conclude
,
what
God
seeth
to
be
good
for
me
,
that
he
will
do
;
what
God
will
do
,
that
he
can
do
;
what
God
will
do
,
and
can
do
,
that
shall
be
done
;
Therefore
what
God
seeth
to
be
good
for
me
,
shall
be
.
Get
but
Gods
good
will
and
all
will
be
well
,
and
get
unto
Christ
and
feare
not
,
but
thou
shalt
have
that
,
Luke
.
2.14
.
Luke
2.14
.
Thus
you
have
heard
of
the
discouragements
that
we
may
meet
withall
in
our
comming
to
God
,
but
notwithstanding
all
these
we
may
not
be
driven
off
.
A
Friend
will
not
be
discouraged
(
saith
Christ
)
from
comming
to
his
Friend
,
although
the
Dore
be
shut
,
&c.
God
is
your
Friend
,
you
are
his
,
therefore
be
not
discouraged
;
So
then
let
us
take
one
observation
more
along
with
us
.
Doct.
Gods
Friends
should
not
be
driven
off
from
seeking
to
him
by
Prayer
,
notwithstanding
the
many
discouragements
which
they
meet
withall
;
let
the
Dore
be
shut
,
the
Children
abed
,
an
unkind
answer
given
,
yet
nothing
should
stave
them
off
from
calling
upon
God
in
the
day
of
their
Distresse
.
How
was
Jchosaphat
put
to
it
?
2
Chron.
20.12
Psal.
44.8
—
to
the
end
.
he
knew
not
which
way
to
turne
him
;
his
Enemyes
were
many
,
people
unable
to
resist
,
yet
his
eyes
were
up
to
God
still
,
2
Chron.
20.12
.
So
Psal.
44.
from
verse
8.
to
the
end
,
nothing
could
keep
them
from
seeking
unto
God
.
Nay
,
albeit
the
Lord
had
willed
his
people
not
to
trouble
him
,
and
positively
told
them
that
he
would
deliver
them
no
more
,
yet
that
could
not
beat
them
off
,
they
would
sti●l
seek
unto
him
,
as
we
read
Judg.
10.13.15
.
Instance
in
David
,
Psal.
88
.
3-14
.
And
in
Dan.
6.10
.
Judg.
10.13.15
.
Psal.
88
.
3-14
.
Dan.
6.10
.
Jon.
2.1
,
2.
Math.
20.30
.
Mark
.
10.46
.
So
Jon.
2.1
,
2.
He
was
in
the
belly
of
the
deep
and
in
the
belly
of
the
Whale
,
and
had
neither
Sun-light
,
nor
Candle-light
,
little
hope
of
ever
being
delivered
out
of
that
Prison
,
yet
he
is
there
praying
.
We
read
in
the
Gospel
,
Math.
20.30
.
of
two
blind
men
,
(
one
was
Bartimeus
,
Mark
10.46
.
)
they
were
rebuked
by
the
multitude
,
but
that
would
not
do
,
they
hold
on
and
cry
out
after
Christ
:
But
amongst
all
examples
,
none
is
more
remarkeable
then
that
we
have
,
Math.
15.22
.
Math.
15.12
.
It
is
set
out
with
an
Ecce
,
and
so
calls
upon
us
for
speciall
regard
.
A
poore
Cananite
comes
to
Christ
in
the
behalfe
of
her
Daughter
,
who
was
possessed
with
a
Devill
,
she
instantly
beseecheth
him
,
prostrate
on
her
knees
,
even
in
the
bowels
of
compassion
,
to
behold
her
Child
,
her
little
Child
(
as
St.
Marke
hath
it
,
)
and
dislodge
that
uncleane
and
raging
spirit
,
Mark
.
7.23
.
who
had
taken
up
her
body
as
a
Cabinet
to
rest
in
.
Have
mercy
upon
me
ô
Lord
.
She
saw
her self
beaten
on
her
poore
Childs
back
,
and
acknowledgeth
her
own
sin
in
her
Daughters
sufferings
,
Have
mercy
(
on
me
)
thou
Son
of
David
,
thou
that
wast
thy self
borne
of
a
woman
,
pitty
a
woman
;
thou
that
hast
the
bowells
of
a
man
in
thee
,
hide
not
thine
eyes
from
thine
own
flesh
;
my
Daughter
,
my
little
Daughter
is
vexed
,
yea
greviously
vexed
with
a
Devill
,
and
thou
our
blessed
Jesus
,
who
cam'st
to
destroy
the
workes
of
the
Devil
,
have
pitty
therefore
on
this
my
Child
,
&c.
Now
who
would
expect
any
other
then
a
present
Answer
to
so
humble
and
pious
a
suite
?
yet
see
what
discouragements
she
meets
withall
.
First
,
not
a
word
doth
Christ
give
her
,
Math.
15.
verse
23.
verse
23.
he
seemeth
to
neglect
and
slight
her
:
and
a
willing
neglect
(
saith
one
)
layes
strong
seidge
to
the
best
Fort
of
the
soul
.
She
was
well
assured
that
he
heard
her
;
for
she
cryed
out
,
she
whispered
not
,
what
might
she
think
?
Math.
9.12
.
Is
this
the
Physitian
that
came
into
the
world
to
cure
the
sick
,
and
doth
he
refuse
to
help
his
Patient
?
Is
this
that
Fountaine
that
invites
all
to
come
and
drink
freely
,
John
7.37
.
John
1.1
.
and
doth
he
now
with-hold
water
f●om
the
thirsty
?
Colos.
2
,
3.
Pro.
9.3
,
4.
Is
this
the
Word
and
wisdome
of
the
Father
which
sends
the
maydens
to
cry
out
in
the
Market
places
,
Come
unto
me
,
and
Who
is
simple
let
him
come
,
Esay
.
61.1
.
Luke
4.18
.
and
is
he
now
become
dumb
?
Is
this
he
that
was
sent
to
comfort
the
afflicted
,
and
will
he
add
Affliction
to
Affliction
by
a
willing
disrespect
?
No
,
No
,
it
cannot
be
that
this
is
he
,
I
must
seek
to
some
other
for
reliefe
:
Or
,
if
this
be
he
,
I
see
my
request
is
not
minded
by
him
.
I
have
run
,
and
cryed
after
him
in
whom
all
Nations
of
the
Earth
should
be
blessed
,
and
he
disdaines
me
;
Ah
my
deare
Child
,
what
shall
I
do
for
thee
,
to
whom
shall
I
go
?
my
bowells
are
turned
within
me
on
thy
behalf
.
The
Lord
of
Life
hath
closed
his
eare
against
my
humble
suite
,
And
I
,
whither
shall
I
go
?
Thus
she
might
have
debated
the
matter
within
her self
,
but
this
she
did
not
,
but
rather
gathers
strength
from
this
discouragement
.
Doth
not
Christ
answer
?
well
I
will
have
one
before
I
leave
him
:
he
sayes
nothing
,
this
is
no
denyall
yet
:
She
followes
her
suite
,
insomuch
that
his
Disciples
come
unto
him
,
and
move
on
her
behalf
.
Send
her
away
,
for
she
cryeth
after
us
.
verse
24
Whether
the
Disciples
out
of
Compassion
to
this
woman
made
this
request
unto
their
Master
for
her
,
or
,
only
in
respect
of
her
importunity
,
desired
Christ
to
give
her
an
Answer
that
she
might
no
longer
trouble
them
with
her
uncessant
bawling
is
questionable
;
but
we
will
not
dispute
it
.
It
is
most
like
that
the
passion
of
the
woman
,
moved
compassion
in
them
,
&
seeing
great
discouragement
on
Christs
part
,
and
great
Constancy
on
hers
,
they
became
suitors
for
her
unrequested
,
that
she
might
obtaine
a
mercyfull
grant
.
Our
blessed
Saviour
answers
them
,
albeit
he
gave
her
not
a
word
.
Math.
15.
I
am
not
sent
(
saith
he
)
but
to
the
lost
sheep
of
the
house
of
Israel
,
verse
24.
as
if
he
should
say
,
It
is
not
within
the
compasse
of
my
Commission
.
For
my
Father
hath
sent
me
(
not
only
,
but
)
chiefly
,
and
principally
,
to
the
Jewes
,
of
which
number
she
is
none
,
but
a
Gentile
;
(
Nor
was
the
wall
of
Partition
as
yet
broken
down
,
)
so
that
it
implyes
that
the
suite
was
unreasonable
,
at
least
unseasonable
,
and
therefore
she
might
set
her
heart
at
rest
,
and
spare
her
breath
,
and
trouble
neither
them
nor
her self
any
further
.
Could
there
be
any
greater
discouragement
then
this
?
for
what
was
this
Answer
which
he
gave
to
them
,
any
other
then
a
defence
of
his
former
silence
,
and
seeming
neglect
?
Whilst
he
was
silent
,
it
might
be
thought
that
he
heard
not
,
or
else
that
(
his
thoughts
being
taken
up
with
matters
more
serious
)
he
regarded
not
her
suite
;
But
this
Answer
professed
that
silence
,
to
proceed
from
a
Resolution
not
to
grant
her
her
desire
,
she
being
one
that
he
was
not
sent
unto
,
and
so
(
with
warrant
from
his
Calling
)
could
not
help
her
.
verse
25
One
would
have
thought
that
this
second
repulse
would
have
broke
her
very
heart-strings
,
and
stopt
her
mouth
for
ever
after
moving
him
in
that
matter
;
But
yet
she
is
not
discouraged
;
glad
she
is
to
heare
him
speak
to
others
of
her
,
that
solicited
for
her
,
and
good
hopes
she
hath
,
that
he
who
opened
his
mouth
now
,
would
open
his
hand
anon
.
And
whereas
before
she
followed
him
,
now
she
overtakes
him
:
she
kept
somewhat
a
loofe
off
before
,
now
she
comes
closer
to
him
,
and
falls
down
and
worships
him
,
saying
,
Lord
help
me
,
verse
25.
Pitty
the
case
of
a
poore
distressed
woman
,
and
let
teares
work
thee
to
some
compassion
of
me
in
misery
.
I
am
thy
begger
,
and
come
for
my
Dole
,
oh
reject
not
her
,
who
in
all
humility
doth
here
prostrate
her self
at
thy
feet
for
mercy
.
verse
26
Now
(
if
ever
)
sure
,
she
shall
have
a
faire
and
yielding
Answer
,
being
so
humble
and
faithfull
a
supplicant
(
for
if
the
Prayer
of
Faith
from
the
knees
of
Humility
prevaile
not
with
the
God
of
mercy
,
what
will
?
)
But
behold
a
third
Repulse
,
more
severe
and
rough
then
either
of
the
former
.
She
is
not
only
snapt
and
chidden
,
but
reproached
.
It
is
not
meet
to
take
the
Childrens
bread
and
to
cast
it
unto
Doggs
,
verse
26.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
whelps
for
more
contempt
sake
(
as
Beza
noteth
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
So
by
consequence
he
calls
her
Bitch
,
and
her
Daughter
Whelp
.
What
more
ignominious
,
and
opprobious
name
,
then
the
name
of
a
Dogg
?
Am
I
a
Doggs
head
said
Abner
to
Ishbosheth
that
thou
accountest
of
me
so
basely
?
2
Sam.
3.8
.
And
am
I
a
Dogg
that
I
should
do
this
,
said
Hazael
to
Elisha
,
2
King
.
8.13
.
Our
Saviour
doth
imply
,
that
she
,
being
a
Cananite
,
was
no
better
.
And
as
in
a
well
ordered
house
,
2
Sam.
3.8
.
2
King
8.13
.
Doggs
are
not
allowed
to
eate
Childrens
bread
,
no
more
saith
Christ
,
may
I
take
the
Priviledges
intended
for
the
Children
of
the
house
of
Israel
,
and
cast
them
to
such
as
thou
art
,
who
being
out
of
the
Covenant
,
and
without
God
in
the
world
art
no
better
then
a
Dogg
in
his
esteeme
:
no
,
no
,
I
may
not
;
worser
scraps
of
common
mercyes
must
serve
thy
turne
.
What
ordinary
Patience
would
not
have
been
overstrained
with
so
opprobious
a
Repulse
?
who
would
not
have
flung
away
in
passion
.
What
?
do
such
termes
beseeme
the
lips
of
a
Prophet
,
nay
of
the
Son
of
God
,
the
Saviour
of
the
world
?
is
this
the
comfort
that
poore
distressed
Creatures
are
like
to
find
when
they
come
to
thee
for
help
?
did
I
snarle
at
thee
when
I
called
thee
the
Son
of
David
?
or
did
I
bite
when
I
prostrated
my self
by
humble
adoration
at
thy
feet
?
And
shall
I
be
thus
reproached
with
the
name
of
Dogg
?
What
woman
can
endure
it
?
verse
27
But
she
is
so
farr
from
being
discouraged
with
this
ungentile
Answer
,
that
she
takes
encouragement
from
hence
to
prosecute
he●
Petition
:
she
grants
what
he
said
,
and
thence
picks
an
Argument
of
speeding
.
Truth
Lord
(
saith
he
,
)
yet
Doggs
lick
up
the
crumbs
that
fall
from
their
Masters
Table
,
verse
27.
or
as
St.
Marke
hath
it
.
Mark
.
7.28
.
The
Doggs
under
the
Table
eate
of
the
Childrens
crumbs
.
Doggs
some
way
belong
unto
the
Family
;
Some
interest
and
right
they
have
to
crumbs
,
and
scraps
:
I
account
my self
a
happy
woman
,
that
I
may
be
admitted
into
thy
house
,
though
it
be
but
in
the
nature
of
a
Dogg
;
for
like
a
Dogg
I
will
waite
at
my
Masters
heeles
,
and
will
not
be
rated
away
.
The
Spaniel
will
quest
when
he
espyeth
his
game
;
&
can
I
hold
my
peace
and
be
silent
,
having
such
an
opportunity
offered
of
doing
my self
and
Daughter
good
?
Give
leave
then
,
O
blessed
Jesus
,
to
speak
unto
thee
,
I
take
thee
at
thy
word
;
I
am
no
Jew
therefore
,
no
Child
;
and
because
no
Child
,
I
expect
not
bread
;
none
of
thy
greatest
Miracles
,
Theophyl
.
and
mercyes
which
thou
reservest
for
those
that
are
thy
chosen
and
peculiar
people
.
I
am
a
Dogg
being
a
Gentile
;
thou
say'st
it
,
and
I
beleeve
it
,
but
crumbs
are
for
the
Doggs
that
they
find
under
the
Table
,
although
they
have
no
right
to
the
Childrens
meate
.
Yet
if
Children
being
full
fed
,
crumble
their
bred
,
and
make
waste
of
it
,
(
as
the
Jewes
now
do
,
)
may
not
Gentile
Doggs
lick
up
their
leavings
?
Let
me
then
who
am
but
as
a
Dogg
expect
some
crumbs
of
mercy
from
thy
Table
,
at
which
thy
Children
surfet
.
Cast
out
that
Devill
out
of
my
little
Daughter
,
shew
this
small
favour
to
me
a
Cananite
;
this
is
but
a
crumb
,
a
fragment
,
in
comparison
of
the
whole
Loafe
:
Lord
,
help
me
,
and
it
shall
content
me
.
verse
28
Could
any
Logician
in
the
world
bring
a
stronger
and
more
prevayling
Argument
?
Christ
neither
denyes
nor
distinguishes
saith
one
,
but
grants
the
Argument
;
commends
her
Faith
,
and
that
with
Admiration
,
O
Woman
,
great
is
thy
Faith
,
verse
28.
as
if
he
should
have
said
,
I
never
in
all
my
Life
met
withall
,
I
have
not
found
such
Faith
in
Israel
,
verse
28.
And
thus
you
see
that
neither
silence
,
nor
sad
Answers
could
stave
her
off
from
calling
on
God
for
mercy
in
her
trouble
.
Reas.
And
no
wonder
,
for
true
Prayer
is
the
Prayer
of
Faith
,
and
faith
overlookes
all
difficultyes
,
and
discouragements
;
it
will
eat
its
way
through
the
Alps
of
seemingly
,
insuperable
difficultyes
.
It
beares
down
all
lets
before
it
,
and
breaks
down
all
hinderances
,
1
John
5.4
.
This
we
find
in
sundry
examples
,
1
John
5.4
.
Heb.
11.
Psal.
61.2
.
Psal.
119.49.50.114
.
Rom.
4.20
,
21.
Heb.
11.
It
fixeth
the
eye
on
that
Rock
that
is
higher
then
the
highest
on
earth
,
Psal.
61.2
.
It
sees
God
true
in
his
promises
,
upon
which
they
build
,
Psal.
119.49
,
50.114
.
Rom.
4.20
,
21.
It
eyes
him
who
is
above
all
Plots
,
and
Projects
whatsoever
;
So
that
difficultyes
are
no
difficultyes
in
the
eyes
of
Faith
.
Use
1
But
where
is
this
Faith
?
every
little
discouragement
keeps
us
from
the
duty
,
and
disheartens
us
when
we
should
go
about
it
;
Tell
some
awakened
Sinner
that
God
is
good
,
and
gratious
,
ready
to
be
found
;
Then
they
come
in
with
a
But.
Oh
,
But
God
is
great
,
and
I
am
vile
:
remove
that
,
tell
them
there
is
a
Mediator
appointed
for
them
,
and
then
another
But
is
brought
;
But
we
see
no
likelihood
of
help
,
no
meanes
to
effect
what
we
desire
,
&c.
Answer
that
,
then
followes
a
third
But
,
and
a
fourth
;
and
we
never
leave
Butting
till
we
have
Butted
out
the
Duty
.
Such
dull
,
base
,
feeble
spirits
we
have
within
us
,
that
are
ready
to
receive
all
impressions
of
discouragement
,
yea
to
frame
them
within
our selves
,
This
is
a
signe
of
a
weak
Faith
;
(
if
not
unsound
)
.
Whil'st
the
Dore
is
open
,
Children
up
,
and
we
see
some
faire
probability
of
speeding
,
we
can
(
seemingly
)
pray
heartily
,
but
when
the
meanes
seeme
to
make
against
us
,
wealth
lost
,
Friends
forsake
us
,
outward
props
and
stayes
pulled
away
from
us
;
then
our
hearts
sink
within
us
,
notwithstanding
Gods
promise
;
which
discovers
plainly
that
our
Faith
was
founded
on
the
meanes
,
and
not
on
the
promise
,
and
that
we
give
no
more
Credit
to
God
then
we
would
to
a
Banquerout
,
who
although
we
will
not
trust
on
his
own
Credit
,
yet
if
he
brings
a
pledge
or
pawne
,
in
his
hands
,
we
will
credit
him
.
Outward
meanes
or
helps
are
as
it
were
a
pawne
in
the
hand
of
God
;
if
we
see
that
,
we
will
trust
him
,
but
no
further
.
This
should
not
be
;
wherefore
,
Use
2
Let
not
any
discourrgement
whatsoever
beate
you
off
from
comming
to
God
by
Prayer
.
Say
that
the
Dore
be
shut
,
Children
abed
,
&c
:
all
makes
against
you
,
yet
it
is
your
Friend
you
come
unto
.
The
Cynick
could
say
to
Antisthenes
(
his
Master
)
that
there
was
no
cudgell
so
crabbed
that
should
drive
him
away
from
him
.
And
shall
any
thing
drive
us
from
so
gratious
a
God
?
See
(
saith
one
)
how
it
is
with
Beggars
that
come
unto
your
Dores
,
Peters
enlargement
by
Mr.
Harris
.
p.
19.
and
learne
of
them
,
The
Master
chides
;
The
Beggar
stands
it
out
;
The
Dame
chides
,
yet
he
will
not
be
gone
;
Servants
,
Children
tell
them
that
they
have
their
Answer
,
yet
they
will
not
away
till
they
have
a
better
:
threaten
them
with
stocks
or
Officer
,
or
what
you
please
,
all
is
one
to
them
,
they
will
not
from
your
Dores
before
they
taste
of
your
Charity
.
And
have
not
we
as
good
encouragement
to
begg
of
God
,
as
Rogues
and
Vagrants
have
of
us
?
have
we
not
Precept
,
Promise
,
Law
,
Gospel
,
Servants
,
Children
,
yea
the
Son
and
Heire
all
on
our
sides
,
and
shall
we
be
put
off
?
that
may
not
be
,
it
will
not
be
,
if
our
Faith
be
as
it
ought
to
be
.
If
thy
Petitions
be
not
Lawfull
,
never
preferr
them
;
if
lawful
,
never
give
them
over
.
But
more
of
this
hereafter
,
in
the
Applicatory
part
of
the
Parable
.
We
have
now
done
with
the
Case
Propounded
by
our
Saviour
.
The
Resolution
of
it
followes
.
Text.
verse
8
I
say
unto
you
,
Though
he
will
not
rise
and
give
him
because
he
is
his
Friend
,
yet
because
of
his
importunity
,
he
will
rise
and
give
him
as
many
as
he
needeth
.
We
have
here
Considerable
,
First
,
the
Person
.
Secondly
the
Thing
.
The
Person
resolving
the
Case
,
[
I
say
.
]
The
Persons
resolved
,
concerning
the
Case
[
You
]
,
I
say
unto
you
.
The
same
mouth
that
had
put
the
Case
,
resolves
it
;
So
then
,
Doct.
Christ
is
an
excellent
Casuist
,
he
can
resolve
Cases
,
as
well
as
put
Cases
.
His
dexterity
in
this
kind
appeares
in
the
Evangelists
plentifully
,
Math.
19.25.26
.
&
22.26.29
.
Mark
.
10.12
.
Luke
10.29.37
.
John
4.20.21
.
&
9.2
.
Mark
.
12.32
.
Math.
32.46
.
Math.
19.25
,
26.
&
22.26.29
.
Marke
10.12
.
Luke
10.29
,
37.
John
4.20
,
21.
&
9.2
.
So
able
was
he
to
answer
questions
,
resolve
doubts
,
and
remove
scruples
,
as
that
his
very
adversaryes
approved
of
his
Resolutions
,
and
answers
,
Mark
.
12.32
.
nor
durst
they
ask
him
any
more
questions
,
Math.
22.46
.
But
how
was
it
then
,
that
sometimes
he
made
no
answer
to
doubtfull
questions
?
and
at
other
times
he
answered
,
but
not
ad
Idem
,
to
the
point
in
hand
?
Resp.
He
in
his
wisdome
saw
such
questions
to
be
unworthy
of
an
Answer
being
either
Tempting
questions
,
as
were
those
that
his
adver●aryes
propounded
to
him
;
in
which
Case
he
was
sometimes
silent
,
John
8.6
.
making
as
though
he
heard
not
,
(
as
John
8.6
.
)
and
at
other
times
answering
by
a
Crosse
Interrogatory
,
(
as
Marke
11.29
.
)
Or
curious
questions
,
Mark
.
11.29
.
such
as
tended
not
to
edification
,
such
was
that
of
the
Disciples
,
Acts
1.5
.
Acts
1.6
.
to
which
our
Saviour
returnes
no
Resolution
,
but
a
check
:
So
when
his
Disciple
questioned
him
about
the
Ubi
or
Place
where
he
would
appeare
in
Judgment
,
Luke
17.37
.
he
answers
with
an
Ubicunque
,
Luke
17.37
.
not
directly
to
the
question
.
Or
Impertinent
;
concerning
others
rather
then
our selves
,
as
Luke
13.24
.
to
which
our
Saviour
makes
no
direct
Answer
,
Luke
13.24
.
but
rather
to
a
question
that
should
have
been
made
,
and
not
to
what
was
made
,
John
21
,
22.
and
such
a
question
was
that
of
Peter
,
Joh.
21
,
22.
to
which
our
Saviour
makes
a
round
Reply
by
way
of
reproofe
.
In
these
Cases
our
Saviour
gave
no
direct
answer
to
questions
made
unto
him
,
not
for
that
he
could
not
,
but
for
that
he
thought
it
in
wisdome
not
fit
to
do
it
,
his
ability
was
not
to
be
doubted
of
.
Reas.
For
he
was
greater
then
Solomon
.
Solomon
was
indeed
a
wise
Prince
,
and
was
able
to
resolve
the
Queen
of
Sheba
of
all
the
doubts
she
did
reproofe
(
who
came
to
prove
him
with
hard
questions
,
1
King
.
10.1
.
2
Chron.
9.1
.
Colos.
2
,
3.
John
2.25
.
1
King
.
10.1
,
2.
2
Chron.
9.1
.
but
the
Son
of
man
excells
him
,
for
he
was
the
Wisdome
of
the
Father
,
all
the
Treasures
of
wisdome
and
knowledge
dwelt
in
him
,
Colos.
2
,
3.
He
knew
what
was
in
man
John
2.25
.
which
Solomon
did
not
,
but
was
enforced
to
discover
the
inward
affection
by
the
outward
action
,
as
in
the
deciding
that
controversie
betwixt
the
two
Mothers
,
1
King
.
3.24
,
25
,
26.
1
King
.
3.24
25
,
26.
Use
.
Be
we
directed
then
,
to
whom
,
to
seek
in
all
our
scruples
for
satisfaction
.
There
is
none
that
hath
a
care
to
know
Gods
will
that
doth
read
the
word
dilligently
,
heare
attentively
;
but
he
shall
have
some
doubt
,
some
objection
,
some
scruple
or
other
to
arise
;
concerning
what
he
heares
,
or
reades
.
Nor
did
ever
any
proove
good
Scholler
in
any
kind
of
Learning
,
who
was
not
a
Questionist
,
that
had
not
some
doubts
to
propound
.
Now
in
such
Cases
,
to
whom
should
we
go
,
but
to
this
learned
Casuist
for
resolution
?
who
will
not
be
wanting
,
nor
is
at
any
time
without
an
answer
in
readinesse
for
us
,
if
we
ask
him
humbly
and
sincerely
.
Obj.
But
Christ
is
now
ascended
into
Heaven
,
and
who
can
ascend
up
after
him
,
there
to
enquire
of
him
,
Rom.
10.7
.
Rom.
10.7
.
Resp.
Nor
is
there
any
need
of
that
,
for
the
word
is
nigh
thee
,
even
in
thy
mouth
,
and
in
thine
heart
,
Rom.
10.8
.
Two
wayes
he
speaks
unto
us
.
Inwardly
and
outwardly
.
Sometimes
Inwardly
,
Rom.
10.8
.
by
the
immediate
suggestion
of
the
spirit
,
but
this
is
in
extraordinary
cases
.
Outwardly
(
ordinarily
)
by
the
Scriptures
,
and
by
his
Ministers
;
by
both
,
his
Spirit
speaks
unto
us
;
It
speaks
evidently
unto
us
in
the
Scriptures
;
by
it
he
resolves
his
Church
no
lesse
then
by
an
Oracle
from
Heaven
;
all
questions
and
controversyes
in
matters
of
Faith
,
and
substantialls
of
Religion
,
must
by
them
be
decided
,
and
determined
,
as
the
supreme
Judge
of
all
.
And
for
our
further
direction
and
resolution
he
hath
given
the
knowledge
of
his
word
to
his
faithfull
Ministers
,
who
draw
all
their
light
from
the
word
,
and
do
thereby
aske
counsell
at
the
mouth
of
God
for
us
,
to
whom
we
may
resort
,
and
on
whose
Ministery
we
must
depend
;
which
if
we
carefully
and
conscionably
do
,
we
shall
experimentally
find
that
there
is
scarce
any
objection
of
moment
that
ariseth
up
in
our
hearts
,
(
be
it
never
so
secret
)
but
some
time
or
other
it
will
be
met
withall
,
and
answered
:
we
shoot
at
adventures
,
but
God
guides
the
Arrow
,
as
1
King
.
22.34
.
So
Austin
,
2
King
.
22.34
.
besides
his
purpose
fell
upon
a
discourse
against
the
Manichees
,
concluding
from
thence
,
that
God
had
some
work
to
do
that
he
was
ignorant
of
,
and
it
fell
out
to
be
so
;
for
at
that
Sermon
was
one
of
the
chiefest
of
the
Manichees
converted
.
As
for
those
marvellous
discourses
of
some
,
fram'd
upon
presumption
of
the
Spirit
's
help
in
private
,
in
judging
,
or
interpreting
of
difficult
places
of
Scripture
,
(
saith
a
very
learned
and
judicious
Divine
,
Mr.
Hales
.
on
2
Pet.
3
16.
pag.
25.
)
I
have
oft
wondered
at
;
For
the
spirit
is
a
thing
of
darke
and
secret
operation
,
the
manner
of
it
none
can
descry
;
As
underminers
are
never
seen
till
they
have
wrought
their
purpose
;
so
the
Spirit
is
never
perceived
but
by
its
effects
.
The
effects
of
the
Spirit
,
so
farr
as
they
concerne
knowledge
,
and
instruction
are
not
particular
information
,
for
resolution
in
any
doubtfull
Case
(
for
this
were
plainly
revelation
)
:
but
as
the
Angell
which
was
sent
to
Cornelius
informes
him
not
,
but
sends
him
to
Peter
to
School
,
so
the
Spirit
teacheth
not
,
but
stirrs
in
us
a
desire
to
learne
.
Desire
to
learne
,
makes
us
thirst
after
the
meanes
;
and
pious
sedulity
and
carefullnesse
makes
us
watchfull
in
the
choyce
,
and
dilligent
in
the
Use
,
of
the
meanes
.
The
promise
to
the
Apostle
of
the
spirit
,
which
should
lead
them
into
all
Truth
,
was
made
good
to
them
by
private
and
secret
informing
of
their
understandings
,
with
the
knowledge
of
high
and
heavenly
mysteryes
,
which
as
yet
had
never
entered
into
the
conceit
of
man
;
The
same
promise
is
made
to
us
,
but
fullfilled
after
another
manner
;
For
what
was
written
in
their
hearts
by
Revelation
,
for
our
instruction
;
have
they
written
in
their
bookes
.
To
us
for
our
information
otherwise
then
out
of
these
bookes
,
the
Spirit
speaks
not
.
Thus
far
he
.
To
conclude
the
Point
,
Remember
what
you
read
,
1
King
.
1.13
.
1
King
.
1.13
.
There
was
a
great
contention
betwixt
Adoniah
and
Solomon
who
should
reigne
,
and
there
was
great
parts
taking
:
Priests
were
against
Priests
;
Captaines
against
Captaines
;
and
mighty
men
against
mighty
men
;
Nathan
in
this
Case
adviseth
Bathsheba
to
go
to
David
himself
,
and
to
know
his
pleasure
in
the
businesse
.
So
in
points
of
Faith
and
matters
of
Religion
,
when
Councell
is
against
Councell
,
Assembly
against
Assembly
,
writer
against
writer
,
Preacher
against
Preacher
,
&c
:
let
us
fly
unto
the
Scripture
,
and
put
on
the
resolution
of
David
,
Psal.
85.8
.
Psal.
85.8
.
I
will
heare
what
God
the
Lord
will
say
in
the
businesse
.
Yet
one
thing
more
from
this
[
I
say
]
wherewith
our
Saviour
determines
the
Case
.
It
was
Christ's
usual
Form
of
confirming
Divine
Truths
:
Joh.
3
,
3
,
5.
Isa.
21.10
.
1
Ioh.
1.1
.
1
Cor.
11.23
,
Act.
28.23
.
No
Prophet
,
nor
Apostle
,
spake
in
their
own
names
,
but
delivered
what
they
had
heard
and
seen
,
1
Joh.
1.1
.
The
Apostles
preached
nothing
,
but
either
by
immediate
Commission
from
Christ
,
1
Cor.
11.23
.
or
out
of
the
Law
and
Prophets
:
But
our
Blessed
Saviour
propoundeth
his
Doctrine
in
his
own
Name
,
that
he
may
be
known
to
be
the
chief
Doctor
of
the
Church
,
the
Author
and
Fountain
of
all
Heavenly
Doctrine
:
So
that
we
may
hence
conclude
,
That
Doct.
Christs
[
I
say
]
his
bare
Word
is
confirmation
sufficient
:
No
other
Proof
needs
necessarily
to
be
brought
for
confirmation
of
any
Point
of
Doctrine
.
Woman
believe
me
,
saith
Christ
to
that
Samaritane
,
Ioh.
4.21
.
Ioh.
14.11
.
Joh.
4.21
.
The
like
to
his
Disciples
,
Joh.
14.11
.
Believe
me
,
Take
my
bare
word
,
without
any
further
pawn
or
proof
.
This
honour
he
claimeth
over
the
Consciences
of
men
,
Math.
5.20
,
22
,
28
,
32
,
34.
to
over-rule
their
Assents
against
all
Mists
of
Errour
,
or
Sophistical
Glosses
of
false
Teachers
;
as
appears
,
Math.
5.20
,
22
,
28
,
32
,
34.
Audistis
,
and
Audiistis
,
this
and
that
you
have
heard
others
say
,
(
saith
Christ
to
them
that
come
to
hear
him
)
but
I
say
thus
,
&c.
and
that
is
your
Rule
to
follow
.
Reas.
He
onely
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
faithful
and
true
Witness
,
Rev.
1.5
.
&
3.14
.
1
Ioh.
5.7
.
1
Pet.
2.22
.
Rom.
3.4
.
1
Cor.
13.9
.
Iohn
.
14.6
.
Ioh.
1.1
.
Rev.
1.5
.
He
bears
Record
with
the
Father
and
Spirit
,
1
Joh.
5.7
.
and
they
agree
in
one
Testimony
and
Witness
.
As
Man
,
there
was
no
errour
nor
sinne
in
him
,
1
Pet.
2.22
.
which
cannot
be
said
of
any
other
man
(
for
all
men
are
Lyars
,
and
subject
to
errours
,
1
Cor.
13.9
.
)
And
,
as
God
,
so
he
was
the
Author
of
Truth
,
and
Truth
it self
,
Joh.
14.6
.
Every
word
he
spake
,
was
the
Word
of
God
,
the
Word
was
God
,
Joh.
1.1
.
Christ
was
the
Word
,
not
onely
the
Essential
Word
which
was
always
with
God
,
but
the
very
written
Word
too
:
He
was
Scripture
(
saith
one
)
:
Dr.
Dunn
.
As
we
say
of
great
and
Universal
Schollers
,
that
they
are
viventes
Bibliochecae
,
living
,
walking
,
speaking
Libraties
:
so
Christ
was
Loquens
Scriptura
,
living
,
speaking
,
Scripture
.
Our
Sermons
are
Text
,
and
Discourse
;
Christ's
Sermons
were
all
Text
;
And
so
Credit
(
of
right
)
is
due
to
whatsoever
he
spake
without
any
further
proof
.
Obj.
But
Christ
alleadges
Scripture
for
what
he
said
;
Luke
19.46
.
&
24.46
.
Ioh.
8.17
.
&
10.34
.
&
5.33
.
Resp.
he
confirms
his
Doctrine
by
it
;
as
Luke
19.46
.
&
24.46
.
&
Joh.
8.17
.
&
10.34
.
And
referred
his
Hearers
to
the
testimony
of
others
;
as
Joh.
5.33
.
He
did
so
;
and
in
so
doing
,
he
refers
them
to
himself
,
for
he
was
the
Scripture
;
nor
was
that
testimony
which
was
given
of
him
,
the
testimony
of
man
,
Ioh.
5.34
.
Again
,
Ioh.
5.34
.
Ioh.
3.35
.
this
he
did
;
First
,
to
confirm
the
Authority
of
Scripture
,
Ioh.
3.35
.
Secondly
,
Ioh.
13.5
.
to
give
us
that
are
Dispensers
of
the
Word
an
example
,
Ioh.
13.5
.
I
have
given
you
an
example
,
that
you
should
do
as
I
have
done
:
As
in
that
,
so
in
this
.
Thirdly
,
in
respect
of
the
weakness
of
his
Hearers
,
whom
he
did
instruct
;
because
,
as
yet
,
they
did
not
so
fully
know
him
to
be
the
Son
of
God
:
they
looked
on
him
as
mere
man
,
not
knowing
the
relation
he
had
to
the
Father
,
nor
believing
that
the
Deity
was
veiled
under
the
flesh
.
And
so
,
for
the
present
,
the
testimony
of
Scripture
was
of
more
Authority
with
them
,
then
his
bare
word
:
But
this
was
more
then
he
was
bound
unto
,
or
needed
to
have
done
.
Obj.
But
he
confessed
,
2.
Ioh.
5.31
,
32.
Resp.
his
Witness
were
not
true
,
Joh.
5.31
,
32.
That
was
said
,
out
of
a
Legal
and
Proverbial
Opinion
of
theirs
,
that
a
Witness
testifying
of
himself
,
was
not
to
be
believed
,
in
that
he
said
;
and
so
there
is
a
Rhetorical
Conception
in
the
words
(
saith
Beza
)
and
he
reasons
with
them
after
their
own
Conceptions
,
q.
d.
Say
,
I
should
yield
unto
you
,
that
my
Testimonies
,
concerning
my self
,
were
not
to
be
admitted
,
(
as
indeed
in
Judicature
,
the
Rule
is
both
just
and
equal
)
yet
you
have
no
reason
to
press
this
upon
me
;
for
there
is
another
that
beareth
Witness
of
me
,
even
John
,
whom
you
sent
unto
;
who
pointed
to
me
with
the
singer
,
and
willed
you
to
behold
the
Lamb
of
God
that
taketh
away
the
sinnes
of
the
World
:
John
1.29
.
But
after
this
,
after
he
had
done
enough
to
make
them
see
,
that
he
was
more
then
man
,
by
multiplying
of
Miracles
amongst
them
,
(
and
when
he
speaks
positively
unto
them
)
he
tells
them
plainly
,
That
albeit
he
bore
Witnesse
of
himself
,
yet
his
Witness
was
true
,
John
8.13
.
And
why
so
?
Because
(
saith
Christ
)
I
know
whence
I
came
and
whither
I
go
,
verse
14.
Iohn
8.13
.
Ver.
14.
Even
out
of
the
Bosome
of
mine
Eternal
Father
,
whither
I
am
returning
,
even
to
the
re-possession
of
that
Glory
.
So
then
,
albeit
our
Saviour
grants
,
that
in
the
ordinary
course
of
Humane
Proceedings
,
no
mans
testimony
is
to
be
taken
concerning
himself
;
yet
in
his
Case
it
was
far
otherwise
,
he
being
a
Divine
Person
,
exempted
from
all
possibility
of
Errour
:
Nor
was
it
possible
,
that
Christ
could
be
singularis
testis
,
he
was
more
then
one
Witness
,
because
he
was
more
then
one
Nature
,
God
and
Man
:
and
therefore
instructing
Nicodemus
,
he
speaks
plurally
;
We
speak
,
that
we
know
,
we
testifie
;
you
receive
not
our
Witness
,
John
3.11
.
Iohn
3.11
.
He
saith
,
not
mine
,
but
ours
;
because
he
was
,
although
a
singular
,
yet
a
plural
person
too
:
The
Uses
follow
.
Use
1
If
Christ's
word
be
sufficient
of
it self
,
without
other
Testimony
,
for
confirmation
and
proof
,
then
divers
are
to
be
reproved
:
First
,
such
as
will
not
take
it
alone
,
without
other
warrant
,
they
rely
not
on
it
without
other
Testimony
.
The
Papists
are
such
;
who
,
without
the
Testimony
of
the
Church
,
will
not
receive
the
Testimony
of
Christ
,
(
albeit
they
will
receive
the
Testimony
of
the
Church
,
without
the
Testimony
of
Christ
.
)
They
will
not
believe
the
Scripture
,
unless
the
Church
give
Testimony
unto
it
;
but
the
Church
they
will
believe
,
even
in
such
things
as
have
no
Testimony
at
all
from
Scripture
.
And
what
is
this
then
,
but
to
undervalue
the
Testimony
of
Christ
,
and
prefer
the
Testimony
of
the
Church
before
it
.
This
is
no
other
then
,
in
effect
,
to
believe
God
,
for
man's
cause
,
and
give
him
the
honour
.
For
,
Dr.
Prid.
Lect.
de
testib
.
as
he
that
receives
the
Testimonie
of
Christ
for
its
self
,
sets
to
his
Seal
,
that
God
is
true
;
so
he
that
receives
it
for
the
Testimony
of
the
Church
,
sets
to
his
Seal
that
man
is
true
.
It
is
granted
,
that
we
receive
the
Scriptures
by
the
Churches
Testimony
;
but
yet
,
not
for
it
.
The
Testimony
of
the
Church
may
first
incline
us
to
believe
,
that
the
Scripture
is
Scripture
,
and
make
us
willing
to
reade
it
,
Whitak
.
and
hear
it
.
Yet
the
Church
hath
a
Ministerial
Introductory
perswasive
concurrence
in
this
Work
,
pointing
unto
the
Star
,
(
which
yet
shineth
by
its
own
,
Light
,
)
and
it
reacheth
forth
,
and
exhibiteth
unto
me
the
light
;
which
,
Dr.
Potter's
Answ.
to
Char.
mistaken
,
p.
141.
though
in
it self
visible
,
could
not
be
so
ordinarily
unto
me
,
unless
thus
presented
;
explaining
the
Evidence
of
those
Truths
,
unto
which
I
assent
;
not
for
the
Testimony
of
the
Church
,
but
for
their
own
intrinsecal
certainty
.
We
know
such
a
weight
to
be
true
,
by
the
Standard
;
but
the
Standard
true
,
by
it self
.
All
other
Doctrines
we
know
to
be
sound
by
the
Scriptures
,
but
the
Scriptures
by
themselves
:
one
Text
,
by
another
.
And
amongst
our selves
,
there
may
be
found
such
,
as
refuse
to
receive
the
bare
word
and
testimony
of
Christ
:
That
Ministery
is
disdained
by
them
,
as
unlearned
,
and
of
no
worth
,
that
brings
no
other
Authority
,
and
Testimony
with
it
,
then
the
Scripture
:
as
if
a
Thief
should
refuse
a
Pardon
from
his
Prince
,
because
there
is
not
witness
to
it
,
onely
his
own
hand
.
The
Prophets
,
Apostles
,
yea
and
Christ
himself
,
contented
themselves
with
the
bare
Testimony
of
Scripture
.
And
if
the
Word
preached
by
the
Prophets
,
Apostles
,
yea
,
and
Christ
himself
,
whether
to
Jews
or
Gentiles
,
were
absolutely
to
be
believed
,
and
obeyed
by
every
one
that
heard
it
,
without
other
,
or
further
Testimony
,
why
not
as
well
,
and
as
much
now
by
every
one
of
us
who
hear
it
read
and
preached
.
Obj.
But
why
then
do
Ministers
bring
other
Testimonies
,
besides
the
Word
,
for
the
confirming
of
their
Doctrines
,
if
it
be
not
needful
?
Resp.
These
Authorities
,
are
not
brought
for
the
Confirmation
of
Doctrine
,
so
much
as
for
illustration
of
the
Point
,
or
Conviction
of
Gain-sayers
:
And
so
St.
Paul
alleadged
the
Authority
of
a
Cretian
to
the
Cretians
,
Tit.
1.12
.
Tit.
1.12
.
And
so
to
the
men
of
Athens
,
a
sentence
out
of
Aratus
(
which
quotations
have
sweetned
the
unwholesome
waters
of
Jericho
,
and
have
made
wholesome
drink
of
them
,
for
the
Children
of
the
Prophets
)
.
But
in
Confirming
of
the
Truth
,
we
may
say
with
Hierom
to
Eustachius
,
Quid
cum
Psalterio
Horatius
,
cum
Evangelistis
Maro
,
cum
Apostolis
Cicero
?
It
is
unseemly
for
the
Subject
to
fit
on
the
same
throne
with
his
Prince
,
or
the
Mayd
on
the
same
seat
with
her
Mistresse
;
yet
it
is
comely
to
have
them
stand
about
,
and
attend
in
their
places
.
Starrs
have
their
stations
and
motions
allowed
them
in
the
Firmament
,
albeit
they
come
far
short
of
the
Sun
and
Moon
.
And
,
As
these
deserve
Reproof
,
who
cannot
content
themselves
with
the
single
Testimony
of
Christ
,
without
other
Authority
;
so
Secondly
;
Such
fall
under
it
as
do
absolutely
reject
it
,
and
give
no
credit
at
all
to
it
,
be
it
backed
with
never
so
many
testimonies
,
or
good
Authority
.
Who
hath
believed
our
report
,
saith
the
Prophet
,
Esay
53.1
.
So
,
Esay
35.1
.
John
12.38
.
Rom.
10.16
.
Acts
7.38
.
Heb.
1.2
.
Revel.
2.7
.
Heb.
5.12
.
Luke
10.16
.
1
Tim.
6
.
3.-5
.
John
12.38
.
and
Rom.
10.16
.
Sometimes
Christ
spake
unto
us
by
lively
voice
;
Acts
7.38
.
Heb.
1.2
.
and
something
he
speakes
to
us
in
the
Scriptures
,
Revel.
2.7
.
Heb.
5.12
.
And
something
he
speaks
to
us
by
his
Ministers
,
Luke
10.16
.
yet
who
gives
any
credit
to
any
of
those
things
they
read
or
hear
.
These
men
the
Apostle
speaks
of
,
1
Tim.
6.3
,
-5.
A
Popish
Fryar
,
sometimes
wittily
told
his
Hearers
that
the
Truth
Preached
,
was
like
unto
Holy
water
,
which
every
one
calls
for
apace
,
but
when
it
came
to
be
cast
upon
them
,
they
would
turn
their
faces
aside
,
and
their
backs
upon
it
.
And
as
Agathon
once
said
,
If
I
tell
the
Truth
,
I
shall
not
please
;
and
if
I
would
please
,
I
may
not
tell
the
Truth
.
You
call
on
Us
,
that
are
Gods
messengers
,
to
speak
the
Truth
,
and
embolden
us
to
speak
it
;
but
(
as
Martiall
said
to
some
of
his
Friends
so
)
we
may
say
,
the
Truth
is
,
you
will
not
endure
to
hear
the
Truth
.
Nay
we
do
not
onely
scorn
it
,
and
reject
;
but
oppose
it
,
and
set
our selves
against
it
to
persecute
it
,
and
the
Bringers
of
it
;
Thus
Elijah
and
Michaiah
were
hated
of
Ahab
,
for
the
Truths
sake
;
and
the
man
of
God
by
Jeroboam
.
And
so
John
of
Herod
,
Steven
of
the
Iews
,
and
St.
Paul
of
his
own
Hearers
:
Gal.
4.16
.
Seldome
doth
Christs
word
(
the
Truth
)
go
without
a
scratcht
face
.
As
Luther
once
said
of
Preaching
,
Praedicare
nihil
aliuà
est
quàm
derivare
in
se
furorem
;
To
Preach
the
Truth
is
nothing
else
but
to
stirr
up
the
fury
of
Hell
,
Sathan
,
and
the
world
against
a
man
.
But
thus
(
not
only
to
reject
the
Truth
of
Christ
but
)
to
hate
it
,
and
persecute
the
bringers
of
it
,
is
a
sin
next
to
that
that
shall
neither
be
forgiven
in
this
world
,
nor
in
the
world
to
come
.
Use
.
2
Oh!
that
we
would
be
prevayled
with
,
to
give
Christ
this
honour
,
as
to
receive
his
Testimony
,
and
believe
him
on
his
word
;
A
word
from
some
mans
mouth
is
little
to
be
regarded
;
But
as
the
man
is
,
such
is
his
word
.
If
a
King
protest
in
verbo
Regis
,
he
will
look
to
be
believed
.
If
a
Noble
man
,
protest
,
in
verbo
Honoris
,
he
takes
it
indignely
,
if
he
be
not
credited
.
If
a
Clergy
man
averr
ought
in
verbo
Sacerdotis
,
he
thinks
he
ought
to
be
regarded
,
what
then
doth
Christ
expect
,
think
you
,
who
is
both
King
,
Priest
,
and
Prophet
?
that
Amen
,
the
true
and
faithful
witnesse
of
his
Eather
,
Revel.
3.14
.
2
Cor.
1.20
.
1
Pet.
2.22
.
Revel.
3.14
.
whose
words
are
all
yea
and
amen
,
in
whose
lips
there
was
no
guile
.
How
often
doth
Christ
repeate
Amen
,
Amen
?
so
often
as
that
you
may
reckon
it
thirty
times
in
that
one
Evangelist
St.
Iohn
.
It
was
Christs
ordinary
Asseveration
.
As
oft
as
the
other
Evangelists
mention
it
,
in
Christ's
mouth
,
they
mention
it
and
expresse
it
,
singly
with
one
Amen
,
Verily
,
I
say
;
but
St.
Iohn
doth
evermore
double
it
,
Amen
,
Amen
,
Verily
,
Verily
,
it
is
thus
,
&
thus
.
The
Reason
is
rendred
to
be
this
;
St.
Iohn
considers
the
Divinity
of
Christ
,
more
then
the
other
Evangelists
do
,
and
the
nearer
we
come
to
the
consideration
of
that
,
the
more
confident
we
are
of
the
establishment
of
his
promises
:
but
however
it
is
religiously
thought
,
that
from
the
frequent
Use
of
that
Asseveration
,
St.
Iohn
called
Christ
by
that
name
Amen
,
Revel.
3.14
.
Surely
,
Verily
,
John
10.3
.
that
is
his
Name
.
And
shall
we
not
know
him
by
Name
?
He
knows
us
by
Name
,
and
calls
us
by
it
,
Iohn
10.3
.
And
shall
we
not
know
him
by
His
?
how
then
can
we
call
upon
it
,
and
come
to
God
in
it
,
as
we
are
required
in
Scripture
?
To
know
him
by
Name
,
and
come
to
him
by
Name
,
is
to
consider
him
in
,
and
come
unto
him
as
this
Amen
,
the
faithfull
and
true
witnesse
,
and
to
put
up
our
Prayers
,
and
shut
up
our
Prayers
with
this
Amen
,
resting
upon
the
Truth
of
his
Promi●es
.
Oh!
what
Name
dost
thou
call
him
by
,
when
thou
swearest
,
blasphemest
,
slaunderest
,
witnessest
a
falshood
?
canst
thou
call
him
Amen
then
?
art
thou
perswaded
that
his
threatnings
are
true
,
as
well
as
promises
?
Oh!
that
we
that
professe
the
name
of
Christ
,
would
learn
at
length
to
justifie
both
It
,
and
Him
!
and
give
Him
the
honour
of
his
Testimony
in
b●lieving
it
,
and
Assenting
unto
it
,
seem
it
never
so
unlikely
▪
or
improbable
in
the
eyes
of
flesh
and
blood
;
be
it
either
the
word
of
Precept
,
Gen.
22.2
.
Gal.
1.16
.
Gen.
16.5
,
&
17
,
16.
Rom.
4.20
.
Heb.
11.11
.
Gen
6.13
,
17.
Joh.
3.4
,
5.
Heb.
11.7
.
Heb.
11.3
.
Math.
8.3
.
1
King
13.18
.
Gal.
2.13
.
Acts
3.1
,
12.
Gen.
22.2
.
Gal.
1.16
.
or
of
Promise
,
Gen.
15.5
,
&
17
,
16.
Rom.
4.20
.
Heb.
11.11
.
or
of
Reproof
,
Gen.
6.13
,
17.
Iohn
3.4
,
5.
Heb.
11.7
.
or
of
History
,
Heb.
11.3
.
What
Christ
testifieth
we
are
to
rest
,
and
acquiesce
in
.
Say
with
the
Centurion
,
speak
the
word
onely
,
Math.
8.3
.
and
when
Christ
hath
spoken
the
word
,
rest
in
it
and
yeild
that
honour
which
Pythagoras
his
Schollars
gave
to
their
Master
,
in
resting
upon
his
bare
Authority
.
It
is
much
more
due
to
Christ
,
then
to
any
mortall
man
else
,
whatsoever
;
for
that
they
are
subject
unto
error
,
and
their
knowledge
is
imperfect
,
such
as
may
both
deceive
others
,
&
be
deceived
themselves
,
1
King
.
13.18
.
Gal.
2.13
.
Acts
3.1.12
.
Much
Reverence
indeed
,
and
Respect
is
to
be
given
to
the
opinions
of
the
Antient
Fathers
,
and
Doctors
of
the
Church
;
to
the
Judgment
of
Learned
,
Sober
,
Godly
Divines
;
more
to
Canons
and
Decrees
of
Generall
,
and
Provinciall
Councells
:
But
(
as
one
truly
)
we
may
not
jurare
in
verba
,
build
our
faith
upon
them
,
as
upon
a
sure
foundation
,
nor
pin
it
upon
their
sleeves
so
as
to
receive
for
an
undoubted
truth
,
whatsoever
they
maintain
and
hold
,
This
honour
is
due
unto
Christ
alone
,
and
let
him
be
true
,
though
every
man
a
lyar
,
Rom.
3.4
.
If
we
receive
the
Testimony
of
man
,
(
saith
St.
Iohn
)
the
Testimony
of
God
is
greater
,
1
John
5.6
.
1
Joh.
5.6
.
Use
.
3
Comfort
to
the
Godly
,
may
be
from
hence
gathered
:
If
Gods
Testimony
be
Authentick
,
then
their
case
must
needs
be
blessed
,
for
what
Testimony
doth
God
give
of
these
?
See
Math.
5.3
.
—
If
thou
mournest
,
thou
art
blessed
:
if
poor
in
spirit
;
blessed
,
&c.
Say
thou
best
accused
,
slaundered
by
the
worl●
,
yet
Gods
Testimony
is
true
,
and
that
shall
stand
.
A
French-man
at
Cambridge
being
very
sick
,
and
given
over
by
Physitians
,
yet
recovering
said
,
that
he
had
rather
ten
Physitians
,
should
say
,
that
he
should
dye
,
then
one
Judge
of
Assize
:
so
,
better
all
the
world
should
condemn
us
,
then
Christ
testifie
against
us
.
And
thus
much
of
the
Authority
of
the
Testimony
,
now
of
the
Application
of
it
,
I
say
unto
you
,
Doct.
To
you
my
Disciples
and
Auditors
;
applying
himself
and
it
,
to
them
in
speciall
for
their
Use
,
and
profit
.
Oobserve
from
hence
,
The
Minster's
duty
is
to
apply
himself
unto
his
Auditory
in
all
his
Sermons
.
This
was
our
Saviours
constant
Practise
,
And
such
was
the
Practise
of
the
Apostles
,
Acts
2.
Acts
7.
Acts
13.26
,
40.
Rom.
11.13
.
as
you
may
find
in
all
their
Sermons
,
that
are
extant
.
Thus
Peter
,
thus
Stephen
,
thus
Paul
and
Barnabas
.
To
you
is
this
Salvation
sent
,
Behold
this
,
you
despisers
and
wonder
.
I
speak
to
you
Gent●les
,
for
that
I
am
an
Apostle
of
the
Gentiles
,
&c.
Reas.
A
Minister
must
keep
himself
unto
his
Text
:
now
his
Auditory
is
his
Text
,
the
Epistle
that
he
is
to
handle
and
divide
,
you
are
the
epistle
(
saith
the
Apostle
)
.
1
Cor.
3.7
.
Rom.
15.6
.
What
ever
other
Epistle
and
Gospel
he
preacheth
upon
,
he
must
be
carefull
to
keep
to
this
.
If
he
speak
not
home
unto
his
Auditory
,
he
speaks
not
to
hit
Text
,
nor
is
he
at
any
time
beside
his
Text
,
if
he
be
not
beside
them
.
Verese
41
Again
,
the
Life
of
Doctrine
,
is
in
the
Application
of
it
,
whilst
we
hear
Sermons
,
as
we
do
News
out
of
the
Indies
,
that
we
think
concerne
us
not
,
we
are
but
little
affected
with
it
;
It
is
home
speaking
,
that
is
moving
and
stirring
.
That
general
Parable
▪
pronounced
by
Nathan
to
David
,
2
Sam.
12.5
,
6.
(
wherein
the
foulnesse
of
his
Sin
was
notably
layd
open
,
)
made
David
somewhat
fierce
against
the
man
that
should
do
so
,
but
it
never
brought
him
to
any
touch
of
heart
,
for
his
own
sin
;
till
Nathan
apylyed
it
home
,
telling
him
Thou
art
the
man
,
and
then
he
was
humbled
:
●o
whilst
Christ
kept
aloofe
,
and
told
the
Jews
a
Story
of
a
Husbandman
,
Math.
21.33
.
that
let
out
his
Vineyard
,
but
could
get
no
Rent
,
and
when
he
sent
his
servant
for
it
,
they
beat
some
,
killed
others
,
and
at
last
murthered
the
Heir
also
,
that
they
might
make
the
Inheritance
their
own
;
they
were
ready
to
passe
a
sharp
Sentence
on
them
,
that
should
offend
in
such
a
sort
;
but
when
he
applyed
it
in
Particular
;
and
shewed
that
it
was
their
case
,
then
they
were
exceedingly
moved
at
it
.
Use
2
They
do
scarcely
deserve
the
name
of
wise
Stewards
,
who
give
not
those
of
their
own
Family
their
portion
:
nor
of
good
Viniters
,
and
Husbandmen
,
who
have
their
eyes
on
other
mens
Vineyards
,
but
neglect
their
own
.
Cant.
1.6
.
And
yet
he
that
can
declaime
against
Governours
,
and
Magistrates
;
when
(
it
may
be
)
none
are
present
,
Or
cry
out
of
oppressing
Lords
;
and
cruel
Land-lords
in
a
Country
Village
,
where
(
it
may
be
)
none
are
but
a
few
Cottagers
;
these
with
many
shall
be
cryed
up
for
bold
,
and
couragious
Preachers
.
But
this
is
not
to
speak
to
the
edification
of
that
Auditory
,
to
whom
we
are
to
speak
;
nor
to
feed
that
flock
which
depends
upon
us
.
Alas
,
should
we
do
thus
,
what
profit
would
you
get
by
it
;
where
there
is
a
soare
,
there
should
we
apply
our
plaister
.
Use
2
And
if
we
that
are
Ministers
,
are
to
apply
our selves
to
our
Hearers
;
then
you
that
are
Hearers
,
should
apply
what
is
spoken
by
us
,
to
your selves
.
The
Duties
of
a
Preacher
,
in
the
Applicatory
part
,
St.
Paul
expresseth
to
be
three
,
2
Tim.
4.2
.
First
,
To
Reprove
,
or
Convince
by
Argument
;
to
settle
Truth
,
2
Tim.
4.2
.
and
overthrow
Errours
.
Secondly
,
to
Exhort
and
Rectifie
our
manners
:
and
Thirdly
,
to
Rebuke
and
denounce
Judgments
against
the
Refractary
.
There
are
but
few
in
any
Congregation
,
but
these
concern
.
That
which
is
sayd
by
way
of
Convincing
Ertours
,
Schisms
,
&c.
concerns
us
neerly
;
for
we
have
need
of
stablishing
and
setling
in
the
truth
,
we
do
professe
:
When
he
exhorteth
to
a
holy
Life
,
and
beseecheth
us
by
the
mercies
of
God
,
that
we
receive
not
the
grace
of
God
in
vain
,
that
concerns
us
likewise
:
And
what
ever
he
can
say
concerning
sin
,
by
way
of
Rebuke
,
that
belongs
to
us
too
;
for
the
best
man
sins
daily
,
and
in
many
things
we
offend
all
.
Therefore
from
the
beginning
of
the
Sermon
,
to
the
end
of
it
,
apply
what
is
said
,
as
spoke
to
thee
;
be
content
with
the
word
of
Application
,
and
waite
,
for
it
will
come
home
to
thee
in
the
end
:
say
thou
beest
not
named
,
yet
if
thou
beest
guilty
of
the
sin
that
is
reproved
thou
art
named
.
When
we
speak
of
Ierusalem
,
Sodom
,
Babylon
,
do
not
conceive
we
speak
of
such
things
as
no
whit
,
concern
thee
:
Thou
art
Ierusalem
,
if
thou
killest
the
Prophets
,
Math.
23.27
.
and
stonest
them
that
are
sent
unto
thee
.
If
thou
livest
in
Pride
,
Uncleannesse
;
thou
art
Babylon
,
Sodom
,
&c.
All
is
intended
for
you
that
we
speak
,
and
so
conceive
.
Think
not
that
we
,
in
applying
the
Text
,
are
besides
our selves
,
or
it
:
we
are
not
beside
our
Text
,
if
we
meet
with
you
,
or
any
of
you
,
as
we
said
before
:
And
so
,
as
in
beating
of
a
Buck
,
the
Maid
beates
,
and
the
Dame
beates
:
or
,
as
in
a
Smith's
shop
,
the
Master
strikes
,
and
the
man
strikes
:
so
in
the
hearing
of
the
Word
,
the
Minister
must
apply
,
and
the
Hearer
second
him
,
otherwise
we
shall
never
profit
as
we
should
.
From
the
Reasons
,
we
come
now
to
the
Things
resolved
,
which
is
asserted
in
the
latter
end
of
the
verse
,
He
will
arise
,
and
give
him
as
many
as
he
needeth
;
and
the
Grounds
thereof
rendered
;
Negatively
,
not
because
he
is
his
friend
;
Affirmatively
,
because
of
his
importunity
.
Text.
Though
he
will
not
rise
and
give
him
because
he
is
his
friend
,
yet
because
of
his
Importunity
,
he
will
rise
,
and
give
him
as
many
as
he
needeth
.
Our
Saviours
aim
and
drift
is
,
(
as
before
you
have
heard
)
to
bear
up
the
poor
doubting
Christian
,
against
all
discouraging
doubts
and
fears
,
whereby
he
may
be
driven
off
from
seeking
to
God
,
by
Prayer
,
in
his
greatest
wants
;
and
now
(
by
way
of
concession
)
he
closeth
up
all
with
another
Argument
:
For
suppose
it
be
so
(
saith
he
)
as
is
before
objected
,
that
God
may
a
while
defer
,
and
put
you
off
,
(
as
one
friend
may
another
)
with
,
Trouble
me
not
&c.
and
give
you
a
frowning
Answer
(
as
one
Friend
may
give
another
,
)
yet
a
Friend
will
be
at
length
overcome
by
his
Friend
if
not
for
Friendship
sake
,
yet
through
the
importunity
of
his
Friend
to
arise
and
give
him
what
he
needeth
.
How
much
more
will
God
,
who
is
a
true
Friend
indeed
,
and
calls
upon
us
to
call
on
him
,
and
hath
promised
to
hear
us
,
when
we
do
call
,
be
prevailed
with
by
us
,
if
we
hold
on
our
suits
,
and
give
not
over
?
Shall
a
denying
friend
be
overcome
by
importunity
,
and
not
a
promising
God
?
That
were
strange
!
We
begin
with
the
Assertion
;
that
(
though
last
in
my
Text
)
is
first
in
order
:
He
will
rise
and
give
.
From
the
Letter
of
the
Parable
,
we
may
gather
some
profitable
Observations
:
First
,
we
may
take
notice
thence
,
that
Doct.
There
is
no
want
to
a
willing
mind
:
You
heard
before
,
that
he
said
,
he
could
not
;
I
shewed
you
then
,
that
it
was
,
because
he
would
not
;
and
here
you
find
it
true
:
for
when
he
found
a
will
unto
it
,
then
there
was
no
let
at
all
;
he
hath
as
many
loaves
for
him
,
as
his
need
required
.
Hereunto
,
tends
that
Parable
of
Solomon
,
Prov.
15.19
.
Prov.
15.19
.
The
way
of
the
sloathful
is
an
hedge
of
Thorns
,
but
the
way
of
the
Righteous
is
made
plain
;
or
is
like
unto
a
paved
Causie
:
Every
thing
to
a
sloathful
man
seems
difficult
and
dangerous
;
he
is
as
unwilling
to
go
about
his
business
,
as
a
Traveller
is
to
walk
in
a
Path
,
that
is
over-grown
with
Thorns
and
Brambles
:
But
it
is
otherwise
with
the
Righteous
,
who
have
a
willing
mind
,
they
go
about
their
work
readily
and
contentedly
:
and
albeit
they
meet
with
some
Lets
and
Rubs
,
in
the
discharge
of
the
Duties
of
their
Callings
,
yet
they
go
on
with
as
much
chearfulness
,
as
if
their
way
were
plain
,
or
paved
,
and
all
such
obstacles
taken
away
and
removed
.
This
is
true
,
both
in
Spirituals
,
and
Morals
.
In
Spiritual
matters
.
Thus
David
speaking
of
the
Countrey
Israelites
,
who
tendered
their
appearance
before
the
Tabernacle
of
the
Lord
in
Sion
,
according
to
the
Statute
,
Exod.
37.17
.
Deut.
16.16
.
Exod.
37.17
.
Deut.
16.16
.
Psal.
84.6
.
describes
them
by
their
resolute
undergoing
,
and
enduring
all
the
difficulties
of
the
way
,
Psal.
84.6
.
They
were
to
pass
through
a
dry
and
barren
Desert
,
the
Valley
of
Baca
(
or
of
Mulberries
)
the
Greek
saith
,
the
Vale
of
Teares
,
a
Valley
very
dry
and
destitute
of
water
(
unless
what
flowed
from
their
eyes
)
;
with
much
wea●iness
and
faintness
of
body
,
they
did
overcome
that
journey
:
yet
having
a
will
unto
it
,
and
a
desire
to
undertake
it
,
they
made
this
Valley
,
a
Well
of
refreshing
;
they
made
account
of
that
dry
place
,
as
though
they
had
Wells
of
Water
,
and
their
willing
minds
afforded
them
many
sweet
and
pleasant
showres
:
so
that
as
in
a
paved
way
,
they
went
on
chearfully
,
from
strength
to
strength
,
encountering
,
with
patience
,
all
sense
of
weariness
:
So
that
they
felt
no
weariness
not
feebleness
at
all
.
No
Let
,
no
Rub
,
in
the
way
,
could
discourage
them
in
their
journey
:
their
Will
sweetned
their
hard
and
tedious
Travail
.
