Christ's
Submission
TO
HIS
FATHERS
WILL
.
LUKE
22.42
.
Neverthelesse
not
my
will
but
thine
be
done
.
ALl
Gods
works
are
justly
to
be
admired
,
but
above
them
all
the
worke
of
our
redemption
by
Iesus
Christ
is
wonderfull
:
herein
,
as
in
no
other
for
degree
,
the
wisdome
,
the
love
and
the
mercy
of
God
are
manifested
;
and
his
hatred
and
detestation
of
sinne
are
clearly
revealed
,
which
in
regard
of
his
positive
decree
could
not
be
removed
,
but
by
the
full
satisfaction
of
his
owne
dearest
sonne
,
who
for
our
sakes
like
the
shadow
in
the
diall
of
Ahaz
,
went
back
and
abased
himselfe
by
taking
our
nature
into
the
unity
of
his
person
,
that
we
might
be
reconciled
to
God
:
Nor
did
he
come
into
the
world
as
Adam
in
perfect
strength
and
beauty
,
but
in
the
flesh
of
a
poore
babe
and
a
crying
infant
,
he
was
coinfantiatus
homini
,
as
S.
Irenaeus
.
advers
.
haeres
.
l.
4.
c
.
75.
Irenaeus
speaks
elegantly
,
in
stead
of
a
Cradle
of
Ivory
,
he
was
laid
in
a
manger
,
and
for
robes
of
estate
,
he
was
swadled
in
poore
clouts
.
What
would
we
thinke
if
a
great
King
for
the
good
of
his
Subjects
should
become
a
beggar
?
But
it
is
a
greater
wonder
that
the
Sonne
of
God
should
take
our
nature
on
him
,
and
then
especially
when
we
were
traitors
to
God
:
For
betwixt
a
King
and
the
meanest
Subject
there
is
some
proportion
,
but
betwixt
the
Sonne
of
God
which
is
infinite
,
and
that
which
is
finite
,
Philosophers
say
there
is
none
;
A
prevalent
Oratour
he
should
be
accounted
which
could
intreat
a
King
of
the
least
Iland
in
the
world
to
leave
the
glory
of
his
kingdome
and
to
exchange
it
for
a
base
condition
,
and
yet
the
Lord
our
God
hath
changed
his
highest
estate
in
heaven
with
the
basest
here
on
earth
;
the
greatest
glory
with
the
greatest
infamy
,
the
place
which
hath
superiority
over
all
,
with
that
which
is
to
serve
all
.
Follow
him
further
and
you
shall
find
him
hungry
and
thirsty
,
faint
and
weary
:
You
shall
see
him
sweat
drops
of
bloud
,
his
flesh
torne
and
rent
for
us
,
and
you
shall
heare
him
crying
out
in
the
anguish
of
his
Spirit
,
My
God
,
my
God
why
hast
thou
forsaken
me
?
Looke
upon
our
Saviour
Christ
,
and
we
can
never
sufficiently
wonder
at
this
,
that
he
which
creates
all
things
,
should
be
made
a
creature
;
he
who
was
God
the
Word
,
should
not
be
able
to
speake
a
word
;
Ausber
.
in
Apocal
.
Centur
.
10.
c
.
4.
that
he
who
was
the
life
of
Angels
should
stand
in
need
of
milk
to
preserve
his
life
;
that
he
which
gives
strength
to
all
things
should
become
weake
himselfe
:
That
he
which
supports
the
whole
world
,
should
lie
in
his
mothers
lap
,
and
hang
upon
his
mothers
brest
,
that
he
which
watcheth
for
us
continually
,
yet
should
himselfe
stand
in
need
of
sleepe
:
a
wonder
it
is
that
he
should
be
subject
to
thee
,
to
whom
the
most
glorious
Angels
are
subject
,
Petr
.
Chrysolog
.
Ser
.
70.
that
he
should
be
fed
with
bread
that
feedes
all
:
That
his
actions
should
be
searched
unto
,
who
is
the
searcher
of
all
hearts
:
An
admirable
thing
that
he
who
was
the
impassible
God
should
voluntarily
submit
himselfe
to
torments
,
that
he
which
gives
life
should
loose
his
life
,
and
that
the
resurrection
of
all
men
should
be
buried
;
in
this
glasse
of
our
Saviour
we
may
see
and
runners
may
reade
how
displeasing
to
God
sin
is
.
1.
If
we
consider
how
dearly
his
Father
loved
him
.
2.
And
how
excellent
his
Person
was
,
the
astonishment
of
Angels
.
3.
And
how
bitter
his
passion
was
;
no
suffering
like
to
his
.
4.
And
how
holy
he
was
in
his
nature
,
and
in
all
his
actions
.
God
strikes
to
death
our
sinnes
thorough
the
body
and
the
soule
of
his
own
Sonne
,
who
gave
himselfe
a
ransome
to
purchase
the
freedome
of
slaves
,
yea
of
enemies
:
Wonder
at
this
worke
O
earth
,
and
be
amazed
at
it
O
ye
heavens
,
behold
a
true
ballance
to
weigh
sin
in
this
ballance
.
This
is
my
preface
which
agrees
well
to
the
Story
in
hand
,
I
will
now
by
the
assistance
of
our
good
God
,
and
your
accustomed
patience
,
enter
upon
the
text
,
the
summe
whereof
is
nothing
else
,
but
our
Saviour
Christs
renouncing
his
own
will
,
and
submitting
to
Gods
will
.
First
I
will
speake
of
the
meaning
of
the
words
.
1.
Not
my
will
]
A
doubt
I
know
will
arise
in
your
minds
,
Not
my
Will
.
how
Christ
should
pray
for
that
,
and
will
that
,
which
is
not
agreeable
to
the
will
of
his
Father
?
Touching
the
prayer
of
Christ
,
I
answer
that
he
was
heard
in
regard
of
the
conditions
of
his
prayer
,
Father
if
it
be
possible
let
this
cup
passe
,
and
if
it
be
thy
will
;
but
he
was
not
heard
in
regard
of
his
prayer
absolutely
considered
,
without
limitations
;
and
touching
the
will
of
Christ
,
this
is
not
meant
of
the
will
of
Christ
as
God
,
for
so
it
is
all
one
with
the
will
of
his
Father
,
but
it
is
meant
of
the
will
of
Christ
as
man
:
The
Schoole-men
have
a
fit
distinction
to
resolve
this
scruple
:
there
is
,
voluntas
rationis
,
Lombar
.
lib
.
3.
Se●t
.
dist
.
17.
and
voluntas
sensualitatis
,
conceive
the
meaning
thus
:
Our
Saviour
Christ
when
he
considered
death
,
as
simply
death
,
and
accompanied
with
the
wrath
of
God
,
so
did
he
with
a
sudden
wish
of
humane
harmelesse
infirmity
shun
it
;
but
when
he
considered
death
advisedly
with
the
concurrent
circumstances
,
as
willed
of
God
,
and
as
the
price
of
the
redemption
for
the
elect
,
so
did
grace
subordinate
nature
to
it selfe
instantly
,
as
to
a
greater
good
;
it
is
good
for
the
creature
to
live
,
nature
teacheth
this
principle
;
but
it
is
better
to
obey
Gods
will
by
suffering
according
to
his
will
:
this
is
voluntas
rationis
,
and
thus
did
he
immediately
subject
his
humane
affection
,
to
the
divine
disposition
,
saying
,
Not
my
will
,
but
thy
will
be
done
.
For
the
better
understanding
of
Gods
will
,
Thy
will
.
it
will
not
be
amisse
to
premise
and
unfold
the
distinction
of
the
will
of
God
which
is
so
triviall
in
the
Schools
.
There
is
voluntas
beneplaciti
,
or
{αβγδ}
,
Walaeus
contra
Corvinum
,
●
.
144.
Mat
.
11.26
.
the
will
of
Gods
good
pleasure
,
the
inward
decree
of
Gods
will
,
{αβγδ}
signifies
not
alwaies
Gods
love
:
for
Gods
will
was
to
reprobate
some
men
,
and
to
hide
the
mysteries
of
the
Gospell
from
them
,
but
it
notes
out
the
rectitude
of
his
counsell
:
and
there
is
also
,
voluntas
signi
,
the
will
of
the
signe
;
the
first
is
properly
Gods
will
alwaies
.
The
second
is
his
will
metaphorically
;
but
when
it
fals
in
with
the
will
of
Gods
good
pleasure
,
and
it
is
ascribed
to
God
for
no
other
end
,
but
even
humanum
dicere
,
for
our
infirmity
:
God
speaks
with
us
in
our
owne
language
and
termes
,
to
worke
the
better
on
us
;
because
those
actions
which
proceeding
from
us
are
signes
indeed
,
that
we
doe
truely
will
such
actions
,
such
things
,
therefore
are
they
said
by
a
Metaphor
or
borrowed
terme
to
be
also
the
will
of
God
,
when
all
of
them
,
to
speake
properly
,
are
not
Gods
will
.
Now
this
will
of
the
signe
is
a
temporall
action
,
or
thing
which
in
us
usually
is
a
signe
,
token
or
argument
that
we
doe
will
that
which
hath
this
signe
attending
it
.
The
Schoole-men
commonly
doe
reckon
up
five
,
and
some
others
which
have
more
narrowly
sifted
the
point
have
added
a
sixth
.
1.
First
,
commanding
a
thing
to
be
done
;
when
a
Master
commands
his
servant
,
this
is
a
signe
that
his
Masters
will
is
that
such
a
service
should
be
done
.
2.
Secondly
,
't
is
a
signe
also
of
his
will
when
he
gives
advice
and
counsell
,
yea
and
perswades
to
doe
a
thing
by
weighty
reasons
.
3.
Thirdly
,
forbidding
a
thing
to
be
done
and
using
motives
against
the
doing
of
it
.
All
these
three
are
usually
done
by
Ministers
in
the
Lords
name
to
all
their
charge
:
and
yet
in
regard
of
God
we
cannot
inferre
from
hence
that
God
doth
will
them
in
truth
to
every
particular
person
in
our
Congregations
.
True
it
is
that
if
a
reprobate
should
doe
that
necessary
duty
as
he
ought
,
to
which
he
is
exhorted
,
and
shun
those
sinnes
,
because
they
offend
a
gracious
God
,
from
which
he
is
dehorted
,
this
obedience
would
be
acceptable
to
God
and
rewarded
too
;
this
for
distinction
sake
,
Divines
call
{αβγδ}
and
not
{αβγδ}
.
For
whatsoever
God
wils
thus
,
that
shall
be
most
certainly
effected
;
is
not
our
God
in
heaven
,
and
doth
he
not
whatsoever
he
will
?
His
will
is
infinite
and
cannot
be
over-mastered
,
not
this
resisted
.
4.
Fourthly
,
our
permitting
sinne
and
suffering
it
to
be
done
,
when
we
could
hinder
it
,
is
a
signe
that
we
doe
will
and
like
sin
,
and
sinnes
so
permitted
by
us
shall
be
added
to
our
owne
score
of
sins
,
but
it
is
not
so
in
God
,
who
is
not
bound
to
hinder
sin
,
and
though
his
will
be
to
permit
it
,
yet
doth
his
will
loath
and
hate
sin
committed
.
5.
Estius
.
in
l.
1.
distin
.
45.
s
.
7.
Estius
addes
a
previous
disposition
and
preparation
to
doe
a
thing
,
which
is
a
fore-running
signe
that
we
will
do
it
.
To
draw
a
sword
against
an
enemy
is
a
signe
that
we
will
fight
,
that
Abraham
stretched
out
his
hand
,
was
a
signe
that
he
truly
intended
to
kill
his
sonne
Isaac
,
we
commonly
say
,
such
a
man
will
decay
,
such
a
house
will
fall
,
because
they
are
in
the
next
disposition
and
preparation
to
decay
and
fall
;
thus
it
is
with
men
;
but
we
cannot
alwaies
argue
from
such
fore-going
signes
,
that
Gods
will
was
truly
to
effect
what
was
signified
by
them
;
Exod
.
32.
This
is
cleare
in
the
case
of
the
Israelites
and
Ninivites
,
whom
the
Lord
threatned
to
destroy
,
Chrysost
.
Homil
.
55
ad
pop
.
