The glorious name of God, The Lord of Hosts opened in two sermons, at Michaels Cornhill, London, vindicating the Commission from this Lord of Hosts, to subjects, in some case, to take up arms : with a post-script, briefly answering a late treatise by Henry Ferne, D.D. / by Jer. Burroughes.
Burroughs, Jeremiah, 1599-1646.
1643
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The glorious name of God, The Lord of Hosts opened in two sermons, at Michaels Cornhill, London, vindicating the Commission from this Lord of Hosts, to subjects, in some case, to take up arms : with a post-script, briefly answering a late treatise by Henry Ferne, D.D. / by Jer. Burroughes.
Burroughs, Jeremiah, 1599-1646.
[8], 128, 14 p.
Printed for R. Dawlman,
London :
1643.
Errors in paging.
Marginal notes.
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eng
Ferne, H. -- (Henry), 1602-1662. -- Resolving of conscience.
God -- Early works to 1800.
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The
glorious
Name
of
God
,
The
Lord
of
Hosts
.
Opened
in
two
SERMONS
,
At
MICHAELS
Cornhill
,
LONDON
.
Vindicating
the
Commission
from
this
Lord
of
Hosts
,
to
Subjects
,
in
some
case
,
to
take
up
Arms.
WITH
A
POST-SCRIPT
,
Briefly
Answering
A
LATE
TREATISE
BY
HENRY
FERNE
,
D.
D.
BY
JER
.
BURROUGHES
.
PSAL.
48.
8.
As
we
have
heard
,
so
have
we
seen
,
in
the
City
of
the
Lord
of
Hosts
.
LONDON
,
Printed
for
R.
Dawlman
.
1643.
To
his
Excellencie
,
ROBERT
,
Earle
of
Essex
,
Viscount
Hereford
,
Baron
Ferrars
of
Chartley
,
Lord
Bourchier
and
Lovaine
,
one
of
His
Majesties
most
Honourable
Privie
Counsel
,
and
General
of
the
Army
raised
by
the
Parliament
in
defence
of
the
true
Protestant
Religion
,
His
Majesties
Person
,
the
Laws
and
Liberties
of
the
Kingdom
,
and
the
priviledges
of
Parliament
.
THere
is
no
man
this
day
upon
the
face
of
the
earth
whom
it
more
concernes
to
have
this
name
of
God
The
Lord
of
Hosts
presented
to
him
in
the
due
lustre
&
glory
of
it
,
then
your
Excellencie
,
whom
the
Lord
hath
not
onely
honoured
to
stand
up
even
in
the
fore
front
to
maintain
his
cause
,
and
the
cause
of
his
people
,
but
he
hath
even
put
upon
you
this
his
owne
name
,
he
hath
made
you
the
Lord
of
his
Hosts
.
It
is
that
which
every
Souldier
may
justly
glory
in
,
that
God
himselfe
seems
to
affect
the
glory
of
Arms
,
when
he
causeth
himselfe
to
be
as
it
were
sir-named
THE
LORD
OF
HOSTS
.
The
beams
of
this
glorious
name
puts
some
lustre
upon
the
meanest
in
an
Army
;
What
a
lustre
then
doth
it
put
upon
your
Excellencie
,
who
stand
so
neare
it
?
Happy
the
time
that
ever
you
were
borne
to
be
made
use
of
by
God
and
his
people
in
so
noble
and
honourable
a
service
as
this
.
We
reade
ZECH.
3.
3.
of
Joshua
,
that
great
instrument
of
Reformation
,
in
the
returne
of
JUDAH
from
her
Captivity
,
that
he
stood
in
filthy
garments
,
but
the
Angel
spake
to
those
who
stood
before
him
,
saying
,
Take
away
the
filthy
garments
from
him
:
and
unto
him
he
said
,
Behold
,
I
have
caused
thine
iniquity
to
passe
from
thee
,
and
I
wil
cloathe
thee
with
change
of
rayment
.
Those
who
stand
up
most
eminent
and
forward
in
the
cause
of
God
and
his
people
,
shal
ever
have
some
who
wil
seek
to
stain
their
glory
by
slanders
and
reproachfull
names
,
to
put
them
into
vile
garments
:
what
viler
garment
can
there
be
then
the
garment
of
Treason
and
Rebellion
?
But
the
Angel
stands
by
to
take
off
these
vile
garments
,
and
to
clense
his
servants
even
from
this
nominall
iniquity
:
he
will
put
change
of
rayment
upon
them
,
he
will
one
day
make
it
appeare
that
there
were
none
so
faithfull
to
God
,
their
King
and
Countrey
,
as
they
:
The
Lord
that
hath
chosen
Jerusalem
,
saith
the
Text
,
ver
.
2.
wil
rebuke
them
who
thus
stand
up
against
his
servants
.
The
Lord
who
hath
set
his
heart
to
bring
mercie
to
Jerusalem
,
to
his
Church
,
will
certainly
rebuke
such
as
stand
to
resist
the
great
instruments
thereof
.
Wherefore
that
which
the
Angel
of
the
Lord
protested
to
JOSHUA
,
v.
6.
I
may
in
the
name
of
the
Lord
with
a
little
change
protest
unto
your
Excellencie
,
Thus
saith
the
Lord
of
Hosts
,
if
you
will
walke
in
my
wayes
,
and
if
you
will
keepe
my
charge
,
then
you
shall
have
an
eminencie
in
my
house
,
and
I
will
give
you
places
among
these
that
stand
by
.
That
is
,
among
the
blessed
Angels
in
the
heavens
.
If
a
cup
of
cold
water
shall
not
go
without
a
reward
,
surely
then
the
venturing
estate
,
liberty
,
limbes
,
honour
,
bloud
,
life
for
the
cause
of
Christ
,
shall
not
goe
without
its
reward
.
Wherefore
most
noble
Lord
of
our
Hosts
,
yea
of
the
Hosts
of
God
,
Goe
on
with
true
Heroicke
magnanimity
,
and
prosper
,
in
the
name
of
this
glorious
Lord
of
hosts
.
The
prayers
of
the
Churches
are
for
you
,
the
blessings
of
the
Saints
are
upon
you
.
I
beleeve
never
any
Generall
upon
the
earth
hath
been
mentioned
more
in
heaven
then
your
Excellencie
hath
been
,
and
yet
is
in
this
cause
.
That
which
is
storyed
of
the
Crosse
appearing
to
CONSTANTINE
,
with
these
words
,
HOC
VINCES
,
I
may
with
far
more
confidence
apply
to
this
name
of
God
,
The
Lord
of
hosts
.
This
I
present
unto
your
Excellence
,
with
this
Motto
,
Hoc
vinces
:
The
name
is
in
it selfe
a
box
of
sweet
ointment
,
give
me
leave
to
open
it
before
your
Excellencie
,
that
it
may
be
fragrant
indeed
,
and
adde
quickning
and
strength
.
To
that
true
noble
heroick
spirit
fit
for
great
actions
,
that
God
hath
honoured
you
withall
,
I
here
humbly
present
it
opened
and
poured
forth
.
The
blessing
of
it
be
upon
you
,
and
those
great
things
undertaken
by
you
,
which
is
and
shal
be
the
prayer
of
Your
Excellencies
in
all
humble
service
and
duty
,
Jer.
Burroughes
.
To
the
Reader
.
THe
necessity
of
the
time
put
me
to
preach
upon
this
subject
,
the
City
being
in
great
feare
of
a
great
Army
comming
against
it
in
the
name
of
the
King
,
and
the
necessity
of
the
subject
for
this
time
made
me
not
unwilling
to
yeeld
to
the
making
my
meditations
upon
this
subject
,
yet
more
publike
.
Something
I
have
enlarged
,
especially
in
the
argument
of
justifying
the
present
taking
up
armes
so
much
cryed
down
,
as
if
it
were
against
the
King
,
to
be
by
commission
from
the
Lord
of
Hosts
,
which
is
discussed
page
27.
and
so
on
:
the
satisfation
of
the
consciences
of
men
in
this
thing
is
of
so
great
consequence
in
this
time
,
that
every
man
is
bound
to
afford
what
help
hereunto
he
is
able
.
I
should
have
had
guilt
lye
grating
upon
mine
own
conscience
if
I
had
stifled
what
I
might
afford
to
the
helping
towards
the
satisfaction
of
others
;
although
therefore
I
am
not
ignorant
,
but
sensible
enough
that
it
is
an
argument
wherein
a
man
runs
hazard
enough
;
yet
whatsoever
I
suffer
in
it
,
may
I
be
usefull
,
I
have
enough
.
This
I
can
say
,
if
I
ever
did
,
or
am
like
to
publish
any
thing
in
the
uprightnes
of
my
heart
,
aiming
at
the
glory
of
God
,
and
thy
good
,
I
blesse
God
I
have
comfort
in
this
;
and
in
this
(
whatsoever
the
issue
be
)
I
shal
rejoyce
.
Certainly
things
had
never
come
to
that
passe
they
are
at
,
if
mens
consciences
had
bin
rightly
informed
in
the
liberties
God
hath
given
them
.
The
infusing
contrary
principles
,
and
making
men
beleeve
that
the
subject
must
and
would
suffer
any
thing
rather
then
rise
up
to
maintaine
his
own
right
hath
beene
the
cause
of
the
bold
adventures
of
many
amongst
us
.
What
I
have
said
is
breife
,
comming
to
you
as
a
Sermon
,
it
could
not
admit
of
larger
discourse
,
but
if
there
be
need
it
would
not
be
very
difficult
to
enlarge
these
things
in
another
way
.
Read
for
thy
profit
,
and
I
have
my
end
.
Yours
to
serve
for
Christ
,
Jer
:
Burroughes
.
IT
is
ordered
this
first
day
of
December
,
1642.
by
the
Committee
of
the
House
of
Commons
in
Parliament
,
concerning
Printing
,
That
this
Book
entituled
[
The
glorious
Name
of
God
,
The
Lord
of
Hosts
]
be
printed
by
Robert
Dawlman
,
appointed
thereunto
by
M.
Ieremy
Burroughes
,
the
Author
thereof
.
John
White
.
The
glorious
Name
of
God
,
The
Lord
of
Hosts
.
ESAY
47.
4.
The
Lord
of
Hosts
is
his
Name
.
IN
this
Chapter
wee
have
Gods
mercie
to
his
Church
,
threatning
the
destruction
of
Babylon
.
When
Babylon
is
used
as
Gods
rod
,
it
is
then
cast
into
the
fire
.
If
Israel
when
God
was
about
to
deliver
from
Babylonish
Captivity
should
aske
the
Question
that
Moses
thought
would
be
asked
upon
his
sending
to
be
their
Deliverer
from
the
Egyptian
bondage
,
What
is
his
Name
?
Exod.
13.
3.
The
Prophet
answers
here
,
The
Lord
of
Hosts
is
his
Name
.
There
,
his
Name
was
I
am
;
Here
it
is
,
The
Lord
of
Hosts
.
And
if
they
should
say
,
But
how
can
this
deliverance
be
here
?
Can
Babylon
bee
destroyed
?
Babylon
is
strong
,
who
shall
bring
downe
her
power
?
Yes
,
there
is
one
can
doe
it
,
The
Lord
our
Redeemer
,
The
Lord
of
Hosts
is
his
Name
.
Here
then
we
have
this
glorious
title
of
the
Lord
,
for
the
comfort
of
his
people
in
their
distresse
,
and
the
terrour
of
their
enemies
in
their
pride
,
The
Lord
of
Hosts
,
The
Lord
of
Armies
.
The
English
word
Hosts
is
from
the
Latine
Hostis
,
because
an
Army
is
either
for
defence
,
or
offence
against
enemies
.
The
Redeemer
of
Gods
people
is
the
Lord
of
Hosts
.
The
work
then
I
have
to
do
in
this
Sermon
,
is
to
teach
you
how
to
sanctifie
the
Name
of
the
Lord
in
this
his
glorious
title
,
The
Lord
of
Hosts
.
It
is
the
duty
of
the
Saints
to
observe
what
the
way
of
God
is
in
the
times
of
their
generation
;
To
see
what
name
of
God
is
most
conspicuous
in
his
administration
,
&
accordingly
to
sanctifie
that
Name
of
his
.
We
may
say
of
this
Name
of
God
,
The
Lord
of
Hosts
,
as
God
himselfe
sayes
of
his
Name
Jehovah
,
Exod.
6.
3.
By
my
Name
Jehovah
was
I
not
known
to
them
:
So
by
this
name
,
The
Lord
of
Hosts
,
God
hath
scarce
been
known
to
us
here
in
England
;
but
now
he
appears
to
us
by
this
name
in
a
glorious
way
:
And
we
shall
not
know
how
to
sanctifie
it
,
except
wee
search
into
it
,
to
see
how
much
of
Gods
glory
there
is
in
it
,
which
we
shall
find
much
more
then
at
first
view
seems
to
be
,
then
most
of
us
have
ever
thought
;
All
Gods
titles
are
full
of
excellencie
.
The
excellencie
of
this
I
shall
open
unto
you
,
that
this
Name
of
God
may
not
be
taken
in
vain
by
you
,
but
be
sanctified
as
it
is
worthy
.
It
is
a
title
that
God
hath
heretofore
delighted
much
,
yea
gloryed
much
in
;
we
find
it
not
lesse
then
two
hundred
times
in
the
Old
Testament
,
and
most
frequently
in
the
Prophecie
of
Zechariah
,
Chap.
1.
ver
.
3.
we
have
it
three
times
in
one
verse
,
and
in
one
short
Chapter
,
Zech.
8.
we
have
it
there
eighteene
times
.
But
why
is
it
used
so
frequently
in
that
Prophecie
more
then
others
?
Because
the
scope
of
that
Prophecie
was
to
encourage
the
people
of
God
in
building
up
Ierusalem
and
the
Temple
,
in
which
work
they
had
many
enemies
,
and
therefore
they
had
need
of
a
spirit
of
magnanimity
and
fortitude
in
it
.
Hence
it
was
the
Lord
revealed
himselfe
to
them
so
much
by
the
name
of
The
Lord
of
Hosts
.
Times
of
Reformation
,
Temple-work
,
usually
meets
with
much
,
with
strong
opposition
.
We
had
need
therefore
to
have
this
name
of
God
in
our
eye
,
and
sanctifie
it
in
our
hearts
,
in
such
times
,
while
such
work
is
on
foot
.
It
is
true
,
God
did
this
work
without
bloud-shed
,
it
was
done
not
by
power
or
by
might
,
but
by
the
Spirit
of
the
Lord
,
as
we
have
it
Zech.
4.
6.
but
because
the
work
was
such
,
as
in
regard
of
second
causes
,
needed
an
Army
to
effect
it
;
although
God
did
it
himselfe
,
yet
his
Name
was
to
be
sanctified
in
it
,
as
the
Lord
of
Hosts
.
In
the
New
Testament
we
seldome
find
this
title
;
it
is
but
twice
that
I
remember
in
all
the
New
Testament
,
and
in
one
of
those
two
places
it
is
quoted
out
of
the
Old
Testament
,
Rom.
9.
29.
There
the
Hebrew
word
is
retained
,
The
Lord
of
Sabbaoth
,
not
of
Sabbath
,
as
many
take
it
.
There
is
a
great
difference
between
these
two
,
The
Lord
of
Sabbath
,
and
The
Lord
of
Sabbaoth
:
The
one
is
the
Lord
of
rest
,
the
other
is
the
Lord
of
Hosts
:
those
words
come
from
a
different
root
in
the
Hebrew
.
The
second
place
is
James
5.
4.
and
there
you
have
not
the
English
word
Hosts
,
but
the
Hebrew
word
Sabbaoth
likewise
.
In
the
New
Testament
we
have
Gods
Titles
fuller
of
sweetnesse
and
grace
,
as
The
Father
of
our
Lord
Jesus
Christ
,
The
God
of
all
consolation
,
The
Father
of
mercies
,
The
God
of
peace
,
&c.
The
more
cause
have
we
to
be
humbled
,
who
live
in
the
times
of
the
Gospel
,
and
yet
are
come
to
such
times
wherein
God
hath
changed
as
it
were
his
name
,
and
even
in
the
times
of
the
Gospel
appears
to
us
in
this
dreadfull
name
of
his
,
The
Lord
of
Hosts
.
This
Title
is
in
it selfe
a
very
fearfull
one
,
and
yet
before
we
have
done
with
it
we
shall
find
it
like
that
name
of
Christ
,
Cant.
1.
3.
Thy
name
is
as
an
ointment
poured
forth
,
a
sweet
refreshing
pleasant
ointment
.
In
the
2.
of
Sam.
Chap.
6.
ver
.
2.
the
Lord
speaks
of
this
name
of
his
set
between
the
Cherubims
,
Whose
name
is
called
by
the
name
of
the
Lord
of
Hosts
that
dwelleth
between
the
Cherubims
.
Now
you
know
the
Mercy-seat
was
between
the
Cherubims
,
and
that
which
I
shall
endeavour
this
day
is
,
To
shew
you
this
name
of
the
Lord
of
Hosts
written
upon
the
mercy-seat
between
the
Cherubims
.
Although
it
be
dreadfull
in
it selfe
,
yet
all
Gods
Saints
shall
have
it
this
day
presented
to
them
from
the
mercie-seat
:
A
name
as
full
of
goodnesse
and
mercy
,
as
our
hearts
can
desire
.
We
have
already
seen
in
this
Kingdom
the
Lord
of
Hosts
upon
his
Mercy-seat
,
making
this
his
dreadfull
title
to
be
amiable
and
lovely
to
us
,
from
thence
dispensing
grace
and
abundance
of
mercy
in
the
manifestation
of
this
his
glorious
title
.
It
is
comfortable
to
behold
the
Lord
of
Hosts
sitting
upon
his
Mercy-seat
:
and
thus
am
I
to
present
him
this
day
unto
you
.
Now
God
is
called
The
Lord
of
Hosts
in
two
respects
:
First
,
because
all
creatures
in
heaven
and
in
earth
are
his
armies
.
He
is
the
absolute
great
Lord
over
them
all
;
The
Angels
,
Sunne
,
Moon
,
Stars
,
the
Dragons
,
the
Deeps
,
the
Fire
,
Haile
,
Snow
,
Wind
,
the
Mountains
,
Trees
,
Cedars
,
the
Beasts
,
and
all
creeping
things
,
the
flying
Fowles
,
the
Kings
of
the
earth
,
and
all
people
are
the
Hosts
of
the
Lord.
Psal
.
148.
ver
.
2.
&c.
Secondly
,
in
regard
of
that
speciall
providence
of
God
in
the
great
affaires
of
wars
and
battels
in
the
world
.
It
is
true
,
the
providence
of
God
is
over
the
least
things
in
the
world
,
but
God
challengeth
a
more
speciall
and
peculiar
ackowledgment
of
his
work
of
Providence
about
War-like
affaires
,
in
regard
whereof
he
takes
this
title
to
himselfe
,
The
Lord
of
Hosts
.
If
I
should
speak
of
the
first
,
the
time
would
soon
be
gone
,
for
there
is
much
in
it
,
it
is
more
generall
:
therefore
I
will
confine
my selfe
to
the
second
,
the
more
speciall
,
and
now
most
seasonable
.
God
is
the
God
of
Armies
.
That
he
might
expresse
himselfe
the
more
clearly
,
and
fully
interested
in
War-like
affaires
,
Exod.
15.
3.
he
styles
himselfe
A
man
of
War.
God
seemes
to
glory
much
in
his
workings
about
War-like
affaires
.
Hence
Psal
.
24.
8.
Who
is
the
King
of
glory
?
The
Lord
strong
,
mighty
,
the
Lord
mighty
in
battell
.
The
Providence
of
God
is
great
in
all
wars
,
but
especially
in
those
wars
that
concerne
his
people
,
whether
in
a
way
of
chastising
them
,
or
defensive
to
save
them
,
or
offensive
in
avenging
himselfe
upon
their
enemies
.
I
doe
not
know
any
one
thing
wherein
the
Providence
of
God
is
more
fully
set
out
in
Scripture
,
then
in
the
workings
of
it
about
Wars
,
as
in
these
many
particulars
will
be
fully
presented
to
you
:
First
,
God
works
in
the
raising
of
Warres
,
when
and
how
he
pleaseth
.
He
is
the
great
Generall
,
and
all
battels
are
appointed
by
him
.
He
calls
for
them
before
they
come
;
and
when
he
calls
,
they
certainly
come
upon
a
people
.
Jer.
25.
29.
Behold
I
begin
to
bring
evill
upon
the
City
which
is
called
by
my
name
,
&c.
for
I
will
call
for
a
sword
.
God
doth
not
onely
call
for
a
sword
upon
the
heathen
,
but
upon
the
Cities
called
by
his
name
.
Certainly
there
is
as
much
of
God
in
this
City
,
as
in
any
City
this
day
in
the
World
;
yet
God
may
call
for
a
sword
upon
you
,
be
not
you
secure
;
Yea
doe
you
not
heare
God
now
calling
for
it
upon
you
?
Esay
5.
26.
God
will
hisse
for
the
Nations
from
the
ends
of
the
earth
,
and
behold
they
shall
come
with
speede
swiftly
.
And
Esay
7.
18.
And
it
shall
come
to
passe
in
that
day
,
that
the
Lord
shall
hisse
for
the
Fly
that
is
in
the
uttermost
part
of
the
rivers
of
Egypt
,
and
for
the
Bee
that
is
in
the
Land
of
Assyria
,
and
they
shall
come
.
Let
God
but
give
a
hisse
,
the
least
intimation
of
his
mind
,
and
they
shall
come
.
It
was
a
proud
speech
of
Pompey
,
when
one
of
his
Officers
told
him
they
wanted
men
,
Let
me
(
sayes
he
)
but
stampe
with
my
foote
upon
the
ground
of
Italy
,
and
I
shall
have
men
enough
,
Footmen
and
Horsemen
come
from
every
corner
.
Although
it
was
a
proud
speech
in
him
,
and
when
it
came
to
he
was
disappointed
,
yet
it
is
alwayes
true
of
this
Lord
of
Hosts
,
let
him
but
speak
the
least
word
,
doe
the
least
thing
to
gather
Armies
,
they
presently
come
together
,
to
fight
his
battels
:
when
he
pleaseth
he
can
stir
up
the
hearts
of
the
Kings
of
the
earth
to
hate
the
whore
,
to
make
war
with
her
,
Rev.
17.
16.
The
ten
Kings
shall
hate
the
whore
,
and
make
her
desolate
and
naked
;
they
shall
eate
her
flesh
,
and
burne
her
with
fire
.
It
is
a
wonder
that
they
stay
all
this
while
,
that
they
rise
not
with
a
spirit
of
indignation
against
her
,
considering
what
base
bondage
they
are
in
under
her
.
It
is
such
a
bondage
,
wherein
both
soule
,
and
body
,
and
estate
is
in
such
a
servile
subjection
to
her
,
as
one
would
think
the
spirit
of
a
man
could
not
beare
it
,
much
lesse
the
spirit
of
a
King.
But
when
Gods
time
is
come
,
the
spirits
of
the
Kings
of
the
earth
shall
be
suddenly
raised
to
war
against
her
.
It
is
an
observation
of
Abulensis
upon
1
Chro.
14.
8.
that
Gods
providence
was
very
observable
towards
David
,
that
he
should
have
no
wars
raised
against
him
by
the
Philistims
those
seven
yeers
he
was
in
Hebron
,
which
time
he
was
but
weak
,
being
King
onely
over
the
house
of
Judah
;
but
when
all
Israel
came
to
him
,
and
he
was
established
King
over
them
all
,
then
came
the
Philistims
against
him
:
So
doe
wee
not
see
the
mighty
providence
of
God
towards
us
,
that
he
did
not
call
for
the
sword
against
us
all
this
time
till
now
,
untill
we
had
a
Parliament
,
and
that
made
indissoluble
but
by
their
owne
consent
,
untill
our
Militia
in
the
Kingdome
was
well-nigh
setled
,
until
we
had
an
Army
to
resist
?
If
God
had
called
for
the
sword
before
these
things
,
what
had
become
of
us
?
Oh
the
mercifull
providence
of
God
towards
England
in
this
thing
!
God
is
much
seen
in
the
provocations
to
wars
,
consultations
about
them
,
enclining
mens
hearts
to
them
,
taking
them
off
from
peace
,
&c.
It
was
from
the
Lord
that
Pharaohs
heart
was
so
hardned
against
the
people
of
Israel
,
to
goe
forth
to
battel
against
them
,
because
God
had
a
purpose
to
destroy
him
.
It
was
of
God
that
Rehoboam
was
so
set
to
hearken
to
the
counsel
of
young
Cavalliers
,
and
to
harden
his
heart
against
his
wise
Counsellors
,
that
God
might
rend
ten
Tribes
from
him
.
It
was
of
God
that
Ahab
should
be
so
set
to
goe
to
war
against
Ramoth
Gilead
,
that
he
might
be
destroyed
.
Secondly
,
the
Lord
sets
up
his
Standard
in
Warre
:
Thus
he
expresseth
himselfe
,
Esay
5.
26.
He
will
lift
up
an
Ensigne
to
the
Nations
.
Whosoever
is
the
Standard-bearer
,
it
is
God
himselfe
that
sets
up
the
Standard
.
Thirdly
,
it
is
God
that
musters
up
the
Army
,
Esay
13.
4.
The
Lord
of
Hosts
mustereth
the
Host
of
the
battel
,
The
Lord
of
Hosts
is
himselfe
the
Muster-master
in
Armies
.
He
thus
condescends
in
his
expressions
,
that
he
might
the
more
particularly
,
and
so
the
more
fully
shew
the
workings
of
his
Providence
in
Military
affaires
.
Fourthly
,
the
Lord
brings
forth
weapons
out
of
his
Armory
,
Jer.
50.
25.
The
Lord
hath
opened
his
Armory
,
and
brought
forth
the
weapons
of
his
indignation
,
for
this
is
the
work
of
the
Lord
of
Hosts
.
God
hath
his
Magazine
,
his
Armory
that
he
opens
in
times
of
Warre
:
From
whencesoever
Armes
come
,
from
beyond
Sea
or
else
where
,
not
one
Peece
can
come
but
out
of
Gods
Magazine
.
If
God
did
not
open
his
Armory
,
neither
we
nor
our
enemies
could
have
Arms.
There
was
a
time
when
God
shut
up
his
Armory
from
Israel
,
and
then
there
was
neither
sword
nor
speare
found
in
the
hand
of
any
of
the
people
that
were
with
Saul
and
Jonathan
,
onely
with
Saul
and
Jonathan
there
was
found
.
1
Sam.
13.
22.
Fiftly
,
It
is
the
Lord
that
gives
his
people
their
Banners
to
display
,
Psal
.
60.
4.
Thou
hast
given
a
Banner
to
them
that
fear
thee
,
that
it
may
be
displayed
because
of
the
truth
.
There
are
a
generation
of
men
that
fight
against
the
truth
,
they
would
take
away
the
Gospel
from
them
,
and
because
of
this
thou
hast
given
them
Banners
that
they
may
be
dispayed
,
because
of
this
truth
;
God
would
have
us
contend
for
the
truth
,
Jude
1.
3.
Yea
earnestly
contend
,
fight
for
it
,
if
that
comes
in
question
,
if
we
be
in
danger
to
lose
that
,
God
gives
us
our
Banners
,
not
to
be
folden
up
,
but
to
be
displayed
because
of
the
truth
.
Sixtly
,
God
himselfe
comes
into
the
field
with
his
people
,
he
tels
them
often
that
he
is
with
them
there
.
Deut.
20.
4.
The
Lord
your
God
is
he
that
goeth
with
you
to
fight
.
When
God
sayes
,
I
am
with
you
,
you
may
write
down
what
you
will
to
make
up
this
promise
a
compleat
one
for
your
safety
and
comfort
;
As
thus
,
I
am
with
you
to
assist
you
,
I
am
with
you
to
direct
you
,
I
am
with
you
to
encourage
you
,
to
blesse
,
to
save
you
,
to
comfort
you
,
to
reward
you
,
&c.
I
am
with
you
,
saies
God.
This
is
as
it
were
a
piece
of
a
line
that
our
faith
must
make
up
;
If
we
once
have
this
promise
got
into
our
hearts
,
whatsoever
we
want
,
we
may
adde
to
it
,
and
then
our
peace
and
joy
may
be
full
.
We
reade
,
Judges
4.
8.
Barak
would
not
goe
into
the
field
,
except
Deborah
would
goe
with
him
.
It
is
ill
going
into
the
field
,
except
God
goe
with
you
;
but
if
you
have
this
promise
in
your
hearts
,
you
cannot
but
have
strength
in
your
hands
.
Zac.
10.
5.
They
shall
be
as
mighty
men
which
tread
downe
their
enemies
as
mire
in
the
streets
,
in
the
battell
,
and
they
shall
fight
,
because
the
Lord
is
with
them
,
and
the
riders
on
horses
shall
be
confounded
.
7.
God
is
not
onely
with
his
people
in
their
fight
,
but
he
goes
before
them
,
as
their
Captain
to
lead
them
.
That
one
place
will
suffice
for
all
,
Josh
.
5.
13.
Joshua
saw
a
man
with
his
sword
drawn
in
his
hand
,
and
Joshua
went
to
him
,
and
said
,
Art
thou
for
us
,
or
for
our
adversaries
?
And
he
said
,
Nay
,
but
a
Captaine
of
the
host
of
the
Lord
am
I
now
come
.
It
is
apparent
this
was
Christ
,
for
Joshua
fell
on
his
face
,
and
worshipped
,
and
said
,
What
saith
my
Lord
unto
his
servant
?
And
the
Captaine
of
the
Lords
Host
said
unto
Joshua
,
Loose
thy
shoes
from
off
thy
feet
,
for
the
place
where
thou
standest
is
holy
.
8.
God
condescends
lower
,
even
to
be
the
Trumpeter
in
the
wars
of
his
people
.
It
is
accounted
too
mean
a
work
for
a
Generall
to
blow
the
Trumpet
to
his
Armie
;
but
this
great
Generall
,
The
Lord
of
Hosts
,
that
he
might
encourage
his
people
the
more
in
his
battels
,
he
blows
the
Trumpet
himselfe
to
them
,
Zach.
9.
14.
And
the
Lord
shall
blow
the
trumpet
,
and
shall
goe
with
the
whirle-winds
of
the
South
.
Why
of
the
South
?
Those
winds
are
hottest
,
and
therefore
swiftest
.
If
ye
see
the
South-wind
,
ye
say
it
will
be
hot
,
(
sayes
Christ
)
and
so
it
commeth
to
passe
,
Luk.
12.
54
,
55.
If
we
think
our
General
follows
too
slowly
,
this
great
General
,
The
Lord
of
Hosts
,
follows
swiftly
enough
.
In
the
words
before
,
The
arrowes
of
the
Lord
are
said
to
goe
forth
like
lightning
.
Swiftnesse
in
an
Army
is
of
great
consequence
,
it
hath
been
a
special
advantage
to
our
adversaries
.
We
doe
little
,
except
in
this
we
equall
them
.
9.
God
is
the
Rereward
of
his
people
in
times
of
Battail
.
Isa
.
52.
12.
Ye
shall
not
go
out
with
haste
,
nor
by
slight
:
for
the
Lord
will
goe
before
you
:
and
the
God
of
Israel
will
be
your
Rereward
.
Not
the
Reward
,
but
Rereward
,
the
guard
&
defence
behind
.
When
an
Army
is
strong
in
the
Rereward
as
wel
as
in
the
Front
,
it
is
safe
,
God
is
both
before
and
behind
in
the
Armies
of
his
people
.
10.
Gods
providence
in
Wars
works
in
the
continuance
of
them
.
How
long
they
shall
abide
in
a
Land
,
and
when
they
shall
cease
,
is
wholly
from
the
appointment
of
the
Lord
of
Hosts
.
He
workes
in
the
upholding
parties
,
bringing
in
supplyes
,
breaking
asunder
treaties
,
&c.
We
are
ready
presently
to
cry
out
,
How
long
shall
the
sword
devour
?
but
when
God
gives
Commission
to
the
sword
,
it
must
stay
;
it
must
goe
on
devouring
till
the
Commission
be
out
.
Jer.
47.
6
,
7.
Oh
thou
sword
of
the
Lord
,
how
long
will
it
be
ere
thou
be
quiet
?
put
up
thy self
into
the
scabbard
,
rest
and
be
still
.
The
answer
is
there
,
How
can
it
be
quiet
,
seeing
the
Lord
hath
given
it
a
charge
against
Askelon
,
&
against
the
sea
shore
?
there
hath
he
appointed
it
.
Hos
.
11.
6.
The
sword
shall
abide
on
his
cities
,
and
consume
his
branches
,
and
shall
devour
them
,
because
of
their
own
counsels
.
We
are
troubled
at
the
sword
comming
neare
our
Cities
;
but
how
sore
would
the
misery
be
,
if
it
should
come
into
our
Cities
?
but
if
abide
in
our
Cities
,
what
miserable
spoile
and
ruine
would
there
be
?
If
wee
would
be
delivered
from
so
great
an
evill
,
let
us
take
heed
of
our
own
counsels
:
If
God
leaves
Parliament
or
City
to
their
own
counsels
,
the
sword
will
abide
amongst
us
longer
time
then
we
for
the
present
imagine
,
even
until
it
hath
devoured
.
God
usually
is
a
long
time
before
he
draws
his
sword
;
he
is
whetting
,
preparing
,
delaying
it
;
but
when
it
is
once
drawn
,
he
many
times
will
not
put
it
up
again
,
untill
it
bee
bathed
,
filled
,
fatted
,
satiated
,
drunke
with
blood
.
All
these
expressions
we
finde
in
Scripture
.
Esay
34.
5
,
6.
My
sword
shall
be
bathed
in
heaven
,
it
shall
come
downe
upon
Idumea
,
upon
the
people
of
my
curse
.
When
Gods
sword
hath
to
deale
with
the
people
of
his
curse
,
then
it
shall
be
bathed
indeede
;
And
surely
God
hath
a
people
of
his
curse
amongst
us
this
day
;
who
they
are
,
is
easie
to
know
:
You
may
know
them
to
bee
cursed
of
God
by
the
horrid
blasphemies
,
and
hideous
,
unheard-of
curses
that
come
out
of
their
mouthes
.
The
earth
was
never
stained
with
such
dreadfull
execrations
and
blasphemies
since
man
lived
upon
the
face
of
it
,
as
now
it
is
by
these
men
.
Surely
the
brand
of
Gods
curse
is
upon
them
,
feare
them
not
.
Ver.
6.
it
is
said
,
The
sword
of
the
Lord
is
filled
with
blood
,
it
is
made
fat
with
fatnesse
:
and
Jer.
46.
10.
The
sword
shall
devoure
,
it
shall
be
satiate
and
drunke
with
their
blood
.
And
when
God
is
pleased
to
give
the
word
,
hee
makes
wars
to
cease
.
Psal
.
49.
9.
He
makes
wars
to
cease
unto
the
end
of
the
earth
,
he
breaketh
the
bow
,
and
cutteth
the
speare
in
sunder
,
he
burneth
the
chariot
in
fire
.
Of
Gods
worke
in
stilling
wars
,
we
have
a
most
admirable
example
,
1
Kings
12.
21.
we
have
not
the
like
in
all
the
Booke
of
God
,
neither
was
there
ever
the
like
before
or
since
in
the
world
.
King
Rehoboam
was
incensed
against
the
ten
Tribes
falling
off
from
him
,
he
was
in
as
great
a
heat
and
rage
against
them
as
we
can
imagine
a
man
could
be
put
into
.
This
fire
of
his
rage
was
blowne
up
to
the
height
by
those
young
daring
Cavaliers
that
were
about
him
,
he
had
got
an
Army
together
,
strong
enough
,
an
hundred
and
fourescore
thousand
men
,
a
mighty
force
,
and
it
was
but
to
bring
the
Kingdome
to
the
house
of
David
:
Well
,
their
power
was
great
,
their
rage
was
fierce
,
their
cause
they
questioned
not
,
they
were
going
forth
with
a
high
hand
,
with
cruel
and
bloody
intentions
.
How
was
all
stilled
now
?
You
shall
find
,
that
The
word
of
the
Lord
came
to
Shemaiah
the
Prophet
,
saying
,
Speak
to
Rehoboam
,
—
Thus
saith
the
Lord
,
Ye
shall
not
goe
up
to
fight
against
your
brethren
,
returne
every
man
to
his
house
.
The
Text
sayes
,
They
hearkned
to
the
word
of
the
Lord
,
and
returned
to
depart
,
according
to
the
word
of
the
Lord.
What
a
mighty
work
of
God
was
this
?
what
power
hath
God
over
the
spirits
of
men
,
yea
of
the
greatest
,
who
think
it
an
unsufferable
dishonor
to
be
controlled
in
any
thing
they
have
set
their
hearts
upon
?
Rehoboam
,
a
wicked
man
,
in
the
heighth
of
his
pride
and
wrath
,
thus
strong
,
apprehending
himselfe
exceedingly
wronged
,
so
much
of
his
Kingdome
rent
from
him
,
and
there
comes
onely
a
poore
Prophet
and
speakes
to
him
in
the
name
of
This
Lord
of
Hosts
,
that
hee
should
not
fight
against
his
brethren
,
and
all
is
stayed
,
he
returnes
back
again
,
and
sits
down
quiet
.
Oh
that
now
some
Prophet
of
the
Lord
might
have
accesse
to
His
Majesty
,
and
tell
him
that
hee
must
not
goe
this
way
he
doth
,
that
he
is
drawn
aside
by
evill
men
about
him
,
that
there
is
a
misunderstanding
betweene
him
and
his
people
,
that
nothing
is
done
by
us
but
according
to
the
minde
of
God
,
that
we
doe
not
endeavour
to
deprive
him
of
any
lawfull
power
he
hath
given
him
by
God
or
man
,
but
onely
to
preserve
our
lawfull
liberties
as
truly
ours
as
he
is
born
unto
the
Crown
,
and
that
we
might
with
peace
enjoy
the
Gospell
,
and
serve
the
Lord
and
His
Majesty
in
our
own
Land.
11.
The
providence
of
God
in
war
is
great
,
in
removing
it
from
one
place
to
another
:
The
Lord
of
Hosts
gives
the
sword
commission
to
ride
circuite
from
one
Land
to
another
Countrey
,
and
from
one
part
of
a
Kingdome
unto
another
.
Ezech.
14.
17.
Or
if
I
bring
a
sword
upon
that
Land
,
and
say
,
Sword
goe
through
the
Land
,
so
that
I
cut
off
man
and
beast
in
it
:
The
sword
hath
beene
in
many
parts
of
our
Land
already
,
even
in
the
utmost
parts
,
Northumberland
and
Cornwall
,
the
two
extremities
of
the
Land
,
as
Dan
and
Bersheba
in
the
Land
of
Canaan
.
Just
were
it
with
God
to
give
it
commission
to
goe
up
and
downe
in
the
midst
of
it
,
yea
,
in
great
part
hee
hath
done
it
already
,
and
how
is
it
devouring
,
even
almost
round
about
us
?
the
guilt
of
the
misery
our
brethren
have
suffered
,
the
guilt
of
their
blood
is
upon
the
whole
Kingdome
,
in
as
much
as
the
whole
Kingdome
hath
not
risen
even
as
one
man
to
prevent
it
,
but
wee
suffer
our
brethren
in
severall
places
to
bee
devoured
one
after
another
:
one
countrey
hopes
it
will
not
come
there
,
and
another
countrey
hopes
it
shall
escape
,
and
in
the
meane
time
wee
suffer
our
brethren
to
bee
spoyled
.
Jer.
12.
12.
The
spoilers
are
come
upon
all
high
places
through
the
wildernesse
.
(
They
are
come
from
the
Countrey
to
the
City
,
the
Countrey
is
to
them
but
as
a
wildernesse
in
comparison
of
the
City
)
For
the
Sword
shall
devoure
from
the
one
end
of
the
Land
to
the
other
,
no
flesh
shall
have
peace
,
Jer.
25.
15.
The
Lord
bade
the
Prophet
take
the
cup
of
the
wine
of
his
fury
,
and
cause
all
the
Nations
to
whom
I
send
thee
to
drink
it
:
God
hath
given
other
Nations
this
cup
of
his
fury
,
France
,
Holland
,
Germany
,
have
beene
drinking
these
24.
yeeres
,
Spain
,
Italy
have
had
it
,
a
little
of
the
top
of
it
Scotland
had
;
we
were
afraid
of
it
then
here
,
and
they
and
we
cryed
to
God
,
If
it
be
possible
let
this
cup
of
blood
passe
from
us
,
and
God
in
his
great
mercie
caused
it
to
passe
from
us
,
but
it
went
to
our
brethren
in
Ireland
,
they
have
drunke
deepe
of
it
,
and
still
are
drinking
,
and
whether
God
intends
that
wee
shall
drinke
the
dregs
of
it
we
know
not
,
wee
had
neede
doe
as
Christ
did
in
his
Agonie
,
Luk.
22.
44.
yet
pray
more
earnestly
,
the
second
and
third
time
,
If
it
be
possible
,
let
this
cup
of
bloud
passe
from
us
.
If
an
Agony
cause
Christs
spirit
to
rise
in
Prayer
,
it
should
then
do
ours
;
it
is
a
sad
thing
to
have
our
spirits
heavy
,
dull
and
strait
in
such
a
time
as
this
.
12.
The
work
of
this
Lord
of
Hosts
in
Warre
is
to
give
wisdome
and
counsell
for
the
managing
of
the
affaires
of
it
,
and
hee
takes
away
wisdome
and
counsell
when
he
pleaseth
.
2
Sam.
22.
35.
Thou
teachest
my
hands
to
war
,
and
my
fingers
to
fight
.
The
same
wee
have
,
Psal
.
144.
1.
Other
Generals
have
their
Councell
of
War
to
help
them
,
that
they
may
not
miscarry
in
it
;
but
this
Lord
of
Hosts
gives
all
the
counsell
and
wisdome
from
himselfe
to
all
under
him
:
And
in
this
there
is
much
of
Gods
glory
.
Esay
28.
24
,
25
,
26
,
27.
The
Lord
accounts
it
his
glory
that
hee
teacheth
the
Plowman
to
plow
his
ground
,
to
sow
his
seede
,
to
thresh
his
corne
,
his
God
doth
instruct
him
to
discretion
,
the
Text
sayes
;
much
more
then
is
the
glory
of
God
in
giving
wisdome
to
order
and
to
leade
Armies
.
And
when
the
Lord
pleaseth
,
he
takes
away
counsail
,
he
besots
men
in
their
counsails
,
&
mingles
a
perverse
spirit
amongst
them
,
&
befools
them
;
he
turns
their
counsails
upside
downward
,
and
insnares
them
in
the
work
of
their
own
hands
:
This
made
David
pray
against
the
counsaile
of
Achitophel
,
2
Sam.
15.
31.
O
Lord
turne
the
counsail
of
Achitophel
into
foolishnesse
;
what
counsail
that
was
you
may
finde
2
Sam.
17.
2.
Fall
upon
him
while
he
is
weary
and
weake
.
This
war
was
raised
up
against
David
for
his
sin
,
and
yet
God
heares
Davids
prayer
against
Achitophel
:
The
same
counsell
was
given
against
our
Army
of
late
by
a
great
Achitophel
,
when
the
question
was
,
whether
they
should
come
to
the
City
or
fall
upon
the
Army
,
the
counsail
cast
it
upon
the
Army
,
because
they
were
weary
and
weake
,
not
being
together
,
and
how
hath
God
turned
that
counsail
into
folly
?
it
hath
bin
our
safety
and
preservation
,
but
their
shame
.
There
God
wrought
for
David
in
that
Achitophels
counsail
was
not
followed
,
although
it
was
a
more
politique
counsail
,
it
had
more
warlike
wisdome
in
it
then
Hushaies
had
,
but
for
us
God
wrought
,
in
that
Achitophels
counsail
was
followed
.
Thus
Isai
.
19.
11.
Surely
the
Princes
of
Zoan
are
fooles
,
the
counsails
of
the
wise
counsellors
of
Pharaoh
are
become
brutish
,
where
are
they
?
where
are
the
wise
men
?
and
again
,
The
Princes
of
Zoan
are
become
fooles
.
Why
are
the
Princes
of
Zoan
so
much
mentioned
there
?
Because
Zoan
was
the
Metropolis
of
Egypt
,
where
the
great
counsail
of
Egypt
was
,
and
verse
14.
The
Lord
hath
mingled
a
perverse
spirit
in
the
midst
thereof
:
and
they
have
caused
Egypt
to
erre
in
every
worke
thereof
,
as
a
drunkenman
staggereth
in
his
vomit
.
Jerom
upon
the
place
adds
this
to
expresse
the
meaning
,
Non
solum
ebrii
,
sed
&
vomentes
furorē
draconū
&
furorē
aspidum
insanabilem
:
not
onely
drunken
,
but
vomiting
the
fury
of
Dragons
,
the
incurable
fury
of
Aspes
.
And
is
not
this
the
vomit
of
our
adversaries
at
this
day
,
who
are
drunke
with
malice
and
rage
against
us
,
yea
,
against
Christ
himselfe
and
his
Saints
?
13.
The
spirit
of
valour
and
courage
is
also
from
this
Lord
of
Hosts
.
When
the
Spirit
of
the
Lord
came
upon
Sampson
,
Gideon
,
and
others
of
the
Worthies
of
the
Lord
,
what
great
things
did
they
?
Heb.
11.
33
,
34.
Who
through
faith
subdued
Kingdomes
,
stopped
the
mouthes
of
Lyons
,
out
of
weaknesse
were
made
strong
,
waxed
valiant
in
sight
,
turned
to
slight
the
Armies
of
the
Aliens
.
It
was
through
faith
they
were
enabled
to
doe
all
this
,
faith
fetcht
valour
and
courage
from
this
Lord
of
Hosts
.