Many
Examples
might
be
brought
,
for
the
further
confirmation
of
the
Point
delivered
,
I
shall
onely
trouble
you
with
some
few
in
matters
civil
.
You
shall
find
this
true
,
in
the
different
carriage
betwixt
the
Spyes
,
who
went
to
view
the
Land
of
Canaan
.
Some
of
them
thought
it
altogether
impossible
to
overcome
that
people
;
they
had
no
heart
to
go
up
;
Briars
and
Thorns
were
in
their
way
,
the
people
(
say
they
)
be
strong
that
dwell
in
the
Land
and
the
Cities
are
walled
and
very
great
,
and
there
are
Giants
in
it
,
the
Children
of
Anak
are
there
Numb
.
Numb.
13.28
.
13.28
.
Others
,
as
Caleb
,
and
Joshua
,
encourage
the
people
,
Let
us
go
up
at
once
and
possess
it
,
for
we
are
well
able
to
overcome
it
:
The
way
to
them
was
a
paved
way
;
it
was
no
more
then
to
go
,
and
see
,
and
conquer
.
Those
mighty
men
,
that
the
other
spake
of
,
could
not
dant
their
spirits
,
They
are
but
as
bread
for
us
,
Numb.
14.9
.
say
they
,
Numb.
14.9
.
Therefore
fear
them
not
:
as
if
they
should
say
,
We
should
make
but
a
Breakfast
of
them
,
consume
them
with
great
ease
,
and
feed
upon
their
rich
Provisions
.
And
this
different
carriage
,
proceeded
from
a
different
spirit
that
was
in
them
,
Numb.
14.24
.
Chap.
14.24
.
The
one
had
a
free
and
willing
spirit
;
the
other
not
:
and
that
enkindled
the
spirit
of
the
one
,
which
quenched
the
other
.
A
second
Example
we
have
in
David
,
going
to
fight
Goliah
:
Could
a
man
have
more
discouragements
then
he
had
?
partly
from
his
Brethren
,
and
then
from
Saul
,
and
then
from
the
potency
of
his
Adversary
,
1
Sam.
17.28
.
Vers.
33
,
41
,
42
,
43.
Mark
2.4
.
1
Sam.
17.
Yet
his
will
and
desire
put
him
upon
the
service
,
and
he
would
try
it
with
him
.
In
the
New
Testament
we
read
,
Mark
2.4
.
of
a
Palsie
man
that
was
brought
to
Jesus
to
be
healed
:
but
the
Text
sayes
,
that
there
was
no
coming
to
the
door
of
the
house
,
where
Jesus
was
,
by
reason
of
the
press
of
people
:
What
do
they
in
this
case
?
Why
,
they
uncover
the
Roof
of
the
House
,
and
let
him
down
bed
and
all
,
into
the
Room
where
Christ
was
:
that
was
a
plain
and
paved
way
to
them
,
who
had
a
willing
mind
to
have
this
poor
man
healed
.
The
Will
is
wonderfully
active
,
in
affecting
that
which
it
is
minded
to
do
.
Another
instance
I
commend
unto
you
,
Luke
19.2
,
3.
Luke
19.2
,
3.
Zacheus
is
very
desirous
to
see
Christ
,
as
he
passed
through
Jericho
,
the
place
of
his
abode
;
but
he
could
not
,
saith
the
Text
,
for
the
press
of
the
people
:
and
because
he
was
little
of
stature
,
and
so
could
not
see
the
face
of
Christ
,
over
the
shoulders
of
the
Croud
:
his
Will
is
not
wanting
,
being
seconded
by
his
wit
,
to
find
out
a
way
to
remedy
both
.
He
runs
before
the
multitude
,
and
so
frees
himself
from
the
press
of
people
,
and
climbes
up
into
a
Fig-tree
,
and
thereby
supplies
the
others
want
of
stature
;
what
might
he
think
the
people
would
say
of
him
?
Zacheus
climb
a
Tree
like
a
Boy
,
to
see
novelties
!
But
let
them
say
what
they
would
,
his
Will
sets
him
a
work
,
to
employ
both
hands
and
feet
;
No
want
to
a
willing
mind
.
Reas.
And
indeed
the
Will
is
as
Queen-Regent
in
the
Soul
;
it
governs
and
rules
all
:
When
it
saith
,
with
the
good
Centurion
,
to
one
,
Go
,
it
goes
:
to
the
other
,
Do
this
,
and
it
doth
it
:
It
is
an
active
thing
;
it
will
sharpen
Wit
,
and
sets
it
on
devising
,
and
contriving
:
It
quickens
Sense
,
both
in
Seeing
,
and
in
Hearing
;
and
employs
Tongue
,
Hand
,
Feet
;
all
,
in
effecting
what
it
undertakes
.
Obj.
But
the
Will
follows
the
Understanding
(
you
will
say
)
depends
upon
it
:
there
is
nothing
in
the
Will
,
Nehil
in
voluntate
quod
non
prius
fuerat
in
Intellectu
.
which
was
not
in
the
Vnderstanding
first
;
How
then
doth
it
govern
?
Resp.
The
power
of
the
Understanding
over
the
Will
,
is
onely
a
regulating
and
directing
;
it
is
no
constraining
or
compulsive
Power
:
It
doth
intimate
unto
the
Will
,
Intellectus
non
imperat
sed
solummodo
significat
voluntatem
imperantis
.
the
pleasure
of
God
,
and
the
Rules
of
right
Reason
(
as
it
conceives
and
apprehends
)
but
it
may
not
be
hence
concluded
,
that
the
Understanding
hath
any
Superiority
,
in
regard
of
a
dominion
over
the
Will
;
although
it
hath
priority
,
in
regard
of
operation
:
For
the
Will
is
always
Domina
suorum
actuum
,
the
Mistress
of
her
own
operations
.
Use
.
You
see
then
by
this
,
where
the
principal
fault
is
to
be
laid
in
all
our
failings
to
God
,
or
Man
,
even
upon
the
want
of
Will
.
Of
all
the
powers
and
faculties
of
the
Soul
,
that
is
most
rebellious
,
and
therefore
most
complained
of
in
Scripture
.
Through
all
the
Prophets
runs
that
charge
,
Noluerunt
,
they
would
not
:
My
people
would
not
hearken
,
Psal.
81.17
.
Psal.
81.17
.
Isa.
30
9.
Ezek.
3.7
.
They
are
rebellious
Children
,
and
will
not
hear
,
Isa.
30.9
.
They
will
not
hear
thee
(
saith
God
to
Ezekiel
,
)
why
that
's
no
wonder
.
But
it
is
added
there
,
they
will
not
hear
Me
:
they
will
do
what
is
good
in
their
own
eyes
,
and
walk
after
their
own
ways
,
&c.
And
the
same
complaint
we
find
in
the
Gospel
likewise
,
They
would
not
come
that
were
bidden
to
the
Feast
,
Math.
22.3
.
They
would
not
be
gathered
,
albeit
Christ
would
gather
them
,
Math.
23.37
.
Math.
22
.
3●
Math.
23.37
.
Let
men
plead
what
they
will
,
the
Will
will
be
found
to
be
the
Grand
Rebel
:
were
that
reformed
,
all
would
be
reformed
;
there
would
be
no
want
in
our
Duties
to
God
nor
Man
.
Obj.
But
why
then
doth
St.
Paul
say
,
That
to
will
was
present
,
but
how
to
perform
,
Rom.
17.18
,
19.
Resp.
he
found
not
,
and
the
good
he
would
do
,
he
did
not
,
but
the
evil
he
would
not
do
,
that
did
he
,
Rom.
7.18
,
19.
In
every
Regenerated
Person
;
there
are
two
men
,
the
old
man
,
and
the
New
;
the
Regenerated
,
and
unregenerated
part
;
flesh
and
spirit
:
so
was
it
in
St.
Paul
.
Now
so
far
as
the
will
was
regenerated
,
there
was
no
want
;
but
so
far
as
it
was
unregenerated
,
so
far
there
was
a
want
;
Vers.
20
,
25.
And
thus
he
explaines
himself
,
verse
20.
&
25.
So
then
,
with
my
minde
,
I
my self
serve
the
Law
of
God
,
but
with
the
flesh
the
Law
of
sinne
;
with
my
regenerated
part
,
I
my self
with
my
mind
,
Will
,
and
Affections
serve
God
;
but
there
is
another
self
in
me
,
the
flesh
,
and
with
that
I
serve
the
Law
of
sin
.
Secondly
,
The
Apostle
speaks
not
there
simply
of
not
doing
at
all
what
he
would
,
but
of
not
doing
so
much
as
he
would
,
and
in
so
perfect
a
manner
,
he
doth
not
say
,
to
will
is
present
with
me
,
but
how
to
do
,
I
find
not
;
but
how
to
performe
or
perfect
,
or
do
it
throughly
(
for
so
is
the
word
in
the
originall
)
I
find
nor
.
He
did
do
much
,
yea
was
able
to
do
all
things
,
in
an
Evangelical
way
,
Phil.
4.13
.
Phil.
4.13
.
but
he
would
do
more
,
and
in
a
better
manner
then
he
did
:
holy
he
was
,
but
he
would
be
more
holy
;
mortified
he
was
,
but
he
would
be
more
mortified
;
all
that
he
did
,
he
would
do
in
a
more
perfect
manner
.
Performance
went
very
far
in
him
,
and
so
it
doth
in
other
of
Gods
Children
,
(
although
in
some
more
,
and
in
some
lesse
)
but
the
Will
in
the
best
goeth
beyond
performance
.
2
Cor.
8.5
.
So
,
2
Cor.
8.5
.
St.
Paul
speaking
of
the
Macedonians
mercifulnesse
towards
the
distressed
Saints
,
testifieth
that
they
were
willing
beyond
their
power
,
they
did
what
they
were
able
,
yet
their
will
was
far
beyond
their
ability
.
It
is
the
Soul
's
Tiptoe
,
it
stands
upon
the
back
of
performance
,
Psal.
119.5
.
and
reacheth
higher
,
as
Psal.
119.5
.
David
kept
the
Statutes
of
God
a
great
way
,
but
his
Will
reacheth
higher
,
he
would
not
break
any
one
:
we
cannot
reach
to
the
things
that
we
would
,
Gal.
5.17
.
saith
the
Apostle
,
Gal.
5.17
.
A
Christians
would
is
the
reaching
forth
of
the
soul
,
beyond
that
it
can
do
already
,
and
therefore
resembled
to
a
Horse
that
is
stak't
at
grasse
,
which
when
he
hath
eaten
as
far
as
he
can
go
,
then
it
letteth
back
his
tyed
leg
,
and
streines
to
reach
farther
:
so
the
will
of
a
regenerated
Person
having
done
what
it
can
,
(
and
so
much
as
God
hath
set
in
reach
,
)
puts
forth
it self
in
wouldings
,
Oh
that
I
could
do
this
or
that
,
&
c
!
And
this
was
St.
Pauls
Case
.
It
may
be
,
some
will
blesse
themselves
in
this
,
that
St.
Paul
saith
,
I
would
do
good
but
evil
is
present
with
me
,
for
so
saith
the
Swearer
,
Drunkard
,
Adulterer
,
and
such
as
walk
after
their
own
ungodly
Lusts
;
I
would
do
otherwise
then
I
do
,
but
I
cannot
;
I
wish
I
could
,
&c.
but
I
must
rapp
such
upon
the
fingers
,
and
will
them
to
keep
their
hands
off
,
and
not
to
abuse
Scripture
to
their
own
destruction
,
they
must
remember
that
sins
are
of
two
sorts
;
some
are
committed
of
infirmity
and
weaknesse
,
others
wilfully
committed
.
Some
sins
there
are
,
that
if
the
will
would
not
commit
them
,
they
could
not
be
committed
;
a
full
Consent
of
the
will
is
requisite
,
in
the
doing
of
them
,
they
cannot
passe
into
the
soul
,
without
the
Allowance
of
the
Will.
Such
are
grosse
and
open
sins
,
as
Swearing
,
Whoring
,
Drunkennesse
which
could
not
be
commited
if
a
man
would
not
;
and
other
sins
there
are
,
wherein
there
is
a
resistance
betwixt
the
will
,
and
the
deed
,
although
their
wills
would
not
,
yet
they
do
break
out
daily
,
as
wandering
thoughts
in
Prayer
,
and
other
Duties
,
passionate
Distemper
,
&c.
these
crowd
in
upon
us
,
without
saying
by
your
leave
.
Now
in
sins
of
this
nature
,
onely
being
sins
of
infirmity
,
can
a
man
say
,
the
good
that
I
would
I
do
not
.
Secondly
,
Although
thou
canst
sometimes
say
,
the
good
thou
wouldst
do
,
thou
dost
not
;
and
Oh!
that
I
could
do
otherwise
,
I
would
do
better
then
I
do
;
yet
thou
must
know
,
that
thy
would
is
of
a
differing
Nature
from
that
of
St.
Paul's
;
for
,
First
,
St.
Paul's
would
,
was
the
would
of
a
converted
man
,
of
the
Regenerated
part
;
and
so
proper
onely
,
to
a
Regenerated
Person
;
to
a
Converted
soul
.
As
for
others
who
are
in
the
state
of
Nature
,
their
wills
are
altogether
rebellious
:
they
cannot
say
,
the
good
they
would
do
,
that
they
do
not
,
but
the
good
that
I
do
not
,
that
I
would
not
do
,
and
the
evil
that
I
do
,
that
would
I
;
Or
,
it
is
the
would
,
of
a
Naturall
Conscience
at
best
,
not
of
a
Regenerated
spirit
,
and
Conscience
is
ever
on
Gods
side
;
none
so
wicked
,
but
hath
something
in
Conscience
to
take
Gods
part
,
as
Iesabels
Evnuch
was
on
Iehu's
,
2
Kings
5.
2
King
.
5.
Secondly
,
there
was
some
performance
in
his
Would
:
he
did
not
onely
will
,
Phil.
2.13
.
but
did
do
;
doing
was
joyned
with
it
,
as
Phil.
2.13
.
But
yours
is
a
Lazy-would
;
a
willing
without
any
doing
:
an
imperfect
weak
woulding
,
or
a
doing
to
no
purpose
.
St.
Paul
professeth
of
himself
,
that
he
was
willing
in
all
things
to
live
honestly
,
Heb.
13.18
.
Acts
24.16
.
Heb.
13.18
.
and
endeavours
it
,
as
appears
,
Act.
24.16
.
Is
this
endeavour
in
you
?
you
say
,
you
would
be
saved
;
you
would
leave
your
sins
;
you
would
do
well
;
but
where
are
your
endeavours
?
This
is
the
wishing
,
and
the
woulding
of
the
Sluggard
whereof
Solomon
speakes
,
Prov.
21.25
.
Prov.
21.25
.
The
Sluggard
lyes
on
his
bed
,
and
saith
,
Oh!
that
I
could
arise
,
Oh!
that
I
had
wealth
!
Oh!
that
I
had
as
much
as
my
Neighbours
!
but
he
will
not
get
out
of
his
bed
,
but
turns
himself
as
the
door
on
the
hindges
,
Prov.
26.25
.
Prov.
26.25
.
he
will
not
up
to
work
.
Such
a
Sluggard
was
Balaam
,
Oh!
that
I
might
dye
the
death
of
the
Righteous
;
but
he
would
not
take
paines
to
live
their
life
,
Numb.
23.10
.
John
6.3
4
,
35
,
36.
Luke
23.20
.
Verse
24.
Prov.
13.4
.
Numb.
23.10
.
So
those
in
the
Gospel
,
Iohn
6.34
,
35
,
36.
they
would
fain
have
the
Heavenly
bread
;
but
they
would
not
take
paines
for
it
,
and
come
to
Christ
by
faith
,
that
they
might
attain
it
.
Pilate
was
willing
to
save
Christ
,
and
release
him
,
Luke
23.20
.
but
he
did
not
what
was
in
his
power
to
do
,
he
gave
sentence
against
him
,
verse
24.
Such
a
willingnesse
,
slayes
the
soul
,
it
brings
nought
,
but
destruction
,
Prov.
13.4
.
Is
there
not
difference
betwixt
the
would
of
a
resolute
Soldier
,
and
a
Coward
?
the
Coward
wisheth
victory
,
that
he
may
devide
the
spoil
,
and
feed
himself
with
the
fatnesse
of
a
good
booty
,
but
he
is
loath
to
enter
the
battail
,
venture
his
limbs
look
the
Enemy
in
the
face
;
when
a
resolute
Soldier
,
that
wisheth
Victory
,
will
fight
for
it
,
and
venture
limb
and
life
,
for
the
obtaining
of
it
.
No
further
is
thy
will
right
,
then
it
puts
thee
upon
the
means
to
obtain
the
thing
willed
.
Thirdly
,
The
would
of
St.
Paul
was
vehement
,
as
he
speakes
of
Desires
,
2
Cor.
7.12
.
Rom.
7.24
.
2
Cor.
7.12
.
which
appears
by
that
Complaint
of
his
,
Rom.
7.24
.
And
such
are
the
Wouldings
of
every
Regenerated
soul
,
they
are
the
pantings
,
and
yernings
of
the
soul
.
David
compares
them
to
the
pantings
of
the
Hart
,
after
the
water
brooks
,
Psal.
42.1
.
Which
when
it
is
stung
,
Psal.
42.1
.
(
say
some
)
with
a
Serpent
it
is
insatiably
thirsty
;
or
,
being
hunted
,
it
thirsts
for
water
,
&c.
Such
was
St.
Pauls
would
:
a
panting
would
,
Gen.
30.1
.
Judg.
15.18
.
Psal.
119.20
.
a
thirsting
would
,
like
Rachels
desire
of
Children
,
give
me
Children
or
I
dye
,
like
Siseraes
thirst
,
I
dye
for
it
,
Give
me
drink
.
My
heart
breaketh
,
(
saith
David
,
Psal.
119.20
.
)
for
desire
to
thy
Judgments
:
he
is
ready
to
break
a
vein
,
with
streining
his
heart
to
holy
duties
.
But
thy
would
is
onely
a
luskish
and
a
yawning
would
;
no
streining
,
no
servency
in
thy
wishes
and
endeavours
:
they
are
at
best
but
lukewarm
;
therefore
naught
.
Fourthly
,
St.
Pauls
would
,
lay
next
his
heart
:
no
lust
came
between
,
so
as
to
say
,
I
would
do
well
,
but
yet
such
a
lust
must
be
spared
,
&c.
So
saith
David
,
Psal.
119.10
.
with
my
whole
heart
have
I
sought
thee
,
&c.
But
the
would
of
a
Carnall
Liver
,
lyes
uppermost
:
it
is
as
the
froath
in
the
glasse
,
or
skim
on
the
pot
.
Envy
,
Pride
,
Lust
,
lyes
next
his
heart
;
these
things
he
would
,
rather
then
grace
;
his
would
proceeds
from
by-ends
,
&c.
use
.
2
Thus
you
see
,
the
difference
,
and
therefore
examine
your selves
about
your
Wills
,
Math.
19.17
.
as
Christ
did
the
young
man
that
pretended
he
would
to
Heaven
:
if
thy
will
be
right
,
thou
canst
not
be
wrong
.
And
,
if
in
case
you
find
that
there
is
any
unwillingnesse
in
you
,
or
that
the
will
is
not
right
,
get
that
rectified
.
See
that
you
get
but
a
Good-will
,
to
good
duties
;
bring
a
willing
minde
,
and
there
will
be
no
want
.
Remember
,
First
,
Gods
people
are
a
willing
people
,
This
is
the
Convert's
Title
,
Psal.
110.3
.
by
that
property
they
are
described
.
Psal.
110.3
.
Psal.
40.8
.
Judg.
5.2
,
9.
1
Chron.
29.6
,
9
,
14.
2
Chron.
17.16
.
Nohem
11.2
.
Rom.
12.1
.
And
such
we
find
them
to
be
,
Psal.
40.8
.
Judg.
5.2
,
9.
1
Chron.
29.6
,
9
,
14.
2
Chron.
17.16
.
Nehem.
11.2
.
Without
this
willingnesse
,
we
can
have
no
Comfort
,
that
we
are
God's
:
all
his
Soldiers
are
Voluntaries
,
and
not
pressed
to
Duties
.
Secondly
,
No
service
will
be
accepted
,
but
what
comes
from
a
willing
mind
,
Rom.
12.1
.
Our
service
must
be
reasonable
;
Unwilling
service
the
unreasonable
Creatures
give
,
yea
the
Devils
.
Willingnesse
,
is
the
fat
of
the
Sacrifice
;
without
that
,
it
is
but
lean
and
dry
.
To
preach
the
Gospel
,
is
a
worthy
work
,
but
if
it
be
of
necessity
,
and
not
willingly
it
is
scarce
thank-worthy
:
to
do
it
willingly
,
hath
approbation
and
reward
with
God
,
1
Cor.
9.17
.
God
hath
more
honour
by
the
obedience
of
the
will
,
1
Cor.
9.17
.
then
of
the
outward
man
.
Humane
restraints
may
rule
the
one
,
but
nothing
but
grace
can
rule
the
other
:
Hereby
we
acknowledge
God
,
to
be
the
searcher
of
the
heart
;
the
discerner
of
our
thoughts
;
and
Judge
of
our
Consciences
:
thence
is
that
strange
speech
of
the
Apostle
,
2
Cor.
8.10
.
2
Cor.
8.10
.
You
have
begun
,
not
onely
to
do
but
to
be
willing
,
as
if
it
were
more
,
to
will
then
to
do
;
and
so
it
is
,
more
then
to
do
any
thing
of
necessity
,
with
an
ill
will
or
by-respects
whatsoever
:
therefore
what
you
do
,
see
you
do
it
willingly
,
Colos.
3.23
.
and
heartily
,
Colos.
3.23
.
It
addeth
much
to
the
grace
of
Performance
;
as
fruit
that
falls
willingly
is
well
coloured
,
and
better
tasted
,
then
that
which
is
cudgelld
down
.
Christ
will
enjoy
his
Spouse's
Love
by
a
willing
Contract
;
not
by
a
Ravishment
.
Thirdly
,
A
good
will
supplyeth
many
defects
in
our
Performances
,
2
Cor.
8.12
.
Hence
it
is
that
we
find
sometimes
the
will
to
be
accepted
without
the
work
,
Quicquid
fieri
vult
voluntas
,
hoc
factum
reputat
Deus
.
2
Cor.
8.12
.
Numb.
14.4
.
Neh.
9.16
,
17.
Heb.
11.17
.
but
never
the
work
where
the
will
is
wanting
.
As
in
evil
,
the
will
is
accepted
for
the
deed
,
Numb.
14.4
.
compared
with
Neh.
9.16
,
17
:
So
in
good
,
Heb.
11.17
.
Fourthly
,
A
willing
mind
makes
quick
riddance
of
the
work
we
go
about
;
it
is
winged
,
and
overflyes
rubbs
and
lets
in
our
way
:
it
is
so
farr
from
being
hindered
thereby
,
as
that
it
is
quickened
,
as
the
Bowle
going
down
a
Hill
is
by
the
rubbs
it
meets
withall
,
as
before
hath
bin
shewed
in
Caleb
and
Joshua
.
Let
these
things
prevaile
with
you
to
bring
the
will
with
you
in
all
performances
,
especially
in
holy
Duties
.
Quest.
But
what
must
be
done
that
we
may
be
willing
?
Resp.
First
,
see
that
your
wills
be
renewed
,
and
changed
:
The
Naturall
will
is
not
subject
to
God
,
nor
can
be
so
long
,
as
it
is
natural
,
Rom.
8.7
.
Rom.
8.7
.
Secondly
,
desire
God
to
establish
thee
with
a
free
spirit
,
Psal.
51.12
.
John
8.36
.
Psal.
51.12
.
If
the
Son
set
us
free
,
then
we
shall
be
free
indeed
:
till
this
be
done
,
our
wills
are
not
our
own
,
but
cheined
to
unrighteousnesse
;
every
day
,
seek
more
freedome
to
good
,
and
get
grace
to
be
freed
from
the
bondage
under
evil
,
Rom.
7.25
.
Rom.
7.25
.
Bring
such
a
will
,
and
you
will
find
nothing
to
be
wanting
.
Vse
.
3
If
thou
beest
one
of
those
that
have
a
will
to
do
good
,
blesse
God
for
it
.
David
did
so
,
he
rejoyced
to
find
the
people
willing
,
1
Chron.
29.6
,
13
,
14.
1
Chron.
29.6
.
Quest.
But
may
not
a
man
that
is
godly
,
and
hath
a
renewed
will
,
find
an
unwillingnesse
,
and
backwardnesse
sometimes
,
Rom.
7.18
.
in
doing
good
?
Is
it
ever
present
to
will
,
as
the
Apostle
speaks
of
himself
,
Rom.
7.18
?
Resp.
The
best
of
Gods
Children
,
may
at
some
time
find
a
backwardnesse
to
some
Particular
Duty
;
nor
do
they
will
this
,
or
that
Particular
good
,
alwayes
in
like
measure
:
2
Chron.
30.19
.
Psal.
105.4
.
2
Thes.
3.13
.
Gal.
6.9
.
Heb.
12.3
.
2
Tim.
1.6
.
2
Pet.
1.13
.
for
otherwise
what
need
those
frequent
exhortations
,
to
stirr
up
our selves
to
seek
the
Lord
;
&
not
to
be
weary
in
well
doing
,
&c.
And
this
unwillingnes
,
may
arise
from
many
grounds
;
some
from
without
us
,
&
some
from
within
us
,
as
Carnal
affections
to
the
world
;
strength
of
Temptation
the
weight
of
some
fresh
sin
committed
;
desertion
of
the
Spirit
(
being
grieved
)
in
some
proportion
and
such
like
:
but
none
of
all
these
,
takes
off
the
will
à
toto
,
though
it
do
à
tanto
:
in
the
generall
,
they
have
a
will
to
good
things
;
and
under
their
greatest
lumpishnesse
,
and
unfitnesse
of
spirit
to
good
,
they
have
a
stronger
Bias
towards
God
,
then
any
wicked
man
hath
when
he
is
at
his
best
;
Nor
dare
they
altogether
omit
those
duties
,
which
they
find
no
disposednesse
of
heart
to
performe
:
Although
they
cannot
do
them
with
Alacrity
,
Jon.
2.4
.
yet
they
will
do
them
in
obedience
,
Jon
2.4
.
and
be
seriously
offended
,
with
themselves
,
for
their
unwillingnesse
of
Spirit
;
striving
against
it
,
and
using
all
means
to
overcome
it
:
so
that
the
faithfull
still
have
this
ground
of
Comfort
,
that
God
hath
their
wills
alwayes
devoted
,
and
resigned
to
him
;
and
though
there
be
a
backwardnesse
to
any
duty
,
they
approve
not
of
it
,
the
general
bent
of
their
souls
being
to
his
name
and
to
his
fear
,
Esay
26.8
.
Esay
26.8
.
Quest.
But
say
,
there
be
a
will
,
yet
may
there
not
be
some
hinderance
in
the
doing
that
good
which
we
would
do
?
Resp.
There
may
so
:
but
first
take
notice
,
that
the
Point
delivered
is
to
be
understood
,
of
such
things
as
are
within
our
power
;
for
sometimes
the
will
may
be
overpowred
and
let
,
as
in
want
of
Liberty
,
1
Thes.
2.18
.
So
Sathan
may
hinder
,
as
1
Thes.
2.18
.
but
this
Let
doth
not
lessen
the
will
,
but
increase
it
rather
.
Or
through
want
of
health
,
1
Tim.
5.23
.
so
Timothy
would
preach
oftener
,
but
health
of
body
would
not
permit
.
Or
want
of
estate
;
so
when
a
man
would
relieve
Gods
poor
Saints
,
2
Cor.
8.2
,
3.
but
wants
meanes
.
But
these
hinderances
put
no
fault
at
all
upon
the
party
,
2
Cor.
8.12
.
2
Cor.
8.12
.
Sometimes
the
Let
is
from
within
a
man
,
Math.
26.41
.
the
flesh
,
Math.
26.41
.
that
is
the
part
unregenerate
,
that
hinders
performance
:
this
may
humble
us
,
but
not
dishearten
us
,
but
teach
us
to
long
for
that
day
of
our
Redemption
,
when
our
wills
shall
be
perfected
,
&c.
And
so
much
of
this
Point
.
A
second
followes
.
This
Friend
is
said
to
rise
and
give
:
he
riseth
first
,
and
gives
after
,
which
affords
us
this
Lesson
,
that
Doct.
Friendship
well
awaked
will
be
yeilding
to
an
honest
motion
:
whilst
this
Friend
was
in
bed
,
and
sleeping
with
his
Children
,
at
least
drowsie
(
as
may
be
thought
)
he
denies
his
Friend
,
but
now
being
risen
,
he
graunts
what
he
desires
,
if
not
more
:
Though
Friendship
abed
denies
:
yet
being
up
,
it
condiscends
.
We
read
,
1.
Sam.
20.14
,
15.
1
Sam.
20.14
,
15.
that
David
made
a
Covenant
to
do
good
to
Jonathan
,
and
his
Houshold
;
because
of
the
kindnesse
that
Jonathan
shewed
to
him
,
in
the
day
of
his
distresse
;
And
we
find
,
2
Sam.
9.1
.
2
Sam.
9.
that
he
enquires
whether
any
of
Ionathans
race
were
to
be
found
.
Search
being
made
,
Mephibosheth
is
heard
of
(
Ionathans
Son
,
)
and
with
him
he
performes
the
Covenant
made
.
But
the
Story
tells
us
,
2
Sam.
16.1
,
2
,
3.
2
Sam.
9.7
.
2
Sam.
16.1
,
2
,
3.
that
Ziba
,
(
a
treacherous
and
notable
Sycophant
.
)
one
of
Sauls
servants
,
but
given
to
Mephibosheth
,
2
Sam.
9.7
.
accuseth
his
new
Master
Mephibosheth
to
David
,
of
no
less
then
high
treason
,
as
if
in
Davids
absence
,
he
treasonably
aspired
to
the
kingdom
;
David
believes
Ziba
,
(
though
a
single
witness
)
upon
the
first
information
,
and
without
hearing
both
parties
,
proceeds
to
censure
,
condemn's
Mephibosheth
as
guilty
,
gives
away
his
Land
to
that
false
Informer
.
And
here
Davids
Friendship
which
he
professed
to
Mephibosheth
,
for
his
Father
Jonathans
sake
,
was
asleep
:
for
in
his
distracted
condition
,
he
passed
this
sentence
;
being
in
fright
and
flight
when
he
did
it
,
it
could
scarce
be
accounted
his
deliberate
act
.
David
afterwards
(
the
Tide
being
turned
)
returned
to
Jerusalem
,
2
Sam.
19.24
.
and
then
Innocence
had
a
day
of
hearing
:
Mephibosheth
meeting
David
,
was
admitted
to
speak
in
his
own
behalf
,
and
he
makes
a
plain
relation
of
the
businesse
;
so
far
was
he
from
any
treacherous
intent
,
that
he
had
neither
washed
his
feet
,
clothes
,
nor
trimmed
his
beard
,
from
the
Kings
departure
till
that
time
:
he
cleares
himself
,
discovers
the
falshood
of
Ziba
,
who
intercepted
his
purpose
,
in
refusing
to
saddle
his
Asse
,
which
should
have
supplyed
the
lamnesse
of
his
legs
:
And
then
having
thus
wronged
his
Master
at
home
,
he
traduced
him
abroad
,
as
if
he
were
the
Traytor
,
2
Sam.
19.
Here
Friendship
began
to
be
awaked
:
David
perceives
his
error
,
and
revokes
his
last
sentence
;
ordering
that
the
Lands
should
be
held
in
Co-partnership
,
as
they
before
had
bin
.
Indeed
had
Friendship
bin
throughly
awaked
he
would
rather
have
divided
Ziba's
head
from
his
shoulders
,
then
Mephibosheth's
Land
,
and
justly
have
punished
him
for
his
slaunder
;
but
this
is
enough
to
prove
the
point
in
hand
,
When
Friendship
is
awaked
,
it
will
be
yielding
.
Take
yet
another
Instance
,
and
that
is
in
that
passage
betwixt
David
and
Bathsheba
,
1
King
.
1.15
.
1
King
.
1.15
.
David
had
sworn
unto
her
by
the
Lord
,
that
Solomon
her
Son
,
should
succeed
him
in
the
Throne
:
but
his
Love
to
Adoniah
,
(
then
the
eldest
)
seems
to
be
such
that
he
could
willingly
have
given
way
,
that
he
might
reign
.
Here
Friendship
,
old
matrimonial
Friendship
,
was
asleep
:
but
Bathsheba
comes
,
and
puts
him
in
mind
of
his
Oath
,
Nathan
comes
and
seconds
Bathsheba's
motion
with
an
humble
and
lowly
expostulation
,
Is
this
thing
done
by
my
Lord
the
King
?
Verse
29.30
.
&c.
And
thus
by
the
seasonable
importunity
of
Bathsheba
,
and
Nathan
thus
seconding
each
other
;
he
comes
to
be
awaked
,
and
renews
his
antient
Oath
,
with
a
passionate
Solemnity
,
As
the
Lord
liveth
,
&c.
ver.
29
,
30.
Vers
.
14
In
the
New
Testament
,
we
may
find
other
instances
;
as
in
that
Dialogue
that
passed
betwixt
Christ
and
John
,
Math.
3.13
.
when
Christ
came
to
be
baptized
of
him
,
Math.
3.13
.
John
was
the
Forerunner
of
Christ
,
a
Friend
of
the
Bridegroom
's
,
&c.
yet
refused
to
admit
him
,
vers.
14.
he
flatly
forbad
him
(
albeit
not
out
of
disobedience
,
but
reverence
,
yet
faulty
and
erroneous
)
and
therein
friendship
was
asleep
;
for
he
might
well
know
,
that
Christ
would
not
have
made
so
tedious
a
journey
to
him
,
or
attempted
any
thing
,
or
required
ought
from
him
,
that
was
either
unlawful
,
or
inconvenient
.
Christ
awakens
him
,
vers.
15.
Vers
.
15
Suffer
now
,
for
so
it
behoveth
us
to
fulfill
all
Righteousness
.
Christ
assents
to
that
John
said
;
but
yet
shews
cause
why
he
should
suffer
it
to
be
,
for
present
:
as
if
he
should
say
,
It
is
not
for
thee
to
stand
upon
the
excellency
of
my
Person
,
above
thine
,
now
at
this
time
,
when
my
Baptism
is
at
hand
;
thou
art
to
yield
to
that
I
require
of
thee
,
as
that
which
my
Father
hath
willed
me
to
undergo
,
and
thou
to
do
;
for
it
is
fit
for
us
to
accomplish
all
the
parts
of
God's
Will
:
and
then
saith
the
Text
,
He
suffered
him
:
here
Friendship
awaked
is
yielding
.
Vers
.
7
One
instance
more
I
shall
give
you
,
Joh.
13.6
.
and
that
is
John
13.6
.
Our
Saviour
intending
to
leave
an
Example
of
Humility
with
his
Disciples
,
pours
out
Water
into
a
Bason
,
girds
himself
with
a
Towel
,
and
beginneth
to
wash
the
feet
of
his
Disciples
.
He
cometh
first
to
Peter
;
out
of
modesty
and
reverence
giveth
him
the
Repulse
,
and
(
as
the
Baptist
refused
to
wash
Christ
;
so
)
Peter
refuseth
to
be
washed
of
Christ
,
Lord
dost
thou
wash
my
feet
?
q.
d.
It
shall
not
be
.
Christ
,
with
great
mildness
,
makes
him
an
answer
,
vers.
7.
Thou
dost
not
,
as
yet
,
understand
the
reason
of
this
act
of
mine
;
in
due
time
thou
shalt
know
the
ground
and
reason
thereof
:
but
yet
Peter
is
not
awakened
,
he
grows
more
peremptory
,
ver.
8.
Vers
.
8
Thou
shalt
never
wash
my
feet
,
therefore
offer
it
not
,
nor
use
more
words
about
it
.
Upon
this
second
denial
,
our
Saviour
rounds
him
in
the
ear
,
and
tells
him
plainly
,
That
if
he
washed
him
not
(
namely
with
his
blond
,
and
by
the
sanctifying
power
of
his
Spirit
,
which
he
represented
by
this
washing
)
he
could
have
no
part
in
him
,
nor
benefit
by
him
.
This
awaketh
Peter
indeed
,
and
now
he
yields
to
more
then
was
required
;
Lord
,
not
my
feet
onely
,
&c.
Now
for
Application
.
Use
.
When
thou
comest
to
thy
Friend
with
any
honest
motion
,
Judg.
16.15
.
and
it
be
denied
;
conclude
not
against
the
friendship
of
thy
friend
,
as
Dalilah
did
against
Sampson
,
How
canst
thou
say
that
thou
lovest
me
,
&c.
but
think
rather
,
thy
friend
is
not
well
awaked
,
he
doth
not
rightly
understand
thy
case
:
Do
herein
,
as
Arist●ppus
did
,
who
being
asked
by
one
,
What
became
now
of
the
great
friendship
,
which
had
formerly
been
betwixt
him
and
Estines
?
answered
,
It
is
asleep
;
but
I
will
go
and
waken
it
.
Be
assured
of
this
,
that
friendship
may
sometimes
be
very
drowsie
,
and
stands
in
need
of
quickning
;
and
being
raised
out
of
a
drowsie
fit
,
it
will
,
upon
better
consideration
,
give
way
to
thy
honest
motion
.
I
shall
relare
a
memorable
story
to
this
purpose
,
of
what
happened
betwixt
John
the
Patriarch
of
Alexandria
,
and
Nicetas
,
a
friend
of
his
,
and
Senator
of
that
City
.
There
was
a
difference
betwixt
them
in
the
behalf
of
the
Poor
,
(
for
whom
the
Patriarch
pleaded
very
strongly
)
:
many
hours
were
spent
to
no
purpose
,
for
Nicetas
would
not
yield
,
although
strongly
importutuned
by
that
good
Patriarch
:
the
day
now
growing
towards
an
end
,
they
parted
displeased
,
each
with
other
.
But
the
Patriarch
remembring
the
Apostles
Rule
,
Ephes.
5.26
.
that
the
Sun
should
not
be
suffered
to
go
down
upon
our
wrath
,
sent
again
to
the
Senator
Nicetas
,
giving
the
messenger
charge
to
say
this
onely
,
Sol
est
in
occasu
,
Domine
;
Sir
,
the
Sun
is
upon
setting
.
Upon
the
very
delivery
of
which
message
,
there
was
such
a
sudden
alteration
wrought
in
Nicetas
,
as
that
he
hastens
to
the
Patriarch
,
(
his
eyes
running
over
with
tears
)
condescends
to
his
request
,
blames
himself
for
his
former
backwardness
,
and
promiseth
,
for
ever
after
to
hearken
to
him
,
and
be
ordered
by
him
.
Good
men
,
(
true
friends
)
may
be
in
an
errour
,
but
they
will
be
willing
to
see
it
,
and
,
upon
the
sight
thereof
,
to
amend
it
,
and
then
they
will
say
,
as
David
to
Abigail
,
when
he
was
met
by
her
,
1
Sam.
25.32
.
and
disswaded
from
his
purpose
,
(
and
so
awakened
)
Blessed
be
the
Lord
that
sent
thee
,
and
blessed
be
thy
Counsel
,
and
blessed
be
thou
that
hast
kept
me
from
blood
,
1
Sam.
25.32
.
So
,
Blessed
be
thou
,
for
a
wakening
me
out
of
my
slumber
;
for
otherwise
I
had
dealt
unchristianly
,
unfriendly
,
&c.
As
the
Woman
sometimes
appealed
from
Philip
to
Philip
;
from
Philip
sleeping
,
to
Philip
waking
:
so
do
thou
,
in
case
that
honest
motions
are
denied
,
appeal
from
thy
friend
to
thy
friend
,
thy
sleeping
friend
,
to
thy
waking
friend
,
and
it
may
do
.
Yet
one
thing
more
observe
;
it
is
said
he
giveth
him
as
many
as
he
needed
(
not
what
he
craved
.
)
Doct.
In
works
of
Charity
and
Mercy
,
regard
is
to
be
had
to
our
Brethrens
necessities
:
what
they
need
,
we
are
to
give
,
rather
then
what
they
crave
.
It
is
true
,
respect
is
to
be
had
to
our
own
abilities
in
giving
,
Luke
11.41
.
Give
of
such
things
as
you
have
,
Luke
11.42
.
that
is
,
(
according
to
the
Marginal
Translation
)
as
you
are
able
.
And
such
was
the
practice
of
the
Primitive
Disciples
,
Act.
11.29
.
Act.
11.29
.
And
so
a
man
may
give
according
to
his
place
,
and
rank
,
and
the
dignity
of
his
proper
state
:
And
the
Apostle
,
appointing
a
Collection
for
the
Saints
,
enjoyneth
every
one
to
lay
up
in
store
,
as
God
hath
prospered
him
,
1
Cor.
16.1
.
1
Cor.
16.1
.
But
this
is
not
all
,
for
respect
must
be
also
had
to
the
parties
abilities
,
to
whom
we
give
.
So
Act.
2.45
.
They
gave
to
every
one
as
he
had
need
.
Act.
2.45
.
First
,
there
must
be
a
necessity
or
want
,
Deut.
15.11
.
Isa.
58.7
.
Luke
14.12
,
13
,
14.
Rom.
12.13
.
2
Cor.
8.14
.
&
9.12
.
Communis
et
ordinaria
.
Deut.
15.11
.
Gravis
.
Deut.
28.48
.
Extrema
.
Job
31.9
.
in
a
work
of
Charity
.
Such
onely
as
need
,
are
the
proper
Objects
of
our
Bounty
and
Liberality
,
Deut.
15.11
.
Isa.
58.7
.
Luke
14.12
.
13
,
14.
Rom.
12.13
.
2
Cor.
8.14
.
&
9.12
.
Now
there
is
a
three-fold
want
:
first
,
ordinary
and
common
,
such
was
the
want
of
those
Poor
that
God
speaks
of
,
which
always
should
be
in
Israel
.
Secondly
,
Great
:
as
Deut.
28.48
.
when
there
is
a
want
of
all
things
▪
meat
,
drink
,
cloathing
:
when
a
man
draws
breath
,
yet
he
hath
much
ado
to
subsist
.
Thirdly
extream
:
When
a
man
hath
not
to
preserve
life
,
but
is
in
peril
of
death
,
if
relief
comes
not
:
Of
such
Job
speaks
,
31.9
.
One
want
or
other
a
man
must
be
in
,
that
we
give
unto
.
Secondly
,
as
there
must
be
a
necessity
and
want
;
so
there
must
be
some
correspondence
between
the
gift
and
the
want
.
The
gift
must
be
proportioned
to
the
want
of
our
Brother
,
both
in
respect
of
quality
,
and
quantity
:
For
kind
and
quality
;
if
he
be
hungry
,
give
him
bread
:
if
thirsty
,
drink
:
if
naked
,
cloth
:
So
Math.
25.
What
they
stand
in
most
need
of
,
Math.
25.35
.
in
that
afford
your
help
.
It
would
be
a
sensless
over-sight
to
give
a
strong-limb'd
soldier
a
Crutch
or
a
maimed
one
a
Corslet
.
Secondly
,
in
such
a
measure
must
we
give
,
as
our
Brethrens
present
necessities
do
require
;
He
that
giveth
more
then
sufficient
,
non
dat
,
sed
ditat
,
doth
rather
out
of
Bounty
,
inrich
with
benefits
,
then
out
of
Charity
supply
with
an
Alms.
And
he
that
giveth
less
then
necessity
requireth
,
non
pauperem
sustentat
sed
paupertatem
,
(
saith
one
)
;
he
cureth
not
the
Disease
of
poverty
,
but
onely
giveth
some
present
ease
unto
it
;
and
if
fresh
Remedies
be
not
supplied
,
the
pains
are
but
prolonged
:
You
suffer
him
to
rost
at
a
lingring
fire
,
rather
then
take
him
from
off
the
spit
:
yet
it
is
better
,
that
the
poor
should
take
a
sleight
surfet
,
through
too
much
fulness
,
then
to
be
pinched
or
famished
for
want
of
necessaries
.
Use
1
Such
then
,
as
regard
not
their
Brethrens
necessities
in
giving
,
are
to
be
reproved
:
Some
there
are
who
content
themselves
in
giving
the
Alms
of
the
Tongue
onely
,
to
him
that
is
hungry
,
or
thirsty
,
cold
and
naked
,
&c.
as
if
men
could
eat
Precepts
,
and
drink
Advice
.
Wisdome
is
good
with
an
Inheritance
,
saith
Solomon
:
so
is
good
Counsel
,
with
other
outward
supplies
.
Should
a
hungry
man
beg
bread
of
thee
,
and
thou
fallest
to
instruct
him
,
but
deniest
him
food
to
his
body
,
he
may
say
to
thee
,
as
Hushai
said
to
Absalom
of
Achitophels
counsel
;
The
counsel
;
is
good
,
2
Sam.
17.7
.
but
not
at
this
time
.
Others
(
it
may
be
)
will
give
,
but
it
shall
be
that
which
they
can
best
spare
(
but
not
what
their
brother
wants
)
or
whereof
they
are
able
to
make
any
use
.
Eye-salve
laid
to
the
foot
profiteth
not
;
and
the
Poultess
for
the
feet
,
laid
to
the
eye
,
doth
more
hurt
then
good
:
so
,
Bounty
misplaced
.
And
others
(
perhaps
)
will
give
,
but
to
all
alike
,
having
but
one
Omer
or
measure
for
their
Charity
,
be
the
Person
,
Time
,
or
Occasion
,
what
it
will
be
:
As
so
much
to
a
Brief
,
and
no
more
:
so
much
at
every
Good-Time
(
as
at
Christmas
,
Easter
)
but
at
no
time
else
.
And
some
give
onely
Mint
and
Cummin
,
things
so
small
,
and
in
so
small
proportions
,
(
be
the
necessity
never
so
extream
)
as
that
it
seems
onely
to
keep
him
alive
(
who
receives
)
in
continued
misery
.
And
so
the
benefit
hath
almost
the
nature
of
an
injury
.
This
is
not
wisely
to
consider
of
the
poor
and
needy
,
as
we
are
required
,
Psal.
112.5
.
Psal.
112.5
.
Giving
must
be
done
with
choice
,
and
not
by
chance
;
wisely
,
and
warily
,
not
heedlesly
,
and
carelesly
.
Vse
2
See
then
,
that
though
your
Bosoms
be
open
,
they
be
not
loof
;
and
though
your
Bounty
walk
,
yet
let
it
not
wander
:
It
is
Christ's
Rule
,
that
in
giving
,
out
left
hand
may
not
know
,
what
our
right
hand
doth
:
Math.
6.3
:
Yet
our
right
eye
must
know
what
our
right
hand
doth
,
for
the
better
ordering
and
directing
of
it
.
There
is
a
bountiful
eye
that
Solomon
speaks
of
,
Prov.
22.9
.
Prov.
22.9
.
This
is
such
an
Eye
that
looketh
every
way
,
and
searcheth
out
where
want
lyes
hid
.
Rev.
1.12
.
And
,
as
St.
John
,
Rev.
1.12
.
is
said
to
turn
and
see
a
voice
.
So
this
Eye
sees
a
voice
in
a
sad
Aspect
,
a
pale
look
,
a
hollow
cheek
,
a
bloudless
lip
,
a
sunk
eye
,
a
trembling
hand
,
&c.
and
it
no
sooner
sees
this
voice
,
then
it
is
forward
to
supply
it
:
it
opens
the
hand
,
before
the
other
opens
the
mouth
.
So
Archesilaus
no
sooner
discovered
the
cloaked
wants
of
his
decayed
Associate
,
but
presently
he
conveyed
a
sum
of
money
,
in
very
close
and
secret
manner
,
under
his
pillow
,
that
he
might
seem
rather
to
find
,
then
to
receive
,
that
which
he
stood
in
need
of
,
and
was
ashamed
to
ask
:
which
caused
him
to
say
upon
the
discovery
,
This
is
Archesilaus's
Theft
.
Oh
that
we
had
more
such
Thieves
.
In
many
cases
,
and
with
many
persons
,
it
is
more
grievous
to
ask
,
then
to
want
:
much
rather
had
they
endure
their
poverty
with
silence
,
then
,
by
publishing
their
wants
,
receive
relief
:
Hearken
thou
after
another
voyce
,
Psal.
21.2
,
3.
Isa.
21.14
.
then
the
Tongue
;
and
hear
with
another
Organ
,
then
the
Ear
:
Hearken
with
the
Eye
,
and
thou
shalt
see
Need
speak
,
when
the
Needy
man
saith
nothing
;
his
Case
cries
,
when
he
is
silent
:
and
as
God
preventeth
us
with
his
mercy
,
so
should
we
the
needy
and
distressed
with
ours
.
If
this
Eye
of
Bounty
stay
till
it
be
asked
,
it
doth
not
give
as
it
is
asked
but
as
it
sees
the
necessity
to
require
.
If
the
want
be
ordinary
and
common
,
it
supplies
that
with
her
aboundance
,
and
superfluities
,
Prov.
5.15
,
16.
Luke
8.11
.
with
the
overflowing
of
her
Cestern
.
If
great
,
it
supplies
it
with
her
conventencies
,
Luke
8.11
.
Having
two
coats
,
it
spares
one
;
and
if
the
Necessity
be
extream
,
it
shall
be
supplyed
with
her
necessities
:
it
will
sell
the
Coat
from
off
the
back
,
rather
then
suffer
such
a
one
to
perish
,
Luke
12.32
.
Luke
12.33
.
And
thus
in
giving
,
we
should
shew
our selves
to
be
as
wise
Physitians
,
and
not
as
deceitful
Empiricks
:
the
Physitian
enquires
after
the
nature
of
the
Disease
,
constitution
of
the
Person
,
temperature
of
the
Climate
,
Season
of
the
Year
;
and
answerably
prescribes
his
Remedy
.
The
Emperick
gives
his
Remedy
without
any
respect
of
these
.
And
such
are
Physitians
of
no
value
,
Job
13.4
.
Mystically
from
this
friends
arising
out
of
his
bed
to
help
his
friend
,
our
Saviour
would
give
us
to
understand
hereby
,
That
Doct.
God
is
never
so
in
Bed
,
but
being
awakened
by
faithful
Prayer
,
he
will
rise
and
relieve
his
friends
:
that
is
the
Point
we
are
now
to
speak
unto
.
God
is
pleased
sometimes
to
put
himself
into
a
posture
towards
his
friends
,
as
if
he
were
a
man
a
bed
,
and
asleep
in
his
bed
,
(
as
you
have
heard
before
)
:
he
seems
to
be
to
them
as
a
man
asleep
is
to
his
friend
,
unmindful
,
and
forgetful
of
them
,
when
he
retires
himself
,
and
doth
not
appear
in
the
behalf
of
his
servants
:
it
carryeth
with
it
some
sh●w
of
indisposition
,
and
otiation
in
God
,
as
if
he
were
gone
to
rest
,
and
minded
us
not
;
but
when
he
appears
for
our
help
,
when
he
addresseth
and
prepareth
himself
to
succour
us
,
then
he
is
said
to
arise
out
of
his
bed
,
and
open
his
eyes
,
and
to
awake
out
of
his
sleep
.
So
we
read
,
Psal.
12.5
.
For
the
oppression
of
the
poor
,
for
the
sighing
of
the
needy
,
now
will
I
arise
,
saith
the
Lord
,
I
will
set
him
in
safety
from
him
that
puffeth
at
him
.
The
people
of
God
sigh
,
and
cry
in
their
Afflictions
,
at
which
their
Enemies
make
but
a
puff
,
and
laugh
them
to
scorn
.
Now
will
I
arise
saith
God
,
&c.
So
Psal.
102.13
.
Thou
shalt
arise
(
i.
e.
thou
wilt
arise
:
it
is
spoken
prophetically
)
and
have
mercy
on
Sion
,
&c.
for
he
will
regard
the
Prayer
of
the
destitute
,
and
not
despise
their
prayer
,
vers.
17.
And
Isa.
33.10
.
Now
will
I
arise
,
saith
the
Lord
,
now
will
I
be
exalted
,
now
will
I
lift
up
my self
;
that
is
now
,
that
the
Enemies
of
God's
People
grow
so
tyrannical
and
insolent
,
and
that
my
people
call
on
me
for
help
(
as
they
did
,
ver.
2.
)
The
truth
of
this
I
might
shew
you
in
sundry
Examples
,
(
but
I
shall
not
overburthen
you
with
many
)
:
Cast
but
your
eyes
upon
the
afflictions
of
God's
Church
,
under
Pharaohs
Tyrannie
,
An
Iron
Yoak
was
laid
upon
their
necks
(
to
use
Moses's
expression
)
Deut.
28.48
.
upon
a
suspicion
of
revolting
,
heavy
burthens
are
imposed
on
them
,
they
tread
in
Mire
and
Clay
,
Exod.
1.11
.
and
are
enforced
to
serve
with
rigour
;
so
that
their
lives
were
made
bitter
with
hard
labour
,
ver.
12.13
.
they
proceed
from
burthens
to
bondage
,
from
bondage
to
bloud
;
from
vexation
of
their
bodies
,
to
destruction
of
the
fruit
of
their
bodies
:
Midwives
are
suborned
to
destroy
all
their
Male-Children
;
they
whose
Office
it
was
to
help
the
Birth
,
must
now
murther
it
,
ver.
15.
If
they
refuse
,
the
multitude
shall
do
it
,
ver.
22.
Cruelty
,
that
before
but
smoaked
,
now
breaks
forth
into
a
flame
:
and
to
add
to
their
misery
,
an
insupportable
task
is
laid
upon
them
;
they
could
neither
make
straw
nor
find
it
,
yet
they
must
have
it
;
and
for
not
doing
what
was
imposed
,
they
are
made
daily
to
feel
the
lash
of
the
Whip
Exod.
5.12
,
14.
All
this
while
God
seemes
to
be
as
one
asleep
,
holds
his
peace
,
lets
their
Persecutors
alone
.
The
persecuted
sigh
groan
,
cry
,
and
call
on
God
,
(
which
God
heard
,
as
before
,
Exod.
2.24
.
&
3.7
,
8
,
9.
)
And
now
he
ariseth
,
comes
to
deliver
them
;
and
being
arose
,
Now
thou
shalt
see
(
saith
he
)
what
I
will
do
to
Pharaoh
,
Exod.
6.1
.
and
with
a
strong
hand
he
delivers
them
out
of
the
hand
of
their
Oppressours
,
and
brings
out
his
people
with
joy
,
and
his
chosen
with
gladness
,
Psal.
105.48
.
Look
again
upon
the
state
of
God's
Church
,
in
the
dayes
of
Ahashuerosh
.
Ester
3.5
,
6.
Haman
had
obtained
a
decree
for
the
slaughter
of
the
Jews
;
the
Decree
was
sealed
,
published
;
the
day
set
and
appointed
for
the
execution
of
it
:
all
this
while
God
seems
to
be
asleep
,
he
looks
on
,
seems
to
take
no
notice
of
it
;
the
Jews
are
greatly
perplexed
,
they
fast
,
mourn
,
weep
,
lye
in
sackcloth
and
ashes
,
they
cry
out
with
a
loud
and
bitter
cry
:
then
God
awaketh
,
and
ariseth
for
their
help
;
Chap.
5.1
,
2
,
3.
and
being
risen
,
awaketh
the
King
,
Chap.
6.1
.
causeth
him
to
send
for
the
Chronicles
of
his
time
,
turns
him
over
to
the
Record
of
Mordecai's
fidelity
,
in
discovering
a
Treason
intended
against
his
person
,
by
two
of
his
Eunuchs
:
upon
which
Mordecai
is
honoured
,
Chap.
9.22
.
the
Decree
comes
to
be
disanull'd
,
Haman
the
Conspirator
,
and
his
Sons
are
hanged
,
and
to
the
Jews
,
deliverance
is
granted
;
for
which
,
days
of
joy
and
rejoycing
are
by
the
Jews
celebrated
.
Many
other
proofs
may
be
brought
for
confirmation
,
but
I
shall
onely
produce
one
more
unto
you
,
Math.
23.28
.
In
that
History
of
Christ's
Sea-Voyage
with
his
Disciples
;
a
great
Tempest
arose
(
stirred
up
,
as
some
are
of
opinion
,
by
the
Devil
who
questionless
would
have
drowned
Christ
if
he
could
)
so
that
the
ship
was
covered
with
Waves
,
Christ
he
was
fallen
asleep
,
in
the
hinder
part
of
the
ship
(
saith
St.
Mark
)
that
is
the
stern
,
Nark
4.3
.
being
wearied
(
probably
)
with
exercise
of
his
Ministery
,
amongst
the
multitude
on
the
shore
.
His
Disciples
being
terrified
,
and
much
afraid
,
thinking
their
case
desperate
,
come
to
him
,
and
awake
him
with
an
Out-cry
,
Master
,
save
us
,
we
perish
.
Christ
thus
awaked
,
reprehends
them
for
their
immoderate
fear
,
and
the
weakness
of
their
Faith
;
Why
are
ye
fearful
,
O
ye
of
little
Faith
?
and
then
rebukes
the
Wind
and
Sea
,
charging
them
even
with
threatning
and
menaces
to
be
still
;
upon
which
followed
a
great
calm
,
to
the
admiration
of
all
beholders
.
Besides
the
truth
of
the
story
,
there
is
a
mystery
in
that
passage
of
Scripture
(
by
the
consent
of
all
Divines
,
Antient
and
Modern
)
it
sets
forth
unto
us
,
the
state
of
the
Church
of
God
,
militant
on
Earth
,
resembled
unto
a
Ship
,
wherein
Christ
and
all
the
Faithful
do
pass
from
Earth
to
Heaven
.
The
Sea
is
the
World
,
a
very
unconstant
Element
,
resembled
by
St.
John
to
a
Sea
of
Glass
,
Rev.
4.6
.
The
great
storm
and
tempest
that
ariseth
,
is
a
lively
Representation
of
the
great
troubles
and
persecutions
,
Rev.
1.16
.
which
are
raised
by
the
Devil
and
his
Instruments
against
the
Church
,
intending
the
ruine
of
it
:
Christ
,
his
being
asleep
in
this
storm
,
sets
forth
the
seeming
neglect
that
he
hath
of
the
peace
&
quiet
of
the
Church
,
for
the
greater
manifestation
of
his
power
,
and
our
patience
.
The
crying
out
of
the
Disciples
,
sets
forth
the
Prayers
of
the
Faithful
,
who
night
&
day
cry
unto
him
,
for
the
defence
of
the
Church
.
Christ's
arising
&
rebuking
of
the
winds
,
intimates
his
reproving
,
and
plaguing
of
the
enemies
of
the
Church
.
The
great
Calm
that
follows
,
signifies
the
peace
that
the
Church
and
People
of
God
shall
enjoy
in
the
end
,
in
despight
of
Sathan
,
and
all
his
adhaerents
.
And
thus
much
for
the
Confirmation
of
the
Point
propounded
:
The
Use
followes
.
Use
.
If
this
be
thus
,
let
not
the
wicked
triumph
:
for
when
God
doth
arise
his
enemies
shall
be
scattered
,
Psal.
68.1
.
and
they
that
hate
him
shall
fly
before
him
;
and
arise
he
will
,
and
not
alwayes
keep
his
bed
,
nor
close
his
eyes
.
Oh!
what
navock
do
the
enemies
of
Gods
people
make
,
whilst
God
seems
to
sleep
?
Psal.
83.2
,
4
,
12
,
&
94
,
4
,
5
,
6.
David
tells
us
,
Psal.
83.2
,
4
,
12.
Psal.
94.4
,
5
,
6.
and
they
are
encouraged
to
all
this
mischief
,
upon
a
conceit
that
God
is
asleep
,
and
sees
not
,
verse
7.
But
understand
ye
bruitish
amongst
the
people
,
Verse
7.8
,
9.
and
ye
fools
when
will
you
be
wise
?
he
that
planteth
the
ear
shall
not
he
hear
,
and
he
that
formed
the
eye
,
shall
not
he
see
,
Verse
8.9
.
His
eyes
behold
;
yea
his
eye-lids
,
try
the
Children
of
men
,
saith
the
Prophet
in
another
place
,
Psal
,
11.4
.
God
hath
both
an
eye
and
an
eye-lid
,
God
seeth
with
an
open
eye
(
saith
a
reverend
Bishop
,
)
when
he
discovers
a
thing
at
present
,
Psal.
11.4
.
and
causeth
us
also
to
see
it
.
And
he
considereth
with
his
Eye
lid
when
he
winketh
at
the
wayes
of
men
,
B.
B.
King
.
Serm.
at
Whitehall
.
Nov.
5.
16●8
.
and
maketh
as
if
he
slept
,
and
taketh
leisure
,
and
respite
before
he
brings
things
to
light
.
God
in
the
sufferings
of
his
Church
and
people
,
may
be
silent
for
a
time
,
as
one
that
seeth
not
,
and
heareth
not
,
but
his
eyes
are
at
no
time
so
shut
;
but
that
he
sees
through
his
Eye-lids
,
and
well
considereth
the
doings
of
the
Sons
of
men
on
earth
.
The
Master
sometimes
makes
as
if
he
slept
,
to
see
what
the
servant
will
do
,
when
some
advantage
lyes
before
him
;
were
God
alwayes
up
,
and
did
he
discover
himself
in
present
execution
of
his
Judgments
on
sinners
;
the
thousand
part
of
that
Villainy
that
is
daily
committed
,
would
not
be
acted
,
Eccles.
8.11
.
And
yet
,
God
sees
and
observes
,
Eccles.
8.11
.
through
his
Eye-lids
,
all
the
plots
and
projects
,
all
the
wrongs
and
injuries
,
that
are
offered
to
his
people
;
and
although
it
do
not
presently
appear
to
us
,
that
he
did
see
,
yet
the
awakening
cryes
,
that
his
Children
make
in
his
ears
,
shall
raise
him
;
and
then
he
will
make
it
known
,
that
he
was
not
so
asleep
,
but
that
he
observed
all
that
was
plotted
and
contrived
;
done
and
acted
against
them
.
Hear
,
how
Christ
concludes
in
that
Parable
of
the
poor
widdow
,
suing
to
an
unjust
Judge
,
Luke
18.
6
,
7
,
8.
Shall
not
God
avenge
his
own
elect
,
whcih
cry
day
and
night
unto
him
,
though
he
bear
long
with
them
,
Luke
18.6
,
7
,
8.
(
and
makes
as
if
he
saw
not
)
I
tell
you
,
he
will
avenge
them
speedily
;
their
prayers
will
awaken
him
,
and
when
is
he
arose
he
will
right
them
,
and
relieve
them
,
against
all
their
enemies
that
wrong
and
injure
them
.
When
Noah
was
awake
,
and
knew
what
Cham
had
done
,
he
curst
him
for
his
paines
;
and
will
God
think
you
,
blesse
you
for
your
deeds
?
Let
this
restrain
you
from
your
wicked
wayes
,
you
that
swear
,
blaspheme
,
reproach
,
slaunder
;
Gods
eye
sees
you
,
at
least
his
Eye
lids
try
you
:
you
play
with
God
,
as
Children
that
play
at
Blind
man
Buff
do
with
their
fellows
;
and
yet
if
these
children
perceive
,
that
he
that
they
think
blinded
,
sees
,
they
break
off
their
play
,
he
sees
,
he
sees
,
(
say
they
,
)
I
le
play
no
more
;
Oh!
that
you
were
as
wise
,
and
would
do
this
in
time
.
use
.
2
Now
,
for
the
Godly
;
a
word
or
two
to
you
:
Is
God
never
so
fast
,
but
,
being
once
awaked
,
he
is
so
ready
to
supply
our
wants
and
needs
?
why
then
be
not
out
of
heart
,
and
hope
under
your
greatest
pressures
.
Great
are
the
miseries
that
the
poor
Church
of
Christ
hath
groaned
under
for
divers
years
;
he
is
gracelesse
,
senselesse
,
that
is
not
sensible
thereof
:
the
stormes
that
we
have
met
withall
have
bin
more
then
ordinary
,
great
tempests
we
have
bin
in
,
and
yet
are
not
over
;
the
Ship
is
yet
full
of
water
,
which
causeth
the
hearts
of
experienced
Fishermen
,
(
such
as
Peter
was
,
)
who
having
bin
used
to
see
storms
,
to
cry
out
,
they
perish
:
All
this
while
our
Pilot
is
in
the
stern
,
sleeping
upon
a
pillow
;
which
causeth
us
to
think
hardly
of
him
,
and
to
charge
him
with
unkindnesse
,
as
if
he
cared
not
for
us
whether
we
sink
,
or
swimm
:
Now
what
shall
we
do
in
this
Case
?
Let
us
with
the
Disciples
run
to
God
,
by
Prayer
,
and
awake
him
;
they
did
it
very
turbulently
,
&
irreverently
,
(
as
it
seems
,
for
their
fear
was
great
)
yet
Christ
blamed
them
not
for
that
,
but
for
their
too
much
fear
,
and
too
little
faith
.
Come
then
to
the
Throne
of
Grace
,
desire
God
to
awake
and
arise
,
he
is
willing
to
be
awaked
by
us
,
and
therefore
seems
to
sleep
,
that
we
may
awake
him
:
God
admitts
his
servants
to
this
boldnesse
with
him
.
Princes
like
it
not
.