Antioch
.
we
may
rather
conclude
as
St
Chrysostome
doth
excellently
speake
,
They
had
been
destroyed
,
if
the
Lord
had
not
threatned
to
destroy
them
,
the
message
of
(
a
conditionall
)
destruction
was
a
means
to
make
void
the
very
message
it selfe
of
destruction
.
And
here
by
the
way
you
may
take
notice
of
the
weaknes
of
the
Arminians
objection
against
our
doctrine
of
predestination
and
free
will
as
delivered
by
our
Church
:
if
there
was
such
a
peremptory
reprobation
(
say
they
)
without
prevision
of
finall
impenitency
,
if
we
have
no
power
to
receive
grace
tendered
to
us
in
the
ordinances
,
then
God
doth
but
delude
and
mocke
us
,
perswading
us
to
beleeve
and
repent
,
when
we
have
no
will
at
all
to
beleeve
or
repent
.
This
doctrine
(
say
they
)
doth
deeply
charge
the
Lord
with
hypocrisie
and
dissimulation
,
and
consequently
it
is
to
be
rejected
.
And
truly
thrice
damned
be
that
doctrine
that
directly
casteth
the
least
aspersion
,
much
more
such
foule
an
attainter
on
our
most
pure
and
most
holy
God
blessed
for
ever
.
First
,
by
this
which
you
have
heard
it
evidently
appeareth
and
that
also
by
the
concurrent
suffrages
of
the
most
acute
Schoolemen
,
that
neither
commands
nor
perswasions
are
evident
arguments
of
Gods
good-will
and
pleasure
;
when
we
say
God
wils
any
thing
by
the
will
of
his
precept
,
or
by
his
revealed
will
and
not
will
it
by
the
will
of
his
decree
or
good
pleasure
,
it
is
in
effect
thus
much
,
that
God
commands
men
to
doe
that
which
for
just
causes
he
will
not
give
them
grace
to
doe
,
but
suffers
them
to
do
the
contrary
,
and
in
his
wisdome
and
power
ordering
their
sins
to
his
owne
glory
.
So
that
there
is
no
contradiction
betwixt
these
two
,
but
take
them
in
their
true
meaning
according
to
these
different
respects
,
and
they
well
accord
together
.
2.
Exod
.
3.19
.
Secondly
,
We
have
a
ruled
case
in
Gods
booke
,
touching
Pharaoh
,
Moses
was
sent
unto
him
in
the
name
of
the
Lord
,
and
yet
the
Lord
told
him
before
he
was
sent
,
That
he
would
not
let
Israel
goe
out
of
his
Land
.
Must
Moses
therefore
forbeare
to
speake
to
Pharaoh
in
the
name
of
the
Lord
?
Or
did
the
Lord
mock
Pharaeh
to
speak
unto
him
to
that
purpose
?
Let
them
answer
this
and
they
may
see
that
they
have
answered
themselves
.
3.
Thirdly
and
directly
,
I
answer
thus
,
he
is
said
to
mocke
and
to
delude
one
,
which
makes
a
shew
to
doe
that
,
which
he
hath
no
intent
to
doe
,
if
his
offer
was
accepted
,
thus
God
never
deals
with
any
man
;
that
which
he
commands
them
to
do
,
it
is
their
duty
to
doe
:
True
it
is
they
cannot
doe
that
which
is
commanded
,
but
they
may
blame
themselves
,
and
God
is
not
bound
to
set
up
these
bankrupts
againe
,
and
give
them
a
new
supply
of
sufficiency
to
do
that
which
is
commanded
,
which
if
they
could
do
(
as
I
said
before
)
God
would
accept
of
their
service
and
reward
them
for
it
;
it
is
not
just
,
not
equall
that
God
should
change
his
righteous
law
,
and
fit
it
to
mans
corruption
:
but
great
reason
there
is
,
that
our
hearts
like
crooked
timber
,
should
be
framed
according
to
the
rule
of
Gods
most
holy
law
.
6.
Sixthly
,
the
doing
of
an
outward
worke
is
a
signe
of
the
inward
will
,
and
in
this
all
agree
,
that
whatsoever
God
doth
,
that
he
truly
and
properly
wils
,
and
we
may
infallibly
from
Gods
outward
worke
as
from
an
effect
,
assure
our selves
that
it
is
Gods
will
it
should
be
so
:
Certainly
and
alwaies
the
will
of
the
signe
,
and
the
will
of
Gods
good
pleasure
are
coincident
,
doe
meet
together
saith
Thomas
.
Now
Gods
will
here
was
the
will
of
Gods
good
pleasure
:
Aquin
.
1.
p.
q
.
19
Art.
12.
and
this
will
was
not
secret
and
unknowne
to
our
Saviour
that
he
should
die
for
man
,
but
manifestly
knowne
unto
him
,
and
therefore
albeit
this
was
a
bitter
cup
to
drinke
,
yet
being
Gods
will
that
he
should
drinke
it
,
he
submitted
to
it
.
Hence
I
doe
observe
,
We
ought
to
conforme
our
wils
in
case
of
all
crosses
and
death
it selfe
to
the
holy
revealed
will
of
God
.
When
God
reveales
his
will
to
us
by
any
crosse
,
by
any
outward
event
on
our selves
or
others
:
The
outward
worke
is
a
booke
written
in
great
text
letters
what
is
Gods
good
pleasure
towards
our selves
or
others
;
so
long
as
Gods
will
is
secret
,
't
is
not
necessary
we
should
conforme
our
wils
to
his
,
but
we
may
in
some
cases
laudably
,
nay
we
must
differ
from
this
will
of
God
,
August
.
Enchirid
.
c
.
101.
as
St
Austin
teacheth
us
in
the
example
of
a
sonne
,
holily
wishing
and
praying
that
his
father
might
live
,
when
Gods
will
is
that
he
should
die
,
and
ungodly
wishing
that
he
might
die
,
when
Gods
will
is
that
his
father
should
die
:
but
when
once
the
will
of
God
is
made
knowne
to
us
by
the
event
,
or
otherwise
,
as
here
it
was
to
our
Saviour
,
then
must
we
say
,
Not
my
will
,
but
thy
will
O
God
be
done
.
Requisite
it
is
before
I
proceed
further
,
because
this
doctrine
is
built
upon
a
particular
example
,
to
shew
when
we
can
from
thence
warrantably
deduce
a
true
instruction
generall
to
all
:
to
raise
a
point
alwaies
as
belonging
to
all
,
from
the
particular
practise
of
our
Saviour
Christ
is
to
build
on
the
sands
,
I
mean
without
a
good
foundation
to
that
purpose
.
We
must
consider
Christ
as
man
and
as
Mediatour
.
As
God
we
ought
not
to
attempt
the
imitation
of
our
Saviour
Christ
in
workes
miraculous
,
as
raising
the
dead
,
&c.
Canier
.
Panstrat
Tom
.
3
l.
19.
c
.
7.
nor
can
we
in
his
workes
of
mediation
,
satisfying
the
wrath
of
God
by
his
sufferings
,
dispensing
the
Spirit
,
governing
the
Church
;
Joh
.
13.
yea
when
Christ
is
to
be
followed
by
us
,
we
must
distinguish
betwixt
the
individuall
fact
of
our
Saviour
,
and
the
reason
of
it
,
our
Saviour
gave
us
an
example
to
wash
Disciples
feet
,
as
he
did
,
which
binds
us
not
to
that
particular
of
washing
:
but
to
acts
of
humility
and
curtesie
one
towards
another
;
nor
are
we
bound
to
the
circumstance
of
time
and
place
to
preach
in
Judea
,
and
to
baptize
in
Jordane
,
as
some
have
superstitiously
done
;
nor
are
we
to
follow
Christ
in
his
naturall
actions
,
as
eating
and
drinking
,
but
so
farre
forth
as
they
are
cloathed
with
morality
.
We
ought
to
follow
him
in
his
temperance
and
moderation
in
them
both
.
But
now
in
such
things
which
our
Saviour
Christ
did
,
which
do
appertain
to
all
men
as
a
duty
to
doe
,
we
must
propose
our
Saviour
as
a
pattern
of
imitation
;
he
is
as
a
looking-glasse
,
wherein
we
may
see
how
to
order
and
governe
our selves
,
he
is
a
true
guide
and
leads
us
both
by
his
heavenly
doctrine
and
example
to
life
everlasting
.
And
this
is
agreeable
to
the
point
in
hand
,
it
belongs
to
us
as
it
did
to
Christ
,
to
submit
our
wils
to
the
will
of
God
,
nor
can
any
man
looke
to
have
Christ
his
Saviour
,
except
he
make
him
his
sampler
.
Well
then
,
as
by
our
active
obedience
,
we
are
to
labour
that
our
doings
may
be
pleasing
to
God
:
so
in
regard
of
passive
obedience
,
we
must
indeavour
that
what
God
inflicteth
on
us
may
be
pleasing
to
us
:
This
doth
the
Lord
require
in
that
excellent
phrase
to
accept
of
the
punishment
of
our
iniquity
,
Levit
26.41
.
Mat
26.24
.
the
originall
is
,
{αβγδ}
which
the
Septuagints
doe
translate
by
the
word
{αβγδ}
,
to
be
well
pleased
with
them
,
and
as
our
Saviour
Christ
exhorteth
,
to
take
up
our
crosse
.
Let
us
lay
all
we
have
downe
at
the
feet
of
our
God
,
and
let
us
be
contented
that
he
should
dispose
of
our
health
,
of
our
wealth
,
of
our
lives
,
and
of
all
that
doth
belong
unto
us
.
Our
soules
must
stand
like
Elijah
in
the
mouth
of
of
the
Cave
,
ready
to
come
out
,
when
God
shall
call
us
,
and
with
Abraham
at
the
doore
of
his
tent
,
ready
to
entertain
death
,
or
any
evill
which
God
shall
fend
.
Neither
doth
this
doctrine
take
away
all
passion
for
our
owne
misery
,
or
compassion
for
the
misery
of
others
;
for
we
must
look
upon
these
evils
with
a
double
aspect
,
Exod
.
14.20
.
which
are
like
the
cloud
that
went
with
the
Israelites
,
blacke
to
the
Egyptians
,
but
light
to
Gods
people
:
Consider
them
as
they
are
simply
evils
,
and
such
evils
as
doe
deprive
us
of
Gods
good
blessings
;
take
instance
in
sicknesse
,
as
it
deprives
us
of
health
,
and
the
death
of
our
friends
,
as
it
deprives
us
of
the
life
of
our
friends
,
and
the
comforts
we
received
from
them
.
Yea
moreover
,
consider
them
as
they
are
the
prints
of
Gods
displeasure
,
Azor
.
Instit
.
Moral
l.
2.
par.
1
and
in
these
respects
we
may
,
nay
I
fay
more
,
we
ought
to
grieve
for
evils
,
but
now
consider
them
as
Gods
works
,
and
such
as
doe
proceed
from
his
most
holy
will
,
and
as
they
are
by
his
infinite
wisdome
directed
to
just
and
holy
ends
,
in
these
respects
we
ought
to
be
well
pleased
and
contented
with
them
:
These
workes
are
then
like
to
those
double
faced
pictures
,
looke
on
them
one
way
,
and
you
shall
behold
an
ugly
visage
,
but
change
your
posture
and
looke
on
the
other
side
,
and
you
shall
fee
a
beautifull
person
:
and
as
Luther
saith
,
Looke
up
to
God
,
and
we
have
wherein
to
rejoyce
,
but
looke
into
our selves
and
we
have
cause
to
mourne
:
therefore
let
there
be
joy
in
mourning
,
Luther
.
Tom
.
1.
fol.
39.
and
mourning
in
joy
,
Gaudium
in
abscondito
,
luctus
in
cognito
.
The
point
in
hand
is
clearly
proved
by
Scripture
:
holy
Job
,
when
one
sad
Messenger
trod
on
the
heeles
of
another
,
as
one
wave
in
the
tempestuous
Sea
follows
another
,
Job
1.21
.
reverently
submitted
and
piously
acknowledged
,
The
Lord
hath
given
and
the
Lord
hath
taken
away
,
blessed
be
the
name
of
the
Lord
.