Hag.
1.
14.
The
Lord
stirred
up
the
spirit
of
Zerubbabel
and
the
spirit
of
Joshua
,
and
the
spirit
of
all
the
Remnant
of
the
people
,
and
they
came
and
did
worke
in
the
house
of
the
Lord
of
Hosts
their
God.
It
was
a
warlike
spirit
to
resist
their
enemies
,
to
encounter
with
dangers
.
God
hath
stirred
up
a
spirit
in
many
of
our
Nobles
,
in
our
Worthies
of
Parliament
,
in
some
of
our
people
;
if
a
spirit
were
now
stirred
up
in
the
remnant
of
our
people
,
our
worke
would
soone
bee
at
an
end
.
It
were
the
unworthiest
,
yea
,
the
most
horrible
thing
that
ever
was
in
this
world
,
that
now
people
should
forsake
Nobility
,
those
they
have
chosen
in
Parliament
,
and
Ministers
who
have
had
a
spirit
to
stand
up
for
God
and
their
liberties
.
Oh
that
a
spirit
of
indignation
would
arise
in
the
whole
Kingdome
,
that
they
may
not
suffer
themselves
to
be
baffled
out
of
their
Religion
,
their
Liberties
,
their
estates
,
by
a
generation
of
vile
men
that
are
risen
up
amongst
us
.
Zac.
10.
3
,
5.
The
Lord
of
Hosts
hath
visited
his
flock
the
house
of
Judah
,
and
hath
made
them
as
his
goodly
horse
in
the
battel
.
They
shall
be
as
mighty
men
which
tread
down
their
enemies
in
the
mire
of
the
streets
in
the
battel
.
It
seems
they
presumed
to
come
into
their
towns
and
Cities
,
therefore
sayes
the
Text
,
They
shall
tread
them
down
us
mire
in
the
streets
.
They
are
vile
,
and
therefore
to
be
trodden
down
as
mire
in
the
streets
.
The
spirits
of
those
that
seem
to
be
the
greatest
terror
amongst
us
,
are
mean
and
base
:
What
worthy
thing
have
they
ever
done
?
have
they
ever
stood
before
those
that
opposed
them
?
All
their
valour
is
in
going
up
and
down
to
Countrey
houses
in
a
poore
unworthy
manner
,
pillaging
and
pilfring
:
A
spirit
in
people
raised
by
God
,
would
scorne
to
be
brought
under
by
men
of
such
spirits
as
these
.
Further
,
as
God
gives
a
spirit
of
courage
,
so
he
takes
it
away
when
he
pleases
,
Is
.
19.
16.
And
in
that
day
shall
Egypt
be
like
unto
women
,
and
fear
because
of
the
shaking
of
the
hand
of
the
Lord
of
Hosts
,
which
he
shaketh
over
it
;
and
the
land
of
Judah
shal
be
a
terror
unto
Egypt
,
every
one
that
maketh
mention
thereof
shal
be
afraid
in
himself
,
because
of
the
counsell
of
the
Lord
of
Hosts
.
It
may
be
they
will
not
confesse
that
they
are
afraid
,
but
may
make
their
boast
as
if
they
had
got
the
better
:
but
marke
the
words
,
every
one
shall
be
afraid
in
himself
:
If
we
could
look
into
their
bosoms
,
we
should
see
blacknes
,
tremblings
,
the
terror
of
the
Lord
upon
them
.
Ps
.
76.
5
The
stout
hearted
are
spoiled
,
they
have
slept
their
sleep
,
&
none
of
the
men
of
might
have
found
their
hands
,
at
thy
rebuke
,
O
Lord
,
the
horse
&
chariot
are
cast
into
a
dead
sleep
:
and
v.
12.
He
shal
cut
off
the
spirit
of
Princes
,
he
is
terrible
to
the
Kings
of
the
earth
,
he
shall
wipe
them
off
as
a
man
will
doe
a
flower
between
his
fingers
,
or
as
easily
as
a
bunch
of
grapes
is
cut
off
from
the
vine
.
14.
The
Lord
of
Hosts
hath
the
absolute
power
over
all
weapons
in
battel
,
to
let
them
prosper
or
not
prosper
as
he
pleaseth
:
This
is
beyond
all
the
Generals
in
the
world
.
Isay
54.
17.
No
weapons
formed
against
thee
shall
prosper
.
If
any
shal
say
,
This
is
a
speciall
promise
to
them
at
that
time
;
mark
what
follows
,
This
is
the
heritage
of
the
servants
of
the
Lord
:
This
(
that
is
,
this
promise
of
the
Lord
)
is
the
inheritance
of
his
servants
.
Now
we
of
late
have
had
the
benefit
of
this
our
inheritance
,
the
last
Lords
day
fortnight
we
did
inherit
this
promise
,
when
there
were
17.
Canons
discharged
from
the
Adversary
,
and
not
one
man
slain
by
them
.
How
was
this
made
good
,
that
no
weapon
formed
against
thee
shall
prosper
?
The
adversary
was
enraged
at
this
,
they
said
,
they
thought
the
devil
was
in
the
powder
:
No
,
it
was
God
that
was
there
,
fulfilling
this
promise
of
his
to
his
servants
.
15.
All
the
successe
in
battels
is
from
the
Lord
of
Hosts
.
It
is
not
in
men
,
nor
ammunition
,
nor
in
advantages
.
Eccles
.
9.
11.
The
battel
is
not
to
the
strong
.
A
horse
is
but
a
vaine
thing
for
safety
,
Psal
.
33.
17.
Behold
,
is
it
not
of
the
Lord
of
Hosts
that
the
people
shall
labour
in
the
very
fire
,
and
the
people
shall
weary
themselves
for
very
vanity
?
Hab.
2.
13.
Yea
lastly
,
the
whole
battel
is
the
Lords
,
when
it
is
a
just
cause
.
1
Sam.
17.
47.
The
battel
is
the
Lords
.
Now
you
see
what
the
Scripture
saith
about
Gods
providence
in
battel
.
You
have
the
summe
presented
here
together
,
in
which
is
a
full
and
strong
encouragement
to
those
who
fight
the
battels
of
the
Lord.
Now
if
the
Question
be
asked
,
Why
doth
the
Lord
thus
work
in
Armies
?
The
Answer
is
,
1.
Because
the
lives
of
men
are
precious
to
him
.
In
them
multitudes
of
creatures
are
cast
for
their
eternall
estates
.
If
not
a
sparrow
,
not
a
haire
from
the
head
falls
to
the
ground
without
providence
,
much
lesse
the
life
of
a
creature
appointed
for
eternity
.
2.
Because
of
the
great
things
of
consequence
that
depend
upon
War
:
the
mighty
turnes
of
Nations
,
and
changes
of
Kingdoms
depend
upon
them
.
But
how
comes
it
to
passe
,
seeing
God
is
thus
The
Lord
of
Hosts
,
that
yet
the
adversaries
of
Gods
people
doe
often
prevaile
in
battel
?
1.
It
is
for
the
chastisement
of
his
people
.
Ashur
is
made
sometimes
the
rod
of
Gods
anger
.
Jer.
12.
7.
I
have
given
the
dearly
beloved
of
my
soule
into
the
hands
of
her
enemies
.
She
is
the
dearly
beloved
of
Gods
soule
,
yet
she
is
given
into
the
hands
of
her
enemies
.
We
must
not
judge
by
the
present
prevailing
,
that
God
loves
those
who
have
the
day
,
and
hath
rejected
those
who
seeme
to
have
the
worst
.
God
sometimes
for
chastisement
,
brings
the
worst
of
men
upon
them
.
Ezek.
7.
24.
I
will
bring
the
worst
of
the
heathen
,
and
they
shall
possesse
their
houses
.
The
Lord
hath
raised
up
against
us
many
that
are
the
worst
,
the
vilest
upon
the
face
of
the
earth
,
and
they
have
possessed
the
houses
of
many
of
his
Saints
,
the
dearly
beloved
of
Gods
soule
.
We
use
to
take
the
vilest
,
the
worst
of
men
to
be
Hangmen
;
the
worst
rags
and
clouts
to
scoure
withall
.
It
is
an
argument
that
we
are
very
foule
,
that
God
hath
chosen
such
wisps
and
clots
to
scoure
us
with
.
Secondly
,
God
suffers
this
,
because
his
people
are
not
humbled
throughly
.
The
want
of
through
humiliation
before
God
,
cost
the
lives
of
forty
thousand
men
,
Iudges
20.
although
in
that
battel
they
had
a
good
cause
.
A
good
cause
is
not
enough
for
safety
in
time
of
battel
;
there
must
be
humiliation
before
this
great
God.
Thirdly
,
the
adversary
may
prevaile
,
because
the
Saints
doe
not
awaken
the
Lord
of
Hosts
by
Prayer
.
Psal
.
59.
9.
Thou
therefore
O
Lord
God
of
Hosts
the
God
of
Israel
,
awake
to
visit
all
the
heathen
,
be
not
mercifull
to
wicked
transgressors
.
Esay
51.
9.
Awake
,
awake
,
put
on
strength
,
O
arme
of
the
Lord
,
awake
as
in
the
ancient
dayes
,
as
in
the
generations
of
old
.
Art
not
thou
he
that
hast
cut
Rahab
,
and
wounded
the
dragon
?
We
have
here
in
one
verse
three
times
crying
to
God
to
awake
.
God
hath
strength
enough
to
help
his
people
.
There
is
an
Arme
of
the
Lord
,
but
yet
this
Arme
of
the
Lord
may
be
for
a
time
as
it
were
asleep
,
therefore
the
Church
cryes
,
Awake
O
Arme
of
the
Lord
:
And
that
shee
may
be
sure
the
Lord
should
heare
,
she
cries
again
and
again
,
Awake
,
awake
,
O
arme
of
the
Lord
,
put
on
strength
.
We
are
now
to
look
back
to
former
times
,
to
see
how
God
hath
manifested
himself
The
Lord
of
Hosts
,
and
to
cry
to
him
,
that
now
in
our
dayes
hee
would
shew
forth
the
glory
of
this
glorious
title
of
his
,
as
he
hath
done
in
the
generations
of
old
.
Lastly
,
God
hath
many
secret
passages
of
his
providence
to
be
brought
about
,
which
in
after
times
we
come
to
see
clearely
,
but
for
a
time
are
hidden
,
and
therefore
the
adversary
is
suffered
to
prevaile
.
The
46.
Psalme
speakes
much
about
the
fury
of
the
adversary
,
and
of
this
Title
of
the
Lord
;
and
the
Title
of
that
Psalme
is
,
A
song
upon
Alamoth
,
which
word
signifies
secrets
,
because
of
the
hidden
counsailes
of
God
in
wars
.
Thus
you
have
had
the
doctrinall
part
of
one
branch
of
this
glorious
title
of
the
Lord
presented
to
you
:
The
application
neerely
concernes
us
in
these
times
.
First
,
it
beseemes
then
those
who
are
in
Armies
,
to
be
godly
,
because
their
great
Generall
is
The
Lord
of
Hosts
;
and
this
Lord
of
Hosts
is
likewise
The
holy
one
of
Israel
.
Even
in
this
verse
,
holinesse
is
joyned
to
his
warlike
greatnesse
.
And
Exod.
15.
he
is
magnified
as
a
man
of
war
overthrowing
the
enemy
:
and
ver
.
11.
hee
is
said
to
bee
glorious
in
holinesse
:
and
Esay
6.
3.
where
the
Cherubims
and
Seraphims
are
magnifying
his
glory
,
they
cry
out
,
Holy
,
holy
,
holy
,
Lord
of
Hosts
.
It
is
very
observable
,
that
Gods
holinesse
is
joyned
with
this
title
of
his
The
Lord
of
Hosts
;
surely
then
holinesse
and
valour
in
us
are
not
onely
consistent
one
with
another
,
but
subservient
one
to
another
.
It
it
is
an
abominable
maxime
of
Machiavil
,
that
Religion
makes
men
cowards
;
the
most
valorous
souldiers
in
the
world
have
beene
the
most
eminent
in
Religion
.
Souldiers
use
to
endeavour
to
be
like
their
Generall
in
any
thing
,
yea
,
in
their
naevis
:
Alexanders
Souldiers
accounted
it
a
gracefull
posture
to
hold
their
heads
aside
,
because
Alexander
their
Generall
did
so
;
surely
then
to
be
like
the
Lord
of
Hosts
in
that
which
is
his
excellencie
and
glory
,
must
needs
put
a
lustre
upon
those
who
are
his
souldiers
.
Plutarch
reports
of
a
Theban
Band
of
souldiers
which
they
called
the
Holy
band
,
in
which
there
was
more
considence
put
then
in
any
,
because
they
prospered
above
others
.
The
Lord
of
Hosts
,
who
is
holy
,
will
delight
to
be
amongst
them
that
are
godly
,
to
blesse
them
in
their
way
.
Deut.
23.
9.
When
the
Host
goeth
forth
against
the
enemy
,
then
keep
thee
from
every
wicked
thing
,
yea
they
must
keep
from
outward
bodily
uncleannesse
,
they
must
carry
a
paddle
with
them
to
cover
it
,
ver
.
14.
the
reason
is
there
given
,
For
the
Lord
thy
God
walketh
in
the
middest
of
thy
Campe
,
therefore
shall
thy
Campe
be
holy
,
that
he
see
no
uncleane
thing
in
thee
,
and
turne
away
from
thee
.
It
is
true
,
God
lookes
more
at
the
cause
then
at
the
instrument
;
yet
he
rejoyceth
most
to
use
instruments
that
are
fitted
to
give
him
the
praise
of
his
worke
.
One
day
the
Lord
will
convince
the
world
,
that
the
strength
of
Nations
and
Kingdomes
consist
in
the
interest
that
the
godly
have
in
this
Lord
of
Hosts
.
Zach.
12.
5.
And
the
Governours
of
Judah
shall
say
in
their
hearts
,
Our
strength
is
in
the
inhabitants
of
Jerusalem
,
in
the
Lord
of
Hosts
their
God
:
Oh
that
this
prophesie
were
fulfilled
!
it
begins
to
be
more
now
then
ever
in
our
dayes
or
our
forefathers
;
Even
those
who
have
beene
accounted
hypocrites
,
factious
heretofore
,
yet
now
even
the
Governours
of
Judah
begin
to
see
their
strength
is
in
them
.
Who
hath
the
burden
of
the
great
worke
in
this
State
layne
upon
but
the
Religious
party
?
hath
it
not
beene
published
in
your
City
by
chiefe
men
in
the
Army
,
that
the
great
things
in
the
Army
were
done
by
those
that
are
called
Round-heads
?
We
hope
our
Governours
will
every
day
be
more
and
more
convinced
that
their
strength
is
in
these
.
Revel
.
17.
14.
Hee
is
the
Lord
of
Hosts
,
the
King
of
Kings
,
and
they
that
are
with
him
are
called
,
and
chosen
,
and
faithfull
,
and
therefore
it
is
said
the
Lamb
shall
overcome
:
They
are
not
such
as
are
called
faithfull
,
but
such
as
are
called
and
faithfull
:
There
was
one
in
our
Army
whose
name
was
Faithfull
that
turned
head
against
us
,
but
these
that
are
with
the
Lamb
are
called
and
faithfull
.
It
is
a
blessed
thing
for
a
Kingdome
when
their
Army
may
be
said
to
be
as
it
was
said
of
that
Army
,
Luke
2.
13.
a
heavenly
Host
.
This
great
Lord
of
Hosts
,
who
is
the
God
of
Heaven
will
certainly
doe
great
things
by
such
an
Host
.
Secondly
,
If
God
be
the
Lord
of
Hosts
,
if
this
be
one
of
Gods
glorious
titles
,
then
the
worke
of
a
souldier
is
an
honourable
imployment
.
As
the
estate
of
marriage
is
much
honoured
in
that
Christ
is
pleased
to
expresse
(
the
great
mystery
of
the
Gospel
)
the
blessed
union
betweene
him
and
his
Church
by
it
;
which
is
a
great
engagement
to
those
in
such
a
condition
,
that
they
walke
so
as
their
lives
may
put
in
minde
of
the
excellencie
of
Christs
Communion
with
his
Church
:
So
the
calling
of
a
Souldier
is
much
honoured
in
this
,
that
God
himselfe
will
set
forth
his
glory
by
this
title
,
The
Lord
of
Hosts
;
or
,
The
Lord
of
Armies
.
Psalm
24.
10.
The
Lord
of
Hosts
is
the
King
of
glory
;
surely
some
beame
of
this
glory
must
needes
shine
upon
souldiers
that
serve
under
him
.
The
Romans
honoured
a
Souldier
much
:
The
Latine
expresses
a
souldier
and
a
Knight
by
the
same
word
,
Miles
.
The
serving
under
this
or
that
Captaine
,
they
expressed
by
this
phrase
,
Mereri
sub
hoc
vel
illo
duce
.
Hence
,
miles
emeritus
,
for
an
old
souldier
that
was
to
take
his
ease
.
In
any
lawfull
service
,
you
serve
under
The
Lord
of
Hosts
;
but
the
more
the
service
concerns
his
glory
and
the
good
of
his
Saints
,
the
more
will
God
own
it
.
The
very
Chronicles
or
Records
of
the
wars
of
the
Church
,
the
Lord
is
pleased
to
have
styled
,
The
Booke
of
the
wars
of
the
Lord
,
Numbers
21.
14.
The
Name
of
the
Lord
is
exceedingly
much
interessed
in
these
wars
.
You
young
ones
,
who
are
willing
to
offer
and
venture
your selves
in
this
service
,
you
honour
your selves
betimes
;
yea
,
God
and
his
people
doe
and
will
honour
you
;
God
will
remember
the
kindnesse
of
your
youth
.
You
tender-hearted
mothers
,
bee
not
unwilling
to
give
up
your
children
,
the
fruit
of
your
wombes
to
this
service
,
but
blesse
God
that
ever
ye
bare
any
in
your
wombes
to
be
of
that
use
,
to
stand
up
for
God
and
his
people
,
as
your
children
have
an
opportunity
now
to
doe
:
If
(
as
you
heard
)
when
God
hissed
for
the
fly
and
for
the
bee
they
came
,
much
more
doe
you
come
when
God
calls
,
and
that
aloud
,
to
come
and
help
him
against
the
mighty
.
And
when
you
are
in
the
service
,
seeing
it
is
so
honourable
,
take
heed
you
stain
it
not
as
others
have
done
,
of
whom
it
may
be
said
as
it
was
of
the
children
of
Ephraim
,
Psal
.
78.
9.
The
children
of
Ephraim
being
armed
turned
back
in
the
day
of
battel
,
They
kept
not
the
covenant
of
God.
The
covenant
of
a
souldier
is
the
Covenant
of
God.
Hence
the
oath
that
a
souldier
took
when
he
came
to
his
Captain
,
the
Romans
called
Sacramentum
.
A
brand
of
dishonour
was
upon
Ephraim
,
Judges
12.
4.
Yee
fugitives
of
Ephraim
.
Let
not
such
a
Brand
be
upon
any
of
you
,
ye
Fugitives
of
such
a
county
,
of
such
a
town
;
your
General
the
Lord
of
Hosts
is
worthy
of
all
you
can
possibly
do
for
him
.
Plutarch
tells
of
Scipio
Africanus
,
shewing
a
friend
of
his
three
hundred
of
his
souldiers
exercising
their
Armes
neare
the
Sea
where
there
was
a
high
tower
,
There
is
never
a
one
of
all
these
,
said
he
,
but
if
I
bid
him
climbe
up
that
steepe
tower
,
and
from
the
top
of
it
cast
himself
down
into
the
sea
,
but
he
will
readily
do
it
.
What
,
will
not
you
be
ready
to
shew
more
respect
to
your
General
this
Lord
of
Hosts
,
then
any
heathen
shall
do
to
a
Heathen
General
?
be
willing
to
venture
your
lives
for
him
;
this
is
your
glory
,
for
he
accounts
it
his
.
If
in
this
cause
you
should
turn
your
backes
upon
your
enemies
,
with
what
face
could
you
ever
after
look
upon
your
friends
?
Psal
.
69.
6.
Let
not
them
that
waite
for
thee
O
Lord
of
Hosts
,
be
ashamed
for
my
sake
.
Take
this
Text
with
you
into
the
Army
,
and
pray
to
God
,
O
Lord
grant
that
I
may
so
behave
my selfe
in
this
great
businesse
I
have
undertaken
,
that
none
of
those
that
waite
on
the
Lord
,
that
have
prayed
for
,
and
now
wayte
for
the
salvation
of
God
,
may
be
ashamed
for
my
sake
.
I
have
read
of
one
Abaga
a
Tartarian
,
that
had
this
device
to
make
cowards
valiant
,
he
caused
them
that
ran
away
from
the
battell
ever
after
to
weare
womens
clothes
;
I
do
not
say
that
there
should
be
this
brand
of
dishonour
,
but
one
brand
or
other
it
is
fit
should
be
upon
such
as
basely
forsake
such
an
honourable
worke
,
such
an
honourable
cause
as
this
is
.
Thirdly
,
If
God
be
the
Lord
of
Hosts
,
hence
there
is
no
war
to
be
undertaken
but
for
God
and
according
to
Gods
will
,
it
must
bee
by
commission
from
this
great
General
.
To
goe
into
the
field
without
him
is
dangerous
,
but
to
go
against
him
is
desperate
.
Ps
.
20.
5.
In
the
Name
of
the
Lord
will
we
set
up
our
banners
.
But
if
any
shall
say
,
We
are
afraid
we
goe
not
by
the
Commission
of
The
Lord
of
Hosts
,
because
we
goe
against
the
King
:
Doth
God
give
Commission
for
Subjects
to
fight
against
the
King
?
For
answer
,
The
sound
of
these
words
in
the
eares
of
men
,
oh
what
an
efficacie
have
they
!
But
when
they
are
examined
and
applyed
to
this
businesse
,
the
truth
is
,
there
is
nothing
at
all
in
them
to
any
man
that
will
be
rationall
.
For
first
,
It
is
not
against
the
King
,
it
is
defensive
onely
,
to
defend
our
lawfull
liberties
,
our
estates
,
which
we
inherit
as
truly
as
the
King
inherits
any
thing
he
hath
.
It
is
to
defend
our
Religion
,
which
is
our
chiefe
inheritance
.
The
law
of
Nature
and
Scripture
teacheth
us
to
defend
our selves
from
violence
and
wrong
.
God
hath
not
put
man
,
and
whole
Kingdoms
into
a
worse
condition
then
brute
creatures
,
and
yet
they
by
an
instinct
of
nature
defend
themselves
against
man
that
vvould
hurt
them
:
and
yet
they
vvere
made
for
man
;
but
Kingdoms
vvere
not
made
for
Kings
,
but
Kings
rather
for
Kingdoms
.
And
the
Scripture
warrants
this
,
you
know
David
gathered
600.
souldiers
together
to
defend
himselfe
against
any
injury
Saul
intended
and
indeavoured
against
him
.
And
when
the
children
of
Benjamin
and
Judah
came
to
him
to
the
hold
,
1
Chron.
12.
16
,
17
,
18.
The
spirit
came
upon
Amasai
,
and
he
said
,
Peace
be
to
thee
,
and
peace
be
unto
thy
helpers
,
for
thy
God
helpeth
thee
.
What
David
did
in
this
kind
was
no
other
but
what
God
helped
him
in
.
2.
It
is
not
against
the
King
,
but
for
the
King
;
it
is
for
the
preservation
of
true
Regall
power
in
the
King
and
his
posteritie
;
it
is
to
rescue
him
out
of
the
hands
of
evil
men
,
who
are
his
greatest
enemies
.
The
Scripture
bids
,
that
the
wicked
should
be
taken
from
the
throne
of
the
King
;
Who
should
take
them
away
?
if
he
had
a
mind
to
doe
it
himselfe
,
he
need
not
suffer
them
to
come
to
his
throne
;
but
when
he
does
suffer
them
to
come
there
and
abide
there
,
yet
they
must
be
taken
away
;
if
a
Representative
kingdome
hath
not
power
to
take
them
away
,
who
hath
?
3.
That
which
is
done
is
not
done
against
the
power
of
the
King
;
His
power
is
that
which
the
lawes
of
the
land
invests
him
withall
.
The
Scripture
bids
us
be
subject
to
the
higher
powers
,
Rom.
13.
1.
It
doth
not
bid
us
to
be
subject
to
the
wills
of
those
who
are
in
highest
place
.
If
we
be
either
actively
or
passively
subject
to
the
Lawes
of
that
country
wherein
we
live
,
we
fulfill
the
very
letter
of
that
Scripture
that
commands
us
to
be
subject
to
the
highest
powers
.
Wherefore
that
which
is
now
done
,
is
not
against
the
King
;
though
it
be
against
the
personal
command
of
the
King
,
yet
it
is
not
against
the
Legall
power
of
the
King
;
when
we
speak
of
a
King
,
we
mean
such
a
man
invested
with
a
Regal
power
by
the
lawes
&
constitutions
of
that
country
he
is
the
King
of
.
Now
if
nothing
be
done
against
this
power
that
the
laws
and
constitutions
of
our
country
invests
him
with
,
then
nothing
can
be
said
to
be
done
against
the
King.
People
are
much
mistaken
who
do
not
distinguish
between
a
man
in
authority
and
the
authority
of
that
man.
A
man
in
authority
may
command
what
authority
does
not
command
.
But
may
we
go
against
the
command
of
the
King
?
It
is
not
against
his
authorative
command
.
Many
,
if
not
most
men
mistake
in
this
,
they
think
the
authorative
commands
of
the
King
chiefly
consist
in
his
personall
verbal
commands
,
but
the
truth
is
,
his
authority
is
in
his
commands
by
his
officers
Seals
,
and
Courts
of
Justice
;
we
may
appeale
from
his
personal
verball
command
,
to
his
command
in
his
Courts
of
Justice
,
&
whatsoever
is
his
command
in
one
Court
of
Justice
,
may
be
appealed
from
to
a
superior
Court
,
and
so
to
the
highest
,
and
there
we
must
rest
.
But
the
King
sayes
,
That
this
which
is
done
,
is
done
against
Law.
If
when
the
most
inferior
Court
of
Justice
determines
any
thing
to
be
Law
,
it
is
not
the
Kings
personall
dissent
,
and
saying
it
is
not
Law
that
disanuls
it
,
but
the
judgement
of
some
superior
Court
;
then
if
the
highest
Court
in
the
Land
,
which
is
the
Parliament
,
shall
judge
a
thing
to
be
Law
,
surely
the
personall
dissent
of
the
King
,
and
saying
it
is
not
Law
,
cannot
disanul
it
.
But
although
the
Parliament
tels
us
that
what
they
doe
is
Law
,
yet
they
doe
not
shew
where
that
Law
is
;
where
shall
we
finde
it
extant
?
We
are
to
know
that
our
Common-wealth
is
governed
not
onely
by
Statute
Law
,
but
by
the
Common
Law
;
now
this
Common
Law
is
nothing
else
but
recta
ratio
,
right
reason
,
so
adjudged
by
Judges
appointed
thereunto
by
Law
,
and
this
is
various
according
as
cases
doe
occur
;
so
that
although
some
presidents
,
some
generall
maximes
of
this
Law
be
extant
,
yet
if
new
cases
arise
,
then
there
must
bee
determination
according
to
the
nature
of
such
a
new
case
,
which
determination
by
such
as
are
appointed
Judges
is
now
Law
,
although
it
were
no
where
written
before
.
And
certainly
we
have
now
such
things
faln
out
,
as
no
former
time
can
shew
presidents
of
:
As
,
That
a
King
should
goe
from
his
Parliament
,
so
as
ours
doth
:
That
a
King
should
take
up
Arms
,
as
now
he
doth
;
with
many
other
things
of
consequence
,
of
a
high
nature
,
which
our
Houses
of
Parl.
in
their
Declarations
publish
,
which
our
eares
tingle
to
hear
of
,
and
our
hearts
tremble
at
the
mention
of
.
These
things
were
never
heard
of
since
England
was
a
Kingdom
,
therefore
we
can
expect
no
presidents
of
what
determinations
there
can
be
in
these
cases
;
and
some
determinations
of
necessity
we
must
have
,
or
else
wee
shall
run
to
confusion
.
The
determination
then
of
the
highest
Court
of
Justice
in
the
Kingdome
,
wee
must
account
Law
in
this
case
.
This
is
the
way
of
determining
Cases
that
fall
out
in
the
Common
Law.
First
,
the
determination
must
not
be
against
any
Statute
Law
,
and
so
is
the
determination
of
Parliament
now
,
there
is
no
Statute
Law
against
it
.
Secondly
,
it
must
be
according
to
some
generall
Maximes
of
that
Law.
Now
this
is
one
great
maxime
of
it
,
Salus
populi
suprema
Lex
,
The
safety
of
the
people
is
the
supreame
Law
:
and
according
to
this
their
determination
is
.
Thirdly
,
when
any
inferior
Judge
makes
this
determination
against
any
party
that
thinks
himselfe
wronged
,
he
makes
his
Appeale
to
the
Kings
Bench
:
If
at
the
Kings
Bench
that
be
judged
Law
against
a
man
,
which
he
thinks
is
not
right
,
then
he
hath
a
Writ
of
Appeale
ad
proximum
Parliamentum
,
to
the
next
Parliament
;
so
that
it
is
apparent
by
the
frame
of
Government
in
our
Kingdom
,
that
the
Parliament
is
supreame
Judge
of
what
is
Recta
ratio
,
Right
reason
in
cases
of
difficulty
and
controversie
;
and
this
not
being
against
any
former
Statute
Law
,
&
agreeable
to
the
received
Maximes
of
Common
Law
,
it
is
to
be
accounted
Law
,
although
we
finde
not
that
Case
,
or
that
Determination
written
in
any
Book
before
.
This
is
needefull
for
the
satisfying
mens
consciences
,
that
things
are
carried
according
to
the
constitution
of
the
Government
of
our
Kingdom
,
&
therefore
in
this
we
do
not
sin
against
Authority
.
If
mens
consciences
be
not
satisfied
in
these
things
,
what
shal
they
do
?
Now
therefore
because
that
which
is
urged
upon
mens
consciences
is
the
authority
of
man
,
that
we
must
obey
,
we
can
never
satisfie
our
consciences
untill
we
know
what
this
authority
of
man
is
;
&
that
we
cannot
know
but
by
the
Law
of
the
Kingdom
.
It
is
necessary
therefore
that
men
understand
what
kind
of
government
they
live
under
,
that
they
may
know
when
they
offend
against
Authority
,
and
when
not
;
that
they
may
not
be
deluded
,
and
brought
into
snares
,
and
things
of
dangerous
consequence
,
meerly
by
the
name
of
Authority
.
But
yet
it
may
further
be
said
,
Grant
the
Parliament
to
be
the
Judge
,
how
can
it
judge
without
the
King
?
For
the
Parliament
consists
of
three
Estates
,
the
House
of
Commons
,
the
House
of
Lords
,
and
the
King
:
How
can
that
then
be
said
to
be
the
determination
of
the
Parliament
,
which
is
not
the
determination
of
the
King
?
It
is
true
,
for
the
making
any
Statute
,
the
passing
any
thing
by
way
of
Bill
,
all
the
three
Estates
of
the
Kingdome
are
required
to
joyne
:
but
for
the
determination
of
what
is
Law
,
that
may
be
done
by
both
the
Houses
,
in
the
absence
of
,
or
without
the
knowledge
of
the
King
,
as
usually
it
is
:
In
cases
that
are
brought
before
them
in
the
punishment
of
Delinquents
,
they
doe
not
send
to
the
King
for
his
assent
to
joyne
with
them
in
their
determinations
,
but
in
those
proceed
as
a
Court
of
Justice
themselves
.
But
what
if
authority
be
abused
,
may
we
resist
?
Is
not
passive
obedience
required
,
if
active
cannot
be
given
?
There
is
a
great
deale
of
difference
between
the
commands
that
are
from
abused
authority
,
and
the
commands
that
are
from
the
wils
of
men
in
authority
,
but
not
from
the
authority
of
those
men
.
That
is
abused
authority
,
when
those
to
whom
power
of
making
Laws
belongs
,
shall
make
evill
Laws
;
in
this
case
there
is
no
help
,
but
passive
obedience
,
or
flying
,
untill
some
way
may
be
taken
for
rectifying
that
Authority
that
is
abused
.
But
when
men
that
are
in
authority
command
any
thing
out
of
their
owne
wils
,
which
is
no
Law
,
it
is
not
Authority
that
doth
command
it
;
in
this
case
there
is
no
resisting
of
Authority
at
all
,
although
the
thing
be
denyed
that
is
commanded
;
in
such
a
case
if
we
neither
yeeld
active
nor
passive
obedience
,
we
cannot
be
said
therefore
to
resist
authority
:
For
as
Samson
said
in
another
case
,
If
you
doe
thus
and
thus
unto
me
,
I
shall
be
but
as
another
man
:
so
if
these
men
who
are
in
place
of
authority
,
do
such
things
as
the
Laws
and
Government
of
the
Countrey
will
not
bear
them
out
in
,
they
are
but
as
other
men
;
yet
some
reverence
ought
to
be
shewed
to
their
persons
,
both
in
words
and
actions
,
in
regard
of
their
place
.
What
say
you
to
the
Kings
of
Judah
?
Many
of
them
did
otherwise
then
they
ought
,
and
yet
we
doe
not
reade
they
were
resisted
,
but
obeyed
.
1.
In
a
defensive
way
they
were
resisted
,
as
appears
by
what
was
said
before
in
the
case
of
David
,
gathering
up
600.
men
to
defend
himselfe
against
Saul
.
2.
Yea
when
Saul
would
have
killed
Jonathan
,
the
people
resisted
him
,
and
would
not
suffer
him
.
3.
We
reade
,
2
King.
6.
32.
when
the
King
of
Israel
sent
a
messenger
to
kill
the
Prophet
,
the
Prophet
being
amongst
the
Elders
of
the
people
,
calls
the
King
the
son
of
a
murtherer
,
and
bade
that
they
should
shut
the
door
against
the
messenger
,
and
hold
him
fast
at
the
door
.
The
former
Translation
hath
it
,
Handle
him
roughly
,
though
sent
by
the
King
:
Yea
the
King
himself
was
following
,
yet
his
messenger
comming
with
his
command
must
be
handled
roughly
.
The
Hebrew
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
You
shall
oppresse
him
,
so
Arias
Montanus
translates
it
,
opprimet
is
,
you
shall
use
great
rigour
to
him
.
It
is
a
vaine
conceit
in
people
to
think
that
the
command
of
the
King
is
enough
to
bear
out
an
Officer
in
illegall
and
unjust
acts
,
as
if
every
one
were
bound
to
obey
,
if
he
comes
by
the
command
of
the
King
:
there
is
no
such
thing
:
if
any
man
doth
any
thing
illegal
,
although
the
King
bids
him
,
he
must
answer
for
it
as
if
it
were
his
own
act
:
therefore
it
is
that
the
Acts
of
Authority
that
come
from
the
King
,
they
come
by
Officers
,
because
the
Subject
may
have
some
to
call
to
account
in
case
of
injury
,
not
being
fit
to
molest
the
Kings
own
Person
for
every
dammage
the
Subject
suffers
.
These
three
examples
are
out
of
question
justifiable
:
And
if
we
would
goe
to
bare
example
,
we
shall
finde
that
ten
Tribes
brake
off
from
Rehoboam
,
because
he
would
follow
the
counsel
of
his
young
Cavaliers
,
to
make
their
yoaks
heavie
,
to
make
his
little
finger
heavier
then
his
fathers
loynes
:
yea
and
God
sayes
it
was
of
him
vvhat
was
done
.
But
further
,
this
is
no
certain
rule
,
that
just
what
power
the
Kings
of
Judah
had
,
that
and
no
more
should
all
Kings
have
;
If
in
some
things
they
may
have
more
,
then
it
cannot
follow
,
because
they
had
this
or
that
power
,
therefore
all
Kings
must
have
the
same
.
If
their
examples
be
the
rule
for
all
Kings
power
,
then
their
examples
must
as
well
be
to
limit
the
power
of
Kings
,
as
enlarge
it
:
but
Kings
would
think
it
much
to
be
limited
by
their
power
,
therefore
they
must
not
urge
the
enlargement
from
their
power
too
hard
.
I
will
instance
in
one
thing
,
wherein
the
Kings
of
England
vvould
not
vvillingly
be
limited
by
their
example
,
namely
,
The
confining
of
their
succession
to
the
heire
male
.
The
daughters
of
the
Kings
of
Judah
did
not
inherit
,
onely
the
males
;
but
the
daughters
of
our
Kings
do
.
If
this
Question
be
asked
,
Why
in
some
countreyes
onely
the
Male
inherits
,
as
in
France
;
in
others
,
the
females
likewise
,
as
in
England
;
why
in
some
Countries
the
King
is
elective
,
as
in
Denmark
and
others
;
in
others
it
is
hereditary
,
as
with
us
:
The
Answer
will
be
given
,
This
is
from
the
diversity
of
the
Laws
of
Kingdoms
.
So
then
it
follows
not
,
because
some
Kings
in
Scripture
were
thus
and
thus
,
therefore
all
Kings
must
needs
be
so
;
but
according
to
the
diversity
of
the
Laws
of
Kingdoms
,
so
is
the
diversity
of
the
power
of
Kings
.
Every
Countrey
in
the
first
constitution
of
the
Government
,
hath
power
to
divide
the
Government
,
so
much
to
the
King
,
so
much
to
the
Nobles
,
so
much
to
the
Commons
,
as
they
shall
see
best
sutable
to
the
condition
of
their
Countrey
:
so
that
we
are
not
to
goe
by
such
a
rule
,
what
power
such
and
such
Kings
have
had
,
but
what
power
every
King
hath
in
the
Countrey
where
he
is
King.
Civil
Government
is
left
to
the
wisdome
and
justice
of
every
Country
,
in
the
constitution
of
it
:
They
may
confer
power
upon
severall
Magistrates
by
severall
portions
,
as
shal
be
most
for
the
good
of
that
Countrey
.
That
there
should
be
Civil
Government
,
God
hath
appointed
;
but
that
it
should
be
thus
or
thus
,
all
in
one
,
or
divided
into
many
,
that
is
left
to
humane
prudence
,
going
according
to
rules
of
Justice
,
for
the
publique
good
.
If
the
kinds
of
Civil
government
were
of
Divine
institution
,
it
must
be
all
the
same
in
every
compleat
Common-wealth
,
which
no
man
that
I
know
wil
affirm
.
Ecclesiastical
Government
,
because
it
is
spirituall
,
and
hath
a
spirituall
efficacie
in
it
,
must
therefore
of
necessity
be
of
Divine
institution
,
&
so
the
same
in
all
places
in
the
world
where
Churches
are
cōpleat
.
But
what
shal
wee
say
to
the
example
of
the
Christians
in
the
Primitive
times
,
who
suffered
so
much
wrong
under
Tyrants
,
and
would
never
resist
?
The
Civil
Government
under
which
they
lived
was
such
,
as
it
gave
power
to
those
Emperors
to
doe
such
things
as
they
did
;
the
laws
of
those
Countries
being
against
them
,
they
could
not
help
themselves
,
but
it
is
not
so
with
us
:
The
Laws
of
our
Countrey
are
for
us
,
and
we
seek
nothing
but
to
maintain
those
liberties
we
have
by
Law
;
We
have
legall
wayes
to
help
our selves
,
which
they
had
not
.
But
above
all
Objections
this
sticks
most
with
us
,
Doth
not
the
Scripture
straitly
charge
us
not
to
touch
Gods
Anointed
?
First
,
This
doth
nothing
concerne
this
raising
of
Armes
,
for
it
is
for
defence
of
our selves
,
not
offence
against
Gods
Anointed
.
But
further
,
that
I
may
satisfie
fully
,
I
wil
say
three
things
to
this
Objection
:
First
,
we
will
examine
the
Scripture
out
of
which
this
Objection
is
raised
,
and
see
whether
there
be
any
such
sense
in
it
as
is
ordinarily
taken
for
granted
:
Secondly
,
I
shall
shew
that
Anointing
is
not
proper
to
Kings
,
but
belongs
to
others
as
well
as
Kings
:
Thirdly
,
I
will
shew
the
difference
betweene
that
anointing
that
Kings
had
in
time
of
the
Law
,
from
that
they
have
now
.
For
the
first
,
This
Scripture
is
1
Chron.
26.
22.
and
Psal
.
105.
15.
it
is
the
same
in
both
places
.
1.
They
both
speak
of
times
before
ever
there
had
been
any
Kings
of
Israel
.
2.
The
Anointing
here
is
apparently
meant
of
the
people
of
God
,
of
the
Church
,
of
the
Saints
;
God
gives
here
a
charge
,
that
none
,
no
not
Kings
should
touch
them
to
doe
them
any
hurt
.
It
is
not
here
meant
that
people
should
not
touch
Kings
that
are
anointed
,
but
that
Kings
should
not
touch
people
that
are
Gods
Anointed
.
The
Church
of
God
being
separated
from
the
world
to
God
,
being
consecrated
to
God
,
Gods
sanctified
ones
are
here
called
Gods
anointed
:
and
that
it
is
meant
of
people
,
it
is
plain
if
you
consider
this
Scripture
,
from
the
12.
ver
.
to
this
15.
ver
.
When
they
were
but
few
in
number
,
and
strangers
in
the
Land
,
when
they
went
from
one
Nation
to
another
,
from
one
Kingdom
to
another
people
,
he
suffered
no
man
to
doe
them
wrong
,
yea
,
he
reproved
Kings
for
their
sakes
,
saying
,
Touch
not
mine
Anointed
:
To
whom
did
he
say
it
?
he
said
it
even
to
Kings
:
Whom
should
they
not
touch
?
Not
them
that
were
few
in
number
,
that
went
from
one
countrey
to
another
;
them
for
whose
sakes
Kings
were
reproved
,
he
said
that
these
anointed
ones
must
not
be
touched
:
though
the
Kings
and
people
of
the
world
thought
them
to
be
but
ordinary
ones
,
yet
God
accounts
them
his
anointed
ones
,
and
will
not
have
them
touched
;
but
if
Kings
shall
meddle
with
them
to
doe
them
any
hurt
,
he
will
reprove
thē
for
their
sakes
.
You
may
see
how
God
reproved
that
King
Nebuchadnezar
,
for
their
sakes
,
Jer.
50.
17.
This
Nebuchadnezar
hath
broken
their
bones
;
observe
the
expression
,
This
Nebuchadnezar
:
he
makes
but
a
[
This
]
of
Nebuchadnezar
a
great
King
,
when
he
comes
to
reprove
him
for
the
sake
of
his
anointed
ones
:
and
mark
further
how
the
reproofe
is
,
when
their
inheritance
is
but
touched
,
Jer.
12.
17.
Thus
saith
the
Lord
against
all
the
evill
neighbours
that
touch
the
inheritance
,
&c.
Behold
I
will
pluck
them
out
of
the
Land
;
If
they
do
but
touch
my
peoples
inheritance
,
I
will
pluck
them
out
of
the
Land.
And
Isa
.
10.
27.
all
this
care
of
God
over
his
people
is
laid
upon
their
anointment
,
The
burden
shall
be
taken
off
their
shoulder
,
and
the
yoake
from
their
neck
,
and
the
yoake
shall
be
destroyed
because
of
the
anointing
.
I
suppose
now
every
one
that
lookes
into
this
Scripture
,
Touch
not
mine
anointed
,
will
see
that
it
hath
been
grosly
abused
,
and
made
to
speak
rather
the
conceits
of
men
then
the
meaning
of
the
Holy
Ghost
.
But
for
futher
satisfaction
,
consider
,
it
is
not
peculiar
to
Kings
to
be
anointed
;
It
is
true
,
they
were
anointed
in
the
time
of
the
Law
;
but
as
they
were
anointed
,
so
Priests
were
anointed
,
Prophets
were
anointed
,
yea
other
Magistrates
and
Captaines
of
Gods
people
are
called
the
anointed
ones
.
First
,
for
Priests
,
Numb
.
3.
3.
These
are
the
names
of
the
sons
of
Aaron
the
Priest
that
were
anointed
.
And
you
know
the
Prophet
Elijah
anointed
Elisha
.
And
Zac.
4.
14.
speaking
of
Zerubbabel
and
Joshua
,
the
text
saies
,
these
are
the
anointed
of
the
Lord
:
now
then
if
this
meaning
could
be
put
upon
the
words
,
that
those
which
are
Gods
anointed
must
not
be
touched
,
whatsoever
they
do
,
then
Priests
and
Prophets
whatsoever
they
do
,
must
not
be
touched
,
for
they
are
as
truely
Gods
anointed
,
as
Kings
are
:
yea
Captaines
and
inferior
Magistrates
must
not
be
touched
,
because
they
are
Gods
anointed
also
.
The
third
thing
is
the
difference
between
Kings
anointing
then
,
as
David
,
and
Solomon
,
and
others
were
,
and
Kings
anointing
now
.
Then
God
chose
such
himselfe
by
revealing
from
Heaven
that
they
should
be
Kings
;
it
was
the
immediate
choice
of
God
;
and
then
they
were
upon
this
,
submitted
to
by
the
people
:
but
now
the
people
first
agree
that
such
a
one
shall
be
King
,
the
Kingly
power
shall
be
in
such
a
family
successively
,
and
then
God
establisheth
this
choise
or
agreement
.
There
is
a
great
difference
between
these
two
;
First
,
Gods
chusing
,
and
then
the
peoples
establishing
;
and
this
,
the
peoples
chusing
,
and
then
Gods
establishing
.
There
the
Kingly
power
was
not
conferred
by
way
of
compact
or
covenant
,
but
with
us
it
was
,
and
so
is
with
others
.
But
what
if
the
Kingdom
be
got
by
Conquest
,
&
the
right
come
in
that
way
?