Should
a
subject
come
to
the
Supreame
,
and
say
,
Would
your
Highnesse
,
or
your
Majesty
,
would
awake
once
,
and
arise
to
do
such
,
or
such
a
businesse
for
me
,
or
read
my
Petition
:
would
not
the
Prince
conceive
just
indignation
against
such
a
Petition
:
yet
God
is
well
pleased
that
we
should
thus
come
unto
him
,
and
say
,
Awake
Lord
,
come
and
help
us
:
If
we
thus
come
,
He
will
awak
;
nothing
sooner
awakes
a
seeming
sleepy
God
,
then
Prayer
,
(
as
you
have
heard
)
:
were
our
God
a
dead
God
,
an
Idol
God
,
prayer
could
not
do
it
,
(
as
we
see
in
the
Priests
of
Baal
,
)
but
of
our
God
,
we
may
say
as
Christ
of
Lazarus
,
he
is
not
dead
,
but
sleepeth
onely
and
that
seemingly
.
There
is
a
story
goes
of
a
poor
man
,
that
served
God
faithfully
,
and
yet
was
cruelly
opprest
by
a
neighbouring
Knight
,
who
took
his
goods
from
him
,
and
all
that
little
that
he
had
:
insomuch
that
he
concluded
that
God
was
dead
;
and
forasmuch
as
he
had
formerly
found
God
to
be
gracious
to
him
,
(
albeit
now
as
he
thought
he
was
forsaken
by
him
)
he
would
make
a
solemn
Funerall
for
him
,
which
when
he
went
about
,
an
old
man
meets
him
with
a
Letter
,
and
desires
him
to
deliver
it
into
the
hands
of
the
oppressing
Knight
:
he
did
so
,
and
upon
the
reading
of
that
Letter
,
the
Kt.
was
so
convinced
of
the
wrong
done
to
that
poor
man
that
delivered
him
the
Letter
,
that
immediately
he
confest
his
faults
,
and
restored
again
to
him
what
he
had
injuriously
taken
from
him
;
which
caused
the
poor
injured
wretch
to
forbear
any
funerall
solemnity
,
and
to
say
,
Now
I
see
that
God
may
seem
to
sleep
;
but
he
can
never
dye
.
Comfort
thy self
then
,
under
thy
heaviest
afflictions
,
never
forsake
thy
Confidence
in
thy
greatest
streights
;
when
our
faith
begins
to
flag
,
and
hang
the
wing
;
when
our
strength
is
gone
,
and
we
have
given
up
all
for
lost
,
waken
God
by
thy
Prayer
,
and
then
God
will
say
,
Now
I
will
arise
,
Now
I
will
be
exalted
,
now
will
I
lift
up
my self
,
Esay
33.10
.
Esay
33.10
.
Mans
extreamest
necessity
,
is
God's
chiefest
opportunity
to
do
us
good
.
The
Church
of
God
in
all
ages
,
hath
found
it
true
:
we
have
heretofore
found
it
true
;
and
shall
find
it
true
,
and
every
Friend
of
God
,
every
believing
soul
,
may
from
his
own
experience
confesse
it
to
be
true
,
Let
me
close
up
this
Use
with
that
of
David
,
Psal.
102.20
.
Psal.
102.20
.
He
looked
down
from
the
height
of
his
Sanctuary
,
from
Heaven
did
the
Lord
behold
the
Earth
.
To
what
purpose
?
To
hear
the
groaning
of
the
Prisoner
,
to
loose
them
that
are
appointed
to
Death
.
Thus
might
England
say
,
and
so
I
hope
God
will
give
us
cause
one
day
to
say
,
if
we
do
but
awaken
his
old
Love
and
Friendship
to
us
by
our
Prayers
.
And
thus
much
Gods
arising
,
and
giving
:
Now
it
is
further
said
of
this
Friend
,
that
he
giveth
as
many
as
he
needeth
,
not
so
many
as
he
craved
,
(
as
was
from
the
Letter
shewed
)
whence
we
may
take
notice
both
of
the
wisdom
,
and
bounty
of
God
towards
his
Friends
:
Wisdome
in
giving
what
is
needful
,
Bounty
in
giving
so
liberally
,
as
many
(
saith
the
Text
)
as
he
needeth
;
of
both
somewhat
.
Doct.
God
in
giving
hath
an
eye
upon
the
necessities
of
his
servants
.
He
looks
not
so
much
upon
what
they
ask
,
as
upon
what
they
want
,
and
accordingly
he
makes
supply
.
See
this
first
in
Kinde
,
secondly
in
Quality
.
Sometimes
he
giveth
the
same
thing
that
is
craved
,
and
granteth
the
Requests
of
his
servants
in
the
same
kind
,
both
for
the
Substance
and
Circumstance
:
So
he
gave
to
Hannah
a
Son
which
she
begged
of
him
,
1
Sam.
1.27
.
To
Solomon
Wisdome
,
1
Sam.
1.27
.
1
King
.
3.9.12
.
Psal.
21.4
.
Exod.
13.21
.
1
King
.
3.9
,
12.
to
David
Life
,
Psal.
21.4
.
And
many
times
he
applyeth
remedies
,
answerable
to
the
distinct
distresses
that
his
Children
are
in
:
So
Exod.
13.21
.
that
which
was
a
Cloud
in
the
day
to
shelter
his
people
from
the
heat
of
the
Sun
,
was
a
pillar
of
fire
to
give
them
light
in
the
night
,
that
they
might
go
both
by
day
,
and
by
night
:
When
they
had
no
bread
,
he
gave
them
bread
,
and
rained
them
Manna
from
Heaven
,
Exod.
16.4
.
Exod.
17.6
.
Psal.
116.8
.
Exod.
16.4
.
When
they
had
no
drink
he
opened
a
rock
,
and
gave
them
water
to
drink
,
Exod.
17.6
.
So
Psal.
116.8
.
He
delivered
his
soul
from
death
,
eyes
from
teares
,
feet
from
falling
.
Sometimes
he
denyes
to
give
unto
his
Friends
that
Particular
which
they
desire
;
and
supplies
their
wants
some
other
way
,
as
may
make
more
for
his
glory
,
and
their
good
,
not
giving
what
they
would
,
but
what
they
should
have
.
Non
tribuit
quod
volumus
ut
tribuat
quod
malinus
.
Aug.
Gen.
17.18
,
19.
Deut.
3.26
,
&
32
,
49.
1
Sam.
12.22
.
As
when
the
sick
Patient
cries
out
for
drink
,
the
Physitian
pitties
him
,
and
gives
him
something
more
proper
,
but
satisfies
not
his
desire
in
that
very
kind
:
so
dealeth
God
many
times
with
his
.
Thus
dealt
he
with
Abraham
,
Gen.
17.18
,
19.
So
with
Moses
,
Deut.
3.26
.
and
32
,
49.
So
with
David
,
1
Sam.
12.22
.
—
22.
—
And
with
Paul
,
2
Cor.
12.8
.
Heb.
5.7
.
Esay
60.17
.
2
Cor.
12.8
.
And
with
Christ
himself
,
Heb.
5.7
.
For
Brasse
I
will
bring
Gold
and
for
Iron
Silver
,
saith
God
,
Esay
60.17
.
So
God
for
brasse
,
iror
,
wood
,
stones
,
which
we
crave
,
doth
often
give
us
that
which
is
better
,
and
more
usefull
for
us
,
as
Faith
,
Patience
;
Supportation
,
&c.
See
Gods
dealing
with
us
likewise
in
respect
of
Quantity
and
measure
.
When
he
giveth
in
kind
what
we
desire
,
and
ask
of
him
,
yet
he
giveth
not
alwayes
such
a
degree
as
we
would
have
,
but
as
he
sees
to
be
fitting
for
us
.
Gen.
17.18
,
20.
Sometime
more
(
as
we
shall
shew
you
in
the
next
point
)
and
sometimes
lesse
.
So
Gen.
17.18
,
20.
yet
he
went
not
so
far
in
that
kind
,
as
Abraham
desired
.
David
desired
to
build
a
House
for
God
,
2
Sam.
7
,
2.
Verse
23.
the
Temple
:
God
denies
that
,
but
yields
so
far
as
that
he
should
prepare
materialls
,
and
draw
the
pattern
,
1
Cor.
12.13
.
&c.
Covet
earnestly
the
best
gifts
,
(
saith
the
Apostle
)
1
Cor.
12.
ult.
There
is
a
holy
covetousnesse
then
,
in
the
best
of
Gods
Children
,
and
this
carries
them
to
a
desire
after
more
,
and
more
still
:
Oh!
that
I
had
as
much
knowledge
,
faith
,
hope
,
patience
,
as
such
,
or
such
a
one
,
&c.
But
God
doth
not
ever
satisfie
our
desires
in
this
kind
,
but
giveth
(
in
things
of
this
nature
)
what
he
knows
most
fitting
,
Revel.
3.8
.
Revel.
3.8
.
A
little
pinn
is
as
needfull
and
usefull
in
the
building
of
the
Temple
,
as
a
greater
piece
:
the
like
may
be
said
of
outward
gifts
.
As
Health
,
Strength
,
Wealth
,
Liberty
:
God
observes
a
measure
in
all
these
;
and
hath
respect
to
the
necessities
of
his
Children
;
and
shews
mercy
according
to
the
measure
of
our
misery
.
Reas.
God
answers
his
,
Rom.
8.27
.
according
to
the
meaning
of
his
own
spirit
,
and
not
according
to
the
words
,
wherein
those
desires
are
expr●ssed
,
Rom.
8.27
.
the
meaning
of
the
spirit
is
the
prayer
,
and
not
simply
the
things
desired
;
which
are
such
oftentimes
,
as
that
we
know
not
what
they
are
.
Luke
9.54
.
Now
the
main
ends
,
and
true
meaning
of
our
hearts
(
if
faithfull
)
in
all
our
Requests
to
God
,
are
his
Glory
,
and
our
own
and
the
Churches
good
;
and
no
further
.
Now
God
hears
us
in
the
maine
,
in
denying
us
the
By
:
he
sees
that
the
way
we
prescribe
,
or
that
thing
which
we
desire
of
him
,
or
that
measure
,
conduceth
not
to
those
ends
we
aim
at
,
so
well
as
some
other
,
which
he
in
wisdom
knoweth
fittest
,
and
layeth
out
for
us
.
Use
1
And
hence
we
may
be
admonished
,
not
to
put
up
our
prayers
to
Heaven
,
in
an
absolute
and
peremptory
way
,
for
all
things
,
As
for
Temporall
blessings
,
freedome
from
all
crosses
,
freedom
from
temptations
;
nor
for
lesse
principal
graces
;
nor
yet
for
the
highest
measure
of
sanctifying
grace
,
but
with
Submission
and
Reservation
,
as
Math.
26.39
.
Math.
36.29
.
The
promise
of
being
heard
in
our
Prayers
,
runs
with
this
Condition
,
if
we
ask
any
thing
according
to
his
will
,
1
Iohn
5.14
.
1
John
5.14
.
And
it
is
one
of
the
evils
noted
in
the
old
Israelites
that
they
limitted
the
holy
one
of
Israel
,
Psal.
74.41
.
they
tyed
him
to
their
own
wayes
,
Psal.
78.
●1
.
and
meanes
;
and
prescribed
him
how
;
when
;
and
in
what
kind
,
and
measure
he
should
supply
their
wants
:
This
may
not
be
.
The
Physitian
knowes
better
then
the
Patient
what
is
good
for
him
,
God
is
our
Physitian
,
we
are
his
Patients
.
Learn
submission
.
Vse
2
And
let
it
be
a
stay
to
our
hearts
,
if
in
case
our
Prayers
be
not
heard
,
in
that
very
particular
which
we
desire
.
God
layes
out
our
Prayers
for
our
best
advantage
,
and
husbands
our
Stock
in
such
away
,
as
may
bring
in
the
greatest
return
,
and
gain
.
Many
Temporall
blessings
which
thou
hast
desired
have
bin
denyed
thee
;
this
for
the
present
hath
grieved
thee
,
that
thou
hast
not
what
thou
wouldst
;
but
upon
serious
thoughts
,
and
in
cold
blood
,
thou
mayst
find
;
that
hadst
thou
had
thy
will
,
thou
hadst
bin
undone
.
A
Factor
beyond
the
Seas
,
sends
not
always
that
which
the
Merchant
writes
for
,
but
other
Commodities
which
he
knoweth
will
be
most
vendible
,
and
advantagious
:
so
dealeth
God
with
us
.
If
then
thou
hast
in
thy
prayers
referred
thy
will
to
Gods
,
rest
assured
that
it
shall
be
the
best
for
thee
,
which
way
soever
it
falls
out
:
if
thou
beest
denyed
in
thy
suite
,
for
this
or
that
particular
,
thou
mayst
be
assured
it
is
better
for
thee
to
want
it
,
then
to
enjoy
it
;
Quod
non
dat
Deus
,
non
est
necessarium
.
and
that
it
is
not
necessary
that
thou
shouldst
have
it
;
or
if
thou
desire
such
or
such
a
degree
,
or
measure
of
Knowledge
,
Peace
,
Joy
,
Health
,
Strength
,
and
he
gives
not
with
both
hands
,
that
abundance
of
these
things
,
be
content
that
he
gives
with
one
hand
;
with
that
manner
and
measure
that
he
gives
.
Next
,
take
notice
of
the
bountifull
disposition
of
God
in
giving
,
(
from
the
bounty
of
this
Friend
to
his
Friend
)
:
he
doth
not
onely
supply
his
want
in
lending
,
as
he
desired
three
Loaves
,
but
giveth
him
as
many
as
he
needeth
.
Thence
note
,
Doct.
God
is
many
times
larger
in
his
gifts
then
we
are
in
our
desires
,
he
gives
not
onely
abouve
our
deserts
,
but
above
our
desires
,
and
out-bids
our
hopes
.
This
Abraham
found
;
he
begged
a
Child
,
God
promised
a
multiplied
seed
;
and
yet
more
,
that
the
Messias
should
come
out
of
that
seed
,
that
should
Redeem
the
World
,
Gen.
22.17
,
18.
Gen.
22.17
,
18.
Iacob
found
this
:
He
in
his
journey
to
Padan-Aram
,
desired
of
God
but
provision
necessary
,
and
protection
in
his
way
,
with
a
safe
return
,
Gen.
28.20
.
Gen.
32.10
.
Gen.
28.20
.
God
gave
him
more
then
this
as
himself
confesseth
even
two
bands
,
Gen.
32.10
.
Ioseph
found
this
;
whose
Innocency
was
not
onely
cleared
,
and
he
delivered
out
of
prison
,
but
he
was
made
Ruler
over
all
the
Land
of
Aegypt
,
Gen.
41.41
.
Gen.
41.41
.
David
found
this
:
he
asked
Life
of
God
,
and
he
gave
him
long
life
,
Psal.
21.4
.
even
for
ever
,
and
ever
,
Psal.
21.4
.
Solomon
found
it
:
he
desired
Wisdome
of
God
,
and
an
understanding
heart
.
God
granted
more
,
he
did
not
onely
give
him
that
,
1
King
.
3.9
,
12
,
13.
in
an
excellency
,
but
wealth
,
and
riches
,
in
an
abundance
,
1
King
.
3.9
,
12
,
13.
Hezekiah
sound
this
:
he
desired
God
onely
to
remember
his
former
walking
before
him
;
and
God
doth
that
,
and
also
adds
fifteen
yeares
to
his
dayes
,
delivers
him
from
Ashur
,
and
gives
him
rest
,
Esay
38.3
.
Esay
38.3
.
The
Prodigall
Son
found
this
:
he
desired
onely
to
be
received
home
as
a
hired
servant
,
and
the
Father
brings
forth
the
best
Robe
,
Luke
15.19
.
&c.
Luke
15.19
.
The
Unmercifull
Debtor
found
this
:
the
desired
onely
forbearance
;
and
he
obtained
remission
of
the
whole
Debt
,
Math.
18.26
.
Math.
18.26
.
The
Sick
of
the
Palsey
found
this
:
he
desired
health
of
the
body
;
Math.
9.2
,
6
,
7.
which
he
received
,
and
with
that
,
forgivenesse
of
sin
,
Math.
9.2
,
6
,
7.
The
Ruler
found
this
:
John
4.47.53
.
who
seeked
to
Christ
for
the
Life
of
his
son
,
obtained
it
,
and
withall
faith
in
his
own
,
and
his
houshoulds
hearts
,
Iohn
4.47
,
53.
The
Thief
upon
the
Cross
found
this
,
who
desired
Christ
to
remember
him
,
when
he
came
into
his
Kingdom
,
and
was
heard
in
that
,
and
withall
assured
,
that
that
very
day
he
should
pass
from
the
misery
of
the
Cross
,
to
the
felicity
of
Paradise
,
and
there
have
fellowship
with
Christ
in
Eternal
Glory
,
Luke
23.42
,
43.
Luke
23.42
,
43.
Reas.
God
is
a
liberal
disposition
:
so
saith
St.
James
,
Cap.
1.5
.
He
gives
like
a
King
,
as
was
said
of
Araunah
.
Abundantly
,
saith
St.
Paul
,
1
Tim.
6.17
.
Kings
give
like
Kings
.
Antigonus
could
tell
that
Cynick
,
that
begged
a
peny
of
him
;
Jam.
1.5
.
1
Tim.
6.17
.
Rom.
10.12
.
that
that
was
lesse
then
became
a
King
to
give
.
He
is
rich
to
all
,
saith
St.
Paul
,
Rom.
10.12
.
And
,
as
if
that
were
a
term
too
far
beneath
him
,
he
terms
it
exceeding
riches
of
his
grace
;
Bounty
,
not
Liberality
:
not
Bounty
neither
,
but
Munificence
,
that
becomes
Majesty
:
as
we
shall
shew
you
in
the
Applicatory
part
more
fully
.
Use
Are
the
Requests
great
,
that
you
put
up
to
God
?
Yet
be
not
discouraged
:
Remember
you
have
to
deal
with
a
God
that
is
able
to
do
exceedingly
,
above
all
that
you
are
able
to
ask
or
think
,
Ephes.
3.20
.
Men
commonly
,
in
policy
,
ask
much
,
Ephes.
3.20
.
though
they
look
for
less
:
But
such
is
God's
goodness
to
us
,
that
he
gives
more
,
then
men
in
modesty
can
ask
.
Man
is
many
times
liberal
in
promising
,
but
sparing
in
performing
.
Indeed
,
God
is
large
in
promising
but
more
large
in
performing
.
Alexander
the
Great
gave
to
Perillus
50
Talents
towards
the
Marriage
of
his
Daughter
;
Perillus
told
him
,
that
was
too
much
by
half
:
If
half
be
enough
(
said
Alexander
)
for
thee
to
take
,
yet
it
is
not
enough
for
me
to
give
.
The
like
speech
,
at
another
time
,
he
used
to
one
Bias
,
a
poor
Aegyptian
,
to
whom
he
gave
a
rich
and
populous
City
:
at
which
,
he
standing
astonished
,
supposing
that
he
had
but
mocked
him
;
Take
,
said
Alexander
,
what
I
give
;
for
though
thou
art
Bias
that
demandest
,
I
am
Alexander
that
bestow
it
one
thee
.
We
read
,
that
God
commanded
Moses
to
bring
the
Twelve
Robs
before
him
,
for
the
Twelve
Tribes
of
Israel
,
and
there
lay
them
in
the
Tabernacle
before
the
Testimony
,
and
the
Rod
of
that
Tribe
that
God
should
choose
,
should
budd
:
When
Moses
came
to
review
the
Rods
the
Rod
of
Aaron
had
not
onely
budded
(
that
is
,
Numb.
17.8
,
9.
chipt
,
or
broken
the
Rinde
)
but
the
Budds
were
swoln
and
brought
forth
;
and
after
buds
,
blossoms
and
flowers
;
and
after
these
ripe
Almonds
.
Thus
fareth
it
with
us
in
our
Prayers
,
(
which
are
like
those
Rods
)
we
expect
no
more
,
it
may
be
,
but
the
Bud
of
Health
,
Strength
,
necessary
Maintenance
,
&c.
and
we
find
that
our
Rods
are
not
onely
chipt
,
by
our
Prayer
,
but
there
is
many
a
blossome
,
yea
ripe
Almonds
which
attends
them
,
and
accompanies
them
that
we
thought
not
of
,
nor
ever
asked
.
Look
but
on
the
Rods
every
morning
and
evening
,
you
shall
find
it
true
.
Do
you
ask
every
particular
benefit
daily
that
you
do
enjoy
?
Alas
!
not
one
,
of
many
.
What
a
poor
life
would
you
lead
?
What
a
maimed
body
should
you
have
?
if
you
had
no
more
then
you
begged
at
Gods
hands
:
surely
this
may
be
a
help
to
uphold
us
against
grudging
and
discontent
,
when
at
other
times
we
think
God
deals
too
sparingly
with
us
and
shortens
us
in
our
desires
.
Vse
2
And
should
not
we
measure
the
same
measure
to
God
,
that
we
have
from
him
:
he
deals
not
pinchingly
with
us
,
and
shall
we
with
him
?
He
gives
us
more
then
we
ask
,
and
shall
we
give
him
less
?
There
are
some
particular
Duties
,
for
which
we
have
not
a
direct
Text
,
but
onely
general
Rules
;
as
how
often
a
man
should
pray
in
a
day
;
how
much
he
should
give
in
Alms
&c.
Now
in
this
case
,
where
there
is
not
an
express
Rule
,
a
good
heart
should
go
with
the
furthest
.
So
for
the
Sabbath
,
we
should
not
grudge
God
his
measure
.
In
all
doubtful
and
undetermined
Cases
,
it
is
best
to
do
with
the
most
.
In
resolved
cases
,
I
could
wish
,
that
we
would
do
but
what
is
required
.
And
thus
we
have
done
with
the
thing
asserted
,
He
will
rise
and
give
,
&c.
We
come
now
to
the
Grounds
of
this
his
Liberality
and
Bounty
,
which
are
laid
down
;
first
,
Negatively
,
[
Not
because
he
is
his
friend
]
.
Then
Affirmatively
,
[
Because
of
his
Importunity
]
.
Text.
Though
he
will
not
rise
and
give
him
,
because
he
is
his
friend
.
As
if
Christ
should
say
,
If
it
should
thus
happen
(
as
it
often
doth
)
that
he
will
not
in
that
respect
give
,
because
of
friendship
:
implying
,
that
Doct.
All
Liberality
and
Bounty
is
not
Friendly
,
The
vile
Person
may
be
called
liberal
,
and
the
Churle
bountiful
;
as
Isay
speaks
,
cap.
32.5
.
Was
not
Saul
a
vile
person
,
Isa.
32.5
.
1
Sam.
18.
one
whom
God
had
rejected
?
Yet
how
liberal
and
bountiful
was
he
to
David
,
in
giving
him
his
choice
of
his
two
Daughters
?
He
would
make
him
his
Son-in-law
,
without
any
Dowrie
given
to
his
Daughter
:
(
which
was
the
Custome
of
those
Times
to
do
,
Gen.
34.11
.
Exod
,
22.16
,
17.
)
So
great
a
kindness
this
was
,
Gen.
34
11.
E●od
.
22.16
,
17.
1
Sam.
18.17
,
18.
as
that
David
could
not
but
wonder
at
it
:
Meribah
,
his
eldest
,
is
first
promised
,
the
onely
condition
was
to
fight
the
Lords
Battails
.
David
,
as
it
seems
,
having
no
great
affection
to
her
,
she
is
given
to
another
;
and
then
Michol
,
his
younger
Daughter
is
offered
him
,
who
loved
David
and
David
her
.
Saul
eems
glad
of
it
,
and
so
forward
is
he
of
the
Match
,
that
he
sends
Spokesmen
to
David
to
solicite
him
to
be
his
Son-in-law
,
Vers.
29.
Vers.
22.
Vers.
25.
and
no
other
Dowrie
is
asked
,
but
a
hundred
fore
skins
of
the
Philistims
&c.
Yet
all
this
Bounty
,
was
but
a
Child
of
Envy
;
a
plot
of
mischief
,
he
did
it
but
to
insnare
him
,
and
to
destroy
him
by
the
hand
of
the
Philistims
,
in
exposing
him
to
their
rage
not
being
willing
that
his
own
hand
should
be
upon
him
,
in
the
murther
of
him
,
to
avoid
(
as
some
think
)
Sedition
amongst
the
people
.
So
alike
liberal
was
he
,
in
his
promises
(
to
his
Captains
and
Servants
)
of
Fields
,
Vineyards
,
and
Offices
,
1
Sam.
22.7
.
but
his
end
was
to
make
them
more
eager
in
pursuing
the
life
of
David
,
and
,
by
such
Liberality
and
Bounty
,
to
tye
them
faster
unto
him
.
Thus
the
vile
person
will
seemingly
be
liberal
.
And
so
the
Churle
bountiful
.
You
have
an
example
of
this
in
Nabal
,
1
Sam.
25.3
.
Churlish
enough
he
was
to
David
;
1
Sam.
25.3
.
Vers.
36.
as
appears
by
his
Answer
to
his
Servants
,
ver.
11.
His
Feast
was
like
the
Feast
of
a
King
,
ver.
36.
But
this
Bounty
of
his
was
for
his
own
gain
and
state
;
for
otherwise
those
shearers
of
his
might
have
had
the
same
Answer
,
that
David's
Messengers
had
,
and
should
have
been
sent
to
seek
their
bread
,
water
,
and
flesh
,
as
well
as
others
.
I
might
produce
divers
instances
,
for
the
further
confirmation
of
the
point
delivered
;
I
shall
trouble
you
but
with
one
more
,
which
shall
be
in
the
Gospel
.
You
read
of
a
large
and
liberal
Offer
,
that
the
Devil
made
to
Christ
,
of
all
the
Kingdoms
of
the
Earth
:
the
glory
whereof
he
presented
unto
him
in
a
trice
,
Math.
4.8
,
9.
But
can
you
think
that
it
was
done
with
a
friendly
mind
?
Math.
4.8
,
9.
No
such
thing
;
for
it
was
a
wicked
and
Diabolical
Liberality
:
as
appears
,
First
,
in
that
he
was
liberal
,
of
what
was
not
his
own
:
He
said
,
indeed
,
Luke
4.6
,
7.
that
all
was
his
to
dispose
of
at
his
pleasure
;
but
therein
he
was
a
Lyar.
Let
Sathan
shew
his
Patent
,
with
Witnesses
attesting
the
same
,
when
,
where
,
and
upon
what
consideration
,
God
passed
over
his
Power
and
Right
to
him
.
Had
the
Devil
had
the
World
at
his
dispose
,
just
Job
should
never
have
had
Wealth
,
nor
chaste
Joseph
Honour
,
&c.
Nor
would
he
have
begged
leave
to
enter
into
the
Herd
of
Swine
.
The
Earth
is
the
Lords
,
and
the
fulness
thereof
,
saith
David
:
In
making
this
liberal
Offer
,
Psal.
24.1
.
he
shewed
himself
a
notorious
Thief
and
Impostor
:
he
would
have
robbed
all
other
Kings
of
their
Royalties
,
to
invest
another
in
them
.
Secondly
,
they
were
his
own
ends
that
he
aimed
at
therein
,
and
his
own
glory
that
he
sought
;
and
,
in
seeking
of
himself
therein
,
his
Bounty
was
not
friendly
.
Christ
must
do
him
homage
,
Worship
me
.
Thirdly
,
his
Bounty
tended
to
the
dishonour
of
God
,
and
maintenance
of
sinne
,
and
to
entice
to
Idolatry
;
which
God
abhors
.
Christ
must
fall
down
,
and
worship
him
:
it
must
be
performed
with
all
Solemnity
and
state
,
after
the
best
manner
and
fashion
.
Fourthly
,
his
Bounty
and
Liberality
was
not
free
,
but
Conditional
:
If
thou
wilt
do
this
,
said
he
to
Christ
;
and
to
make
sure
work
,
he
would
have
all
paid
him
before
hand
,
Christ
must
do
the
work
,
before
he
would
part
with
any
thing
.
Fifthly
,
his
Bounty
proceeded
out
of
a
desire
to
satisfie
his
antient
envie
,
in
the
destruction
of
all
mankind
,
and
so
he
was
treacherous
to
his
Offers
:
Math.
16.26
.
he
would
have
got
more
then
he
gave
,
(
for
one
Soul
is
more
worth
then
the
World
,
Math.
16.26
.
)
Then
what
were
the
Souls
of
all
men
;
all
which
had
been
lost
,
had
Christ
consented
to
that
which
the
Devil
required
.
And
thus
you
have
heard
the
Point
proved
.
Now
let
us
apply
it
.
Vse
.
Let
not
all
kind
of
Liberality
be
magnified
,
nor
all
liberall
persons
be
extolled
by
us
,
as
the
onely
men
and
Worthies
of
the
World
:
Thieves
and
Robbers
are
oftentimes
very
liberal
,
and
prodigal
in
expences
;
they
will
pay
the
shot
for
all
the
Company
,
and
yet
not
worthy
to
be
commended
for
their
Liberality
and
Bounty
.
How
many
amongst
us
are
liberal
of
that
which
is
not
their
own
?
So
Alexander
the
Sixth
,
would
give
America
to
Spain
;
a
bountiful
gift
indeed
i●
but
it
was
out
of
the
Indians
Free
hold
.
The
Spaniard
and
Pope
,
in
Eighty
Eight
,
gave
many
Lordships
and
Dignities
away
,
but
it
was
out
of
Englands
Exchequer
.
It
was
said
of
Sylla
,
multa
eripiebat
,
donabat
plura
.
So
it
may
be
said
of
divers
;
they
take
from
the
right
Owners
,
and
give
prodigally
to
others
,
robbing
Peter
,
to
pay
Paul
,
(
according
to
the
Proverb
)
.
So
Church-Lands
have
been
taken
from
Papists
,
and
given
to
Rapists
,
to
maintain
Hounds
and
Harlots
.
How
many
great
men
of
the
World
have
by
oppression
and
extortion
made
a
thousand
Beggars
,
and
then
at
the
day
of
their
Death
,
bequested
a
thousand
pounds
,
or
two
,
to
build
an
Hospital
to
maintain
ten
?
We
read
of
Cain
,
that
he
first
sacrificed
,
and
then
slew
his
Brother
;
but
such
,
as
in
their
prophane
bequeasts
,
give
of
that
they
have
extorted
from
others
,
first
slay
their
Brethren
,
and
then
offer
a
part
of
their
ill-gotten
goods
for
sacrifice
.
These
are
worse
then
Cain
,
in
that
respect
.
Shall
we
esteem
these
liberal
,
who
build
Hospitals
for
Children
with
their
Fathers
bones
?
So
were
the
Jews
,
who
bought
a
burying
place
for
strangers
with
the
bloud
of
Christ
.
Our
Daniel
,
in
his
History
of
England
,
relates
,
that
when
Henry
the
3d
,
had
sent
a
Load
of
Freez
to
the
Fryar-Minors
,
to
cloath
them
;
they
sent
it
back
again
,
with
this
message
,
That
he
ought
not
to
give
Alms
of
that
which
he
had
rent
from
the
Poor
;
neither
would
they
accept
of
that
abominable
gift
:
and
can
we
imagine
then
that
God
will
?
Some
are
liberal
;
but
it
is
to
those
onely
that
can
re-pay
them
,
or
do
re-pay
them
.
These
play
at
a
game
of
Tennis
,
toss
the
ball
to
those
onely
,
that
will
toss
it
to
them
again
.
Others
are
liberal
,
but
it
is
for
base
ends
,
to
procure
respect
and
credit
from
others
,
(
which
they
are
ambitious
of
)
they
seek
themselves
in
their
Liberality
(
as
in
large
Expences
on
costly
Buildings
,
gorgeous
Garments
)
.
Thus
Titus
Vespatianus
knowing
how
his
Father
was
branded
for
his
insatiable
Covetousness
,
steered
a
contrary
course
;
and
by
his
great
Bounty
and
Liberality
was
sirnamed
,
Delitiae
humani
generis
.
So
Absalom
made
a
liberal
Feast
,
and
,
by
his
Bounty
and
Courtesie
,
stole
away
the
hearts
of
the
People
.
So
these
are
liberal
to
such
as
will
couch
and
bow
to
them
,
Paov
.
10.16
.
and
to
none
else
.
Or
else
their
Liberality
tends
to
sinne
,
Prov.
10.16
.
as
to
corrupt
Magistrates
.
So
some
are
liberal
in
giving
Bribes
,
for
perverting
of
Justice
.
Others
bountiful
to
Ministers
,
but
like
Thieves
,
they
cast
them
a
bone
,
to
keep
them
from
barking
.
Others
in
seducing
men
to
Popery
,
or
erroneous
Opinions
,
or
in
inticing
to
lewd
and
lascivious
courses
:
Prov.
1.14
.
as
Prov.
1.14
.
Such
Bounty
and
Liberality
as
this
is
Diabolical
,
and
far
from
being
friendly
.
Some
mens
Liberality
is
the
fruit
of
Envy
.
It
is
storied
of
Henry
the
8.
that
he
gave
many
flowers
to
some
well-deserving
;
that
in
the
end
of
Harvest
,
he
might
burn
them
in
their
Hives
like
Bees
.
Vse
.
And
if
all
Liberality
be
not
friendly
,
Deut.
16.19
.
2
King
.
5.16
.
then
take
heed
of
being
insnared
by
the
Bounty
of
any
,
2
King
.
5.16
.
Bounty
,
in
a
Master
,
is
a
great
attractive
to
his
service
,
and
gifts
blind
the
eyes
of
the
wife
.
Munera
magna
mihi
mittis
sed
mittis
in
hamo
,
as
one
said
;
Numb.
6.22
.
so
may
we
of
the
Bounty
of
many
.
Such
was
Balaack's
Bounty
to
Balaam
;
and
then
he
thought
that
his
Ass
could
never
go
fast
enough
to
do
him
service
.
To
refuse
gain
,
is
oftentimes
no
small
gain
.
So
,
to
refuse
the
Liberality
of
some
,
is
many
times
a
point
of
wisdom
.
Dan.
5.17
.
2
King
.
5.16
.
So
Dan.
5.17
.
2
King
.
5.16
.
Nor
is
every
kindness
offered
,
to
be
construed
as
the
Prognostick
of
ingenuous
love
.
Mystically
:
It
is
true
that
Maldonate
saith
:
All
that
is
here
spoken
of
a
friends
carriage
to
his
friend
,
cannot
properly
be
applyed
unto
God
;
for
he
regards
not
importunity
more
then
frien●ship
:
yet
what
is
said
from
the
Letter
,
that
all
Liberality
is
not
friendly
,
is
true
also
,
in
a
Spirituall
sense
.
Doct.
God
doth
not
alwayes
give
in
love
.
He
gave
the
people
of
Israel
a
King
,
1
Sam.
8.5
,
19.
Hos.
13.11
.
Psal.
78.25
.
Numb.
11.4
,
43.
1
Sam.
8.5.19
.
God
hearkened
to
their
preposterous
desire
,
and
gave
them
their
longing
;
but
it
was
in
anger
,
Hos.
13.11
.
So
when
they
lusted
after
flesh
,
and
desired
that
,
God
yields
to
them
;
but
that
Liberality
of
his
was
not
friendly
,
Psal.
78.25
.
Numb.
11.4
,
33.
It
had
been
better
to
have
been
without
such
dainty
meat
,
then
to
have
had
such
sowr
sawce
unto
it
.
Balaam
longs
,
prayes
,
and
obtains
leave
to
go
and
gratifie
the
King
of
Moab
,
whose
desire
was
,
to
have
the
people
of
Israel
cursed
:
but
that
permission
was
worse
then
a
denyall
:
Nay
,
Numb
.
23.
Math.
8.31
,
32.
the
Devil
himself
had
his
request
granted
,
when
he
desired
to
have
leave
to
enter
into
the
Herd
of
Swine
.
Use
1
Be
not
overjoyed
then
when
God
heareth
thy
Prayer
,
Non
est
magnum
exaudiri
ad
voluntatem
,
non
est
magnum
,
saith
Austin
,
more
then
once
.
It
is
no
great
matter
,
that
God
should
hear
thy
Prayers
,
and
let
thee
have
thy
will
in
what
thou
desirest
,
and
yet
not
in
favour
.
God
,
who
denieth
many
things
to
his
in
mercy
,
bestoweth
also
many
things
to
his
Enemies
in
displeasure
:
Thou
hast
thy
ambitious
,
covetous
,
revengeful
wishes
:
it
falls
out
,
as
thou
desirest
;
yet
think
not
thy self
ever
the
more
befriended
for
this
.
God
doth
not
hear
the
Wicked
to
gratifie
them
,
as
he
hears
his
Friends
:
nor
for
their
Prayers
sake
,
but
for
other
ends
to
punish
them
,
&c.
To
all
my
former
Suits
,
I
wil
add
this
,
that
God
would
deny
me
,
what
he
knows
to
be
hurtful
for
me
,
notwithstanding
I
am
earnest
with
him
for
it
.
Far
better
it
is
,
to
have
God's
gracious
denials
,
then
his
angry
yieldings
.
Thus
much
briefly
of
the
Negative
,
He
gave
not
,
because
he
was
his
Friend
.
The
Affirmative
follows
.
Text.
Because
of
his
Importunity
.
Doct.
Importunity
(
you
see
)
is
the
prevailing
Argument
with
many
:
That
oftentimes
prevails
more
then
Friendship
,
or
a
good
Cause
.
See
this
in
Sampson
,
(
a
good
man
)
how
it
prevailed
with
him
in
a
bad
Cause
,
Judg.
14.17
,
18
,
19.
&
16.16
,
17.
through
the
importunate
Sollicitations
of
his
Wife
,
first
;
and
Harlot
,
next
:
he
wrought
against
himself
.
And
how
many
hath
weariness
of
solicitation
won
to
those
Actions
,
which
at
first
motion
they
despised
.
See
this
further
proved
in
a
good
cause
,
in
that
Parable
of
a
wicked
Judge
,
Luke
18.1
.
Luke
18.1
.
He
was
one
that
neither
feared
God
,
nor
reverenced
man
.
A
poor
Widow
comes
to
him
for
a
piece
of
Justice
,
which
Conscience
would
require
him
to
do
▪
both
in
respect
of
the
goodness
of
her
Cause
,
and
poverty
of
her
Person
:
but
when
,
neither
the
one
,
nor
other
,
could
prevail
,
Importunity
did
it
;
Because
of
her
Importunity
,
he
did
her
right
.
Use
.
In
all
honest
Suits
,
it
shall
be
our
wisdome
to
hold
on
,
and
not
give
over
;
albeit
we
deal
with
persons
seemingly
inexorable
:
indeed
,
nothing
is
held
more
over-bought
(
by
some
generous
spirits
)
then
that
which
costs
them
many
tedious
supplications
:
yet
how
often
doth
this
Orator
,
Importunity
,
procure
a
dispatch
?
If
you
be
blamed
for
Importunity
,
say
as
Aristippus
did
to
his
friend
,
who
reproved
him
;
for
that
being
a
Philosopher
,
he
would
so
abase
himself
,
as
to
fall
down
at
the
feet
of
such
a
Tyrant
as
Dionysius
was
,
to
obtain
a
Suit
:
He
replyed
,
that
it
was
not
his
fault
,
but
the
fault
of
Dionysius
,
that
he
did
so
,
for
that
he
carried
his
Ear
in
his
Feet
.
But
in
evil
things
,
let
us
arm
our selves
against
it
:
Trust
not
to
your
own
power
;
Importunity
and
Opportunity
do
much
with
the
Coyest
She
,
(
we
say
)
:
so
in
other
matters
.
How
many
,
too
late
bewail
the
Importunity
of
others
,
as
a
mean
of
drawing
them
into
sinful
courses
?
Thus
did
Aaron
excuse
himself
to
Moses
,
Exod.
32.22
.
for
his
making
the
Golden
Calf
,
Exod.
32.22
.
But
that
would
not
serve
the
turn
;
for
it
is
said
,
that
Aaron
made
them
naked
in
so
doing
.
Easie
Rhethotique
draws
us
to
the
worst
part
,
but
Importunity
drives
us
.
I
shall
no
longer
insist
on
this
Doctrine
,
arising
from
the
Letter
;
the
Point
principally
intended
is
this
.
Doct.
Importunate
Prayer
is
prevailing
with
God
.
Moses
,
by
his
Importunacy
,
prevailed
with
God
for
Israel
:
Let
me
alone
,
said
God
,
Exod.
32.10
.
God
bespeaks
(
as
it
were
)
his
own
freedom
:
He
offers
Moses
fair
Conditions
,
and
would
buy
his
consent
,
Exod.
32.10
.
if
he
would
be
quiet
:
but
Moses
follows
his
Suit
still
,
makes
request
for
the
People
,
asketh
God
a
reason
of
his
anger
,
ver.
11.
Vers
.
11
He
gives
him
a
reason
,
why
he
should
not
be
angry
.
Thou
hast
brought
them
out
with
a
great
power
,
&c.
tells
him
of
the
Inconveniences
that
would
follow
.
The
Egyptians
will
say
,
&c.
He
puts
God
in
mind
of
his
Covenant
;
yea
,
of
his
Oath
to
Abraham
,
Isaac
,
Jacob
,
&c.
So
that
God
would
seem
to
break
Covenant
;
and
forswear
himself
,
if
he
should
destroy
the
people
:
and
then
concludes
with
great
vehemency
.
Turn
from
thy
fierce
wrath
,
&c.
and
repent
this
evil
purpose
against
them
:
and
see
what
followed
,
ver.
14.
Vers
.
14
The
Lord
repented
,
&c.
You
see
Moses
had
a
hard
pull
;
but
by
his
Importunity
he
carryed
it
.
Thus
Jacob
wrastled
with
God
and
prevailed
:
You
have
that
story
,
Gen.
32.24
.
Esau
comes
against
him
,
Gen.
32.24
.
Gen.
48.16
.
Gen.
32.26
,
28.
an
Angel
appears
to
him
,
wrastles
with
him
,
(
which
Angel
was
the
Angel
of
the
Covenant
;
which
is
Christ
,
Gen.
48.16
.
)
Let
me
go
(
said
the
Angel
,
Gen.
32.26
,
28.
I
will
not
,
said
Jacob
,
he
holds
with
his
hands
,
though
his
joynts
were
our
of
joynt
:
Let
God
seem
to
take
Esau's
part
,
smite
him
,
maim
him
,
he
will
not
let
go
his
hold
.
What
is
thy
name
(
said
the
Angel
)
never
did
I
meet
with
so
stout
a
man
?
Well!
kneel
down
Jacob
;
rise
up
Israel
,
thou
art
a
Conquerour
,
vers.
28.
Now
,
Was
this
strife
corporal
onely
?
No
,
no
,
hear
what
the
Prophet
speaks
,
Hos.
12.3
,
4.
Nor
was
it
perfunctory
and
formal
prayer
,
but
earnest
and
importunate
,
Hos.
12.34
.
He
cryed
,
and
made
supplication
,
and
thus
overcame
.
Besides
this
Parable
,
of
a
Friend
coming
to
his
Friend
at
Midnight
,
Christ
hath
given
us
another
,
that
of
the
unjust
Judge
,
who
heard
the
Widows
Cause
,
in
regard
of
her
Importunity
;
and
not
otherwise
,
Luke
18.
and
withall
,
leaves
us
a
History
of
his
own
,
of
the
Woman
of
Canaan
,
who
overcame
him
,
in
the
behalf
of
her
Daughter
,
by
importunity
,
(
with
which
History
we
have
before
acquainted
you
)
such
have
the
Prayers
of
the
godly
been
.
For
the
further
clearing
of
the
Point
,
let
me
shew
you
what
this
Instancie
,
and
Importunacie
,
in
Prayer
,
is
,
and
wherein
it
consists
.
And
so
Importunate
Prayer
is
a
fervent
and
frequent
desire
of
the
Soul
,
for
some
special
mercy
;
so
as
it
will
take
no
denial
:
Or
,
A
fervent
and
frequent
pouring
forth
our
souls
to
God
,
without
giving
over
till
he
grant
us
our
desires
.
There
are
three
things
in
Importunity
:
First
,
Fervency
:
Secondly
Frequency
:
Thirdly
,
Perseverance
.
First
,
Fervency
:
This
consists
not
in
the
loudness
of
the
voyce
(
albeit
,
it
be
many
times
expressed
by
loud
crying
)
;
the
Peacock
hath
a
louder
voyce
,
then
the
Nightingale
.
Nor
in
long
praying
;
for
God
doth
not
measure
prayer
by
the
length
,
(
albeit
,
long
Prayers
,
may
be
fervent
Prayers
)
but
in
the
crying
of
the
Heart
.
The
earnest
intention
,
and
contention
of
the
Soul
and
Spirit
expressed
in
Scripture
,
Joel
2.3
.
by
renting
of
the
heart
,
and
pouring
out
the
Soul
,
and
crying
of
the
whole
heart
,
Psal.
119.145
,
146.
This
is
added
as
a
Proviso
to
effectual
Prayer
,
1
Sam.
1.15
.
Psal.
119.145.146
.
Jam.
5.16
.
Ver.
17
,
18.
Jam.
5.16
.
where
effectual
and
fervent
are
joyned
together
:
the
more
fervencie
,
the
more
prevalencie
in
our
Prayer
.
Eliahs
example
is
added
,
ver.
17
,
18.
He
prayed
,
and
prayed
,
(
so
it
is
in
the
Original
)
We
translate
it
,
He
prayed
earnestly
,
and
he
was
heard
.
Thus
our
Saviour
prayed
in
the
days
of
his
flesh
,
Heb.
5.7
.
Heb.
5.7
.
We
read
of
a
Dutch
Martyr
in
our
own
Monuments
,
one
Giles
of
Bruxels
,
who
was
so
ardent
in
his
Prayer
,
kneeling
by
himself
in
some
secret
place
of
the
Prison
where
he
was
,
that
he
seemed
to
forget
himself
;
and
being
called
to
his
meat
,
he
neither
heard
,
nor
saw
,
who
stood
by
him
,
till
he
was
lifted
up
by
the
arms
,
and
then
he
would
speak
gently
to
them
,
as
one
awaked
out
of
a
Trance
.
Secondly
,
there
must
be
Frequency
in
it
:
We
give
not
over
at
the
first
denial
;
no
,
nor
at
the
second
,
if
we
be
importunate
,
Psal.
27.4
.
One
thing
I
have
desired
of
the
Lord
and
I
will
seek
after
it
:
Psal.
27.4
.
Psal.
69.3
.
Isa.
62.9
.
Ver.
6
,
7.
that
is
,
I
have
sought
it
,
and
will
seek
again
,
and
again
:
So
Psal.
69.3
.
and
Isa.
62.1
.
For
Sions
sake
,
I
will
not
hold
my
tongue
&c.
He
would
renew
his
Suit
,
and
follow
it
:
and
the
like
he
requires
of
all
faithful
Watch-men
,
that
they
cry
day
and
night
,
and
not
keep
silence
,
till
they
had
obtained
their
desire
for
Sion
,
2
Cor.
12.
ver.
6
,
7.
Thus
,
Paul
prayed
thrice
:
and
Latimer
plyed
the
Throne
of
Grace
,
with
,
Once
again
,
Lord
,
once
again
,
restore
the
Gospel
to
England
:
as
if
he
would
have
no
nay
.
Thirdly
,
as
our
Suit
is
to
be
renewed
,
Gen.
32.24
.
so
we
must
persevere
in
it
.
So
Jacob
did
not
onely
wrastle
,
but
continued
all
night
and
morning
too
:
He
gave
not
over
,
till
he
had
what
he
sought
for
:
this
is
injoyned
,
Col.
4.2
.
1
Thes.
5.27
.
And
that
Parable
propounded
for
that
very
end
,
that
we
should
pray
,
and
not
faint
,
Col.
4.2
.
1
Thess.
5.27
.
Luke
18.1
.
Luke
18.1
.
And
thus
you
see
,
what
importunate
Prayer
is
,
and
wherein
it
stands
.
These
Particulars
,
we
shall
hereafter
,
in
the
verses
following
,
speak
more
fully
unto
:
let
us
now
make
some
use
of
this
.
Use
1
If
importunate
Prayer
,
be
prevailing
Prayer
,
never
marvail
that
so
many
of
us
pray
,
and
yet
prevail
not
.
The
prayers
of
most
are
but
lip-labour
,
and
lip
labour
is
lost-labour
.
Luke-warm
prayers
,
God
respects
no
more
then
he
doth
luke-warm
persons
;
and
such
he
hath
threatned
to
spue
out
of
his
mouth
,
Rev.
3.16
.
True
Prayer
,
is
not
the
labour
of
the
Lips
,
Rev.
3.16
.
but
the
labour
of
the
Heart
,
and
of
the
Soul
:
Moses
prayed
earnestly
to
God
,
and
yet
not
a
word
that
we
hear
him
speak
,
Exod.
14.15
.
Wherefore
cryest
thou
unto
me
?
saith
God
;
that
is
,
with
inward
groanings
,
Exod.
14.15
.
albeit
there
was
no
audible
voyce
,
and
God
heard
that
strait
.
The
like
did
Hannah
,
1
Sam.
1.13
.
and
yet
she
spake
not
a
loud
,
1
Sam.
1.13
.
she
spake
in
her
heart
,
saith
the
Text
,
and
that
fervently
,
and
God
heard
her
,
and
answered
her
.
Paul
,
before
his
Conversion
,
prayed
often
,
and
long
too
,
for
he
was
was
a
Pharisee
,
and
one
of
the
strictest
and
devoutest
of
all
the
Sect
,
(
as
he
testifies
of
himself
)
and
they
were
given
to
much
praying
,
as
the
Scripture
testifies
of
them
:
yet
God
took
no
notice
of
all
his
formal
and
hypocritical
Prayers
;
he
gave
no
ear
unto
them
before
his
Conversion
;
but
when
he
came
to
be
humbled
,
and
poured
forth
his
Soul
earnestly
and
fervently
,
God
then
said
of
him
,
Behold
he
prayeth
,
Act.
9.11
.
Before
he
prated
prayers
,
now
he
prayeth
prayers
:
that
was
prayer
,
indeed
,
Act.
9.11
.
which
he
now
put
up
to
God
:
and
that
God
heard
.
How
often
do
we
pray
,
and
yet
forget
that
we
have
prayed
?
Can
we
think
that
God
will
hear
us
,
when
we
hear
not
our selves
?
Or
remember
that
Prayer
which
we
have
forgotten
,
that
we
ever
put
up
unto
him
.
Never
think
to
be
heard
of
God
in
mercy
,
or
to
obtain
any
blessing
at
the
hands
of
God
,
by
thy
cold
,
careless
,
and
customary
prayer
.
Psal.
141.2
.
David
compares
his
prayers
to
Incense
,
and
no
Incense
was
offered
without
fire
:
it
was
that
,
that
made
the
smoak
of
it
to
ascend
:
Prayer
that
is
cold
,
makes
but
a
smother
,
and
troubles
the
eyes
of
God
;
Isa.
1.15
.
as
he
shews
,
Isa.
1.15
.
but
they
are
not
a
sweet
Perfume
in
his
Nostrils
.
Vse
2
Oh!
that
we
were
more
importunate
,
in
this
Duty
,
then
we
are
,
that
our
Prayers
were
more
fervent
,
frequent
,
constant
,
for
the
poor
distressed
state
of
Christs
Church
,
and
for
our selves
:
the
Child
hath
escaped
many
a
stripe
by
his
loud
crying
.
Prayer
is
the
Arrow
of
Deliverance
;
if
it
be
not
drawn
up
to
the
Head
,
is
will
hardly
fly
home
unto
the
Mark.
Our
Saviour
tells
us
of
a
King
,
that
(
going
with
Ten
Thousand
to
make
Warre
with
another
that
comes
against
him
with
Twenty
Thousand
)
sends
an
Ambassadour
,
Luke
14.31
,
32.
and
desires
Conditions
of
Peace
,
whilest
his
Adversary
is
yet
a
great
way
off
.
Our
Prayers
are
our
Ambassadours
to
God
in
all
our
fears
and
dangers
;
we
send
them
to
make
our
Peace
:
and
as
they
act
our
Cause
,
we
are
sure
to
speed
.
Now
it
is
not
by
their
Rhetorick
,
and
Oratory
,
that
they
prevail
with
God
;
but
by
their
earnestnesse
and
fervencie
:
They
must
go
to
work
,
as
those
Ambassadours
we
read
of
,
Isa.
33.7
Isa.
33.7
.
They
must
cry
without
,
and
weep
bitterly
,
and
then
our
Peace
will
be
made
:
So
Luther
,
when
he
had
been
earnest
at
his
Prayers
,
came
leaping
out
of
his
Closet
,
crying
out
to
his
Fellows
,
Vicimus
,
vicimus
;
and
at
the
same
time
,
the
States
of
Germany
,
(
after
long
debate
)
concluded
for
the
truth
of
the
Gospel
,
yet
unknown
to
Luther
.
He
was
wont
to
term
Prayers
,
Christianorum
Bombarda
,
the
Gun
or
Canon
of
Christians
.
But
it
is
God
himself
that
chargeth
this
Canon
,
Zach.
4.6
.
It
is
not
by
our
might
,
or
by
our
power
,
but
my
Spirit
,
saith
God
.
It
is
the
force
of
that
,
Zach.
4.6
.
and
the
strength
of
that
,
whereby
we
cry
Abba
Father
.
Rom.
8.
And
then
Prayer
being
thus
charged
,
God
(
out
of
a
willingness
to
be
prevailed
withall
)
puts
himself
into
the
way
of
a
Shot
,
he
meets
such
a
faithful
fervent
prayer
,
and
is
pleased
to
be
wounded
with
it
;
yea
,
God
charges
and
discharges
the
Canon
upon
himself
,
and
he
puts
good
words
into
our
mouthes
,
and
good
purposes
into
our
hearts
,
and
so
charges
the
Canon
,
and
then
leaves
his
Blessed
Spirit
to
discharge
it
upon
himself
,
and
is
content
so
to
be
overcome
by
it
;
and
yet
looks
that
we
should
hold
the
Lint-stock
,
and
give
fire
,
by
enkindling
of
the
Spirit
in
the
use
of
all
good
means
to
make
us
fervent
.
Quest.
But
doth
not
this
pass
good
manners
,
to
importune
the
God
of
Heaven
?
Will
it
not
be
imputed
Impudencie
in
the
Creature
,
to
press
the
great
Creator
to
condescend
to
our
Requests
:
Princes
love
it
not
:
mean
men
affect
it
not
;
and
will
God
suffer
it
?
Resp.
But
God's
ways
are
not
as
mans
:
with
him
,
he
is
magis
importunus
qui
importunat
minus
:
most
troublesome
,
that
is
least
troub
e
o●e
(
saith
Gregory
)
.
It
is
true
,
Isa.
55.
that
importunate
prayer
hath
something
in
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
privat
.
et
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
pudor
.
of
the
nature
of
it
,
which
we
call
Impudencie
:
The
Friend
,
in
my
Text
,
was
so
importunate
,
as
he
was
impudent
again
,
(
for
so
much
,
the
Notation
of
the
Original
Word
imp
yeth
)
.
Impudencie
,
taken
in
the
best
sen●e
,
as
Christ
here
u●eth
the
wo●d
,
is
such
a
holy
constant
importunity
,
as
will
take
no
denial
;
like
that
in
Beggars
:
So
Paulinus
,
Paulin.
Ep●st
.
lib.
1.
Epist.
4.
speaking
of
the
Woman
which
anointed
Christ's
feet
,
saith
,
that
she
was
pudenter
impudens
,
&
pie
improba
:
and
such
a
modest
impudencie
the
Woman
of
Caenaan
had
.
So
Gregory
Nazianzen
,
speaking
of
his
Si●●er
Gorgon●a
,
saith
,
that
in
the
vehemency
of
her
prayer
,
honest
â
quadam
impudentiâ
egit
impudentem
,
she
came
to
a
Religious
impudencie
with
God
,
so
as
to
threaten
Heaven
,
and
tell
God
that
she
would
never
depart
from
his
Altar
,
till
she
had
her
Petition
granted
.
So
Luther
had
this
Impudence
,
Melchier
Adam
in
vita
Luther's
who
when
Riches
were
sent
him
,
refused
them
;
saying
,
that
he
had
earnestly
protested
,
that
God
should
not
put
him
off
with
those
things
.
And
yet
more
;
Importunate
prayer
hath
a
kind
of
violence
in
it
.
Tertullian
saith
that
in
the
publique
prayers
of
the
Congregation
,
we
besiege
God
,
and
take
him
prisoner
,
and
bring
him
to
our
own
Conditions
:
yet
this
importunity
,
impudencie
,
violence
,
God
likes
well
,
(
as
,
in
the
verse
following
,
we
shal
further
shew
you
.
)
Had
Abraham
had
a
little
more
of
this
Impudencie
,
(
saith
one
)
when
he
made
suit
for
Sodome
,
Dr.
Donn
,
fol.
p.
522.
Gen.
18.22
,
33.
it
might
have
done
well
.
Abraham
brought
down
the
price
to
Ten
Righteous
,
and
there
his
modesty
staid
him
:
Had
he
gone
lower
,
God
knows
what
God
would
have
done
;
for
God
went
not
away
(
saith
the
Text
)
till
he
had
left
communing
with
Abraham
;
that
is
,
till
Abraham
had
no
more
to
say
to
God
.
Abraham
left
over
asking
,
before
God
left
over
granting
:
he
left
over
praying
,
before
God
left
over
bateing
:
and
so
Sodome
was
lost
.
Obj.
But
Austin
speaks
of
some
,
who
pray
,
nimis
ardenter
,
too
too
earnestly
:
so
that
it
seems
to
be
a
fault
to
be
too
importunate
.
Resp.
There
is
a
double
Importunity
;
one
arising
from
an
inordinate
desire
of
that
we
crave
,
having
no
respect
to
the
Will
and
Promise
of
God
:
This
was
in
Israel
,
desiring
of
a
King
.
And
there
is
another
kind
of
Importunity
,
joyned
with
a
subjection
to
the
Will
of
God
:
Math.
26.39
,
42.
And
this
was
in
Christ
,
Math.
26.39
,
42.
This
latter
,
is
acceptable
and
pleasing
;
but
the
other
is
displeasing
:
When
a
man
begs
prohibited
favours
,
(
as
Balaam
did
in
begging
leave
to
go
to
Balaack
,
and
pleasure
him
in
cursing
of
God's
people
:
and
Ammon
to
satisfie
his
Lust
)
is
earnest
with
God
for
that
which
is
against
his
Will
revealed
,
and
which
in
his
Word
he
hath
absolutely
denied
to
give
:
Or
to
pray
absolutely
for
that
which
he
hath
only
conditionally
promised
to
bestow
,
and
no
otherwise
:
and
not
therein
refer
our
desires
to
his
good
will
and
pleasure
:
This
is
too
much
sawciness
;
such
Importunity
he
cannot
brook
:
such
pray
nimis
ardenter
,
and
that
is
displeasing
.
Quest.
But
say
we
desire
what
is
lawful
,
may
we
pray
alike
earnestly
,
and
importunately
,
for
one
thing
,
as
for
another
;
for
small
things
,
as
well
as
great
;
for
Earthly
things
,
as
for
Heavenly
?
Resp.
Our
Prayers
are
to
be
earnest
,
as
well
for
small
things
,
as
for
great
:
for
things
Temporal
,
as
well
as
for
things
Eternal
:
but
yet
not
with
the
like
degree
of
earnestness
.
The
Incense
must
smoak
,
and
the
Pot
boyl
:
this
cannot
be
without
fire
;
yet
we
make
not
the
like
fire
to
rost
an
Egg
,
as
to
rost
an
Ox.
Some
things
that
we
stand
in
need
of
,
are
more
excellent
&
necessary
,
being
proper
and
peculiar
to
the
Elect
,
which
God
hath
absolutely
promised
:
about
these
we
are
to
wrestle
,
Psal.
42.1
,
2.
Rom.
15.30
.
and
strive
with
God
,
and
take
no
denial
from
him
.
Other
things
are
more
common
and
transitory
,
being
but
mean
and
worthless
,
in
comparison
of
the
other
,
scarce
worth
the
naming
:
concerning
which
,
God
is
not
well
pleased
,
that
we
should
spend
the
heat
of
our
zeal
.
It
is
worthy
of
your
notice
,
that
our
Blessed
Saviour
,
in
that
Platform
of
Prayer
which
he
hath
given
us
,
puts
daily
bread
,
before
forgiveness
of
sins
:
not
for
that
it
is
to
be
preferred
,
but
for
that
it
may
sooner
be
dispatched
,
and
more
time
spent
about
the
other
,
which
concerns
the
Salvation
of
our
Souls
(
there
being
two
Petitions
of
this
nature
,
for
one
of
the
other
)
:
for
as
it
is
in
powring
out
of
some
Liquors
,
that
which
is
thinnest
,
will
first
come
forth
,
and
the
thickest
last
;
so
is
it
oftentimes
in
pouring
forth
the
Soul
to
God
.
And
thence
it
is
,
that
the
Faithful
are
usually
more
earnest
and
importunate
with
the
Lord
,
towards
the
end
of
their
prayers
(
as
it
was
with
Daniel
and
David
)
:
This
we
often
find
.
Secondly
,
albeit
our
earnestness
is
not
to
be
alike
in
degree
,
for
small
things
,
as
for
great
;
yet
our
Faith
must
be
the
same
,
let
the
thing
be
what
it
will
be
,
that
we
pray
for
,
if
lawfull
.
Small
or
Great
,
Temporal
or
Eternal
,
(
if
according
to
God's
Will
)
we
are
to
rest
assured
,
that
it
shall
be
granted
with
the
like
degree
of
Faith
,
seeing
the
truth
of
God's
promise
,
upon
which
our
Faith
rests
,
is
the
same
in
all
things
,
as
well
small
as
great
,
and
always
infallible
.
In
things
that
God
hath
not
promised
unto
us
,
yet
not
forbidden
to
be
asked
,
an
act
of
Recumbencie
is
sufficient
;
but
in
such
things
as
God
hath
promised
to
give
,
and
so
far
as
he
hath
promised
to
give
,
be
it
small
or
great
,
an
Act
of
Affiance
is
required
.
Quest.
It
may
yet
be
demanded
,
If
it
be
not
a
fault
to
hasten
God
in
the
performance
of
his
Promises
,
are
we
not
to
wait
his
leisure
?
how
then
are
we
to
importune
him
,
and
be
earnest
with
him
about
them
?
Resp.
Patiently
to
attend
God's
time
,
and
yet
earnestly
to
solicite
the
hastening
of
them
,
may
well
enough
consist
.
That
Prophet
that
said
,
Woe
to
him
that
striveth
with
his
Maker
;
that
is
,
Isa.
45.9
.
&
64.1
.
that
presseth
God
before
his
time
,
saith
also
,
Oh
that
thou
wouldest
rent
the
Heavens
,
and
come
down
!
Promises
of
surest
accomplishment
are
to
be
furthered
by
our
fervent
Prayers
.
Dan.
9.
Thus
Daniel
,
albeit
that
he
found
the
time
drew
near
of
Israels
deliverance
,
from
the
Babylonish
Captivity
,
yet
he
prayes
earnestly
for
the
acceleration
of
it
.
And
,
indeed
,
that
time
is
God's
time
,
to
which
he
is
brought
by
our
Prayers
,
as
that
price
was
God's
price
,
for
sparing
of
Sodome
to
which
Abraham
had
brought
him
by
his
suit
and
solicitation
,
and
not
the
first
fifty
.
To
conclude
then
,
let
us
all
follow
God
with
our
honest
suits
fear
not
of
being
over-bold
with
him
,
in
importuning
of
him
about
that
which
he
hath
promised
to
give
us
;
and
the
more
difficult
the
thing
is
that
you
desire
to
obtain
put
thereto
the
more
strength
.
Drexellius
tells
us
of
a
Vision
that
a
Religious
man
had
at
his
Prayers
in
the
Congregation
.
He
saw
a
several
Angel
at
the
Elbow
of
every
one
present
,
ready
to
write
down
his
Petitions
:
those
who
prayed
heartily
,
their
Angels
wrote
down
their
Suits
in
Gold
:
Those
that
prayed
but
coldly
and
carelesly
,
their
Angels
wrote
too
,
but
it
was
with
Water
:
Those
that
prayed
customarily
,
onely
from
the
teeth
outward
,
had
their
Angels
by
them
,
who
seemed
to
write
,
but
it
was
with
a
dry
Pen
,
no
Ink
in
it
:
Such
as
slept
had
their
Angels
by
them
,
but
they
laid
their
Pens
by
:
Such
as
had
Worldly
Thoughts
,
their
Angels
wrote
in
the
Dust
:
And
such
as
had
envious
and
malicious
Spirits
,
their
Angels
wrote
with
Gall.
If
this
be
so
,
I
fear
few
Angels
have
wrote
this
day
in
Golden
Letter
;
but
the
Pens
of
the
others
have
gone
very
fast
.
Have
a
care
how
thou
prayest
,
if
thou
wouldest
have
them
written
with
the
Golden
Pen.
And
so
we
have
done
with
the
propounding
part
of
this
Parable
,
we
proceed
to
what
follows
.
And
I
say
unto
you
,
Text.
Vers
,
9
,
10
,
11
,
12
,
13.
Ask
,
and
it
shall
be
given
you
;
Seek
,
and
ye
shall
find
;
Knock
,
and
it
shall
be
opened
unto
you
:
For
every
one
that
asketh
,
receiveth
,
&c.
We
have
here
the
Apodosis
,
or
Applying
Part
of
the
Parable
:
wherein
,
first
,
a
Mandate
,
ver
.
9.
Secondly
a
strong
Motive
,
to
en
force
it
,
ver.
10.
In
the
Precept
,
or
Mandate
,
we
have
the
Duty
,
or
Work
imposed
,
laid
down
in
three
several
Terms
:
Ask
,
Seek
,
Knock
:
Secondly
,
the
Warant
,
I
say
unto
you
.
The
Motive
is
from
a
gracious
promise
of
Audience
,
verse
9
,
10.
which
we
have
,
first
,
Asserted
;
and
that
is
three
fold
,
according
to
the
three-fold
urging
of
the
Duty
,
vers.