When
old
Eli
heard
from
young
Samuel
the
fearefull
judgements
which
God
would
send
upon
his
family
,
he
replied
piously
,
It
is
the
Lord
,
1
Sam
.
3.18
.
let
him
doe
what
is
good
in
his
eyes
.
When
David
fled
from
Absolom
his
most
unnaturall
sonne
,
he
said
thus
,
If
the
Lord
thus
say
,
behold
I
have
no
delight
in
thee
,
loe
here
am
I
,
2
Sam
.
15
,
26.
let
him
doe
to
me
what
seemeth
good
to
him
.
If
the
Lord
will
have
me
to
be
driven
from
my
kingdome
,
and
my
sonne
who
is
a
tyrant
and
murtherer
of
his
brother
,
a
paricide
(
in
intention
and
endeavour
)
injurious
and
furious
to
raigne
in
my
stead
,
I
am
content
,
Chrysost
.
Hom.
3.
in
Mat
.
and
doe
thanke
him
for
innumerable
afflictions
,
wherewith
he
hath
chastised
me
;
many
which
have
not
the
lest
part
of
Davids
vertues
,
when
they
are
crossed
,
fear
not
to
wound
themselves
with
a
thousand
blasphemies
,
but
David
did
not
so
,
he
referrs
himselfe
and
his
cause
to
God
,
Let
him
doe
what
is
good
in
his
eyes
.
O
most
notable
practise
of
a
distressed
King
to
be
highly
commended
and
imitated
of
every
good
Christian
in
his
distresse
.
Be
alwaies
thinking
thus
,
and
saying
thus
,
let
the
Lord
doe
to
me
what
is
good
in
his
eyes
.
This
was
also
the
mind
of
godly
Hezekiah
,
when
he
received
a
message
from
the
Lord
,
that
the
Babylonians
should
be
masters
of
all
his
treasure
,
and
that
they
should
leade
his
children
captive
into
Babylon
:
Did
he
fret
?
Was
he
discontented
?
Was
he
cast
downe
with
sorrow
?
No
verily
,
he
meekly
submitted
himselfe
to
the
Lord
,
saying
,
Good
is
the
word
of
the
Lord
.
2
King
.
20.19
.
The
Saints
in
the
Acts
of
the
Apostles
will
freely
give
us
their
suffrage
,
for
they
understanding
that
St
Paul
had
a
resolute
purpose
to
goe
to
Jerusalem
,
albeit
they
did
certainly
know
that
there
be
should
suffer
much
for
the
name
of
the
Lord
Iesus
,
ceased
further
to
trouble
him
by
their
intreaties
,
using
this
golden
sentence
,
Act.
21.14
.
The
will
of
the
Lord
be
done
.
These
are
faire
torches
to
shine
before
us
,
and
may
serve
as
the
fiery
pillar
to
the
Israelites
to
illighten
,
direct
and
comfort
us
in
all
our
miseries
.
Aug.
de
Symbolo
ad
Cat
.
S.
Austin
saith
excellently
,
As
it
pleaseth
the
Lord
,
so
come
things
to
passe
;
because
it
pleaseth
him
,
let
it
please
me
too
;
that
which
pleaseth
our
good
God
,
let
it
not
displease
his
unworthy
servants
;
that
which
pleaseth
the
Physitian
,
let
it
not
displease
the
sick
Patient
.
And
that
wee
may
stand
alwaies
thus
affected
with
the
Lords
doings
,
let
us
weigh
these
reasons
,
and
they
will
prevaile
.
First
,
because
all
crosses
doe
befall
us
,
as
the
Disciples
said
in
the
Acts
of
the
Apostles
,
by
the
will
of
God
,
and
the
will
of
God
made
knowne
unto
us
is
the
rule
and
law
of
all
created
wils
,
insomuch
that
Luther
commends
this
saying
of
D.
Duther
.
Ress
ad
Prierat
.
ad
40.
Chrys
Homil
.
26.
in
Genes
.
Gen.
8.13
.
Zanch
.
de
natura
Deil
3.
c
.
4.
q
.
12.
John
Thaulerus
,
as
most
true
and
theologicissimum
,
if
heaven
was
open
before
thee
,
yet
oughtest
thou
not
to
enter
into
it
,
till
thou
hadst
learned
it
was
the
will
of
God
,
thou
shouldest
enter
;
This
may
be
collected
from
the
practise
of
upright
Noah
,
albeit
he
had
been
many
moneths
together
in
the
Arke
as
an
intolerable
prison
destitute
of
fresh
aire
,
yet
would
not
he
when
the
waters
were
dried
up
,
go
out
of
the
Arke
,
till
God
commanded
him
.
The
will
of
God
is
an
unerring
guide
,
which
we
may
safely
follow
;
for
Gods
working
will
is
alwaies
most
holy
and
just
,
neither
can
God
will
any
thing
effectually
,
but
it
is
therefore
good
,
because
God
doth
will
it
.
Nor
are
we
thus
to
conforme
when
we
can
see
a
cause
,
but
we
ought
so
to
doe
,
when
we
can
see
no
reason
of
Gods
actions
;
when
we
cannot
fully
comprehend
,
we
cannot
justly
reprehend
them
;
't
is
true
and
knowne
by
experience
,
that
when
an
unskilfull
man
comes
into
an
Artificers
shop
which
is
skilfull
and
expert
in
his
trade
,
August
.
in
Psa
.
148.
he
is
ready
to
find
faults
;
but
a
wise
man
will
not
doe
so
;
he
will
say
the
Artificer
knows
the
reason
of
all
his
actions
,
though
I
doe
not
,
and
if
a
cunning
and
wise
trades-man
makes
nothing
in
vaine
;
can
we
with
any
shew
of
reason
thinke
(
't
is
S.
Austins
inference
)
that
God
doth
any
thing
without
cause
?
Surely
we
cannot
,
we
ought
not
I
am
sure
.
Secondly
,
it
is
the
property
of
true
friends
to
will
and
nill
the
same
things
:
Jam
.
1.23
.
if
we
be
the
friends
of
God
,
as
it
was
Abrahams
honour
so
to
be
stiled
,
and
as
we
desire
to
be
reputed
,
our
hearts
will
be
conformable
to
Gods
heart
;
as
the
Lords
heart
is
in
any
businesse
affected
:
our
hearts
too
will
in
some
measure
be
disposed
to
affect
the
same
;
where
there
is
betwixt
husband
and
wife
true
conjugall
love
and
friendship
,
the
inferiour
will
yeeld
against
particular
inclination
to
the
superiour
;
it
must
be
so
,
saith
the
wife
,
my
husband
will
have
it
so
,
and
my
desire
must
be
subject
to
his
.
We
may
learne
this
from
carnall
friends
,
which
knit
fast
their
affections
by
furthering
the
earnall
desire
of
their
lovers
,
2
Sam
.
13.5
.
as
Jonadab
did
Ammons
the
Kings
sonne
,
and
Subjects
will
usually
doe
such
things
which
will
please
their
Soveraignes
,
2
Sam
.
3.36
.
what
pleased
King
David
,
pleased
all
his
people
.
If
amongst
men
that
is
the
most
firme
,
true
and
indissoluble
friendship
which
doth
arise
from
similitude
of
manners
,
then
must
we
carefully
indeavour
,
if
we
would
be
counted
the
friends
of
God
,
not
to
dislike
in
any
thing
what
our
good
Lord
doth
like
;
if
we
are
inflamed
with
the
fire
of
his
love
,
then
will
wee
like
and
approve
whatsoever
the
Lord
our
God
doth
like
and
approve
;
1
Sam
.
16.1
.
and
if
we
dislike
his
actions
,
the
Lord
may
checke
us
as
he
did
Samuel
,
how
long
wilt
thou
mourne
for
Saul
,
seeing
I
have
rejected
him
from
raigning
over
Israel
?
As
if
he
should
have
said
,
doth
my
will
so
displease
thee
,
that
thou
preferrest
a
sinfull
man
before
my
pleasure
?
Thirdly
,
I
reason
thus
;
That
which
we
pray
to
God
for
that
we
might
doe
,
that
must
we
labour
to
put
in
practise
,
or
else
we
pray
in
vaine
,
and
our
hearts
and
our
tongues
are
strangers
in
our
petitions
.
Now
this
is
the
summe
of
the
third
Petition
of
the
Lords
prayer
,
in
respect
of
passive
obedience
,
Thy
will
be
done
on
tarth
.
Simply
to
suffer
is
not
to
doe
the
will
of
God
,
but
the
vigour
and
acting
of
our
graces
in
our
sufferings
,
makes
us
to
be
acceptable
to
God
,
and
makes
them
to
be
comfortable
and
profitable
for
our selves
;
't
is
undoubtedly
true
:
we
must
rather
approve
Gods
will
,
then
what
our
reason
will
suggest
.
Why
not
?
we
cannot
be
ignorant
that
the
Lord
hath
all
good
things
in
store
for
his
children
;
if
they
want
what
their
hearts
desire
,
it
is
not
for
want
of
good
will
in
God
,
but
because
it
is
best
for
them
to
want
it
.
Now
if
we
doe
not
thus
,
what
follows
?
We
preferre
our
owne
wils
which
are
corrupt
before
Gods
will
which
is
most
pure
,
and
we
are
like
to
Absalom
:
2
Sam
.
15.34
.
Thy
matter
is
good
(
saith
he
)
and
O
that
I
was
made
judge
in
the
land
,
I
would
doe
every
man
justice
,
and
in
effect
(
with
reverence
be
it
spoken
)
we
thus
do
say
,
if
I
had
been
God
.
I
rather
would
have
done
thus
,
I
would
not
in
diverse
particulars
have
done
as
God
hath
done
.
Such
desperate
speeches
were
uttered
by
Alphonso
the
10h
.
Spanish
History
l.
12.
king
of
Castile
,
which
very
thought
cannot
,
much
lesse
can
such
impious
words
be
excused
from
blasphemy
.
Joseph
we
know
at
first
was
displeased
with
his
Father
for
laying
his
right
hand
on
Ephraim
,
Gen.
18.17
.
and
his
left
hand
on
Manasseh
his
eldest
sonne
;
where
God
layes
the
right
hand
we
wish
for
the
left
,
and
where
he
layeth
his
left
hand
,
we
are
displeased
that
he
layeth
not
on
his
right
hand
there
;
have
not
we
in
this
forgotten
our
prayer
,
thy
will
be
done
.
Such
as
will
not
resigne
themselves
to
Gods
will
,
are
,
as
it
were
,
Gods
counsellours
,
nay
controlers
,
saying
,
thus
might
God
have
done
better
,
else
why
doe
we
not
submit
to
him
?
Is
not
this
malapert
saucinesse
against
our
great
God
,
at
least
unadvised
ignorance
in
no
case
to
be
excused
?
Fourthly
,
that
which
we
receive
purely
from
Gods
will
is
most
acceptable
to
him
,
provided
that
we
receive
it
chearfully
and
for
love
of
his
holy
will
,
where
there
is
the
least
of
our
owne
wils
,
there
is
most
of
Gods
pleasure
,
and
the
simple
and
pure
acceptance
of
Gods
will
,
makes
our
grace
most
excellent
,
and
our
persons
more
accepted
and
rewarded
of
God
;
it
is
better
without
comparison
to
doe
all
we
doe
in
reference
to
Gods
will
,
which
containes
all
perfections
in
it
,
then
for
any
other
end
;
for
every
worke
takes
it
's
goodnesse
from
the
end
for
which
it
is
done
,
having
in
it selfe
no
more
goodnesse
then
it
receiveth
from
the
end
,
so
that
if
it
be
done
for
some
end
that
is
base
,
the
worke
it selfe
,
though
for
the
outward
matter
it
be
glorious
,
is
base
:
if
the
end
be
high
,
the
worke
is
high
,
if
it
be
higher
and
better
,
the
worke
is
higher
and
better
;
a
higher
and
better
motive
we
cannot
have
then
the
will
of
God
,
nor
any
like
unto
it
;
for
that
is
immediately
God
himselfe
,
which
is
the
soveraigne
good
;
a
man
may
submit
for
many
ends
,
viz.
to
extenuate
vice
,
to
attaine
unto
vertue
,
to
avoid
hell
,
and
to
attaine
heaven
,
to
imitate
our
Saviours
example
;
all
which
are
good
,
though
some
of
them
are
better
then
others
,
but
to
submit
,
because
it
is
Gods
will
is
farre
more
excellent
then
all
the
rest
,
which
have
their
end
and
object
only
on
the
creature
directly
,
but
indirectly
on
the
Creatour
.
