Contemplations, the sixth volume. By Ios. Hall D. of D.
Contemplations upon the principall passages of the Holy Storie. Vol. 6
Hall, Joseph, 1574-1656.
1622
Approx. 288 KB of XML-encoded text transcribed from 234 1-bit group-IV TIFF page images.
Text Creation Partnership,
Ann Arbor, MI ; Oxford (UK) :
2005-10 (EEBO-TCP Phase 1).
A02531
STC 12657A
ESTC S103671
99839419
99839419
3837
This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of
Creative Commons 0 1.0 Universal
. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.
Early English books online.
(EEBO-TCP ; phase 1, no. A02531)
Transcribed from: (Early English Books Online ; image set 3837)
Images scanned from microfilm: (Early English books, 1475-1640 ; 1273:2)
Contemplations, the sixth volume. By Ios. Hall D. of D.
Contemplations upon the principall passages of the Holy Storie. Vol. 6
Hall, Joseph, 1574-1656.
[8], 448 p.
Printed by I[ohn] H[aviland] for Nathaniel Butter,
London :
1622.
Books 16-17 on the Old Testament; includes book 3 on the New Testament.
Printer's name from STC.
The first volume was issued under the title: Contemplations upon the principall passages of the holy storie.
Reproduction of the original in the British Library.
Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.
Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors.
EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.
EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).
The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.
Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.
Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.
Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.
The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.
Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).
Keying and markup guidelines are available at the
Text Creation Partnership web site
.
eng
Bible. -- O.T -- Meditations -- Early works to 1800.
Bible. -- N.T -- Meditations -- Early works to 1800.
2005-01 TCP
Assigned for keying and markup
2005-01 Aptara
Keyed and coded from ProQuest page images
2005-02 Judith Siefring
Sampled and proofread
2005-02 Judith Siefring
Text and markup reviewed and edited
2005-04 pfs
Batch review (QC) and XML conversion
Contemplations
,
THE
SIXTH
VOLVME
.
By
Ios.
HALL
D.
of
D.
LONDON
,
Printed
by
J.
H.
for
Nathaniel
Butter
.
1622.
Contemplations
.
THE
SIXTEENTH
BOOKE
.
Containing
Shimei
Cursing
.
Achitophel
.
The
death
of
Absalom
.
Shebaes
Rebellion
.
The
Gibeonites
reuenged
.
The
numbring
of
the
people
.
TO
THE
RIGHT
HONORABLE
AND
TRVLY
NOBLE
LORD
,
FRANCIS
,
Lord
RVSSELL
,
Baron
of
THORNHAVGH
all
increase
of
Honour
and
Happinesse
.
RIGHT
HO
:
You
shall
not
need
to
impute
it
to
any
other
reason
besides
your
vertues
,
that
I
haue
presumed
to
shroud
this
peece
of
my
labours
vnder
your
Noble
Patronage
.
The
world
hath
taken
iust
notice
how
much
the
Gospell
is
graced
by
your
reall
profession
;
whom
neither
honor
hath
made
ouerlie
,
nor
wealth
lauish
,
nor
charge
miserable
,
nor
greatnesse
licentious
.
Goe
on
happily
in
these
safe
and
gainfull
steps
of
goodnesse
;
and
still
honour
the
God
that
hath
honoured
you
;
In
the
meane
time
,
accept
from
my
vnworthy
hands
these
poore
Meditations
,
more
hie
for
their
subiect
,
then
meane
for
their
author
;
Wherein
SHIMEIES
curses
shall
teach
you
how
vnable
either
greatnesse
,
or
innocence
is
to
beare
off
the
blowes
of
ill
tongues
;
and
how
basenesse
euer
molds
it selfe
according
to
the
aduantage
of
times
.
ACHITOPHELS
depth
compared
with
his
end
shall
shew
how
witlesse
,
and
insensate
craft
is
,
when
it
striues
against
honestie
;
and
how
iustly
they
are
forsaken
of
their
reason
,
that
haue
abandoned
God
;
The
bloud
of
ABSALOM
and
SHEBA
proclaime
the
ineuitable
reuenge
of
rebellion
,
which
neither
in
woods
nor
walls
can
finde
safetie
.
The
late
famine
of
Israel
for
the
forgotten
violence
offered
to
the
Gibeonites
,
shewes
what
note
God
takes
of
our
oathes
,
and
what
sure
vengeance
of
their
violation
.
DAVIDS
muster
seconded
with
the
plague
of
Israel
teaches
,
how
highly
God
may
be
offended
with
sinnes
of
the
least
appearance
,
how
seuere
to
his
owne
,
how
mercifull
in
that
seueritie
.
If
these
my
thoughts
shall
be
approued
beneficiall
to
any
soule
,
I
am
rich
.
I
shall
vow
my
praiers
to
their
successe
;
and
to
the
happinesse
of
your
Honourable
Familie
,
both
in
the
root
,
and
branches
;
Whereto
I
am
in
all
Humble
dutie
deuoted
,
IOS
:
HALL
.
Contemplations
.
SHIMEI
cursing
.
WITH
an
heauy
heart
,
and
a
couered
head
,
and
a
weeping
eie
,
and
bare
feet
,
is
Dauid
gone
away
from
Hierusalem
;
neuer
did
he
with
more
ioy
come
vp
to
his
citie
,
then
now
he
left
it
with
sorrow
:
how
could
he
doe
otherwise
,
whom
the
insurrection
of
his
owne
Sonne
droue
out
from
his
house
,
from
his
throne
,
from
the
Arke
of
God
?
and
now
,
when
the
depth
of
this
griefe
deserued
nothing
but
compassion
,
the
foule
mouth
of
Shimei
entertaines
Dauid
with
curses
:
There
is
no
small
crueltie
in
the
picking
out
of
a
time
for
mischiefe
;
That
word
would
scarce
gall
at
one
season
,
which
at
another
killeth
.
The
same
shaft
flying
with
the
winde
pierces
deepe
,
which
against
it
,
can
hardly
finde
strength
to
sticke
vpright
.
The
valour
,
and
iustice
of
children
condemnes
it
for
iniuriously
cowardly
to
strike
their
aduersary
when
he
is
once
downe
.
It
is
the
murder
of
the
tongue
to
insult
vpon
those
,
whom
God
hath
humbled
,
and
to
draw
bloud
of
that
backe
,
which
is
yet
blew
from
the
hand
of
the
Almightie
.
If
Shimei
had
not
presumed
vpon
Dauids
deiection
,
he
durst
not
haue
beene
thus
bold
;
now
he
that
perhaps
durst
not
haue
lookt
at
one
of
those
Worthies
single
,
defies
them
all
at
once
,
and
doth
both
cast
,
and
speake
stones
against
Dauid
,
and
all
his
armie
.
The
malice
of
a
base
spirits
sometimes
carries
them
further
then
the
courage
of
the
valiant
.
In
all
the
time
of
Dauids
prosperitie
,
we
heard
no
newes
of
Shimei
;
his
silence
and
colourable
obedience
made
him
passe
for
a
good
subiect
;
yet
all
that
while
was
his
heart
vnsound
,
and
trayterous
.
Peace
and
good
successe
hides
many
a
false
heart
;
(
like
as
a
snow-drift
couers
an
heape
of
dung
)
which
once
melting
away
descryes
the
rottennesse
that
lay
within
:
Honor
and
welfare
are
but
flattering
glasses
of
mens
affections
;
aduersitie
will
not
deceiue
vs
;
but
will
make
a
true
report
as
of
our
owne
powers
,
so
of
the
dispositions
of
others
.
He
that
smiled
on
Dauid
in
his
throne
,
curseth
him
in
his
flight
;
if
there
be
any
quarrels
,
any
exceptions
to
be
taken
against
a
man
,
let
him
looke
to
haue
them
laid
in
his
dish
when
he
fares
the
hardest
.
This
practise
haue
wicked
men
learnt
of
their
master
to
take
the
vtmost
aduantages
of
our
afflictions
;
He
that
suffers
had
need
to
be
double
armed
,
both
against
paine
,
and
censure
.
Euery
word
of
Shimei
was
a
slaunder
;
He
that
tooke
Sauls
speare
from
his
head
,
and
repented
to
haue
but
cut
the
lap
of
his
garment
,
is
reproched
as
a
man
of
bloud
;
The
man
after
Gods
owne
heart
is
branded
for
a
man
of
Belial
.
He
that
was
sent
for
out
of
the
fields
to
be
anointed
,
is
taxed
for
an
vsurper
;
If
Dauids
hands
were
stained
with
bloud
,
yet
not
of
Sauls
house
;
it
was
his
seruant
,
not
his
master
that
bled
by
him
;
yet
is
the
bloud
of
the
Lords
anointed
cast
in
Dauids
teeth
,
by
the
spight
of
a
false
tongue
.
Did
we
not
see
Dauid
(
after
all
the
proofes
of
his
humble
loyaltie
)
shedding
the
bloud
of
that
Amalakite
who
did
but
say
he
shed
Sauls
?
Did
we
not
heare
him
lament
passionately
for
the
death
of
so
ill
a
master
,
chiding
the
mountaines
of
Gilboa
on
which
he
fell
;
and
angerly
wishing
that
no
dewe
might
fall
where
that
bloud
was
powred
out
;
and
charging
the
daughters
of
Israel
to
weepe
ouer
Saul
,
who
had
clothed
them
in
scarlet
?
Did
we
not
heare
and
see
him
inquiring
for
any
remainder
of
the
house
of
Saul
,
that
he
might
shew
him
the
kindnesse
of
God
?
Did
we
not
see
him
honouring
lame
Mephibosheth
with
a
princely
seat
at
his
owne
table
?
Did
we
not
see
him
reuenging
the
bloud
of
his
riuall
Ishbosheth
,
vpon
the
heads
of
Rechab
and
Baanah
?
What
could
any
liuing
man
haue
done
more
to
wipe
off
these
bloudy
aspersions
?
Yet
is
not
a
Shimei
ashamed
to
charge
innocent
Dauid
with
all
the
bloud
of
the
house
of
Saul
.
How
is
it
likely
this
clamorous
wretch
had
secretly
traduced
the
name
of
Dauid
,
all
the
time
of
his
gouernment
,
that
dares
thus
accuse
him
to
his
face
,
before
all
the
mightie
men
of
Israel
,
who
were
witnesses
of
the
contrary
?
The
greater
the
person
is
,
the
more
open
doe
his
actions
lie
to
mis-interpretation
,
and
censure
.
Euery
tongue
speakes
partially
according
to
the
interest
he
hath
in
the
cause
,
or
the
patient
.
It
is
not
possible
that
eminent
persons
should
be
free
from
imputations
;
Innocence
can
no
more
protect
them
,
then
power
.
If
the
patience
of
Dauid
can
digest
this
indignitie
,
his
traine
cannot
;
their
fingers
could
not
but
itch
to
returne
iron
for
stones
.
If
Shimei
raile
on
Dauid
,
Abishai
railes
on
Shimei
;
Shimei
is
of
Sauls
familie
,
Abishai
of
Dauids
;
each
speakes
for
his
owne
;
Abishai
most
iustly
bends
his
tongue
against
Shimei
,
as
Shimei
against
Dauid
,
most
vniustly
;
Had
Shimei
been
any
other
then
a
dog
,
he
had
neuer
so
rudely
barked
at
an
harmlesse
passenger
;
neither
could
he
deserue
lesse
then
the
losse
of
that
head
which
had
vttered
such
blasphemies
against
Gods
anointed
;
The
zeale
of
Abishai
doth
but
plead
for
iustice
,
and
is
checked
;
What
haue
I
to
doe
with
you
ye
sonnes
of
Zeruiah
?
