THE
Vanity
of
the
Creature
.
THE
Creatures
Vanity
and
Mutability
is
so
great
,
that
it
should
be
the
greatest
incentive
to
us
to
look
to
the
Supream
good
,
as
the
only
Center
of
our
Happiness
and
Felicity
.
Since
the
Summum
bonum
of
Man
lies
in
something
more
sublime
and
excellent
than
any
Created
Being
,
it
's
not
in
vain
for
him
,
in
order
to
attaining
the
true
object
of
his
real
Happiness
,
to
take
a
Contemplative
view
of
the
Creatures
vanity
,
which
is
most
perspicuously
demonstrable
even
in
Monarchies
,
which
Bodin
tells
us
,
are
more
durable
than
Popular
States
,
because
less
subject
to
be
divided
,
(
Unity
being
the
great
Preserver
of
all
things
:
)
and
yet
have
these
had
,
as
the
Moon
,
not
only
their
increase
and
full
light
,
but
also
their
wain
and
changes
,
and
this
sometimes
in
a
moment
.
That
as
in
Musick
you
shall
hear
sometimes
a
string
tun'd
up
to
its
ultimum
potentiae
,
as
high
as
it
will
bear
,
and
presently
depressed
again
to
the
lowest
Key
,
and
another
elevated
,
yet
both
of
them
breathing
but
light
Airs
,
and
of
short
continuance
:
So
may
you
see
a
Monarchy
now
wound
up
to
the
highest
pitch
of
Happiness
,
and
by
and
by
let
down
again
into
the
lowest
depths
of
misery
.
This
is
Gods
doing
,
and
it
is
marvellous
in
our
eyes
.
And
here
I
shall
begin
with
those
Empires
and
Monarchies
that
were
most
famous
among
the
rest
.
For
how
soon
was
the
Assyrian
or
Babylonian
Monarchy
swallow'd
up
by
the
Persian
,
the
Persian
by
the
Greek
or
Macedonian
Empire
,
and
the
Greek
by
the
Roman
?
which
the
Prophet
Daniel
presents
unto
us
,
by
the
Gold
,
Silver
,
Brass
,
and
Iron
,
whereof
Nebuchadnezzars
Image
consisted
,
Dan.
2.32
.
The
dissolution
of
one
,
as
in
natural
things
,
so
here
,
being
still
the
generation
of
another
;
and
again
,
the
erection
of
the
later
being
the
destruction
of
the
former
.
And
as
for
the
Roman
Monarchy
,
their
own
Historian
can
tell
us
of
that
,
how
it
had
both
its
Infancy
,
Youth
,
Manhood
,
and
Old
age
,
as
it
were
by
turns
:
As
its
Infancy
under
Kings
,
its
Youth
under
Consuls
,
its
Manhood
from
the
first
Punick
War
unto
the
time
of
Augustus
Caesar
,
and
from
that
time
its
Old
age
under
the
succeeding
Emperours
;
until
at
length
that
solid
Body
was
torn
asunder
by
the
struglings
of
her
own
Children
,
into
the
Eastern
and
Western
Empires
,
whereof
the
former
was
soon
eaten
out
by
the
Turks
and
Saracens
,
and
the
later
also
fell
away
much
,
after
a
little
revolution
of
time
,
by
the
falling
off
of
divers
Nations
from
her
,
each
of
which
after
they
had
pluck'd
off
their
own
feathers
from
the
Roman
Eagle
,
left
her
almost
naked
;
As
the
Franks
and
Burgundians
in
France
,
the
Goths
in
Spain
,
the
Normans
and
Lombards
in
Italy
,
together
with
the
English
and
Scots
in
Britain
:
until
at
the
last
cast
the
Roman
Monarchy
began
a
little
to
recal
her self
into
Germany
,
where
she
hath
held
up
since
little
more
than
the
bare
name
of
the
Empire
.
So
that
Vicissitude
you
see
is
the
great
Empress
of
the
world
,
unto
whose
unstay'd
Dominion
all
earthly
Powers
and
Principalities
must
be
subject
,
even
those
that
are
of
the
first
Magnitude
,
much
more
others
that
move
in
a
lower
Orb.
And
of
these
I
shall
single
out
only
three
,
which
I
conceive
most
eminent
,
to
be
instanced
in
for
this
point
.
The
first
is
Judea
,
whose
Government
was
Monarchically
setled
by
God
himself
;
yet
how
oft
did
she
change
her
Lords
and
Masters
,
yielding
her self
as
it
were
successively
first
to
the
Babylonian
,
and
after
that
to
the
Roman
,
Persian
,
Saracen
,
Christian
,
Aegyptian
,
and
now
to
the
Turkish
power
?
That
as
the
Poet
spake
of
Troy
,
Fuit
Ilium
;
so
may
we
of
Jerusalem
,
her
Metropolis
,
Fuit
Hierosolyma
,
that
Jerusalem
was
;
She
was
great
among
the
Nations
,
or
Domina
Gentium
,
the
Lady
of
the
Nations
,
but
now
,
Non
sic
ut
olim
,
it
hath
not
been
with
her
for
these
many
Generations
past
,
as
in
former
days
,
(
to
use
Job's
words
in
his
twenty
ninth
Chapter
,
second
and
third
verses
)
when
God
preserved
her
,
when
his
Candle
shined
upon
her
head
,
and
when
by
that
light
she
walked
through
darkness
;
but
Servants
have
ruled
over
her
,
and
there
was
none
to
deliver
her
out
of
their
hands
.
Which
is
a
good
Lecture
of
Mutability
to
other
Kingdoms
and
their
Mother-cities
.
For
Jerusalem
was
once
a
holy
and
happy
City
,
and
had
been
happy
still
,
and
she
but
continued
holy
;
but
that
failing
,
How
is
her
Gold
become
dim
,
how
is
her
fine
Gold
chang'd
into
Dross
!
as
she
complains
her self
.
The
second
Example
I
produce
here
is
Naples
,
which
we
many
well
call
the
Ball
of
Providence
:
And
indeed
so
it
was
,
being
bandied
from
one
Lord
to
another
ten
several
times
,
before
it
came
to
lie
(
as
now
it
doth
)
at
the
foot
of
Spain
.
For
being
a
Countrey
at
first
diversly
peopled
,
it
was
upon
the
division
allotted
to
the
Eastern
Emperours
,
but
from
them
forc'd
by
the
Almains
,
and
so
to
the
Greeks
and
Saracens
,
and
then
successively
hurried
about
to
the
Normans
,
Germans
,
French
,
Hungarians
,
Arragonoys
,
and
from
them
to
the
French
again
;
till
in
the
end
the
Spaniard
seized
upon
it
:
and
whether
it
will
continue
long
with
him
or
no
,
is
very
uncertain
;
especially
if
we
remember
how
of
late
years
a
poor
Fisherman
(
Massinello
by
name
)
snatch'd
up
the
Reins
of
Government
from
him
,
and
(
had
not
God
otherwise
determined
of
that
Kingdom
,
by
infatuating
that
Mushrome-King
)
for
ought
we
know
,
he
might
have
run
quite
away
with
them
;
so
slippery
are
all
earthly
Kingdoms
▪
3.
But
not
to
look
out
any
longer
to
other
Nations
of
Christendom
,
(
methinks
)
we
may
instance
this
best
by
reflecting
upon
our selves
.
For
you
all
know
(
I
suppose
)
how
the
Romans
,
Saxons
,
Danes
,
and
Normans
,
had
each
of
them
their
several
and
alternate
days
of
Lordship
over
this
Nation
;
but
yet
because
they
did
not
know
in
those
their
days
the
things
that
belonged
unto
their
Peace
,
how
do
we
see
the
shadows
of
the
night
stretched
out
upon
them
,
their
Suns
set
with
us
,
and
their
days
shut
in
!
The
longest
day
we
read
of
,
was
that
in
Joshuah's
time
,
wherein
though
the
Sun
stood
still
in
Gibeon
for
the
space
of
a
whole
day
,
yet
set
it
did
at
last
.
The
day
of
the
Romans
was
long
upon
our
Horizon
,
for
the
Sun
of
their
prosperity
shone
here
for
the
space
of
four
hundred
years
and
more
;
yet
did
it
then
go
down
as
to
us
in
this
Nation
,
and
Darkness
here
now
doth
lie
upon
Again
,
the
day
of
the
Saxons
continued
five
hundred
years
and
upwards
;
That
of
the
Danes
two
hundred
fifty
five
years
,
or
thereabouts
.
And
how
long
the
day
of
the
Normans
hath
lasted
,
every
petty
Almanack
can
tell
us
.
I
,
and
if
none
of
those
Suns
come
to
rise
again
within
our
Hemisphere
,
(
when
the
sins
of
this
Nation
are
ripe
,
and
call
for
Gods
sickle
to
cut
them
down
)
it
's
beside
his
ordinary
rule
,
which
usually
runs
out
all
Humane
things
by
a
changeable
circumference
;
for
so
Solomon
tells
us
in
his
Book
of
Ecclesiastes
,
That
the
Sun
rises
,
and
the
Sun
goes
down
,
and
hasteth
to
the
place
where
he
arose
.
Neither
is
this
all
,
that
the
Powers
and
Principalities
on
earth
are
upon
a
daily
turn
,
but
as
the
Primum
Mobile
(
you
know
)
carries
about
the
other
Spheres
;
so
do
these
carry
about
many
other
changes
and
alterations
with
them
:
As
that
of
Religion
,
Laws
,
Liberties
,
Sciences
,
Customs
,
and
such
like
.
Nay
,
even
the
Houses
of
God
,
which
before
to
violate
,
was
held
a
Crime
inexpiable
,
yet
are
they
now
upon
such
removes
broken
down
without
scruple
;
and
the
very
Urns
of
the
Dead
,
which
have
been
always
look'd
upon
as
Sacred
Cabinets
to
preserve
the
Bodies
of
Gods
Saints
in
for
Eternity
,
yet
are
they
now
broken
up
,
and
their
Ashes
thrown
about
,
(
such
is
the
unsetledness
of
all
things
here
below
)
even
as
the
vilest
Dust
upon
the
face
of
the
earth
.
Beloved
,
it
hath
been
ever
thus
upon
the
conversion
of
such
great
Bodies
,
and
it
is
so
still
:
for
never
was
there
any
conversion
in
this
Land
like
to
that
our
eyes
have
seen
of
late
;
That
if
any
one
should
have
slept
but
some
few
years
last
past
(
as
the
Ancients
fain
of
Epimenides
)
and
should
have
awaked
again
in
these
times
,
how
would
he
wonder
at
those
strange
Metamorphoses
that
are
now
among
us
,
there
being
Nova
rerum
facies
,
A
new
face
of
things
both
in
Church
and
State
!
Insomuch
,
(
as
Mr.
Harding
spake
sometimes
of
Rome
,
That
he
did
quaerere
Romam
in
Roma
,
That
he
did
seek
Rome
in
Rome
,
and
could
not
find
it
,
)
so
may
we
say
now
,
That
we
may
quaerere
Angliam
in
Anglia
,
That
we
may
now
seek
for
old
England
in
our
new
England
,
and
yet
go
without
it
,
it
is
so
much
changed
from
what
it
was
before
.
And
as
we
have
seen
much
of
this
already
,
so
who
knows
but
we
may
come
to
see
a
great
deal
more
hereafter
?
Since
we
know
not
what
a
Day
may
bring
forth
.
Secondly
,
Neither
is
this
true
only
in
Empires
and
Monarchies
,
but
also
in
Cities
and
their
popular
Governments
.
Etiam
summis
negatum
est
urbibus
stare
din
,
says
the
Moralist
.
And
to
this
purpose
tends
that
of
the
Author
to
the
Hebrews
,
Heb.
13.14
.
We
have
here
no
abiding
City
,
but
we
look
for
one
to
come
,
whose
foundation
is
in
the
heavens
.
There
is
then
no
City
on
earth
,
nor
any
kind
of
Government
in
it
that
ever
stood
up
long
in
one
posture
,
none
that
ever
was
,
or
shall
be
abiding
.
Pass
ye
up
to
Calneh
and
see
,
says
the
Prophet
,
Annos
6.2
.
and
from
hence
go
to
Hemath
the
Great
,
and
so
to
Gath
of
the
Philistins
.
So
,
pass
ye
up
to
Athens
the
eye
of
Greece
for
Knowledge
and
humane
Literature
,
and
see
;
and
from
thence
go
to
Rome
,
the
Head
of
the
Western
Empire
,
and
so
come
to
Florence
,
the
Beauty
of
Italy
;
(
for
I
forbear
to
name
more
,
Examples
in
this
kind
being
almost
infinite
)
in
all
which
you
may
read
this
truth
at
large
.
And
first
for
Athens
:
How
many
changes
of
Governours
and
Governments
did
she
endure
?
putting
her self
off
from
Hereditary
Kings
to
Archons
,
or
Aristocratical
Lords
,
who
govern'd
first
for
term
of
life
,
then
decennially
;
and
after
these
,
to
Democratical
Rulers
.
Next
for
Rome
;
how
oft
hath
that
City
been
alter'd
by
Gauls
,
Hunnes
,
Goths
and
Vandals
?
Yea
,
how
oft
hath
the
Government
of
it
been
pass'd
away
from
one
hand
to
another
?
It
is
mystically
represented
to
us
,
Rev.
17.3
.
by
the
beast
of
seven
heads
,
which
is
there
interpreted
by
the
seven
Hills
it
is
built
upon
,
to
be
Rome
:
And
according
to
the
number
of
those
Hills
,
to
so
many
Masters
did
it
submit
it self
,
who
had
their
several
turns
of
supreme
power
and
regiment
over
her
,
as
Kings
,
Consuls
,
Dictators
,
Decemviri
,
Tribunes
,
Emperours
,
and
Popes
:
under
the
last
of
which
,
I
do
not
find
that
it
was
ever
Besieged
by
any
that
took
it
not
:
such
strange
ebbings
hath
that
Sea
had
experience
of
!
Last
of
all
for
Florence
.
It
is
strange
to
tell
what
various
whirlings
about
that
hath
had
in
point
of
Supreme
Rule
and
power
.
For
at
first
the
Nobility
ruled
it
in
an
Aristocratical
way
.
But
a
little
after
,
some
Grandees
among
the
people
wrested
it
to
themselves
;
who
being
tired
out
with
continual
quarrellings
one
with
another
,
(
for
the
people
were
divided
into
three
ranks
)
the
middle
sort
of
them
took
upon
them
the
management
of
the
State.
And
these
also
falling
quickly
together
by
the
ears
,
the
third
and
lowest
sort
became
Masters
of
it
.
Which
holding
not
long
,
by
reason
of
their
mutual
discords
,
they
yield
themselves
and
the
Government
of
their
City
unto
Charles
of
France
,
Brother
to
Lewis
the
Ninth
;
who
within
a
short
time
being
invited
to
the
Kingdom
of
Naples
,
and
leaving
only
Deputies
at
Florence
,
the
Florentines
return
to
their
Popular
Government
,
and
renew
their
Civil
Wars
among
themselves
For
redress
whereof
,
they
send
for
the
Duke
of
Athens
,
and
give
up
all
to
him
.
But
shortly
they
supposing
themselves
to
be
brought
in
bondage
,
and
to
be
despoiled
of
their
Liberty
by
the
fear
of
his
Guard
,
banish
him
the
City
,
and
within
less
than
one
years
space
shake
off
his
Government
over
them
.
After
which
they
come
to
an
Aristocracie
again
,
devising
new
Names
and
Officers
for
their
Magistrates
,
and
changing
and
rechanging
them
so
oft
,
that
sometimes
their
State
was
no
better
order'd
,
than
if
it
had
been
committed
to
Mad
men
,
or
Children
without
discretion
,
the
City
scarce
twenty
years
together
keeping
the
same
form
of
State
:
but
as
sick
men
in
Feavers
(
says
Bodinus
)
desire
to
be
removed
now
hither
,
and
by
and
by
thither
,
or
from
one
bed
to
another
,
as
if
the
Disease
were
in
the
places
where
they
lay
,
and
not
in
the
intrals
of
their
own
Bodies
;
so
were
the
Florentines
still
turning
their
State
,
till
they
turn'd
it
into
the
hands
of
the
Medices
,
who
now
hold
it
.
A
thing
almost
incredible
,
(
says
he
)
did
not
their
own
Recorder
leave
it
recorded
to
posterity
.