Those
who
plead
thus
for
Kings
,
know
not
what
they
do
in
making
this
plea
:
For
if
there
were
no
other
right
,
neither
precedent
nor
consequent
,
but
meerly
because
such
a
one
was
the
stronger
and
got
it
,
and
so
holds
it
now
,
then
whosoever
is
the
strongest
at
any
time
he
hath
right
,
if
a
stronger
then
he
comes
he
shall
have
the
right
.
This
is
no
good
Divinity
nor
Polity
to
plead
thus
;
that
which
subjects
my
conscience
to
such
a
one
,
is
the
submission
upon
some
compact
,
covenant
or
agreement
.
This
may
be
when
Kings
are
elective
,
but
what
will
you
say
concerning
Kings
that
are
hereditary
?
Kings
that
inherit
,
inherit
no
more
then
their
fathers
had
,
and
their
fathers
no
more
then
those
before
them
,
so
that
you
must
come
at
length
to
the
root
,
to
the
first
who
had
this
Kingly
power
invested
upon
him
;
and
by
whom
was
he
invested
with
this
,
but
by
the
people
?
and
what
subjected
the
consciences
of
people
to
acknowledge
this
man
or
this
family
,
more
then
another
man
,
or
another
family
,
but
only
the
agreement
that
passed
between
this
people
,
and
such
a
man
or
family
?
But
there
is
yet
one
Objection
more
out
of
Scripture
;
We
reade
that
Davids
heart
smote
him
,
but
for
cutting
off
the
lap
of
Sauls
garment
,
because
Saul
was
Gods
Anointed
.
The
consequence
that
follows
from
hence
is
cleerly
this
,
That
no
private
man
in
his
own
cause
,
(
for
so
was
David
then
)
by
his
own
power
may
seize
upon
the
person
of
a
King
in
an
offensive
way
,
especially
such
a
King
which
had
his
call
immediatly
from
heaven
:
what
further
consequence
that
concerns
our
busines
in
hand
,
let
any
shew
from
this
place
that
can
.
But
is
not
this
a
Popish
tenet
,
that
in
case
of
Religion
Subjects
may
rise
up
against
their
King
?
Papists
hold
and
practice
against
this
,
and
for
this
,
and
beyond
this
;
as
they
see
they
may
serve
their
own
turns
:
in
their
practises
especially
of
late
they
have
laboured
to
infuse
into
people
,
yea
,
and
into
Princes
an
opinion
of
their
absolute
power
,
as
conceiving
it
for
the
present
most
conducing
to
their
ends
,
who
have
preached
up
that
all
is
the
Kings
,
that
his
wil
is
our
Law
,
that
whatsoever
he
cōmands
must
be
obeyed
,
either
by
doing
or
suffering
.
Prelates
and
prelatical
men
have
infused
this
doctrine
,
so
that
to
question
this
was
dangerous
enough
,
yea
not
to
bee
zealous
in
it
was
enough
to
have
the
brand
of
an
Antimonarchical
Puritan
.
And
the
reason
why
the
Popish
party
labours
so
much
to
cry
up
absolute
and
arbitrary
Government
in
Kings
,
is
,
because
their
being
but
few
,
they
hope
to
gain
some
of
them
at
least
to
them
,
and
then
this
absolute
power
shall
be
made
use
of
for
the
extirpation
of
the
truth
,
and
upholding
Popery
:
In
gaining
one
King
they
gaine
almost
the
whole
Kingdome
,
if
this
King
may
rule
by
his
absolute
power
;
if
once
he
be
a
Papist
,
then
this
absolute
power
is
the
Popes
absolute
power
,
it
is
the
Prelates
absolute
power
,
for
if
he
useth
it
not
as
they
please
,
they
can
excommunicate
him
,
they
can
free
their
Subjects
from
their
allegiance
:
yea
,
being
by
them
excommunicated
.
Marke
what
follows
,
it
is
one
of
the
Canons
of
Pope
Urbans
,
We
take
them
not
in
any
wise
to
be
man
slayers
,
who
in
a
certaine
heate
of
Zeale
towards
the
Catholique
Church
their
mother
,
shall
happen
to
kill
an
excommunicated
person
.
This
they
teach
and
practice
,
if
they
doe
not
gaine
them
to
be
full
Papists
,
yet
if
they
can
by
popish
matches
,
or
by
any
popish
party
in
the
Kingdom
gain
them
to
be
inclinable
any
way
to
them
,
or
remisse
in
the
profession
of
the
truth
,
they
get
a
great
advantage
by
this
absolute
power
of
the
King
;
the
Prelats
have
upheld
their
tyrannicall
power
by
infusing
this
principle
of
the
absolute
power
of
Kings
into
their
eares
and
the
cares
of
the
people
;
but
if
the
Papist
sees
he
hath
no
hope
to
gaine
the
King
,
or
advantage
by
him
,
then
he
turnes
his
tenets
another
way
,
and
sayes
that
for
the
promoting
of
the
Catholique
cause
,
yea
,
although
Kings
do
governe
by
the
Laws
of
their
Kingdom
,
yet
because
they
are
against
the
Catholique
Religion
,
Subjects
may
rise
up
against
their
King
and
kill
him
.
This
doctrine
of
theirs
we
abhor
,
wee
say
,
that
if
power
be
given
to
Kings
by
Law
,
yea
,
or
to
other
Magistrates
,
though
it
be
against
Religion
,
we
have
no
help
but
suffering
or
flying
until
we
can
be
helped
by
a
legall
way
;
but
if
when
we
have
Laws
for
our
Religion
and
liberty
,
the
King
out
of
his
own
will
,
or
seduced
by
others
,
shall
in
an
illegal
way
seeke
to
deprive
us
of
them
,
now
we
may
defend
our selves
,
and
in
this
we
resist
not
the
Kingly
authority
,
but
the
wil
of
such
a
man.
And
yet
further
,
if
it
be
possible
that
we
may
give
satisfaction
in
this
thing
,
the
mistake
whereof
is
so
exceeding
dangerous
:
consider
,
if
the
taking
up
Arms
to
defend
Religion
and
liberties
that
we
have
by
Law
be
treason
or
rebellion
,
then
all
the
reformed
Churches
are
traytors
and
Rebels
:
Have
not
the
reformed
Churches
in
Holland
,
in
France
,
in
Germany
done
this
?
Did
not
Queene
Elizabeth
take
the
Holanders
taking
up
Armes
to
defend
their
Religion
and
liberty
against
their
King
into
her
protection
,
and
assist
them
with
money
,
men
,
Ammunition
?
King
James
in
his
answer
to
Perron
defends
the
Protestants
in
France
for
what
they
did
:
He
sayes
,
Their
civill
wars
was
not
taking
up
Arms
against
their
King
,
it
was
but
standing
upon
their
guard
.
And
did
not
our
King
Charles
send
aid
to
the
Protestants
in
France
,
defending
their
Religion
and
liberty
against
their
King
at
the
Isle
of
Ree
?
and
is
not
the
Prince
of
Aurania
,
whom
we
usually
call
the
Prince
of
Orange
,
the
General
to
the
Army
of
the
States
,
defending
themselves
against
the
K.
of
Spain
,
whose
Countries
those
once
were
?
Yea
,
and
hath
not
our
King
acknowledged
our
brethren
the
Scots
his
loyal
Subjects
,
and
yet
they
did
as
much
as
we
,
yea
,
a
great
deale
more
?
they
were
indeed
at
first
called
Traitors
and
Rebels
,
in
the
prayers
the
Prelates
sent
about
and
commanded
to
bee
read
in
Churches
,
but
upon
due
consideration
they
were
found
and
so
styled
loving
and
loyal
Subjects
,
and
so
in
time
we
hope
we
shall
.
But
if
we
shall
thus
plead
and
stand
for
our
liberties
,
how
can
we
expect
the
King
should
ever
look
upon
us
with
any
respect
,
or
confide
in
us
?
wil
it
not
set
the
Kings
heart
against
us
?
God
forbid
we
should
do
any
thing
justly
meriting
the
losse
of
His
Majesties
favour
,
and
his
heart
confiding
in
us
:
The
happines
of
a
Kingdom
is
in
Princes
ruling
as
fathers
,
and
Subjects
obeying
out
of
love
rather
then
meer
necessity
.
K.
James
so
renowned
for
learning
and
deep
understanding
was
fully
of
that
minde
,
that
his
brother
the
K.
of
France
had
no
better
Subjects
in
his
Kingdome
then
the
Protestants
,
which
yet
stood
up
to
defend
their
liberties
by
force
of
Armes
.
His
words
in
answer
to
Perron
are
these
:
I
dare
promise
to
my selfe
that
my
most
honoured
brother
the
King
of
France
will
beare
in
mind
the
great
and
faithfull
service
of
those
who
in
matter
of
Religion
dissent
from
His
Majesty
,
as
of
the
onely
men
that
have
preserved
and
saved
the
Crown
for
the
King
his
Father
,
of
most
glorious
memory
.
I
am
perswaded
my
brother
of
France
will
beleeve
,
that
his
liege
people
pretended
by
the
Lord
Cardinall
to
be
hereticks
,
are
nor
half
so
bad
as
my
Roman
Catholike
subjects
,
who
by
secret
practices
undermine
my
life
,
serve
a
forraigne
Soveraigne
,
are
bound
(
by
the
Maximes
and
rules
published
and
maintained
in
favour
of
the
Pope
,
before
this
full
and
famous
assembly
of
the
Estates
of
Paris
)
to
hold
me
for
no
lawfull
King
,
are
by
his
Lordship
there
taught
and
instructed
,
that
Pauls
commandment
concerning
subjection
to
the
higher
powers
,
adverse
to
their
professed
Religion
,
is
onely
a
provisionall
precept
,
framed
to
the
times
,
and
watching
for
opportunity
to
shake
off
the
yoke
.
Surely
then
it
is
impossible
but
that
His
Majesties
heart
must
needs
confide
in
us
,
(
although
seeking
to
maintain
our
lawfull
liberties
)
rather
then
in
any
Papists
whatsoever
.
Yea
yet
further
,
heare
what
K.
James
his
thoughts
were
of
the
Protestants
in
France
,
towards
the
latter
end
of
his
former
Answer
to
Cardinall
Perron
he
hath
these
words
,
During
the
minority
of
K.
Francis
the
second
,
the
Protestants
of
France
were
only
a
refuge
&
succour
to
the
Princes
of
bloud
,
when
they
were
kept
from
the
Kings
presence
;
and
by
the
over-powring
power
of
their
enemies
,
were
no
better
then
plain
driven
and
chased
from
the
Court.
I
meane
the
Grandfather
of
the
King
now
raigning
,
and
the
Grandfather
of
the
Prince
of
Conde
,
when
they
had
no
place
of
safe
retreat
besides
in
the
whole
Kingdome
.
In
regard
of
which
worthy
and
honourable
service
,
it
may
seeme
the
French
King
hath
reason
to
hold
the
Protestants
in
the
princely
Ark
of
his
gracious
remembrance
.
(
Shall
Protestants
be
kept
in
the
Princely
Ark
of
the
gracious
remembrance
of
a
Popish
King
,
and
shall
Protestants
be
cast
out
of
the
heart
of
a
Protestant
King
,
and
that
onely
for
defending
their
lawfull
liberties
in
a
just
way
?
God
forbid
.
)
Yet
further
,
heare
the
fidelity
of
Protestants
to
their
Prince
.
In
all
the
heat
of
revolts
and
rebellions
raised
in
the
greatest
part
of
the
Kingdome
by
the
Pope
,
and
the
more
part
of
the
Clergie
,
they
stood
to
their
King
to
beare
up
the
Crown
when
tottering
and
ready
to
fall
.
And
at
this
day
the
King
of
France
hath
in
pay
betweene
three
and
forescore
thousand
Protestant
Souldiers
for
the
defence
of
himselfe
and
his
Dominions
,
he
maintains
so
many
yeerly
,
his
chief
Commanders
being
Protestants
,
as
confiding
especially
in
Protestants
for
their
fidelity
;
and
certainly
so
may
our
King
doe
,
he
should
finde
none
more
faithfull
to
him
,
and
ready
to
venture
their
estates
and
lives
in
defence
of
him
and
his
Legall
power
,
then
the
Parliament
,
and
those
who
adhere
to
them
,
and
this
no
question
even
those
about
His
Majesty
doe
beleeve
in
their
hearts
,
whatsoever
they
say
;
they
otherwise
would
never
venture
to
put
His
Majesty
upon
such
wayes
as
might
exasperate
them
so
as
they
doe
.
Was
it
ever
knowne
when
Parliaments
have
been
Papists
,
and
the
Kingdome
Papists
,
that
ever
any
dared
venture
to
put
Kings
upon
such
things
as
might
provoke
such
a
Parliament
,
and
the
people
that
then
would
adhere
to
them
?
Certainly
other
manner
of
effects
would
have
followed
the
provocation
of
them
at
such
times
.
Why
was
it
that
the
Laws
against
Papists
have
been
so
remissely
followed
,
and
not
onely
Law
,
but
Will
against
the
Puritans
have
beene
so
hotly
pursued
,
but
this
,
they
were
afraid
of
papists
that
they
would
doe
some
mischiefe
,
but
for
Puritans
,
they
were
confident
they
would
not
stir
,
they
would
doe
no
hurt
but
beare
,
and
therefore
they
might
doe
what
they
list
with
them
,
they
needed
not
feare
exasperating
them
,
they
were
taught
obedience
to
Governors
out
of
conscience
,
and
so
they
had
them
sure
enough
;
but
the
principles
of
the
others
would
not
bear
too
hard
usage
,
therefore
they
must
be
more
fairely
dealt
withall
.
I
am
confident
,
if
wee
could
have
seene
into
many
of
their
bosomes
,
we
should
have
found
these
reasonings
in
them
,
It
is
true
,
Puritans
have
beene
taught
obedience
to
Authority
out
of
conscience
,
and
howsoever
Princes
may
bee
exasperated
against
Puritanicall
Preachers
,
as
they
call
them
,
yet
they
are
as
much
beholding
to
them
as
to
any
people
in
their
Kingdomes
for
bringing
people
out
of
conscience
to
obey
Authority
;
whereas
others
obey
only
upon
necessities
,
&
so
serve
Princes
as
they
may
serve
themselves
by
them
,
but
in
their
teaching
obedience
to
Authority
they
never
taught
obedience
out
of
conscience
to
any
mens
bare
wils
.
How
far
obedience
is
due
I
have
shewne
before
.
Wherefore
although
honest
men
are
still
bitterly
inveighed
against
by
the
name
of
Brownists
and
Sectaries
,
and
Papists
seldome
or
never
mentioned
,
yet
we
cannot
thinke
but
they
in
their
consciences
are
perswaded
that
they
are
not
the
dangerous
men
for
resisting
authority
.
How
is
it
possible
for
any
man
to
thinke
that
a
Brownist
,
who
onely
differs
from
us
in
manner
of
Church
discipline
,
but
agrees
with
us
in
Doctrine
and
Civil-Government
,
yet
that
he
may
not
be
suffered
to
live
in
a
Kingdom
,
when
a
Papist
may
be
embraced
in
a
Bosome
?
Surely
the
consciences
of
the
meanest
are
as
dear
to
them
as
the
consciences
of
the
greatest
.
But
it
is
said
that
a
great
part
of
the
Army
of
the
Parliaments
are
Anabaptists
.
There
is
no
great
feare
they
can
do
much
hurt
,
if
there
be
40.
Papists
to
oppose
one
Anabaptist
;
But
surely
it
is
an
unhappy
mistake
to
say
that
there
is
any
one
Anabaptist
in
the
Army
,
but
a
mistake
,
like
many
others
.
For
it
is
one
of
the
tenets
that
Anabaptists
stifly
maintain
,
that
it
is
unlawfull
to
take
up
Armes
upon
any
occasion
:
and
therefore
they
are
never
found
to
weare
sword
,
nor
in
their
Ships
to
carry
Canons
for
their
own
defence
.
But
doth
not
the
King
professe
that
he
will
maintain
the
Protestant
Religion
,
and
governe
onely
by
the
Laws
?
What
need
we
trouble
our selves
then
any
farther
?
The
Answer
to
the
Kings
Professions
and
Protestations
the
Parliament
hath
already
given
;
it
is
far
more
fit
for
them
to
answer
,
then
that
any
particular
should
:
Onely
this
thing
let
me
say
,
I
put
it
to
every
mans
conscience
to
judge
,
whether
he
can
think
that
it
is
more
likely
for
the
King
with
those
Cavaliers
that
are
now
about
him
,
and
the
aid
of
Papists
comming
in
,
and
called
in
unto
him
,
to
maintain
the
Protestant
Religion
,
and
Government
by
the
Laws
,
then
the
King
,
together
with
his
Parl.
to
maintaine
the
Protestant
Religion
,
and
governe
by
the
Laws
.
Surely
we
must
unreason
our selves
before
we
can
think
so
.
But
yet
further
,
perhaps
some
may
say
,
We
doe
not
take
that
which
is
done
to
be
done
by
both
Houses
of
Parliament
,
many
of
them
are
gone
,
but
few
remaining
.
1.
Some
are
gone
,
but
compare
those
who
are
gone
with
those
that
abide
,
and
you
may
easily
see
which
way
the
stream
of
things
would
goe
,
if
those
that
stay
,
and
the
Kingdome
with
them
,
had
not
hearts
to
appeare
for
the
maintaining
what
God
and
Nature
,
and
the
Laws
of
the
Kingdome
have
made
their
owne
.
2.
There
are
not
so
many
gone
as
are
pretended
;
if
they
were
the
greater
part
that
disliked
the
others
proceedings
,
they
might
come
and
out-vote
them
,
and
carry
what
they
would
against
them
.
3.
When
I
heare
of
such
and
such
men
going
from
the
Parliament
,
who
ought
to
stay
,
it
puts
me
in
mind
of
what
I
have
read
of
Aeneas
Sylvius
,
before
he
was
Pope
himselfe
,
he
was
of
that
judgement
that
a
generall
Counsel
was
above
the
Pope
,
and
some
yet
wondring
why
so
many
forsook
the
Counsel
,
and
would
cleave
to
the
Pope
,
he
gave
this
reason
,
The
Pope
had
Bishopricks
,
and
Deanaries
,
and
Prebendaries
,
&
fat
Benefices
to
bestow
,
but
the
Counsel
had
no
such
things
;
They
saw
which
way
preferment
went
,
and
which
way
it
was
like
to
goe
;
They
have
not
seen
Offices
and
great
places
of
preferment
bestowed
by
the
Parliament
.
4.
Suppose
more
were
gone
then
yet
are
,
yet
the
Kingdome
hath
a
Parliament
in
being
,
untill
both
Houses
have
agreed
to
dissolve
it
;
and
if
so
,
then
either
those
that
are
gone
,
or
those
that
remain
,
are
the
Parliament
;
those
who
are
gone
,
dare
not
challenge
it
to
themselves
,
nor
none
for
them
.
They
remember
that
the
Prelats
were
too
bold
in
nullifying
what
was
done
in
Parliament
,
because
they
were
absent
.
Those
that
stay
then
are
the
Houses
of
Parl.
and
if
their
determinations
must
not
be
valid
,
because
some
of
their
Members
be
gone
,
then
we
may
cal
into
question
all
determinations
of
Parl.
that
ever
have
been
before
us
;
for
vvho
knows
hovv
many
vvere
present
or
absent
vvhen
it
vvas
resolved
upon
the
Question
?
5.
If
a
Country
should
choose
a
Representative
Body
to
elect
a
King
over
them
,
and
the
choice
being
made
by
that
Representative
Body
,
aftervvards
the
Country
should
refuse
obedience
upon
that
scruple
,
that
many
vvere
not
present
at
that
time
the
choice
vvas
made
,
some
did
dislike
it
;
vvould
not
the
King
for
all
that
account
it
Rebellion
in
such
,
vvho
upon
such
scruples
should
cast
off
their
obedience
?
But
even
in
the
Houses
,
are
not
things
carryed
on
in
a
Faction
?
are
they
not
led
by
a
fevv
?
1.
If
there
be
this
liberty
to
object
against
the
highest
Court
of
Judicature
in
a
Kingdome
,
vvhen
can
vve
rest
in
any
determinations
that
can
be
in
any
Civil
Polity
?
2.
What
is
this
but
to
charge
the
vvhole
Kingdome
vvith
folly
,
to
choose
some
unfaithfull
;
and
the
Houses
of
Parliament
simple
,
that
will
be
led
by
those
that
are
unfaithfull
?
3.
If
any
thing
for
the
Kings
prerogative
were
propounded
by
some
,
and
followed
by
others
,
dare
any
accuse
the
proceedings
to
be
factious
?
Why
then
,
when
any
thing
is
propounded
by
some
for
the
good
of
the
Kingdome
,
and
followed
by
others
,
should
it
come
under
such
a
censure
?
4.
There
was
more
danger
of
faction
in
the
Prelates
Convocations
,
where
the
most
of
the
Members
were
Bishops
and
their
creatures
,
in
servile
subjection
to
them
.
There
is
no
such
danger
in
either
Houses
,
there
is
no
such
distance
between
the
Members
amongst
themselves
;
there
is
no
such
dependance
of
one
upon
the
other
.
5.
Faction
cannot
bee
the
act
of
a
body
that
depends
not
upon
another
;
but
in
particular
members
of
a
body
,
dividing
themselves
from
it
unwarrantably
,
and
turbulently
seeking
to
get
others
to
joyne
against
the
body
.
Heretofore
the
not
submitting
unto
the
illegall
Canons
and
Decrees
,
Injunctions
,
Orders
of
every
Prelat
,
yea
every
paltry
Commissaries
court
was
accounted
schisme
and
faction
;
but
who
is
the
Schismatike
,
who
are
the
factious
men
now
?
Now
although
there
be
Ordinances
from
the
highest
Court
of
Judicature
in
a
Kingdom
,
these
men
forget
what
arguments
they
were
wont
to
use
to
poore
Country
men
in
their
Courts
to
be
obedient
to
Authority
,
and
and
what
are
you
wiser
then
the
Governours
of
the
Church
,
who
presume
to
shew
themselves
wiser
then
their
Governours
now
.
If
any
shall
say
,
howsoever
those
who
yeeld
not
to
ordinances
of
Parl.
cannot
be
accounted
Schismatiques
,
because
that
is
a
rending
from
the
Church
.
The
House
of
Parl.
may
as
truly
have
the
denomination
of
the
Church
as
the
Prelats
,
their
Chancellors
,
Commissaries
&
Officials
;
will
they
not
acknowledge
the
House
of
parl
.
to
have
as
much
power
to
govern
the
Church
as
they
have
?
surely
they
dare
not
speak
out
.
Yea
,
the
Houses
of
Parl.
are
as
truly
Gods
Clergie
,
although
there
be
never
a
Prelat
there
,
as
the
Bishops
or
Ministers
are
;
it
is
a
proud
arrogation
of
theirs
to
make
themselves
Gods
Clergie
,
that
is
,
Gods
lot
or
Heritage
,
thereby
distinguishing
themselves
from
the
people
,
when
as
the
Scripture
makes
the
people
Gods
Clergie
by
way
of
distinction
from
the
Ministers
;
but
never
the
Ministers
Gods
Clergie
by
way
of
distinction
from
the
people
,
as
1.
Pet.
5.
3.
Neither
as
being
Lords
over
Gods
heritage
;
hee
speakes
to
Ministers
,
that
they
may
not
Lord
over
the
Clergie
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
the
words
are
:
let
any
shew
me
now
where
Ministers
in
distinction
from
people
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
whence
their
word
Clergie
comes
,
but
thus
in
matters
of
Church
government
,
as
well
as
in
Civill
,
have
people
been
deluded
.
But
are
not
many
,
if
not
most
of
the
House
of
Commons
men
of
meane
quality
in
comparison
,
and
what
must
the
great
affaires
of
King
and
Kingdome
be
ordered
by
them
?
1.
Would
you
know
why
so
many
of
the
Gentry
in
most
Counties
throughout
the
Kingdome
are
so
malignant
?
surely
it
lies
in
great
part
in
this
objection
;
they
look
with
an
envious
eye
at
the
Parliament
,
because
they
think
themselves
as
good
men
,
yea
,
and
far
better
then
many
of
them
there
,
and
why
should
not
they
have
been
chosen
in
as
well
as
those
that
are
?
this
pride
and
envie
of
theirs
makes
them
swel
at
every
thing
the
House
of
Cōmons
doth
;
it
makes
them
forget
that
the
liberties
of
themselves
and
posterities
,
together
with
the
whole
Commons
of
the
Kingdom
are
maintained
in
such
a
way
of
choise
of
the
Members
of
that
House
,
howsoever
for
the
present
it
hath
not
falne
upon
themselves
;
besides
many
of
thē
had
rather
inslave
themselves
&
their
posterities
to
those
above
them
,
then
not
to
have
their
wils
upon
those
that
are
under
them
:
they
would
faine
bring
it
to
be
with
us
as
it
is
in
France
,
that
the
Gentry
should
be
under
the
Nobility
and
Courtiers
,
and
all
the
country
people
,
the
pesants
,
bee
under
them
as
slaves
,
they
live
in
miserable
bondage
under
the
Gentrey
there
,
who
generally
are
Cavalliers
.
There
is
no
Countrey
in
the
world
,
where
countrey
men
,
such
as
we
call
the
yeomandry
,
yea
,
and
their
Farmers
and
workmen
under
them
,
doe
live
in
that
fashion
and
freedome
as
they
doe
in
England
,
in
all
other
places
they
are
slaves
in
comparison
,
their
lives
are
so
miserable
as
they
are
not
worth
the
enjoying
,
they
have
no
influence
at
all
into
the
government
they
are
under
,
nothing
to
doe
in
the
making
of
Laws
,
or
any
way
consenting
to
them
,
but
must
receive
them
from
others
,
according
to
their
pleasure
;
but
in
England
every
Free-holder
hath
an
influence
into
the
making
and
consenting
every
Law
he
is
under
,
and
enjoyes
his
owne
with
as
true
a
title
as
the
Nobleman
enjoyes
whatsoever
is
his
.
This
freedome
many
of
the
proud
Gentry
are
vexed
at
,
and
hence
it
is
their
hearts
rise
so
against
those
that
are
chosen
by
them
,
and
against
their
Ordinances
.
But
the
Commons
begin
to
discerne
this
more
then
they
have
done
,
and
to
be
so
wise
as
to
hold
their
own
faster
then
formerly
they
have
.
2.
Whatsoever
quality
any
man
is
of
before
he
be
invested
with
power
,
should
be
no
prejudice
to
his
power
when
once
he
is
invested
with
it
.
If
a
Prince
should
be
chosen
out
of
a
meane
condition
,
as
many
have
been
,
must
not
he
be
obeyed
as
a
Prince
,
notwithstanding
that
,
as
Saul
,
Agathocles
,
and
others
?
would
it
not
be
accounted
an
high
offence
,
yea
Treason
for
any
to
refuse
obedience
to
a
Prince
upon
this
ground
,
that
when
he
and
that
Family
was
chosen
,
perhaps
neither
he
nor
his
family
was
the
fittest
and
ablest
that
might
have
been
had
?
No
,
we
are
to
rest
in
the
choice
being
made
.
Is
not
the
reason
the
same
in
this
,
although
the
degree
inferiour
?
The
one
is
the
supreme
man
in
authority
,
the
other
a
Member
of
the
supreme
Court
of
Judicature
,
and
regulating
all
authority
.
3.
Yet
further
,
the
honour
of
the
Members
of
the
House
of
Commons
consists
much
in
this
;
although
personally
some
of
them
are
not
of
very
high
quality
,
yet
they
are
representative
of
whole
Shires
,
Counties
,
Cities
;
whereas
the
Noble-men
themselves
are
not
thus
representative
;
every
one
is
there
for
himself
,
and
for
the
good
of
the
Kingdom
,
because
in
regard
of
his
estate
and
honour
that
he
is
born
to
,
hee
hath
a
deeper
share
then
other
men
in
the
good
of
the
kingdome
.
4.
Such
is
the
constitution
of
the
Government
of
this
Kingdom
,
that
the
Commons
of
the
Land
choosing
so
many
to
represent
them
,
have
that
power
that
they
may
so
moderate
the
Government
by
Nobility
&
Monarchie
,
that
neither
of
them
may
grow
into
a
Tyrannie
,
but
govern
by
Statute
Law
made
by
the
three
Estates
and
the
Common
Law
,
judged
by
Courts
of
Judicature
that
Law
hath
enabled
thereunto
.
And
this
power
,
seeing
they
have
it
by
the
constitution
of
the
Government
of
this
kingdome
,
&
that
sutable
to
the
very
law
of
Nature
,
both
His
Majesty
and
the
Nobles
do
beleeve
,
so
far
as
the
Law
of
God
and
Nature
will
give
leave
,
they
will
maintain
with
all
their
might
.
But
what
would
the
Lords
or
Commons
have
?
hath
not
the
King
graciously
yeelded
to
them
,
almost
in
all
things
they
can
desire
?
why
doe
they
now
stand
out
so
as
they
doe
?
True
,
we
acknowledge
with
all
humble
thankfulnesse
to
God
and
his
Majestie
for
what
he
hath
done
;
&
what
is
for
the
good
of
the
Kingdom
,
surely
is
for
the
good
of
his
Majestie
too
;
and
if
it
be
so
worthy
an
Act
of
the
King
to
yeeld
his
royall
assent
to
those
things
that
are
so
beneficiall
for
his
Majesty
and
the
kingdome
,
then
surely
the
Act
of
Commons
&
Lords
must
have
their
due
praise
in
preparing
such
good
things
first
,
in
voting
them
and
presenting
them
to
his
Majesty
,
for
his
Royall
assent
to
them
.
But
then
you
say
,
What
would
they
have
more
?
what
doe
they
stand
for
more
?
They
desire
that
,
and
stand
for
that
now
,
without
which
all
is
done
is
nothing
,
all
that
they
shall
doe
will
be
nothing
,
yea
,
they
themselves
wil
be
nothing
:
No
marvail
therefore
,
although
they
and
the
Kingdome
with
them
stand
for
that
.
But
what
is
that
?
It
is
that
the
defence
of
the
King
,
Kingdome
,
and
Parliament
,
from
the
danger
of
the
plots
&
attempts
of
Papists
,
and
all
Malignants
,
may
be
put
into
the
hands
of
those
that
they
may
confide
in
.
To
what
purpose
are
good
Laws
made
?
To
what
purpose
is
a
Parl
fitting
,
if
Papists
,
Prelats
,
Popish
and
Prelatical
men
,
Atheists
,
Delinquents
so
infinitely
discontent
,
whom
we
had
cause
enough
to
fear
that
they
would
endeavour
to
get
power
that
they
might
disanul
all
,
and
according
to
those
fears
wee
see
what
is
come
to
passe
;
if
wee
may
not
have
the
Militia
of
the
Kingdome
,
that
is
the
onely
positive
Legall
way
next
to
that
we
have
from
the
Law
of
Nature
,
to
resist
such
power
as
would
endeavour
to
undoe
all
.
If
a
man
should
be
bound
to
pay
me
such
a
debt
,
and
withall
to
joyn
with
me
to
provide
safe
means
of
conveying
both
my self
and
money
to
such
a
place
,
if
this
man
at
the
day
appointed
should
pay
the
debt
duly
to
a
farthing
,
but
when
I
tell
him
of
great
danger
by
the
way
,
many
lye
in
wait
to
surprise
me
and
my
money
,
and
I
require
of
him
to
joyne
with
me
to
afford
me
such
aid
as
I
may
goe
safely
,
for
go
I
must
,
if
he
refuseth
,
and
will
onely
consent
to
such
aid
as
I
not
without
good
grounds
have
cause
to
suspect
to
be
as
dangerous
even
as
those
that
lie
in
wait
for
me
,
yea
,
it
may
be
I
can
prove
that
even
some
principal
ones
of
those
he
would
have
for
my
aid
&
safety
,
are
confederate
and
of
the
same
company
with
those
that
lye
in
wait
for
me
.
Now
I
demand
what
advantage
is
it
to
me
that
the
debt
is
paid
me
,
supposing
I
must
go
&
have
no
other
way
to
help
my self
but
that
which
he
denies
to
me
?
is
it
not
all
one
to
me
as
if
he
had
refused
to
pay
the
debt
?
Doe
you
think
that
good
words
would
be
enough
to
you
in
such
a
case
,
if
hee
should
say
,
I
le
warrant
you
,
you
may
be
safe
,
when
I
know
certainly
these
men
are
of
the
company
with
those
who
lie
in
wait
for
me
,
&
I
have
other
men
by
,
whom
I
know
will
be
faithfull
,
and
can
be
no
prejudice
to
the
other
party
,
and
I
desire
him
that
hee
would
suffer
those
to
goe
along
with
me
for
my
safety
,
and
he
refuseth
it
?
But
howsoever
were
it
not
better
to
harken
to
peace
,
if
possibly
there
may
be
wayes
of
Accommodation
?
Peace
is
indeed
a
most
lovely
and
desirable
thing
;
we
desire
with
our
soules
to
live
in
peace
.
God
himselfe
knows
,
there
is
nothing
that
would
be
more
acceptable
to
us
,
then
to
serve
God
&
the
King
in
waies
of
peace
;
God
forbid
but
that
we
should
in
all
our
waies
shew
our selves
the
children
of
peace
.
We
could
make
large
orations
in
commendation
of
peace
,
as
well
as
others
;
yea
in
the
midst
of
all
the
clatterings
of
our
Arms
,
and
sounds
of
war-like
instruments
,
yet
peace
is
in
our
eyes
and
hearts
:
As
faithfull
Ministers
in
all
the
terrible
threats
they
denounce
in
the
name
of
God
against
impenitent
sinners
,
seeke
the
true
peace
of
their
souls
:
so
the
true
souldier
who
is
faithfull
to
God
and
his
Countrey
,
although
he
hath
the
sword
in
one
hand
,
and
fire
in
the
other
,
yet
it
is
with
this
Motto
,
Sic
quaerimus
pacem
.
For
a
full
Answer
to
this
Objection
,
I
shal
first
answer
meerly
as
a
Divine
out
of
the
Scripture
,
and
then
we
may
consider
what
may
be
said
in
true
wisdome
of
Politic.
For
the
first
.
The
Scripture
tels
us
,
James
3.
17.
The
wisdome
that
is
from
above
,
is
first
pure
,
then
peaceable
.
Such
an
expression
,
did
it
not
come
from
an
Apostle
,
would
be
scorned
by
many
profane
Atheisticall
spirits
amongst
us
;
yea
they
would
accuse
James
himselfe
,
if
they
dared
,
for
a
Puritan
,
for
speaking
thus
.
The
Scripture
frequently
joynes
Peace
and
truth
,
peace
and
holinesse
,
peace
and
righteousnesse
,
grace
and
peace
together
:
We
must
be
sure
so
to
seek
peace
,
as
we
must
seek
the
God
of
peace
,
the
Gospel
of
peace
:
That
were
a
fearfull
peace
that
should
make
war
between
the
God
of
peace
and
us
,
or
deprive
us
of
the
Gospel
of
peace
.
Let
us
not
dis-joyn
or
disorder
the
Angels
Doxologie
,
Glory
be
to
God
on
high
,
peace
on
earth
,
good
will
towards
men
:
So
peace
on
earth
,
as
glory
may
be
to
God
on
high
,
and
the
good
will
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
this
our
God
towards
us
.
Placet
ista
distributio
,
sayes
Bernard
,
this
distribution
pleaseth
me
wel
,
that
God
should
have
glory
,
&
we
have
peace
.
Oh
that
this
Angelical
distribution
of
glory
&
peace
might
please
us
all
!
The
truth
is
,
peace
is
sweet
,
and
those
which
are
thought
enemies
to
it
,
pray
a
hundred
times
more
to
the
God
of
peace
,
for
peace
,
then
those
who
plead
so
much
for
it
.
Peace
is
to
be
purchased
at
any
rate
,
but
with
the
losse
of
Truth
;
if
this
be
the
price
of
it
,
we
buy
it
too
deare
.
We
use
to
say
,
We
may
buy
gold
too
deare
;
It
would
be
a
hard
bargaine
if
the
glory
of
God
,
if
the
liberty
of
his
Ordinances
,
that
now
we
have
an
opportunity
to
enjoy
,
if
the
most
religious
party
in
the
Kingdome
should
be
now
sacrificed
for
a
supposed
peace
,
which
upon
such
terms
certainly
will
not
hold
long
:
This
would
make
God
our
enemie
,
not
only
because
his
glory
,
truth
,
&
Saints
are
dear
unto
him
,
but
because
those
who
are
most
religious
,
have
stuck
most
to
the
Parliament
;
they
have
ventured
their
estates
,
their
lives
,
their
children
,
their
servants
for
the
safety
of
King
,
Kingdome
and
Parl.
Never
was
Parl.
so
engaged
to
any
party
in
England
,
as
they
are
engaged
to
these
now
:
Therefore
it
were
the
most
horrible
injustice
that
ever
was
in
the
world
,
if
the
Parl.
should
leave
them
,
yea
sacrifice
them
to
their
adversaries
,
only
to
provide
for
a
false
uncertain
,
dishonourable
peace
for
themselves
and
others
.
It
cannot
be
imagined
that
such
a
thought
could
enter
into
them
;
God
would
never
suffer
such
injustice
as
this
to
passe
this
world
,
without
the
expressions
of
his
high
indignation
against
it
.
And
in
way
of
true
wisdome
of
civill
polity
these
foure
things
must
be
considered
of
.
1.
How
far
treaties
may
be
advantagious
to
the
adversaries
.
We
read
Dan.
8.
25.
that
through
peace
many
should
be
destroyed
.
Under
the
name
of
peace
,
there
may
be
fomented
the
most
bloody
,
cruell
war
that
ever
England
hath
knowne
:
Many
people
when
they
hear
of
the
word
Peace
,
they
are
so
pleased
that
they
run
away
with
that
,
not
knowing
what
bloody
cruel
designes
may
lye
under
it
,
and
be
promoted
by
it
,
and
they
think
that
if
some
follow
not
the
treaty
presently
,
though
upon
never
so
great
disadvantage
,
it
is
because
they
are
bloody
and
love
war
;
whereas
in
truth
it
is
that
they
might
prevent
cruel
bloodshed
,
and
the
outragiousnesse
of
war
as
much
as
in
them
lies
,
which
they
see
in
all
probability
may
follow
upon
giving
the
aversary
that
advantage
he
desires
,
though
the
standers
by
see
not
the
cunning
of
it
.
2.
Great
care
must
be
had
in
the
propositions
of
,
&
conditions
about
peace
.
We
reade
1
Sam.
11.
2.
when
the
men
of
Jabesh
Gilead
would
make
a
covenant
with
Nahash
,
he
told
thē
that
upon
this
condition
he
would
make
a
covenant
with
them
,
that
he
might
thrust
out
all
their
right
eyes
,
and
lay
it
for
a
reproach
upon
all
Israel
.
3.
You
must
be
sure
you
make
such
a
peace
as
you
may
confide
in
it
,
so
as
you
may
not
be
afterwards
at
the
mercie
of
your
adversaries
,
whether
they
will
keep
the
conditions
yea
or
no
:
you
must
take
heede
of
disinabling
your selves
,
to
maintain
what
your
conditions
of
agreement
bind
to
,
especially
if
you
have
to
deale
with
Papists
,
whose
principle
is
,
that
no
faith
is
to
be
kept
with
Heretiques
,
and
for
the
Catholique
cause
leagues
may
be
broke
;
if
your
peace
hinder
your
strength
to
maintain
your
right
,
what
security
can
you
have
in
your
peace
one
moneth
?
4.
As
things
now
stand
great
care
had
neede
bee
taken
that
the
hearts
of
people
who
have
shewne
themselves
forward
,
venturing
their
lives
,
exhausting
their
estates
,
may
not
be
discouraged
,
lest
if
Parliamennts
ever
neede
the
people
again
,
they
never
finde
them
appeare
for
them
,
stick
to
them
;
and
cases
may
fall
out
that
there
may
be
neede
of
the
peoples
standing
by
them
hereafter
as
well
as
now
,
or
else
their
priviledges
may
soone
vanish
,
and
their
power
be
over-powred
,
and
so
come
to
nothing
.
Wee
know
how
soon
authority
is
contemned
,
where
power
is
not
joyned
with
authority
.
But
do
not
our
adversaries
grow
stronger
then
we
?
if
so
,
it
is
in
vain
for
us
to
oppose
.
It
is
impossible
to
conceive
they
should
,
except
the
Kingdome
be
so
besotted
,
as
never
yet
any
Kingdome
was
upon
the
face
of
the
earth
.
For
1.
How
can
men
of
understanding
,
who
have
estates
in
the
Kingdome
,
and
have
posteritie
to
live
here
,
imagine
that
the
Kingdome
should
be
better
governed
by
the
King
,
with
those
Cavalliers
about
him
,
then
by
the
King
with
his
Parliament
?
2.
If
the
Parliament
should
now
be
over-powred
and
spoiled
because
they
have
gone
according
to
their
consciences
for
the
good
of
the
Kingdom
,
must
not
all
Parliaments
hereafter
lye
at
mercie
?
3.
If
these
men
prevaile
,
is
there
not
danger
lest
things
should
be
carried
as
they
please
?
if
they
get
power
into
their
hands
,
who
knows
but
that
they
wil
presume
to
give
Laws
to
us
,
that
things
shal
be
done
according
to
their
minds
rather
then
the
Kings
?
doth
not
the
King
forbid
plunderings
now
,
&
yet
do
they
not
plunder
as
they
please
?
if
then
they
get
power
into
their
hands
fully
,
what
will
not
they
do
then
?
These
things
being
so
obvious
to
every
mans
thoughts
,
that
one
can
hardly
bee
a
man
to
understand
any
thing
,
but
he
must
needes
think
of
those
things
;
how
then
is
it
possible
that
the
Kingdome
should
not
generally
rise
with
a
spirit
of
indignation
against
these
men
,
who
are
thus
risen
up
to
make
such
spoile
and
waste
in
the
Kingdome
?
Although
they
doe
not
yet
stir
in
many
places
,
hoping
there
may
be
some
help
of
these
things
some
other
way
;
but
if
they
see
there
be
no
other
help
,
it
cannot
be
conceived
but
this
spirit
of
indignation
must
rise
through
out
the
Kingdome
;
men
will
never
suffer
themselves
to
be
baffled
out
of
their
Religion
,
their
liberties
,
their
estates
on
this
fashion
;
They
will
never
so
unworthily
desert
those
whom
they
have
chosen
,
and
betrusted
with
their
estates
,
liberties
and
lives
,
those
who
have
been
so
faithfull
to
them
,
spending
their
strength
in
their
indefatigable
labours
night
and
day
,
wasting
their
estates
,
and
hazarding
their
lives
for
them
;
wherefore
it
cannot
be
imagined
that
the
adversaries
should
ever
gather
more
strength
then
we
.
2.
Suppose
they
could
be
more
in
number
;
yet
considering
how
vile
and
wicked
,
what
notorious
blasphemers
and
cursers
they
are
,
they
are
not
much
to
be
feared
.
Plutarch
reports
of
one
Cyneas
,
discoursing
of
the
opinions
of
the
Epicurians
,
that
they
thought
the
gods
tooke
no
care
of
,
had
no
regard
of
mens
doings
,
and
that
the
onely
happinesse
was
to
live
in
pleasure
,
for
so
the
gods
themselves
did
:
Fabritius
hearing
this
,
cryed
aloud
,
and
said
,
The
gods
grant
that
Pyrrus
and
the
Samnites
were
of
such
opinions
,
as
long
as
they
have
wars
against
us
:
Supposing
that
if
they
were
thus
,
and
had
such
vile
opinions
of
the
gods
,
they
could
never
prosper
to
doe
any
great
matter
.
We
dare
not
say
thus
of
our
adversaries
,
God
grant
that
they
continue
thus
vile
and
blasphemous
as
they
are
:
No
,
we
pray
if
it
be
possible
that
they
may
see
how
they
fight
against
God
,
that
their
hearts
may
be
changed
;
but
yet
we
are
of
this
beliefe
,
that
Fabritius
was
of
,
that
whilest
they
are
so
wicked
,
and
speak
so
vilely
of
God
,
and
blaspheme
his
name
so
as
they
doe
,
that
they
are
not
much
to
be
feared
,
they
wil
never
be
able
to
doe
any
great
matters
,
the
wrath
of
the
Almighty
will
pursue
them
.
3.
And
lastly
,
if
they
should
get
more
in
number
,
yet
if
our
cause
be
Christs
,
(
which
is
cleare
to
us
,
for
our
consciences
tell
us
we
desire
not
,
we
endeavour
not
the
wrong
of
any
man
living
,
much
lesse
of
our
King
)
we
then
have
Christ
with
us
;
And
as
Antigonus
once
said
to
his
souldiers
,
when
they
said
that
their
enemies
were
more
in
number
,
Why
how
many
doe
you
reckon
me
for
?
So
I
may
say
in
this
case
,
How
many
doe
you
reckon
Jesus
Christ
for
?
If
he
be
not
with
us
,
let
us
lay
down
all
presently
.
Wel
,
but
we
are
sure
for
the
present
there
is
a
wofull
disturbance
in
the
Kingdom
,
and
mens
estates
are
consumed
in
the
extreme
charge
of
these
Wars
,
and
what
shall
we
think
will
become
of
things
at
last
?
It
is
true
,
when
a
bone
is
out
of
joynt
,
there
is
much
pain
;
but
if
the
care
be
not
of
setting
it
right
,
the
very
setting
will
breed
much
more
pain
:
There
is
much
disturbance
,
but
it
is
onely
the
breaking
out
of
what
hath
layn
in
the
plots
and
secret
workings
of
our
adversaries
a
long
time
.
It
was
once
the
speech
of
Lysonder
,
that
if
the
Lyons
skin
will
not
serve
,
we
must
help
it
with
the
Foxes
;
Contrary
now
it
is
with
our
adversaries
;
The
Foxes
would
not
doe
the
deed
,
and
therefore
now
they
put
on
the
Lyons
.
