THE
ROYALL
RECEIPT
.
ESAY
38.2.3
.
2.
KINGS
20.2.3
.
Then
Hezekiah
turned
his
face
towards
the
wall
and
prayd
vnto
the
Lord
,
and
sayd
,
Remember
now
Oh
Lord
I
beseech
thee
how
I
haue
walked
before
thee
in
truth
,
and
with
a
perfect
heart
,
and
haue
done
that
which
is
good
in
thy
sight
,
and
Hezekiah
wept
sore
.
NOtwithstanding
,
there
is
no
man
can
pleade
ignorance
to
the
vniuersall
Decree
of
God
,
concerning
the
necessitie
of
mans
naturall
mortalitie
.
Statutum
est
,
&c.
Heb
.
9.27
.
It
is
appointed
for
all
men
to
die
once
;
and
euery
one
can
say
with
the
wise
woman
of
Tekoah
vnto
Dauid
,
2.
Sam
.
14.14
,
we
must
all
die
.
Yet
we
see
most
men
in
the
world
so
liue
,
as
though
they
should
neuer
die
,
and
(
alas
)
so
die
as
though
they
should
neuer
liue
.
When
the
time
of
our
dissolution
drawes
on
,
our
soules
are
rather
chased
out
by
violence
,
then
yeelded
by
obedience
into
the
hands
of
our
Redeemer
.
That
we
may
therefore
learne
so
to
liue
that
we
may
die
happily
;
and
so
to
die
,
that
we
may
liue
eternally
:
the
prouidence
of
God
no
doubt
checkt
my
meditations
(
troubled
with
Martha
about
many
things
)
with
vnum
est
necessarium
:
This
one
thing
is
necessary
:
&
because
,
Plus
mouent
exempla
quam
praecepta
,
Luk
.
10.42
.
Examples
haue
more
powerfull
inducement
to
perswasion
,
then
rules
&
precepts
:
I
therefore
made
choyce
of
this
admirable
and
royall
patterne
of
Hezekiahs
godly
behauiour
,
both
in
life
and
death
,
where
at
his
supposed
death
he
makes
commemoration
of
his
life
,
that
his
godly
life
may
be
consolation
at
his
death
.
The
whole
story
I
may
not
vnfitly
call
the
Tragique
.
Comedy
of
Hezekias
,
where
in
the
three
rules
of
the
Stage
are
obserueable
:
(
for
we
all
play
our
parts
on
the
Stage
of
this
World
,
théatron
egenéthemen
,
saith
the
Apostle
,
1.
Cor
.
4
9.
We
are
made
a
spectacle
or
Theatre
to
the
world
,
to
the
Angels
and
to
men
.
)
Viz
.
Protasis
,
Epitasis
,
Catastrephe
.
The
Protasis
or
Enarration
of
the
danger
is
in
the
beginning
of
the
Chapter
,
In
those
dayes
was
Hezekiah
sicke
vnto
the
death
.
The
Actors
in
the
first
Scene
are
Frailty
,
he
was
sicke
;
Mortalitie
,
vnto
the
death
;
Mutabitie
,
in
those
dayes
he
was
sicke
.
If
any
might
bee
priuiledged
from
the
infirmities
of
nature
,
the
kings
prerogatiue
might
challenge
a
precedency
,
who
hath
the
title
of
God
assigned
him
(
not
by
any
Sycophant
)
but
by
God
himselfe
.
Psal
.
82.
Dixi
dy
estis
.
I
haue
sayd
,
you
are
gods
:
hath
he
sayd
it
,
and
shall
it
not
stand
?
Yea
,
true
it
is
,
gods
they
are
,
but
fraile
,
mortal
,
mutable
gods
:
gods
not
in
respect
of
their
nature
,
but
in
regard
of
their
power
;
gods
not
by
humane
constitution
,
but
by
diuine
institution
;
gods
not
by
natiuitie
,
but
by
authoritie
;
gods
not
by
reputation
of
their
persons
,
but
by
the
deputation
of
their
office
.
Daxi
,
eloim
,
a
name
not
ousías
,
of
essence
;
but
exonsías
,
of
power
and
authoritie
.
Qui
ceteris
Deus
sibi
homo
,
a
God
to
others
,
and
a
man
to
himselfe
:
therefore
saith
the
Psalmist
,
You
shall
die
like
men
,
though
yee
liue
like
gods
;
ye
shall
die
like
men
:
it
cannot
bee
denyed
a
King
hath
Ius
vitae
&
necis
,
lawful
power
ouer
life
and
death
,
yet
the
life
that
he
giues
to
another
,
he
cannot
award
himselfe
;
and
the
death
he
afflicts
on
others
,
hee
cannot
auoyd
himselfe
,
he
cannot
deliuer
his
owne
soule
from
the
hand
of
the
graue
.
Pal
.
89.47
.
Hezekiah
is
sickenesse
,
and
weakenesse
,
an
misery
can
creepe
and
nestle
in
the
Royall
blood
of
.
Caesar
,
as
well
as
in
the
vlcerate
and
putrified
sores
of
a
lazer
.
wherefore
saith
Plutarch
in
his
booke
of
Tranquilitie
,
to
this
purpose
:
It
is
not
the
veluet
Slipper
can
fright
away
the
Goute
,
nor
the
golden
Ring
preserue
the
finger
from
a
Felon
,
nor
a
Crowne
ar
Diadem
,
keepe
away
the
Head-ach
;
nor
the
Purple
role
preserue
the
body
from
a
Feauer
.
Nay
if
you
marke
it
,
the
great
ones
for
the
most
part
are
of
a
more
puling
and
weakely
constitution
,
their
delicate
breeding
and
delitious
feeding
makes
their
bodies
more
capable
of
diseases
,
how
doe
they
tosse
and
tumble
on
their
beds
of
Iuory
,
and
take
no
rest
on
their
downy
pillow
:
whereas
The
labouring
man
,
saith
Solomon
,
Eccl.
5.
v.
12.
sleepes
sweetly
,
whether
he
eate
much
or
little
.
We
all
haue
our
treasure
(
saith
the
Apostle
)
2.
Cor
.
4.7
.
in
earthen
vessels
;
the
strongest
are
soone
broken
,
a
little
knocke
of
sicknesse
clatters
them
in
peeces
.
Those
quos
melione
luto
finxit
praecordia
Tiatan
,
whom
nature
hath
formed
and
made
vp
of
a
finer
mettall
,
they
are
the
more
brittle
,
howeuer
all
of
the
same
mould
,
and
of
the
same
durt
.
Vitrei
sumus
inter
varios
casus
ambulantes
Aug.
I
my selfe
also
ama
mortall
man
,
and
the
of-spring
of
him
that
was
first
made
of
the
earth
.
(
saith
Solomon
)
nasci
&
mori
.
Wis
.
7.1
.
Epictetus
tould
Adrian
,
to
be
borne
and
to
die
is
common
to
the
Prince
and
to
the
Begger
:
Principalitie
theoon
bíos
nomízetai
,
tó
mé
thanein
ouch
echei
t'
alla
'
dechei
.
It
is
deemed
the
life
of
gods
,
only
wants
immortalitie
.
14.15
.
Alexanders
wound
,
and
Antigonus
his
sicknesse
,
could
humble
the
lofty
minds
of
those
proud
Painims
,
and
make
them
say
with
Peter
to
Cornelius
,
Acts
10.26
.
kai
gar
ego
anthropos
,
for
I
my selfe
also
am
a
man
.
Nay
as
Paul
and
Barnabas
to
the
men
of
Iconium
and
Listra
,
andres
homoiopatheis
,
men
of
the
same
passions
that
others
are
.
3.
In
those
dayes
according
to
the
better
interpretation
(
as
I
thinke
)
when
the
Angell
of
God
had
raised
the
siege
of
the
Assirians
by
the
slaughter
of
a
hundred
fourescore
and
fiue
thousands
in
one
night
:
so
that
when
there
was
a
hooke
in
the
nostrhils
of
Zenacherib
,
sicknesse
was
a
baite
vnto
Hezekiah
in
those
daies
,
Cro
.
27.29
.
when
the
day
of
trouble
,
rebuke
and
blasphemy
,
was
turnd
to
ioy
and
mirth
and
melodie
,
a
sudden
ouercast
againe
.
In
those
dayes
when
the
daughter
of
Sion
was
laughing
at
the
Proiects
of
the
defeated
aduersarie
,
22.
their
ioy
is
turnd
into
heauinesse
to
weepe
for
Hezekiah
.
That
clothed
them
with
Scarlet
and
other
delights
.
2.
Sam
.
1.24
.
The
king
of
Ashur
could
not
shoote
an
Arrow
against
the
Cittie
,
yet
now
the
Arrowes
of
the
Almightie
sticke
fast
in
his
soule
,
33.
it
was
prophesied
of
Zenacherib
by
the
way
that
hee
came
,
34.
by
the
same
shall
he
returne
againe
:
it
is
verified
of
Hezekiah
,
Gen.
3.19
.
Dust
thou
art
,
and
to
the
dust
thou
shalt
returne
againe
:
in
those
dayes
when
Hezekiah
lookes
for
quietnesse
,
ease
and
tranquilitie
;
sickenesse
a
homebred
enemy
betrayes
the
Castle
of
his
health
to
the
common
aduersarie
.
When
Hezekiah
lookes
to
enioy
all
things
,
he
cannot
enioy
himselfe
.
Valeat
possessor
oportet
.
—
The
second
rule
is
the
Epitasis
or
the
aggrauation
of
this
danger
,
that
is
in
the
expedition
of
the
Prophet
with
the
tidings
of
death
:
And
Esayas
the
Prophet
the
sonne
of
Amos
came
vnto
him
,
and
sayd
vnto
him
,
Thus
sayth
Iehouah
,
set
thy
house
in
order
for
thou
shalt
die
and
not
liue
.
When
the
children
of
God
were
brought
to
any
fearefull
exigence
,
their
fairest
&
chiefest
course
for
reliefe
,
was
to
repaire
vnto
the
Prophets
of
God
,
as
the
Israelites
at
the
oppression
of
the
Taske-masters
,
persecution
of
Egyptians
,
preuailing
of
Amelech
,
burning
at
Taberah
,
biting
of
fiery
Serpents
,
they
flie
and
cry
with
open
mouth
to
Moses
the
Prophet
of
God
.
The
Sunamite
when
her
child
was
departed
,
makes
hast
vnto
the
Prophet
the
man
of
God
.
Thus
a
silly
wench
could
relate
to
Naamans
wife
,
2.
King
4
22.
would
my
Master
were
with
the
Prophet
that
is
in
Samaria
,
2.
King
5.3
.
he
would
recouer
him
of
his
leprosie
.
The
guift
of
healing
it
should
seeme
was
then
beslowed
on
the
Prophets
,
sure
I
am
they
were
the
spirituall
Phisitians
to
poure
in
the
balme
of
Gilead
into
the
gaping
wounds
of
Gods
afflicted
ones
.
Ier
.
5.
vlt
.
God
hath
giuen
me
saith
Esay
,
Esa
.
50.4
.
the
tongue
of
the
learned
,
that
I
should
know
how
to
minister
a
word
in
season
to
him
that
is
a
weary
.
Good
reason
therefore
had
Hezekiahs
wearied
soule
to
expect
some
comfortable
newes
from
the
Prophet
the
Embassadour
of
God
;
but
behold
when
his
distressed
heart
,
being
dried
,
parched
,
and
shrieueld
as
it
were
with
anguish
,
did
pant
and
gaspe
for
some
refreshing
gale
of
consolation
from
the
Lord
,
Behold
I
say
:
a
new
supply
of
miserie
,
the
Prophet
most
vnseasonably
plies
a
corrasiue
to
a
greene
wound
,
poureth
Vineger
vpon
Nitre
,
Pro
.
25.10
.
Phil
.
2.27
.
that
the
good
king
might
haue
lúpen
epi
lúpen
,
sorrow
vpon
sorrow
,
kaì
kú
nati
kuma
kulindei
,
one
waue
of
affliction
commeth
rowling
on
the
necke
of
another
:
our
Prophet
like
the
last
of
Iobs
vnwelcome
messengers
comes
with
the
heauiest
newes
,
presents
him
with
the
lees
of
the
cup
of
trembling
,
Esa
.
51.17
.
heapes
vp
the
measure
of
his
troubles
with
a
sad
forbode
of
a
present
death
.
Morieris
&
non
viues
,
thou
shalt
die
and
not
liue
.
This
vgly
presage
addes
to
the
austeritie
of
death
,
and
the
lingring
expectation
presents
it
in
more
fearefull
and
dismall
shapes
,
Postquam
adempta
spes
est
,
lassus
curâ
confectus
stupet
.
When
all
hopes
that
support
the
feeble
soule
are
dasht
and
bereaued
,
the
residue
of
life
is
but
an
attendance
on
death
;
and
this
delay
is
nothing
else
but
an
eeking
and
production
of
it
,
and
as
it
were
,
a
champing
or
mastichation
on
the
bitternes
of
this
potion
.
Ecclesiasticus
41.1
.
O
mors
quam
amara
est
tui
recordatu
(
saith
Ben-sirach
,
)
Oh
death
how
bitter
is
the
remembrance
of
thee
to
a
man
that
liues
at
rest
in
his
possessions
.
Besides
,
these
sinister
and
fatall
predictions
of
death
,
like
so
many
Night-Rauens
and
shreeking
daughters
of
the
Owle
are
commonly
sent
to
amaze
and
terrifie
those
,
whose
impieties
are
mature
and
white
vnto
the
haruest
of
vengeance
.
The
Prophet
Elias
tels
Ahab
and
Iesabel
where
dogs
likt
the
blood
of
Naboth
,
1
King
21.19
.
there
their
tongues
shall
be
red
with
the
purple
that
is
now
flowing
in
their
veine
.
The
same
Prophet
tels
Ahazias
to
his
face
,
2.
King
1.4
.
that
he
is
for
euerbed-rid
,
&c.
Thus
Ahijah
the
Prophet
in
Shiloh
telles
the
disguised
wife
of
Ierobeam
,
1.
King
.
14.12
.
no
sooner
she
should
set
foot
with
in
the
gates
of
her
city
,
but
death
should
seize
on
her
sick
son
Abiah
.
I
maruell
not
that
these
(
like
the
mutinous
crew
in
Moses
campe
)
should
be
preaduertised
,
Num
.
16
29.
that
they
shall
not
die
the
death
of
all
men
.
You
see
these
ominous
iudgments
were
on
notorious
,
exemplary
,
and
criminall
malefactors
.
But
that
the
same
knell
should
go
for
Hezekiah
,
a
pious
,
a
good
man
,
a
pious
and
good
king
,
Eccles
9.2
.
that
all
things
should
come
alike
vnto
all
the
same
euent
,
to
the
righteous
and
to
the
wicked
,
to
him
that
sacrifizeth
,
and
him
that
sacrificeth
not
.
This
is
the
Epitasis
in
aggrauating
Hezekiahs
tragedy
.
The
Catastrophe
is
the
issue
and
turning
these
troublesome
passages
,
to
a
happy
&
vnexpected
conclusion
;
on
which
part
my
purpose
is
onely
to
insist
a
this
time
;
Thou
shalt
die
and
not
liue
.
What
should
Hezekiah
good
man
do
in
this
case
?
he
perceiues
in
himself
the
sense
of
death
,
he
heares
by
the
Prophet
the
sentence
of
death
,
he
knowes
neither
how
to
vndergo
the
one
,
nor
ouercome
the
other
;
may
he
not
say
as
Dauid
vnto
Gad
in
his
constraind
choyce
of
the
famine
,
the
plague
,
and
the
sword
,
●
.
Sa
.
14.14
.
I
am
in
a
great
straight
,
the
enlarging
out
of
this
straight
,
the
winding
of
himselfe
out
of
these
troubles
,
the
meanes
of
his
recouery
,
we
may
stile
the
diuine
Phisicke
of
a
faithful
soule
,
consisting
of
a
threefold
method
.
1
A
preparatiue
,
fitting
and
preparing
himselfe
by
solitary
meditation
.
Ver
.
2.
Then
Hezekiah
.
&c.
2.
A
purgatiue
,
in
the
forme
of
prayer
,
where
hee
purges
and
acquits
himselfe
from
a
scandall
the
times
were
likely
to
charge
him
with
.
Remember
,
&c.
3.
A
restoratiue
,
prayers
with
infusion
of
teares
,
deuotion
and
contrition
compounded
together
;
and
Hezekrah
wept
with
great
weeping
.
In
the
first
,
note
his
demeanour
to
the
-
Prophet
.
-
Prophesie
.
And
first
of
the
former
.
One
might
well
thinke
that
Esayas
(
though
a
man
of
royall
descent
and
noble
family
,
yet
broke
the
forme
of
good
manners
,
abruply
to
come
into
the
Kings
chamber
,
and
there
bluntly
without
any
ambages
,
intimations
,
and
circumlocutions
(
as
Nathan
dealt
with
Dauid
in
a
parable
)
2.
Sam
.
12.
in
downe
right
and
peemptory
termes
deliuers
his
message
:
Set
thy
house
in
order
.
i
.
Go
make
thy
will
,
Thou
shalt
die
and
not
liue
.
You
are
ciuiliter
mortuus
:
there
is
no
remedy
,
away
you
must
to
the
land
where
all
things
are
forgotten
.
How
doth
Hezekiah
take
this
?
he
flies
not
in
the
face
of
the
Prophet
,
but
faciem
suam
auertit
:
turnes
away
his
face
:
his
silence
expresseth
his
reuerence
,
his
auersion
argues
his
moderation
,
the
deportment
implies
the
same
acceptance
of
the
Prophet
wee
reade
of
in
the
latter
end
of
the
next
chapter
.
Good
is
the
word
of
the
Lord
which
thou
last
spoken
,
It
is
a
most
excellent
vertue
to
giue
courteous
entertainment
to
the
Embassadors
of
God
,
though
they
treat
of
vnpleasing
subiects
.
This
moderate
,
gratious
,
and
mild
temper
were
all
the
Saints
of
God
of
:
with
Iob
they
lay
their
finger
on
their
mouth
,
because
it
was
the
Lords
doing
:
when
Moses
declared
to
Aaron
the
the
reason
of
Gods
fearful
iudgment
on
his
two
sons
Nadab
and
Abihu
:
Leuit.