But
in
the
second
place
let
us
descend
to
Families
or
Races
of
men
that
are
lineally
successive
for
Name
and
Greatness
.
And
here
let
me
ask
,
where
are
those
Illustrious
Families
cried
up
so
much
in
former
times
,
and
famous
in
their
Generations
?
As
the
Couragious
Family
of
the
Maccabees
in
Jewry
,
and
of
the
Ptolemies
in
Aegypt
.
Again
,
where
is
the
Zelzuccian
Family
in
the
less
Asia
,
and
the
Imperial
Family
of
the
Palaeologi
in
Greece
?
That
of
the
Merovignians
in
France
?
Of
the
Plantagenets
in
England
,
with
many
more
of
this
rank
I
might
name
,
did
not
the
narrow
compass
of
so
small
a
Treatise
bound
me
?
Tell
me
,
is
not
the
Name
and
Greatness
of
these
Families
long
since
expired
,
the
Roots
and
Branches
of
them
quite
remov'd
,
and
others
planted
in
their
rooms
?
Examples
of
this
sort
are
innumerable
,
as
Elihu
says
in
Job
:
He
breaks
in
pieces
mighty
men
without
number
;
(
so
mighty
Families
without
number
)
and
sets
up
others
in
their
stead
.
And
as
for
such
Families
as
are
of
a
lower
form
,
we
need
not
go
far
,
since
our
own
knowledge
here
will
lead
us
to
continual
changes
and
alterations
.
For
thou
hast
seen
it
may
be
many
Families
heretofore
in
this
Nation
,
brim-full
of
earthly
happiness
,
and
running
over
;
and
now
upon
thy
second
view
of
them
,
behold
there
is
no
such
thing
,
but
they
are
much
alter'd
,
and
running
very
low
in
the
world
,
if
not
clean
run
out
.
So
that
prosperity
(
you
see
)
was
never
yet
so
entail'd
upon
any
Family
,
and
the
Heirs
thereof
,
but
within
a
little
time
some
one
or
other
hath
cut
it
off
.
But
last
of
all
,
if
we
look
upon
particular
persons
,
this
will
appear
most
evident
;
but
especially
if
we
consider
them
three
ways
.
In
respect
of
their
Bodies
,
Minds
,
and
Estates
.
Gregory
Nazianzen
hath
an
excellent
saying
of
the
two
former
joyntly
consider'd
,
which
is
this
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
i.
e.
We
are
not
mixt
Creatures
only
,
but
also
contrary
both
to
others
and
our selves
:
not
continuing
truly
the
same
,
no
not
so
much
as
one
day
;
but
both
in
regard
of
our
Bodies
and
Minds
,
perpetually
flowing
and
perpetually
changing
.
And
we
can
instance
this
in
all
the
stages
of
our
life
,
wherein
by
the
ordinary
course
of
Nature
,
we
are
first
weak
,
and
then
strong
,
and
after
weak
again
.
As
in
our
Childhood
,
we
are
then
weak
both
in
Body
and
Mind
:
in
our
Youth
,
strong
in
Body
and
weak
in
Mind
;
and
in
our
Manhood
,
strong
in
both
;
but
in
our
Old
age
,
strong
in
Mind
and
weak
in
Body
;
and
in
our
Decrepit
,
weak
again
in
both
,
as
we
were
in
our
Childhood
at
the
first
.
But
to
leave
this
general
consideration
of
them
,
and
to
look
upon
them
now
more
distinctly
and
severally
by
themselves
.
And
first
for
the
change
of
particular
Persons
in
regard
of
their
Bodies
.
And
here
it
is
true
of
them
,
what
Seneca
affirms
,
viz.
That
no
man
is
the
same
to
day
,
he
was
yesterday
:
Ego
ipse
(
says
he
)
dum
haec
loquor
mutari
,
mutatus
sum
.
Our
Bodies
(
says
he
)
are
like
a
River
,
which
keeps
nothing
but
the
bare
name
that
was
first
given
it
;
for
as
touching
the
present
individual
matter
,
which
is
the
watry
substance
of
it
,
this
is
always
transient
,
and
other
comes
into
its
room
:
And
so
it
is
with
the
Body
of
Man
,
which
is
always
receiving
in
new
Air
and
Life
,
and
venting
the
former
.
Which
makes
David
profess
of
himself
,
that
he
was
toss'd
up
and
down
like
the
Locust
;
and
Job
compares
Man
for
his
bodily
substance
to
a
flower
that
never
continues
in
one
stay
,
Job
14.2
.
For
now
we
are
strong
,
and
by
and
by
weak
;
now
beautiful
,
and
presently
deformed
.
A
little
Fit
of
the
Feaver
,
Small
Pox
,
or
the
like
,
alters
us
so
,
as
if
we
were
not
the
same
men
we
were
before
;
insomuch
that
we
hear
some
speaking
thus
unto
us
,
—
Hen
quantum
mutatus
ab
illo
!
Alas
,
how
hath
this
fit
alter'd
you
from
what
you
were
in
your
health
!
for
how
are
your
lips
grown
pallid
,
your
cheeks
discolour'd
,
your
eyes
sunk
into
their
holes
,
and
your
face
quite
disfigur'd
!
And
others
there
be
of
our
acquaintance
that
like
Jobs
three
friends
do
lift
up
their
eyes
afar
off
,
and
know
us
not
;
so
much
are
we
chang'd
in
respect
of
our
Bodies
!
But
Secondly
,
Let
us
consider
it
also
in
respect
of
mens
Minds
.
And
here
(
to
say
nothing
of
a
moral
change
,
which
is
obvious
every
where
)
as
on
the
one
side
we
find
nothing
more
notable
Quinquennio
Neronis
,
than
the
first
five
years
of
Nero's
,
Reign
,
and
more
excellent
than
his
Youth
:
Yet
afterwards
,
having
well
tasted
the
sweet
morsel
of
Soveraignty
,
he
became
(
says
one
)
the
most
detestable
Tyrant
that
ever
was
:
And
so
also
of
Herod
the
Great
,
Philo
says
,
that
he
Reign'd
six
years
as
a
good
and
just
Prince
,
presenting
the
Protasis
of
his
Reign
with
a
large
Fringe
of
Goodness
about
it
;
(
as
Joaz
,
Amazias
,
and
Ozias
did
)
but
as
for
the
Catastrophe
of
it
,
that
was
very
sad
and
fearful
.
So
on
the
other
side
,
we
find
Manasseh
and
Paul
soaking
the
forepart
of
their
Lives
in
Blood
,
being
no
better
at
first
then
Nero
was
at
the
last
,
even
a
piece
of
clay
temper'd
with
blood
;
yet
was
their
end
like
the
end
of
Davids
good
man
,
The
end
of
that
man
is
peace
,
Psal.
37.37
.
But
to
wave
these
,
(
whereof
much
might
be
said
,
did
it
not
quite
lie
out
of
my
road
I
am
now
in
)
and
to
insist
only
upon
the
changeableness
that
doth
naturally
adhere
to
the
mind
of
man.
Now
tell
me
,
if
any
thing
in
the
world
may
be
said
to
be
more
moveable
than
the
mind
of
man.
It
is
a
Spiritual
substance
,
and
so
is
always
moving
,
(
though
insensibly
)
from
one
thing
unto
another
;
never
resting
,
until
at
last
like
Noah's
dove
it
be
taken
into
the
Heavenly
Ark.
S.
Chrysostome
therefore
compares
it
to
a
Bird
,
which
flies
in
a
moment
of
time
over
Mountains
and
Hills
,
over
Seas
and
Rocks
,
without
any
hinderance
:
for
now
it
is
upon
the
lowest
Shrub
,
and
presently
upon
the
highest
branch
of
the
tallest
Cedar
;
now
upon
heavenly
,
and
within
the
twinkling
of
an
eye
upon
earthly
things
;
now
at
Dan
,
and
in
a
trice
at
Beersheba
;
now
at
one
part
of
the
earth
,
and
then
at
another
:
for
sometimes
it
is
soaring
after
Principalities
and
Powers
,
and
spiritual
Wickednesses
in
high
places
,
as
the
Apostle
speaks
;
then
after
Riches
,
and
by
and
by
after
pleasures
;
now
rejoycing
,
and
then
sorrowing
;
now
quieted
,
and
immediately
troubled
,
and
as
soon
pacified
again
;
now
hoping
,
and
straightway
fearing
those
hopes
;
now
loving
,
and
then
hating
what
it
loved
before
.
Sic
omnia
mutabilitati
subjacent
(
says
St.
Augustine
)
Thus
do
all
things
lie
down
under
mutability
!
And
it
amaz'd
Saint
Bernard
much
,
to
consider
how
in
the
same
moment
of
time
his
mind
was
not
only
diversly
,
but
likewise
contrarily
affected
,
and
as
it
were
pull'd
a
pieces
betwixt
love
and
hatred
,
joy
and
sorrow
,
fear
and
hope
;
having
as
many
varieties
of
affections
within
him
,
as
there
were
diversities
of
things
in
the
world
for
them
to
light
upon
.
So
that
you
see
how
the
several
Passions
of
our
Minds
do
in
a
breath
,
and
with
the
turning
of
a
hand
,
steer
divers
ways
,
first
looking
one
way
,
and
then
another
,
according
as
they
are
wheeled
about
with
the
motions
of
outward
Contingencies
.
But
in
the
last
place
,
we
shall
add
unto
the
former
,
the
great
changes
that
particular
men
are
subject
to
in
regard
of
their
outward
Estates
and
Fortunes
.
For
the
condition
of
Mortals
(
says
a
Heathen
man
)
hath
its
turns
and
returns
,
both
of
Prosperity
and
Adversity
.
That
as
in
a
Military
skirmish
there
be
some
come
up
to
discharge
,
while
others
fall
of
:
So
is
it
in
the
World's
Militia
.
One
there
is
that
is
rais'd
out
of
the
Dust
to
sit
among
Princes
:
whereas
there
is
another
that
is
flung
down
from
the
pinnacle
of
worldly
joy
and
prosperity
,
and
stated
,
as
Job
was
,
upon
the
Dunghil
.
And
this
doth
the
Preacher
tell
us
,
among
the
rest
of
those
changes
that
fell
under
his
observation
,
That
one
comes
out
of
Prison
to
Reign
,
(
as
Queen
Elizabeth
did
out
of
the
Tower
to
the
Throne
)
whereas
also
there
is
he
that
is
born
in
his
Kingdom
,
and
becomes
ver
poor
;
(
as
our
Henry
the
Third
was
,
while
he
lived
sometimes
on
the
Churches
Alms.
)
God
hath
appointed
us
(
saith
one
well
)
all
our
parts
to
play
,
and
hath
not
in
their
distribution
been
either
spare-handed
to
the
meanest
,
nor
yet
partial
to
the
greatest
.
He
gave
Caius
Marius
at
first
the
part
of
a
Carpenters
Son
,
but
afterwards
the
part
of
one
that
was
seven
times
Consul
.
So
also
Agathocles
the
part
of
a
Potters
Son
at
the
first
,
but
afterwards
of
the
King
of
Sicily
.
So
also
on
the
other
side
,
Darius
play'd
the
part
one
while
of
the
greatest
Emperour
,
and
another
time
of
the
most
miserable
Beggar
,
begging
but
a
little
water
to
quench
the
drought
of
Death
.
And
Bajazet
play'd
the
Grand
Signior
in
the
morning
,
but
in
the
evening
stood
for
Tamerlains
footstool
.
And
Jane
Shore
,
Edward
the
Fourths
Minion
,
acts
now
as
Mistress
of
a
stately
Palace
,
and
a
little
after
dies
in
a
Ditch
for
want
of
a
House
;
and
(
as
he
said
of
Icarus
)
so
may
we
of
her
,
That
—
Nomina
fecit
aquis
,
she
gave
Name
to
the
place
where
she
died
,
it
being
call'd
from
her
Shore-ditch
to
this
day
.
But
I
forbear
,
since
there
is
enough
recorded
for
our
use
in
the
Sacred
Scriptures
to
this
purpose
;
where
we
find
an
example
of
the
one
in
David
,
who
says
,
that
God
took
him
from
following
the
Ewes
with
young
,
and
set
him
upon
the
Throne
;
there
to
feed
(
as
he
says
)
Jacob
his
people
,
and
Israel
his
Inheritance
.
And
to
go
lower
yet
,
not
only
from
the
sheepfold
,
so
he
says
,
Psal.
113.7
.
and
8
verses
;
God
takes
the
poor
out
of
the
Dust
,
and
the
needy
out
of
the
Dunghill
,
that
he
may
set
him
among
Princes
,
even
with
the
Princes
of
his
people
.
Now
more
vile
and
contemptible
than
the
Dust
we
tread
upon
,
which
the
least
breath
of
wind
commands
any
way
;
or
than
the
worst
of
dust
,
which
is
that
of
the
Dunghil
,
we
cannot
be
;
yet
these
are
they
(
says
the
Psalmist
)
whom
he
sets
among
Princes
,
even
with
the
Princes
of
his
people
.
An
example
of
the
other
we
have
in
Antiochus
,
2
Mac.
9.9
.
who
was
so
fill'd
with
Pride
through
the
rankness
of
his
Prosperity
,
that
he
thought
he
might
command
the
Sea
,
(
so
proud
was
he
,
says
the
Text
,
beyond
the
condition
of
man
)
and
further
,
that
he
could
weigh
the
Mountains
in
a
ballance
,
and
reach
up
to
the
Stars
of
Heaven
:
yet
by
and
by
is
his
Comb
cut
,
all
his
Glory
worm-eaten
,
and
none
able
to
endure
him
for
the
filthiness
of
his
smell
.
Adde
to
this
the
example
of
Balthazar
,
Dan.
5.5
.
who
was
now
carousing
in
the
Consecrated
Vessels
that
Nebuchadnezzar
his
Grandfather
had
plundred
the
Temple
of
,
and
House
of
God
at
Jerusalem
,
as
you
may
see
,
2
Kings
chap.
last
.
But
in
the
same
hour
(
says
the
Text
)
came
out
the
hand-writing
of
the
wall
against
him
,
and
then
was
the
Kings
countenance
chang'd
,
his
thoughts
troubled
,
the
joynts
of
his
Loyns
loosed
,
and
his
Kingdom
given
away
to
the
Medes
and
Persians
.
Thus
are
we
for
outward
things
like
so
many
Counters
,
which
stand
one
while
for
a
pound
,
and
another
for
a
penny
.
That
was
we
see
commonly
in
High-ways
,
where
one
man
hath
seth
his
foot
,
another
presently
follows
him
and
treads
it
out
again
;
so
is
it
usually
,
That
if
one
man
beat
out
an
Honour
or
Estate
to
himself
,
another
comes
after
and
treads
out
that
impression
;
and
whose
it
shall
be
next
,
there
is
no
man
knows
.
Nay
,
Lucan
,
Ipsa
vices
natura
subit
—
Even
the
whole
course
of
Nature
runs
about
in
a
circular
motion
Our
Bodies
,
Minds
,
and
outward
felicities
,
whatsoever
we
are
,
or
whatsoever
we
have
,
are
all
subject
to
change
in
such
wise
,
that
we
can
have
no
assurance
of
them
,
no
not
for
a
day
.
We
know
not
what
a
day
may
bring
forth
.
And
so
much
for
the
demonstration
of
this
truth
,
viz.
That
there
is
such
a
Vicissitude
.
The
next
thing
is
the
Efficient
Causes
of
it
.
For
we
never
know
any
thing
throughly
,
(
says
the
Philosopher
)
until
we
know
the
Causes
of
it
.
Now
in
speaking
to
this
,
I
shall
proceed
,
1.
Negatively
,
2.
Affirmatively
.
1.
Negatively
,
in
shewing
what
have
been
thought
to
be
the
causes
of
all
Changes
and
Alterations
,
yet
are
not
so
indeed
.
And
here
the
Epicures
and
vulgar
Heathen
have
thought
Fortune
to
be
the
cause
of
them
:
And
they
define
it
thus
to
be
,
An
Event
of
things
without
Reason
.
But
how
unreasonable
it
is
to
say
,
That
an
Event
of
Things
without
a
Cause
,
should
be
the
Cause
of
all
Events
,
judge
ye
.
For
it
was
only
the
ignorance
of
the
true
Causes
,
that
made
the
name
of
Fortune
;
there
being
nothing
fortuitous
in
it self
,
but
only
to
us
and
our
ignorance
;
since
the
power
and
providence
of
God
hath
the
ordering
and
disposing
of
all
things
here
below
.