9.
Secondly
,
Amplified
and
enlarged
from
common
Experience
,
verse
10.
We
begin
with
the
Mandate
,
or
Injunction
;
And
I
say
unto
you
,
Ask
and
ye
shall
have
&c.
The
Warrant
offers
it self
in
the
first
place
to
be
spoken
unto
;
we
begin
with
that
,
and
then
to
the
Duty
.
[
I
say
unto
you
.
]
Where
,
first
,
see
,
by
what
Authority
we
do
these
things
.
(
I
say
.
)
Secondly
,
Who
are
Authorized
to
perform
them
,
you
my
Hearers
,
and
Disciples
,
[
unto
you
]
I
say
.
I
say
.
There
are
certain
suppletory
Phrases
,
which
fall
often
upon
the
Tongue
in
our
usual
Discourse
,
and
are
repeated
almost
in
every
sentence
;
but
none
more
frequently
used
by
us
then
this
[
said
I.
]
If
we
relate
any
ordinary
passage
betwixt
our selves
,
and
others
,
every
second
or
third
word
,
(
almost
)
shall
be
[
said
I
]
when
many
times
it
conduceth
nothing
to
that
we
would
say
,
but
rather
discomposeth
the
story
,
and
confounds
and
troubles
the
Hearer
.
This
,
I
say
,
in
my
Text
,
is
frequently
used
by
our
Saviour
,
but
never
idely
nor
impertinently
.
In
the
former
verse
we
had
it
,
[
I
say
unto
you
]
and
here
again
we
have
it
,
in
both
places
,
to
very
good
purpose
.
There
it
was
used
for
Confirmation
of
the
Truth
delivered
;
Here
,
to
Authorize
and
warrant
the
work
required
:
From
hence
we
conclude
:
Doct.
Prayer
is
a
warrantable
work
.
There
is
no
Duty
belonging
to
a
Christian
,
that
hath
better
and
clearer
Evidence
for
it
,
then
Prayer
hath
.
It
is
warranted
by
Precept
often
,
both
in
the
Old
Testament
,
1
King
.
8.33
.
Psal.
27.8
&
50.15
.
And
more
abundantly
in
the
New
,
1
King
.
8.33
.
Psal.
27.8
.
Math.
26.41
.
Ephes.
6.16
.
Phil.
4.6
.
Col.
4.2
.
1
Thess.
5.17
,
18.
1
Tim.
2.8
.
Jam.
5.13
.
1
Pet.
4
7.
Math.
26.41
.
Ephes.
6.16
.
Phil.
4.6
.
Colos.
4.2
.
1
Thes.
5.17
,
18.
1
Tim.
2.8
.
Jam.
5.13
.
1
Pet.
4.7
.
It
is
warranted
from
the
frequent
practise
of
God's
servants
in
all
Ages
.
Moses
is
often
found
upon
his
knees
,
Exod.
14.13
.
&
32.11
.
Numb.
21.7
.
David
,
thrice
a
day
,
Psal.
55.17
.
Yea
seven
times
a
day
,
Psal.
119.164
.
his
Psalms
full
of
Prayers
and
Praises
.
Daniel
kept
a
constant
and
set
course
of
Prayer
,
thrice
every
day
upon
his
knees
,
Dan.
7.10
.
The
Apostles
,
aboundant
in
the
Duty
,
Act.
6.4
.
So
the
Church
,
Act.
2.42
.
It
is
reported
of
St.
James
,
that
his
knees
were
horn-hoofed
,
like
the
knees
of
Camels
,
Exod.
14.13
.
&
32.11
.
Numb.
21.7
.
Psal.
55.17
.
&
119.164
.
Dan.
7.10
.
Act.
2.42
.
&
6.4
.
1
Cor.
1.2
.
2.
Tim.
2.19
.
with
Prayers
.
And
Gregory
,
in
his
Dialogues
,
writes
of
his
Aunt
Trasilla
,
that
being
dead
,
she
was
found
to
have
her
Elbows
as
hard
as
Horns
:
which
hardnesse
,
she
had
got
,
by
leaning
on
a
Desk
,
at
which
she
used
to
pray
.
And
by
this
Duty
,
the
Saints
are
known
and
distinguished
from
others
;
they
call
upon
God
by
Prayer
,
1
Cor.
1.2
.
2
Tim.
2.19
.
Nor
is
there
any
Duty
that
hath
more
Promises
made
unto
it
,
then
Prayer
hath
,
for
our
encouragement
therein
,
as
you
see
here
is
the
Text.
(
Large
Promises
indeed
;
of
which
more
hereafter
.
)
Lastly
,
the
whole
Trinity
concur
in
the
discharge
of
the
Duty
;
each
Person
hath
a
hand
in
this
Holy
Exercise
.
Rom.
8.16
,
17.
Heb.
4
14.
Rev.
8.3
,
4.
Joh.
16.23
.
The
Holy
Ghost
frameth
our
Requests
for
us
,
Rom.
8.16
,
17.
The
Son
offereth
them
up
unto
his
Father
,
Heb.
4.14
.
Rev.
8.3
,
4.
And
the
Father
accepteth
them
thus
framed
,
and
offered
up
,
Joh.
16.23
.
O
noble
work
!
Ursinus
.
(
saith
one
)
ad
quod
tanti
Artifices
concurrunt
,
to
the
performance
whereof
,
so
many
Artizans
do
concur
and
meet
.
The
Omnipotencie
of
the
Father
,
the
Wisdom
of
the
Son
,
the
goodness
of
the
Holy
Ghost
;
where
Goodness
willeth
,
Wisdom
disposeth
,
and
Omnipotencie
performeth
.
These
things
considered
,
who
can
question
the
lawfulness
of
the
work
enjoyned
:
yet
had
we
no
other
Warrant
then
this
in
my
Text
,
[
I
say
,
Ask
]
it
were
sufficient
.
Vse
1
Have
we
not
great
cause
then
to
be
humbled
and
ashamed
for
our
neglect
,
of
so
warrantable
a
work
?
We
are
daring
enough
in
doing
things
forbidden
,
but
very
dastardly
and
cowardly
in
good
Duties
,
where
we
should
be
bold
?
We
can
swear
without
Warrant
,
curse
and
ban
without
license
,
and
commit
many
other
gross
sins
absolutely
forbidden
:
but
call
upon
men
,
to
call
upon
God
;
to
seek
to
him
,
by
Prayer
,
for
pardon
,
for
what
is
past
,
or
for
strength
for
the
future
:
Oh
then
they
dare
not
presume
,
to
come
before
the
Lord
,
and
speak
unto
him
.
But
is
it
presumption
to
do
that
which
is
commanded
,
and
no
presumption
to
do
that
which
is
forbidden
,
upon
pain
of
death
?
So
in
other
things
,
we
can
bear
up
with
the
Legality
of
our
Actions
,
we
care
not
what
men
say
or
think
of
us
,
so
long
as
we
have
Law
or
Ordinance
on
our
side
,
to
justifie
our
doings
,
(
when
notwithstanding
they
will
scarce
hold
out
water
.
)
And
yet
in
the
discharge
of
this
Duty
,
how
timerous
and
fearful
are
we
,
lest
we
should
offend
some
,
and
displease
others
,
to
whom
we
have
Relation
,
that
like
not
this
praying
in
a
morning
,
nor
evening
,
neither
in
the
Family
,
nor
otherwise
?
Oh
the
baseness
of
our
hearts
and
spirits
,
in
yielding
to
such
suggestions
!
It
was
otherwise
with
Daniel
,
Dan.
6.8
,
9.
Vers.
10.
when
a
Decree
was
established
by
Darius
against
Prayer
,
Dan.
6.8
,
9.
that
could
not
drive
him
from
the
doing
of
it
,
ver.
10.
He
knew
well
enough
who
it
was
that
had
said
,
Call
upon
me
,
and
was
content
to
hazard
his
life
,
rather
then
to
hazard
his
soul
(
saith
Chrysostome
)
.
Chrys.
de
Orand
.
Deum
.
lib.
1.
Polan
.
in
Dan.
6.10
.
Nor
could
that
Edict
of
Hen.
the
Third
,
King
of
France
,
restrain
the
Protestants
in
his
Kingdom
from
Prayer
,
albeit
he
had
thereby
strictly
forbad
them
to
pray
with
their
Families
.
No
Prince
,
nor
Potentate
,
Parent
nor
Master
,
hath
power
to
forbid
what
God
hath
enjoyned
,
(
and
that
as
a
special
part
of
his
Worship
)
nor
may
they
be
obeyed
in
any
such
Injunction
should
they
give
it
.
And
if
fear
of
punishment
,
nay
Death
it self
should
not
dishearten
us
;
much
less
should
fear
of
a
frown
,
from
some
that
are
great
,
or
superiour
unto
us
.
It
is
a
good
meditation
of
an
able
Divine
,
Mr.
Tho:
Fuller
,
Med.
lib.
2.
p.
6.
concerning
the
point
in
hand
,
hear
his
words
.
A
Person
of
great
quality
(
saith
he
)
was
pleased
to
lodge
one
night
in
my
house
,
I
durst
not
invite
him
to
my
Family-Prayer
;
and
therefore
,
for
that
time
omitted
it
,
thereby
making
a
breach
in
a
good
Custom
,
and
giving
Sathan
advantage
to
assau●t
it
:
yea
,
the
loosening
of
such
a
link
,
might
have
endangered
the
scattering
of
the
Chain
.
Bold
bashfulness
,
which
durst
offend
God
,
whilest
it
did
fear
man
;
especially
considering
,
that
though
my
Guest
was
never
so
high
,
yet
by
the
Laws
of
Hospitality
,
I
was
above
him
,
whilest
he
was
under
my
Roof
.
Hereafter
,
whosoever
cometh
within
the
Doors
,
shall
be
requested
to
come
within
the
Discipline
of
my
house
,
if
accepting
my
homely
Dyet
,
he
will
not
refuse
my
Home-Devotion
;
and
sitting
at
my
Table
,
will
be
intreated
to
kneel
down
by
it
,
Bravely
resolved
!
Use
.
2
Wherefore
,
let
us
set
upon
the
Duty
,
with
all
boldness
and
chearfulness
:
Jos.
1.9
.
Have
I
not
commanded
you
said
God
to
Joshua
(
in
another
case
)
as
it
he
should
say
;
Go
on
couragiously
,
whosoever
doth
oppose
,
I
Sam.
13.28
.
I
will
bear
thee
out
:
Wicked
Absalom
would
encourage
his
servants
to
a
b●ou●ly
act
,
with
Fear
not
,
Have
not
I
commanded
you
,
be
couragious
,
and
be
valiant
:
and
shall
his
Servants
venture
upon
so
horrid
an
act
,
upon
his
command
,
and
we
not
upon
so
ho●y
a
Duty
,
upon
our
Lord
and
Masters
Warrant
?
Jacob
thus
encouraged
himself
,
being
to
go
for
his
own
Countrey
,
by
order
from
God
(
to
pass
by
●is
Brother
Esau's
Territories
,
whose
fury
he
feared
)
Hast
not
thou
said
unto
me
,
Gen.
32.9
.
Return
unto
thy
Countrey
&
I
will
deal
well
with
thee
,
Gen.
32.9
.
And
shall
we
fear
and
be
faint-hearted
,
in
●eeking
to
Go●
by
Prayer
,
having
Christ
not
onely
to
go
before
us
by
his
example
,
(
as
we
shewed
you
in
the
entrance
upon
●he
Parable
)
but
likewise
commanding
us
to
perform
the
Duty
,
who
is
our
Lord
and
Master
,
to
whom
we
whom
we
owe
abso●ute
obedience
?
He
that
healed
me
the
same
said
unto
me
,
John
5.11
.
Take
up
thy
Bed
and
walk
,
said
the
Lame
man
unto
the
Jews
.
Thus
an●wer
all
Opposers
Mockers
,
Scorners
whatsoever
;
He
that
made
me
,
he
that
saved
me
,
he
that
is
now
my
Advocate
,
and
shall
by
my
Judge
hath
said
unto
me
,
Call
upon
me
,
ask
of
me
,
seck
to
me
.
Thy
face
,
Lord
,
will
I
seek
.
Quest.
But
whom
doth
this
Concern
?
who
are
in
the
Pattent
,
or
warrant
?
Is
it
for
any
one
to
come
into
the
Presence
of
so
great
a
God
?
or
for
those
onely
who
are
Gods
speciall
favorites
,
as
was
Abraham
,
Daniel
,
Job
?
&c.
Resp.
Our
Saviour
speaks
not
here
,
as
to
some
Singular
Person
,
I
say
to
thee
;
but
generally
,
I
say
to
you
,
you
my
Hearers
,
you
my
Disciples
.
So
then
,
Doct.
Prayer
is
a
work
of
Generall
Concernment
,
Psal.
145.10
.
It
concerns
every
one
,
as
well
as
any
one
;
the
Saints
especially
,
Psal.
145
,
10.
(
they
are
best
fitted
and
qualified
to
pray
and
praise
the
Lord
)
,
yet
all
men
,
Generally
,
1
Tim.
5.8
.
1
Tim.
5.8
.
Nor
is
it
to
be
restrained
to
men
alone
,
as
if
the
woman
had
nothing
to
do
with
it
,
for
they
are
in
the
Pattent
,
as
well
as
men
.
So
Wives
with
their
Husbands
,
1
Pet.
3.7
.
and
alone
by
themselves
as
did
Hannah
,
1
Sam.
1.10
.
and
another
Anna
that
was
a
widdow
,
1
Pet.
3.7
.
1
Sam.
1.10
.
Luke
2.37
.
Luke
2.37
.
No
Sex
,
State
,
or
Condition
but
is
bound
to
a
performance
of
this
Duty
.
And
thence
it
is
that
where
we
read
of
any
Command
to
pray
in
Scripture
,
usually
it
is
as
large
as
any
of
the
ten
Commandements
,
binding
all
persons
to
the
performance
of
it
.
And
yet
there
are
two
necessary
Cautions
or
Limitations
given
;
the
first
concerns
Infants
,
and
Children
,
Danaeus
in
orat
Dom.
c.
4.
Psal.
8.2
.
and
such
as
have
not
the
use
of
Reason
:
these
cannot
performe
the
Duty
as
yet
,
and
are
excusable
:
As
for
that
of
David
,
Psal.
8.2
.
Out
of
the
mouth
of
Babes
and
Sucklings
,
&c.
●hat
is
to
be
understood
of
the
might
and
power
of
God
,
seen
in
them
:
yet
these
must
be
taught
as
soon
as
they
are
able
to
Learn
,
to
lisp
out
Hosanna
,
even
in
their
tender
years
;
Eyf
.
1.
Colos.
p.
15.
these
seeds
of
direction
are
to
be
sowen
in
their
hearts
,
even
in
their
Infancy
,
that
so
they
may
be
in
a
better
forwardnesse
,
when
they
come
to
years
of
understanding
.
Secondly
,
This
is
not
to
be
understood
of
all
sorts
of
Prayers
,
Publique
as
well
as
Private
,
Vocal
as
well
as
Mental
:
for
Publique
Prayer
in
the
Congregation
vocally
,
pronounced
,
and
offered
up
belongs
not
to
all
;
but
to
those
that
are
thereunto
called
,
a●●s
the
Pastor
of
the
Chureh
,
Acts
6.4
.
Jam.
5.14
.
Acts
6.4
:
Jam.
5.14
.
Nor
are
women
permitted
to
speak
in
the
Church
,
as
the
mouth
of
the
rest
;
neither
in
preaching
or
praying
;
further
then
in
manifesting
their
Assent
,
by
closing
up
with
Amen
.
The
grounds
or
Reasons
of
this
Doctrine
delivered
,
are
these
.
First
,
Prayer
is
a
moral
precept
,
and
all
the
Commandements
of
the
morall
Law
,
binde
the
consciences
of
all
men
,
to
obedience
so
long
as
they
are
in
force
;
and
his
morall
precepts
being
perpetuall
binde
the
consciences
of
all
to
obedience
perpetually
.
Secondly
,
We
are
all
Gods
Creatures
,
and
bound
to
worship
him
as
he
is
our
Creator
,
Psal.
107.
&
147.
Psal.
107.147
.
Beasts
,
Ravens
,
in
their
kind
call
upon
him
,
and
shall
we
be
worse
then
they
,
to
whom
God
hath
given
the
Use
of
Reason
,
that
we
may
serve
him
better
then
they
.
Thirdly
,
Nor
is
there
any
one
amongst
us
,
but
stands
in
need
of
some
blessing
or
other
;
and
if
we
want
,
then
must
we
pray
for
it
(
as
you
find
in
my
Text
)
.
Fourthly
,
None
but
hold
something
of
God
,
and
must
pay
this
Rent
;
we
hold
by
Coppy
what
we
have
,
and
owe
to
this
Lord
suite
and
service
.
Obj.
But
if
all
are
bound
to
pray
then
the
wicked
as
well
as
good
;
Esay
1.15
.
Psal.
50.16
.
Prov.
15.8
.
Resp.
Acts
8.22
.
and
if
so
,
why
are
they
forbidden
,
Esay
1.15
.
Psal.
50.16
.
Prov.
15.8
.
There
is
no
man
,
so
wicked
,
but
stands
Charged
with
this
Duty
,
Acts
8.22
.
Simon
Peter
calls
to
Simon
Magus
to
pray
to
God
.
The
second
Commandement
enjoyns
the
materiall
part
,
and
imposeth
the
Duty
on
all
.
Secondly
,
Yet
wicked
men
living
in
sin
may
not
pray
,
for
that
they
sin
in
the
formall
part
of
prayer
,
in
the
right
manner
of
doing
it
,
and
so
take
Gods
name
in
vain
in
the
performance
thereof
,
(
which
is
forbidden
in
the
third
Commandement
)
.
These
praying
amisse
without
Faith
,
Repentance
,
Fear
,
Fervency
,
&c.
God
counts
their
prayers
abominable
;
and
rejects
them
.
Thirdly
,
Though
wicked
men
sin
,
if
they
pray
not
,
and
sin
if
they
pray
;
yet
the
sin
of
such
is
lesse
,
who
faile
in
the
manner
of
praying
,
then
theirs
who
wholly
omitt
it
:
for
in
the
totall
omission
of
this
Duty
,
there
is
a
double
a
breach
;
breach
both
of
the
second
and
third
Commandements
;
but
in
performance
of
the
duty
,
(
though
sinfully
)
the
third
Commandement
is
onely
violated
.
Fourthly
;
Although
God
do
not
hear
,
nor
will
he
hear
a
wicked
man
that
prayes
,
in
respect
of
his
sin
,
John
9.31
.
Yet
such
may
be
encouraged
to
the
Duty
,
John
9.13
.
as
they
are
Gods
Creatures
,
(
though
but
Ravens
)
nor
will
God
withhold
from
them
Common
mercies
,
but
reward
,
with
Temporall
blessings
,
the
very
shaddow
of
goodnesse
,
as
he
did
Ahab
,
1
Kings
21.29
.
Use
.
If
this
be
a
duty
of
generall
Concernment
,
1
King
.
21.29
.
and
belongs
to
all
,
Let
every
one
make
Conscience
of
it
,
none
hath
a
dispensation
for
the
omission
thereof
,
from
the
Throne
to
the
footstoole
;
It
is
not
highnesse
,
nor
honour
,
nor
poverty
,
nor
sicknesse
;
that
will
dispense
with
it
.
Blesse
the
Lord
O
house
of
Levi
,
Blesse
the
Lord
O
house
of
Aaron
,
saith
the
Psalmist
,
Psal.
135.
So
here
,
let
the
house
of
Judah
;
Psal.
133.
Kings
and
Potentates
of
the
earth
blesse
the
Lord
,
and
call
upon
his
name
,
let
them
praise
him
and
magnifie
him
for
ever
.
Let
the
Tribe
of
Reuben
Nobles
and
Potentates
of
the
Earth
make
Conscience
of
honouring
that
God
;
who
hath
honoured
them
:
Let
the
Tribe
of
Dan
,
Judges
,
and
Magistrates
,
do
the
like
,
calling
on
God
for
grace
,
to
execute
Judgment
without
partiality
.
Let
not
the
Tribe
of
Gad
forget
it
,
men
of
War
,
and
Martialists
,
that
God
may
teach
their
hands
to
War
,
and
fingers
to
fight
.
The
Tribe
of
Zabulon
,
Sea-faring
men
,
and
Marriners
?
these
have
a
great
need
to
call
upon
God
,
being
in
the
mouth
of
daunger
.
So
the
Tribe
of
Ioseph
,
Students
and
Schollars
:
The
Tribe
of
Benjamin
,
Traffiquers
,
and
Merchants
.
And
the
Tribe
of
Ashur
,
Citizens
and
Courtiers
;
The
Tribe
of
Isachar
Country-men
and
Farmers
,
every
Tribe
as
well
as
the
Tribe
of
Levi
,
whose
calling
calls
on
them
,
especially
to
be
aboundant
in
this
uDty
,
All
must
pray
;
every
Tribe
must
call
upon
the
Lord
,
praise
him
and
magnifie
him
for
ever
.
Revel.
5.8
.
we
read
that
every
one
had
his
harp
and
viall
full
of
odours
,
so
ought
,
Revel.
5.8
.
this
Duty
to
be
performed
by
every
mans
own
self
,
and
for
himself
.
The
Just
shall
live
by
his
own
faith
,
Hab.
2.4
.
saith
the
Prophet
,
so
he
must
look
to
get
his
living
by
his
own
prayers
.
I
might
reprove
the
horrible
prophannesse
of
most
families
;
who
are
without
prayer
,
and
live
in
an
ordinary
neglect
of
this
Duty
:
Let
such
read
those
Texts
,
Psal.
97.6
.
Zeph.
3.1
.
Dan.
9.13
.
Ezek.
22.30
.
And
of
such
as
neglect
this
duty
in
private
,
Psal.
79.6
.
Zeph.
3.1
.
Dan.
9.13
.
Exek.
22.30
.
(
especially
great
ones
who
have
greatest
cause
to
pray
)
seldome
shall
you
hear
of
a
silk-stocken
worn
out
at
knees
with
praying
.
The
Lord
amend
us
,
for
we
stand
in
great
need
of
mending
.
Thus
much
of
the
warrant
:
now
to
the
work
it self
.
Ask
,
Seek
,
Knock.
Here
are
three
Acts
,
but
the
Duty
is
the
same
,
all
is
by
Prayer
,
albeit
expressed
by
a
kind
of
gradation
,
in
three
several
termes
,
whereof
the
latter
imports
more
vehemency
then
the
former
.
Some
distinguish
the
words
thus
,
Bonavent
in
Loc.
Ask
by
Prayer
,
Seek
by
Living
well
,
and
Knock
by
Perseverance
,
and
holding
out
unto
the
end
.
And
others
thus
,
Ask
by
Prayer
,
Seek
by
Reading
,
Knock
by
Repenting
:
or
ex
parte
petiti
,
in
respect
of
the
thing
sought
thus
.
Petite
veniam
:
Quaerite
Gratiam
,
Pulsate
ad
gloriam
:
Ask
forgivenesse
,
Seek
for
Grace
;
Knock
to
enter
into
Glory
.
Aug.
In
short
,
(
for
so
Austin
concludes
it
)
To
Ask
is
the
Labour
of
the
mouth
,
To
Knock
is
the
Labour
of
the
hand
,
And
to
Seek
is
the
Labour
of
the
Heart
;
so
that
the
whole
man
is
to
be
occupyed
,
and
all
the
members
of
the
Body
,
and
powers
of
the
soul
are
to
be
employed
in
this
Duty
of
Prayer
;
mouth
,
heart
,
hand
,
all
must
be
working
when
we
betake
our selves
to
the
Duty
.
Obj.
You
may
hence
take
notice
of
the
many
wayes
we
may
addresse
our selves
,
to
Prayer
;
It
hath
more
wayes
and
Addresses
,
then
any
other
Ordinance
;
it
may
be
mentall
,
we
may
think
prayers
;
it
may
be
vocal
we
may
speak
prayers
;
it
may
be
Actual
,
we
may
do
prayers
:
but
I
passe
that
Observation
,
and
pitch
upon
this
,
that
,
Doct.
Prayer
is
a
difficult
work
,
an
hard
task
,
and
requires
our
best
Abilities
for
the
right
performance
thereof
;
it
is
a
work
that
takes
up
the
whole
man
.
It
is
said
of
Epaphras
,
Colos.
4.12
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
he
laboured
fervently
in
Prayer
for
the
Colossians
,
even
to
an
Agony
,
as
the
word
imports
,
Colos.
4.12
.
And
when
St.
Paul
went
about
that
work
,
he
cryes
out
for
help
,
for
Gods
sake
,
beseeching
the
Romans
to
strive
together
with
him
in
their
prayers
for
him
,
Rom.
15.30
.
He
was
an
Artist
at
it
,
even
from
his
first
Conversion
,
Acts.
15.11
.
and
yet
he
vehemently
presseth
others
,
to
set
in
with
him
,
Rom.
15.30
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
put
to
their
helping
hands
.
It
is
a
Striving
,
and
a
striving
of
that
nature
,
as
makes
the
body
,
yea
and
soul
of
him
,
that
striveth
,
to
shake
again
.
St.
James
terms
it
a
working
prayer
,
it
sets
the
whole
man
on
work
,
eyes
,
eares
,
hands
,
&c.
Understanding
;
Memory
,
Affections
,
&c.
Jam.
5.16
.
The
difficulty
of
this
Duty
,
may
appear
the
better
,
Jam.
5.16
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
if
we
consider
it
,
in
its
own
nature
,
and
then
the
Lets
and
hinderances
that
we
shall
meet
withall
in
the
Performance
of
it
.
In
it self
we
shall
find
it
a
work
full
of
hardship
,
so
many
Essentiall
Circumstances
go
to
make
a
Prayer
,
a
right
Prayer
;
that
the
best
man
may
justly
suspect
his
best
Prayer
.
The
Object
of
our
Prayers
is
God
alone
,
who
is
to
be
conceived
of
in
Prayer
,
as
he
is
;
purely
,
simply
,
spiritually
,
as
of
an
absolute
Being
,
without
form
,
without
matter
,
without
Composition
:
Good
without
Quality
,
Great
without
Quantity
:
Present
every
where
,
without
Place
;
Containing
all
things
,
and
contained
of
nothing
.
Nor
is
this
enough
to
have
this
awfull
,
and
confused
Apprehension
of
a
Diety
without
a
more
speciall
,
and
inward
conceit
of
three
in
this
one
;
three
persons
in
this
one
essence
;
not
divided
,
but
distinguished
;
One
Iehovah
begetting
;
begotten
,
proceeding
;
Father
,
Son
,
Holy
Ghost
,
yet
so
as
that
the
Son
is
no
other
thing
,
from
the
father
but
another
Person
,
or
the
spirit
,
from
the
Son
:
Dr.
Hall
.
Decad.
lib.
4.
Epist.
7.
Here
(
saith
a
Worthy
of
our
times
,
)
the
path
is
very
narrow
;
if
we
fashion
God
,
after
any
form
of
our
own
,
or
have
any
ignoble
conception
of
him
,
in
our
Prayers
,
we
set
up
an
Idol
of
our
own
making
,
which
God
will
not
brook
.
On
this
Object
,
must
our
hearts
be
fixed
,
and
so
looked
upon
through
a
mean
,
a
Mediator
:
in
whom
we
must
apprehend
,
a
Manhood
gloriously
united
to
the
Godhead
,
One
Person
in
two
Natures
,
without
change
of
either
Nature
;
without
mixture
of
both
,
whose
presence
and
merits
,
must
give
both
passage
,
and
acceptance
to
our
Prayers
.
If
we
conceive
nor
thus
aright
,
we
p●ay
not
aright
;
And
thus
to
conceive
of
the
Object
in
our
Prayers
is
no
easie
matter
.
Then
for
the
matter
of
our
Prayer
,
that
must
be
carefully
attended
unto
;
nothing
may
be
asked
but
what
is
warranted
by
precept
or
by
promise
,
Every
thing
(
saith
a
grave
Divine
)
will
no
more
bear
a
prayer
,
Dr.
Harris
his
Theo.
of
prayer
.
Rom.
8.25
.
then
every
stream
will
bear
a
Ship
.
Now
we
know
not
what
to
pray
for
as
we
ought
saith
the
Apostle
,
Rom.
8.25
.
Many
times
we
crave
that
which
is
hurtfull
for
us
;
And
sometimes
deprecate
that
which
makes
for
our
good
,
you
know
not
what
you
ask
,
said
Christ
to
the
Mother
of
Zebedees
Children
,
Math.
20.21
.
Math.
20.21
.
Error
in
the
matter
frustrates
prayer
;
and
our
understandings
being
exceeding
corrupt
,
it
is
no
easie
matter
to
know
what
is
good
for
our selves
:
therefore
is
the
spirit
:
Rom.
8.26
.
said
to
help
our
infirmities
in
this
respect
,
Rom.
8.26
.
If
that
lift
not
with
us
,
and
before
us
,
(
as
the
word
signifieth
,
)
and
help
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
as
the
Nurse
doth
the
Child
,
we
cannot
do
that
Duty
.
Besides
,
the
Manner
and
form
of
praying
must
be
regarded
:
Error
in
the
Manner
frustrates
Prayer
,
as
well
as
the
matter
,
Jam.
4.3
.
Care
must
be
had
of
our
words
,
so
saith
Solomon
,
Eccles.
5.2
.
Be
not
rash
with
thy
mouth
when
thou
speakest
to
God
.
We
may
not
pray
as
the
Iews
did
eat
the
Passover
in
haste
,
Jam.
2.3
.
Eccles.
5.2
.
Exod.
12.11
.
nor
tumble
out
words
in
a
confused
manner
,
(
so
much
doth
the
Originall
word
imply
,
)
they
must
be
distinctly
digested
,
into
Order
and
Method
,
(
as
our
Saviour
teacheth
in
that
Plat-forme
of
Prayer
prescribed
;
)
The
want
of
this
the
cause
,
that
men
go
forward
,
and
backward
in
prayer
like
Hounds
at
a
losse
(
saith
one
)
and
having
unadvisedly
begun
to
speak
,
they
know
not
how
wisely
,
to
make
an
end
.
Nor
may
the
Heart
be
hasty
,
in
uttering
any
thing
to
the
Almighty
.
And
Impression
,
must
be
in
the
heart
of
what
the
mouth
makes
Expression
of
.
As
words
may
not
be
to
seek
when
the
mind
utters
it self
,
lest
it
be
distracted
;
no
more
must
the
mind
be
to
seek
,
whilst
he
Tongue
is
calling
upon
God
.
Now
the
heart
is
too
rash
in
prayer
,
when
it
brings
not
with
it
those
Graces
Requisite
.
First
,
when
it
prayes
without
Understanding
and
Knowledge
;
as
the
words
of
prayer
must
be
attended
unto
,
so
must
the
sense
,
and
meaning
of
the
words
:
I
will
pray
(
saith
the
Apostle
)
but
I
will
pray
with
the
understanding
,
1
Cor.
14.15
.
Secondly
,
when
it
prayes
without
faith
:
1
Cor.
14.15
.
for
as
the
Apostle
speakes
of
the
word
,
Heb.
4.2
.
It
profits
not
,
Heb.
4.2
.
Jam.
1.6
,
7.
1
Tim.
2.8
.
Psal.
26.6
,
&
66
,
18.
Job
11.3
.
Esay
1.16
.
Psal.
10.17
.
2
Chron.
7.14
.
Psal.
34.6
,
18.
Luke
18.14
.
because
not
received
with
faith
.
No
more
doth
that
prayer
profit
,
that
is
not
made
in
faith
,
Iam.
1.6
,
7.
Thirdly
,
when
it
prayes
without
Repentance
,
it
is
too
rash
.
Pure
hands
washed
in
innocency
must
be
lifted
up
,
1
Tim.
2.8
.
So
David
,
Psal.
26.6
.
See
,
Iob
11.3
.
Psal.
66.10
.
Esay
1.
Fourthly
,
it
is
too
hasty
when
it
brings
not
Humility
with
it
,
they
are
the
desires
of
the
humble
,
that
God
will
hear
,
Psal.
10.17
.
2
Chron.
7.14
.
Psal
,
34.6
,
18.
Proud
boasting
Pharisees
are
beheld
alooff
off
,
and
sent
empty
away
,
Luke
18.14
.
Fifthly
,
it
is
too
rash
,
and
hasty
,
when
it
comes
without
Charity
,
if
we
would
be
heard
,
we
must
bring
a
Charitable
heart
with
us
,
ready
to
give
,
Psal.
41.1
.
and
forgive
,
Math.
6.14
,
15
,
Psal.
41.1
.
Math.
6.14.15
,
&
18.
ult.
1
Tim.
2.8
.
&
18.
ult.
As
we
must
lift
up
pure
hands
,
so
without
wrath
,
1
Tim.
2.8
.
Sixthly
,
It
is
too
hasty
if
it
comes
without
Patience
:
we
must
patiently
waite
Gods
leisure
,
if
we
would
have
him
to
hear
us
.
and
gratiously
Answer
us
,
Psal.
37.7
,
&
40
,
1.
Lament.
3
,
26
,
Psal.
37.7
,
&
40
,
1.
Lament.
3.26
.
No
subject
dares
send
for
his
Prince
by
post
.
Seaventhly
,
It
is
too
hasty
when
it
comes
into
Gods
presence
,
without
sincerity
.
Our
ends
&
aimes
must
be
right
,
&
strait
:
If
we
play
the
Hypocrites
and
seek
our selves
;
or
lawfull
things
for
by-ends
;
our
prayers
are
lost
,
Iam.
4.3
.
Paul
resolves
when
he
prayes
to
pray
with
the
spirit
,
1
Cor.
14.15
.
In
all
these
respects
,
it
will
be
found
,
Jam.
4.3
.
1
Cor.
14.15
.
that
it
is
a
difficult
work
to
pray
aright
.
No
other
Duty
requires
so
strong
abilities
,
as
prayer
doth
.
The
whole
man
,
must
be
taken
up
in
it
,
Invention
,
Judgment
,
Will
,
Memory
,
Affections
,
Tongue
,
Hand
,
all
:
Many
pinns
in
a
Lace
,
make
it
hard
in
weaving
;
and
many
strings
in
an
Instrument
the
more
difficult
in
fingering
.
As
prayer
is
difficult
in
it self
to
performe
aright
,
so
the
many
Lets
and
Impediments
that
we
were
sure
to
meet
withall
,
when
we
go
about
it
,
adds
unto
the
Difficulty
thereof
.
These
Lets
are
of
two
sorts
;
Intrinsecall
or
Extrinsecall
from
within
,
or
from
without
our selves
.
From
within
our selves
,
There
is
naturally
,
a
great
deal
of
enmity
in
us
against
this
Duty
,
which
keepes
us
from
comming
into
Gods
pr▪sence
,
Rom.
8.7
.
Psal.
14.4
.
The
duty
,
is
very
spirituall
,
Rom.
8.7
.
Psal.
14.4
.
and
we
are
naturally
carnall
,
and
it
is
no
easie
matter
to
bring
these
two
together
:
And
in
the
best
and
most
regenerated
person
,
Math.
26.41
.
(
although
the
spirit
be
willing
yet
)
the
flesh
is
weak
;
It
being
,
but
partly
mortified
,
will
hand
back
,
and
falter
,
and
kick
with
the
heele
against
this
Duty
.
When
are
our
spirits
more
dull
and
heavy
,
then
when
we
betake
our selves
unto
prayer
?
when
doth
Corruption
shew
it self
more
,
then
when
we
go
about
it
?
Psal.
40.12
.
or
,
When
are
our
hearts
more
fugitive
?
we
look
our
Door
,
Psal.
40.12
.
Nihil
in
mundo
est
fugacius
corde
meo
.
Bern.
throw
our selves
down
in
Gods
presence
:
bend
all
the
powers
and
faculties
of
our
souls
upon
him
,
in
the
best
manner
that
we
can
,
and
suddenly
by
reason
of
this
unmortified
corruption
that
is
in
us
(
saith
one
)
we
may
find
our selves
scattered
into
vain
thoughts
;
or
sinfull
thoughts
;
we
are
upon
our
knees
,
we
talk
and
think
not
what
we
say
:
we
rally
again
our
forces
,
try
to
do
better
,
and
presently
do
,
as
we
did
before
;
we
find
that
we
have
forgotten
,
what
we
were
about
;
but
when
we
began
to
forget
we
cannot
tell
.
Should
God
or
his
Angels
aske
us
,
when
we
have
done
praying
;
when
we
thought
last
of
him
,
in
that
Prayer
we
last
made
to
him
?
we
should
be
posed
,
Hier.
in
Dialog.
advers.
Lucifer
.
Hierom
laments
this
in
himself
.
My
minde
,
(
saith
he
)
is
wandring
or
walking
in
this
,
orthat
Gallery
,
of
else
telling
,
or
counting
this
or
that
sum
of
money
,
or
divers
others
wayes
misled
or
seduced
.
These
hinderances
we
may
find
within
our selves
.
Then
from
without
our selves
,
we
shall
meet
with
Lets
too
:
Sathan
,
he
will
be
most
busie
with
us
in
tempting
,
when
we
are
most
busie
in
praying
;
he
seeks
by
subtilty
,
to
beat
us
off
from
the
Duty
:
Thou
pray
,
thou
Hypocrite
?
thy
person
is
abominable
;
thy
prayer
loathsome
:
come
not
into
the
presence
of
so
great
a
God
,
and
full
of
Purity
,
and
Majesty
he
will
consume
thee
.
If
this
take
not
,
but
that
we
will
needs
betake
our selves
to
prayer
,
then
he
will
be
interrupting
of
us
,
by
his
suggestions
,
and
jog
us
one
the
Elbow
:
he
will
needs
be
talking
to
us
,
when
we
are
most
busie
in
speaking
to
God
;
sometimes
of
good
things
,
but
now
unseasonable
:
sometimes
,
of
evil
things
:
evil
thoughts
shall
be
suggested
,
we
know
not
how
,
nor
whence
,
and
all
to
hinder
Audience
.
When
two
go
to
Law
together
,
Full.
Med.
lib.
1.
p.
80.
one
with
another
,
the
Plaintiff
will
do
what
he
can
to
hinder
the
Defendant
,
that
the
Judge
may
not
hear
what
he
is
able
to
say
for
himself
,
and
in
his
own
cause
.
In
like
sort
,
the
Devil
,
the
common
Plaintiff
,
and
Accuser
of
Mankind
,
when
he
seeth
us
upon
our
knees
,
pleading
for
our selves
by
Prayer
,
Playfer
.
and
pleading
for
favour
and
mercy
from
God
,
the
Judge
of
all
:
then
doth
he
seek
to
molest
and
trouble
us
,
and
the
Pythonisse
did
St.
Paul
,
Act.
16.16
.
Act.
16.16
.
And
from
the
World
we
shall
meet
with
many
Lets
likewise
:
this
business
calls
us
away
;
that
Friend
comes
to
speak
with
us
;
a
knock
at
the
Door
;
the
whining
of
a
Dog
;
the
humming
of
a
Fly
;
a
noise
in
our
Ears
;
a
light
in
our
Eyes
;
an
any
thing
;
a
nothing
,
will
make
us
neglect
God
,
and
this
his
service
.
In
this
regard
,
our
Saviour
wills
us
,
when
we
go
to
Prayer
,
to
shut
the
Door
,
Math.
6.6
.
so
as
to
shut
out
distractions
:
and
yet
no
shutting
of
the
Door
will
do
it
so
,
as
to
keep
out
all
,
Math.
6.6
.
till
the
everlasting
Doors
be
opened
unto
us
;
Rev.
22.14
.
till
we
enter
in
by
the
Gates
into
the
City
of
the
Living
God
.
And
thus
you
see
the
Point
propounded
,
proved
,
and
confirmed
:
Now
let
us
hear
it
applyed
.
Vse
1
We
may
,
from
hence
,
be
first
informed
of
the
Holiness
,
and
Excellency
of
Prayer
:
For
the
more
excellent
and
holy
an
Action
is
,
the
harder
it
is
to
be
performed
well
:
now
by
how
much
this
exceeds
other
Actions
in
Holiness
,
by
so
much
the
more
difficult
is
the
performance
of
it
.
To
preach
or
hear
the
Word
,
as
we
ought
,
is
a
hard
Task
:
and
yet
it
is
easier
to
hear
,
or
preach
the
Word
,
two
hours
,
then
to
pray
one
quarter
:
It
is
more
easie
to
speak
of
God
,
saith
Ambrose
,
then
it
is
to
speak
unto
God
.
Vse
2
It
likewise
discovers
the
errour
of
those
,
who
think
it
an
easie
thing
to
pray
aright
:
Some
can
begin
it
,
and
go
roundly
through
with
it
,
without
distraction
,
be
it
an
hour
together
,
if
occasion
be
:
but
it
is
a
sign
the
Cart
is
empty
,
when
the
horses
run
away
with
it
so
easily
and
lightly
.
Others
think
they
can
do
that
,
and
other
things
besides
;
they
can
say
their
Prayers
,
and
wash
their
hands
,
button
their
doublets
,
comb
their
heads
;
and
do
what
not
?
They
can
talk
with
their
Servants
,
and
pray
too
;
tell
the
Clock
,
and
pray
;
bid
put
out
the
Dog
,
shut
the
door
,
and
pray
,
&c.
A
Spiritual
use
may
be
made
of
these
things
,
and
some
Ejaculations
,
or
suddain
liftings
up
of
the
Heart
,
may
be
used
in
the
doing
of
these
Natural
Actions
;
but
in
Solemn
Prayer
they
have
no
place
,
seeing
the
whole
man
must
attend
upon
it
:
men
may
say
their
prayers
,
and
sing
prayers
,
and
read
prayers
;
but
to
pray
Prayers
,
is
another
matter
then
they
take
it
to
be
.
And
there
are
others
,
who
esteem
of
Prayers
as
lightly
,
and
sleightly
,
which
is
the
Reason
they
are
so
prodigal
of
them
.
Not
a
Canting
Rogue
,
nor
Vagrant
,
that
goes
from
door
to
door
,
but
will
tell
you
that
they
will
pray
for
you
;
albeit
,
if
you
give
them
nought
,
they
will
curse
you
to
your
face●
they
do
by
their
prayers
,
as
Beggars
do
by
their
Rags
,
they
hang
them
upon
every
hedge
they
come
at
;
and
you
may
judge
by
that
what
they
are
.
How
can
those
pray
for
others
,
that
are
not
able
to
pray
for
themselves
?
Use
3
As
for
those
who
have
ability
to
pray
,
and
do
indeed
pray
for
us
,
let
us
with
all
thankfulness
acknowledge
their
pains
and
love
:
It
is
a
hard
task
that
we
put
our
friends
unto
,
when
we
desire
their
prayers
for
us
,
or
ours
;
and
a
hard
task
that
they
undertake
for
us
,
when
they
promise
to
perform
it
(
albeit
,
a
Duty
)
and
who
so
doth
faithfully
,
and
truly
discharge
it
,
doth
perform
a
friendly
Office
indeed
:
be
not
unwilling
to
ride
and
run
for
them
,
who
are
willing
to
pray
for
thee
.
Vse
4
But
the
principal
use
that
we
should
put
this
Doctrine
unto
,
is
to
exhort
us
,
when
we
set
upon
this
business
,
to
go
about
it
,
as
about
a
difficult
and
hard
piece
of
service
:
A
principal
cause
of
neglect
,
especially
in
some
families
,
is
the
difficulty
:
but
difficulties
in
the
way
to
Heaven
should
not
dant
us
,
nor
discourage
us
,
but
put
the
more
life
&
courage
in
us
.
Quint.
Curt.
lib.
8.
As
when
Alexander
met
with
Porus
,
and
saw
his
mighty
Elephants
and
Army
,
he
told
his
friends
,
that
now
he
had
found
a
people
equal
to
his
heart
,
on
whom
to
try
his
valour
:
So
should
a
Christian
say
,
Now
I
have
met
with
a
Duty
,
that
will
try
my
best
abilities
,
and
so
set
upon
it
with
the
more
courage
,
and
resolution
of
spirit
,
and
preparation
.
Now
because
some
have
a
better
inclination
to
perform
it
,
then
power
to
do
it
,
let
me
give
you
some
general
Directions
,
wch
being
observed
,
may
facilitate
the
work
,
proceeding
therein
in
good
order
:
A
Truss
well
packt
together
,
is
the
better
born
(
as
you
know
)
.
We
read
of
the
Builders
of
Babel
,
that
they
would
build
a
Tower
to
reach
up
to
Heaven
,
&c.
This
was
their
folly
;
but
,
in
Prayer
,
we
erect
up
a
Building
that
reacheth
to
the
Clouds
.
Now
,
as
wise
Builders
do
in
building
,
so
let
us
do
herein
.
First
,
with
that
wise
Builder
,
which
our
Saviour
tells
us
of
,
Luke
14.28
.
Sit
down
,
and
count
your
cost
:
Luke
14.28
.
Consider
what
charge
you
must
be
at
in
the
doing
of
it
;
all
the
care
,
and
all
the
intention
that
may
be
,
is
little
enough
for
the
service
.
Many
Lets
,
and
Hinderances
,
from
the
Devil
,
the
World
,
and
the
Flesh
,
you
must
expect
to
meet
withall
(
as
before
was
shewed
)
.
Now
unless
thou
puttest
on
an
unalterable
Resolution
,
to
break
through
all
Lets
,
thou
shalt
never
keep
a
constant
course
in
it
,
or
keep
thy self
from
a
formal
and
customary
performance
of
it
:
Say
then
to
thy
Soul
,
If
I
will
betake
my self
to
this
work
,
then
this
cost
I
must
resolve
to
be
at
:
And
lay
it
as
an
inviolable
Law
upon
thy self
,
that
no
Let
whatever
,
(
that
is
not
necessary
)
shall
hinder
thee
from
the
performance
of
it
,
after
thou
hast
resolved
to
set
about
it
.
First
,
provide
materials
for
the
Building
.
Secondly
,
frame
it
orderly
.
Thirdly
,
prepare
the
ground
,
whereon
to
erect
the
Building
.
Fourthly
,
then
rear
up
the
Structure
.
Fitting
matter
must
be
provided
for
Prayer
,
as
David
did
,
for
the
Building
of
the
Temple
,
1
Chron.
22.
All
materials
must
be
laid
in
before-hand
.
The
wise
Preacher
(
saith
Solomon
,
Eccles.
12.10
,
11.
sought
to
find
out
acceptable
words
;
he
spake
not
at
adventure
,
what
came
into
his
mind
upon
the
suddain
,
but
prepared
the
general
heads
and
parts
of
his
Exhortation
before-hand
.
We
like
not
that
a
Preacher
should
speak
to
us
,
without
premeditation
and
thinking
.
Now
Preaching
is
God's
speaking
unto
us
;
Praying
,
is
our
speaking
unto
him
;
And
shall
we
speak
to
him
suddainly
,
and
inconsiderately
,
when
we
are
not
willing
that
he
should
speak
to
us
after
that
manner
?
Read
Hos.
4.2
.
Take
with
you
words
,
&c.
Yet
our
words
must
not
be
affected
,
but
such
as
are
plain
,
apt
,
and
significant
.
But
this
is
the
least
;
provide
matter
,
and
words
will
not
be
altogether
wanting
:
Did
you
ever
know
a
Beggar
want
words
,
that
was
pinched
with
need
?
We
may
be
furnished
with
Matter
out
of
the
Book
of
the
Scriptures
,
by
that
which
we
read
,
or
hear
.
If
business
permit
,
some
part
of
the
Word
would
be
read
daily
:
It
is
a
good
preparative
to
Prayer
,
and
doth
furnish
us
with
fitting
matter
to
commend
to
God
:
Read
the
Law
,
and
out
of
that
gather
a
Catalogue
of
sins
committed
,
and
Duties
omitted
:
Read
the
Gospel
,
and
out
of
that
gather
a
Catalogue
of
Pretious
Promises
made
in
Christ
,
unto
us
,
in
every
condition
that
we
are
,
or
can
be
in
.
If
this
be
wanting
,
that
we
cannot
read
,
then
remember
what
you
have
heard
the
Sabbath
day
before
.
That
Sabbath
was
ill
spent
,
the
Sermon
weakly
preached
,
that
doth
not
afford
some
store
of
Provision
for
Prayer
,
all
the
week
after
.
And
,
as
hearing
and
reading
will
afford
Matter
for
Prayer
,
so
Meditation
and
Observation
affords
plenty
.
Meditate
on
what
may
humble
thee
,
what
may
raise
thee
,
what
may
encourage
thee
,
to
come
before
God
.
More
particularly
,
meditate
on
God's
greatness
,
goodness
,
power
,
truth
,
mercy
,
and
other
of
his
Attributes
.
These
afford
great
store
towards
this
Fabrick
;
the
House
of
Prayer
,
and
Duty
of
Prayer
.
Then
meditate
on
thy
own
sinful
corrupt
nature
,
proneness
to
evil
,
backwardness
to
good
,
&c.
of
your
own
wants
and
weaknesses
,
and
the
greatness
of
the
benefit
you
desire
,
and
you
shall
be
furnished
with
matter
.
And
as
Meditation
,
so
Observation
will
furnish
you
abundantly
.
Observe
the
Passages
of
God's
Providence
towards
his
Church
in
general
,
you
selves
,
and
yours
in
special
,
and
that
daily
and
hourly
,
in
protecting
,
preserving
,
providing
for
it
,
and
you
:
this
do
,
and
you
cannot
want
matter
for
Prayer
;
you
shall
be
furnished
abundantly
.
And
then
having
found
Materials
,
proceed
as
Builders
use
to
do
.
The
Carpenter
(
saith
one
)
being
to
build
an
house
,
hews
not
his
Timber
at
an
adventure
;
but
before-hand
,
projects
in
his
mind
the
several
Rooms
and
Parts
,
and
accordingly
disposeth
of
his
Timber
.
He
lays
this
by
for
Groundfil
;
that
,
for
Spars
;
that
,
for
Windows
;
that
,
for
Studs
,
&c.
and
fits
every
piece
for
its
proper
place
,
according
to
the
Idea
and
Platform
conceived
.
So
should
we
propound
certain
general
Heads
in
our
mind
,
&c.
Now
the
Heads
of
Prayer
are
ordinarily
three
,
Confession
,
Petition
,
Thanksgiving
.
To
the
Head
of
Confession
,
Psal.
51.4
.
Isa.
59.12
,
13.
Noh.
9.10
.
Dan.
9.10
,
11.
Ver.
14.
1
King
.
24.17
the
evils
of
Sin
and
Punishment
,
are
to
be
referred
.
The
Evil
of
Sin
Original
,
Psal.
51.4
.
Actual
,
Isa.
59.12
,
13.
Omissions
and
Commissions
,
Nehem.
9.10
.
Dan.
9.10
,
11.
The
Evil
of
Punishment
.
Publique
,
Dan.
9.14
.
Private
,
1
King
.
24.17
.
To
the
Head
of
Petition
refer
all
our
desires
,
for
our selves
,
1
Thess.
5.18
.
Psal.
103.2
.
or
others
,
either
for
the
averting
of
evil
,
felt
or
feared
,
which
we
call
Deprecation
:
or
for
the
obtaining
of
good
,
Temporal
or
Spiritual
,
which
we
call
Apprecation
.
To
the
Head
of
Thanksgiving
,
refer
all
mercies
received
from
God
,
either
privative
,
or
positive
for
this
life
,
or
a
better
;
For
Body
,
Soul
,
Name
,
Estate
,
bestowed
on
our selves
,
or
ours
.
And
thus
we
are
to
proceed
orderly
,
and
place
all
in
a
due
Form
,
Ephes.
1.3
.
each
part
may
be
enlarged
,
from
God's
glorious
Attributes
,
Word
,
and
Works
.
We
read
that
Moses
built
the
Tabernacle
in
all
things
alike
to
the
Pattern
,
he
saw
in
the
Mount
.
So
let
us
build
,
according
to
Rule
given
us
.
Christ
,
from
the
Mount
,
prescribes
a
pattern
to
us
,
Math.
6.9
.
Math.
6.9
.
It
is
framed
in
form
of
the
Decalogue
the
three
former
Petitions
respecting
God
;
the
three
latter
,
our
selves
,
and
others
:
that
Platform
is
most
excellent
;
and
yet
without
doubt
,
it
was
not
Christ's
intent
,
to
tye
us
strictly
to
that
Method
and
Order
;
for
then
should
other
of
God's
Servants
have
sinned
,
who
have
sometimes
begun
Prayer
with
Thanksgiving
,
(
as
David
often
)
and
sometimes
with
Confession
;
as
Dan.
9.
Nor
would
our
Saviour
have
commanded
us
;
First
,
to
seek
the
Kingdom
of
Heaven
,
and
the
Righteousness
thereof
;
Math.
6.33
,
seeing
in
that
Form
,
Math.
6.33
.
the
Petition
for
Daily
Bread
,
is
set
before
that
for
Remission
of
Sins
.
But
our
Saviour's
intent
is
principally
to
direct
us
in
the
matter
of
our
prayers
.
Aug.
Tom.
10.
Hom.
4●
.
de
orat
.
Dam.
After
this
manner
,
pray
ye
:
as
if
he
should
have
said
,
Pray
the
matter
herein
contained
.
Let
this
Form
direct
you
what
you
must
ask
.
Paraus
,
in
Math.
6.9
.
If
you
can
refer
your
Requests
to
some
of
these
Petitions
,
you
may
be
bold
to
ask
it
.
And
pray
with
the
Affections
here
expressed
,
and
enjoyned
:
but
whether
we
begin
with
Confession
,
Petition
,
or
Thanksgiving
,
it
is
left
to
the
liberty
of
him
that
prayeth
,
and
as
he
finds
his
heart
disposed
.
If
thou
findest
a
chearfulness
of
Spirit
in
thee
for
mercies
received
,
then
Thanksgiving
may
have
the
first
place
:
If
thy
heart
be
affected
with
grief
and
sorrow
,
then
Confession
of
sin
,
and
desire
of
pardon
,
may
precede
;
onely
let
God's
glory
,
in
general
,
be
first
in
our
aim
:
next
,
our
own
,
and
our
Brethrens
salvation
:
and
lastly
,
the
things
of
this
life
.
So
shall
we
build
,
according
to
the
Pattern
given
us
in
the
Mount
;
The
Rule
of
Scripture
.
A
third
thing
that
Builders
do
,
is
to
rid
the
ground
of
Rubbish
,
and
make
it
fit
,
before
they
set
up
their
Frame
:
Such
a
riddance
must
we
make
,
before
we
enter
upon
the
Duty
.
First
,
of
Sin
in
general
.
If
I
regard
wickedness
in
my
heart
,
God
will
not
hear
me
,
Psal.
66.18
.
saith
David
,
Psal.
66.18
.
The
Conscience
of
guiltiness
,
gives
a
stab
to
our
Prayers
,
and
puts
us
out
of
heart
of
being
heard
.
Mr.
Perkins
tells
us
of
one
that
had
stollen
a
sheep
,
who
ever
found
it
in
his
way
,
when
he
went
to
Prayer
,
and
could
find
no
rest
,
till
he
had
confessed
and
made
restitution
:
Our
Consciences
are
never
more
stirring
and
active
,
then
when
we
betake
our selves
to
Prayer
:
If
we
have
let
our selves
loose
to
any
sinne
,
then
be
sure
our
Consciences
will
be
flying
in
our
faces
:
Ah
Wretch
!
how
darest
thou
look
God
in
the
face
?
Rememberest
thou
,
what
thou
lately
didst
?
What
thou
saidst
,
&
c
?
and
canst
thou
think
to
speed
?
Thou
must
wash
off
the
stain
of
sinne
,
Isa.
1.10
.
by
godly
sorrow
,
and
quiet
thy
Conscience
in
the
bloud
of
Christ
,
before
thou
enter
upon
the
Duty
.
Next
,
rid
thy
heart
,
more
particularly
,
of
all
distractions
arising
from
Worldly
Cares
,
Domestical
Discords
,
private
Passion
:
these
press
downward
,
Psal.
40.12
.
1
Pet.
3.7
.
Gen.
15.11
.
and
keep
our
Thoughts
from
ascending
,
Psal.
40.12
.
they
interrupt
Prayer
,
1
Pet.
3.7
.
and
must
be
removed
,
as
Abraham
drove
away
the
Birds
that
would
rob
him
of
his
Sacrifice
.
They
must
be
dealt
withall
,
Math.
19.22
.
as
Christ
did
by
the
Minstrels
,
in
Jairus
his
house
;
turned
out
of
doors
.
Some
thoughts
of
Worldly
things
are
allowable
in
Prayer
,
to
the
end
,
that
we
may
pray
for
direction
,
and
good
successe
therein
;
else
why
did
Christ
teach
us
to
pray
for
Daily
Bread
?
But
when
we
think
on
these
things
,
our
Thoughts
may
not
be
Worldly
,
through
Distempers
and
Distractions
about
the
same
.
Abide
you
here
,
(
said
Abraham
,
to
his
Servants
)
with
the
Asse
,
Gen.
22.5
.
and
I
,
and
the
Lad
,
will
go
yonder
and
worship
,
and
come
to
you
again
.
So
say
to
all
distracting
Thoughts
,
in
this
Duty
:
Stay
you
here
,
I
,
and
my
Saviour
will
go
alone
,
and
pray
yonder
,
and
come
again
to
you
;
but
,
at
this
time
,
I
may
not
be
distracted
with
you
.
This
being
done
,
then
,
in
the
last
place
,
up
with
the
Frame
,
reat
up
the
Structure
,
fall
upon
the
work
it self
.
And
now
do
as
Nehemiah
did
in
building
up
the
Walls
of
Jerusalem
,
Neh.
3.
wherein
every
one
was
employed
;
some
at
one
Gate
,
some
at
another
:
So
must
it
be
here
;
every
power
of
the
Soul
must
fall
to
work
:
The
Understanding
in
conceiving
;
the
Memory
,
in
retaining
;
the
Will
,
in
inclining
;
the
Affections
,
in
moving
to
,
and
fro
,
carrying
,
and
recarrying
.
The
whole
Soul
must
be
busied
:
otherwise
,
as
Samballat
,
and
Tobiah
scoffingly
said
to
those
Builders
,
Cap.
4.3
.
If
a
Fox
go
up
,
he
will
break
down
the
Wall
;
(
And
a
Fox
;
yea
,
Foxes
will
assay
it
the
Devil
and
his
young
Cubs
.
)
Wherefore
,
as
they
did
,
so
must
we
;
employ
our
Hands
,
as
well
as
our
Hearts
;
build
with
the
Trowel
in
one
Hand
,
and
the
Sword
in
the
other
:
They
watcht
,
and
wrought
:
so
,
Watch
and
yray
,
Chap.
4.17
.
Math.
26.41
.
Col.
9.3
.
1
Pet.
4.7
.
Math.
26.41
.
Yea
,
Whilest
you
are
praying
against
Corruptions
within
,
Temptations
without
,
that
we
be
not
ensnared
,
and
circumvented
by
Sathan's
Baits
and
Methods
.
And
forasmuch
,
as
the
Builder
builds
in
vain
,
unless
the
Lord
builds
with
him
,
Psal.
127.1
.
Go
to
God
,
Psal.
127.1
.
and
desire
the
assistance
of
his
Spirit
,
in
the
performance
of
the
Work
:
It
is
a
Spirit
of
Prayer
and
Supplication
,
Zach.
12.10
.
Rom.
8.26
.
Zach.
12.10
.
and
it
is
a
helper
of
our
infirmities
,
Rom.
8.26
.
And
that
,
First
,
in
teaching
,
and
prompting
us
what
to
say
.
Secondly
,
in
stirring
up
devout
Affections
in
the
Soul
,
which
express
themselves
by
sighs
and
groans
.
Thirdly
,
in
enabling
us
to
attend
to
the
things
we
pray
for
:
Thus
,
if
we
observe
and
follow
these
directions
,
the
work
,
although
difficult
in
it self
,
will
become
more
easy
to
us
,
so
that
we
need
not
be
disheartned
in
it
.
Use
.
5
The
last
Use
that
we
will
make
of
this
Point
,
is
for
the
singular
comfort
of
such
as
have
some
ability
given
them
to
performe
this
Duty
,
and
that
find
their
hearts
opened
and
enlarged
in
the
performance
of
it
:
a
notable
Testimony
it
is
that
●uch
belong
to
God
,
and
have
some
measure
of
his
Spirit
given
unto
them
,
without
the
assistance
whereof
we
could
not
be
enabled
to
discharge
so
difficult
a
work
.
David
thanks
God
that
he
found
in
his
heart
to
pray
,
2
Sam.
7.27
.
Gal.
4.6
.
2
Sam.
7.
It
is
the
spirit
of
God
that
helps
our
infirmities
in
prayer
,
Gal.
4.6
.
and
that
puts
life
into
our
prayers
,
and
makes
them
fervent
,
and
helps
with
sighs
and
groanes
,
&c
:
if
then
thou
hast
this
gift
;
albeit
not
in
the
like
measure
that
others
have
,
yet
then
thou
hast
the
spirit
of
God
that
doth
enable
thee
even
with
the
spirit
of
Adoption
.
I
have
known
(
saith
one
)
many
wicked
men
heare
;
Mr.
Henry
Smith
in
his
Ladder
of
Peace
.
and
I
have
known
many
wicked
men
study
,
and
I
have
known
many
wicked
men
fast
,
and
I
have
known
many
wicked
men
preach
,
and
I
have
known
many
wicked
men
Counsell
,
but
I
did
never
know
any
wicked
man
pray
well
,
or
any
that
could
pray
well
live
wickedly
:
for
praying
will
either
make
a
man
leave
sinning
,
or
sinning
will
make
a
man
leave
praying
.
Hearty
prayer
,
(
especially
in
secret
unto
God
,
)
cannot
possibly
spring
from
an
heart
that
maintaines
it self
,
Job
.
27.10
.
and
nuzzels
it self
in
any
noysome
lust
,
Job
.
27.10
.
Such
a
one
cannot
set
his
delight
on
the
Almighty
,
nor
call
upon
God
at
all
times
,
for
that
is
a
speciall
gift
,
and
peculiar
to
the
Saints
:
the
prayers
of
an
Hypocrite
may
come
from
his
lips
,
or
from
his
braines
;
but
there
is
nothing
of
Gods
spirit
in
them
.
But
here
some
scruples
arise
to
be
removed
.
Obj.
Some
tender
heart
,
and
pious
soul
may
object
that
in
their
prayers
,
they
have
many
ignoble
conceptions
of
God
,
and
the
more
they
think
of
his
essence
,
the
more
they
lose
themselves
;
So
that
they
can
take
little
comfort
in
their
prayers
,
they
are
out
of
heart
with
them
,
and
have
no
hope
that
they
shall
ever
be
heard
or
excepted
.
Resp.
It
is
true
that
we
are
all
naturally
borne
Idolaters
,
and
are
very
prone
to
fashion
God
to
some
forme
of
our
own
;
and
this
pronesse
discovers
it self
in
the
very
best
,
and
in
no
duty
more
then
in
prayer
,
but
this
want
shall
be
covered
by
Christs
intercession
,
and
our
suites
followed
in
Heaven
by
his
advocation
,
1
John
2.1
.
1
John
2.1
.
But
for
your
further
direction
and
satisfaction
in
this
Case
,
know
,
First
,
that
there
is
no
direct
beholding
of
God
in
his
Essence
and
Infinitenesse
;
if
we
consider
him
simply
and
abstractively
,
Adaequatus
conceptus
.
no
finite
Creature
is
able
to
comprehend
him
.
Secondly
,
we
must
conceive
of
God
as
he
hath
described
himself
in
his
word
:
though
we
cannot
conceive
of
him
fully
as
he
is
;
yet
we
should
study
well
the
Attributes
of
Gods
prayses
,
and
conceive
of
him
as
his
word
reveales
him
to
be
.
Now
there
are
two
wayes
,
whereby
we
usually
make
representations
of
men
,
or
other
Creatures
:
Statuaryes
have
one
way
,
Painters
another
.
Statuaryes
do
it
,
by
substraction
;
they
take
away
or
pare
off
some
part
of
the
Timber
or
stone
which
they
work
upon
,
and
then
that
which
they
leave
becomes
like
that
man
whom
they
would
represent
.
Painters
do
it
by
Addition
;
whereas
the
Cloath
or
Table
presented
nothing
before
,
they
add
Colours
and
Lights
and
shaddowes
,
and
so
there
ariseth
a
representation
:
both
these
wayes
,
the
Scripture
represents
God
unto
us
.
First
as
a
Statuary
,
per
viam
Negationis
,
by
Negation
or
Substraction
:
hereto
tend
all
those
Attributes
which
we
call
Negative
,
as
God
is
Immortall
,
Unchangeable
,
Invisible
;
1
Tim.
1.17
.
2
Tim.
2.13
.
Act.
17.24.25
.
Tit.
1
,
2.
He
cannot
lye
,
He
cannot
dye
,
&c
:
1
Tim.
1.17
.
2
Tim.
2.13
.
Act.
17.24
,
25.
Tit.
1.2
.
And
he
that
hath
learned
(
in
this
Case
)
to
Abstract
from
God
,
whatsoever
hath
the
least
affinity
,
with
the
least
imperfection
found
in
any
Creature
conceives
of
God
best
.
We
must
go
above
all
similitudes
and
likenesses
in
his
worship
.
Secondly
,
it
represents
God
unto
us
,
per
viam
Eminentiae
,
by
way
of
eminency
;
putting
upon
God
in
the
highest
degree
whatsoever
is
good
in
the
Creature
,
and
hereto
tend
those
Affirmative
Attributes
which
are
given
him
,
as
that
he
is
most
wise
,
most
high
,
most
holy
,
most
just
,
&c.
Acts
7.48
.
Rom.
17.27
.