Dauid
said
not
so
much
to
his
reuiler
,
as
to
his
abettor
:
He
well
saw
that
a
reuenge
was
iust
,
but
not
seasonable
;
he
found
the
present
a
fit
time
to
suffer
wrongs
,
not
to
right
them
:
he
therefore
giues
way
rather
meekly
to
his
owne
humiliation
,
then
to
the
punishment
of
another
;
There
are
seasons
wherein
lawfull
motions
are
not
fit
to
be
cherished
;
Anger
doth
not
become
a
mourner
;
One
passion
at
once
is
enough
for
the
soule
.
Vnaduised
zeale
may
be
more
preiudiciall
,
then
a
cold
remisnesse
.
What
if
the
Lord
for
the
correction
of
his
seruant
haue
said
vnto
Shimei
,
Curse
Dauid
;
yet
is
Shimeies
curse
no
lesse
worthy
of
Abishaies
sword
;
the
sinne
of
Shimeies
curse
was
his
owne
,
the
smart
of
the
curse
was
Gods
;
God
wils
that
as
Dauids
chastisement
,
which
he
hates
as
Shimeies
wickednesse
;
That
lewd
tongue
moued
from
God
,
it
moued
lewdly
from
Satan
.
Wicked
men
are
neuer
the
freer
from
guilt
,
or
punishment
,
for
that
hand
which
the
holy
God
hath
in
their
offensiue
actions
;
Yet
Dauid
can
say
,
Let
him
alone
,
and
let
him
curse
,
for
the
Lord
hath
bidden
him
;
as
meaning
to
giue
a
reason
of
his
owne
patience
,
rather
then
Shimeies
impunitie
;
the
issue
showd
how
well
Dauid
could
distinguish
betwixt
the
act
of
God
,
and
of
a
traytor
;
how
he
could
both
kisse
the
rod
,
and
burne
it
;
There
can
be
none
so
strong
motiue
of
our
meeke
submission
to
euils
,
as
the
acknowledgement
of
their
originall
;
He
that
can
see
the
hand
of
God
striking
him
by
the
hand
or
tongue
of
an
enemie
,
shall
more
awe
the
first
mouer
of
his
harme
,
then
maligne
the
instrument
.
Euen
whiles
Dauid
laments
the
rebellion
of
his
sonne
,
he
gaines
by
it
;
and
makes
that
the
argument
of
his
patience
,
which
was
the
exercise
of
it
.
Behold
,
my
sonne
which
came
forth
of
my
bowels
seeketh
my
life
;
how
much
more
now
may
this
Beniamite
doe
it
?
The
wickednesse
of
an
Absalom
may
rob
his
father
of
comfort
,
but
shall
help
to
adde
to
his
fathers
goodnesse
;
It
is
the
aduantage
of
great
crosses
,
that
they
swallow
vp
the
lesse
;
One
mans
sin
cannot
be
excused
by
anothers
,
the
lesser
by
the
greater
;
If
Absalom
be
a
traytor
,
Shimei
may
not
curse
and
rebell
:
But
the
passion
conceiued
from
the
indignitie
of
a
stranger
may
be
abated
by
the
harder
measure
of
our
owne
;
If
we
can
therefore
suffer
because
we
haue
suffered
,
we
haue
profited
by
our
affliction
.
A
weake
heart
faints
with
euery
addition
of
succeeding
trouble
;
the
strong
recollects
it selfe
,
and
is
growne
so
skilfull
that
it
beares
off
one
mischiefe
with
another
.
It
is
not
either
the
vnnaturall
insurrection
of
Absalom
,
nor
the
vniust
curses
of
Shimei
,
that
can
put
Dauid
quite
out
of
heart
.
It
may
be
that
the
Lord
will
looke
on
mine
affliction
,
and
will
requite
good
for
his
cursing
,
this
day
.
So
well
was
Dauid
acquainted
with
the
proceedings
of
God
,
that
he
knew
cherishing
was
euer
wont
to
follow
stripes
;
after
vehement
euacuation
,
cordialls
;
after
a
darke
night
,
the
cleere
light
of
the
morning
:
Hope
therefore
doth
not
only
vphold
,
but
cheere
vp
his
heart
,
in
the
midst
of
his
sorrow
;
If
we
can
looke
beyond
the
cloud
of
our
affliction
,
and
see
the
Sun-shine
of
comfort
on
the
other
side
of
it
,
we
cannot
be
so
discouraged
with
the
presence
of
euill
,
as
hartened
with
the
issue
;
As
on
the
contrary
,
let
a
man
be
neuer
so
mery
within
,
and
see
paine
and
miserie
waiting
for
him
at
the
doore
,
his
expectation
of
euill
shall
easily
daunt
all
the
sense
of
his
pleasure
;
The
retributions
of
temporall
fauours
goe
but
by
Peraduentures
,
It
may
be
the
Lord
will
looke
on
mine
affliction
;
of
eternall
,
are
certaine
and
infallible
;
If
we
suffer
,
we
shall
raigne
;
why
should
not
the
assurance
of
raigning
make
vs
triumph
in
suffering
?
Dauids
patience
drawes
on
the
insolence
of
Shimei
.
Euill
natures
grow
presumptuous
vpon
forbearance
:
In
good
dispositions
,
iniury
vnanswered
growes
weary
of
it selfe
,
and
dies
in
a
voluntary
remorse
;
but
in
those
dogged
stomacks
,
which
are
only
capable
of
the
restraints
of
feare
,
the
silent
digestion
of
a
former
wrong
prouokes
a
second
;
Mercy
had
need
to
be
guided
with
wisdome
,
lest
it
proue
cruell
to
it selfe
.
Oh
the
base
mindes
of
inconstant-Time-seruers
!
Stay
but
a
while
,
till
the
wheele
be
a
little
turned
;
you
shall
see
humble
Shimei
fall
downe
on
his
face
before
Dauid
,
in
his
returne
ouer
Iordan
;
now
his
submission
shall
equall
his
former
rudenesse
;
his
praiers
shall
requite
his
curses
,
his
teares
make
amends
for
his
stones
,
Let
not
my
Lord
impute
iniquitie
vnto
me
;
neither
doe
thou
remember
that
which
thy
seruant
did
peruersly
,
the
day
that
my
Lord
the
King
went
out
of
Ierusalem
,
that
the
King
should
take
it
to
heart
;
for
thy
seruant
doth
know
that
I
haue
sinned
;
False-hearted
Shimei
,
had
Absalom
prospered
,
thou
hadst
not
sinned
,
thou
hadst
not
repented
;
then
hadst
thou
braggd
of
thine
insultation
ouer
his
miseries
,
whose
pardon
thou
now
beggest
with
teares
.
The
changes
of
worldly
mindes
are
thanklesse
;
since
they
are
neither
wrought
out
of
conscience
,
nor
loue
,
but
only
by
a
slauish
feare
of
a
iust
punishment
.
Dauid
could
say
no
more
to
testifie
his
sorrow
(
for
his
hainous
sinnes
against
God
)
to
Nathan
,
then
Shimei
saies
of
himselfe
to
Dauid
;
whereto
may
be
added
the
aduantage
of
a
voluntarie
confession
in
this
offender
,
which
in
Dauid
was
extorted
by
the
reproofe
of
a
Prophet
;
yet
is
Dauids
confession
seriously
penitent
,
Shimeies
craftily
hypocriticall
;
Those
alterations
are
iustly
suspected
,
which
are
shaped
according
to
the
times
,
and
outward
occasions
;
the
true
penitent
lookes
only
at
God
,
and
his
sinne
,
and
is
changed
when
all
other
things
are
themselues
.
Great
offences
had
need
of
answerable
satisfactions
;
As
Shimei
was
the
only
man
of
the
house
of
Beniamin
that
came
forth
and
cursed
Dauid
in
his
flight
,
so
is
he
the
first
man
(
euen
before
those
of
the
house
of
Ioseph
,
though
neerer
in
situation
)
that
comes
to
meet
Dauid
in
his
returne
with
praiers
and
gratulation
:
Notorious
offenders
may
not
thinke
to
sit
downe
with
the
taske
of
ordinary
seruices
;
The
retributions
of
their
obedience
must
be
proportionable
to
their
crimes
.
Achitophel
.
SO
soone
as
Dauid
heard
of
Achitophels
hand
in
that
conspiracie
,
he
falls
to
his
praiers
,
O
Lord
,
I
pray
thee
turne
the
counsell
of
Achitophel
into
foolishnesse
;
The
knowne
wisdome
of
his
reuolted
counsellor
made
him
a
dangerous
and
dreadfull
aduersarie
:
Great
parts
mis-imployed
cannot
but
proue
most
mischieuous
:
when
wickednesse
is
armed
with
wit
,
and
power
,
none
but
a
God
can
defeat
it
;
when
we
are
matched
with
a
strong
and
subtile
enmitie
,
it
is
hie
time
(
if
euer
)
to
be
deuout
;
If
the
bountie
of
God
haue
thought
good
to
furnish
his
creatures
with
powers
to
warre
against
himselfe
,
his
wisdome
knowes
how
to
turne
the
abuse
of
those
powers
to
the
shame
of
the
owners
,
and
the
glory
of
the
giuer
.
Oh
the
policie
of
this
Machiauell
of
Israel
,
no
lesse
deepe
,
then
hell
it selfe
:
Goe
in
to
thy
fathers
concubines
,
which
he
hath
left
to
keepe
the
house
;
and
when
all
Israel
shall
heare
that
thou
art
abhorred
of
thy
father
,
the
hands
of
all
that
are
with
thee
shall
be
strong
.
The
first
care
must
be
to
secure
the
faction
:
There
can
be
no
safetie
in
siding
with
a
doubtfull
rebell
;
if
Absalom
be
a
Traitor
yet
he
is
a
sonne
;
Nature
may
returne
to
it selfe
;
Absalom
may
relent
,
Dauid
may
remit
;
where
then
are
we
that
haue
helpt
to
promote
the
conspiracie
:
the
danger
is
ours
,
whiles
this
breach
may
be
peeced
;
There
is
no
way
but
to
ingage
Absalom
in
some
further
act
,
vncapable
of
forgiuenesse
;
Besides
the
throne
,
let
him
violate
the
bed
of
his
father
;
vnto
his
treason
let
him
adde
an
incest
,
no
lesse
vnnaturall
;
now
shall
the
world
see
that
Absalom
neither
hopes
,
nor
cares
for
the
reconciliation
of
a
father
;
Our
quarrell
can
neuer
haue
any
safe
end
but
victorie
;
the
hope
whereof
depends
vpon
the
resolution
of
our
followers
;
they
cannot
be
resolute
,
but
vpon
the
vnpardonable
wickednesse
of
their
leader
;
Neither
can
this
villanie
be
shamefull
enough
,
if
it
be
secret
.