And
this
did
the
wiser
sort
among
them
confess
,
as
the
Satyrist
tells
us
.
Nullum
,
numen
abest
si
sit
prudentia
,
sed
te
Nos
facimus
Fortuna
Deam
—
Others
again
,
as
the
Stoicks
,
make
Fate
or
Destiny
the
cause
of
all
Alterations
,
which
they
say
is
an
Event
that
necessarily
falls
out
,
from
a
certain
inevitable
order
and
connection
of
Natural
Causes
,
working
without
the
will
of
God
,
as
the
Supreme
Orderer
and
Disposer
of
them
,
he
being
subjected
to
them
,
and
not
they
to
him
:
whereby
they
take
away
the
very
Nature
of
the
Godhead
,
which
is
to
be
a
most
powerful
and
free
Agent
,
that
works
what
,
and
by
what
means
it
pleases
;
all
secondary
causes
depending
upon
that
,
and
that
upon
none
.
But
enough
of
these
:
For
I
must
remember
my self
,
that
I
am
now
speaking
to
Christians
,
who
acknowledge
the
Divine
Providence
in
all
things
;
and
therefore
shall
speak
no
more
of
these
Negative
and
supposed
Causes
,
but
shall
now
give
you
the
true
Efficicent
Causes
of
them
,
by
way
of
Affirmation
.
And
here
know
,
that
Logicians
tell
us
of
two
Efficient
Causes
;
Principal
,
and
less
Principal
:
And
this
is
twofold
,
Impulsive
,
and
Instrumental
.
First
then
,
the
Principal
Cause
of
all
Changes
and
Alterations
is
God
:
for
so
said
the
Heathen
man
,
—
Valet
ima
summit
Mutare
,
&
insignem
attenuat
Deus
,
Obscura
promens
—
But
why
borrow
I
weapons
from
the
Philistins
forge
,
when
as
there
is
enough
for
this
,
that
may
be
drawn
out
of
Gods
Armory
of
the
Scriptures
?
as
Psal.
75.6
,
7.
Promotion
,
says
the
Prophet
,
comes
neither
from
the
East
,
nor
from
the
West
,
nor
from
the
South
;
but
God
is
the
Iudge
,
he
puts
down
one
,
and
sets
up
another
.
So
also
Job
34.29
.
When
he
gives
Quietness
,
who
can
make
Trouble
?
and
when
he
hides
his
face
,
who
can
behold
him
;
whether
it
be
done
(
says
Elihu
)
against
a
Nation
,
or
against
a
particular
man
only
?
Again
,
Amos
5.8
.
He
makes
the
Seven
Stars
and
Orion
,
and
turns
the
shadow
of
Death
into
the
morning
:
The
Lord
is
his
Name
.
The
Oratour
expresseth
this
well
,
by
comparing
Gods
Omnipotency
to
the
power
of
the
Soul
over
the
Members
of
the
Body
,
which
upon
the
least
intimation
of
the
Mind
do
turn
and
move
about
with
all
facility
.
Now
God
(
says
he
)
is
the
sole
Mind
of
the
Universe
,
and
hath
all
parts
and
parcels
thereof
at
his
beck
and
pleasure
,
to
be
turn'd
into
any
shape
or
form
at
his
disposal
.
Nay
,
it
is
no
dishonour
for
God
to
cast
the
eye
of
his
Providence
upon
the
alteration
even
of
the
meanest
things
:
for
who
is
like
,
says
the
Psalmist
,
to
the
Lord
our
God
,
who
hath
his
dwelling
on
high
,
and
yet
humbles
himself
to
behold
the
things
in
Heaven
and
Earth
?
Not
only
to
behold
the
things
in
Heaven
,
which
is
a
great
condescention
to
him
,
whom
the
Heaven
and
the
Heaven
of
Heavens
cannot
contain
;
but
also
the
things
in
Earth
.
Now
how
unworthy
these
are
of
his
taking
notice
of
,
you
may
see
by
those
diminutive
expressions
of
them
,
compared
with
Gods
greatness
,
Isa.
40.15
.
where
the
Prophet
says
,
Behold
,
the
Nations
are
but
as
the
drop
of
a
Bucket
,
and
are
counted
as
the
small
dust
of
the
Ballance
;
Behold
,
he
takes
up
the
Isles
as
a
very
little
thing
.
And
if
this
be
not
low
enough
for
them
,
he
says
further
,
v.
17.
That
all
Nations
before
him
are
as
nothing
,
and
are
counted
to
him
as
less
than
nothing
.
Now
look
what
a
wide
difference
there
is
betwixt
the
Sea
and
a
Bucket
of
water
,
yea
the
drop
of
a
Bucket
;
or
betwixt
a
heap
of
dust
,
and
the
small
dust
of
the
ballance
;
betwixt
very
great
and
very
little
;
betwixt
all
things
and
nothing
at
all
,
yea
less
then
nothing
,
(
if
less
could
be
:
)
so
vast
is
the
disproportion
betwixt
God
and
all
Nations
,
which
are
the
greatest
among
all
earthly
things
.
And
yet
for
all
this
,
is
God
pleased
so
far
to
extenuate
his
own
greatness
,
and
to
take
off
from
it
,
as
to
look
after
them
,
and
run
them
about
in
their
several
stages
from
one
point
unto
another
.
And
if
you
would
have
this
truth
to
be
made
out
further
unto
you
,
our
Saviour
doth
it
,
Mat.
10.29
.
by
two
several
instances
.
The
one
is
of
two
Sparrows
,
which
are
little
birds
and
of
small
value
;
but
the
Greek
yet
runs
it
more
diminutively
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
two
little
sparrows
;
and
so
they
must
needs
be
,
for
they
were
sold
both
even
for
a
farthing
,
and
this
is
price
little
enough
.
Yet
the
Arabick
makes
it
less
,
and
hath
for
it
Phals
,
which
is
the
least
piece
of
money
that
can
be
;
and
accordingly
expresses
the
two
Mites
spoken
of
,
Mark
12.42
.
(
which
makes
but
one
Farthing
)
by
Phalsain
in
the
dual
number
,
as
a
late
and
learned
Expositor
notes
.
The
other
is
of
the
Hairs
upon
our
Heads
,
being
a
kind
of
Excrement
belonging
to
our
Bodies
,
and
no
integral
or
necessitous
part
of
them
,
(
as
the
Heart
,
Hands
,
and
Feet
are
;
)
and
yet
he
tells
us
,
that
God
numbers
these
,
and
takes
such
a
particular
account
of
them
,
that
not
one
of
them
falls
to
the
ground
without
his
disposal
.
In
the
vision
of
the
Wheels
we
read
of
a
wheel
within
a
wheel
.
Now
the
wheel
within
is
the
wheel
of
Gods
Providence
,
that
turns
about
the
wheels
of
all
outward
things
,
be
they
never
so
low
and
mean.
For
as
God
doth
not
labour
in
doing
the
greatest
things
,
so
neither
doth
he
disdain
,
either
to
do
or
undo
the
least
;
but
as
he
made
the
small
and
great
,
(
says
the
book
of
Wisdom
)
so
also
doth
he
care
for
both
alike
.
The
Potter
having
power
over
his
Clay
,
either
to
make
of
it
a
vessel
of
honour
or
dishonour
,
and
being
made
,
either
to
preserve
it
in
that
form
and
being
he
hath
bestowed
upon
it
,
or
else
to
deform
and
destroy
it
,
since
it
is
equitable
that
every
one
should
do
with
his
own
as
he
pleases
.
Nay
,
as
he
says
of
the
gnat
,
that
Nusquam
potentior
natura
quam
in
minimis
;
So
may
we
say
,
that
God
doth
no
ways
advance
his
Power
and
Wisdom
more
,
than
in
ordering
of
the
least
accidents
to
be
disposed
of
to
his
Glory
,
and
the
good
of
his
Children
.
And
so
much
for
the
Principal
Efficient
cause
.
The
less
Principal
follows
;
which
(
as
I
said
)
is
either
Impulsive
or
Instrumental
.
Now
the
Impulsive
cause
of
all
Changes
and
Alterations
is
the
sin
of
man.
This
usher'd
them
in
at
the
first
,
and
so
it
doth
still
.
For
before
Adam
sinned
,
he
enjoyed
a
Paradise
of
constant
and
uninterrupted
happiness
:
but
so
soon
as
he
sins
against
God
,
then
follows
a
great
change
presently
:
For
the
Earth
all
fruitful
before
,
now
becomes
barren
,
himself
subject
to
labour
,
his
Wife
to
Travail
and
Sorrow
,
and
both
to
cares
and
troubles
,
to
weakness
and
dissolution
.
And
so
it
is
also
with
Nations
and
Kingdoms
.
If
they
be
chang'd
at
any
time
,
sin
is
the
cause
of
it
;
and
the
greater
their
sin
is
,
the
greater
ususually
is
their
change
.
Great
sinnings
are
the
floud-gates
to
let
in
great
Alterations
upon
them
.
For
it
is
not
a
bare
sinning
in
a
Nation
,
(
from
which
there
is
none
that
could
ever
plead
exemption
)
but
a
sinning
in
some
high
measure
,
that
is
an
in-let
to
Changes
in
the
highest
kind
.
Which
made
David
say
,
Psal.
107.34
.
That
a
fruitful
land
is
turn'd
into
barrenness
for
the
wickedness
of
those
that
dwell
therein
;
which
the
vulgar
Latine
reads
,
Propter
malitiam
,
i.
e.
for
the
malicious
wickedness
of
those
that
dwell
therein
;
which
notes
a
sin
of
a
high
nature
,
viz.
such
a
one
as
is
persisted
in
both
against
Knowledge
and
Conscience
.
And
therefore
it
is
a
good
observation
which
Musculus
hath
upon
the
words
:
These
strange
Alterations
,
says
he
,
of
Nations
and
Kingdoms
,
are
not
for
the
sinning
of
them
,
(
from
which
no
Nation
can
be
free
)
but
for
their
malicious
sinning
.
And
this
you
may
see
farther
in
Jerusalem
,
Ezek.
21.
where
we
read
of
a
very
great
Judgment
that
should
befal
her
from
the
Babylonian
,
viz.
Utter
Destruction
,
expressed
by
the
threefold
Overturn
wherewith
God
threatens
her
,
v.
27.
And
v.
24.
he
laies
down
the
Impulsive
cause
that
mov'd
him
to
it
;
and
this
is
an
impudent
and
shameless
sinning
against
God
:
for
they
did
not
commit
their
sin
in
a
corner
,
as
those
that
were
asham'd
of
it
,
but
(
brazen-faced
Wretches
as
they
were
)
they
declar'd
their
sin
as
Sodom
,
and
discover'd
it
openly
in
the
face
of
the
Sun
:
and
this
they
did
too
,
not
only
in
one
or
two
particular
acts
,
but
generally
,
says
the
Text
,
in
all
their
doings
.
Now
there
is
some
hope
of
a
modest
and
bashful
,
but
none
at
all
of
a
shameless
and
obdurate
sinner
.
Thus
the
Father
,
when
his
Son
hath
done
amiss
,
yet
is
he
well
perswaded
of
his
amendment
,
if
he
but
see
him
blush
upon
his
reproving
of
him
.
But
when
like
Judah
,
he
hath
once
a
Whores
forehead
,
and
refuses
to
be
ashamed
,
then
doth
he
give
him
over
as
a
lost
Child
,
and
not
to
be
recover'd
.
So
that
from
hence
we
see
,
that
in
what
place
soever
we
find
such
a
Turn
,
such
an
Eversion
as
this
,
where
all
is
turn'd
upside
down
)
there
hath
been
without
question
some
great
Aversio
a
Creatore
ad
Creaturam
,
some
great
sinning
against
God
(
as
the
Schoolmen
call
it
.
)
Which
was
the
reason
that
when
the
English
were
(
now
upon
their
quitting
of
France
,
in
Henry
the
Sixth's
days
)
demanded
of
the
French
by
way
of
derision
,
when
they
would
make
their
return
thither
;
it
was
feelingly
answered
by
one
of
our
Nation
thus
,
When
your
sins
are
greater
than
ours
.
It
is
sin
then
that
ruines
particular
persons
,
that
subverts
Families
,
that
periods
Kingdoms
,
that
wheels
about
Governments
,
that
overturns
States
,
that
disjoynts
Common-weals
,
and
says
unto
them
as
to
the
proud
waves
,
Thus
far
ye
shall
go
,
and
no
farther
.
And
so
I
have
done
with
the
Impulsive
Cause
,
and
come
next
to
the
Instrumental
causes
or
means
which
God
uses
in
effecting
his
Changes
here
;
and
they
are
two
.
The
first
is
the
Motion
and
Influences
of
the
Celestial
Bodies
.
And
this
will
the
better
appear
,
if
we
consider
their
forcible
workings
upon
the
Mind
of
man.
For
though
they
cannot
work
immediately
upon
it
,
because
it
is
immaterail
;
yet
may
they
,
and
do
work
mediately
upon
it
,
as
by
the
Body
,
which
is
the
Instrument
of
the
Soul
to
work
by
,
and
the
Case
wherein
it
is
put
up
here
for
a
time
;
and
so
make
it
either
well
or
ill
affected
,
according
to
the
Bodies
present
temper
.
By
which
means
it
comes
to
pass
many
times
,
that
not
only
the
dispositions
of
particular
men
,
but
also
of
whole
multitudes
collected
together
in
a
Politick
Body
,
are
much
alter'd
and
chang'd
,
either
to
labour
or
Sloth
,
to
Peace
or
Disquiet
,
to
good
or
evil
actings
,
according
as
they
are
inclin'd
by
the
Motions
of
the
Heavenly
Bodies
.
And
that
these
Celestial
Bodies
have
their
energy
upon
all
Sublunary
things
,
is
plain
,
First
,
by
Scripture
;
as
Job
38.33
.
where
the
Lord
speaks
thus
to
Job
,
Know'st
thou
the
Ordinances
of
Heaven
?
and
canst
thou
set
the
dominion
thereof
in
the
Earth
?
which
implies
,
1.
That
the
Heavens
have
power
and
dominion
in
the
Earth
.
2.
That
this
power
of
theirs
is
set
them
from
Gods
ordinance
and
appointment
.
Secondly
,
by
the
constant
Observation
and
Experience
of
all
Ages
.
Bodinus
the
French
Lawyer
speaks
well
to
this
point
;
Many
erre
(
says
he
)
greatly
,
who
think
the
influence
of
the
Celestial
Spheres
to
be
nothing
,
when
as
their
strength
hath
ever
been
most
effectual
,
as
in
Sacred
Writ
is
to
be
seen
:
and
he
cites
the
38.
chap.
of
Job
before-mentioned
to
prove
the
same
.
Adding
further
,
That
many
ancient
Writers
have
noted
the
great
Changes
in
Cities
and
Kingdoms
upon
the
conjunction
of
the
Superior
Planets
,
but
to
them
only
where
they
have
been
deputed
of
God
to
that
end
and
purpose
.
And
that
they
have
been
instrumental
towards
the
working
of
such
effects
,
he
shews
by
an
induction
of
some
particular
instances
:
As
,
that
before
the
translation
of
the
Roman
Soveraignty
unto
Caesar
,
there
was
a
great
Conjunction
of
the
Superior
Planets
met
together
in
Scorpio
:
which
fell
out
again
seven
hundred
years
after
,
when
the
Arabian
Legions
received
the
Law
of
Mahomet
,
rebell'd
against
the
Greek
Emperours
,
and
subdued
the
Eastern
Asia
from
the
Christians
.
The
same
also
came
about
again
,
Anno
Christi
1464.
after
which
Ladamachus
,
King
of
the
Tartars
,
was
by
his
Subjects
thrust
out
of
the
Chair
of
Soveraignty
;
and
Frederick
the
Third
driven
out
of
Hungary
by
Matthias
Corvinus
,
who
from
a
Prisoner
stept
up
to
the
Royal
Throne
,
&c.
And
Alstedius
tells
us
,
that
the
Conjunction
of
Saturn
and
Jupiter
in
February
,
1642.
did
foretell
and
portend
the
revolution
of
some
new
Empire
and
Government
to
fall
out
after
it
in
Europe
.
The
effect
whereof
in
part
(
it's
like
)
we
have
seen
in
this
Nation
already
,
and
may
live
(
if
God
so
dispose
of
us
)
to
see
further
of
it
yet
in
time
to
come
.