10.3
.
the
text
saith
,
&
tacuit
Aaron
,
it
made
vp
Aarons
mouth
,
hee
held
his
peace
.
When
Samuel
told
such
a
tale
concerning
the
destruction
of
Elies
family
that
should
make
the
eares
of
euery
one
that
heares
it
tingle
.
1
Sam
.
3
10.
What
saith
the
good
old
man
?
it
is
the
Lord
,
he
may
doe
as
seems
good
in
his
own
eyes
.
The
same
was
Dauids
resolution
when
he
fled
from
lerusalem
at
the
conspiracy
of
Absalon
,
2.
Sam
.
15.27
.
he
bids
Zadok
the
Priest
carry
backe
the
Arke
into
the
city
,
&
on
the
inquiry
at
the
Oracle
,
if
the
Lord
say
thus
,
I
haue
no
delight
inhim
,
Lo
here
I
am
,
&c.
Zadok
might
reply
,
What
shall
become
of
me
then
?
Note
Note
the
words
of
the
Text
,
And
the
king
sayd
vnto
Zadok
,
Art
not
thou
a
Seer
?
returne
vnto
the
Cittie
in
peace
.
This
immunitie
had
the
Prophets
of
God
,
this
priuiledge
in
the
opinion
of
Dauid
,
because
he
was
a
Seer
,
his
libertie
might
bee
to
returne
in
safetie
.
Thus
the
godly
looke
not
on
the
condition
of
the
man
like
Iehu's
companions
,
Wherefore
came
this
mad
fellow
hither
?
but
on
the
commission
which
is
sealed
with
Sic
dicit
Dominus
.
Thus
saith
the
Lord
.
The
entertainment
of
the
world
is
contrary
,
harsh
,
and
vnpleasing
:
these
men
the
sonnes
of
Zeruiah
are
too
hard
for
vs
,
2.
Sam
.
3.
last
.
Ieroboam
layes
violent
hands
on
the
Prophet
,
1
King
13.4
.
Ananias
commands
Paul
to
bee
smitten
on
the
mouth
,
Act.
23.2
.
and
a
base
Officer
smites
Christ
with
the
palme
of
his
hand
before
he
is
bidden
.
Ioh
.
18.22
.
If
Dauid
play
a
lesson
on
his
Harpe
to
charme
Sauls
melancholy
madnesse
,
1.
Sam
.
18.11
.
he
lets
flie
a
iauelin
to
fasten
him
and
the
wall
together
.
When
Michaiah
told
Ahab
the
true
euent
of
the
battell
in
Ramoth-Gilead
,
what
s
his
salary
?
Take
this
fellow
&
put
him
in
prison
,
2.
Cro
.
18.26
.
and
feed
him
with
the
bread
of
affliction
and
water
of
affliction
:
this
was
the
ordinary
diet
of
all
the
old
tell
troths
,
Ioseph
to
the
ditch
,
Ieremy
to
the
dungeon
,
Esay
to
the
Saw
,
Iohn
Baptist
to
the
blocke
,
what
should
I
stand
reckoning
when
our
Sauiour
saith
,
Mat
.
23.35
.
all
the
race
of
the
Prophets
from
righteous
Abel
,
&c.
had
the
same
meed
that
we
must
looke
for
,
you
shall
be
hated
of
al
men
for
my
names
sake
.
What
hated
for
the
truth
?
for
thou
Lord
art
the
truth
?
yes
veritas
odium
parit●
:
the
question
S.
Paul
put
to
his
Galatians
is
out
of
question
:
Gal.
4.16
.
am
I
become
your
enemy
because
I
tell
you
the
truth
?
a
professed
enemy
saith
,
1.
King
.
21.20
Ahab
to
Elias
,
Hast
thou
found
me
oh
mine
enemy
?
The
guiltie
conscience
is
of
a
peeuish
eluish
nature
,
alwayes
fretting
at
reprehension
:
Psal
.
39.12
.
When
thou
with
rebukes
dost
chasten
man
for
sinne
,
he
is
as
it
were
a
moth
fretting
a
garment
(
saith
our
translation
of
the
Psalme
)
hee
will
bee
worming
to
find
a
hole
in
the
Prophets
cote
by
some
means
or
other
.
If
Timothy
charge
them
that
are
rich
in
this
world
,
1.
Tim
.
6.17
.
they
that
are
rich
will
ouer-charge
him
.
If
Dauids
Messengers
come
to
comfort
churlish
Hanun
,
they
shall
finde
small
comfort
,
he
(
most
shamefully
and
iniuriously
)
shaued
halfe
their
beards
,
and
curtaild
their
garments
and
sent
them
away
.
2.
Sam
.
10.4
.
If
Titus
rebuke
apot
omoos
,
sharply
or
cuttingly
,
his
two
edged
sword
of
the
word
shall
scarce
fence
him
from
disparagement
and
inconueniencie
.
Such
is
our
queasinesse
,
we
are
more
offended
with
the
bitternesse
of
a
wholesome
potion
,
than
with
the
noysomnes
of
a
dangerous
and
deadly
poyson
.
More
angry
with
the
Samaritan
for
pouring
in
wine
with
his
oyle
than
with
the
theeues
that
rob
and
spoile
vs
by
the
high
way
to
Iericho
,
Luk
.
10.34
.
Instead
of
bringing
down
euery
mountain
and
high
hill
,
&
makinge
euery
path
straight
&
euen
by
the
preaching
of
Iohn
.
I
may
borrow
the
Psalmists
words
to
another
sence
,
and
say
;
tange
montes
&
fumabunt
,
touch
the
mountaines
and
they
will
smoke
:
like
little
Sinays
,
all
on
fire
.
The
feare
of
this
makes
some
degenerous
minded
men
,
in
a
manner
to
leaue
the
word
of
God
and
serue
at
tables
,
Act.
6.2
.
What
makes
such
insensible
colloguing
,
dawbing
with
vntempered
morter
,
sowing
pillowes
vnder
elbowes
,
laying
cushions
for
dogs
,
healing
the
hurts
of
Gods
people
with
sweet
words
,
Ier
.
23.17
.
No
euill
shall
come
vnto
you
though
ye
walke
after
the
imaginations
of
your
owne
hearts
.
But
a
carnall
,
sensuall
,
seruile
,
temporizing
basenesse
.
Those
that
earne
Balaams
wages
so
smoothly
,
shall
one
day
bee
condemned
with
Balaams
words
,
Num
.
24.13
.
though
the
king
should
giue
me
a
house
full
of
gold
and
siluer
,
I
cannot
go
beyond
the
commandement
of
the
Lord
.
What
an
imposture
it
is
to
footh
&
hony
ouer
the
credulous
patient
with
perswasion
of
a
long
life
,
when
we
reade
in
his
face
the
Characters
of
death
,
to
lul
him
with
the
confidence
of
secure
peace
when
we
sensibly
descry
the
fellow
with
the
pale
horse
(
in
the
Reuelation
)
come
posting
like
Iehu
the
sonne
of
Nimshi
,
and
marching
furiously
Abrahams
policie
was
counted
his
infirmtie
,
to
tell
Abimelech
Sara
was
his
sister
when
shee
was
his
wife
,
he
had
wellnigh
made
him
sinne
:
Gen.
20.9
but
it
was
the
inueterate
malice
of
the
old
serpent
to
thwart
the
Sentence
of
God
with
Non
moriemini
,
Ye
shall
not
die
.
Wherefore
my
brethren
deale
plainly
,
stand
fast
in
that
libertie
wherein
Christ
hath
made
you
free
,
be
not
intangled
in
these
snares
of
flatterie
;
let
Nathan
insinuate
to
Dauid
,
2.
Sam
.
22.17
.
Tu
es
homo
;
Thou
art
the
man
.
Let
Iohn
Baptist
tell
his
Herod
;
Mark
.
6.18
.
Non
licitum
est
tibi
;
It
is
not
lawfull
for
thee
to
haue
thy
brother
Phillips
wife
.
Let
Paul
withstand
Peter
to
his
face
at
Antioch
.
Galat
.
2.24
.
Let
Esayas
the
sonne
of
Amos
say
to
Hezekiah
,
Morieris
&
non
viues
;
Speake
and
spare
not
,
set
an
iron
forehead
against
brazen-faced
sinne
.
Sonne
of
man
,
faith
God
,
speake
vnto
them
all
that
I
shall
command
thee
,
be
not
afrayde
of
their
faces
lest
I
destroy
thee
.
But
bee
sure
you
come
with
Sic
dicit
Dominus
.
This
is
the
nicest
and
curious
point
in
your
Chirurgerie
to
search
and
gage
a
wound
with
your
probe
of
reproofe
aduisedly
:
Albert
.
g●nt
.
delega
.
lib
1
vid
K●k
.
Curs
.
phil
.
●…
p.
33.8
.
there
is
as
much
neede
of
Caution
as
of
Courage
,
Circumspection
as
Dexteritie
:
the
Embassadour
(
though
vpon
safe
termes
)
may
not
steppe
out
of
the
Circle
of
his
Commission
:
the
word
of
God
is
our
Prescript
,
Mandate
,
and
Commonitory
:
Within
the
limits
and
compasse
whereof
wee
are
bound
to
containe
our selues
on
perill
of
our
soules
.
You
that
turne
many
to
righteousnesse
shine
as
starres
saith
Daniels
▪
Angell
,
Dan
.
12.3
.
as
you
may
not
be
Iudes
wandring
stars
,
Iud
ep
.
13.
shooting
into
superior
orbs
:
so
you
may
not
be
Iohus
falling
stars
,
whose
name
is
cald
Absint
hium
,
Worm-wood
,
Reu
.
8
11.
to
turne
the
waters
of
admonition
into
bitternesse
.
Doth
a
Fountaine
send
foorth
at
the
same
place
sweete
water
and
bitter
?
My
brethren
these
things
ought
not
so
to
bee
,
faith
Saint
Iames
,
Ia
.
3.10
11.
Beware
then
you
make
not
the
Pulpit
a
Pasquil
.
That
Sermons
be
not
Satyrs
to
vent
a
priuate
spleene
in
a
publike
audience
,
to
suborne
the
sacred
word
as
an
Adnocate
to
carnall
emulation
,
to
ayme
at
the
Churches
disgrace
through
the
loynes
of
some
mens
personall
offenses
,
to
diue
beyond
sobrietie
in
to
the
secrets
of
Gods
scrutiny
,
peeping
like
the
men
of
Beth-shemesh
into
the
Arke
,
1.
Sam
6.19
.
presuming
aboue
that
which
is
written
,
to
be
tampering
twixt
the
Hammer
and
the
Anuill
,
matters
of
state
,
as
far
from
the
text
as
our
calling
:
to
draw
lasciuious
characters
,
and
embellish
idle
Pamphlets
with
the
oyle
of
Gods
Tabernacle
:
to
flush
a
doctrine
of
sedition
,
and
then
spring
a
Couie
of
wicked
vses
,
of
which
sort
are
they
which
creepe
into
houses
and
leade
captiue
silly
women
.
These
extrauagancies
haue
no
warrant
,
no
shew
and
pretext
of
Sic
dicit
Dominus
.
Let
Timothy
be
instant
,
2.
Tim
3.6
.
2.
Tim
4.2
.
and
let
Titus
rebuke
withall
authoritie
,
Tit
.
2.8
.
●…
but
with
sound
speech
,
such
as
cannot
be
condemned
.
Let
him
that
speaketh
saith
Peter
,
1.
Pet
.
4.11
.
speake
as
the
Oracles
of
God
:
let
him
vse
sharpnesse
according
to
the
power
which
the
Lord
giueth
to
edification
and
not
vnto
destruction
.
2.
Cor
.
13,10
.
Let
him
not
bring
strange
fire
to
offer
before
the
Lord
.
Take
the
fire
of
your
Zeale
from
the
Altar
of
Gods
word
,
Prouer
.
25.12
.
and
vse
it
in
the
Censers
of
Charitie
,
come
with
Sic
dicit
Dominus
.
Then
great
ones
will
pray
with
Dauid
,
Let
the
righteous
rarher
reproue
me
.
And
a
wise
reprouer
on
an
obedient
eare
shall
be
like
Iewels
of
gold
and
ornaments
of
much
fine
gold
.
Now
obserue
Hezekiahs
deportment
to
the
Prophesie
in
a
mutuall
reference
as
the
Prophesie
hath
relation
vnto
him
,
and
as
he
hath
relation
vnto
the
Prophesie
.
Thou
shalt
die
and
not
liue
.
He
doth
not
expostulate
with
God
,
nor
darken
counsell
by
words
without
knowledge
(
as
Iob
was
taxt
)
Iob
.
34.2
,
hee
doth
not
moote
the
case
,
and
fill
his
mouth
with
arguments
.
As
who
should
say
;
Is
this
the
recompence
of
all
my
faithfull
seruice
?
is
this
the
fruit
of
my
labours
in
the
replantation
of
religion
,
had
I
been
deuoted
to
the
sinne
of
my
progenitors
,
had
I
cast
my
religion
in
the
mould
,
my
predecessors
left
at
Dan
and
Bethel
,
walking
in
the
paths
of
Nebats
sonne
in
not
repealing
the
Statutes
of
Omri
,
I
could
looke
for
no
other
wages
of
Sin
but
Death
,
&c.
Here
we
finde
no
such
glottering
,
no
such
repining
against
God
,
whose
proceeding
in
iudgement
is
often
secret
,
alwaies
iust
,
but
he
yeelds
himselfe
with
a
sweet
resignation
to
the
disposall
of
Almightie
God
,
Luke
21.19
he
possesseth
his
Soule
(
while
he
may
possesse
it
)
with
patience
,
euen
while
he
is
dying
,
he
expects
the
goodnesse
of
the
Lord
in
the
Land
of
the
liuing
,
and
me-thinkes
in
this
patience
,
I
behould
a
braue
courage
and
heroycall
magnanimitie
,
he
is
not
deiected
,
dampt
,
or
dismade
at
this
tidings
,
his
heart
doth
not
droope
&
faint
like
Nabals
,
1.
Sam
.
25.
that
went
away
like
a
Stone
,
but
he
stirres
and
musters
vp
the
faculties
of
his
Soule
,
to
make
his
account
with
God
,
encounter
with
Death
.
Againe
,
consider
as
he
hath
reference
to
the
Prophesie
,
he
turnd
his
face
to
the
wall
,
for
whether
should
he
turne
himselfe
?
to
the
World
?
paragei
to
schema
,
the
fashion
of
this
World
it
passeth
away
from
him
,
&
he
from
it
:
Should
he
turne
his
Face
to
the
treasures
of
his
House
?
or
pleasures
of
his
Houshold
?
there
his
chiefest
comforts
are
his
greatest
tortures
,
according
to
the
estimate
of
their
supposed
worth
ariseth
the
multiplication
of
sorrow
and
discontent
.
For
by
how
much
he
was
affected
with
ioy
in
the
fruition
of
them
,
by
so
much
is
he
afflicted
with
griefe
in
parting
from
them
.
Their
pleasantnesse
makes
him
but
the
more
vnwilling
to
forgoe
them
,
and
this
strugling
with
necessitie
is
not
the
lest
cause
of
miserie
.
Should
he
with
Asa
turne
his
Face
vnto
the
Physitian
,
Doctâ
plus
valet
arte
malum
,
the
disease
poseth
the
Doctor
,
the
helpe
of
Drugs
may
patch
this
Tabernacle
,
but
when
the
cords
are
broken
and
the
stakes
losed
,
&
this
Tabernacle
must
downe
and
be
dissolued
,
What
should
those
skenóraphoi
,
rent-menders
busie
themselues
any
more
?
The
Apothecarte
makes
a
confection
and
is
not
able
to
finish
his
owne
worke
.
Non
est
in
medico
—
it
is
not
all
His
aromatique
Spices
and
precious
Ointments
(
whereof
he
had
great
store
)
can
ad
one
grane
or
scruple
to
his
life
.
Should
he
turne
his
Face
vnto
his
courteous
and
noble
attendants
?
here
one
disquiets
his
panting
Soule
with
the
distracted
State
of
the
Common-wealth
,
another
with
the
vnsetlednesse
of
the
true
Religion
,
all
of
them
bemoaning
the
losse
either
of
their
Master
or
their
Office
.
May
not
he
say
to
these
as
Iob
to
his
friends
,
Iob
.
16.2
.
Miserable
comforters
are
ye
all
.
Wherefore
to
turne
from
them
as
so
many
remoras
and
pulbackes
to
deuotion
,
he
turnes
his
Face
to
the
wall
;
not
of
the
Sanctuarie
(
as
the
Calde
paraphrast
wedges
a
guesse
in
to
the
Text
)
that
whether
he
could
not
goe
with
the
paces
of
his
body
he
might
tend
with
the
purposes
of
his
minde
,
but
simply
to
the
wall
of
his
Chamber
,
it
may
be
there
was
some
Image
erected
to
represent
the
inuisible
God
.
I
make
answere
the
second
Commandement
was
not
then
spunged
out
of
the
decalogue
.
Wherefore
then
?
That
he
might
recollect
his
fainting
Spirits
,
that
without
hindrance
or
preturbation
of
other
obiects
he
might
freely
and
amply
enlarge
himselfe
and
poure
forth
his
complaints
in
the
sight
of
his
Maker
.
Ille
dolet
vere
qui
sine
teste
dolet
.
He
is
sorry
with
a
witnesse
that
is
sorry
without
a
witnesse
.
Faciem
suam
vertit
ad
parietem
vt
cor
effusius
leuaret
ad
dominim
,
A
mind
disposed
to
deuotion
desines
a
solitarie
sequestration
.
The
Soule
of
Man
like
a
curio
is
and
well-tuned
Instrument
,
being
sit
for
a
Diuine
harmonie
may
quickly
be
disordered
by
the
lest
brush
of
casualtie
.