The
closenesse
of
euill
argues
feare
,
or
modestie
;
neither
of
which
can
beseeme
him
that
would
be
a
succesfull
traitor
;
Set
vp
a
tent
on
the
top
of
the
house
,
and
let
all
Israel
be
witnesses
of
thy
sin
,
and
thy
fathers
shame
;
Ordinary
crimes
are
for
vulgar
offenders
;
Let
Absalom
sinne
eminently
;
and
doe
that
which
may
make
the
world
at
once
to
blush
,
and
wonder
.
Who
would
euer
haue
thought
that
Achitophel
had
liued
at
the
Court
,
at
the
Councell-table
of
a
Dauid
?
Who
would
thinke
that
mouth
had
euer
spoken
well
?
Yet
had
he
beene
no
other
then
as
the
Oracle
of
God
to
the
religious
Court
of
Israel
;
euen
whiles
he
was
not
wise
enough
to
be
good
:
Policie
and
grace
are
not
alwaies
lodged
vnder
one
roofe
;
This
man
whiles
he
was
one
of
Dauids
deepe
Counsellors
,
was
one
of
Dauids
fooles
that
said
in
their
hearts
,
There
is
no
God
;
Else
he
could
not
haue
hoped
to
make
good
an
euill
with
worse
,
to
build
the
successe
of
treason
vpon
incest
.
Prophane
hearts
doe
so
contriue
the
plots
of
their
wickednesse
,
as
if
there
were
no
ouer-ruling
power
to
crosse
their
designes
,
or
to
reuenge
them
:
He
that
sits
in
heauen
laughs
them
to
scorne
,
and
so
farre
giues
way
to
their
sinnes
,
as
their
sinnes
may
proue
plagues
vnto
themselues
.
These
two
sonnes
of
Dauid
met
with
pestilent
counsell
:
Amnon
is
aduised
to
incest
with
his
sister
;
Absalom
is
aduised
to
incest
with
his
fathers
Concubines
;
That
by
Ionadab
,
this
by
Achitophel
:
Both
preuaile
:
It
is
as
easie
at
least
to
take
ill
counsaile
,
as
to
giue
it
:
Pronenesse
to
villanie
in
the
great
cannot
want
either
proiectors
to
deuise
,
or
parasites
to
execute
the
most
odious
and
vnreasonable
sinnes
.
The
tent
is
spred
(
lest
it
should
not
be
conspicuous
enough
)
on
the
top
of
the
house
,
The
act
is
done
;
in
the
sight
of
all
Israel
:
The
filthinesse
of
the
sinne
was
not
so
great
,
as
the
impudencie
of
the
manner
:
When
the
prophet
Nathan
came
with
that
heauie
message
of
reproofe
,
and
menace
to
Dauid
,
after
his
sinne
with
Bathsheba
,
he
could
say
from
God
,
Behold
I
will
raise
vp
euill
against
thee
,
out
of
thine
owne
house
,
and
will
take
thy
wiues
before
thine
eies
,
and
giue
them
vnto
thy
neighbour
,
and
he
shall
lie
with
thy
wiues
,
in
the
sight
of
this
Sunne
:
For
thou
didst
it
secretly
,
but
I
will
doe
this
thing
before
all
Israel
,
and
before
this
Sunne
.
The
counsell
of
Achitophel
,
and
the
lust
of
Absalom
haue
fulfilled
the
iudgement
of
God.
Oh
the
wisdome
of
the
Almightie
,
that
can
vse
the
worst
of
euils
,
well
;
and
most
iustly
make
the
sinnes
of
men
his
executioners
!
It
was
the
sinne
of
Reuben
that
he
defiled
his
fathers
bed
;
yet
not
in
the
same
height
of
lewdnesse
:
what
Reuben
did
in
a
youthfull
wantonnesse
,
Absalom
did
in
a
malicious
despight
;
Reuben
sinned
with
one
;
Absalom
with
ten
;
Reuben
secretly
,
Absalom
in
the
open
eies
of
heauen
and
earth
;
yet
old
Iacob
could
say
of
Reuben
,
Thou
shalt
not
excell
;
thy
dignitie
is
gone
;
Whiles
Achitophel
saies
to
Absalom
,
Thy
dignitie
shall
arise
from
incest
;
Climbe
vp
to
thy
fathers
bed
,
if
thou
wilt
sit
in
his
throne
;
If
Achitophel
were
a
politician
,
Iacob
was
a
Prophet
;
if
the
one
spake
from
carnall
sense
,
the
other
from
diuine
reuelation
.
Certainly
,
to
sinne
is
not
the
way
to
prosper
;
what
euer
vaine
fooles
may
promise
to
themselues
,
there
is
no
wisdome
,
nor
vnderstanding
,
nor
counsell
against
the
Lord.
After
the
rebellion
is
secured
for
continuance
,
the
next
care
is
that
it
may
end
in
victorie
;
this
also
hath
the
working
head
of
Achitophel
proiected
.
Wit
and
experience
told
him
that
in
these
cases
of
assault
,
celeritie
vses
to
bring
forth
the
happiest
dispatch
:
whereas
protraction
is
no
small
aduantage
to
the
defendant
.
Let
me
(
saith
he
)
choose
out
now
twelue
thousand
men
,
and
I
will
vp
,
and
follow
after
Dauid
this
night
;
and
I
will
come
vpon
him
while
he
is
wearie
,
and
weak-handed
.
No
aduice
could
be
more
pernicious
:
For
,
besides
the
wearinesse
,
and
vnreadinesse
of
Dauid
and
his
armie
,
the
spirits
of
that
worthy
leader
were
daunted
,
and
deiected
with
sorrow
,
and
offered
way
to
the
violence
of
a
sudden
assault
.
The
field
had
beene
halfe
won
ere
any
blow
striken
.
Achitophel
could
not
haue
beene
reputed
so
wise
,
if
He
had
not
learned
the
due
proportion
betwixt
actions
and
times
:
He
that
obserueth
euery
winde
shall
neuer
sowe
;
but
he
that
obserues
no
Winde
at
all
,
shall
neuer
reape
.
The
likeliest
deuices
doe
not
alwaies
succeed
;
The
God
that
had
appointed
to
establish
Dauids
throne
,
and
determined
Salomon
to
his
succession
,
findes
meanes
to
crosse
the
plot
of
Achitophel
,
by
a
lesse-probable
aduice
:
Hushai
was
not
sent
backe
for
nothing
:
where
God
hath
in
his
secret
will
decreed
any
euent
,
he
inclines
the
wills
of
men
to
approue
that
which
may
promote
his
owne
purposes
:
Neither
had
Hushai
so
deepe
an
head
;
neither
was
his
counsell
so
sure
,
as
that
of
Achitophel
,
yet
his
tongue
shal
refell
Achitophel
,
and
diuert
Absalom
:
The
pretences
were
fairer
;
though
the
grounds
were
vnsound
;
First
,
to
sweeten
his
opposition
,
he
yeelds
the
praise
of
wisdome
to
his
aduersarie
in
all
other
counsells
,
that
he
may
haue
leaue
to
denie
it
in
this
;
His
very
contradiction
in
the
present
insinuates
a
generall
allowance
.
Then
,
he
suggests
certaine
apparent
truths
concerning
Dauids
valour
,
and
skill
,
to
giue
countenance
to
the
inferences
of
his
improbabilities
;
Lastly
,
he
cunningly
feeds
the
proud
humour
of
Absalom
,
in
magnifying
the
power
and
extent
of
his
commands
,
and
ends
in
the
glorious
boasts
of
his
fore-promised
victorie
;
As
it
is
with
faces
,
so
with
counsell
,
that
is
faire
that
pleaseth
.
He
that
giues
the
vttrance
to
words
,
giues
also
their
speed
:
Fauour
both
of
speech
and
men
is
not
euer
according
to
desert
,
but
according
to
fore-ordination
:
The
tongue
of
Hushai
,
and
the
heart
of
Absalom
is
guided
by
a
power
aboue
their
owne
;
Hushai
shall
therefore
preuaile
with
Absalom
,
that
the
treason
of
Absalom
may
not
preuaile
;
He
that
worketh
all
in
all
things
,
so
disposeth
of
wicked
men
and
spirits
,
that
whiles
they
doe
most
oppose
his
reuealed
will
,
they
execute
his
secret
,
and
whiles
they
think
most
to
please
,
they
ouerthrow
themselues
.
When
Absalom
first
met
Hushai
returned
to
Hierusalem
,
he
vpbraided
him
pleasantly
with
the
scoffe
of
his
professed
friendship
to
Dauid
;
Is
this
thy
kindnesse
to
thy
friend
?
Sometimes
there
is
more
truth
in
the
mouth
then
in
the
heart
,
more
in
iest
then
in
earnest
;
Hushai
was
a
friend
,
his
stay
was
his
kindnesse
;
and
now
he
hath
done
that
for
which
he
was
left
at
Hierusalem
,
disappointed
Achitophel
,
preserued
Dauid
;
Neither
did
his
kindnesse
to
his
friend
rest
here
,
but
(
as
one
that
was
iustly
iealous
of
him
,
with
whom
he
was
allowed
to
temporize
)
he
mistrusts
the
approbation
of
Absalom
;
and
not
daring
to
put
the
life
of
his
master
vpon
such
an
hazard
,
he
giues
charge
to
Zadok
,
and
Abiathar
of
this
intelligence
vnto
Dauid
:
we
cannot
be
too
suspicious
when
we
haue
to
doe
with
those
that
are
faithlesse
:
We
cannot
be
too
curious
of
the
safetie
of
good
Princes
.
Hushai
feares
not
to
descry
the
secrets
of
Absaloms
counsell
;
To
betray
a
traitor
is
no
other
then
a
commendable
worke
;
Zadok
and
Abiathar
are
fast
within
the
gates
of
Hierusalem
;
their
sonnes
lay
purposely
abroad
in
the
fields
;
this
message
that
concerned
no
lesse
then
the
life
of
Dauid
,
and
the
whole
kingdome
of
Israel
,
must
be
trusted
with
a
maid
:
Sometimes
it
pleaseth
the
wisdome
of
God
,
who
hath
the
varietie
of
heauen
and
earth
before
him
,
to
single
out
weake
instruments
for
great
seruices
;
and
they
shall
serue
his
turne
,
as
well
as
the
best
;
No
counsailour
of
state
could
haue
made
this
dispatch
more
effectually
;
Ionathan
and
Ahimaaz
are
sent
,
descried
,
pursued
,
preserued
;
The
fidelitie
of
a
maid
instructed
them
in
their
message
,
the
suttletie
of
a
woman
saued
their
liues
.
At
the
well
of
Rogel
they
receiued
their
message
,
in
the
Well
of
Bahurim
was
their
life
saued
;
The
sudden
wit
of
a
woman
hath
choked
the
mouth
of
her
Well
with
dried
corne
,
that
it
might
not
bewray
the
messengers
;
and
now
Dauid
heares
safely
of
his
danger
,
and
preuents
it
;
and
though
weary
with
trauell
,
and
laden
with
sorrow
,
he
must
spend
the
night
in
his
remoue
.
Gods
promises
of
his
deliuerance
,
and
the
confirmation
of
his
kingdome
may
not
make
him
neglect
the
meanes
of
his
safetie
:
If
he
be
faithfull
,
we
may
not
be
carelesse
;
since
our
diligence
and
care
are
appointed
for
the
factors
of
that
diuine
prouidence
;
The
acts
of
God
must
abate
nothing
of
ours
;
rather
must
we
●abour
,
by
doing
that
which
he
requireth
,
to
further
that
which
he
decreeth
.