It
is
well
for
us
that
things
break
out
,
when
there
may
be
help
to
resist
;
our
condition
was
as
dangerous
,
though
not
so
troublesome
before
;
now
our
disturbance
is
but
the
noyse
of
resisting
,
a
deluge
of
evil
that
was
flowing
in
upon
us
:
That
man
certainly
is
not
a
wise
man
that
is
not
willing
the
flouds
comming
in
upon
him
should
not
bee
stopped
,
because
the
stopping
of
them
will
make
a
noise
.
2.
But
consider
wisely
who
have
bin
the
cause
of
this
disturbance
;
Puritanicall
Preachers
are
cryed
out
of
:
So
Elijah
was
said
to
be
the
troubler
of
Israel
:
Amos
was
said
to
speak
such
words
,
as
the
Land
could
not
bear
:
Paul
was
accounted
a
pestilent
fellow
,
a
mover
of
sedition
:
They
cryed
out
of
the
Apostles
,
that
they
turned
the
world
upside
down
.
Luther
in
his
time
was
called
Tuba
Rebellionis
,
the
very
trumpet
of
rebellion
.
But
if
men
wil
not
shut
their
eyes
,
and
stop
their
ears
,
they
cannot
but
know
the
cause
of
our
disturbance
hath
been
the
pride
and
cruelty
of
Prelates
,
forcing
illegall
things
both
upon
our
brethren
in
Scotland
,
and
upon
us
;
Is
it
not
as
clear
as
the
Sun
,
that
the
disturbance
began
with
their
imposition
of
their
own
Service-book
upon
them
?
Have
not
they
&
their
Preachers
sought
to
infuse
such
principles
into
Kings
,
that
all
is
theirs
,
to
dispose
on
as
they
please
,
That
they
are
bound
to
no
Laws
?
A
doctrine
condemned
by
the
Heathens
.
We
reade
of
Trajan
the
Emperour
,
when
he
ordained
any
Pretor
,
giving
him
the
sword
,
he
would
bid
him
use
the
sword
against
his
enemies
,
in
just
causes
;
and
if
he
himselfe
did
otherwise
then
Justice
,
to
use
then
his
power
against
him
also
.
And
as
Ministers
,
so
people
that
have
been
most
conscientious
,
they
have
been
cryed
out
of
as
disturbers
:
Thus
it
was
in
the
Primitive
times
,
if
there
were
any
evils
upon
the
Countries
where
the
Christians
dwelt
,
they
cryed
out
of
them
as
the
cause
of
all
,
the
voice
presently
was
,
Christianos
ad
Leones
,
bring
forth
the
Christians
to
the
Lyons
:
so
now
,
the
Round-heads
the
cause
of
all
.
Men
that
will
examine
things
,
and
are
not
mad
with
malice
,
wonder
how
such
an
apprehension
can
arise
;
They
suffer
the
wrong
,
and
yet
they
are
accused
for
the
trouble
of
the
Kingdom
;
by
reason
of
their
sufferings
they
are
more
in
the
view
of
people
then
other
men
;
and
therefore
when
men
are
in
a
rage
,
they
fall
upon
them
that
are
next
hand
.
They
indeed
will
not
yeeld
to
such
illegall
things
as
others
will
;
they
think
themselves
bound
what
lies
in
them
to
keep
the
Kingdome
and
their
posterities
from
slavery
;
and
for
this
good
service
,
although
it
cost
them
deare
,
they
must
be
accounted
the
cause
of
all
the
evill
in
the
Kingdome
.
Did
they
ever
plot
any
Treason
,
as
Papists
have
done
from
time
to
time
?
Did
they
even
in
times
of
Popery
ever
seek
to
blow
up
Parliament
houses
,
as
Papists
have
done
?
There
is
a
great
deale
of
stir
about
these
men
,
but
what
have
they
done
?
the
very
foundations
of
this
our
Land
are
out
of
course
;
but
what
have
the
righteous
done
?
So
far
as
they
can
they
yeeld
active
obedience
to
what
Law
requires
of
them
,
&
in
what
they
cannot
yeeld
active
,
they
yeeld
passive
,
and
what
can
man
require
more
of
them
?
Onely
they
wil
not
yeeld
to
mens
wils
and
lusts
beyond
that
authority
they
have
over
them
,
and
who
wil
that
hath
the
spirit
of
a
man
in
him
?
But
these
are
not
friends
to
the
King.
Surely
those
who
obey
so
far
,
cannot
without
extreme
malice
be
accounted
enemies
to
the
King
;
They
pray
more
for
the
King
,
then
any
people
doe
:
yea
they
do
more
for
him
and
his
,
in
a
right
way
then
any
people
doe
.
Who
have
ventured
so
much
of
their
estates
to
reduce
Ireland
to
the
obedience
of
the
King
,
as
those
that
are
thus
called
Round-heads
?
Will
it
not
be
found
that
some
few
of
these
in
the
City
of
London
have
disbursed
more
of
their
estates
for
the
Kings
service
in
this
thing
,
to
keepe
this
his
lawfull
inheritance
in
his
possession
,
and
for
his
posterity
,
then
all
those
thousands
that
are
now
with
the
King
in
his
Army
?
And
heretofore
,
who
were
the
men
that
were
most
free
with
their
estates
to
assist
the
Parl
and
to
have
recovered
the
Palatinate
,
but
these
kinde
of
men
?
Howsoever
now
God
sees
,
and
the
world
sees
they
are
ill
requited
at
this
day
.
No
,
no
,
God
,
and
we
hope
in
time
,
Man
also
will
find
our
other
troublers
of
the
Kingdom
rather
then
these
.
The
Lord
judge
between
us
and
our
adversaries
in
this
thing
.
As
for
the
great
cost
&
charge
the
Kingdom
is
at
,
1.
We
must
know
those
who
have
done
least
in
this
kind
,
complaine
most
;
those
upon
whom
the
weight
and
burden
of
the
work
hath
layn
,
you
heare
not
to
make
such
complaints
of
the
charge
.
2.
Better
venture
halfe
then
lose
all
.
In
this
thing
that
saying
is
true
,
Dimidium
plus
toto
:
If
we
be
too
sparing
now
,
it
is
the
onely
way
to
lose
all
:
it
is
better
to
have
but
a
piece
sure
,
then
by
venturing
to
keep
all
,
to
lose
all
.
If
we
will
keep
all
,
we
may
soon
lose
all
,
as
many
have
done
;
they
have
kept
their
estates
for
the
spoilers
.
Yea
we
were
better
to
have
lesse
,
as
our
own
with
freedom
,
then
more
with
bondage
at
the
wils
of
others
.
Times
of
extreme
danger
are
no
times
of
complaining
of
charges
;
If
a
mans
house
be
on
fire
,
were
it
not
absurd
for
him
to
cry
out
against
breaking
of
the
tiles
,
because
it
wil
put
him
to
charges
?
There
is
a
story
of
a
man
who
in
discontent
hanged
himself
,
&
his
servant
comming
into
the
room
at
that
instant
,
seeing
his
master
hanging
,
he
presently
cuts
down
the
rope
,
&
so
saves
his
life
:
afterward
this
man
being
extreamly
covetous
,
wrangles
with
his
servant
because
he
would
rather
cut
the
rope
then
untye
it
,
&
so
put
him
to
more
charges
:
Doth
not
all
lie
at
the
stake
?
is
not
the
very
life
of
the
Kingdom
in
danger
?
is
it
not
time
for
us
now
to
have
our
hearts
raised
above
these
things
?
Let
us
take
heed
our
covetousnesse
be
not
our
undoing
;
and
if
our
enemies
find
treasure
with
us
,
then
how
justly
may
they
mock
and
jeere
us
?
When
Constantinople
was
taken
,
in
the
yeer
1453.
it
appears
by
the
Turkish
History
that
it
was
lost
through
the
Citizens
covetousnesse
;
The
Citizens
were
full
of
gold
and
silver
when
it
was
taken
,
but
would
not
pay
the
souldiers
that
should
have
defended
them
,
and
so
their
enemies
made
merry
with
their
riches
.
The
like
is
reported
of
Heydelburgh
,
taken
by
their
enemies
not
many
yeers
since
,
upon
the
like
ground
.
God
hath
been
beforehand
with
us
in
many
mercies
,
and
he
hath
yet
more
rich
and
glorious
mercies
for
us
,
that
surely
will
pay
for
all
at
last
over
and
over
again
.
We
are
unworthy
of
our
liberties
,
unworthy
of
the
Gospell
,
if
we
prize
them
at
so
low
a
rate
,
as
if
they
were
not
transcendently
above
all
the
costs
we
have
been
at
,
or
are
like
to
be
at
.
We
think
these
charges
much
,
but
there
is
not
one
yeare
wherein
our
neighbours
in
the
Low
Countries
are
not
at
far
more
charge
then
we
have
been
at
this
chargeable
yeare
;
all
our
extraordinary
charges
are
below
their
ordinary
.
But
although
there
is
nothing
can
be
said
,
but
God
allows
of
these
wars
,
yet
were
it
not
better
in
prudence
that
I
be
not
seen
in
them
?
for
if
I
be
,
if
the
other
party
prevailes
I
am
undone
;
if
I
be
not
,
yea
,
although
I
should
do
something
for
that
party
,
yet
the
Parliament
will
never
do
me
any
great
hurt
.
It
is
true
,
the
lenity
of
the
Parliament
on
the
one
side
,
and
the
cruelty
of
the
other
party
on
the
other
side
,
hath
been
a
great
prejudice
to
the
one
,
and
advantage
to
the
other
:
How
many
delinquents
that
have
been
complained
of
,
and
brought
up
with
great
charge
to
the
countrey
,
yet
have
gone
away
insulting
?
but
whosoever
comes
under
the
power
of
the
other
,
either
must
yeeld
,
or
is
undone
;
yea
,
it
may
bee
undone
,
though
then
hee
yeeldes
.
What
blood
hath
beene
of
late
shed
by
them
,
even
in
coole
blood
?
But
how
unreasonable
is
this
so
to
reason
,
The
Parliament
is
more
just
and
gentle
,
the
other
more
cruell
and
mischievous
,
therefore
I
will
leave
the
Parliament
to
sink
for
any
help
it
shall
have
from
me
,
and
joyne
my selfe
with
the
other
party
.
God
will
judge
these
evill
thoughts
of
yours
,
and
yet
you
may
be
mistaken
,
in
this
your
device
to
save
your
estate
,
you
may
prove
false
to
the
Parliament
,
and
yet
your
estates
not
so
safe
as
you
thinke
;
it
may
befall
you
as
it
hath
done
others
,
that
when
these
plunderers
come
to
you
,
if
you
tell
them
you
are
for
the
King
,
you
are
no
Round-head
,
then
they
reason
thus
with
you
,
If
you
be
indeed
for
the
King
,
you
will
be
willing
to
have
your
estates
goe
to
be
helpefull
to
him
,
and
so
they
may
reason
you
out
of
all
you
have
,
and
so
you
may
be
deceived
of
what
you
aimed
at
,
by
discovering
your selves
not
to
be
Round-heads
.
Whatsoever
you
be
,
yet
if
they
prevaile
your
goods
will
be
found
to
be
Round-heads
.
They
are
a
little
faire
mannered
now
and
then
as
yet
,
because
they
have
not
the
day
;
but
if
once
the
day
be
theirs
,
and
they
have
power
in
their
hands
;
then
they
will
call
your
goods
by
what
name
they
please
.
Platina
tels
us
,
that
when
the
citizens
of
Papia
in
Italy
were
at
dissention
by
reason
of
the
faction
betweene
the
Guelphes
and
the
Gibellines
:
The
Gibellines
procured
a
favourer
of
theirs
called
Facinus
Cajus
to
assist
them
,
covenanting
that
hee
should
have
the
goods
of
the
Guelphes
for
his
labour
;
but
he
being
once
come
into
the
Citie
and
prevailing
,
he
spared
the
goods
of
neither
of
them
:
whereupon
the
Gibellines
complained
,
saying
,
that
their
goods
also
were
spoiled
;
he
answered
them
that
they
themselves
were
Gibellines
,
but
their
goods
were
Guelphes
.
You
may
perhaps
be
Royalists
,
but
your
goods
will
be
Round-heads
.
Job
27.
8.
What
hope
hath
an
hypocrite
though
he
hath
gained
,
when
God
taketh
away
his
soule
?
If
men
by
hypocriticall
devises
should
gaine
as
they
desire
,
yet
when
God
takes
away
their
souls
,
what
good
have
they
then
?
But
how
miserable
then
will
it
be
for
them
,
when
God
curses
them
for
the
present
,
and
when
their
soules
are
taken
away
at
last
?
what
hope
can
they
have
then
?
It
is
just
that
the
curse
of
God
should
pursue
them
,
who
will
be
of
any
side
for
their
own
advantage
.
Ro.
Hoved.
fo
.
438.
reports
of
Brabantes
called
Rutters
,
that
they
would
serve
on
any
side
for
wages
;
therefore
they
are
called
by
Hoveden
,
Nefando
gens
,
and
he
saies
they
were
accursed
in
the
Lateran
Councell
.
Whereupon
the
conclusion
from
all
is
,
There
is
nothing
required
of
you
in
this
service
by
both
Houses
of
Parliament
,
but
what
you
may
with
a
good
conscience
undertake
,
by
Commission
from
this
great
Generall
The
Lord
of
Hosts
.
Be
not
therefore
daunted
with
such
words
as
those
,
What
?
will
you
fight
against
the
King
?
If
you
fight
against
the
King
,
who
doe
you
fight
for
?
surely
it
must
be
for
his
enemies
?
and
who
are
they
?
You
know
,
and
all
the
world
may
know
you
fight
for
none
but
the
Parliament
and
the
Kingdome
;
what
shall
the
Parliament
and
the
Kingdome
be
accounted
enemies
to
the
King
?
how
can
they
be
under
his
protection
if
they
be
his
enemies
?
and
if
the
King
should
put
them
out
of
his
protection
,
what
doe
you
thinke
would
follow
upon
this
?
No
certainly
,
when
things
come
to
be
examined
,
you
see
there
is
no
such
matter
:
No
,
this
businesse
is
for
no
hurt
to
the
King.
Those
men
who
goe
up
and
downe
pillaging
and
plundring
,
and
doing
mischiefe
to
all
extremity
wheresoever
they
come
,
who
make
a
spoile
of
this
Kingdome
,
and
that
of
Ireland
,
and
all
under
the
name
of
the
King
:
These
are
the
men
who
wrong
the
King
,
rendring
him
to
the
Subject
as
if
he
were
another
Maxentius
,
who
reduced
the
City
of
Rome
into
such
a
condition
,
as
there
was
no
forrest
of
theeves
wherein
the
lives
of
Citizens
were
not
more
safe
then
in
their
houses
.
In
his
Orations
he
made
to
his
souldiers
,
no
words
were
more
frequent
then
these
,
Fruimini
,
dissipate
,
prodigite
,
Enjoy
,
riot
,
spend
.
These
men
doe
what
lyes
in
them
to
put
men
upon
examining
,
Whether
the
relation
between
King
and
people
may
not
possibly
be
broke
?
Whether
Kingly
power
be
such
an
indelible
character
upon
any
person
,
as
nothing
can
ever
possibly
put
it
out
?
Whether
that
which
is
by
compact
and
covenant
,
do
not
bind
mutually
?
Are
not
they
then
like
to
perjudice
the
King
more
then
any
?
If
there
be
any
possibity
of
such
thoughts
risen
in
people
,
what
can
occasion
them
sooner
then
the
doing
such
open
violence
,
and
committing
such
outrages
aganst
the
Subjects
in
all
places
,
and
that
with
boldnesse
and
confidence
in
the
name
of
the
King
?
If
it
were
as
they
say
,
if
people
did
beleeve
these
men
,
it
might
cause
strange
thoughts
of
heart
in
them
,
even
such
thoughts
,
as
these
,
How
can
we
bee
in
a
worse
condition
under
any
?
What
,
hath
God
tyed
us
,
if
once
a
supreame
Governor
be
acknowledged
,
that
he
must
ever
be
acknowledged
,
Whatsoever
he
doth
against
us
,
even
to
destroy
us
?
Where
doth
the
Scripture
say
so
?
It
need
be
a
very
cleare
Scripture
that
shall
tye
us
to
this
,
to
lie
down
under
such
intollerable
burdens
as
these
are
,
to
see
our
ruine
,
&
the
ruine
of
our
wives
&
chileren
before
our
faces
.
We
must
not
resist
those
who
have
high
power
.
True
,
so
long
as
they
goe
according
to
their
power
given
them
,
or
as
long
as
they
have
it
,
but
may
they
not
possibly
be
discharged
of
it
?
Resisting
the
Priests
is
condemned
in
Scripture
;
what
?
can
nothing
therfore
discharge
the
Priest
of
his
priestly
office
,
and
my
acknowledging
of
his
priestly
power
?
What
,
did
our
forefathers
so
far
give
all
power
out
of
their
hands
,
as
they
have
not
left
us
so
much
as
the
benefit
of
the
Law
of
Nature
to
help
our selves
withall
?
What
hath
God
made
such
difference
between
man
and
man
,
as
that
one
should
spoile
,
and
destroy
,
and
do
what
he
list
,
and
whole
Kingdomes
should
lie
downe
under
him
and
say
nothing
,
and
doe
nothing
to
helpe
themselves
?
Hath
God
made
all
the
world
to
bee
under
the
lusts
of
twenty
or
thirty
men
?
Nature
hath
not
made
such
a
difference
betweene
one
man
and
another
,
wee
see
them
to
bee
of
the
same
mould
wee
are
of
;
God
hath
not
revealed
from
heaven
by
his
Prophets
,
that
this
or
that
family
must
be
so
much
above
others
,
rather
then
other
families
.
That
then
that
now
makes
the
difference
between
man
and
man
,
is
from
men
setting
up
this
family
rather
then
another
,
or
this
person
rather
then
another
;
but
is
it
possible
to
conceive
that
any
Common-wealth
should
set
up
any
to
their
owne
ruine
?
Were
it
that
men
kept
in
due
order
,
or
that
when
the
most
abominable
injustice
and
violence
that
is
offered
,
men
did
not
presume
so
audaciously
to
make
use
of
the
name
of
the
King
,
these
reasonings
would
never
bee
occasioned
in
mens
hearts
:
woe
therefore
to
them
by
whom
such
dangerous
offences
come
.
The
Lord
deliver
us
,
and
the
Lord
deliver
His
Majesty
from
these
men
,
and
such
fearefull
scandals
as
they
cast
upon
him
.
How
dangerous
a
temptation
is
this
to
Princes
,
to
have
such
an
apprehension
infused
into
them
,
whatsoever
they
doe
,
whatsoever
spoile
of
Kingdomes
they
make
,
and
violence
they
offer
,
they
shall
still
enjoy
what
they
had
,
and
be
acknowledged
as
they
were
?
That
Land
is
in
a
sad
condition
where
these
thoughts
are
applyable
to
the
Prince
thereof
,
and
lie
boiling
in
the
hearts
of
the
people
.
For
our
parts
we
desire
as
long
as
ever
we
are
able
,
to
charge
onelie
even
in
our
very
hearts
the
actors
of
all
the
violence
and
spoile
amongst
us
,
and
our
brethren
in
Ireland
,
as
the
Authors
of
it
:
and
therefore
we
judge
it
is
the
best
service
we
can
doe
for
the
King
,
to
deliver
him
from
these
mischievous
men
,
that
his
throne
being
established
in
righteousnesse
,
his
Crown
may
slourish
upon
him
and
his
posterity
.
These
things
I
have
spoken
out
of
conscience
of
my
duty
to
God
,
and
to
the
Kingdome
,
knowing
that
if
some
do
not
open
these
things
as
they
are
able
,
to
satisfie
the
ignorant
,
and
doubting
,
and
erroneous
consciences
of
many
,
they
will
he
found
guilty
of
betraying
themselves
,
their
brethren
,
their
posterities
,
their
religion
and
liberties
.
Now
having
endeavoured
to
cleare
,
that
what
wee
doe
,
we
doe
by
commission
from
the
Lord
of
Hosts
,
the
way
is
cleare
to
fetch
soul-staying
,
supporting
,
satisfying
comfort
from
this
glorious
Name
of
God.
It
is
not
more
glorious
then
comfortable
to
the
Church
of
God.
Surely
we
need
not
feare
wars
,
strength
of
enemies
,
roaring
of
Canons
,
clattering
of
weapons
,
beating
of
drums
,
neighing
of
horses
,
so
long
as
God
,
our
God
is
the
Lord
of
Hosts
.
Now
I
come
to
what
I
promised
,
to
shew
you
this
name
of
God
written
upon
the
Mercy-seat
.
Xerxes
used
to
pitch
his
tent
on
high
,
and
stand
looking
upon
his
Army
,
when
they
were
in
fight
,
to
encourage
them
.
This
our
great
Generall
stands
on
high
,
looking
upon
his
people
in
their
battels
,
let
them
looke
up
to
him
,
and
there
is
encouragement
enough
to
fill
any
heart
in
the
world
.
This
Title
is
an
exceeding
vast
treasurie
of
comfort
and
encouragement
,
Deut.
30.
3
,
4.
Heare
O
Israel
,
you
approach
this
day
to
battell
against
your
enemies
,
let
not
your
hearts
faint
,
feare
not
,
do
not
tremble
,
neither
be
terrified
.
Observe
the
variety
of
expressions
,
Faint
not
,
Feare
not
,
Tremble
not
,
Be
not
terrified
;
Why
?
For
the
Lord
your
God
is
he
that
goeth
with
you
to
fight
for
you
.
If
so
much
encouragement
meerly
from
Gods
going
with
us
to
fight
for
us
,
what
is
there
from
all
those
severall
workings
of
God
in
battels
,
which
this
Lord
of
Hosts
is
pleased
to
declare
himselfe
in
?
Psal
.
46.
7.
The
Lord
of
Hosts
is
with
us
,
the
God
of
Jacob
is
our
refuge
:
and
ver
.
10.
Be
still
,
and
know
that
I
am
God
,
I
will
be
exalted
:
and
again
,
I
will
be
exalted
.
Quiet
your
hearts
in
this
.
If
any
distracting
,
sinking
,
discouraging
thoughts
arise
in
your
hearts
,
still
them
all
with
this
.
And
therefore
ver
.
11.
in
the
next
words
he
repeats
that
againe
,
The
Lord
of
Hosts
is
with
us
,
the
God
of
Jacob
is
our
refuge
.
Luther
was
wont
in
sad
tumultuous
times
to
say
to
those
about
him
,
Come
,
let
us
sing
the
46.
Psal
.
It
is
a
Psalm
most
sutable
for
these
times
to
be
sung
often
.
Isa
51.
12.
Who
art
thou
that
thou
shouldest
be
afraid
of
a
man
?
Surely
thou
doest
not
know
what
thy
priviledge
is
,
thou
knowest
not
what
interest
thou
hast
in
the
Lord
of
Hosts
,
that
thou
art
afraid
of
a
man
that
must
die
;
wherefore
it
follows
,
v.
15.
I
am
the
Lord
thy
God
that
divided
the
sea
,
The
Lord
of
Hosts
is
his
Name
.
But
you
will
say
,
Ah!
if
we
knew
indeed
that
the
Lord
of
Hosts
were
ours
,
that
he
were
with
us
,
then
we
might
well
comfort
our selves
in
these
times
of
wars
,
but
that
is
all
the
question
to
us
,
for
want
of
the
assurance
of
that
our
hearts
are
troubled
.
First
,
Though
you
doe
not
know
certainly
that
you
have
any
speciall
interest
in
him
,
yet
it
is
a
great
comfort
to
know
that
all
things
in
wars
are
carryed
on
by
him
,
yea
,
though
he
were
a
meere
stranger
to
you
,
and
you
to
him
:
as
suppose
you
were
sure
there
should
be
nothing
done
in
all
these
stirs
about
wars
but
by
the
will
of
the
most
wise
,
the
most
holy
,
and
most
mercifull
man
in
the
world
,
that
hath
all
the
holinesse
,
all
the
wisdome
,
all
the
mercy
that
all
the
men
in
the
world
ever
had
,
although
this
man
were
a
stranger
to
you
,
you
never
saw
his
face
in
your
life
,
yet
would
it
not
be
a
stay
and
comfort
to
your
hearts
to
heare
that
all
things
were
committed
to
the
dispose
of
this
man
,
and
not
a
stroke
struck
,
nor
any
hurt
should
come
to
any
,
but
as
this
man
gave
out
his
commissions
?
certainly
it
would
quiet
our
hearts
much
:
but
that
all
is
at
the
dispose
of
this
Lord
of
Hosts
is
far
better
,
whose
holinesse
,
wisdome
,
and
justice
is
infinite
;
although
yet
we
do
not
know
any
further
of
him
,
wee
cannot
say
we
have
any
speciall
interest
in
him
.
Secondly
,
Although
you
doe
not
know
your
interest
in
this
Lord
of
Hosts
,
yet
your
hearts
may
be
stayed
,
yea
,
comforted
in
this
,
that
the
cause
hath
a
deep
interest
in
the
very
heart
of
this
Lord
of
Hosts
,
and
therefore
that
shall
prosper
howsoever
.
The
satisfafaction
the
soul
takes
in
this
is
a
speciall
argument
of
interest
in
this
God.
Thirdly
,
Yet
further
I
will
tell
you
how
you
shall
know
whether
you
have
any
speciall
interest
in
this
Lord
of
Hosts
or
not
,
from
that
Scripture
,
Psal
.
84.
3.
O
Lord
of
Hosts
my
King
and
my
God.
Here
are
these
two
,
Lord
of
Hosts
,
and
my
God.
Now
all
the
question
is
about
the
Copula
,
that
which
joynes
these
two
together
:
there
you
have
it
my
King
,
that
is
set
betweene
them
;
if
then
you
can
say
,
O
Lord
of
Hosts
my
King
,
you
neede
not
staie
there
,
but
may
confidentlie
goe
further
to
the
other
,
my
God
:
If
you
can
out
of
the
uprightnesse
of
your
hearts
say
,
O
Lord
thou
knowest
the
desires
of
our
Soules
are
that
thou
mayest
rule
over
us
,
O
when
shall
we
heare
that
blessed
voice
,
The
Kingdomes
of
the
earth
are
the
Lords
&
his
Christs
,
and
he
shall
reigne
for
evermore
!
O
that
thy
Kingdome
might
come
more
powerfully
in
our
hearts
,
and
that
it
might
be
more
conspicuous
in
Church
and
State
!
The
speciall
reason
(
thou
knowest
)
why
we
are
willing
to
venture
our selves
as
we
do
,
to
endure
any
hardship
,
to
part
with
our
estates
,
is
that
Antichrist
may
never
rule
amongst
us
againe
,
but
that
we
and
our
posterity
may
be
under
the
Kingdome
of
Jesus
Christ
.
Surelie
this
is
the
voice
of
those
who
have
the
Lord
of
Hosts
to
be
their
God.
That
is
an
everlasting
rule
,
If
he
be
thy
King
,
he
is
thy
God.
Now
then
for
the
full
comfort
and
encouragement
the
Church
of
God
may
take
from
this
glorious
name
,
Consider
the
Relation
that
the
Church
hath
to
this
Lord
of
Hosts
,
and
the
Relation
this
Lord
of
Hosts
hath
to
the
Church
.
For
the
first
.
1.
The
Church
is
the
City
of
the
Lord
of
Hosts
,
it
is
not
onelie
Gods
Citie
,
but
his
Citie
,
under
this
Title
,
Psal
.
48.
8.
As
we
have
heard
,
so
have
we
seen
in
the
City
of
the
Lord
of
Hosts
;
Wee
may
comfortablie
say
,
This
Citie
of
London
is
the
City
of
the
Lord
of
Hosts
.
God
hath
precious
Saints
here
,
abundance
of
them
,
and
it
hath
done
worthilie
for
the
honour
of
the
Lord
of
Hosts
of
late
,
and
therefore
surely
the
Lord
of
Hosts
will
defend
it
.
If
there
bee
any
Citie
under
heaven
that
may
be
called
The
Citie
of
the
Lord
of
Hosts
,
then
I
am
confident
the
Citie
of
London
may
.
But
we
are
to
take
here
the
City
in
a
spirituall
sense
for
the
Church
of
God
,
as
it
is
usuall
in
Scripture
.
Now
we
know
when
an
Army
hath
to
do
with
a
City
that
is
in
the
inheritance
of
the
Generall
,
then
if
there
be
any
power
in
Generall
or
Army
,
it
will
bee
all
put
forth
to
the
utmost
,
either
for
the
defence
,
or
gaining
that
City
:
As
the
City
of
Breda
in
the
Low-Countries
,
when
that
was
besieged
,
it
was
soon
won
by
the
Army
of
the
Prince
of
Orange
,
because
that
City
was
the
Princes
own
City
,
his
proper
inheritance
;
he
had
a
speciall
eye
and
care
over
that
City
.
Surely
the
eye
and
care
of
this
Lord
of
Hosts
,
though
it
be
over
Towns
and
Countries
,
and
walled
Cities
,
yet
it
is
most
over
his
Church
;
if
he
hath
any
power
in
all
the
Armies
in
heaven
and
earth
,
it
shal
be
put
forth
for
the
defence
of
,
and
supplying
good
unto
this
City
.
Hence
that
passage
in
the
prayer
of
Solomon
,
1
King.
8
44.
If
thy
people
go
to
battell
,
and
shall
pray
to
the
Lord
toward
the
City
which
thou
hast
chosen
,
then
heare
in
heaven
.
Jerusalem
was
the
City
God
then
chose
,
which
was
but
a
type
of
every
Church
in
the
time
of
the
Gospel
.
2.
The
Church
is
the
Vineyard
of
the
Lord
of
Hosts
.
Esay
5.
7.
For
the
Vineyard
of
the
Lord
of
Hosts
is
the
House
of
Israel
.
Certainly
God
will
not
suffer
the
wild
beasts
and
boares
of
the
field
to
devoure
and
lay
waste
his
Vineyard
.
A
Generall
will
be
very
carefull
in
keeping
enemies
out
of
fruitfull
Countries
,
but
especially
our
of
his
own
Vineyard
.
We
reade
1
Kin.
21.
2
,
3.
how
loth
Naboth
was
to
part
with
his
Vineyard
,
though
King
Ahab
was
sick
for
it
,
yet
God
forbid
that
I
should
give
the
inheritance
of
my
fathers
unto
thee
.
Gods
Vineyard
is
beloved
of
him
and
deer
to
him
.
Esa
.
27.
3.
I
the
Lord
keep
it
,
I
will
water
it
every
moment
,
lest
any
hurt
it
,
I
will
keep
it
night
and
day
.
3.
It
is
the
Mountain
of
the
Lord
of
Hosts
.
Zac.
8.
3.
in
which
regard
God
professeth
himself
very
jealous
for
it
:
Thus
saith
the
Lord
of
Hosts
,
I
was
jealous
for
Sion
with
great
jealousie
,
I
was
jealous
for
her
with
great
fury
,
He
gives
the
reason
in
the
latter
end
of
the
3.
ver
.
Jerusalem
shall
be
called
the
City
of
truth
,
and
the
Mountain
of
the
Lord
of
Hosts
,
the
holy
Mountain
.
As
if
the
Lord
should
say
,
What
?
are
they
come
to
hurt
my
Mountaine
,
my
holy
Mountaine
,
my
Church
?
Fury
riseth
up
in
the
face
of
God
presently
.
Yea
,
Esa
.
31.
4.
When
the
Lord
comes
to
fight
for
mount
Sion
,
he
comes
forth
as
the
young
Lion
roaring
on
his
prey
,
so
shall
the
Lord
of
Hosts
come
downe
to
fight
for
Mount
Sion
.
God
will
leave
heaven
to
fight
for
his
Church
;
will
not
you
leave
your
shops
and
your
houses
?
4
The
Church
is
the
house
of
the
Lord
of
Hosts
.
Hag.
1.
14.
The
Text
sayes
,
They
did
worke
in
the
house
of
the
Lord
of
Hosts
.
which
typified
Gods
Church
.
A
Generall
will
fight
to
maintain
his
own
house
,
it
were
a
signe
the
enemy
had
prevailed
indeed
,
if
hee
should
come
and
plunder
the
Generals
own
house
.
In
regard
of
this
that
is
said
of
the
Church
to
bee
Gods
House
,
vve
have
that
expression
,
Psal
.
24.
9
,
10.
Lift
up
your
heads
O
ye
Gates
,
even
lift
them
up
ye
everlasting
doores
,
and
the
King
of
glory
shall
come
in
.
Who
is
the
King
of
glory
?
The
Lord
of
Hosts
he
is
the
King
of
glory
.
You
know
when
a
Prince
comes
to
his
own
house
,
the
great
gates
are
set
open
;
when
other
men
come
thither
,
they
come
in
at
the
wicket
,
at
some
lesse
doore
;
but
when
he
comes
himselfe
,
then
all
is
set
wide
open
.
5.
The
Church
is
the
place
of
the
name
of
the
Lord
of
Hosts
,
Isay
18.
7.
To
the
place
of
the
name
of
the
Lord
of
Hosts
,
Mount
Sion
;
now
Gods
name
is
deare
and
precious
to
him
.
It
is
a
great
priviledge
God
grants
to
his
Church
,
that
it
is
the
place
he
chooseth
to
set
his
name
there
,
Exod.
20.
24.
Nehem.
1.
9.
As
God
would
have
us
highly
to
esteem
that
place
,
to
seeke
after
that
place
,
as
Deut.
12.
5.
Unto
the
place
where
God
shall
choose
to
put
his
name
,
there
shall
ye
seeke
,
and
thither
shalt
thou
come
,
&
thither
shall
you
bring
your
burnt
Offerings
and
Sacrifices
,
&c.
—
So
surely
God
himself
puts
a
high
price
upon
that
place
,
and
he
will
preserve
it
.
6.
The
Church
is
the
place
of
the
glorious
reign
of
the
Lord
of
Hosts
,
Isa
.
24.
23.
The
Moon
shall
be
confounded
,
and
the
Sun
ashamed
,
when
the
Lord
of
hosts
shal
reign
in
Mount
Sion
and
in
Jerusalem
before
his
Elders
gloriously
.
God
hath
yet
a
further
and
more
glorious
Kingdome
to
be
set
up
in
his
Church
then
ever
hath
been
,
at
which
all
the
glory
of
the
world
shall
be
darkned
by
reason
of
the
brightnesse
of
this
glory
,
&
it
is
the
Lord
of
Hosts
that
shall
thus
reigne
.
Surely
then
all
the
Hosts
shall
have
their
strength
put
forth
in
defence
of
,
and
providing
for
this
place
of
this
glorious
reigne
of
their
great
Generall
.
7.
The
Church
is
the
people
of
the
Lord
of
Hosts
,
Zep.
2.
10
,
11.
This
shall
they
have
for
their
pride
,
because
they
have
reproached
&
magnified
themselves
against
the
people
of
the
Lord
of
Hosts
.
The
Lord
will
be
terrible
unto
them
.
They
in
their
pride
lift
up
themselves
,
and
magnifie
themselves
against
the
Saints
,
as
if
they
were
a
company
of
silly
weak
men
,
they
doe
not
know
that
they
are
the
people
of
the
Lord
of
Hosts
,
therefore
God
threatens
there
that
he
will
be
terrible
unto
them
.
And
thus
you
have
the
Relation
of
the
Church
to
God
,
revealing
himselfe
in
this
name
,
The
Lord
of
Hosts
,
yet
marke
further
,
the
Relation
that
God
hath
to
them
in
this
his
name
:
As
1.
The
Lord
of
Hosts
is
the
portion
of
his
Church
,
Jer.
10.
16.
The
portion
of
Jacob
is
not
like
them
,
hee
is
the
former
of
all
things
,
The
Lord
of
Hosts
is
his
name
.
Wherefore
if
there
be
any
thing
in
The
Lord
of
Hosts
,
that
can
doe
them
good
,
they
may
challenge
it
,
for
God
The
Lord
of
Hosts
,
is
their
portion
,
they
may
make
use
of
all
that
is
in
him
for
their
good
.
2.
Hs
is
their
Redeemer
:
That
you
have
in
the
Text
,
Our
Redeemer
,
The
Lord
of
Hosts
is
his
name
.
The
Lord
undertakes
the
redeeming
of
his
people
under
this
title
of
his
,
on
purpose
that
the
multitude
,
the
greatnesse
,
the
fury
of
their
enemies
might
not
daunt
them
.
Your
Redeemer
is
not
one
that
cannot
save
,
he
is
The
Lord
of
Hosts
,
and
one
you
may
certainly
confide
in
,
for
he
is
The
holy
One
of
Israel
.
3.
He
is
the
pleader
,
yea
the
through
pleader
of
the
cause
of
his
people
.
Jer.
50.
34.
Their
Redeemer
is
strong
,
the
Lord
of
Hosts
is
his
name
,
he
shall
throughly
plead
their
cause
,
that
he
may
give
rest
to
the
land
,
and
disquiet
the
inhabitants
of
Babylon
.
God
hath
begun
to
plead
the
cause
of
his
people
already
,
and
hee
hath
shewne
himselfe
The
Lord
of
Hosts
in
it
,
but
hee
hath
not
yet
throughly
pleaded
their
cause
as
he
meanes
to
doe
;
when
he
shall
doe
that
,
he
will
then
give
rest
to
the
Land
,
and
disquiet
the
Inhabitants
of
Babylon
.
This
work
will
cost
the
inhabitants
of
Babylon
deare
;
they
were
never
so
disquieted
amongst
us
as
they
are
at
this
day
.
They
have
troubled
the
Saints
,
and
God
now
troubles
them
,
but
will
yet
disquiet
them
more
;
although
they
thinke
to
defend
themselves
by
gathering
Armies
,
yet
the
Lord
of
Hosts
shall
disquiet
them
,
and
give
rest
to
his
people
:
There
remaines
yet
a
rest
for
the
people
of
God
,
even
in
this
world
.
4.
The
Lord
of
Hosts
is
the
Husband
of
his
Church
,
and
this
is
the
most
neare
and
sweet
relation
of
all
.
Esa
.
54.
4
,
5
,
6.
Feare
not
,
&c.
For
thy
Maker
is
thy
Husband
,
the
Lord
of
Hosts
is
his
name
.
The
Lord
hath
called
thee
as
a
woman
forsaken
,
grieved
in
spirit
,
when
thou
wast
refused
,
saith
thy
God.
Alas
,
saith
the
Church
,
I
am
a
poore
desolate
widow
,
a
woman
forsaken
and
grieved
in
spirit
,
every
one
neglects
me
,
I
am
rejected
of
all
.
Well
,
sayes
God
,
I
took
thee
when
thou
wert
thus
forsaken
to
be
my
Spouse
,
I
have
marryed
thee
to
my selfe
,
therefore
now
feare
not
,
I
am
the
Lord
of
Hosts
,
the
God
of
the
whole
earth
.
Surely
a
Generall
if
he
hath
the
heart
of
a
man
in
him
,
he
will
fight
for
his
Spouse
,
he
will
not
suffer
his
Spouse
to
be
ravished
before
his
eyes
.
What
sayes
Ahasuerus
concerning
Haman
,
Will
he
force
the
Queen
before
my
face
?
Vile
men
are
risen
up
,
and
they
seeke
to
ravish
the
Church
,
the
Spouse
of
the
Lord
of
Hosts
,
and
do
you
think
he
will
suffer
this
before
his
face
?
Shall
not
all
the
Armies
in
heaven
and
earth
rather
come
together
,
and
fight
for
her
deliverance
?
Now
then
if
all
these
things
be
thus
,
we
have
cause
then
to
quiet
our
hearts
in
the
midst
of
all
our
fears
and
distractions
,
to
stand
still
,
and
see
the
salvation
of
God
,
the
salvation
that
this
Lord
of
Hosts
is
working
for
us
.
This
is
the
businesse
that
I
have
been
endeavouring
,
to
enlarge
before
you
the
object
of
your
faith
,
and
to
lessen
the
object
of
your
feare
.
Surely
if
the
Lord
of
Hosts
hath
such
a
relation
to
his
Church
,
and
the
Church
such
a
relation
to
him
,
he
cannot
but
be
exceedingly
provoked
against
any
that
shall
meddle
with
his
Church
to
doe
it
hurt
.
I
will
give
you
one
notable
expression
of
his
anger
against
such
,
Esa
.
3.
15.
What
mean
ye
that
ye
beat
my
people
to
pieces
,
and
grind
the
faces
of
the
poore
?
saith
the
Lord
of
Hosts
.
God
here
speaks
angerly
,
What
am
I
the
Lord
of
Hosts
,
and
will
you
offer
this
?
What
mean
you
?
As
when
we
flie
upon
a
man
in
anger
,
(
whom
we
see
doth
things
to
our
prejudice
,
or
the
prejudice
of
any
neer
to
us
,
in
an
absurd
maner
)
we
say
,
What
doe
you
mean
to
do
thus
?
what
are
you
mad
▪
Doe
you
know
what
you
doe
?
Doe
you
know
who
they
are
you
thus
abuse
?
From
all
these
gracious
expressions
of
this
Lord
of
Hosts
to
the
comfort
and
encouragement
of
his
people
,
the
result
is
that
in
the
8.
of
Esay
12
,
13.
Say
not
,
A
confederacy
to
them
that
say
,
A
confederacy
;
oh
!
many
of
their
forces
are
joyned
together
;
feare
not
their
feare
,
but
sanctifie
the
Lord
of
Hosts
himselfe
,
and
let
him
be
your
feare
,
and
let
him
be
your
dread
.
The
Name
of
God
is
a
strong
Antidote
to
drive
feare
out
of
the
hearts
of
the
weakest
.
Upon
what
we
have
seene
in
this
title
of
God
,
we
may
well
say
to
the
fearful
in
heart
,
be
strong
,
feare
not
,
as
we
have
it
Isa
.
35.
4.
Let
women
and
all
such
as
are
naturally
feareful
,
take
heed
of
sinfull
feare
.
The
fearfulnesse
of
women
hanging
about
their
Husbands
,
and
children
,
and
friends
,
crying
out
when
they
should
goe
forth
in
this
service
,
and
going
up
and
down
wringing
their
hands
,
and
making
dolefull
outcries
,
may
do
abundance
of
hurt
,
exceedingly
hinder
the
work
that
the
Lord
hath
now
in
hand
.
Let
women
take
heed
they
be
not
hindrances
,
but
let
them
learne
to
exercise
faith
and
take
spirit
to
themselves
,
that
they
may
further
their
Husbands
,
children
,
and
friends
in
this
work
of
the
Lord
of
Hosts
.
Marke
that
Scripture
,
1
Pet.
3.
6.
Yee
are
the
daughters
of
Sarah
so
long
as
you
do
well
,
and
be
not
afraid
with
any
amazement
.
Yee
would
all
willingly
be
accounted
the
daughters
of
Sarah
.
Observe
how
the
holy
Ghost
puts
it
upon
this
,
that
you
be
not
afraid
with
any
amazement
:
it
may
be
nature
may
cause
some
feare
,
but
grace
must
keepe
it
that
it
be
not
with
any
amazement
.
Why
is
it
thus
put
upon
this
?
As
Abraham
is
most
commended
for
his
faith
,
and
so
by
beleeving
wee
are
the
children
of
Abraham
,
so
it
seemes
Sarah
his
wife
in
those
difficulties
that
Abrabam
went
through
,
she
was
no
hinderance
but
a
furtherance
to
him
,
she
did
not
cry
out
to
him
,
Why
will
you
leave
your
fathers
house
,
and
all
your
kindred
,
and
go
up
and
downe
in
a
strange
country
in
the
middest
of
dangers
and
many
straits
?
no
,
but
shee
rather
was
a
helpe
to
him
,
and
an
encourager
of
him
:
so
saies
Peter
,
who
speaking
to
Christians
who
lived
in
troublesome
and
dangerous
times
,
You
shall
shew
your selves
the
daughters
of
Sarah
,
if
you
have
such
a
spirit
as
Sarah
had
,
not
to
be
afraid
with
any
amazement
,
not
through
your
inordinate
feare
,
either
hinder
your selves
,
your
husbands
,
or
any
other
in
the
service
of
the
Lord.
If
God
call
you
or
them
to
suffer
,
you
must
not
through
feare
pull
backe
,
but
go
on
with
courage
undauntedly
,
then
you
are
indeed
the
daughters
of
Sarah
.
And
that
a
spirit
may
be
put
even
into
women
in
these
times
that
call
for
all
to
be
above
sinfull
feares
,
let
them
consider
these
three
things
.
First
,
The
first
time
that
ever
any
speaking
to
God
called
him
by
this
name
the
Lord
of
Hosts
,
it
was
a
woman
,
and
that
was
Hannah
,
1
Sam.
1.
11.
Shee
vowed
a
vow
,
and
said
,
O
Lord
of
Hosts
if
thou
wilt
indeed
looke
on
the
affliction
of
thine
handmaid
,
&c.
Secondly
,
One
of
the
principallest
Psalms
wherin
this
title
of
the
Lord
of
Hosts
is
most
magnified
,
is
a
Psalme
tuned
to
that
Musical
instrument
that
virgins
and
women
use
to
play
on
,
from
whence
the
Psalme
hath
its
title
,
A
Song
upon
Alamoth
,
Ps
.
46.
Which
is
as
much
as
A
song
upon
the
Virginals
:
for
the
Hebrew
word
comes
of
a
root
that
signifies
to
hide
,
and
so
we
formerly
made
use
of
it
:
but
from
thence
because
Virgins
used
to
be
covered
and
hidden
,
hence
Gnalamoth
signifies
Virgins
,
and
here
used
for
the
musical
instrument
of
Virgins
.
Virgins
and
Women
it
seems
had
wont
to
sing
this
Psal
.
and
play
to
it
upon
the
instrument
.