&c.
and
this
is
an
excellent
way
to
take
up
God
,
Acts
7.48
.
Rom.
16.27
.
and
conceive
of
him
;
seeing
our
hearts
cannot
conceive
his
nature
,
we
should
fill
them
with
an
impression
of
his
prayses
;
&
remember
that
he
we
call
upon
is
an
All-seeing
,
All
knowing
,
All-sufficient
God
and
such
a
one
as
he
hath
proclaimed
himself
to
be
,
Exod
34.6
.
Exod.
34
,
6.
Thirdly
,
if
we
be
yet
prone
to
conceive
of
Likenesses
,
it
may
much
help
us
,
if
we
conceive
of
God
,
as
dwelling
in
the
humane
nature
of
Chr●st
:
thou
may'st
set
before
thy
minde
his
humane
nature
adoring
the
God
head
in
him
,
as
conceiving
of
God
in
that
humane
nature
thou
thinkest
of
,
Colos.
2.
9.
John
17.3
.
John
14.9
.
Colos.
2.9
.
John
17.3
.
John
14.9
.
When
a
man
looketh
into
a
Crystall
Glasse
,
it
casteth
no
reflex
;
but
put
steel
upon
the
back
of
it
,
and
then
it
casteth
a
reflex
:
So
,
when
we
cannot
see
God
himself
,
we
must
put
the
Manhood
of
Christ
,
as
it
were
a
back
to
his
Godhead
,
and
then
it
will
cast
a
reflex
to
us
.
But
here
remember
,
that
we
do
not
set
before
our
minds
Christ-man
,
and
so
worship
him
without
any
more
adoe
:
but
conceive
of
the
Man-Christ
,
and
then
worship
that
God
head
that
d●vells
in
him
,
and
then
we
do
right
.
Obj.
Secondly
,
Gods
Children
suspect
their
prayers
;
and
question
the
assistance
of
the
spirit
,
for
that
they
want
words
,
they
cannot
unter
themselves
in
any
good
method
;
yea
many
times
they
are
dumb
,
and
have
nothing
to
say
when
they
should
pray
.
Resp.
This
hath
been
the
state
and
condition
of
many
of
Gods
dearest
Children
;
David
lamented
it
in
himself
,
Psal.
77.3
.
he
could
not
speak
,
Psal
77.3
.
Psal.
32.3
.
&
102.5
,
6.
&
55.2
.
Isay
.
34.14
.
Psal.
142.3.143.4
.
that
is
,
distinctly
and
orderly
:
he
was
sometimes
so
unlike
himself
,
in
respect
of
the
forme
of
prayer
,
as
if
he
had
not
been
the
same
man
,
Psal.
32.3
.
&
102.5
,
6.7
.
&
55.2
.
So
Isay
.
34.14
.
And
this
may
proceed
from
abundance
of
pressures
,
and
amazements
of
the
soul
,
Psal.
142.3
.
&
143.4
.
Yet
know
,
First
,
the
spirit
of
prayer
may
be
in
thee
▪
and
work
effectually
,
Rom.
8.26
.
when
words
are
wanting
,
Rom.
8.26
.
Sighs
groanes
,
teares
,
shall
supply
that
want
,
as
it
doth
in
a
dumb
man
,
his
very
dumbnesse
speakes
,
the
moving
of
his
lips
speaks
;
or
in
a
sick
Child
,
when
it
cannot
speak
for
paine
,
yet
the
signe
it
makes
,
speaks
;
the
watery
eye
speakes
,
groanes
speake
,
the
lifting
up
of
the
eye
speakes
;
the
Paren●
knowes
the
meaning
,
and
is
moved
:
So
is
it
in
this
Case
betwixt
God
and
us
.
They
voyce
of
Prayer
is
not
absolutely
necessary
;
being
but
an
accident
,
the
substance
of
Prayer
being
the
desire
of
the
heart
;
and
the
matter
is
not
much
,
if
the
dore
of
the
heart
,
be
shut
when
the
Closset
of
the
heart
is
open
.
Secondly
,
know
,
that
even
then
God
heares
those
broken
prayers
,
Psal.
77.1
.
&
38
,
9.
&
39.12
.
Isay
.
38.5
.
Lament.
5.56
.
Psal.
77.1
.
&
38.9
.
&
39.12
.
Isay
.
38.5
.
Lament.
5.56
.
Psal.
119.25
.
verse
159.
Isay
.
64.7
.
2
Tim.
1.6
.
Hos.
14.2
.
He
heares
chatterings
,
he
heares
sighs
,
he
heares
teares
:
And
yet
in
this
Case
;
First
,
lament
and
bewayle
thy
indisposednesse
to
the
duty
,
as
Psal.
119.25
.
v.
159.
Secondly
,
yield
not
to
it
,
but
stirr
up
the
gift
of
prayer
that
is
in
thee
,
Isay
.
64.7
.
2
Tim.
1.6
.
Thirdly
,
take
unto
you
words
,
Hos.
14.2
.
Use
the
help
of
some
good
Forme
.
Some
think
this
to
be
a
stinting
of
the
Spirit
,
and
a
pinnioning
of
the
wings
of
the
Dove
.
But
how
is
the
Spirit
limited
in
a
set-Forme
,
more
then
in
singing
one
of
Davids
Psalmes
?
or
joyning
with
others
in
prayer
which
is
required
,
1
Cor.
14.16
.
A
good
Horse-man
may
sometimes
use
the
help
of
a
block
to
save
his
stirrop
.
1
Cor.
14.16
.
Had
not
set
Formes
bin
lawful
,
God
would
not
have
prescribed
them
,
Numb.
6.24
,
25
,
26.10.35
.
Luke
11.1
.
Math.
26.44
.
as
he
did
under
the
Law
;
nor
Christ
&
his
Servants
used
them
,
as
they
did
under
the
Gospel
.
Children
learn
to
go
first
by
a
form
,
before
they
go
alone
.
If
some
men
had
longer
learned
to
pray
by
a
set
forme
,
they
would
(
it
is
like
)
have
prayed
better
without
them
then
they
do
.
Obj.
3
Yet
there
is
one
thing
more
that
much
troubleth
the
Godly
in
their
prayers
;
they
cannot
confine
their
thoughts
,
and
keep
them
to
the
point
in
hand
:
they
are
wandering
and
roving
,
so
that
they
feare
their
prayers
will
not
be
regarded
.
Attention
is
two-fold
,
Resp.
Ames
.
Cas.
Cons
.
lib.
4
,
c.
14.
Baldwin
.
de
Cas.
Consc.
lib.
2.
c.
7.
Cas.
14.
Actuall
which
is
a
constant
and
distinct
attending
to
what
we
say
;
or
Virtuall
when
we
proceed
in
the
same
disposition
,
and
desire
of
attending
which
we
had
in
the
beginning
of
our
Prayers
.
The
former
is
most
laudable
,
but
if
the
latter
be
not
wanting
,
our
Prayers
shall
not
be
rejected
.
Secondly
,
wandering
thoughts
and
distractions
are
of
two
sorts
:
some
arise
through
our
own
negligence
,
and
are
voluntarily
admitted
;
these
turne
our
prayers
into
Sin
;
Others
there
are
that
arise
not
so
much
from
our
own
neglect
,
as
from
weaknesse
and
temptation
of
Sathan
;
they
break
in
upon
us
uninvited
and
are
undergon
with
griefe
;
these
exclude
not
comfort
.
Our
devotions
shall
not
be
loft
,
because
of
such
deviations
.
God
is
much
delighted
in
our
labour
of
Love
,
Heb.
6.10
.
Heb.
6.10
.
that
is
,
in
those
dutyes
,
which
out
of
Love
to
him
we
performe
with
labour
,
and
striving
.
Those
prayers
are
not
alwayes
best
pleasing
to
God
,
wherein
we
please
our selves
best
,
or
which
we
performe
wi●h
most
facility
and
attention
.
The
worst
prayers
that
we
make
(
to
our
own
sense
,
)
speed
often
best
;
and
then
we
pray
most
happily
,
when
we
arise
most
humbled
.
Those
prayers
that
we
performe
with
mighty
conflicts
,
and
oppositions
are
the
most
acceptable
prayer
.
God
who
puts
all
our
Teares
into
his
bottle
,
all
our
sighs
into
his
bosome
,
all
our
words
into
his
Register
,
will
also
spread
that
sincerity
,
that
zeale
,
with
which
thou
entered'st
into
thy
prayers
,
over
thy
whole
prayers
:
and
where
thy
zeale
is
too
short
,
Christ
will
spread
his
prayers
over
thine
,
and
say
,
Give
him
Father
that
which
he
hath
faithfully
desired
in
my
name
;
and
where
he
hath
fayled
through
wanderings
,
and
negligences
,
there
Father
forgive
him
though
he
hears
not
what
he
said
:
Only
be
carefull
to
prevent
these
wanderings
what
may
be
.
First
;
by
fixing
thy
heart
on
God
,
to
whom
thou
speakest
,
bring
thy
soul
if
it
be
possible
to
Davids
temper
,
Psal.
57.7
.
Psal.
57.7
.
my
heart
is
fixed
O
Lord
my
heart
is
fixed
,
I
will
sing
and
give
prayse
.
Give
God
the
heart
,
six
it
on
him
,
and
the
Will
will
command
the
thoughts
.
Friends
think
of
their
Friends
,
and
cannot
but
think
of
them
.
Secondly
,
Keep
your
thoughts
within
compasse
at
other
times
,
suffer
them
not
to
roave
about
without
check
;
if
they
have
got
a
custome
of
ranging
,
they
will
not
readily
be
called
home
when
you
would
have
them
.
The
wise
mans
heart
is
at
his
right
hand
,
(
saith
Solomon
)
;
Eccles.
10.2
.
he
hath
it
not
to
seek
when
he
should
use
it
about
holy
dudyes
as
the
Fool
hath
.
Do
in
this
Case
,
as
you
use
to
do
with
your
horse
,
when
you
are
to
go
a
journey
,
have
him
under
bridle
,
and
suffer
him
not
to
run
up
and
down
the
pastures
wildly
.
Dr.
Preston
.
The
best
way
(
saith
one
)
to
be
rid
of
bad
thoughts
in
thy
prayers
,
is
,
not
to
entertain
them
out
of
thy
prayers
;
if
at
other
times
thou
entertaynest
them
willingly
,
they
will
be
entertavned
in
thy
prayers
against
thy
will
.
Thirdly
,
bring
a
fervent
and
zealous
Spirit
with
thee
to
Prayer
:
〈◊〉
the
pot
that
is
full
of
liquor
in
the
heat
of
Summer
,
is
troubled
,
and
polluted
with
many
flyes
;
but
if
that
liquor
w●re
hot
and
boyling
,
those
flyes
would
not
be
so
busy
,
about
it
.
Whilst
our
prayers
are
cold
,
we
are
troubled
with
idle
cogitations
,
but
if
our
mindes
were
inflamed
with
zeale
,
it
would
abandon
all
those
vanityes
.
Fourthly
,
be
not
long
in
Prayer
;
Bald.
Cas.
Cons
.
lib.
1.
c.
7.
Cas.
14.
Aug.
Epist.
121.
Cassian
.
Instit
.
lib.
2.
c.
10.
If
you
find
your
thoughts
roaving
,
the
shorter
we
are
,
the
lesse
apt
to
wander
.
Religious
Persons
thinke
it
best
(
saith
Cassian
,
)
that
their
prayers
be
short
,
but
frequent
;
the
one
,
that
praying
to
God
we
might
continually
be
joyned
unto
him
;
the
other
,
that
by
shortnesse
we
may
avoid
the
Devills
darts
which
he
throweth
especially
at
us
,
when
we
are
praying
.
So
Austin
writeth
of
the
Primitive
Christians
in
Aegypt
,
that
they
had
their
short
,
but
frequent
prayers
which
he
calls
Ejaculations
,
dart-like
:
least
their
intention
should
relent
with
long
continuance
.
A
short
Prayer
and
much
Spirit
,
is
better
then
a
long
Prayer
and
little
Spirit
.
Fifthly
,
bewayle
the
loosnesse
of
thy
nature
to
the
God
of
Heaven
:
and
before
thou
endest
,
desire
God
to
pardon
thy
wanderings
for
Christ
his
sake
,
and
so
though
thou
goest
limping
away
from
God
as
Jacob
did
,
yet
be
not
discouraged
,
thou
shalt
carry
away
the
blessing
.
Notwithstanding
these
scruples
,
be
not
disheartened
;
the
bringing
forth
of
a
right
prayer
is
like
the
bringing
forth
of
a
Child
(
saith
one
)
;
in
which
there
is
much
paine
,
and
anguish
,
but
after
the
birth
joy
.
And
thus
much
of
the
difficulty
of
the
duty
in
generall
,
now
to
Particulars
.
Aske
and
you
shall
have
,
seek
and
you
shall
find
&c.
Text.
The
Duty
,
as
you
have
heard
is
expressed
by
three
Acts
,
Aske
,
Seeke
,
Knock
;
each
Act
hath
a
sutable
promise
annexed
,
Aske
and
you
shall
have
,
&c
:
each
of
which
promises
we
will
carry
along
with
the
duty
,
to
which
it
is
made
;
as
they
lye
in
the
Text.
Aske
and
you
shall
have
.
The
Duty
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Aske
yee
,
and
this
a
work
of
the
mouth
:
Albeit
words
are
not
absolutely
necessary
in
prayer
(
as
we
have
shewed
in
the
former
Doctrine
)
;
yet
if
we
can
speak
,
we
are
to
take
unto
us
words
,
and
use
our
tongues
in
the
best
manner
that
we
can
.
God
expects
that
we
should
expresse
our
desires
by
word
of
mouth
unto
him
,
Let
that
be
the
note
.
Doct.
Psal.
81.10
.
Open
thy
mouth
wide
,
Psal.
81.10
.
Psal.
3.
&
5.1
,
2.
&
19.14
.
&
17.1
.
&
57.7
,
8
,
and
I
will
fill
it
.
And
this
the
Godly
have
done
,
as
might
be
shewed
in
infinite
examples
;
the
frequent
mentioning
of
mouth
,
lips
,
words
,
voyce
,
cry
,
call
,
in
Scripture
,
in
relation
to
prayer
,
is
sufficient
proofe
.
Obj.
But
seeing
God
knowes
the
heart
,
what
need
is
there
of
words
?
Resp.
But
men
know
not
the
desires
of
one
anothers
heart
,
further
then
they
are
discovered
by
words
;
which
is
requisite
,
that
we
may
partake
of
the
mutuall
prayers
one
of
another
,
(
as
in
publique
assemblyes
,
private
familyes
and
meetings
)
and
joyne
our
assent
with
their
desires
,
which
if
we
understand
not
,
we
cannot
do
,
Cor.
14
,
15
,
16.
1
Cor.
14
,
15
,
16.
Secondly
,
words
add
more
force
to
our
inward
devotion
,
they
stirr
up
,
and
encrease
the
Affection
of
the
heart
.
As
the
beames
of
the
Sun
wax
hotter
by
reflexion
;
so
doth
the
desires
of
the
heart
(
saith
one
)
by
expression
.
Pet.
Mart.
in
1
Sam.
1.12
.
To
this
purpose
speaketh
Peter
Martyr
,
Though
there
is
no
need
at
all
of
voyce
,
when
we
make
our
private
prayers
unto
God
,
in
regard
that
God
heareth
and
beholdeth
our
hearts
,
and
mindes
;
yet
sometimes
(
saith
he
)
it
may
be
used
to
very
good
purpose
,
because
it
may
fall
out
,
that
we
may
languish
in
our
prayers
,
and
our
mindes
may
be
wearyed
,
which
the
voyce
againe
will
refresh
,
and
give
thereunto
a
new
vigour
.
Use
.
They
therefore
that
content
themselves
with
the
Ejaculations
of
the
Spirit
,
and
devout
thoughts
,
and
meditations
,
neglecting
the
use
of
the
tongue
in
prayer
,
are
too
blame
,
and
that
not
only
for
the
Reasons
before
mentioned
,
but
for
that
they
neglect
to
imploy
their
tongue
to
that
use
,
for
which
it
was
given
,
which
is
to
blesse
God
withall
,
Jam.
3.9
.
Psal.
16.9.57.8.108.1
.
Jam.
3.9
.
(
in
which
regard
by
an
excellency
the
tongue
is
termed
,
Man's
glory
,
Psal.
16.9
.
&
57.8
.
&
108.1
.
)
Some
indeed
have
thought
it
a
wise
course
in
the
Confession
of
our
secret
sinnes
(
residing
in
the
heart
)
not
to
use
the
outward
voyce
,
for
feare
of
acquainting
Sathan
with
them
thereby
;
and
so
he
over-hearing
us
,
will
take
advantage
of
our
words
,
and
apply
himself
in
his
temptations
to
that
,
wherein
he
seeth
us
likest
to
sin
.
But
albeit
he
knoweth
not
our
thoughts
directly
and
by
immediate
insight
,
(
as
God
doth
,
)
but
gathers
them
by
the
motions
,
and
manifestations
of
the
body
;
yet
considering
that
he
himself
is
the
originall
of
all
evill
,
mediately
,
Robins
.
Essay
on
Tempt
.
or
immediately
;
it
is
like
,
that
by
confession
of
our
secret
and
bosome
sinnes
,
we
shall
acquaint
him
with
no
newes
,
but
with
his
own
work
in
us
;
nor
is
it
probable
that
any
of
us
have
managed
our
secret
sinnes
with
such
privacy
,
but
that
he
by
some
circumstance
or
other
knowes
well
enough
what
they
were
,
and
are
;
and
therefore
it
is
good
wisdome
in
us
,
to
preferr
the
best
manner
of
acknowledging
our
sins
to
God
,
and
for
our
best
advantage
,
before
the
feare
of
discovering
our
sinnes
to
Sathan
.
Wherefore
,
saith
a
Reverend
Divine
,
for
the
future
,
Tho.
Full.
his
mixt
.
Cont.
Med.
17.
I
am
resolved
to
acknowledge
my
darlings
faults
though
alone
,
yet
aloud
that
the
Divell
who
rejoyced
in
partly-knowing
my
sin
,
may
be
grieved
more
by
hearing
the
expression
of
my
sorrow
.
As
for
any
advantage
he
may
make
from
my
confession
,
this
comforts
me
;
Gods
goodnesse
in
assisting
me
,
will
be
above
Sathans
malice
in
assaulting
me
.
Text.
Aske
.
Qui
non
eget
non
petit
(
saith
Luther
)
:
Multa
petentibus
desunt
multa
.
This
then
implyes
a
sense
of
want
,
and
gives
us
to
understand
that
,
Doct.
True
Prayer
must
be
accompanyed
with
a
sense
of
the
want
of
those
things
we
crave
.
When
we
come
to
God
by
Prayer
,
a
sense
of
those
things
we
aske
,
must
be
brought
with
us
.
This
is
required
,
Jam.
1.5
.
If
any
man
lack
wisdome
,
i.
e.
if
any
be
sensible
of
the
lack
of
it
,
and
desires
it
.
Jam.
1.5
.
In
the
sense
of
want
,
have
Gods
Servants
come
before
him
continually
.
So
Jehosophat
,
We
know
not
what
to
do
,
2
Chro.
20.12
.
1
Sam.
1.6.15
.
Psal.
60.11
.
Luk.
15
,
16
,
17.
Math.
9.12
.
2
Chron.
20.12
.
So
Hannah
,
1
Sam.
1.6.15
.
So
David
,
Psal.
60.11
.
So
the
Prodigall
Luke
15.17
.
So
all
the
Godly
from
time
to
time
.
This
is
that
that
puts
us
in
a
praying
condition
;
for
first
,
no
man
will
aske
that
which
he
supposeth
he
hath
no
need
of
Math.
9.12
.
the
proud
Pharises
begged
nothing
,
though
he
pretended
thankfullnesse
,
for
he
had
no
sense
of
the
want
of
any
thing
,
Luke
18.11
.
Revel.
3.17
.
Gen.
4.26
.
Luke
18.11
.
So
the
Church
of
Laodicea
,
Revel.
3.17
.
Seth
called
his
Son
Enosh
that
is
miserable
or
calamitous
,
Gen.
4.26
.
And
then
men
began
to
call
upon
God
.
Felt-misery
,
makes
men
to
be
religious
.
Secondly
;
This
is
that
that
humbles
us
,
and
causeth
us
to
be
lowly
in
our
own
eyes
;
It
is
the
having
of
some
good
that
puffeth
up
,
not
the
want
of
it
.
The
Publican
being
sensible
of
his
wants
fell
prostrate
on
the
ground
,
Luk.
18.13
.
Jam.
4.6
.
and
to
be
humbled
thus
,
is
necessary
to
the
offering
up
of
an
acceptable
prayer
,
Jam.
4.6
.
Thirdly
,
without
a
sense
of
the
want
of
what
we
aske
,
we
shall
never
earnestly
desire
it
,
nor
use
the
meanes
for
the
obteyning
of
it
.
It
is
want
that
makes
us
to
seek
out
,
as
it
did
that
man
we
heard
of
before
,
who
went
to
his
Friend
at
Mid-night
.
Now
you
have
heard
,
It
is
importunate
prayer
that
is
prevayling
.
Fourthly
,
should
we
have
what
we
crave
,
yet
without
sense
of
want
of
the
mercy
,
we
should
never
prize
it
.
Alexander
was
wont
to
say
that
his
hungry
dinner
was
his
suppers
sawce
.
Unlesse
a
man
bring
this
sawce
with
him
,
mercy
would
be
no
mercy
,
Christ
no
Christ
,
Heaven
no
Heaven
:
but
this
want
makes
common
blessings
sweet
;
as
Darius
said
of
the
puddle
water
he
drank
in
his
flight
from
Alexander
,
that
he
never
drank
better
liquor
.
Now
there
is
a
three-fold
want
that
must
be
taken
speciall
notice
of
,
when
we
come
to
God
by
Prayer
.
First
of
the
blessing
it self
,
which
we
desire
to
have
be
it
outward
or
inward
,
Corporall
or
Spirituall
,
Temporall
or
Eternall
;
of
what
kind
soever
it
be
,
we
must
be
sensible
,
and
have
a
feeling
of
it
,
and
valew
it
accordingly
;
as
for
outward
,
and
bodily
wants
of
health
,
wealth
,
strength
,
and
things
of
the
like
nature
;
these
are
not
the
greatest
,
and
yet
usually
they
most
pinch
,
and
of
them
we
take
most
notice
,
and
first
complaine
:
but
Spirituall
wants
are
the
greater
,
albeit
least
regarded
,
yet
they
pinch
most
at
last
.
How
many
ramp
like
lyons
when
the
world
doth
frowne
upon
them
?
but
under
the
want
of
Knowledge
,
Faith
Repentance
,
and
other
Graces
of
Gods
Spirit
,
yea
of
Christ
himself
,
they
couch
as
Issachar
under
his
burthen
,
and
lye
down
to
sleep
as
Jonah
did
in
the
bottome
of
the
ship
;
but
a
true
valuation
should
be
had
of
our
wants
,
and
of
our
greatest
wants
should
we
most
complaine
.
A
second
want
that
we
must
take
notice
of
,
is
our
own
disability
to
help
our selves
,
Psalm
.
60.11
.
and
the
disability
of
any
other
Creature
in
Heaven
or
Earth
to
supply
our
wants
.
You
have
heard
before
,
that
till
God
be
up
,
no
Creature
can
arise
to
help
us
:
David
saw
this
,
and
found
this
,
and
protests
against
the
expectation
of
help
from
any
other
Creature
in
Earth
or
Heaven
,
Psal.
73.25
,
26.
Psal.
73.25
,
26.
and
being
sensible
of
his
own
inability
to
help
himself
,
and
of
the
inability
of
any
other
Creature
to
supply
his
need
,
he
findes
his
soul
in
a
sit
frame
,
to
approach
before
God
,
verse
28.
verse
28.
It
is
good
for
me
to
draw
neere
to
God
.
Thirdly
,
of
our
own
unworthynesse
to
obteyne
that
we
crave
,
Dan.
9
8
,
9.
we
must
be
sensible
.
There
is
as
great
a
want
of
worth
in
the
best
of
us
,
why
God
should
supply
our
wants
,
as
there
is
of
ability
in
our selves
to
supply
them
:
I
am
not
worthy
(
saith
Jacob
)
of
the
least
of
all
the
mercyes
,
and
of
all
the
truth
which
thou
hast
shewed
unto
thy
Servant
,
Gen.
32.10
.
I
am
but
dust
and
ashes
,
Gen.
32.10
.
Gen.
18.27
.
Psal.
22.6
.
Pro.
30.2
.
Math.
8.8
.
Luke
15.19
.
Luke
18.14
.
(
saith
Abraham
)
when
he
came
to
speak
with
God
,
Gen.
18.27
.
I
am
a
worme
and
no
man
(
saith
David
,
Psal.
22.
)
I
am
more
brutish
then
any
man
(
said
Agur
)
Pro.
30.
I
am
not
worthy
thou
should'st
come
under
my
roofe
,
(
said
the
humble
Centurion
,
)
Math.
8.8
.
I
am
not
worthy
to
be
called
thy
Son
(
said
the
Prodigall
)
in
suing
to
his
Father
,
Luke
15.19
.
Lord
be
mercyfull
to
me
a
Sinner
(
l
;
aid
the
poore
Publican
,
Luke
18.14
.
and
he
it
was
that
went
home
justifyed
rather
then
that
proud
Pharisee
,
who
boasted
of
his
own
worthynesse
;
You
see
what
wants
you
are
to
be
sensible
of
,
when
you
come
to
pray
.
Now
let
us
apply
this
.
Use
.
1
I
have
read
of
a
devout
,
but
ignorant
Papist
(
and
I
have
heard
the
like
of
an
ignorant
and
prophane
Protestant
)
who
not
knowing
how
to
pray
as
he
ought
,
would
every
morning
on
his
knees
repeate
the
Alphabet
,
A.
B.
C.
D.
&c
:
and
then
conclude
,
Lord
put
all
these
letters
together
,
and
of
them
spell
syllables
,
and
of
syllables
make
words
,
to
make
such
a
sense
as
thou
knowest
may
be
most
to
thy
glory
,
and
my
good
.
But
we
have
learned
better
things
,
we
must
spell
our
own
wants
out
of
the
Crosse
Row
,
and
put
them
up
to
Heaven
,
in
the
name
and
mediation
of
his
Son
,
by
the
assistance
of
his
Spirit
,
who
will
teach
us
to
spel
,
and
put
together
,
and
then
God
will
read
them
.
It
is
a
degree
of
unthankfullnesse
to
thank
God
too
Generall
,
and
not
to
insist
upon
the
weight
,
and
measure
,
and
proportion
and
goodnesse
of
every
particular
Mercy
;
so
it
is
an
irreverent
and
inconsiderate
thing
(
saith
a
learned
,
and
grave
Divine
)
not
to
take
particular
wants
into
our
thoughts
,
and
into
our
Prayers
,
that
so
we
may
take
a
holy
knowledge
,
that
we
are
worth
nothing
,
worthy
of
nothing
,
have
nothing
but
from
God
,
and
by
Prayer
.
Obj.
But
God
knowes
our
wants
better
then
our selves
,
Math.
6.8
.
as
our
Saviour
tells
us
,
Math.
6.8
.
What
need
we
then
particularize
?
Resp.
Christ
makes
this
an
Argument
against
vaine
babling
,
(
but
not
against
praying
,
)
and
from
thence
stirres
us
up
to
an
earnest
and
serious
performance
of
the
Duty
.
The
truth
is
,
we
do
not
make
known
our
wants
to
God
,
to
informe
him
of
that
he
knowes
not
,
but
we
manifest
our
obedience
,
and
duty
unto
him
in
running
that
course
of
getting
good
things
which
he
hath
prescribed
,
Jer.
29.11.12
.
Phil.
4.6
.
Jer.
29.11
,
12.
Phil.
4.6
.
and
likewise
show
that
we
our selves
do
know
,
(
albeit
not
altogether
as
we
ought
)
what
it
is
we
stand
in
need
of
.
This
is
that
which
is
required
.
Use
.
2
Wherefore
take
speciall
notice
of
what
it
is
that
you
stand
in
need
of
,
be
more
sensible
of
your
wants
,
both
Corporall
,
and
Spirituall
.
Who
is
he
that
complaines
not
of
want
?
yet
where
is
he
that
complaines
aright
?
when
we
are
hungry
,
thirsty
,
cold
,
naked
,
&c
:
we
make
some
kind
of
howling
,
(
as
God
speaks
of
Israel
,
Hos.
4.14
.
Hos.
4.14
)
but
therein
we
are
more
like
beasts
then
men
.
There
is
a
want
in
all
outward
things
,
in
riches
,
pleasures
,
and
delights
of
this
world
,
Isay
.
55.2
.
Isay
.
55.2
.
that
want
we
are
not
sensible
enough
of
,
much
lesse
of
the
want
of
the
graces
of
Gods
Spirit
.
In
every
power
and
faculty
of
the
soul
,
there
is
a
great
want
;
in
every
gift
and
grace
of
the
Spirit
,
(
as
in
Knowledge
,
Faith
,
Repentance
,
Love
,
Joy
,
Meeknesse
,
Patience
)
much
is
wanting
.
And
in
every
duty
we
perform
,
Publique
,
private
,
we
come
exceedingly
behind
hand
,
but
where
is
that
he
,
or
she
,
that
bewailes
these
wants
?
The
Church
wants
,
the
State
wants
,
shall
I
tell
you
what
?
what
need
I
?
A
Carpenter
in
rearing
up
a
Fabrick
,
finding
his
work
not
to
come
home
after
much
knocking
,
asked
his
Son
what
it
wanted
?
he
answered
:
a
good
workman
.
This
is
the
maine
want
indeed
,
we
are
naught
,
starke
naught
at
praying
,
the
Lord
in
mercy
mend
us
,
then
all
will
be
mended
,
but
till
we
are
more
sensible
of
our
wants
,
there
is
little
hope
of
our
amendment
.
Go
to
Christ
,
bewaile
thy
wants
,
confesse
thy
nothingnesse
:
If
he
aske
thee
thy
Name
,
say
my
name
is
sicknesse
;
thou
art
a
Physitian
,
on
blessed
Jesus
heale
me
:
my
Name
is
Lost
,
and
thou
cam'st
to
seek
such
,
ô
blessed
Jesus
find
me
:
my
name
is
want
,
and
thou
art
fullnesse
,
ô
blessed
fullnesse
out
of
thy
store
supply
me
:
my
Name
is
Beggar
,
and
thou
art
Bounty
,
out
of
thy
bountyfullnesse
relieve
me
.
Etiamsi
non
sum
dignus
,
nihilominus
tamen
sum
indigens
(
said
learned
Pomeran
.
)
Such
a
kind
of
begging
must
be
in
praying
,
as
in
imported
in
the
word
here
used
.
Aske
]
:
Even
as
Beggars
are
wont
to
beg
an
Alms
in
a
humble
and
submissive
way
;
Whence
we
take
up
this
note
,
Doct.
What
we
would
have
,
we
must
crave
.
We
must
aske
as
Beggars
do
an
Almes
:
humbly
craving
it
from
the
hands
of
God
.
What
is
prayer
?
but
a
craving
of
Blessings
from
the
hands
of
God
in
the
name
of
Christ
.
In
some
places
,
it
is
said
to
be
a
calling
upon
God
,
Gen.
12.18.21.33
.
Psal.
4.1
.
&
50.15
.
Phil.
4.6
.
Gen.
12.8
.
&
21.33
.
Psal.
4.1
.
&
50.15
.
but
it
may
not
be
thought
to
be
such
a
calling
as
men
make
for
a
due
debt
;
but
a
making
known
of
our
Requests
to
him
that
is
the
Master
of
Requests
,
by
humble
Petition
,
Phil.
4.6
.
wherein
we
renounce
all
others
titles
;
and
rely
wholly
upon
his
Bounty
.
Thus
the
Saints
,
when
they
have
come
to
God
have
used
the
Tone
of
Beggars
,
and
observed
the
Posture
of
Beggars
.
Psal.
119.58
.
Dan.
9.57
,
18
,
19.
2
Tim.
1.18
.
Exod.
9.19
.
2
Chron.
6.13
.
Ezra
.
9.5
.
Dan.
6.10
.
Psal.
95.9
.
Mark
.
10.7
.
Luke
22.41
.
Acts
9.40
.
&
20.36
.
Ephes.
3.14
.
Math.
6.11
.
David
comming
to
God
,
intreates
,
beseeches
,
Psal.
119.58
.
Daniell
putting
up
his
supplication
to
Heaven
,
beggs
for
the
Lords
sake
,
Dan.
9.17
,
18
,
19.
and
St.
Paul
praying
for
Onesiphorus
,
cryes
out
,
The
Lord
reward
him
,
and
shew
him
mercy
,
2
Tim.
1.
And
the
posture
of
Peggars
they
have
likewise
used
when
they
have
prayed
,
spreading
out
the
hands
,
bowing
their
knees
in
a
craving
way
,
as
Beggars
do
.
Exod.
9.29
.
2
Chron.
6.13
.
Ezrae
9.5
.
Dan.
6.10
.
Psal.
95.9
.
Marke
10.7
.
Luke
22.41
.
Acts
9.40
.
&
20.36
.
&
21.5
.
Ephes.
3.14
.
And
in
this
Posture
was
the
good
Emperour
Constantine
,
stamped
upon
his
coyne
,
kneeling
with
his
hands
lift
up
to
Heaven
.
Reas.
Indeed
we
live
by
Almes
;
all
we
receive
is
but
an
Almes
of
free
gift
,
(
as
we
shall
shew
you
in
the
Promise
,
which
is
,
it
shall
be
given
us
upon
our
asking
,
Math.
6.11
.
given
)
not
merited
.
So
our
Saviour
hath
taught
us
to
begg
daily
bread
,
for
we
earne
not
what
we
eate
,
not
what
we
put
on
:
that
which
God
giveth
,
that
we
gather
.
Use
1
How
the
Church
of
Rome
failes
in
this
point
,
we
shall
anon
shew
you
.
Oramus
is
often
in
their
mouths
,
but
they
are
like
sturdy
Beggars
,
who
come
with
their
Mandamus
,
and
rather
threaten
then
begg
;
Such
Beggars
deserve
rather
a
house
of
Correction
,
then
and
Almes
,
but
we
will
spare
them
at
present
.
Use
.
2
Let
us
be
informed
hence
of
our
own
estates
and
conditions
,
The
whole
Kingdome
of
Beleevers
here
on
Earth
is
but
a
nest
of
Beggars
;
from
our
very
conception
to
our
grave
,
we
are
in
a
begging
and
craving
condition
,
in
the
Womb
we
crave
nourishment
,
and
then
we
crave
Liberty
by
birth
;
and
at
our
birth
;
our
weeping
is
a
craving
;
by
that
we
testifie
what
an
indigent
creature
is
come
into
the
world
;
and
being
in
the
world
we
live
by
begging
still
,
now
food
,
then
cloathing
,
then
Physick
&c
:
when
I
see
a
Beggar
by
the
way
,
or
at
the
dore
craving
an
Almes
,
why
should
I
despise
him
,
seeing
I
am
no
better
?
Nay
,
Use
.
3
I
will
learned
something
out
of
his
School
,
and
from
him
(
as
Solomon
did
out
of
the
Sluggards
Garden
.
Pro.
24.40
.
Pro.
18.23
.
)
The
poore
speaks
(
saith
Solomon
)
with
humble
supplications
and
intreates
(
if
poverty
pinch
him
to
the
purpose
)
he
stands
not
upon
a
flaunting
and
rhetoricall
style
;
nor
doth
he
boast
of
his
good
parts
and
excellencyes
,
but
cryes
,
Good
Master
or
Mistresse
something
of
your
Charity
;
one
morsell
of
bread
,
or
draught
of
your
drink
;
one
small
piece
of
Silver
towards
the
reliefe
of
a
poore
distressed
Creature
,
without
house
or
harbour
,
lame
and
impotent
,
and
no
way
able
to
help
my self
;
your
Charity
cannot
be
bestowed
better
then
upon
such
a
Creature
as
I
am
:
Now
God
blesse
you
and
all
you
have
,
and
defend
you
from
your
Enemyes
;
now
for
Christs
sake
good
Master
something
,
&c
:
when
thou
hearest
one
thus
begging
of
thee
bethink
thy self
,
Alas
!
I
am
in
a
greater
want
then
this
beggar
is
;
I
am
deprived
of
Heaven
and
happinesse
,
turn'd
out
of
house
and
home
,
driven
out
of
Paradise
for
sin
and
disobedience
,
maimed
and
wounded
in
every
power
and
part
both
of
soul
and
body
,
and
no
way
able
to
help
my self
in
the
least
,
my
help
must
be
from
God
alone
;
to
him
I
'le
flye
,
on
him
I
'le
call
,
and
learne
to
say
as
this
Beggar
doth
:
my
eloquence
shall
be
my
sighs
and
groanes
:
Rhetoricall
straines
better
become
Hypocrites
then
such
a
wretched
Creature
as
I
am
:
my
heart
shall
speak
,
my
eyes
shall
speak
,
and
my
tongue
shall
vent
the
troubles
of
my
heart
,
in
the
best
language
that
misery
will
give
leave
:
Lord
be
mercyfull
to
me
a
sinner
,
a
wofull
miserable
wretched
sinner
,
Oh
look
upon
my
affliction
and
my
trouble
,
one
crumb
of
comfort
,
one
drop
of
mercy
for
me
,
wretched
creature
that
I
am
:
thou
canst
not
give
to
one
that
stands
in
more
need
of
mercy
then
my self
:
for
Christ
his
sake
pitty
me
,
and
succour
me
.
Thus
follow
thy
suite
againe
,
and
againe
;
and
think
thus
with
thy self
,
Doth
that
beggar
move
me
with
his
begging
:
why
shall
I
doubt
that
I
shall
not
move
God
with
my
praying
?
And
as
I
may
learne
of
a
Beggat
what
to
say
,
so
I
may
learne
of
him
what
to
do
.
I
see
a
Cripple
follow
me
on
his
stilts
,
hang
on
my
coate
:
he
shewes
me
his
wounds
and
soares
to
move
compassion
,
beggs
in
raggs
,
not
in
robes
:
so
will
I
do
,
&c.
Let
a
poore
Beggar
come
to
a
rich
mans
gate
,
be
delayed
,
no
answer
given
;
yet
he
or
she
waits
patiently
the
time
:
sometimes
he
sits
him
down
,
and
will
be
parching
and
mending
,
knitting
or
knocking
,
and
so
between
times
will
be
begging
,
and
working
;
let
him
be
denyed
,
and
bid
begon
:
let
him
be
threatened
,
chidden
,
frown'd
upon
,
yet
he
continues
begging
,
he
will
not
away
without
an
Almes
:
let
any
thing
be
given
him
,
(
be
it
never
so
coorse
or
small
)
he
is
thankfull
,
and
blesses
God
and
you
:
if
nothing
,
yet
he
will
leave
a
blessing
at
the
dore
,
(
if
he
be
truly
humbled
under
the
sense
of
Poverty
.
)
And
shall
not
we
do
thus
?
Doth
God
delay
me
,
shall
not
I
waite
patiently
his
leysure
,
without
surceasing
my
suite
?
doth
he
frowne
upon
me
,
chide
me
,
bid
me
begon
?
yet
I
will
hold
out
still
till
I
obtayne
mercy
:
Doth
he
give
me
any
thing
?
I
will
b●esse
his
name
;
shall
he
deny
me
all
together
,
and
give
me
nothing
;
yet
I
will
not
murmur
nor
repine
,
nor
charge
God
with
unkindnesse
;
but
praise
his
name
as
Job
did
,
God
hath
given
,
Job
.
1.21
.
God
hath
taken
,
Blessed
be
his
name
.
And
yet
in
all
things
I
may
not
be
like
the
Beggar
at
the
dore
,
neither
in
that
he
saith
,
nor
in
that
he
doth
.
Not
in
that
he
saith
;
for
his
forme
is
Customary
(
usually
)
and
fashionable
,
he
hath
but
one
forme
or
kind
of
Prayer
for
every
dore
he
comes
unto
:
Formall
Prayer
is
no
Prayer
in
Gods
account
.
A
Forme
of
Prayer
,
I
may
comfortably
Use
;
but
formality
in
using
of
that
Forme
God
likes
not
;
nor
yet
that
I
should
alwayes
tye
my self
to
one
Forme
,
(
whatever
my
occasions
are
;
)
The
Beggar
tells
us
that
he
never
troubled
us
before
,
and
promises
ne●er
to
come
againe
unto
our
dores
.
I
will
not
say
this
,
nor
promise
this
.
I
come
to
God
to
begg
pardon
for
this
or
that
sin
committed
;
I
reckon
up
so
many
,
Originall
,
Actuall
;
Omissions
,
Commissions
:
God
pardons
them
,
and
forgives
them
;
and
yet
I
must
say
(
with
that
learned
and
reverend
Divine
in
his
heavenly
Hymne
that
he
made
on
his
sick
bed
to
God
,
Relation
of
the
Life
and
Death
of
Dr.
Donn
before
his
first
,
vol.
of
Serm.
)
when
thou
hast
done
,
thou
hast
not
done
,
for
I
have
more
:
still
I
must
begg
,
and
daily
begg
at
the
throne
of
grace
,
for
mercy
,
till
my
last
thread
is
spun
;
and
I
be
landed
on
the
shore
,
and
when
that
is
done
,
then
I
have
done
;
I
'le
begg
no
more
.
nor
will
I
imitate
the
Beggar
in
all
things
that
he
doth
;
for
too
too
often
he
playes
the
Counterfeit
,
and
tells
us
of
great
losses
that
he
hath
had
,
when
it
is
nothing
so
:
God
hates
Hypocrisie
in
every
duty
,
in
none
more
then
in
Prayer
;
he
knowes
our
hearts
better
then
our selves
;
He
Beggs
to
spend
and
consume
on
his
Lusts
,
to
frisk
and
skip
;
to
drinke
,
and
bowze
.
I
will
not
spend
on
my
Lusts
,
what
I
have
got
by
begging
.
And
thus
I
have
shewed
you
wherein
we
are
to
be
like
Beggars
,
and
wherein
not
.
There
are
some
Objections
we
meet
withall
before
we
end
the
point
.
Obj.
God
wills
us
to
Command
him
,
Isay
.
45.11
.
Resp.
Hos.
12.3.4
.
Isay
.
45.11
.
and
that
is
no
Begging
of
him
.
That
only
sets
forth
the
power
of
Prayer
,
as
we
read
,
Hos.
12.3
,
4.
Such
is
the
efficacy
and
power
of
it
,
as
that
it
,
after
such
a
sort
,
commands
God
,
and
hath
power
over
him
.
Obj.
But
the
Godly
have
been
very
familiar
with
God
in
their
accesses
to
him
,
they
often
Thou
him
;
Thou
art
this
,
and
Thou
hast
done
thus
,
which
familiar
word
Beggars
use
not
:
and
they
come
boldly
into
his
presence
,
which
Beggars
may
not
do
if
the
Personage
be
great
.
Resp.
Yet
it
is
a
humble
familiarity
,
and
in
a
craving
way
.
Gods
indulgency
towards
his
,
is
the
only
ground
of
this
honour
,
and
favour
,
proper
only
to
favourites
;
yea
such
it
is
,
that
Princes
would
scarce
take
well
from
their
neerest
Favourites
,
much
lesse
Petitioners
,
whose
place
is
without
the
gate
,
or
in
the
outward
Court
,
&c.
But
we
have
liberty
to
come
into
his
Hall
,
his
Parlour
,
yea
presence-Chamber
,
nay
neerer
yet
,
into
his
bosome
,
and
there
leave
our
Requests
with
him
,
Psal.
140.13
.
Psal.
140.13
.
Heb.
10.22
.
But
was
not
Beggary
forbidden
in
Israel
,
Heb.
10.22
.
Obj.
Deut.
14.4
.
So
some
indeed
understand
that
place
,
(
for
Ebion
is
a
Beggar
)
the
Charity
that
God
required
in
Israel
was
that
no
man
should
be
put
to
that
necessity
,
as
to
be
an
Ebionite
,
a
Beggar
.
And
yet
(
saith
Luther
)
Judaei
habuere
jus
mendicandi
,
The
Jewes
had
a
Licence
to
begg
;
they
had
a
Breve
,
and
might
gather
,
(
for
they
had
a
Covenant
and
might
plead
with
God
;
)
And
we
(
as
you
see
in
my
Text
)
have
a
Licence
to
begg
,
more
fairly
written
and
granted
then
they
.
We
have
wholesome
Lawes
against
street
beggary
.
Notwithstanding
,
Beggary
is
become
almost
a
Calling
,
(
for
some
Parents
bring
up
their
Children
to
it
,
they
teach
them
what
to
say
,
how
to
look
,
how
to
lye
,
how
to
cry
;
)
Oh
that
we
were
as
wise
for
Heaven
,
to
practise
this
Spirituall
Beggary
:
we
have
better
encouragements
then
they
;
A
Licence
which
they
want
;
a
Law
for
it
,
they
have
none
;
Of
common
Beggary
we
say
,
It
is
the
easiest
,
but
poorest
trade
;
of
this
,
It
is
the
hardest
,
yet
the
richest
.
Let
us
follow
it
,
we
may
do
it
without
sin
or
shame
.
Doct.
The
Promise
annexed
to
this
Asking
,
is
Giving
,
2.
Sam.
22.4
.
Deut.
4.7
.
Psal.
86.5
.
Isay
.
58.9
.
Jer.
3.19
.
&
29.11
,
12.
Ezek.
36
,
37.
[
Aske
and
it
shall
be
Given
you
]
and
here
first
from
the
Precedency
we
may
observe
,
that
Asking
must
go
before
Giving
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hath
the
Precedency
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Deut.
4.7
.
Psal.
86.5
.
Isay
.
58.9
.
Jer.
3.19
.
&
29.11
,
12.
Ezek.
36
,
37.
Still
God
will
be
sought
unto
,
albeit
,
it
be
in
his
heart
,
to
do
a
people
good
,
and
in
his
hand
,
yet
Prayer
must
go
before
,
as
the
meanes
to
effect
it
.
Yea
Christ
himself
was
to
aske
of
the
Father
,
the
world
for
his
Inheritance
,
Psal.
2.8
.
The
Father
intended
from
all
Eternity
to
make
him
the
heir
of
all
(
nor
was
there
any
danger
of
disinheriting
him
)
yet
he
must
begg
that
boon
.
Psal.
2.8
.
Reas.
God
stands
no
further
bound
to
us
by
vertue
of
his
Promise
,
Psal.
50.5
.
&
81.16
.
Jam.
1.5
.
Jer.
33.3
.
Pro.
2.3
,
5.
then
to
give
upon
our
asking
Psal
,
50.5
.
&
81.16
.
Jam.
1.5
.
Jer.
33.3
.
Pro.
2.3
,
5.
Secondly
,
God
delights
to
have
his
favours
sued
for
,
that
so
(
though
we
cannot
give
a
full
price
,
yet
)
we
may
take
some
paines
for
them
,
and
obteyne
,
(
though
not
for
the
merit
,
yet
)
by
the
meanes
of
Petitions
.
Thirdly
,
Austin
renders
another
Reason
,
Deus
non
dat
nisi
Petenti
,
ne
det
non
cupienti
.
God
with-holds
from
them
that
aske
not
,
lest
he
should
give
to
them
that
desire
not
.
Obj.
But
God
hath
given
without
asking
,
Isay
.
65.1.24
.
he
tarryed
not
till
he
was
intreated
Isay
.
65.1.24
.
Math.
14.13
,
14.
Mark
.
3.3
.
Luke
7.13
.
John
5.6
.
&
9.6
.
And
in
the
Gospel
we
have
many
examples
of
such
as
Christ
cured
undesired
,
Math
,
14.13
,
14.
Marke
3.3
.
Luke
7.13
.
John
5
,
6.
&
9.6
.
As
for
that
of
Isay
,
St.
Paul
tells
us
that
the
Prophet
was
very
bold
in
so
speaking
,
Rom.
10.20
.
(
which
yet
is
not
to
be
taken
in
the
worst
sense
,
for
though
it
were
boldly
said
;
yet
it
was
truly
said
)
but
that
is
to
be
understood
of
preventing
Grace
;
Resp.
Rom.
10.20
.
in
bringing
the
Gentiles
within
the
pale
of
the
Church
;
but
now
we
are
upon
Gods
ordinary
proceeding
with
man
(
within
the
pale
)
and
so
God
answers
not
(
ordinarily
)
bu●
to
our
Petitions
and
Prayers
.
Secondly
,
the
Prophet
addeth
(
in
the
same
place
)
I
am
sought
of
them
that
asked
not
for
me
importing
that
we
never
seek
to
him
for
Grace
,
till
we
are
effectually
called
by
this
grace
,
howbeit
,
no
sooner
is
any
effectually
called
,
but
he
presently
prayeth
,
as
did
Paul
,
Acts
9.11
.
Acts
9.11
.
And
for
our
Saviours
practise
,
he
shewes
therein
his
readynesse
to
cure
our
sinfull
soules
;
that
he
might
the
better
draw
men
to
seek
salvation
from
him
,
Math.
8.16
,
17
Math.
8.16
,
17.
But
Gods
Prevention
is
not
Dispensation
:
it
quits
not
our
duty
;
we
must
look
at
his
Commandement
,
not
at
his
Grace
;
and
his
commandement
is
,
that
we
should
pray
unto
him
;
run
that
course
for
obteyning
good
things
that
he
hath
prescribed
,
Jer.
29.11
,
12.
Jer.
29.11
,
12.
And
although
God
gives
many
unsought
favours
,
yet
it
is
not
safe
to
stay
till
God
bestow
mercyes
without
asking
;
though
he
gives
oftentimes
unaskt
,
yet
he
lets
us
often
want
,
because
we
aske
not
,
Jam.
4.2
.
Use
.
1
As
for
such
that
think
to
have
without
asking
,
Jam.
4.2
.
they
deceive
themselves
.
If
thou
hast
no
mouth
to
ask
,
God
will
have
no
hand
to
give
;
we
must
aske
before
he
answers
;
Psal.
81.
how
can
he
answer
us
if
we
say
nothing
to
him
?
Thou
commest
to
the
house
of
God
,
hearest
there
what
God
saith
to
the
Congregation
:
but
expect
not
that
God
should
Answer
thee
that
hast
not
been
with
him
by
Prayer
before
.
God
speakes
in
the
Sermon
to
all
,
but
he
answers
(
that
is
,
applyes
himself
comfortably
by
his
Spirit
)
only
to
him
that
hath
been
with
him
with
his
Petition
before
hand
,
the
like
might
be
said
in
other
Particulars
.
If
thou
restrainest
Prayer
from
God
,
and
beest
one
of
them
spoken
of
,
Job
.
15.4
.
Job
.
15.4
.
wonder
not
if
God
restraine
blessings
from
thee
,
he
will
not
cramb
his
blessings
down
thy
throat
whether
thou
wilt
or
no.
Psal.
81.
Open
thy
mouth
wide
(
saith
God
)
and
then
I
'le
fill
it
:
spare
to
aske
,
and
spare
to
speed
.
Use
.
2
Examine
what
blessings
thou
hast
,
and
how
thou
comest
by
them
;
thou
hast
riches
,
honour
,
high
place
,
good
name
;
Wife
Children
,
House
,
Land
,
&c
:
but
how
cam'st
thou
by
these
things
?
Unlesse
that
Prayer
had
a
hand
,
yea
a
chief
hand
in
getting
of
them
,
the
purchase
hath
a
flaw
in
it
.
Conversion
it self
is
not
had
without
praying
(
albeit
it
be
Christs
Prayers
that
obteynes
that
,
and
not
ours
.
)
Use
.
3
Wherefore
be
warned
,
not
to
be
tongue-tyed
.
Look
as
in
bodily
diseases
,
we
count
him
desperate
,
&
past
hope
that
is
speechlesse
.
So
is
it
in
Spirituall
:
when
God
meanes
to
bestow
his
graces
and
gifts
on
us
,
then
he
stirrs
up
in
us
desires
after
grace
,
dealing
with
us
therein
,
as
we
do
with
our
Children
;
he
shews
us
pleasing
things
,
that
we
may
cry
for
them
,
and
have
them
.
He
lookes
that
we
should
say
,
I
pray
Father
give
it
me
,
before
he
gives
it
.
His
eyes
are
so
upon
his
,
that
his
eares
are
exercised
with
their
cryes
,
Psal.
34.15
.
Psal.
34.15
.
the
noyse
thereof
must
open
his
eyes
,
which
otherwise
are
shut
.
All
the
world
is
but
a
dead
body
,
till
God
act
it
:
and
all
lye
dead
,
till
God
be
acted
by
Prayer
.
None
of
Gods
Ordinances
,
(
the
word
,
the
Sacraments
)
have
Life
in
them
,
till
Prayer
quickens
them
.
All
the
comforts
in
the
Creature
sleep
,
till
we
extract
comfort
out
of
them
with
this
Limbeck
.
If
then
Gods
eyes
be
shut
,
his
hands
shut
,
all
shut
,
thou
may'st
conclude
,
it
is
because
thy
mouth
is
shut
,
and
heart
shut
:
for
as
God
will
not
give
unlesse
we
aske
,
so
neither
can
we
we
aske
as
we
ought
,
and
God
not
give
,
which
is
the
second
Observation
from
this
branch
of
the
Promise
,
It
shall
be
given
you
.
He
doth
not
say
(
perhaps
)
(
as
Simon
Peter
said
to
Simon
Magus
)
or
it
may
be
given
you
,
Acts
8.22
.
but
it
shall
be
,
doubt
it
not
:
So
then
,
Doct.
There
is
no
denyall
upon
true
and
fervent
Prayer
.
The
Lord
is
night
to
all
that
call
upon
him
,
saith
the
Psalmist
;
and
he
will
fulfill
the
desires
of
such
as
feare
him
,
Psal.
145.18
,
19.
Psal.
145.18
,
19.
He
heares
the
desire
of
the
humble
,
he
prepares
their
heart
,
and
causeth
his
eare
to
heare
,
as
we
have
it
,
Psal.
10.17
.
And
else
where
he
telleth
us
that
the
eyes
of
the
Lord
are
upon
the
Righteous
,
Psal.
10.17
.
and
his
eares
are
open
unto
their
cryes
,
Psal.
34.15
.
or
in
their
Prayers
(
as
some
read
)
intimating
his
readinesse
,
Psal.
34.15
.
Aures
ejus
in
precibus
eorum
.
Isay
.
65.24
.
to
heare
and
grant
what
we
desire
of
him
(
according
to
that
of
the
Prophet
,
Isay
.
65.24
.
before
they
call
I
will
answer
,
and
whilst
they
are
yet
speaking
,
I
will
hear
,
)
signifying
thereby
(
as
some
others
would
)
that
though
our
Prayers
are
so
weak
that
they
cannot
pierce
the
Clouds
,
Dr.
Playfer
.
and
much
less
enter
into
the
eares
of
the
Lord
of
Hoasts
,
yet
that
he
will
bow
down
,
and
incline
his
eares
unto
our
Prayers
,
as
he
did
to
Josuahs
,
whose
Prayers
went
up
to
the
Sun
,
and
no
farther
(
as
it
seemes
by
that
speech
)
:
Sun
,
stand
thou
still
upon
Gibeon
,
and
thou
Moon
in
the
valley
of
Ajalon
,
Jsou
.
10.12
.
Jos.
10.12
.
yet
the
eares
of
the
Lord
were
in
his
Prayers
,
so
that
there
was
no
day
like
that
,
before
it
,
or
after
it
,
wherein
the
Lord
hearkened
unto
the
voyce
of
a
man
,
verse
14.
verse
14.
Our
Saviour
confirms
this
truth
with
an
earnest
asseveration
,
Verily
,
Verily
,
whatsoever
you
shall
aske
the
Father
in
my
Name
,
he
will
give
it
yu
,
John
16.23
.
1.
John
5.14
,
15.
John
16.23
.
And
of
this
the
faithfull
have
been
confident
,
1
John
5
,
14
,
15.
This
is
the
Confidence
that
we
have
in
him
that
if
we
aske
any
thing
according
to
his
Will
he
heareth
us
:
&
if
we
know
that
he
heareth
us
in
whatsoever
we
aske
,
we
know
that
we
have
the
Petitions
that
we
desire
of
him
,
Jam.
1.5
.
&
5.14
,
15.
Jam.
1.5
.
&
5.14.15
.
I
might
here
(
as
a
reall
demonstration
of
this
Point
)
produce
many
hundred
instances
of
Gods
hearing
the
Prayers
of
his
Servants
in
all
ages
of
the
world
;
but
I
shall
not
insist
thereon
.
Something
hath
been
before
said
of
this
Argument
,
&
somthing
more
shall
be
said
afterwards
.
I
shall
give
you
the
Reasons
.
Reas.
God
cannot
forget
his
own
Name
.
Psal.
65.2
.
He
is
styled
a
God
that
heareth
Prayers
,
Psal.
65.2
.
Nor
can
he
deny
himself
;
If
he
should
deny
the
Prayers
of
the
faithfull
,
he
should
deny
himself
:
for
it
is
his
Spirit
that
prayeth
in
them
,
Rom.
8.26
.
Rom.
8.26
.
besides
he
hath
made
himself
a
debtor
to
us
by
promise
,
that
if
we
call
on
him
he
will
heare
us
,
Psal.
50.15
.
&
91.15
.
Psal.
50.15
.
&
91.15
.
And
can
we
think
that
God
hath
no
care
to
pay
his
debts
?
will
he
after
the
fashion
of
the
world
dye
in
our
debts
think
you
?
Secondly
,
Christ
intercedes
for
such
unto
his
Father
as
Paul
did
for
Onesimus
to
Philemon
,
Philem.
verse
10.12
.
I
beseech
thee
for
this
my
Son
whom
I
have
begotten
in
my
bonds
,
&c
:
So
I
beseech
thee
for
this
poor
soul
,
whom
I
have
begotten
in
my
blood
,
thou
therefore
receive
him
,
receive
his
prayer
,
grant
him
his
request
,
that
is
mine
own
bowells
.
Now
Christ
was
ever
heard
in
whatsoever
he
asked
:
besides
,
he
perfumes
their
Prayers
with
the
merits
of
his
own
pretious
passion
,
so
that
they
ascend
into
Gods
presence
,
and
cannot
but
find
acceptance
,
Revel.
8.3
.
John
11.41
.
Revel.
8.3
.
John
11.41
.
Thirdly
and
lastly
,
add
to
this
that
which
our
Saviour
tells
his
Disciples
,
John
16.26
,
27.
The
Father
himself
loveth
you
,
John
16.26
,
27.
because
you
have
loved
me
:
and
thereupon
assures
them
that
they
shall
aske
nothing
of
the
Father
in
his
name
,
but
it
shall
be
granted
them
.
The
Godly
are
his
favourites
,
and
have
his
eare
;
and
from
specialty
of
favour
it
is
,
uthat
God
heareth
Prayers
,
Psal.
119.149
.
Psal.
119.149
:
Use
.
What
greater
encouragement
would
you
desire
to
stir
you
up
,
to
be
abundant
in
Prayer
,
then
assurance
of
Audience
and
answer
.
Hope
to
speed
is
a
spurr
to
Suitors
;
here
is
more
then
Hope
,
Assurance
.
Esther
had
great
encouragement
from
Ahashuerosh
,
Esth.
5.2
,
3.
when
he
said
unto
her
,
What
is
thy
Petition
,
and
it
shall
be
given
thee
?
Aske
of
me
my
Mother
(
said
Solomon
to
Queen
Bathsheba
)
I
will
not
say
thee
nay
,
1
King
.
2.20
.
Prayer
is
our
Bathsheba
,
1
King
.
2.20
.
and
God
saith
thus
unto
it
,
Aske
and
I
will
not
deny
thee
.
It
is
but
aske
and
have
,
what
can
you
desire
more
?
King
Stephen
said
of
the
Bishop
of
Salisbury
,
that
he
should
be
weary
of
craving
,
Dan.
Chron.
p.
75.
ere
he
would
be
weary
of
giving
.
It
is
thus
between
God
and
us
:
we
are
sooner
weary
of
asking
,
then
God
is
of
bestowing
blessings
on
us
.
He
is
worthily
miserable
that
will
not
make
himself
happy
by
Asking
.
Prayer
is
a
Key
,
we
may
by
help
op
it
take
out
of
Gods
treasure
plentifull
mercy
,
both
for
our selves
,
and
ours
.
Now
let
me
aske
you
,
what
lack
you
?
what
is
't
you
want
?
would
you
have
graces
encreased
,
would
you
have
corruptions
subdued
,
your
Friends
and
Children
blessed
,
the
glory
of
the
Church
restored
,
and
more
beautifyed
?
pray
for
these
things
,
and
they
shall
be
effected
.
Eccles.
10.19
.
Prayer
is
not
only
our
Key
,
but
our
Money
too
,
and
Money
answers
all
things
(
saith
Solomon
.
)
It
beares
the
Mastery
all
the
world
o're
:
none
so
admired
,
none
so
soone
admitted
as
he
that
is
well
monyed
.
It
was
commonly
said
in
Greece
,
that
not
Philip
,
but
his
Mony
won
their
Cityes
.
Aske
what
you
will
,
desire
what
you
will
,
command
what
you
will
,
mony
will
give
a
satisfactory
answer
to
all
.
Mony
of
all
stamps
was
intended
,
and
commended
,
for
facility
of
exchange
amongst
all
nations
of
the
world
:
they
who
have
good
mony
,
need
not
want
any
thing
,
Prayer
is
our
exchange
,
our
Spirituall
coyne
,
&
there
is
of
all
sorts
and
stamps
,
Apprecations
,
Deprecations
,
Intercessions
;
mentall
,
vocall
,
vitall
:
publique
private
,
this
answers
all
things
.
Prayer
is
our
Spirituall
coyne
,
bring
that
with
you
and
you
have
command
of
all
the
Market
.
Private
prayer
is
our
Silver
,
Publique
prayer
is
our
Gold
;
Fasting
and
Prayer
is
our
refined
Gold
:
bring
mony
in
your
hands
of
all
stamps
:
ply
God
with
your
prayers
,
publick
,
private
,
&c
:
you
shall
have
any
thing
in
exchange
for
it
,
that
the
Market
affoards
,
and
what
will
not
Gods
Market
affoard
(
unlesse
it
be
Apes
and
Peacocks
)
.
Solomon
had
wisdome
for
it
;
Jacob
had
bread
and
cloathes
for
it
;
Isaac
had
a
good
Wife
for
it
;
Hannah
had
a
Samuel
for
it
;
Hezekiah
had
long
life
for
it
,
and
that
which
all
the
world
will
not
fetch
,
prayer
will
purchase
;
you
shall
have
the
Holy
Ghost
for
it
as
followeth
,
verse
13.
Any
thing
,
any
thing
,
you
may
have
Gods
Quidcunque
.
That
which
Zedekiah
said
to
his
Courtiers
flatteringly
,
God
will
performe
to
his
faithfull
Servants
really
,
The
King
is
not
he
that
can
do
any
thing
against
you
;
Ier.
38.5
.
Luther
found
it
so
,
potuit
quod
voluit
,
so
it
was
said
of
him
,
that
he
was
a
man
that
could
have
what
he
would
at
the
hands
of
God
,
so
mighty
was
he
in
prayer
,
and
from
his
own
experience
he
might
well
say
,
as
usually
he
was
wont
,
that
Prayer
was
after
a
sort
Omnipotent
,
whatsoever
God
could
do
,
that
could
prayer
do
,
for
it
commands
God
,
&
yet
are
we
backward
.
It
is
storved
of
Severus
the
Emperour
,
Quid
est
curnihil
petis
,
&c
:
Lamprid.
in
vita
ejus
.
that
it
was
more
troublesome
to
him
to
be
asked
nothing
,
then
to
give
much
,
and
that
he
would
blame
his
Courtiers
for
asking
nothing
of
him
,
and
will
them
to
aske
of
him
,
that
they
might
have
no
cause
of
complaint
against
him
.
Christ
disliketh
our
dullnesse
to
this
duty
,
&
blames
his
Disciples
for
their
backwardnesse
in
asking
,
John
16.24
.
John
16.24
.
hitherto
you
have
asked
nothing
,
i.
e.
to
what
you
should
have
asked
,
and
in
so
doing
might
have
obtained
,
Aske
therefore
(
saith
Christ
)
that
your
joy
may
be
full
.
Let
us
come
to
him
,
and
he
will
not
send
us
away
without
our
errand
.
Obj.
But
how
comes
it
then
to
passe
that
many
have
asked
,
and
yet
not
sped
?
their
mony
would
not
be
taken
,
prayers
not
accepted
,
Jer.
11.14
.
Jer.
11.14
.
Resp.
What
hath
been
answered
formerly
to
this
Objection
,
I
hope
is
not
forgotten
.
I
have
shewed
you
that
God
may
delay
his
Friends
,
and
yet
not
deny
them
.
Delayes
must
be
distinguished
and
differenced
from
Denyalls
.
Secondly
,
that
some
have
prayed
,
and
have
not
obtayned
,
is
undenyable
:
but
then
our
coyne
hath
not
been
currant
mony
:
either
our
Silver
is
but
drosse
,
Isay
.
1.22
.
the
mettall
base
,
and
adulterate
,
Isay
.
1.22
.
our
Prayers
mixed
with
Infidelity
,
Impenitency
,
Pride
,
Uncharitablnesse
,
&c.
and
such
coyne
will
not
passe
with
God
,
Luke
18.11
,
12.
Jam.
1.5
.
1
Tim.
2.8
.
Acts
8.22
.
Or
it
wants
weight
,
it
is
clipt
within
the
Ring
,
our
prayers
are
cold
,
and
carelesse
,
without
zeale
,
and
fervency
;
Jam.