There
are
those
that
haue
great
wits
for
the
publique
,
none
for
themselues
:
Such
was
Achitophel
,
who
whiles
he
had
powers
to
gouerne
a
state
,
could
not
tell
how
to
rule
his
owne
passions
:
Neuer
till
now
doe
we
finde
his
counsell
balked
;
neither
was
it
now
reiected
as
●ll
,
only
Hushaies
was
allowed
for
better
;
he
can
liue
no
longer
now
that
he
is
beaten
at
his
owne
weapon
:
this
alone
i●
cause
enough
to
saddle
his
Asse●
and
to
goe
home
,
and
put
th●
halter
about
his
owne
necke
Pride
causes
men
both
to
misinterpret
disgraces
,
and
to
ouerrate
them
;
Now
is
Dauids
praie●
heard
,
Achitophels
counsell
is
turned
into
foolishnesse
;
Desperat●
Achitophel
,
what
if
thou
be
no●
the
wisest
man
of
all
Israel●
Euen
those
that
haue
not
attained
to
the
hiest
pitch
of
wisdome
,
haue
found
contentment
in
a
mediocritie
;
what
〈◊〉
thy
counsell
were
despised
?
〈◊〉
wise
man
knowes
to
liue
happily
in
spight
of
an
vniust
contempt
:
what
madnesse
is
this
〈◊〉
reuenge
another
mans
reputation
vpon
thy selfe
?
And
whiles
thou
striuest
for
the
hiest
roome
of
wisdome
,
to
run
into
the
grossest
extremitie
of
folly
?
Worldly
wisdome
is
no
protection
from
shame
and
ruine
.
How
easily
may
a
man
,
though
naturally
wise
,
be
made
wearie
of
life
:
A
little
paine
,
a
little
shame
,
a
little
losse
,
a
small
affront
can
soone
rob
a
man
of
all
comfort
,
and
cause
his
owne
hands
to
rob
him
of
himselfe
;
If
there
were
not
hier
respects
then
the
world
can
yeeld
,
to
maintaine
vs
in
being
,
it
should
be
a
miracle
if
indignation
did
not
kill
more
then
disease
:
now
,
that
God
by
whose
appointment
we
liue
here
,
for
his
most
wise
and
holy
purposes
,
hath
found
meanes
to
make
life
sweet
,
and
death
terrible
.
What
a
mixture
doe
we
finde
here
of
wisdome
and
madnesse
?
Achitophel
will
needs
hang
himselfe
,
there
is
madnesse
;
He
will
yet
set
his
house
in
order
;
there
is
an
act
of
wisdome
;
And
could
it
be
possible
,
that
he
who
was
so
wise
as
to
set
his
house
in
order
,
should
be
so
mad
as
to
hang
himselfe
?
That
he
should
be
carefull
to
order
his
house
,
who
regarded
not
to
order
his
impotent
passions
?
That
he
should
care
for
his
house
,
who
cared
not
for
either
body
or
soule
?
How
vaine
it
is
for
a
man
to
be
wise
,
if
he
be
not
wise
in
God
?
How
preposterous
are
the
cares
of
idle
worldlings
that
prefer
all
other
things
to
themselues
,
and
whiles
they
looke
at
what
they
haue
in
their
cofers
,
forget
what
they
haue
in
their
breasts
.
The
Death
of
Absalom
.
THE
same
God
that
raised
enmitie
to
Dauid
from
his
own
loines
,
procured
him
fauour
from
forrainers
;
Strangers
shall
releeue
him
,
whom
his
owne
sonne
persecutes
;
Here
is
not
a
losse
,
but
an
exchange
of
loue
:
Had
Absalom
beene
a
sonne
of
Ammon
,
and
Shobi
a
sonne
of
Dauid
;
Dauid
had
found
no
cause
of
complaint
:
If
God
take
with
one
hand
,
he
giues
with
another
:
whiles
that
diuine
bountie
serues
vs
in
,
good
meat
,
though
not
in
our
owne
dishes
,
we
haue
good
reason
to
be
thankfull
.
No
sooner
is
Dauid
come
to
Mahanaim
,
then
Barzillai
,
Machir
,
and
Shobi
refresh
him
with
prouisions
;
Who
euer
saw
any
childe
of
God
left
vtterly
destitute
?
Whosoeuer
be
the
messenger
of
our
aide
,
we
know
whence
he
comes
;
Heauen
shall
want
power
,
and
earth
meanes
,
before
any
of
the
houshold
of
faith
shall
want
maintenance
.
He
that
formerly
was
forced
to
imploy
his
armes
for
his
defence
against
a
tyrannous
father
in
law
,
must
now
buckle
them
on
against
an
vnnaturall
sonne
:
Now
therefore
he
musters
his
men
,
and
ordaines
his
commanders
,
and
marshalls
his
troupes
,
and
,
since
their
loyall
importunitie
will
not
allow
the
hazard
of
his
person
,
he
at
once
incourages
them
by
his
eye
,
and
restraines
them
with
his
tongue
,
Deale
gently
with
the
yong
man
Absalom
,
for
my
sake
:
How
vnreasonably
fauourable
are
the
warres
of
a
father
?
O
holy
Dauid
,
what
meanes
this
ill-placed
loue
,
this
vniust
mercy
?
Deale
gently
with
a
traytor
?
but
of
all
traytors
with
a
sonne
?
of
all
sonnes
with
an
Absalom
,
the
gracelesse
dareling
of
so
good
a
father
;
and
all
this
for
thy
sake
,
whose
crowne
,
whose
bloud
he
hunts
after
?
For
whose
sake
should
Absalom
be
pursued
,
if
hee
must
be
forborne
for
thine
?
He
was
still
courteous
to
thy
followers
,
affable
to
sutors
,
plausible
to
all
Israel
,
only
to
thee
he
is
cruell
:
Wherefore
are
those
armes
,
if
the
cause
of
the
quarrell
must
be
a
motiue
of
mercy
?
Yet
thou
saist
,
Deale
gently
with
the
young
man
Absalom
,
for
my
sake
:
Euen
in
the
holiest
Parents
nature
may
be
guilty
of
an
iniurious
tendernesse
,
of
a
bloudy
indulgence
.
Or
,
whether
shall
we
not
rather
thinke
this
was
done
in
type
of
that
vnmeasurable
mercy
of
the
true
king
,
and
redeemer
of
Israel
,
who
prayed
for
his
persecutors
,
for
his
murderers
;
and
euen
whiles
they
were
at
once
scorning
and
killing
him
,
could
say
,
Father
forgiue
them
,
for
they
know
not
what
they
do
?
If
we
be
sonnes
,
we
are
vngratious
,
we
are
rebellious
,
yet
still
is
our
heauenly
Father
thus
compassionately
regardfull
of
vs
:
Dauid
was
not
sure
of
the
successe
;
there
was
great
inequalitie
in
the
number
;
Absaloms
forces
were
more
then
double
to
his
;
It
might
haue
come
to
the
contrary
issue
,
that
Dauid
should
haue
beene
forced
to
say
,
Deale
gently
with
the
father
of
Absalom
;
but
,
in
a
supposition
of
that
victorie
,
which
only
the
goodnesse
of
his
cause
bade
him
hope
for
,
he
saith
,
Deale
gently
with
the
young
man
Absalom
;
as
for
vs
,
we
are
neuer
but
vnder
mercy
;
our
God
needs
no
aduantages
to
sweepe
vs
from
the
earth
,
any
moment
,
yet
he
continues
that
life
,
and
those
powers
to
vs
,
whereby
we
prouoke
him
,
and
bids
his
Angels
deale
kindly
with
vs
,
and
beare
vs
in
their
armes
,
whiles
we
lift
vp
our
hands
,
and
bend
our
tongues
against
heauen
.
O
mercie
past
the
comprehension
of
all
finite
spirits
,
and
only
to
be
conceiued
by
him
whose
it
is
:
Neuer
more
resembled
by
any
earthly
affection
then
by
this
of
his
Deputie
and
Type
,
Deale
gently
with
the
young
man
Absalom
,
for
my
sake
.
The
battell
is
ioyned
;
Dauids
followers
are
but
an
handfull
to
Absaloms
?
How
easily
may
the
fickle
multitude
be
transported
to
the
wrong
side
?
What
they
wanted
in
abettors
,
is
supplied
in
the
cause
.
Vnnaturall
ambition
drawes
the
sword
of
Absalom
,
Dauids
,
a
necessarie
and
iust
defence
.
They
that
in
simplicitie
of
heart
followed
Absalom
,
cannot
in
malice
of
heart
,
persecute
the
father
of
Absalom
:
with
what
courage
could
any
Israelite
draw
his
sword
against
a
Dauid
?
or
on
the
other
side
,
who
can
want
courage
to
fight
for
a
righteous
Soueraigne
,
and
father
,
against
the
conspiracie
of
a
wicked
sonne
?
The
God
of
hosts
,
with
whom
it
is
all
one
to
saue
with
many
or
with
few
,
takes
part
with
iustice
,
and
lets
Israel
feele
,
what
it
is
to
beare
armes
for
a
traiterous
vsurper
.
The
sword
deuoures
twentie
thousand
of
them
,
and
the
wood
deuoures
more
then
the
sword
,
It
must
needs
be
a
very
vniuersall
rebellion
,
wherein
so
many
perished
;
What
vertue
or
merits
can
assure
the
hearts
of
the
vulgar
,
when
so
gracious
a
Prince
findes
so
many
reuolters
?
Let
no
man
looke
to
prosper
by
rebellion
;
the
very
thickets
,
and
stakes
,
and
pits
,
and
wild
beasts
of
the
wood
shall
conspire
to
the
punishment
of
traitors
;
Amongst
the
rest
,
see
how
a
fatall
oke
hath
singled
out
the
ring-leader
of
this
hatefull
insurrection
;
and
will
at
once
serue
for
his
hangman
and
gallowes
;
by
one
of
those
spreading
armes
snatching
him
away
to
speedy
execution
.
Absalom
was
comely
,
and
he
knew
it
well
enough
;
His
haire
was
no
small
peece
of
his
beautie
,
nor
matter
of
his
pride
:
It
was
his
wont
to
cut
it
once
a
yeere
;
not
for
that
it
was
too
long
,
but
too
heauie
;
his
heart
could
haue
borne
it
longer
,
if
his
necke
had
not
complained
;
And
now
,
the
iustice
of
God
hath
platted
an
halter
of
those
lockes
;
Those
tresses
,
had
formerly
hangd
loosely
disheueld
on
his
shoulders
,
now
he
hangs
by
them
;
He
had
wont
to
weigh
his
haire
,
and
was
proud
to
finde
it
so
heauie
;
now
his
haire
poyseth
the
weight
of
his
bodie
,
and
makes
his
burden
his
torment
:
It
is
no
maruell
if
his
owne
haire
turnd
traitor
to
him
,
who
durst
rise
vp
against
his
father
.