But
to
pass
this
,
and
to
come
to
that
daily
and
usual
course
of
Gods
proceedings
with
us
in
the
world
.
Here
methinks
there
should
be
few
,
(
though
of
ordinary
capacities
among
us
)
but
(
if
we
be
a
little
observing
)
may
see
this
truth
made
good
by
the
eye
of
our
own
experience
,
which
tells
us
,
that
the
Earth
is
either
Fruitful
or
Barren
,
and
the
Air
either
Wholsome
or
Infectious
,
sutably
to
that
measure
and
manner
of
influence
they
receive
from
them
.
And
therefore
when
God
will
at
any
time
bring
about
some
great
change
in
the
world
,
it
is
then
easie
to
see
how
usually
he
fits
his
inferiour
means
,
according
to
their
several
natures
,
for
the
orderly
transacting
of
it
in
those
stations
wherein
he
hath
set
them
.
As
,
when
he
will
turn
a
fruitful
Land
into
barrenness
,
and
again
,
a
barren
Land
into
fruitfulness
,
(
which
he
promis'd
his
own
people
,
Hos.
2.21
.
)
there
he
tells
them
in
what
order
he
will
work
it
:
I
will
hear
(
says
he
)
the
Heavens
,
and
they
shall
hear
the
Earth
,
and
they
shall
hear
Jezreel
.
For
this
is
a
sure
rule
,
That
the
Supreme
Cause
of
all
doth
not
take
away
the
natures
and
workings
of
Secondary
Causes
,
but
rather
establish
them
:
which
is
the
reason
of
that
Speech
of
God
to
Job
,
in
the
ordinary
revolution
of
the
times
and
seasons
of
the
year
,
Job
38.31
.
Canst
thou
bind
the
sweet
influences
of
the
Pleiades
,
and
loose
the
bonds
of
Orion
?
Now
the
Pleiades
are
those
we
commonly
call
the
Seven
Stars
,
that
have
their
influence
on
the
earth
,
by
producing
sweet
showres
to
the
opening
and
refreshing
of
it
,
about
the
Spring
of
the
year
;
and
Orion
is
a
Constellation
most
conspicuous
in
the
Winter-season
,
as
having
a
commissionary
power
to
bind
up
the
earth
with
Frosts
.
Again
,
canst
thou
bring
forth
Mazzaroth
in
his
season
,
(
i.e.
the
twelve
Signes
successively
after
one
another
)
or
guide
Arcturus
with
his
Sons
?
(
i.
e.
the
Polar
Star
,
as
some
will
have
it
,
with
those
ignes
minores
that
wait
upon
him
;
or
Bootes
,
as
others
.
)
It
is
not
then
so
much
the
Earth
,
as
the
Heavens
that
give
us
either
fruit
,
or
withhold
it
;
they
being
the
first
ordinary
means
,
whereby
God
uses
to
work
out
alterations
in
sublunary
things
.
The
second
Instrumental
cause
of
these
strange
Vicissitudes
here
below
,
is
the
Will
of
Man
:
for
though
it
have
not
a
liberty
to
Spiritual
,
yet
all
grant
it
a
liberty
to
external
acts
,
and
moral
goodness
.
And
this
Liberty
of
Mans
Will
,
doth
God
use
as
an
under-wheel
to
turn
about
most
of
those
Alterations
that
are
in
the
world
.
It
is
true
,
that
Health
and
Sickness
,
Peace
and
War
,
Plenty
and
Scarcity
,
Riches
and
Poverty
,
proceed
from
God
as
the
principal
Efficient
cause
;
but
yet
for
all
this
we
deny
not
but
that
God
makes
use
both
of
our selves
and
others
,
as
to
the
means
of
bringing
them
about
.
The
life
of
Joseph
was
checquer'd
with
variety
of
accidents
:
for
he
is
now
a
Slave
to
the
Ismaelites
,
and
by
and
by
a
Prince
in
Aegypt
.
Now
these
although
they
proceeded
from
God
as
the
Author
,
yet
was
the
will
of
his
Brethren
,
as
the
will
of
Reuben
and
Judah
,
the
instruments
of
preserving
his
life
,
and
the
wills
of
his
other
Brethren
the
means
of
selling
him
into
Aegypt
.
Now
because
it
is
the
Nature
of
Instruments
to
be
subservient
to
the
principal
Agent
,
and
to
be
determin'd
by
it
;
therefore
give
me
leave
here
by
the
way
to
fasten
this
exhortation
upon
you
,
That
in
all
Changes
whatsoever
you
will
look
beyond
the
Instruments
of
them
,
unto
God
the
Principal
Agent
.
For
so
did
Job
in
his
losses
,
beyond
the
plundring
Chaldeans
and
Sabeans
,
unto
Dominus
abstulit
,
The
Lord
hath
given
,
and
the
Lord
hath
taken
away
;
looking
upon
them
as
we
use
to
do
upon
an
Index
,
tantum
in
ordine
ad
Librum
,
only
in
order
to
the
Book
it self
,
Et
in
transitu
ad
Deum
,
in
his
passage
unto
God
,
who
sets
them
a
work
,
as
to
their
natural
powers
and
faculties
,
though
to
the
evil
of
them
no
otherwise
,
than
by
ordering
and
over-ruling
it
to
the
good
of
his
Children
.
And
hence
it
is
,
that
the
wicked
are
called
Gods
Sword
,
as
in
the
17
Psalm
,
v.
13.
Deliver
my
Soul
(
says
David
)
from
the
wicked
which
is
thy
sword
.
And
so
must
we
in
all
those
Losses
that
befal
us
here
,
have
in
our
eye
not
so
much
the
Sword
,
as
the
Hand
that
holds
it
:
which
will
be
one
means
,
and
a
good
one
too
,
to
bring
us
to
Davids
calm
temper
in
the
39
Psal.
19.
who
says
in
the
like
condition
,
That
he
was
dumb
,
and
did
not
open
his
mouth
,
nor
let
fall
an
impatient
word
in
it
,
because
it
was
Gods
doing
:
And
therefore
when
Abishai
would
have
taken
away
Shimei's
life
for
cursing
of
David
,
No
,
(
says
he
)
Let
him
alone
,
Iussit
enim
Dominus
,
for
the
Lord
hath
bidden
him
curse
;
who
then
shall
say
,
Wherefore
hast
thou
done
so
?
q.
d.
Who
then
dare
expostulate
with
God
,
or
call
him
to
account
about
it
,
as
if
he
were
unrighteous
in
it
;
since
evil
men
are
but
Swords
in
Gods
hand
,
who
,
when
he
hath
once
done
his
work
by
them
,
will
either
put
them
up
again
into
his
Scabbard
,
and
lay
them
by
,
or
else
so
blunt
the
edge
of
their
power
,
that
it
shall
not
cut
,
or
else
break
them
a
pieces
,
and
throw
them
quite
away
?
And
so
much
for
the
Efficient
Causes
of
Vicissitudes
.
Next
I
shall
speak
to
the
Ends
,
or
Final
Causes
of
them
.
And
these
are
either
Ex
parte
Dei
,
or
Nostri
;
in
respect
of
God
,
or
our selves
.
First
,
in
respect
of
God
;
and
so
the
Principal
End
why
God
rings
such
Changes
upon
all
earthly
things
,
and
will
have
them
disposed
of
after
so
various
a
manner
,
is
to
make
them
by
it
the
more
tunable
to
his
own
Glory
,
which
by
this
means
is
exceedingly
magnifyed
and
advanced
:
but
especially
in
the
Attributes
of
his
Power
,
Truth
,
Wisdom
,
and
Goodness
.
1.
In
his
Power
and
Omnipotency
:
that
so
he
may
let
the
world
know
,
that
the
Finger
of
his
Power
is
in
all
Transactions
;
and
that
he
can
do
whatsoever
he
will
,
both
in
Heaven
and
Earth
,
and
yet
changes
not
.
For
why
else
did
God
work
so
many
miraculous
Changes
in
Aegypt
by
the
hand
of
Moses
?
Why
turned
he
Moses
Rod
into
aSerpent
,
and
the
Aegyptian
waters
into
Blood
?
Why
their
Dust
into
Lice
and
Flies
,
and
their
Light
into
Darkness
for
the
space
of
three
days
together
?
Why
else
Created
he
a
new
generation
of
Frogs
and
Locusts
among
them
?
Why
unheard-of
Diseases
upon
themselves
,
and
upon
their
Cattel
?
Why
destroyed
he
their
Herbs
and
Fruit-trees
with
Hail
,
and
their
first-born
with
untimely
death
?
In
a
word
,
Why
caused
he
the
Red-sea
to
go
out
of
its
natural
course
and
chanel
,
whereby
it
became
a
wall
to
the
Israelites
,
and
a
grave
to
the
Aegyptians
?
Did
not
God
all
this
to
make
known
the
glory
of
his
power
,
in
the
preservation
of
the
one
and
destruction
of
the
other
?
Yes
;
For
this
cause
(
says
God
to
Moses
)
I
have
raised
thee
up
,
to
shew
in
thee
my
power
,
and
that
my
Name
may
be
declared
in
all
the
earth
.
2.
He
advances
also
his
Glory
this
way
,
by
manifesting
his
Truth
and
Faithfulness
:
in
that
those
things
which
are
accidental
in
regard
of
us
,
and
seem
as
impossible
,
yet
are
they
exactly
brought
to
pass
in
their
due
times
and
seasons
.
As
in
the
bringing
of
the
Israelites
out
of
Aegypt
,
wherein
God
was
full
as
good
as
his
word
,
and
kept
touch
with
them
to
a
day
in
their
Deliverance
,
as
you
may
see
,
Exod.
12.41
.
where
we
read
,
That
it
came
to
pass
in
the
end
of
four
hundred
and
thirty
years
,
even
the
self-same
day
it
came
to
pass
,
that
all
the
hosts
of
the
Lord
went
out
of
the
land
of
Aegypt
.
All
Pharaoh's
oppositions
and
tergiversations
could
not
prorogue
their
Bondage
so
much
as
one
day
beyond
the
time
prefixed
of
God
,
but
serv'd
only
to
fill
up
that
Interim
,
or
void
space
of
time
betwixt
Gods
Promise
made
to
Abraham
and
his
performance
of
it
.
And
if
you
ask
by
what
intervals
of
time
the
truth
of
his
promise
came
about
so
punctually
,
Divines
will
tell
you
,
That
from
Abraham's
receiving
of
the
promise
,
unto
the
birth
of
Isaac
,
were
five
and
twenty
years
;
sixty
from
thence
to
Jacobs
birth
;
and
to
his
death
(
which
fell
out
presently
upon
their
entrance
into
Aegypt
)
a
hundred
and
thirty
years
.
After
which
unto
the
death
of
Levi
,
who
was
Vltimus
Patriarcharum
,
the
last
of
the
Patriarchs
that
survived
,
and
in
which
space
the
Israelites
were
kindly
entreated
for
Joseph's
sake
,
were
ninety
four
years
;
and
a
hundred
and
one
and
twenty
more
of
cruel
Bondage
,
until
Moses
came
to
deliver
them
from
it
in
the
Reign
of
Pharaoh
Cencres
.
All
which
particulars
being
gathered
up
together
,
do
make
up
the
compleat
sum
of
four
hundred
and
thirty
years
,
and
may
serve
to
justifie
God
in
all
his
sayings
,
and
to
clear
his
Truth
in
the
least
circumstance
and
punctilio
of
time
,
when
it
shall
come
to
be
judged
.
For
when
once
Gods
appointed
time
is
come
to
introduce
a
change
,
either
for
better
or
worse
,
among
any
people
,
then
shall
every
breath
of
wind
,
how
cross
soever
it
seems
to
blow
at
the
present
,
yet
be
so
far
from
hindring
Gods
work
in
it
,
as
that
one
way
or
other
you
shall
find
it
in
the
sequel
,
to
contribute
its
help
and
assistance
to
it
.
3.
God
advances
also
his
Glory
this
way
,
in
the
manifestation
of
his
Wisdom
and
Goodness
;
in
that
he
makes
a
sweet
harmony
of
so
many
different
cords
and
changes
,
and
frames
a
most
admirable
Order
out
of
a
seeming
Disorder
and
Confusion
.
Many
and
divers
are
the
qualities
of
Herbs
,
yet
if
a
skilful
Simpler
hath
the
mixing
of
them
,
he
knows
how
to
make
of
them
a
well-relish'd
and
wholsome
Sallade
:
So
,
many
were
the
interchangeable
passages
that
happen'd
to
Joseph
;
and
had
we
the
same
,
it
may
be
we
should
think
them
very
confused
ones
;
but
yet
let
the
Wisdom
and
Goodness
of
God
but
lay
them
together
,
and
we
shall
presently
find
,
as
Joseph
did
,
the
close
of
them
all
in
a
sweet
Diapason
.
For
though
all
things
,
as
to
us
,
are
floating
up
and
down
,
to
and
again
,
by
chance
as
it
were
and
accident
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
says
Gregory
Nazianzen
;
yet
if
we
look
to
the
order
and
appointment
of
Gods
Providence
,
(
which
doth
always
most
wisely
contrive
all
events
for
the
good
of
his
Children
)
they
are
fixt
and
stable
,
howbeit
they
may
seem
to
go
contrary
at
the
present
.
And
of
Gods
dealing
in
this
kind
we
have
Job
an
aminent
example
;
who
is
to
day
the
greatest
man
for
Wealth
and
Honour
in
all
the
East
,
(
and
a
Tablet
of
this
is
Greatness
you
may
see
in
his
29
Chapter
,
which
I
desire
you
to
read
over
at
your
leisure
)
wherein
you
shall
find
a
whole
series
of
worldly
prosperity
to
wait
upon
him
;
)
yet
tomorrow
he
is
poor
,
even
to
a
by-word
and
proverb
,
As
poor
as
Job
:
insomuch
as
he
spends
all
the
next
Chapter
in
bemoaning
his
suddain
change
,
beginning
it
with
a
But
;
which
though
a
small
Monosyllable
,
yet
as
the
Helm
of
a
Ship
turns
about
the
Vessel
any
way
,
so
doth
this
But
turn
about
Job
,
and
all
his
former
Honour
and
Prosperity
,
into
the
extremest
contempt
and
adversity
.
But
now
,
says
he
,
they
that
are
younger
than
I
have
me
in
derision
,
whose
fathers
I
would
have
disdained
to
have
set
with
the
dogs
of
my
Flock
;
and
ending
it
with
this
doleful
accent
,
verse
last
,
versa
est
cithara
mea
in
luctum
,
&
organum
in
vocem
flentium
;
My
harp
is
turned
into
mourning
,
and
my
organ
into
the
voice
of
those
that
weep
.
Yet
all
is
well
(
we
say
)
that
ends
well
;
and
so
it
was
with
Job
,
which
makes
Saint
James
say
,
by
way
of
support
unto
Gods
people
in
their
afflictions
,
Ye
have
heard
of
the
patience
of
Job
,
and
have
seen
the
end
of
the
Lord
;
i.
e.
what
good
end
God
gave
him
in
it
;
for
the
next
day
God
brings
a
great
deal
of
Light
out
of
this
Darkness
,
by
a
wise
and
gracious
disposing
of
all
that
evil
to
him
for
the
best
,
in
giving
him
twice
as
much
as
he
had
at
the
first
,
and
blessing
his
later
end
more
than
his
beginning
.
So
that
although
for
a
time
all
those
sad
Changes
that
befell
Job
,
seem'd
even
to
cross
the
ordinary
course
of
Gods
care
and
Providence
to
him
;
yet
in
the
conclusion
you
see
how
his
Wisdom
and
Goodness
cut
them
all
out
,
and
made
them
serve
to
his
greater
Honour
and
Abundance
.
And
so
much
for
the
Ends
or
Final
Causes
in
respect
of
God.
They
follow
now
in
respect
of
our selves
.
And
these
are
two
:
first
to
confirm
our
Faith
;
secondly
to
reform
our
Lives
,
and
to
work
out
by
them
good
to
his
servants
.
First
,
to
confirm
our
Faith.
And
so
God
brings
many
times
great
Changes
into
the
world
,
to
try
,
if
amidst
those
shakings
of
outward
things
among
us
,
we
will
be
shaken
in
our
Faith
,
or
not
.
That
as
the
Apostle
speaks
of
Heresies
,
1
Cor.
11.19
.