It
was
very
commendable
in
the
young
sonne
of
Mustapha
,
being
educated
at
Prusias
,
and
an
Eunuch
being
sent
to
dispatch
him
out
of
the
way
,
and
this
being
told
unto
him
,
Busbequ
.
Legation
.
Turcicas
lib
.
Epist.
1.
p.
63.
that
hee
was
commanded
by
the
Emperour
to
be
put
to
death
,
the
child
answered
,
Ex
disciplina
Gentis
,
that
hee
did
not
receive
this
as
a
commandement
of
the
Emperour
,
but
as
a
commandement
of
God
himselfe
,
and
so
offers
his
necke
to
the
butcher
:
and
if
Mahumetans
doe
this
,
should
not
Christians
much
more
submit
to
the
Lord
of
all
the
world
?
The
last
reason
shall
be
this
,
that
which
we
know
,
when
we
are
perfected
as
we
should
be
,
when
our
wils
shall
be
thoroughly
compleat
,
we
shall
then
cordially
will
with
all
our
hearts
,
that
ought
we
now
to
approve
,
what
lies
in
our
power
:
We
are
not
in
this
our
pilgrimage
purged
from
all
drosse
and
corruption
,
yet
ought
we
to
strive
now
,
as
S.
Paul
did
unto
perfection
;
Phil
.
3.14
.
we
ought
to
endeavour
now
to
conforme
our
wils
to
the
wils
of
the
blessed
Saints
and
Angels
in
heaven
.
This
is
an
undoubted
truth
,
but
we
know-that
when
we
shall
be
blessed
and
happy
with
Christ
in
his
kingdome
,
when
we
shall
know
no
man
according
to
the
flesh
,
that
we
shall
then
both
will
and
like
whatsoever
our
Lord
and
God
willeth
and
liketh
:
we
shall
feeke
nothing
,
intend
nothing
,
desire
nothing
,
but
Gods
will
to
be
done
,
Beatus
dies
ille
,
Potrus
Chrysolog
.
Serm
.
68.
happy
is
that
day
which
joyneth
and
equalleth
the
wils
of
those
that
are
earthly
to
those
which
are
heavenly
;
that
there
should
be
one
and
the
same
will
betwixt
different
substances
;
this
is
faithfull
peace
,
unshaken
concord
,
perseverant
grace
,
when
according
to
the
order
of
the
Lord
our
only
God
,
The
Family
which
is
diverse
in
nature
is
one
in
will
,
(
saith
S.
Chrysologus
.
)
When
we
are
in
heaven
we
shall
like
whatsoever
the
Lord
liketh
,
even
the
damnation
of
all
impenitent
sinners
,
were
they
in
this
life
our
nearest
friends
or
most
intimate
acquaintance
.
Luther
.
Tesseradecas
cens
prolaborant
Spect
.
seu
cap
4.
This
is
no
new
point
or
strange
divinitie
;
For
hell
it selfe
(
saith
Luther
)
is
full
of
God
,
and
the
chiefe
good
,
no
lesse
then
heaven
,
for
the
justice
of
God
which
shines
forth
in
the
damnation
of
the
wicked
,
is
God
himselfe
,
and
God
is
the
chiefest
good
,
and
therefore
as
his
mercie
,
so
his
justice
and
mercy
are
highly
to
be
loved
and
praised
.
Whence
it
follows
by
necessary
inference
that
we
ought
now
in
this
life
to
approve
all
Gods
works
.
Why
should
we
not
?
Is
there
not
the
like
reason
founded
on
the
eternall
law
?
Or
have
Saints
in
heaven
another
rule
to
walke
by
,
which
appertaine
not
to
men
which
live
on
earth
?
No
such
matter
.
Nay
this
supposition
is
more
then
any
temporall
evill
,
If
God
should
reveale
to
the
Church
the
reprobation
of
a
sinner
,
August
lib
.
21.
de
civit
.
Dei
.
c
.
24.
the
Church
ought
no
more
to
pray
that
such
a
man
might
be
saved
,
then
they
are
allowed
to
pray
for
the
salvation
of
devils
and
of
damned
spirits
(
saith
S.
Austin
)
to
whom
our
charitie
extendeth
not
,
as
being
uncapable
of
beatificall
vision
.
Hence
it
followeth
that
the
doctrine
of
Durandus
and
some
other
Popish
Divines
is
false
and
erroneous
;
Use
1.
of
Refu
.
they
hold
that
a
man
is
not
bound
in
his
crosses
to
conforme
his
will
to
Gods
will
,
but
it
is
enough
(
they
say
)
for
him
to
be
patient
when
he
is
crossed
,
and
that
his
will
is
not
contrary
to
the
will
of
his
Creatour
,
though
it
be
not
conformable
to
it
.
And
in
this
case
I
wish
we
could
goe
thus
farre
,
though
in
dutie
we
ought
to
goe
farther
then
so
.
They
say
a
man
is
not
bound
to
wish
for
miseries
and
to
love
them
.
True
,
a
man
ought
not
absolutely
to
wish
for
future
evils
,
and
indiscreetly
to
pull
them
on
his
own
head
,
because
he
knows
not
what
future
contingencies
shall
be
,
and
if
he
did
know
,
yet
he
knows
that
Gods
will
is
that
he
should
not
draw
them
on
himself
,
but
to
carry
himselfe
when
they
are
sent
of
God
,
as
a
Christian
ought
to
doe
.
They
object
againe
,
if
we
ought
to
conforme
our
wils
to
the
will
of
God
,
then
ought
we
neither
to
resist
enemies
invading
us
,
nor
prevent
diseases
growing
upon
us
,
nor
quench
a
fire
consuming
us
.
I
denie
the
consequence
,
such
absurdities
follow
not
from
any
thing
I
have
delivered
.
This
is
a
ruled
case
;
as
the
will
of
God
is
made
knowne
unto
us
,
so
ought
we
to
conforme
unto
it
;
but
when
evils
are
comming
on
us
,
we
may
be
Gods
law
without
sinne
,
and
we
cannot
but
sinne
against
the
will
of
God
,
if
wee
should
not
labour
to
prevent
such
mischiefes
,
if
lawfully
we
can
;
thus
when
an
enemy
is
fighting
against
us
.
We
know
that
it
is
Gods
will
that
an
enemy
shall
fight
against
us
,
and
thus
we
ought
to
will
and
approve
it
;
but
sithence
it
is
not
apparent
to
us
that
we
should
be
vanquished
by
an
enemy
.
We
may
use
all
lawfull
meanes
for
our
defence
,
and
so
to
doe
is
,
juris
naturalis
.
The
like
may
be
said
of
curing
diseases
,
quenching
fires
or
of
any
other
evils
;
but
if
God
should
reveale
unto
us
,
that
an
enemy
should
take
a
City
,
and
send
us
word
to
yeeld
it
into
their
hands
,
as
he
did
King
Hezekiah
by
Ieremie
the
Prophet
,
then
should
we
sin
,
Ier
.
38.17
,
18.
if
we
did
not
conforme
to
Gods
will
thus
manifested
to
us
.
I
need
spend
no
more
words
by
way
of
confutation
;
such
Popish
Divines
which
oppose
this
truth
are
opposed
almost
unanimously
by
the
Doctours
of
their
own
Church
.
See
Gregor
.
de
Valentia
Tom
.
2.
disput
.
2.
p.
8.
Estius
in
Lombar
.
lib
.
1.
dist
.
48.
nor
would
I
have
named
this
Use
,
but
that
I
conceive
the
discussion
of
these
objections
will
give
some
light
to
weaker
Christians
to
understand
the
better
the
main
proposition
.
2.
This
point
affords
matter
of
reproof
to
many
persons
,
2.
Use
of
repr
.
which
are
ready
,
when
they
are
crossed
by
the
working
of
the
creatures
,
to
looke
on
them
only
,
and
not
at
all
to
cast
up
their
hearts
to
the
feat
of
Majesty
,
as
Christ
did
in
this
text
,
in
his
bitter
passion
to
the
will
of
God
.
When
there
came
a
voice
from
heaven
to
Christ
,
Ioh
.
12.28
.
Some
of
the
people
that
stood
by
said
it
thundred
,
others
said
that
an
Angell
spake
to
him
.
When
God
layes
his
hand
upon
us
by
fire
,
warre
,
pestilence
,
or
otherwise
,
we
with
those
Jewes
,
doe
not
acknowledge
that
God
speakes
unto
us
,
we
will
rather
attribute
these
things
to
nature
,
to
the
aire
,
to
starres
,
to
the
malice
of
enemies
,
then
to
God
,
as
though
there
was
an
opposition
and
not
a
subordination
betwixt
God
and
all
the
creatures
in
their
operations
,
and
so
we
resemble
the
uncleane
dogs
which
gnaw
the
stone
that
is
cast
at
them
,
and
doe
not
regard
the
hand
that
cast
it
,
or
like
the
wilde
beasts
,
which
breake
their
teeth
on
the
chains
that
binde
them
,
or
those
which
use
the
armour
ointment
,
which
doe
anoint
the
instrument
that
woundeth
,
but
apply
nothing
at
all
to
the
wounded
person
,
Isa
.
8.21
.
and
perhaps
like
the
Iewes
cursing
their
King
and
their
God
,
which
was
no
God
,
this
is
an
unreasonable
act
;
as
if
a
Traitour
sentenced
to
die
by
his
.
King
and
his
Peeres
,
should
fall
foule
upon
his
executioner
,
or
pick
a
quarrell
at
the
axe
,
or
as
if
a
sicke
Patient
to
whom
a
wise
Physitian
prescribeth
a
bitter
potion
for
the
recovery
of
his
health
,
should
fall
out
with
the
Apothecary
for
ministring
it
;
Numb
.
22.
Cursed
Balaam
fals
out
with
his
Asse
and
beats
it
,
the
covetous
wizard
ascribes
nothing
to
himself
,
nothing
to
his
owne
sinne
.
Balaams
evill
is
an
hereditary
evill
to
most
sinners
at
this
day
,
in
their
crosses
,
still
the
Asse
is
beaten
,
they
curse
,
they
smite
,
they
accuse
this
or
that
creature
,
and
sometimes
doe
as
foolishly
,
Boter
.
lib
.
1.
Relat
.
as
Stories
report
Zerxes
that
great
King
of
Persia
did
,
who
understanding
that
the
Bridge
,
which
is
called
the
Saddle
to
ride
the
Sea-horse
,
which
he
had
made
over
the
Hellespont
,
was
broken
downe
with
impetuous
waves
,
caused
three
hundred
stripes
(
full
wisely
you
may
imagine
)
to
be
inflicted
on
that
Sea
by
way
of
revenge
.
Aquin
1.29.46
.
art
7.
Thus
apt
are
sinners
to
wreake
their
choler
,
not
out
of
reason
,
but
imagination
,
upon
inanimate
creatures
the
instruments
of
their
evill
,
and
no
marvell
then
if
sinners
looking
no
higher
then
the
creatures
,
are
ready
with
Ephraim
in
the
pride
and
floutnesse
of
their
hearts
to
say
,
The
bricks
are
fallen
down
,
Isa
.
9.10
.
but
we
will
build
with
hewen
stones
,
the
Sycomors
are
cut
downe
,
but
we
will
change
them
into
Cedars
.
We
will
make
our
houses
more
sumptuous
and
more
magnificent
then
they
were
before
,
and
so
they
make
a
reckoning
to
repaire
all
their
other
losses
.
Nor
are
the
bad
onely
apt
to
transgresse
in
this
kind
,
but
good
ones
do
often
faile
by
their
unreasonable
anger
against
such
things
as
doe
crosse
them
.
Cassian
.
de
spir
.
Irz.
l.
8
c
.
18.
This
Cassian
an
ancient
Father
speakes
out
of
his
owne
knowledge
,
that
when
religious
persons
were
separated
from
the
world
and
lived
in
desarts
,
they
would
be
angry
with
their
pens
when
they
writ
not
well
,
with
their
pen-knives
,
when
they
did
not
cut
well
,
with
their
flint
if
it
did
not
strike
fire
well
,
he
saith
,
they
could
not
digest
the
perturbation
of
their
minds
,
August
.
l.
