THE
WATCHMAN
WARNING
.
ISAI
.
29.1.2
.
Woe
to
Ariel
,
to
Ariel
the
Citie
where
Dauid
dwelt
;
adde
ye
yeare
to
yeare
,
let
them
kill
sacrifices
,
yet
I
will
distresse
Ariel
,
and
there
shall
bee
heauinesse
and
sorrow
,
and
it
shall
be
vnto
me
as
Ariel
.
THis
Text
resembles
that
roule
of
a
Booke
,
sent
to
the
Prophet
Ezechiel
,
the
Spirit
spread
it
before
him
,
and
it
was
written
within
and
without
;
and
there
was
written
therein
,
lamentations
,
and
mourning
,
and
wee
.
Ezech
.
2.
the
two
last
verses
.
Or
it
may
be
likened
to
Nebuchadnezzars
Image
,
which
hee
saw
in
a
dreame
,
the
forme
whereof
was
terrible
;
the
Head
was
of
fine
gold
,
his
Breast
and
Armes
of
siluer
,
his
Belly
and
Thighs
of
brasse
,
his
Legs
of
yron
,
his
Feete
part
of
iron
,
&
part
of
clay
.
Dan
.
2.31
.
So
this
Text
the
more
you
descend
into
it
,
the
more
terrible
it
is
to
audacious
sinners
,
the
lower
ye
diue
into
it
,
the
worse
it
proues
vnto
them
.
And
(
if
I
mistake
not
)
it
best
suites
with
our
sinfull
times
,
wherein
the
Babilonish
Tower
of
sinne
,
by
the
witty
industry
of
mens
corrupt
inuentions
,
is
mounted
euen
vnto
Heauen
;
insomuch
that
it
is
high
time
for
the
Lord
to
lay
to
his
hand
,
and
by
some
of
his
Boanerges
,
to
confound
these
sinnefull
deuices
.
And
as
experienced
Chirurgions
,
to
stanch
a
violent
fluxe
of
blood
,
are
wont
to
let
the
partie
blood
:
so
we
that
are
taught
of
God
,
tendring
your
welfare
,
haue
learned
to
stop
(
if
possible
)
the
inundation
of
woes
,
by
the
denunciation
of
woes
;
as
the
Prophet
here
,
woe
to
Ariel
&c.
And
here
vnder
the
name
of
Ariel
,
the
Prophet
intends
Ierusalem
,
which
was
that
once
renowned
Citie
,
where
Dauid
the
King
of
Israel
dwelt
.
And
whereas
our
elder
Translations
doe
interpret
the
word
Ariel
,
Altar
,
saying
,
Ah
altar
,
altar
;
the
Prophet
in
this
phraise
of
speech
seemes
to
imitate
that
old
Prophet
,
that
man
of
God
,
which
came
out
of
Iudah
,
by
the
word
of
the
Lord
,
vnto
Bethel
,
when
Ieroboam
stood
by
the
Altar
to
burne
incense
;
and
he
cryed
against
the
Altar
,
in
the
word
of
the
Lord
and
said
,
O
Altar
,
Altar
,
thus
saith
the
Lord
,
&c.
2.
King
.
13.1.2
.
Ierusalem
(
at
the
time
of
this
prophesie
)
for
her
great
sinnes
committed
against
the
Lord
,
was
neere
vnto
desolation
by
the
iust
hand
of
the
Lord
,
ready
to
deliuer
them
vp
into
the
Assyrians
hands
,
as
is
foretold
in
the
word
immediately
following
this
Text
;
But
God
who
is
wonte
to
spare
his
people
for
some
limited
space
,
wayting
for
their
conuersion
vnto
him
,
he
grants
them
time
and
liberty
,
to
vse
the
meanes
of
their
reconciliation
vnto
him
;
but
no
meanes
preuailing
,
he
resolues
to
prosecute
his
iust
intendments
against
them
,
vpon
the
effecting
whereof
there
followes
much
worldly
sorrow
and
heauinesse
,
{αβγδ}
Taanijah
Vaanijah
,
that
is
sorrow
vpon
sorrow
,
weeping
or
singing
sorrow
,
sorrow
in
the
highest
degree
of
sorrow
,
for
so
much
the
nature
of
the
Hebrew
words
doe
implie
;
but
(
alasse
)
too
late
,
the
Decree
being
enacted
,
cannot
be
reuersed
,
but
they
must
remaine
as
remarkeable
spectacles
of
the
Lords
iust
displeasure
;
this
I
conceiue
to
be
the
summe
of
this
Text
.
The
parts
whereof
are
three
.
First
,
The
Deuision
.
a
wofull
denunciation
,
in
these
words
,
woe
to
Ariel
,
to
Ariel
,
the
Citie
where
Dauid
dwelt
.
Secondly
,
an
intermitted
concession
,
in
these
words
,
adde
ye
yeare
vnto
yeare
,
let
them
kill
sacrifices
.
Thirdly
,
a
finall
resolution
in
these
words
,
yet
I
will
distresse
Ariel
,
and
there
shall
be
heauinesse
and
sorrow
,
and
it
shall
bee
vnto
me
as
Ariel
.
In
the
first
Ierusalem
is
wofully
terryfied
;
in
the
second
her
criminall
offence
,
is
for
the
time
graciously
suspended
;
in
the
third
her
allotted
punishment
is
certainely
determined
.
In
the
first
you
may
obserue
more
particularly
.
First
,
the
woe
it selfe
.
Secondly
,
the
subiect
against
whom
this
wo
is
denounced
;
which
is
set
forth
emphatically
,
by
a
duplication
of
the
appellatiue
name
,
Ariel
,
Ariel
;
and
by
a
circumlocution
,
being
called
the
Citie
where
Dauid
dwelt
.
In
the
second
you
may
obserue
,
First
,
a
dispensation
of
time
;
adde
ye
yeare
vnto
yeare
.
Secondly
,
a
tolleration
of
their
seruices
,
let
them
kill
sacrifices
.
In
the
third
wee
may
obserue
,
First
,
a
resolution
of
punishment
to
bee
inflicted
,
where
we
may
note
also
;
First
,
the
Agent
,
I
,
that
is
the
Lord
himselfe
.
Secondly
,
the
act
,
distresse
,
or
straighten
exceedingly
,
for
so
much
the
Originall
word
signifieth
,
being
vsed
in
the
coniugation
Hiphil
.
Thirdly
,
the
Patient
,
Ariel
,
I
will
distresse
Ariel
.
Secondly
,
ye
may
obserue
the
consequence
of
this
punishment
to
be
inflicted
;
and
that
is
extreamitie
of
heauinesse
and
sorrow
,
as
I
said
before
:
and
there
shall
be
heauinesse
and
sorrow
.
Thirdly
,
the
setled
continuance
,
together
with
the
forme
of
this
inflicted
punishment
;
and
it
shall
be
vnto
me
as
Ariel
.
I
beginne
with
the
wofull
demenciation
,
or
the
denunciation
of
woe
;
woe
to
Ariel
,
to
Ariel
,
the
City
where
Dauid
dwelt
:
The
word
Ariel
,
signifieth
the
Lyon
of
God
,
but
the
famous
Temple
of
Ierusalem
,
yea
and
the
whole
Citie
of
Ierusalem
is
hereby
intended
.
First
,
the
Temple
(
say
some
)
is
here
called
Ariel
,
by
reason
of
the
forme
or
fashion
thereof
,
which
(
like
to
a
Lyon
)
was
larger
in
the
fore
part
,
and
smaler
in
the
hinder
part
thereof
.
Some
hereby
doe
vnderstand
the
lesser
Ierusalem
,
that
is
,
the
inner
part
of
the
Citie
,
which
was
compassed
with
walles
:
but
the
Suburb's
of
Ierusalem
,
in
processe
of
time
so
increased
,
that
they
became
almost
a
second
Ierusalem
.
The
word
Ariel
,
(
as
Musculus
obserueth
)
is
vsed
only
in
fiue
places
of
holy
Scripture
;
in
Ezra
.
8.16
.
And
it
is
the
name
of
a
chiefe
man
in
Israel
:
in
2.
Sam
.
23.20
.
and
in
1
Chro
.
11.22
.
In
both
which
places
it
is
vsed
for
the
name
of
two
Captaines
of
Moab
,
whom
Benaiah
slew
;
in
Ezech
.
43.
vers
.
15.16
.
where
there
is
a
discription
of
the
Altar
,
and
the
measures
thereof
:
lastly
in
this
present
Text
,
where
it
is
vsed
not
only
for
the
Temple
,
but
for
the
whole
Citie
of
Ierusalem
,
as
appeareth
by
the
subsequent
circumlocution
,
the
Citie
where
Dauid
dwelt
,
or
which
Dauid
once
beseiged
,
{αβγδ}
for
so
the
word
Originall
Canah
,
signifieth
both
.
The
words
(
saith
Saint
Ierom
)
signifieth
to
measure
Tents
;
sometimes
(
saith
hee
)
the
word
hath
reference
to
a
dwelling
place
,
but
it
signifieth
so
to
dwell
,
as
if
one
dwelt
in
Tents
;
therefore
Symmachus
renders
the
word
,
the
Tent
of
Dauid
:
and
another
,
the
beseiging
of
Dauid
,
which
when
Dauid
beseidged
it
,
was
inhabited
by
the
Iebusites
,
and
called
by
the
name
of
Iebus
:
and
afterward
being
ouercome
and
possessed
by
Dauid
,
was
called
Ierusalem
.
Ierusalem
is
here
called
Ariel
,
because
as
a
strong
Lyon
,
(
for
so
as
I
said
before
the
word
doth
signifie
)
shee
opposed
her selfe
(
by
her
monstrous
and
rebellious
sinnes
)
against
the
most
high
and
holy
God
;
mine
heritage
(
saith
God
)
is
vnto
me
as
a
Lyon
in
the
Forrest
,
it
cryethout
against
me
,
therefore
haue
I
hated
it
.
Ier
.
12.18
.
Or
it
is
heare
synecdochicallie
called
by
the
name
of
an
Altar
,
as
our
former
tanslations
doe
render
the
words
,
saying
ah
Altar
,
Altar
,
because
as
an
Altar
that
was
wont
to
be
couered
ouer
with
blood
;
so
Ierusalem
was
full
of
bloody
oppressions
,
how
is
the
faithfull
Citie
become
an
Harlot
?
It
was
full
of
iudgement
,
righteousnesse
lodged
in
it
,
but
now
Murtherers
.
Isa
.
1.21
.
Ierusalem
is
here
by
a
circumlocution
called
Ariel
,
or
the
Citie
where
Dauid
dwelt
,
or
the
Citie
which
Dauid
beseiged
;
and
that
by
way
of
indignation
or
derision
,
as
Saul
in
indignation
and
derision
called
Dauid
by
a
circumlocution
,
the
Sonne
of
Iesse
,
wherefore
commeth
not
the
Son
of
Iesse
to
meate
?
2
Sam
.
20.27
.
as
if
this
Citie
were
vnworthy
the
famous
name
of
Ierusalem
,
which
was
giuen
vnto
it
,
to
keepe
in
memory
of
Abrahams
strong
faith
,
and
Sems
true
religion
;
therefore
it
hath
a
name
which
hath
speciall
reference
to
both
these
.
In
respect
of
Abraham
,
it
hath
the
name
of
Iire
,
Abraham
hauing
before
called
it
Iehouah
Iire
;
in
respect
of
Sem
it
hath
the
name
of
Salem
,
and
so
it
was
called
Iire-salem
,
that
is
the
sight
or
vision
of
peace
;
but
rather
(
saith
Saint
Augustine
)
it
deserued
to
be
called
by
the
name
of
Iebus
,
which
signifieth
troden
vnder
foote
.
Ierusalem
in
her
most
flourishing
time
,
was
the
mst
renowned
and
commanding
City
in
the
world
;
she
once
(
as
Babylon
in
the
height
of
her
pride
)
sate
as
Queene
,
she
was
no
widow
,
she
saw
no
sorrow
:
Reuel
.
18.7
.
yet
for
her
great
sins
&
rebellions
against
the
Lord
,
a
fearefull
woe
is
here
certainely
denounced
against
her
,
from
the
mouth
of
the
Lord
:
And
that
she
may
not
flatter
her selfe
in
securitie
,
but
be
assured
that
this
fearefull
woe
is
denounced
against
her
,
the
Appellatiue
name
is
here
doubled
,
woe
to
Ariel
,
to
Ariel
,
as
Pharaohs
Dreame
was
doubled
,
because
the
thing
was
established
by
God
,
and
God
would
shortly
bring
it
to
passe
.