Our
Sauiour
the
president
of
Pietie
,
we
reade
still
he
went
aside
to
pray
:
in
his
Supplications
on
the
Mount
of
Oliues
all
night
before
his
Passion
,
He
was
the
Pascall
Lambe
set
apart
from
the
the
Flock
before
the
Oblation
,
Zacharie
12.
in
the
mourning
of
Hadad
rimmon
,
There
s
the
family
of
euerne
Tribe
apart
,
&
their
Wiues
apart
.
Ieremy
saith
,
Ieremie
.
13
17
My
Soule
sha●…
weepe
for
them
in
secret
places
.
Let
me
alone
(
saith
Iob
)
that
I
may
speake
,
I
poure
out
my
heart
by
my selfe
,
saith
the
Psalmist
,
Psalme
42.7
.
and
as
is
his
practise
,
so
is
his
precept
,
Commune
with
your
hearts
in
your
chamber
:
Psalme
4.
to
which
our
Sauiour
alludes
,
Mat
.
6.6
.
when
thou
prayest
enter
into
thy
chamber
and
shut
the
doore
.
Saint
Chrysostome
gathers
this
lesson
from
the
habite
and
posture
of
the
Angels
that
hide
their
face
and
feete
with
their
wings
Teaching
vs
(
saith
hee
)
Chrys
.
de
epat
.
in
time
of
prayer
in
a
diuine
rapture
to
forget
our selues
and
hide
our
humane
nature
,
being
saith
he
one
hased
and
enuironed
with
a
cheerefull
reuerence
to
behold
nothing
conterminate
aboute
vs
,
but
to
thinke
our selues
planted
amongst
the
thickest
of
the
Angels
.
Minde
those
things
which
are
aboue
,
and
not
those
things
which
are
vpon
the
earth
:
this
rectifying
and
well
managing
our
meditations
is
the
dressing
and
preparing
our
liuely
Sacrifice
,
otherwise
our
payers
are
the
Sacrifice
of
a
foole
,
what
greater
contumely
and
disgrace
can
bee
offered
to
the
worship
of
God
,
than
to
present
the
skinne
of
ostentation
stuft
with
gestures
and
complements
in
stead
of
the
substantiall
body
of
a
spirituall
Holocaust
:
To
bring
vitulos
labiorum
the
calues
of
our
lips
in
the
exelsis
the
high
places
of
our
tongues
and
braines
,
and
not
on
the
Altar
of
our
hearts
,
to
turne
thy
face
vnto
the
wall
,
and
not
thy
faith
vnto
the
Lord
,
is
grosse
and
inexcusable
Idolatry
.
Let
this
teach
vs
to
driue
away
all
carnall
,
wandring
and
vnbeseeming
thoughts
as
Abraham
did
the
foule
that
troubled
his
Sacrifice
.
Gen.
15.11
.
Againe
,
be
not
like
the
hypocrites
to
stand
and
pray
in
the
Sinagogues
and
corners
of
the
streete
,
Hezekiah
turnes
his
face
,
as
though
hee
would
haue
none
take
notice
of
what
he
did
but
onely
God
.
Yet
farre
be
it
from
me
to
taxe
either
of
hypocrisie
or
vaine-glory
,
the
custome
of
some
men
,
who
in
the
Temple
or
assembly
,
priuately
curne
their
face
to
the
wall
,
to
pay
the
tribute
of
a
thankefull
minde
.
To
those
who
are
such
feruent
reprehenders
of
things
indifferent
,
I
might
answer
with
Saint
Paul
,
Rom
14
4
10.
Tu
quis
?
Who
art
thou
that
iudgest
?
and
Quid
iu
?
Why
dost
thou
iudge
thy
brother
.
That
Apologie
the
Pharisees
made
for
Saint
Paul
may
serue
in
this
case
against
a
Pharisee
,
A●…
.
23.9
.
If
an
Angell
or
spirit
hath
spoken
vnto
him
,
let
s
not
fight
against
God
.
It
may
be
bee
the
spirit
of
supplication
hath
kindled
the
good
motions
of
pietie
in
his
heart
,
should
he
extinguish
them
to
preuent
thy
cauill
?
If
thou
hast
faith
,
haue
it
to
thy selfe
?
it
may
bee
the
beating
of
the
poore
Publicans
brest
in
the
Temple
is
more
acceptable
to
God
then
the
noyse
of
thy
parlour-exercise
.
Luke
1
●
.
Let
not
therefore
Michol
mocke
Dauid
for
dancing
afore
the
Arke
,
2
,
Sam
.
6.20
.
with
how
glorious
:
nor
Eli
say
Hanna
is
drunke
for
mouing
her
lips
in
the
temple
:
nor
the
Presidents
accuse
Daniel
for
praying
with
his
window
open
.
Dan
.
6.10
.
I
say
then
,
let
a
man
in
the
simplicity
of
his
heart
without
glancing
at
popular
applause
,
put
vp
his
vowes
to
God
or
perform
any
other
christian
duty
;
though
the
gazing
eye
of
the
whole
world
were
fixed
on
him
;
the
candor
&
singlenes
of
his
ingenuous
intention
shall
warrant
and
beare
out
the
opennesse
of
his
action
:
so
S.
Austin
,
Qui
ergo
non
ideo
facit
.
He
that
doth
it
not
that
it
may
appeare
vnto
men
,
though
in
the
appearance
of
men
.
Neminem
videt
in
corde
,
he
sees
none
in
his
heart
,
but
onely
God
to
whom
or
for
whom
he
doth
his
workes
of
charity
,
yet
I
denie
not
S.
Pauls
decorum
,
let
all
things
be
done
decently
and
in
order
;
it
is
commended
to
Christian
prudence
to
sute
our
actions
with
conuenient
&
correspondent
circumstances
.
Hezekiah
prayd
.
No
doubt
but
all
the
faithfull
and
loyall
people
from
Dan
to
Beersheba
had
solemne
prayers
and
supplications
to
God
in
the
behalfe
of
their
King
,
What
?
the
breath
of
their
nostrils
,
the
annointed
of
the
Lord
,
the
light
,
the
Lampe
,
the
glory
of
Israel
!
And
great
reason
,
as
the
people
sayd
to
Dauid
.
Art
not
thou
worth
ten
thousand
of
vs
,
the
Iewel
of
the
lands
felicitie
is
layd
vp
in
the
Casket
of
the
Kings
safetie
,
That
wee
may
leade
a
quiet
and
a
peaceable
life
in
all
godlinesse
and
honestie
.
1.
Tim
.
2.2
.
Euery
subiect
of
what
degree
and
condition
soeuer
,
may
iustly
claime
a
right
and
interest
in
the
kings
happinesse
,
vnlesse
such
as
blow
the
trumpet
of
rebellion
with
the
son
of
Bichri
,
saying
,
We
haue
no
part
in
Dauid
,
nor
inheritance
in
the
sonne
of
lesse
.
2.
Sam
.
20.
Yet
though
the
Leuits
pray
,
the
Priests
pray
,
the
Prophets
pray
,
the
Nobles
and
Commons
,
and
all
Israel
are
on
the
knees
of
their
soule
in
the
behalfe
of
their
king
,
yet
would
Hezekiah
pray
for
himselfe
.
It
is
good
for
euery
man
to
be
his
owne
Chapla●…
.
Each
mans
a
Priest
for
his
owne
soule
,
a
holy
Priesthood
,
saith
Peter
to
offer
vp
spirituall
sacrifice
acceptable
to
God
through
Iesus
Christ
,
1
Pet
.
2.5
.
qui
sibi
nequam
cui
bonus
,
he
that
will
not
pray
for
himselfe
,
how
should
he
pray
for
another
,
why
should
another
pray
for
him
?
Prayer
is
the
principall
worke
of
Charitie
,
and
Charitie
(
saith
the
Prouerbe
)
begins
at
home
.
Thou
shalt
loue
thy
neighbor
as
thy selfe
.
Primum
vide
si
nosti
diligere
te
tum
commendam
tibi
proximum
.
Si
nondum
nosti
diligere
te
timeo
ne
decipias
proximum
sicut
te
.
He
that
will
cousen
himselfe
,
how
will
he
deale
well
with
his
neighbour
?
Dauid
in
loue
to
Ierusalem
,
not
onely
intreats
others
to
pray
for
it
.
Psal
.
122.6.7
.
Oh
pray
for
the
peace
of
Ierusalem
,
but
himselfe
prays
.
Peace
be
within
thy
walls
,
&c.
He
that
cannot
pray
for
the
peace
of
conscience
,
will
neuer
pray
(
at
lestwise
effectually
)
for
the
peace
of
the
Church
.
Pharoh
desires
Moses
praier
,
Saul
requests
Samuels
prayer
,
Simon
Magus
intreats
Simon
Peter
to
pray
for
him
,
shamelesse
people
as
they
are
;
they
haue
not
the
grace
to
pray
for
themselues
,
yet
they
haue
the
face
to
sollicite
others
.
I
know
it
is
a
blessed
thing
to
haue
the
prayers
of
the
Church
for
thee
,
but
with
thee
also
:
the
absence
or
not
appearance
of
thy
prayers
non-suites
the
proceedings
of
the
Church
in
the
Court
of
heauen
for
thee
.
Therefore
Saint
Paul
wills
his
Romans
,
Rom.
15.30
.
Sunagonizesthai
,
to
striue
and
contend
together
with
him
in
their
praiers
to
helpe
him
to
wrastle
with
God
for
a
blessing
(
for
the
word
imports
as
much
)
This
should
teach
euery
man
to
follow
his
owne
suite
to
sollicite
his
owne
cause
,
for
he
that
serues
God
by
his
Atturney
shall
goe
to
heauen
by
a
Proxie
.
Hezekiah
prayd
.
And
to
whom
doth
he
pray
?
to
the
Angels
?
to
the
Saints
?
to
the
spirits
of
iust
and
perfect
men
?
the
leitourgie
of
his
Church
had
no
ora
pro
nobis
in
it
.
He
was
well
enformed
what
Esayas
had
taught
in
his
time
concerning
God
,
Esay
.
63.16
.
Thou
art
our
father
,
though
Abraham
be
ignorant
of
vs
;
those
limited
and
circumscribed
spirits
haue
no
distinct
and
peculiar
knowledge
of
humane
affaires
,
they
cannot
discerne
our
indiuiduall
and
personall
states
such
knowledge
is
to
excellent
for
them
.
It
is
Gods
attribute
to
be
cardiognostes
,
the
knower
of
the
heart
,
and
Dauid
makes
it
a
diuine
propertie
to
heare
prayers
.
Psalme
65.2
.
Oh
thou
that
hearest
the
prayers
,
to
thee
shall
all
flesh
come
:
our
petitions
passe
not
through
the
hands
of
euery
Courtier
,
one
mediatour
twixt
God
and
man
.
1.
Tim
.
2.5
.
The
man
Christ
Iesus
hee
is
the
onely
master
of
requests
,
whom
haue
I
heauen
but
thee
O
Lord
.
Let
the
papists
mangle
themselues
like
the
Priests
of
Baal
with
the
inuocation
of
God
knowes
what
Saints
.
Learne
wee
of
Hezekiah
to
call
vpon
Iehouah
.
He
prad
vnto
the
Lord
:
But
to
small
purpose
might
some
thinke
at
this
time
.
Can
the
Iudge
of
the
whole
world
reuerse
a
sentence
once
pronounced
?
is
the
strength
of
Israel
as
man
that
he
shold
lie
,
or
the
son
of
man
that
he
should
repent
?
Numb
.
23.19
.
Doth
he
vse
lightnesse
?
are
not
his
words
yea
yea
,
nay
nay
?
Wherefore
then
doth
Hezekiah
moue
God
after
a
definitiue
iudgement
?
Beloued
:
it
is
so
with
God
that
he
can
mutare
sententiam
&
non
consilium
,
change
his
sentence
and
not
his
decree
:
because
his
secret
and
diuine
purposes
are
sometimes
reserued
for
a
fit
occasion
to
reueale
and
manifest
themselues
:
which
occasion
must
often
be
strucke
out
of
contraries
,
like
fire
out
of
flint
and
steele
.
So
then
he
doth
not
mutare
voluntatem
,
change
his
will
,
but
velle
mutationem
,
will
a
change
,
the
alteration
subsists
not
in
the
disposer
of
the
thing
,
but
in
the
thing
disposed
of
.
Hence
Hezekiah
intreats
God
,
though
against
God
;
like
the
father
of
the
faithfull
that
hoped
euen
against
hope
,
Rom.
4.18
.
though
hee
kill
me
(
saith
Job
)
yet
will
J
trust
in
him
.
So
Hezekiah
,
Though
I
must
dye
,
yet
will
I
pray
to
him
,
for
who
knowes
if
God
will
turne
from
the
execution
of
his
fierce
wrath
.
This
admirable
priuiledge
of
a
most
constant
and
confident
affiance
,
hath
the
sauing
Faith
of
Gods
chosen
.
A
most
noble
prerogatiue
,
prouotare
a
Deo
ad
Deum
,
to
appeale
from
God
to
God
himselfe
,
and
to
implead
his
Maiestie
to
remoue
the
cause
from
the
Common
Pleas
of
his
Iustice
,
to
the
Chancerie
of
his
Mercie
:
It
can
make
way
through
a
croud
of
oppositions
and
conditionall
comminations
,
to
the
Throne
of
Grace
,
&
there
obtaine
a
fauourable
and
plausible
audience
.
Faith
it
is
that
can
scale
and
batter
the
Walls
of
Heauen
,
and
take
the
Kingdome
thereof
by
violence
.
Learne
we
then
,
〈…〉
.
-
1.
When
we
can
do
no
good
else
,
we
may
pray
,
-
2.
Prayer
may
do
vs
good
,
when
nothing
else
can
.
1.
When
we
,
&c.
When
the
botch
,
boin
,
or
plague-sore
of
Hezekiah
glued
&
fastned
him
to
his
couch
,
when
the
violent
disease
like
strakes
of
wild-fire
,
whurrie
through
his
veines
,
dry
vp
his
vitall
and
animall
Spirits
,
sucke
and
draine
out
the
very
marrow
of
his
Soule
,
what
can
he
doe
?
how
should
he
driue
out
the
barbarous
enemie
from
the
borders
of
the
holy
land
?
how
can
he
ouersee
the
Rulers
in
the
gate
for
administration
of
Iustice
?
how
can
he
prosecute
his
happie
reformation
of
religion
?
in
what
maner
should
he
expres
his
zeale
for
the
Lord
of
Hosts
,
he
cannot
compasse
Gods
Altar
,
nor
tread
in
the
Court
of
the
House
of
the
Lord
,
yet
this
(
which
is
farre
more
excellent
)
he
hath
a
familiar
colloquie
and
parle
with
God
,
a
free
conference
with
his
maker
.
I
will
not
lauish
time
to
be
copious
in
things
obuious
,
onely
apply
it
,
art
thou
therfore
hemd
in
with
the
iudgments
of
God
,
dost
thou
suffer
the
terror
thereof
with
a
troubled
mind
?
canst
thou
discerne
no
possibility
of
euasion
?
confide
fili
mi
,
bee
of
good
cheere
,
the
miseries
that
presse
downe
thy
body
shall
weigh
vp
thy
soule
:
the
same
claye
that
seems
to
plaister
and
clam
vp
the
eyelids
of
thy
faith
shall
recouer
and
restore
thy
sight
againe
:
the
same
hand
of
prouidence
that
stops
the
common
way
to
heauen
shall
let
in
thy
soule
at
the
posterne-gate
of
mercy
,
that
it
may
haue
an
ample
and
free
recourse
vnto
thy
Sauiour
,
that
thou
maist
say
with
S.
Paul
,
1.
Cor
.
16
9.
A
large
and
effectual
dore
was
opened
vnto
me
.
In
a
word
,
you
whose
bowels
of
compassion
yerne
,
for
the
lauish
effusion
of
that
blood
which
is
pretious
in
the
sight
of
the
Lord
,
if
you
can
doe
nothing
else
,
pray
,
&c.
Prayer
can
doe
vs
good
when
nothing
else
may
,
when
health
and
wealth
,
liberty
,
meanes
,
maintenance
,
courage
,
wisdome
,
policy
,
&
all
the
acoutrements
of
nature
shall
bee
stript
off
,
&
these
temporall
blessings
sly
away
like
a
dream
,
and
be
chased
away
as
a
vision
of
the
night
:
Iob
.
20.8
.
when
the
sweete
abundance
of
outward
pleasures
that
once
ouerflowd
the
bankes
of
happines
(
like
Iordan
in
the
time
of
haruest
)
Ios
.
3.15
.
Eccl●…
s
.
40.
●…
is
dried
vp
and
decayed
.
Oh
then
!
welfare
praier
.
In
the
imminent
necessity
of
present
extremity
prayer
auailes
.
When
the
earth
is
Iron
,
and
the
the
heauens
brasse
,
t
is
prayer
obtains
the
former
and
later
rain
.
This
opens
&
shuts
the
casements
of
heauen
:
it
dares
stop
the
canon-mouth
of
thunder
:
it
will
step
in
and
ward
a
blow
when
the
vengeance
of
God
is
smiting
:
it
can
bind
the
arms
of
iustice
,
&
male
vp
those
plagues
that
are
stored
for
an
euill
day
,
it
can
rescue
and
acquit
a
miserable
debter
attacht
vpon
an
execution
,
You
see
how
it
can
keep
of
death
:
&
we
read
in
holy
booke
how
it
hath
rend
ope
the
prison
bard
with
stone
,
&
brought
out
captiues
from
the
gates
of
the
graue
:
it
was
a
large
promise
of
Christ
,
quodcunque
petieritis
,
Mat
.
7.7
.
whatsoeuer
you
shall
ask
the
Father
in
my
name
it
shall
be
giuen
:
it
was
a
gracious
precept
,
inuoca
me
in
die
tribulationis
,
Ier
.
29.12
.
call
vpon
me
in
the
time
of
trouble
,
and
I
will
heare
thee
:
and
it
was
the
continuall
experiment
of
the
Saints
,
Psa
.
116.
in
their
distresse
they
called
vpon
the
Lord
,
and
he
heard
them
and
deliuered
them
,
&c.