Now
it
is
supposed
that
their
hearts
should
be
some
way
sutable
to
what
they
sung
&
played
,
&
here
they
rejoycingly
sing
,
The
Lord
of
Hosts
is
with
us
,
the
God
of
Jacob
is
our
refuge
,
ver
.
7
:
And
again
,
The
Lord
of
Hosts
is
with
us
,
the
God
of
Jacob
is
our
refuge
,
ver
.
11.
besides
other
passages
,
yea
almost
all
the
same
tending
this
way
.
3.
The
most
brave
expression
of
a
strong
,
valiant
spirit
,
triumphing
over
enemies
in
time
of
battel
,
is
from
a
woman
,
Jud.
5.
21.
it
is
the
speech
of
Deborah
,
O
my
soul
,
thou
hast
trodden
down
strength
.
As
if
she
should
have
said
,
They
come
with
a
great
deale
of
strength
,
that
they
think
to
prevail
with
,
but
to
me
all
their
strength
is
but
as
the
dirt
in
the
streets
,
my
soul
is
above
it
;
though
my
body
be
weak
,
yet
O
my
soul
,
thou
hast
troden
down
strength
.
Where
have
we
a
braver
expression
of
a
more
raised
spirit
either
in
Scripture
amongst
any
of
the
Lords
valiant
ones
,
or
in
humane
story
amongst
any
of
the
great
Captaines
and
Conquerours
that
ever
were
?
I
cannot
but
repeat
it
again
,
O
my
soule
,
thou
hast
trodden
down
strength
.
Let
not
women
then
so
complain
of
their
weaknes
,
as
thereby
to
think
to
excuse
their
sinfull
feares
.
I
will
give
you
a
notable
speech
comming
neer
this
from
another
woman
that
Ecclesiasticall
story
records
of
,
one
Julitta
;
there
are
many
famous
things
recorded
of
her
,
but
this
speech
of
hers
to
other
women
of
her
acquaintance
is
most
remarkable
,
Cease
to
accuse
(
sayes
she
)
the
fragility
of
the
Foeminine
sexe
,
What
?
are
not
we
made
of
the
same
matter
that
men
are
?
Yea
after
Gods
Image
are
we
made
as
wel
as
they
.
God
did
not
use
flesh
to
make
women
of
,
in
token
of
infirmity
:
We
are
bone
of
his
bone
,
in
token
we
must
be
strong
in
the
living
God.
If
the
spirit
of
The
Lord
of
Hosts
were
with
you
,
even
you
may
daunt
your
enemies
.
You
may
make
such
preparations
for
your
own
defence
,
as
not
to
let
your
lives
go
at
a
cheap
rate
,
but
that
the
losse
of
every
one
of
yours
may
cost
the
life
of
one
of
them
at
least
.
Even
you
may
cast
shame
upon
them
.
If
there
were
such
a
spirit
in
you
,
they
would
fly
before
women
,
for
their
spirits
are
base
and
vile
.
If
God
be
the
Lord
of
Hosts
,
if
he
hath
such
wonderfull
workings
of
his
providence
in
wars
and
battels
,
hence
in
all
war
and
battels
there
is
some
speciall
thing
of
God
to
be
looked
at
.
Surely
this
great
Lord
of
Hosts
doth
not
use
to
raise
War
,
to
go
into
the
field
for
nothing
;
there
is
some
great
thing
aimed
at
,
especially
where
he
appears
in
more
then
an
ordinary
way
;
as
certainly
he
doth
in
these
wars
of
ours
.
We
should
not
hearken
after
or
speake
of
Warres
onely
as
matter
of
news
,
but
observe
what
the
way
of
God
is
in
them
,
what
his
aim
looks
to
in
ordering
of
them
,
what
his
intentions
work
at
,
how
he
brings
his
own
ends
to
passe
,
&
furthers
his
glory
by
them
.
Whosoever
lives
to
see
the
issue
of
these
great
stirs
and
warlike
commotions
amongst
us
,
shall
see
that
God
had
a
hand
in
them
to
bring
great
things
to
passe
,
that
the
mercy
he
intended
for
us
was
worth
all
the
trouble
these
have
brought
upon
us
,
yea
all
the
bloud
,
the
most
precious
bloud
that
hath
been
shed
amongst
us
.
God
hath
many
promises
to
his
Churches
to
accomplish
,
many
Prophecies
to
fulfil
,
many
glorious
things
to
declare
,
many
mercies
for
his
Saints
to
bestow
,
&
these
stirs
amongst
us
wil
make
way
for
all
.
We
have
had
much
mercy
from
God
on
free-cost
;
that
mercie
that
is
to
come
,
it
may
be
is
of
an
higher
nature
;
therefore
God
intends
it
shall
be
more
costly
to
us
,
it
may
cost
many
of
our
lives
;
but
we
or
our
posteritie
shall
see
that
when
it
comes
it
wil
pay
for
all
.
That
this
Lord
of
Hosts
had
great
thoughts
of
heart
for
the
good
of
England
when
he
raised
these
Civil
wars
amongst
us
,
though
it
be
the
sorest
judgement
,
yet
it
may
make
way
to
the
greatest
mercy
.
It
is
our
duty
diligently
to
observe
how
God
works
in
his
Providence
to
the
attaining
such
ends
of
his
.
6.
God
is
The
Lord
of
Hosts
.
Hence
know
from
whence
it
is
that
we
have
enjoyed
so
much
peace
as
we
have
,
with
the
comfortable
fruits
of
it
;
it
is
from
The
Lord
of
Hosts
,
who
hath
all
power
in
his
hands
,
to
keep
off
or
bring
war
as
he
pleaseth
.
It
it
is
he
alone
that
hath
kept
off
from
us
those
hideous
things
others
have
suffered
;
it
is
from
him
that
we
have
not
all
this
while
wallowed
,
not
sweltred
in
our
bloud
;
that
our
garments
have
not
been
rowled
in
bloud
,
as
our
brethrens
have
;
but
we
have
enjoyed
our
houses
,
beds
,
tables
,
wives
,
children
;
we
have
had
all
comforts
for
soule
and
body
about
us
.
Micah
4.
4.
They
shall
sit
every
man
under
his
vine
,
and
under
his
fig-tree
,
and
none
shall
make
them
afraid
.
From
whence
is
this
?
The
words
following
wil
tell
you
,
The
mouth
of
the
Lord
of
Hosts
hath
spoken
it
.
The
Vines
and
Fig-trees
we
have
sate
under
,
have
not
beene
empty
Vines
,
nor
barren
Fig-trees
to
us
;
we
have
not
onely
had
refreshment
from
the
shadow
of
them
,
but
much
comfort
from
the
fruit
of
them
.
It
was
this
Lord
that
promised
to
Israel
that
he
would
cause
their
enemies
not
to
desire
their
land
,
when
they
went
up
to
Jerusalem
to
worship
.
What
a
mercy
is
it
for
us
to
be
as
Gedeons
sleece
,
dry
,
when
all
about
us
have
been
wet
,
not
with
dew
,
but
with
blood
?
These
beginnings
of
wars
tell
many
Countries
and
Shires
in
England
,
what
a
blessing
peace
vvas
,
vvhich
they
never
understood
before
.
Peace
is
sweet
and
good
,
but
let
us
take
heede
we
buy
not
our
peace
too
deare
.
7.
This
name
of
God
shews
us
how
neerly
it
concerns
all
people
in
times
of
wars
,
to
seeke
to
make
up
their
peace
with
this
God.
When
we
goe
forth
to
war
against
our
enemies
,
vve
had
need
take
heed
that
God
be
not
our
enemy
too
;
If
hee
be
,
all
our
Armies
and
power
we
can
raise
are
to
little
purpose
to
help
us
.
Let
us
deale
vvisely
for
our selves
,
to
make
sure
that
he
fights
not
against
us
.
If
this
be
not
done
,
against
whomsoever
else
vve
fight
,
vve
fight
with
infinite
disadvantage
.
Now
we
must
seek
to
make
our
peace
with
him
,
by
our
unfained-humiliations
before
him
,
and
our
sincere
reformations
in
turning
to
him
.
For
the
first
,
we
are
loth
to
humble
our selves
before
our
enemies
;
this
we
think
is
our
shame
.
Let
us
humble
our selves
before
this
God
,
this
is
our
glory
.
You
make
Fortifications
,
and
in
that
you
doe
well
;
but
except
you
adde
thereunto
humiliations
,
it
will
be
to
little
purpose
.
Esay
22.
11
,
12
,
&c.
Ye
made
a
ditch
also
betweene
the
two
walls
for
the
water
of
the
old
poole
,
but
ye
have
not
looked
to
the
maker
thereof
.
It
follows
,
And
in
that
day
did
the
Lord
God
of
Hosts
call
to
weeping
,
and
to
mourning
,
and
behold
,
joy
,
gladnesse
,
killing
oxen
,
drinking
wine
.
This
was
revealed
in
mine
eares
by
the
Lord
of
Hosts
,
Surely
this
iniquity
shall
not
be
purged
till
you
dye
,
saith
the
Lord
of
Hosts
.
Mark
,
three
times
in
that
verse
is
mention
made
of
The
Lord
of
Hosts
.
He
takes
special
notice
of
this
.
And
the
rather
should
wee
get
our
hearts
afflicted
and
humbled
under
the
mighty
hand
of
this
God
,
because
our
adversaries
are
so
proud
,
because
of
that
high
hand
of
pride
and
blasphemie
that
they
goe
forth
withall
against
God.
There
is
no
such
stratagem
of
war
like
this
to
get
the
advantage
of
our
adversaries
,
in
this
very
thing
.
Doe
we
heare
of
their
pride
and
blasphemies
?
let
our
hearts
be
the
more
humble
before
the
Lord
;
let
us
labour
so
much
the
more
to
sanctifie
the
Name
of
this
holy
God
,
whose
name
the
Angels
celebrate
,
as
Holy
,
holy
,
holy
,
the
Lord
of
Hosts
,
Esay
6.
3.
With
our
Humiliations
,
let
Reformation
,
turning
to
this
God
be
added
.
It
must
needs
be
a
dangerous
thing
in
times
of
wars
,
to
carry
with
us
,
or
harbour
amongst
us
any
Traitors
against
this
Lord
of
Hosts
,
as
the
truth
is
all
sins
that
we
retaine
are
.
What
acceptance
can
we
then
expect
from
him
,
or
successe
by
him
?
You
know
what
trouble
the
accursed
thing
of
Achan
caused
in
the
Camp
;
it
made
the
Children
of
Israel
fly
before
the
men
of
Ai.
If
any
accursed
thing
(
though
secret
)
be
such
a
disturbance
in
the
Camp
,
much
more
accursed
Officers
.
Hos
.
12.
5
,
6.
Even
the
Lord
God
of
Hosts
,
the
Lord
is
his
memoriall
,
therefore
turne
thou
to
thy
God.
Zach.
1.
3.
Say
to
them
,
Thus
saith
the
Lord
of
Hosts
,
Turne
ye
unto
me
,
saith
the
Lord
of
Hosts
,
and
I
will
turn
unto
you
,
saith
the
Lord
of
Hosts
.
Here
we
have
also
this
name
of
God
three
times
,
as
a
provocation
to
us
to
returne
unto
him
.
Let
us
all
know
,
and
especially
those
who
are
in
service
in
the
Army
,
the
great
General
,
the
Lord
of
Hosts
cals
to
us
,
he
cals
to
you
to
returne
to
him
,
and
promises
to
returne
to
us
,
to
return
to
you
.
As
if
he
should
say
,
You
have
been
very
vile
and
wicked
,
your
consciences
cannot
but
tell
you
so
,
and
I
know
it
;
yet
returne
now
to
me
,
and
I
professe
my selfe
notwithstanding
all
that
you
have
done
,
I
am
here
ready
and
willing
to
returne
to
you
,
all
shall
be
forgiven
,
as
if
it
had
never
been
committed
.
Surely
there
is
no
such
valour
,
as
in
a
spirit
cleared
from
the
guilt
and
filth
of
sin
.
8.
This
name
of
God
shews
us
our
duty
to
seek
him
much
by
Prayer
in
times
of
war
,
and
to
depend
upon
him
wholly
for
successe
in
it
,
for
he
is
the
Lord
of
Hosts
.
For
the
first
.
Where
should
we
seek
for
light
,
but
in
the
Sun
?
where
for
water
,
but
in
the
rivers
?
where
for
heat
,
but
in
the
fire
?
where
for
valour
&
victory
,
but
in
the
Lord
of
Hosts
?
The
Heathens
were
wont
to
offer
their
Sacrifices
to
God
in
times
of
War.
Hence
a
Sacrifice
hath
the
name
Hostia
,
because
when
they
went
against
enemies
,
they
offered
it
.
Saul
thought
it
a
very
hard
thing
to
goe
forth
to
War
,
not
having
offered
Sacrifice
before
.
1
Sam.
13.
12.
Therefore
said
I
,
The
Philistines
will
come
down
now
upon
me
to
Gilgal
,
and
I
have
not
made
supplication
unto
the
Lord
:
I
forced
my selfe
therefore
and
offered
a
burnt
offering
.
When
Jehosaphat
heard
of
an
Army
comming
out
against
him
,
before
he
would
goe
out
to
battail
,
he
set
himselfe
to
seek
the
Lord
,
2
Chron.
20.
3.
He
gave
his
whole
selfe
,
so
the
words
are
.
Moses
his
hands
lift
up
in
Prayer
,
and
Joshuahs
stretched
forth
in
the
battel
,
makes
a
victorious
army
:
Our
Prayers
are
our
Guns
,
saith
Luther
.
Prayer
hath
done
mighty
things
in
battels
.
The
praying
Christians
in
Marcus
Aurelius
his
Army
,
were
called
The
thundring
Legion
.
Sozomen
and
Nicephorus
tel
us
that
Theodosius
by
Prayer
made
the
weapons
of
enemies
turne
upon
themselves
.
I
am
sure
it
hath
done
as
great
things
.
One
of
the
strangest
victories
that
ever
was
heard
of
,
was
that
we
have
recorded
Numb
.
31.
8.
They
slew
five
Kings
of
Midian
,
they
slew
all
the
males
,
and
all
the
women
that
had
known
man
,
and
burnt
all
their
Cities
,
and
took
booty
six
hundred
thousand
,
and
seventy
and
five
thousand
sheep
,
and
threescore
and
twelve
thousand
beeves
,
and
threescore
and
one
thousand
Asses
,
and
thirty
and
two
thousand
women
that
had
not
known
man
,
ver
.
32
,
33
,
34
,
35.
Now
here
was
the
wonder
of
this
battel
,
that
in
all
this
great
victory
the
Children
of
Israel
lost
not
one
man
,
for
so
saies
the
Text
plainly
,
ver
.
49.
Thy
servants
have
taken
the
summe
of
the
men
of
war
which
are
under
our
charge
,
and
there
lacketh
not
one
man
of
us
.
And
mark
what
was
done
when
they
went
forth
to
this
battel
,
ver
.
6.
The
holy
instruments
and
the
trumpets
sounded
in
the
hands
of
Eleazar
the
Priest
.
It
was
an
ordinance
of
God
amongst
them
,
that
the
Priests
should
sound
with
the
silver
trumpets
,
when
they
wentforth
to
battail
,
Numb
.
10.
9.
Which
was
observed
here
,
and
see
what
a
victory
was
obtained
.
An
Army
of
prayers
is
as
strong
as
any
Army
of
men
whatsoever
;
yea
one
man
praying
may
do
more
then
many
men
fighting
.
Elisha
hath
his
sword
to
slay
,
as
well
as
Jehu
and
Hazael
.
1
King.
19.
15
,
16
,
17.
when
Elijah
thought
there
was
no
help
,
Yes
,
saith
God
,
Goe
and
anoint
Hazael
,
and
Jehu
,
and
Elisha
.
As
if
hee
should
say
,
I
have
Armies
in
the
field
,
he
that
escapes
the
sword
of
Hazael
,
shall
Jehu
slay
;
he
that
escapes
the
sword
of
Jehu
,
shall
Elisha
slay
.
How
should
Elisha
slay
,
but
by
his
prayers
?
they
will
reach
and
cut
down
a
great
way
off
.
That
Scripture
is
very
observable
,
Psal
.
76.
2
,
3.
In
Salem
also
is
his
Tabernacle
,
and
his
dwelling
place
in
Sion
,
there
brake
he
the
arrows
of
the
how
,
the
shield
and
the
sword
and
the
battel
.
Where
brake
he
them
?
there
in
Salem
,
in
Sion
,
where
his
Tabernacle
was
,
in
the
congregation
of
Saints
praying
,
there
the
arrow
of
the
bow
,
the
shield
and
the
speare
is
broken
.
It
is
reported
of
the
King
of
Sweden
,
that
as
soone
as
he
set
foot
in
Germany
,
he
fell
down
to
prayer
to
this
Lord
of
Hosts
,
and
what
great
things
did
he
in
a
little
time
?
In
this
Gods
servants
have
the
advantage
of
their
adversaries
,
they
can
pray
to
the
Lord
of
Hosts
,
the
other
cannot
:
They
can
blaspheme
,
but
pray
they
cannot
.
In
this
they
have
alwayes
the
advantage
of
the
hill
,
and
the
winde
of
their
enemies
,
and
this
is
a
great
encouragement
in
battaile
.
It
puts
heart
mightily
into
Souldiers
that
know
any
thing
of
God
,
to
thinke
that
they
go
forth
with
the
blessing
of
prayers
with
them
,
and
that
they
have
prayers
continually
sent
up
to
heaven
for
them
.
At
that
great
fight
neere
Banbury
,
October
23.
when
many
ranaway
,
those
that
were
left
fell
on
with
courage
,
and
gave
a
mighty
shout
,
Now
for
the
fruit
of
prayer
,
Now
for
the
fruit
of
prayer
,
and
so
their
spirits
were
raised
to
more
then
an
ordinary
height
,
and
they
prevailed
mightily
,
slaying
neer
ten
to
one
.
Wherefore
then
let
us
be
encouraged
to
pray
;
let
us
strive
with
God
in
Prayer
,
while
our
brethren
are
striving
with
the
enemie
in
battel
.
They
venture
their
lives
for
us
,
and
endure
great
hardship
;
shall
not
wee
pray
?
Yea
let
us
put
on
now
with
more
earnestnesse
,
not
content
our selves
in
our
ordinary
way
.
Great
workings
there
are
of
God
in
the
world
,
great
things
depend
upon
the
successe
of
these
wars
.
He
is
an
unworthy
member
of
Church
or
Common-wealth
,
who
hath
not
an
heart
to
pray
now
.
Now
we
have
need
of
praying
Christians
indeed
.
Every
foole
can
sin
,
and
provoke
Gods
wrath
;
but
men
and
women
of
choice
spirits
onely
can
pray
,
such
as
have
interest
in
this
Lord
of
Hosts
.
It
is
observable
in
Solomons
Prayer
,
1
King.
8.
three
or
foure
times
he
prays
against
enemies
,
and
yet
he
was
in
peace
;
his
time
was
a
time
of
peace
.
If
then
,
much
more
now
,
when
vve
have
such
raging
enemies
in
our
own
bowels
.
And
as
we
must
pray
,
so
we
must
trust
;
we
must
relye
upon
this
Lord
of
hosts
in
all
our
War-like
undertakings
.
Psal
.
20.
7.
Some
trust
in
horses
,
some
in
Chariots
,
but
we
will
remember
the
Name
of
the
Lord
our
God
;
He
is
our
strength
,
our
fortitude
,
our
shield
,
our
buckler
:
Cursed
be
the
man
that
makes
flesh
his
arme
.
Our
adversaries
come
out
to
us
with
Sword
and
Canon
;
but
(
though
means
are
to
be
used
,
yet
)
let
us
goe
forth
against
them
in
the
name
of
the
Lord
of
Hosts
.
1
Chron.
5.
18.
We
reade
of
the
sonnes
of
Reuben
,
the
Gadites
,
halfe
tribe
of
Manasses
,
that
they
were
valiant
men
,
skilfull
in
War
,
and
that
there
went
out
of
them
forty
foure
thousand
seven
hundred
and
sixty
:
here
a
compleat
Army
of
skilfull
Warriors
,
yet
they
rusted
not
to
their
strength
or
skill
,
but
ver
.
20.
They
cryed
unto
the
Lord
,
and
he
was
intreated
of
them
because
they
trusted
in
him
.
There
must
be
depending
upon
God
added
to
crying
unto
God
;
wee
must
so
cry
to
God
as
to
make
account
here
is
good
to
be
done
,
here
is
our
strength
and
helpe
when
all
is
done
.
It
was
a
notable
speech
that
Josephus
reports
Herod
made
to
his
Souldiers
,
it
came
from
the
mouth
of
a
Herod
,
but
it
well
beseeme
the
mouth
of
the
most
godly
Christian
Captain
,
Some
may
say
,
sayes
he
,
our
cause
is
just
,
but
we
are
few
and
weak
;
where
truth
and
justice
is
,
there
is
God
,
and
where
God
is
,
there
wants
neither
multitude
nor
fortitude
.
It
was
an
observation
of
Origen
,
that
others
since
have
observed
,
that
God
in
all
the
victories
he
gave
his
people
to
possesse
them
of
Canaan
,
he
never
used
the
help
of
horses
.
The
adversary
had
horses
and
chariots
,
both
the
Egyptian
and
the
Canaanites
;
but
Gods
people
had
none
.
Wel
,
if
our
enemies
should
exceed
in
horses
,
(
which
yet
we
hope
they
shall
not
)
but
of
that
they
boast
;
yet
let
us
look
higher
:
we
may
have
Canaan
,
though
we
should
want
horses
.
After
all
our
endeavours
,
then
must
all
be
referred
to
this
Lord
of
Hosts
.
It
was
a
most
brave
expression
of
a
valiant
Commander
of
Joab
,
2
Sam.
10.
12.
Be
of
good
courage
,
let
us
play
the
men
for
our
people
&
for
the
Cityes
of
our
God
,
and
the
Lord
do
what
seemeth
him
good
.
From
this
glorious
name
of
God
,
we
learne
how
infinitely
fit
it
is
that
those
who
have
a
speciall
interest
in
this
God
,
who
have
him
to
be
their
God
,
their
Father
,
that
they
should
have
spirits
full
of
courage
,
and
fortitude
;
such
a
spirit
as
beseems
the
servants
,
much
more
children
of
such
a
God
whose
they
are
,
whom
they
serve
.
God
loves
to
see
the
impression
of
his
spirit
upon
these
who
are
his
.
He
is
a
God
of
wisdom
,
he
loves
to
see
the
shine
of
his
wisdom
upon
the
spirits
of
his
Saints
;
he
is
an
infinite
holy
God
,
he
delights
to
see
the
lustre
of
his
Holinesse
glorious
upon
them
.
He
is
the
Lord
of
Hosts
,
he
loves
to
see
a
spirit
of
valour
,
a
spirit
of
magnanimity
in
them
.
What
Captain
,
what
Souldier
of
renown
,
but
delights
to
see
his
children
and
alliance
,
those
who
challenge
any
interest
in
him
to
be
valiant
?
It
is
reported
of
Manlius
Torquatus
his
son
,
that
having
by
a
spirit
of
valour
overthrown
the
enemies
of
the
Romans
,
and
killed
with
his
own
hands
a
man
of
note
in
single
combat
,
being
full
of
joy
,
hee
seeks
out
his
father
who
was
the
General
of
the
Army
,
bearing
in
his
hands
the
spoiles
of
his
enemies
,
and
saying
aloud
:
Father
behold
the
cause
why
I
may
be
esteemed
your
son
.
If
we
have
a
spirit
of
courage
sutable
to
our
Father
,
we
may
with
more
comfort
and
better
acceptance
come
to
this
Lord
of
Hosts
to
be
acknowledged
for
his
children
;
but
otherwise
we
shall
be
a
dishonour
to
him
.
We
read
of
Alexander
the
Great
,
who
having
a
Souldier
in
his
Army
of
his
name
that
was
a
coward
,
he
comes
to
him
&
bad
him
either
change
his
name
or
be
valiant
:
If
Alexander
thought
it
a
dishonour
to
him
to
have
one
of
his
name
to
be
a
coward
,
he
would
have
thought
the
dishonour
much
more
if
he
had
had
one
of
his
blood
,
his
own
childe
a
coward
.
What
an
unworthy
thing
were
it
for
the
son
of
such
a
brave
warrior
as
the
K.
of
Sweden
was
to
be
of
a
low
,
mean
poor
,
cowardly
spirit
?
hee
would
be
a
reproach
to
his
Father
,
and
the
very
mention
of
his
Father
would
be
a
reproach
to
him
.
Christians
,
do
not
you
professe
God
to
be
your
Father
?
do
you
not
know
your
Father
is
the
Lord
of
Hosts
?
where
are
your
spirits
of
magnanimity
and
fortitude
,
of
courage
and
valour
,
beseeming
the
children
of
such
a
glorious
Father
the
Lord
of
Hosts
?
If
you
be
of
the
right
breed
,
you
must
needes
be
generous
;
it
is
impossible
but
you
should
have
something
of
his
spirit
in
you
;
if
you
be
of
low
,
unworthy
,
sensuall
,
cowardly
spirits
,
you
are
not
begotten
of
him
;
God
hath
no
children
but
they
have
some
beam
of
every
excellencie
of
his
that
such
creatures
are
capable
of
.
Now
this
is
the
question
,
what
have
you
of
the
spirit
of
this
great
God
?
The
spirit
of
the
Devil
,
although
it
be
a
proud
spirit
,
yet
it
is
a
base
cowardly
spirit
.
If
you
resist
the
Devill
he
will
fly
from
you
.
The
truth
is
,
all
the
men
in
the
world
have
vile
spirits
,
Gods
children
are
men
of
another
spirit
.
God
breeds
up
all
his
children
to
bee
Souldiers
,
there
are
none
in
heaven
but
were
bred
Souldiers
,
&
as
they
grew
up
were
brought
up
in
military
discipline
.
Many
Nations
bring
up
their
children
to
be
Soldiers
,
from
their
tēder
yeers
they
discipline
them
this
way
:
The
Parthians
bring
up
their
children
in
teaching
them
the
use
of
the
bow
,
the
Scythians
in
the
use
of
the
dart
,
the
Germans
in
the
use
of
the
speare
.
All
Gods
children
are
here
members
of
the
Church
militant
,
it
is
fit
for
them
to
be
skilful
,
not
onely
in
the
use
of
the
spirituall
Armour
,
but
of
bodily
also
.
Who
so
fit
to
be
used
in
the
battels
of
the
Lord
,
as
they
who
have
most
interest
in
the
Lord
?
who
so
fit
to
venture
his
body
to
the
sword
in
time
of
war
,
as
he
that
can
give
his
body
to
the
fire
in
time
of
peace
?
Isay
13.
3.
Souldiers
whom
God
chooseth
for
his
battails
are
called
his
sanctified
ones
,
an
honourable
title
given
to
souldiers
,
Gods
sanctified
ones
,
and
who
so
fit
to
be
Gods
sanctified
ones
,
set
apart
for
such
services
,
as
those
who
are
sanctified
by
his
Spirit
,
set
apart
for
himself
eternally
?
The
valour
of
that
people
,
the
Gaules
,
was
admired
by
the
Romans
;
it
proceeded
from
that
instruction
they
had
from
their
Druides
,
of
the
immortality
of
the
soul
.
Those
are
fittest
to
venture
their
lives
in
fight
,
who
are
able
to
see
beyond
life
,
to
see
what
is
on
the
other
side
of
the
shore
of
this
mortality
,
even
eternall
life
and
glory
:
All
the
Saints
,
especially
in
these
days
,
should
be
ful
of
spirit
,
strong
in
the
might
of
the
Lord
,
because
Jesus
Christ
is
about
to
pul
down
that
great
enemy
of
his
,
That
man
of
sin
,
and
in
his
conquest
,
he
is
said
to
come
with
his
garments
dipt
in
blood
,
Apoc.
19.
Now
that
true
spirit
that
beseemes
one
who
hath
this
Lord
of
Hosts
to
be
his
Father
,
is
1.
A
spirit
that
scornes
to
be
base
,
he
wil
not
be
a
slave
to
the
Devill
,
or
any
lust
of
his
own
or
other
mens
,
he
thinks
himself
too
good
for
sin
.
If
you
set
one
that
has
the
spirit
of
a
Soldier
in
him
to
drudgery
,
he
scornes
it
;
he
thinks
himself
above
any
such
imployment
;
he
has
the
true
spirit
of
a
Souldier
,
that
has
got
the
victory
over
himself
.
In
this
every
souldier
of
this
Lord
of
Hosts
,
hath
a
spirit
above
the
great
renowned
Souldiers
of
the
World
,
Alexander
,
Pompey
,
Themistocles
,
&c.
they
were
all
vassals
to
their
lusts
.
And
although
he
be
willing
to
serve
men
under
God
,
yet
he
will
never
be
a
slave
to
their
lusts
,
but
will
maintain
the
liberty
of
a
man
and
a
Christian
to
himself
and
posterity
.
Philo
Judaeus
reports
of
a
Heathenish
people
,
who
in
their
wars
,
used
onely
this
expression
to
put
spirit
into
their
Souldiers
,
Estote
viri
,
libertas
agitur
,
be
men
,
your
liberty
is
in
question
.
But
what
is
this
bondage
,
that
the
spirit
of
a
Christian
will
not
,
should
not
beare
?
There
is
a
naturall
slavery
,
that
as
a
man
,
he
should
not
,
he
wil
not
be
subject
to
,
that
is
in
these
3.
things
.
1.
To
give
up
his
own
propriety
in
what
he
hath
,
so
as
whatsoever
God
and
Nature
hath
given
him
should
not
be
his
own
,
but
wholly
at
the
will
of
another
.
2.
Subjection
to
that
government
,
that
he
no
way
either
by
himselfe
or
others
hath
ever
yeelded
consent
unto
,
neither
is
bound
to
by
the
Law
of
God
in
his
word
,
nor
by
the
Law
of
Nature
.
3.
To
be
in
such
a
condition
as
that
whatsoever
service
he
doth
,
he
shall
receive
nothing
for
it
by
way
of
justice
,
but
meerly
out
of
favour
,
this
is
slavery
which
an
ingenuous
spirit
cannot
beare
.
And
as
a
Christian
,
he
will
not
subject
his
conscience
to
any
,
but
reserves
that
to
doe
his
homage
unto
God
by
it
.
A
spirit
of
the
right
breed
though
it
foresees
dangers
in
the
cause
of
God
,
yet
it
can
and
doth
resolutely
encounter
with
them
.
That
speech
of
Esther
was
a
speech
that
came
from
a
brave
spirit
,
though
a
woman
,
If
I
perish
,
I
perish
;
but
it
was
a
fruit
of
fasting
and
prayer
.
Ay
,
that
is
the
way
to
get
a
spirit
of
courage
indeed
.
The
like
we
have
of
the
three
Children
in
Daniel
,
Chap.
3.
16.
O
Nebuchadnezar
,
we
are
not
carefull
to
answer
thee
in
this
matter
;
Behold
,
our
God
whom
we
serve
,
is
able
to
deliver
us
out
of
thine
hand
,
O
King
:
But
if
not
,
be
it
known
unto
thee
,
O
King
,
that
we
wil
not
serve
thy
gods
,
nor
worship
thy
golden
image
which
thou
hast
set
up
.
That
famous
expression
of
Paul
hath
the
like
true
Christian
valour
sparkling
in
it
,
when
it
was
prophesyed
that
he
should
be
bound
at
Jerusalem
,
at
which
many
of
the
Saints
with
him
fel
on
weeping
,
Why
do
you
weep
and
break
my
heart
?
sayes
Paul
:
I
am
not
onely
ready
to
be
bound
at
Jerusalem
,
but
to
dye
for
the
name
of
Christ
.
That
expression
that
is
recorded
of
Ignatius
is
famous
likewise
in
this
kind
;
it
is
in
an
Epistle
of
his
to
the
congregation
of
Trallis
,
Let
the
fire
,
the
gallows
,
the
devouring
of
wild
beasts
,
the
breaking
of
bones
,
the
pulling
asunder
of
my
members
,
the
bruising
or
pressing
of
my
whole
body
,
and
the
torments
of
the
devill
or
hell
it self
come
upon
me
,
so
that
I
may
win
Christ
Jesus
.
Here
was
one
that
had
the
Spirit
of
the
Lord
of
Hosts
in
him
.
The
like
had
Luther
,
when
he
said
,
If
all
the
tyles
of
the
houses
of
the
City
of
Wormes
were
devils
,
he
would
go
thither
,
knowing
he
was
called
by
God
to
witnesse
to
the
truth
there
.
This
resolutenesse
of
spirit
manifests
it self
in
dangerous
times
,
in
a
readinesse
to
joyne
with
our
brethren
in
difficult
services
,
wherein
there
is
much
hazard
and
trouble
.
A
man
of
a
true
raised
spirit
,
that
hath
true
courage
in
it
,
will
not
see
his
brethren
in
hot
services
,
and
let
them
alone
in
them
to
shift
out
as
well
as
they
can
;
for
his
part
he
is
loth
to
meddle
or
stir
,
he
may
bring
himselfe
into
trouble
when
he
needs
not
,
no
,
he
will
not
,
you
cannot
bring
him
to
it
:
To
such
men
it
may
well
be
said
as
Moses
to
the
children
of
Gad
,
and
the
children
of
Reuben
,
Numb
.
32.
6.
Shall
your
brethren
goe
to
war
,
and
shall
ye
sit
here
?
Why
shall
they
encounter
with
dangers
,
and
suffer
hard
things
,
and
you
sit
still
and
have
your
ease
?
you
may
have
shifts
and
pretences
for
this
,
but
to
you
I
say
this
day
as
Moses
to
them
,
ver
.
23.
If
ye
will
not
joyne
with
your
brethren
,
behold
ye
have
sinned
against
the
Lord
,
and
be
sure
your
sin
will
find
you
out
.
3.
A
spirit
of
valour
.
Such
a
one
as
is
indeed
the
spirit
of
a
souldier
of
this
Lord
of
Hosts
;
when
hardnesse
,
when
troubles
come
,
it
is
able
to
endure
them
.
2
Tim.
2.
3.
As
a
good
souldier
of
Jesus
Christ
,
endure
hardnes
.
Many
seem
to
be
resolute
before
troubles
come
,
but
when
they
come
,
they
cannot
bear
them
.
Romanū
est
fortia
pati
,
a
speech
of
Mutius
Scaevola
:
More
true
,
Christianum
est
fortia
pati
;
if
part
of
a
Romane
to
suffer
great
things
,
much
more
of
a
Christian
.
If
you
be
dainty
,
and
cannot
suffer
,
you
are
not
fit
to
be
a
Christian
;
Nimis
delicatus
es
,
saith
Tertullian
,
you
are
too
delicate
.
The
Eagle
shews
the
generousnesse
of
her
spirit
,
that
though
she
suffers
hunger
,
she
will
not
make
a
noise
,
as
other
fowls
do
when
they
want
meat
;
it
is
not
for
a
souldier
to
complain
of
cold
,
of
want
of
a
meale
or
two
,
of
hard
lodging
,
&c.
From
this
ability
of
his
spirit
to
endure
hardnesse
,
1.
He
doth
not
repent
of
his
engagements
of
what
he
hath
undertaken
or
done
,
when
he
meets
with
troubles
,
and
many
sore
afflictions
in
his
way
,
as
the
base
spirit
of
a
coward
will
do
.
That
Scripture
Exo.
13.
17.
is
very
observable
for
this
;
God
sayes
there
,
that
he
would
not
lead
the
people
of
Israel
through
the
land
of
the
Philistims
,
although
that
was
neare
;
for
God
said
,
Lest
peradventure
the
people
repent
them
when
they
see
war
,
and
return
into
Egypt
.
God
saw
they
were
of
a
low
,
mean
spirit
,
though
they
groaned
under
the
bondage
of
Egypt
,
and
cryed
for
deliverance
,
&
God
had
delivered
them
with
a
mighty
hand
,
yet
when
they
met
with
any
danger
,
they
would
begin
to
repent
that
ever
they
came
out
of
Egypt
,
and
wish
themselves
there
again
.
And
indeed
we
find
in
the
History
of
their
being
in
the
Wildernesse
,
that
upon
every
strait
they
were
in
,
they
began
to
murmur
,
and
often
said
,
Oh
that
we
were
in
Egypt
again
:
But
what
would
they
have
done
then
if
they
had
presently
met
with
wars
,
when
the
Spies
told
them
of
the
children
of
Anak
,
that
they
must
fight
with
?
When
they
were
even
at
the
borders
of
Canaan
,
they
were
disouraged
,
&
were
about
making
themselves
a
Captain
to
return
to
Egypt
:
These
were
men
of
a
poore
vile
spirit
,
hence
God
sware
against
them
,
that
none
of
them
should
ever
come
into
Canaan
,
onely
Caleb
and
Joshua
,
who
were
men
of
another
spirit
,
as
the
holy
Ghost
testifies
of
them
,
they
should
go
in
&
possesse
the
land
.
Thus
it
is
this
day
with
us
,
how
did
we
not
long
agoe
groan
under
our
bondage
?
our
liberties
,
our
religion
,
our
estates
were
almost
gone
,
we
scarce
knew
what
was
our
own
;
our
Ministers
were
banished
,
every
man
that
departed
from
evill
made
himself
a
prey
,
superstition
,
oppression
,
cruelty
prevailed
throughout
the
Land.
The
whole
Kingdome
was
filled
with
complaints
,
and
sighs
,
and
groans
,
by
reason
of
their
cruel
bondage
.
Vile
men
were
exalted
,
and
men
of
precious
spirits
were
cast
out
as
filth
.
Now
when
wee
knew
no
means
of
help
,
but
lay
down
under
our
burdens
,
and
were
as
a
Kingdome
devoted
to
misery
,
then
did
the
Lord
appeare
in
a
glorious
manner
,
when
he
saw
there
was
no
man
that
would
stand
up
and
help
.
Nay
such
was
the
malady
,
as
it
seemed
even
to
be
past
help
.
The
Lords
owne
arme
hath
brought
salvation
;
never
did
God
more
wonderfully
appeare
for
a
nation
,
then
he
hath
done
for
us
;
strange
have
the
workings
of
the
Lord
bin
,
and
behold
how
great
a
deliverance
hath
he
wrought
,
and
he
hath
given
an
opportunity
to
this
Kingdom
to
deliver
it self
fully
:
if
we
have
hearts
,
the
thing
is
soon
done
.
But
now
because
some
troubles
arise
,
because
we
see
war
in
our
gates
,
how
vile
&
unworthy
are
the
spirits
of
many
?
they
begin
to
wish
themselves
to
be
as
formerly
,
they
would
rather
return
into
Egypt
again
,
we
were
better
be
as
we
were
,
we
were
not
wont
to
hear
the
beatings
of
the
Drum
,
the
noise
of
the
Cannon
,
the
ratling
of
warlike
instruments
amongst
us
.
2.
This
strength
of
spirit
doth
so
support
him
under
the
heaviest
,
sorest
afflictions
,
that
he
will
never
seek
to
deliver
himself
out
of
them
,
by
forsaking
the
cause
of
God
,
or
using
any
shifting
indirect
means
,
but
as
Paul
told
those
officers
that
were
sent
from
the
Magistrates
of
Philippi
to
fetch
him
out
of
prison
,
Acts
16.
35
,
36
,
37.
They
have
cast
us
into
prison
,
let
them
come
themselves
and
fetch
us
out
:
in
this
Paul
shewed
what
a
spirit
he
had
,
he
stood
upon
an
honourable
way
of
deliverance
;
the
same
doth
every
true
souldier
of
Christ
stand
upon
,
God
himself
hath
brought
me
into
affliction
,
now
temptation
shewes
some
back
door
to
get
out
of
it
slily
,
Nay
,
saies
a
spirit
of
courage
,
certainly
I
will
never
go
out
that
way
,
let
the
Lord
come
himself
and
fetch
me
out
.
Fourthly
,
A
spirit
beseeming
the
childe
of
this
great
Captain
,
aims
at
doing
great
things
for
God
,
and
enjoying
great
things
from
God
,
although
with
hazard
of
great
troubles
and
afflictions
,
rather
then
will
sit
down
with
small
things
that
are
to
be
done
or
enjoyed
with
ease
and
safety
;
sometimes
God
hath
high
things
of
great
consequence
to
bring
to
passe
,
rich
glorious
mercies
for
his
Churches
,
but
great
difficulties
must
be
passed
through
to
reach
these
:
Men
of
low
and
meane
spirits
look
upon
them
as
things
above
them
,
and
so
they
mind
them
not
much
;
they
had
rather
satisfie
themselves
in
lower
,
meaner
things
,
so
they
may
have
ease
,
and
not
hazard
present
comforts
.
It
is
otherwise
with
a
true
raised
spirit
that
hath
courage
and
magnanimity
in
it
,
such
an
one
rejoyceth
in
Gods
highnes
,
as
we
have
the
expression
,
Isay
13.
3.
I
have
commanded
my
sanctfied
ones
,
I
have
also
called
my
mighty
ones
,
even
them
that
rejoyce
in
my
highnesse
.
If
God
hath
high
things
to
accomplish
,
these
Sanctified
ones
,
mighty
ones
,
will
rejoyce
in
this
highnesse
of
God
,
contrary
to
that
spirit
of
Issachar
,
of
whom
Gen.
49.
14
,
15.
Issachar
is
a
strong
Asse
couching
down
betweene
two
burthens
,
and
he
saw
that
rest
was
good
,
and
the
Land
that
it
was
pleasant
,
and
bowed
his
shoulder
to
beare
,
and
became
a
servant
to
tribute
:
He
was
loath
to
hazard
his
peace
,
hee
had
good
farms
,
a
fat
soile
,
he
had
rather
live
in
the
Countrey
,
bring
up
his
cattell
and
be
quiet
,
though
he
payes
great
taxes
,
and
be
brought
to
be
very
servile
,
yet
that
he
may
not
be
troubled
,
his
spirit
can
beare
that
servility
;
let
who
will
minde
great
things
,
he
loves
to
be
quiet
:
This
was
a
low
,
poore
spirit
,
and
his
posterity
were
for
the
generall
very
unworthy
and
vile
:
For
you
shall
finde
in
the
division
of
the
Land
of
Canaan
that
Issachars
lot
fell
in
Galile
,
Josh
.
19.
from
the
18.
ver
.
to
the
23.
The
description
of
their
lot
there
from
the
cities
,
as
Jesreel
the
first
,
and
the
out-goings
of
their
border
were
at
Jordan
,
shews
Galile
was
their
place
.
Now
you
know
what
was
said
of
that
place
,
Doth
any
good
come
out
of
Galile
?
usually
it
is
so
,
the
posterity
of
men
of
servile
spirits
,
are
vile
,
and
lewd
.
5.
Difficulties
are
so
far
from
disheartning
men
of
courage
,
that
they
raise
their
spirits
;
They
love
a
busines
the
better
when
they
hear
some
difficulty
is
to
bee
passed
through
,
as
Alexander
said
when
he
met
with
a
great
danger
,
here
is
periculum
par
animo
Alexandri
,
Here
is
a
danger
fit
for
the
spirit
of
an
Alexander
.
The
example
of
David
in
this
case
is
very
remarkable
in
1
Sam.
18.
When
Sauls
servants
told
David
that
he
might
be
the
Kings
sonne
in
law
,
David
was
troubled
at
it
,
and
did
not
seeme
to
entertain
the
motion
,
ver
.
22
,
23.
but
when
they
after
told
him
of
the
termes
upon
which
he
should
have
this
honour
put
upon
him
,
that
it
was
to
bring
an
hundred
of
the
foreskins
of
the
Philistims
,
ver
.
25.
which
was
a
work
of
difficulty
and
hazard
,
for
on
Sauls
part
it
was
propounded
on
purpose
to
be
a
snare
to
him
,
for
so
sayes
the
Text
,
Saul
thought
to
make
David
fall
by
the
hand
of
the
Philistims
;
now
marke
,
ver
.
26.
when
Sauls
servants
told
David
these
things
,
it
pleased
David
well
to
be
the
Kings
sonne
in
law
:
that
which
he
seemed
to
be
troubled
at
,
when
it
was
propounded
absolutely
,
that
he
is
well
pleased
with
,
when
it
is
propounded
with
such
a
condition
as
had
some
difficulty
in
it
,
wherby
he
had
an
opportunity
to
shew
forth
the
excellencie
of
his
spirit
:
A
base
low
spirit
would
have
beene
better
pleased
with
it
to
have
had
such
a
thing
without
any
such
condition
.
It
is
reported
of
the
Lyon
,
that
such
is
his
spirit
,
as
if
he
meetes
with
a
prey
that
another
hath
killed
before
,
he
will
not
meddle
with
it
,
but
he
will
seeke
for
one
to
kil
himselfe
;
if
it
be
done
to
his
hand
,
as
wee
say
,
he
cares
not
for
it
,
but
he
will
have
one
that
shall
be
his
own
,
that
he
must
doe
something
himselfe
for
it
,
or
else
it
pleaseth
him
not
.
6.
A
spirit
of
courage
and
true
valour
is
not
onely
able
to
suffer
,
willing
to
suffer
,
raised
by
sufferings
,
but
can
rejoyce
,
triumph
,
glory
in
sufferings
,
account
sufferings
in
a
good
cause
great
riches
.
When
we
sit
at
home
by
our
fire
sides
,
and
have
our
tables
furnished
with
varietie
of
dishes
,
and
goe
to
our
soft
beds
,
and
have
the
curtains
drawne
close
,
we
pitty
poore
souldiers
that
now
lye
abroad
in
the
stormes
,
upon
cold
earth
,
who
drinke
water
,
and
often
want
bread
,
yea
many
that
might
have
fulnesse
enough
at
home
:
but
that
warlike
spirit
of
theirs
is
above
these
things
;
they
can
rejoyce
in
their
hardships
,
as
much
as
you
in
all
your
abundance
.