Gen.
41.32
.
The
particle
Hoc
,
{αβγδ}
is
sometimes
vsed
for
commiseration
and
pittie
,
but
here
for
imprecation
or
denunciation
of
approaching
desolation
and
misery
;
great
and
ineuitable
iudgements
;
nay
mercilesse
captiuitie
and
slauery
,
vnder
the
cruell
tyranny
of
sauage
enemies
,
is
here
foretold
ready
to
befall
the
Temple
,
and
the
whole
Citie
of
Ierusalem
,
for
her
great
and
crying
sinnes
:
yea
though
it
were
the
royall
Citie
,
the
Citie
where
King
Dauid
dwelt
,
yet
she
cannot
escape
.
woe
to
Ariel
,
to
Ariel
the
Citie
where
Dauid
dwelt
:
Hence
obserue
.
That
fearefull
,
or
most
heauy
iudgements
,
may
bee
vndoubtedly
ready
to
fall
on
most
renowned
places
and
people
,
for
their
sinnes
against
God
.
Concerning
Israel
Gods
first
and
peculiar
people
,
thus
testifieth
the
Lord
:
All
curses
shall
come
vpon
thee
,
and
pursue
thee
,
and
ouertake
thee
,
till
thou
be
destroyed
,
because
thou
harkenedst
not
to
the
voice
of
the
Lord
thy
God
,
to
keepe
his
Commandements
&
his
Statutes
which
he
commanded
thee
.
Deut
.
28.45
.
Baalam
looked
on
the
Kenites
,
and
tooke
vp
his
parable
and
saide
,
Strong
is
thy
dwelling
place
,
and
thou
puttest
thy
nest
in
a
Rocke
,
neuertheles
the
Kenite
shall
be
wasted
,
vntill
Ashur
shall
they
carry
thee
away
captiue
.
Num
.
24.21
.
Concerning
Edome
thus
saith
the
Lord
;
The
pride
of
thine
heart
hath
deceiued
thee
,
thou
that
dwellest
in
the
clefts
of
the
Rockes
,
whose
habitation
is
high
,
that
saith
in
his
heart
,
who
shall
bring
me
downe
to
the
ground
?
though
thou
exalt
thy selfe
as
the
Eagle
,
and
though
thou
set
thy
nest
among
the
starres
,
thence
will
I
bring
thee
downe
,
saith
the
Lord
:
Obad
.
verses
3.4
.
And
in
all
the
most
renowned
places
and
people
of
the
world
,
the
Lord
hath
beene
euer
wont
to
imploy
some
faithfull
messengers
and
Ministers
of
his
,
to
forewarne
men
of
those
fearefull
woes
,
and
heauy
iudgements
,
vndoubtedly
ready
to
befall
them
.
The
old
world
was
fore-warned
of
the
generall
Deluge
,
by
Noah
that
faithfull
preacher
of
righteousnesse
.
Sodome
was
fore-warned
of
their
fierie
and
furious
destruction
from
Heauen
,
by
righteous
Lot
.
Niniue
was
fore-warned
of
her
eminent
destruction
by
the
Prophet
Ionah
:
And
Ierusalem
of
her
speedy
desolation
,
by
all
the
Prophets
of
the
Lord
.
The
Lord
God
of
their
Fathers
,
sent
to
them
by
his
messengers
,
rising
vp
betimes
,
and
sending
them
,
because
he
had
compassion
on
his
people
,
and
on
his
dwelling
place
,
2
Chron
.
36.15
.
How
be
it
(
saith
God
in
another
place
)
I
sent
vnto
them
all
my
seruants
,
the
Prophets
,
rising
vp
early
and
sending
them
,
saying
,
O
doe
not
this
abhominable
thing
that
I
hate
.
Ier
.
44.4
Sinne
,
&
the
punishment
of
the
sin
,
doe
euermore
follow
th'one
th'other
,
either
aloofe
of
,
or
close
at
the
heeles
.
The
spirituall
filthinesse
of
sinne
,
is
so
crosse
and
contrary
to
the
most
pure
and
holy
Maiestie
of
the
Lord
Almightie
,
that
were
the
places
and
persons
neuer
so
much
renowned
amongst
men
,
if
God
cannot
reforme
them
in
mercie
,
he
will
confound
them
in
iustice
.
So
soone
as
Ionas
entred
into
the
Shippe
to
flie
from
God
,
and
to
disobey
or
sinne
against
him
,
immediately
the
storme
arose
,
to
teach
vs
(
saith
Saint
Chrysostome
)
that
vbi
peccatum
,
ibi
procella
,
where
disobedience
and
sinne
against
God
is
the
fore-runner
,
there
the
storme
of
Gods
most
heauy
indignation
,
and
wrath
,
doth
vndoubtedly
follow
after
.
And
howsoeuer
sometimes
the
way
of
the
wicked
doth
prosper
,
and
they
seeme
to
bee
happy
that
deale
very
treacherouslie
,
howsoeuer
sometimes
they
be
planted
by
the
Lord
,
yea
they
take
roote
,
they
grow
,
yea
they
bring
forth
fruite
,
yet
the
Lord
will
pull
them
out
like
Sheepe
for
the
slaughter
,
and
prepare
them
for
the
day
of
slaughter
.
Ier
.
12.1.2.3
.
T
is
true
,
that
God
many
times
spares
the
wicked
for
limited
time
,
and
for
sundry
ends
best
knowne
to
himselfe
,
vntill
their
wickednesse
(
like
the
sinnes
of
the
Amorites
)
bee
fully
ripened
;
and
then
indignation
and
wrath
,
tribulation
and
anguish
,
shall
be
vpon
euery
soule
of
man
that
doth
euill
,
of
the
Iew
first
,
and
also
of
the
Gentile
.
Rom.
2.9
.
Yea
,
and
the
more
worldly
renowne
is
cast
vpon
places
and
people
sinning
egregiously
against
God
;
the
more
doe
they
abuse
the
goodnesse
of
God
,
which
should
lead
them
to
repentance
;
the
more
doe
they
prophane
and
scandalize
the
holy
name
of
the
Lord
;
the
more
doe
they
(
by
their
lewd
examples
)
draw
multitudes
of
men
to
the
same
excesse
of
sinne
and
disobedience
against
God
:
and
consequently
,
the
more
speedily
and
vndoubtedly
,
doe
they
pull
vpon
themselues
fearefull
woes
,
or
most
heauy
iudgements
from
the
iustice
of
the
Lord
,
because
the
house
of
Israel
,
had
prophaned
the
holy
name
of
the
Lord
among
the
Heathen
,
whither
they
went
:
therefore
saith
the
Lord
God
,
I
will
sanctifie
my
great
name
which
was
prophaned
among
the
Heathen
,
which
ye
haue
prophaned
in
the
midst
of
them
,
and
the
Heathen
shall
know
that
I
am
the
Lord
,
when
I
shall
be
sanctified
in
you
before
their
eyes
.
Ezech
.
36.23
.
And
now
that
I
may
as
a
carefull
Physician
,
soundly
cure
,
and
not
superficially
dawbe
ouer
a
festered
sore
,
suffer
me
with
patience
to
apply
this
searching
corrasiue
.
If
fearefull
woes
,
or
most
heauy
iudgements
,
may
be
vndoubtedly
ready
to
fall
on
most
renowned
places
and
people
,
for
their
sinnes
against
God
;
yea
the
more
renowned
,
the
more
they
hasten
on
themselues
most
fearefull
woes
,
and
most
heauy
iudgements
,
as
is
plainly
euident
from
this
remarkable
example
of
Ierusalem
in
my
Text
;
then
how
shall
ye
escape
the
fearefull
woes
,
or
the
most
heauy
iudgements
of
God
?
you
are
not
priuiledged
beyond
Ierusalem
;
wherefore
you
must
be
content
(
with
Belshazar
)
to
bee
weighed
in
the
ballance
,
that
so
you
may
be
tryed
whether
or
no
yee
are
found
wanting
.
Ierusalem
was
the
Citie
where
the
King
of
Israel
dwelt
;
or
neere
to
Ierusalem
on
mount
Zion
,
which
bordered
on
Ierusalem
,
was
the
Pallace
of
that
great
King
:
So
is
London
the
Citie
where
the
Kings
of
England
vsually
dwell
,
or
neere
vnto
this
Citie
,
&
in
the
borders
thereof
:
As
Ierusalem
was
,
so
is
this
the
crowning
Citie
;
now
if
you
equall
Ierusalem
in
iniquitie
,
as
yee
doe
in
worldly
dignitie
,
you
may
and
must
expect
the
selfe
same
measure
that
was
measured
vnto
it
.
The
Prophet
(
in
the
Chapter
immediately
going
before
my
Text
)
denounceth
a
fearefull
woe
against
two
capitall
sinnes
,
namely
Pride
and
Drunkennesse
,
which
were
frequent
in
Ephraim
,
or
in
Israel
:
for
so
by
Ephraim
we
are
to
vnderstand
the
people
of
Israel
,
or
Ierusalem
,
which
was
the
chiefe
Citie
in
Israel
,
according
to
the
vsuall
phrase
of
the
holy
Prophets
.
Woe
(
saith
the
Prophet
)
to
the
crowne
of
Pride
,
to
the
Drunkards
of
Ephraim
,
verse
the
first
of
the
former
Chapter
.
And
is
not
this
Citie
guilty
of
these
sins
?
I
wish
it
were
not
:
oh
,
but
Pride
is
the
raigning
sinne
,
and
if
in
time
ye
preuent
it
not
,
I
feare
it
will
be
the
destroying
sin
thereof
;
excessiue
Pride
manifested
both
in
your
feeding
and
apparelling
,
like
so
many
vaine-glorious
rich
men
;
ye
are
gorgiously
apparelled
,
and
yee
fare
sumptuously
euery
day
;
we
cannot
by
your
apparrell
discerne
a
young
Prentice
from
a
young
Gallant
,
a
phantasticke
Tradesman
,
from
a
great
landed
Gentleman
.
And
as
for
that
beastly
sinne
of
Drunkennesse
,
like
filthy
Sodome
,
herein
you
declare
your
sicknesse
openly
,
by
your
frequent
reeling
two
and
fro
in
the
streets
,
and
staggering
like
drunken
men
,
for
so
the
Psalmist
disciphers
a
drunken
man
.
Psal
.
107.27
.
Bodily
vncleanenesse
,
that
was
another
grieuous
sinne
in
Israel
;
How
(
saith
God
)
is
the
faithfull
Citie
become
an
harlot
?
Isa
.
1.21
.
And
when
they
were
fedde
to
the
full
,
then
they
committed
adultery
,
and
assembled
themselues
by
troopes
in
the
Harlots
houses
,
they
were
as
fedde
Horses
in
the
morning
,
euery
one
neighed
after
his
Neighbours
wife
.
Ier
.
5.7.8
.
And
is
this
Citie
exempt
from
the
grossenesse
of
this
sinne
?
how
then
are
brazenfac'd
strumpets
suffered
most
impudently
and
vnnaturally
,
to
intice
men
as
they
passe
in
the
open
streets
,
and
in
the
sight
of
the
Sunne
?
I
feare
there
are
too
many
of
beastly
Polyphemus
his
mind
,
who
accounted
the
Ramme
happy
,
because
he
could
haue
his
lustful
pleasure
of
sundry
Sheepe
.
Cruell
Oppression
,
niggardly
Couetousnesse
,
and
treacherous
deasing
;
these
also
were
the
sinnes
of
Ierusalem
,
as
you
may
see
in
the
beginning
of
this
prophesie
.
And
are
not
these
sinnes
raigning
in
this
Citie
also
?
Oh
how
cruelly
doe
many
great
rich
men
,
breake
the
backs
of
many
inferiour
men
?
I
meane
of
many
young
beginners
in
trading
,
by
their
mercilesse
racking
of
them
?
and
how
commonly
doe
many
among
you
make
a
profession
of
sinfull
Vsurie
?
And
how
doe
the
treacherous
dealers
,
deale
very
treacherously
,
by
deceitefull
Wares
and
Measures
.
Common
swearing
that
was
another
crying
sinne
in
Ierusalem
,
Because
of
swearing
the
Land
mourneth
,
saith
the
Prophet
Ier
.
23.10
.
and
too
rife
is
this
sinne
also
.
A
true
religious
man
can
scarce
passe
through
the
streets
,
but
his
eares
will
bee
made
euen
to
tingle
,
at
the
ordinary
hearing
of
prophane
and
blasphemous
swearing
.