Oh
therfore
in
the
time
of
misery
call
vpon
the
God
of
mercy
,
in
the
houre
of
death
direct
thy
prayers
to
him
that
hath
the
power
of
death
:
what
a
blessed
flight
hath
the
minde
in
meditation
,
when
mounted
on
the
wings
of
faith
and
repentance
,
it
sores
vp
in
the
presence
of
God
,
and
takes
sanctuary
in
the
mercifull
armes
of
Iesus
Christ
.
The
next
part
of
this
diuine
physicke
is
the
purgatiue
,
Hezekiahs
pills
sine
quibus
esse
nole
:
wherewith
he
purgeth
and
assoiles
himselfe
from
the
scandalous
imputation
the
iniquitie
of
the
times
were
likely
to
charge
him
withall
,
They
are
fowly
mistaken
that
thinke
Hezekiah
pleades
merit
in
this
place
,
no
more
then
Nehemiah
there
.
Nehe
.
13.22
.
Remember
me
oh
Lord
according
to
this
,
and
spare
me
according
to
the
multitude
of
thy
mercies
.
It
is
not
the
iustification
of
himselfe
,
but
the
illustration
of
a
good
cause
Hezekiah
stands
vpon
.
The
matter
that
troubled
his
minde
was
this
,
to
wit
,
the
fickle
estate
of
Religion
which
along
time
afore
him
was
far-worne
and
ouergrowne
with
Idolatrie
and
superstition
:
now
but
awhile
afore
his
sicknesse
imperfectly
reformed
and
newly
restored
to
the
primitiue
dignitie
of
Moses
institution
(
as
Moses
formed
all
things
according
to
the
patterne
in
the
Mount
;
So
Hezekiah
reformed
according
to
the
patterne
of
Moses
)
which
now
by
his
death
(
hauing
no
heire
to
succeed
him
in
his
soueraigntie
or
pietie
)
is
likely
not
onely
againe
to
bee
shufled
out
by
former
abuses
and
prophanations
,
but
idolatrie
to
get
higher
hand
:
because
those
that
were
alwayes
nuzled
in
it
,
would
be
readie
enough
to
say
that
Hez
:
sodaine
death
,
was
a
punishment
of
God
for
the
dissolution
of
their
high
places
(
to
which
the
land
generally
was
deuoted
.
)
And
this
you
may
see
was
Rabshekahs
argument
to
exsperate
the
superstitious
people
against
their
eligious
King
,
for
maintaining
the
liberties
of
their
opinion
by
rebellion
.
But
if
you
say
we
trust
in
Iehouah
our
God
is
not
that
he
whose
high
places
and
altars
Hezekiah
hath
taken
away
,
&c.
2.
King
.
18.22
.
Marke
how
by
this
insinuation
hee
cunningly
winds
a
perswasion
into
the
ouer-credulous
hearts
of
the
ignorant
people
,
that
Hezekiahs
alteration
was
rather
an
innouation
and
prouocation
of
Gods
wrath
to
himselfe
,
than
any
sincere
reformation
of
religion
,
that
it
was
a
tricke
of
state
to
binde
men
to
come
vp
to
Ierus
:
whereas
the
high-place
and
altars
in
the
countrey
(
the
monuments
of
their
ancient
fathers
)
might
better
serue
their
turne
.
By
this
suggestion
of
Rabshekah
you
plainely
perceiue
how
hee
scattereth
the
seeds
of
disloyalty
in
the
hearts
of
Hezekiahs
subiects
,
withdrawes
them
from
their
naturall
alleagiance
,
confirmes
and
strengthen
them
in
their
former
ignorance
,
disables
the
reformation
set
on
foote
,
and
makes
them
that
are
weake
in
faith
to
fall
off
and
becomes
apostates
to
their
God
,
and
traytours
to
the
king
.
And
now
to
set
a
colour
and
glosse
on
these
pretenses
Hezekiahs
vntimely
death
shall
bee
alledged
.
From
the
drift
of
the
story
take
onely
this
obseruation
by
the
way
.
The
misconstructions
of
preiudicate
opinions
conceiued
by
suspicious
idolatrie
,
when
they
doe
forestall
,
banke
,
and
stop
the
currents
of
good
attempts
,
before
they
come
to
a
full
perfection
,
not
onely
derogate
from
godly
endeauours
,
but
cast
a
scandall
and
obloquie
on
the
vndertakers
.
It
is
not
death
so
much
as
the
adherent
inconueniences
that
Hezekiah
would
auoyde
.
He
refuseth
not
to
pay
the
debt
we
all
owe
by
nature
,
but
it
seemes
to
be
exacted
before
it
is
due
,
in
regard
of
the
course
of
nature
,
the
thrid
of
his
life
being
not
spun
to
the
ordinary
length
of
his
ripe
age
,
in
regard
of
Gods
promise
for
perpetuall
issue
to
inherit
the
throne
of
Dauid
,
which
was
now
in
the
loynes
of
a
dying
man
,
in
regard
of
the
worke
of
the
Lord
he
had
vndertaken
,
which
was
now
at
a
stay
and
vnaccomplished
.
Therfore
Hezekiah
prayes
that
his
graue
may
not
be
a
banke
to
rayse
vp
their
superstition
higher
.
He
prayes
,
seeing
his
faith
was
built
not
on
the
sandy
ground
of
human
inuentions
and
traditions
,
but
on
the
rocke
of
Gods
word
that
a
sudden
breach
of
life
might
not
open
a
gap
to
let
in
the
streame
of
faction
,
sweepe
away
the
memoriall
of
his
deeds
with
a
strong
tide
of
calumniation
.
Therefore
sayes
he
,
on
na
Iehouah
zekar-na
,
Remember
oh
Lord
I
beseech
thee
.
This
is
that
e'roótema
tes
suneidéseoos
,
which
Saint
Peter
makes
the
soule
and
form●
of
Baptisme
,
the
adstipulation
of
a
good
Conscience
,
1
Pet
.
3.21
.
that
can
answere
all
the
obiections
of
Satan
at
the
time
of
death
,
when
he
is
most
busie
to
confound
vs
with
his
Sophisiry
.
Thus
when
God
as
a
Iudge
sat
vpon
Abimilech
,
and
cast
him
,
saying
,
Thou
art
a
dead
man
,
he
pleads
not
guiltie
,
In
the
integritie
of
my
heart
,
and
innocencie
of
my
hands
,
haue
I
don
this
.
Gen
20,5
.
Thus
Samuel
deposed
at
the
resignation
of
his
Magistracie
,
could
challeng
all
Israell
vpon
his
vncorrupted
honestie
,
1.
Sam
.
12.3
.
Behold
here
I
am
,
witnesse
against
me
,
whose
Oxe
haue
I
taken
,
whose
Asse
haue
I
taken
,
whom
haue
I
defrauded
,
whom
haue
I
oppressed
,
at
whose
hands
haue
I
taken
any
bribe
?
Should
these
entergatories
be
propounded
not
only
by
them
that
ride
on
white
asses
,
that
sit
in
Iudgement
,
but
euen
by
them
that
handle
the
pen
of
the
Writer
,
Iudg
.
5.10.14
.
No
doubt
but
answers
would
be
made
to
the
particulars
,
for
their
right-hands
are
full
of
bribes
,
Ps
26.10
.
and
the
Rulers
loue
to
say
with
shame
,
giue
ye
.
Os.
4.18
.
Thus
Dauid
aquits
himselfe
for
the
matter
of
competition
with
Saul
,
The
Lord
reward
me
according
to
my
righteous
dealing
,
according
to
the
cleannesse
of
my
hands
shall
he
recompence
me
.
Psa
.
18.10
.
Thus
Paul
at
the
Councell-bord
,
Act.
23.1
.
Men
&
brethren
,
I
haue
liued
in
all
good
conscience
before
God
vnto
this
day
.
Nehemiah
,
iumps
,
with
the
memento
in
our
Text
,
Nehe
.
5.19
.
Thinke
vpon
me
for
good
,
according
to
all
that
I
haue
done
vnto
this
people
,
The
reason
of
this
bouldesse
,
and
confident
affiance
,
is
,
The
great
God
,
hath
planted
in
euerie
Mans
brest
,
a
Iust
and
faithfull
Steward
,
Luke
16.6
.
one
that
will
not
huddle
his
accounts
,
and
when
we
owe
a
hundred
,
bid
take
the
Bill
,
and
set
downe
fiftie
,
He
keeps
a
iust
reckoning
,
Ro
.
2.15.16
.
an
euen
tally
with
God
,
by
which
we
shall
haue
euge
,
or
apage
,
in
that
day
when
God
shal
iudge
the
secrets
of
mens
harts
,
by
Iesus
Christ
,
the
Conscience
bearing
witnesse
.
It
can
not
be
denied
,
that
through
the
corruption
of
our
sinfull
nature
,
nothing
is
pure
,
Who
can
bring
cleane
out
of
vncleane
,
saith
Iob
,
Iob
.
9.20
.
Jf
I
iustifie
my selfe
,
mine
owne
mouth
shall
condemne
me
.
Wherefore
,
euen
our
minds
and
consciences
are
defiled
,
yet
by
the
benefit
of
the
Couenant
of
Grace
,
ye
are
washed
,
sanctified
,
clensed
.
Heb
9.
The
bloud
of
Christ
,
who
through
the
Eternall
Spirit
,
offered
himselfe
without
spot
to
God
,
purgeth
the
Conscience
from
dead
workes
,
to
serue
the
Liuing
God
,
1.
Ioh
.
1.7
.
The
strong
dosis
of
our
Sauiours
bloud
,
purgeth
vs
from
all
sin
.
By
this
meanes
we
are
restored
to
the
illumination
of
Knowledge
,
perfection
of
Faith
,
practice
of
good
Workes
,
perpetuall
study
of
renouation
,
and
sanctification
of
God
in
our
hearts
.
Hence
,
hence
ariseth
that
bene
actae
vitae
iucundissima
recordatio
,
the
sweet
reuiew
and
plesant
meditation
of
a
well-spent
life
,
that
murus
chaeneus
,
brazen
sconce
to
beat
back
the
bullets
of
slander
into
the
Face
of
malicious
accusers
,
that
whereas
they
speake
euill
of
you
as
of
euill
doers
,
they
may
be
ashamed
that
falsely
accuse
your
good
conuersation
in
Christ
.
1.
Pet
.
1.16
.
This
makes
the
righteous
bould
as
a
Lion
,
Pro
.
28.1
.
in
all
disaduantage
and
misprisions
,
to
triumph
and
reioyce
,
nay
,
to
bost
.
Our
bosting
,
our
glorying
,
is
this
,
the
testimonie
of
our
Conscience
,
that
in
simplicitie
and
godly
sinceritie
,
not
in
fleshly
wisedome
,
but
by
the
grace
of
God
we
haue
had
our
conuersation
.
2.
Cor
.
10.11
.
Ah
,
what
a
sweet
contentment
will
this
be
at
our
departing
,
what
hony
of
consolation
shall
we
find
in
that
Lion
of
Death
,
that
we
can
say
with
Paul
,
2.
Cor
.
4.4
.
Nullius
mihi
conscius
sum
,
I
know
nothing
by
my selfe
,
with
Dauid
,
Psa
.
69
5.
Lord
thou
knowest
my
simplicitie
,
with
Iob
,
Iob
.
16.19
.
my
witnes
is
in
Heauen
,
&
my
record
is
on
High
,
with
Simeon
,
Lord
now
lettest
thou
thy
seruant
depart
in
peace
,
with
Hez
,
onna
Iehouah
zekar●na
,
remember
oh
Lord
,
&c.
The
same
Register
of
God
,
sits
in
the
Lumher-house
of
Sin
,
and
takes
an
Inuentorie
of
all
things
,
The
sinnes
of
Iudah
,
are
written
with
the
Pen
of
Iron
,
and
the
point
of
a
Diamond
.
Ier
.
17.1
.
And
though
the
wicked
discern
it
not
,
because
they
are
in
darkenesse
,
yet
when
God
either
in
the
generall
or
particular
Visitation
shall
search
Ierusalem
with
a
Lanthorne
,
and
shall
light
his
Candle
,
The
Spirit
of
Man
(
saith
Solomon
)
is
the
Candle
of
the
Lord
,
Then
the
deeds
of
darkenesse
shall
appeare
to
be
engrossed
in
Capitall
Letters
,
so
that
one
may
run
,
that
readeth
them
,
Hab.
2.2
.
Though
for
a
while
they
disport
themselues
with
God
,
and
set
a
good
colour
on
their
impieties
,
yet
when
the
Foule-weather
of
Affliction
shall
make
the
Painted
.
wall
giue
againe
,
&
the
daubing
with
vntempered
Morter
shall
fall
off
,
and
let
in
through
the
holes
&
crannies
,
the
Beames
of
that
Light
they
thought
to
bee
extinguished
,
Then
Lord
!
what
Symptomes
of
perplexed
sorrow
and
amazement
startle
the
passions
of
the
Soule
?
How
doth
a
swarme
of
doubts
and
distractions
sting
the
very
Conscience
,
How
doth
the
vengeance
of
God
teare
and
rend
the
cauls
of
their
hearts
enclosed
in
their
owne
fat
,
When
the
sins
of
their
youth
,
and
iniquities
of
their
age
,
shall
hale
them
(
like
so
many
griping
Catch-poles
)
to
the
Tribunall
seate
of
Iustice
,
With
what
anguish
is
their
Soules
blistered
and
tormented
,
being
ready
to
appeare
before
that
God
,
that
is
a
consuming
fire
,
Then
with
what
fearefull
yels
and
lamentable
eiulations
doe
they
houle
and
rore
vpon
their
Beds
,
Ose
.
7.4
.
Yet
,
though
the
paines
of
Hell
gets
hold
vpon
them
,
they
neuer
call
vpon
God
,
neither
is
God
in
all
their
thoughts
,
Some
fragments
indeed
,
and
broken
peeces
of
prayers
they
mutter
out
,
as
impertinent
to
the
occasion
,
as
imperfect
and
dismembred
in
the
composing
of
them
.
How
carefull
therefore
should
we
be
in
the
time
of
health
,
with
Noah
the
Precher
of
righteousnesse
,
Gen.
6.22
.
to
build
the
Arke
of
a
good
conscience
before
the
Floud
of
Gods
iudgements
come
,
With
prudent
Ioseph
,
Gen.
40.48
.
to
lay
vp
in
the
Granaries
of
our
harts
,
the
immortall
Sced
of
the
Word
,
ere
the
Famine
pinch
vs.
With
Solomons
prouident
Ant
,
Prou.
6.7
.
to
horde
vp
Food
of
Consolatiion
,
ere
the
winter
ouertake
vs.
With
the
vniust
,
but
the
Wise
Steward
,
Luke
16.1
.
to
plot
for
entertainment
,
ere
we
be
thrust
out
of
our
Office
.
With
the
wise
Virgins
,
Mat
.
25.
to
haue
the
Oyle
of
Grace
,
in
the
Lamps
of
our
Faith
,
before
the
Bride-Grooms
come
.
Wouldst
thou
then
,
with
the
penitent
Thiefe
,
haue
a
memento
mei
?
Thou
must
first
haue
a
memento
Dei
.
Shall
Christ
remember
thee
in
Paradise
?
Remember
thou
Christ
in
Caluary
.
They
which
like
not
to
retaine
God
in
their
knowledge
,
Rom.
1.28
.
God
likes
not
to
retaine
them
in
his
knowledge
.
I
will
professe
in
that
day
.
I
know
ye
not
,
depart
from
me
ye
workers
of
Iniquitie
.
Mat
.
7.23
.
And
it
is
a
iust
retaliation
or
requitall
with
God
,
Seeing
thou
hast
forgotten
the
Law
of
thy
God
,
I
will
also
forget
thee
.
Os.
4.6
.
As
the
Prophet
Ose
records
,
and
Jeremy
also
,
Ier
.
23.29
.
Therefore
I
will
vtterly
forget
thee
,
and
forsake
thee
:
Wherefore
,
-
1.
Put
thy selfe
in
mind
of
God
.
-
2.
Put
God
in
mind
of
thy selfe
.
1.
Remember
thy
Creator
in
the
dayes
of
thy
youth
,
Then
thy
Creator
will
remember
thee
in
the
day
of
thy
death
.
Rembember
what
I
say
vnto
you
,
Let
the
Word
of
God
be
as
Frontlets
to
thine
Eyes
,
binde
them
about
thy
Neck
,
and
write
them
on
the
Tables
of
thine
Heart
.
Say
with
Dauid
,
Psa
.
119.
J
will
neuer
forget
thy
Commandements
.
Remember
the
Promises
of
God
with
Faith
,
the
Iudgements
of
God
with
Feare
,
the
Mercies
of
God
with
Loue
,
His
Benefits
with
Thankes
,
His
Precepts
with
Obedience
.
His
Chastisements
with
Patience
.
Remember
thy
Creation
with
Reuerence
,
Thy
Redemption
with
Holinesse
,
Thy
Proseruation
with
Righteousnesse
,
Thy
Glorification
with
Joyfulnesse
.
Remember
God
in
all
places
,
at
all
times
,
vp
sitting
,
downe
lying
,
at
euening
,
morning
,
&
noone
day
.
Haue
I
not
remembred
thee
in
my
Bed
,
and
thought
vpon
thee
when
J
was
waking
,
Ps.
63.7
.
Know
ye
not
what
a
fearefull
thing
it
is
to
forget
God
.
The
wicked
shall
be
turned
into
Hell
,
and
all
the
people
that
forget
God
.
Ps.
9.17
.
In
Hell
and
Death
,
there
is
no
man
remembers
thee
:
Psalme
.
6.5
.
Yet
,
Diues
hath
in
Hell
a
wofull
memento
.
Luke
16.25
.
Sonne
,
remember
,
that
thou
in
thy
life-time
hadst
thy
good
,
&c.
Psalme
50.22
.
Now
then
,
consider
this
all
ye
that
forget
God
,
before
ye
goe
to
the
Land
where
all
things
are
forgotten
.
Psa
.
88.12
.
One
day
,
thou
wilt
say
to
God
,
Oh
remember
me
for
Iesus
sake
;
now
,
God
saith
,
Remember
me
for
Iesus
sake
.
It
is
the
Ministers
dutie
to
put
you
in
minde
of
these
things
(
saith
S.
Paul
to
Timothy
)
2.
Tim
.