14.
de
civit
.
Dei
.
c
.
15.
but
by
venting
their
rage
against
those
insensible
things
,
or
against
the
devill
himself
.
For
this
kinde
of
revenge
(
saith
S.
Austin
)
to
break
or
cast
away
a
naughty
instrument
is
a
shadow
of
retribution
,
when
the
doers
of
evill
shall
suffer
evill
.
But
we
need
not
range
abroad
into
the
world
for
examples
in
this
kind
,
{αβγδ}
.
Iustin
.
Martyr
.
in
resp
.
ad
Oxthod
q
.
15.
Job
11.
Jer
.
20.14
.
we
have
store
in
the
word
of
God
.
Thus
holy
and
patient
Iob
cursed
the
day
wherein
he
was
borne
,
and
the
night
wherein
he
was
conceived
;
he
complaines
that
he
died
not
in
the
wombe
,
and
that
he
sucked
his
mothers
brest
.
Did
not
Iob
a
wise-man
much
forget
himselfe
?
Neither
was
this
Iobs
fault
alone
,
but
we
reade
that
the
Prophet
Ieremy
fell
into
the
same
errour
,
Cursed
be
the
day
(
saith
he
)
wherein
I
was
borne
,
let
not
the
day
be
blessed
;
Cursed
be
the
man
that
brought
tidings
to
my
Father
,
saying
,
a
man
child
is
borne
unto
thee
.
1
Chro
.
15.2
,
13.
1
Sam
.
6.7
.
A
great
and
an
unreasonable
fault
of
a
great
Prophet
.
And
was
not
King
David
greatly
displeased
,
because
the
Lord
smote
Uzzah
,
and
made
a
breach
in
the
carriage
of
the
Arke
?
He
considered
not
in
the
meane
time
,
as
afterwards
he
did
;
that
his
owne
ignorance
,
and
the
ignorance
of
others
was
the
true
cause
thereof
,
for
the
Arke
should
not
have
been
carried
on
a
Cart
as
now
it
was
,
perhaps
in
imitation
of
the
Philistines
,
which
having
taken
it
,
and
as
a
token
of
their
victory
carried
it
away
;
but
being
plagued
of
God
they
sent
it
backe
againe
on
a
cart
to
the
coasts
of
Israel
:
Thus
they
should
not
have
done
,
Exod
.
25.14
.
Numb
.
4.15
.
&
7.9
.
and
God
that
spared
the
Philistines
in
this
being
ignorant
would
not
spare
his
owne
,
not
knowing
or
not
regarding
his
expresse
law
,
which
was
to
carry
it
by
staves
put
into
the
rings
of
the
side
of
the
Arke
,
and
so
to
be
borne
on
the
Levites
shoulders
,
which
they
were
not
to
touch
with
their
hands
.
But
who
can
sufficiently
wonder
at
the
Prophet
Ionah
?
he
was
displeased
because
his
gourd
was
smitten
,
and
being
demanded
of
God
,
Jona
.
4.
if
he
did
well
to
be
angry
.
Yes
(
saith
he
)
I
doe
well
to
be
angry
even
to
death
.
What
was
the
matter
Ionah
?
Be
like
it
was
for
some
great
sinne
,
for
his
owne
or
others
sinnes
against
God
.
Not
for
sinne
;
but
God
had
smitten
him
in
his
conceit
.
Why
?
he
smote
the
gourd
,
his
shade
against
the
parching
heat
,
and
it
withered
,
and
therefore
I
do
well
to
be
angry
to
death
.
And
dost
thou
well
to
be
angry
with
thy
good
God
Ionah
?
These
are
recorded
to
warne
us
to
take
heed
of
this
sinne
,
as
he
that
is
corrected
justly
,
Chrysest
Homit
.
88
an
Mat
.
if
he
christianly
demeaneth
himselfe
,
shall
be
deemed
by
many
to
be
unjustly
tormented
;
so
he
that
is
wrongfully
vexed
,
if
he
be
not
patient
,
will
be
judged
to
be
justly
afflicted
,
and
he
will
be
derided
as
a
slave
to
anger
,
subjecting
the
noblenesse
of
his
mind
to
a
furious
passion
;
nor
will
I
say
he
is
a
free
man
,
albeit
he
was
Lord
over
a
thousand
servants
.
Secondly
,
are
all
evils
according
to
the
will
of
God
?
Use
2.
Reproof
Iustly
then
are
stoicall
Christians
reproved
,
which
are
senslesse
in
their
evils
,
and
like
Ionah
doe
fall
a
sleepe
in
a
great
storme
,
or
like
to
drunkards
which
being
smitten
doe
feele
nothing
,
Prov.
23.34
.
Jer
.
5.3
.
which
moved
the
Prophet
to
complaine
that
the
Lord
had
smitten
his
people
,
but
they
grieved
not
.
Isa
.
42.25
.
Yea
,
he
burned
them
by
the
fury
of
his
anger
,
and
the
strength
of
battell
;
Yet
(
saith
another
Prophet
)
they
laid
it
not
to
heart
,
Num
.
12.14
.
they
were
even
as
a
lumpe
of
dead
flesh
,
altogether
unsensible
of
Gods
stroake
.
If
our
Parents
should
be
offended
with
us
and
smite
us
,
would
it
not
trouble
us
?
How
much
more
should
it
trouble
us
when
our
God
by
his
stroakes
shewes
himselfe
displeased
with
us
:
If
we
lay
it
not
to
heart
when
God
beats
us
on
the
coat
,
we
shall
move
him
to
smite
us
on
the
bare
skins
,
and
if
yet
we
remaine
insensible
the
Lord
may
adde
more
plagues
and
increase
his
terrours
,
from
our
goods
to
our
bodies
,
from
our
bodies
to
our
minds
,
from
our
persons
to
our
children
:
First
,
doth
the
Lord
shoot
some
warning
peece
,
if
we
strike
not
our
sailes
looke
then
for
the
murthering
shot
;
he
can
make
the
proudest
spirits
stoupe
,
and
cry
out
with
Iulian
the
Apostate
,
who
received
a
mortall
wound
,
Theodor
.
l.
4.
bis
.
c
.
25.
Eccl.
7.14
.
which
proved
very
seasonable
and
profitable
for
the
whole
world
,
saith
Gregor
.
Nazianz
.
vicisti
Galilaec
,
O
(
Christ
)
thou
Galilean
thou
hast
overcome
me
.
To
shut
up
this
Use
,
my
counsell
is
to
thee
(
my
brother
)
{αβγδ}
see
the
evill
and
by
it
apprehend
the
Lords
displeasure
,
and
so
be
thou
accordingly
affected
with
it
.
The
third
Use
is
of
Exhortation
to
perswade
you
all
to
labour
to
conforme
your
wils
in
all
your
sufferings
to
the
will
of
God
.
Use
of
Exho
.
This
is
a
notable
meanes
for
any
one
to
enjoy
good
and
comfortable
daies
,
and
who
is
he
that
would
not
leade
a
comfortable
life
?
There
can
be
no
better
meanes
then
this
to
submit
our
wils
in
all
the
various
occurrents
of
this
life
to
the
will
of
God
;
This
point
I
know
,
is
a
very
hard
taske
for
flesh
and
bloud
to
performe
,
especially
then
to
doe
it
when
the
hand
of
the
Lord
lieth
heavy
upon
us
:
't
is
one
thing
to
contemplate
this
truth
,
and
another
thing
when
we
are
put
to
the
tryall
,
to
practise
it
;
nor
is
it
a
difficult
matter
,
when
we
our selves
are
well
to
give
this
wholesome
counsell
to
our
brethren
in
distresse
,
but
to
submit
willingly
to
Good
,
when
we
are
very
ill
and
doe
live
in
great
distresse
,
is
a
high
point
of
learning
;
but
this
we
ought
to
do
,
and
that
we
may
do
it
,
as
we
ought
,
let
us
put
in
practise
these
helps
.
First
,
Helpes
1.
Remove
the
causes
which
hinder
us
from
submitting
to
Gods
will
;
this
will
be
as
a
sweet
perfume
to
take
away
the
evill
savour
of
these
evils
,
and
as
the
Unicornes
horne
dipt
in
the
fountaine
,
it
will
make
these
unsavoury
waters
wholesome
to
us
.
The
first
impediment
which
I
will
name
is
impatiency
,
Tertullian
.
de
patientia
.
which
is
the
daughter
of
anger
,
and
the
mother
,
I
say
not
as
Tertullian
of
all
,
but
of
many
sinnes
:
Hence
doe
arise
unbeseeming
complaints
in
our
miseries
;
I
doe
not
condemne
all
complaints
,
Bald
.
Cas
.
consc
.
l.
2.
cap
.
5.
casu
4
complaints
in
our
distresse
which
arise
from
the
consideration
of
our
sinnes
,
the
cause
of
all
our
woes
,
and
from
the
extremity
of
pain
,
which
mooved
Christ
himselfe
who
was
without
sinne
to
roare
in
his
agony
and
to
make
a
loud
complaint
and
which
tends
to
moove
the
Lord
to
compassionate
us
in
our
misery
,
are
lawfull
,
but
those
complaints
which
issue
out
of
impatiency
are
alwaies
unjust
.
Impatiency
makes
a
man
live
continually
upon
selfe
created
rackes
,
Psa
.
22.1
.
and
to
rubbe
out
his
wretched
dayes
in
perpetuall
discontent
,
it
razeth
out
the
memory
of
good
things
already
received
,
and
it
makes
us
account
those
blessings
which
are
heaped
upon
us
as
no
blessings
at
all
,
and
when
our
hearts
are
a
sepulcher
to
burie
them
,
the
Lord
may
justly
not
open
his
hands
to
blesse
us
with
an
addition
of
new
mercies
,
yea
and
recover
his
blessings
out
of
our
hands
.
And
I
pray
what
hath
your
impatiency
availed
you
?
Are
not
you
in
all
your
tossings
like
a
wind-mils
sailes
,
still
in
the
same
place
,
in
the
same
condition
.
You
may
(
my
brethren
)
vexe
your
soules
with
peevishnesse
,
and
when
you
have
done
all
that
possible
you
can
,
Hos
.
2.9
.
when
you
have
wrestled
what
you
can
with
supreme
majesty
,
you
shall
find
that
your
estate
is
no
whit
bettered
thereby
;
what
God
hath
purposed
,
rage
you
never
so
much
,
shall
come
to
passe
,
and
if
there
be
not
a
voluntary
submission
to
Gods
will
,
there
must
be
a
violent
subjection
,
yea
and
impatiency
makes
the
smarting
wound
the
deeper
,
it
gives
afflictions
teeth
to
eat
out
the
very
heart
of
an
impatient
man
,
and
like
Actaeons
dogs
to
devoure
it
's
master
,
as
the
bird
in
the
net
by
struggling
is
more
entangled
,
or
as
a
man
by
kicking
against
the
thorne
is
more
deeply
pierced
.
Beware
my
beloved
of
this
sinne
,
whereby
you
grieve
both
God
and
good
men
,
and
glad
in
a
sort
the
devill
and
wicked
ones
which
are
your
enemies
,
and
most
of
all
do
hurt
your selves
.
Surely
the
due
consideration
of
this
one
thing
,
it
is
the
will
of
God
to
send
this
punishment
,
should
be
enough
to
make
us
abandon
this
great
and
fruitlesse
sinne
,
and
to
play
the
men
in
all
kinds
of
such
evils
whither
they
be
ignominious
or
glorious
;
we
digest
not
a
blow
from
our
equals
,
but
a
blow
from
our
King
we
can
well
digest
,
if
God
the
King
of
Kings
laies
his
hands
on
our
backes
,
let
us
beloved
lay
our
hands
on
our
mouthes
.
I
am
sure
this
stopped
Davids
mouth
from
venting
fretfull
speeches
.
I
held
my
tongue
and
said
nothing
.
Psal
.
39.9
.
Amos
5.13
.
Why
didst
thou
so
David
?