Yet
indeede
I
am
informed
,
&
I
cannot
but
take
notice
of
the
piety
of
the
supreame
Officer
of
this
Citie
(
in
causes
temporall
)
for
restrayning
common
swearing
,
as
much
as
in
him
lyeth
,
by
imposing
on
such
offedors
,
such
punishment
as
the
late
Lawes
haue
prouided
.
I
cannot
rippe
vp
,
neither
am
I
acquainted
with
all
the
particulars
of
your
raigning
sinnes
;
I
know
you
are
often
put
in
minde
of
them
,
t
is
the
vsuall
subiect
of
Sermons
made
in
this
place
,
I
will
not
therefore
spend
a
great
part
of
my
allotted
time
this
way
:
yet
this
I
aduise
you
in
the
name
of
the
Lord
,
that
although
you
equall
Ierusalem
in
worldly
dignitie
,
yet
you
would
not
henceforth
equall
her
in
sinne
and
iniquitie
:
otherwise
,
if
you
partake
with
her
in
her
sinnes
,
certainely
yee
shall
pertake
with
her
in
her
punishments
.
Reuel
.
18.4
.
And
let
me
perswade
you
to
make
good
vse
of
the
late
miferies
,
which
our
neighbouring
Countries
haue
sustained
,
and
all
is
for
sinne
against
God
;
for
God
doth
not
afflict
willingly
,
nor
grieue
the
children
of
men
.
Lamenta
.
3.33
.
Neither
are
we
secure
from
the
same
or
greater
miseries
,
t
is
not
the
strength
of
our
Walles
or
Ports
that
can
secure
vs
from
forraigne
inuasions
:
much
lesse
are
wee
secure
from
sundry
domesticke
calamities
,
which
haue
,
and
still
may
befall
vs
by
the
iust
hand
of
God
.
Doe
not
forget
the
last
extreame
cold
of
the
Winter
,
and
the
immoderate
heate
of
the
instant
Summer
,
and
the
vnwonted
sicknesses
following
thereupon
;
and
yet
these
are
but
pettie
beginnings
of
greater
woes
and
miseries
,
vnlesse
by
true
and
timely
repentance
yee
stop
the
iust
proceedings
of
the
Lord
.
Perhaps
for
a
yeare
,
or
two
,
or
more
,
the
Lord
may
deferre
the
punishment
of
your
sinnes
,
as
hee
dealt
with
this
people
in
my
Text
,
vntill
yee
haue
filled
vp
the
full
measure
of
your
sinnes
,
and
then
hee
will
punish
you
seuen
times
more
according
to
the
greatnesse
of
your
sinnes
,
aggrauated
by
the
circumstances
of
your
sinnes
;
yea
,
he
will
leaue
you
in
perpetuall
woe
and
miserie
:
so
it
followeth
in
the
residue
of
the
Text
.
And
now
I
come
to
the
intermitted
concession
,
which
is
the
second
generall
part
of
the
text
,
in
these
words
;
Adde
yee
yeare
vnto
yeare
,
let
them
kill
sacrifices
:
which
words
are
an
Hebraisme
,
or
forme
of
speech
proper
to
that
holy
tongue
:
Adde
yee
yeare
to
yeare
;
that
is
,
after
not
many
yeares
;
Or
,
the
Prophet
in
this
phrase
of
speech
expresseth
the
time
of
their
future
calamitie
,
saying
,
Adde
yee
yet
one
other
yeare
to
this
yeare
,
wherin
ye
may
kill
and
offer
sacrifices
,
as
ye
are
wont
to
doe
with
much
ioy
and
mirth
vpon
your
solemne
Feast
dayes
.
And
that
yeare
being
past
,
then
shall
yee
vndergoe
the
deserued
punishment
of
your
sins
,
and
rebellions
against
mee
your
Lord
and
God
;
for
this
prophecie
did
precede
the
Assyrian
captiuitie
,
about
the
space
of
two
yeares
more
or
lesse
.
Or
these
words
may
thus
bee
interpreted
,
Although
euery
yeare
ye
kill
and
offer
lambs
,
and
other
legall
sacrifices
,
and
doe
celebrate
your
solemne
Feasts
with
much
festiuitie
,
yet
yee
shall
not
escape
the
imminent
woes
denounced
against
you
;
for
I
am
not
delighted
in
your
legall
sacrifices
,
or
meere
externall
performances
;
t
is
not
that
which
can
pacifie
the
Lord
Almightie
,
so
long
as
ye
remaine
in
your
foule
impieties
,
and
grosse
sinnes
,
which
are
most
highly
displeasing
to
his
great
and
glorious
Maiestie
.
It
seemes
probably
,
that
this
Prophecie
was
deliuered
to
the
people
at
some
solemne
Feast
day
,
as
at
the
Passeouer
,
or
the
like
;
at
which
times
the
Inhabitants
of
Ierusalem
,
and
others
that
then
flocked
abundantly
to
Ierusalem
,
were
wont
to
offer
plentie
of
sacrifices
with
much
ioy
and
gladnesse
.
And
such
was
the
folly
of
those
deceiued
Sacrificers
,
that
they
supposed
the
feare
&
danger
of
punishment
to
be
ouerpast
,
because
the
execution
thereof
was
prorogued
.
Notorious
wicked
men
,
they
thinke
themselues
to
bee
at
peace
with
God
,
whiles
they
are
free
from
the
sense
of
punishment
.
The
Prophet
heere
Ironically
checkes
this
securitie
;
implying
their
vaine
trusting
in
ceremoniall
Seruices
,
or
meere
externall
performances
;
these
were
but
shadowes
without
the
substance
.
And
although
they
were
very
forward
in
offering
these
,
according
to
the
Commandement
;
yet
as
long
as
they
did
content
themselues
with
meere
externall
conformitie
,
and
were
vtterly
voyd
of
inward
puritie
,
as
long
as
they
wanted
true
faith
in
Gods
promises
,
and
other
sanctifying
graces
of
the
Spirit
,
God
would
neuer
be
well
pleased
with
them
.
Two
things
are
heere
very
obseruable
:
First
,
that
the
forbearance
of
punishment
doth
not
exempt
men
from
punishment
.
Secondly
,
that
men
may
performe
externall
seruices
to
God
,
and
yet
be
lyable
to
the
heauy
iudgements
of
God
.
Both
which
positions
are
firmely
grounded
on
the
Text
.
Giue
me
leaue
to
insist
a
little
vpon
each
of
these
:
and
first
I
shall
prooue
vnto
you
,
That
the
forbearance
of
Gods
punishments
,
is
no
exemption
from
punishment
.
Because
(
saith
the
Wise
man
)
sentence
against
an
euill
worke
is
not
executed
speedily
,
therefore
the
heart
of
the
sonnes
of
men
is
fully
set
in
them
to
doe
euill
:
but
though
a
sinner
doe
euill
an
hundred
times
,
and
his
dayes
bee
prolonged
;
surely
I
know
that
it
shall
bee
well
with
them
that
feare
God
,
but
it
shall
not
bee
well
with
the
wicked
,
Eccles
.
8.11
,
12.
The
forbearance
of
that
vniuersall
Deluge
in
the
dayes
of
Noah
,
for
the
space
of
an
hundred
and
twentie
yeares
,
for
so
long
time
the
Arke
was
preparing
;
and
the
long
suffering
of
God
:
so
long
waited
(
as
Saint
Peter
speaketh
)
for
their
humiliation
,
and
conuersion
vnto
God
yet
that
long
forbearance
of
punishment
did
not
exempt
them
from
punishment
;
for
the
waters
preuailed
vpon
the
earth
,
and
all
flesh
died
that
moued
vpon
the
earth
,
Gen.
7.
Sundry
times
did
God
forbeare
this
Citie
Ierusalem
and
Israel
his
people
,
as
if
he
were
loth
to
sell
them
into
the
enemies
hands
,
but
the
forbearance
proued
no
acquittance
;
at
length
the
hand
of
the
Lord
which
was
long
time
a
lifting
vp
,
fetcheth
a
greater
blow
,
it
more
heauily
crusheth
,
and
euen
consumeth
them
.
As
God
is
mercifull
in
forbearing
sinners
,
for
some
limitted
space
of
time
:
so
he
is
,
and
euer
will
declare
himselfe
iust
,
in
punishing
them
after
that
limitted
time
expired
.
Mercie
and
Iustice
,
as
all
other
attributes
of
God
,
they
are
essentially
inherent
in
the
Lord
,
and
that
in
summo
gradu
,
in
the
highest
degree
,
without
admission
of
any
variation
of
degrees
:
God
is
euermore
equally
iust
and
mercifull
;
All
the
paths
of
the
Lord
are
mercie
and
trueth
,
Psal
.
25.10
.
As
hee
is
mercifull
in
forbearing
:
so
he
will
be
true
in
punishing
delinquent
sinners
.
In
the
Arke
was
Aarons
Rodde
,
and
the
Manna
:
God
commanded
,
that
in
the
Arke
of
the
Testimonie
,
directly
ouer
the
two
Tables
of
the
Law
,
should
bee
the
Manna
preserued
,
but
together
with
Aarons
Rod
.
Papyrius
set
vp
before
the
Senate
house
in
Rome
the
Image
of
Mercie
;
but
hee
placed
Iustice
therewithall
.
Mercy
and
truth
in
the
Lord
they
meet
together
,
righteousnesse
and
peace
they
kisse
each
other
,
Psal
.
85.10
.
Beware
then
of
presuming
vpon
the
forbearance
of
the
Lord
:
secure
men
feare
not
the
blow
,
because
they
doe
not
suddenly
feele
the
smart
.
Although
God
doe
presently
forbeare
vngracious
sinners
in
mercie
;
yet
he
will
punish
them
eternally
in
iudgement
.
Deus
parcit
hic
,
vt
in
aeternum
non
parcat
,
saith
Saint
Augustine
:
August
.
God
doth
many
times
spare
notorious
sinners
presently
,
that
hee
may
not
spare
them
eternally
.
The
men
of
the
world
haue
their
portion
in
this
life
,
Psal
.
17.14
.
Alij
puniuntur
nunc
tantum
,
alij
tunc
tantum
,
alij
nunc
&
tunc
,
saith
one
.
The
children
of
God
they
are
punished
onely
in
this
world
;
some
of
the
wicked
are
punished
onely
in
the
world
to
come
;
others
both
in
this
world
,
and
in
the
world
to
come
.
If
euery
offence
(
saith
Saint
Augustinc
)
should
bee
presently
censured
with
open
punishment
,
then
nothing
would
bee
left
for
the
last
and
generall
day
of
Iudgement
.
And
if
no
sinne
were
punished
heere
,
then
it
might
bee
thought
there
were
no
exercise
of
the
diuine
prouidence
here
.
Oh
but
then
surely
(
saith
Saint
Bernard
)
God
is
most
angry
,
when
hee
seemes
not
to
bee
angry
.
Bern
.
in
Cant
.
Homil
.
42.
I
will
not
(
sayeth
God
)
punish
your
daughters
when
they
commit
whoredome
,
nor
your
spouses
when
they
commit
adulterie
:
for
themselues
are
separated
with
wheres
,
and
they
sacrifice
with
harlots
;
therefore
the
people
that
doth
not
vnderstand
,
shall
fall
,
or
shall
bee
punished
.
Hose
.
4.14
.
When
God
refused
to
punish
them
in
mercie
as
a
louing
Father
,
then
immediately
did
hee
punish
them
in
iustice
as
a
seuere
Iudge
.
As
Gideon
for
a
while
spared
the
men
of
Succoth
,
and
Penuel
mocking
him
,
and
refusing
to
giue
him
bread
to
refresh
his
fainting
Armie
:
But
afterward
hee
tare
the
flesh
of
the
men
of
Succoth
with
thornes
and
briers
of
the
wildernesse
;
and
he
beat
downe
the
Tower
of
Penuel
,
and
slew
the
men
of
the
Citie
,
Iudg
.
8.
Or
as
Tamberlaine
,
the
first
day
of
his
siege
shewed
his
white
Colours
,
an
embleme
of
mercy
;
but
afterwards
blacke
and
redd
,
portending
bloody
death
.
Now
then
I
beseech
you
by
the
tender
mercies
of
God
,
to
make
good
vse
of
,
and
not
to
presume
vpon
the
forbearance
of
the
Lord
;
as
yet
you
inioy
prosperitie
and
peace
,
and
you
heare
only
the
rumours
of
ensuing
iudgements
.