2.15
.
Put
them
in
remembrance
;
Nay
,
to
rouse
you
from
the
slumber
of
securitie
,
as
the
Mariners
did
Jonah
,
Ioh
.
1.6
.
What
meanest
thou
,
oh
sleeper
?
You
that
are
the
Lords
remembrances
,
keepe
not
silence
,
saith
Esay
.
Esay
.
62.6
.
I
will
not
be
negligent
to
put
you
alwayes
in
remembrance
of
these
things
,
saith
Peter
.
2.
Pet
.
1.12
.
If
I
forget
thee
oh
Jerusalem
,
let
my
right
hand
forget
her
cunning
.
If
I
doe
not
remember
thee
,
&c.
Psa
.
137.5.6
.
2.
Put
God
in
mind
of
thy selfe
.
Prayer
is
Gods
remembrancer
.
While
way
pray
,
God
remembers
vs
,
and
forgets
our
sinnes
:
While
we
neglect
this
holy
dutie
,
he
remembers
our
sinnes
,
and
forgets
vs.
You
will
say
with
the
Psalmist
,
Ps.
77.9
.
Can
God
forget
to
be
gratious
?
No
,
it
is
impossible
.
Can
a
Woman
forget
her
sucking
Child
?
Esay
.
49.17
.
Grant
she
may
,
yet
will
not
J
forget
thee
.
J
haue
grauen
thee
on
the
Palmes
of
my
Hands
,
saith
God
vnto
his
Church
.
Now
his
writing
,
his
engrauing
,
cannot
be
defaced
,
cannot
be
altered
.
Shall
the
Lawes
of
the
Medes
and
Persians
,
silly
Panims
,
arrogate
immutabilitie
?
Shall
Pilate
,
an
Earthly
Magistrate
,
beare
out
the
vertue
of
a
Warrant
,
with
Quod
scripsi
,
scripsi
?
And
shall
not
the
Councell
of
the
Great
God
,
the
Decree
of
the
Mightie
Iudge
of
the
whole
World
,
be
Yea
,
and
Amen
.
A
Booke
of
remembrance
was
written
before
the
Lord
(
saith
Malachy
)
Mal
.
3.16.17
.
for
them
that
feared
him
and
thought
vpon
his
Name
,
and
those
that
thinke
vpon
his
Name
will
be
alwaies
calling
on
it
.
In
regard
of
the
absolute
perfection
of
the
diuine
Nature
,
the
Omniscience
of
God
cannot
possibly
be
stayned
with
obliuion
.
For
,
Known
vnto
God
are
all
his
workes
from
the
foundation
of
the
World
.
Yet
,
his
pleasure
is
to
haue
the
appointed
meanes
vsed
for
the
execution
of
his
Will
,
vnto
which
our
dull
natures
are
whetted
by
such
figuratiue
speeches
applyed
to
the
diuine
Nature
of
the
immortall
God
,
As
expresse
the
passion
of
mortall
Men
.
As
to
forget
,
to
hide
himselfe
,
to
absent
himselfe
,
to
turne
away
his
Face
,
to
with-draw
his
countenance
,
&c.
Such
therefore
as
frequently
resort
vnto
God
by
their
prayers
and
supplications
,
they
are
Gods
familiar
acquaintance
,
He
hath
taken
speciall
notice
of
them
,
He
remembers
them
.
But
,
such
as
neuer
shew
themselues
to
God
by
a
holy
conuersation
,
they
are
meere
strangers
.
When
they
shall
come
to
claime
acquaintance
,
and
scrue
themselues
into
familiarity
,
Christ
shakes
them
off
with
non
noui
vos
,
I
know
you
not
,
I
remember
no
such
.
How
art
thou
my
Sheepe
,
and
neuer
heardest
my
voyce
?
How
should
you
be
knowne
to
be
my
Disciples
,
if
you
loue
not
one
another
?
How
art
thou
my
Souldier
?
I
neuer
saw
thee
in
my
seruice
,
I
find
no
such
name
in
the
Muster-booke
of
those
that
are
in
my
pay
.
By
what
token
,
what
signe
,
canst
thou
bring
thy selfe
into
the
memorie
of
thy
Sauior
?
The
foundation
of
God
stands
sure
,
and
hath
this
Seale
,
The
Lord
knowes
who
are
his
.
Now
therefore
,
in
the
acceptable
time
,
labour
by
all
meanes
to
make
thy selfe
knowne
to
God
,
that
thy
Face
may
shine
like
Moses
his
Face
,
with
being
often
conuersant
with
God
.
Put
thy selfe
forward
,
be
alwayes
employed
in
his
seruice
,
be
a
companion
vnto
those
that
are
Gods
Children
,
friends
,
and
fauourits
,
remaine
in
his
house
,
let
thy
Soule
be
wayting
still
vpon
God
,
be
alwayes
preferring
thy
petitions
,
the
more
importunate
the
more
welcome
,
in
all
things
let
your
requests
be
made
knowne
to
God
,
&
not
coldly
,
remisly
,
carelesly
,
without
any
heat
,
or
life
,
but
with
obsecration
,
onna
Jehouah
,
J
beseech
thee
,
oh
Lord
,
Jt
is
no
slight
mouing
,
put
an
earnest
vrging
&
pressing
our
petitions
,
makes
them
speed
well
.
Jacobs
wresting
,
forced
out
a
blessing
.
The
Widowes
troublesome
molestation
,
made
the
vniust
Iudge
auenge
her
of
her
aduersarie
,
Luke
18.5
.
The
importunitie
of
the
Neighbour
that
borrowed
three
Loafes
,
made
his
friend
rise
at
mid-night
.
This
obtestation
and
vehement
beseeching
,
argues
a
sense
and
feeling
of
our
owne
wants
,
and
awfull
reuerence
of
the
Maiestie
of
God
,
a
perswasion
of
his
gratious
Benignitie
,
a
confident
hope
of
obtaining
the
desires
of
our
Heart
,
a
pretious
valuation
of
the
guift
we
sue
for
,
and
a
pledge
of
a
thankefull
acceptation
.
The
Church
of
England
puts
the
like
forme
of
prayer
in
our
Mouthes
.
Many
of
vs
,
passe
it
ouer
,
Magis
vsu
quam
sensu
,
more
by
the
formalitie
and
rotunditie
of
the
words
,
than
the
efficacie
of
the
matter
comprised
in
them
.
The
effectuall
feruent
prayers
of
a
righteous
man
auaile
much
,
saith
S.
Iames
,
Iam
5.16
.
And
marke
you
what
he
saith
of
a
righteous
Man
,
a
good
Conscience
furnisheth
Hezekiah
with
matter
.
The
good
Man
,
out
of
the
good
treasure
of
his
Heart
,
brings
forth
good
things
.
It
is
this
stone
that
props
vp
the
wearied
hands
of
Moses
,
and
makes
them
steadie
.
It
is
the
abundarie
&
Common
place
Booke
of
our
Orizons
.
Innocence
(
saith
Dauid
)
must
goe
before
Incence
,
Ablution
of
the
hands
before
Oblation
by
the
hands
.
I
will
wash
my
hands
in
innocencie
,
so
will
I
compasse
thy
Altar
.
Ps.
26.6
.
In
this
Lauer
of
innocencie
,
doth
Hezekiah
now
bathe
his
Soule
(
for
so
much
as
here
is
expressed
,
seemes
to
me
rather
a
Preface
to
what
he
entended
,
than
the
prayer
it selfe
.
)
This
cleering
our selues
,
strengthens
our
cause
,
and
puts
a
bashfull
Petitioner
home
to
God
.
No
such
hinderance
to
Deuotion
,
as
customarie
sinne
:
This
dead
Fly
,
corrupts
the
Oyntment
of
Deuotion
,
and
makes
it
stinke
in
the
Nostrils
of
God
.
The
prayer
of
the
wicked
is
an
abomination
:
Offring
of
Swins
Flesh
,
cutting
off
a
Dogges
Necke
,
the
most
offensiue
and
iniurious
to
the
Worship
of
God
,
that
impietie
it selfe
can
deuise
.
If
I
regard
iniquitie
in
my
heart
(
saith
Dauid
)
Psa
.
66.16
.
God
will
not
heare
my
prayer
.
All
sinnes
make
a
separation
,
a
great
Gulfe
betwixt
you
and
your
God
,
more
especially
Idolatry
securitie
,
and
crueltie
,
the
crying
sins
of
this
land
.
For
the
first
,
Ier
.
11.13
.
God
complains
,
the
streets
of
Ierusalem
are
full
of
Altars
,
Therefore
I
will
not
heare
,
in
the
time
they
cry
vnto
me
.
2.
Securitie
,
Prou.
28.9
.
He
that
turnes
away
his
Eare
from
hearing
the
Law
,
his
prayer
shall
be
abhominable
.
So
Zachary
,
As
God
cryed
&
they
would
not
heare
,
so
they
cryed
and
God
would
not
heare
.
3.
For
crueltie
,
Es.
1.15
.
When
you
make
many
prayers
,
I
will
not
heare
:
When
you
spread
forth
the
hands
,
I
will
hide
mine
Eyes
:
For
your
hands
are
fall
of
bloud
.
So
Ieremiah
,
Ier
.
7.9
.
Will
you
steale
,
and
murther
,
and
commit
adulterie
,
and
sweare
falsely
,
and
stand
before
me
in
this
House
where
my
Name
is
called
vpon
.
In
generall
,
saith
the
blind
Man
,
God
heares
not
sinners
:
But
,
if
any
be
a
worshipper
of
God
,
him
God
heareth
.
Iohn
.
9.31
.
In
this
auspitious
assurance
,
doth
Hezekiah
begin
his
prayers
,
onna
Ieh
.
&c.
Emortuales
piorum
vocessunt
obseruandae
.
Saith
one
,
There
is
great
heed
to
be
taken
to
the
last
words
&
eiaculations
of
godly
men
,
when
they
are
readie
to
depart
this
World
,
because
,
then
repentance
is
brought
to
a
head
and
perfected
,
the
lusts
of
sinne
are
extinguished
,
the
vanities
of
worldly
pleasures
contemned
,
the
temptations
of
satan
vanquished
,
the
ioyes
of
the
Kingdome
of
Heauen
graciously
represented
,
whereupon
some
remarkeable
testimonie
of
their
happie
transmigration
drops
from
them
like
the
Mantle
of
Elias
,
when
he
was
taken
vp
to
Heauen
.
Time
would
faile
me
to
instance
in
our
blessed
Sauiour
,
Moses
,
Iacob
,
Dauid
,
Paul
,
Simeon
,
Stephan
,
with
the
whole
army
of
Martyrs
,
who
like
so
many
diuine
Swans
,
in
melodious
raptures
,
warbled
forth
their
Soules
into
the
hands
of
God
.
Let
this
royall
patterne
afore
our
Eyes
,
be
Instar
omnium
:
Insteed
of
all
,
to
stirre
you
to
your
wonted
patience
and
attention
,
I
promise
breuitie
in
taking
it
out
aad
handling
it
.
In
these
few
words
is
comprised
the
Caracter
of
a
true
Saint
,
the
description
of
a
godly
Man
:
-
1.
Verit
as
in
mente
.
-
2.
Sincerit
as
in
corde
.
-
3.
Bonitas
in
opere
.
1.
Truth
in
the
intentions
of
the
mind
without
imposture
and
falsification
:
J
haue
walked
in
Truth
.
2.
Sinceritie
in
the
affections
of
the
Heart
without
hypocrisie
and
dissimulation
:
With
a
perfect
Heart
.
3.
Goodnesse
in
the
actions
of
his
life
without
malice
or
criminall
aberration
:
J
haue
done
that
which
is
good
.
Hithaelachetti
,
I
haue
walked
,
You
know
in
Scripture
,
the
course
of
our
life
is
called
,
A
way
.
Our
Sauiour
mentions
two
wayes
,
the
broad
,
and
the
narrow
.
Of
the
former
,
saith
Salomon
,
There
is
a
way
seemes
pleasant
,
but
the
end
thereof
is
death
.
But
behold
,
I
shew
you
a
more
excellent
way
,
the
way
of
truth
,
the
way
of
life
.
The
way
,
truth
,
and
life
,
Homini
est
iter
ad
Deum
per
Deum
&
hominem
,
Mans
way
to
God
is
by
God
and
man
Christ
Iesus
.
Quo
itur
Deus
,
qua
itur
homo
,
As
God
our
iourneys
end
,
as
Man
our
way
vnto
it
.
So
S.
Augustine
,
Aug.
de
Ciui
.
11.
2.
and
S.
Basile
also
,
Basile
.
When
our
Lord
is
termed
a
way
,
we
must
aduance
our
minds
to
a
more
sublimed
sence
than
the
vulgar
and
common
acception
,
for
we
vnderstand
the
order
and
race
of
the
workes
of
righteousnesse
,
and
illumination
of
knowledge
,
by
which
we
are
brought
to
the
perfect
and
neere
course
of
religion
.
I
need
not
therefore
send
you
with
the
Prophet
Jeremiah
,
Ier
.
6.16
.
to
enquire
for
the
old
way
,
neither
need
you
enquire
with
the
Wise-men
in
the
East
,
where
is
he
?
But
you
being
taught
of
God
,
shall
heare
a
voyce
behind
you
,
saying
,
Esay
30.21
.
Haec
est
via
,
ambulate
in
illa
:
This
is
the
way
,
walke
in
it
.
Now
,
for
our
direction
and
safe
proceeding
in
the
way
,
these
three
things
are
principally
necessarie
:
1.
Light
to
shew
the
way
.
i
.
Truth
in
the
mind
by
the
Word
reuealing
it
.
2.
Sight
to
know
the
way
.
i
.
Perfection
of
the
heart
by
Faith
receiuing
it
.
3.
Might
to
goe
the
way
.
i
.
Goodnesse
in
actions
,
by
our
good-workes
practizing
it
.
1.
To
haue
light
,
and
no
sight
,
makes
our
Traueller
grouell
at
noone
day
,
because
that
Instrument
and
Organ
of
the
Eye
of
Faith
,
which
should
receiue
the
promises
of
God
,
the
obiect
of
happinesse
,
and
conuey
those
species
,
and
apparant
semblances
,
to
the
Soule
to
be
discerned
,
is
defectiue
or
wanting
.
If
the
light
which
is
in
you
be
darkenesse
,
now
great
is
that
darkenesse
.
Saith
our
Sauiour
,
2.
Pet
.
2.9
.
He
that
lackth
these
things
is
blind
and
cannot
see
a
farre
off
.
Peter
.
2.
To
haue
sight
,
and
no
light
,
is
a
miserie
not
inferior
to
the
former
,
When
the
comfortable
light
of
the
Gospell
is
taken
away
,
When
the
diaphanes
,
and
perspicuitie
of
Scriptures
is
clouded
and
obscured
with
a
strange
language
,
When
supine
ignorance
shall
make
vp
the
windowes
of
the
Soule
so
close
,
that
the
rayes
of
the
Gospell
cannot
pierce
into
thee
,
When
the
heauie
sleepe
of
prophane
Atheisme
,
binds
the
senses
,
and
shuts
vp
the
Eye-lids
:
When
in
a
strange
extasie
,
the
dreams
of
enthousiasm
,
or
a
priuat
Spirit
,
shall
delude
the
phansie
with
false
apparitions
,
and
grosse
expositions
:
There
must
needs
ensue
a
gloomy
darkenesse
,
And
the
night
coms
wherein
no
Man
can
walke
.
3.
To
haue
light
and
sight
,
Ecclces
.
12.3
.
Yet
,
if
might
,
abilitie
,
and
a
loco-motiue
facultie
,
be
wanting
:
If
the
Keepers
of
the
House
shall
tremble
,
and
the
strong
Men
shall
bow
themselues
:
If
with
Mephibosheth
,
thou
be
lame
on
both
legges
,
a
Cripple
in
thy
actiue
and
passiue
obedience
.
How
canst
thou
say
with
S.
Paul
?
I
haue
finished
my
course
:
I
haue
run
the
race
,
that
is
set
before
me
,
how
with
Hezekiah
?
hithalachetti
,
I
haue
walked
.
But
when
the
nimble
Feet
of
practice
shall
be
directed
by
the
perfect
Eye
of
Faith
,
and
that
enlightned
by
the
Word
of
Truth
,
this
inables
a
Palmer
to
make
hast
with
an
euen
course
vnto
the
Holy
Land
.
Before
thee
in
Truth
.
There
is
the
conformitie
and
correspondence
of
the
intellect
,
to
the
patern
and
model
of
all
Truth
:
that
is
,
The
renewing
in
the
Spirit
of
the
Mind
,
by
the
hearing
of
the
Word
.
And
with
a
perfect
Heart
.
There
is
conformitie
of
the
Will
and
affection
vnto
the
intellect
,
transformed
by
the
renouation
of
the
Mind
,
when
the
exorbitant
and
irregular
passions
,
are
brought
to
the
obedience
of
Christ
,
Doing
the
will
of
God
from
the
Heart
,
Eph.
6.6
.
And
haue
done
that
which
is
good
in
their
Eyes
.
Not
Video
meliora
proboque
deteriora
sequor
:
approoue
the
better
and
follow
the
worse
:
But
,
feci
,
I
haue
done
it
.
There
is
the
conformitie
and
adaequation
of
his
practice
in
euerie
good
word
and
worke
,
answerable
to
the
former
congruitie
of
Heart
and
Mind
,
to
the
Truth
of
God
.
He
addes
,
in
thine
Eyes
,
because
,
whatsoeuer
the
will
of
Man
doth
naturally
pursue
with
an
eager
desire
,
be
it
neuer
so
foule
an
euil
,
it
is
masked
with
a
shew
of
Virtue
,
and
embraced
in
the
appearance
of
good
(
as
that
Deuil
in
the
likenesse
of
Samuel
.
)
And
because
God
seeth
not
as
Man
seeth
,
his
pure
Eyes
can
endure
no
vncleanesse
.
Therefore
not
that
which
Bleer-Eyed
reason
coniectures
to
be
good
,
but
what
those
Eyes
that
are
ouer
the
righteous
,
vouchsafes
to
behold
as
a
pleasing
obiect
,
That
haue
I
done
.