That
part
which
is
misused
by
man
to
sinne
,
is
commonly
imployed
by
God
to
reuenge
;
The
reuenge
that
it
worketh
for
God
,
makes
amends
for
the
offence
,
whereto
it
is
drawne
against
God
;
The
very
beast
wheron
Absalom
sat
,
as
wearie
to
beare
so
vnnaturall
a
burden
,
resignes
ouer
his
lode
to
the
tree
of
Iustice
;
There
hangs
Absalom
betweene
heauen
and
earth
,
as
one
that
was
hated
,
and
abandoned
both
of
earth
,
and
heauen
:
As
if
God
meant
to
prescribe
this
punishment
for
traitors
,
Absalom
,
Achitophel
,
and
Iudas
die
all
one
death
:
So
let
them
perish
that
dare
lift
vp
their
hand
against
Gods
anointed
.
The
honest
souldier
sees
Absalom
hanging
in
the
Oke
,
and
dares
not
touch
him
;
his
hands
were
held
with
the
charge
of
Dauid
,
Beware
that
none
touch
the
young
man
Absalom
;
Ioab
,
vpon
that
intelligence
,
sees
him
,
and
smites
him
,
with
no
lesse
then
three
darts
;
What
the
souldier
forbore
in
obedience
,
the
Captaine
doth
in
zeale
:
not
fearing
to
preferre
his
Soueraignes
safetie
,
to
his
command
;
and
more
tendering
the
life
of
a
King
,
and
peace
of
his
Countrie
,
then
the
weake
affection
of
a
father
;
I
dare
not
sit
Iudge
betwixt
this
zeale
and
that
obedience
;
betwixt
the
captaine
and
the
Souldier
;
the
one
was
a
good
subiect
,
the
other
a
good
Patriot
:
the
one
loued
the
King
,
the
other
loued
Dauid
;
and
out
of
loue
disobeyed
;
the
one
meant
as
well
,
as
the
other
sped
:
As
if
God
meant
to
fulfill
the
charge
of
his
Anointed
,
without
any
blame
of
his
subiects
,
it
pleased
him
to
execute
that
immediate
reuenge
vpon
the
rebell
,
which
would
haue
dispatcht
him
without
hand
,
or
dart
:
only
the
Mule
and
the
Oke
conspired
to
this
execution
;
but
that
death
would
haue
required
more
leasure
,
then
it
was
safe
for
Israel
to
giue
;
and
still
life
would
giue
hope
of
rescue
;
to
cut
off
all
feares
,
Ioab
lends
the
Oke
three
darts
to
helpe
forward
so
needfull
a
worke
of
iustice
:
All
Israel
did
not
afford
so
firme
a
friend
to
Absalom
,
as
Ioab
had
beene
;
who
but
Ioab
had
suborned
the
wittie
widow
of
Tekoah
,
to
sue
for
the
recalling
of
Absalom
,
from
his
three
yeeres
exile
?
Who
but
he
went
to
fetch
him
from
Geshur
to
Ierusalem
?
Who
but
he
fetcht
him
from
his
house
at
Ierusalem
(
whereto
he
had
beene
two
yeeres
confined
)
to
the
face
,
to
the
lips
of
Dauid
?
Yet
now
he
that
was
his
solicitour
for
the
Kings
fauour
,
is
his
executioner
against
the
Kings
charge
:
With
honest
hearts
all
respects
either
of
bloud
or
friendship
cease
in
the
case
of
treason
;
well
hath
Ioab
forgotten
himselfe
to
be
friend
to
him
who
had
forgotten
himselfe
to
be
a
sonne
.
Euen
ciuilly
,
the
King
is
our
common
father
;
our
countrie
our
common
mother
;
nature
hath
no
priuate
relations
which
should
not
gladly
giue
place
to
these
;
He
is
neither
father
,
nor
sonne
,
nor
brother
,
nor
friend
that
conspires
against
the
common
parent
▪
Well
doth
he
who
spake
parables
for
his
masters
sonne
,
now
speake
darts
to
his
Kings
enemie
;
and
pierces
that
heart
which
was
false
to
so
good
a
father
:
Those
darts
are
seconded
by
Ioabs
followers
;
each
man
tries
his
weapon
vpon
so
faire
a
marke
.
One
death
is
not
enough
for
Absalom
;
he
is
at
once
hanged
,
shot
,
mangled
,
stoned
:
Iustly
was
he
lift
vp
to
the
Oke
,
who
had
lift
vp
himselfe
against
his
father
,
and
soueraigne
;
Iustly
is
he
pierced
with
darts
,
who
had
pierced
his
fathers
heart
with
so
many
sorrowes
;
Iustly
is
he
mangled
,
who
had
dismembred
and
diuided
all
Israel
;
Iustly
is
he
stoned
,
who
had
not
only
cursed
,
but
pursued
his
owne
parent
.
Now
Ioab
sounds
the
retrait
;
and
calls
off
his
eager
troupes
from
execution
;
howeuer
he
knew
what
his
rebellious
countrimen
had
deserued
in
following
an
Absalom
;
Wise
commanders
know
how
to
put
a
difference
betwixt
the
heads
of
a
faction
,
and
the
misguided
multitude
;
and
can
pittie
the
one
,
whiles
they
take
reuenge
on
the
other
.
So
did
Absalom
esteeme
himselfe
,
that
he
thought
it
would
be
a
wrong
to
the
world
,
to
want
the
memoriall
of
so
goodly
a
person
.
God
had
denied
him
sonnes
;
How
iust
it
was
that
hee
should
want
a
sonne
,
who
had
robd
his
father
of
a
sonne
,
who
would
haue
robd
himselfe
of
a
father
,
his
father
of
a
Kingdome
?
It
had
beene
pitty
so
poysonous
a
plant
should
haue
beene
fruitfull
;
His
pride
shall
supply
nature
,
hee
reares
vp
a
stately
piller
in
the
Kings
dale
,
and
cals
it
by
his
owne
name
,
that
he
might
liue
in
dead
stones
,
who
could
not
suruiue
in
liuing
issue
;
and
now
,
behold
this
curious
pile
ends
in
a
rude
heape
,
which
speakes
no
language
,
but
the
shame
of
that
carcasse
which
it
couers
:
Heare
this
yee
glorious
fooles
,
that
care
not
to
perpetuate
any
memory
of
your selues
to
the
world
,
but
of
il-deseruing
greatnesse
;
the
best
of
this
affectation
is
vanity
;
the
worst
,
infamy
and
dishonour
;
whereas
the
memoriall
of
the
iust
shall
be
blessed
;
and
if
his
humility
shall
refuse
an
Epitaph
,
and
chose
to
hide
himselfe
vnder
the
bare
earth
,
God
himselfe
shall
ingraue
his
name
vpon
the
pillar
of
eternity
.
There
now
lies
Absalom
in
the
pit
,
vnder
a
thousand
graue-stones
,
in
euery
of
which
is
written
his
euerlasting
reproch
;
well
might
this
heape
ouer-liue
that
pillar
;
for
when
that
ceased
to
be
a
piller
,
it
began
to
be
an
heape
;
neither
will
it
cease
to
be
a
monument
of
Absaloms
shame
,
whiles
there
are
stones
to
bee
found
vpon
earth
;
Euen
at
this
day
very
Pagans
and
Pilgrims
that
passe
that
way
,
cast
each
man
a
stone
vnto
that
heape
,
and
are
wont
to
say
in
a
solemne
execration
;
Cursed
be
the
paricide
Absalom
,
and
cursed
be
all
vniust
persecutors
of
their
parents
,
for
euer
;
Fasten
your
eies
vpon
this
wofull
spectacle
,
ô
all
ye
rebellious
and
vngratious
children
,
which
rise
vp
against
the
loynes
and
thighes
from
which
ye
fell
:
and
know
that
it
is
the
least
part
of
your
punishment
,
that
your
carcasses
rot
in
the
earth
,
and
your
name
in
ignominie
;
these
doe
but
shadow
out
those
eternall
sufferings
,
of
your
soules
,
for
your
foule
and
vnnaturall
disobedience
.
Absalom
is
sped
;
who
shall
report
it
to
his
father
?
Surely
Ioab
was
not
so
much
afraid
of
the
fact
,
as
of
the
message
;
There
are
busie
spirits
that
loue
to
carry
newes
,
though
thanklesse
,
though
purposelesse
;
such
was
Ahimaaz
,
the
sonne
of
Zadock
;
who
importunately
thrusts
himselfe
into
this
seruice
;
wise
Ioab
,
who
well
saw
,
how
vnwelcome
tydings
must
be
the
burden
of
the
first
post
,
disswades
him
in
vaine
;
hee
knew
Dauid
too
well
to
imploy
a
friend
in
that
errand
.
An
Ethiopian
seruant
was
a
fitter
bearer
of
such
a
message
,
then
the
sonne
of
the
Priest.
The
entertainment
of
the
person
doth
so
follow
the
quality
of
the
newes
,
that
Dauid
could
argue
afar
off
,
He
is
a
good
man
,
he
commeth
with
good
tidings
.
Oh
how
welcome
deserue
those
messengers
to
be
that
bring
vs
the
glad
tidings
of
saluation
;
that
assure
vs
of
the
foile
of
all
spirituall
enemies
,
and
tell
vs
of
nothing
but
victories
,
and
Crownes
,
and
Kingdomes
;
If
we
thinke
not
their
feet
beautifull
,
our
hearts
are
foule
with
infidelity
,
and
secure
worldlinesse
.
So
wise
is
Ahimaaz
growne
by
Ioabs
intimation
,
that
though
he
out-went
Cushi
in
his
pace
,
he
suffers
Cushi
to
out-goe
him
in
his
tale
,
cunningly
suppressing
that
part
,
which
hee
knew
must
be
both
necessarily
deliuered
,
and
vnpleasingly
receiued
.
As
our
care
is
wont
to
bee
where
our
loue
is
;
Dauids
first
word
is
not
,
how
fares
the
host
,
but
how
fares
the
young
man
Absalom
:
Like
a
wise
,
and
faithfull
messenger
,
Cushi
answers
by
an
honest
insinuation
,
The
enemies
of
my
Lord
the
King
,
and
all
that
rise
against
thee
to
doe
thee
hurt
,
be
as
that
young
man
is
;
implying
both
what
was
done
,
and
,
why
Dauid
should
approue
it
being
done
;
How
is
the
good
King
thunder-strooke
with
that
word
of
his
Black-moore
?
who
,
as
if
he
were
at
once
bereaued
of
all
comfort
,
and
cared
not
to
liue
,
but
in
the
name
of
Absalom
,
goes
and
weepes
,
and
cries
out
,
O
my
sonne
Absalom
,
my
sonne
,
my
sonne
Absalom
;
Would
God
I
had
died
for
thee
,
O
Absalom
,
my
sonne
,
my
sonne
.
What
is
this
we
heare
?
that
he
whose
life
Israel
valued
at
ten
thousand
of
theirs
,
should
be
exchanged
with
a
traytors
?
that
a
good
King
,
whose
life
was
sought
,
should
wish
to
lay
it
downe
for
the
preseruation
of
his
murtherer
?
The
best
men
haue
not
wont
to
be
the
least
passionate
;
But
what
shall
wee
say
to
that
loue
of
thine
,
ô
Sauiour
,
who
hast
said
of
vs
wretched
traytors
,
not
,
Would
God
I
had
died
for
you
;
But
I
will
dye
,
I
doe
dye
,
I
haue
died
for
you
;
Oh
loue
,
like
thy selfe
,
infinite
,
incomprehensible
,
whereat
the
Angels
of
Heauen
stand
yet
amazed
;
wherewith
thy
Saints
are
rauished
,
Turne
away
thine
eyes
from
mee
,
for
they
ouercome
me
▪
Oh
thou
that
dwellest
in
the
Gardens
,
the
companions
hearken
to
thy
voyce
,
cause
vs
to
heare
it
;
that
wee
may
in
our
measure
answere
thy
loue
,
and
enioy
it
for
euer
.