Wherefore
as
the
King
of
Niniue
and
the
people
thereof
,
when
they
were
foretold
of
their
approaching
destruction
:
let
vs
fast
and
cry
mightily
vnto
God
,
yea
let
euery
one
turne
from
his
euill
way
,
and
from
the
violence
that
is
in
his
hands
,
who
can
tell
if
God
will
turne
and
repent
,
and
turne
away
from
his
fierce
anger
,
that
wee
perish
not
.
Ionah
.
3.7
.
I
proceed
in
the
Text
,
{αβγδ}
Caggim
Iinkophu
,
let
them
kill
sacrifices
,
the
word
Caggim
signifieth
properly
feast
dayes
,
or
dayes
of
much
solemnitie
;
and
it
hath
speciall
reference
,
to
those
three
solemne
Feastes
,
wherein
all
the
Males
in
Israel
,
were
(
by
course
)
to
appeare
before
the
Lord
at
Ierusalem
;
namely
at
the
Feast
of
the
Passeouer
,
or
of
sweete
and
vnleauened
bread
,
wherein
for
the
space
of
seauen
daies
,
the
people
were
to
eate
only
sweet
and
vnleauened
bread
;
for
a
thankefull
remembrance
of
their
deliuerance
out
of
Aegypt
,
which
because
it
was
sodaine
and
vnexpected
,
the
people
were
constrained
to
depart
speedily
,
before
their
bread
could
bee
leauened
;
and
therefore
for
that
space
of
time
,
they
eate
vnleauened
bread
.
The
second
was
the
Feast
of
Weekes
,
or
the
Feast
of
Pentecost
,
which
Feast
hath
both
these
appellations
,
according
to
the
two-fold
numeration
of
the
time
,
either
by
dayes
or
by
weekes
;
for
this
Feast
was
kept
in
Israel
,
either
fiftie
dayes
(
accounting
the
time
by
dayes
)
after
the
Passeouer
,
or
the
Feast
of
vnleauened
bread
,
as
before
.
And
according
to
this
account
of
fifty
dayes
,
it
was
called
Pentecost
.
Or
it
was
kept
in
Israel
about
seuen
weekes
(
accounting
the
time
by
weekes
)
after
the
Passeouer
,
and
in
this
respect
it
is
called
the
Feast
of
weekes
;
wherein
they
celebrated
the
memory
of
the
deliuery
of
Gods
Law
to
the
people
,
on
Mount
Sinai
,
engrauen
on
two
Tables
of
stone
,
and
so
committed
to
Moses
,
and
by
him
conueyed
to
the
people
.
The
third
Feast
was
the
Feast
of
Tabernacles
,
which
was
kept
with
ioy
and
mirth
,
for
the
space
also
of
seuen
dayes
,
for
a
thankfull
remembrance
of
Gods
miraculous
preseruation
of
Israel
,
for
the
space
of
40.
yeares
in
the
wildernesse
,
when
they
dwelt
altogether
in
Tabernacles
.
But
Synecdochically
this
originall
word
signifies
,
those
sacrifices
or
those
Lambs
,
and
other
beasts
,
which
were
offered
to
God
in
sacrifice
at
those
solemne
Feasts
especially
.
The
Ceremoniall
Sacrifices
of
the
Old
Testament
were
of
diuers
kinds
,
and
were
distinguished
either
according
to
the
diuersitie
of
the
matter
,
or
of
the
thing
sacrificed
:
some
Sacrifices
were
of
certaine
liuing
creatures
,
which
by
the
commandement
of
the
Lord
,
were
killed
and
offered
:
And
these
were
most
properly
called
victimae
,
or
Sacrifices
:
some
Sacrifices
were
of
dry
earthly
matter
,
and
were
properly
called
immolationes
or
Offerings
.
Other
Sacrifices
were
of
liquid
or
moist
matter
,
and
were
called
libamenta
,
or
kinds
of
offerings
also
.
Or
the
Ceremoniall
Sacrifices
were
distinguished
according
to
the
forme
,
or
the
cause
of
sacrificing
.
And
these
were
either
Holocausta
,
sacrifices
which
were
killed
and
laide
wholy
on
the
Altar
.
And
they
were
either
ordinarie
,
which
were
to
be
offered
euery
day
,
or
euery
Sabbath
,
or
euery
New
Moone
;
to
put
them
ordinarily
in
mind
of
the
wages
of
sinne
,
which
is
death
;
and
of
the
price
of
our
redemption
from
sin
,
which
is
the
death
,
and
shedding
of
the
most
precious
blood
of
Christ
.
Or
they
were
extraordinary
,
and
commanded
to
be
offered
for
extraordinary
sins
and
offences
against
God
.
Also
,
they
were
propiciatorie
Sacrifices
,
commanded
to
be
offered
for
the
remission
of
sinne
:
or
pacificall
Sacrifices
,
commanded
to
be
offered
for
the
obtaining
of
benefits
,
or
for
thankesgiuing
for
benefits
already
obtained
.
Or
there
were
professorie
Sacrifices
,
whereby
the
Israelites
declared
themselues
to
be
the
Lords
people
;
as
by
offering
their
first
fruites
and
tenths
to
the
maintenance
of
Gods
worship
and
seruice
.
Or
summarily
,
there
were
fiue
sorts
of
Sacrifices
or
Offerings
.
First
,
burnt
offerings
.
Secondly
,
meate
offerings
.
Thirdly
,
peace
offerings
.
Fourthly
,
sinne
offerings
.
Fiftly
,
trespasse
offerings
.
And
the
vse
of
all
these
Sacrifices
or
Offerings
did
serue
for
the
spirituall
nourishment
and
growth
of
the
Iewes
,
both
in
faith
and
in
good
workes
.
Of
these
Sacrifices
,
or
of
these
diuine
Seruices
,
the
free
and
liberall
vse
appertained
to
this
people
of
Ierusalem
,
as
at
all
times
,
so
more
especially
at
the
solemnization
of
these
publike
festituities
before
mentioned
.
And
yet
for
their
great
rebellions
and
sinnes
,
they
remained
lyable
to
the
heauy
iudgements
of
the
Lord
Almighty
;
which
may
declare
euidently
the
truth
of
my
fore
proposed
obseruation
.
That
men
may
performe
externall
seruices
to
God
,
and
yet
be
lyable
to
the
heauy
iudgements
of
God
.
So
Cain
,
the
first
formall
sacrificer
,
hee
brought
of
the
fruite
of
the
Ground
an
Offering
,
Gen.
4.3
.
and
yet
continued
a
malicious
wicked
one
,
and
drew
manifold
iudgements
vpon
himselfe
,
and
vpon
his
wicked
posterity
after
him
.
Saul
also
very
forward
to
offer
a
burnt
offering
to
the
Lord
in
Gilgall
,
he
incurred
the
heauy
wrath
of
the
Lord
,
which
caused
the
renting
of
the
Kingdome
of
Israel
from
him
,
and
from
his
seede
after
him
.
1
Sam
.
13.9
.
And
of
this
sort
were
many
false
Prophets
in
Israel
,
who
by
externall
Rites
and
Ceremonies
,
seduced
the
people
;
they
prophesied
indeede
,
but
they
prophesied
lyes
in
the
name
of
the
Lord
,
and
did
steale
the
Lords
word
euery
one
from
his
Neighbour
:
therefore
the
Lord
professeth
himselfe
to
be
fully
bent
against
such
deceiuers
.
Behold
(
saith
God
)
I
am
against
the
Prophets
that
steale
my
Word
euery
one
from
his
Neighbour
;
Behold
,
I
am
against
the
Prophets
(
saith
the
Lord
)
that
vse
their
tongues
,
and
say
he
saith
;
Behold
,
I
am
against
them
that
prophesie
false
dreames
,
saith
the
Lord
,
and
doetell
them
,
and
cause
my
people
to
erre
by
their
lies
,
and
by
their
lightnesse
.
Ier
.
23.30
.
vnto
the
wicked
saith
God
,
What
hast
thou
to
doe
to
declare
my
Statutes
?
or
that
thou
shouldest
take
my
couenant
in
thy
mouth
,
seeing
thou
hatest
instruction
,
and
castest
my
words
behind
thee
.
Psal
.
50.16
.
In
the
Leuiticall
Law
,
the
Priest
must
first
kill
the
Sacrifice
,
with
a
sacriificing
knife
,
and
then
he
must
offer
it
to
the
Lord
;
so
we
must
first
kill
our
inordinate
affections
,
with
the
knife
of
the
Law
,
or
with
the
cutting
terrours
of
the
Law
:
and
then
offer
our selues
and
our
seruices
to
the
Lord
.
Also
the
whole
Sacrifice
must
bee
offered
to
the
Lord
,
both
the
feete
and
the
hoofes
thereof
:
so
the
whole
man
and
all
the
affections
,
must
be
presented
a
liuing
Sacrifice
,
holie
,
acceptable
to
God
,
which
is
our
reasonable
seruice
.
The
Priests
and
Leuits
might
not
in
their
vncleannes
approach
neere
vnto
the
Altar
,
to
offer
any
sacrifice
to
the
Lord
,
lest
they
dyed
;
therefore
for
cleansing
the
Leuites
,
Moses
must
sprinckle
the
water
of
purifying
vpon
them
,
and
shaue
all
their
flesh
,
and
wash
their
cloathes
:
Num
.
8
,
7.
by
these
three
Rites
were
signified
,
the
purifying
from
sin
of
all
sorts
,
both
inward
,
and
outward
;
from
all
filthinesse
both
of
the
flesh
and
spirit
,
2
Cor
.
7.1
.
of
the
Heart
and
Conscience
,
of
the
Body
,
and
of
the
conuersation
:
Heb
.
10.22
.
which
puritie
is
specially
required
in
the
Ministers
of
God
,
who
are
specially
interressed
,
and
imployed
by
God
in
his
seruices
,
as
were
the
Priests
and
Leuites
.
And
generally
all
Christians
are
called
also
the
Priests
and
Ministers
of
God
;
those
that
mourne
in
Zion
shall
bee
named
the
Priests
of
the
Lord
,
men
shall
call
you
the
Ministers
of
our
God
.
Isa
.
61.6
.
Iesus
Christ
hath
loued
vs
,
and
washed
vs
from
our
sinnes
,
and
made
vs
Kings
and
Priests
vnto
God
,
and
his
Father
.
Reuel
.
1.6
.
Whose
garments
are
to
be
washed
,
and
made
white
in
the
blood
of
the
Lambe
Christ
Iesus
,
that
they
may
serue
him
day
and
night
in
his
Temple
.
Reuel
.
1.14.15
.
Quibus
sancta
est
vnctio
,
sit
sancta
conuersatio
,
so
Augustine
.
They
who
take
on
them
a
holy
profession
,
must
adorne
it
with
a
holy
life
and
conuersation
.
The
consideration
whereof
,
may
terribly
affright
all
our
crue
of
formalists
,
a
people
that
content
themselues
,
with
a
superficiall
performance
of
externall
seruices
done
vnto
Almightie
God
;
vaine
men
that
presse
into
the
assemblies
of
Gods
people
,
that
come
and
sit
before
Gods
Ministers
as
Gods
people
,
and
they
heare
their
words
,
but
they
will
not
doe
them
;
with
their
mouth
they
shew
much
loue
,
but
their
heart
goeth
after
their
couetousnesse
.
Ezech
.
33.31
.
Pharisaicall
menpleasers
are
they
,
all
that
they
doe
,
is
to
bee
feene
and
applauded
of
men
.
Oh!
how
doe
these
Formalists
swarme
amongst
vs
,
as
once
the
Flies
in
Egypt
?
they
fill
vp
most
of
our
holy
Assemblies
;
most
men
content
themselues
with
a
meere
externall
forme
of
godlinesse
,
but
they
deny
the
power
thereof
.
And
hence
is
it
that
an
vniuersall
deluge
of
iniquitie
hath
ouerflowed
our
whole
Nation
:
vpon
processe
of
sinfull
time
,
there
is
sued
out
a
diuorce
betweene
pietie
and
the
heart
.
The
formall
profession
of
Religion
is
too
often
made
either
a
cloake
,
to
couer
mens
foule
impieties
,
or
a
stalking
horse
,
priuily
to
accomplish
their
owne
ends
.
Plus
nunc
cultui
vestium
,
quam
cordis
insistitur
.