Because
thou
Lord
didst
it
;
and
God
gives
this
testimony
of
such
an
one
,
that
he
is
a
prudent
man
that
keeps
silence
at
an
evill
time
.
A
second
cause
to
be
removed
is
pride
,
which
is
an
inordinate
love
of
thine
owne
supposed
excellency
;
to
love
a
mans
selfe
in
piety
,
I
know
,
is
gracious
,
and
he
is
the
best
friend
to
himselfe
,
which
in
this
way
loves
himselfe
the
best
;
but
by
selfe
love
,
I
meane
an
inordinate
love
of
a
mans
owne
pleasure
,
ease
,
profit
or
honour
,
which
hinders
the
sight
of
his
love
from
flaming
upward
to
God
,
or
forwards
to
his
friends
,
or
backward
to
his
enemies
,
or
inward
to
his
soule
,
2
Tim
.
3.2
.
or
downeward
to
the
needy
:
This
selfelove
is
as
a
captain
among
vices
,
set
in
the
first
place
by
the
Apostle
,
as
the
leader
of
all
the
rest
;
't
is
a
furious
passion
springing
from
ignorance
of
God
,
and
of
a
mans
selfe
,
from
the
want
of
regeneration
and
the
love
of
God
,
and
his
children
.
Now
when
such
a
man
hath
made
an
idoll
of
himselfe
,
and
the
utmost
end
of
all
his
actions
,
then
as
he
will
in
body
endure
any
labour
to
finde
out
his
supposed
good
,
so
will
his
soule
endure
many
a
lash
to
satisfie
his
brutish
desire
,
and
when
he
is
crossed
,
then
will
his
turbulent
heart
rise
up
against
the
crosse
,
and
he
is
ready
to
storme
against
Gods
providence
,
and
will
with
his
ill-favoured
tongue
be
ready
to
say
;
What
meanes
the
Lord
to
deale
thus
with
me
?
Who
can
endure
this
misety
:
Am
I
a
greater
sinner
then
other
men
?
Should
such
a
man
as
I
am
be
so
molested
and
disquieted
?
Would
God
he
would
either
take
this
trouble
from
me
,
or
take
me
out
of
this
trouble
.
Thou
foole
knowest
thou
not
that
this
evill
is
according
to
Gods
will
?
He
meets
thee
in
thy
crooked
pathes
,
as
sometimes
he
did
Balaam
by
his
holy
Angell
,
though
now
thou
dost
not
see
him
,
and
if
thine
eyes
were
open
to
behold
him
,
as
the
wizards
were
,
thou
wouldest
abhorre
thy selfe
,
and
fall
downe
flat
on
thy
face
to
worship
God
:
Be
perswaded
then
I
pray
you
in
Gods
feare
to
crucifie
pride
and
self
love
,
and
to
practise
self-deniall
.
Thus
much
be
spoken
of
the
first
meanes
,
the
removall
of
some
of
the
impediments
which
hinder
us
:
The
second
and
direct
followeth
.
Secondly
,
Helpe
.
consider
that
all
the
crosses
which
doe
befall
thee
are
just
,
and
that
the
Lord
doth
thee
no
wrong
thereby
;
when
the
Lord
had
smitten
the
Jewes
in
their
corne
and
wine
,
he
exhorteth
them
to
consider
their
owne
wayes
;
without
consideration
we
shall
be
meere
Barbarians
to
the
judgements
,
and
the
judgements
will
be
meere
torments
to
us
;
the
heaven
when
it
is
as
brasse
,
speaks
to
us
,
complaine
not
of
me
,
but
of
your
owne
sins
;
the
earth
when
it
is
as
iron
speakes
thus
,
complaine
not
of
me
,
but
of
your
owne
sinnes
;
and
every
crosse
cryeth
in
the
same
language
,
complaine
not
of
me
,
but
of
your
owne
sinnes
;
If
God
should
make
all
our
dayes
miserable
,
it
was
but
just
;
If
his
wrath
should
seaze
on
our
bodies
,
names
,
braines
and
consciences
.
If
on
our
wives
,
children
and
goods
,
all
were
but
just
.
Carionis
Chronicon
.
unctum
〈◇〉
Phil
.
Melan
.
&
Pemew
.
l.
3.
p.
367.
Take
an
example
out
of
the
history
of
Mauritius
that
unhappy
Emperour
,
who
having
lost
the
love
of
his
Subjects
,
the
Souldiers
proclaime
Phocas
Emperour
in
his
place
.
Mauritius
lay
sicke
at
Chalcedon
.
Phocas
crowned
at
Constantinople
,
posted
thither
,
kils
two
sonnes
of
Mauritius
,
and
his
three
daughters
in
his
sight
,
and
then
his
godly
wife
Constantina
,
in
acting
hereof
Mauritius
uttered
this
memorable
sentence
,
Righteous
art
thou
O
Lord
and
just
are
all
thy
wayes
.
And
this
is
true
not
only
concerning
particular
men
,
but
whole
Churches
,
it
was
just
with
the
Lord
to
clense
his
floore
in
Canaan
with
the
Philistines
fanne
,
and
to
purge
the
gold
of
Judah
in
the
Babylonish
fornace
,
and
to
wash
the
streets
in
Italy
,
Jer
.
51.2
.
and
in
Rome
it selfe
by
the
Gothes
inundation
,
to
prune
his
vine
in
Greece
,
Egypt
,
and
divers
other
countries
with
the
Mahumetan
knife
,
and
to
rectifie
in
some
places
the
disorders
of
reformed
Professours
by
the
sword
of
Antichristians
.
And
now
for
the
sins
of
this
ungratefull
Nation
to
threaten
our
destruction
by
our
unnaturall
and
civill
commotions
,
and
I
pray
God
they
prove
not
a
desperate
Physick
,
but
such
which
may
produce
a
perfect
health
to
our
Church
and
State
.
Doe
you
then
say
for
every
evill
that
doth
befall
you
,
we
know
,
O
Lord
,
that
thy
judgements
are
right
:
Psal
.
119.75
.
Mic.
7.9
.
And
with
the
Church
in
Micah
,
I
will
beare
the
indignation
of
the
Lord
,
because
I
have
sinned
against
him
,
Lam
.
1.18
.
D.
Leyfield
cited
by
M.
Gataker
Ser
.
on
Gen.
32.10
.
and
with
mournfull
Ierusalem
,
The
Lord
is
righteous
,
but
we
have
sinned
against
him
;
and
with
the
Rabbi
called
Rabbi
Gam-Zoth
,
this
too
,
because
hee
used
alwaies
to
say
,
whatsoever
befell
him
,
this
is
good
too
,
and
this
too
,
and
this
too
.
3.
Consider
advisedly
of
the
gracious
dealing
of
God
towards
thee
,
he
might
vex
thee
a
thousand
times
more
then
he
doth
:
and
a
wise
man
will
argue
as
Iob
did
,
Shall
we
receive
good
of
the
Lord
and
not
evill
?
Nay
suppose
thou
shouldest
finde
here
for
a
pint
of
honey
a
gallon
of
gaul
;
for
a
dram
of
pleasure
,
a
pound
of
paine
;
for
an
inch
of
joy
,
an
ell
of
sorrow
,
and
that
miseries
should
encompasse
thy
life
,
as
the
Ivie
doth
the
oake
,
yet
doe
thou
thinke
hereof
as
the
Iewes
did
of
the
Babylonians
captivity
,
which
is
called
the
evill
,
the
onely
evill
,
yet
did
Gods
people
take
notice
of
some
mercy
,
Iob
2
10.
Ezr.
7.5
.
&
9.13
.
Lam
.
3.2
.
some
mitigation
of
the
rigour
of
justice
in
the
most
extreme
affliction
that
ever
befell
them
.
Thinke
I
pray
you
advisedly
of
this
true
Axiome
of
divinity
,
in
what
case
soever
thou
art
,
thou
hast
cause
to
thanke
God
that
it
is
not
worse
with
thee
;
Is
thy
apparell
,
thin
,
course
and
beggarly
?
thou
deservest
not
rags
?
Is
thy
fare
and
diet
homely
and
penurious
?
thou
dost
not
deserve
the
crumbes
that
fall
from
rich
mens
tables
,
nor
the
huskes
that
swine
do
feed
on
;
Dost
thou
live
diseased
in
body
or
distracted
in
mind
?
thou
deservest
to
be
in
hell
;
and
thou
hast
cause
to
thanke
God
that
thou
art
not
frying
in
those
slames
with
many
reprobates
:
Have
in
your
mouthes
alwayes
that
which
Vigilius
,
a
constant
and
a
patient
Pope
had
in
the
midst
of
all
his
sufferings
,
Plania
in
vita
Vigilij
.
that
he
deserved
greater
miseries
;
well
may
we
endure
the
aking
of
our
teeth
,
if
we
consider
we
deserve
gnashing
of
teeth
for
ever
.
Well
may
we
endure
a
burning
feaver
,
if
we
consider
that
we
deserve
hell-fire
;
alas
our
paines
be
consolations
,
and
our
briars
be
roses
,
in
respect
of
those
which
live
in
perpetuall
death
,
over-charged
with
torments
,
infinitely
heavier
then
ours
are
:
It
is
an
excellent
speech
of
holy
Salvian
.
Whatsoever
our
miseries
are
,
they
are
testimonies
of
an
evill
servant
and
a
good
Master
;
Salvian
.
l.
4.
de
Gubern
.
Dei
.
how
testimonies
of
an
evill
servant
?
because
by
them
we
suffer
in
part
what
we
deserve
;
how
are
they
testimonies
of
a
good
Master
,
because
by
them
he
sheweth
us
what
we
deserve
,
and
yet
layeth
not
upon
us
so
much
as
we
deserve
.
And
Luther
adviseth
us
thus
to
meditate
on
the
death
of
Christ
for
our
profit
,
our
evils
are
nothing
to
Christs
sorrow
,
Luther
.
Conc
.
2.
de
pass
.
Chr.
Erasm
.
lib
.
Eccl.
and
withall
the
lowest
and
meanest
member
of
Christ
in
any
Condition
is
more
excellent
then
the
highest
Monarch
in
the
world
,
as
the
foot
of
a
man
is
better
then
the
eye
of
a
dog
,
or
the
head
of
an
asse
.
4.
Consider
that
the
time
of
bearing
crosses
in
this
present
world
is
but
very
short
,
a
cubit
as
it
were
;
Ezek
.
41.4
.
we
have
no
reason
to
dreame
of
many
daies
here
,
for
so
length
of
sorrow
might
discourage
us
;
our
fansied
yeares
may
want
moneths
,
our
moneths
daies
,
and
our
daies
may
want
hours
.
Our
Saviour
comforts
his
Disciples
,
that
a
little
while
it
is
,
and
then
ye
shall
see
me
:
Ioh
.
16.16
.
1
Pet
.
5.10
.
Rom.
16.
20.
Isa
.
54.9
.
we
shall
suffer
saith
S.
Peter
but
a
while
,
the
God
of
peace
shall
tread
downe
Sathan
under
your
feet
{αβγδ}
,
in
a
swift
time
saith
the
Doctour
of
the
Gentiles
,
that
is
our
comfort
,
and
supports
a
Christian
when
he
is
ready
to
faint
,
that
his
misery
is
not
long
lived
.
We
do
heare
to
the
ioy
of
our
hearts
,
that
it
is
but
for
a
little
moment
that
the
Lord
forsakes
his
people
;
on
this
ground
are
the
beleeving
Hebrewes
exhorted
and
comforted
,
Heb
.
10.37
.
Ruffin
.
l.
1.
his
.
3.
c
.
34.
yet
a
little
while
and
he
that
shall
come
will
come
and
will
not
tarrie
.
These
evils
are
but
clouds
which
will
soone
ride
away
,
as
S.
Athanasius
foretold
of
Iulians
persecution
;
true
,
our
senses
may
deeme
afflictions
to
be
long
,
and
that
Gods
mercies
,
as
Luther
saith
,
are
a
Center
,
but
his
wrath
an
infinite
Spheare
.
Hence
do
Gods
servants
in
a
publique
calamitie
expostulate
with
the
Lord
in
these
sad
termes
,
Wherefore
dost
thou
for
sake
us
for
ever
?
Lam
.
5.20
.
Psal
.
13.12
.
&
778
,
9
,
10.