They
think
their
lives
more
comfortable
then
yours
,
because
they
are
in
service
for
the
publique
;
they
have
opportunity
to
doe
worthily
in
their
generations
;
and
you
,
what
do
you
doe
?
you
sit
at
home
,
and
have
your
ease
,
and
pamper
your selves
,
and
doe
nothing
;
they
would
not
by
any
meanes
live
your
lives
.
A
true
souldier
like
spirit
is
in
his
true
element
when
he
is
in
the
midst
of
all
the
hardships
of
warres
,
he
loves
to
live
and
dye
in
such
a
condition
.
Thus
the
Apostle
,
a
true
souldier
of
Christ
,
Rom.
5.
2.
We
glory
in
tribulations
.
Moses
accounted
the
reproach
of
Christ
greater
riches
then
all
the
treasures
of
Egypt
,
Heb.
11.
27.
Ignatius
hath
this
expression
,
He
had
rather
be
a
Martyr
then
a
Monarch
:
When
he
heard
his
bones
crash
between
the
wilde
beasts
teeth
,
Now
,
sayes
he
,
I
begin
to
be
a
Christian
,
Cruaelitas
vestra
est
gloria
nostra
,
sayes
Tertullian
to
the
persecutors
,
Your
cruelty
is
our
glory
.
Many
of
the
Martyrs
prepared
themselves
for
their
sufferings
,
as
Brides
use
to
prepare
themselves
for
their
Bridegroomes
,
with
joy
and
gladnesse
of
heart
.
The
wounds
they
receive
in
the
cause
of
Christ
have
more
glory
issue
forth
from
them
then
blood
;
they
are
an
ornament
to
them
,
they
put
a
beauty
upon
them
.
They
account
it
far
better
to
lose
for
God
,
then
to
enjoy
for
themselves
;
that
part
of
their
estates
they
part
with
in
a
good
cause
,
they
account
the
best
part
of
their
estates
;
they
account
themselves
more
rich
in
that
,
then
in
what
they
still
retaine
.
Heb.
10.
34.
They
take
joyfully
the
spoiling
of
their
goods
.
The
reason
of
all
is
,
because
their
spirits
are
raised
above
creature-comforts
,
their
happinesse
consists
not
in
them
,
they
are
not
beholding
to
them
for
their
peace
and
joy
,
they
can
finde
matter
of
joy
in
the
parting
with
them
,
as
well
as
in
the
having
them
,
through
that
divine
principle
of
holinesse
that
God
hath
put
into
them
.
8.
A
spirit
of
true
courage
hath
all
its
fears
swallowed
up
in
the
fear
of
God
;
it
hath
learned
to
feare
nothing
but
God
;
and
in
order
to
God
,
it
sets
the
fear
of
God
against
all
other
fears
.
One
man
fears
poverty
,
but
I
fear
the
God
of
heaven
;
another
fears
reproach
,
but
I
fear
the
God
of
heaven
;
another
imprisonment
,
but
I
fear
the
God
of
heaven
;
another
death
,
but
I
the
God
of
heaven
:
It
sanctifies
this
Lord
of
Hosts
,
and
makes
him
to
be
the
fear
and
the
dread
of
it
onely
.
Cornelius
the
Souldier
,
the
Centurion
of
the
Italian
band
,
is
commended
for
his
feare
of
God
,
Act.
10.
2.
a
strange
commendation
of
a
souldier
to
be
commended
for
feare
,
yes
,
for
the
feare
of
God
:
This
drives
out
all
base
fears
;
by
this
he
comes
to
fear
nothing
else
,
but
to
be
feared
by
his
enemies
.
9.
He
reserves
all
his
valour
for
this
Lord
of
Hosts
,
he
hath
no
valour
at
all
for
sin
,
there
he
is
very
fearfull
,
his
heart
shakes
at
the
very
temptation
to
it
,
and
at
the
first
risings
of
it
:
there
he
seems
to
a
worldling
to
be
a
very
coward
.
Other
men
have
spirit
&
valour
enough
for
sin
,
(
if
we
may
call
it
valour
)
but
none
for
God.
This
mans
valour
is
all
for
God
;
in
his
owne
cause
he
is
very
flexible
,
he
manifests
little
spirit
;
but
when
the
cause
is
Gods
,
then
his
heart
rises
,
there
you
may
try
him
;
many
people
have
passionate
gunpowder
spirits
,
soon
on
fire
in
their
own
cause
:
If
they
be
crossed
in
their
wils
,
oh
how
resolute
are
they
!
They
will
,
and
they
will
;
they
care
not
,
they
care
not
what
becomes
of
them
,
as
if
there
were
no
such
men
and
women
of
resolution
like
them
;
but
in
Gods
cause
they
have
no
such
spirit
,
they
are
far
enough
from
resolutenesse
and
courage
there
,
they
are
not
valiant
for
the
truth
,
as
Jer.
speaks
,
Chap.
9.
3.
But
it
is
our
wisdome
,
if
we
have
any
metall
in
us
,
any
spirit
of
courage
,
not
to
lavish
it
out
in
mean
and
unworthy
things
,
in
our
own
causes
,
but
to
reserve
it
for
God
,
God
may
call
us
to
such
things
as
we
may
find
need
of
all
the
metal
and
courage
we
have
in
our
hearts
,
though
it
were
much
more
then
it
is
.
When
soldiers
have
but
a
little
powder
,
and
feare
an
enemie
,
they
will
not
spend
that
they
have
vainly
,
but
keep
it
till
they
have
use
of
it
;
they
know
not
what
they
may
need
.
Be
not
you
so
presently
on
fire
;
if
you
be
crossed
,
keep
the
activity
,
the
vigour
of
your
spirits
for
God
,
for
the
maintenance
of
his
truth
and
cause
.
Lastly
,
hee
had
rather
dye
honourable
,
then
live
basely
.
Viri
fortis
est
aut
pulchrè
vivere
,
aut
fortiter
mori
:
It
is
the
part
of
a
valiant
man
either
to
live
honourably
,
or
to
dye
valiantly
.
It
was
a
speech
of
Cyrus
,
and
it
was
a
true
one
,
One
of
the
two
he
will
have
,
the
world
cannot
hinder
him
:
And
as
things
are
now
,
if
we
venture
our
estates
and
lives
to
preserve
Religion
,
Liberties
to
our selves
and
our
posterity
,
God
may
,
and
we
hope
he
will
give
us
our
lives
,
Religion
and
Liberties
,
and
so
we
may
enjoy
them
with
comfort
and
honour
:
Of
if
our
estates
and
lives
should
be
lost
,
suppose
the
worst
,
they
wil
be
lost
honourably
:
The
losse
of
them
wil
be
better
then
that
enjoyment
we
shall
have
of
them
(
if
I
may
at
all
call
it
an
enjoyment
)
that
wee
are
like
to
have
of
them
,
if
nothing
now
be
ventured
;
What
will
our
estates
or
lives
be
worth
,
if
our
Religion
be
gone
,
faithful
Ministers
be
gone
,
the
Saints
be
fled
,
imprisoned
or
massacred
?
When
our
Liberties
are
gone
,
our
Lives
then
wil
hardly
be
worth
the
account
of
the
lives
of
Men
,
much
lesse
of
Christians
.
He
must
needs
be
very
greedy
of
a
life
,
that
desires
it
upon
such
terms
.
Wee
reade
of
Anchises
,
Aeneas
his
father
,
when
Aeneas
would
have
saved
his
life
in
such
a
way
as
he
judged
not
to
be
honourable
,
he
makes
this
answer
to
him
,
Absit
ut
excisa
possim
supervivere
Troja
,
God
forbid
that
I
should
out-live
Troy.
If
it
be
spoiled
,
what
is
my
life
worth
?
Wil
our
lives
be
worth
the
taking
up
in
the
streets
,
if
we
out-live
our
Religion
and
Liberties
?
Put
all
these
together
,
and
here
is
a
spirit
indeed
beseeming
our
relation
to
this
Lord
of
Hosts
:
Had
wee
such
spirits
,
how
comfortably
may
we
passe
this
our
pilgrimage
?
we
might
goe
through
all
difficulties
and
oppositions
,
conquering
and
to
conquer
.
The
world
and
devil
would
have
little
heart
to
meddle
with
us
,
we
should
free
our selves
from
many
temptations
,
we
should
honour
our
profession
,
we
should
do
God
abundance
of
service
,
&
at
last
have
an
abundant
entrance
into
the
everlasting
Kingdome
of
our
Lord
and
Saviour
Jesus
Christ
.
An
Army
of
such
soldiers
would
be
the
most
glorioos
sight
in
the
world
.
We
reade
of
the
Suns
standing
stil
once
,
and
it
was
to
behold
the
prowesse
of
Joshua
,
that
brave
soldier
,
and
to
enlighten
his
conquests
:
If
ever
it
stand
stil
againe
,
it
is
like
it
wil
be
to
admire
such
a
glorious
sight
.
Let
the
cosideration
of
the
glory
of
our
God
in
this
his
Name
,
teach
us
to
give
glory
to
him
,
for
all
the
good
we
enjoy
by
Armies
,
it
is
all
from
him
.
He
hath
of
late
been
exceeding
gracious
to
our
Army
;
he
shewed
himselfe
indeed
The
Lord
of
Hosts
in
that
batel
at
Keynton
.
This
was
the
acknowledgment
both
of
General
,
Captains
and
Souldiers
:
Never
lesse
of
man
in
such
a
businesse
,
never
more
of
God.
The
Lord
was
seen
in
the
Mount
;
He
shewed
us
that
it
should
not
be
by
a
multitude
that
hee
would
helpe
us
,
it
was
by
his
spirit
comming
mightily
upon
a
handful
that
were
left
in
comparison
of
the
adversaries
.
When
the
adversary
thought
,
yea
cryed
out
the
day
was
theirs
,
God
turned
it
suddenly
by
a
mighty
hand
.
O
how
free
is
the
grace
of
the
Lord
to
us
in
this
!
That
Scripture
Jer.
51.
5.
is
fully
made
good
to
us
,
Israel
hath
not
been
forsaken
,
nor
Judah
of
his
God
,
of
the
Lord
of
Hosts
;
though
their
land
was
filled
with
sin
against
the
Holy
one
of
Israel
.
The
fulnesse
of
sin
in
us
hath
not
abated
the
fulnesse
of
grace
in
God
towards
us
.
The
Lord
is
God
,
the
Lord
is
God
,
he
is
the
Lord
of
Hosts
,
holy
and
reverent
is
his
Nause
.
There
have
been
times
wherein
the
Lord
hath
dealt
in
another
manner
,
even
with
his
own
people
:
&
that
I
may
set
forth
unto
you
the
fulnesse
and
freenesse
of
Gods
goodnesse
to
us
in
our
preservation
,
from
being
delivered
up
to
the
rage
of
vile
men
:
I
will
shew
you
what
the
severity
of
God
in
this
kinde
hath
been
towards
his
own
people
who
were
as
worthy
of
mercy
as
we
.
We
must
not
think
that
every
particular
is
to
be
applyable
to
us
onely
in
the
generall
;
thus
far
the
consideration
of
the
grievous
afflictions
of
the
Church
formerly
,
sets
out
Gods
goodnes
to
us
in
preventing
such
evils
amongst
us
:
So
that
it
cannot
be
said
it
is
with
us
as
it
was
with
them
.
Not
long
after
God
had
delivered
his
people
out
of
their
Captivity
,
therein
fulfilling
many
gracious
promises
to
them
,
and
they
being
returned
,
built
the
Temple
and
the
wals
of
Jerusalem
,
there
was
a
glorious
reformation
,
the
work
of
the
Lord
went
on
prosperously
,
through
many
and
great
difficulties
.
Yet
after
a
little
time
,
when
Antiochus
rose
up
against
them
,
God
suffered
him
to
prevaile
exceedingly
in
all
his
Warlike
affaires
against
them
.
Dan.
8.
9.
There
came
a
little
horn
,
which
waxed
exceeding
great
,
not
onely
towards
the
South
,
and
towards
the
East
,
but
towards
the
pleasant
Land
,
that
is
,
towards
the
Land
of
Judea
,
for
indeede
it
was
a
pleasant
Land.
The
word
signifies
Decus
,
gloria
,
ornamentum
,
towards
the
glory
and
ornament
of
the
whole
world
.
So
was
that
Countrey
especially
in
regard
the
worship
of
God
had
beene
newly
set
up
againe
in
that
Countrey
:
Yet
Antiochus
comes
against
it
,
and
waxeth
great
for
a
while
,
although
at
first
he
was
but
a
little
horne
,
for
he
was
a
younger
brother
,
and
had
beene
a
prisoner
not
long
before
in
Rome
,
but
now
having
got
liberty
and
some
command
,
he
rageth
especially
against
the
people
of
God
,
ver
.
10.
He
waxed
great
even
to
the
Host
of
heaven
.
Here
the
Church
is
called
The
Host
of
heaven
;
howsoever
despised
by
the
world
,
yet
this
Lord
of
Hosts
accounts
his
Church
The
Host
of
heaven
,
and
yet
Antiochus
waxeth
great
against
this
.
We
have
many
through
Gods
mercy
in
our
Host
,
godly
and
faithfull
,
but
we
presume
not
to
give
it
this
title
that
God
gives
his
people
,
The
Host
of
heaven
,
and
yet
God
suffers
the
enemie
to
prevaile
against
that
Host
,
and
is
pleased
to
magnifie
his
mercy
to
ours
,
to
give
them
so
great
a
deliverance
,
yea
so
to
prevaile
against
that
,
as
to
cast
down
some
of
the
Host
,
and
of
the
starres
down
to
the
ground
,
and
to
stamp
upon
them
.
He
prevailes
as
if
now
he
had
power
over
the
heavens
,
to
pull
down
the
starres
,
and
to
stamp
upon
them
.
The
more
eminent
any
are
,
the
more
is
he
enraged
;
if
they
be
starres
in
this
heaven
,
if
he
can
get
to
them
,
he
puls
them
down
and
stamps
upon
them
.
Oh
the
rage
of
our
adversaries
against
the
most
eminent
Ministers
of
our
Kingdome
!
They
stamp
for
anger
that
they
have
them
not
,
and
if
they
had
them
,
how
would
they
stamp
then
?
That
which
one
Antiochus
did
there
,
many
Atheists
and
Papists
would
gladly
doe
amongst
us
if
they
had
power
;
but
this
Lord
of
Hosts
delivers
us
in
mercie
from
them
:
yea
,
ver
.
11.
He
magnifies
himselfe
even
to
the
Prince
of
the
Host
,
to
this
Lord
of
hosts
,
he
sets
himselfe
against
him
.
Oh!
what
rage
even
against
God
himselfe
?
what
horrid
blasphemies
are
there
against
this
Prince
of
the
Host
of
his
people
?
but
although
he
doth
magnifie
himselfe
and
blaspheme
,
surely
he
can
never
prevaile
against
the
Prince
of
this
Host
:
yes
,
he
is
suffered
for
the
present
to
take
away
the
daily
Sacrifice
,
and
to
cast
down
the
place
of
his
Sanctuary
,
and
ver
.
12.
An
Host
was
given
him
against
the
daily
Sacrifice
by
reason
of
transgression
,
and
cast
it
down
the
truth
to
the
ground
,
and
it
practised
,
and
prospered
,
upon
which
the
people
of
God
were
exceedingly
troubled
,
ver
.
13.
One
Saint
speakes
to
another
Saint
asking
this
question
,
(
with
hearts
full
of
sorrow
enough
,
God
knowes
)
How
long
shall
the
vision
be
concerning
the
daily
sacrifice
,
and
the
transgression
of
desolation
,
to
give
both
the
Sanctuary
and
the
Host
to
be
troden
under
foote
?
Here
you
see
that
for
any
to
set
himselfe
against
Gods
worship
,
is
to
set
himselfe
against
God
himselfe
,
proud
malicious
adversaries
,
especially
aime
at
this
,
and
God
here
suffered
the
adversary
to
prevaile
even
against
this
;
God
proceedes
against
his
people
for
their
transgression
,
an
Host
comes
upon
them
;
yea
,
the
Text
sayes
,
if
we
observe
it
,
that
an
Host
was
given
him
against
the
daily
Sacrifice
,
by
reason
of
transgression
:
Antiochus
had
never
been
able
to
raise
such
an
Host
,
had
it
not
beene
for
the
transgressions
of
Gods
people
;
yea
so
far
was
God
provoked
with
the
transgression
of
his
people
,
as
that
hee
suffered
this
Host
raised
against
them
,
to
cast
downe
the
truth
to
the
ground
,
to
practise
and
to
prosper
.
We
have
cause
to
lay
our
hands
upon
our
hearts
,
to
acknowledge
our
transgressions
as
great
as
any
they
were
charged
with
;
and
yet
although
God
hath
thus
far
chastised
us
as
to
raise
an
Host
against
us
,
yea
such
a
one
(
so
many
of
them
being
Papists
,
and
such
horrid
blasphemers
)
as
we
have
cause
enough
to
feare
they
would
take
away
the
daily
Sacrifice
,
and
cast
down
so
much
of
the
Sanctuary
as
is
built
up
already
,
and
even
cast
down
the
truth
to
the
ground
,
but
oh
the
riches
of
the
infinite
goodnesse
of
our
gracious
God!
he
hath
not
suffered
them
,
he
hath
turned
the
rage
of
man
to
his
praise
,
hee
hath
wrought
gloriously
for
us
,
he
hath
delivered
us
out
of
their
power
,
(
although
many
of
our
brethren
suffer
hard
things
)
we
may
yet
have
the
daily
Sacrifice
and
the
Sanctuary
,
that
is
,
the
true
worship
of
God
amongst
us
if
we
will
,
yet
the
truth
is
preached
in
our
Congregations
,
it
is
held
forth
in
the
beauty
and
excellencie
of
it
,
it
is
not
cast
down
to
the
ground
,
they
indeed
have
practised
,
but
through
Gods
mercy
to
us
they
have
not
prospered
,
this
is
of
the
Lord
of
Hosts
,
let
this
glorious
name
of
his
bee
magnified
by
us
for
ever
.
Yea
,
yet
further
,
for
the
setting
out
mercie
to
us
,
that
glory
may
be
given
to
this
Lord
of
Hosts
,
Consider
what
the
Holy
Ghost
sayes
,
ver
.
23
,
24
,
25.
of
this
8.
Chap.
concerning
Gods
taking
advantage
against
his
people
for
their
sins
,
which
hee
hath
not
done
against
us
,
as
it
appeares
this
day
.
When
the
transgressors
are
come
to
the
full
,
a
King
of
fierce
countenance
,
one
of
an
extream
bold
daring
spirit
,
a
Prince
that
will
venture
upon
such
desperate
things
,
as
few
Princes
in
the
world
would
dare
to
venture
upon
the
like
;
if
any
of
his
Nobles
or
others
come
before
him
and
speake
any
thing
to
him
not
agreeable
to
his
designes
,
he
lookes
with
a
fierce
countenance
upon
them
,
his
countenance
shewing
the
extreame
fiercenesse
of
his
spirit
:
Hence
it
was
that
his
name
was
changed
from
Epiphanes
to
Epimanes
,
for
his
fierce
cruelty
:
but
beside
his
fiercenesse
,
he
shall
carry
things
subtilly
too
,
he
shall
be
one
that
understands
dark
sentences
;
by
his
wit
and
subtilty
,
and
by
the
help
of
those
about
him
he
shall
make
such
expositions
of
darke
things
,
as
a
man
would
wonder
at
it
,
no
man
could
have
thought
that
such
things
could
have
beene
pickt
out
of
passages
as
he
shall
pick
up
,
and
by
this
he
shall
bee
able
to
put
such
a
colour
upon
the
foulest
things
,
as
they
shall
appeare
very
specious
to
many
.
And
his
power
likewise
shall
be
mighty
,
God
will
suffer
him
to
grow
to
a
great
strength
,
but
not
by
his
own
power
,
so
sayes
the
Text
,
although
you
could
not
see
how
he
could
raise
any
such
power
of
his
own
,
yet
he
shall
have
a
great
power
,
he
shall
have
money
,
Ammunition
,
strength
,
from
forreigne
Princes
,
or
as
some
would
have
it
,
God
himselfe
shall
give
power
to
him
,
beyond
what
he
hath
of
his
own
.
Surely
if
the
power
against
the
Church
be
Gods
rather
then
the
adversaries
own
,
then
the
power
for
deliverance
of
the
Church
must
be
acknowledged
to
bee
Gods
rather
then
our
own
,
but
I
rather
take
the
former
sense
to
be
the
intent
of
the
Holy
Ghost
in
that
place
.
It
follows
,
he
shall
prosper
and
practise
,
he
shall
not
be
alwayes
consulting
,
demurring
,
delaying
,
but
he
shall
bee
doing
,
and
thereby
he
shall
prosper
:
The
word
is
faciet
,
he
shall
doe
something
,
The
prosperous
successe
of
war
depends
much
upon
action
.
Alexander
was
asked
,
How
he
did
so
great
things
in
so
little
a
time
?
He
answered
,
By
neglecting
no
advantage
.
I
have
read
of
Charles
,
the
sonne
of
Charles
Duke
of
Anjou
,
who
was
King
of
Sicily
and
Jerusalem
,
he
was
called
Carolus
Cunctator
,
that
is
,
Charles
the
Delayer
,
but
not
in
that
sense
that
Fabius
,
who
was
the
Shield
of
Rome
in
his
time
,
he
was
called
likewise
Cunctator
,
but
that
was
because
he
used
to
stay
till
opportunity
came
,
but
the
other
used
to
stay
till
opportunity
was
lost
,
Antiochus
was
no
such
Cunctator
,
stayer
till
opportunity
was
lost
,
he
practised
and
so
prospered
;
and
because
he
prospered
,
therefore
he
stil
further
practised
.
But
when
he
saw
delaying
,
and
gaining
time
might
advantage
him
,
then
hee
would
seek
to
put
off
,
and
spin
out
time
as
much
as
he
could
.
There
is
a
famous
story
of
Pompilius
,
being
sent
by
the
Senate
of
Rome
to
this
Antiochus
,
to
declare
to
him
the
pleasure
of
the
Senate
,
that
he
must
not
goe
to
Egypt
;
Antiochus
now
requires
time
to
deliberate
,
but
Pompilius
makes
a
circle
about
him
with
the
staffe
he
had
in
his
hand
,
and
told
him
he
must
not
goe
out
of
that
circle
,
til
he
had
given
his
absolute
answer
,
I
or
No
:
But
Antiochus
would
faine
have
put
him
off
with
a
complement
,
but
Pompilius
rejects
his
complement
,
and
bids
him
answer
speedily
,
otherwise
he
knew
what
to
doe
.
These
speedy
resolutions
are
of
mighty
advantage
in
many
of
the
great
affaires
of
the
world
,
esecially
when
we
have
to
deale
with
cunning
adversaries
,
who
lye
to
catch
advantages
.
The
Text
farther
sayes
,
He
shall
destroy
wonderfully
,
he
shall
make
such
spoile
of
faire
plentifull
countries
,
make
such
waste
where
he
comes
,
leave
all
so
poore
and
miserable
,
as
will
be
a
wonder
for
any
to
see
it
,
who
knew
the
Countrey
in
the
plenty
and
riches
of
it
,
but
a
few
weeks
before
he
came
into
it
,
Yea
he
shall
destroy
the
mighty
and
the
holy
people
,
men
of
brave
spirits
,
even
gracious
,
godly
men
,
and
stout
,
valiant
men
,
yet
they
shall
fall
before
him
:
And
ver
.
25.
Through
his
policie
also
he
shall
cause
craft
to
prosper
in
his
hand
:
If
there
be
any
devices
,
shifts
,
cunning
underminings
,
any
false
wayes
in
the
world
,
he
will
make
use
of
them
,
and
he
shall
get
advantage
by
them
,
and
he
shall
magnifie
himselfe
in
his
heart
.
When
he
hath
got
an
advantage
any
way
,
by
falsifying
promises
,
protestations
,
or
by
what
means
soever
,
it
shall
please
him
at
the
heart
,
he
shall
magnifie
himself
in
his
very
heart
,
and
others
about
him
shall
puffe
him
up
,
and
seek
to
magnifie
him
,
and
by
peace
he
shall
destroy
many
:
That
is
,
1.
By
promising
peace
,
by
treatles
of
peace
,
they
shall
think
all
is
well
,
now
there
will
be
peace
,
and
so
being
secure
,
he
shall
come
upon
them
unawares
,
and
destroy
many
.
Or
2.
by
peace
,
that
is
,
by
his
prosperity
that
he
shal
enjoy
,
all
shal
account
him
happy
,
&
thereby
be
ready
to
joyn
with
him
;
they
shal
promise
to
themselves
to
be
delivered
from
many
troubles
by
comming
in
to
him
,
Surely
he
will
have
the
better
of
it
,
it
is
best
for
our
safety
(
if
we
would
hold
our
lands
and
estates
)
to
come
in
&
joyne
with
him
,
and
thus
by
his
peace
he
shall
destroy
many
.
Or
3.
In
pace
,
in
peace
,
Calvin
interprets
thus
:
In
a
silent
quiet
way
he
shall
withdraw
himselfe
and
his
Forces
;
there
shall
not
be
much
noise
of
him
,
but
hee
shall
weary
the
Forces
of
the
other
and
their
party
,
and
gaine
time
and
advantages
of
them
.
When
he
seems
to
be
quiet
,
and
comes
not
against
them
in
a
hostile
way
,
even
then
shall
he
destroy
many
,
yea
hee
shall
stand
up
against
the
Prince
of
Princes
.
He
shall
not
acknowledge
the
Majesty
,
the
power
of
God
,
he
shal
set
himself
against
those
waies
of
Providence
that
are
apparently
against
him
,
howsoever
he
will
not
see
it
;
but
then
sayes
the
Text
,
he
shall
be
broken
without
hand
.
God
himself
in
some
wonderfull
way
that
you
know
not
of
shall
break
him
,
when
all
means
faile
,
and
all
people
shall
be
afraid
that
all
will
come
to
ruine
and
misery
,
then
shall
he
be
broken
without
hand
.
VVe
complaine
much
of
sad
things
that
we
suffer
,
but
we
suffer
not
such
things
as
the
people
of
God
,
so
deare
unto
him
,
suffered
in
those
times
.
Our
sins
cry
as
loud
as
theirs
for
the
like
miseries
;
but
God
is
free
in
his
grace
.
It
is
from
the
Lord
of
Hosts
that
we
are
preserved
from
such
fearful
evils
as
these
.
It
may
be
some
may
say
,
Why
,
are
we
in
any
danger
of
such
miseries
as
the
Jews
suffered
under
Antiochus
?
If
bloody
Papists
,
and
cursing
and
blaspheming
Cavaliers
might
have
their
wils
on
us
,
our
miseries
would
soon
parallel
theirs
,
if
not
rise
above
them
,
seeing
so
many
of
them
are
got
together
,
and
they
are
growne
to
such
a
height
in
their
rage
,
it
is
onely
from
this
great
Lord
of
Hosts
that
they
break
not
in
upon
us
as
a
deluge
of
the
most
hideous
woes
,
and
dreadful
miseries
that
ever
befel
any
Christian
Nation
upon
the
face
of
the
earth
:
but
blessed
be
the
Lord
,
who
hath
not
given
us
as
a
prey
to
their
teeth
.
Let
the
Crown
of
all
our
mercies
,
and
more
especially
of
that
great
mercy
in
the
late
battel
be
set
upon
the
head
of
this
glorious
Lord
of
Hosts
.
We
reade
2
Sam.
12.
27
,
28.
when
Joab
fought
against
Rabbah
,
when
the
work
was
almost
done
,
he
sent
to
David
to
come
and
take
the
City
,
that
he
might
have
the
glory
of
it
,
that
the
Kings
Crowne
which
was
of
gold
and
precious
stones
might
be
,
set
upon
Davids
head
.
Although
God
hath
made
use
of
instruments
in
this
great
work
,
and
due
honour
is
to
be
given
to
them
,
yet
let
the
crown
of
the
work
be
set
upon
the
head
of
the
Lord
of
Hosts
.
I
find
in
a
Treatise
of
Plutarchs
about
the
evill
of
taking
honour
to
ones
selfe
,
a
notable
relation
of
one
Pytho
,
who
having
slaine
a
great
enemie
of
the
countrey
,
whose
name
was
Cotys
,
whilst
the
officers
of
the
people
were
striving
who
should
doe
him
most
honour
,
he
speaks
thus
unto
them
:
These
things
some
of
the
gods
have
done
;
as
for
us
we
have
but
lent
our
hands
to
this
work
.
It
is
true
,
the
General
and
many
of
our
Captains
and
Souldiers
have
done
worthily
,
but
it
is
as
true
that
they
have
onely
lent
their
hands
to
this
work
.
The
Lord
of
hosts
hath
done
this
great
thing
both
for
them
and
us
;
If
we
would
expresse
our
respects
to
the
General
,
and
honour
him
as
he
hath
deserved
,
in
this
thing
especially
,
we
should
doe
it
to
speake
well
of
him
before
this
Lord
of
Hosts
,
and
to
pray
much
for
him
.
It
was
a
custome
among
the
Romans
,
when
a
victory
was
got
,
to
use
solemne
Processions
for
many
dayes
together
,
offering
Prayers
and
Sacrifices
to
their
gods
in
behalfe
of
their
Generall
.
The
manner
was
,
after
the
victory
to
send
to
the
Senate
Letters
dight
with
Laurel
,
wherein
was
required
that
they
would
decernere
Supplicationes
,
appoint
such
solemne
Supplications
for
the
Generall
.
The
conclusion
of
all
is
,
the
glory
of
this
great
work
must
stick
no
where
,
but
passe
through
all
,
to
this
our
strong
redeemer
the
Lord
of
hosts
.
Let
that
Doxologie
of
the
Angels
,
Esay
6.
3.
be
ours
this
day
,
Holy
,
holy
,
holy
,
Lord
of
Hosts
.
The
whole
earth
is
full
of
thy
glory
.
Let
our
streets
,
our
congregations
,
our
families
,
our
hearts
be
now
full
of
the
glory
of
this
Holy
,
holy
,
holy
,
Lord
of
Hosts
.
And
thus
you
have
had
one
part
of
the
glory
of
this
great
name
of
God
opened
and
applyed
.
If
you
will
give
me
but
a
little
time
more
,
I
will
give
you
some
little
glimpse
of
the
other
part
of
this
glorious
name
,
and
wind
up
all
suddenly
.
God
is
the
Lord
of
Hosts
in
respect
of
that
absolute
command
he
hath
over
all
creatures
,
he
hath
all
creatures
in
heaven
and
earth
under
him
,
as
a
Generall
hath
his
Souldiers
:
The
Angels
they
are
his
Hosts
.
Psal
.
68.
17.
The
Charyots
of
God
are
twenty
thousand
,
even
thousands
of
Angels
,
The
Lord
is
among
them
as
in
Sinai
.
In
the
Hebrew
,
the
word
is
in
the
singular
number
the
Charet
,
to
note
the
joynt-service
of
all
the
Angels
,
they
are
but
as
one
Charet
,
although
they
be
many
thousands
,
yea
Myriads
of
thousands
as
we
have
it
here
,
there
never
is
any
mutiny
amongst
these
Souldiers
,
their
harmony
is
most
blessed
,
their
union
firm
,
indissoluble
.
That
which
your
English
turns
,
Twenty
thousand
,
even
thousands
,
is
Myriades
thousands
,
and
the
word
translated
Angels
is
not
elsewhere
found
in
Scripture
in
that
signification
,
it
comes
of
Shanah
to
second
,
as
being
second
or
next
to
God
,
the
chiefe
Princes
,
the
Nobles
of
Gods
Court
,
as
Dan.
10.
13.
Michael
one
of
the
chiefe
Princes
:
The
Seventy
translates
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
chearfull
ones
,
who
serve
this
Lord
of
Hosts
readily
,
and
freely
,
and
joyfully
in
his
wars
,
they
derive
it
from
the
Hebrew
,
Shaan
,
which
signifies
to
bee
in
tranquility
and
joy
,
as
in
Sinai
,
that
is
,
as
God
was
in
Sinai
with
ten
thousand
of
his
holy
ones
when
hee
gave
the
Law
,
Deut.
33.
2.
so
he
is
in
Sion
likewise
,
the
Angels
Gods
Hosts
,
makes
Sion
as
dreadfull
to
all
her
enemies
,
as
those
Angels
as
appeared
to
God
on
Mount
Sinai
,
made
it
dreadfull
to
the
people
.
Thus
Dan.
10.
20.
The
Angel
tels
Daniel
,
That
he
was
to
returne
to
fight
with
the
King
of
Persia
;
God
hath
his
Angels
to
stand
out
against
the
great
Princes
of
the
earth
,
they
go
forth
to
fight
with
them
;
they
often
meete
with
terrible
strokes
from
Angels
when
they
little
thinke
of
them
.
The
stars
in
Heaven
they
are
the
Hosts
of
God
,
Judges
5.
20.
They
sought
from
heaven
,
the
stars
in
their
courses
fought
against
Sisera
.
The
waters
are
Gods
Host
,
they
drowned
Pharoah
in
the
red
sea
,
and
here
,
ver
.
21.
The
River
Kishon
swept
away
the
mighty
Host
of
Sisera
:
The
windes
are
the
Hosts
of
God
,
Psal
.
148.
together
with
the
haile
,
and
snow
,
there
reckoned
up
with
many
others
,
fire
,
and
vapour
,
beasts
,
and
creeping
things
.
Livy
reports
of
the
windes
in
Cannensi
pugna
,
raising
dust
in
the
eyes
of
the
Romans
while
they
went
in
fight
that
they
could
not
see
:
The
locusts
are
Gods
Hosts
,
Joel
.
2.
25.
What
an
Host
did
God
muster
up
against
Pharaoh
?
frogs
and
flies
,
lice
and
caterpillers
;
They
were
all
the
Armies
of
God
against
him
.
God
gave
commission
to
the
fire
and
it
burnt
up
Sodome
;
he
gave
commission
to
the
earth
,
and
it
swallowed
up
Corah
,
Dathan
and
Abiram
.
But
the
chiefe
thing
I
intend
in
this
is
to
shew
you
the
glory
of
God
in
this
title
of
his
,
from
this
consideration
.
1.
God
is
glorious
in
this
that
he
hath
an
exceeding
great
Army
:
The
greatnesse
of
an
Army
is
the
glory
of
a
Generall
,
now
Gods
Army
onely
of
his
Angels
that
are
about
him
,
is
very
great
,
Dan.
7.
10.
Thousand
thousands
ministred
unto
him
,
and
ten
thousand
times
ten
thousand
stood
before
him
.
His
Army
of
Locusts
is
called
a
great
Army
,
Joel
2.
25.
this
then
of
the
Angels
is
much
more
to
be
esteemed
a
great
Army
.
2.
His
Army
is
exceeding
strong
and
powerfull
,
and
in
this
likewise
the
glory
of
a
General
consists
much
;
God
did
but
send
one
of
his
Captains
he
hath
with
him
in
heaven
,
and
in
one
night
he
slew
one
hundred
fourscore
and
foure
thousand
of
the
Host
of
Senacherib
,
2
Kings
19.
35.
3.
He
hath
multitudes
of
Armies
,
it
is
the
glory
of
a
great
Prince
to
have
many
Armies
in
the
field
at
once
,
one
in
one
place
,
another
in
another
place
,
and
so
compassing
round
about
his
adversaries
with
his
Armies
:
The
Lord
of
Hosts
hath
Armies
in
the
heavens
,
Armies
in
the
aire
,
armies
in
the
seas
,
Armies
on
the
earth
dispersed
in
every
Countrey
,
all
the
whole
world
is
filled
with
the
multitudes
of
the
Armies
of
the
Lord.
4.
All
these
Armies
of
the
Lord
are
always
in
a
readinesse
,
they
are
prepared
Armies
,
it
is
but
giving
out
the
word
and
they
fall
on
;
they
are
in
battel
array
,
evermore
ready
armed
to
doe
the
pleasure
of
their
Generall
:
No
Prince
,
no
Commander
hath
thus
his
Armies
always
in
readinesse
;
many
times
when
they
have
use
of
them
,
much
time
is
lost
in
getting
Companies
together
,
and
in
getting
their
Arms.
5.
Gods
Armies
alwaies
accomplish
what
God
intends
by
them
,
they
alwayes
prosper
in
their
fight
,
they
are
never
conquered
,
but
effect
what
God
sends
them
for
.
Psal
.
140.
8.
Fire
,
haile
,
snow
,
vapour
,
stormy
wind
,
fulfilling
his
word
:
Many
of
you
Mariners
wil
not
fulfil
Gods
word
,
but
God
when
he
hath
you
at
Sea
he
sends
stormie
winds
,
and
they
fulfill
Gods
word
upon
you
.
Psal
.
103.
21.
Blesse
ye
the
Lord
,
yee
his
Angels
that
excell
in
strength
;
that
doe
his
Commandements
,
hearkning
unto
the
voice
of
his
word
.
How
many
men
,
who
think
themselves
great
,
demeane
themselves
as
if
they
thought
themselves
above
Gods
Commandments
?
but
the
Angels
that
excel
in
strength
,
they
doe
his
Commandments
,
they
hearken
to
the
voice
of
his
word
:
They
stand
listening
to
heare
what
it
is
that
God
hath
to
command
them
,
and
are
ready
to
obey
.
And
that
which
is
said
of
the
Angels
,
is
true
of
all
Gods
Hosts
,
for
so
it
followes
,
ver
.
21.
Blesse
ye
the
Lord
all
ye
his
Hosts
,
ye
ministers
of
his
that
do
his
pleasure
:
Blesse
ye
the
Lord
all
his
works
,
in
all
places
of
his
dominion
.
God
sayes
to
one
,
Doe
this
and
hee
doth
it
;
to
another
,
Come
,
and
he
commeth
:
yea
Gods
Armies
are
ready
to
destroy
themselves
in
the
service
of
their
Lord.
The
command
of
a
Generall
in
an
Armie
is
powerfull
;
he
may
keep
his
Armie
from
spoile
if
he
please
.
Plutarch
in
the
life
of
Pompey
tels
of
him
,
that
hearing
of
his
soldiers
offering
violence
in
an
unjust
way
,
he
caused
all
their
swords
to
be
sealed
up
,
so
as
no
man
dared
break
open
the
seale
without
leave
.
He
did
more
then
bid
them
,
yea
more
then
command
them
that
they
should
not
spoile
.
6.
Yea
God
forceth
his
enemies
to
fight
for
him
,
and
can
turn
their
weapons
against
themselves
,
which
is
a
high
power
beyond
all
other
Captains
and
Generals
in
the
world
.
Sozomen
and
Nicephorus
tell
us
of
a
great
work
of
God
in
the
defence
of
that
good
Emperour
Theodosius
,
by
a
mighty
wind
the
arrows
of
his
enemies
were
turned
upon
them
,
which
Claudian
likewise
mentions
,
Oh
thou
beloved
so
exceeding
much
of
God
,
for
whom
the
skies
and
the
wind
fight
,
&c.
There
are
no
other
creatures
but
devils
and
men
but
doe
readily
and
faithfully
fight
for
God
,
and
even
these
God
forces
to
fight
for
him
whether
they
will
or
no
,
even
then
when
they
seeme
to
fight
most
against
him
.
As
many
men
who
say
they
defie
the
devil
,
yet
even
then
are
the
slaves
of
the
devil
,
and
doe
his
will
;
so
many
whose
hearts
and
wayes
are
opposite
to
God
,
yet
even
then
God
useth
them
to
fight
for
him
,
and
to
accomplish
his
own
purposes
.
7.
The
glory
of
Gods
infinite
wisdom
appeares
in
all
his
Armies
,
in
putting
of
them
into
most
comely
order
,
guiding
,
keeping
them
constantly
in
their
severall
ranks
;
which
order
and
shining
wisdom
in
it
were
we
able
to
see
,
it
would
amaze
us
with
the
lustre
of
it
.
Joel
2.
7.
it
is
said
of
the
Locusts
,
They
shall
march
every
one
in
his
wayes
,
and
they
shall
not
breake
their
ranks
,
neither
shall
one
thrust
another
,
they
shall
walk
every
one
in
his
path
.
To
order
and
guide
in
ranks
such
infinite
multitudes
of
Armies
,
is
infinitely
beyond
the
skil
of
any
Commander
upon
the
earth
.
When
David
Psal
.
104.
was
meditating
upon
the
glory
of
God
in
his
works
,
ver
.
24.
In
the
midst
of
his
meditation
he
could
not
hold
,
but
breakes
forth
with
admiring
expressions
at
Gods
wisdome
in
them
all
,
O
Lord
how
manifold
are
thy
works
!
in
wisdome
hast
thou
made
them
all
,
the
earth
is
full
of
thy
riches
.
Let
our
hearts
be
raised
in
our
meditations
of
the
riches
of
Gods
wisdome
,
appearing
in
marshalling
all
his
Armies
.
Certainly
if
wee
did
look
into
this
,
and
cause
our
thoughts
to
dwel
upon
it
,
it
would
cure
us
of
our
Atheistical
thoughts
.
How
is
it
possible
but
a
God
must
needs
be
acknowledged
,
where
such
admirable
art
and
skil
appeares
,
even
in
the
works
of
nature
,
which
they
know
nothing
of
themselves
?
Is
it
possible
for
any
man
that
should
see
a
mighty
Army
marching
along
all
in
comely
order
,
and
yet
think
that
all
these
men
fell
into
this
order
meerly
by
accident
,
as
they
came
running
together
?
must
he
not
needs
be
convinced
that
here
surely
hath
been
the
military
art
of
some
skilfull
Commanders
working
?
The
same
conviction
of
a
God
,
of
his
wisdome
must
there
needs
be
,
if
we
saw
in
what
order
all
creatures
are
put
.
8.
All
these
Armies
God
maintains
every
day
at
his
own
charge
,
and
so
hath
done
since
the
beginning
of
the
world
.
They
live
wholly
upon
him
,
and
yet
are
not
at
all
burdensome
unto
him
.
He
is
yet
as
rich
as
ever
he
was
,
as
able
to
maintain
them
all
as
ever
;
yea
and
many
thousands
more
if
he
pleased
.
This
surely
is
a
great
God.
9.
God
is
able
to
put
as
much
power
as
he
pleaseth
into
the
least
creature
,
to
raise
it
above
the
nature
of
it
,
so
as
though
it
be
never
so
poore
and
weak
in
it selfe
,
he
can
make
it
irresistible
.
Hence
it
is
that
God
by
contemptible
means
hath
so
often
brought
down
the
power
,
the
rage
,
the
pride
of
the
great
ones
of
the
earth
:
how
terrible
was
he
to
Pharaoh
in
the
very
flyes
?
that
is
observable
;
whereas
upon
the
judgement
of
the
Haile
,
he
did
but
promise
that
he
would
let
Israel
goe
,
Exod.
9.
28.
but
upon
Gods
Army
of
flies
he
bids
them
goe
,
Chap.
10.
8.
But
that
place
Joel
2.
is
most
remarkable
for
this
;
observe
what
high
expressions
God
hath
of
a
mighty
Army
of
his
,
and
the
truth
is
,
it
was
but
an
Army
of
Locusts
and
Caterpillers
.
Ver.
2.
he
calls
the
day
of
their
comming
,
A
day
of
darknesse
,
of
gloominesse
,
a
day
of
thick
darknesse
:
hee
cals
them
a
great
people
and
a
strong
,
there
hath
not
been
ever
the
like
,
ver
.
3.
A
fire
devovreth
before
them
,
and
behind
them
a
flame
burneth
;
the
Land
is
as
the
garden
of
Eden
before
them
,
and
behind
them
a
desolate
wildernesse
,
yea
and
nothing
can
escape
them
:
And
ver
.
4.
The
appearance
of
them
is
as
the
appearance
of
horses
,
and
as
horsemen
,
so
shall
they
run
.
Like
the
noise
of
chariots
on
the
tops
of
mountains
shall
they
leape
,
like
the
noise
of
a
flame
of
fire
that
devoureth
the
stubble
,
as
a
strong
people
set
in
battel
array
.
I
know
some
interpret
it
of
the
Babylonians
thus
described
;
but
if
the
Text
be
looked
into
,
wee
shall
cleerely
see
it
meant
of
the
Locusts
and
Caterpillars
,
therefore
the
expressions
are
metaphorical
all
along
:
As
horses
,
as
a
strong
people
in
battel
array
:
And
ver
.
6.
Before
their
face
the
people
shall
be
much
pained
:
all
faces
shall
gather
blacknesse
,
even
those
who
had
impudent
,
brazen
foreheads
in
wayes
of
wickednesse
,
&
would
not
feare
the
mighty
God
,
even
these
stout
hearts
shall
tremble
before
the
Locusts
.
God
will
put
so
much
terror
into
these
poore
creatures
,
that
all
faces
shall
gather
blacknesse
,
they
shall
look
swarte
for
feare
of
them
.
Ver.
7.
They
shall
run
like
mighty
men
,
they
shall
climbe
the
wall
like
men
of
war
:
And
ver
.
8.
When
they
shall
fall
upon
the
sword
,
they
shall
not
be
wounded
.
They
shall
run
to
and
fro
in
the
City
,
they
shall
climb
up
upon
the
houses
and
enter
in
at
the
windows
.
Ver.
10.
The
earth
shall
quake
before
them
,
the
heavens
shall
tremble
;
the
sun
and
the
moone
shall
be
darke
,
and
the
stars
shall
withdraw
their
shining
.
They
shall
bring
so
much
terror
with
them
,
as
even
to
affect
the
very
heavens
,
it
shall
be
like
as
if
the
sun
and
moone
had
lost
all
their
light
,
as
if
there
were
earth-quakes
in
every
place
where
they
come
.