1.5
.
1
Tim.
2.8
.
Acts
8.22
.
James
5.16
,
17.
Math.
6.5
,
6.
Job
.
27.
10.
Gal.
4.6
.
Rom.
8.26
,
27.
John
14.13
,
14.
&
16.23
.
they
are
discontinued
and
intermitted
,
we
pray
by
fits
and
starts
:
Will
the
Hypocrite
pray
alwayes
,
Job
.
27.10
.
Or
else
,
our
mony
hath
not
Caesars
stamp
,
it
was
never
in
the
mint
,
they
are
not
the
voyce
of
the
spirit
,
but
of
sinfull
corrupt
nature
:
or
not
put
up
in
the
name
of
Christ
,
John
14.13.14
.
&
16.23
.
if
our
coyne
be
faulty
in
any
of
these
particulars
,
it
passeth
not
;
no
more
doth
our
Prayers
.
Thirdly
,
we
come
for
that
which
Gods
markets
will
not
affoard
,
we
aske
things
dishonest
,
unjust
,
unlawfull
:
God
hath
not
such
commodityes
in
his
market
for
those
that
come
;
he
will
not
put
such
things
into
our
hands
.
His
basest
commodityes
he
puts
off
to
his
worst
customers
(
as
Quailes
to
rebellious
Israel
)
he
answers
them
acccording
to
the
stumbling-blo●k
in
their
hearts
,
Ezek.
14.3
,
4.
Ezek.
14.3
,
4.
but
he
dealeth
not
so
with
his
Friends
.
When
the
fiery
Disciples
would
have
fire
to
come
down
from
Heaven
to
consume
their
Enemyes
;
God
had
not
for
them
.
Luke
9.54
.
Jam.
4.3
.
So
when
we
aske
good
things
for
sinfull
and
wicked
ends
,
as
Jam.
4.3
.
In
these
and
such
like
cases
our
Prayers
are
not
heard
:
but
if
we
aske
any
thing
that
Gods
market
affoards
,
(
and
his
market
is
a
well
furnished
market
)
we
may
have
of
him
.
What
Zozomon
spake
of
Apoll●nius
,
that
he
never
asked
any
thing
of
God
in
all
his
Life
that
he
obtayned
not
,
is
an
honour
that
belongs
to
all
Gods
Children
,
and
faithfull
ones
.
But
whil'st
I
presse
a
price
,
mistake
me
not
,
as
if
these
things
which
God
bestowes
were
to
be
purchased
with
mony
:
this
was
Simon
Magus
his
error
;
I
resemble
Prayer
to
Mony
,
but
it
is
Figuratively
,
and
in
an
Allegory
,
for
that
it
doth
what
mony
can
,
it
answers
all
things
,
but
not
according
to
the
worth
thereof
:
that
which
we
obtayne
by
Prayer
is
not
so
much
bought
,
and
sold
,
as
given
,
therefore
our
Saviour
saith
here
in
my
Text
,
it
shall
be
given
you
,
giving
us
to
understand
thus
much
.
Doct.
What
we
obtayne
by
asking
is
not
of
our
deserving
,
but
of
Gods
vouchafing
,
John
3.27
.
&
16.23
.
Jam.
1.5
.
Mach.
6.11
.
Reas.
Philem.
22.
Joh.
3.27
.
&
16.23
.
Jam.
1.5.17
.
Math.
6.11
.
Philem.
22.
Thus
you
see
,
that
albeit
we
obtayne
blessings
by
our
Prayers
,
yet
not
for
our
Prayers
,
that
is
not
for
the
merit
of
them
.
1.
We
have
told
you
before
that
prayer
is
a
begging
of
blessings
from
the
Lord
:
now
what
doth
the
Beggar
deserve
for
his
beging
?
when
we
give
an
Almes
to
one
,
that
beggs
of
us
,
do
we
do
it
for
any
worth
in
him
,
or
desert
on
his
part
,
or
out
of
meer
compassion
of
his
misery
?
Secondly
,
Gods
blessings
are
of
such
a
worth
,
that
no
mony
is
of
valew
with
them
,
therefore
he
will
rather
give
them
,
then
fell
them
to
us
.
But
we
read
of
some
that
they
are
worthy
,
Luke
7.4
.
for
whom
thou
should●st
do
this
.
But
he
,
of
whom
they
said
this
,
and
who
best
knew
himself
,
said
that
he
was
unworthy
:
they
held
him
so
,
but
he
saw
himself
better
them
they
.
Againe
it
is
one
thing
to
deserve
of
men
,
and
another
thing
to
deserve
of
God
.
Obj.
But
in
Reference
to
God
the
Scripture
counts
some
worthy
,
as
Luke
21.36
.
Acts
5.4
.
2
Thes.
1.5
.
Revel.
3.4
.
Colos.
1.10
.
1
Thes.
2.10
.
Luke
21.36
Acts
5.4
.
2
Thes.
1.5
.
Colos.
1.10
.
Revel.
3
,
4.
Resp.
Math.
3.8
.
This
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
worthy
,
doth
not
intend
any
merit
but
a
meer
meetnesse
:
no
condignity
,
but
a
congruity
,
and
correspondency
to
that
,
to
which
it
is
referred
,
so
Math
,
3.8
.
Bring
forth
fruit
worthy
of
Repentance
,
or
meet
for
Repentance
(
as
our
translation
hath
it
,
)
that
is
answerable
to
amendment
of
Life
,
(
as
the
margent
render
is
)
.
If
in
that
place
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
worthy
should
be
taken
for
any
matter
of
desert
,
it
might
be
thus
translated
,
fruits
with
deserve
Repentance
,
that
is
such
as
are
to
be
repented
of
,
and
what
fruit
those
are
the
Apostle
sheweth
,
Rom.
6.21
.
Gal.
5.19
,
20
,
21
,
Rom.
6.21
.
A
Catalogue
of
them
,
we
have
reckoned
up
,
Gal.
5.19.20
,
21.
Such
fruits
as
we
have
cause
enough
to
be
ashamed
of
,
but
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
derived
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
signifyes
to
poyse
,
and
the
Metaphor
is
taken
from
things
equally
poysed
.
Thus
when
mans
inward
disposition
,
and
outward
conversation
is
answerable
to
Gods
gratious
dispensation
,
it
is
termed
in
Scripture
a
worthy
walking
.
So
then
for
a
fuller
Answer
;
There
is
a
twofold
worthynesse
;
Acceptable
,
and
Meritorious
,
that
which
merits
must
be
dignitas
Aequalitatis
,
as
Luke
10.7
.
the
Labourer
is
worthy
of
his
Hire
;
this
is
exact
,
Luke
10.7
.
and
may
challenge
a
reward
due
unto
it
,
and
the
detayner
doth
wrong
and
injury
to
the
party
that
the
due
is
detayned
from
.
This
the
Godly
have
still
renounced
,
Gen.
32.10
.
Math.
3.11
.
Gen.
32.10
.
Math.
3.11
.
Acceptable
worthynesse
is
that
which
is
called
dignitas
dignationis
.
The
worthynesse
of
Acceptance
,
when
God
for
Christs
sake
is
pleased
to
take
our
actions
in
good
part
,
and
worth
:
and
so
with
this
kind
of
worthynesse
,
the
Sainrs
are
said
to
be
worthy
,
not
with
the
other
.
Use
.
The
Doctrine
of
merit
,
then
,
falleth
down
before
this
Doctrine
,
as
Dagon
did
before
the
Arke
.
They
of
the
Roman
Church
would
faine
set
in
up
.
Vulcane
in
his
fiery
forge
did
never
sweat
more
in
making
Achilles
Armour
,
then
these
do
to
establish
Merit
;
in
no
one
thing
do
they
bestir
themselves
more
busily
then
in
advancing
it
;
when
there
is
scarce
so
much
as
stumps
or
scull
upon
the
threshold
of
Gods
house
;
for
them
to
work
upon
.
The
Nature
and
Essence
of
a
Merit
requires
sundry
Propertyes
.
The
worke
we
do
must
be
our
own
,
wrought
by
our
own
strength
,
and
not
by
power
ministered
by
him
that
rewardeth
:
now
all
the
good
we
do
is
from
the
power
of
God
,
1
Cor.
15.10
.
Isay
.
26.12
.
2
Cor.
3.5
.
Phil.
2.13
.
John
15.5
.
and
his
grace
enabling
,
1
Cor.
15.10
.
He
doth
all
our
workes
for
us
,
Isay
.
26.
both
the
will
and
the
deed
2
Cor.
3.5
.
Phil.
2.13
.
without
him
we
can
do
nothing
,
John
15.
Now
can
we
oblige
God
to
us
by
paying
him
his
own
?
Secondly
;
a
Meritorious
act
must
be
in
our
own
power
to
do
,
or
not
to
do
;
such
as
cannot
be
challenged
at
our
hands
,
it
must
not
be
a
due
debt
,
but
must
come
from
our
own
free
will
.
Can
that
debtor
merit
of
his
Creditor
who
dischargeth
a
bond
,
which
he
was
bound
under
a
great
penalty
to
satisfie
precisely
,
by
such
a
day
?
But
,
whatsoever
we
do
,
Rom.
8.12
.
we
do
as
poore
debtors
,
Rom.
8.12
.
we
owe
all
we
are
or
have
,
to
God
for
our
Creation
;
what
is
there
left
to
pay
for
our
Redemption
,
that
was
not
so
cheape
as
our
Creation
?
Indeed
we
are
Banquerouts
,
worse
then
Debtors
,
Math.
18.25
.
Luke
17.9
,
10.
Math.
18.
See
what
our
Saviour
speaks
to
this
point
,
Luke
17.9
,
10.
when
we
have
paid
all
our
debts
,
give
God
the
surplusage
,
and
then
plead
merit
.
Thirdly
;
A
meritorious
work
must
be
beneficiall
to
him
,
of
whom
we
would
deserve
;
but
our
best
workes
are
not
so
:
our
goodnesse
extendeth
not
to
God
,
Psal.
16.2
.
Job
.
22.1
.
Rom.
11.35
,
36.
he
is
farr
above
it
,
Psal.
16.2
.
nor
doth
he
stand
in
need
of
any
thing
that
is
ours
,
Job
.
22.1
.
Rom.
11.35
,
36.
If
we
serve
and
worship
God
,
as
we
ought
(
saith
Austin
)
the
whole
benefit
thereof
accrueth
unto
our selves
,
and
not
unto
God
,
for
no
man
will
say
that
the
Fountaine
gaineth
any
thing
by
our
drinking
at
it
.
Fourthly
;
A
meritorious
worke
must
be
perfect
and
compleate
,
and
without
exception
:
If
a
Labourer
do
not
his
work
sufficiently
,
he
cannot
in
justice
demand
his
hire
,
nor
the
workman
require
his
price
;
Now
our
best
workes
are
stayned
with
imperfections
,
Gal.
5.17
.
Isay
.
64.6
.
Eccles.
7.22
.
Jam.
3.3
.
Rom.
3.10.12.20
.
Gal.
5.17
.
Isay
.
64.6
.
Eccles.
7.22
.
Jam.
3.3
.
Rom.
3.10.12.20
.
Fifthly
,
It
is
requisite
that
a
meritorious
work
be
in
some
sort
proportionable
to
the
reward
;
no
work
,
nor
labour
,
can
merit
more
,
then
in
true
estimation
it
is
worth
;
The
labourer
deserveth
his
Hire
,
but
it
is
such
as
is
correspondent
to
his
pains
:
but
no
other
:
if
he
labour
but
a
day
,
doth
he
deserve
the
hire
of
two
dayes
,
or
a
week
?
Now
what
Comparison
can
there
be
,
betwixt
the
Glory
in
Heaven
,
and
our
works
on
Earth
,
Rom.
8.18
.
weigh
our
sufferings
in
the
ballance
,
Rom.
8.18
.
with
the
glory
(
and
yet
our
sufferings
for
Christ
are
of
greatest
weight
,
of
all
our
works
)
but
these
will
be
found
far
too
light
,
in
comparison
of
the
glory
:
the
one
is
finite
,
the
other
infinite
,
betwixt
which
there
is
no
proportion
.
Unto
these
Defects
of
our
works
,
and
Reasons
against
Merit
,
let
us
add
these
Scriptures
,
Dan.
9.9
.
Rom.
4.5
,
Dan.
9.9
.
Rom.
4.5
.
1
Cor.
4.4
.
Phil.
3.8
,
9.
Vega.
Bellar.
1
Cor.
4.4
.
Phil.
3.8
,
9.
And
then
tell
me
,
what
foundation
hath
this
Doctrine
upon
Scripture
?
And
yet
a
Clerk
of
theirs
dares
insolently
say
Coelum
gratis
non
accipiam
,
He
will
not
take
Heaven
and
happinesse
of
free
gift
;
if
he
have
it
not
a
penny
worth
for
his
penny
,
he
will
none
;
and
another
tells
us
Opera
bona
mercatura
regni
coelestis
,
that
good
works
are
the
price
of
Heaven
:
and
another
wretched
Monke
dyed
with
these
words
in
his
mouth
:
redde
mihi
aeternam
vitam
,
quam
debes
:
But
God
will
cast
out
such
merit
mongers
out
of
his
Temple
.
Vse
2
Let
this
Informe
us
,
concerning
all
the
good
things
we
do
enjoy
:
they
are
but
Donatives
;
all
we
hold
,
we
hold
,
in
Frank
Almoigne
,
and
no
other
tenure
,
1
Cor.
4.7
.
what
hast
thou
that
thou
hast
not
received
?
As
if
he
should
say
,
1
Cor.
4.7
.
Name
any
one
thing
,
if
thou
canst
:
so
that
we
have
little
cause
to
boast
of
any
thing
,
seeing
all
,
Bishop
Andrewes
Serm.
at
Spittle
.
from
Panem
Quotidianum
to
Regnum
caelorum
,
from
our
Daily
bread
,
to
the
Kingdome
of
Heaven
is
bestowed
on
us
,
and
freely
given
to
us
.
Wherefore
be
not
proud
of
thy
Alms
,
nor
ascribe
any
thing
to
thy
own
deserving
,
a
sin
that
we
are
too
too
prone
unto
,
as
Israel
was
,
Deut.
9.5
,
&
32
,
27.
whereof
they
are
often
warned
to
take
heed
.
Use
3
And
let
us
from
hence
be
incouraged
,
to
come
to
God
,
notwithstanding
the
great
unworthynesse
we
find
in
our selves
,
of
any
mercy
.
Oh!
say
some
,
I
have
nothing
;
am
nothing
,
nay
worse
then
nothing
,
stark
naught
,
I
deserve
nothing
,
how
can
I
expect
to
have
my
prayers
heard
?
Say
it
be
so
,
yet
no
unworthinesse
of
our
own
hinders
the
mercy
of
God
from
us
,
(
if
we
seek
unto
him
unfeynedly
,
in
sundry
examples
you
may
find
,
that
none
have
found
so
much
favour
and
mercy
from
God
,
as
those
who
have
come
unto
him
in
deepest
sense
,
of
their
own
unworthinesse
:
so
the
woman
,
that
Christ
cured
of
the
bloody
issue
,
Mark
5.27
,
33.
Luke
7.6
,
7.
Luke
15.21
.
Luke
18.13
.
Math.
15.27
.
Mark
5.27
,
33.
and
the
Centurion
,
Luke
,
7.6
,
7.
and
the
Prodigall
,
Luke
15.21
.
And
the
Publican
,
Luke
18.13
.
And
the
woman
of
Canaan
that
judged
her self
to
be
no
better
then
a
dog
.
Who
could
have
deeper
sense
of
their
unworthinesse
then
these
?
and
who
ever
spedd
better
in
their
prayers
then
these
?
It
is
not
in
our
own
name
we
go
to
God
,
but
in
Christs
,
Heb.
4.16
.
not
trusting
in
our
own
merits
,
Heb.
4.16
.
but
in
Gods
mercy
,
which
is
our
merit
.
He
that
obtaines
no
more
then
he
deserves
,
will
find
little
heart
to
pray
,
and
may
spare
the
Labour
of
Thanksgiving
:
which
is
the
next
Use
we
should
make
of
this
Point
.
Use
4
Seeing
all
is
given
;
and
Praise
to
your
Petitions
:
be
thankfull
for
what
you
have
,
as
well
as
begg
that
you
have
not
,
Psal.
50.15
.
Phil.
4.6
.
Psal.
50.15
.
Phil.
4.6
.
we
have
never
cause
to
pray
to
God
,
but
we
have
like
cause
to
prayse
him
.
We
read
of
one
Thales
Milesius
that
having
communicated
to
one
Mandrita
,
(
another
Philosopher
)
an
admirable
discourse
,
of
the
motion
of
the
Heavens
,
he
gave
him
great
thanks
,
for
the
instruction
;
and
asked
him
,
What
recompence
he
should
give
him
for
the
dowment
?
to
whom
Thales
thus
replyed
;
O
Mandrita
,
it
shall
be
sufficient
for
me
,
if
when
thou
divulgest
this
secret
tibi
non
ascripseris
sed
me
ejus
repertorem
praedicaveris
,
that
thou
do
not
ascribe
this
to
thy self
,
but
confesse
that
it
was
my
invention
:
This
man
requires
of
man
,
much
more
justly
doth
God
require
this
of
us
,
and
this
is
all
that
God
requires
,
Deut.
16.12
.
Deut.
10.12
.
a
poor
Rent
,
and
return
indeed
.
This
is
the
way
to
have
mercis
continued
to
us
,
and
to
be
further
trusted
with
favours
,
as
the
Trades-man
dealeth
with
his
Customers
,
so
dealeth
God
with
us
:
pay
as
you
do
take
up
,
and
he
will
further
trust
you
,
and
pay
him
in
his
own
Coyn.
He
that
bought
(
in
former
times
)
any
of
the
Kings
Land
,
did
pay
for
it
in
the
Kings
money
;
So
give
God
that
which
is
his
own
for
it
,
that
is
his
mercy
;
and
to
give
God
his
mercy
,
is
to
give
God
thanks
for
his
mercy
.
Iosephs
Bretheren
stood
ready
with
their
presents
in
their
hands
,
when
they
came
to
Ioseph
,
Gen.
43.25
.
So
must
we
with
thanks
,
Gen.
43.25
.
when
we
come
to
God
for
any
suite
,
God
expects
it
.
Prayer
,
and
Praise
should
be
like
the
double
motion
of
the
Lungs
;
the
Ayre
that
is
sucked
in
by
prayer
,
should
be
breathed
out
again
by
praises
.
Call
then
upon
your
souls
,
for
the
performance
of
this
Duty
,
Psal.
103.1
,
2.
Psal.
103.1
,
2.
forget
not
all
his
benefits
:
as
much
as
to
say
,
(
by
an
ordinary
Hebraism
)
forget
not
any
of
his
benefits
.
What
we
winn
with
Prayer
,
let
us
wear
with
thankfullnesse
;
and
not
give
God
cause
to
brand
us
with
Ingratitude
,
as
he
did
those
Lepers
,
Luke
17.17
,
18.
but
one
of
those
ten
,
was
the
figure
;
Lukke
17.17
,
18.
the
rest
were
as
the
Cypher
(
saith
one
,
)
and
he
that
returned
thanks
was
a
Samaritan
too
:
more
shame
for
Gods
Israel
,
that
God
should
have
the
best
Tythe
,
out
of
a
strange
field
.
And
thus
much
of
the
Promise
which
is
here
made
to
Asking
,
Aske
and
it
shall
be
given
you
.
Now
to
the
second
Term
seek
and
you
shall
find
.
Text.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Seek
Ye
.
As
in
Asking
we
employ
our
tongues
,
so
in
seeking
our
eyes
,
both
of
the
body
and
minde
.
Seeking
is
an
action
of
diligence
and
care
,
in
endeavouring
to
find
out
something
that
is
missing
,
as
1
Sam.
9.3
.
Luke
2.48
,
&
15
,
8.
2
Tim.
1.17
.
so
that
this
is
a
further
degree
then
the
former
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
containes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
it
and
somewhat
more
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
but
a
piece
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
hath
both
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
it
,
it
must
be
done
with
fervency
.
Something
is
implyed
,
and
something
imported
in
the
word
,
That
implyed
,
is
,
Doct.
All
of
us
are
at
some
losse
.
Math.
10.6
,
&
15
,
24
,
&
18
,
11.
Luke
19.20
.
2
Cor.
4.3
.
The
Scripture
speaks
of
our
natural
condition
as
of
a
lost
condition
,
Mat.
10.6
,
&
15
,
24
,
&
18
,
11.
Luk.
19.20
.
2
Cor.
4.3
.
Three
Parables
we
have
Propounded
by
our
Saviour
in
one
Chapter
,
Luke
15.4
,
9
,
24
,
32.
all
to
confirme
this
one
Truth
unto
us
.
Luke
15.4
,
6
,
9
,
24
,
32.
But
what
are
our
losses
?
Alas
,
more
then
we
are
able
to
declare
:
we
have
lost
our
God
,
his
Love
and
Favour
,
and
with
him
Heaven
and
Happinesse
,
Rom.
3.23
,
24.
Ephes.
2.12
.
Rom.
3.23
,
24.
Ephs.
2.12
.
Psal.
58.3
.
Esay
53.6
.
Secondly
,
we
have
lost
our selves
too
,
we
are
all
wandered
out
of
the
way
Psal.
58.3
.
Esay
53.6
.
we
are
all
naturally
to
seek
in
that
.
Thirdly
,
we
have
lost
all
the
good
we
had
,
even
our
best
abilities
;
so
that
we
have
no
power
to
do
good
,
Rom.
3.12
.
Rom.
3.13
.
He
spake
well
that
said
,
He
which
hath
himself
,
hath
lost
nothing
:
but
we
in
losing
our selves
,
have
kept
nothing
;
The
Image
of
God
after
which
we
were
first
Created
is
lost
,
and
that
consisted
in
two
things
in
Conformation
and
Domination
.
Now
there
is
no
Conformity
in
man
,
with
the
holinesse
and
righteousnesse
of
his
Creator
;
and
as
that
is
lost
,
so
is
mans
Dominion
and
Rule
over
the
Creature
,
they
rise
up
against
him
,
and
will
not
be
subject
:
we
have
lost
our
beauty
,
health
,
strength
,
and
all
externall
good
things
,
wherewith
the
life
of
man
was
honoured
.
And
at
last
the
losse
of
the
soul
,
the
greatest
of
all
.
Reas.
If
you
ask
me
,
How
this
came
to
passe
that
we
are
at
such
a
losse
?
I
will
tell
you
briefly
:
First
,
this
came
to
passe
through
Adams
defection
,
Unthanfullnesse
;
and
Ambition
.
God
made
man
happy
,
Eccles.
7.29
.
but
he
sought
out
many
inventions
,
through
Sathans
Suggestions
:
he
,
aiming
at
a
higher
estate
then
that
wherein
God
set
him
,
lost
all
;
and
we
his
wofull
posterity
are
enforced
to
sit
down
by
it
,
Rom.
5.12
,
18.
Rom.
5.12
,
18.
Secondly
,
it
happens
through
our
own
actuall
transgressions
,
for
being
left
to
our selves
,
we
lose
our selves
more
and
more
,
whilst
we
wander
in
the
wildernesse
of
this
world
,
after
blind
guides
,
as
the
lusts
of
the
flesh
,
the
lust
of
the
eyes
,
and
pride
of
life
,
1
John
.
2.16
.
Luke
12.15
.
1
John
2.16
.
We
read
of
a
rich
man
that
lost
himself
in
a
corner
of
this
wildernesse
,
his
Barne
,
Luke
12.16
.
but
many
lose
themselves
in
a
far
lesse
Room
.
Thus
wandring
,
we
fall
into
the
hands
of
Theeves
and
Robbers
,
as
the
stray
sheep
many
times
doth
into
the
hands
of
bloody
hounds
,
and
mastives
:
so
did
that
poor
man
that
travailed
from
Jerusalem
to
Jericho
,
Luke
10.30
.
The
Devil
spoiles
us
,
Luke
10.30
.
and
robbs
us
of
our
gifts
and
graces
,
and
leaves
us
sorely
wounded
.
Use
1
What
shall
we
say
to
those
,
that
are
not
sensible
of
their
losses
?
Worldly
losses
(
indeed
)
men
are
very
sensible
of
,
as
losse
of
goods
,
losse
of
Cattle
,
&c.
in
these
cases
we
cry
out
,
we
are
undone
,
all
our
Neighbours
shall
be
acquainted
with
them
.
With
Rachel
,
(
for
the
losse
of
her
children
)
we
cry
out
,
Jer.
31.15
.
and
will
not
be
comforted
;
but
that
losse
which
we
have
sustained
,
and
daily
do
sustain
,
by
sin
,
and
sinfull
courses
,
doth
not
once
trouble
us
,
(
or
very
little
)
.
How
many
lose
their
pretious
time
by
idlenesse
?
their
wits
by
Drunkennesse
,
their
strength
by
incontinency
?
their
health
by
intemperance
,
their
estates
by
Prodigality
?
their
Credit
and
Reputation
by
lewdnesse
,
and
dishonesty
?
yea
their
very
souls
by
wickednesse
,
and
impiety
,
and
yet
are
not
sensible
thereof
?
And
is
there
any
losse
to
be
compared
with
that
?
our
Saviour
tells
us
there
is
none
,
Math
16.29
.
Math.
16.26
.
But
it
is
so
long
since
that
this
hath
bin
lost
by
Originall
,
and
Actuall
sin
,
that
if
some
be
asked
,
Whether
they
have
or
ever
had
a
soul
,
they
cannot
tell
;
so
senssesse
are
we
of
this
losse
.
Vse
2
Me
thinks
this
might
prevaile
with
us
,
to
forbear
the
practise
of
sin
,
seeing
it
hath
brought
,
and
doth
daily
bring
such
losse
unto
us
:
no
man
that
ever
yet
had
to
do
with
it
,
but
was
a
great
loser
by
it
,
in
the
end
.
A
man
may
be
a
great
loser
in
spirituall
things
,
as
well
as
in
Temporall
,
and
as
many
wayes
;
yea
more
:
All
which
would
be
avoided
by
us
.
Sometimes
men
suffer
Losse
in
worldly
things
,
by
Trading
,
as
in
buying
dear
,
and
selling
cheap
;
or
neglecting
their
Markets
,
for
want
of
insight
into
their
trade
:
And
the
same
way
,
we
may
be
losers
in
spirituall
matters
.
God
complaines
of
his
people
that
they
had
sold
themselves
for
nought
,
Esay
52.3
.
Thus
Ahab
sold
himself
to
work
wickednesse
,
1
Kings
21.25
.
And
Esau
his
birth-right
for
a
messe
af
pottage
,
Esay
52.3
.
1
King
.
21.25
.
Heb.
12.16
.
Math.
26.35
.
Heb.
12.16
.
Iudas
was
a
bad
Merchant
,
to
sell
his
Master
for
30
pence
:
Whereupon
(
saith
Austin
)
Iudas
sold
his
salvation
,
and
the
Pharisees
bought
their
damnation
.
Many
sell
that
cheap
,
that
cost
dear
:
these
buy
and
sell
,
but
live
by
the
losse
.
Sometimes
men
become
losers
,
by
Crediting
and
Trusting
either
others
,
or
themselves
too
far
.
And
thus
the
Sinner
becomes
a
loser
;
he
trusts
the
Devil
on
his
word
,
as
Eve
did
Sathan
,
he
promiseth
pleasure
,
and
delight
in
sin
;
Repentance
time
enough
hereafter
;
better
opportunity
,
then
,
to
serve
God
,
then
now
,
better
Markets
afterwards
,
&c.
but
he
deceives
men
,
and
that
they
find
when
it
is
too
late
.
The
wicked
work
a
deceitfull
work
,
Prov.
11.18
.
(
saith
Solomon
)
:
Trust
not
then
,
Sin
,
Sathan
,
nor
any
of
his
Factors
;
Jer.
17.5
.
Ier.
17.5
.
It
was
a
good
speech
of
Sir
Thomas
Moor
,
He
would
not
pin
his
Faith
on
any
mans
sleeve
,
for
that
he
knew
not
whither
he
would
carry
it
.
Sometimes
men
lose
by
Gaming
,
and
bring
thereby
many
a
fair
patrimony
to
nothing
;
vita
nostra
lusus
,
(
saith
wisdome
,
Chap.
15.12
.
)
our
Life
is
a
Game
.
Man
and
Sathan
are
the
Gamesters
:
Sathan
stakes
,
but
it
is
against
the
soul
,
which
man
must
stake
down
;
that
the
Devil
throwes
at
.
The
Devil
is
not
so
prodigall
in
his
staking
,
Math.
4
9.
as
he
seemed
to
be
,
Math.
4.9
.
for
he
well
knew
that
all
the
souls
in
the
world
lay
at
that
stake
,
if
Christ
would
have
ventured
;
but
to
this
man
he
stakes
honour
,
to
that
man
pleasure
:
to
that
man
profit
,
and
what
cares
he
if
he
lose
many
stakes
,
if
he
can
draw
but
that
one
,
the
soul
;
having
drawen
that
,
he
will
play
no
more
.
He
is
a
fowle
Gamester
,
and
hath
many
wiles
,
2
Cor.
2.11
.
2
Cor.
2.11
.
he
casts
fowle
at
every
throw
;
and
who
ever
play'd
with
him
,
but
was
a
loser
?
He
is
a
Cogger
,
and
Cheater
,
and
we
had
need
beware
of
such
a
Gamester
.
Other
wayes
,
yea
many
other
wayes
,
there
are
whereby
we
become
great
Losers
;
but
these
are
the
most
ordinary
,
which
I
advise
you
to
take
heed
of
:
say
not
that
thou
hast
ever
lost
by
Trading
,
Gaming
,
or
ill
Husbandry
;
all
thy
losses
have
come
this
way
.
In
all
our
losses
it
is
wisdom
(
saith
one
)
to
have
an
eye
to
what
is
left
us
,
as
well
as
to
what
is
lost
.
To
what
is
lost
,
that
if
it
be
possible
we
may
recover
it
;
to
what
is
left
(
be
it
but
a
little
)
that
we
may
be
thankfull
for
it
.
We
are
not
yet
such
losers
by
sin
,
but
that
something
is
yet
left
us
:
We
have
sense
,
and
Reason
,
we
have
still
eyes
,
eares
,
and
hands
,
and
feet
,
and
naturall
abilities
which
may
be
,
and
ought
to
be
,
improved
,
towards
the
recovery
of
our
losses
;
yea
our
Lives
are
continued
unto
us
,
and
that
is
no
small
mercy
,
for
whilst
there
is
Life
,
there
is
hope
.
These
let
us
imploy
and
improve
,
with
our
best
endeavours
,
(
as
we
are
here
exhorted
by
our
Saviour
,
)
that
we
may
find
what
we
have
lost
.
And
that
is
the
next
thing
which
is
imported
in
the
word
Seek
.
Bare
Asking
serves
not
to
recover
what
hath
bin
lost
,
there
must
be
a
seeking
.
Doct.
It
is
not
enough
to
sue
by
Prayer
,
but
we
must
persue
by
our
pious
endeavours
,
to
recover
what
is
lost
by
us
.
In
seeking
,
there
is
a
double
Act
;
one
of
the
Desire
,
the
bent
of
our
Affections
must
be
upon
that
we
seek
after
:
As
one
in
seeking
of
a
Jewell
that
is
lost
;
he
sees
not
other
things
that
lye
in
the
way
,
the
mind
is
so
bent
upon
that
he
seeketh
after
.
Secondly
,
an
Act
of
Endeavour
using
the
best
meanes
,
and
most
likely
for
obtaining
that
we
seek
.
As
the
woman
in
seeking
for
her
lost
groat
,
She
lights
a
candle
,
Luke
15.8
.
and
sweeps
the
house
,
which
was
the
ready
way
to
find
it
:
So
our
Prayers
must
be
seconded
with
our
best
endeavours
,
for
the
obtaining
of
those
things
which
we
are
at
a
loss
of
.
Pro
quibus
orandum
,
pro
eis
laborandum
,
(
saith
Augustine
)
those
things
we
pray
for
,
those
things
we
must
labour
for
.
All
our
Petitions
and
Requests
,
must
be
practised
as
well
as
prayed
,
Psal.
27.8
.
Psal.
24.6
.
Cant.
3
1
,
2
,
3.
Luke
2.45
.
2
Tim.
1.17
.
Exod.
14.10
,
16.
Psal.
27.8
.
The
Godly
are
in
this
respect
called
a
Generation
of
seekers
,
Psal.
24.6
.
Thus
the
Spouse
sought
her
beloved
,
when
she
missed
him
,
Cant.
3.1
,
2
,
3.
So
did
Mary
Christ
,
Luke
2.45
.
three
dayes
she
spent
in
seeking
,
before
she
found
him
.
So
,
2
Tim.
1.17
.
We
read
Exod.
14.10
,
16.
that
Moses
cryed
unto
the
Lord
,
God
blameth
him
for
resting
upon
prayer
,
with
neglect
of
the
meanes
:
he
should
hold
on
his
course
,
and
make
way
for
Gods
help
,
as
well
as
pray
:
God
wills
him
to
go
on
,
and
the
Children
of
Israel
to
go
on
,
Gods
help
is
not
enough
,
without
our
Endeaours
.
So
,
Exod.
17.19
.
Moses
falls
to
prayer
,
Exod.
17.19
.
but
while
he
prayes
,
Ioshua
must
out
and
fight
:
in
vain
shall
Moses
be
in
the
Hill
,
if
Ioshua
be
not
in
the
Valley
.
Jos.
7.10
,
11.
So
,
Ios.
7.10
,
11.
Get
thee
up
said
God
to
praying
Joshua
,
wherefore
lyest
thou
upon
thy
face
,
Israel
hath
sinned
,
go
and
search
,
&c.
Jacob
prayes
to
God
for
protection
,
against
his
Brother
Esau
,
and
yet
he
seconds
his
Prayers
,
by
his
Endeavours
;
sending
Presents
withall
to
pacifie
his
Brother's
wrath
,
Gen.
32.6
.
Prov.
2.3
,
3
,
5.
Gen.
32.6
.
Thus
we
are
directed
,
Prov.
2.3
,
4
,
5.
If
thou
cryest
after
knowledge
,
and
liftest
up
thy
voice
for
understanding
,
There
's
Prayer
:
If
thou
seekest
her
as
silver
,
and
searchest
for
her
as
hidden
treasures
,
There
's
Endeavour
,
&c.
Reas.
And
indeed
to
pray
,
and
neglect
the
meanes
,
for
obtaining
what
we
pray
for
,
is
but
a
mockery
of
God
;
a
tempting
of
his
Majesty
.
He
works
(
ordinarily
)
by
meanes
,
and
expects
that
we
should
be
ready
Instruments
to
effect
his
will
,
which
to
refuse
,
cannot
but
displease
him
highly
,
Math.
4.7
.
nor
is
it
availeable
,
Math.
4.7
.
Prv.
14.23
.
Prov.
14.23
.
In
all
Labour
there
is
profit
,
but
the
labour
of
the
lips
tendeth
to
penury
.
Lip-labour
is
but
lost
labour
,
bare
begging
is
bootlesse
.
Use
.
Such
then
,
as
second
not
their
Prayers
,
by
their
pious
Endeavours
cannot
be
excused
:
yet
many
such
there
are
,
which
with
the
Carter
that
Isidorus
mentions
,
who
when
his
Cart
was
overthrown
,
would
needs
have
his
God
Hercules
to
come
down
from
Heaven
,
and
help
him
up
with
it
:
but
whilst
he
forbore
,
to
set
his
own
shoulders
to
it
,
his
Cart
lay
still
in
the
mire
,
and
so
would
have
lien
,
had
not
one
,
(
who
had
more
wit
)
advised
him
to
put
his
own
shoulders
to
it
,
and
shove
hard
,
and
then
pray
.
Joh.
6.34
,
35.
Those
we
read
of
John
6.34
,
35.
would
fain
have
that
heavenly
bread
,
which
Christ
told
them
of
.
Lord
evermore
give
us
of
that
bread
,
(
say
they
)
:
but
they
would
not
,
as
Christ
tells
them
take
the
paines
,
to
come
to
him
for
it
.
Such
desires
are
no
better
(
as
Solomon
tells
us
)
then
the
lustings
of
the
sluggard
,
Prov.
13.4
.
and
such
a
desire
slayes
a
man
,
Prov.
13.4
.
Prov.
21.24
,
26.
Prov.
21.25
,
26.
that
is
,
it
tends
to
his
destruction
,
for
that
he
will
not
second
his
desires
with
his
Labours
and
Endeavours
;
your
desires
being
idle
are
deadly
,
and
destructive
to
you
as
was
his
to
him
,
of
whom
I
have
read
:
who
being
a
great
frequenter
of
Ale-houses
,
and
Taverns
,
yea
and
wor●e
places
;
yet
durst
never
go
out
of
his
own
dores
,
without
saying
his
prayers
in
the
morning
,
which
being
done
he
would
say
,
Now
Devil
do
thy
worst
,
as
if
the
Devil
were
charmed
by
that
spell
;
so
that
he
durst
do
nothing
to
hurt
him
when
yet
he
avoided
not
his
Temptations
,
but
thrust
himself
upon
them
:
Many
say
,
they
p●ay
against
such
a
lust
,
&c.
and
yet
get
not
the
victory
,
but
they
add
not
the
means
which
should
second
their
Prayers
;
so
they
may
thank
themselves
.
Vse
2
Wherefore
as
David
said
to
his
Son
Solomon
,
Arise
,
and
be
doing
,
and
the
Lord
God
be
with
thee
,
so
let
me
say
to
you
,
1
Chron.
21.16
.
Arise
,
and
be
seeking
:
The
Lord
will
be
with
you
whilst
you
are
with
him
.
Whilst
you
are
with
him
,
in
seeking
with
fervent
Affections
and
hearty
endeavours
,
he
will
be
with
you
,
in
blessing
your
labours
,
he
stands
at
our
right
hand
,
to
save
us
(
as
David
shews
)
Psal.
16.8
,
&
109
,
31.
Now
the
right
hand
,
you
know
,
Psal.
16.8
,
&
109.31
.
is
the
working
hand
,
he
stands
there
to
blesse
us
,
and
prosper
our
labours
.
but
he
stands
not
at
our
left
hand
to
succour
us
,
in
our
idlenesse
;
Ora
,
Labora
was
an
Emperor's
Motto
:
So
it
is
the
Christians
,
Pray
,
Pray
,
Pray
,
said
that
Martyr
,
so
to
that
add
Work
,
Work
,
Work
.
Pray
and
Work
;
Work
and
Pray
;
Exod.
28.14
.
Esay
65.1
.
Rom.
8.26
.
let
these
be
like
the
Bells
and
Pomegranates
about
Aaron's
robes
:
God
infuseth
his
First
grace
into
thee
,
meerly
as
a
Giver
,
that
is
found
of
them
,
that
sought
him
not
;
but
his
subsequent
Graces
,
as
a
Helper
,
therefore
we
call
them
Auxiliant
graces
,
Helping
graces
;
and
we
alwayes
receive
them
when
we
endeavour
to
make
use
of
his
former
grace
.
I
cannot
look
for
his
help
,
unlesse
I
endeavour
withall
to
help
my self
:
Help
always
presumes
an
endeavour
,
and
co-operation
,
in
him
that
is
helped
.
Now
the
spirit
is
said
to
help
our
infirmities
,
Rom.
8.26
.
By
the
grace
of
Prayer
,
it
will
help
us
,
and
by
our
godly
endeavours
we
must
help
it
.
I
put
God
to
more
,
and
his
spirit
to
more
,
then
he
hath
promised
,
if
I
do
nothing
towards
the
obtaining
of
mercies
promised
,
and
recovery
of
my
losses
,
if
I
seek
not
.
Remember
what
paines
Saul
took
in
seeking
after
his
Fathers
Asses
,
which
were
lost
,
1
Sam.
9.24
.
1
Sam.
2
,
9.4
.
Is
it
not
a
shame
for
us
that
we
take
no
more
paines
in
seeking
after
a
lost
Heaven
,
a
lost
soul
?
Let
this
quicken
us
in
our
Endeavours
.
Some
Objections
we
meet
with
,
made
against
this
Doctrine
.
Obj.
The
promise
is
made
to
the
Prayer
of
faith
(
may
some
say
,
Math.
21
,
22.
)
If
then
,
I
believe
that
I
shall
be
heard
,
Math.
21.22
.
it
is
enough
though
I
use
no
more
endeavour
.
Resp.
The
promise
is
,
If
we
pray
in
Faith
we
shall
be
heard
;
but
that
Prayer
is
not
made
in
Faith
that
neglects
the
meanes
,
that
God
requires
to
be
used
,
but
it
is
the
Prayer
of
Presumption
.
God
hath
so
coupled
the
end
,
and
the
meanes
,
as
that
without
using
the
meanes
(
when
the
meanes
may
be
had
)
the
end
cannot
be
attained
,
Acts
27.30
.
Acts
27.30
.
Except
these
abide
in
the
Ship
,
ye
cannot
be
saved
,
(
said
Paul
to
the
Centurion
,
)
Why
,
might
some
say
,
God
hath
told
you
,
that
there
shall
not
any
mans
life
be
lost
,
and
you
say
,
that
you
believe
God
,
vers.
25.
what
need
we
then
to
let
these
men
from
going
out
?
Yes
,
God
must
be
trusted
,
but
not
tempted
,
by
neglect
of
due
means
,
which
God
doth
ordinarily
work
by
:
had
these
gone
away
,
they
should
have
wanted
hands
,
to
bring
the
Ship
nearer
to
the
Land
.
A
groundlesse
warrant
hath
that
man
for
his
Assurance
to
be
heard
in
Prayer
,
that
neglects
the
means
which
God
hath
prescribed
to
be
used
.
Obj.
But
(
as
we
have
heard
before
)
Prayer
is
the
best
means
that
can
be
used
in
our
distresses
;
what
need
more
endeavours
?
Resp.
But
it
was
not
said
before
,
that
Prayer
is
the
onely
meanes
,
as
if
all
other
were
excluded
.
It
is
but
a
part
of
the
meanes
,
albeit
it
be
the
best
part
,
and
principally
to
be
used
.
A
Physitian
puts
many
Ingredients
into
his
Physick
,
and
yet
there
is
one
Principall
Ingredient
amongst
the
rest
,
which
he
highly
esteemes
;
and
makes
account
that
it
will
effect
the
Cure
:
so
in
this
Case
,
other
meanes
that
God
offers
must
be
used
,
for
the
effecting
of
what
we
pray
for
:
Acts
27.30
.
1
Cor.
3.7
.
Psal.
127.1
,
2.
Phil.
4.6
,
7.
but
it
is
Prayer
that
sanctifies
these
meanes
and
blesseth
all
unto
us
,
1
Cor.
3.7
.
Psal.
1
,
27.12
.
Phil.
4.6
,
7
,
Obj.
But
in
joyning
our
Endeavours
with
our
Prayers
,
we
seem
not
to
put
that
confidence
in
God
,
as
we
do
when
we
trust
him
onely
,
with
the
effecting
of
that
we
desire
of
him
.
Resp.
The
more
Confidence
that
we
have
in
God
,
the
more
carefull
we
should
be
,
to
use
the
meanes
which
he
hath
prescribed
and
appointed
for
us
to
use
?
Dr.
Preston
〈◊〉
Prayer
.
A
Physitian
prescribes
us
such
a
course
of
Physick
to
be
used
,
such
a
diet
to
be
followed
,
&c.
Now
,
if
I
do
put
my
Life
into
such
a
Physitians
hands
,
and
trust
to
his
skill
,
I
shall
be
very
carefull
to
observe
his
Rules
,
and
follow
his
Prescriptions
:
so
is
it
,
in
this
Case
.
Obj.
But
meanes
may
be
wanting
;
Is
it
to
any
purpose
then
to
fall
a
praying
?
We
must
be
neither
further
off
,
Resp.
Acts
12.10
.
nor
nearer
the
meanes
then
befits
us
:
You
read
Acts
12.10
.
that
when
the
Angel
brought
St.
Peter
out
of
Prison
,
the
Iron
gate
opened
of
its
own
accord
;
there
was
no
man
there
to
open
it
,
Gods
finger
shall
do
it
:
but
when
he
came
to
the
house
of
Mary
the
Mother
of
John
,
he
was
fain
to
stand
before
the
door
and
knock
,
Vers.
13.
vers.
13.
We
may
think
it
strange
that
Iron
should
give
way
,
and
wood
make
opposition
;
but
God
would
not
shew
his
finger
,
where
mans
hand
was
to
be
used
.
If
we
have
the
meanes
,
we
are
to
use
them
,
because
it
pleaseth
God
to
work
by
them
;
as
the
ordinary
Instrument
for
the
effecting
of
his
promises
;
Psal.
127.1
,
2
,
&
42
,
6.
Deut.
8.3
.
yet
we
may
not
trust
in
them
,
nor
to
them
,
Psal.
127.1
,
2
,
&
42
,
6.
Deut.
8.3
.
So
look
we
on
the
meanes
,
as
knowing
they
are
but
meanes
;
the
blessing
comes
from
God
,
which
by
Prayer
we
crave
:
and
God
to
shew
himself
chief
,
2
Chron.
14.11
.
can
(
and
oftentimes
doth
)
work
without
meanes
,
as
,
1
Chron.
14.11
.
and
against
means
suspending
the
power
,
and
operation
of
naturall
causes
,
as
when
the
fire
burnt
not
,
the
water
drowned
not
;
the
Rock
gave
water
,
and
the
Iron
swam
;
So
that
God
hath
not
tyed
himself
to
the
meanes
and
use
of
them
:
If
the
meanes
be
withheld
,
his
power
is
not
:
Pray
still
,
and
leave
the
successe
to
God
.
And
so
we
have
done
with
the
second
Act
,
required
in
my
Text
:
Seek
.
The
promise
made
to
it
,
follows
.
Doct.
[
And
you
shall
find
]
Thence
we
inferr
that
,
Amos
5.4
,
6.
Such
as
seek
faithfully
,
shall
find
infallibly
,
Amos
5.4
,
6.
Seek
you
me
and
you
shall
live
,
saith
God
.
So
the
promise
runs
through
the
whole
Scripture
,
Deut.
4.29
.
Thou
shalt
seek
the
Lord
thy
God
,
Deut.
4.29
.
and
find
him
;
And
Jer.
29.13
.
Ye
shall
seek
me
and
find
me
,
when
ye
shall
seek
me
with
all
your
hearts
,
Jer.
29.13
.
2
Chron.
15.2
.
So
,
2
Chron.
15.2
.
If
you
seek
him
he
will
be
found
of
you
.
And
the
whole
house
of
Iudah
found
it
to
be
so
,
for
when
they
sought
him
with
their
whole
desire
,
he
was
found
of
them
,
Vers.
15.
2
Chron.
15.15
.
According
to
the
word
of
the
Prophet
,
this
David
assured
his
Son
Solomon
of
,
if
thou
seek
him
he
will
be
found
of
thee
,
1
Chron.
28.9
.
Psal.
34.4
.
Cant.
3.4
.
Lament.
3.25
.
Math.
13.44
.
Luke
15.9
.
Esay
45.19
.
Esay
.
8.19
.
1
Chron.
28.9
.
he
had
himself
found
it
experimentally
true
,
Psal.
34.4
.
I
sought
the
Lord
,
and
he
heard
me
,
and
delivered
me
from
all
my
feares
.
So
more
,
beside
David
,
Cant.
3.4
.
Lament.
3.25
.
Math.
13.44
,
45.
Luke
15.9
.
And
this
God
hath
not
spoken
in
secret
,
in
a
dark
place
of
the
earth
,
saith
the
Prophet
Esay
45.19
.
(
as
did
the
Prophets
of
the
Heathen
Gods
,
who
spake
uncertainly
,
and
obscurely
out
of
dark
denns
,
Esay
8.19
.
but
)
the
Lord
speakes
righteousnesse
,
and
declares
things
that
are
right
;
goodnesse
and
truth
concurr
in
him
;
goodnesse
in
inviting
us
to
seek
him
,
(
as
willing
to
be
found
,
)
and
truth
in
not
deceiving
,
and
frustrating
of
our
hopes
when
we
do
come
unto
him
,
and
seek
him
.
Reas.
Should
not
God
be
found
of
those
who
seek
him
truly
,
he
should
withstand
his
own
glory
,
(
in
losing
the
praise
of
his
truth
)
which
is
the
main
end
of
all
his
mercy
,
They
that
seek
after
the
Lord
shall
praise
him
,
Psal.
22.26
.
(
saith
David
,
Psal.
22.26
.
How
praise
him
?
Namely
,
in
acknowledging
him
,
true
in
all
his
promises
,
and
plentiful
in
his
mercy
.
nor
will
the
Lord
so
far
dishearten
and
discourage
his
servants
,
as
to
suffer
them
to
lose
their
labour
,
&
their
paines
in
seeking
;
but
he
will
uphold
them
in
that
duty
.
Who
would
use
the
meanes
?
depend
upon
the
promise
,
&
c.
?
if
there
were
no
hope
of
finding
what
they
seek
for
,
Psal.
10
,
18.
Psal.
9.10.18
.
The
Poor
shall
not
alwayes
be
forgotten
,
the
hope
of
the
afflicted
shall
not
perish
for
ever
.
Prov.
10.28
.
So
,
Prov.
10.28
.
The
hope
of
the
righteous
shall
be
gladnesse
:
they
shall
have
Comfort
in
seeking
:
Hope
,
and
joy
in
hoping
good
successe
;
in
which
successe
,
is
happinesse
.
Obj.
But
there
are
many
who
have
sought
,
Hos.
5.6
.
Rom.
11.7
.
Heb.
12.17
.
Luke
13.24
.
and
yet
not
sound
.
So
Israel
.
Hos.
5.6
.
They
shall
go
with
their
Flocks
and
Heards
,
to
seek
the
Lord
,
but
they
shall
not
find
him
,
and
Rom.
11.7
.
Israel
hath
not
obtained
what
it
seeketh
.
Of
Esau
it
is
said
that
he
sought
carefully
with
teares
for
the
blessing
,
yet
found
no
place
for
Repentance
,
Heb.
12.17
.
And
many
shall
seek
to
enter
in
,
but
shall
not
be
able
,
Luke
13.24
.
Indeed
all
Adams
sons
are
a
Generation
of
Seekers
,
but
all
are
not
happy
in
finding
,
what
they
seek
:
but
you
must
know
that
there
is
a
twofold
seeking
;
one
right
and
true
,
when
all
due
Circumstances
are
observed
therein
;
that
,
failes
not
:
And
there
is
another
kind
of
seeking
,
which
is
unsound
and
Hypocriticall
,
no
mervaile
if
that
be
unsuccessfull
.
It
is
the
former
kind
of
seeking
that
we
speak
of
,
a
true
and
faithfull
seeking
,
and
the
infallibility
of
finding
attends
upon
that
.
He
that
seeketh
,
Quae
oportet
,
&
quomodo
oportet
,
cannot
misse
finding
what
he
seeks
for
.
Some
there
are
that
seek
,
what
they
should
not
seek
but
rather
shun
:
He
that
bids
us
seek
,
saith
likewise
Seek
not
,
Amos
,
Amos
5.5
.
5.5
.
Seek
not
Bethel
:
nor
enter
into
Gilgal
,
go
not
up
to
the
Calves
of
Bethel
;
nor
to
the
high
places
,
and
altars
of
Gilgal
.
So
,
Jer.
45.5
.
Ier.
45.
ult.
Seekest
thou
great
things
for
thy self
,
(
as
honour
,
pleasure
,
riches
,
great
estate
,
&c.
)
these
are
great
things
indeed
in
the
eyes
of
men
of
this
world
,
(
who
having
an
itching
desire
after
them
,
will
scratch
for
them
till
the
blood
come
)
seek
them
not
(
saith
God
,
)
such
things
should
rather
seek
us
,
then
we
them
:
they
are
inter
Vtenda
,
rather
then
inter
Quaerenda
,
(
as
one
speakes
)
:
use
them
we
may
;
seek
them
immoderately
,
we
may
not
(
th●y
being
but
superfluities
.
)
Those
things
that
must
be
sought
after
especially
,
are
things
that
are
above
,
Colos.
3.1
.
Colos.
6.1
.
Zeph.
2.3
.
John
8.21
.
Math.
6.33
.
Gal.
4.6
,
7.
Jam.
1.12
.
Psal.
4.6
.
Phil.
2.21
.
Such
things
as
Zephanie
speakes
of
,
Zeph.
2.2
.
God
and
his
favour
,
Christ
,
and
his
righteousnesse
;
Iohn
8.23
.
Math.
6.33
.
the
spirit
of
grace
,
and
the
graces
of
that
spirit
,
Gal.
4.6
,
7.
Iam.
1.17
.
These
are
great
things
indeed
,
and
in
seeking
these
things
most
of
the
world
are
failing
.
David
speaks
of
many
such
,
Psal.
4.6
.
St.
Paul
saith
all
,
Phil.
2.21
.
that
is
the
most
of
all
:
these
run
after
a
shadow
,
but
selom
overtake
it
.
Others
seek
recta
,
but
not
rectè
:
right
things
,
but
they
seek
not
rightly
.
Three
wayes
saith
Bernard
,
Bern.
in
Cant.
Ser.
15.
men
may
be
frustrated
in
seeking
.
Cum
non
in
tempore
quarunt
,
aut
non
sicut
oportet
,
vel
non
ubi
oportet
:
when
they
seek
not
in
a
due
time
,
nor
in
due
manner
,
or
not
in
a
fitting
place
they
lose
their
labour
.
Some
faile
in
the
Quando
;
they
seek
,
but
out
of
season
.
The
Spouse
sought
in
the
night
,
Cant.
3.1
.
but
found
not
him
she
sought
for
.
The
time
of
ignorance
,
and
darknesse
,
is
no
time
to
seek
in
,
but
the
time
of
light
and
knowledge
:
Math.
15.10
,
11.
Heb.
12.17
.
Some
seek
when
the
Door
is
shut
,
so
did
the
foolish
Virgins
;
and
Esau
when
the
blessing
was
bestowed
.
They
shall
seek
thee
in
a
time
when
thou
mayst
be
found
,
Psal.
32.6
.
Prov.
1.28
.
Job
.
8.5
,
6.
Prov.
8.17
.
Math.
6.33
.
(
saith
David
)
Psal.
32.6
.
implying
,
that
there
is
a
time
when
men
may
seek
God
,
yet
not
find
him
.
And
such
a
time
indeed
there
is
,
Prov.
1.28
.
They
shall
seek
me
early
but
shall
not
find
me
,
and
yet
the
Promise
is
made
to
early
seeking
,
Iob
8.5
,
6.
Prov.
8.17
.
But
you
must
know
that
there
is
a
twofold
earlinesse
,
God's
Early
,
and
Mans
Early
:
Gods
Early
is
to
seek
him
in
the
first
place
,
Eccles.
12.1
.
Psal.
57.8
,
&
63
,
1
,
&
88
,
13.
in
respect
of
order
,
Math.
6.33
.
Early
in
respect
of
Life
,
Eccles.
12.1
.
Early
in
the
day
,
in
respect
of
other
business
,
Psal.
57.8
,
&
63
,
1
,
&
88
,
13
,
Such
earliness
is
acceptable
.
Mans
early
is
,
at
the
beginning
of
his
trouble
,
sicknesse
,
sorrow
;
and
so
it
may
be
too
late
.
If
we
take
Gods
early
,
we
are
sure
to
finde
;
but
if
we
take
mans
early
we
may
happ
to
misse
.
Early
Seeking
,
is
the
way
to
finde
.
Some
again
seek
,
but
not
in
the
place
right
,
Vbi
quaerunt
bona
,
locis
non-suis
;
they
seek
for
things
out
of
their
proper
Orbs
,
(
as
one
speaketh
)
.
The
Spouse
in
the
Canticles
sought
him
whom
her
soul
loved
that
was
a
good
what
;
but
she
sought
him
in
her
bed
,
Cant.
3.1
.
Aug.
Confess
.
Lib.
4.
c.
11.12
.
and
that
was
an
ill
where
,
Cant.
3.1
.
Do
you
seek
the
valiant
one
in
a
Bed
?
No
,
no
,
(
saith
Austin
)
seek
What
you
seek
,
but
not
Where
you
seek
:
the
bed
was
no
fit
place
to
seek
him
in
,
who
had
no
place
whereon
to
rest
his
head
;
whilst
she
seeks
him
there
,
she
doth
but
lose
her
labour
:
Joseph
and
Mary
missing
Christ
,
sought
him
in
cognatione
carnis
,
amongst
their
kindred
;
Luke
2.44
.
John
2.39
.
they
found
him
not
there
,
he
was
in
Domo
Patris
,
in
the
Temple
,
his
Father's
house
,
there
they
found
him
.
How
,
O
sweet
Jesus
,
shall
I
find
thee
amongst
my
Kindred
,
(
saith
Holy
Bernard
)
when
thou
wert
not
found
amongst
thine
own
naturall
Kinsmen
?
Quomodo
,
ô
bone
Jesu
,
inter
cognatos
meos
te
inveniam
,
qui
inter
tuos
minimè
es
inventus
?
Bern.
Luke
24.5
.
Math.
24.23
.
Cant.
1.7
.
Mary
Magdalen
,
with
some
other
women
,
sought
him
in
his
grave
,
but
seeking
the
Living
amongst
the
dead
,
it
was
to
no
purpose
.
Some
seek
him
in
secrets
,
Math.
24.23
.
Others
in
profane
Company
,
and
places
;
they
seek
Life
,
in
the
Region
of
Death
.
No
marvaile
if
such
find
him
not
,
Gods
house
and
habitation
is
the
finding
place
;
Cant.
1.7
.
There
Mary
found
him
.
Papists
,
they
seek
in
Pictures
,
instead
of
Scriptures
:
vicious
Livers
,
hope
to
find
in
worldly
vanities
;
they
seek
for
honour
in
Pride
,
when
it
is
to
be
found
in
humility
;
they
seek
for
Reputation
in
Revenge
,
when
it
is
to
be
found
in
Patience
;
they
seek
for
Content
in
Riches
when
it
is
to
he
found
in
Godlynesse
:
Many
such
seekers
there
are
in
the
world
,
but
mistaking
the
place
,
all
their
hopes
of
finding
will
be
frustrate
.
Lastly
,
Others
faile
in
the
sicat
,
it
may
be
they
seek
in
due
time
,
and
in
the
right
place
too
,
but
they
faile
in
the
manner
of
seeking
,
they
seek
not
as
they
should
.
Some
seek
without
Eyes
;
they
have
the
eye
of
Sense
and
Reason
,
but
that
of
Faith
is
wanting
;
they
seek
ignorantly
,
and
unbelievingly
,
their
eyes
are
not
opened
;
they
know
not
what
belongs
to
their
peace
.
The
Iewes
sought
,
but
missed
,
Luke
19.42
.
Rom.
11.7
,
8.
that
they
sought
for
;
for
that
they
had
no
eyes
to
seek
withall
,
Rom.
11.7
,
8.
Whilst
men
remain
in
ignorance
,
and
are
blinded
;
they
may
with
the
blind
Sodomites
grope
for
the
Door
,
but
they
shall
not
find
it
.
He
that
comes
to
God
,
must
believe
that
he
is
,
and
that
he
is
a
rewarder
of
them
that
seek
him
,
Heb.
11.6
.
Heb.
11.6
.
Some
seek
,
but
without
a
Light
,
as
our
Familists
,
Anabaptists
,
and
that
Sublimated
generation
of
Quakers
,
newly
sprung
up
:
they
scorn
the
Scriptures
,
and
seek
in
the
dark
co●ners
of
Enthusiasms
,
and
Revelations
.
Search
the
Scriptures
,
saith
Christ
,
John
5.27
.
John
5.37
.
but
these
will
none
of
that
.
Some
seek
,
but
without
Humility
,
proudly
and
boastingly
,
not
upon
their
knees
,
but
tiptoes
,
as
did
that
boasting
Pharisee
,
Luke
18.11
,
Rom.
6.31
.
Luke
18.
and
other
Justiciaries
:
So
Israel
sought
it
by
merits
,
Rom.
9.31
.
God
must
be
sough
humbly
,
and
submissively
,
Seek
the
Lord
ye
meek
of
the
Earth
,
Zeph.
2.3
.
Zeph.
2.8
.
Some
seek
,
but
without
Sincerity
;
Fictitiously
,
and
Hypocrititically
:
so
Paul
sought
God
,
1
Sam.
28.6
.
Math.
15.8
.
Jer.
29.13
.
Deut.
4.29
.
Hos.
7.14
.
John
6.26
.
Tract.
25.
in
John
.
Vix
quaeritur
Jesus
propter
J●sum
.
Bern.
ad
Fratres
in
Erem
.
Ser.
2.
1
Sam.
28.6
.
and
the
Hypocriticall
Iewes
who
drew
near
with
their
mouths
,
but
their
heart
were
far
from
God
;
You
shall
seek
me
and
find
me
,
saith
God
,
when
?
When
you
shall
seek
me
with
all
your
heart
,
Jer.
29.13
.
So
,
Deut.
4.29
.
Some
seek
,
but
not
purely
,
and
chastly
;
they
seek
not
grace
,
for
graces
sake
;
nor
Christ
for
Christs
sake
.
So
,
Hos.
7.14
.
Ioh.
6.26
.
searcely
is
Iesus
sought
for
Iesus
,
(
saith
Austin
,
)
Propter
te
,
Domine
,
propter
te
was
his
Motto
;
so
must
we
seek
him
,
as
not
any
other
thing
as
it
were
him
;
not
any
other
thing
besides
him
;
nor
any
other
thing
before
him
,
saith
Bernard
.
Some
Seek
,
Prov.
2.4
.
Luke
15.9
.
Dominus
quaerendus
est
sicut
&
diligendus
.
Hug.
Card.
Esay
26.9
.
but
not
fervently
,
and
earnestly
:
they
Seek
not
as
for
silver
,
Prov.
2.4
.
not
as
the
woman
did
for
her
lost
groat
,
Luke
15.
as
God
is
to
be
loved
,
so
must
he
be
sought
,
with
all
our
heart
,
with
all
our
soul
,
&c.
So
,
Esay
26.9
.
Mary
at
the
Sepulchre
,
was
so
intent
,
that
she
minded
not
the
Gardiner
.
Lastly
,
Some
Seek
not
constantly
,
and
perseveringly
:
Seek
the
Lord
and
his
strength
,
Psal.
105.4
.
Luke
2.46
.
2
Tim.
1.17
.
seek
his
face
evermore
,
saith
David
,
Psal.
105.4
.
Ioseph
and
Mary
continued
three
dayes
Seeking
.
So
Onesiphorus
sought
Paul
till
he
found
him
out
,
2
Tim.
1.17
.
All
such
seek
and
misse
,
because
they
seek
amisse
.
And
so
much
for
Answer
to
the
Objection
.
Use
1
If
then
at
any
time
,
we
Seek
and
find
not
,
impute
the
failing
unto
your selves
,
and
not
to
God
:
for
he
never
said
in
vain
to
any
of
the
house
of
Iacob
,
Esay
45.19
.
Psal.
9.10
.
Seek
you
me
,
Esay
45.19
.
He
never
forsaketh
them
that
seek
him
,
saith
David
,
Psal.
19.10
.
and
he
will
not
begin
now
.
Vse
2
Wherefore
,
be
we
encouraged
to
set
our
hearts
to
seek
the
Lord
aright
,
1
Chron.
22.19
.
1
Chron.
22.19
.
Seek
what
you
should
Seek
;
Seek
where
you
should
Seek
;
Seek
when
you
should
Seek
;
Seek
as
you
ought
to
Seek
;
and
rest
assured
that
your
labour
shall
not
be
in
vain
:
1
Cor.
15.58
.
you
shall
find
.
In
Seeking
for
earthly
things
at
mans
hands
,
we
often
faile
;
but
if
we
Seek
the
best
,
at
Gods
hands
we
alwayes
Speed
.
We
may
go
to
the
Physitian
,
and
Seek
health
,
but
meet
with
Death
;
we
may
go
to
the
Lawyer
and
Seek
for
Law
,
and
Justice
,
and
meet
with
Injustice
,
and
Oppression
;
we
may
Seek
to
Friends
,
for
kindnesse
,
and
favour
,
and
finde
enmity
,
and
hatred
from
them
!
All
that
Seek
to
men
,
speed
not
;
though
their
requests
be
never
so
just
,
and
honest
(
as
we
find
Luke
18.1
.
)
But
whom
did
God
ever
send
away
with
a
sad
heart
,
that
sought
him
sincerely
?
Suetonius
reports
of
Titus
that
he
was
wont
to
say
,
that
none
should
go
away
from
speaking
with
a
Prince
,
with
a
sad
heart
.
God
likes
it
not
,
that
we
should
go
from
him
with
a
dejected
spirit
:
it
is
our
own
fault
,
if
we
do
.
Ezra
8.22
.
Lament.
3.23
.
Psal.
34.10
.
Psal.
9.10
.
Amos
5.6
.
The
hand
of
the
Lord
is
with
them
for
good
,
who
seek
him
,
Ezra
8.22
.
He
will
be
good
to
that
soul
,
Lament.
3.23
.
They
shall
want
no
good
thing
,
Psal.
34.10
.
Never
be
forgotten
,
Psal.
9.10
.
But
they
shall
live
for
ever
,
Amos
5.6
.
To
conclude
with
that
of
Berward
,
It
is
more
easy
for
Heaven
and
Earth
to
passe
away
,
than
that
he
who
so
seeketh
as
he
should
,
should
not
find
;
that
so
asketh
,
should
not
receive
;
that
so
knocketh
should
not
have
it
opened
to
him
.
And
that
is
the
last
branch
I
am
to
speak
of
.