So
Saint
Bernard
,
complaining
of
the
follies
of
his
times
:
most
men
,
but
especially
women
,
are
more
painefull
and
curious
in
tricking
their
bodies
,
then
in
preparing
their
hearts
for
the
seruices
of
the
Lord
:
many
dainty
Dames
are
wont
to
wast
many
houres
in
painting
and
finifying
of
their
bodies
,
but
they
cannot
afford
one
halfe
houre
to
reade
,
meditate
,
and
pray
,
before
they
come
into
the
publike
Assemblies
of
Gods
people
to
serue
the
Lord
.
And
Courtly
complement
hath
now
almost
banished
true
pietie
,
and
godly
sinceritie
from
the
heart
;
t
is
now
in
fashion
to
seeme
to
bee
religious
,
yet
to
oppose
the
sinceritie
and
power
of
Religion
with
all
their
power
.
Where
can
wee
find
a
man
,
that
ploughs
vp
,
and
spiritually
manureth
the
fallow
ground
of
his
heart
,
to
receiue
fruitfully
and
profitably
the
good
seed
of
Gods
word
?
Nay
,
but
wee
suffer
the
thornes
and
bryers
of
sinfull
pleasures
and
profits
,
to
grow
vp
and
choke
that
sown
seed
;
insomuch
that
it
brings
forth
no
good
fruit
at
all
.
But
where
there
is
this
fayling
,
there
can
bee
no
expectance
of
a
good
crop
of
true
pietie
,
neuer
can
there
bee
any
demonstration
of
the
power
of
godlinesse
.
All
the
puffing
knowledge
of
such
formalists
,
is
meerely
discoursiue
:
all
their
pretended
loue
to
Religion
is
forced
;
all
their
fawning
affections
are
fained
.
A
good
man
out
of
the
good
treasure
of
his
heart
,
bringeth
foorth
good
things
,
and
an
euill
man
out
of
the
euill
treasure
of
his
heart
,
bringeth
forth
euill
things
.
Math
.
12.35
.
This
Citie
(
my
Beloued
)
had
neuer
more
meanes
of
Gods
Seruice
;
nay
,
nay
,
herein
it
flourisheth
beyond
all
Cities
in
Christendome
;
and
yet
I
am
afraid
,
neuer
was
there
more
formalitie
in
the
seruices
of
the
Lord
.
Your
plenty
of
spirituall
Manna
produceth
in
you
a
loathing
of
that
heauenly
food
,
except
it
be
most
rarely
cook'd
in
,
and
garnished
with
humane
conceits
,
for
the
content
of
your
daintie
appetites
.
And
which
is
worse
,
you
promise
securitie
to
your selues
,
by
reason
of
your
formall
seruices
,
as
if
the
very
presence
of
Gods
Ordinances
could
secure
you
from
the
iudgments
hanging
ouer
you
for
the
abuses
of
the
same
.
Which
was
the
folly
of
the
formall
Israelites
,
during
the
presence
of
the
Arke
and
the
Tabernacle
,
and
after
that
the
Temple
,
and
the
Seruices
thereof
.
But
(
saith
God
)
trust
yee
not
in
lying
words
,
saying
,
the
Temple
of
the
Lord
,
the
Temple
of
the
Lord
:
the
Temple
of
the
Lord
are
these
.
If
you
throughly
amend
your
wayes
,
and
your
doings
,
if
you
throughly
execute
iudgement
betweene
a
man
and
his
neighbour
,
if
yee
oppresse
not
the
stranger
,
the
fatherlesse
,
and
the
widdow
,
and
shed
not
innocent
blood
in
this
place
,
neither
walke
after
other
Gods
to
your
hurt
:
then
will
I
cause
you
to
dwell
in
this
place
,
in
the
land
that
I
gaue
to
your
fathers
,
for
euer
and
euer
.
Ier
.
7.4
.
and
so
onward
.
I
tell
you
,
and
forewarne
you
in
the
name
of
the
Lord
,
that
all
your
formall
hearing
,
reading
,
speaking
,
praying
:
all
your
meere
externall
seruices
of
God
,
shall
neuer
secure
you
;
nay
,
rather
yee
shall
bee
more
lyable
to
the
heauy
iudgements
of
God
,
except
you
truely
repent
you
of
all
your
formall
semblances
,
and
from
henceforth
truely
endeauour
to
serue
the
Lord
with
all
your
heart
,
and
with
all
your
soule
,
and
with
all
your
might
,
the
Lord
will
not
bee
with
you
any
longer
,
to
prosper
and
to
preserue
you
;
nay
rather
the
Lord
himselfe
,
instead
of
your
protector
,
hee
will
bee
your
opposer
;
in
stead
of
a
friend
,
hee
will
bee
a
foe
vnto
you
;
he
will
distresse
or
straiten
you
,
as
one
enemy
is
wont
to
distresse
or
straiten
another
.
So
it
followeth
in
the
last
generall
part
of
the
Text
,
which
is
the
finall
resolution
,
in
these
words
,
I
will
distresse
Ariel
,
&c.
Vahatsikothi
.
The
word
signifies
,
{αβγδ}
to
sticke
close
vnto
one
for
euill
,
or
to
vexe
one
sore
,
as
Delilah
pressed
Sampson
daily
with
her
words
,
and
vrged
him
,
so
that
his
soule
was
vexed
vnto
death
.
In
this
sense
is
the
word
vsed
,
Iudg
.
16.16
.
And
yet
it
signifies
more
,
namely
,
such
a
kind
of
distresse
or
straitning
,
whereby
one
enemy
is
wont
to
distresse
or
straiten
another
:
So
Moses
prophesied
aforehand
of
this
distresse
or
straitning
of
Gods
people
:
he
vseth
this
very
word
in
my
text
,
and
saith
vnto
them
:
Thou
shalt
eate
the
fruite
of
thine
owne
body
,
the
flesh
of
thy
sonnes
,
and
of
thy
daughters
which
the
Lord
thy
God
hath
giuen
thee
,
in
the
siege
,
and
in
the
straitnesse
,
wherewith
thine
enemies
shall
distresse
thee
,
Deut.
28.53
.
A
most
miserable
kinde
of
distresse
or
straitening
is
heere
meant
:
and
so
much
indeed
the
very
originall
word
here
vsed
in
the
Coniugation
Hiphil
,
doth
imply
.
But
before
I
come
to
this
dolefull
act
,
I
will
first
speake
of
the
agent
,
which
is
noted
in
the
affixe
Pronoune
,
I
will
distresse
:
which
can
bee
referred
to
none
other
but
the
Lord
himselfe
;
he
it
is
that
will
assuredly
distresse
,
or
miserably
straiten
this
sinfull
people
;
hee
will
assuredly
doe
it
,
as
if
it
were
already
done
:
for
so
the
word
here
vsed
in
the
Preterperfect
tense
,
according
to
the
Hebrew
forme
of
speech
,
implies
as
much
,
as
if
the
thing
were
already
done
.
I
will
distresse
Ariel
.
Here
obserue
:
That
distresses
or
afflictions
are
primarily
from
the
Lord
.
Who
(
saith
the
Prophet
)
gaue
Iacob
for
a
spoyle
,
and
Israel
to
the
robbers
?
Did
not
the
Lord
?
He
against
whom
we
haue
sinned
;
for
they
would
not
walke
in
his
wayes
,
neither
were
they
obedient
vnto
his
Law
:
therefore
hee
hath
powred
vpon
them
the
furie
of
his
anger
,
and
the
strength
of
battell
,
&c.
Isai
.
4.2
.
the
two
last
verses
.
In
vaine
(
saith
the
Lord
)
haue
I
smitten
your
children
,
they
receiued
no
correction
,
Ier
.
2.30
.
I
kill
(
saith
God
)
and
I
make
aliue
,
I
wound
and
I
heale
,
neither
is
there
any
that
can
deliuer
out
of
my
hand
,
Deut.
32.39
.
So
the
Prophet
speaking
of
the
punishments
which
God
inflicted
on
his
sinfull
people
,
speaketh
thus
in
the
name
of
the
Lord
,
Shall
there
be
euill
in
a
Citie
,
and
the
Lord
hath
not
done
it
?
Amos
3.6
.
The
Interrogation
implies
an
earnest
negation
,
there
is
no
euill
in
a
citie
,
and
the
Lord
hath
not
done
it
.
When
Salomon
by
sinne
prouoked
God
to
anger
,
hee
raised
many
enemies
and
euils
against
him
,
chiefly
his
owne
seruant
Ieroboam
,
who
conspired
against
him
and
Rehoboam
his
sonne
,
and
dispossessed
them
of
the
greater
part
of
the
kingdome
of
Israel
.
All
the
captiuities
of
Israel
befell
them
by
the
hand
of
the
Lord
,
hee
(
for
sinne
)
solde
them
into
the
enemies
hand
.
This
great
Assyrian
Captiuitie
fore-told
in
this
Text
,
it
was
by
the
procurement
of
the
Lord
himselfe
:
selfe
:
O
Assyrian
,
the
rod
of
mine
anger
,
and
the
staffe
in
their
hand
is
mine
indignation
,
saith
the
Lord
,
Isai
.
10.5
.
God
is
that
Primus
Motor
,
the
first
moouer
of
all
things
,
without
whom
neither
man
,
beast
,
nor
Deuill
can
attempt
ought
against
man
:
no
creature
can
lift
it selfe
vp
against
man
,
vnlesse
it
bee
mooued
thereunto
,
and
permitted
by
the
Lord
himselfe
:
hee
doth
euery
thing
,
and
no
thought
can
bee
withholden
from
him
.
Iob
42.2
.
But
if
distresses
and
afflictions
be
primarily
from
the
Lord
,
then
some
man
may
conceite
the
Lord
to
be
the
authour
of
euill
,
according
to
that
Heresie
of
Marcion
,
affirming
one
God
to
bee
the
cause
of
euill
,
and
the
authour
of
the
old
Testament
;
and
another
God
to
be
the
cause
of
good
,
in
exhibiting
to
mankind
the
Redeemer
Christ
Iesus
;
and
hee
(
saith
hee
)
is
the
authour
of
the
new
Testament
.
I
answere
to
all
such
cauillations
;
That
in
the
operation
of
euill
,
three
things
concurre
.
First
,
the
generall
act
or
motion
,
which
is
of
God
:
for
in
him
we
liue
,
moue
,
and
haue
our
being
.
Acts
17.28
.
Secondly
,
there
is
the
Ataxie
,
or
disorder
of
that
act
or
motion
,
which
proceedeth
from
the
prauitie
or
corruption
which
is
in
man
,
exercising
that
act
or
motion
.
Thirdly
,
then
follows
the
iustice
of
God
,
vindicating
or
punishing
that
disordered
act
or
motion
.
You
must
distinguish
euermore
betweene
the
act
or
motion
in
generall
,
and
the
euill
of
that
act
or
motion
:
the
act
or
motion
in
generall
is
from
the
Lord
,
but
not
the
euill
therof
.
The
generall
act
or
motion
is
from
the
Lord
,
in
a
threefold
manner
of
acting
or
doing
.
First
,
of
Inspection
;
the
Lord
beholds
all
the
things
that
are
done
in
heauen
and
earth
,
&
nothing
is
hid
from
him
.
Secondly
,
of
Permission
;
the
Lord
suffers
all
the
things
that
are
done
in
heauen
and
earth
,
and
nothing
is
done
without
him
.
Thirdly
,
of
Direction
,
the
Lord
orders
all
the
things
that
are
done
in
heauen
or
in
earth
,
and
directs
them
to
some
good
end
first
or
last
.
The
Lord
as
a
most
skilfull
Chymist
,
can
extract
good
out
of
euill
;
yea
,
that
which
is
ill
intended
by
man
,
is
directed
to
good
by
the
ouer-ruling
hand
of
the
Lord
.
And
howsoeuer
distresses
and
afflictions
often
come
vpon
men
by
euill
instruments
and
meanes
,
yet
God
is
the
first
cause
thereof
,
who
in
all
his
workes
is
absolutely
good
,
and
by
his
wisdome
and
prouidence
,
orders
or
directs
all
vnto
good
;
either
for
the
declaration
of
his
Iustice
,
or
the
manifestation
of
his
mercy
,
as
he
deemes
it
good
.
Superstitious
therfore
,
and
Heathenish
are
our
vsuall
conceits
of
Chance
,
Fortune
,
Constellations
,
heauenly
Influences
,
good
or
ill
dayes
,
or
the
like
;
can
ought
happen
vnto
you
,
and
the
Lord
hath
not
done
it
?