Ver.
11.
And
the
Lord
shall
utter
his
voice
before
his
Armie
.
As
Commanders
speak
with
a
voice
of
majestie
before
their
Armies
,
so
the
Lord
shall
utter
his
voice
before
this
his
Army
,
he
shall
even
glory
to
be
the
Leader
of
such
an
Armie
as
this
;
for
saith
the
Text
,
His
camp
is
very
great
,
and
strong
that
executeth
his
word
:
the
day
of
the
Lord
is
great
,
and
very
terrible
,
and
who
can
abide
it
?
All
this
still
is
the
army
of
Locusts
and
Worms
,
for
so
it
is
ver
.
25.
I
will
restore
to
you
the
years
that
the
Locusts
have
eaten
,
the
canker-worm
,
and
the
cater-piller
,
and
the
palmer-worm
,
my
great
Army
which
I
sent
among
you
.
Now
if
God
can
raise
to
this
height
Locusts
and
Worms
to
be
such
a
dreadful
Army
,
how
dreadfull
then
is
the
Lord
able
to
make
all
his
other
great
Hosts
?
Surely
a
glorious
Lord
of
Hosts
is
this
God.
10.
This
great
Generall
is
himselfe
the
strength
of
all
his
Armies
,
and
he
hath
infinite
strength
in
himselfe
alone
,
beyond
what
all
his
Armies
in
heaven
and
earth
have
,
the
power
of
his
Hosts
is
but
a
little
of
his
power
given
to
them
;
amongst
men
it
is
otherwise
,
the
strength
of
a
Captain
a
Generall
,
is
in
the
strength
of
the
Soldiers
of
the
Army
,
not
the
strength
of
the
Army
in
their
Captain
or
Generall
;
their
wisdome
and
courage
indeede
helpes
much
,
but
their
strength
lyes
in
the
Army
;
if
the
Souldiers
leave
them
,
if
they
faile
,
what
can
the
General
doe
?
but
it
is
otherwise
here
,
God
gives
all
the
strength
,
he
supports
it
,
he
draws
stout
,
he
blesseth
it
,
it
is
onely
in
the
power
of
his
might
that
any
of
them
is
able
to
doe
any
thing
;
and
if
all
their
force
were
united
in
one
,
God
hath
infinitely
more
in
himselfe
without
them
,
and
can
doe
infinitely
more
by
his
word
alone
in
an
instant
,
then
they
can
doe
as
long
as
the
world
stands
.
Oh
how
great
is
this
God
,
this
Lord
of
Hosts
!
To
apply
it
in
a
few
words
.
1.
Who
would
not
feare
this
God
then
?
Job
13.
11.
Shall
not
his
excellencie
make
you
afraid
?
Behold
here
a
great
part
of
the
excellencie
of
his
name
;
let
it
strike
a
reverentiall
feare
into
our
hearts
.
Psal
.
76.
4.
Thou
art
more
glorious
and
excellent
then
the
mountains
of
prey
.
The
stout-hearted
are
spoiled
:
At
thy
rebuke
O
God
of
Jacob
,
the
chariot
and
the
horse
are
cast
into
a
dead
sleep
.
Then
the
inference
,
ver
.
7.
Thou
,
even
thou
art
to
be
feared
,
and
who
may
stand
in
thy
sight
when
once
thou
art
angry
?
2.
Surely
then
it
is
good
being
on
Gods
side
,
to
be
of
his
party
,
this
is
the
strongest
side
,
this
certainly
will
have
the
victory
.
It
is
safest
to
joyn
with
the
Lord
,
and
it
is
most
honourable
.
You
know
what
Christ
said
to
his
Disciples
to
strengthen
them
against
feare
,
I
could
pray
to
my
Father
,
and
he
would
send
me
twelve
Legions
of
Angels
.
David
,
Psal
.
27.
though
alone
,
yet
he
thinks
himselfe
safe
enough
with
the
Lord
of
Hosts
,
ver
.
3.
Though
an
Host
shall
encampe
against
me
,
my
heart
should
not
feare
;
Though
Warre
should
rise
against
me
,
in
this
will
I
be
confident
:
In
what
?
ver
.
1.
That
the
Lord
is
his
light
,
his
salvation
,
and
the
strength
of
his
life
.
If
we
be
with
the
Lord
,
we
may
be
sure
that
we
shall
ever
have
with
us
more
then
against
us
.
2
Chron.
32.
7
,
8.
Be
strong
and
couragious
,
be
not
afraid
nor
dismayed
for
the
King
of
Assyria
,
nor
for
all
the
multitude
that
is
with
him
:
for
there
be
moe
with
us
then
with
him
.
With
him
is
an
arme
of
flesh
,
but
with
us
is
the
Lord
our
God
,
to
help
us
,
and
to
fight
our
battels
.
And
the
people
,
sayes
the
Text
,
rested
upon
the
words
of
Hezekiah
.
Here
is
a
full
object
for
our
faith
to
rest
upon
.
If
we
look
upon
God
onely
in
this
latter
consideration
of
him
as
The
Lord
of
Hosts
,
we
need
never
feare
want
of
Souldiers
,
seeing
all
creatures
in
heaven
and
earth
are
his
armed
trained
Souldiers
,
and
he
himselfe
is
infinite
in
himself
.
Oh
how
happy
should
we
be
,
if
we
could
in
all
our
straits
exercise
faith
in
this
Lord
of
Hosts
,
looking
upon
him
in
this
consideration
!
You
will
say
,
It
is
true
,
this
Lord
of
Hosts
is
indeed
a
full
object
of
faith
,
were
it
not
that
we
have
sorely
provoked
him
to
come
out
against
us
;
yea
we
are
afraid
he
is
now
appearing
in
wrath
against
us
.
I
will
give
you
one
Text
of
Scripture
in
such
a
case
as
this
is
,
when
your
provocations
of
him
lye
heavy
upon
you
,
and
it
is
as
sweet
,
and
full
,
and
encouraging
a
Scripture
as
any
I
know
,
Zach.
1.
17.
The
Lord
had
professed
in
the
beginning
of
the
Chapter
,
that
he
had
been
sore
displeased
with
their
Fathers
,
ver
.
2.
yea
and
it
appeares
by
the
3.
and
4.
ver
.
that
they
were
no
better
then
their
Fathers
,
and
ver
.
12.
it
is
said
,
The
Lord
of
Hosts
had
had
indignation
against
Jerusalem
these
threescore
and
ten
yeeres
;
so
that
even
at
that
present
when
the
Prophet
spake
to
them
,
it
seemes
God
was
in
such
a
way
towards
them
,
as
his
indignation
appeared
against
them
:
but
that
their
hearts
might
break
,
and
their
faith
be
raised
;
marke
what
a
gracious
promise
comes
in
to
them
even
now
,
in
this
17.
ver
.
Cry
yet
,
saying
,
Thus
saith
the
Lord
of
Hosts
,
My
cities
through
prosperity
(
or
through
good
,
so
the
word
is
in
the
Hebrew
)
shall
yet
be
spread
abroad
,
and
the
Lord
shall
yet
comfort
Sion
,
and
shall
yet
choose
Jerusalem
.
Mark
,
here
are
foure
yets
in
this
ver
.
and
they
are
very
gracious
ones
,
Cry
yet
,
shall
yet
be
spread
,
shall
yet
comfort
,
and
shall
yet
choose
Jerusalem
,
and
all
these
from
the
Lord
of
Hosts
,
yea
and
from
the
Lord
of
Hosts
sorely
dispeased
,
yea
although
he
was
provoked
to
indignation
.
We
have
sinned
,
—
cry
yet
.
We
have
provoked
wrath
,
—
shall
yet
be
spread
.
We
are
miserable
wretched
creatures
,
—
shall
yet
comfort
.
We
are
unworthy
,
—
shall
yet
choose
.
O
the
free
grace
of
our
God
to
his
people
!
Thou
troubled
,
distressed
soule
,
look
up
to
him
,
as
making
himselfe
knowne
by
this
glorious
name
,
cry
to
him
by
this
name
,
Lord
thou
commandest
Angels
,
heavens
,
earth
,
seas
,
now
let
thy
power
worke
for
the
good
of
my
soule
;
give
commandement
from
heaven
to
this
distemperd
heart
of
mine
,
to
yeeld
to
submit
to
thee
,
to
these
lusts
that
rise
against
thee
,
that
they
may
be
subdued
,
yea
destroyed
.
Lord
,
in
any
difficulties
we
finde
our selves
brought
into
,
let
us
not
be
discouraged
,
We
cannot
see
how
Antichrist
should
be
brought
downe
:
But
Revel
.
18.
8.
Her
plagues
shall
come
in
one
day
,
he
shall
utterly
be
burnt
with
sire
,
for
strong
is
the
Lord
God
who
judgeth
her
.
And
further
,
it
is
most
honourable
to
joyne
with
,
to
be
under
this
Generall
.
Souldiers
boast
much
of
the
power
,
greatnesse
,
magnificence
of
their
Generall
;
they
account
themselves
honoured
by
it
.
The
people
of
God
have
infinite
cause
to
make
their
boast
of
this
Lord
of
Hosts
,
under
whose
banners
they
fight
,
he
is
their
praise
and
their
glory
.
Psal
.
148.
God
is
gloriously
set
forth
with
his
Hosts
about
him
.
The
conclusion
,
ver
.
14.
is
this
,
He
is
the
praise
of
all
his
Saints
:
Not
onely
Objectively
,
because
the
Saints
are
exercised
in
his
praises
;
but
Relatively
,
he
is
a
praise
and
honour
to
his
Saints
;
his
Saints
glory
in
this
,
that
they
serve
under
such
a
Commander
.
There
are
two
Captains
in
the
world
,
under
whose
command
all
the
world
serve
,
this
Lord
of
hosts
,
and
the
Devil
,
for
he
also
hath
his
Armies
fighting
for
him
,
the
Dragon
and
his
Angels
;
all
wicked
men
are
under
him
,
and
fight
for
him
:
his
great
Lieutenant
is
Antichrist
.
It
is
no
dishonour
to
run
from
these
Commanders
,
to
get
under
the
Banners
of
the
Lord
of
Hosts
.
3.
Let
us
honour
this
Lord
of
hosts
by
being
willing
to
be
put
into
what
rank
he
shall
please
,
to
be
ordered
in
what
place
he
shall
appoint
,
and
there
to
keep
out
ranks
.
If
God
wil
put
us
in
the
fore-front
,
where
there
is
hottest
service
,
let
us
not
murmur
;
the
hotter
the
service
is
,
the
greater
will
the
reward
be
.
We
must
not
choose
our
own
places
.
All
other
creatures
,
except
the
Angels
,
are
onely
passive
to
the
work
of
their
Lord
in
ordering
them
.
We
should
be
active
in
yeelding
our selves
freely
to
his
ordering
,
and
be
well
pleased
with
it
,
and
keep
our
ranks
.
It
is
an
easie
matter
to
keep
rank
whilst
we
march
along
;
but
when
we
come
to
fight
,
we
shall
not
find
it
so
.
Lastly
,
how
dreadfull
must
this
glorious
name
of
God
needs
be
to
all
ungodly
ones
,
who
walk
on
in
wayes
of
enmity
against
such
a
God
?
Esay
45.
9.
Woe
to
him
that
striveth
with
his
Maker
:
let
the
potsheard
strive
with
the
potsheards
of
the
earth
.
With
what
infinite
indignation
must
God
needs
look
upon
such
vile
wormes
,
who
dare
resist
such
a
glorious
Majesty
as
he
is
?
God
can
but
speak
to
any
humour
of
thy
body
,
and
it
shall
make
thee
lye
roaring
out
in
anguish
,
and
grievous
torture
;
thy
life
shall
be
more
bitter
then
death
unto
thee
.
This
God
may
give
commission
to
the
next
crumbe
of
bread
,
and
it
shall
choak
thee
,
and
send
thee
down
to
hell
.
God
himselfe
is
against
thee
,
he
walks
contrary
to
thee
in
all
his
Attributes
.
The
swords
point
of
his
infinite
Justice
is
at
thine
heart
.
All
the
creatures
of
God
stand
ready
armed
against
thee
,
and
would
fly
upon
thee
,
if
God
did
but
give
out
the
word
.
The
Angels
stand
prepared
,
Lord
shall
but
one
of
us
goe
and
cut
off
that
wretch
who
dares
presume
to
blaspheme
thy
name
,
to
lift
up
himselfe
against
thee
?
As
Abishai
said
to
David
,
2
Sam.
16.
9.
Why
should
this
dead
dog
curse
my
Lord
the
King
?
let
me
goe
and
take
off
his
head
.
The
Ayre
cryes
,
Lord
shall
I
conveigh
infection
into
his
body
,
and
poyson
him
?
The
Water
,
Shall
I
stop
his
breath
?
The
Fire
,
shall
I
seize
on
him
,
and
burne
him
?
The
earth
,
Shall
I
open
,
and
swallow
him
up
?
The
beasts
of
the
field
,
Shall
we
run
upon
him
,
and
tear
him
?
Thy
meat
,
thy
drink
,
Shall
we
choak
him
,
or
be
bane
to
him
?
Thou
art
in
the
midst
of
Gods
Hosts
,
compassed
about
on
every
side
.
1
Chron.
13.
14.
When
Judah
looked
back
,
behold
the
battel
was
before
and
behind
,
and
they
cryed
unto
the
Lord.
Look
about
thee
oh
distressed
soule
,
and
see
the
Hosts
of
the
Lord
before
thee
and
behind
thee
,
and
cry
to
the
Lord.
Certainly
there
is
no
creature
neere
thee
,
but
thou
hast
cause
to
looke
upon
it
with
a
shaking
heart
:
thou
knowest
not
but
that
it
may
be
thy
ruine
,
sent
of
God
to
cut
thee
off
,
that
thou
mightest
go
to
thine
owne
place
.
Certainly
it
cannot
be
but
ere
long
some
creature
or
other
will
break
in
upon
thee
,
and
be
an
executioner
of
Gods
wrath
upon
thee
,
if
not
prevented
by
thy
repentance
.
When
God
awakens
a
guilty
conscience
,
every
creature
is
terrible
to
it
,
the
wrath
of
God
is
seene
in
the
face
of
every
creature
.
Cain
cryes
out
,
Every
one
that
meets
me
,
will
kill
me
.
Why
?
Who
was
there
in
the
world
then
to
kill
him
?
not
many
besides
his
father
and
mother
,
and
yet
every
one
will
kill
him
:
especially
if
it
be
some
extraordinary
work
of
God
in
the
heavens
,
or
seas
,
or
elsewhere
,
as
in
extreame
thunder
,
stormes
and
tempests
,
or
the
like
:
how
terrible
is
that
to
such
a
conscience
,
as
to
Caligula
and
others
?
The
Prophet
Elisha
prayed
to
God
to
open
the
eyes
of
his
servant
to
see
Gods
Hosts
about
him
,
to
deliver
him
from
feare
:
my
prayer
is
,
that
God
would
open
thine
eyes
,
that
thou
mayst
see
Gods
Hosts
about
thee
,
that
thou
mayst
feare
:
if
thy
eyes
were
open
,
it
would
be
with
thee
as
it
was
with
those
who
came
there
against
Elisha
,
when
their
eyes
were
opened
they
saw
themselves
in
the
midst
of
Samaria
,
in
the
midst
of
their
enemies
.
Certainly
so
long
as
God
is
thine
enemy
,
all
creatures
in
heaven
&
earth
are
thine
enemies
.
Wherefore
consider
how
unable
thou
art
to
stand
out
against
this
glorious
God
;
lay
down
thy
weapons
of
enmity
,
cry
out
bitterly
of
thy
desperate
folly
,
make
it
thy
great
work
above
all
things
in
the
world
,
to
make
up
thy
peace
with
him
.
God
yet
offers
mercy
to
thee
,
as
Alexander
did
those
he
warred
against
,
while
the
Lamp
burned
:
If
they
staid
untill
it
was
out
,
there
was
nothing
but
bloud
expected
.
The
Lamp
of
thy
life
is
stil
burning
;
come
in
that
thy
soule
may
live
.
There
is
no
standing
out
against
this
God
,
he
will
have
glory
from
thee
in
spight
of
thy
heart
.
FINIS
.
A
briefe
Answer
to
Doctor
Fernes
Booke
,
tending
to
resolve
Conscience
,
about
the
Subjects
taking
up
of
Arms.
By
JER
.
BURROUGHES
.
THere
came
to
my
hand
a
Book
of
D.
Fern
,
tending
to
resolve
Conscience
in
the
case
of
the
Subjects
taking
up
Armes
.
I
find
it
carryed
on
without
giving
any
ill
termes
,
but
in
saw
expressions
,
sutable
to
a
Treatise
that
concernes
Conscience
,
and
the
more
likely
to
prevail
with
it
.
Onely
now
and
then
some
bitternes
breakes
forth
;
I
shall
very
briefly
,
yet
faithfully
give
you
the
strength
of
it
:
Where
he
speakes
right
,
I
will
acknowledge
it
;
and
where
he
mistakes
,
I
will
fairly
discusse
and
shew
you
whence
the
mistakes
arise
.
I
confesse
he
hath
great
advantage
in
the
subject
,
because
it
is
for
the
King
:
1.
Because
it
is
safer
to
plead
for
the
King
,
though
a
man
mistakes
;
but
if
there
be
a
mistake
in
lessening
the
Kings
right
,
a
man
endangers
his
utter
undoing
.
2.
Truth
about
this
argument
,
hath
alwayes
been
tenderly
handled
;
those
who
have
pleaded
for
the
King
,
have
with
courage
vented
themselves
to
the
utmost
;
but
others
have
been
forced
to
be
silent
,
or
else
but
even
to
whisper
and
speak
halfe
out
,
lest
they
presently
meet
with
(
not
arguments
,
but
)
things
of
another
nature
to
answer
them
.
In
which
regard
the
power
of
Kings
hath
been
raised
to
the
height
,
and
men
have
drunk
in
such
opinions
of
absolute
power
in
them
,
as
they
have
heard
confidently
affirmed
,
practised
,
and
seen
in
Books
,
and
feeled
by
many
taxations
and
censures
;
but
whatsoever
might
informe
them
hath
layne
in
the
darke
,
not
daring
to
appeare
:
Therefore
well
might
the
D.
call
what
now
people
begin
to
heare
,
and
enquire
after
,
a
new
doctrine
;
it
is
an
old
truth
,
but
newly
discovering
it self
.
The
name
of
King
hath
taken
such
impression
in
the
hearts
of
people
,
that
for
a
while
they
will
be
prejudiced
against
whatsoever
may
but
sound
of
limiting
his
power
,
or
maintaining
our
right
against
it
.
What
there
is
in
the
Epistle
that
may
prejudice
any
mans
conscience
,
will
be
answered
in
what
follows
.
Preamble
to
SECT
.
I.
SO
many
good
people
that
are
come
to
a
sense
of
Religion
and
godlinesse
,
are
miserably
carryed
away
by
a
strange
implicite
saith
,
to
beleeve
whatsoever
is
said
or
done
in
the
name
of
the
Parliament
,
&c.
to
be
infallibly
true
and
just
.
It
seems
those
who
have
not
a
sense
of
Religion
,
do
not
so
easily
beleeve
the
truth
and
justice
of
what
is
done
in
the
name
of
the
Parliament
.
This
is
most
certaine
,
who
are
hardest
to
beleeve
what
the
Parliament
sayes
,
but
Papists
,
and
notorious
blasphemers
,
and
prophane
livers
?
I
condemne
not
all
,
but
compare
the
generality
of
the
one
side
,
and
of
the
other
;
you
shall
finde
an
apparent
difference
in
the
lives
of
the
one
,
from
the
lives
of
the
other
:
Yea
,
so
it
is
now
that
if
a
man
as
heretofore
were
not
prophane
,
or
loose
at
least
,
or
zealous
for
ceremonies
,
he
was
accounted
a
Puritan
;
so
now
a
Round-head
,
that
is
,
in
their
ordinary
interpretation
,
one
for
the
Parliament
.
If
it
be
said
,
This
is
because
Religion
is
pretended
on
the
Parliaments
side
:
So
it
is
on
the
other
,
with
as
loud
a
cry
as
the
Parliaments
.
In
such
things
where
I
must
have
regard
to
humane
testimony
,
to
what
part
I
see
the
most
that
have
the
sense
of
Religion
to
adhere
,
that
side
I
will
be
on
,
except
I
see
better
grounds
then
yet
the
D.
brings
to
draw
me
from
it
.
Prov.
2.
20.
That
thou
mayst
walk
in
the
way
of
good
men
,
and
keepe
the
paths
of
the
righteous
.
SECT
.
1.
IN
this
Sect.
these
special
things
are
considerable
:
1.
What
he
grants
2.
what
we
grant
.
3.
What
he
sayes
we
grant
.
He
grants
we
may
deny
obedience
to
the
King
,
not
onely
in
things
unlawfull
by
the
Law
of
God
,
but
by
the
established
Laws
of
the
Land.
It
is
well
this
is
granted
;
Heretofore
we
know
this
was
the
generall
Tenet
,
whatsoever
was
commanded
by
the
King
,
yea
by
any
men
in
authority
,
if
but
by
a
Prelate
,
except
it
were
against
Gods
Law
,
we
were
bound
to
obey
it
;
any
thing
that
was
not
sinne
,
must
be
yeelded
to
and
that
for
conscience
sake
.
The
D.
in
this
is
ingenuous
;
he
confesseth
that
not
onely
Gods
Law
,
but
mans
Law
limits
Kings
power
:
This
is
a
great
case
to
many
mens
consciences
to
know
so
much
.
And
further
,
if
this
be
true
,
that
all
those
Scriptures
that
urge
obedience
to
Kings
and
men
in
authority
,
must
be
understood
with
this
limitation
,
that
is
,
if
they
command
according
to
the
Laws
of
God
,
and
according
to
the
Laws
of
the
countrey
over
which
they
are
.
1.
He
sayes
,
In
point
of
resistance
we
grant
it
must
be
in
such
a
case
where
there
are
Omnes
ordines
regni
consentientes
,
an
unanimous
consent
of
the
two
Houses
.
There
is
no
determination
that
the
greater
part
present
of
either
House
agrees
upon
,
but
is
as
truly
valid
and
legal
,
as
if
there
were
an
unanimous
consent
of
them
both
.
It
is
so
in
all
bodies
where
things
are
carried
by
vote
.
2.
He
sayes
,
We
yeeld
it
must
be
a
meere
defensive
resistance
.
If
the
King
should
send
any
to
mischiefe
us
,
to
say
,
we
must
onely
defend
ourselves
,
so
as
not
to
offend
them
,
is
a
contradiction
;
as
for
the
Kings
person
,
is
it
not
the
profession
of
the
Parl.
to
defend
it
?
therefore
we
neede
not
dispute
now
,
about
defending
our selves
against
it
.
3.
He
sayes
,
this
likewise
is
granted
that
the
Prince
must
first
be
bent
to
overthrow
Religion
,
Liberties
,
and
Laws
,
and
will
not
discharge
his
trust
,
before
there
must
be
resistance
.
By
this
he
would
insinuate
that
our
Arms
taken
up
are
unlawfull
,
because
the
King
hath
not
declared
himselfe
thus
.
What
need
we
be
put
to
meddle
with
any
thing
but
this
in
the
case
in
hand
?
That
a
Kingdom
seeing
it self
in
imminent
danger
of
enemies
to
infringe
the
liberties
of
it
,
may
stand-up
to
defend
it selfe
;
yea
although
they
come
forth
against
it
in
the
name
of
the
King
:
This
is
our
case
,
and
if
the
D.
disputes
against
any
thing
but
this
,
he
sights
with
his
own
shadow
.
If
this
be
case
as
certainly
it
is
,
then
a
great
part
of
the
Doctors
book
is
impertinent
to
the
businesse
of
the
Parliaments
raising
forces
:
For
forces
may
bee
raised
upon
other
grounds
then
the
Kings
being
bent
to
overthrow
Religion
.
SECT
.
II.
THe
strength
of
this
Section
,
and
almost
all
the
book
,
is
in
that
place
of
Rom.
13.
and
in
this
place
I
beleeve
the
D.
will
see
,
or
if
he
doth
not
,
others
will
,
that
he
is
utterly
mistaken
in
the
sense
of
that
place
.
The
Apostle
sayes
expresly
,
Whosoever
resists
,
shall
receive
damnation
.
But
he
doth
not
say
expresly
,
whosoever
resists
the
highest
men
shall
receive
damnation
,
but
whosoever
shall
resist
the
power
:
Let
every
one
be
subject
not
to
the
wills
of
the
highest
men
,
but
to
the
higher
power
:
there
is
a
great
deale
of
difference
betweene
these
two
:
The
higher
power
,
that
is
,
that
authority
that
God
,
&
man
hath
put
upon
such
a
man
,
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
must
be
subjected
to
,
&
not
resisted
.
We
professe
against
resisting
power
,
authority
,
though
abused
:
If
those
who
have
power
to
make
Laws
,
shall
make
sinfull
Laws
,
and
so
give
authority
to
any
to
force
obedience
;
we
say
here
there
must
either
be
flying
or
passive
obedience
;
but
if
one
that
is
in
authority
command
out
of
his
own
will
,
and
not
by
Law
,
I
resist
no
power
,
no
authority
at
all
,
if
I
neither
actively
nor
passively
obey
,
no
I
do
not
so
much
as
resist
abused
authority
.
This
may
seeme
strange
at
the
first
;
but
if
you
thinke
of
it
,
you
will
beleeve
it
.
The
D.
thinkes
the
answer
to
this
place
is
onely
from
the
limitation
of
the
person
,
or
the
cause
of
resisting
,
as
if
we
held
that
no
particular
men
upon
any
cause
,
but
States
may
resist
upon
such
and
such
causes
;
whereas
we
doe
not
answer
so
,
but
we
distinguish
betweene
the
man
that
hath
the
power
,
and
the
power
of
that
man
,
and
say
,
although
the
power
must
not
be
resisted
according
to
the
letter
,
and
the
sense
of
the
Text
,
yet
the
illegall
will
and
wayes
of
the
man
may
be
resisted
,
without
the
least
offending
against
the
Text.
But
we
shall
meete
with
this
Scripture
again
and
again
,
and
shall
fellow
it
with
answers
accordingly
.
He
comes
to
examples
,
as
first
,
the
peoples
rescuing
of
Jonathan
from
Saul
.
He
sayes
,
the
people
were
in
Arms
already
,
and
did
but
use
a
loving
violence
.
This
example
is
onely
brought
to
prove
that
Subjects
may
withstand
illegal
commands
of
Kings
,
and
no
further
,
and
that
it
plainly
proves
;
onely
,
he
sayes
,
it
is
a
loving
violence
.
Well
then
,
it
is
a
violence
;
they
resolve
that
the
Kings
command
shall
not
be
fulfilled
,
yea
though
hee
adds
an
oath
to
it
.
It
was
indeede
a
loving
violence
to
Jonathan
;
so
is
all
the
violence
that
the
Parliament
offers
,
a
loving
violence
to
the
Kingdome
,
yea
and
there
is
true
love
to
the
King
too
in
it
.
The
King
hath
not
yet
sworn
that
he
will
have
such
things
as
the
Parl.
will
not
suffer
,
so
as
to
come
to
our
cognisince
;
but
Saul
swore
that
he
would
have
such
a
thing
done
,
and
yet
the
people
would
not
suffer
it
to
be
done
,
and
yet
you
dare
not
blame
them
for
this
,
nay
you
commend
them
for
it
.
The
second
example
is
,
David
resisting
Saul
,
the
D.
sayes
,
It
was
to
save
his
person
from
Cut-throats
.
And
is
not
our
Army
to
save
Parl
&
people
from
Cut-throats
?
2.
He
sayes
,
David
did
no
act
of
hostility
,
but
only
defended
himselfe
.
David
had
no
authority
over
any
that
followed
Saul
,
for
he
was
then
a
private
man
;
but
our
Parl.
hath
authority
over
Delinquents
that
follow
the
King.
2.
David
was
loath
indeede
to
venture
upon
a
pitcht
battail
,
or
to
exasperate
Saul
or
his
Subjects
,
because
his
strength
was
weake
,
600.
to
a
King
,
therefore
he
flies
up
and
downe
and
takes
not
every
advantage
,
that
if
it
were
possible
he
might
gaine
fa●our
in
the
eyes
of
Saul
and
his
Subjects
:
but
if
they
had
falne
upon
him
,
and
his
power
had
beene
equall
to
theirs
,
who
knowes
what
he
would
have
done
?
but
we
are
sure
as
it
is
,
it
is
defensive
,
and
that
is
all
it
is
to
prove
that
Subjects
may
take
up
Arms
●o
defend
themselves
against
the
injustice
of
their
Kings
.
For
that
example
of
David
at
Keilah
,
all
the
answer
to
that
is
,
that
it
is
an
uncertain
supposition
.
But
examine
the
place
,
you
shall
finde
it
as
certain
as
a
supposition
can
be
;
It
appeares
plainly
that
David
had
some
expectation
that
the
men
of
Keilah
would
have
stood
to
him
and
kept
oft
Saul
comming
against
him
,
and
if
they
would
,
it
is
apparent
by
the
Text
,
that
David
would
have
stood
to
it
though
Saul
had
come
against
him
.
In
the
Text
it
is
as
plain
,
as
this
:
Suppose
the
King
were
neere
Hull
going
a-against
Sir
J.
Hotham
,
and
Sir
J.
Hotham
should
seek
to
make
sure
of
the
men
of
Hul
,
and
enquire
whether
they
would
deliver
him
or
not
if
the
King
came
,
and
he
should
come
to
know
that
certainly
they
would
,
and
upon
that
very
ground
slies
away
,
is
this
now
an
uncertaine
supposition
that
Sir
John
Hotham
would
willingly
have
the
Town
stand
to
him
,
and
if
they
would
stand
to
him
he
would
stay
there
and
defend
himselfe
against
the
Kings
forces
?
Hi
,
last
answer
to
Davids
example
is
,
that
his
example
was
extraordinary
because
he
was
anointed
to
be
King
after
Saul
.
But
yet
for
the
present
he
was
a
private
man
,
although
God
had
bestowed
somthing
extraordinary
upon
him
more
then
upon
other
men
;
but
it
follows
not
therefore
that
in
this
case
he
had
an
extraordinary
power
to
resist
the
Prince
:
Prince
Charls
hath
no
more
power
to
resist
his
Father
then
the
Parliament
hath
.
For
the
example
of
Elisha
using
the
Kings
messenger
rough'y
,
that
came
to
take
away
his
head
,
he
sayes
it
sayes
little
to
the
question
in
hand
.
Yet
he
grants
as
much
as
it
is
brought
for
,
that
defence
is
lawful
against
sudden
and
illegall
assaults
of
Messengers
sent
by
the
King
;
if
against
sudden
,
why
not
against
deliberate
and
plotted
?
for
,
they
are
worse
:
This
is
one
end
of
the
raising
of
the
Army
,
to
prevent
such
assaults
:
If
it
be
lawful
to
be
done
by
violence
by
2.
or
3.
when
the
messenger
is
but
one
,
then
it
may
be
done
by
2.
or
3000.
when
the
messengers
are
1000.
For
the
example
of
the
Priests
thrusting
out
the
leprous
King.
That
which
this
is
brought
to
prove
,
is
thus
much
,
That
there
may
be
such
uncleannesse
in
a
King
,
that
may
cause
Subjects
lawfully
to
resist
him
,
when
he
would
doe
a
wicked
act
.
The
Doctor
sayes
,
First
Gods
hand
was
upon
him
.
So
when
God
shall
leave
a
King
to
some
horrible
way
of
evil
,
certainly
Gods
hand
is
upon
him
then
.
He
answers
,
But
he
hasted
to
goe
out
himselfe
.
But
the
Scripture
tels
us
,
the
Priests
likewise
thrust
him
out
;
they
would
not
suffer
him
to
be
in
the
Temple
.
The
next
thing
in
the
Sect.
is
,
a
similitude
from
the
naturall
body
:
Though
a
member
may
defend
it selfe
against
outward
violence
,
yet
no
member
must
be
set
against
the
head
,
for
that
tends
to
the
dissolution
of
the
whole
.
If
the
similitude
may
be
followed
,
we
say
,
that
some
members
are
as
necessary
to
the
life
of
the
head
,
as
the
head
is
necessary
to
the
life
of
those
members
.
2.
A
Kingdome
may
sometimes
have
one
head
,
sometimes
another
,
but
so
cannot
a
naturall
body
.
Further
,
he
grants
,
Personall
defence
doth
not
strike
at
the
order
and
power
that
is
over
us
,
but
generall
resistance
by
Arms
(
he
saith
)
doth
.
No
,
it
may
maintain
and
regulate
order
,
and
there
may
be
as
little
injustice
on
the
one
side
as
the
other
.
But
the
case
is
not
as
Elishaes
,
for
the
King
professeth
he
will
use
no
violence
,
and
we
cannot
know
his
heart
.
But
that
example
of
Elisha
is
brought
to
prove
the
lawfulnes
of
using
force
against
Kings
in
using
violence
:
and
what
violence
hath
been
already
used
,
the
world
knows
.
Page
10.
He
comes
to
Scriptures
,
denying
resistance
:
let
us
see
what
full
Scriptures
these
are
.
The
first
is
,
Num.
16.
1.
&c.
The
conspiracie
of
Corah
and
his
company
against
Moses
and
Aaron
.
It
is
strange
that
this
example
must
be
paralleld
with
our
Parl.
taking
up
Arms
:
Was
it
not
a
most
unjust
and
vile
conspiracie
,
meerly
out
of
the
pride
of
malicious
spirits
?
Can
the
D.
or
any
man
think
,
that
in
justifying
Arms
in
some
case
,
we
justifie
all
villanous
conspiracies
and
out-rages
?
Besides
,
this
place
condemns
rising
up
against
the
Priest
,
as
well
as
the
King.
Yea
certainly
,
if
they
had
risen
against
the
meanest
officer
that
God
had
appointed
in
Church
or
Common-wealth
,
as
here
they
did
against
Moses
&
Aaron
,
it
would
have
bin
a
very
hainous
offence
;
Yea
if
Moses
himself
should
have
thus
risen
against
any
Officer
appointed
by
God
,
it
had
bin
a
vile
sin
in
him
;
therefore
this
proves
no
more
against
subjects
resisting
Princes
,
then
Princes
resisting
subjects
,
or
one
subject
resisting
another
.
Further
,
we
do
not
rise
against
His
Majesty
,
as
they
rose
up
against
Moses
&
Aaron
;
we
desire
not
that
he
should
have
lesse
power
then
God
&
the
Laws
have
given
him
,
but
we
would
preserve
this
in
him
,
and
keep
off
the
stroke
of
any
further
power
,
so
that
we
need
not
for
this
thing
so
much
as
examine
the
cause
upon
which
they
rose
,
whether
it
were
supposed
or
not
,
for
the
case
is
far
differing
in
the
end
of
the
rising
.
But
Corah
and
his
company
supposed
the
cause
sufficient
.
Supposed
causes
for
any
thing
is
not
enough
;
now
we
are
not
examining
the
truth
of
the
cause
of
taking
up
Arms
,
but
whether
they
may
not
be
taken
up
by
the
Subject
against
the
mind
of
the
King
for
any
cause
.
Wel
,
our
consciences
need
not
be
much
scrupled
from
this
Scripture
:
Let
us
examine
the
rest
he
brings
.
The
second
is
,
1
Sam.
8.
11
,
18.
where
the
oppression
of
the
King
is
mentioned
,
and
no
means
of
help
mentioned
but
crying
to
the
Lord.
Is
the
bare
relation
of
the
oppression
of
a
King
without
mention
in
that
place
of
any
means
of
help
,
but
crying
to
God
,
a
sufficient
proof
that
though
Kings
oppresse
never
so
much
,
yet
there
is
no
help
?
Suppose
I
bring
a
place
of
Scripture
,
where
there
is
a
relation
of
Subjects
rising
up
in
a
wicked
way
against
their
Prince
,
&
in
that
place
there
is
no
other
help
mentioned
,
but
only
the
Prince
committed
this
to
God
,
&
God
revenged
it
,
can
there
be
drawn
from
thence
an
argument
,
that
when
Subjects
rise
against
Princes
that
they
have
no
other
help
against
them
,
but
committing
the
cause
to
God
?
We
need
not
go
far
for
a
Scripture
in
this
kind
,
the
very
place
the
D.
brought
before
wil
do
it
;
Num.
15.
when
Corah
and
his
company
rose
against
Moses
,
we
there
read
of
no
other
help
that
Moses
used
,
but
he
committed
the
thing
to
God
,
&
God
revenged
it
.
But
you
wil
say
,
yet
there
are
other
places
that
shew
that
Princes
may
make
use
of
other
help
.
So
there
is
for
Subjects
to
make
use
of
other
helps
against
the
oppression
of
their
Princes
,
many
Scriptures
have
been
mentioned
formerly
and
cleered
.
Further
,
besides
this
,
we
answer
,
that
the
power
of
all
Kings
is
not
alike
,
it
is
no
argument
because
one
King
hath
such
and
such
power
,
therefore
all
must
needs
have
.
The
power
of
Kings
is
limited
or
enlarged
by
the
severall
Laws
of
severall
Countries
.
Let
us
see
what
the
third
Scripture
sayes
,
for
yet
our
consciences
are
not
scrupled
,
it
is
Numb
.
10.
That
the
people
might
not
go
to
war
but
by
order
from
him
that
had
the
power
of
the
Trumpet
.
Because
there
was
a
positive
order
there
that
Moses
must
make
trumpets
and
thus
use
them
;
Doth
it
follow
that
this
must
be
so
every
where
?
you
may
by
as
true
a
consequence
urge
the
necessity
of
silver
trumpets
,
and
that
the
Priests
should
blow
them
,
as
well
as
the
former
:
The
consequence
would
be
full
as
good
.
No
King
can
use
Trumpets
in
war
but
by
the
blowing
of
the
Priests
,
for
it
is
commanded
there
,
as
that
no
people
can
go
to
war
till
the
Magistrates
use
the
Trumpets
,
because
it
is
so
ordered
there
;
we
know
the
Law
is
judiciall
,
and
for
those
judiciall
Laws
the
equity
binds
no
further
then
according
to
rules
of
prudence
and
justice
,
every
countrey
shall
see
behoofefull
for
their
conditions
.
Besides
if
this
did
binde
,
then
it
were
a
sinne
for
an
Act
to
passe
to
put
the
Militia
for
any
time
into
any
other
hands
,
for
certainly
it
might
not
then
be
done
,
no
,
not
with
Moses
and
Aarons
consent
.
The
next
Scripture
is
,
1
Sam.
26.
9.
who
can
stretch
out
his
hand
against
the
Lords
Anointed
and
be
guiltlesse
?
Why
doth
the
D.
speake
of
stretching
forth
the
hand
against
the
Lords
Anointed
?
who
endeavours
it
?
doth
not
the
Parliament
professe
the
defence
of
the
Kings
Persons
2.
Doctor
willet
upon
this
place
gives
you
this
Answer
,
That
indeed
it
is
not
lawfull
for
a
private
man
to
lay
hands
,
no
not
upon
a
tyrant
;
for
it
is
not
lawfull
for
a
private
man
to
kill
a
thiefe
of
a
murderer
,
much
lesse
a
Magistrate
,
a
Prince
.
But
secondly
,
he
tels
us
of
some
that
have
laid
hands
upon
a
King
,
and
yet
have
been
guiltlesse
,
as
Ehud
upon
Eglon
King
of
Moab
:
therefore
from
that
Scripture
there
cannot
be
a
generall
Proposition
drawn
,
that
no
man
in
any
case
may
stretch
forth
his
hand
against
a
King.
Yea
Doctor
willet
answers
in
the
third
place
,
that
yet
Tyrants
and
wicked
Governours
may
be
removed
by
the
whole
State.
He
indeed
limits
this
,
and
sayes
,
it
must
be
understood
of
such
Kingdomes
as
goe
by
election
,
as
in
Polonia
,
and
gives
this
reason
,
From
whom
Kings
receive
their
authority
,
by
them
may
they
be
constrained
to
keep
within
bounds
.
This
it
seems
was
good
Divinity
in
those
dayes
.
This
distinction
he
used
,
to
deliver
the
opinion
from
opposition
in
England
;
but
if
the
distinction
be
examined
,
there
will
appeare
little
strength
in
it
:
We
doe
not
find
that
D.
willet
was
ever
reproved
,
or
his
writings
censured
for
this
thing
.
Concerning
that
restriction
of
his
to
Kingdomes
by
election
,
we
shall
,
when
wee
come
to
shew
from
whence
all
Kings
have
their
power
,
see
,
that
if
it
proves
true
of
them
,
it
will
prove
true
of
others
;
for
the
foundation
of
all
power
that
such
and
such
men
have
over
others
,
will
be
found
either
from
election
or
covenant
,
which
will
come
to
all
one
.
D.
Ferne
proceeds
thus
,
If
the
King
had
come
into
the
battel
,
his
person
might
have
been
hurt
as
well
as
any
.
This
had
been
but
accidentally
;
If
a
father
should
voluntarily
goe
into
the
Army
of
the
common
enemy
,
against
whom
the
childe
is
in
service
,
and
the
child
in
discharging
upon
the
enemy
should
slay
his
father
being
there
,
especially
he
being
desired
&
beseeched
by
any
meanes
not
to
be
there
,
but
to
withdraw
himselfe
;
doth
the
child
contract
guilt
in
such
a
case
?
His
next
Argument
from
Scripture
is
,
That
the
Prophet
reprechending
the
Kings
of
Israel
and
Judah
for
Idolatry
and
oppression
,
none
ever
called
upon
the
people
for
this
duty
of
resistance
.
First
,
There
is
much
difference
betweene
Kings
now
,
and
those
Kings
:
The
people
then
did
neither
give
them
their
power
,
nor
limit
their
power
;
They
doe
both
now
when
first
they
are
set
up
.
Secondly
,
if
this
be
a
good
argument
,
that
because
when
Kings
oppressed
,
the
prophet
did
not
cal
upon
people
for
resistance
,
therefore
all
resistance
in
any
case
is
unlawful
;
then
,
if
when
people
have
resisted
,
&
cast
oft
the
Government
of
their
King
,
&
the
Prophets
have
not
reproved
them
for
it
;
then
it
is
lawfull
for
people
in
some
case
to
resist
.
He
that
will
harken
to
his
own
reason
,
must
acknowledge
there
is
par
ratio
.
If
the
Prophets
exhorted
not
to
resistance
,
then
there
may
be
no
resistance
,
sayes
the
Doctor
?
Then
if
when
there
is
resistance
,
the
Prophets
rebuke
not
that
resistance
,
then
there
may
with
as
good
reason
be
resistance
,
say
I.
When
the
ten
Tribes
cast
off
the
Government
of
Rehoboam
for
his
oppression
,
and
hearkning
to
his
young
Cavalliers
about
him
,
rather
then
to
his
ancient
grave
counsel
;
the
Prophets
did
not
rebuke
the
ten
Tribes
for
what
they
did
,
but
rather
seemed
to
take
their
parts
.
1
Kings
12.
24.
●eturn
every
man
to
his
house
,
for
this
thing
is
from
mee
.
Now
the
D.
comes
to
his
great
place
again
,
Rom.
13.
which
he
sayes
be
will
free
from
all
exceptions
.
Nay
,
bare
me
an
Ace
of
that
.
The
truth
is
,
he
vever
so
much
as
mentions
,
nor
thinks
of
the
great
exception
,
which
duly
considered
,
will
clear
the
Text
to
be
nothing
to
his
purpose
.
First
he
supposes
that
the
King
is
the
supream
,
as
Peter
calls
him
,
or
the
higher
power
,
as
here
.
1.
It
is
true
,
Peter
cals
the
King
Supreame
,
but
in
the
same
place
he
is
made
an
ordinance
of
man
,
and
therefore
to
be
limited
by
man.
He
may
be
the
chiefe
man
in
authority
,
and
yet
limited
in
that
authority
;
he
is
supreame
,
but
not
absolute
;
We
grant
that
the
Houses
of
Parliament
,
and
we
all
,
are
his
Subjects
,
but
not
Subjects
to
his
will
,
but
to
that
power
of
his
that
Law
gives
him
.
2.
He
takes
for
granted
the
King
is
the
higher
power
.
Here
observe
his
mistake
.
Let
it
be
granted
that
the
King
hath
the
highest
power
,
yet
what
propriety
of
speech
is
it
to
say
that
he
is
the
highest
power
?
It
is
proper
to
God
to
say
that
he
is
Power
in
the
abstract
.
Well
,
The
King
hath
the
highest
power
,
and
we
must
be
subject
to
this
power
of
his
,
and
not
resist
it
.
Who
denies
all
this
?
When
all
this
is
granted
,
the
D.
hath
got
nothing
at
all
;
for
if
we
resist
not
that
power
which
Law
hath
given
him
,
we
do
not
resist
the
higher
power
,
although
we
do
not
do
nor
suffer
what
hee
would
have
us
to
do
or
suffer
.
Then
he
reasons
from
the
person
,
whosoever
,
every
soule
.
There
was
then
sayes
he
,
the
Senate
,
&c.
But
what
power
the
Senate
had
for
the
present
upon
agreement
,
or
how
much
of
their
power
was
now
given
up
to
the
Emperour
by
agreement
,
he
shews
not
;
and
if
he
shews
not
this
,
he
sayes
nothing
.
Then
he
tels
us
of
the
cause
Christians
had
to
resist
,
because
their
Emperours
were
enemies
to
Religion
,
and
had
over
thrown
Laws
and
liberties
.
To
the
first
we
acknowledge
we
must
not
resist
for
Religion
;
if
the
Laws
of
the
Land
be
against
it
,
we
must
either
suffer
,
or
seek
to
enjoy
our
Religion
in
the
uttermost
●arts
of
the
earth
,
rather
then
resist
.