Text.
[
Knock
and
it
shall
be
opened
unto
you
.
]
And
here
(
as
in
the
former
)
we
have
the
thing
enjoyned
,
Knock.
And
the
promise
made
,
It
shall
be
opened
unto
you
,
we
begin
with
the
First
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
cornibus
ferio
à
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Od.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Knock
ye
.
A
term
that
imports
more
vehemency
,
then
either
of
the
former
;
It
is
a
Metaphor
,
taken
from
the
Oxe
,
or
some
other
strong
necked
beast
,
which
runneth
with
the
Horne
against
any
thing
with
force
and
violence
,
and
gives
a
great
blow
unto
it
.
Such
a
holy
kind
of
violence
must
be
offered
at
the
gate
of
Heaven
,
by
our
prayers
,
if
we
would
have
it
opened
unto
us
:
bare
asking
is
not
enough
,
Seeking
not
sufficient
,
unlesse
we
so
ask
,
so
seek
,
as
that
we
Knock
withall
,
in
our
asking
,
and
seeking
.
Something
is
implyed
in
this
term
,
as
well
as
imported
:
that
implyed
,
is
,
that
,
Doct.
Heaven
hath
a
Door
,
A
Door
,
or
gate
we
know
,
is
properly
that
whereby
an
enterance
is
made
,
into
some
house
,
City
,
or
other
place
;
and
serves
to
let
in
some
,
and
keep
out
others
.
Thus
Metaphorically
Heaven
is
said
to
have
a
door
,
or
gate
,
Gen.
28.17
.
Psal.
24.7
.
Math.
7.13
.
Luke
13.25
,
28.
Revel.
4.10
.
&
21.12
.
&
22.14
.
Acts
10.11
.
Revel.
4.1
.
&
19.11
.
Acts
7.56
.
Luk.
13
.
25.2●
Math.
25
.
1●
.
Gen.
28.17
.
Psal.
24.7
.
Math.
7.13
.
Luke
13.25
,
28.
Revel.
4.10
.
&
21.12
.
&
22.14
.
Which
gates
are
not
literally
to
be
understood
,
but
Mystically
,
pro
modo
intrandi
,
for
the
manner
of
Entrance
:
that
door
,
those
gates
,
are
those
passages
whereby
we
enter
,
and
are
admitted
.
This
Door
doth
sometimes
open
to
let
in
some
,
and
is
kept
shut
against
others
.
St.
Peter
saw
them
open
in
a
vision
,
Acts
10.11
.
So
did
St.
Iohn
,
Revel.
4.1
.
&
191.11
.
St.
Steven
saw
them
open
visibly
,
and
sensibly
,
Acts
7.56
.
And
as
it
opens
,
so
it
shuts
,
Luke
13.25
,
28.
Math.
25.10
.
It
keeps
out
,
as
well
as
le
ts
in
.
And
it
is
a
large
two
leaff'd
Door
;
Revel.
3.8
.
Per
portam
Ecclesiae
,
intramus
ad
portam
Paradisi
.
Aug.
Serm.
de
temp.
136.
2
Pet.
1.11
.
the
one
leaf
of
it
,
is
Grace
,
the
Grace
of
Regeneration
and
Adoption
:
by
this
we
make
our
first
entrance
into
Heaven
,
and
that
in
this
Life
,
sealed
and
confirmed
unto
us
in
our
Baptism
,
which
is
the
Sacrament
of
our
Admission
into
the
visible
Church
,
(
the
Suburbs
of
Heaven
)
and
the
more
we
abound
in
grace
,
the
more
abundantly
do
we
enter
,
2
Pet.
1.11
.
The
other
Leaffe
of
this
Door
is
Glory
,
Math.
25.
Math.
25.10
.
No
passage
to
Glory
,
but
by
Grace
:
and
into
it
our
souls
shall
enter
at
the
day
of
Death
,
Luke
16.22
,
&
23
,
43.
Luke
16.22
,
&
23
43.
And
at
the
day
of
Judgment
we
shall
be
admitted
both
in
body
and
soul
to
enter
in
with
Christ
,
Colos.
3.4
.
Thes.
4.17
.
and
Reign
with
him
in
Glory
,
Colos.
3.4
.
1
Thes.
4.17
.
Reas.
The
ground
of
this
is
laid
down
,
Heb.
10.19
,
20.
The
High
Priest
entred
into
the
Holy
of
Holies
,
Heb.
10.19
,
20.
with
the
blood
of
Beasts
.
Now
we
have
free
entrance
into
Heaven
it self
,
(
which
is
the
Truth
and
Substance
of
that
shaddow
)
through
the
precious
blood
of
Iesus
Christ
.
He
is
that
new
and
ever
living
way
ordained
,
and
consecrated
for
our
only
passage
into
glory
.
Man
,
by
his
transgression
was
not
onely
excluded
the
Earthly
Paradise
,
but
the
Heavenly
Heaven
was
,
by
it
,
fast
shut
against
him
;
and
Hell
set
wide
open
for
him
:
but
God
(
in
mercy
pittying
mans
misery
)
●ent
his
Son
,
to
satisfie
his
Justice
,
for
mans
disobedience
;
Sanguis
Christi
,
clavis
Paradisi
.
Hier.
and
by
satisfying
,
and
obeying
in
our
behalf
,
to
open
Heaven
again
for
us
,
which
he
did
exactly
(
so
we
have
it
in
our
English
Liturgy
,
when
thou
didst
overcome
the
sharpnesse
of
Death
,
Aditum
per
vulnera
pandit
.
thou
didst
open
the
Kingdome
of
Heaven
to
all
Believers
)
.
Thrice
were
the
Heavens
opened
to
him
,
whilst
he
was
on
Earth
;
Math.
3.16
.
Math.
17.5
.
Acts
1.9
.
Once
in
his
Baptism
,
Math.
3.16
.
The
second
,
at
his
Transfiguration
,
Math.
17.5
.
And
the
third
at
his
Asscenston
,
Acts
1.9
.
Which
visible
Scissures
,
and
patefactions
were
figures
of
our
invisible
enterance
;
and
that
it
was
made
by
Christ
alone
.
For
(
as
St.
Iohn
speakes
of
opening
the
Book
)
,
No
man
neither
in
Heaven
,
nor
Earth
,
Revel.
5.3
.
Joh.
14.6
.
Joh.
10.7
.
Revel.
3.7
.
Revel.
1.18
.
nor
under
the
Earth
was
worthy
not
able
to
open
Heaven
for
us
,
in
which
regard
he
is
said
to
be
the
Way
,
Ioh.
14.6
.
and
the
Door
Iohn
10.7
.
and
to
have
the
Key
of
David
,
Revel.
3.7
.
yea
of
Death
and
Hell
,
Revel.
1.18
.
Vse
.
Let
such
take
notice
of
this
Doctrine
,
as
think
it
an
easie
matter
to
enter
into
Heaven
,
1
Cor.
6
,
10.
Revel.
21.8
,
&
22
,
15.
albeit
they
finde
themselves
amongst
those
mentioned
in
the
black
Catalogue
,
1
Cor.
6.9
,
19.
Revel.
21.8
,
&
22
,
15.
whom
God
hath
threatened
to
exclude
:
yet
they
make
but
a
tush
at
all
,
as
if
they
had
power
to
enter
whether
God
will
or
no
,
at
pleasure
:
It
is
true
,
that
Heaven
hath
a
Door
,
but
a
door
that
stands
not
open
to
all
Commers
,
so
as
that
who
so
will
may
enter
,
when
he
will
,
without
knocking
.
It
is
a
Door
that
hath
a
Lock
,
belonging
to
it
,
albeit
a
spring-lock
;
which
we
can
shut
upon
our selves
,
but
not
open
again
at
pleasure
,
it
is
the
hand
within
that
must
do
that
.
Nor
is
there
any
other
way
to
enter
,
then
by
the
Door
.
The
wall
is
said
to
be
great
,
and
high
,
there
is
no
climbing
over
that
,
Revel.
21.12
.
Math.
6.20
.
Revel.
21.12
.
Nor
is
there
any
breaking
through
,
Math.
6.20
.
Nor
is
there
any
window
to
creep
in
at
.
The
excellency
of
Heaven
is
wonderfull
and
secret
;
God
will
not
open
a
window
for
the
eye
of
his
own
,
they
may
not
be
prying
in
too
far
into
his
secrets
:
A
Door
indeed
he
hath
prepared
for
the
foot
;
a
passage
for
the
soul
,
both
whilst
it
is
in
the
body
;
in
holy
thoughts
,
fervent
prayers
;
and
when
it
passeth
out
of
the
Body
,
at
the
day
of
Death
:
but
yet
so
,
as
that
Door
cannot
be
opened
neither
by
force
,
nor
fraud
.
no
Pick-lock
nor
Golden-key
can
do
any
thing
here
;
Bribery
unlocks
the
gates
of
Hell
,
but
not
the
Door
of
Heaven
.
Nor
will
St.
Peters
keyes
which
the
Pope
pretends
to
have
,
fit
the
wards
of
that
Lock
.
These
keyes
that
hang
at
the
Pope's
girdle
,
are
the
keyes
of
the
bottomlesse
pit
,
Revel.
9.1
.
Revel.
9.1
.
not
of
the
gates
of
this
Celestial
City
.
Pope
Leo
being
much
troubled
in
his
Conscience
,
for
sin
;
was
cheared
up
by
his
Confessor
,
after
this
manner
.
Quid
times
,
sancte
Pater
,
&c.
what
makes
you
thus
affraid
,
(
most
holy
Father
)
you
have
the
keyes
of
Heaven
,
and
the
merit
of
Christ
at
your
dispose
?
Oh!
said
Leo
,
this
you
know
,
that
he
who
sells
any
thing
,
hath
no
right
in
that
he
sold
:
I
fear
,
since
we
have
so
often
sold
Heaven
,
that
we
shall
have
no
right
nor
interest
therein
our selves
.
nay
,
the
very
Angels
of
Heaven
,
those
Celestiall
spirits
,
though
they
be
able
to
penetrate
all
things
under
Heaven
;
yet
are
they
not
able
by
their
own
power
,
to
enter
that
body
,
without
leave
,
no
more
then
they
are
able
to
enter
into
the
body
of
one
another
.
The
Empyrean
Heaven
(
where
God
,
and
all
his
blessed
ones
inhabit
eternally
)
gives
way
to
these
Messengers
by
the
power
of
God
,
when
they
are
sent
;
otherwi●e
they
could
not
passe
in
,
or
out
:
And
shall
any
wicked
Liver
think
to
get
in
,
without
Gods
leave
?
Oh
desperate
folly
!
Use
2
Secondly
,
what
cause
have
we
to
magnifie
the
riches
of
Gods
goodnesse
,
to
us
wretched
sinners
,
who
being
without
hope
,
by
reason
of
sin
,
ever
to
enter
into
Heaven
,
either
in
soul
or
body
,
there
being
a
brook
in
the
way
,
a
torrent
of
wrath
,
and
curses
betwixt
us
,
and
it
;
yet
was
pleased
,
in
giving
his
Son
for
us
,
to
dry
up
that
torrent
,
and
drink
up
that
wrath
,
so
that
we
may
passe
over
it
,
Psal.
110.7
.
as
Israel
did
over
Jordan
,
and
not
be
swallowed
up
;
so
making
that
possible
to
us
,
through
Christ
,
which
through
sin
was
altogether
impossible
.
Hos.
2.15
.
Had
there
bin
no
Door
of
Hope
,
(
as
we
see
there
is
)
we
had
bin
the
most
wretched
and
miserable
of
any
of
the
Creatures
that
God
ever
made
:
but
this
may
stay
our
sinking
hearts
,
and
raise
up
our
drooping
spirits
;
It
is
possible
,
it
is
possible
,
to
enter
into
Heaven
;
there
is
a
Door
,
and
a
Door
to
open
.
Clavus
penetrans
Clavis
aperiens
(
saith
Bernard
)
the
nailes
that
fastned
him
to
the
Crosse
,
are
the
key
that
unlockt
it
.
An
entrance
,
a
passage
is
made
for
our
Prayers
,
so
that
they
may
come
into
Gods
presence
,
and
a
passage
for
Gods
blessings
to
come
to
us
;
A
passage
from
man
to
God
;
from
Earth
to
Heaven
,
by
the
Prayer
of
Faith
:
And
a
passage
again
from
God
to
man
,
whilst
he
heareth
Prayer
,
and
showreth
blessings
upon
our
heads
,
sending
down
his
Holy
spirit
into
us
,
and
his
Holy
Angels
to
attend
upon
us
,
even
in
this
Life
;
and
at
the
day
of
Death
.
A
passage
for
our
souls
too
,
which
if
we
commit
to
God
,
in
well
doing
,
we
need
not
doubt
,
but
have
comfortable
assurance
,
that
albeit
our
bodies
be
interred
in
the
earth
for
a
time
,
Eccles.
12.7
.
yet
our
spirits
shall
return
to
God
that
gave
them
.
And
at
the
last
day
a
passage
will
be
found
both
for
body
and
soul
into
that
Heaven
,
whither
Christ
our
head
is
already
ascended
,
and
be
for
ever
entertained
in
that
house
,
and
within
those
Doors
,
ubi
non
intrat
inimicus
,
ubi
non
exit
amicus
,
(
saith
Austin
:
)
where
ne●er
any
that
hates
thee
shall
get
to
thee
,
nor
any
that
loves
thee
,
part
from
thee
.
Let
us
often
think
of
the
Door
,
and
be
careful
to
find
the
Door
,
get
a
knowledg
of
Christ
Jesus
,
1
Cor.
2.2
.
Acts
4.12
.
and
him
crucified
,
there
is
no
other
name
under
heaven
to
be
saved
by
,
but
by
that
name
.
He
is
the
way
,
the
Truth
,
and
the
Life
.
If
we
know
not
him
,
we
do
but
grope
,
as
the
Sodomites
struck
with
blindness
for
the
Door
,
but
shall
not
find
it
.
God
by
his
word
and
spirit
calls
upon
you
,
come
up
hither
,
Revel.
4.1
.
Follow
that
call
,
it
will
bring
you
to
the
Door
,
and
being
come
,
knock
as
we
are
willed
by
our
Saviour
,
Reve
l.
4.1
.
and
knock
with
violence
:
So
much
(
as
I
have
said
)
the
word
imports
;
and
giveth
us
to
understand
,
that
,
Doct.
There
is
a
Holy
violence
to
be
offered
at
the
gate
of
Heaven
.
Having
found
the
door
,
it
is
not
enough
,
to
call
,
or
ask
,
Ho
,
who
's
within
there
?
Nor
to
rap
easily
,
and
gently
;
there
must
be
a
bouncing
(
as
we
use
to
speak
)
with
the
hand
too
:
we
must
lay
on
with
all
our
might
,
if
we
look
to
be
admitted
.
The
Kingdom
of
Heaven
,
(
saith
our
Saviour
)
suffers
violence
,
and
the
violent
take
it
by
force
,
Math.
11.12
.
which
words
,
Math.
11.12
.
albeit
in
a
more
peculiar
manner
,
are
to
be
understood
,
of
that
confluence
of
people
who
with
great
eagernesse
,
followed
after
Iohns
Ministery
;
yet
it
is
applyable
to
this
Duty
of
Prayer
;
and
to
all
other
meanes
whereby
the
Kingdom
of
Heaven
is
sought
;
in
the
using
whereof
a
religious
violence
is
to
be
shewed
,
in
the
zealous
performance
thereof
.
This
is
explained
by
a
Parallel
place
,
Luke
16.16
.
The
kingdom
of
Heaven
is
preached
,
Luke
16.16
.
and
every
man
presseth
into
it
;
No
better
way
then
by
Prayer
added
to
Preaching
,
do
we
presse
into
that
kingdom
.
This
Holy
violence
,
the
Saints
of
God
have
used
in
their
Prayers
.
What
think
you
of
Nehemiah
,
when
he
prayed
himself
pale
,
Neh.
2.6
.
of
Daniel
when
he
prayed
himself
sick
,
Neh.
2.6
.
Dan.
8.17
.
1
Sam.
1.14
.
Dan.
8.17
.
of
Hannah
,
when
by
reason
of
the
unusuall
motion
of
her
lips
,
old
Ely
judged
her
to
be
drunk
,
1
Sam.
1.14
?
Preces
fundimus
Coelum
tundimus
,
misericordiam
extorquemus
,
as
was
said
of
Christians
in
Tertullians
dayes
,
they
did
not
only
beseech
,
but
besiedge
,
God
;
(
But
of
this
importunacy
in
Prayer
we
have
before
spoken
,
therefore
here
the
lesse
shall
serve
,
)
yet
give
leave
to
shew
you
how
we
must
knock
,
and
with
what
,
at
the
gate
of
mercy
.
It
is
said
of
the
wicked
,
they
work
wickednesse
with
both
hands
,
i.e.
earnestly
and
industriously
with
all
their
strength
,
Mich.
7.3
.
Mich.
7.3
.
so
must
we
knock
with
all
our
strength
,
with
both
hands
;
one
hand
is
not
enough
to
knock
withall
,
we
must
knock
with
both
hands
,
and
both
littlee
now
.
The
hand
of
the
soul
,
and
the
hand
of
the
Body
,
the
hand
of
Faith
,
and
the
hand
of
a
godly
life
.
The
hand
of
the
inward
,
and
the
hand
of
the
outward
man
,
(
for
as
the
Outward
man
is
furnished
with
members
,
eyes
,
ears
,
hands
,
&c.
so
is
the
Inward
likewise
,
in
a
spirituall
sense
)
both
must
be
imployed
.
The
hand
of
the
soul
,
is
Faith
;
A
strong
hand
indeed
:
when
that
knocks
,
God
soon
heares
:
indeed
it
will
be
heard
before
it
leaves
rapping
.
It
knocks
with
Authority
,
and
presents
God's
Promises
as
his
own
hand
writting
,
and
obligation
;
As
Thamar
did
to
Iudah
,
his
bracelet
,
and
his
signet
,
saying
,
Discern
I
pray
thee
whose
these
are
.
Gen.
38.25
.
It
brings
us
with
boldnesse
to
the
gates
of
Heaven
,
Heb.
10.19
.
Ephes.
3.12
.
Psal.
116.10
,
Jam.
1.6
.
1
John
5.14
.
Lament.
3.41
.
Psal.
142.3
.
Esay
1.15
.
Heb.
10.19
.
Ephes.
3.12
.
Psal.
116.10.11
.
Nor
will
it
take
a
deniall
.
This
is
required
,
Iam.
1.6
.
1
Iohn
5.14
.
And
with
this
hand
hath
the
Faithful
knocked
at
the
gate
of
mercy
,
as
Scripture
shewes
abundantly
.
The
other
hand
we
must
knock
withall
,
is
the
outward
or
bodily
hand
,
Lament.
3.41
.
Psal.
141.3
.
Nor
may
this
hand
be
a
polluted
or
defiled
hand
;
such
a
hand
shall
be
rappt
:
Nor
will
God
regard
the
knocking
of
it
,
Esay
1.15
.
Should
a
Subject
offer
up
a
supplication
to
his
Soveraign
,
with
a
hand
wreaking
in
the
blood
of
the
Prince
,
the
Son
of
the
King
,
can
be
look
to
speed
?
No!
this
hand
must
be
washed
in
Innocencie
;
1
Tim.
2.8
.
pure
hands
they
must
be
that
we
knock
withall
,
1
Tim.
2.8
.
A
vertuous
and
godly
Life
Knocks
aloud
;
Acts
10.31
.
Semper
orat
,
qui
semper
bona
facit
.
good
workes
as
well
as
good
words
have
a
loud
cry
.
The
vices
of
Sodome
did
cry
,
and
the
Alms
of
Cornelius
did
knock
and
call
.
As
Prayer
is
vocall
,
so
it
may
be
actuall
;
we
may
do
prayers
,
as
well
as
think
prayers
,
or
speak
prayers
.
In
doing
the
Duty
of
your
vocation
you
knock
with
the
hand
;
in
mortifying
the
lusts
of
your
flesh
,
you
knock
with
the
hand
,
&c.
In
the
first
of
the
Revelation
,
Revel.
1.12
.
verse
12.
we
read
that
St.
Iohn
looked
back
to
see
a
voice
;
and
if
that
were
proper
,
then
it
is
not
unlikely
that
God
will
look
down
to
hear
a
work
.
And
thus
you
have
heard
that
we
must
knock
,
and
how
we
must
knock
.
Now
a
word
of
Use
.
Vse
.
How
happy
would
it
be
with
us
,
if
we
would
offer
more
violence
at
the
gates
of
Heaven
.
There
is
knocking
&
rapping
at
the
gates
of
Hell
;
a
kind
of
violence
offered
at
those
Infernal
Doors
.
Now
knocks
the
Blasphemer
,
Esay
64.7
.
by
his
blasphemy
;
&
presently
another
&c.
But
who
stirrs
up
himself
to
take
hold
upon
the
Lord
▪
On
Earth
likewise
there
is
violence
offered
,
Psal.
55.9
.
&
58.2
.
Esay
59.6
.
Jer.
6.7
,
&
54
,
46.
Ezek.
7.11
,
23.
Mich.
6.12
.
Amos
3.10
.
Obad.
10.
Hab.
1.23
.
Mal.
2.16
.
Jer.
23.10
.
David
complains
of
it
,
Psal.
55.9
,
&
58.2
.
You
weigh
the
violence
of
your
hands
in
the
earth
.
Instead
of
weighing
all
things
by
Justice
;
they
weighed
matters
according
to
the
violence
of
their
passions
;
they
weighed
out
wrong
for
right
.
All
the
Prophets
complaine
of
this
violence
,
Esay
59.6
.
Ier.
6.7
,
&
51
,
46.
Ezek.
7.11
,
23
,
Mich.
6.12
.
Amos
3.10
.
Obad.
10.
Hab.
1.23
.
Mal.
2.16
.
There
is
enough
,
and
too
much
,
of
such
violence
to
be
found
amongst
us
,
(
but
such
violences
are
evil
,
and
their
force
not
right
,
Jer.
23.10
.
)
But
how
little
is
there
of
this
holy
violence
offered
,
at
the
gates
of
Heaven
.
Alas
for
us
,
we
strive
not
in
prayer
,
we
knock
not
so
as
to
be
heard
:
we
are
like
him
of
whom
the
Poet
speaks
,
who
moved
his
lips
in
prayer
,
as
if
he
were
fearfull
to
be
heard
.
Labra
movet
metuens
audiri
.
Aug.
Cons.
Lib.
8.
c.
7.
(
As
Austin
acknowledgeth
he
used
to
do
before
his
Conversion
.
)
Callidus
a
Roman
Orator
,
pleading
a
cause
very
faintly
,
without
any
shew
of
Affection
;
Tully
told
him
that
surely
he
was
but
in
jest
,
and
not
in
earnest
,
for
if
he
had
bin
so
,
the
tyde
of
his
Affection
would
have
bin
up
.
It
is
a
shrewd
Argument
that
such
as
knock
gently
,
at
the
gates
of
Heaven
;
do
not
indeed
desire
to
be
heard
of
God
.
Vse
2
Wherefore
see
that
you
imploy
your
hands
,
as
well
as
your
tongues
in
prayer
,
think
not
,
that
the
strength
of
one
hand
will
do
it
,
put
to
the
strength
of
both
;
knock
hard
.
Christ
speaking
of
his
Church
,
compareth
it
to
Pillar
of
smoak
,
arising
from
the
most
rich
and
pleasant
Composition
of
Myrrh
and
Frankincense
,
and
other
pleasant
Odors
,
Cant.
3.6
.
Cant.
3.6
.
Our
Prayers
are
like
these
Pillars
of
smoak
,
which
ascend
out
of
the
wildernesse
of
this
world
;
but
this
smoak
must
arise
from
the
sweet
perfume
of
Myrrh
and
Frankincense
.
By
Frankincense
,
some
understand
the
burning
fervency
of
the
affection
,
when
as
an
enflamed
heart
seeketh
:
and
by
Myrrh
they
understand
mortification
,
and
dying
unto
sin
.
Now
that
holy
perfume
of
the
Tabernacle
which
God
appointed
to
be
made
of
pure
Myrrh
and
Frankincense
,
(
to
which
it
may
be
conceived
Solomon
alludeth
)
was
to
be
taken
of
each
like
weight
,
Exod.
30.34
.
Exod.
30.34
.
If
we
pretend
much
Faith
,
and
want
Charity
,
or
good
workes
;
if
we
shew
not
forth
the
fruits
of
faith
in
our
lives
,
the
perfume
of
Prayer
is
not
sweet
in
Gods
nosthrils
.
If
you
make
that
perfume
according
to
God's
description
put
in
as
much
of
the
Myrrh
as
of
the
Frankincense
,
of
each
a
like
weight
,
let
holinesse
of
Life
,
accompany
your
holy
Profession
of
Faith
;
and
when
your
hands
drop
down
Myrrh
,
and
your
fingers
pure
Myrrh
;
then
lay
hands
,
on
the
handles
of
the
Lock
,
(
as
the
Church
saith
she
did
)
Cant.
5.5
.
and
knock-hard
,
that
you
may
be
heard
.
And
so
we
have
done
with
the
Duty
,
Cant.
5.5
.
The
Incouragement
followes
.
And
it
shall
be
opened
unto
you
.
Such
is
the
power
of
Prayer
,
Text.
Doct.
that
the
gates
of
Heaven
cannot
stand
shut
against
it
.
Elijah
by
his
fervent
prayer
,
lockt
,
and
unlockt
Heaven
,
at
his
pleasure
,
Jam.
5.17
.
Iames
5.17
.
by
turning
the
key
one
way
,
he
lockt
it
up
,
that
it
rained
not
,
and
by
turning
it
again
,
he
unlockt
it
,
and
set
it
open
,
so
that
the
Heavens
gave
rain
,
and
the
Earth
brought
forth
her
fruit
.
And
,
as
he
fetched
water
from
heaven
by
his
prayer
,
so
he
fetched
fire
thence
by
it
,
2
King
.
1.18
.
Jos.
10.12
.
Esay
38.8
.
Luke
3.21
.
2
King
.
1.10
.
Ioshua's
Prayer
had
such
power
over
Heaven
th●t
the
Sun
and
Moon
stood
still
,
till
he
was
revenged
on
his
enemies
,
as
we
read
,
Ios.
10.12
.
And
Hezekiah
by
his
prayer
brought
the
Sun
back
ten
degrees
,
by
which
it
was
gone
down
,
as
we
read
,
Esay
38.8
.
When
Christ
prayed
,
the
Heavens
opened
Luke
3.21
.
And
the
godly
prayin●
by
the
same
spirit
,
have
the
like
power
.
When
St.
Steven
was
brought
forth
to
be
stoned
,
he
knocked
at
the
gate
of
Heaven
,
by
his
fervent
prayer
,
Acts
7.56
.
Lord
let
me
in
,
Lord
Iesus
receive
my
spirit
:
and
presently
the
Doors
of
Heaven
opened
unto
him
:
this
he
saw
;
and
did
see
withall
Christ
Iesus
whom
he
had
preached
,
Standing
at
the
right
hand
of
God
,
Christus
stat
ut
Vindex
,
sedet
ut
Judex
.
as
being
ready
to
revenge
his
wrongs
,
Acts
7.56
.
Obj.
But
the
Virgins
knockt
,
yet
could
not
be
admitted
,
Math.
25.11
.
So
other
,
Math.
25.11
,
So
Luke
13.25
.
Luke
13.25
.
Resp.
But
they
were
Hypocrites
,
and
gracelesse
persons
;
and
the
Promise
is
not
made
to
such
:
nor
will
every
knocking
do
it
(
as
before
was
shewed
you
)
but
the
knocking
at
the
gate
,
by
the
hand
of
Faith
,
and
of
a
holy
Life
.
Such
as
so
knock
shall
have
the
Door
of
Heaven
flung
open
to
them
,
that
their
Prayers
,
and
Persons
too
in
due
time
,
may
enter
.
Vse
And
now
me-thinks
,
if
nothing
that
hath
hitherto
bin
said
concerning
Prayer
,
should
cause
you
to
be
in
love
with
it
;
yet
this
that
is
now
spoken
,
of
the
efficacy
and
power
of
it
,
should
cause
you
to
affect
it
.
Austin
aytly
terms
Prayer
the
key
of
Heaven
,
for
that
it
lets
us
into
Gods
treasury
,
whence
we
may
take
what
we
will
;
it
opens
the
Door
,
and
gives
us
enterance
,
yea
possession
of
the
whole
house
.
There
is
a
kind
of
Omnipotency
in
it
.
Oh!
what
cannot
Prayer
do
?
If
the
Door
of
Heaven
cannot
be
kept
shut
against
it
,
can
prison
Doores
?
iron
gates
withstand
it
?
It
cannot
be
.
There
is
no
prison
so
strong
,
but
prayer
is
able
to
make
the
Door
fly
open
:
Read
,
Acts
12.5
,
6
,
7.
Acts
12.5
,
6
,
7.
Peter
is
committed
to
prison
by
Herod
,
the
Doores
are
fast
lockt
upon
him
;
and
least
the
prisoner
should
make
an
eascape
,
he
is
bound
with
two
chaines
,
and
strongly
warded
with
a
double
watch
:
so
that
in
humane
judgment
there
was
no
possibility
of
escaping
,
and
yet
Peter
is
delivered
,
and
that
through
the
Prayers
of
the
Church
.
The
Church
sent
up
their
prayers
,
and
God
sends
down
his
Angel
;
who
awakes
him
,
unbindes
him
;
directs
him
,
instructs
him
,
&
brings
him
out
of
danger
,
before
he
leaves
him
:
by
which
it
appears
that
it
was
prayer
,
rather
then
the
Angel
that
delivered
Peter
out
of
prison
;
for
prayer
went
up
,
before
the
Angel
came
down
.
Another
like
Instance
we
have
,
Acts
16.15
,
26.
Acts
16.25
,
26.
Paul
and
Silas
are
put
into
prison
;
cast
into
the
lowest
dungeon
;
laid
fast
in
the
stocks
,
neck
and
feet
together
;
made
sure
enough
,
(
one
would
think
)
:
they
betake
themselves
to
prayer
,
they
send
that
on
their
errand
into
Heaven
,
and
it
knocks
so
heard
,
that
it
shakes
Heaven
and
Earth
;
by
and
by
the
prison
Doores
were
opened
,
and
every
mans
chaines
loosed
and
fell
from
him
:
such
is
the
power
of
prayer
,
that
no
Door
can
stand
barrd
against
it
.
This
St.
Paul
knew
right
well
,
by
his
own
experience
,
insomuch
that
at
other
times
when
he
was
a
prisoner
,
he
trusted
that
through
the
Prayers
of
the
Saints
he
should
be
delivered
,
Philem.
9.22
.
Heb.
13.18
,
19.
No
such
way
to
procure
deliverance
for
Gods
imprisoned
servants
,
Philem.
9
22.
Heb.
13
,
18
,
19.
as
to
send
up
hearty
Prayers
to
Heaven
on
their
behalf
.
And
as
no
Door
on
Earth
,
can
keep
shut
against
it
:
So
no
power
on
Earth
is
able
to
withstand
it
.
Thou
hast
prevailed
with
God
:
(
said
the
Angel
to
Iacob
)
and
shalt
with
man
.
If
it
can
conquer
God
,
it
is
able
to
prevaile
against
Esaus
wrath
;
Gen.
32.28
.
mans
greatest
malice
shall
fall
before
it
,
as
did
Haman's
malice
before
Esther
,
Esther
4.16
.
The
craftiest
pate
shall
not
defear
it
,
Ester
4.16
.
2
Sam.
15.32
.
2
Chron.
14.9
,
11
,
12.
Exod.
17.11
.
2
King
.
19.15
,
35.
the
coun●ell
of
Achitophel
shall
wither
before
Davids
prayer
,
2
Sam.
15.32
.
the
greatest
army
shall
fly
before
it
,
as
did
the
hoast
of
a
thousand
thousand
Aethiopians
before
the
the
prayer
of
Asa
,
2
Chron.
24.9
,
11
,
12.
So
,
Exod.
17.11
.
prayer
of
Moses
is
more
powerful
to
conquer
an
hoast
of
Enemies
then
the
swords
or
pikes
of
all
Israel
besides
:
so
was
Senacheribs
hoast
overthrown
by
Hezekiah's
prayer
,
2
Kings
19.15
,
35.
The
prevailing
Power
of
Prayer
,
Anno
Dom.
175.
Tertull
in
Apologet
.
Cohors
Fulminea
:
Justin
.
Mart.
Apol.
2.
Niceph.
Calist
.
Eccles.
Hist.
Lib.
4.
c.
12.
is
not
onely
to
be
found
in
sacred
story
,
but
it
hath
bin
recorded
in
all
ages
of
the
Church
.
In
the
Primitive
times
,
the
Legion
of
Christians
was
called
the
thundering
Legion
;
For
that
upon
their
prayers
,
God
scattered
their
enemies
with
thunder
,
and
refreshed
themselves
with
showres
in
a
great
drought
;
which
was
done
when
Marcus
Antonius
waged
war
against
the
Germans
:
his
Army
being
brought
into
a
desperate
condition
,
through
great
and
long
thrist
,
the
Christian
Soldiers
fell
upon
their
knees
,
and
craved
help
of
God
,
and
were
suddenly
,
not
onely
relieved
with
great
showres
of
rain
,
but
their
enemies
were
also
strucken
down
,
with
many
strokes
of
thunder
;
whereupon
they
were
termed
,
(
as
aforesaid
)
Cohers
Fulminea
.
After
this
,
Anno
Dom.
394.
Ruffinus
.
Socrates
.
Doro.
et
Ambros
.
de
obit.
Theod.
in
the
good
Emperour
Theodosius
his
time
,
in
a
battail
sought
,
against
the
Tyrant
Engenius
,
when
the
day
was
almost
lost
,
and
in
the
sight
of
man
an
apparent
overthrow
was
at
hand
;
the
Emperour
lights
from
off
his
horse
,
and
stepping
before
his
Army
,
(
and
in
the
sight
of
the
Enemy
)
falls
down
prostrate
on
the
earth
,
crying
our
,
Ubi
est
Deus
Theodosii
?
where
is
the
God
of
Theodosius
?
whereupon
there
arose
such
a
mighty
winde
,
that
it
blew
the
darts
of
his
Enemies
upon
themselves
,
in
such
a
wonderfull
manner
,
that
Engenius
with
all
his
hoast
were
utterly
discomfited
;
who
seeing
the
power
of
God
so
to
fight
against
them
,
were
forced
in
effect
to
say
as
the
Aegyptians
did
,
God
is
in
the
Clouds
,
and
fighting
for
them
.
In
latter
times
,
we
read
that
Henriens
Anceps
the
Emperour
of
Germany
,
Bucholcer
Chronol.
upon
the
prayers
of
his
Soldiers
(
they
crying
out
with
a
loud
voice
Kyrie
eleison
,
Kyrie
eleison
,
Lord
have
mercy
upon
as
,
Lord
have
mercy
upon
us
)
flew
and
put
to
flight
a
mighty
Army
of
the
Hungarians
,
by
whom
he
was
in
danger
to
be
worsted
.
And
we
in
this
Land
can
bring
in
our
Testimony
amongst
many
other
;
that
great
deliverance
in
Eighty
eight
,
from
our
enemies
,
which
must
needs
be
ascribed
to
the
fruit
and
powerful
effect
of
prayer
,
which
was
then
put
up
to
Heaven
in
that
behalf
.
nor
doth
it
want
the
Testimony
,
Spec.
Belli
.
Sacri
.
p.
182.
of
the
enemies
of
the
Church
,
we
read
of
the
Angronians
a
poor
people
in
France
(
that
worshipped
God
sincerely
,
amidst
a
whole
kingdom
of
Papists
)
that
when
as
they
saw
the
enemy
to
approach
,
they
would
cry
altogether
,
for
aid
and
succour
to
the
Lord
:
whilst
the
Soldier
fought
without
,
the
rest
of
the
people
within
,
Fox
.
Martyr.
883.
(
with
their
Ministers
)
put
up
their
hearty
prayers
to
Heaven
,
and
that
from
the
morning
untill
the
evening
;
Insomuch
that
the
popish
Soldiers
that
went
against
them
,
told
their
Commanders
,
that
the
Ministers
of
that
Town
with
their
prayers
,
conjured
,
and
bewitched
them
,
so
,
as
that
they
could
not
fight
.
And
the
Queen-Mother
of
Scotland
was
sometimes
heard
to
say
,
Spec.
Bel.
Sac.
that
she
more
feared
the
fastings
and
prayers
of
John
Knox
,
Fox
.
Mart.
Vol.
1.151.182.298
.
and
his
Disciples
,
then
an
Army
of
thirty
thousand
men
:
such
is
the
power
of
prayer
against
the
force
,
and
fury
of
men
,
be
they
never
so
many
,
or
mighty
.
Other
instances
might
be
produced
,
but
I
shall
referr
my
Reader
to
Fox
.
Mart.
nor
hath
it
power
,
onely
over
Heaven
,
and
Earth
;
but
over
Hell
too
.
Thus
our
Saviour
telleth
his
Disciples
(
being
to
deal
with
Spirituall
Powers
)
that
some
Devils
were
so
strong
,
that
they
could
not
be
cast
out
,
but
by
fasting
and
prayer
,
Math.
17.21
.
Math.
17.21
.
Importing
that
fasting
and
prayer
,
is
able
to
cast
out
the
stoutest
,
and
sturdiest
Devil
whatsoever
.
We
read
of
a
young
man
,
that
had
yeilded
himself
body
and
soul
to
the
Devil
,
Acts
and
Mon.
788.
for
money
;
and
had
written
the
bond
with
his
own
blood
;
upon
the
prayers
of
Luther
and
some
others
,
in
his
Company
,
the
Devil
was
forced
to
come
,
and
throw
in
the
obligation
amongst
them
,
Acts
and
Mon.
788.
In
the
Life
of
Basil
we
have
a
story
,
that
the
Devil
appeared
to
a
Penitent
Sinner
,
being
at
his
prayers
,
and
told
him
,
If
you
will
let
me
alone
,
I
will
let
you
alone
,
meddle
not
with
me
,
and
I
will
not
meddle
with
you
:
he
found
that
by
the
prayers
of
that
good
soul
,
God
had
weakened
his
power
,
not
onely
upon
that
man
who
prayed
,
but
upon
others
too
;
therefore
he
was
content
to
come
to
a
cessation
of
armes
with
him
,
that
he
might
turn
his
forces
another
way
.
Athanasius
telleth
us
that
the
hearty
recitall
of
the
first
verse
.
of
the
Psal.
68.
would
make
all
the
Divels
in
Hell
to
quake
.
All
conclude
with
Chrysostome
,
that
Prayer
is
Flagellum
Daemonum
,
that
wherewith
we
lash
and
scourge
them
.
And
thus
you
see
the
prevalent
power
of
Prayer
,
over
Heaven
,
Earth
,
and
Hell
,
It
opens
for
us
the
Golden
gates
of
Heaven
,
they
will
not
keep
it
out
:
it
flings
open
the
iron
gates
on
Earth
,
yea
,
the
brazen
gates
of
Hell
,
so
that
they
cannot
keep
us
in
.
Let
us
not
have
this
key
to
seek
,
when
we
should
use
it
,
at
every
to
turn
it
;
do
but
turn
it
the
right
way
,
no
door
can
stand
closed
against
it
.
To
Conclude
.
Eras
.
Adag
.
ex
Lucia
.
The
Athenians
had
a
great
Anchor
,
which
they
called
the
holy
Anchor
,
&c.
and
this
they
were
accustomed
to
cast
out
,
when
they
were
in
greatest
danger
,
at
Sea
:
Prayer
is
to
us
,
as
this
Anchor
.
A
great
storme
is
arose
,
and
yet
increaseth
,
the
ship
is
like
to
be
overwhelmed
with
waves
:
Now
cast
out
this
great
Anchor
,
&c.
Oh!
that
we
were
more
Aboundant
in
this
duty
,
then
I
would
not
doubt
,
but
that
God
would
change
the
face
of
this
our
English
nation
;
and
not
only
wipe
blood
from
the
Body
,
but
teares
from
the
eyes
of
this
poor
Church
,
his
disconsolate
and
afflicted
Spouse
.
We
have
done
with
the
severall
Acts
enjoyned
;
and
with
Promises
to
each
annexed
:
But
yet
me-thinks
something
should
be
spoken
to
the
Copulative
[
And
]
;
which
hand-fasts
the
one
unto
the
other
,
mans
Duty
and
Gods
Bounty
,
our
Practise
and
Gods
Promise
.
Ask
(
And
)
then
it
shall
be
given
you
:
Seek
,
(
And
)
then
you
shall
find
;
Knock
(
And
)
then
it
shall
be
opened
unto
you
;
The
condition
is
premised
,
and
the
Reward
is
thereupon
promised
.
Do
your
part
and
then
God
will
do
his
:
each
Promise
is
made
to
each
Act
;
with
Implication
.
If
you
Aske
not
;
you
have
not
;
if
you
seek
not
,
you
find
not
:
if
you
Knock
not
,
it
will
not
be
opened
unto
you
.
You
see
then
how
,
Doct.
Evangelicall
Promise●
are
propounded
to
us
with
Iff's
and
Ands
:
they
are
to
be
understood
with
a
Conditionall
clause
.
In
both
Covenants
,
the
Promises
run
thus
.
Do
this
and
live
,
saith
the
Law
,
Luke
10.28
.
Levit.
18.5
.
Luke
.
10.28
.
Levit.
18.5
.
Acts
16.31
.
Beleeve
and
thou
shalt
be
saved
(
saith
the
Gospell
,
Acts
16.31
,
)
we
might
abound
with
proofs
,
I
shall
only
commend
the●e
few
unto
you
,
Gen.
4.7
.
Ezek.
18.21
.
John
11.40
.
&
13.17
.
Rom.
8.13
.
&
10.9
.
2
Pet.
1.10
.
Quest.
Doth
not
this
confound
Law
and
Gospel
?
Resp.
In
both
,
Conditions
are
required
,
but
with
difference
:
The
Law
admits
no
qualification
,
every
one
must
exactly
performe
the
condition
in
his
own
Person
:
But
the
Gospel
requires
the
condition
with
dispensation
;
for
many
faylings
it
gives
favour
,
and
passeth
by
infirmityes
upon
confession
and
prayer
,
at
the
throne
of
grace
;
it
accepts
of
a
surety
,
and
of
weak
endeavours
,
which
the
Law
doth
not
.
Obj.
But
Evangelicall
Promises
run
generally
without
exception
,
Isay
.
55.1
.
John
7.37
.
Math.
11.28
.
Resp.
Isay
.
55.1
.
John
7.37
.
Math.
11.28
.
Obj.
Though
they
are
in
generall
without
exception
;
yet
they
are
not
absolute
without
condition
;
they
are
generall
that
none
may
dispaire
;
but
yet
conditionall
,
that
none
may
prefume
:
thus
John
3.16
.
Life
is
offered
upon
condition
of
Faith
,
John
3.16
.
Ezek.
18.21
,
22.
Math.
11.28
.
Mark
.
13.13
.
and
Ezek.
18.21
.
Pardon
of
sin
,
upon
condition
of
Repentance
and
Math
11.28.22
.
Rest
,
and
refreshment
,
upon
condition
of
Submission
and
Obedience
.
And
Mark
.
13.13
.
Salvation
offered
upon
condition
of
perseverance
.
Still
the
condition
is
exprest
,
or
to
be
understood
.
Rom.
5.15
,
16.
Resp.
But
how
then
is
the
Promise
free
?
Rom.
5.15.16
.
It
is
free
in
fieri
▪
made
only
out
of
free
grace
and
favour
;
but
conditionall
in
facto
esse
,
performed
and
accomplished
with
dependance
upon
dutyes
in
us
.
Free
in
respect
of
merit
,
but
not
in
respect
of
meanes
.
Secondly
,
albeit
God
promiseth
not
good
things
to
his
Church
but
upon
condition
,
and
in
the
use
of
the
meanes
;
yet
it
is
God
that
makes
effectuall
,
the
condition
and
meanes
themselves
:
for
in
the
Covenant
of
Grace
,
the
condition
required
of
us
,
is
also
a
part
of
Gods
Covenant
,
Heb.
8.7
,
8
,
9
,
10.
Isay
.
26.12
.
and
promise
made
unto
us
,
that
he
will
do
it
for
us
,
Heb.
8.7.9
,
10
,
11.
&c
:
Isay
.
26.12
.
Phil.
1.19
.
Phil.
1.29
.
So
then
albeit
Gods
promises
in
Scripture
run
with
condition
,
and
so
are
made
to
all
generally
in
the
Church
,
(
that
none
may
have
cause
to
blame
or
accuse
God
,
)
yet
the
performance
of
the
condition
in
respect
of
the
Elect
,
is
of
free
grace
,
he
freely
doing
that
for
us
,
which
he
requires
of
us
.
Obj.
But
are
not
some
promises
absolutely
made
,
without
any
respect
of
duty
in
us
?
Resp.
Yes
;
they
are
so
,
but
we
must
distinguish
;
Gods
Promises
are
of
two
sorts
,
either
of
the
End
,
or
of
the
Meanes
,
conducing
and
leading
to
the
end
.
The
Promises
concerning
the
End
which
is
Salvation
and
happinesse
,
are
with
condition
,
as
Beleeve
and
thou
shalt
be
saved
;
Be
faithfull
to
the
Death
,
and
I
will
give
thee
a
Crown
of
Life
,
&c
:
These
Promises
being
Conditionall
;
All
partake
not
of
the
end
,
(
that
is
blessednesse
and
salvation
)
because
they
keep
not
the
condition
required
.
The
Promises
which
concerne
the
meanes
of
Life
and
Happinesse
,
are
most
free
and
absolute
.
So
is
Christ
himself
the
blessed
seed
,
Gen.
3.15
.
Isay
.
42.6
,
7.
&
49.5
,
6.
Math.
28.18
,
19.
Mark
.
16.15
.
Rom.
10.14
,
15.
Gen.
3.15
.
freely
and
absolutely
promised
,
Isay
.
42.6
,
7
,
&
49.5
,
6.
So
the
Gospel
and
the
preaching
thereof
is
freely
and
absolutely
given
,
Math.
28.18
,
19.
Marke
16.15
.
Rom.
10.14
,
15.
Without
this
,
how
should
men
come
to
Faith
,
or
calling
upon
God
,
or
get
any
other
grace
?
And
who
soever
they
are
,
that
at
any
time
enjoy
the
Gospel
,
and
outward
meanes
,
it
is
from
free
mercy
that
they
enjoy
them
,
Acts
16.6
,
7.
Ephes.
1.7
,
8
,
9.
Obj.
But
are
not
Faith
and
Repentance
,
the
meanes
of
obtayning
Life
,
&c.
Resp.
They
are
so
;
but
as
they
are
meanes
of
salvation
,
so
they
are
Ends
and
effects
intended
by
God
,
to
be
wrought
by
the
preaching
of
the
Gospel
.
These
graces
as
Conditions
of
the
new
Covenant
of
Life
,
and
as
meanes
of
Life
,
and
happinesse
,
are
absolutely
promised
to
Gods
Elect
,
without
condition
;
for
that
these
Promises
concerning
meanes
(
as
meanes
)
depend
upon
Gods
election
,
which
election
is
not
conditionall
,
nor
upon
the
foresight
of
such
conditions
wrought
in
us
,
(
albeit
the
execution
of
his
decree
be
,
Math.
20.16
.
2
Tim.
2.19
.
Math.
20.16
.
2
Tim.
2.19
.
)
And
yet
albeit
these
graces
considered
as
meanes
,
are
absolutely
promised
to
be
given
to
Gods
Elect
,
yet
these
graces
being
considered
,
as
the
next
and
most
immediate
ends
of
the
Gospel
,
for
which
it
is
sent
and
preached
,
they
have
their
conditions
also
,
which
must
not
be
neglected
.
If
we
would
beleeve
,
we
must
heare
;
if
we
know
,
we
must
do
,
else
no
salvation
is
to
be
had
.
Use
.
Vaine
then
is
their
Presumption
,
who
put
asunder
what
God
had
joyned
;
what
is
propounded
conditionally
,
they
presume
upon
absolutely
;
and
what
is
true
in
a
compounded
sense
,
they
catch
hold
of
in
a
divided
sense
,
and
take
the
words
as
an
intire
Proposition
in
themselves
;
being
ready
to
charge
God
foolishly
with
breach
of
promise
,
when
they
either
mistake
the
manner
or
quality
of
the
promise
,
or
else
faile
in
the
condition
that
is
to
be
observed
in
the
obligation
.
Had'st
thou
ever
any
seeming
interest
in
Gods
promises
?
that
interest
that
thou
had'st
was
by
contract
,
and
covenant
;
In
all
contracts
,
and
compacts
;
conditions
are
on
both
patts
,
so
in
the
covenant
made
betwixt
God
and
man
;
whether
first
or
second
;
of
workes
or
grace
;
the
former
do
this
and
live
;
the
latter
beleeve
and
live
:
but
thou
observest
the
conditions
in
neither
,
but
livest
in
unbeliefe
and
disobedience
,
and
so
long
I
must
tell
thee
,
thou
hast
neither
part
nor
fellowship
in
any
of
the
sweet
promises
of
the
Gospel
;
therefore
set
thy
heart
at
rest
in
that
regard
,
glut
thy self
like
the
Dogg
in
its
own
vomit
,
and
be
more
filthy
still
,
Revel.
Revel.
22.11
,
Proviso
.
22.11
.
Childrens
bread
is
not
for
Doggs
.
Dreame
no
more
of
a
Conveyance
without
a
Proviso
;
as
thou
dost
,
if
thou
imaginest
to
have
heaven
,
and
happinesse
,
without
observing
the
condition
required
.
And
as
desperate
is
their
Dejection
,
who
think
it
is
in
vaine
to
serve
God
,
and
that
there
is
no
profit
in
keeping
his
Commandements
:
so
those
,
Job
.
21.15
.
Mal.
3.14
.
Job
.
21.15
.
Mal.
3.15
.
but
you
see
the
reward
is
joyned
with
the
worke
.
Indeed
God
need
not
promise
;
we
owe
him
service
,
as
we
are
his
Creatures
,
but
he
allures
us
with
his
Promises
,
and
will
reward
us
for
well
doing
?
Never
aske
with
Peter
,
what
shall
we
have
,
we
shall
have
what
ever
heart
can
wish
.
Aske
and
it
shall
be
given
you
;
Math.
19.27
▪
it
is
not
said
what
shall
be
given
,
because
the
gift
is
above
all
name
(
saith
Austin
)
great
shall
our
Reward
be
,
1
Cor.
15.58
.
Job
.
1.9
.
1
Cor.
15.58
.
This
the
Devill
confesseth
,
Job
.
1.9
.
Of
whom
do
they
learne
their
lesson
that
deny
it
?
Use
.
2
Let
me
give
you
a
caveat
before
I
dismisse
the
point
.
Take
heed
least
you
abuse
the
promises
in
not
taking
them
by
that
handle
,
that
God
offers
them
unto
us
:
we
are
mervailous
apt
to
surfet
upon
the
sweetest
meat
.
As
Gods
goodnesse
shines
most
clearly
in
his
promises
made
unto
us
,
so
mans
corruption
and
perversenesse
is
in
nothing
more
discovered
,
then
in
perverting
of
them
to
our
own
destruction
;
and
that
more
then
any
other
part
of
the
Word
,
either
by
misunderstanding
,
or
misapplying
them
.
Some
make
Conditionall
promises
,
Absolute
;
and
so
build
on
them
,
expecting
God
should
do
that
for
them
which
he
hath
not
engaged
himself
to
do
:
and
further
presse
them
,
then
God
ever
meant
them
;
when
they
offer
to
go
one
mile
,
they
make
them
go
two
.
So
the
Licentious
Libertines
of
this
Age
,
who
refuse
the
yoak
,
and
cast
off
obedience
,
because
they
are
under
grace
,
these
would
climbe
up
Jacobs
Ladder
without
treading
the
rounds
.
For
avoyding
of
both
these
Rocks
,
let
us
first
take
speciall
notice
how
farr
God
hath
engaged
himself
unto
us
by
Promise
;
and
then
learn
how
to
entertayn
those
promises
that
God
hath
made
;
I
shall
be
breife
in
both
.
The
promises
that
God
hath
made
unto
us
,
are
of
two
sorts
.
Some
concerne
the
Life
that
now
is
,
others
that
concerne
the
Life
to
come
,
1
Tim.
4.8
.
1
Tim.
4.8
.
In
both
God
hath
engaged
himself
unto
us
,
but
after
a
different
manner
.
Concerning
things
belonging
to
this
Life
,
God
hath
engaged
himself
unto
us
,
yet
not
absolutely
,
but
first
with
limitation
to
expediency
;
so
farr
as
they
may
advance
our
spirituall
good
,
so
thought
Agur
,
Pro.
30.8
.
Math.
10.30
.
Psal.
89.31
,
32.
Pro.
30.8
.
Secondly
with
Reservation
of
power
to
the
Promiser
,
either
to
try
our
graces
,
Math.
10.30
.
or
to
chasten
us
for
our
particular
delinquencies
,
Psal.
89.31
,
32.
or
to
pay
either
in
kind
,
or
something
equivalent
;
to
pay
either
money
,
or
mony
's
worth
.
Concerning
Spiritual
Blessings
,
belonging
to
a
better
life
,
he
hath
engaged
himself
yet
farther
in
a
higher
degree
.
Absolutely
(
say
some
)
but
then
we
must
distinguish
concerning
Spiritual
blessings
(
so
far
as
in
this
life
vouchsafed
)
.
Some
Promises
are
of
Grace
:
Others
are
to
Grace
.
Those
Promises
that
are
made
of
Grace
,
are
such
as
qualifie
a
man
for
the
service
of
God
,
and
in
exercise
wherof
Gods
service
stands
:
such
as
Faith
,
Hope
,
Charity
,
&c.
These
are
absolutely
promised
to
the
Vessels
of
Mercy
:
But
the
Question
is
,
de
modo
,
of
the
manner
.
And
here
we
must
again
consider
them
(
as
before
)
;
As
they
are
means
,
without
which
,
Salvation
cannot
ordinarily
be
had
;
Dr.
Jenison
,
his
Tract
,
on
Joh.
13.17
.
p.
23.
Or
as
they
are
ends
and
other
effects
of
gifts
,
and
graces
of
God
,
which
are
more
remotely
the
means
of
Salvation
(
as
the
preaching
of
the
Gospel
,
by
which
these
Graces
are
wrought
in
us
)
.
As
they
are
absolutely
necessary
to
Salvation
,
they
are
absolutely
promised
;
but
as
they
are
the
ends
and
effects
,
which
God
works
by
the
preaching
of
the
Gospel
sent
and
preached
,
they
are
not
promised
absolutely
,
but
upon
condition
,
Joh.
17.27
.
Rom.
10.17
.
that
we
attend
on
those
means
,
by
which
these
graces
must
be
wrought
in
us
,
Joh.
17.27
.
Rom.
10.17
.
Secondly
,
in
these
gifts
and
graces
absolutely
necessary
to
Salvation
,
we
are
to
consider
two
things
:
First
,
Essentiam
:
Secondly
,
Gradum
.
Concerning
the
Essence
of
them
,
the
Promise
is
absolute
to
the
Elect
;
but
not
promised
to
give
to
all
,
al●ke
degree
and
measure
.
Nor
to
any
perfection
in
this
life
,
as
Faith
,
without
doubting
,
&c.
There
are
other
Promises
made
to
Grace
which
is
the
recompence
of
our
service
:
As
,
to
him
that
hath
to
him
it
shall
be
given
:
Math.
12.13
,
&
25.27
.
Gal.
6.16
.
Rom.
14.17
.
2
Cor.
12.7
.
of
this
sort
,
is
Peace
of
Conscience
,
full
Assurance
,
joy
of
the
Holy
Ghost
Gal.
6.16
.
Rom.
14.17
.
These
are
not
absolutely
promised
,
but
with
limitations
to
expediencie
,
according
to
the
divers
tempers
of
mens
inclinations
,
that
none
may
be
puffed
up
,
2
Cor.
12.7
.
nor
any
too
much
dejected
&
cast
down
,
that
are
of
a
more
tender
disposition
.
Secondly
,
with
power
reserved
to
chasten
scandalous
sins
of
his
Children
,
as
in
David
▪
Psal
.
51.
&
88.15
16.
Psal.
51.
&
88.15
,
16.
and
with
Liberty
to
make
good
,
by
way
of
exchange
,
as
Fear
and
Humility
,
&c.
or
peace
and
comfort
.
Thus
learn
to
understand
the
Promises
rig
tly
.
In
the
next
place
,
learn
how
to
entertain
,
and
with
what
assurance
to
expect
them
;
and
that
is
with
a
confident
,
and
obedient
heart
.
Confident
,
because
he
is
faithful
and
true
,
that
hath
promised
,
yea
he
hath
bound
himself
by
two
immutable
things
,
Heb.
6.18
.
wherein
it
is
impossible
that
he
should
lie
,
Heb.
6.18
.
his
Word
is
assurance
enough
;
but
to
that
he
hath
added
his
Oath
;
not
of
any
necessity
,
in
regard
of
the
weakness
of
the
truth
,
of
his
Promise
;
but
out
of
superaboundant
good-will
,
to
have
us
assured
,
and
have
that
way
,
consolation
:
so
that
we
shall
be
inexcusable
,
if
we
doubt
of
the
fulfilling
of
them
.
Secondly
,
as
with
a
confident
,
so
with
an
obedient
heart
,
observing
and
performing
the
Conditions
,
which
we
have
covenanted
:
otherwise
,
we
may
well
fear
,
lest
a
Promise
being
left
us
,
through
disobedience
,
and
unbelief
,
we
shall
come
short
of
it
,
Heb.
4
,
1.
Heb.
4.1
.
For
every
one
that
asketh
receiveth
,
and
he
that
seeketh
findeth
,
and
to
him
that
knocketh
it
shall
be
opened
.
Text.
Vers.
10.
The
former
Promise
of
Audience
,
is
here
further
amplified
from
the
large
extent
of
the
grant
:
it
reacheth
to
every
one
that
asketh
,
seeketh
knocketh
,
in
the
right
manner
(
as
hath
been
before
shewed
)
and
the
truth
hereof
is
confirmed
from
Experience
:
It
is
a
known
case
,
when
was
it
otherwise
?
Did
ever
any
seek
to
God
by
faithful
prayer
(
be
they
of
what
Sex
,
Calling
,
or
Condition
of
Life
soever
)
that
have
not
sped
?
Wherefore
,
doubt
not
,
but
you
shall
speed
as
others
have
done
,
if
you
ask
&c.
And
here
(
by
the
way
)
take
notice
how
our
Blessed
Saviour
,
albeit
he
had
spoken
very
fully
and
comfortably
to
the
Point
(
before
)
yet
he
fetcheth
it
about
again
,
and
repeats
the
same
thing
,
that
before
he
had
said
,
(
with
some
little
variation
of
words
)
.
It
must
be
granted
then
,
That
Doct.
The
Gemination
,
Reduplication
,
or
Repetition
of
Divine
Truths
,
is
useful
,
and
warrantable
.
It
is
warrantable
,
Act.
13.42
.
&
17.9
.
Math.
5.2
.
compared
with
Luke
6.20
.
Luke
6.20
.
Phil.
3.1
.
2
Pet.
1.12
,
13.
in
Preaching
,
Act.
13.42
.
&
17.9
.
Three
Sabbath
dayes
together
,
the
Apostle
handled
one
and
the
same
Doctrine
:
so
Math.
5.2
.
compared
with
Luke
6.20
.
Our
Saviour
himself
made
twice
use
of
the
same
Sermon-Notes
.
It
is
warrantable
in
Writing
,
as
well
as
in
Preaching
,
Phil.
3.1
.
2
Pet.
1
▪
12
,
13.
It
is
warrantable
in
Praying
,
Psal.
80.3
,
7
,
19.
Psal.
80.3
,
7
,
19.
Psal.
115.1
.
Psal.
38.5
.
David's
Psalms
are
full
of
Rhetor●cal
Repetitions
;
sometimes
the
same
words
are
repeated
together
immediately
in
the
same
sentence
.
So
Psal.
115.1
.
Not
unto
us
,
O
Lord
,
not
unto
us
.
Sometimes
the
same
words
,
wherewith
a
sentence
is
ended
,
Psal.
135.19
,
20.
begins
the
next
:
as
Psal.
38.5
.
Sing
unto
the
Lord
with
the
Harp
;
with
the
Harp
,
and
the
voyce
of
a
Psalm
.
Sometimes
the
same
words
are
repeated
in
the
beginning
of
several
Sentences
,
Bless
the
Lord
,
O
house
of
Israel
,
&c.
Psal.
135.19
,
20.
Sometimes
the
same
words
are
repeated
in
the
end
ef
severall
sentences
;
as
Psal.
136.
His
mercy
endureth
for
ever
.
Psal.
136.1
.
to
the
end
.
Psal.
81.9
.
Psal.
47.6
.
Sometimes
the
same
words
are
repeated
in
the
beginning
,
and
in
the
end
,
Psal.
8.
●
,
9.
Sometimes
the
same
words
are
repeated
in
the
beginning
,
midst
,
and
end
,
Psal.
47.6
.
Sing
praises
to
our
God
,
sing
praises
;
sing
praises
to
our
King
,
sing
praises
.
And
yet
in
none
of
the●e
places
are
they
used
idely
or
superfluously
.
Obj.
But
Scripture
condemns
Tautologizing
,
Math.
6.7
.
Resp.
Indeed
the
labour
of
the
Lip
,
without
the
Heart
,
Math.
6.7
.
Luke
18.38
,
39.
Math.
26.44
.
is
condemned
;
but
all
Repetitions
are
not
superfluous
Tautologies
.
There
are
Repetitions
that
are
not
vain
,
in
prayers
and
praises
,
Luke
18.38
,
39.
Math.
26.44
.
They
have
respect
sometimes
to
the
matter
urged
,
or
Point
that
is
spoken
of
;
and
sometimes
they
respect
the
Persons
,
either
speaking
,
or
spoken
unto
.
As
they
concern
the
Point
repeated
and
pressed
,
so
they
note
;
First
,
the
infallible
truth
of
it
,
Gen.
41.32
.
&
2.17
.
Gen.
41.32
.
&
2.17
.
Psal.
24.7
,
8
,
9
,
10.
Psal.
136.1
,
2.
Joh.
3.3
,
5.
Luke
13.3
,
5.
Secondly
,
the
excellencie
of
it
:
so
Psal.
24.7
,
8
,
9
,
10.
Thirdly
,
the
profitable
use
thereof
,
Psal.
136.1
,
2.
Fourthly
,
the
absolute
necessity
of
the
thing
,
Joh.
3.3
,
5.
Luke
13.3
,
5.
As
they
respect
the
Persons
;
First
,
that
repeareth
the
Point
;
so
it
importeth
,
First
,
Certainty
of
that
which
was
uttered
,
so
that
he
dares
say
it
again
,
Gal.
1.8
,
9.
Gal.
1.8
,
9.
Secondly
,
earnest
desire
,
that
heed
should
be
given
thereunto
,
and
not
suffered
to
slip
,
Heb.
7.1
.
Heb.
7.1
.
In
respect
of
the
Persons
to
whom
the
Repetition
is
made
,
it
implyeth
,
and
argueth
:
First
,
their
need
thereof
,
in
regard
of
their
dulness
,
Heb.
5.11
.
2
Tim.
2.14
.
2
Pet.
1.12
.
Isa.
28.10
.
Phil.
3
,
1.
Eccles.
12.11
.
in
hearing
,
Heb.
5.11
.
Secondly
,
weakness
in
remembring
,
2
Pet.
1.12
.
Thirdly
,
backwardness
in
practising
,
Isa.
28.10
.
Secondly
,
it
is
for
their
good
,
Phil.
3.1
.
it
leaveth
a
surer
print
,
and
deeper
stamp
in
the
mind
.
Doctrine
delivered
is
like
a
Nail
driven
;
but
Doctrine
repeated
,
is
as
a
Nail
rivetred
:
so
shews
Solomon
,
Eccles.
12.11
.
Use
.
By
this
then
,
it
may
appear
,
that
there
is
too
much
niceness
both
in
Minister
and
People
;
the
one
,
in
neglecting
to
hear
the
same
things
again
,
as
superfluous
and
needless
;
and
the
other
in
omitting
to
preach
the
same
things
again
,
that
before
hath
been
taught
,
as
unprofitable
and
fruitless
.
He
is
not
a
Preacher
sufficiently
learned
,
that
must
of
necessity
preach
the
same
things
again
to
his
People
,
that
he
taught
them
the
Sabbath
day
,
or
some
few
Sabbath
days
before
:
nor
is
he
sufficiently
discreet
,
that
forbears
any
Repetition
,
or
the
handling
of
any
Point
,
therefore
,
because
he
hath
handled
that
before
.
A
good
Scribe
(
saith
Christ
)
brings
out
of
his
Treasury
things
both
new
and
old
.
Math.
13.52
.
Old
,
for
the
matter
:
New
,
for
the
method
:
and
yet
the
Attention
of
an
Auditory
may
sometimes
be
discouraged
with
too
tedious
Repetitions
(
as
some
do
,
who
,
like
the
Clock
,
tell
all
that
they
told
before
,
and
but
one
more
)
:
This
would
be
avoided
,
as
tedious
to
the
Hearer
.
Yet
it
is
a
supercilious
,
and
fastidious
delicacy
of
those
,
who
cannot
indure
to
have
their
Attention
guided
into
the
ensuing
Discourse
,
by
the
Repetition
of
Heads
formerly
delivered
;
albeit
it
may
fall
out
(
as
oftentimes
it
doth
)
that
as
in
the
payment
of
some
Debt
,
what
was
overseen
in
the
first
telling
,
comes
to
be
made
up
in
the
second
:
what
slipt
the
Memory
upon
the
first
delivery
,
is
upon
the
Repetition
recalled
.