Luther
.
in
Isa
.
54.
cap
.
why
hast
thou
left
us
to
the
length
of
daies
?
and
will
the
Lord
absent
himselfe
for
ever
.
And
will
he
have
no
more
compassion
on
us
.
Because
we
are
only
taken
up
with
the
present
evil
;
men
heare
nothing
,
see
nothing
,
feele
nothing
but
the
present
evil
,
whereas
in
truth
his
wrath
holds
but
a
minute
of
time
and
is
as
a
center
,
but
his
mercies
are
a
spirituall
Spheare
without
end
of
daies
.
A
hard
service
,
yea
a
base
servitude
may
be
well
endured
a
few
yeares
,
and
so
will
our
short
afflictions
,
if
we
consider
wel
what
good
they
do
produce
,
when
they
are
Christianly
endured
,
even
a
weight
of
glorie
;
were
a
man
a
galley
Slave
under
the
cruel
Turke
seven
yeares
with
full
assurance
,
that
he
should
have
after
they
were
expired
a
temporal
Kingdome
,
he
would
undergoe
it
willingly
,
and
choose
rather
to
be
a
slave
on
those
termes
then
to
be
a
free-man
without
them
.
I
am
sure
(
saith
one
)
he
could
be
contented
every
day
to
endure
the
torments
of
hell
for
a
long
time
,
Augustin
.
in
Manuali
.
c
.
15.
so
that
afterwards
he
might
see
Christ
in
glory
,
and
be
associated
to
the
Saints
in
happinesse
;
If
we
would
in
our
serious
cogitations
run
thorough
the
streets
of
the
heavenly
Jerusalem
,
if
we
would
visit
the
Patriarkes
,
Prophets
,
Apostles
,
Martyrs
,
and
all
departed
Saints
,
and
behold
the
crowne
of
everlasting
glory
,
which
the
Lord
hath
in
his
hands
to
set
upon
our
heads
,
this
would
enable
us
to
demeane
our selves
as
Christians
ought
to
do
in
this
our
conflict
,
and
the
meditation
hereof
would
be
as
the
salt
of
the
Prophet
cast
into
the
bitter
waters
of
Jericho
,
it
would
doubtlesse
sweeten
them
were
they
never
so
bitter
to
us
.
5.
Labour
to
have
thankfull
hearts
to
God
in
regard
of
the
good
issue
,
joyfull
fruit
,
and
pleasant
benefit
of
afflictions
;
afflictions
to
Gods
people
are
like
a
waspe
,
which
hath
lost
her
sting
,
she
makes
a
noyse
to
waken
us
or
to
keepe
us
watchfull
,
and
by
Gods
blessing
a
stinging
serpent
is
turned
into
a
flourishing
rod
;
and
to
speake
the
truth
,
we
are
as
much
beholding
to
the
Lords
afflictions
as
to
his
comforts
.
Afflictions
are
a
holy
vomit
which
the
Lord
gives
to
purge
out
our
sinnes
,
which
in
taste
is
better
at
first
,
Apoc
.
10.10
.
Ps.
145.10
.
yet
gives
it
ease
at
last
,
and
is
cleane
contrary
to
the
booke
which
S.
John
was
commanded
to
rule
,
which
was
in
his
mouth
sweet
as
honey
,
but
in
his
bowels
like
bitter
gall
;
the
Heathen
people
which
are
without
God
and
without
Christ
are
thankfull
for
their
lives
,
health
,
successe
,
prosperitie
,
but
Christians
are
bound
to
out-strip
the
Heathen
,
which
know
not
God
in
Christ
,
and
they
much
savour
God
in
all
his
workes
:
And
therefore
it
followeth
that
God
is
to
be
praised
for
them
;
D.
Sl.
on
1
Thes
.
5.18
.
and
a
Doctour
of
our
Church
,
now
with
God
,
sets
downe
a
false
rule
on
his
text
,
In
all
things
be
thankefull
.
Whatsoever
is
no
fit
matter
for
prayer
,
is
no
fit
matter
for
thankesgiving
,
That
we
may
pray
for
crosses
,
I
find
not
(
saith
he
)
warranted
by
any
Scripture
,
nor
practised
by
any
Saint
:
to
wave
that
assertion
,
albeit
particularly
we
have
no
warrant
to
pray
for
crosses
;
yet
indefinitely
and
generally
we
may
pray
for
all
the
furtherances
of
grace
and
glorie
,
referring
the
particulars
to
our
wise
and
loving
God
,
Rom.
8.28
.
who
will
turne
all
things
,
we
are
sure
to
the
good
of
those
which
love
him
,
and
so
by
consequence
and
implicitely
,
wee
pray
for
afflictions
,
if
it
shall
seeme
good
to
the
Lord
to
fend
them
for
our
good
,
and
upon
this
undoubted
ground
,
it
followeth
,
that
the
former
rule
of
that
learned
man
is
not
sound
,
for
a
man
ought
particularly
to
be
thankfull
to
God
,
when
his
will
by
the
event
is
manifested
to
us
,
as
now
in
my
case
it
is
,
for
what
it
was
not
lawfull
for
him
particularly
to
pray
for
,
when
Gods
will
was
unknowne
unto
him
.
We
take
bitter
physicke
from
the
hands
of
our
Physitians
,
and
we
suffer
Chyrurgeons
to
search
our
wounds
,
and
we
usually
thanke
them
and
bountifully
reward
them
too
;
If
the
vine
,
the
fruit
whereof
cheareth
the
heart
of
man
,
could
speake
to
the
Gardiner
who
pruneth
it
,
would
it
not
thanke
him
for
cutting
it
,
though
it
be
not
done
without
effusion
of
teares
?
D.
Featley
,
Ser
.
26.
I
have
read
that
the
Persian
Nobles
counted
it
an
exceeding
great
grace
to
be
scourged
by
their
Prince
,
and
thanked
him
that
he
would
take
paines
with
them
;
and
shall
not
we
much
more
praise
the
divine
Majestie
,
that
he
vouchsafeth
to
chasten
us
for
our
good
.
Wee
would
have
alwaies
prosperitie
,
but
the
Lord
knows
it
,
Plin
.
Iun
.
l.
7.
Epist.
26.
Maximo
.
and
we
by
experience
may
see
it
,
that
affliction
is
often
better
for
us
.
Plinie
a
Heathen
man
tooke
out
this
lesson
from
his
sicke
friend
;
We
are
best
(
saith
he
)
when
we
are
fieldy
.
What
sick
man
is
tempted
with
covetousnesse
and
lust
?
He
is
not
subject
to
love
,
nor
greedie
of
honour
—
he
envies
no
man
,
he
admires
no
man
,
he
despiseth
no
man
,
malignant
speeches
neither
winne
his
attention
,
nor
please
his
inclination
;
What
Philosophers
labour
to
teach
us
in
many
words
,
yea
in
many
volumes
,
I
can
comprehend
in
this
short
precept
,
let
us
continue
such
men
in
our
health
,
Talianus
.
Cent.
Magd
.
2.
p.
122.
as
we
promised
to
be
in
our
sicknesse
.
And
Talianus
an
ancient
Father
reports
that
this
was
one
fruit
of
the
persecution
of
the
Primitive
Church
,
that
not
only
men
and
women
,
but
virgines
and
maids
as
they
were
spinning
,
were
wont
to
be
talking
of
the
word
of
God
,
edified
one
another
by
instruction
,
a
rare
thing
then
it
was
for
Christians
to
denie
or
contemne
the
word
of
God
,
to
be
drunkards
,
adulterers
or
to
tell
a
lie
:
Chrysost
Hom.
40.
ad
pop
.
Antioch
.
Then
might
we
have
seene
(
faith
S.
Chrysostome
)
good
Christians
,
for
no
man
respected
his
wealth
,
no
man
respected
his
countrie
,
no
man
respected
wife
,
no
man
respected
his
children
in
comparison
of
Christ
,
all
their
care
was
to
save
their
souls
.
Ideus
.
Homil
.
62
ad
pop
.
Antioch
.
And
speaking
of
his
own
time
when
religion
was
countenanced
by
authority
,
he
faith
,
let
a
man
enter
into
the
house
of
those
that
marry
,
&
into
the
houses
of
mourners
;
into
the
prisons
and
theaters
,
into
banquetting
houses
and
hospitals
of
the
sicke
,
and
observe
the
great
difference
betwixt
their
severall
carriages
:
What
lightnesse
(
saith
he
)
irreligion
and
profanenesse
shall
he
see
in
the
one
,
what
prayer
,
devotion
,
holy
conferences
and
other
religious
exercises
shall
he
observe
in
the
other
;
and
as
crosses
are
a
means
to
make
us
better
,
so
thankfulnes
to
God
is
a
meanes
to
ease
us
in
our
crosses
,
when
once
we
come
to
see
that
they
are
died
and
fanctified
in
the
passion
of
Christ
,
and
begin
to
blesse
God
,
our
evils
will
be
mitigated
;
let
any
man
make
try
all
hereof
(
saith
Luther
)
and
he
shall
presently
finde
ease
,
Luther
.
pro
laborant
.
spect
.
7.
as
I
have
often
found
it
true
by
mine
owne
experience
.
Luther
.
in
Psal
.
18.
Chrysost
.
homil
.
post
redit
.
prioris
exilij
.
He
cannot
feele
afflictions
,
saith
Chrysostome
,
which
in
his
afflictions
praiseth
God
.
The
devill
is
disgraced
,
God
is
honoured
,
and
nothing
is
more
holy
then
that
tongue
which
in
adversity
gives
thankes
to
God
,
verily
it
is
not
inferiour
to
the
tongue
of
Martyrs
.
Sithence
this
is
so
,
and
a
truth
not
to
be
denied
,
we
ought
to
be
thankfull
to
God
for
all
crosses
.
6.
In
all
your
crosses
set
your
faces
the
right
way
;
do
not
you
in
your
sicknesse
cry
,
come
physicke
helpe
us
,
in
heavinesse
call
not
,
come
musicke
,
merry
companions
comfort
us
;
in
warre
,
cry
not
,
come
souldiers
helpe
us
:
much
lesse
doe
you
in
your
distresse
repaire
to
the
professed
instruments
of
the
devill
for
helpe
by
such
meanes
which
are
superstitiously
ceremonies
,
and
in
regard
of
beliefe
prerequired
to
their
efficacy
idolatrous
;
Orig
.
l.
3.
in
Iob
these
are
the
seduction
of
Satan
,
the
irrision
of
devils
,
the
dreggs
of
idolatry
,
the
infatuation
of
foules
,
and
the
scandall
of
hearts
,
as
a
counterfeit
Origen
saith
well
.
Goe
not
I
say
to
the
meanes
under
God
without
God
,
Isa
.
30.2
.
as
the
Israelites
in
their
wants
went
to
Moses
,
give
us
,
say
those
rebels
,
water
;
as
Rachel
went
to
Iacob
,
Give
me
children
or
else
I
die
,
as
the
Iewes
went
to
the
Egyptians
to
strengthen
themselves
,
trusting
in
the
shadow
of
Egypt
;
but
this
is
idolatry
,
which
robs
God
of
his
glory
,
and
steales
away
the
heart
from
the
Lord
,
as
Absalom
did
the
peoples
from
allegiance
to
King
David
,
and
thus
doe
the
Papists
by
an
unmannerly
profanenesse
,
which
makes
them
guilty
of
unthankfulnesse
and
disobedience
,
Plin
Natur
.
histor
.
l.
21.7
.
goe
to
Angels
and
Saints
,
which
they
have
proper
for
every
infirmitie
,
as
the
Heathen
people
had
gods
for
every
disease
.
The
truth
is
all
the
meanes
in
the
world
may
say
,
as
the
King
of
Israel
did
to
a
distressed
woman
,
which
cried
to
him
for
helpe
,
2
King
.
6.17
.
If
the
Lord
helpe
thee
not
,
how
should
I
helpe
thee
?
Let
us
then
my
brethren
goe
to
our
God
,
as
the
Saints
before
us
in
the
depth
of
their
misery
have
done
,
and
visit
him
not
using
fretfull
complaints
,
but
with
groanes
powring
out
our
prayers
into
his
eares
,
for
he
hath
not
onely
kindly
invited
us
,
but
peremptorily
commanded
us
so
to
do
.