For
the
Emperors
subverting
Laws
and
Liberties
,
he
must
prove
that
the
people
&
●enate
had
not
given
absolute
power
to
them
for
the
present
,
for
the
preventing
further
wils
they
feared
,
or
else
it
reacheth
not
our
case
,
for
we
know
our
people
and
Senate
●ave
not
given
any
such
absolute
power
.
We
must
not
be
put
to
prove
,
they
had
,
for
it
〈◊〉
his
argument
;
therefore
if
he
wil
make
it
good
,
he
must
prove
they
had
not
.
And
yet
●ppose
they
had
not
,
if
we
should
gratifie
the
D.
in
that
thing
,
yet
the
Argument
would
●e
but
weak
:
for
the
Apostle
requires
them
not
to
resist
their
power
,
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
hee
●oth
not
charge
them
not
to
resist
their
tyrannie
.
Certainly
they
could
have
no
power
at
that
which
was
given
them
by
some
agreement
;
if
they
challenged
further
,
it
was
no
●uthority
at
all
:
such
kind
of
tyrannie
as
they
would
assume
to
themselves
,
the
Apostle
●●rbids
not
the
resistance
of
in
that
place
.
As
for
that
he
sayes
,
that
some
affirm
that
prohibition
was
temporary
,
let
them
main●●in
it
that
affirm
it
:
I
am
ful
of
the
D.
mind
in
that
,
this
prohibition
is
a
standing
rule
.
As
for
that
distinction
which
he
sayes
,
some
make
that
they
resist
not
the
power
,
but
●e
abuse
of
the
power
.
We
answer
,
it
is
not
resisting
abused
power
,
for
it
is
resisting
no
power
at
all
.
Abused
power
is
the
ill
use
of
what
is
given
to
men
;
but
the
ill
use
of
what
was
never
given
to
them
more
then
to
any
other
,
is
abuse
of
their
wils
,
but
not
abuse
of
their
power
.
By
Power
I
do
not
mean
Strength
,
but
Authority
.
Further
,
he
sayes
,
These
Emperours
ruled
absolutely
,
therefore
upon
that
ground
men
might
resist
,
if
for
any
thing
.
1.
Although
the
Emperors
might
use
some
force
to
bring
themselves
to
an
absolute
power
,
yet
whether
the
people
were
not
brought
to
consent
to
prevent
farther
danger
,
that
must
be
disproved
,
when
our
case
ever
fals
,
so
as
we
shall
be
brought
to
consent
to
an
absolute
power
,
although
it
be
out
of
feare
(
which
God
forbid
)
then
this
argument
will
concerne
us
,
but
not
before
.
2.
What
they
got
and
held
meerly
by
force
,
without
any
consent
and
agreement
,
was
no
power
,
no
authority
at
all
but
might
be
resisted
,
no
withstanding
that
prohibition
.
The
last
thing
in
that
Sect.
is
,
whereas
we
say
that
our
Religion
is
established
by
Law
,
theirs
was
not
:
He
answers
2.
things
.
1.
Shall
the
prohibition
be
good
against
Christians
under
Emperors
persecuting
Religion
,
&
not
against
Subjects
enjoying
their
Religion
?
If
those
who
have
power
to
make
Laws
should
prove
so
wicked
as
to
make
wicked
Laws
against
Religion
,
yet
I
am
rather
bound
to
passive
obedience
in
that
case
,
then
if
men
never
so
good
should
command
according
to
their
own
will
,
and
not
according
to
Law
;
for
there
is
an
authority
in
the
one
,
though
abused
,
but
none
at
all
in
the
other
.
His
second
answer
is
,
This
prohibition
did
not
concern
Christians
only
,
but
all
people
under
the
Emperour
.
As
before
,
1.
we
know
not
but
these
people
had
given
up
their
right
.
2.
If
they
had
not
that
prohibition
doth
not
reach
them
in
those
things
wherein
they
had
not
.
Thus
his
Scriptures
are
answered
,
and
I
professe
I
have
not
answered
from
a
humour
of
seeking
to
overcome
in
a
dispute
,
to
put
glosses
upon
the
one
side
,
or
to
seek
evasions
from
the
strength
of
the
other
,
but
as
in
the
presence
of
God
to
find
out
truth
and
to
satisfie
Conscience
that
hath
to
doe
with
God
in
a
speciall
manner
.
SECT
.
III.
THe
first
Sect.
is
spent
about
the
original
of
the
power
of
Kings
.
He
first
contends
that
the
power
is
from
God
,
and
that
he
needs
not
contend
for
we
grant
that
the
power
not
only
of
Kings
,
but
of
all
lawfull
authority
is
Gods
Ordinance
,
but
that
such
and
such
men
should
have
this
power
,
and
how
much
of
this
power
should
be
put
upon
this
man
,
and
how
much
upon
that
,
that
is
from
man.
Hence
it
is
very
observable
when
the
Apostle
speaks
of
the
power
,
Rom.
13.
he
sayes
,
it
is
of
God
;
bu●
when
Peter
speaks
of
the
men
upon
whom
that
power
is
put
,
whether
Kings
or
tho●●
sent
by
him
,
he
sayes
,
that
is
a
humnne
ordinance
,
1
Pet.
2.
13.
yea
,
a
humane
creation
,
〈◊〉
the
words
are
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Rea
the
D.
grants
this
,
that
though
the
power
be
from
God
,
yet
the
designing
the
person
to
bear
that
power
,
yea
,
and
the
qualification
and
l●mitation
is
from
men
by
the
Laws
made
with
consent
.
The
supreme
Magistrate
is
called
the
Minister
of
God
,
Rom.
13.
We
acknowledg
him
so
,
he
is
also
said
in
the
same
place
,
to
minister
for
thy
good
.
I
have
said
,
Ye
are
Gods.
This
is
true
of
inferiour
Magistrates
as
well
as
superiour
,
and
yet
none
will
say
,
b●
inferiors
may
be
resisted
.
His
conclusion
is
in
this
Sect.
that
though
the
power
be
of
God
,
yet
the
person
d●signed
,
and
the
qualification
of
power
in
several
forms
of
government
,
&
limitation
,
this
,
is
by
the
laws
of
men
:
This
is
as
much
as
we
desire
.
Many
go
no
further
then
th●
designation
of
the
person
to
be
from
man
,
but
the
D.
is
more
fair
,
he
sayes
the
qualification
is
from
man
also
.
If
so
,
mark
what
follows
,
then
no
man
can
have
any
of
this
ruli●●
power
,
but
according
as
he
is
designed
to
it
,
qualified
for
it
,
limited
in
it
by
men
,
whatsover
the
name
be
by
which
you
call
him
,
Emperor
,
King
,
Prince
,
Duke
,
Lord
,
&c.
SECT
.
IV.
THis
Sect.
is
about
the
power
of
people
to
re-assume
what
power
they
have
conferred
upon
Magistrates
,
although
Gods
power
,
yet
conferred
by
them
.
He
argues
thus
,
If
the
power
be
Gods
,
then
people
cannot
re-assume
.
If
the
King
gives
power
to
an
inferior
Magistrate
,
the
power
that
this
Magistrate
hath
is
likewise
from
God
,
for
so
the
Scripture
sayes
,
Rom.
13.
All
power
is
from
God
:
may
not
this
power
be
re-assumed
therefore
?
Let
none
put
this
off
,
with
saying
,
But
people
are
not
above
Kings
,
as
Kings
are
above
inferior
Magistrates
,
for
that
is
nothing
to
the
argument
.
The
argument
that
he
makes
is
this
,
If
the
power
be
of
God
,
it
cannot
be
re-assumed
:
Now
the
answer
is
,
That
the
power
of
inferiour
Magistrates
is
of
God
,
and
yet
it
may
be
re-assumed
,
therefore
his
consequence
is
not
good
.
Further
,
a
servant
by
stipulation
makes
a
man
his
Master
,
who
was
not
before
:
Now
the
power
of
the
Master
is
Gods
,
may
he
therefore
never
be
deprived
of
that
power
?
Servants
must
serve
Christ
in
serving
their
Masters
,
as
truely
as
Subjects
must
obey
God
in
obeying
their
Prince
.
Pastors
and
Teachers
have
a
ruling
and
a
ministeriall
power
,
and
this
power
is
Gods
,
may
it
therefore
never
be
taken
away
from
them
.
His
second
Argument
is
,
We
cannot
recall
what
is
once
given
,
as
in
things
devoted
.
1.
That
can
never
be
proved
,
that
a
thing
devoted
to
a
religious
use
,
can
never
lawfully
be
imployed
to
no
other
.
This
is
a
groundlesse
conceit
,
because
he
brings
no
proofs
for
it
,
Eadem
facilitate
rejicitur
,
qua
asseritur
.
But
this
that
we
speake
of
is
a
civill
thing
.
And
for
Kings
,
that
the
power
they
have
may
not
be
taken
away
,
he
gives
that
reason
,
Because
the
Lords
hand
and
his
oyle
is
upon
them
.
So
the
Lords
hand
and
oyle
is
upon
Captains
and
other
Magistrates
.
Ioshua
and
Zerubbabel
are
called
The
anointed
ones
.
Prophets
,
Priests
have
Gods
hand
and
oyle
upon
them
,
and
cannot
the
power
for
no
cause
be
taken
from
these
?
And
yet
how
confidently
doth
the
man
conclude
,
This
will
not
a
true
informed
conscience
dare
to
doe
.
Certainly
notwithstanding
all
the
information
in
this
argument
,
he
may
doe
it
.
But
he
proceeds
.
How
can
conscience
be
satisfied
,
that
this
their
argument
grounded
upon
election
and
derivation
of
power
can
have
place
in
this
Kingdome
,
when
as
the
Crown
descends
by
inheritance
,
and
hath
often
been
setled
by
Conquest
.
1.
There
is
no
body
here
that
yet
hath
attempted
to
take
any
power
away
from
the
King
that
Law
hath
given
him
.
2.
Howsoever
,
the
point
of
inheritance
or
conquest
cannot
hinder
;
For
first
,
none
inherits
but
that
which
his
Progenitors
had
,
&
his
Progenitors
had
no
more
originally
then
by
consent
was
given
them
:
therefore
the
difference
between
Kings
by
inheritance
,
and
Kings
by
election
,
in
this
case
is
not
much
.
And
for
Conquest
,
that
onely
settles
former
right
,
or
makes
way
to
some
farther
agreement
,
to
adde
to
,
what
was
former
.
The
right
comes
not
from
power
to
conquer
,
or
act
of
conquering
,
but
from
some
agreement
,
precedent
,
or
consequent
.
He
further
argues
,
It
is
probable
indeed
that
Kings
were
at
first
by
choice
here
,
as
elsewhere
;
but
can
Conscience
rest
upon
such
remote
probabilities
for
resistance
,
or
think
that
first
election
will
give
power
against
Princes
that
do
not
claime
by
it
?
1.
Is
it
but
a
remote
probabilitie
that
Kings
were
here
first
by
election
?
I
demand
,
what
first
invested
such
a
Family
with
Regall
power
,
more
then
another
?
It
must
be
either
God
from
heaven
designing
it
,
as
David
,
or
men
appointing
it
,
or
taken
by
force
:
there
is
no
quartum
.
It
was
not
the
first
,
and
to
say
the
third
is
the
right
,
is
an
extream
wrong
to
the
King
If
meer
force
can
give
right
,
then
whosoever
is
most
forcible
hath
right
;
it
must
therefore
be
something
else
:
what
can
that
be
but
the
consent
of
people
to
such
a
family
?
which
is
in
effect
all
one
with
elect
on
.
You
may
give
it
what
name
you
will
,
it
is
not
therefore
a
remote
probalilitie
,
but
a
neere
certainty
,
that
even
here
Kings
were
at
first
either
by
choice
,
or
by
that
which
in
effect
is
all
one
.
The
Doctor
sayes
,
that
Kings
of
England
doe
not
claime
their
right
by
election
.
It
may
be
they
use
not
that
word
;
but
if
the
Doctor
shall
presume
to
dispute
their
claime
for
them
,
and
think
to
get
a
better
and
surer
claime
then
the
agreement
of
people
,
that
the
Regall
power
shall
be
in
such
a
family
,
surely
he
will
have
no
thanks
for
his
labour
.
Let
him
take
heed
of
this
.
Although
he
is
pleased
to
call
Election
a
slender
plea
,
yet
I
beleeve
he
cannot
bring
a
stronger
.
He
is
at
his
place
in
Rom.
13.
againe
,
with
the
absolute
Monarchy
of
Romane
Emperours
.
This
hath
been
answered
againe
and
againe
.
The
next
thing
he
discusses
is
the
covenant
the
King
enters
into
,
and
the
oath
he
takes
.
And
here
he
tels
us
our
Kings
are
Kings
before
they
enter
into
the
Covenant
,
or
take
this
Oath
.
Although
they
be
Kings
before
they
personally
do
covenant
or
sweare
,
yet
their
right
comes
in
by
their
Progenitors
,
who
had
their
right
conferred
upon
them
by
some
agreement
or
other
:
so
that
they
have
covenanted
in
them
.
But
this
clause
in
the
covenant
or
oath
is
not
expressed
,
that
in
case
he
will
not
discharge
his
trust
,
it
shall
be
law
full
to
resist
.
We
doe
not
stand
so
much
upon
the
oath
that
every
King
takes
,
as
upon
the
originall
agreement
between
people
and
King
,
whereby
this
power
was
conferred
first
upon
such
a
family
,
and
for
that
wee
say
that
no
more
power
was
conferred
then
was
done
by
vertue
of
that
agreement
;
and
why
there
should
not
be
the
same
reason
in
the
Covenant
between
a
Countrey
and
a
Family
in
matters
of
so
high
a
nature
,
as
there
is
in
other
Covenants
amongst
men
,
let
the
Doctor
shew
,
or
any
for
him
.
The
Doctor
confesseth
,
Page
16.
line
21.
That
Lawes
are
for
the
restraint
of
the
power
of
Princes
.
But
at
length
after
the
discussion
of
the
businesse
,
he
tels
you
that
to
argue
any
forfeiture
of
power
by
breaking
his
covenant
,
is
an
inconsequent
argument
.
You
must
beleeve
him
,
because
he
sayes
so
:
If
his
bare
word
will
not
satisfie
you
,
you
are
like
to
have
nothing
else
.
Yet
we
would
have
him
and
all
know
,
that
we
do
not
think
that
every
breach
of
promise
,
and
not
performance
of
covenant
in
every
thing
,
makes
a
forfeiture
:
this
indeed
were
a
dangerous
consequent
.
But
the
question
is
,
Whether
no
breach
of
Covenant
may
possibly
in
any
case
make
a
forfeiture
?
We
confesse
our selves
not
willing
to
dispute
this
too
farre
.
He
presently
seemes
to
grant
that
there
may
be
some
force
in
the
argument
in
States
elective
and
pactionall
,
but
not
in
this
Kingdome
.
If
the
ground
of
all
power
that
one
man
hath
over
another
in
Civill
Government
,
be
some
kinde
of
election
,
explicite
or
implicite
,
or
some
kind
of
agreement
at
the
first
,
let
the
Doctor
shew
how
this
Kingdome
is
freed
.
But
what
if
the
King
will
not
keepe
to
his
agreement
,
may
the
Subject
doe
nothing
?
The
Dr.
〈◊〉
,
Yes
,
they
may
use
faire
means
by
Petitions
,
and
they
may
●ery
him
Subsidies
and
ayds
.
To
what
purpose
are
Subsidies
and
ayds
denyed
,
if
the
King
hath
power
to
take
our
estates
when
he
pleaseth
,
and
there
must
be
no
resistance
?
Though
this
he
sayes
may
seeme
unreasonable
to
people
,
and
very
impolitique
to
the
States-man
,
yet
plain
Scripture
and
reason
forbids
it
.
But
this
Scripture
and
reason
lies
hid
from
us
as
yet
,
we
have
examined
them
as
they
have
come
,
and
we
have
found
plain
mistakes
in
the
alledging
them
.
SECT
.
V.
THis
Section
is
spent
in
the
argument
of
meanes
of
safety
to
a
Kingdome
in
case
the
King
should
tyrannize
;
if
they
might
not
resist
,
it
seemes
God
hath
left
them
destitute
of
all
helpe
,
they
must
needs
perish
.
To
this
he
first
answers
,
That
is
the
same
argument
that
is
used
for
the
Popes
curbing
of
,
or
deposing
Princes
in
case
of
Heresie
,
otherwise
the
Church
hath
no
meanes
to
preserve
it selfe
.
The
good
of
a
Church
is
spirituall
,
and
God
hath
given
it
spirituall
means
enough
to
preserve
its
spirituall
good
,
although
there
be
no
such
power
of
the
Pope
over
Princes
,
and
we
know
the
Church
was
preserved
and
flourished
in
spirituall
beautie
when
there
was
neither
Pope
nor
Prince
to
preserve
it
.
But
the
good
of
a
Kingdom
is
civill
and
naturall
,
therefore
it
must
have
civill
and
naturall
meanes
to
preserve
it selfe
by
in
case
of
danger
.
Hence
then
although
it
be
no
argument
that
Popes
may
by
power
of
Armes
curb
Kings
,
and
because
else
the
good
of
the
Church
cannot
be
preserved
,
yet
it
may
be
a
good
argument
the
people
may
in
some
case
take
up
Arms
to
defend
themselves
against
violence
,
although
the
King
gives
not
his
consent
,
because
otherwise
the
civill
and
naturall
good
of
men
in
a
Kingdome
cannot
be
preserved
.
The
second
thing
he
sayes
is
,
What
meanes
of
safety
had
the
Christians
in
and
after
the
Apostles
times
?
God
called
them
then
to
suffer
;
for
they
were
not
the
State
;
though
many
particular
men
that
are
not
a
State
,
may
easily
be
brought
into
such
a
condition
as
they
have
no
meanes
for
safety
,
but
they
must
needs
suffer
;
and
so
many
States
,
when
the
externall
violence
is
too
strong
for
them
;
but
when
God
and
nature
gives
them
meanes
of
deliverance
,
there
is
no
necessitie
they
should
perish
.
When
the
Doctor
disproves
resistance
better
,
wee
will
either
fly
or
suffer
.
As
for
the
Christians
why
they
could
not
resist
,
the
Dr.
speakes
of
a
reason
that
he
seemes
to
be
satisfied
in
,
because
things
were
so
enacted
by
Law
,
therefore
they
could
not
resist
:
therefore
he
leaves
their
example
,
as
invalid
in
our
case
,
and
so
it
were
well
that
every
one
else
would
leave
off
urging
,
that
we
may
never
heare
of
the
example
of
the
Christians
in
the
primitive
times
applyed
to
our
case
more
:
For
though
it
seems
to
be
something
at
first
view
,
yet
it
is
nothing
when
it
is
examined
.
But
then
he
sayes
,
The
Edicts
that
concerned
others
were
Arbitrary
.
To
this
the
Answer
hath
been
already
,
either
the
people
then
gave
up
their
whole
right
to
their
Emperours
,
which
we
have
not
done
to
our
Kings
,
or
otherwise
they
were
not
bound
to
their
Arbitrary
government
,
but
might
have
resisted
for
their
own
preservations
.
But
if
Parliaments
should
degenerate
and
grow
tyrannicall
,
what
meanes
of
safety
could
there
be
for
a
State
?
I
confesse
the
condition
of
such
a
State
would
be
very
dangerous
and
like
to
come
to
confusion
;
particular
men
could
not
help
themselves
,
and
the
whole
State
ought
to
suffer
much
before
it
should
helpe
it selfe
by
any
wayes
of
resisting
:
but
if
you
can
suppose
a
Parliament
so
far
to
degenerate
,
as
they
should
all
conspire
together
with
the
King
to
destroy
the
Kingdome
,
and
to
possesse
the
lands
and
riches
of
the
Kingdome
themselves
,
in
this
case
whether
a
Law
of
Nature
would
not
allow
of
standing
up
to
defend
our selves
,
yea
to
re-assume
the
power
given
to
them
,
to
discharge
them
of
that
power
they
had
,
and
set
up
some
other
,
I
leave
to
the
light
of
nature
to
judge
.
You
will
say
,
this
cannot
be
,
because
the
higher
powers
must
not
be
resisted
by
any
.
This
is
not
properly
to
resist
the
power
,
but
to
discharge
the
power
,
to
set
the
power
elsewhere
.
The
servant
doth
not
resist
the
power
of
his
master
,
when
he
upon
just
grounds
leaves
him
,
and
goes
to
another
,
if
he
be
such
a
master
,
as
is
his
master
by
his
owne
choice
,
for
such
and
such
ends
and
purposes
,
and
had
his
power
limited
by
agreement
.
I
know
this
will
be
cryed
out
of
as
of
dangerous
consequence
,
wherefore
God
deliver
us
(
as
I
hope
he
will
)
for
ever
making
use
of
such
a
principle
.
It
is
hard
to
conceive
it
possible
that
a
Parliament
can
so
degenerate
,
as
to
make
our
condition
more
grievous
by
unjust
acts
,
then
it
would
be
if
the
power
in
a
Kingdom
should
returne
to
the
law
of
nature
,
from
whence
at
first
it
rose
.
Divers
lines
together
ofter
the
objection
from
want
of
safety
in
case
of
degenerating
of
Parliament
he
spends
in
commending
the
temper
of
our
government
in
the
three
Estates
,
with
complaints
of
some
distemper
for
the
present
.
In
the
one
I
joyn
with
him
:
but
for
the
other
,
I
undertake
not
to
satisfie
all
his
apprehensions
of
distractions
in
the
Parliament
.
The
man
I
beleeve
lives
at
a
distance
from
Parliament
,
and
so
looks
at
it
through
multitudes
of
reports
which
usually
(
and
especially
in
these
times
)
are
exceeding
false
mediums
to
looke
through
:
Straight
things
will
seeme
crooked
,
when
the
object
is
seen
through
water
that
is
too
thick
a
medium
:
Reports
doe
so
gather
soile
before
they
come
to
him
,
that
when
they
come
,
they
are
an
exceeding
thick
medium
to
see
Parliament
proceedings
by
.
Whereas
it
is
said
,
that
many
see
more
then
one
,
and
there
is
more
safety
in
the
judgement
of
many
then
one
:
He
answers
,
Why
should
an
hundred
in
the
House
of
Commons
see
more
then
three
hundred
?
and
twenty
in
the
Lords
House
see
more
then
sixty
that
are
of
a
contrary
judgement
?
If
there
were
so
many
of
a
contrarie
judgement
more
then
the
others
,
why
do
they
not
come
and
out-vote
them
in
what
things
are
amisse
?
2.
This
addes
much
validitie
in
common
reason
to
what
they
determine
,
that
they
are
alwaies
a
competent
number
,
allowable
by
Law
to
be
Houses
of
Parliament
,
and
they
debate
and
determine
things
in
such
an
Assembly
that
is
open
for
so
many
,
which
all
the
Countreys
and
Cities
in
the
Kingdom
have
chosen
,
to
come
to
debate
or
contradict
as
they
think
fit
.
Such
determinations
,
although
I
do
not
say
they
should
be
accounted
infallible
,
yet
they
carry
with
them
more
likely
reason
,
then
those
who
are
carried
by
a
few
in
some
secret
way
.
Further
,
why
should
such
an
Objection
be
made
against
the
Houses
of
Parliament
,
that
no
Court
of
Iustice
,
no
Societie
that
carries
things
by
Vote
,
will
admit
,
if
it
be
once
set
?
that
in
such
Assemblies
there
shall
be
so
many
at
the
least
,
there
may
be
three
times
more
,
yet
so
many
makes
up
the
Assembly
,
so
as
to
enable
it
to
such
and
such
purposes
.
How
can
this
Obiection
,
without
wrangling
,
be
admitted
?
Oh
but
many
were
of
another
mind
,
or
some
belonging
to
the
Assembly
were
not
present
.
After
this
the
Doctor
proceeds
to
the
commending
of
Monarchy
above
Aristocrasie
,
and
the
Kings
Negative
voice
.
This
is
nothing
to
our
businesse
.
What
though
Monarchie
be
the
best
?
and
what
though
the
King
should
have
power
of
a
negative
voice
in
the
passing
all
Bils
?
this
is
granted
.
Then
he
comes
again
to
his
13.
to
the
Rom.
The
argument
from
this
place
is
worn
exceeding
bare
by
this
time
.
If
it
were
lawfull
to
resist
power
abused
,
it
would
open
a
way
to
people
to
overthrew
powers
duely
administred
.
1.
We
do
not
say
that
power
abused
should
be
resisted
;
but
Will
,
where
there
is
no
Power
,
may
be
resisted
.
2.
True
,
there
is
danger
in
the
peoples
abusing
their
liberties
,
and
danger
in
Magistrates
abusing
their
power
.
He
sayes
he
intends
not
to
lay
the
least
blemish
upon
the
Parliament
.
Yet
in
the
Page
before
he
sayes
,
The
Temper
of
the
Parliament
is
dissolved
:
and
upon
that
saies
,
the
distractions
in
the
Common-wealth
,
shew
the
distempers
,
and
the
danger
of
dissolution
,
and
what
is
the
cause
of
it
.
It
would
fill
much
paper
to
gather
together
the
blemishes
that
this
man
casts
upon
the
Parliament
,
especially
in
his
last
page
.
But
that
is
not
my
work
,
I
would
gladly
have
consciences
resolved
.
He
proceeds
to
shew
the
difference
between
the
Low-Countreys
and
us
,
which
no
question
is
something
,
but
not
so
as
can
make
what
they
have
done
lawfull
,
and
yet
the
Doctors
tents
right
,
nor
what
we
have
done
unlawfull
.
He
farther
enlarges
himself
in
discourse
about
the
evils
that
accompany
resisting
of
power
.
Still
we
say
power
should
not
be
resisted
,
and
where
it
is
resisted
sinfully
,
yea
where
men
in
power
are
resisted
,
any
way
,
there
are
like
to
follow
sad
consequences
of
affliction
.
But
what
is
all
this
for
the
satisfaction
to
conscience
about
the
Lawfulnesse
or
unlawfulnesse
of
resisting
men
that
have
power
in
any
case
?
Then
be
comes
to
the
oath
of
Supremacy
and
the
Protestation
.
The
Answer
to
this
depends
upon
what
hath
been
said
,
we
swear
onely
to
the
Legall
power
,
we
protest
no
further
then
the
maintenance
of
that
.
He
saies
,
conscience
will
look
at
that
power
he
hath
as
the
ordinance
of
God.
True
,
what
power
he
hath
,
that
is
,
what
the
Laws
give
him
,
we
say
is
an
ordinance
of
God.
But
his
abuse
of
power
is
a
iudgement
of
God
,
that
we
must
cry
to
God
against
,
and
a
true
informed
conscience
in
that
case
will
rather
suffer
then
resist
.
He
still
takes
abuse
of
his
power
to
be
the
doing
whatsoever
he
please
:
we
denie
that
to
be
abuse
of
his
power
.
We
say
in
that
he
doth
not
exercise
his
authorative
power
at
all
,
therefore
he
doth
not
abuse
it
.
If
indeed
some
uniust
Law
should
give
him
any
power
to
do
wrong
,
the
execution
of
this
would
be
the
abuse
of
his
power
,
and
therein
it
is
granted
a
true
informed
conscience
would
rather
suffer
then
resist
.
But
in
the
other
case
,
when
he
doth
what
Law
inables
not
to
do
,
all
the
arguments
of
the
Doctor
cannot
so
inform
our
consciences
,
as
to
beleeve
the
State
must
rather
suffer
then
resist
.
Now
the
Doctor
casts
up
his
reckoning
,
and
thinks
he
finds
it
comes
to
thus
much
,
that
he
hath
found
Scripture
and
reason
,
speak
plainly
against
resisting
.
He
cries
victorie
to
himself
,
he
tels
himself
what
the
issue
of
his
own
thoughts
come
to
;
but
he
reckons
without
his
Host
,
his
conquest
is
too
hastie
,
we
are
not
of
his
mind
.
I
will
onely
observe
one
thing
more
in
the
conclusion
of
his
Section
.
If
any
shall
be
carried
away
with
the
name
of
a
Parliament
,
as
Papists
are
with
the
name
of
the
Church
,
&c.
If
the
Church
could
do
as
much
in
matters
of
Religion
,
as
the
Parliament
can
do
in
matters
of
the
State
,
the
Papists
were
not
so
much
to
be
blamed
for
being
taken
so
much
with
the
name
of
the
Church
,
as
we
are
not
for
being
taken
so
much
with
the
name
of
the
Parliament
.
For
1.
The
Church
cannot
make
new
Articles
of
Faith
,
or
nullifie
the
old
;
but
the
Parliament
can
make
new
Maximes
to
be
accounted
Law
,
that
were
not
before
,
and
undo
what
were
before
.
2.
The
Church
hath
not
a
iudiciall
power
of
interpreting
the
Law
of
God
,
but
the
Parliament
hath
a
iudiciall
power
of
interpreting
the
Law
of
the
State
,
so
as
that
is
to
be
accounted
Law
,
which
they
interpret
to
be
so
.
I
do
not
say
that
we
are
bound
to
beleeve
,
that
whatsoever
interpretation
they
make
was
the
scope
and
intention
of
that
Law
when
it
was
first
made
:
But
this
I
say
,
that
their
interpretation
must
be
accounted
as
much
binding
to
us
for
obedience
,
as
the
scope
and
intention
of
that
Parliament
that
first
made
that
Law.
Thus
I
have
done
with
his
Scriptures
,
and
the
rationall
part
of
his
Book
;
and
I
hope
others
will
have
done
with
it
too
.
If
mens
consciences
be
satisfied
in
the
lawfulnesse
of
the
thing
it self
,
Subiects
taking
up
Arms
against
the
will
of
the
King
:
His
other
part
,
every
one
who
understands
how
things
are
with
us
,
that
is
willing
to
be
satisfied
,
will
be
soon
able
to
satisfie
himself
.
The
substance
of
all
that
follows
is
,
suppose
that
Subiects
may
take
up
Arms
?
yet
whether
there
be
sufficient
cause
for
us
to
do
it
.
Toward
the
conclusion
of
the
book
the
Dr.
begins
to
be
hot
,
and
somewhat
bitter
,
but
I
shall
not
here
follow
him
in
particulars
,
but
in
the
generall
thus
What
the
condition
of
our
Kingdom
is
,
whether
in
danger
or
not
?
What
the
condition
of
our
Houses
of
Parliament
,
whether
they
be
safe
or
not
?
whether
their
priviledges
be
broke
or
not
?
Iudge
you
whether
Doctor
Ferne
or
all
the
Remonstrances
and
Declarations
we
have
had
from
both
Houses
be
able
best
to
certifie
us
:
we
have
received
information
enough
,
and
seen
and
felt
enough
to
make
us
beleeve
that
our
Kingdom
is
in
great
danger
:
but
it
may
be
the
Doctor
sits
in
his
study
like
another
Archimedis
drawing
his
lines
,
and
the
Swords
must
be
about
his
eares
before
he
will
see
or
beleeve
any
danger
to
wards
us
.
The
Doctor
puts
the
case
thus
,
whether
the
conscience
can
be
so
perswaded
,
that
the
King
is
such
and
so
minded
,
as
that
there
may
be
sufficient
cause
to
take
up
Arms
against
him
;
in
this
he
is
as
miserably
mistaken
,
as
in
all
his
other
grounds
from
Scripture
,
and
his
reasons
,
if
he
thinks
this
be
the
controversie
.
For
1.
we
take
up
no
Arms
against
the
King
,
2.
Whatsoever
the
Kings
mind
be
,
there
is
sufficient
cause
to
take
up
Arms
to
defend
our selves
against
others
that
seek
our
ruins
We
know
of
the
plots
of
bringing
the
Armies
in
the
North
upon
Parliament
and
City
:
We
know
of
the
great
preparations
of
Arms
in
forreign
parts
to
send
over
hither
,
and
time
hath
discovered
their
further
attempts
,
although
it
hath
indeed
withall
discovered
they
could
not
bring
their
attempts
to
their
desired
issue
.
We
know
of
many
Delinquents
that
are
fled
from
the
Iustice
of
the
Parliament
,
which
cannot
be
attached
without
force
;
and
if
they
may
so
scape
as
they
do
,
to
what
purpose
doth
a
Parliament
sit
?
it
will
soon
be
made
ridiculous
in
the
eyes
of
the
world
.
We
know
what
is
done
in
the
execution
of
the
Commission
of
Array
,
and
that
by
force
of
Arms
,
and
all
these
things
by
those
who
are
under
the
authority
of
the
Houses
of
Parliament
:
wherefore
if
they
cannot
prevent
these
evils
imminent
,
nor
rectifie
these
disorders
extant
,
but
by
power
added
to
their
authoritie
,
although
there
be
no
such
horrible
things
as
the
Doctor
speaks
of
,
namely
,
the
Kings
intentions
to
subvert
Religion
,
and
our
Laws
and
liberties
,
if
the
King
do
but
denie
to
assist
in
the
delivering
us
from
those
dangers
,
not
upon
groundlesse
jealousies
feared
,
but
upon
certain
proofs
we
know
we
are
in
,
and
in
the
delivering
up
of
such
delinquents
as
justice
must
not
,
our
safety
cannot
suffer
to
escape
,
there
is
cause
enough
to
satisfie
our
consciences
in
the
lawfulnesse
of
our
taking
up
Arms.
Yea
,
our
protestation
and
duty
,
though
we
had
never
so
protested
,
binds
us
to
maintain
by
all
our
strength
the
Parliament
in
this
;
and
in
maintaining
them
,
we
do
not
at
all
prejudice
the
King
in
any
lawfull
power
of
his
.
This
generall
is
enough
to
satisfie
in
what
is
said
in
the
two
last
Sections
:
As
for
particulars
mentioned
there
,
many
of
them
are
answered
alreadie
in
the
former
discourse
;
others
being
matters
of
fact
,
it
is
more
easie
for
any
one
to
answer
that
hath
a
mind
to
examine
what
passages
have
falne
out
.
To
go
through
them
particularly
I
shall
leave
to
some
who
have
more
time
to
spare
then
I
,
they
are
far
more
easie
to
answer
then
what
was
before
,
but
not
so
profitable
,
and
yet
the
answer
would
exasperate
more
,
they
are
Subjects
more
suteable
for
Lawyers
and
Statists
to
treat
about
then
for
Divines
.
Wherefore
where
as
in
the
conclusion
of
all
,
the
Doctor
defires
those
who
will
run
the
Hazard
of
this
resistance
;
first
to
set
their
consciences
before
the
tribunall
of
God
,
and
confider
whether
they
will
excuse
them
there
when
they
have
shed
blood
,
to
say
,
we
supposed
our
Prince
would
change
Religion
,
overthrow
liberties
.
No
Doctor
,
We
can
comfortably
,
and
will
freely
and
really
set
our
conscience
before
Gods
tribunall
in
this
case
,
but
we
will
not
make
that
our
plea
,
but
we
will
stand
thus
before
the
Lord.
Lord
thou
who
art
the
searcher
of
our
hearts
,
and
our
Iudge
,
thou
knowest
we
aimed
at
no
hurt
to
our
King
,
we
desired
to
live
in
peace
,
we
according
to
our
solemne
vow
and
Protestation
,
have
only
endeavoured
to
deliver
our
Kingdom
&
Parliament
from
the
rage
of
ungodly
,
and
violent
bloody
men
,
to
bring
forth
the
wicked
unto
justice
,
to
preserve
what
thy
Maiestie
,
what
the
law
of
nature
,
and
the
Law
of
the
Land
hath
made
our
own
.
If
thou
wilt
please
to
call
us
to
suffer
for
thy
Name
,
we
hope
we
shall
be
readie
;
but
because
thou
tellest
us
that
it
is
not
the
part
of
a
Christian
but
of
an
Infidell
,
not
to
provide
for
his
family
,
therefore
we
have
not
submitted
our selves
,
wives
and
children
to
the
rage
of
these
bloody
men
:
for
the
substance
of
what
we
have
done
,
it
hath
been
in
thy
Name
,
that
we
may
be
faithfull
to
the
King
,
Kingdom
,
Parliament
,
and
to
posteritie
.
What
failings
thou
hast
seen
in
the
managing
of
it
,
Lord
pardon
to
us
for
Christ
his
sake
.
Thus
we
are
willing
to
meet
the
Doctor
at
Gods
Tribunall
,
but
he
shall
not
lay
our
plea
for
us
,
we
fear
he
will
have
enough
to
do
to
answer
for
himself
,
yea
to
answer
for
that
Book
he
hath
put
forth
in
such
a
time
as
this
.
For
a
Conclusion
of
all
.
LEt
none
think
that
though
we
thus
iustifie
taking
up
Arms
,
that
therfore
we
are
of
those
that
delight
in
War
;
God
forbid
.
Our
souls
desire
after
peace
,
we
pray
for
peace
,
we
would
gladly
lay
down
our
lives
(
if
we
know
our
own
hearts
)
for
peace
.
Lately
my
name
was
injuriously
added
to
a
printed
paper
,
wherein
there
was
a
Petition
against
Accommodations
:
It
sayes
I
went
along
with
it
,
whereas
I
knew
nothing
at
all
of
it
,
untill
neere
a
week
after
it
was
delivered
to
the
House
:
Thus
are
we
at
the
mercy
of
every
malignant
spirit
,
if
he
can
get
a
Printer
to
assist
him
,
to
be
rendred
to
the
world
as
odious
as
he
pleaseth
.
As
great
an
injury
I
suffered
before
,
though
in
another
nature
,
when
a
few
pieces
of
a
Sermon
I
preached
to
young
men
were
gathered
together
,
and
patched
up
with
a
deale
of
non-sense
,
and
additions
of
their
owne
as
they
pleased
,
and
then
put
out
as
mine
.
Although
we
live
amongst
men
set
on
fire
,
yet
God
forbid
but
we
should
follow
peace
:
but
it
must
be
the
peace
of
Jerusalem
,
not
the
peace
of
Babylon
.
And
the
truth
is
,
had
the
people
knowne
their
liberties
before
,
it
is
very
probable
these
warres
would
have
been
prevented
.
This
I
am
confident
hath
been
the
great
encouraging
,
fomenting
argument
for
these
warres
,
If
we
goe
in
the
name
of
the
King
,
none
will
dare
to
stir
against
us
;
What
will
they
take
up
Arms
to
resist
their
King
?
Had
they
seen
the
weaknesse
of
this
their
Argument
,
as
it
is
applyed
to
this
businesse
in
hand
,
that
bloud
that
hath
been
shed
would
have
been
prevented
;
And
if
the
people
of
the
Land
knew
the
Liberty
that
God
,
and
Nature
,
and
Law
gives
them
,
there
would
soone
be
an
end
of
these
Warres
;
but
a
few
such
Doctors
as
this
is
,
may
helpe
to
prolong
them
,
by
dividing
the
people
,
and
putting
them
into
a
maze
,
comming
in
so
plausible
a
way
to
informe
Conscience
;
whereas
in
truth
he
gives
no
bottome
for
Conscience
to
rest
on
,
but
rather
puts
it
to
a
stand
,
or
rather
into
a
labyrinth
.
There
is
a
necessitie
that
in
these
times
peoples
Consciences
should
be
further
satisfied
in
their
liberties
in
this
case
then
formerly
,
because
the
time
is
(
we
hope
)
at
hand
for
the
pulling
down
of
Antichrist
,
and
we
find
by
Scripture
this
work
at
first
will
be
by
the
people
:
Revel
.
18.
2.
The
Angel
came
down
from
heaven
and
cried
mightily
with
a
strong
voice
,
Babylon
the
great
is
falne
,
is
falne
:
And
vers
.
4.
I
heard
another
voice
from
heaven
,
saying
,
Come
out
of
her
my
people
:
ver
.
6.
Reward
you
her
as
she
hath
rewarded
you
:
and
so
to
the
9.
ver
.
her
destruction
is
threatned
.
Now
ver
.
9.
the
Text
sayes
,
The
Kings
of
the
earth
who
have
committed
fornication
,
and
lived
deliciously
with
her
,
shall
bewaile
her
,
and
lament
for
her
,
saying
,
Alas
,
alas
.
Ver.
11.
And
the
Merchants
of
those
things
which
were
made
rich
by
her
,
shall
stand
weeping
and
wailing
,
ver
.
15.
All
her
Proctors
,
and
Commissaries
,
and
Chancellors
that
grew
rich
by
her
,
they
shall
lament
.
No
marvaile
then
though
so
many
Proctors
get
together
to
seek
for
peace
upon
any
terms
.
Here
you
see
Babylon
must
down
,
and
yet
the
Kings
lament
her
fall
:
Who
then
must
pull
her
down
but
the
people
?
Not
that
the
people
can
raise
a
War
meerly
for
Religion
,
but
God
will
so
order
things
,
that
the
Papists
shall
by
their
malice
be
put
upon
such
plots
and
enterprises
,
that
they
shall
make
themselves
lyable
to
the
justice
of
the
Law
,
so
that
Kings
shall
have
no
legall
power
to
rescue
them
from
it
,
but
inferiour
Magistrates
,
assisted
by
the
people
,
shall
in
a
just
way
fall
upon
them
,
even
then
when
the
Kings
of
the
earth
and
their
Merchants
shall
lament
them
.
Hence
Revel
.
19.
6.
the
Hallelujah
that
is
begun
upon
the
Lord
God
omnipotents
raigning
,
is
begun
by
the
people
,
I
heard
the
voice
as
of
many
waters
,
saying
,
Hallelujah
.
Now
the
Scripture
frequently
sets
forth
the
people
by
waters
,
as
Revel
.
17.
15.
The
waters
which
thou
sawest
,
were
peoples
.
We
reade
Cant.
5.
11.
where
the
glory
of
Christ
is
set
forth
,
it
begins
at
the
head
;
but
Cant.
7.
1.
where
the
glory
of
the
Church
is
set
forth
,
it
begins
at
the
feet
,
How
beautifull
are
thy
feet
?
Surely
the
right
knowledge
of
these
liberties
God
hath
given
people
,
will
much
help
forward
the
great
things
God
hath
to
doe
in
this
latter
age
.
This
makes
me
willing
to
publish
what
help
I
can
in
this
thing
,
although
I
know
full
well
I
run
the
hazard
of
suffering
much
in
it
.
Let
Babylon
fall
,
let
the
Church
prosper
,
it
is
enough
,
our
lives
are
not
much
worth
.
And
now
I
have
shewne
the
Commission
of
the
Lord
of
Hosts
for
warres
;
I
shall
not
yet
cease
to
pray
for
peace
;
such
a
peace
as
may
have
as
good
a
Commission
from
the
Prince
of
Peace
,
as
the
present
wars
of
the
Kingdom
have
from
the
Lord
of
Hosts
.
That
which
I
have
done
is
but
as
the
taking
of
my
pen
to
write
a
Letter
to
a
friend
;
but
a
little
strength
is
enough
to
oppose
a
little
strength
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A30577-e500
Doct.
Quest
.
Answ
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Quievit
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Exe●citus
,
Militia
.
Why
God
is
called
The
Lord
of
Hosts
.
Gods
Providence
in
the
workings
of
Warre
.
Plutarch
.
vita
ejus
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
God
stilleth
wars
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Quest
.
Ans
.
Hieron
.
in
Isa
.
19.
14.
Vindimiabit
.
Quest
.
Answ
.
Why
the
Lord
doth
work
in
Armies
.
Ob.
Answ
.
Why
the
adversary
often
prevailes
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Abscondit
An
honourable
imployment
to
bee
a
Souldier
.
Cowardise
branded
with
infamie
.
Use
3.
Ob.
Answ
.
1
Sam.
23.
13.
Ob.
Ans
.
Ob.
Ans
.
Ob.
Answ
.
Ob.
Ans
.
Ob.
Ans
.
Ob.
Ans
.
1
Pet
2.
13
All
civill
Government
,
even
that
of
Kings
,
is
called
a
humane
creation
,
for
so
the
words
are
in
the
Originall
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ob.
Answ
.
Ob.
Ans
.
Ob.
Ans
.
Ob.
Ans
.
Ob.
Ob.
Ans
.
Can.
Excom
.
caus
.
23.
qu.
6.
cited
by
K.
James
,
in
his
Answer
to
Perror
.
Ob.
Answ
.
Ob.
Ans
.
Ob.
Ans
.
Ob.
Ans
.
Ob.
Ans
.
Ans
.
Ob.
Answ
.
Ob.
Ans
.
Ob.
Answ
.
Ob.
Ans
.
Ob.
Answ
.
Isay
38.
9.
Heb.
12.
14.
Rom.
14.
17.
Rom.
1.
7.
Ob.
Ans
.
Plutarch
in
the
life
of
Pyrrus
.
Ob.
Ans
.
Plutarch
.
vita
Lysandri
.
1
Reg.
18.
17.
Amos
7.
10
Act.
24.
5.
Act.
17.
6.
Object
.
Answ
.
Use
4.
Use
6.
Totum
se
contulit
.
Preces
nostrae
,
bombardae
nostra
.
Use
5.
In
pacedecus
,
in
bello
praesidium
.
Quest
.
Ans
.
Act.
21.
13
Use
ult
.
Calvin
upon
the
place
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
O
nimium
dilecte
Deo
cui
f●ndit
ab
anti
is
,
Aeolus
armatas
acies
,
cui
militat
aether
Et
conjurati
veniunt
ad
classica
venti
.
2
Kings
6.
17
,
19.
Notes for div A30577-e17910
Ans
.
Ans
.
Ans
.
Ans
.
Ans
.
1
Sam.
14.
Ans
.
1
Sam.
26.
Ans
.
1
Sam.
23.
12.
Ans
.
Ans
.
Ans
.
1
Chro.
26
Ans
.
Ans
.
Ans
.
Ans
.
Ans
.
Ans
.
Ans
.
Ans
.
Ans
.
Ans
.
Ans
.
Ans
.
Ans
.
Ans
.
Ans
.
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