Oportet
esse
Haereses
,
There
must
be
Heresies
among
you
,
that
they
which
are
approved
may
be
made
manifest
;
so
say
I
,
Opertat
esse
mutationes
,
There
must
be
Changes
:
and
these
not
so
much
in
respect
of
the
things
themselves
,
which
are
in
their
own
natures
liable
to
alteration
and
dissolution
;
as
in
respect
of
Gods
end
in
it
,
that
they
which
are
approved
and
sincere
in
the
Faith
,
may
be
manifested
to
be
so
,
by
their
constancy
and
perseverance
in
it
.
That
as
there
is
a
necessity
of
Fire
to
try
Gold
,
whether
it
be
true
or
else
counterfeit
;
so
also
is
there
a
necessity
of
Changes
:
for
by
these
it
will
appear
,
whether
we
will
measure
our
Religion
by
outward
things
,
and
in
the
loss
or
enjoyment
of
them
be
lost
in
our
Protestant
Faith
,
yea
or
no.
There
is
nothing
,
Beloved
,
more
discovers
the
Hypocrite
than
his
Ingenium
versatile
,
(
as
Livy
said
of
Cato
)
than
his
turning
humour
in
Religion
:
for
which
I
do
not
say
he
shall
be
plagued
in
Hell
,
by
being
wheel'd
about
there
continually
without
any
relaxation
,
(
though
that
may
seem
a
punishment
somewhat
suitable
to
his
Weathercock-disposition
here
upon
earth
;
)
no
,
Hoc
nimis
Ethnicum
,
This
is
too
heathenish
:
but
rather
with
the
Prophet
David
,
That
he
shall
turn
into
Hell
with
all
those
that
forget
God
,
which
is
that
portion
of
Hypocrites
mentioned
by
our
Saviour
,
Matth.
24.
last
.
For
if
an
Apple
be
rotten
at
the
coare
,
it
will
not
hold
long
upon
the
Tree
,
but
upon
the
least
Wind
will
fall
from
it
.
And
so
it
is
with
the
rotten-hearted
Hypocrite
;
if
a
little
cross
wind
do
but
blow
upon
him
,
oh
how
soon
doth
he
fall
off
from
the
Tree
of
Life
,
and
become
a
wind-fall
in
his
Religion
,
for
the
Devil
that
old
Serpent
to
prey
upon
!
Every
Cock-boat
(
you
know
)
will
bear
up
well
enough
in
a
calm
sea
:
but
that
is
a
stout
Vessel
that
can
live
in
the
most
troubled
water
.
And
too
too
many
there
were
in
the
Primitive
times
,
that
like
Dr.
Pendleton
in
Queen
Maries
days
,
boasted
much
of
their
Constancy
in
the
Orthodox
Faith
during
Constantines
days
,
so
long
as
God
hedg'd
about
his
Vineyard
with
Peace
and
Prosperity
;
but
so
soon
as
that
Hedge
was
broken
down
,
and
erroneous
,
yea
Heretical
Doctrines
were
let
in
like
so
many
Beasts
of
prey
to
devour
,
then
how
quickly
did
these
prove
Turncoats
,
and
Apostates
from
the
Faith
!
But
as
for
the
true
Christian
,
he
is
like
a
Rock
,
—
Mediis
immotus
in
undis
;
That
although
the
waves
are
always
swelling
against
him
,
yet
is
he
the
same
man
still
in
his
Reformed
Religion
,
and
wavers
not
:
or
else
like
that
House
built
upon
the
Rock
,
against
which
the
Floods
came
,
and
the
Winds
blew
,
but
it
fell
not
,
because
it
was
built
upon
a
Rock
.
And
such
a
well-built
house
was
St.
Basil
,
who
being
threatned
with
death
by
Valens
,
if
he
would
not
advise
further
and
turn
Arrian
,
answer'd
with
this
brave
resolution
,
I
need
not
any
further
advice
than
I
have
taken
already
about
this
matter
;
for
to
morrow
I
shall
be
the
same
man
that
I
am
to
day
therein
,
and
no
other
.
And
here
know
that
some
things
are
of
Necessity
,
wherein
we
cannot
but
change
,
as
in
natural
,
civil
,
and
moral
things
;
and
to
change
in
there
is
only
humane
.
Others
again
are
of
Duty
:
and
these
either
prohibited
,
or
enjoyn'd
.
1.
Prohibited
,
as
in
evil
and
erroneous
things
:
and
to
change
here
is
pious
and
divine
;
and
not
to
change
,
either
Weakness
or
Obstinacy
.
2.
Enjoyn'd
,
as
in
sacred
and
religious
:
and
to
change
here
is
impious
and
Diabolical
;
and
not
to
change
,
true
Christian
Fortitude
and
Constancy
.
Whatsoever
things
we
see
then
wheeling
about
in
the
world
,
as
Governments
,
Families
and
the
like
;
nay
,
howsoever
we
may
change
our selves
or
be
chang'd
in
some
things
of
an
indifferent
nature
,
by
those
that
have
dominion
over
our
Bodies
and
Estates
;
yet
is
there
no
man
that
hath
dominion
over
our
Faith
:
But
this
is
Gods
peculiar
,
and
therefore
in
this
we
must
not
change
.
It
is
not
with
saving
Truths
as
it
is
with
Clothes
,
which
alter
every
year
as
the
fashion
doth
:
for
the
fashion
of
the
world
passes
away
(
says
St.
John
;
)
but
true
Religion
is
ever
in
fashion
with
good
men
,
and
alters
not
.
And
herein
we
may
justly
take
occasion
to
bewail
the
unsteadiness
of
some
in
these
times
,
who
are
mere
Scepticks
in
Religion
,
always
conceiving
some
new
Opinions
in
it
,
and
always
in
pain
till
they
be
deliver'd
of
their
new
conceptions
,
though
never
so
monstrous
and
deformed
.
That
which
was
truth
with
them
yesterday
,
is
no
such
thing
to
day
;
and
what
is
so
to
day
,
is
otherwise
to
morrow
;
such
Changelings
there
be
in
this
last
Age
,
who
like
the
Moon
do
never
appear
the
same
two
days
together
!
And
I
would
to
God
,
(
says
St.
Ambrose
,
)
that
their
change
were
no
worse
than
that
of
the
Moon
;
for
she
returns
again
within
a
little
time
to
her
full
light
,
but
these
never
.
And
he
is
blind
that
sees
not
this
among
us
,
(
namely
)
how
some
turn
every
day
to
Popish
Superstition
,
but
more
to
Anabaptistical
Fancies
;
some
unto
Socinian
Blasphemies
,
but
most
unto
Atheistical
Notions
,
and
all
into
Sensuality
;
this
being
the
common
Sewer
into
which
all
the
former
run
,
and
are
ultimately
resolved
.
But
as
St.
Paul
said
to
his
Galathians
,
so
do
I
to
such
,
O
foolish
Galathians
,
who
hath
bewithc'd
you
that
you
should
not
obey
the
Gospel
?
And
it
is
a
metaphor
,
says
one
,
from
Sorcerers
,
who
use
to
cast
a
mist
before
the
peoples
eyes
,
that
so
they
may
not
take
a
right
view
of
what
is
presented
to
them
:
As
if
he
had
said
,
Who
hath
cast
a
mist
before
the
eyes
of
your
understandings
,
to
make
that
appear
unto
you
for
truth
which
indeed
is
not
?
What
?
Are
ye
so
foolish
,
that
having
begun
in
the
Spirit
,
ye
will
be
perfected
in
the
Flesh
?
So
,
Are
ye
so
foolish
,
that
having
begun
in
truth
,
ye
will
end
in
falshood
?
or
can
ye
be
so
simple
,
as
to
exchange
Gold
for
Dirt
,
Wheat
for
Chaff
,
and
your
pretious
Faith
,
as
St.
Peter
calls
it
,
which
is
the
substance
of
things
hoped
for
,
for
Errours
of
all
sorts
,
and
mere
shadows
of
Truth
?
I
trow
not
.
For
if
Errour
(
as
our
Kingly
Divine
said
well
)
have
any
advantage
,
it
consists
in
Novelty
:
or
if
Truth
any
,
it
consists
in
Constancy
.
Was
the
Doctrine
then
of
the
Reformed
Churches
,
and
the
Harmony
of
our
Confessions
grounded
upon
evident
and
pregnant
Scriptures
,
maintain'd
by
the
Orthodox
and
Primitive
Fathers
,
and
conveyed
to
us
by
the
constant
tradition
of
the
Universal
Church
,
the
Faith
of
Christ
once
deliver'd
to
the
Saints
,
and
the
Truth
of
God
yesterday
?
why
,
so
it
is
to
day
,
and
will
be
to
morrow
also
.
And
therefore
to
day
in
our
profession
of
it
we
must
be
as
yesterday
,
and
to
morrow
as
this
day
:
because
as
God
is
the
same
yesterday
,
to
day
,
and
for
ever
;
so
also
is
the
Truth
of
God
,
That
which
was
once
so
,
will
be
so
always
,
and
cannot
be
otherwise
.
Oh
that
we
would
then
be
exhorted
in
the
Apostles
words
,
To
stand
fast
in
the
Faith
,
to
quit
our selves
like
men
,
and
be
strong
:
and
not
to
be
as
children
,
toss'd
to
and
fro
,
and
carried
about
with
every
wind
of
Doctrine
;
but
to
be
as
men
in
understanding
,
stedfast
and
immoveable
;
that
so
God
may
have
cause
to
glory
on
our
behalf
,
as
he
did
on
Jobs
,
Hast
thou
consider'd
(
says
God
to
Satan
)
my
servant
Job
?
So
,
hast
thou
consider'd
such
a
servant
of
mine
?
Seest
thou
to
how
many
changes
I
have
subjected
him
?
to
changes
in
his
Children
,
to
changes
in
his
Estate
,
to
changes
in
his
Liberty
,
to
changes
in
his
Friends
and
Acquaintance
?
Nay
,
seest
thou
how
many
of
his
Brethren
are
chang'd
of
late
,
from
a
febrish
distemper
before
,
now
into
a
sleepy
Lethargy
?
Seest
thou
how
indifferent
they
are
for
their
Religion
round
about
him
,
and
how
many
shaken
reeds
there
are
on
every
side
of
him
?
And
yet
for
all
this
,
as
my
servant
Job
did
,
so
doth
he
still
hold
his
integrity
.
But
enough
of
this
.
Secondly
,
Gods
end
also
in
it
is
,
To
reform
our
Lives
,
and
do
us
good
by
his
so
various
dispensations
towards
us
Hence
we
read
,
Isa.
30.28
.
of
a
sieve
of
vanity
,
wherein
God
says
,
he
will
sift
the
Nations
,
and
shake
them
to
and
fro
one
after
another
,
that
so
he
may
winnow
them
from
that
chaff
of
sin
that
is
within
them
.
For
why
was
Moab
at
ease
from
his
youth
?
why
setled
he
upon
his
lees
,
and
held
still
his
corrupt
tast
?
but
because
he
was
never
disquieted
,
nor
emptied
from
vessel
to
vessel
,
Ier.
48.11
.
Thus
a
sedentary
life
we
find
very
subject
to
Diseases
;
and
a
long
standing
Prosperity
to
a
Nation
,
is
like
a
standing
Pool
,
whose
water
doth
soon
puddle
and
putrifie
.
And
this
is
the
reason
of
that
speech
of
David
,
Psal.
55.19
.
Because
they
have
no
Changes
therefore
they
feare
not
God
;
making
by
it
the
uncheckt
prosperity
of
worldly
men
,
a
great
occasion
of
their
continuance
in
sin
,
and
so
an
Index
of
Gods
Wrath
upon
them
,
rather
than
of
his
special
Favour
to
them
.
And
therefore
now
we
have
seen
the
Angel
of
God
moving
the
waters
of
this
Church
and
State
by
Intestine
War
,
new
Opinions
in
Religion
,
by
Sects
,
divisions
,
and
the
like
;
it
will
be
good
for
us
to
meditate
,
how
God
hereby
intends
to
purge
us
from
that
sinful
filth
that
adheres
to
us
,
as
our
disrespect
to
Gods
Ministers
,
and
contempt
of
his
Word
,
our
Cruelty
and
Oppression
,
our
Pride
and
Security
,
our
Worldly-mindedness
,
and
Hypocrisie
.
Indeed
men
,
who
are
the
instruments
of
them
,
may
have
other
ends
in
such
Alterations
,
as
to
wreak
their
own
spleen
upon
their
Adversaries
,
to
unhorse
others
,
and
get
themselves
into
the
Saddle
either
of
Profit
or
Preferment
;
(
That
as
Demitrius
the
Silver-smith
said
,
We
get
our
gains
by
this
means
;
so
say
they
,
We
get
our
Honours
and
Estates
by
these
means
,
for
if
the
waters
had
not
been
troubled
,
we
had
catch'd
nothing
:
)
or
else
to
satisfie
their
own
corrupt
wills
and
pleasures
;
as
the
Author
to
the
Hebrews
says
of
earthly
parents
,
That
they
chasten
their
children
after
their
own
pleasure
,
but
God
who
is
the
Supreme
Agent
,
he
doth
it
for
our
profit
,
and
not
his
own
;
there
being
no
ends
of
gold
and
silver
,
no
mere
will
or
revenge
in
his
end
,
but
only
our
profit
,
and
to
take
away
the
dross
from
the
silver
,
that
so
he
may
bring
forth
(
to
use
Solomon's
expression
)
a
Vas
electum
a
chosen
Vessel
,
as
St.
Paul
was
,
and
fit
for
the
Finer
.
Thus
the
Scripture
tells
us
of
Joseph
,
how
he
was
pass'd
over
from
his
brethren
to
the
Ismaelites
,
and
from
them
to
Potiphar
;
and
his
Brethren
had
one
end
in
it
,
but
God
another
:
for
they
did
it
for
evil
against
him
,
(
as
he
tells
them
himself
)
and
to
get
twenty
Pieces
by
the
sale
of
him
;
but
as
for
God
,
he
meant
it
to
him
for
good
,
and
to
save
much
people
alive
.
And
so
also
was
Christ
the
Antitype
of
Joseph
,
thrust
(
as
we
say
)
from
post
to
pillar
,
viz.
from
Judas
to
Caiaphas
,
from
him
to
Pilate
,
from
Pilate
to
Herod
,
from
Herod
back
again
to
Pilate
,
and
then
into
the
hands
of
the
clamorous
and
unreasonable
multitude
to
be
crucified
;
and
Judas
had
one
end
in
Christs
death
,
but
God
another
.
The
end
of
Judas
in
it
was
to
silver
his
bag
with
thirty
pieces
,
but
Gods
end
was
to
satisfie
his
own
Justice
,
and
to
save
Mankind
by
it
.
So
that
let
mens
sinful
ends
in
these
Changes
and
Alterations
be
what
they
will
,
yet
is
Gods
end
in
it
the
gaining
of
glory
to
himself
,
by
his
taking
away
that
sin
and
corruption
which
he
sees
contracted
in
us
by
a
long
standing
security
.
And
if
these
changes
of
his
be
not
as
a
gentle
fire
to
purifie
us
,
they
shall
be
as
a
consuming
fire
to
destroy
us
.
And
so
much
for
the
Efficient
and
Final
causes
of
Vicissitudes
.
The
Vses
follow
;
and
they
are
three
.
First
,
To
take
us
off
from
our
greedy
desire
of
worldly
things
.
Secondly
,
To
unpride
us
in
a
prosperus
condition
.
Thirdly
,
To
comfort
and
support
us
in
an
afflicted
one
.
And
to
this
purpose
there
is
a
good
saying
of
Marcus
Aurelius
Antoninus
,
the
best
of
all
the
Heathen
Emperours
,
which
is
this
:
Meditate
(
says
he
)
with
thy self
how
swiftly
all
things
that
subsist
are
carried
away
:
for
both
the
substances
themselves
are
in
a
continual
flux
,
and
all
actions
in
a
perpetual
change
;
yea
the
causes
of
them
also
,
subject
to
a
thousand
alterations
,
neither
is
there
any
thing
that
can
be
said
to
be
setled
or
at
a
stand
.
And
from
hence
he
draws
this
inference
:
Art
thou
not
then
unwise
,
who
for
these
things
art
either
distracted
with
cares
,
puffed
up
too
much
with
pride
,
or
dejected
with
troubles
?
And
it
may
put
many
of
us
Christians
to
the
blush
,
who
seldom
make
so
good
use
of
it
as
this
Heathen
did
,
though
we
have
a
far
clearer
light
than
he
had
to
guide
us
to
it
.