Pray
I
beseech
you
that
God
would
uphold
you
being
under
any
crosse
with
his
assisting
grace
:
You
are
in
Gods
hands
as
a
staffe
is
in
yours
;
if
he
holds
you
up
,
then
you
stand
;
if
he
lets
his
hold
goe
,
then
doe
you
fall
;
prayer
is
{αβγδ}
,
a
familiar
conversation
and
conjunction
of
man
with
God
,
by
prayer
we
doe
converse
with
God
,
and
so
doe
submit
to
his
holy
will
,
if
we
respect
the
efficacie
of
prayer
,
Psa
.
50.19
.
Climacus
.
Scala
Paradis
.
gradu
.
38.
it
is
the
reconciliation
of
God
(
saith
the
same
Father
)
it
is
the
bridg
to
passe
over
temptation
;
it
is
the
fortresse
of
afflictions
,
the
destruction
of
warre
,
the
axe
of
desperation
,
the
demonstration
of
hope
,
the
solution
of
sorrow
and
the
diminution
of
anger
.
Prayer
must
be
alwayes
,
and
in
your
afflictions
most
of
all
your
companion
;
it
must
travell
with
you
by
day
,
awake
by
night
with
you
,
it
must
not
forsake
you
in
sicknesse
or
in
health
,
Ps.
130.1
.
Iob
16.20
.
Hebr
.
5.7
.
Iam
.
5.13
.
Isa
.
45.11
.
on
the
sea
or
on
the
land
,
living
nor
dying
.
David
prayed
in
his
afflictions
,
and
so
did
Iob
,
and
Christ
did
so
,
and
St
Iames
exhorts
all
afflicted
men
to
doe
so
:
fervent
prayer
will
have
no
deniall
,
yea
it
so
farre
prevaileth
with
the
Lord
of
all
the
world
,
that
with
reverence
be
it
spoken
,
he
is
contented
to
be
commanded
by
us
,
{αβγδ}
,
and
to
be
,
as
it
were
,
at
the
service
of
our
prayers
,
insomuch
that
I
dare
boldly
say
,
there
was
never
City
of
refuge
more
free
for
man-slayers
,
never
holes
in
the
rocks
more
open
for
the
Doves
,
never
was
lap
of
a
mother
more
ready
to
receive
her
crying
babe
,
then
are
the
eares
of
a
compassionate
God
open
to
heare
the
cryes
of
his
children
;
the
Lord
that
rules
our
hearts
,
if
we
pray
will
over-rule
them
in
all
the
crosses
which
doe
befall
us
to
submit
to
his
holy
will
.
Be
perswaded
thoroughly
of
the
little
worth
,
of
the
emptines
,
of
the
uncertainty
and
insufficiency
of
all
outward
things
.
These
are
the
lame
legs
,
whereon
all
worldly
things
do
stand
,
all
worldly
comforts
leave
us
in
our
extremities
,
and
are
like
rotten
stakes
and
flags
,
which
men
being
ready
to
sinke
do
catch
at
:
these
help
them
not
,
these
beare
them
not
above
water
,
but
are
drawn
down
under
water
with
them
.
If
we
consider
well
of
the
vanity
of
all
creatures
,
as
of
riches
,
friends
,
of
our
own
bodies
and
all
their
adjuncts
,
then
shall
not
we
expect
any
great
matters
from
them
,
nor
immoderately
be
disquieted
for
the
losse
or
impairing
of
them
:
1
Cor
.
7.29
.
't
is
an
excellent
rule
which
the
Apostle
gives
,
They
that
have
wives
,
let
them
be
as
though
they
had
none
;
and
they
that
weepe
as
though
they
wept
not
,
and
they
that
rejoyce
as
though
they
rejoyced
not
.
As
if
he
should
have
said
,
in
your
affections
and
actions
about
these
things
,
August
.
tract
.
20.
in
Iohan
.
carry
your selves
very
indifferently
,
as
if
you
were
minding
or
doing
some
thing
else
:
use
the
world
as
a
traveller
doth
his
Inne
,
his
table
,
bed
,
not
with
a
purpose
to
abide
there
,
to
set
up
his
rest
there
,
but
shortly
to
leave
them
;
or
as
a
man
holdeth
mony
committed
to
his
custody
,
readie
every
houre
,
when
it
is
called
for
to
restore
it
to
the
owner
.
Wouldst
thou
refrain
from
immoderate
grief
in
losses
,
rejoyce
not
then
too
much
in
out
ward
blessing
:
Be
not
too
glad
when
the
Sunne
shines
,
and
you
will
not
be
too
sad
,
when
the
eye
of
the
world
is
under
a
cloud
.
If
our
hearts
be
weaned
from
the
love
of
this
world
,
if
the
best
things
,
for
which
our
fouls
were
created
,
redeemed
and
sanctified
be
in
request
with
us
,
we
shall
not
be
dejected
for
the
things
of
this
world
.
It
is
a
rule
in
Opticks
,
the
higher
you
ascend
upward
,
the
greater
will
heavenly
things
seeme
to
be
,
and
these
earthly
things
will
seeme
the
lesser
,
and
so
it
is
in
our
spirituall
ascensions
,
the
more
heavenly
minded
we
are
,
the
greater
will
heavenly
beauty
appeare
to
us
,
and
the
lesser
will
all
earthly
things
seeme
to
be
in
our
eyes
;
when
we
doe
then
immoderately
complaine
and
say
thus
,
I
thought
to
have
found
such
and
such
comfort
in
my
children
,
Ezek
.
24
25.
to
instance
in
them
only
;
what
doth
this
argue
but
that
we
over-prized
these
blessings
,
and
promised
to
our selves
too
great
matters
from
them
;
yea
and
by
doting
on
them
,
and
lifting
up
our
souls
to
them
,
as
the
words
are
in
the
originall
,
making
them
the
desire
and
joy
of
our
hearts
,
do
move
the
Lord
justly
to
deprive
us
of
them
,
and
so
we
are
in
the
losse
of
them
ready
to
mourn
without
measure
,
and
complain
as
Micah
did
of
the
children
of
Dan
,
You
have
taken
away
my
gods
,
Jud.
18.24
.
the
things
I
made
my
idols
,
and
what
have
I
more
?
We
reade
that
when
some
admired
at
the
goodly
building
of
the
Temple
,
that
our
Saviour
mildly
checked
them
,
Luk
.
21.6
,
7.
and
in
effect
said
,
Are
these
the
things
which
you
behold
?
I
tell
you
the
time
will
come
when
all
that
glorious
fabrique
shall
be
demolished
,
and
one
stone
shall
not
be
left
upon
another
:
So
say
I
to
you
(
my
brethren
)
are
your
children
and
riches
the
things
you
looke
will
prove
never
fading
fountains
of
comfort
to
you
,
I
tell
you
,
you
deceive
your selves
,
and
you
shall
finde
them
dried
up
like
Iobs
brooke
in
Summer
,
when
you
have
the
greatest
need
of
them
.
We
see
how
the
Iews
were
deceived
,
needs
would
they
go
down
to
Egypt
,
where
they
promised
peace
unto
themselves
,
that
they
should
see
no
more
warre
,
nor
have
hunger
of
bread
:
Thus
did
those
rebellious
Jewes
perswade
themselves
;
but
what
saith
the
Lord
,
The
Sword
which
you
feared
,
shall
overtake
you
there
,
Jer
.
42.14
.
you
shall
die
of
the
famine
and
of
the
pestilence
,
and
none
of
you
shall
remain
.
Thus
are
the
wicked
frustrated
of
their
expectation
,
yea
and
good
men
too
;
many
times
those
things
from
which
we
promised
to
our selves
the
greatest
comforts
,
prove
the
greatest
crosses
to
us
.
God
in
his
just
judgement
makes
them
barren
like
beautifull
.
Sarah
,
they
do
not
yeeld
us
that
contentment
which
we
expected
from
them
,
and
that
is
for
our
own
good
,
lest
our
affections
should
be
placed
more
on
the
creature
,
then
on
the
Creatour
blessed
for
ever
.
Lastly
,
Have
a
lively
faith
in
the
Lord
our
Saviour
,
Hebr
.
10.38
.
The
just
shall
live
by
faith
,
and
that
comfortably
in
despight
of
any
opposition
;
faith
will
carry
a
man
above
all
fears
,
and
above
the
reach
of
all
enemies
,
yea
faith
will
supply
all
wants
;
if
we
be
poor
,
it
will
enrich
us
;
if
in
straits
,
it
will
enlarge
us
;
if
weak
,
it
will
strengthen
us
;
if
we
be
full
of
sorrow
,
it
will
make
us
rejoyce
;
if
we
be
dead
,
it
will
quicken
us
;
live
by
faith
and
you
shall
live
chearfully
and
comfortably
in
the
saddest
condition
that
can
befal
you
,
and
if
thou
art
overcome
by
afflictions
,
1
Cor
.
10.13
.
I
will
say
it
is
for
want
of
faith
that
thou
art
overcome
;
faith
is
an
antidote
against
the
plague
,
the
afflicted
mans
comfort
,
and
a
blessed
tryumph
in
and
over
all
troubles
:
Put
case
thou
art
a
poor
man
,
art
not
thou
rich
enough
,
when
the
Lord
is
thy
portion
?
Put
case
thou
art
an
exiled
man
,
is
not
this
comfort
enough
,
that
God
is
with
thee
in
banishment
?
Put
case
thou
art
a
despised
man
,
is
it
not
enough
for
thee
that
the
Lord
respects
thee
?
Believe
and
thou
shalt
in
all
estates
have
happinesse
enough
without
the
happines
of
the
world
:
he
is
the
happiest
man
that
can
live
alone
without
externall
comforts
,
that
can
be
content
with
God
alone
;
a
strong
man
needeth
not
these
crutches
to
goe
withall
,
nor
a
healthfull
man
the
assistance
of
friends
to
raise
and
hold
him
up
.
Psal
.
84.11
.
God
is
a
Sun
,
if
he
shines
on
us
it
is
day
,
yea
and
a
joyfull
day
;
if
he
sets
,
't
is
night
to
us
,
though
all
the
stars
,
all
creatures
shine
on
us
.
Let
us
therefore
(
my
brethren
)
lay
fast
hold
on
Gods
promises
by
faith
;
these
are
firme
grounds
to
build
upon
,
and
strong
props
to
support
our
faith
.
The
Iudge
of
all
the
world
moderates
and
sets
bounds
,
and
saith
to
every
calamity
as
to
the
Sea
,
Hither
shalt
thou
come
,
Job
38.11
.
and
no
further
,
and
here
shall
thy
proud
waves
be
staied
;
and
he
knows
our
strength
,
and
wil
not
suffer
our
enemies
to
fight
against
us
with
greater
temptations
then
we
be
able
to
beare
:
't
is
a
speciall
art
of
faith
to
lay
hold
on
God
,
when
there
is
no
helpe
on
earth
to
lift
up
our
hearts
to
heaven
;
and
then
to
put
the
most
terrible
supposition
,
albeit
the
foundations
of
the
earth
should
totter
,
and
mens
hearts
should
quaile
for
feare
,
though
the
powers
of
heaven
should
be
shaken
,
Isa
.
26.20
.
and
nothing
could
be
expected
but
lamentable
times
,
yet
might
we
lift
up
our
hearts
with
joy
,
there
is
a
river
of
God
that
will
refresh
us
,
and
there
are
chambers
of
divine
protection
for
a
Christian
to
enter
into
:
't
is
the
glory
of
our
faith
so
to
looke
on
our
miseries
that
we
can
looke
beyond
them
,
and
to
see
with
faithfull
Israel
the
land
of
promise
through
the
red
Sea
,
the
wildernesse
,
Giants
and
walled
cities
;
and
with
patient
Job
to
see
a
Redeemer
,
and
a
resurrection
thorough
ulcers
,
discomforts
of
friends
,
his
wife
,
through
the
malice
of
Satan
and
through
the
seeming
wrath
of
his
God
;
to
see
with
Steven
Christ
standing
at
Gods
right
hand
thorough
a
showre
of
stones
,
yea
the
sweet
rayes
of
Gods
favour
through
the
thickest
clouds
of
his
wrath
.
FINIS
.