Surely
whatsoeuer
good
or
euill
doth
betide
vs
,
it
is
the
Lords
doing
,
howsoeuer
it
may
be
marueilous
in
our
eyes
.
When
Ioseph
was
vnnaturally
sold
by
his
brethren
into
Egypt
,
who
would
haue
thought
that
God
had
a
hand
in
this
businesse
?
Yet
so
it
was
,
that
God
sent
him
into
Egypt
,
to
sustaine
his
father
and
his
brethren
in
the
extremitie
of
ensuing
dearth
.
See
Gen.
45.5
.
Nay
,
when
Christ
himselfe
was
betrayed
,
mocked
,
buffeted
,
crucified
,
who
would
haue
thought
that
God
had
a
hand
herein
?
Yet
so
it
was
,
that
nothing
was
done
therein
,
but
what
God
in
his
determinate
counsell
had
before
decreed
to
bee
done
for
the
redemption
of
mankind
,
as
appeareth
,
Acts
2.23
.
So
of
him
,
and
through
him
,
and
to
him
are
all
things
,
Rom.
11.
the
last
verse
.
The
consideration
whereof
may
strongly
arme
men
with
patience
in
all
distresses
or
afflictions
whatsoeuer
,
forasmuch
as
they
befall
vs
by
the
all-ruling
hand
of
the
Lord
,
who
by
his
wisedome
and
power
is
able
to
conuert
them
to
our
good
;
who
also
hath
promised
,
that
all
things
shall
worke
together
for
good
to
them
that
loue
him
.
Nay
,
God
is
so
good
to
his
people
,
that
hee
would
not
suffer
the
very
being
of
euill
,
if
hee
were
not
able
to
extract
good
out
of
euill
,
for
the
good
of
his
people
.
And
let
all
learne
this
heauenly
wisedome
,
in
all
distresses
and
afflictions
to
looke
vnto
him
by
the
eye
of
true
faith
in
his
promises
,
and
by
hearty
repentance
for
your
sinnes
,
which
are
the
chiefe
of
all
afflictions
and
distresses
.
Looke
vnto
me
(
saith
God
)
and
be
yee
saued
,
all
the
ends
of
the
earth
,
for
I
am
God
and
there
is
none
else
.
Isa
.
45.22
.
and
regard
not
soe
much
the
rod
,
as
him
that
smiteth
with
the
rod
:
wherefore
doth
a
liuing
man
complaine
,
a
man
for
the
punishment
of
his
sins
?
Let
vs
search
and
trie
our
wayes
,
and
turne
againe
vnto
the
Lord
.
Lament
.
3.39
.
But
woe
to
those
,
who
when
they
are
distressed
or
afflicted
,
in
stead
of
turning
to
the
Lord
that
smiteth
them
,
doe
flie
further
off
from
the
Lord
,
and
rebell
more
and
more
against
him
;
both
by
infidelitie
and
sundry
grosse
sinnes
;
surely
the
Lord
will
either
plague
and
punish
them
seuentimes
more
for
their
sinnes
in
this
life
;
or
hee
will
confound
them
eternally
in
the
world
to
come
.
If
the
Lord
once
set
his
face
against
a
People
,
he
wil
miserably
distresse
that
People
,
he
will
sticke
close
vnto
that
People
for
euill
,
and
not
for
good
.
He
will
sorely
vexe
that
People
;
yea
,
he
will
distresse
and
straiten
them
,
as
one
enemie
is
wont
to
distresse
or
straiten
another
;
which
is
the
substance
of
the
Act
here
noted
.
And
so
from
the
Agent
I
passe
to
the
Act
;
I
will
distresse
Ariel
.
Or
most
miserably
will
I
distresse
it
,
as
is
intimated
in
the
nature
of
the
Originall
word
here
vsed
.
And
here
obserue
The
great
miserie
of
that
People
against
whom
the
Lord
doth
set
himselfe
,
to
plague
and
punish
them
.
It
is
a
fearefull
thing
(
saith
the
spirit
of
God
)
to
fall
into
the
hands
of
the
liuing
God
.
Heb
.
10.31
.
Who
(
saith
the
Psalmist
)
shall
stand
before
him
,
when
he
is
angry
?
If
thou
Lord
shouldst
marke
iniquities
,
who
shall
stand
?
Psal
.
130.3
.
Who
knoweth
the
power
of
thine
anger
?
Psal
.
90.11
.
Infinitelie
great
and
terrible
is
the
Maiestie
of
the
Lord
Almightie
;
greater
and
stronger
then
that
Behemoth
,
the
strongest
on
Earth
:
greater
and
stronger
then
that
Leuiathan
,
the
strongest
in
the
waters
.
Iob
.
40.
and
41.
Chapters
.
And
for
his
greatnesse
and
terriblenesse
,
he
is
in
holy
Scripture
compared
to
a
Lyon
,
yea
to
a
roaring
and
deuouring
Lyon
:
I
(
saith
God
)
will
be
to
Ephraim
as
a
Lyon
,
and
as
a
young
Lyon
to
the
house
of
Iudah
;
I
,
euen
I
will
teare
,
and
goe
away
,
I
will
take
away
and
none
shall
rescue
him
.
Hosea
.
5.14
,
And
if
the
Lyon
roare
,
who
will
not
feare
?
Amos
.
3.8
.
When
God
made
knowne
his
couenant
to
Moses
,
although
he
spake
most
friendly
to
Moses
;
yet
for
his
greatnesse
sake
,
and
more
then
maiesticke
glory
,
Moses
hid
his
face
,
for
hee
was
affraid
to
looke
vpon
God
.
Exod
.
3.6
.
When
Zechariah
saw
but
an
appearance
of
an
Angel
of
God
,
standing
at
the
right
side
of
the
Altar
of
Incense
,
hee
was
troubled
,
and
feare
fell
vpon
him
.
Luke
.
1.11
.
When
Manoah
had
seene
but
an
Angel
of
the
Lord
,
Manoah
said
to
his
wife
,
we
shall
surely
die
,
because
we
haue
seene
God
.
Iudg
.
13
,
22.
When
Paul
,
as
he
iournied
to
Damascus
,
saw
a
light
from
heauen
,
sodainely
shining
round
about
him
,
he
fell
to
the
earth
trembling
and
astonished
.
Acts.
9.
When
the
Philistims
vnderstood
,
that
the
Arke
of
God
was
come
into
the
Campe
,
they
were
afraide
;
for
they
said
,
God
is
come
into
the
Campe
;
there
hath
not
beene
such
a
thing
heretofore
;
Wo
to
vs
,
who
shall
deliuer
vs
out
of
the
hands
of
these
mightie
Gods
?
1
Sam
.
4.7.8
.
Therefore
the
Heathens
framed
to
themselues
tutelar
Gods
,
to
shelter
themselues
(
as
they
thought
)
from
the
greatnesse
of
the
Maiestie
of
Almightie
God
.
We
reade
of
Semele
,
that
beholding
the
glory
of
Iupiter
,
she
was
consumed
to
ashes
:
And
how
shall
wretched
sinfull
man
,
stand
before
the
greatnesse
of
the
glory
of
the
Lord
of
Lords
,
the
King
of
eternall
glory
?
whose
Kingdome
is
euerlasting
,
and
whose
Dominion
and
Glory
endureth
for
euer
and
euer
.
Yea
and
then
also
,
when
the
Lord
shall
declare
himselfe
to
bee
a
professed
enemie
against
man
,
as
here
he
professeth
himselfe
against
Ierusalem
,
for
her
many
and
monstrous
sinnes
.
Hee
will
assuredly
and
speedily
lay
Siege
against
her
;
vnspeakeable
is
the
calamitie
of
that
place
or
people
that
is
besieged
by
mortall
men
:
there
is
scarcitie
of
all
good
things
;
Meate
,
Drinke
,
Libertie
:
there
is
an
vnsufferable
indurance
of
all
euill
;
as
extreame
Famine
,
Pestilence
,
the
Sword
,
rauishing
and
ripping
vp
of
women
,
murthering
of
infants
,
and
what
not
?
In
a
word
,
the
absence
of
all
good
,
the
presence
of
all
euill
;
there
is
no
miserie
like
vnto
this
misery
.
Yet
all
this
,
and
greater
also
is
the
misery
of
that
people
,
against
whom
the
Lord
doth
set
himselfe
to
plague
and
punish
them
.
And
let
the
consideration
hereof
be
as
a
bridle
in
our
vntamed
mouths
,
to
restraine
vs
henceforth
from
rushing
presumptuously
into
any
knowne
sinne
and
wickednesse
against
the
Lord
Almightie
.
Oh
be
not
like
to
Horse
and
Mule
,
which
haue
no
vnderstanding
.
Oh
doe
yee
not
henceforth
(
like
this
vnruly
people
of
Ierusalem
)
turne
to
your
former
sinfull
courses
,
as
the
Horse
rusheth
into
the
Battell
.
Ier
.
8.6
.
Oh
doe
not
so
prouoke
the
Lord
ye
foolish
people
and
vnwise
,
lest
yee
incurre
his
implacable
enmitie
against
you
.
If
one
man
sinne
against
another
,
the
Iudge
shall
iudge
him
;
but
if
a
man
sinne
against
the
Lord
,
who
shall
intreat
for
him
?
1
Sam
.
2.25
.
No
man
can
redeeme
his
soule
,
or
giue
a
ransome
to
God
for
him
;
hee
must
be
left
to
the
meere
mercie
of
the
great
Iudge
of
all
the
world
,
who
cannot
but
doe
right
.
Now
therefore
stand
ye
in
awe
and
sin
not
;
Psal
.
4.4
.
doe
not
aduenture
to
liue
in
the
breach
of
any
of
the
Commandements
,
of
that
great
and
terrible
God
,
lest
he
in
iustice
become
a
professed
enemie
;
yea
,
lest
he
become
as
an
Hoste
,
or
a
Siege
of
enemies
against
you
;
as
is
here
foretold
vndoubtedly
to
come
to
passe
concerning
Ierusalem
.
Lest
the
Lord
breake
you
(
in
his
anger
)
with
a
Rod
of
Iron
,
Psal
.
2.9
.
and
dash
you
in
peeces
like
a
potters
vessell
.
Be
wise
now
therefore
O
yee
people
,
bee
instructed
ye
inhabitants
of
the
earth
,
serue
the
Lord
in
feare
,
&
reioyce
before
him
with
trembling
;
pray
ye
for
grace
earnestly
,
&
attend
all
the
holy
ordinances
of
God
constantly
&
conscionably
;
whereby
ye
may
serue
God
acceptably
,
with
reuerence
and
godly
feare
;
for
our
God
is
a
consuming
fire
.
Heb
.
12.28.29
.
Otherwise
,
if
still
yee
will
multiply
your
transgressions
against
the
Lord
,
hee
will
most
miserablie
distresse
and
punish
you
all
in
generall
,
and
euery
one
in
particular
;
the
euent
whereof
shall
bee
heauinesse
and
sorrow
,
or
sorrow
vpon
sorrow
:
so
it
followeth
.
Taanijah
vaanijah
,
{αβγδ}
the
word
Anijah
hath
most
proper
reference
to
a
Ship
tossed
vpon
the
Seas
,
with
the
violence
of
stormie
winds
and
tempests
;
or
some
mouing
cause
or
occasion
thrusting
a
man
forward
,
vnto
some
vnfortunate
euent
;
but
here
the
words
are
translated
heauinesse
and
sorrow
,
or
more
naturally
sorrow
and
sorrow
:
The
duplication
of
the
words
(
according
to
the
Hebrew
forme
)
doth
implie
the
highest
degree
of
sorrow
,
or
extreamitie
of
sorrow
,
such
or
greater
then
the
sorrow
of
those
,
who
are
toffed
in
Ships
vpon
the
raging
Seas
,
and
are
in
continuall
ieopardie
of
their
liues
:
or
else
like
vnto
the
sorrow
of
those
,
that
precipitate
themselues
into
some
mischeiuous
euents
.
And
heere
obserue
The
excessiue
sorrow
and
heauinesse
of
that
people
,
against
whom
the
Lord
doth
set
himselfe
,
to
plague
and
punish
them
.