1.
To
doe
good
without
truth
in
the
knowledge
and
sinceritie
in
the
Heart
,
is
but
,
splendidum
peccatum
,
a
glorious
Sinne
.
The
highest
reach
of
honest
infidelitie
,
coms
many
degrees
short
of
Heauen
:
Such
good
workes
may
slacke
the
Fire
of
Hell
,
but
not
extinguish
:
They
may
make
damnation
(
it
may
bee
)
more
tollerable
,
but
not
lesse
durable
.
Whatsoeuer
is
not
of
Faith
,
is
Sinne
,
and
Qui
non
credunt
etiam
nunc
condemnantur
,
Rom.
14.23
.
Iohn
3.18
.
They
that
beleeue
not
,
are
damned
all
readie
.
2.
To
walke
in
Truth
without
sinceritie
of
affection
and
vprightnesse
in
action
,
is
but
an
idle
swimming
speculation
of
the
truth
,
changing
indeed
the
truth
of
God
into
a
lie
.
Ro
.
1.25
.
This
comes
farre
short
of
the
Deuil
,
who
is
the
father
of
lies
yet
knowes
more
truth
than
the
world
beside
.
Hee
that
saith
I
know
God
and
keepes
not
his
commandements
(
in
plaine
termes
saith
Iohn
)
He
is
a
lier
and
the
truth
is
not
in
him
.
1.
Ioh
.
2.4
.
3.
To
haue
good
motions
and
inclinations
of
the
heart
without
directions
of
the
truth
and
operation
of
life
,
is
a
meere
impotencie
to
godlinesse
like
Balaams
wish
,
let
mee
die
the
death
of
the
righteous
but
cares
not
to
liue
the
life
of
the
righteous
:
these
abortiue
inchoations
,
and
faire
blossomes
neuer
came
to
any
ripenesse
and
maturitie
in
grace
,
but
vanish
like
the
apples
of
Sodome
into
smoke
,
or
the
flashes
of
a
blazing
meteor
into
stinking
ayre
:
Wherefore
this
threefold
cord
must
not
easily
be
broken
,
these
twines
may
not
be
vnraueld
&
quae
non
prosunt
singula
iuncta
inuant
:
like
the
wheeles
in
Ezekiels
vision
,
Ezek
.
1.6
.
one
wheele
within
another
,
like
the
wings
of
the
Cherubims
on
the
mercie
seate
one
must
touch
another
,
like
the
seraphicall
order
in
the
heauenly
Quier
iste
ad
istum
,
vuus
ad
vuum
,
mutually
answering
one
another
.
This
reciprocall
coherence
and
entortled
dependance
seemes
to
be
each
an
exegesis
and
illustration
,
nay
a
proofe
and
demonstration
of
the
other
.
I
haue
walkt
in
truth
how
know
you
that
,
because
with
a
perfect
heart
,
how
know
you
that
is
perfect
.
The
heart
of
man
is
deceitfull
aboue
all
things
who
can
know
it
.
tot
mendacij
latebris
scatet
cor
humanum
tam
fraudulenta
hypocrysi
tectum
est
vt
seipsum
sepe
fallat
,
the
heart
of
man
breakes
out
into
so
many
secret
burrowholes
or
lurking
places
of
deceipt
,
it
is
cased
or
couered
with
such
fraudulent
hypocrysie
,
that
many
times
it
deciues
it selfe
,
or
a
man
puts
a
tricke
vpon
his
owne
soule
.
This
is
an
infallible
token
of
a
perfect
heart
to
eschew
euil
and
doe
good
:
bonum
feci
,
I
haue
done
good
when
the
euill
of
the
tongue
keepes
touch
with
the
motions
or
wheeles
of
the
heart
,
and
are
both
set
and
kept
according
to
the
Sonne
of
righteousnesse
it
makes
the
true
watch
of
a
Christian
.
This
triplicitie
in
vnitie
answers
to
the
holy
Trinitie
,
and
that
all
were
in
her
:
wee
haue
a
testimony
beyond
exception
euen
of
God
himselfe
.
2.
Cron
.
31.20
.
and
hee
wrought
that
which
was
good
and
right
and
truth
before
the
Lord
,
shall
wee
briefely
and
in
a
word
dismisse
the
particulars
,
the
first
is
beëmeth
,
in
truth
how
can
that
be
?
Psal
116.10
.
seeing
omuis
homo
mendax
,
euery
mans
a
liar
,
in
that
he
is
a
sinner
hee
's
a
liar
,
and
he
that
saith
hee
hath
no
sinne
(
is
the
greater
liar
)
because
he
deceiues
himselfe
and
there
is
no
trueth
in
him
:
Hezekiah
speakes
not
in
respect
of
his
personall
infirmities
,
for
in
many
things
wee
offend
all
:
but
in
respect
of
his
godly
fidelitie
in
his
royall
office
squaring
all
his
proceedings
Ecclesiastique
and
ciuill
according
to
the
rule
&
method
of
all
truth
,
take
a
view
of
them
both
,
in
his
Church
gouernment
obserue
his
deforming
the
worship
of
the
false
gods
,
reforming
the
worship
of
the
true
God
,
with
what
courage
,
zeale
,
and
magnanimitie
dissolued
he
the
forgeries
of
superstition
crept
into
the
Church
?
how
did
hee
demolish
their
idoles
and
carued
images
?
stocke
vp
their
groues
?
deface
their
high
places
?
breake
downe
their
altars
errected
in
euery
nooke
and
canton
of
the
Citie
?
in
a
word
all
the
religions
of
profanation
specially
the
brazen
Serpent
.
By
them
abused
how
did
he
pound
and
stamp
them
in
pieces
and
set
them
floting
in
the
brooke
of
Kidron
.
And
for
reformation
marke
what
zeale
hee
hath
for
the
Lord
of
hosts
,
the
first
yeere
,
nay
the
first
moneth
after
his
inauguration
hee
opened
the
doores
of
the
house
of
the
Lord
,
whose
locks
and
hinges
were
rusted
for
want
of
vsage
.
How
sumptuously
repaired
hee
the
Temple
whose
ruines
made
her
desolate
?
how
carefully
hee
made
the
Leuits
cary
foorth
the
filth
that
defiled
the
holy
places
?
how
cheerefully
did
hee
courage
vp
the
drooping
spirits
of
the
sonnes
of
Aaron
?
how
faithfully
restored
hee
the
Church
goods
and
consecrated
wealth
and
embeziled
?
how
diligently
did
did
hee
stablish
diuine
seruice
with
trumpets
and
Church-musique
?
how
solemnly
did
hee
celebrate
the
passeouer
with
the
ioyfull
concourse
of
the
whole
nation
.
Lastly
how
clearely
did
hee
through
the
vaile
of
Moses
behold
the
grace
and
truth
that
comes
by
Iesus
Christ
,
as
his
frequencie
in
prayer
,
his
patience
in
trouble
,
his
confidence
in
danger
,
his
perseuerance
in
faith
,
D
prid
ox
.
giue
abundant
witnesse
for
politique
affaires
,
prosperitie
is
the
hand-maid
of
pietie
,
it
is
impossible
the
state
of
that
common-welth
should
totter
that
is
vpheld
by
the
pillars
and
supportments
of
true
religion
.
I
speake
not
how
hee
freed
his
subiects
from
the
oppression
of
Assyri●…
s
tyrannie
.
How
he
vanquished
the
Philistines
and
out
in
peeces
that
continuall
rodd
of
the
Church
,
how
his
prayers
defeated
the
armie
of
Zenacherib
.
I
let
passe
his
pious
workes
,
as
buildings
,
fortifications
,
water-workes
,
prouision
and
munition
for
vpholding
and
maintaining
truth
.
Oh
happy
land
with
such
a
King
.
Now
whilest
I
reade
a
Lecture
of
Hezekiah
,
tell
me
,
did
not
your
hearts
burne
within
you
whilest
I
made
a
relation
of
your
owne
happinesse
.
I
know
you
haue
made
the
application
alreadie
with
a
thankefull
Iubile
for
the
prosperous
raigne
of
our
good
Hezekiah
who
being
sicke
could
turne
his
face
and
pray
onna
lehouah
.
Remember
&c.
as
you
heard
that
King
of
Bishops
our
former
most
worthy
Diocesser
out
of
this
Chapter
in
this
place
to
a
solemne
assembly
declare
vnto
you
,
&
deseruedly
we
may
euer
thanke
our
God
for
him
.
For
neuer
yet
was
the
Christian
world
blest
,
with
so
wise
,
so
learned
,
so
vigilant
,
so
constant
a
defender
of
the
truth
as
he
is
at
this
day
.
Witnesse
in
these
troublesome
times
of
warre
the
peaceable
and
flourishing
estate
of
true
religion
:
Witnes
that
gracious
succour
and
reliefe
to
harborle
ste
exiles
persecuted
for
the
truths
sake
:
Witnesse
his
daily
encouragement
to
the
Ministers
of
Gods
truth
:
Witnesse
that
vniforme
reformation
for
preaching
fundamentall
points
of
truth
on
Sabboth
after-noones
,
the
most
direct
and
happiest
course
for
aduancement
of
the
truth
which
is
according
to
godlinesse
:
witnesse
his
zealous
exactnesse
in
the
ballances
of
iustice
.
I
might
ouerwhelme
you
with
a
cloud
of
witnesse
.
I
onely
appeale
to
those
excellent
and
eternall
monuments
of
truth
,
his
writings
,
and
speeches
,
published
amongst
vs
,
when
euery
leafe
,
page
,
and
line
is
an
indeleble
tracke
and
footestep
of
his
walking
in
truth
.
Therefor
the
Lord
heard
his
prayers
and
lengthened
his
yeeres
(
and
I
beseech
God
our
sinnes
may
not
shorten
them
)
heeatked
oh
Lord
and
thou
gauest
him
a
long
life
yea
euen
for
euer
and
euer
.
Come
we
to
our selues
with
Iere
.
inquisition
run
to
and
fro
through
the
streets
of
Ierusalem
,
looke
and
enquire
if
ye
can
finde
a
man
or
if
there
bee
any
that
seeketh
truth
.
Where
(
tell
)
shall
wee
spie
out
a
true
Nathaniel
in
whom
there
is
no
guile
:
who
can
make
that
earnest
protestation
of
Saint
Paul
.
I
speake
the
truth
before
God
,
I
lie
not
!
or
say
with
Iacobs
sonnes
when
Ioseph
would
beare
them
downe
,
they
were
spies
,
we
are
true
men
.
Gen.
42.11
.
Vetus
illa
est
quaerela
,
as
B.
Iewel
beginnes
that
excellent
and
elegant
apologie
,
it
is
an
ancient
complaint
deriued
from
the
first
times
euen
of
the
Patriarches
and
Prophets
,
confirmed
by
the
letters
and
testimonies
of
all
memorie
that
truth
goes
a
pilgrimage
vpon
earth
,
wee
know
not
where
shee
it
resident
,
like
the
Sonne
of
man
shee
hath
not
where
to
lay
her
head
:
yet
mee
thinkes
I
heare
an
obstreperous
Papist
quarell
and
contend
,
that
truth
is
the
minion
of
the
Pope
:
his
infallible
iudgement
hath
instald
her
in
Saint
Peters
Chaire
,
heic
illius
arma
,
heic
currus
fuit
,
shall
wee
enquire
at
his
holinesse
for
the
sacred
way
of
truth
?
I
feare
mee
Pontius
Pilates
expostulation
,
shall
bee
all
the
satisfaction
wee
get
there
:
quid
est
veritas
?
what
is
truth
?
with
what
a
confused
heape
of
notirious
lies
,
palpable
impostures
,
grosse
illusions
doth
he
gull
his
Catholique
admirers
,
onely
hee
prooues
Saint
Pauls
saying
true
.
The
comming
of
the
man
of
sinne
is
in
lying
wonders
and
deceiuablenesse
of
vnrighteousnesse
.
There
bundles
of
Legends
and
packes
of
incredible
fibles
themselues
are
ashamed
of
:
and
Canus
saith
he
that
wrote
the
golden
Legend
was
a
man
of
a
brazen
face
and
a
leaden
heart
.
Their
image
which
they
so
stiffely
maintaine
,
the
Prophet
Habakuk
calles
them
Doctores
mendacij
the
teachers
of
lies
.
Heb
.
1.18
.
The
Prophet
Ieremie
Doctrina
vanitatis
,
the
Doctrine
of
vanitie
,
Ier
.
10.8
.
Zach.
sayes
there
teraphim
are
speakers
of
a
lie
.
Zach.
10.2
.
Because
not
onely
the
outward
shape
and
visible
similitude
resembles
nothing
lesse
then
what
it
importeth
,
we
know
that
an
idol
is
nothing
in
the
world
.
But
also
that
in
ward
notion
conceiued
and
fashioned
,
in
the
braine
is
nothing
else
but
a
meere
fulsie
speech
,
vaine
speculation
of
carnall
inuention
,
if
then
those
images
are
teachers
of
lies
what
are
the
patrons
of
them
?
idle
shepheards
,
they
that
make
them
(
saih
the
Psalmist
)
Zach.
12.17
.
are
like
vnto
them
,
so
are
all
they
that
put
their
trust
in
them
:
their
doctrine
of
aquiuocation
and
mentall
reseruation
:
quanam
veritas
what
truth
is
this
their
apish
exorcismes
and
Coniuration
of
the
Deuill
with
belles
and
tapers
.
Q.
v.
what
truth
is
this
?
their
adoration
of
holy
reliques
,
immunitie
,
and
rotten
bones
.
Q.
v.
what
truth
is
this
.
Their
prodigious
miracles
wrote
not
onely
by
our
Ladies
shrine
at
Laureto
Sichem
Haull
,
Turselin
Lipsius
.
but
by
euery
paine
and
Triobolarie
S.
foysted
into
the
Popes
Almanake
.
What
truth
is
this
?
their
transubstantiation
where
the
Shaueling
waues
vp
his
breaden
god
and
neuer
saith
I
haue
a
lie
in
my
right
hand
.
Esay
.
44.20
.
I
should
wonder
that
men
(
otherwise
,
verie
discreet
,
iudicious
,
and
learned
)
should
yeeld
assent
to
such
toyes
but
that
our
Apostle
saith
,
God
shall
send
ihem
strong
delusions
that
they
should
beleeue
a
lie
.
But
you
that
haue
the
way
of
truth
more
clearely
reuealed
and
the
light
of
the
Gospel
shining
in
your
Goshan
.
hath
not
the
Lord
a
controuersie
with
this
land
etiam
quia
nulla
veritas
,
because
there
is
no
truth
,
truth
is
perished
from
among
you
.
We
finde
saith
Saint
Basil
.
two
significations
of
truth
,
Basil
in
Ps.
15.
the
one
is
the
apprehension
of
those
things
that
altogether
belong
vnto
a
blessed
life
.
The
other
is
the
wholsome
knowledge
of
such
things
as
appertaine
onely
vnto
this
.
For
the
former
,
is
not
the
gold
become
drosse
!
the
religion
full
of
hypocrysie
!
full
of
dissimulation
,
vnder
the
colour
of
long
prayers
to
deuoure
widowes
houses
!
vnder
the
pretence
of
pious
vses
to
sucke
the
blood
of
the
fatherlesse
,
and
prey
vpon
goods
of
Orphans
!
Haue
wee
not
sheeps
clothing
,
Wolues
rauening
,
Salomons
guilded
potsheads
,
Pro
.
29.23
.
our
Sauiours
painted
sepulchres
,
men
that
make
religion
a
thorowfare
to
their
aduantages
,
the
profession
of
truth
a
saueguard
to
their
couetous
and
corded
enterprises
,
whose
bowels
would
not
yern
to
see
Iacobs
sonnes
comfort
their
father
,
mourning
for
that
child
themselues
vnnaturally
bereaued
him
of
?
Gen.
37.35
.
to
see
Iezabel
proclaime
a
feast
;
1
Kin
.
21.9
.
Gehezi
fetch
apparrell
for
the
young
Prophets
of
Mount
Ephraim
?
2.
Kin
.
5
22.
Hanballat
protect
Nehemiah
?
Neh
6.11
.
Herod
enquire
for
the
starre
?
the
Scribes
make
Apologie
for
the
Sabboth
,
and
Iudas
plead
for
the
poore
,
quanam
veritas
,
what
truth
is
this
?
may
not
wee
say
with
Saint
Iames
,
this
mans
religion
is
vaine
,
and
with
Saint
Paul
they
change
the
truth
of
God
into
a
lie
.
For
truth
in
morall
and
ciuill
conuersation
,
is
more
precious
than
the
gold
of
Ophir
,
the
Onix
and
the
Saphir
,
a
rare
iewel
,
I
will
get
mee
(
saith
Iere
.
)
Ier
5.5
.
vnto
the
great
men
and
will
speake
vnto
them
for
they
haue
knowen
the
way
of
the
Lord
,
and
the
iudgements
of
their
god
,
but
these
haue
altogether
broken
the
yoke
,
the
suaue
ingum
,
the
sweete
yoke
of
the
knowledge
of
the
truth
,
I
would
to
God
in
the
seates
of
Iustice
there
were
no
coriuption
at
the
bench
,
no
briberie
at
the
barre
,
no
partialitie
in
pleading
,
no
calumniation
in
the
witnesse
,
no
peruertion
in
the
sentence
:
in
the
Church
,
I
would
to
God
there
were
no
scismaticall
aemulation
,
no
Haereticall
Aspersion
,
no
Papisticall
inclination
,
no
simonicall
vsurpation
,
no
Hypocriticall
dissimulation
,
in
the
Ciue
I
would
to
God
the
Commerce
and
traffique
might
happily
thrine
without
sinister
and
abusiue
dealings
,
in
garbling
and
sophisticating
the
wares
,
in
darkning
the
lights
,
impairing
the
waights
without
hauing
a
stone
,
and
a
stone
,
the
measures
of
leaues
and
baggs
of
deceipts
Iohn
〈…〉
I
would
to
God
the
Contract
:
and
Leagues
of
amitie
,
might
be
strucke
without
periurie
,
disloyaltie
,
trecherie
,
dishonestie
,
and
the
new
deuised
trade
of
breaking
,
I
would
to
God
that
speeches
and
reports
were
purged
from
the
Leuin
of
malice
,
enuie
,
and
debate
,
and
the
like
sowre
and
vnsauorie
corruption
.