First
then
,
the
consideration
of
this
point
,
viz.
The
great
Vicissitude
and
Inconstancy
of
all
earthly
things
,
may
serve
to
wean
our
hearts
from
the
pleasing
teat
of
this
world
,
and
to
raise
them
up
to
that
place
where
only
fixed
good
is
found
.
Here
we
are
all
too
apt
with
the
rich
fool
to
set
down
our
rests
,
when
(
God
knows
)
we
have
little
or
no
cause
so
to
do
.
Nescis
enim
,
ah
nescis
serus
quid
vesper
ferat
;
Since
we
do
not
know
what
the
midwifery
of
this
evening
,
nay
less
,
of
this
hour
or
moment
may
help
to
bring
forth
.
It
may
be
a
change
of
our
Estates
into
Beggery
,
by
Fire
,
Thieves
,
and
the
like
;
or
else
of
our
Liberty
into
Thraldome
,
or
of
our
Health
into
Sickness
;
all
these
successively
wheeling
about
,
until
at
last
our
great
change
come
from
Life
to
Death
,
and
swallow
up
the
rest
,
as
the
sea
doth
the
waters
that
fall
into
it
.
Alas
!
here
we
are
subject
to
a
thousand
casualties
;
but
in
Heaven
,
there
,
there
we
shall
meet
with
no
such
alterations
;
for
that
is
a
Kingdom
that
cannot
be
shaken
as
earthly
Kingdoms
are
,
either
by
War
,
Factions
,
all-eating
time
,
or
the
like
.
No
,
but
there
is
Peace
without
War
,
Quiet
without
Trouble
,
Freedom
without
Thraldome
,
Day
without
Night
,
Health
without
Sickness
,
and
Life
without
Death
:
whereas
here
it
is
far
otherwise
;
for
God
takes
away
one
it
may
be
,
with
a
Feaver
,
another
with
the
Sword
,
as
Saint
Augustine
reckons
them
up
.
Nay
,
he
cuts
off
the
spirits
of
Princes
(
says
the
Psalmist
:
)
which
Junius
and
Tremelius
Translate
by
Vindemiat
,
i.e.
he
slips
them
off
as
a
Vintager
doth
a
Bunch
of
Grapes
from
a
Tree
,
it
is
so
quickly
done
.
Even
the
highest
enterpizes
that
the
greatest
Magnifico's
of
the
earth
undertake
,
God
doth
but
blow
upon
them
a
little
with
the
breath
of
his
displeasure
,
and
how
soon
are
they
blasted
and
shrink
away
to
nothing
!
An
example
of
this
we
have
in
Xerxes
,
who
went
against
Greece
with
a
Million
of
men
,
and
as
many
Ships
as
covered
the
Hellespont
;
as
if
he
would
have
subdued
the
Sea
,
have
put
a
hook
into
her
jaws
,
and
have
led
her
away
in
triumph
:
yet
how
soon
was
his
over-bold
pride
dashed
in
pieces
by
a
handful
of
Greeks
!
One
and
the
same
day
saw
him
both
happy
and
miserable
;
using
him
as
a
tender
and
indulgent
Mother
in
the
morning
,
but
in
the
evening
as
a
cruel
and
hard
Stepdame
.
Oh
the
folly
then
of
those
that
lye
always
sucking
at
these
earthly
flowers
,
which
are
as
various
in
their
shapes
,
as
ever
Proteus
was
,
and
constant
in
nothing
save
in
their
inconstancy
!
It
was
the
saying
of
Maximilian
the
Second
,
That
every
year
of
our
life
was
a
Climacterical
year
,
and
brought
with
it
some
great
change
or
other
.
And
if
every
year
be
so
changeable
,
what
fools
then
are
they
that
joyn
land
to
land
,
and
house
to
house
,
that
they
may
dwell
alone
in
the
earth
!
yea
what
mean
great
men
to
pride
it
so
much
in
their
Babels
here
below
,
and
out
of
a
greedy
desire
of
gain
to
run
out
of
their
own
Chanels
,
and
to
call
their
Lands
by
their
own
names
?
For
they
that
do
thus
,
declare
plainly
that
they
think
themselves
to
enjoy
a
setled
estate
here
on
earth
,
as
if
they
should
never
see
a
change
,
or
at
least
did
not
for
the
present
look
for
in
Heaven
a
better
and
more
enduring
substance
,
as
the
Author
to
the
Hebrews
speaks
,
Heb.
12.34
.
And
yet
as
the
Prophet
Isaiah
complains
,
so
may
we
,
Quis
credidit
auditui
nostro
?
who
hath
believed
our
report
?
or
to
whom
is
this
truth
of
God
revealed
?
For
it
is
strange
to
see
how
few
among
us
do
believe
this
,
that
both
in
our
persons
and
estates
we
are
so
changeable
.
But
this
is
their
way
,
says
David
,
this
is
their
foolishness
.
For
how
soon
did
Galba
start
aside
from
the
Empire
.
Degustans
Imperium
,
tasting
it
only
as
Jonathan
did
the
Honey
with
the
end
of
his
Spear
!
How
soon
was
Haman
chang'd
from
the
Minion
of
the
Court
,
to
be
the
hang-by
of
the
world
!
Again
,
how
soon
was
Nebuchadnezzar
chang'd
,
even
from
a
Man
to
a
Beast
:
and
Herod
from
the
highest
of
Men
,
to
be
Meat
even
for
the
lowest
of
Reptiles
?
And
the
prosperity
of
Richard
the
Third
was
so
short
(
says
our
incomparable
Historian
)
that
it
took
end
ere
himself
could
well
look
over
it
.
There
is
not
any
thing
then
that
we
can
call
constant
here
on
earth
;
which
makes
the
Author
to
the
Hebrews
,
speaking
of
Abraham
,
say
,
That
he
looked
for
a
City
having
foundations
:
Upon
which
one
gives
us
this
Note
;
That
the
Heavenly
City
can
only
be
said
to
have
properly
a
Foundation
,
whereas
those
Cities
that
are
on
earth
,
do
shew
plainly
by
their
daily
ruines
,
that
they
have
no
sure
foundation
to
rest
upon
.
Oh
let
this
be
a
means
to
take
off
the
wheels
of
our
Affections
from
their
eager
pursuit
after
earthly
things
,
and
set
them
upon
things
above
,
where
the
moth
cannot
come
at
them
,
nor
thieves
break
through
to
steal
.
And
let
us
look
to
that
charge
of
the
Apostle
,
1
Tim.
6.17
.
Charge
those
that
are
rich
in
the
world
,
that
they
trust
not
in
uncertain
Riches
;
or
rather
in
Riches
which
are
Uncertainty
it self
in
the
abstract
;
(
for
so
the
Greek
runs
it
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.e.
in
the
uncertainty
of
Riches
.
)
And
that
we
may
in
no
wise
doubt
of
this
their
uncertainty
,
the
Wise
man
prefixes
a
note
of
certainty
before
this
uncertainty
,
Certainly
(
says
he
)
Riches
make
themselves
wings
,
and
fly
away
as
an
Eagle
towards
Heaven
:
as
if
he
should
have
said
,
Certainly
Riches
and
all
worldly
things
are
as
uncertain
as
a
Bird
that
is
upon
the
wing
:
and
therefore
we
must
not
set
our
hearts
upon
them
;
but
our
daily
prayer
and
practice
must
be
,
So
to
pass
through
things
temporal
,
that
so
we
do
not
loose
those
things
that
are
eternal
:
or
else
with
David
,
let
us
beseech
God
to
incline
our
hearts
unto
his
Testimonies
,
and
not
to
Covetousness
.
Now
this
inclining
our
hearts
unto
Gods
Testimonies
,
is
nothing
else
but
that
holy
and
penitential
change
of
Heart
and
Life
,
or
else
that
turning
unto
God
with
all
our
hearts
,
which
God
calls
for
at
our
hands
,
and
expects
from
us
in
all
his
changes
,
whether
personal
or
else
National
;
which
if
he
find
in
us
,
then
let
what
changes
soever
fall
,
they
shall
all
work
together
for
our
good
:
but
if
not
,
we
must
then
look
to
be
as
a
rowling
stone
,
and
to
have
our
daily
turns
and
changes
in
this
life
from
one
degree
of
misery
to
another
,
until
at
last
we
turn
into
Hell
,
as
David
speaks
,
with
all
those
that
forget
God.
Secondly
,
The
consideration
of
this
point
may
be
a
good
antidote
against
Pride
in
a
prosperous
Condition
,
since
God
hath
so
ordered
the
Web
of
our
Lives
,
as
that
Adversity
as
well
as
Prosperity
is
interwoven
in
it
:
For
there
is
nothing
that
swells
us
up
so
much
,
as
prospering
here
in
worldly
things
;
and
nothing
again
that
is
more
effectual
to
asswage
this
swelling
in
us
,
than
to
consider
the
brevity
and
mutability
it
is
subject
to
.
Now
it
swells
us
up
with
a
high
opinion
either
of
our
own
Goodness
above
others
,
or
else
of
our
own
Greatness
.
1.
Our
prospering
in
worldly
things
swells
us
up
with
a
high
opinion
of
our
own
Goodness
above
others
;
as
1.
It
makes
us
think
our selves
the
only
good
men
in
Gods
eye
,
because
we
are
prosperous
in
the
worlds
;
whereas
indeed
,
this
can
be
no
certain
rule
to
measure
out
any
such
thing
by
,
since
the
world
and
the
prosperity
of
it
is
so
variable
and
uncertain
.
And
therefore
,
when
at
any
time
God
shall
water
us
more
than
others
with
the
lower
springs
of
his
earthly
Blessings
,
we
are
not
therefore
to
have
an
overweening
conceit
of
our selves
,
and
our
own
causes
,
above
others
,
(
as
if
God
upon
this
ground
had
tyed
his
special
love
either
to
us
or
them
:
)
For
you
know
that
when
God
would
chuse
a
King
for
Israel
,
he
chose
him
not
by
outward
and
perishing
excellencies
,
for
then
he
would
have
chosen
in
the
room
of
Saul
,
Eliab
,
Aminadab
,
or
Shammah
,
who
were
the
three
elder
brothers
of
David
,
and
men
of
goodly
personages
to
look
upon
;
yet
God
chose
none
of
these
,
(
says
the
Text
)
but
David
the
youngest
of
them
,
though
not
so
outwardly
,
yet
inwardly
glorious
,
being
a
man
after
his
own
heart
.
It
is
the
chief
Argument
the
Turks
use
at
this
day
,
to
prove
themselves
the
only
Musselmen
,
or
true
believers
;
We
thrive
(
say
they
)
and
prosper
in
the
world
:
for
how
hath
our
Mahometanism
over-run
all
Asia
,
Africk
,
and
the
greater
part
of
Europe
too
!
And
do
not
they
among
us
then
reason
more
like
Turks
than
Christians
,
who
speak
after
this
manner
,
Come
,
see
how
we
bear
down
all
before
us
,
and
ride
upon
the
backs
of
the
poor
in
triumph
!
Thus
and
thus
do
we
prosper
in
the
world
,
and
do
even
what
we
list
;
and
is
not
this
an
evident
sign
we
are
Gods
Children
,
and
that
the
right
end
of
the
staff
is
ours
?
Sure
,
if
we
were
other
than
Gods
peculiar
people
,
he
would
not
bless
us
so
much
as
he
doth
.
But
to
these
I
answer
,
That
these
and
such
like
are
only
Bona
Scabelli
,
(
as
Divines
distinguish
well
out
of
that
place
of
Isaiah
)
and
not
Bona
Throni
,
the
Goods
of
Gods
Footstool
,
(
but
earthen
ware
)
and
not
the
good
things
of
his
Throne
,
which
are
Grace
and
Glory
;
&
therefore
can
set
upon
us
only
an
earthly
mark
for
men
here
to
take
notice
of
us
,
but
not
any
heavenly
cognizance
for
God
to
look
upon
us
,
as
upon
his
dear
and
elect
Children
.
For
else
it
would
easily
follow
,
That
the
Alchoran
were
better
than
the
Bible
,
and
the
Turks
fancie
better
than
our
Faith
of
Christianity
.
And
were
there
no
other
signal
place
of
Scripture
for
this
,
than
that
of
the
Prophet
David
in
his
73.
Psalm
,
(
as
indeed
there
are
very
many
)
this
alone
(
methinks
)
were
enough
to
impress
this
as
a
truth
upon
us
,
where
he
speaks
of
some
that
are
not
in
trouble
like
other
men
,
but
pride
compasseth
them
about
as
a
chain
,
violence
covers
them
as
a
garment
,
their
eyes
stand
out
with
fatness
,
and
they
have
more
than
their
heart
can
wish
;
yet
these
(
says
he
)
v.
12.
are
the
ungodly
who
prosper
in
the
world
.
And
the
Prophet
Jeremy
makes
bold
to
question
with
God
about
it
,
in
these
words
,
Jer.
12.1
,
2.
Wherefore
,
says
he
,
doth
the
wicked
prosper
?
and
why
are
all
they
in
wealth
that
rebelliously
transgress
?
and
he
rests
satisfied
with
this
,
verse
3.
That
God
did
by
that
prosperity
of
theirs
fatten
them
as
sheep
to
the
slaughter
,
and
prepare
them
for
the
day
of
destruction
.
And
this
is
that
prosperity
of
fools
that
the
Wise
man
speaks
of
,
which
will
destroy
them
,
Prov.
1.32
.
It
is
not
then
our
thriving
in
Temporals
,
but
in
Spirituals
,
that
speaks
us
and
our
Faith
to
be
accepted
of
God.
For
the
truth
of
Grace
or
Religion
,
and
the
goodness
of
a
mans
Cause
,
is
not
measured
by
the
Souldiers
Sword
,
but
by
the
Word
of
God
,
which
is
the
Sword
of
the
Spirit
.
God
Saints
no
man
for
his
goodly
Personage
,
for
his
Riches
,
for
his
politick
head-piece
of
contriving
,
and
bringing
about
his
own
worldly
and
sinister
ends
,
or
for
his
Arms
and
Conquests
;
for
then
Saul
and
Croesus
Ahitophel
and
Alexander
the
Great
had
been
high
in
Gods
book
:
but
he
values
Men
only
by
their
Spirituals
,
as
their
graces
of
Faith
,
Humility
,
Patience
,
Meekness
,
Obedience
,
and
the
like
:
and
where
he
finds
these
,
(
how
unfurnished
soever
they
are
otherwise
)
yet
these
are
mine
,
saith
the
Lord
;
and
in
that
day
when
I
shall
make
up
my
Iewels
,
I
will
spare
them
,
even
as
a
Father
doth
his
Son
;
and
then
shall
ye
discern
between
the
righteous
and
the
wicked
,
betwixt
him
that
feareth
God
,
and
him
that
feareth
him
not
.
Indeed
God
may
sometimes
permit
evil
to
prosper
in
the
world
,
but
never
approve
of
it
:
for
so
acknowledges
the
Jewish
Church
,
Lament
.
3.35
.
To
turn
aside
the
right
of
a
man
before
the
face
of
the
most
High
,
or
to
subvert
a
man
in
his
cause
,
the
Lord
approves
it
not
.
And
therefore
to
argue
from
Gods
permission
to
his
approbation
,
is
a
gross
Non
sequitur
,
nay
more
,
a
laying
our
iniquity
on
Gods
back
,
as
if
he
would
take
it
well
at
our
hands
to
be
made
a
Pack-horse
at
every
turn
to
bear
all
our
execrable
burdens
,
and
were
(
as
David
speaks
)
such
a
one
as
our selves
,
to
favour
evil
courses
,
or
else
to
own
them
as
his
off-spring
.
Which
made
Dionysius
the
elder
conclude
Sacriledge
to
be
no
sin
,
when
he
had
rob'd
the
Temple
at
Locri
,
because
the
Gods
seem'd
(
as
it
were
)
to
smile
upon
the
action
,
in
giving
them
fair
Winds
and
Weather
,
both
in
their
voyage
thither
and
return
back
again
.
But
,
as
it
was
a
great
Blasphemy
(
says
one
)
for
the
Devil
to
personate
God
,
when
he
would
be
similis
Altissimo
;
so
is
it
greater
to
make
God
personate
the
Devil
.