Shebaes
Rebellion
.
IT
was
the
doome
which
God
passed
vpon
the
man
after
his
owne
heart
by
the
mouth
of
Nathan
,
that
the
sword
should
neuer
depart
from
his
house
,
for
the
bloud
of
Vriah
;
After
that
wound
healed
by
remission
,
yet
this
scarre
remaines
;
Absalom
is
no
sooner
cast
downe
into
the
pit
,
then
Sheba
the
sonne
of
Bichri
is
vp
in
armes
;
If
Dauid
be
not
plagued
,
yet
he
shall
be
corrected
;
First
by
the
rod
of
a
sonne
,
then
of
a
subiect
:
He
had
lift
vp
his
hand
against
a
faithfull
subiect
;
now
a
faithlesse
dares
to
lift
vp
his
hand
against
him
;
Malice
like
some
hereditarie
sicknesse
runs
in
a
bloud
;
Saul
and
Shimei
,
and
Sheba
were
all
of
an
house
;
That
ancient
grudge
was
not
yet
dead
;
The
fire
of
the
house
of
Iemini
was
but
raked
vp
,
neuer
throughly
out
;
and
now
,
that
which
did
but
smoke
in
Shimei
,
flames
in
Sheba
;
Although
euen
through
this
chastisement
it
is
not
hard
to
discerne
a
Type
,
of
that
perpetuall
succession
of
enmitie
,
which
should
be
raised
against
the
true
King
of
Israel
.
O
Sonne
of
Dauid
,
when
didst
thou
euer
want
enemies
?
How
wert
thou
designed
by
thine
eternall
father
,
for
a
signe
that
should
be
spoken
against
?
How
did
the
Gentiles
rage
,
and
the
people
imagine
vaine
things
?
The
Kings
of
the
earth
assembled
,
and
the
Rulers
came
together
against
thee
?
Yea
,
how
doe
the
subiects
of
thine
owne
kingdome
daily
conspire
against
thee
?
Euen
now
whiles
thou
inioyest
peace
,
and
glorie
at
thy
Fathers
right
hand
,
as
soone
shalt
thou
want
friends
,
as
enemies
vpon
earth
.
No
eye
of
any
traitor
could
espie
a
iust
quarrell
in
the
gouernment
of
Dauid
,
yet
Sheba
blowes
the
trumpet
of
rebellion
;
and
whiles
Israel
and
Iudah
are
striuing
who
should
haue
the
greatest
part
in
their
re-established
Soueraigne
,
he
sticks
not
to
say
,
We
haue
no
part
in
Dauid
,
neither
haue
we
inheritance
in
the
sonne
of
Ishai
;
and
whiles
he
saies
,
Euery
man
to
his
tents
O
Israel
,
he
calls
euery
man
to
his
owne
;
So
in
proclaiming
a
libertie
from
a
iust
and
loyall
subiection
,
he
inuites
Israel
to
the
bondage
of
an
vsurper
.
That
a
lewd
conspirator
should
breath
treason
,
it
is
no
wonder
;
but
is
it
not
wonder
and
shame
,
that
vpon
euery
mutinous
blast
Israel
should
turne
traitor
to
Gods
anointed
?
It
was
their
late
expostulation
with
Dauid
,
why
their
brethren
the
men
of
Iudah
should
haue
stollen
him
from
them
;
now
might
Dauid
more
iustly
expostulate
,
why
a
rebell
of
their
brethren
should
haue
stolne
them
from
him
:
As
nothing
is
more
vnstable
then
the
multitude
,
so
nothing
is
more
subiect
to
distastes
,
then
Soueraigntie
;
for
as
weake
mindes
seeke
pleasure
in
change
;
so
euery
light
conceit
of
irritation
seems
sufficient
colour
of
change
;
Such
as
the
false
dispositions
of
the
vulgar
are
,
loue
cannot
be
securitie
enough
for
Princes
,
without
the
awfulnesse
of
power
;
What
hold
can
there
be
of
popularitie
,
when
the
same
hands
that
euen
now
fought
for
Dauid
to
be
all
theirs
,
now
fight
against
him
,
vnder
the
son
of
Bichri
,
as
none
of
theirs
?
As
Bees
when
they
are
once
vp
in
a
swarme
,
are
ready
to
light
vpon
euery
bow
,
so
the
Israelites
,
being
stirred
by
the
late
commotion
of
Absalom
,
are
apt
to
follow
euery
Sheba
;
It
is
vnsafe
for
any
State
,
that
the
multitude
should
once
know
the
way
to
an
insurrection
;
the
least
track
in
this
kinde
is
easily
made
a
path
▪
Yet
,
if
Israel
rebell
,
Iudah
continues
faithfull
▪
Neither
shall
the
sonne
of
Dauid
euer
be
left
destitute
of
some
true
subiects
in
the
worst
of
Apostasies
:
He
that
could
command
all
hearts
,
will
euer
be
followed
by
some
;
God
had
rather
glorifie
himselfe
by
a
remnant
.
Great
commanders
must
haue
actiue
thoughts
;
Dauid
is
not
so
taken
vp
with
the
embroiled
affaires
of
his
state
,
as
not
to
intend
domesticke
iustice
;
His
ten
concubines
,
which
were
shamelesly
defiled
by
his
incestuous
sonne
,
are
condemned
to
ward
,
and
widow-hood
;
Had
not
that
constupration
beene
partly
violent
,
their
punishment
had
not
beene
so
easie
;
had
it
not
also
beene
partly
voluntarie
,
they
had
not
beene
so
much
punished
;
But
how
much
so
euer
the
act
did
partake
of
either
force
,
or
will
,
iustly
are
they
sequestred
from
Dauids
bed
;
Absalom
was
not
more
vnnaturall
in
his
rebellion
,
then
in
his
lust
;
If
now
Dauid
should
haue
returned
to
his
owne
bed
,
he
had
seconded
the
incest
:
How
much
more
worthy
of
separation
are
they
,
who
haue
stained
the
mariage
bed
with
their
wilfull
sinne
?
Amasa
was
one
of
the
witnesses
,
and
abettors
of
Absaloms
filthinesse
,
yet
is
he
(
out
of
policie
)
receiued
to
fauour
and
imployment
,
whiles
the
concubines
suffer
;
Great
men
yeeld
many
times
to
those
things
,
out
of
reasons
of
state
,
which
if
they
were
priuate
persons
could
not
be
easily
put
ouer
;
It
is
no
small
wisdome
to
ingage
a
new
reconciled
friend
,
that
he
may
be
confirmed
by
his
owne
act
:
Therefore
is
Amasa
commanded
to
leuie
the
forces
of
Iudah
:
Ioab
after
many
great
merits
and
atchieuements
lies
rusting
in
neglect
:
he
that
was
so
intire
with
Dauid
as
to
be
of
his
counsell
for
Vriahs
bloud
;
and
so
firme
to
Dauid
,
as
to
lead
all
his
battels
against
the
house
of
Saul
,
the
Ammonites
,
the
Aramites
,
Absalom
is
now
cashiered
,
and
must
yeeld
his
place
to
a
stranger
,
late
an
enemie
:
Who
knowes
not
that
this
sonne
of
Zeruiah
had
shed
the
bloud
of
warre
in
peace
?
But
if
the
bloud
of
Absalom
had
not
beene
louder
then
the
bloud
of
Abner
,
I
feare
this
change
had
not
been
;
Now
Ioab
smarteth
for
a
loyall
disobedience
;
How
slippery
are
the
stations
of
earthly
honours
,
and
subiect
to
continuall
mutability
?
Happy
are
they
who
are
in
fauour
with
him
,
in
whom
there
is
no
shadow
of
change
.
Where
men
are
commonly
most
ambitious
to
please
with
their
first
imployments
,
Amaza
slackens
his
pace
;
The
least
delay
in
matters
of
rebellion
is
perilous
,
may
be
irrecouerable
;
The
sonnes
of
Zeruiah
are
not
sullen
;
Abishai
is
sent
,
Ioab
goes
vnsent
to
the
pursuit
of
Sheba
.
Amasa
was
in
their
way
;
whom
no
quarrell
but
their
enuy
had
made
of
a
brother
an
enemy
;
Had
the
heart
of
Amasa
beene
priuy
to
any
cause
of
grudge
,
hee
had
suspected
the
kisse
of
Ioab
;
now
his
innocent
eyes
looke
to
the
lips
,
not
to
the
hand
of
his
secret
enemy
;
The
lips
were
smooth
,
Art
thou
in
health
,
my
brother
;
the
hand
was
bloudie
,
which
smote
him
vnder
the
fift
ribbe
;
That
vnhappie
hand
knew
wel
this
way
vnto
death
;
which
with
one
wound
hath
let
out
the
Soules
of
two
great
Captaines
,
Abner
and
Amasa
;
Both
they
were
smitten
by
Ioab
,
both
vnder
the
fift
ribbe
,
both
vnder
a
pretence
of
friendship
.
There
is
no
enmity
so
dangerous
as
that
which
comes
masked
with
loue
;
Open
hostility
cals
vs
to
our
guard
;
but
there
is
no
fence
against
a
trusted
trecherie
:
wee
neede
not
be
bidden
to
auoid
an
enemy
,
but
who
would
runne
away
from
a
friend
?
Thus
spiritually
deales
the
world
with
our
soules
;
it
kisses
vs
,
and
stabs
vs
at
once
;
If
it
did
not
embrace
vs
with
one
hand
,
it
could
not
murther
vs
with
the
other
;
Onely
God
deliuer
vs
from
the
danger
of
our
trust
,
and
we
shall
be
safe
.
Ioab
is
gone
,
and
leaues
Amasa
wallowing
in
bloud
;
That
spectacle
cannot
but
stay
all
passengers
;
The
death
of
great
persons
drawes
euer
many
eyes
;
Each
man
sayes
,
Is
not
this
my
Lord
Amasa
?
Wherefore
doe
we
goe
to
fight
,
whiles
our
Generall
lyes
in
the
dust
?
What
a
sad
presage
is
this
of
our
owne
miscarriage
?
The
wit
of
Ioabs
followers
hath
therefore
soone
both
remoued
Amasa
out
of
the
way
,
and
couered
him
;
not
regarding
so
much
the
losse
,
as
the
eye-sore
of
Israel
.
Thus
wicked
Politicks
care
not
so
much
for
the
commission
of
villany
,
as
for
the
notice
;
Smothered
euils
are
as
not
done
;
If
oppressions
,
if
murders
,
if
treasons
may
be
hid
from
view
,
the
obdured
heart
of
the
offender
complaines
not
of
remorse
.
Bloudy
Ioab
,
with
what
face
,
with
what
heart
canst
thou
pursue
a
traitor
to
thy
King
,
whiles
thy selfe
art
so
foule
a
traytor
to
thy
friend
,
to
thy
cozen-german
,
and
(
in
so
vnseasonable
a
slaughter
)
to
thy
Soueraigne
,
whose
cause
thou
professest
to
reuenge
?