God
forbid
that
I
should
sinne
against
the
Lord
,
in
ceasing
to
pray
for
you
in
the
same
words
of
our
blessed
Sauiour
,
sanstifie
them
with
thy
truth
,
thy
word
is
the
truth
.
But
woe
is
mee
,
there
is
none
righteous
(
saith
Micah
)
Mich
.
7.2
.
euery
man
hunts
his
neighbour
with
a
net
,
that
they
may
doe
euill
with
both
hands
earnestly
,
euery
one
is
an
hypocrite
and
adissembler
,
Es.
9.17
.
They
haue
no
courage
for
the
truth
.
Ier
.
9.3
.
what
a
lamentable
thing
is
this
where
the
shiuering
soule
sits
vpon
the
lips
ready
to
take
her
flight
into
another
world
,
we
must
be
forced
to
say
contrarie
to
Hez
.
remember
how
I
haue
walked
in
the
Counsell
of
the
vngodly
,
in
falsehood
with
a
deceit
full
heart
and
haue
done
that
which
is
wicked
in
thine
eyes
&c.
Wherefore
(
saith
the
Apostle
)
putting
away
lying
,
let
euery
man
speake
the
truth
vnto
his
neighbour
.
Eph.
4
15.2.4
.
Hereby
you
shall
expresse
the
image
of
God
created
in
righteousnesse
and
holinesse
of
truth
,
hereby
you
may
assure
your selues
to
bee
the
children
of
God
for
so
many
as
are
the
Sonnes
of
God
are
led
by
the
spirit
of
God
which
holy
conuoy
is
called
pneuma
aletheas
Ioh
.
14.17
.
the
spirit
of
truth
saith
our
Sauiour
shall
lead
you
into
all
trueth
,
heer
's
your
onely
confort
when
you
he
sicke
vpon
your
bed
,
when
this
earthly
tabernacle
shall
be
dislolued
,
you
shall
dwell
in
the
Lords
tabernacle
and
rest
vpon
his
holy
hill
,
hee
that
speaketh
the
truth
from
his
Heart
,
and
vseth
no
deceipt
in
his
tongue
(
saith
the
Psalmist
.
)
Basile
notes
,
that
the
truth
is
from
the
Heart
:
because
,
out
of
the
aboundance
of
the
Heart
,
the
tongue
speaketh
.
The
Aream
of
speech
,
flowes
from
the
sourse
and
spring
of
the
inward
affections
:
Thereupon
saith
Hezekiah
,
in
the
next
place
,
velef
shalem
,
with
a
perfect
Heart
.
The
Heart
it
is
that
God
requires
:
My
Sonne
giue
me
thy
Heart
:
Not
thy
Braines
or
thy
Raines
,
thy
Hand
or
thy
Head
,
but
thy
Heart
:
And
aptly
,
because
nothing
can
replenish
the
Heart
of
Man
,
but
God
onely
.
Tres
sunt
capsulae
:
There
are
three
little
Clossets
and
cels
for
the
three
Persons
in
the
Trinity
,
yet
one
Heart
for
one
God
.
I
will
praise
God
with
the
best
member
that
I
haue
,
that
is
,
my
Heart
.
It
is
the
principall
part
both
in
essence
and
existence
,
dignitie
and
virtue
;
whereupon
dependeth
our
life
,
mouing
,
being
;
therefore
fittest
for
God
,
in
whom
we
liue
,
moone
,
and
haue
our
being
.
Some
translate
integro
Corde
,
with
a
whole
Heart
,
Cor
vnum
,
via
vna
,
an
intire
Heart
:
All
your
affections
&
faculties
of
your
Soule
,
must
hoc
agere
,
be
intent
vpon
this
one
thing
.
1.
Sine
compositione
obiecti
,
without
compounding
the
obiect
:
There
is
no
coparcinorie
with
God
.
Woe
be
to
the
sinner
(
saith
Ben
:
Sirach
)
that
goes
two
manner
of
wayes
.
The
Law
forbids
Linsey-wolsey
garments
,
sowing
Miscellane
,
yoking
Oxe
&
Asse
together
,
to
intimate
how
hatefull
it
is
to
that
God
(
whose
Nature
is
most
simple
)
to
haue
,
copes-mates
.
For
vs
to
consult
with
Flesh
and
Blood
in
mattes
of
Religion
.
The
God
of
Truth
,
is
like
the
naturall
Mother
of
the
Child
,
all
or
none
.
No
concord
twixt
Christ
and
Belial
,
If
God
be
God
follow
him
,
saith
Elias
,
1.
Kings
18.21
.
2.
Integro
Corde
,
Sine
diuisione
subiects
,
without
deuiding
the
Heart
into
seuerall
tenements
and
parcels
.
We
may
not
haue
our
affections
scattered
like
the
portions
of
Medea's
Children
.
The
Heart
cannot
liue
like
insect
creatures
,
as
Eare-wigges
,
Waspes
,
&
Emits
,
&c.
which
will
craule
being
cut
in
peeces
,
aner
dipsuchos
,
Arist
.
de
anim
.
4.7
.
saith
Saint
Iames
,
Iames
.
1.8
A
double
minded
man
is
vnconstant
in
all
his
wayes
,
For
when
the
Mind
brancheth
it selfe
into
many
intentions
,
it
breeds
a
puzzle
and
confusion
in
all
actions
.
Cum
animus
diuiditur
in
multa
fit
minor
in
singula
.
Nusquam
est
qui
vbique
est
,
He
that
is
euerie
where
is
no
where
.
It
is
a
signe
of
a
cloyd
stomach
to
be
tasting
of
euerie
dish
:
Varietie
may
please
the
palat
,
but
nourisheth
not
the
body
.
He
that
trauels
with
his
Religion
,
may
find
many
an
host
but
few
freinds
:
beware
then
of
distraction
like
Metius
Suffetius
,
houering
twixt
the
Albans
and
the
Romanes
,
was
drawne
in
peeces
with
wild
Horses
.
Deborah
cursed
Meros
,
Iud.
5.23
because
it
was
q.
meros
grae
.
part
for
Sisera
,
part
for
Deborah
.
So
Nehemiah
,
Neh
.
13
anathematized
those
people
that
spake
halfe
Ashodod
,
halfe
Hebrew
.
God
spewes
out
Laodicea
,
Reu
.
3.16
being
neither
hot
nor
cold
.
Oh
then
,
in
a
word
remember
that
entole
megale
,
the
great
Commandement
our
Sauiour
speakes
of
,
Thou
shalt
loue
the
Lord
thy
God
with
all
thy
Heart
,
&c.
Others
commonly
translate
,
perfecto
Corde
,
with
a
perfect
Heart
.
Now
who
can
say
,
my
Heart
is
perfect
.
There
is
none
so
Iust
vpon
the
Earth
,
that
doth
good
and
sinnes
not
,
saith
the
Preacher
.
Eccle
.
7.22
So
the
Prophet
Ieremiah
,
Ier
.
17.9
The
Heart
is
deceitfull
aboue
all
things
,
desperatly
wicked
.
Who
can
know
it
?
Perfection
is
considered
after
a
fourefould
manner
:
it
is
either
,
1.
Originall
,
at
the
Creation
in
the
Primitiue
state
of
Innocencie
.
God
made
Man
perfect
,
but
he
found
out
many
inuentions
.
He
had
many
tricks
in
his
Head
to
vndoe
himself
.
This
then
is
lost
and
is
irrecouerable
.
2.
Legal
,
in
the
strickt
obseruance
and
due
performance
of
euerie
iot
and
puntilio
of
the
Law
,
that
the
rigour
of
Gods
seuerest
Iustice
can
exact
:
And
this
is
impossible
.
3.
Morall
,
in
the
comppleat
attainment
of
all
virtuous
habits
,
by
the
constant
study
and
frequent
practice
of
Morall
precepts
and
obseruations
:
And
this
is
improfitable
.
4.
Euangelicall
,
in
a
carefull
and
earnest
indeauour
of
entire
obedience
to
the
whole
Law
,
hauing
by
sauing
Faith
,
the
consummation
of
the
All-suflicient
righteousnesse
of
Christ
imputed
.
And
this
perfection
in
neuer
so
weake
a
manner
,
in
neuer
so
small
a
measure
,
is
true
and
absolute
perfection
.
A
new
borne
Babe
hath
as
perfect
a
Heart
,
as
the
oldest
Man
and
greatest
Giant
.
Euerie
child
of
God
,
by
the
benefit
of
New-birth
,
hath
the
perfection
of
all
parts
,
though
in
this
World
he
hath
not
all
parts
of
perfection
.
But
(
saith
the
Apostle
)
When
that
which
is
perfect
is
come
,
then
that
which
is
in
part
is
done
away
,
1.
Cor
.
13.10
.
The
Heart
then
is
perfect
:
1.
Comparatiué
,
By
way
of
comparison
,
in
respect
of
those
Men
,
whose
Hearts
the
god
of
this
World
hath
blynded
with
the
manifold
attaintures
of
vncleannesse
.
Eph.
4.
2.
Inchoatiué
,
By
way
of
inchoation
and
perfect
beginning
of
Grace
,
being
confident
of
this
verie
thing
,
that
he
which
hath
begun
a
good
worke
in
you
,
will
accomplish
it
vnto
the
day
of
our
Lord
Iesus
Christ
.
Phil
1.6
.
3.
Acceptiué
,
By
way
of
acceptance
,
such
are
the
riches
of
his
Mercie
,
and
aboundant
goodnesse
of
his
fauourale
indulgence
,
that
he
accepteth
a
Man
according
to
that
which
he
hath
,
&
not
according
to
that
which
he
hath
not
.
2.
Cor
.
8.12
.
4.
Affectiué
,
By
way
of
affection
,
God
crownes
the
defires
of
the
Heart
&
adornes
the
purposes
of
the
mind
,
with
such
a
profitable
increase
of
perseuering
growth
,
that
meane
and
poore
attempts
at
first
,
arise
at
length
to
a
good
scantling
of
perfection
.
See
a
patterne
of
S.
Paul
,
I
count
not
my selfe
to
haue
apprehended
,
as
though
I
were
alreadie
perfect
:
but
this
one
thing
I
doe
,
forgetting
that
which
is
behind
,
and
reaching
forth
to
that
which
is
before
,
I
presse
toward
the
marke
of
the
prize
&c.
You
see
an
affection
is
a
kind
of
perfection
,
for
so
implyes
the
consequent
exhortation
.
Let
as
many
as
be
perfect
,
be
thus
minded
,
&c.
Phil
.
3
1●
15
You
may
attaine
vnto
this
perfection
by
looking
into
the
perfect
law
of
Liberty
,
Iam
1.25
.
by
which
,
as
in
a
Glasse
,
2.
Cor
.
3.18
.
you
are
changed
from
Glorie
to
Glorie
,
that
you
may
be
perfect
as
your
Heauenly
Father
is
perfect
.
In
a
word
,
follow
your
endeauors
with
daily
and
deuout
prayer
,
because
saith
Iames
,
Iam
.
1.17
.
Euerie
good
and
perfect
guift
is
from
the
Father
of
Light
.
And
I
doubt
not
the
Man
of
God
may
be
perfect
and
thoroughly
furnished
vnto
all
good
workes
.
2.
Tim
.
3.17
.
The
word
naturally
signifies
a
peaceable
Heart
,
for
indeed
,
the
perfection
of
the
Heart
consists
in
the
peace
and
concord
of
the
affections
,
Loue
is
the
bond
of
perfection
,
A
peaceable
heart
is
a
louing
heart
,
Charity
is
a
bond
,
because
it
vnites
and
combines
the
disordered
passions
in
a
pleasant
harmonie
,
and
peaceable
tranquilitie
.
The
Heart
of
a
Christian
,
is
like
the
Needle
in
a
Compasse
,
being
touched
with
the
Load-stone
of
the
holy
Spirit
,
and
secretly
guided
by
the
Pole
,
that
is
the
Loue
of
God
.
In
all
the
tempests
and
stormes
that
beat
vpon
the
silly
Bark
of
the
Soule
,
when
all
the
stowage
and
layding
tumble
vp
and
downe
,
and
the
Mariners
themselues
flagger
and
reele
to
and
fro
like
a
drunken
Man
,
and
are
at
their
wits
ends
:
Then
this
peaceable
Heart
is
not
mooued
,
Psal
112.
he
will
not
be
afraid
of
any
ill
tidings
,
his
Heart
stands
fast
,
his
Heart
is
estably
shed
.
This
peace
is
threefould
.
1.
Eternall
will
God
,
Rom.
5.1
.
being
iustified
by
Faith
,
we
haue
peace
with
God
.
2.
Internall
with
our selues
,
when
the
terrors
of
God
doe
not
warre
against
our
Conscience
,
nor
the
desires
mutinie
against
the
Law
of
God
,
and
this
is
begotten
of
the
former
,
both
wrot
by
Christ
,
who
is
pax
nostra
,
our
peace
,
Eph.
2.14
.
concluded
on
by
the
blood
of
his
Crosse
Col.
1.20
.
3.
Externall
,
with
others
,
liuing
without
quarrels
,
brabbles
,
and
contentions
,
though
not
without
troubles
,
and
molestations
,
in
the
world
you
shall
haue
troubles
.
Indeauour
as
much
as
possible
to
haue
peace
with
all
men
.
Ro
.
12.18
.
This
priueledge
we
enioy
by
our
Rex
shalem
,
the
King
of
peace
,
This
is
the
prosperous
estate
Christs
Disciples
had
giuen
them
by
legacie
.
My
peace
I
giue
vnto
you
:
My
peace
I
leaue
vnto
you
,
saith
our
Sauiour
vnto
them
in
his
last
Will
and
Testament
.
As
for
the
vngodly
it
is
not
so
with
them
,
nulla
pax
impijs
saith
Esay
Es.
57.20.21
.
the
wicked
are
like
the
troubled
sea
when
it
cannot
rest
,
whose
waters
cast
vp
mire
and
durt
,
there
is
no
peace
saith
my
God
vnto
the
wicked
.
How
ere
in
a
wretchlesse
securitie
,
they
flatter
themselues
saying
,
peace
peace
,
they
make
a
couenant
with
death
,
and
with
Hell
they
are
at
agreement
,
yet
they
,
by
this
very
compact
proclaime
open
warre
against
heauen
,
and
bid
defiance
to
the
Lord
of
Hosts
,
they
despight
the
spirit
of
grace
and
like
obstinate
rebels
,
shew
themselues
to
bee
theomachoi
fighters
against
God
.
No
peace
within
them
:
their
tumultuous
conscience
sounds
alarm
to
buckle
with
the
iudgements
of
God
,
which
they
know
are
readie
to
encounter
them
,
concupiscence
hotly
pursuing
the
pleasures
of
sinne
for
a
season
like
the
Ephesian
Copper
smith
makes
an
vprore
,
and
ciuill
combustion
in
them
,
all
the
passions
of
the
mind
,
as
loue
,
ioy
,
feare
,
sorrow
,
anger
,
hope
&c.
are
become
mutinous
,
so
that
like
the
race
of
Cadmus
his
armed
men
,
which
came
vp
of
serpents
teeth
,
they
mutually
slay
one
another
,
or
rather
like
the
garrison
of
the
Philistines
being
smote
with
a
diuine
terror
euery
ones
sword
is
against
his
fellow
,
thus
the
seditious
thoughts
in
the
brest
of
a
wicked
man
,
with
an
vnplacable
furie
discomfite
and
melt
each
other
.
Populumque
potentem
in
sua
victrici
conuersum
viscera
dextra
.
Luc
.
No
peace
without
them
:
all
the
creatures
of
God
set
themselues
in
a
battalia
against
their
makers
enemy
,
the
Angels
fight
against
Aegyptians
and
Assyrians
,
the
slarrs
fight
in
their
course
against
Sisera
the
Son
and
Moone
,
against
Amalech
.
the
fire
from
heauen
against
Sodom
.
The
waters
against
the
old
world
,
the
aire
infected
with
pestilence
in
the
time
of
King
Dauid
slew
threescore
and
fiue
thousand
,
the
earth
opened
and
swallowed
vp
Dathan
and
couered
the
congregation
of
Abiram
.
That
which
should
be
,
for
their
welth
is
an
occasion
of
falling
,
their
table
is
made
a
snare
in
the
imprecation
of
the
Psalmist
,
and
saith
Iob
.
the
meat
in
their
bowels
shall
turne
to
the
poyson
of
Asps.
Finally
they
are
of
a
quarrelsome
and
wrangling
nature
;
like
Ishmael
whose
hand
was
against
euery
man
,
and
euery
mans
hand
against
him
,
oh
then
with
Hez
.
walke
Velef
Shalem
with
a
peaceable
and
quiet
heart
,
indeauor
saith
the
Apo.
to
keepe
the
vnitie
of
the
spirit
in
the
bond
of
peace
.
Eschew
euill
and
doe
good
,
seeke
peace
and
ensue
it
.
I
would
dismisse
you
now
with
the
peace
of
God
,
onely
a
word
or
two
of
the
third
part
,
for
I
told
you
they
were
insepraably
twisted
the
threefold
cable
to
fasten
to
the
Anchor
of
your
hope
,
which
must
not
easiely
bee
broken
.
Ve
ha
tou
beënecha
hashithi
.
I
haue
done
that
which
is
good
in
thine
eyes
,
the
kingdome
of
heauen
saith
our
Saviour
,
comes
not
ek
paratërëseoos
,
by
obseruation
,
Luke
17.12
.
it
is
not
in
words
,
but
in
power
saith
Saint
Paul
,
1.
Cor
.
4.20
.
not
euery
one
that
saith
Lord
,
Lord
,
shall
enter
into
the
kingdome
of
heauen
,
but
he
that
doth
the
will
of
my
Father
.
Mat
7.21
.
The
lawyer
propounded
his
question
wisely
,
quid
faciam
,
Luke
10.25
.
master
what
shall
I
doe
to
inherit
euerlasting
life
,
as
our
Sauiours
answere
inferrs
hee
fac
et
viue
,
doe
this
and
liue
.