And
yet
this
he
doth
,
that
makes
God
patronize
his
evil
,
because
he
prospers
in
it
;
for
this
brings
in
God
saying
,
That
he
will
be
like
the
Prince
of
Darkness
,
and
makes
the
Holy
Ghost
to
leave
his
Dove-like
shape
,
and
come
only
to
us
in
the
form
of
a
greedy
Raven
or
Vultur
.
2.
As
our
prospering
in
worldly
things
swells
us
up
too
high
with
an
opinion
of
our
own
Goodness
,
and
makes
us
think
better
of
our selves
than
is
meet
;
so
also
doth
it
on
the
other
side
lift
us
up
too
far
with
thoughts
of
evil
towards
our
brethren
,
and
make
us
think
worse
of
them
,
and
the
ways
of
God
they
walk
in
,
than
we
should
,
by
charging
them
as
utterly
deserted
of
God
,
because
we
see
not
now
the
same
hedge
of
Gods
favour
about
them
as
heretofore
we
did
,
but
the
stakes
that
then
prop'd
them
up
,
are
now
thrown
away
as
useless
and
unserviceable
.
Whereas
Afflictions
on
this
hand
are
every
way
as
temporary
and
transient
,
as
Prosperity
was
on
the
other
;
and
being
so
,
must
needs
be
as
a
broken
reed
,
or
a
reed
of
Egypt
,
wherewith
we
cannot
exactly
measure
Gods
Temple
,
nor
the
Spiritual
estate
of
his
Children
.
It
was
a
hard
stumbling-block
to
the
Prophet
David
for
a
time
,
when
he
says
that
his
feet
were
almost
gone
,
and
his
footsteps
had
well-nigh
slipt
,
upon
his
sight
of
the
wickeds
prosperity
;
until
he
went
into
the
Sanctuary
of
Gods
Word
,
where
he
learnt
to
settle
his
wavering
and
distrustful
thoughts
:
for
there
he
saw
,
that
notwithstanding
his
outward
afflictions
,
that
God
held
him
up
under
that
sore
temptation
with
his
right
hand
,
and
would
(
in
opposition
to
transitory
goods
,
which
are
the
proper
blessings
of
the
wicked
,
because
they
have
no
others
but
these
to
trust
unto
)
guide
him
with
that
which
should
infinitely
exceed
them
,
to
wit
,
his
Counsel
here
,
and
his
Glory
hereafter
.
And
it
was
the
great
question
so
much
agitated
betwixt
Job
and
his
Friends
,
Whether
those
doleful
changes
that
befel
him
were
the
cognizance
of
his
insincerity
to
God
,
and
of
Gods
disfavour
to
him
upon
it
,
yea
or
no.
His
Friends
taking
advantage
upon
his
present
weakness
and
distemper
,
maintain
it
strongly
against
him
in
the
affirmative
,
that
they
were
:
until
at
length
God
himself
steps
in
to
the
rescue
of
the
weaker
side
,
and
makes
the
conclusion
(
as
all
Logical
conclusions
do
)
to
follow
the
weaker
part
,
determining
it
for
Job
against
his
Opponents
in
the
Negative
,
and
telling
them
,
that
they
spake
not
of
Job
,
nor
of
his
proceedings
towards
him
that
which
was
right
,
Job
last
,
verse
7.
Seneca
a
Stoick
Philosopher
,
hath
a
set
discourse
to
this
purpose
,
Cur
bonis
viris
mala
eveniant
,
why
the
evils
of
this
life
most
commonly
fall
out
to
good
men
:
and
he
concludes
it
thus
,
That
temporal
evils
are
no
sign
of
Gods
hatred
to
them
.
For
,
dost
thou
think
(
says
he
)
that
the
Lacedemonians
hated
their
Children
,
when
as
they
experimented
their
disposition
to
virtue
by
stripes
in
publick
?
No.
So
,
do
we
think
Gods
Children
in
disfavour
with
him
,
because
he
lays
here
sore
blows
upon
their
Bodies
and
Estates
by
evil
men
,
as
his
rods
and
scourges
in
it
?
No
;
for
we
see
and
feel
many
times
(
says
an
experimental
patient
of
our
own
well
)
the
deep
lines
and
strokes
of
Gods
hand
upon
us
,
when
as
we
cannot
by
our
skill
in
Palmestry
decipher
his
meaning
in
it
,
no
more
than
the
Malteses
could
by
the
viper
upon
Saint
Pauls
hand
judge
of
his
condition
to
God-ward
.
For
God
sometimes
(
that
we
may
not
thus
judge
)
inverts
humane
order
,
and
runs
out
his
dealings
towards
us
in
the
ordinary
chanel
of
his
universal
Providence
,
Justice
and
Equity
,
by
which
he
waters
here
all
alike
.
Indeed
they
may
seem
(
I
grant
)
to
go
counter
to
our
apprehended
rules
of
common
right
:
yet
are
they
always
agreeing
both
with
Gods
secret
and
revealed
will
,
though
(
like
the
Sun
in
its
sphere
)
not
perceptible
to
us
,
because
too
mysterious
and
dazzling
:
however
,
many
pretend
to
interpret
them
by
a
blaze
of
fire
lighted
at
the
natural
pride
of
their
own
private
spirits
,
and
that
dimme
twilight
of
knowledge
which
is
in
them
;
when
as
they
are
altogether
in
the
dark
to
the
true
light
of
Gods
word
and
works
herein
.
And
here
take
in
the
opinion
also
of
Epictetus
another
Stoick
and
Heathen
man
,
which
speaks
most
Christianly
to
this
point
,
namely
,
That
all
are
not
hated
of
God
,
who
do
wrastle
here
with
variety
of
Miseries
:
but
that
there
are
with
God
good
causes
of
it
,
though
so
secret
that
few
can
reach
them
.
And
therefore
,
albeit
we
cannot
see
how
these
actings
of
God
may
stand
with
his
tender
love
to
his
children
,
and
so
may
conceive
an
ill
opinion
of
them
;
yet
when
we
shall
think
seriously
,
that
Gods
thoughts
and
ways
are
not
as
ours
,
it
will
teach
us
to
give
them
a
more
favourable
interpretation
.
For
how
dare
humane
rashness
(
says
Saint
Bernard
)
reprehend
that
which
it
cannot
comprehend
;
in
giving
demonstrative
reason
why
wordly
prosperity
should
be
Virtues
stepdame
,
and
not
her
natural
mother
!
But
(
to
close
up
this
Discourse
)
you
see
here
by
what
hath
been
said
,
that
it
is
a
great
errour
(
howbeit
now
grown
more
than
popular
)
to
judge
of
persons
and
causes
by
the
events
,
whenas
all
outward
things
(
says
Solomon
)
fall
alike
to
all
,
neither
can
any
judge
of
love
or
hatred
by
what
is
before
him
:
Prosperity
and
Adversity
being
but
separable
accidents
to
them
,
and
no
essential
properties
of
them
,
because
they
are
grounded
upon
worldly
things
,
that
have
so
loose
and
mouldring
a
foundation
,
as
that
a
man
cannot
tell
concerning
them
what
a
day
may
bring
forth
.
Again
,
2.
As
worldly
prosperity
swells
us
up
with
a
high
opinion
of
our
own
Goodness
above
others
,
so
likewise
of
our
own
Greatness
.
And
this
makes
us
slight
those
that
are
under
us
,
and
deal
hardly
with
them
,
(
as
to
temporal
things
)
which
we
would
not
do
,
if
we
once
consider'd
the
mutability
of
it
.
And
therefore
if
at
any
time
God
shall
give
up
unto
us
those
we
conceit
our
enemies
,
to
be
dealt
with
(
if
we
will
)
by
all
harshness
and
extremity
;
yet
are
not
we
then
to
trample
upon
them
in
the
pride
of
our
hearts
,
nor
to
adde
more
load
to
that
which
God
hath
already
laid
upon
them
;
but
rather
to
take
off
from
it
what
we
can
,
and
to
use
them
with
all
gentleness
and
compassion
,
with
all
mildness
and
moderation
,
as
considering
our selves
,
that
we
are
not
here
to
live
always
as
Gods
upon
earth
,
the
same
yesterday
,
to
day
and
for
ever
:
but
what
is
the
bitter
cup
of
their
portion
to
day
,
may
be
ours
to
morrow
.
It
speaks
out
but
a
coarse
and
ignoble
spirit
,
to
crow
and
insult
over
those
that
are
down
.
The
very
Heathen
thought
it
so
,
who
had
only
the
glimmering
of
Nature
to
guide
them
;
much
more
ought
we
Christians
,
whom
the
Apostle
exhorts
,
that
our
moderation
may
be
known
to
all
men
.
That
as
the
Apostle
will
have
his
Corinthians
to
use
the
world
with
a
tanquam
,
as
if
they
used
it
not
;
so
must
they
among
us
,
that
have
wealth
,
power
and
authority
,
so
use
them
,
as
if
they
used
them
not
:
that
so
when
they
shall
fail
us
,
(
as
they
will
ere
long
,
since
the
wind
blows
not
always
out
of
one
and
the
same
favourable
quarter
)
we
may
then
be
able
to
say
with
comfort
,
That
we
never
misemployed
those
talents
of
Gods
outward
favour
to
us
unto
the
pressure
and
destruction
of
our
Brethren
,
but
only
to
their
relief
and
preservation
.
The
Prophet
David
in
his
Tenth
Psalm
,
speaks
of
some
,
who
through
the
pride
of
their
countenance
do
not
seek
after
God
,
neither
is
God
in
all
their
thoughts
.
But
their
ways
are
always
grievous
;
they
puff
at
their
enemies
,
and
say
in
their
hearts
,
they
shall
never
be
moved
,
nor
be
in
adversity
.
And
such
were
the
Babylonians
,
who
(
besides
their
barbarous
cruelty
to
the
Israelites
under
captivity
)
added
this
above
all
,
that
they
scoffed
and
jeered
at
them
in
their
miseries
,
with
Sing
us
now
one
of
the
Songs
of
Sion
.
So
also
were
the
Edomites
,
v.
7.
who
cryed
over
Jerusalem
in
the
day
of
her
visitation
,
Rase
it
,
rase
it
even
to
the
foundations
.
And
were
we
sure
that
the
sun
of
our
earthly
Happiness
would
always
stand
will
in
this
our
Gibeon
,
it
may
be
we
might
take
liberty
to
do
the
like
,
and
think
we
did
well
in
it
too
.
But
when
as
we
come
to
consider
seriously
,
that
there
is
no
Solstice
here
upon
earth
,
but
so
soon
as
the
Sun
is
come
to
his
furthest
Summer-point
in
our
Horizon
,
it
is
then
presently
vertical
,
and
turning
again
to
make
winter-weather
with
us
,
how
will
this
asswage
that
swelling
of
pride
that
is
within
us
,
and
make
us
humble
?
To
this
purpose
there
is
a
memorable
History
of
Caganus
King
of
the
Huns
,
unto
whom
Theodorus
Medicus
being
sent
in
an
Embassy
from
Mauritius
the
Emperour
,
to
divert
those
swarms
of
people
wherewith
Caganus
at
that
time
threatned
to
storm
the
Empire
,
he
apply'd
himself
to
him
in
these
words
;
Audi
Cagane
,
utilem
narrationem
Sesostris
,
&c.
Hear
,
says
he
to
Caganus
,
a
profitable
Narrative
of
Sesostris
King
of
Aegypt
,
who
being
lifted
up
too
high
with
his
great
successes
against
his
enemies
,
caused
four
Kings
taken
prisoners
to
draw
his
Triumphal
Chariot
,
wherein
one
of
them
looked
back
with
smiles
to
the
wheel
of
the
Chariot
,
and
being
demanded
his
reason
for
it
,
answered
,
That
he
smiled
to
see
the
spoak
of
the
wheel
now
at
the
top
,
to
be
presently
at
the
bottom
;
and
again
,
that
which
is
now
at
the
bottom
,
to
be
by
and
by
at
the
top
.
The
very
hearing
whereof
did
so
mollifie
,
and
keep
down
the
haughty
Princes
spirit
,
that
it
drew
him
a
little
to
forbear
his
acts
of
hostility
against
the
Emperour
.
And
from
this
Topick
also
of
volubility
,
did
Croesus
draw
an
argument
to
disswade
Cyrus
from
his
intended
inrode
into
Scythia
:
for
if
thou
didst
lead
(
says
he
)
an
immortal
Army
,
then
is
there
no
need
for
thee
to
ask
my
advice
in
it
;
but
if
thou
dost
acknowledge
thy self
a
man
,
and
a
leader
of
mortals
,
then
think
that
there
is
a
wheel
of
humane
affairs
that
turns
about
continually
,
and
suffers
nothing
here
below
to
stand
long
upon
the
same
bottom
.
But
this
advice
of
Croesus
took
no
place
with
Cyrus
;
If
it
had
,
he
would
have
kept
himself
(
as
the
Tortoise
doth
)
intra
testudinem
,
within
his
own
shell
,
within
his
own
dominions
,
and
not
have
causelesly
usurped
upon
the
rightful
possessions
of
others
to
his
own
destruction
:
for
see
the
issue
and
event
of
it
!
Even
that
God
who
is
infinite
in
his
Wisdom
,
and
terrible
in
his
Power
and
Justice
,
he
that
resists
the
proud
,
and
looks
upon
them
afar
off
,
He
(
I
say
)
made
the
pride
of
Cyrus
serve
as
a
snare
to
take
himself
in
,
and
to
work
his
ruine
:
for
he
was
no
sooner
entred
Scythia
,
but
he
found
by
sad
experience
how
unconstant
the
World
wa●
not
looking
now
upon
him
with
〈◊〉
smiling
aspect
it
did
before
;
but
the
wind
was
now
in
another
quarter
,
and
(
as
the
Wise
man
says
or
Riches
,
that
they
make
themselves
wings
and
fly
away
)
so
did
his
former
prosperity
betake
her self
now
to
her
wings
,
and
flew
away
,
his
whole
Army
being
quite
defeated
,
and
himself
slain
by
Tomyris
Queen
of
Scythia
.
A
good
example
to
make
the
secure
wretch
look
about
him
,
and
to
pull
down
the
high
looks
of
the
proud
.
And
therefore
when
ever
any
flushing
of
pride
begins
to
rise
within
thee
,
and
to
bud
forth
,
as
it
is
in
Ezekiel
,
into
violence
,
and
oppression
of
others
,
then
think
thou
hearest
some
Monitor
calling
unto
thee
,
as
King
Philips
Page
did
to
him
,
Memento
te
esse
mortalem
,
remember
that
thou
art
Mortal
:
so
,
remember
that
thou
art
changeable
as
well
as
others
,
and
this
will
be
an
excellent
means
to
keep
it
in
.
For
tell
me
,
would
Cyrus
,
think
you
,
have
invaded
Scythia
,
had
he
thought
so
sad
a
fate
would
have
attended
him
in
it
?
Or
would
Pharaoh
have
oppress'd
the
Israelites
so
much
,
had
he
thought
that
God
would
have
tumbled
him
up
and
down
so
much
as
he
did
,
from
one
plague
to
another
,
and
at
last
made
the
sea
his
champion
to
revenge
their
injuries
upon
him
?
Or
would
Joseph's
brethren
have
persecuted
him
as
they
did
,
if
they
had
thought
he
should
afterwards
have
been
lord
over
them
?
Or
the
Gileadites
have
expelled
Jephtha
,
had
they
known
he
would
have
been
such
a
shelter
against
a
storm
,
and
of
such
use
unto
them
against
the
Ammonites
?
Or
(
to
say
no
more
)
would
Darius
have
call'd
Philip's
boy
in
derision
of
him
,
had
he
known
that
he
should
have
been
conquered
by
him
?
No
,
little
do
proud
men
think
that
the
water
which
is
now
in
the
float
,
will
presently
be
in
the
ebbe
;
and
that
the
spoak
of
the
wheel
which
is
now
at
the
top
,
may
quickly
be
at
the
bottome
:
and
then
he
that
is
the
greatest
now
among
us
,
may
come
(
how
soon
he
knows
not
)
to
stand
in
need
of
the
meanest
creature
whom
he
now
despises
.
It
is
wisdome
then
for
every
Christian
,
when
as
he
is
at
the
top
of
the
wheel
,
and
may
lord
it
over
those
that
are
beneath
,
yet
not
to
overlook
them
with
a
scornful
eye
,
but
to
let
down
his
spirit
,
and
(
as
the
Apostle
exhorts
us
)
to
condescend
to
men
of
low
degree
:
For
one
scale
is
not
always
in
depression
.