When
God's
Minister
returns
to
you
,
Gen.
43.15
.
as
Joseph's
Brethren
did
to
him
,
with
double
money
in
their
Sacks
mouth
:
Why
find
you
fault
?
It
should
not
be
grievous
to
any
of
us
,
to
hear
the
same
Doctrine
more
then
once
;
as
it
was
to
Peter
,
when
he
heard
our
Saviour
ask
him
the
third
time
,
Joh.
21.23
.
Peter
lovest
thou
me
?
but
esteem
it
a
high
favour
from
God
,
to
afford
us
many
excitations
to
Holy
Duties
.
1
Sam.
30.1
.
It
may
be
Samuel
knows
not
God's
first
Call
,
nor
his
second
,
nor
his
third
:
yet
,
at
last
,
he
may
be
fully
awaked
,
and
say
,
Speak
Lord
,
for
thy
servant
hears
.
1
Sam.
3.10
.
Math.
26.75
.
Act.
10.16
,
The
third
Crow
of
the
Cock
may
awaken
Peter
:
We
read
Act.
10.16
.
upon
the
first
and
second
speaking
,
Peter
excuseth
himself
with
,
Not
so
Lord
:
but
upon
the
third
speaking
,
he
is
better
resolved
about
God's
Work
.
The
third
time
,
we
may
mind
that
,
which
before
was
neglected
:
Come
we
now
to
the
Extent
or
Universality
of
the
Grant
whereby
the
Promise
is
enlarged
.
[
For
]
is
a
Particle
of
Argumentation
:
our
Saviour
seems
to
reason
thus
.
If
God
be
ready
to
hear
all
that
call
upon
him
(
of
what
quality
or
degree
soever
they
be
)
and
liberal
in
giving
and
supplying
the
wants
and
necessities
of
all
that
seek
unto
him
,
Then
you
being
his
friends
,
and
in
special
favour
with
him
,
need
not
doubt
of
Audience
:
But
the
former
is
true
,
therefore
doubt
not
of
the
other
.
We
begin
with
the
Antecedent
:
The
Position
is
,
Doct.
God
is
of
a
bountiful
and
liberal
disposition
;
willing
and
ready
to
communicate
his
favours
,
and
dispense
his
blessings
in
a
plentiful
manner
to
all
those
that
seek
unto
him
,
Rom.
10.12
.
Jam.
1.5
.
be
they
of
what
degree
or
quality
soever
,
Rom.
10.12
.
Jam.
1.5
.
For
Explication
,
and
further
confirmation
of
the
Point
,
take
we
distinct
notice
of
these
Particulars
:
First
,
to
whom
he
gives
:
Secondly
▪
what
he
gives
.
Thirdly
,
the
measure
.
Fourthly
,
the
manner
of
his
giving
.
First
,
to
whom
he
gives
;
and
so
our
Text
sheweth
,
Psal.
145.9
.
Psal.
33
5.
Psal.
104.27
.
Psal.
145.15
,
16.
he
gives
to
every
one
that
asketh
,
Psal.
145.9
.
The
Lord
is
good
to
all
and
his
tender
mercies
are
over
all
his
works
:
And
Psal.
33.5
.
The
whole
Earth
is
full
of
the
goodness
of
the
Lord
;
all
Creatures
living
taste
of
his
bounty
,
Psal.
104.27
.
&
145.15
,
16.
He
feeds
all
living
Creatures
with
his
hand
:
Every
day
he
cloathes
the
Earth
,
and
plants
it
every
year
,
with
more
cunning
Ornaments
,
then
the
Robes
of
Princes
.
He
is
liberal
to
all
men
,
just
and
unjust
,
Rom.
10.12
.
Math.
5
,
44
,
45.
Psal.
8.5
,
6.
Eccles.
9.1
,
2
,
3
,
4.
Rom.
10.12
.
Math.
5.44
,
45.
He
hath
great
Treasures
in
the
world
,
which
he
hath
appointed
to
be
con●mon
,
both
Riches
,
Honour
,
long
life
,
Posterity
:
by
these
things
no
man
can
discern
of
love
,
or
hatred
;
as
it
falleth
to
the
godly
so
doth
it
to
the
wicked
;
to
the
black-mouthed
Blasphemer
,
as
to
him
that
feareth
an
Oath
.
Albeit
,
to
the
Elect
,
he
is
bountiful
in
a
more
special
manner
,
in
their
Redemption
,
Sanctification
,
Salvation
,
&c.
Secondly
,
consider
his
Liberality
in
the
things
that
he
gives
,
1
Tim.
6.17
.
1
Tim.
6.17
.
Psal.
84.11
.
2
Pet.
1.3
.
He
gives
us
all
things
that
are
good
,
both
Indumenta
,
covering
for
our
nakedness
;
and
Ornamenta
,
cloathing
for
our
comeliness
:
he
giveth
Alimenta
,
nourishment
for
our
emptiness
;
and
Delectamenta
,
delicious
fare
for
our
daintiness
:
he
gives
us
for
this
life
,
and
for
a
better
:
Turn
your
eyes
which
way
you
can
,
you
may
see
God's
bounty
:
Look
without
you
,
or
about
you
,
that
Earth
,
that
Air
,
that
Fire
,
that
Water
,
that
Food
,
that
Fruit
,
that
Beast
,
all
is
from
God's
bounty
;
yea
,
that
Heaven
he
hath
prepared
for
you
,
to
receive
you
in
the
end
.
Look
within
you
that
Und●rstanding
,
that
Will
,
that
Memory
,
those
Affections
,
that
Conscience
,
that
Soul
,
all
is
his
largess
;
and
therefore
we
must
conclude
that
God
is
liberal
.
Thirdly
,
take
notice
of
the
measure
of
his
Bounty
:
he
doth
not
onely
give
,
but
give
us
richly
and
plentifully
,
with
a
full
hand
,
1
Tim.
6.17
.
Psal.
81.10
.
&
145.16
,
17.
&
33.5
.
and
in
a
full
measure
.
So
1
Tim.
6.17
.
he
fills
us
to
the
full
,
Psal.
81.10
.
&
145.16
,
17.
&
33.5
.
and
gives
more
then
we
ask
oftentimes
.
So
to
Solomon
,
Jacob
,
David
,
Hezekiah
(
as
hath
been
shewed
before
)
exceeding
liberal
he
is
to
all
,
though
not
to
all
alike
:
to
some
he
gives
more
to
some
less
:
to
some
Creatures
he
gives
Being
:
to
others
,
Life
:
to
others
,
Sense
;
to
others
Reason
:
to
every
one
as
he
pleaseth
,
manifesting
therein
his
Wisdom
,
Power
,
and
Providence
.
Fourthly
,
Optat
dare
qui
praecipit
potere
,
Aust
Deut.
5.29
.
Isa.
55.1
,
2.
and
lastly
,
Consider
we
the
manner
of
his
giving
,
and
we
must
confess
him
liberal
:
For
,
First
,
he
gives
willingly
,
calling
on
us
to
call
on
him
;
asking
us
,
that
we
would
ask
him
:
he
sues
to
us
,
that
we
would
seek
to
him
,
Isa.
55.1
,
2.
Secondly
,
he
gives
us
readily
:
many
times
preventing
us
with
his
Blessings
;
giving
us
,
whilest
the
thought
is
in
our
nearts
,
before
the
words
be
in
our
mouthes
,
2
Sam.
16.17
.
Luke
15.22
.
Act.
10.34
.
Rom.
10.12
.
Psal.
107.4
,
10.23.39
.
2
Sam.
16.17
.
or
out
of
our
mouthes
,
Luke
15.22
.
Thirdly
,
in
giving
indifferently
,
without
respect
of
persons
,
Act.
10.34
.
Rom.
10.12
,
13.
Psal.
107.4
,
10.23.39
.
All
these
,
God
hears
and
succours
.
Fourthly
,
in
giving
freely
,
without
respect
either
of
former
merits
,
Rom.
11.35
.
or
of
future
gain
.
Job
35.7
.
Revel.
22.17
.
Rom.
11.35
.
Job
35.7
.
Rev.
22.17
.
Jam.
1.5
.
1
Sam.
12.28
.
Fifthly
,
in
giving
without
upbraiding
any
,
Jam.
1.5
.
Sinners
he
upbraids
;
as
1
Sam.
12.28
.
but
not
Suitors
:
for
sinning
against
him
,
but
never
for
seeking
to
him
.
Thus
it
hath
been
proved
that
God
is
liberal
.
Reas.
1
Do
you
ask
the
Reasons
of
this
liberal
mind
in
God
?
Know
then
;
First
,
Goodness
cannot
but
communicate
it self
;
Bonum
est
sui
diffusivum
.
the
Sun
gives
light
,
and
heat
,
and
influence
to
all
Creatures
:
So
God
above
all
,
he
exceeds
all
,
in
goodness
;
being
essentially
good
,
good
without
goodness
(
as
one
speaketh
)
;
originally
,
Austin
.
Math.
19.17
.
and
absolutely
,
the
onely
good
:
so
as
there
is
none
good
but
him
,
Math.
19.17
.
He
is
so
good
,
as
that
he
is
Causa
bonorum
et
quae
in
nos
,
et
quae
in
nobis
,
the
cause
of
all
good
,
either
received
by
us
,
or
conceived
in
us
.
No
wonder
then
,
if
he
exceeds
in
Liberality
and
Bounty
.
Secondly
,
as
he
is
good
,
so
he
is
All
sufficient
,
Act.
17.25
.
and
stands
in
need
of
nothing
that
he
gives
,
Act.
17.25
.
Earthly
Princes
are
fain
to
measure
their
gifts
,
because
their
store
is
not
infinite
,
the
more
they
give
,
the
less
they
have
,
but
God's
goodness
suffers
no
diminution
:
his
hand
is
ever
full
,
though
it
ever
dispense
;
and
the
filling
of
many
Cisterns
,
is
no
abatement
to
his
ever-running
Fountain
.
Innumerable
are
the
drops
of
the
Sea
;
yet
if
one
be
taken
out
,
it
hath
(
though
insensibly
)
so
much
the
less
:
but
though
we
receive
never
so
much
from
this
Fountain
,
we
leave
nothing
the
less
behind
.
Thirdly
,
he
is
large
in
his
love
and
affection
to
mankind
,
Prov.
8.31
.
Prov.
8.31
.
His
delights
were
with
the
sons
of
men
.
As
it
was
the
goodness
of
God's
works
,
that
caused
him
to
take
contentment
in
them
;
so
man
,
being
the
chiefest
of
his
Works
,
his
chiefest
delights
were
with
them
.
What
makes
a
man
liberal
and
bountiful
,
but
a
large
heart
?
As
our
love
is
,
such
is
our
bounty
.
Isa.
55.
Now
as
God's
thoughts
are
above
mans
,
so
is
his
affection
above
mans
;
and
so
(
consequently
)
his
Liberality
and
Bounty
.
It
is
said
of
Tiberius
,
the
Emperour
,
that
he
never
denyed
his
Favourite
Sejanus
any
thing
:
oftentimes
he
prevented
his
Requests
;
so
that
he
needed
but
ask
,
and
give
thanks
.
All
God's
people
are
his
Favourites
;
so
that
they
may
have
what
heart
can
wish
,
or
need
require
.
Fourthly
,
2.
Sam.
24.23
.
Jam.
1.5
.
He
is
great
in
Might
and
Majesty
,
and
no
small
gift
can
fall
from
such
a
hand
,
Jam.
1.5
.
His
hand
is
manus
Regalis
,
and
so
he
gives
munus
regale
:
his
bounty
is
as
himself
,
and
his
gifts
suit
with
his
greatness
(
as
before
hath
been
shewed
you
.
)
Vse
1
Now
apply
we
this
;
and
first
let
us
look
backward
,
and
then
take
forward
.
How
can
we
,
in
the
first
place
,
but
lament
and
bewail
our
horrible
Ingratitude
,
and
unkind
dealing
with
so
bountiful
and
liberal
a
Master
?
Mervailous
hath
been
God's
mercies
towards
this
Land
and
Nation
:
Never
any
Nation
under
Heaven
that
tasted
more
of
the
riches
of
God's
bounty
,
nor
stood
more
bound
to
God
,
than
this
,
for
his
Liberality
:
What
Peace
,
what
Plenty
,
what
Deliverances
,
what
brightness
of
Heavenly
Light
for
fourscore
years
did
we
enjoy
?
whilest
our
Neighbour
Nations
were
wearied
with
Bloudy
Wars
,
and
scarce
received
any
other
Dew
then
the
bloud
of
the
Inhabitants
▪
We
sate
under
our
own
Vines
and
Fig-trees
,
having
peace
within
our
Walls
,
and
plentifulness
within
our
Palaces
.
We
slept
,
when
they
bled
:
we
abounded
,
when
they
wanted
:
we
surfeited
,
when
they
starved
.
Our
Sun
did
shine
out
gloriously
,
whilest
theirs
was
set
:
We
had
Magistrates
,
Ministers
,
Schools
,
Churches
,
Laws
,
Trades
,
all
of
the
best
,
whilest
they
would
have
been
glad
of
the
worst
,
being
deprived
of
all
.
Ask
Bohemia
;
ask
Germany
,
what
they
thought
of
us
:
Would
not
they
say
,
Happy
art
thou
O
England
,
who
is
like
unto
thee
,
O
people
saved
by
the
Lord
?
That
which
Moses
said
to
Israel
,
Deut.
33.29
.
Deut.
4
7.
might
be
made
ours
,
Deut.
4.7
.
What
Nation
is
there
so
great
,
who
hath
God
so
nigh
to
them
as
the
Lord
our
God
is
,
in
all
things
we
call
upon
him
for
.
But
what
use
made
we
of
this
our
Master's
Liberality
?
Surely
,
whilest
we
should
have
been
recounting
mercies
,
we
were
finding
faults
,
and
spying
flaws
in
out
State
and
Government
:
The
Civil
was
Tyrannical
:
the
Ecclesiastical
,
Papistical
,
&c.
Nothing
pleased
;
not
the
Hedge
,
not
the
Wine-press
,
not
the
Watch-Tower
,
not
the
Watch-men
;
these
we
trample
down
with
our
own
feet
,
pluck
down
with
our
own
hands
:
Isa.
5.4
,
7.
When
God
looked
for
grapes
,
behold
wild-grapes
,
for
Judgment
and
Righteousness
,
sin
and
wickedness
.
Hellish
Atheism
and
Prophaneness
,
horrid
Oaths
and
Blasphemies
,
contempt
of
God's
Word
and
Ordinances
,
violation
of
God's
Sabbaths
,
Rebellion
against
Governours
,
Murther
,
Whoredom
,
Theft
,
Lying
&c.
and
what
not
?
So
that
we
seemed
to
enter
into
a
contention
with
God
,
whether
he
should
be
more
bountiful
,
or
we
more
sinful
.
Never
any
Nation
that
was
more
beholding
to
Divine
Majesty
,
then
this
of
ours
:
nor
ever
was
there
Nation
more
wicked
&
ungrateful
,
Deut.
32.6
.
than
this
of
ours
.
Do
you
so
requ●te
the
Lord
,
O
foolish
people
&
unkind
?
yea
surely
thus
,
and
no
whit
better
.
K.
Philip
branded
one
of
his
Soldiers
on
the
fore-head
with
Ingratus
hospes
,
for
begging
the
Lands
of
one
that
had
kindly
entertained
him
:
so
may
God
brand
us
with
this
ignominious
note
of
Vngrateful
Nation
.
This
was
that
which
caused
God
to
pull
up
the
hedge
,
&c.
to
lay
us
even
with
other
distressed
Churches
,
and
make
us
know
what
we
had
,
by
what
we
have
not
.
Thank
we
unthankefulness
,
for
what
we
have
lost
,
for
God
takes
no
forfeiture
,
but
what
unthankfulness
makes
.
But
pass
we
from
generals
,
to
particulars
;
hath
not
each
Soul
of
us
tasted
of
our
Masters
bounty
?
besides
our
private
interests
in
publike
mercies
,
hath
he
not
cast
upon
thee
and
me
blessings
,
not
onely
undeserved
,
but
undesired
?
and
been
better
to
us
then
our
prayers
,
than
his
promises
,
than
our
hopes
:
Psal.
40.5
.
may
we
not
truly
say
with
David
,
Psal.
40.5
.
Many
,
O
Lord
my
God
,
are
the
wonderful
works
which
thou
hast
done
,
and
thy
thoughts
which
are
to
us-ward
,
they
cannot
be
reckoned
up
in
order
unto
thee
;
if
I
would
declare
and
speak
of
them
,
they
are
more
then
can
be
numbred
.
Yet
consider
,
I
beseech
you
,
(
as
you
are
able
)
the
marvailous
goodness
and
bounty
of
the
Lord
towards
each
particular
Soul
of
us
:
Can
we
cast
our
eyes
any
ways
,
but
we
see
bounty
?
What
is
our
Body
compounded
of
,
but
of
blessings
?
What
our
Houses
,
Barns
,
Shops
,
full
of
,
but
of
God's
bounty
?
The
Cup
runs
over
,
which
he
hath
put
into
our
hands
;
from
him
we
have
Life
,
Health
,
soundness
of
Limbs
,
and
Senses
;
Food
,
Rayment
,
Deliverance
,
&c.
And
for
Spiritual
mercies
,
what
tongue
is
able
to
reach
them
?
in
his
giving
of
his
Son
to
dye
for
us
,
Tertul.
following
us
with
the
means
to
reclaim
us
,
continuing
his
grace
and
goodness
to
us
.
Now
what
doth
all
this
do
?
Surely
it
emboldens
us
to
continue
in
sin
,
so
that
(
as
one
saith
)
God
loseth
much
of
his
credit
with
us
by
his
liberality
and
bounty
:
yea
,
Rom.
2.
●
.
we
despise
it
,
and
turn
his
Grace
into
wantonness
,
when
it
should
lead
us
to
true
Repentance
.
Should
a
Servant
reason
thus
from
his
Masters
bounty
:
He
hath
dealt
thus
,
and
thus
with
me
,
raised
me
from
nothing
to
this
estate
,
wherein
now
I
am
:
therefore
I
care
not
for
pleasing
him
,
&c.
Would
we
not
cry
shame
of
such
a
one
,
and
deem
him
a
very
Miscreant
?
And
yet
how
frequent
are
such
reasonings
?
Oh
bewail
this
,
lament
it
,
humble
your
Souls
for
it
,
and
do
no
more
so
wickedly
;
but
for
the
future
look
forward
.
Use
2
Seeing
God
is
so
liberal
and
bountiful
,
it
calls
upon
us
for
sundry
Duties
:
First
,
see
that
you
make
an
ingenuous
acknowledgment
thereof
,
and
be
affected
with
it
to
his
prai●e
,
Psal.
106.1
.
&
107.1
.
&
111.1
,
2.
Psal.
106.1
.
&
107.1
.
&
111.1
,
2.
In
many
places
David
doth
urge
this
Use
vehemently
.
We
use
to
extol
bountiful
persons
to
the
Skies
;
but
God's
bounty
far
excels
:
First
,
being
the
Spring-head
:
man
is
bountiful
but
by
Participation
;
as
Heat
is
in
the
Water
,
Light
in
the
Air
:
in
man
,
Liberality
is
a
Quality
,
but
a
Nature
in
God
.
Whence
it
is
,
that
God
is
never
weary
of
his
Bounty
;
but
man
is
quickly
tired
in
any
act
of
Charity
or
Liberality
.
Secondly
,
in
measure
there
is
difference
:
the
Creature
proves
but
as
a
dry
brook
,
or
Cistern
;
but
God
is
a
full
Sea
,
never
to
be
drawn
dry
:
man's
hand
is
closed
,
or
but
one
open
at
a
time
;
but
God's
Hand
is
extensum
,
or
expansum
,
no
man
can
do
so
much
with
both
hands
,
as
God
with
one
:
yet
both
God's
hands
are
giving
,
Prov.
3.16
.
Prov.
3.16
.
Thirdly
,
in
the
Object
,
Man's
Bounty
extends
but
to
a
few
,
now
to
one
,
then
to
another
,
they
cannot
give
to
all
:
but
God's
Liberality
extends
to
all
his
Creatures
,
yea
to
his
very
enemies
.
Fourthly
,
in
extent
:
man's
Bounty
is
but
in
a
few
things
,
he
may
supply
out
want
of
money
,
but
not
health
:
if
health
,
yet
not
peace
of
Conscience
:
but
God
blesseth
us
in
all
manner
of
blessings
.
Fifthly
,
nor
can
man
give
so
effectually
as
God
doth
;
for
they
cannot
make
us
to
enjoy
what
they
give
:
but
God
gives
us
all
things
to
enjoy
:
he
gives
comfort
with
the
Creature
,
and
strength
to
it
,
to
serve
our
turns
too
,
so
that
his
Bounty
exceeds
.
And
therefore
our
Tongues
ought
to
run
over
,
in
speaking
of
his
praises
:
therein
we
cannot
Hyperbolize
,
we
cannot
exceed
.
Secondly
,
Take
heed
of
abusing
God's
Bounty
:
see
that
it
lead
you
to
Repentance
,
Rom.
2.4
,
5.
Reason
as
Joseph
did
,
Gen.
39.8
,
9.
Rom.
2.4
,
5.
Gen.
39.8
,
9.
My
Master
hath
dealt
thus
kindly
with
me
,
committed
all
things
to
my
trust
,
advanced
me
to
highest
dignity
,
giving
me
command
and
rule
over
all
his
Familie
,
how
can
I
then
commit
this
great
wickedness
,
and
sin
against
God
?
God
hath
done
thus
and
thus
for
me
,
shall
I
offend
him
?
Surely
a
gracious
heart
will
thus
reason
.
Thirdly
,
be
ambitious
of
the
service
of
God
,
who
is
so
liberal
and
bountiful
:
every
one
desires
to
serve
a
liberal
Master
,
they
conceive
their
gifts
will
be
more
then
their
earnings
.
No
service
like
God's
.
Can
the
Son
of
Issai
give
you
Gardens
and
Vineyards
(
said
Saul
to
his
Courtiers
;
)
so
may
I
say
of
the
service
of
the
World
,
Flesh
,
or
Devil
,
these
make
large
Offers
,
as
the
Devil
did
to
Christ
,
Math.
4.
Munera
magna
quidem
praebet
,
sed
praebet
in
hamo
,
he
puts
forth
large
Baits
,
but
he
hides
damnable
Hooks
in
them
;
And
call
you
that
Bounty
?
Fourth●y
,
frequently
resort
unto
him
by
Prayer
,
seeing
he
is
so
liberal
:
It
was
the
Answer
of
a
great
Courtier
to
Qu.
Elizabeth
,
who
asked
him
,
when
he
would
leave
begging
?
When
your
Majesty
(
said
he
)
leaves
giving
.
The
gates
of
bountiful
person●
never
want
Supplicants
;
and
shall
the
gate
of
Heaven
?
Grace
sometimes
seems
over-modest
,
through
Conscience
of
unthankfulness
and
unworthiness
,
Say
not
,
Were
I
as
Abraham
,
David
,
&c.
then
God
wou●d
hear
me
and
I
might
boldly
ask
;
but
I
am
an
unworthy
Creature
,
full
of
infirmities
,
this
discourageth
me
,
&c.
But
let
not
that
:
there
is
in
our
good
God
a
se●f-propension
▪
to
deal
bountifully
with
us
;
and
the
oftner
Suitors
come
to
him
,
the
better
welcome
.
Fifthly
,
like
good
Children
,
see
that
you
tread
in
the
steps
of
your
Heavenly
Father
;
and
as
you
taste
of
God's
bounty
,
so
let
others
taste
of
yours
.
Isa.
32.8
.
Isa.
32.8
.
The
liberal
man
deviseth
liberal
things
and
by
liberal
things
shall
stand
:
He
is
a
g●eat
Devi●er
,
or
Projector
:
he
considers
wi●h
himself
,
what
liberal
things
are
to
be
done
;
and
▪
upon
thi●
determines
and
concludes
,
that
he
will
do
it
▪
and
then
really
and
actually
doth
it
.
He
casts
about
with
himself
,
where
he
may
do
a
noble
action
,
where
he
may
place
a
benefit
,
how
he
may
do
go●d
,
●ither
to
the
Pub●ique
,
or
else
to
private
persons
and
accordingly
doth
it
.
Th●s
to
communicate
that
good
we
have
to
ot●ers
is
●iberality
;
and
in
nothing
can
a
man
be
so
like
God
as
in
this
(
saith
Naz●anzen
)
,
but
then
we
must
be
careful
that
our
liberality
be
made
up
of
true
matter
,
and
true
form
,
else
we
are
not
like
God
in
it
:
he
gives
of
his
own
,
so
must
we
:
otherwise
,
the
Receiver
is
but
a
Receiver
of
stollen
goods
:
Math.
12.43
.
He
gives
largely
,
so
must
we
,
which
may
be
done
in
a
peny
,
as
well
as
in
a
pound
,
Mark
12.43
.
He
gives
freely
,
without
any
hope
of
requital
,
so
should
we
.
If
we
give
,
that
we
may
receive
again
:
it
is
not
Liberality
rightly
performed
,
but
a
Bargain
well
made
.
If
we
thus
give
,
thus
communicate
that
we
have
,
(
be
it
little
▪
be
it
much
)
we
are
like
God
,
and
tread
in
his
steps
;
and
by
liberal
things
we
shall
stand
;
that
is
,
prosper
,
multiply
and
be
established
the
better
for
it
,
2
Cor.
9.8
,
9
,
10.
2
Cor.
9.8
,
9
,
10.
Sixthly
,
and
lastly
,
in
our
obedience
to
God
,
let
us
measure
the
same
measure
to
him
.
that
we
have
from
him
.
The
Lord
gives
to
us
not
onely
beyond
our
deserts
,
but
beyond
our
desires
:
above
that
which
we
are
able
to
ask
or
think
,
Ephes.
3.20
.
Ephes.
3.20
.
and
shall
we
deal
illiberally
,
and
pinchingly
with
him
?
It
is
true
,
that
we
can
do
nothing
,
but
what
is
our
duty
,
and
what
God
hath
required
of
us
:
but
yet
we
ought
to
be
so
affected
towards
God
,
as
that
rather
then
we
would
do
less
,
(
if
it
were
possible
)
we
would
do
more
;
as
our
Saviour
saith
in
another
case
,
so
may
we
say
in
this
,
Math.
6.40
.
Math.
6.40
.
If
he
require
thy
Coat
,
be
content
he
should
have
thy
Cloak
also
,
if
he
require
thee
to
go
one
mile
,
go
for
him
two
:
if
he
require
Prayer
twice
a
day
,
pray
thrice
rather
then
fail
.
But
of
this
,
we
have
before
spoken
.
This
Universal
Proposition
,
he
proves
from
Experience
;
as
if
Christ
should
say
,
It
is
a
known
case
,
common
experience
makes
it
good
,
that
God
is
good
to
all
that
seek
unto
him
,
and
call
upon
him
.
All
that
ever
asked
him
,
have
obtained
;
all
that
ever
sought
,
have
found
;
all
that
ever
knocked
,
have
had
it
opened
unto
them
Search
the
Scriptures
,
look
back
to
former
times
,
and
instance
,
if
if
you
can
,
in
any
one
that
hath
asked
,
sought
,
knocked
,
and
hath
not
sped
(
if
he
sought
,
as
he
ought
,
and
in
whom
there
was
not
some
lawful
impediment
,
by
which
he
made
himself
unworthy
of
receiving
)
(
for
with
that
double
limitation
is
this
Universal
Grant
,
Jansen
.
Concord
.
Evang.
c.
43.
or
general
Rule
,
to
be
understood
)
.
In
that
our
Saviour
,
by
this
Argument
,
confirms
the
Doctrine
he
had
taught
;
Observe
,
Doct.
Arguments
drawn
from
Experience
,
are
strong
confirmations
of
Faith
,
and
good
ground
of
hope
for
the
future
.
Experience
is
that
Knowledge
,
which
a
man
g●ts
of
any
thing
,
by
Proof
and
Tryal
,
and
it
is
two-fold
:
First
,
such
as
our selves
have
had
:
of
which
Moses
speaks
,
Deut.
1.29
,
31.
Secondly
,
Deut.
1.29
,
31.
of
such
things
as
we
have
observed
other
men
to
have
;
and
that
is
a
ground
of
hope
,
in
applying
their
examples
and
successes
to
our
own
encouragement
:
as
Deut.
3.21
.
Deut.
3.21
.
From
Experience
either
way
,
we
may
ground
our
Hope
and
Confidence
,
and
strongly
reason
from
what
God
hath
done
,
to
what
he
will
do
.
Upon
no
Premises
doth
and
Conclusion
follow
more
Logically
,
or
more
undeniably
,
then
upon
this
.
nothing
more
ordinary
in
Scripture
,
then
thus
to
Reason
:
so
did
the
Wife
of
Manoah
argue
it
out
with
her
Husband
,
Judg.
13.23
.
Judg.
13.23
.
If
the
Lord
were
pleased
to
kill
us
,
he
would
not
have
received
a
Burnt-offering
,
and
a
Meat
offering
at
our
hands
,
neither
would
he
have
shewed
us
all
these
things
,
nor
would
,
as
at
this
time
,
have
shewed
us
such
things
as
these
.
David
,
1
Sam.
17.37
.
from
his
youth
,
had
learned
this
Divine
Art
of
Argumentation
,
1
Sam.
17.37
.
The
Lord
that
delivered
me
out
of
the
paw
of
the
Lion
,
Psal.
3.4
,
5.
&
6.9
.
&
23.
the
whole
.
and
out
of
the
paw
of
the
Bear
,
he
will
delivere
me
out
of
the
hand
of
this
Philistine
;
and
in
the
whole
course
of
his
life
he
had
made
use
of
it
,
Psal.
3.4
,
5.
&
6.9
.
&
Psal.
23.
from
v.
1.
to
the
end
.
The
like
Reasoning
used
St.
Paul
,
2
Cor.
1.10
.
he
often
made
use
of
the
same
Medium
;
as
2
Cor.
1.10
.
Who
delivered
us
from
so
great
a
death
,
and
will
deliver
us
.
A
great
death
it
was
,
that
he
(
with
others
)
was
delivered
from
.
All
death
in
it self
is
of
one
size
;
but
the
wages
of
Death
,
and
the
dangers
of
Death
are
of
different
dimensions
:
they
gave
themselves
up
for
dead
men
,
their
dangers
seemed
to
be
inevitable
;
but
God
hath
delivered
us
(
saith
he
)
and
doth
deliver
us
.
Well
〈◊〉
what
of
that
?
Thence
he
infers
,
and
we
trust
that
he
will
yet
deliver
us
.
He
turns
that
experience
into
confidence
,
and
makes
it
a
ground
of
hope
for
the
future
.
2
Tim.
4.17
,
18.
The
like
we
have
,
2
Tim.
4.17
,
18.
He
was
delivered
from
the
rage
of
that
cruel
Tyrant
Nero
,
and
concludes
thereupon
;
that
God
shall
deliver
him
from
every
evil
work
;
that
is
,
of
evil
men
,
conspiring
against
him
,
before
the
time
that
he
had
finished
his
course
.
Rom.
5.4
.
And
thus
the
same
Apostle
makes
Experience
the
Nur●e
of
Hope
:
Tribulation
worketh
Patience
;
and
Patience
,
Experience
;
and
Experi●●ce
,
Hope
,
Rom.
5.4
.
Reas.
1
God
is
still
the
same
,
without
changing
or
alteration
:
his
nature
and
condition
is
ever
to
be
gracious
:
Heb.
13.8
.
Jam.
1.17
.
Numb.
23.19
.
Joh.
13.1
.
2
Sam.
23.5
.
his
Power
and
Will
are
never
weakned
:
his
Truth
and
Promise
shall
abide
forever
.
Whom
he
once
loveth
,
he
loveth
to
the
end
:
his
Covenant
remains
the
same
,
and
his
Children
are
as
dear
to
him
as
ever
.
Reas.
2
Again
▪
Experience
is
gotten
by
Sense
,
and
that
easily
errs
not
,
in
its
proper
object
;
whereas
the
Discourse
of
Reason
is
subject
to
err
in
discoursing
and
concluding
of
things
.
Hence
it
is
,
that
Experimental
Knowledge
is
preferred
to
Intellectual
;
that
,
without
this
,
profiteth
a
Christian
nothing
.
Experimental
Know●edge
is
all
in
all
:
It
sealeth
Intellectual
:
that
it
is
true
,
Philosophie
teacheth
me
,
that
fire
will
burn
:
but
if
I
put
my
finger
into
it
,
the
truth
is
infallible
,
for
that
I
have
felt
what
I
have
heard
.
Hence
a●ose
our
English
Proverb
,
that
seeing
is
believing
.
This
was
verified
in
Thomas
,
when
he
put
his
fingers
into
the
wounds
of
Christ
,
Joh.
20.25
,
26.
Joh.
20.25
,
26.
Obj.
But
this
,
Thomas
was
reproved
for
,
and
they
pronounced
Blessed
,
Joh.
20.27
,
29.
that
have
not
seen
,
yet
have
bel●eved
Joh.
20.27
29.
Resp.
The
Faith
of
a
Christian
,
is
not
to
be
founded
on
Sense
but
on
the
Scripture
;
albeit
,
it
be
by
Sense
strongly
confirmed
.
Thomas
was
blamed
for
his
sullen
incredulity
,
in
that
he
gave
no
credit
to
the
report
of
his
Fellow
Disciples
(
ten
against
one
)
who
had
both
seen
and
heard
more
then
he
;
and
for
venting
his
incredulous
thoughts
in
such
a
bo●d
and
peremptory
style
,
Except
I
see
in
his
hands
the
print
of
the
nails
:
nay
▪
that
is
not
enough
,
Except
I
put
my
finger
into
the
print
of
the
na●ls
:
n●y
,
yet
more
,
Except
I
thrust
my
head
into
his
side
:
Except
with
hand
and
finger
I
measure
his
wounds
▪
and
find
by
due
proportion
,
that
they
are
the
same
,
which
he
received
on
the
Cross
:
I
cannot
▪
na●
,
the
truth
is
,
Serm.
of
Repent
.
I
will
not
believe
.
Ah
wil●u●
Thomas
,
said
Mr.
Bradford
,
thus
to
add
obstinacy
to
thy
Incredulity
.
And
for
this
he
i●
blamed
.
N●r
doth
our
S●●iour
deny
Thomas
to
be
blessed
in
saying
Blessed
are
they
th●t
have
not
seen
,
yet
have
believed
;
but
one●y
prefers
others
that
h●v●
n●t
s●en
,
and
yet
hav●
believed
:
Both
sorts
are
bless●d
:
they
that
●ee
not
,
and
ve●
be●i●ve
,
are
surely
blessed
;
but
they
a
e
not
blessed
alone
:
those
that
believed
,
and
see
,
are
bl●ssed
as
well
●s
they
though
no●
so
much
as
they
:
All
Faith
is
blessed
,
but
that
most
,
which
hath
east
means
&
helps
.
But
the
Faith
of
the
best
is
but
weak
,
and
like
Moses's
hands
,
it
soon
becomes
weak
:
and
God
is
well
pleased
(
in
such
a
case
)
that
Sight
and
Sense
,
like
Hur
,
and
Aaron
,
should
support
it
:
Exod.
17.12
.
It
is
one
thing
to
live
by
Faith
,
and
another
thing
to
live
by
sight
:
but
we
are
all
generally
inclined
to
walk
by
Sense
,
rather
then
by
Faith
.
And
the
more
we
see
,
and
feel
,
and
taste
,
of
the
goodnesse
of
God
,
the
more
confident
we
are
to
rely
on
God
:
for
that
which
is
yet
,
we
neither
see
nor
feel
:
God
considering
our
mould
,
condescends
to
our
infirmity
,
and
therefore
calls
on
us
to
taste
and
see
,
that
we
may
learn
to
trust
,
Psal.
34.8
.
1
Pet.
2.3
.
Psal.
34.8
.
1
Pet.
2.3
.
Vse
1
Whence
is
it
then
that
we
sleight
Experience
,
and
esteem
it
,
although
a
Mistriss
,
yet
of
none
but
fools
?
A
Mistriss
of
Fools
it
is
indeed
,
even
of
such
fools
,
as
will
learn
no
wisdom
,
but
what
is
beaten
into
them
with
rods
,
through
a
torn
skin
:
a
man
may
buy
Experience
too
dear
(
as
we
say
of
gold
)
,
so
Adam
bought
his
experimental
knowledge
,
of
good
and
evil
,
by
eating
the
forbidden
fruit
:
and
Solomon
by
his
dear-bought
experience
,
found
all
worldly
delights
under
the
Sun
,
to
be
vanity
,
and
vexation
:
woful
is
that
Experience
,
which
is
gotten
by
sin
and
misery
.
And
the
Mistriss
of
fools
,
it
may
be
said
to
be
,
for
that
it
teacheth
men
wisdom
,
and
makes
fools
wise
,
if
they
be
not
besotted
:
blockish
Schollars
are
they
,
whom
Experience
doth
not
teach
.
It
is
of
force
,
to
set
Reason
it self
to
School
,
and
to
convince
the
best
Wisdom
of
the
Schools
,
of
Folly
.
But
the
wisest
that
are
,
may
learn
of
Experience
,
and
be
taught
many
things
by
it
.
It
is
God
onely
,
that
is
not
taught
by
Experience
,
to
whose
knowledge
all
things
are
present
,
at
all
times
,
and
before
all
times
.
But
there
is
no
Creature
so
perfect
in
Wisdom
and
Knowledge
,
but
may
learn
some
things
for
the
present
,
and
for
time
to
come
,
by
Experience
of
what
is
past
.
The
day
following
(
saith
Seneca
)
is
a
Schollar
to
that
which
went
before
;
and
the
time
past
,
reades
useful
Lectures
to
the
present
time
:
He
that
would
see
what
shall
be
,
let
him
consider
what
hath
been
.
There
are
many
particulars
,
the
knowledge
whereof
makes
for
our
good
,
which
no
Wit
,
Art
,
nor
Study
,
nor
Counsel
,
of
others
,
could
teach
us
,
had
we
not
learned
them
from
Experience
.
The
Physitian
finds
out
many
secrets
by
Experience
,
which
he
could
never
attain
unto
by
reading
and
study
.
And
this
was
(
as
is
thought
by
Josephus
)
one
end
,
why
God
gave
to
those
that
lived
in
the
first
Age
of
the
World
,
so
long
life
;
that
by
Experience
and
Observation
they
might
learn
the
skill
and
art
of
sundry
courses
,
(
especially
of
the
Stars
)
the
knowledge
whereof
otherwise
,
would
hardly
,
if
at
all
(
without
miracle
)
have
been
attained
unto
.
And
in
divers
doubtful
Cases
,
Experience
will
afford
us
better
help
for
direction
,
then
any
other
ordinary
Rule
.
As
a
man
in
the
dark
,
can
better
find
the
way
,
or
door
,
to
which
he
hath
been
used
,
then
another
that
never
went
it
,
can
do
by
the
best
Instructions
,
that
can
be
given
him
.
So
that
man
who
is
reading
in
a
book
,
to
which
he
was
used
,
when
the
twilight
surprizeth
him
can
longer
,
and
better
read
in
that
book
,
then
he
who
never
read
in
it
before
.
Thus
;
through
Experience
,
we
shall
better
walk
in
the
dark
of
Tribulation
,
then
others
that
want
it
,
and
go
about
our
Duties
of
Obedience
with
more
facility
,
and
more
readily
,
then
others
that
are
not
acquainted
with
it
.
Therefore
,
let
Experience
have
her
due
praise
,
she
is
a
good
Mistriss
,
and
is
able
to
make
fools
wise
,
and
those
who
are
wise
,
wiser
then
they
are
:
If
commendable
,
by
Experience
,
they
shall
become
admirable
.
Vse
2
Wherefore
,
let
me
exhort
you
to
this
point
of
Prudence
,
to
learn
by
Experience
,
how
to
relieve
your
spirits
;
when
they
begin
to
droop
and
faint
,
then
gather
upon
God
from
former
experiments
of
his
goodness
to
you
,
or
others
:
which
that
you
may
the
better
do
,
take
these
things
into
consideration
.
The
work
of
experience
,
(
even
of
civil
things
)
is
of
great
use
,
(
and
of
no
less
in
divine
and
spiritual
matters
)
it
makes
us
bold
with
God
,
as
men
are
with
an
experienced
friend
:
such
a
one
is
my
old
friend
,
my
tryed
friend
,
he
never
denyed
me
,
I
'le
to
him
,
I
dare
say
he
will
not
fail
me
:
So
saith
an
experienced
Christian
;
God
did
hear
me
at
such
a
time
,
and
such
a
time
,
I
'le
to
him
again
.
It
was
the
saying
of
a
godly
man
,
upon
the
accomplishment
of
a
great
request
that
he
made
to
God
,
I
have
tryed
God
often
now
I
will
trust
him
,
he
never
denyed
me
.
We
ought
,
indeed
,
to
trust
God
,
upon
his
bare
word
,
although
we
had
never
tryed
him
;
but
when
he
stoops
so
low
,
as
to
help
our
Faith
upon
former
experiments
,
this
should
strengthen
our
confidence
,
and
put
us
on
to
go
to
God
the
more
chearfully
,
as
to
a
tryed
Friend
,
Psal.
63.7
.
Psal.
63.7
.
Secondly
,
It
is
of
great
use
,
to
quell
those
distrustful
fears
,
which
much
distract
us
.
A
fresh
water
Souldier
is
afraid
of
every
shot
,
and
thinks
it
will
cost
him
his
life
,
when
an
experienced
soldier
is
fearless
,
and
more
valorous
:
so
it
is
with
an
unexperienced
Christian
,
he
fears
many
times
,
where
no
fear
is
,
he
dares
not
look
sickness
in
the
face
,
poverty
in
the
face
,
persecution
in
the
face
;
but
the
experienced
man
is
as
bold
as
a
Lion
;
Psal.
53.5
.
Prov.
28.
Rom.
8.38
,
39.
he
fears
none
of
all
these
things
,
Rom.
8.38
,
39.
Experience
makes
a
man
a
daring
man
:
where
read
you
of
two
such
Champions
as
David
and
Paul
?
and
where
of
two
that
made
more
use
of
their
experiments
then
they
?
Thirdly
,
It
quiets
the
heart
in
God's
absence
;
and
in
time
of
desertion
,
it
waiteth
,
with
patience
,
for
his
approach
again
:
should
one
,
born
in
a
Dungeon
(
that
never
in
his
life-time
saw
the
Sun
)
be
brought
forth
,
and
shewed
it
;
would
he
not
,
when
he
saw
it
set
,
think
it
to
be
quite
lost
?
But
Experience
teacheth
us
,
that
the
next
morning
it
will
appear
again
,
and
causeth
us
patiently
to
wait
for
the
rising
of
it
:
So
is
it
with
the
experienced
Christian
,
he
knows
that
Goo's
concealing
of
himself
is
but
a
wise
Discipline
for
a
time
;
and
that
he
will
not
always
hide
himself
,
Psal.
42.
&
43.5
.
&
77.7
,
8
,
9.
Psal.
42.
&
43
5.
&
77.7
,
8
,
9.
So
said
that
Martyr
to
his
Friend
Austin
,
He
is
come
Austin
,
he
is
come
:
albeit
,
for
a
time
,
he
had
no
sense
of
comfort
.
When
I
want
feeling
and
sense
of
Goo's
favour
,
yet
by
former
workings
in
my
soul
,
which
I
have
had
experience
of
,
I
may
be
sure
that
I
am
God's
Child
.
As
a
woman
that
hath
felt
the
Babe
in
the
Womb
quick
and
stirring
,
albeit
it
lye
still
for
a
while
,
yet
she
knows
that
she
is
with
child
,
by
that
which
she
hath
formerly
felt
.
Fourthly
,
it
sweetens
Gods
Promises
and
mercies
to
us
:
As
he
that
hath
tasted
honey
,
knows
the
sweetness
of
it
,
better
then
any
man
can
do
by
the
reading
of
it
:
So
he
that
tastes
how
good
God
is
in
an
experimental
way
,
finds
more
sweetness
therein
,
then
in
all
that
he
hears
,
or
reades
thereof
.
The
best
Minister
on
Earth
cannot
teach
so
much
of
God's
love
and
favour
,
as
Experience
doth
.
There
is
far
more
sweetness
to
be
found
in
the
performance
of
Promises
,
then
can
be
conceived
,
in
holding
the
Promises
themselves
.
As
one
that
hath
possession
of
an
inheritance
,
finds
more
sweetness
therein
,
then
he
could
find
whilst
it
was
his
only
in
reversion
,
and
expectation
.
And
he
that
sees
the
beauty
of
the
Sun
,
takes
farr
more
delight
in
it
,
then
a
blind
man
from
his
birth
that
heares
the
Theory
of
the
Sun
read
unto
him
.
The
meditation
of
Divines
upon
the
joyes
of
Heaven
,
are
able
to
ravish
the
soul
of
the
reader
with
much
delight
,
yet
they
are
nothing
to
that
which
St.
Paul
found
in
his
rapture
into
the
third
Heaven
,
1
Cor.
12.2
.
2
Cor.
12.2
.
Fifthly
and
lastly
;
It
is
experience
,
and
observation
that
doth
make
a
man
to
be
a
wise
Christian
;
what
makes
old
men
to
be
wiser
then
the
yonger
sort
,
Job
.
12.12
.
as
Elihu
speaks
,
but
experience
(
which
youth
wants
)
?
breathed
Deer
,
are
not
so
quickly
caught
;
nor
experienced
Christians
so
soon
entangled
with
the
worl'ds
deceits
,
and
Sathans
snares
.
It
is
only
this
experimentall
knowledge
that
makes
a
man
expert
in
the
trade
and
warfare
of
a
Christian
.
Take
a
man
that
hath
only
read
much
of
Husbandry
,
Physick
,
Merchandize
,
and
Martiall
affaires
,
and
gotten
into
his
head
the
notion
of
all
these
;
yet
one
that
hath
not
read
half
so
much
,
but
hath
been
of
long
practise
,
and
good
experience
in
these
,
will
go
as
farr
beyond
the
other
;
as
he
doth
that
hath
read
much
,
&
wants
experience
,
beyond
one
that
is
a
meere
novice
in
them
.
Obj.
But
how
may
we
make
the
right
use
of
experience
,
and
profit
aright
by
it
?
Resp.
First
,
observe
Gods
dealing
with
you
or
others
,
both
in
Temporall
,
and
Spirituall
matters
:
take
notice
and
observe
diligently
all
the
speciall
favours
of
God
,
and
experiments
you
receive
of
his
Justice
,
Mercy
,
Providence
,
Truth
,
Goodnesse
to
your selves
or
others
from
time
to
time
.
There
lives
not
a
man
on
earth
but
tastes
of
all
these
in
his
own
person
,
from
day
to
day
,
yet
how
few
are
there
that
observe
them
as
they
ought
?
Call
to
mind
,
and
keep
in
mind
the
many
favours
God
hath
bestowed
on
thee
,
from
thy
Childhood
,
in
providing
meat
for
thy
mouth
,
cloath
for
thy
back
,
&c.
Have
you
forgotten
(
saith
Christ
)
how
I
fed
you
with
a
little
bread
and
a
few
fishes
:
Luke
22.35
.
and
when
I
sent
you
forth
without
mony
in
your
purse
,
meate
in
your
scrip
,
wanted
you
any
thing
,
they
answered
no
Lord
,
Oh
forget
not
this
his
goodnesse
,
be
mindfull
of
it
daily
.
Call
to
mind
the
many
dangers
,
from
which
he
hath
delivered
thee
,
and
let
those
preservations
never
be
forgottten
by
thee
,
Psal.
116.8
.
Psal.
116.8
.
Above
all
,
consider
how
God
hath
dealt
with
thee
in
soul-businesses
,
observe
how
he
deales
with
thee
in
the
use
of
his
Ordinances
,
what
power
the
word
hath
had
in
working
upon
thy
soul
,
to
the
convincing
,
humbling
,
and
converting
of
thee
;
observe
what
answer
God
hath
made
unto
thy
Prayers
,
Psal.
3
,
4.
&
5.3
Psal.
3.4
.
Call
to
mind
,
and
keep
a
record
of
the
passages
of
Gods
prodence
towards
others
;
whether
of
Justice
,
or
of
mercy
.
Consider
the
dayes
of
old
,
what
God
hath
done
,
Psal.
44.1
,
2.8
.
and
of
later
times
what
mervailous
things
he
hath
done
for
his
Church
:
Psal.
44.1
,
2.8
,
run
through
the
acts
and
storyes
of
holy
writ
;
Conferr
with
experienced
Christians
,
Psal.
66.16
.
they
will
tell
thee
what
God
hath
done
for
their
soul
:
thus
keep
a
record
of
Gods
works
in
thy
mind
,
and
memory
.
Secondly
;
then
plead
them
unto
God
;
bring
them
out
of
thy
treasury
,
and
make
use
of
them
,
as
occasion
requires
.
Thus
did
David
frequently
,
Psal.
4.1.4
.
&
27.9
,
10.
&
22.9
.
&
139.13
.
Psal.
4.1.4
.
&
27.9
,
10.
Psal.
22.9.10
.
Psal.
56.13
.
&
71.6.9.17
,
18.
Psal.
86.13.16
.
&
139.13
.
Gen.
32.10
,
11.
Numb.
14.19
.
Isay
.
51.9
,
10
,
11.
So
did
Jacob
,
Gen.
32.10
,
11.
So
Moses
pleads
for
a
pardon
of
course
,
when
God
was
enraged
against
Israel
,
upon
this
ground
,
becaus
he
had
pardoned
them
many
times
before
,
Numb.
14.19
.
And
see
what
answer
God
makes
unto
it
,
verse
20.
Loe
I
have
pardoned
them
according
to
thy
word
.
And
so
the
Church
useth
this
as
an
argument
that
God
would
preserve
them
from
their
enemyes
,
Isay
.
51.9
,
10
,
11.
This
is
no
good
argument
with
man
;
Sir
,
you
have
helped
me
often
,
therefore
help
me
still
;
but
with
God
it
is
a
prevayling
argument
:
we
want
not
arguments
of
this
kind
,
there
is
none
of
us
but
can
say
to
God
now
this
houre
;
Lord
thou
hast
preserved
me
this
day
hitherto
,
and
brought
me
hither
,
now
Lord
enable
me
to
heare
:
Lord
thou
dost
that
too
,
therefore
enable
me
to
understand
,
and
thou
dost
that
for
me
too
,
now
enable
me
to
beleeve
:
and
seeing
thou
hast
given
me
grace
to
beleeve
,
give
me
strength
that
I
may
practise
:
and
if
all
that
be
granted
,
desire
grace
to
persevere
unto
the
end
.
Thus
labour
for
the
first
Grace
,
and
never
rest
till
thou
feelest
the
addition
of
the
second
grace
:
and
to
that
,
a
third
.
The
surest
and
safest
way
to
lay
hold
on
God
is
the
consideration
of
what
God
hath
done
;
and
the
pleading
of
it
from
thy
experience
,
and
thus
you
shall
get
much
profit
by
it
.
See
then
that
you
Register
God's
favours
,
and
pass
not
heedlesly
by
God's
dealings
with
you
,
or
others
;
for
in
so
doing
,
you
fling
that
staff
out
of
your
hands
which
should
stay
you
,
and
support
you
.
Did
we
treasure
up
Experiments
the
former
part
of
our
life
would
come
in
to
help
the
latter
:
had
we
done
this
long
ago
,
we
might
have
been
wiser
then
our
Teachers
.
Quest.
But
is
it
always
safe
to
ground
our
confidence
on
former
experience
:
As
,
because
God
hath
done
this
formerly
,
he
will
do
so
still
.
Resp.
No
:
For
it
is
not
barely
a
Providence
,
but
a
Promise
joyned
with
a
Providence
;
and
the
distillation
that
comes
from
both
these
,
make
up
that
Christian
experience
,
which
we
must
trust
unto
:
unless
the
cause
be
good
and
warranted
by
the
Word
,
and
have
a
Promise
to
attend
it
,
our
Confidence
may
come
bleeding
home
,
notwithstanding
former
good
success
had
.
In
the
former
,
the
Children
of
Benjamin
failed
,
they
had
a
bad
cause
in
hand
,
&
yet
from
the
good
success
they
had
in
two
former
Battails
against
Israel
;
they
grew
confident
that
they
should
prevail
a
third
time
,
Judg.
20.32
.
In
the
latter
,
Sampson
failed
,
when
he
encouraged
himself
in
his
former
experience
,
that
he
would
go
out
,
as
in
former
times
,
Judg.
16.20
.
after
that
Dalilah
had
clipped
off
his
Locks
,
but
the
Lord
was
departed
from
him
.
Let
the
cause
we
undertake
be
good
,
and
our
Calling
to
the
undertaking
warrantable
,
and
so
we
may
safely
reason
from
Experience
,
and
strengthen
our
Faith
thereby
.
And
thus
we
have
spoke
to
the
Antecedent
of
the
Proposition
;
God
is
liberal
to
all
that
call
upon
him
,
proved
from
Experience
:
Now
we
come
to
the
Consequent
,
then
much
more
will
he
give
you
Audience
,
who
are
his
Friends
and
Children
,
&c.
Observe
from
thence
,
that
General
Acts
of
Grace
are
to
be
made
our
own
by
particular
Application
.
Doct.
God's
goodness
unto
others
,
in
hearing
of
their
Prayers
,
should
be
set
before
us
,
and
made
use
of
for
our
encouragement
,
and
for
relieving
of
our
wants
and
weaknesses
,
in
the
performance
of
that
Duty
.
Thus
generals
are
particularly
to
be
applyed
.
The
Lord
,
in
assenting
to
Solomon's
Prayer
,
made
a
general
promise
to
all
the
people
,
that
what
Prayer
or
Supplication
soever
should
be
made
towards
his
Temple
,
he
would
hear
in
Heaven
,
and
forgive
,
1
King
.
8.37
,
40.
Jehosaphat
afterwards
being
in
distress
,
made
use
of
that
general
Promise
,
and
applyed
it
to
his
own
present
condition
,
2
Chron.
2.8
,
10.
And
as
generals
are
particulars
,
so
particularly
are
generally
,
applyable
where
the
ground
is
general
.
The
Lord
encouraged
Josua
to
go
on
where
Moses
left
,
upon
this
ground
;
As
I
was
with
Moses
,
so
I
will
be
with
thee
,
I
will
never
fail
thee
,
nor
forsake
thee
,
Jos.
1.5
.
And
St.
Paul
applies
that
Promise
to
all
the
Faithful
,
in
any
strait
or
distress
of
life
(
as
the
Lord
himself
had
applied
it
before
from
Moses
to
Josua
)
Heb.
13.5
.
So
Psal.
34.5
.
They
looked
unto
him
,
and
were
lightned
,
&c.
and
the
ground
that
these
good
men
had
to
be
heard
,
was
David's
particular
example
,
ver.
6.
This
poor
man
cryed
,
&c.
And
thus
David
encourageth
himself
to
call
on
God
from
God's
gracious
dealings
with
others
,
Psal.
22.4
.
and
propounds
his
own
example
for
a
President
to
others
,
in
point
of
Confession
,
Psal.
32.6
.
And
St.
Paul's
obtaining
mercy
,
is
propounded
for
a
Pattern
to
all
penitent
sinners
,
1
Tim.
1.13
,
16.
Obj.
But
is
it
good
reasoning
from
a
particular
Instance
,
to
conclude
the
truth
of
a
general
Rule
.
Resp.
When
the
Ratio
Formalis
,
the
Reason
of
the
Blessing
is
general
,
it
firmly
holds
according
to
the
Rule
of
Reason
,
and
such
reasoning
is
frequent
in
Scripture
;
as
Rom.
3.28
.
all
that
are
justified
,
are
justified
by
Faith
.
How
proves
the
Apostle
that
,
why
Abraham
was
so
justified
,
Rom.
4.1
.
Was
the
reasons
of
Abraham's
Justification
his
Faith
?
then
it
follows
,
that
wheresoever
is
true
Faith
,
there
is
also
Justification
.
Reas.
Let
us
know
,
that
God
is
unchangeable
,
he
proceeds
by
the
same
Rule
of
Justice
and
Mercy
:
Look
as
his
course
hath
been
towards
his
Children
in
times
past
,
so
will
he
deal
:
he
observes
the
same
constant
tenour
with
his
,
Heb.
13.
And
God's
Children
are
all
in
the
same
Covenant
,
all
Heirs
of
the
same
pretious
Promises
,
Gal.
3.29
.
&
4.28
.
Heb.
6.17
.
&
11.9
.
Nor
is
God
any
Respecter
of
Persons
,
Act.
10.34
.
Rom.
2.11
.
It
is
a
wonder
then
,
why
Papists
should
,
on
this
ground
,
reject
particular
Faith
,
because
we
lack
a
particular
wo●d
;
when
as
generalls
delivered
in
Scripture
,
either
of
promise
,
blessing
,
comfort
,
are
intentionally
meant
to
particulars
rightly
qualified
:
what
need
particular
nameing
?
Shall
no
more
be
believed
nor
applyed
,
then
that
which
is
commended
to
us
by
name
?
where
is
it
written
that
any
man
by
name
shall
rise
at
the
last
day
?
is
it
not
therefore
sure
that
they
shall
,
because
they
are
not
named
?
With
other
such
like
questions
,
we
might
quit
them
:
but
I
come
nearer
home
.
Use
.
2
And
cannot
but
blame
those
who
scruple
the
applying
of
general
acts
of
grace
to
themselves
(
upon
the
same
Popish
ground
)
they
are
not
assigned
to
them
by
Name
,
and
therefore
dare
not
meddle
.
Offer
comfort
to
some
dejected
soul
,
tell
them
what
God
hath
done
for
Abraham
David
Joshua
,
&c
:
what
gratious
promises
he
hath
made
to
his
Saints
,
&
Servants
,
they
are
ready
to
reply
;
God
indeed
hath
made
such
promises
,
don
great
things
for
his
,
but
those
Consolations
did
personally
belong
to
them
,
that
had
them
,
and
were
to
be
applyed
by
them
,
to
whom
they
were
directly
spoken
,
and
were
particularly
directed
,
when
indeed
Gods
intent
is
that
his
dealings
should
be
exemplary
,
1
Tim.
1.16
.
Rom.
4.23
,
24.
1
Tim
1.16
.
Rom.
4.23.24
.
and
that
every
humbled
penitent
and
believing
soul
should
hold
themselves
as
much
interested
in
them
,
as
if
they
had
been
named
in
particular
,
Gen.
3.7.9
.
Marke
13.37
.
Gen.
3.7.9
.
Look
what
our
Saviour
saith
to
his
Disciples
in
matter
of
Duty
,
what
I
say
unto
you
,
I
say
unto
you
all
;
So
we
may
say
in
matters
of
mercy
,
what
I
have
promised
to
one
,
I
have
promised
to
you
all
(
in
an
equall
estate
.
)
Use
.
3
Let
us
therefore
apply
unto
our selves
the
promises
made
to
others
▪
that
we
through
patience
and
comfort
of
the
Scriptures
may
have
Hope
,
Rom.
15.4
.
Quest.
But
how
may
this
comfortable
assurance
of
Gods
goodnesse
and
favour
to
our selves
,
be
gathered
and
collected
from
his
gratious
dealing
with
others
in
the
like
kind
.
Resp.
By
a
Practicall
Syllogisme
,
thus
.
Every
one
that
asketh
receiveth
and
every
one
that
seeketh
,
findeth
,
&c.
But
I
aske
,
seek
,
and
knock
,
&
therefore
shall
be
heard
,
&c.
The
proposition
is
from
the
general
promise
of
Christ
,
the
assumption
from
our
own
practise
;
The
Conclusion
is
Confidence
to
be
heard
;
which
necessarily
followes
.
So
in
other
particulars
,
where
the
promise
is
universall
.
But
here
,
some
Cautions
must
be
given
,
and
they
are
these
:
first
,
distinguish
generall
from
personall
priviledges
,
Numb.
12.6
,
7.8
.
as
Numb.
12.6
,
7
,
8.
If
there
be
a
Prophet
(
saith
God
)
I
will
speak
to
him
by
dream
or
vision
,
the
two
usuall
and
ordinary
meanes
,
whereby
I
am
wont
to
impart
my self
unto
them
:
but
my
servant
Moses
is
not
so
,
he
is
none
of
the
ordinary
rank
of
Prophets
,
and
I
have
thought
good
to
grace
him
with
an
especiall
favour
,
and
entirenesse
;
and
to
speak
to
him
in
a
more
familiar
manner
then
to
others
.
To
be
instructed
in
all
things
thou
may'st
expect
,
that
is
a
generall
favour
to
all
the
godly
;
but
to
have
God
speak
to
thee
face
to
face
,
as
he
did
to
Moses
,
may
not
be
expected
by
us
,
Isay
.
8.20
.
Isay
8.20
.
that
is
the
Rule
we
must
be
guided
by
.
Againe
,
where
the
favour
is
Generall
,
yet
the
manner
and
meanes
of
conveyance
may
be
Personall
;
To
be
fed
in
famine
,
is
a
generall
promise
,
Psal.
37.
and
is
to
be
applyed
to
thy self
:
Psal.
37.
but
to
be
fed
as
Eliah
was
by
a
Raven
,
or
as
the
Widdow
of
Sareptha
was
,
miraculously
,
was
their
personall
Priviledge
;
So
for
deliverance
,
God
will
still
deliver
effectivè
,
but
the
same
in
specie
,
in
kind
,
we
cannot
be
assured
of
;
As
to
be
delivered
from
the
fire
by
quenching
it
,
&c
:
but
,
that
God
will
be
with
us
to
support
us
in
fire
and
water
,
we
may
conclude
.
Secondly
;
in
the
Application
of
those
Generall
promises
to
thy self
,
which
God
hath
made
to
others
;
see
thou
bring
like
Qualifications
,
and
then
spare
not
to
inferr
according
to
the
latitude
thereof
,
God
will
receive
all
Penitents
into
favour
,
and
forgive
their
sins
,
Ezek.
18.
but
see
that
thou
be
a
true
Penitent
,
if
thou
would'd
comfortably
apply
that
promise
to
thy self
.
Observe
these
Cautions
,
and
then
thou
may'st
comfortably
apply
Generalls
to
thy
own
particular
,
for
thy
encouragement
,
and
strengthening
.
Use
.
4
Lastly
,
from
hence
let
us
be
encouraged
not
only
to
make
use
of
the
experiments
of
others
,
but
to
declare
them
to
others
,
we
get
not
experiments
only
for
private
use
,
but
to
communicate
.
So
the
Saints
have
done
,
Psal.
40.10
.
&
60.16
.
So
David
promiseth
to
do
,
Psal.
40.10
.
&
60.16
.
Psal.
51.12
.
John
4.28
,
29.
Psal.
51.12
.
So
John
4.28
,
29.
And
this
may
be
one
reason
why
God
bringeth
us
through
so
many
troubles
,
to
furnish
us
with
a
body
of
experimentall
Doctrine
.
These
are
like
those
Mandrakes
the
Spouse
speaks
of
,
Cant.
7.13
.
they
give
a
sweet
smell
:
powerfull
in
the
provocation
of
others
:
they
should
be
at
our
gates
,
Cant.
7.13
.
not
farr
to
seek
.
New
and
Old
must
be
laid
up
,
and
not
spent
lavishly
;
but
preserved
and
brought
out
again
,
as
occasion
is
offered
.
When
thou
art
converted
strengthen
thy
Brethren
(
said
Christ
to
Peter
)
Luke
22.32
,
that
is
,
Luke
22.32
.
2
Cor.
1.4
,
comfort
and
revive
them
by
thine
own
experience
.
So
St.
Paul
,
2
Cor.
1.4
.
He
assures
us
,
that
for
this
cause
God
comforted
him
in
his
affliction
that
he
might
be
able
to
comfort
others
in
any
trouble
,
with
the
same
comfort
wherewith
he
had
been
comforted
.
In
visiting
of
a
sick
friend
,
of
some
Disease
,
out
of
which
we
our selves
have
been
recovered
,
we
are
still
prescribing
medicines
,
upon
our
own
experience
,
Oh
that
we
could
,
or
would
thus
play
the
Physitians
to
our
Neighbours
Soul
,
and
tell
him
what
we
have
found
to
be
good
by
our
own
experience
,
&
how
good
God
hath
been
unto
us
.
In
so
doing
,
the
profit
and
benefit
would
be
greater
then
we
are
aware
.
Thus
I
have
,
by
God's
gracious
Assistance
,
carryed
you
through
the
Exposition
of
this
excellent
Parable
,
of
a
Friend
coming
to
his
Friend
at
Mid-night
,
wherein
you
have
had
the
Exercise
of
Prayer
opened
;
and
by
sundry
Arguments
pressed
the
efficacy
and
power
of
faithful
Prayer
manifested
;
Audience
from
our
Blessed
Saviours
own
mouth
assured
:
And
if
notwithstanding
all
that
hath
been
said
,
our
hard
and
Earthly
Hearts
are
not
wrought
upon
,
to
fall
upon
the
Duty
;
We
have
another
Parable
propounded
in
the
words
following
,
wherein
our
Saviour
comes
closer
to
us
;
of
which
we
shall
speak
(
God
willing
)
in
the
next
place
:
I
shall
conclude
this
,
and
what
hath
been
said
of
t●is
,
with
the
words
of
David
;
Whoso
is
wise
and
will
observe
these
things
,
even
they
shall
understand
the
loving
kindness
of
the
Lord
,
Psal.
107.43
.
FINIS
.