I
noted
before
their
intolerable
misery
;
and
now
I
shall
tell
you
of
their
excessiue
sorrow
following
vpon
the
sense
of
their
misery
;
which
excessiue
sorrow
is
acknowledged
by
another
Prophet
,
speaking
in
the
persons
of
this
distressed
people
;
who
when
they
heard
of
a
people
comming
vpon
them
,
from
the
North-countrie
,
that
is
from
Assyria
,
and
a
great
Nation
that
was
raised
from
the
sides
of
the
Earth
,
that
shall
lay
hold
on
Bowe
and
Speare
,
which
were
the
warlike
weapons
of
those
times
,
a
Nation
that
are
cruell
,
and
haue
no
mercy
;
whose
voice
roareth
like
the
Sea
,
and
they
ride
vpon
horses
,
sit
in
array
as
men
for
warre
,
against
the
Daughter
of
Zion
,
that
is
,
against
Ierusalem
.
We
haue
heard
(
say
the
people
)
the
fame
thereof
,
our
hands
waxe
feeble
,
anguish
hath
taken
hold
of
vs
,
and
paine
,
as
of
a
woman
in
trauaile
.
Ier
.
6.24
.
Such
is
the
sorrow
of
the
Kings
of
the
earth
,
recorded
by
the
Psalmist
.
Feare
tooke
hold
vpon
them
,
and
paine
,
or
sorrow
,
as
of
a
woman
in
trauaile
.
Psal
.
46.6
.
which
,
of
all
worldly
sorrowes
is
the
greatest
.
Such
was
the
excessiue
sorrow
of
proud
Babylon
,
foretold
by
the
Prophet
,
saying
:
Houle
yee
,
for
the
day
of
the
Lord
is
at
hand
,
it
shall
come
as
destruction
from
the
Almightie
,
therefore
shall
all
hands
be
faint
,
and
euery
mans
heart
shall
melt
,
and
they
shall
be
afraide
;
pangs
and
sorrowes
shall
take
hold
of
them
,
they
shall
bee
in
paine
as
a
woman
that
trauaileth
,
they
shall
bee
amazed
one
at
another
,
their
faces
shall
bee
as
flames
.
Isa
.
13.6
.
Such
also
was
the
excessiue
sorrow
of
the
sinfull
people
of
Syria
,
after
they
had
insolently
triumphed
ouer
this
people
Israel
.
Because
(
saith
the
Prophet
)
thou
hast
forgotten
the
God
of
thy
saluation
,
and
hast
not
beene
mindfull
of
the
Rocke
of
thy
strength
;
therefore
shalt
thou
plant
pleasant
plants
,
and
shalt
set
it
with
strange
slippes
:
In
the
day
thou
shalt
make
thy
plant
to
grow
,
and
in
the
morning
shalt
thou
make
thy
seede
to
flourish
,
but
the
haruest
shall
bee
a
heape
,
in
the
day
of
griefe
,
and
of
desperate
sorrow
.
Isa
.
17.10.11
.
God
is
the
only
true
ioy
and
comfort
of
mens
hearts
;
In
his
presence
is
fulnesse
of
ioy
,
at
his
right
hand
are
pleasures
for
euermore
.
Psal
.
16.
the
last
verse
.
The
King
shall
ioy
in
thy
strength
,
O
Lord
,
In
thy
saluation
how
greatly
shall
he
reioyce
?
thou
hast
made
him
most
blessed
for
euer
;
thou
hast
made
him
exceeding
glad
with
thy
countenance
.
Psal
.
21.1
.
and
the
6.
verses
.
Without
the
assurance
of
Gods
fauour
and
loue
,
all
our
worldly
ioy
and
mirth
,
is
but
as
a
flash
of
lightning
in
the
night
,
which
suddenly
enlightneth
the
world
,
and
forthwith
it
is
darke
as
before
.
When
therefore
the
Lord
is
departed
from
a
people
,
nay
when
the
Lord
(
for
transgression
and
sinne
)
doth
set
himselfe
against
a
People
,
as
an
vnplacable
enemie
;
no
maruaile
if
there
follow
excessiue
sorrow
and
heauinesse
.
Yea
for
as
much
as
mens
inward
ioy
in
the
Lord
is
surpassing
,
and
vnutterable
;
certainely
the
sorrow
and
griefe
of
such
men
,
must
necessarily
be
vnsupportable
and
excessiue
,
who
are
estranged
from
the
Lord
,
and
are
cast
out
of
his
fauour
and
loue
.
Excessiue
sorrow
and
heauinesse
,
it
is
the
vsuall
wages
of
sinne
,
this
shall
yee
haue
of
mine
hand
(
saith
God
to
the
sinfull
Iewes
)
ye
shall
lye
downe
in
sorrow
.
Isa
.
50.
the
last
verse
.
Nay
it
is
the
curse
of
God
vpon
the
sinne
of
man
;
as
appeareth
by
that
imprecation
of
the
faithfull
against
their
maleuolent
persecutors
:
Render
vnto
them
a
recompence
,
O
Lord
,
according
to
the
worke
of
their
hands
,
giue
them
sorrow
of
heart
,
thy
curse
vnto
them
.
Lament
.
3.64
.
The
serious
consideration
hereof
(
like
Belshazzars
hand-writing
)
may
appale
the
hearts
of
all
Epicurean
sinners
,
carelesse
,
wrechlesse
men
,
that
sit
downe
to
eate
and
drinke
,
and
rise
vp
to
play
,
as
Israel
did
at
the
setting
vp
of
the
golden
Calfe
:
Men
that
spend
all
,
or
the
greater
part
of
their
most
precious
time
in
feasting
delicately
,
in
drinking
immoderately
,
in
singing
prophanely
,
in
dauncing
wantonly
,
and
such
like
sinfull
mirth
and
iollitie
.
Woe
(
saith
Christ
)
vnto
you
that
laugh
now
,
for
yee
shall
mourne
and
weepe
,
Luke
6.25
.
Woe
to
them
(
saith
the
Prophet
)
that
are
at
ease
in
Zion
,
that
put
farre
away
the
euill
day
,
that
lye
vpon
beds
of
yuorie
,
or
daintie
beds
,
and
stretch
themselues
,
or
stuffe
themselues
with
superfluities
vpon
their
couches
or
pallats
:
for
so
the
originall
wordes
doe
signifie
;
that
eate
the
Lambes
out
of
the
flocke
,
and
the
Calues
out
of
the
middest
of
the
stall
,
that
chaunt
to
the
sound
of
the
Viole
,
and
inuent
to
themselues
Instruments
of
Musicke
,
that
drinke
Wine
in
bowles
,
and
annoynt
themselues
with
the
chiefe
Oyntments
:
but
they
are
not
grieued
for
the
affliction
of
Ioseph
,
or
for
the
breaches
,
or
extreame
distresses
that
are
already
fallen
,
and
yet
likely
to
fall
vpon
the
Church
and
people
of
God
:
therefore
now
shall
they
goe
captiue
with
the
first
that
goe
captiue
.
See
Amos
6.
Because
they
haue
transgressed
the
Lawes
,
changed
the
Ordinance
,
and
broken
the
euerlasting
Couenant
:
therefore
hath
the
curse
deuoured
the
earth
,
and
they
that
dwell
therein
are
desolate
:
The
new
Wine
mourneth
,
the
Vine
languisheth
,
all
the
merry
hearted
doe
sigh
,
the
mirth
of
Tabrets
ceaseth
,
the
noyse
of
them
that
reioyce
endeth
,
the
ioy
of
the
harpe
ceaseth
,
they
shall
not
drinke
wine
with
a
Song
,
strong
drinke
shall
bee
bitter
to
them
that
drinke
it
,
the
Citie
of
confusion
is
broken
downe
,
euerie
house
is
shut
vp
,
that
no
man
may
come
in
.
See
Isai
.
24.5
.
Goe
to
yee
rich
men
(
saith
Saint
Iames
)
that
pamper
your selues
with
worldly
pleasures
,
and
sinfull
superfluities
;
weepe
and
howle
;
for
your
miseries
that
shall
come
vpon
you
,
Iames
5.1
.
Oh
that
sinfull
men
would
by
godly
sorrow
preuent
their
insuing
extremities
of
worldly
sorrow
;
else
when
God
shall
arise
to
punish
them
for
all
their
iniquities
,
they
shall
sustaine
heauinesse
and
sorrow
,
or
sorrow
vpon
sorrow
;
one
sorrow
being
ouerpast
,
the
Lord
shall
bring
vpon
them
seuen
greater
sorrowes
:
they
shall
languish
in
continuall
heauinesse
and
sorrow
;
they
shall
finde
nothing
to
ease
them
of
their
excessiue
sorrow
,
when
the
Lord
shall
set
himselfe
against
them
,
to
plague
and
punish
them
.
Cicero
being
forsaken
of
Augustus
Caesar
,
cries
out
,
O
spes
fallaces
!
O
cogitationes
inanes
meae
!
O
my
deceitfull
hopes
!
O
my
vaine
intendments
!
and
hee
would
haue
killed
himselfe
.
And
if
such
may
bee
the
anguish
and
desperate
sorrow
of
one
that
is
neglected
by
a
mortall
man
,
oh
how
vnsupportable
may
wee
suppose
to
bee
the
sorrowe
and
heauinesse
of
that
egregious
wicked
man
,
which
is
left
and
forsaken
of
the
Lord
Almightie
?
nay
,
against
whom
the
Lord
doth
oppose
himselfe
,
as
one
enemy
against
another
,
as
is
foretold
in
this
Text
?
certainly
there
sorrow
and
heauinesse
is
intolerable
,
and
vnutterable
.
Oh
consider
this
(
I
beseech
you
)
you
that
now
in
your
prosperitie
and
peace
doe
easily
forget
God
;
though
for
a
time
(
perhaps
)
you
may
frolicke
in
your
sinnes
,
you
are
in
no
trouble
like
other
men
,
neither
are
you
plagued
like
other
men
;
though
your
eyes
stand
out
with
fatnesse
,
and
yee
haue
more
then
heart
can
wish
;
yet
I
tell
you
in
the
name
of
the
Lord
,
that
extremitie
of
sorrow
and
heauinesse
may
suddenly
,
and
shall
vndoubtedly
come
vpon
you
,
either
presently
in
this
world
,
or
eternally
in
the
world
to
come
,
or
both
.
I
tell
you
,
as
the
Lord
shall
find
you
at
the
generall
day
,
or
at
euery
of
your
particular
day
of
Iudgement
,
so
will
hee
leaue
you
,
and
passe
finall
censure
vpon
you
:
for
so
hee
resolues
to
deale
with
his
owne
first
people
,
as
is
euident
in
the
last
words
of
my
Text
.
And
it
shall
be
vnto
me
as
Ariel
:
That
is
to
say
,
the
flourishing
Citie
of
Ierusalem
shall
bee
so
besieged
with
enemies
,
euen
as
an
Altar
at
some
solemne
time
of
sacrificing
,
is
compassed
with
sacrifices
:
so
some
Expositors
doe
interpret
the
words
,
rendring
the
word
Ariel
,
Altar
,
as
it
is
in
our
elder
Translations
.
But
others
doe
interpret
the
words
more
agreeable
to
the
naturall
signification
of
the
words
,
It
shall
bee
vnto
mee
(
meaning
Ierusalem
)
as
Ariel
;
that
is
,
as
a
strong
Lion
,
or
as
the
Lion
of
God
.
And
so
the
letter
Vau
is
not
causall
,
but
copulatiue
.
Ierusalem
shall
be
vnto
me
as
Ariel
,
that
is
,
I
will
besiege
or
compasse
Ierusalem
with
warlike
men
:
so
as
a
fierce
or
hurtfull
Lion
is
wont
to
bee
beset
or
compassed
about
with
watchfull
Sheepheards
,
or
others
,
that
watch
and
earnestly
endeauour
to
ensnare
and
kill
him
.
The
Prophet
meaneth
in
these
words
(
saith
Caluin
)
that
all
Ierusalem
shall
bee
bloody
,
or
full
of
blood
,
by
reason
of
the
bloody
massacres
that
shall
bee
committed
in
Ierusalem
:
Therefore
the
Prophet
compares
Ierusalem
to
an
Altar
,
whereon
multitudes
of
sacrifices
are
killed
and
offered
;
euen
as
the
wicked
which
are
ordained
to
destruction
,
are
wont
to
be
compared
to
a
sacrifice
.
But
howsoeuer
the
word
Ariel
be
interpreted
,
either
Metaphorically
,
and
so
admit
Ierusalem
bee
compared
to
an
Altar
;
or
else
naturally
,
and
so
called
or
compared
to
a
strong
Lion
,
or
the
Lion
of
God
,
the
sense
of
the
words
seemes
to
be
one
and
the
same
.
I
(
speaking
in
the
person
of
God
)
when
I
searched
Ierusalem
as
with
candles
,
Zeph
.
1.12
.