If
Amasa
were
now
in
an
act
of
loyalty
,
iustly
(
on
Gods
part
)
payd
for
the
arerages
of
his
late
rebellion
,
yet
that
it
should
be
done
by
thy
hand
,
then
,
and
thus
,
it
was
flagitiously
cruell
;
Yet
,
behold
Ioab
runnes
away
securely
with
the
fact
,
hasting
to
plague
that
in
another
,
whereof
himselfe
was
no
lesse
guilty
;
So
vast
are
the
gorges
of
some
consciences
,
that
they
can
swallow
the
greatest
crimes
,
and
finde
no
straine
in
the
passage
.
It
is
possible
for
a
man
to
be
faithful
to
some
one
person
,
and
perfidious
to
all
others
;
I
doe
not
finde
Ioab
other
then
firme
and
loyall
to
Dauid
,
in
the
middest
of
all
his
priuate
falshoods
;
whose
iust
quarrell
he
pursues
against
Sheba
,
through
all
the
Tribes
of
Israel
.
None
of
all
the
strong
Forts
of
reuolted
Israel
can
hide
the
Rebell
from
the
zeale
of
his
reuenge
▪
The
Citie
of
Abel
lends
harbour
to
that
conspirator
,
whom
all
Israel
would
,
and
cannot
protect
;
Ioab
casts
vp
a
Mount
against
it
,
and
hauing
inuironed
it
with
a
siege
,
begins
to
worke
vpon
the
wall
;
and
now
,
after
long
chase
,
is
in
hand
to
digge
out
that
Vermin
,
which
had
earth'd
himself
in
this
borough
of
Beth-maachah
.
Had
not
the
Citie
been
strong
and
populous
,
Sheba
had
not
cast
himselfe
for
succor
within
those
wals
;
yet
of
all
the
inhabitants
,
I
see
not
any
one
man
moue
for
the
preseruation
of
their
whole
body
:
Onely
a
woman
vndertakes
to
treat
with
Ioab
,
for
their
safety
:
Those
men
whose
spirits
were
great
enough
to
maintaine
a
traytor
against
a
mighty
King
,
scorne
not
to
giue
way
to
the
wisdome
of
a
matrone
;
There
is
no
reason
that
Sex
should
disparage
,
where
the
vertue
and
merit
is
no
lesse
then
masculine
:
Surely
the
soule
acknowledgeth
no
Sexe
,
neither
is
varied
according
to
the
outward
frame
;
How
oft
haue
wee
knowne
female
hearts
in
the
brests
of
Men
▪
and
contrarily
manly
powers
in
the
weaker
vessels
?
It
is
iniurious
to
measure
the
act
by
the
person
,
and
not
rather
to
esteeme
the
person
for
the
act
.
Shee
,
with
no
lesse
prudence
then
courage
challengeth
Ioab
for
the
violence
of
his
assault
;
and
laies
to
him
that
law
which
he
could
not
be
an
Israelite
,
and
disauow
;
the
Law
of
the
God
of
peace
;
whose
charge
it
was
,
that
when
they
should
come
neere
to
a
Citie
to
fight
against
it
,
they
should
offer
it
peace
;
and
if
this
tender
must
be
made
to
forrainers
,
how
much
more
to
brethren
?
So
as
they
must
inquire
of
Abel
,
ere
they
batter'd
it
;
Warre
is
the
extreme
act
of
vindicatiue
iustice
;
neither
doth
God
euer
approue
it
for
any
other
then
a
desperate
remedy
;
and
if
it
haue
any
other
end
then
peace
,
it
turnes
into
publique
murder
.
It
is
therefore
an
inhumane
crueltie
to
shed
bloud
,
where
wee
haue
not
profered
faire
conditions
of
peace
:
the
refusall
whereof
is
iustly
punished
with
the
Sword
of
reuenge
.
Ioab
was
a
man
of
bloud
,
yet
when
the
wise
woman
of
Abel
charged
him
with
going
about
to
destroy
a
mother
in
Israel
;
and
swallowing
vp
the
inheritance
of
the
Lord
,
with
what
vehemencie
doth
he
deprecate
that
challenge
,
God
forbid
,
God
forbid
it
me
,
that
I
should
deuoure
,
or
destroy
it
;
Although
that
citie
with
the
rest
had
ingaged
it selfe
in
Shebaes
sedition
,
yet
how
zealously
doth
Ioab
remoue
from
himselfe
the
suspicion
of
an
intended
vastation
?
How
fearfull
shall
their
answer
be
,
who
vpon
the
quarrell
of
their
owne
ambition
haue
not
spared
to
waste
whole
tribes
of
the
Israel
of
God
?
It
was
not
the
fashion
of
Dauids
Captaines
to
assault
any
citie
ere
they
summond
it
;
here
they
did
;
There
be
some
things
that
in
the
very
fact
carrie
their
owne
conuiction
;
So
did
Abel
in
the
entertaining
,
and
abetting
a
knowne
conspirator
;
Ioab
challenges
them
for
the
offence
,
and
requires
no
other
satisfaction
then
the
head
of
Sheba
;
This
Matrone
had
not
deserued
the
name
of
Wife
,
and
faithfull
in
Israel
,
if
she
had
not
both
apprehended
the
iustice
of
the
condition
,
and
commended
it
to
her
Citizens
;
whom
she
hath
easily
perswaded
to
spare
their
owne
heads
,
in
not
sparing
a
Traitors
;
It
had
beene
pittie
those
walls
should
haue
stood
if
they
had
beene
too
hie
to
throw
a
Traitors
head
ouer
.
Spiritually
,
the
case
is
ours
:
Euery
mans
brest
is
as
a
citie
inclosed
;
Euery
sinne
is
a
traitor
,
that
lurkes
within
those
walls
;
God
calls
to
vs
for
Shebaes
head
;
neither
hath
he
any
quarrell
to
our
person
,
but
for
our
sinne
:
If
we
loue
the
head
of
our
Traitor
,
aboue
the
life
of
our
soule
,
we
shall
iustly
perish
in
the
vengeance
:
we
cannot
be
more
willing
to
part
with
our
sin
,
then
our
mercifull
God
is
to
withdraw
his
iudgements
.
Now
is
Ioab
returned
with
successe
,
and
hopes
by
Shebaes
head
to
paie
the
price
of
Amasaes
bloud
;
Dauid
hates
the
murder
,
entertaines
the
man
,
defers
the
reuenge
;
Ioab
had
made
himselfe
so
great
,
so
necessarie
,
that
Dauid
may
neither
misse
,
nor
punish
him
:
Policie
led
the
King
to
conniue
at
that
which
his
heart
abhorred
;
I
dare
not
commend
that
wisdome
which
holds
the
hands
of
Princes
from
doing
iustice
;
Great
men
haue
euer
held
it
a
point
of
worldly
state
,
not
alwaies
to
pay
where
they
haue
beene
conscious
to
a
debt
of
either
fauour
,
or
punishment
;
but
to
make
Time
their
seruant
for
both
;
Salomon
shall
once
defraie
the
arerages
of
his
father
;
In
the
meane
time
Ioab
commands
and
prospers
;
and
Dauid
is
faine
to
smile
on
that
face
,
whereon
he
hath
in
his
secret
destination
written
the
characters
of
Death
.
The
Gibeonites
reuenged
.
THE
raigne
of
Dauid
was
most
troublesome
towards
the
shutting
vp
;
wherein
both
warre
and
famine
conspire
to
afflict
him
;
Almost
fortie
yeeres
had
he
sate
in
the
throne
of
Israel
,
with
competencie
,
if
not
abundance
of
all
things
;
now
at
last
are
his
people
visited
with
a
long
dearth
;
we
are
not
at
first
sensible
of
common
euils
;
Three
yeeres
drought
and
scarcitie
are
gone
ouer
ere
Dauid
consults
,
with
God
,
concerning
▪
the
occasion
of
the
iudgement
,
now
he
found
it
hie
time
to
seeke
the
face
of
the
Lord
;
The
continuance
of
an
affliction
sends
vs
to
God
,
and
calls
vpon
vs
to
aske
for
a
reckoning
;
Whereas
like
men
strucken
in
their
sleep
,
a
sudden
blow
cannot
make
vs
to
finde
our selues
;
but
rather
astonisheth
,
then
teacheth
vs.
Dauid
was
himselfe
a
Prophet
of
God
,
yet
had
not
the
Lord
all
this
while
acquainted
him
with
the
grounds
of
his
proceedings
against
Israel
;
this
secret
was
hid
from
him
,
till
he
consulted
with
the
Vrim
;
Ordinarie
meanes
shall
reueale
that
to
him
,
which
no
vision
had
discryed
;
And
if
God
will
haue
Prophets
to
haue
recourse
vnto
the
Priests
,
for
the
notice
of
his
will
;
how
much
more
must
the
people
?
Euen
those
that
are
the
inwardest
with
God
must
haue
vse
of
the
Ephod
.
Iustly
is
it
presupposed
by
Dauid
that
there
was
neuer
iudgement
from
God
,
where
hath
not
beene
a
prouocation
from
men
;
therefore
when
he
sees
the
plague
,
he
inquires
for
the
sinne
.
Neuer
man
smarted
causelesly
from
the
hand
of
diuine
iustice
;
Oh
that
when
we
suffer
,
we
could
aske
what
we
haue
done
;
and
could
guide
our
repentance
to
the
root
of
our
euils
.
That
God
whose
counsells
are
secret
,
euen
where
his
actions
are
open
,
will
not
be
close
to
his
Prophet
,
to
his
Priest
:
without
inquirie
we
shall
know
nothing
;
vpon
inquirie
nothing
shall
be
concealed
from
vs
,
that
is
fit
for
vs
to
know
.
Who
can
choose
but
wonder
at
once
both
at
Dauids
slacknesse
in
consulting
with
God
,
and
Gods
speed
in
answering
so
slow
a
demand
?
He
that
so
well
knew
the
way
to
Gods
Oracle
,
suffers
Israel
to
be
three
yeeres
pinched
with
famine
,
ere
he
askes
why
they
suffer
;
Euen
the
best
hearts
may
be
ouertaken
with
dulnesse
in
holy
duties
;
But
oh
the
maruellous
mercy
of
our
God
,
that
takes
not
the
aduantage
of
our
weaknesses
;
Dauids
question
is
not
more
slow
,
then
his
answer
is
speedie
,
It
is
for
Saul
,
and
for
his
bloudie
house
,
because
he
slew
the
Gibeonites
.
Israel
was
full
of
sinnes
,
besides
those
of
Sauls
house
;
Sauls
house
was
full
of
sinnes
besides
those
of
bloud
;
Much
bloud
was
shed
by
them
besides
that
of
the
Gibeonites
;
yet
the
iustice
of
God
singles
out
this
one
sinne
of
violence
offered
to
the
Gibeonites
(
contrary
to
the
league
made
by
Ioshua
,
some
foure
hundred
yeeres
before
)
for
the
occasion
of
this
late
vengeance
.
Where
the
causes
of
offence
are
infinite
,
it
is
iust
with
God
to
pitch
vpon
some
;
it
is
mercifull
not
to
punish
for
all
:
Welneere
fortie
yeeres
are
past
betwixt
the
commission
of
the
sinne
,
and
the
reckoning
for
it
.
It
is
a
vaine
hope
that
is
raised
from
the
delay
of
iudgement
;
No
time
can
be
any
preiudice
to
the
ancient
of
daies
;
When
we
haue
forgotten
our
sinnes
,
when
the
world
hath
forgotten
vs
,
he
sues
vs
afresh
for
our
arerages
.