No
,
This
were
dura
infoelicitas
,
a
very
hard
and
high
measure
of
infelicity
.
Neither
is
the
other
always
in
elevation
:
This
were
foelicitas
miseranda
,
a
happiness
to
be
pitied
.
But
the
alternate
wave
of
the
beam
keeps
them
both
in
awe
,
and
especially
the
proud
person
,
who
seems
unto
me
as
a
bird
tied
to
a
string
,
which
if
it
fly
too
high
,
the
hand
draws
in
the
string
and
pulls
it
down
again
.
And
so
if
we
shall
let
out
our
spirits
too
high
with
pride
,
God
hath
then
a
line
of
vicissitude
in
his
hand
to
pull
us
in
at
his
pleasure
.
The
Prophet
David
said
in
his
prosperity
,
that
he
should
never
be
moved
,
his
mountain
was
made
so
strong
;
yet
God
did
but
hide
his
face
from
him
a
little
,
and
he
was
troubled
.
Naturally
then
we
are
too
apt
to
know
no
measure
in
a
high
fortune
;
but
(
as
a
person
of
Honour
and
Piety
in
this
Nation
said
)
although
in
the
heat
of
summer
we
easily
believe
there
will
come
after
it
a
cold
season
of
frost
and
snow
,
yet
are
we
so
stupid
as
in
Prosperity
not
to
consider
of
Adversity
,
though
the
one
be
as
successive
as
the
other
.
And
this
makes
us
to
exalt
our selves
so
much
above
all
that
is
called
God.
That
as
it
is
observable
touching
the
Book
of
Esther
(
which
is
nothing
else
but
a
Declaration
of
acts
done
in
reference
to
the
Greatness
,
Power
and
Glory
of
Ahasuerus
the
Persian
Monarch
,
as
to
the
principal
instrument
of
them
)
that
in
that
whole
Book
the
Name
of
God
is
not
so
much
as
mentioned
at
all
:
So
doth
it
also
commonly
fall
out
,
that
while
we
are
here
in
the
ruff
of
our
worldly
Glory
and
Prosperity
,
we
seldom
or
never
speak
of
God
,
and
as
seldome
think
of
him
,
but
set
our selves
up
in
his
room
,
as
Nebuchadnezzar
did
,
who
spake
too
big
,
and
too
much
of
himself
,
saying
,
Is
not
this
great
Babel
that
I
have
built
for
the
house
of
my
Kingdom
,
by
the
might
of
my
power
,
and
for
the
honour
of
my
majesty
?
As
the
fly
said
in
the
Apologue
when
it
was
got
up
to
the
top
of
the
wheel
,
See
what
a
dust
I
make
!
So
,
see
what
a
dust
makes
this
poor
Worm
,
what
a
Mying
there
is
with
him
in
the
height
of
his
pride
!
nothing
but
my
Kingdom
,
my
Power
,
and
my
Majesty
:
but
as
for
God
,
Ne
gry
quidem
,
There
is
not
a
word
of
him
;
He
is
not
in
all
his
thoughts
.
And
therefore
how
soon
the
house
of
his
Kingdom
fell
upon
his
head
,
yea
how
short-liv'd
the
might
of
his
power
was
,
and
the
honour
of
his
Majesty
,
you
may
see
by
the
next
verse
,
where
it
is
said
,
That
while
the
word
was
in
the
Kings
mouth
,
there
fell
a
voice
from
Heaven
,
saying
,
O
Nebuchadnezzar
,
to
thee
be
it
spoken
,
Thy
Kingdom
is
departed
from
thee
.
The
world
then
may
well
be
compared
to
the
Sea
of
glass
which
Saint
John
saw
in
his
vision
,
Revelat.
4.6
.
and
there
be
also
,
that
from
the
resemblance
of
the
one
to
the
other
,
interpret
it
thus
.
For
First
,
It
resembles
the
Sea
either
for
its
ebbing
and
flowing
;
or
else
for
the
suddain
change
of
it
:
for
how
soon
is
the
face
of
the
Sea
alter'd
?
in
one
and
the
same
hour
(
it
may
be
)
thou
mayst
see
her
smiling
upon
thy
vessel
,
and
frowning
too
;
playing
with
it
,
and
swallowing
it
up
.
Noli
igitur
(
says
the
Moralist
)
tranquillitati
ejus
credere
,
i.e.
Do
not
therefore
trust
too
much
to
her
smooth
and
calm
looks
;
in
hoc
enim
momento
mare
evertitur
,
for
in
one
moment
doth
she
appear
wrinkled
vvith
billovvs
,
and
turns
about
from
a
calm
unto
a
storm
.
Secondly
,
It
resembles
also
glass
,
and
that
either
for
its
brittleness
,
because
nothing
is
sooner
broken
:
or
else
for
its
slipperiness
,
because
he
that
walks
upon
glass
can
have
no
sure
footing
;
and
therefore
for
any
man
to
presume
upon
the
steadiness
of
it
,
must
needs
be
very
dangerous
.
That
as
the
ancient
Romans
used
to
distinguish
their
days
into
Dies
albi
,
and
Dies
atri
,
white
and
black
days
:
so
doth
God
,
and
there
is
no
man
but
hath
the
later
of
these
as
well
as
the
former
,
his
black
as
well
as
his
white
days
.
Oh
the
madness
then
of
wicked
men
,
vvho
are
alvvays
plotting
against
the
righteous
,
and
gnashing
upon
them
vvith
their
teeth
!
At
ridebit
Deus
,
says
David
,
But
God
shall
laugh
at
them
for
it
:
and
he
gives
this
reason
,
v.
13.
because
he
sees
that
their
day
is
coming
,
i.
e.
he
sees
clearly
that
their
black
and
dismal
day
is
coming
upon
them
,
though
themselves
will
not
see
it
through
the
pride
and
security
of
their
spirits
;
yea
,
and
he
knows
also
punctually
when
it
will
be
,
though
we
know
it
not
:
for
though
to
day
may
be
fair
and
shining
,
yet
may
to
morrow
be
dark
and
tempestuous
with
them
;
since
we
know
not
what
a
day
may
bring
forth
.
Last
of
all
,
(
because
I
am
loath
that
my
Sun
should
set
in
a
cloud
)
The
consideration
of
this
point
may
serve
as
a
good
antidote
against
despair
in
an
afflicted
condition
;
or
as
a
cordial
to
stay
up
our
spirits
in
the
saddest
and
most
distressed
times
,
and
to
teach
us
patience
and
contentedness
in
them
:
that
so
as
in
prosperity
we
should
not
say
,
we
shall
never
be
moved
,
so
neither
in
adversity
,
that
we
shall
never
be
delivered
;
when
we
shall
consider
,
that
what
weight
of
affliction
soever
we
lye
under
,
is
not
of
a
continuant
,
but
of
a
changeable
nature
.
And
to
this
end
we
have
the
sure
staff
of
Gods
promise
unto
his
children
to
lean
upon
,
as
in
the
tenth
Chapter
to
the
Hebrews
,
where
he
says
thus
,
Yet
a
little
while
,
or
rather
as
it
runs
in
the
Greek
,
yet
how
very
very
little
while
,
(
with
a
double
diminutive
)
and
he
that
shall
come
,
will
come
,
and
will
not
tarry
.
And
in
the
precedent
verse
he
tells
them
,
they
have
need
of
patience
,
that
they
may
receive
this
promise
.
And
in
the
twelfth
Chapter
to
the
Hebrews
,
the
Apostle
takes
up
an
exhortation
to
it
from
the
Wise
man
,
and
makes
a
consolatory
use
of
it
to
his
Hebrews
,
withal
taking
them
to
task
for
their
forgetfulness
of
it
;
And
ye
have
forgotten
the
exhortation
which
speaks
unto
you
,
as
unto
children
:
My
Son
,
despise
not
thou
the
chastning
of
the
Lord
,
nor
faint
,
or
be
not
broken
in
mind
(
as
others
translate
it
)
when
thou
art
rebuked
of
him
.
For
we
had
(
says
he
)
the
fathers
of
the
flesh
,
who
verily
chastened
us
a
few
days
after
their
own
pleasure
,
and
we
were
patient
under
their
rod
,
and
gave
them
reverence
,
but
God
a
few
days
only
,
for
our
profit
.
Shall
we
not
then
be
much
rather
in
subjection
to
him
who
is
the
father
of
spirits
,
and
live
?
Thus
when
Boetius
,
that
Christian
Consul
and
Martyr
at
Rome
,
was
wrongfully
deprived
by
Theodoricus
of
his
Honours
,
Estate
and
Liberty
,
Philosophy
brings
in
what
we
call
Gods
Providence
,
comforting
him
in
these
words
:
I
turn
about
my
wheel
continually
,
and
delight
to
tumble
things
upside
down
;
why
then
doth
thy
heart
shrink
within
thee
,
when
as
this
changeableness
of
mine
is
cause
enough
for
thee
to
hope
for
better
things
?
And
so
also
,
when
many
of
our
Brethren
were
heretofore
in
Exile
for
their
Religion
in
Queen
Maries
days
,
what
(
I
pray
)
did
that
Jewel
of
our
Church
comfort
them
with
,
but
onely
this
,
Haec
non
durabunt
,
aetatem
;
These
will
not
endure
an
Age
?
as
indeed
you
know
they
did
not
,
her
Reign
being
not
full
out
six
years
time
.
And
with
the
same
consideration
also
should
we
chear
up
our selves
now
under
that
black
cloud
that
hangs
over
the
Church
,
that
it
will
not
endure
an
Age
,
but
be
as
Ephraim's
righteousness
was
,
even
as
the
morning
cloud
,
or
as
the
early
dew
that
passes
away
.
To
this
end
,
it
will
not
be
amiss
to
note
,
how
the
afflictions
of
Gods
people
in
the
Scripture
,
are
run
out
not
by
any
long
tract
of
time
,
as
by
an
Age
,
Year
,
Month
,
Week
,
or
the
like
;
but
by
the
shortest
measures
that
can
be
,
as
by
a
Day
:
now
a
Day
(
you
know
)
holds
not
long
,
but
is
quickly
gone
,
even
as
a
flying
Bird
,
or
a
Poast
that
runneth
by
.
And
thus
good
Hezekiah
calls
the
time
of
Sennacheribs
rage
against
Judah
,
a
Day
of
trouble
,
Isa.
37.
v.
3.
Or
if
this
be
not
enough
,
you
have
them
then
contracted
within
a
lesser
room
,
and
measur'd
onely
by
a
Night
,
which
is
no
more
but
the
dark
side
of
a
natural
Day
,
and
therefore
is
a
great
deal
shorter
.
And
this
made
the
Prophet
David
say
,
Psal.
30.
v.
5.
That
heaviness
may
endure
for
a
Night
,
but
joy
cometh
in
the
Morning
.
The
time
then
that
heaviness
shall
endure
to
the
Godly
can
be
but
a
Night
at
the
longest
,
but
whether
it
shall
be
so
long
or
no
,
the
Prophet
is
very
uncertain
and
unsatisfied
,
for
which
cause
he
expresses
it
here
with
a
May
be
,
Heaviness
may
endure
for
a
Night
.
But
if
this
expression
be
not
full
enough
to
set
forth
the
brevity
of
them
,
our
Saviour
doth
it
then
by
an
Hour
,
which
is
shorter
yet
,
and
but
the
four
and
twentieth
part
of
a
natural
Day
;
for
so
he
calls
the
time
of
his
persecution
by
the
High
Priests
and
Elders
of
the
people
,
Their
hour
,
and
the
power
of
Darkness
,
Luke
22.53
.
Or
,
if
this
be
yet
too
long
a
space
to
set
forth
the
brevity
of
their
afflictions
,
and
to
give
a
through
Comfort
to
Gods
people
,
their
little
continuance
is
then
express'd
by
a
Moment
,
which
I
am
sure
is
short
enough
;
so
you
have
it
Isa.
54.
v.
7.
For
a
small
moment
(
says
God
to
his
Church
)
have
I
forsaken
thee
,
but
with
great
mercy
will
I
gather
thee
:
And
again
,
v.
8.
In
a
little
wrath
I
hid
my
Face
from
thee
for
a
moment
,
but
with
everlasting
kindness
will
I
have
mercy
upon
thee
.
Or
last
of
all
,
if
any
time
can
be
shorter
than
this
,
it
must
then
be
the
present
time
;
yet
such
are
the
sufferings
of
Gods
children
,
in
St.
Pauls
account
,
but
the
sufferings
of
the
present
time
,
Rom.
8.18
.
and
a
shorter
time
than
this
there
cannot
be
.
For
as
the
French
our
Neighbours
are
said
to
be
for
their
inconsiderateness
,
Animalia
sine
praeterito
&
futuro
,
Creatures
that
have
respect
neither
to
time
past
nor
time
to
come
:
so
may
we
say
of
the
present
time
,
That
it
is
as
short
a
measure
as
can
possibly
be
imagined
,
having
in
it
nothing
either
of
time
past
or
future
,
the
first
of
the
two
being
dead
already
,
and
the
later
of
them
being
not
yet
born
unto
us
.
And
yet
we
see
here
for
all
this
,
that
St.
Paul
,
when
he
had
cast
up
the
account
of
all
which
he
suffered
in
the
cause
of
Christ
,
how
he
reckons
and
concludes
it
to
be
onely
the
suffering
of
the
present
time
,
and
not
worthy
to
be
compared
with
the
glory
that
shall
be
revealed
.
A
Prayer
.
ALmighty
God
,
who
rulest
the
Sea
of
this
World
by
thy
power
,
and
whose
paths
are
in
the
roughest
Waters
;
We
the
unworthiest
of
all
thy
Servants
commit
our
frail
Barks
,
with
all
that
we
have
,
to
the
Steerage
of
thee
our
great
Pilot
,
and
faithful
Preserver
:
beseeching
thee
so
to
order
by
thy
good
hand
of
Providence
all
outward
contingencies
to
us
,
that
we
may
be
able
to
bear
up
through
them
with
a
steady
and
even
Course
,
against
the
several
Storms
we
shall
meet
with
in
this
passage
to
our
blessed
Harbour
of
Eternity
.
And
however
earthly
things
may
like
Watery
Billows
be
every
day
rowling
up
and
down
in
their
vicissitudes
about
us
;
yet
suffer
,
oh
suffer
not
the
Heavenly
truth
of
our
Reformed
Religion
to
flote
about
any
longer
so
uncertainly
among
us
,
nor
our selves
to
be
as
Children
toss'd
to
and
fro
with
every
Wind
of
Doctrine
.
But
let
us
be
constant
and
unwavering
in
the
profession
of
that
Holy
Faith
we
have
received
;
and
(
Thou
that
art
the
God
of
Truth
)
be
graciously
pleased
to
stay
us
up
firmly
in
it
by
the
sacred
Scriptures
,
which
are
thy
Word
of
Truth
,
and
the
sole
Anchor
of
our
Faith
to
rest
upon
.
Lord
,
pull
in
the
Sails
of
our
desires
towards
fleeting
and
transitory
substances
:
for
who
will
cast
his
eyes
upon
that
which
hath
wings
to
flee
away
as
an
Eagle
towards
Heaven
!
Ballast
our
Spirits
with
Humility
in
a
prosperous
condition
;
and
when
we
have
the
highest
and
most
pleasing
Gale
of
the
worlds
favour
for
us
,
give
us
to
strike
our
spreading
Sails
of
Pride
,
and
to
make
our
Lenity
and
Moderation
to
be
known
to
all
men
,
for
the
Lord
is
nigh
at
hand
.
But
if
thou
in
thy
just
judgment
against
us
for
our
manifold
and
hainous
sins
,
shalt
cause
some
cross
wind
or
other
to
blow
upon
us
,
and
give
us
over
to
Shipvvrack
in
our
temporals
;
Supply
then
,
we
entreat
thee
,
their
want
with
thy
spirituals
of
Patience
,
Faith
,
and
other
suffering
graces
;
That
although
the
tempest
be
never
so
boisterous
without
,
yet
we
may
enjoy
within
a
Christian
calmness
of
Spirit
,
in
a
happy
quietude
and
contentedness
of
mind
with
all
thy
dealings
towards
us
,
and
not
set
down
our
rest
upon
the
Creature
,
which
is
so
restless
with
us
,
but
amidst
the
sundry
and
various
changes
of
the
world
,
may
there
fix
our
Hearts
,
where
onely
true
and
unchangeable
joys
are
to
be
found
,
through
Jesus
Christ
our
Lord.
FINIS
.