It
in
not
sufficient
to
haue
perfection
of
heart
without
operation
of
good
,
iustification
and
sanctification
are
inseparable
,
by
faith
we
are
iustified
,
by
good
workes
wee
are
sanctified
,
wee
are
iustified
by
the
righteousnesse
which
is
of
God
,
thorow
faith
which
is
perfect
,
not
inherent
:
we
are
sanctified
by
the
fruits
of
the
spirit
and
practise
of
new
obedience
which
is
inherent
and
not
perfect
.
Of
the
one
wee
say
with
Saint
Paul
,
Ro
.
4.5
.
to
him
that
worketh
not
but
beleeueth
,
faith
is
accounted
for
righteousnesse
.
Of
the
other
wee
say
with
Saint
Iohn
,
2.
Iohn
.
3.7
.
qui
facit
iusticiam
iustus
est
,
hee
that
doth
rithteousnesse
is
righteous
.
The
Church
of
Rome
scandalizeth
our
doctrine
in
this
point
(
as
in
al
things
else
)
charging
vs
to
preach
against
good
workes
,
that
they
are
necessary
to
saluation
,
quasi
tingi
tantum
&
credere
satis
sit
homine
Christiano
,
as
if
only
to
bee
baptised
and
to
beleeue
,
were
sufficient
for
a
Christian
man
.
Know
proud
Rome
wee
acknowledge
their
necessitie
,
wee
exclude
their
meritorious
dignitie
,
wee
say
faith
alone
(
instrumentally
)
iustifies
,
but
iustifying
faith
is
not
alone
,
the
heat
of
fire
burnes
,
and
not
the
light
,
and
yet
the
heat
is
not
without
the
light
,
the
eye
alone
sees
and
not
the
head
,
yet
the
eye
sees
not
out
of
the
head
.
We
remit
the
idle
faith
to
the
cloyster
,
the
dead
faith
to
limbo
our
sauing
faith
,
and
the
faith
of
Gods
elect
,
it
is
alwaies
opperatiue
di
agàpës
e'nergouméne
,
working
by
loue
like
Dorcas
full
of
good
workes
,
Eph.
2.8
.
Tit
.
1.1
.
Gal.
5.6
.
alwaies
putting
the
hand
to
charitable
exercise
,
our
Church
saith
with
old
Isaae
let
mee
feele
thee
my
sonne
,
if
thy
hands
bee
the
hands
of
Esau
rough
with
oppression
,
extortion
,
simony
,
vsurie
,
briberie
,
&c.
shee
presently
concludes
thou
art
the
prophane
Esau
,
and
there
is
no
blessing
for
such
miscreants
:
wee
exhort
nay
wee
charge
you
with
Timothy
to
be
rich
in
good
workes
,
1.
Tim
.
6.17
.
to
abound
in
charity
,
to
be
filled
with
the
fruits
of
righteousnesse
,
Phil
.
1.11
.
to
cast
your
bead
vpon
the
waters
,
to
giue
a
portion
to
s
;
eauen
and
also
to
eight
,
Eccl.
11.1
.
to
enlarge
your
bowels
of
compassion
,
to
your
poore
brethren
,
with
Iob
to
be
a
foot
to
the
lame
,
aneye
to
the
blind
,
Iob
.
29.15
.
a
reliefe
to
those
that
are
in
prison
fast
bound
in
miserie
and
yron
.
We
propound
the
same
example
with
our
Sauiour
,
Be
ye
mercifull
,
as
your
heauenly
Father
is
mercifull
.
Luke
●
.
36
.
Your
doing
good
,
is
a
meanes
to
glorifie
God
.
Sic
luceat
lux
vestra
,
let
vour
light
so
shine
before
Men
,
that
they
seeing
your
good
workes
,
may
glorifie
,
our
Father
which
is
in
Heauen
.
They
are
a
confirmation
of
your
Election
,
2.
Pet
.
1.10
.
to
make
it
sure
,
Giue
all
diligence
to
make
your
election
sure
.
They
are
demonstrations
of
repentance
,
Mat
.
3.8
.
Bring
forth
therefore
fruits
worthy
amendment
of
life
,
They
are
the
intendment
of
our
comming
into
the
World
,
created
to
good
workes
.
They
are
incitements
and
incouragements
of
the
Saints
to
a
Spirituall
emulation
,
Let
vs
prouoke
one
another
to
loue
and
to
good
workes
.
Heb
.
10.24
.
These
things
if
you
know
,
happie
are
you
if
you
doe
them
,
As
we
must
doe
good
,
so
we
must
be
carefull
to
doe
it
well
,
kalon
me
kalon
eimë
kaloos
,
a
good
matter
may
be
marred
in
the
manner
of
the
doing
,
The
Pharisies
Trumpet
blowes
away
his
Charitie
:
To
doe
good
out
of
a
humour
,
is
not
to
giue
,
but
to
cast
away
a
benefit
.
When
a
good
turne
is
racked
out
of
a
man
,
it
is
thankes
enough
to
forgiue
the
benefactour
,
saith
Seneca
.
Therefore
for
well
managing
and
disposing
your
good
deeds
,
take
with
you
the
rule
of
Hezekiah
,
lephaneca
,
beënecha
,
before
the
Face
of
God
,
in
his
eyes
,
in
his
sight
.
Hee
that
is
thoroughly
possessed
with
a
full
perswasion
of
the
Diuine
presence
,
will
alwaies
demeane
himselfe
,
and
order
his
actions
with
an
awfull
reuerence
,
as
beseeming
the
respect
of
so
great
a
Maiestie
.
Walke
before
me
,
saith
God
to
Abraham
,
and
be
perfect
:
as
if
his
presence
were
the
path
way
to
perfection
.
For
out
of
this
carefull
&
constant
deportment
,
resulteth
that
Diuine
virtue
so
often
spoken
of
in
holy
Writ
.
Timor
Iehouae
,
the
feare
of
the
Lord
,
whereby
the
godly
dares
not
doe
any
thing
he
knowes
will
be
offensiue
,
&
giue
distast
to
God
.
This
apprehension
restraines
the
sallying
desires
of
the
Flesh
,
it
bridles
the
bounding
of
the
wanton
appetite
,
suppresseth
and
keepes
downe
affectation
of
vaine
glorie
,
it
chokes
and
stifles
that
insolence
which
by
vaporing
would
sully
the
bightnesse
of
good
workes
,
it
cuts
off
the
sprouting
suggestions
of
Satan
,
it
weedes
out
the
tares
of
an
ouerweening
valuation
,
whereby
Men
commonly
hugge
&
applaud
themselues
in
good
assayes
:
Finally
,
it
hedges
vp
all
gappes
,
makes
vp
all
occasions
of
sinne
,
teaching
vs
to
answere
with
chast
Ioseph
to
his
lust-full
Mistresse
,
How
can
I
doe
this
great
wickednesse
,
Gen.
39.9
.
How
can
I
doe
this
great
wickednesse
,
and
sin
against
God
?
The
want
of
this
perswasion
,
of
lephanecha
,
opens
the
Sluce-gate
to
let
in
Atheisme
and
prophannesse
,
drowne
the
World
,
Tush
say
they
,
God
cares
not
for
it
,
neither
is
there
vnderstanding
in
the
most
High
.
Were
Men
certainly
resolued
,
that
God
doth
eye
them
in
all
their
affaires
,
would
they
doe
such
things
in
secret
as
they
would
be
ashamed
the
least
Child
should
behold
them
?
A●●on
pu●…
t
〈…〉
conspectu
dei
,
a●●…
us
sanctis
angel●…
▪
quod
p●…
e
in
conspectu
hominum
,
Eras●…
al
Durst
they
dishonour
his
Sacred
titles
,
abuse
his
Word
,
defile
his
Sanctuarie
,
disgrace
his
Name
,
prophane
his
Sabboths
,
baffle
and
flout
his
Minister
?
Durst
they
then
Crucifie
,
againe
the
Lord
of
Life
,
trample
on
the
blood
of
the
Couenant
,
and
braue
the
menacies
of
God
with
presumptuous
sins
?
Would
they
contest
and
quarrell
with
his
Iustice
,
saying
,
Where
is
the
God
of
Iudg●ment
?
Mal
.
2.17
What
is
the
Almightie
that
we
should
serue
him
?
Iob
21.15
Would
the
Murtherer
watch
for
the
mid-night
,
the
Adulterer
for
the
twie-light
?
saying
,
No
eye
shall
see
me
.
Quid
prodest
habuisse
latendi
facultatem
,
cum
latendi
fiduciam
non
hahent
,
What
aduantage
hath
the
secrecy
of
sin
without
security
,
With
what
confidence
can
an
offendor
hide
himselfe
where
the
Iudge
apparantly
discerneth
him
?
Quam
ob
rem
in
Diuinitatis
sinu
nos
agere
credamus
,
Thinke
your selues
seated
in
the
verie
bosome
of
the
Deity
,
set
thy selfe
before
the
Eyes
of
God
,
set
God
alwaies
before
thine
Eyes
,
knowing
echei
theos
ekdikon
o'mma
,
God
hath
a
reuenging
Eye
.
And
as
the
apostle
saith
,
Heb
.
4.13
All
things
are
naked
and
open
,
tetrachelismena
(
so
open
as
the
Sacrifice
that
is
cleft
asunder
through
the
Chine
or
Back-bone
)
to
the
Eyes
of
him
with
whom
we
haue
to
doe
.
But
what
of
all
this
?
Exitus
ergo
quis
est
oh
gloria
,
Doth
he
stand
vpon
condignitie
or
congruitie
of
his
merits
,
Alas
!
Hezekiah
knowes
,
when
he
hath
done
all
he
can
he
is
but
an
vnprofitable
seruant
.
what
is
the
illation
,
what
then
doth
he
inferre
vpon
these
premises
?
vaieuk
,
he
wept
,
his
trembling
,
faultring
tongue
is
not
able
to
vtter
the
desires
of
his
Heart
,
but
his
teares
become
his
Oratours
,
Atque
etiam
lacrymae
pouderae
vocis
habent
:
These
are
the
ambitious
suiters
,
to
intreat
,
and
plead
,
and
importunatly
intercede
for
him
,
as
if
they
should
vsurpe
the
words
of
the
Psalmist
,
Psal
39
.
1●
.
Oh
spare
me
a
little
,
that
I
may
recouer
my
strength
before
I
goe
hence
and
be
no
more
seene
,
hold
not
thy
peace
at
my
teares
,
&c.
Teares
haue
a
more
perswasiue
and
moouing
eloquence
than
speech
,
they
are
more
emphaticall
than
words
,
One
saith
of
Peters
weeping
,
Jnuenio
quod
fleuit
non
inuenio
quid
dixit
,
I
find
he
wept
,
I
find
not
what
he
said
.
So
may
I
say
of
Hezekiahs
request
,
&c.
This
is
the
third
part
of
the
Kings
method
of
Physick
,
the
Restoratiue
,
&
fitly
so
,
because
God
presently
restores
him
,
saying
,
I
haue
heard
thy
prayers
,
&
seene
thy
teares
.
The
ingredients
are
both
prayers
and
teares
,
not
teares
alone
,
for
so
Esau
could
lift
vp
his
voyce
and
weepe
,
but
prayers
and
teares
,
deuotion
and
contrition
.
This
is
the
Spirituall
electuarie
,
the
Golden
cordiall
,
Amber-greest
,
dissolued
Pearle
,
and
precious
distillation
of
the
Saints
of
God
.
This
is
the
Spirit
of
generous
Wine
,
locked
vp
in
the
Cellar
of
the
Spouse
,
reserued
in
Gods
Bottle
,
put
my
teares
into
thy
Bottle
.
This
nectar
and
nepenthe
,
stayes
the
Beloued
with
Flagons
,
and
feasts
him
with
the
Wines
vpon
the
Lees
well
refined
.
Esay
30.6
.
Can
.
3.6
.
The
Wines
of
prayer
,
vpon
the
Lees
of
a
troubled
Spirit
.
Deuotion
is
the
reasonable
Sacrifice
,
Compunction
is
the
letting
out
the
life
of
it
before
the
Lord
,
the
pouring
forth
the
floud
of
teares
in
the
blood
of
the
Sacrifice
,
or
because
euerie
Sacrifice
must
be
salted
with
Salt
,
the
brinish
teares
are
the
Salt
and
condiment
to
season
the
oblation
of
prayers
.
The
perfume
of
the
Tabernacle
,
was
made
of
myrh
and
frankincence
,
of
each
alike
,
the
bitter
mirh
is
sorrow
,
and
contrition
,
the
incence
is
prayers
,
let
my
prayer
bee
set
before
thee
as
incence
,
both
together
make
a
sweet
smell
in
the
nostrilles
of
God
,
the
sweet
odours
are
the
prayers
of
the
Saints
,
in
this
mysticall
sense
saith
the
spouse
in
the
Cant
.
Can
.
3
6.
Vado
ad
montem
myrrhae
&
ad
collem
thuris
,
I
get
me
to
the
mountaines
of
mirh
,
&
to
the
hilles
of
frankinsence
,
the
mount
of
contrition
,
and
hills
of
deuotion
,
thus
Iacob
had
power
ouer
the
Angel
saith
Ose
.
He
wept
and
made
his
supplication
.
He
wept
,
there
is
mons
mirrhae
the
mountaine
of
mirh
,
hee
made
his
supplication
,
ther
's
colle●
thuris
,
the
hilles
of
frankincence
,
thus
Hanna
●rauit
eum
esset
amaro
animo
flens
largiter
,
in
the
biternesse
of
her
soule
,
that
s
her
mirh
shee
prayd
vnto
the
Lord
,
that
is
her
frenkincerce
.
a'gathoi
dar'a
dàkrnes
a'ndres
,
good
men
are
alwayes
weeping
men
.
This
world
is
nothing
else
to
them
,
but
the
valley
of
Bochim
weepers
,
Iudg
2.5
.
the
drie
eyes
are
a
signe
of
a
barren
heart
,
like
the
mountaines
of
Gilboah
,
vpon
you
bee
neither
dew
nor
raine
,
the
godly
with
Iob
say
ros
pernoctabat
in
ramo
meo
,
the
dew
lay
all
night
vpon
my
branch
.
Iob
.
29.19
.
What
doe
I
speake
of
dew
,
the
metaphor
is
too
narrow
,
as
in
the
Creation
,
spiritus
dei
incubuit
super
aquas
,
the
spirit
of
God
lay
and
brooded
on
the
waters
.
So
the
same
being
spiritus
supplicat
●onum
,
the
spirit
of
supplication
.
Zach.
12.10
.
It
sits
and
broods
vpon
the
waters
of
repentance
in
the
new
creation
of
a
faithfull
conuert
.
And
againe
as
in
the
redemption
,
the
spirit
of
God
descended
in
the
shape
of
a
doue
,
vpon
Christ
in
Iordan
,
so
in
the
baptisme
of
repentance
,
doth
the
spirit
of
God
appeare
in
the
shape
of
a
mournefull
Doue
.
Thou
hast
Doues
eyes
by
the
riuers
of
water
,
saith
the
beloued
.
Cant
.
5.12
.
Bechi
gad●l
,
great
weeping
,
ahissus
abissum
vocat
:
one
deepe
calls
another
,
because
of
the
noyse
of
the
waterpipes
:
the
depth
of
miserie
on
the
depth
of
mercie
,
by
the
noyse
of
deuout
teares
.
Here
is
the
spirituall
inundation
that
beares
vp
the
Arke
of
Noah
nearer
vnto
heauen
,
great
weeping
,
sobbing
,
lamentation
,
and
great
mourning
,
torrents
,
and
land-floods
,
cataracts
,
and
falles
of
water
,
that
breakes
all
the
bayes
and
beares
away
all
oppositions
,
that
stoppe
the
passage
of
there
orizons
,
like
the
men
of
Mizpah
,
they
wept
and
powred
out
water
before
the
Lord
.
1.
Sam
.
●…
Dauid
was
a
miracle
in
weeping
,
hee
drencht
and
soust
himselfe
,
hee
made
his
bed
swim
in
teares
.
Mirandum
est
vnde
illi
oculis
suffecerit
humor
.
Ieremie
cries
out
for
teares
,
as
if
his
head
were
on
fire
,
and
nothing
could
quench
it
but
a
fountaine
.
Ier
.
9.1
.
Oh
that
my
head
were
water
,
quis
dabit
,
who
will
giue
my
head
water
,
and
mine
eyes
a
fountaine
of
teares
,
&c.
The
Church
lets
teares
runne
downe
like
a
riuer
,
Lament
.
2.18
.
weeping
is
such
a
strengthning
to
prayers
that
the
Scriptures
tearme
it
meat
and
drinke
,
luctu
suo
anima
pascitur
the
soule
finds
a
great
repast
and
nourishment
in
mourring
est
quadam
flere
voluptas
,
it
is
a
kind
of
pleasure
to
weepe
,
wee
reade
of
bread
of
teares
,
and
drinke
of
teares
.
Psa
.
80.5
.
But
lacrymas
in
mensura
,
teares
in
measure
saith
the
Psalmist
.
He
that
hath
not
his
measure
of
them
heare
,
shall
haue
them
without
measure
hereafter
.
Blessed
are
they
then
that
mourne
now
,
for
they
shall
bee
comforted
:
heauinesse
may
endure
for
a
night
,
but
ioy
commeth
in
the
morning
,
they
that
sow
in
teares
,
shall
reape
the
haruest
of
eternall
life
in
ioy
:
hee
that
goes
on
his
way
weeping
,
shall
doubtlesse
come
againe
and
bring
his
sheaues
with
him
,
the
ransomed
of
the
Lord
shall
returne
and
come
to
Zion
with
songs
and
euerlasting
ioy
,
sighing
and
sorrow
shall
be
done
away
,
God
shall
wipe
away
all
teares
from
their
eyes
.
Es
.
51.11
.
I
say
then
,
of
this
sanctified
weeping
in
the
words
of
the
Psalmist
.
Ps.
84.6
.
Blessed
are
they
that
going
through
the
vale
of
misery
,
vse
it
for
a
well
,
whose
pooles
are
fild
with
this
water
.
FINIS
.