I
found
Ierusalem
as
a
bloody
Altar
,
or
as
a
strong
Lion
,
violently
opposing
,
and
cruelly
murthering
the
dearest
seruants
of
the
Lord
,
yea
,
the
holy
Prophets
themselues
;
O
Ierusalem
,
Ierusalem
,
thou
that
killest
the
Prophets
,
and
stonest
them
which
are
sent
to
thee
,
saith
our
Sauiour
,
Mat
.
23.37
.
And
now
as
I
found
her
,
so
will
I
leaue
her
;
she
shall
be
like
an
Altar
,
all
polluted
and
couered
ouer
with
blood
;
or
shee
shall
be
in
my
esteeme
as
a
strong
and
hurtfull
lyon
,
whom
men
doe
watch
by
all
meanes
to
kill
and
destroy
.
So
will
I
(
saith
the
Lord
)
vse
all
my
murthering
kinds
,
death
,
the
sword
,
famine
,
pestilence
,
captiuitie
;
I
will
appoint
ouer
them
foure
kinds
,
saith
the
Lord
,
the
sword
to
slay
,
the
dogs
to
teare
,
the
foules
of
the
heauen
,
and
the
beastes
of
the
earth
to
deuoure
,
and
destroy
,
Ieremiah
.
15.2.3
.
And
heere
obserue
Gods
dealing
with
obstinate
wicked
people
,
as
hee
finds
them
,
so
he
leaues
them
.
God
reiecteth
and
sorsaketh
those
that
wilfully
reiect
and
forsake
him
;
and
in
such
sinnes
as
hee
findeth
them
obdurate
and
hardened
,
in
the
same
he
leaues
them
most
miserable
and
wretched
.
They
that
honour
mee
(
saith
God
)
I
will
honour
,
and
they
that
despise
me
,
shall
be
despised
,
or
lightly
esteemed
,
1
Sam
.
2.30
.
I
(
saith
the
Wisedome
of
God
)
loue
them
that
loue
mee
,
and
those
that
seeke
me
early
shall
find
me
,
Pro
.
8.17
.
But
those
that
wickedly
and
wilfully
forsake
the
Lord
,
hee
in
iustice
giues
them
vp
to
a
reprobate
minde
,
to
doe
these
things
that
are
not
conuenient
,
being
filled
with
all
vnrighteousnesse
,
Rom.
1.28
.
And
this
the
immediate
effect
of
Gods
decree
of
Reprobation
,
which
is
a
reiection
from
grace
,
wherewith
God
elected
vs
in
Christ
;
&
from
those
effects
of
grace
,
wherevnto
we
are
elected
,
and
from
the
end
,
which
is
eternall
life
,
whereunto
the
elect
are
ordained
.
Then
followes
a
deputation
of
such
reprobate
ones
vnto
vses
dishonourable
:
as
the
Potter
hath
power
ouer
the
clay
,
of
the
same
lumpe
to
make
one
vessell
vnto
honour
,
and
another
to
dishonour
.
Rom.
9.21
.
Lastly
,
there
is
an
ordination
of
such
reprobates
to
eternall
death
and
destruction
;
or
a
fitting
of
these
vessels
of
wrath
vnto
destruction
:
So
speakes
the
Apostle
,
Rom.
9.22
.
Neither
can
God
bee
accused
of
iniustice
or
harshnesse
,
in
reiecting
those
that
reiect
him
.
First
,
because
hee
hath
most
absolute
right
and
soueraigntie
ouer
man
:
euen
as
the
Potter
ouer
the
clay
,
to
dispose
of
him
as
hee
listeth
.
Secondly
,
because
that
which
the
Lord
doth
against
man
,
he
doth
it
not
passionately
,
or
corruptly
,
after
the
manner
of
men
,
but
most
deliberately
,
and
iustly
,
according
to
the
counsell
of
his
owne
will
.
Thirdly
,
because
hee
detracteth
nothing
from
those
whom
he
reiecteth
:
nay
,
hauing
created
man
of
nothing
,
and
furnished
him
with
most
excellent
gifts
;
the
first
man
voluntarily
left
his
first
integritie
,
and
we
all
in
him
:
and
in
stead
of
walking
with
God
and
pleasing
him
(
as
did
that
one
man
Enoch
)
man
flies
from
his
Maker
,
and
by
transgression
and
sinne
,
rebelleth
against
him
:
hereupon
God
(
according
to
Talion
law
)
rewardeth
man
,
as
man
rewarded
him
;
he
reiecteth
and
forsaketh
those
,
that
wilfully
reiect
and
forsake
him
.
In
Gods
decree
of
Reprobation
there
are
two
acts
;
the
former
is
negatiue
,
&
that
is
the
eternall
purpose
and
decree
of
God
,
not
to
shew
mercy
,
nor
giue
grace
as
hee
doth
to
the
elect
;
but
leaues
them
in
that
masse
of
sinne
,
and
most
wofull
estate
,
whereinto
all
men
(
in
Adam
)
are
promiscuously
fallen
.
Th'other
is
positiue
,
and
that
is
the
eternall
purpose
and
decree
of
God
,
to
inflict
that
euerlasting
punishment
vpon
them
,
which
is
most
iustly
deserued
,
by
that
sinne
into
which
they
wilfully
fall
,
and
in
which
they
still
abide
,
pursuing
sinne
,
or
committing
iniquitie
(
as
the
Apostle
speaketh
)
with
all
greedinesse
.
God
neither
reiecteth
,
nor
appointeth
any
to
death
and
destruction
,
without
their
owne
iust
deserts
,
&
dereliction
of
him
;
as
appeareth
by
that
speech
of
Dauid
to
Salomon
,
If
thou
forsake
him
(
meaning
the
Lord
)
hee
will
cast
thee
off
for
euer
.
1
Chron
.
28.9
.
Wee
first
forsake
the
Lord
,
and
then
doth
he
iustly
cast
vs
off
euermore
:
Obduratio
Dei
est
nolle
misereri
,
August
.
l.
1.
ad
Simpl
.
q
.
2.
as
Saint
Augustine
speaketh
:
Non
vt
irrogetur
aliquid
,
quo
homo
sit
deterior
,
sed
tantùm
quo
sit
melior
non
erogetur
.
Gods
hardening
of
man
,
is
his
not
shewing
mercy
on
man
:
not
that
God
doth
infuse
in
man
any
thing
to
make
him
worse
;
but
be
cause
hee
doth
not
bestow
vpon
man
,
that
which
may
make
him
better
.
Neither
will
God
retaine
such
in
grace
and
fauour
with
him
,
who
do
most
wickedly
&
wilfully
reiect
him
:
howsoeuer
the
corrupt
will
of
man
by
nature
,
can
affect
nothing
that
is
good
;
yet
God
doth
not
sanctifie
and
saue
men
,
without
the
willingnesse
of
their
owne
wills
:
mans
will
is
Gods
instrument
,
for
so
the
Lord
doth
ordinarily
vse
instruments
and
meanes
,
for
the
effecting
of
all
his
works
.
Pedissequa
voluntas
,
saith
Zanchius
:
the
will
of
man
it
is
the
hand-maid
of
the
Lord
.
Non
tollit
gratia
voluntatem
,
Aug.
Epist.
105
sed
ex
mala
mutatur
in
bonam
,
et
cùm
bonafuerit
,
adiuuatur
;
So
Augustine
.
The
grace
of
God
doth
not
abolish
the
will
of
man
,
but
from
euill
it
is
conuerted
to
good
,
and
being
good
,
it
is
helped
and
made
more
good
.
Againe
,
man
is
not
so
drawne
,
as
if
he
were
carried
by
violence
,
without
the
motion
of
the
heart
,
and
consent
of
the
will
;
but
is
so
inwardly
and
secretly
inclined
to
good
,
that
the
will
of
man
acteth
its
part
in
doing
good
.
Oh
take
heed
then
of
reiecting
or
forsaking
the
Lord
Almighty
,
either
by
distrusting
his
infallible
promises
,
or
by
transgressing
his
holy
Commandements
;
this
is
to
depart
wickedly
from
the
Lord
,
as
the
Psalmist
speaketh
.
It
was
the
complement
or
the
height
of
Cains
sinne
,
he
went
out
from
the
presence
of
the
Lord
.
Gen.
4.16
.
that
is
,
he
forsooke
the
protection
of
God
,
or
bereaued
himselfe
of
the
singular
fauour
of
God
,
and
exposed
himselfe
to
all
the
curses
of
the
Almightie
,
and
made
himselfe
,
and
all
his
succeeding
posteritie
,
most
lamentable
obiects
of
Gods
eternall
vengeance
.
And
so
God
vsually
sets
forth
remarkable
sinners
,
as
remarkable
spectacles
of
his
eternall
wrath
.
Lots
wife
for
her
inordinate
affecting
of
sinfull
Sodome
,
was
transformed
into
a
durable
statua
or
pillar
of
Salt
.
And
here
Ierusalem
,
for
her
great
sinnes
,
is
become
as
Ariel
,
as
a
bloody
Altar
,
or
as
a
strong
,
and
hatefull
Lyon
;
for
so
the
Lord
resolues
concerning
her
,
saying
,
it
shall
be
to
me
as
Ariel
.
And
now
for
a
final
conclusion
of
all
,
suffer
ye
this
once
the
word
of
exhortation
.
Wheras
our
sinnes
are
many
in
number
,
and
great
in
measure
,
nothing
inferiour
,
if
not
surpassing
the
manie
,
and
great
sinnes
of
Ierusalem
.
Although
for
some
time
limited
,
we
doe
,
and
may
enioy
the
vse
of
Gods
holy
Ordinances
,
and
manifolde
blessings
accompanying
the
same
.
Yet
do
not
securely
beguile
your
owne
selues
,
with
flattering
promises
of
much
ensuing
peace
and
prosperitie
:
but
know
assuredly
,
that
fearefull
woes
,
and
heauy
iudgements
may
,
and
shall
suddenly
pursue
and
ouertake
vs
,
vntill
we
be
vtterly
destroyed
.
And
for
as
much
as
the
Lord
hath
highly
exalted
vs
,
and
done
greater
things
for
vs
,
then
for
any
other
Nation
or
Kingdome
in
the
world
;
so
much
the
more
will
he
make
vs
open
spectacles
of
his
implacable
vengeance
.
Doubtlesse
the
Lord
Almightie
is
abundantly
prouided
with
sundry
kinds
of
iudgements
,
to
be
avenged
of
vs
:
he
hath
in
store
iudgements
Nationall
,
iudgements
Prouinciall
,
iudgements
Parochiall
,
and
iudgements
Domesticall
:
iudgements
for
all
men
in
generall
,
and
iudgements
for
euery
man
in
speciall
.
Wherefore
prepare
yee
to
your
Lord
and
God
,
by
true
faith
and
found
repentance
:
Let
vs
all
in
generall
,
and
euery
one
in
speciall
,
mourne
for
his
owne
speciall
sinnes
,
and
for
the
generall
sinns
of
the
Nation
,
in
which
we
liue
;
but
first
mourne
for
your
owne
sins
;
search
and
try
narrowly
,
and
particularly
your
owne
sinfull
waies
,
and
turne
againe
vnto
the
Lord
,
with
all
your
heart
,
and
with
all
your
soule
;
that
so
you
may
bee
a
meanes
to
auert
the
heauie
iudgements
of
God
from
your selues
,
and
from
the
people
amongst
whom
yee
liue
.
Which
that
wee
may
truely
and
seriously
performe
;
let
vs
all
ioyntly
,
Ezech
.
11.19
.
Iere
.
32.39
.
and
euery
one
seuerally
,
at
all
times
,
and
vpon
all
good
occasions
,
pray
earnestly
vnto
our
Lord
and
God
;
that
he
would
take
the
stony
heart
out
of
our
flesh
,
and
giue
vs
an
heart
of
flesh
;
that
he
would
giue
vs
all
one
heart
,
and
put
a
new
spirit
within
vs
;
that
hee
would
put
his
feare
into
our
hearts
,
that
wee
may
neuer
depart
from
him
;
that
we
may
walke
in
his
statutes
,
and
keepe
his
ordinances
,
and
doe
them
;
that
so
we
may
be
his
people
,
and
he
our
God
,
to
the
honour
and
praise
of
his
most
great
and
glorious
Name
,
and
the
vnspeakable
comfort
of
vs
his
people
in
Iesus
Christ
.
To
whom
with
God
the
Father
,
and
the
eternall
Spirit
,
be
all
praise
and
glory
for
euer
.
Amen
.
FINIS
.