The
slaughter
of
the
Gibeonites
was
the
sinne
not
of
the
present
,
but
rather
the
former
generation
;
and
now
posteritie
paies
for
their
forefathers
;
Euen
we
men
hold
it
not
vniust
to
sue
the
heires
and
executors
of
our
debters
▪
Eternall
paiments
God
vses
only
to
require
of
the
person
,
temporarie
oft-times
of
succession
.
As
Saul
was
higher
by
the
head
and
shoulders
then
the
rest
of
Israel
,
both
in
stature
and
dignitie
,
so
were
his
sinnes
more
conspicuous
then
those
of
the
vulgar
.
The
eminence
of
the
person
makes
the
offence
more
remarkable
to
the
eies
both
of
God
and
men
.
Neither
Saul
nor
Israel
were
faultlesse
in
other
kindes
;
yet
God
fixes
the
eie
of
his
reuenge
vpon
the
massacre
of
the
Gibeonites
,
Euery
sin
hath
a
tongue
,
but
that
of
bloud
ouer
cries
▪
and
drownes
the
rest
.
He
who
is
mercy
it selfe
abhorres
crueltie
in
his
creature
aboue
all
other
inordinatenesse
;
That
holy
soule
which
was
heauie
pressed
with
the
weight
of
an
hainous
adulterie
,
yet
cries
out
,
Deliuer
me
from
bloud
,
O
God
,
the
God
of
my
saluation
,
and
my
tongue
shall
sing
ioyfully
of
thy
righteousnesse
.
If
God
would
take
account
of
bloud
,
he
might
haue
entred
the
action
vpon
the
bloud
of
Vriah
spilt
by
Dauid
;
or
(
if
he
would
rather
insist
in
Sauls
house
)
vpon
the
bloud
of
Ahimelech
the
Priest
;
and
fourescore
and
fiue
persons
that
did
weare
a
linnen
Ephod
;
but
it
pleased
the
wisdome
and
iustice
of
the
Almightie
rather
to
call
for
the
bloud
of
the
Gibeonites
,
though
drudges
of
Israel
,
and
a
remnant
of
Amorites
;
Why
this
?
There
was
a
periurie
attending
vpon
this
slaughter
;
It
was
an
ancient
oath
,
wherein
the
Princes
of
the
Congregation
had
bound
themselues
(
vpon
Iosua●s
league
)
to
the
Gibeonites
,
that
they
would
suffer
them
to
liue
;
an
oath
extorted
by
fraud
,
but
solemne
,
by
no
lesse
name
,
then
the
Lord
God
of
Israel
;
Saul
will
now
thus
late
either
not
acknowledge
it
;
or
not
keepe
it
;
out
of
his
zeale
therefore
to
the
children
of
Israel
,
and
Iudah
,
he
roots
out
some
of
the
Gibeonites
,
whether
in
a
zeale
of
reuenge
of
their
first
imposture
,
or
in
a
zeale
of
inlarging
the
possessions
of
Israel
,
or
in
a
zeale
of
executing
Gods
charge
vpon
the
brood
of
Canaanites
,
he
that
spared
Agag
whom
he
should
haue
smitten
,
smites
the
Gibeonites
whom
he
should
haue
spared
:
Zeale
and
good
intention
is
no
excuse
,
much
lesse
a
warrant
for
euill
;
God
holds
it
an
hie
indignitie
that
his
name
should
be
sworne
by
,
and
violated
.
Length
of
time
cannot
dispense
with
our
oathes
,
with
our
vowes
;
The
vowes
and
oathes
of
others
may
binde
vs
,
how
much
more
our
owne
?
There
was
a
famine
in
Israel
;
a
naturall
man
would
haue
ascribed
it
vnto
the
drought
;
and
that
drought
perhaps
to
some
constellations
;
Dauid
knowes
〈◊〉
looke
higher
;
and
sees
a
diuine
hand
scourging
Israel
for
some
great
offence
;
and
ouer-ruling
those
second
causes
to
his
most
iust
executions
.
Euen
the
most
quick-sighted
worldling
is
pore-blinde
to
spirituall
obiects
;
and
the
weakest
eyes
of
the
regenerate
pierce
the
Heauens
,
and
espy
God
in
all
earthly
occurrences
.
So
well
was
Dauid
acquainted
with
Gods
proceedings
,
that
hee
knew
the
remouall
of
the
iudgement
must
begin
at
the
satisfaction
of
the
wronged
;
At
once
therefore
doth
he
pray
vnto
God
,
and
treat
with
the
Gibeonites
;
What
shall
I
doe
for
you
,
and
wherewith
shall
I
make
the
attonement
,
that
I
may
blesse
the
inheritance
of
the
Lord
?
In
vaine
should
Dauid
(
though
a
Prophet
)
blesse
Israel
,
if
the
Gibeonites
did
not
blesse
them
:
Iniuries
done
vs
on
earth
giue
vs
power
in
heauen
;
The
oppressor
is
in
no
mans
mercy
but
his
whom
he
hath
trampled
vpon
.
Little
did
the
Gibeonites
thinke
that
God
had
so
taken
to
heart
their
wrongs
,
that
for
their
sakes
all
Israel
should
suffer
.
Euen
when
we
thinke
not
of
it
,
is
the
righteous
Iudge
auenging
our
vnrighteous
vexations
;
Our
hard
measures
cannot
be
hid
from
him
,
his
returns
are
hid
from
vs
;
It
is
sufficient
for
vs
,
that
God
can
be
no
more
neglectiue
then
ignorant
of
our
sufferings
.
It
is
now
in
the
power
of
these
despised
Hiuites
to
make
their
own
termes
with
Israel
;
Neither
Siluer
,
nor
Gold
will
sauour
with
them
towards
their
satisfaction
;
Nothing
can
expiate
the
bloud
of
their
fathers
,
but
the
bloud
of
seauen
sonnes
of
their
deceased
persecutor
;
Here
was
no
other
then
a
iust
retaliation
;
Saul
had
punished
in
them
the
offence
of
their
predecessours
▪
they
will
now
reuenge
Sauls
sinne
in
his
children
.
The
measure
we
mete
vnto
others
,
is
with
much
equitie
re-measured
vnto
our selues
.
Euery
death
would
not
content
them
,
of
Sauls
sonnes
,
but
a
cursed
and
ignominious
,
hanging
on
the
Tree
;
Neither
would
that
death
content
them
,
vnlesse
their
owne
hands
might
be
the
executioners
;
Neither
would
any
place
serue
for
the
execution
but
Gibeah
,
the
Court
of
Saul
;
neither
would
they
doe
any
of
this
for
the
wreaking
of
their
owne
fury
,
but
for
the
appeasing
of
Gods
wrath
,
We
will
hang
them
vp
vnto
the
Lord
in
Gibeah
of
Saul
.
Dauid
might
not
refuse
the
condition
:
Hee
must
deliuer
,
they
must
execute
:
Hee
chooses
out
seuen
of
the
sonnes
,
and
grand-children
of
Saul
;
That
House
had
raysed
long
an
vniust
persecution
against
Dauid
;
now
God
payes
it
vpon
anothers
score
.
Dauids
loue
and
oath
to
Ionathan
,
preserues
lame
Mephibosheth
▪
How
much
more
shall
the
Father
of
all
mercies
doe
good
vnto
the
children
of
the
faithfull
,
for
the
couenant
made
with
their
Parents
?
The
fiue
sonnes
of
Adriel
the
Meholathite
,
Dauids
ancient
riuall
in
his
first
loue
,
which
were
borne
to
him
by
Merab
,
Sauls
Daughter
,
and
brought
vp
by
her
barren
sister
Michol
,
the
wife
of
Dauid
,
are
yeelded
vp
to
death
;
Merab
was
after
a
promise
of
marriage
to
Dauid
,
vniustly
giuen
away
by
Saul
,
to
Adriel
;
Michol
seemes
to
abet
the
match
in
breeding
the
children
;
now
in
one
act
(
not
of
Dauids
seeking
)
the
wrong
is
thus
late
auenged
vpon
Saul
,
Adriel
,
Merab
,
Michol
,
the
children
:
It
is
a
dangerous
matter
to
offer
iniury
to
any
of
Gods
faithful
ones
;
If
their
meeknesse
haue
easily
remitted
it
,
their
God
will
not
passe
it
ouer
without
a
seuere
retribution
.
These
fiue
,
together
with
two
sonnes
of
Rizpah
,
Sauls
concubine
,
are
hanged
vp
at
once
before
the
Lord
;
yea
and
before
the
eies
of
the
World
;
No
place
but
an
Hill
will
serue
for
this
execution
;
The
acts
of
iustice
as
they
are
intended
for
example
,
so
they
should
be
done
in
that
eminent
fashion
that
may
make
them
both
most
instructiue
,
and
most
terrifying
;
Vnwarrantable
courses
of
priuate
reuenge
seeke
to
hide
their
heads
in
secresie
;
The
beautifull
face
of
iustice
both
affects
the
light
,
and
becomes
it
.
It
was
the
generall
charge
of
Gods
Law
that
no
corps
should
remaine
all
night
vpon
the
gibbet
;
The
Almighty
hath
power
to
dispense
with
his
owne
command
;
so
doubtlesse
hee
did
in
this
extraordinary
case
;
these
carcasses
did
not
defile
,
but
expiate
.
Sorrowfull
Rizpah
spreads
her
a
Tent
of
Sackcloth
vpon
the
rocke
,
for
a
sad
attendance
vpon
those
sons
of
her
wombe
;
Death
might
bereaue
her
of
them
,
not
them
of
her
loue
;
This
spectacle
was
not
more
grieuous
to
her
,
then
pleasing
to
God
,
and
happy
to
Israel
;
Now
the
clouds
drop
fatnesse
,
and
the
earth
runs
forth
into
plenty
.
The
Gibeonites
are
satisfied
,
God
reconciled
,
Israel
relieued
.
How
blessed
a
thing
it
is
for
any
Nation
that
iustice
is
vnpartially
executed
euen
vpon
the
mighty
.
A
few
drops
of
bloud
haue
procured
large
showres
from
Heauen
.
A
few
carcasses
are
a
rich
compost
to
the
earth
;
The
drought
and
dearth
remoue
away
with
the
breath
of
those
pledges
of
the
offender
;
Iudgements
cannot
tyrannize
where
iustice
raignes
:
as
contrarily
,
there
can
be
no
peace
where
bloud
cries
vnheard
,
vnregarded
.
The
Numbring
of
the
people
.
ISRAEL
was
growne
wanton
and
mutinous
;
God
pulls
them
downe
first
by
the
sword
,
then
by
famine
,
now
by
pestilence
;
Oh
the
wondrous
,
and
yet
iust
waies
of
the
Almightie
!
Because
Israel
hath
sinned
,
therefore
Dauid
shall
sinne
that
Israel
may
be
punished
;
Because
God
is
angrie
with
Israel
,
therefore
Dauid
shall
anger
him
more
,
and
strike
himselfe
in
Israel
,
and
Israel
through
himselfe
.
The
spirit
of
God
else-where
ascribes
this
motion
to
Satan
,
which
here
it
attributes
to
God
;
Both
had
their
hand
in
the
worke
;
God
by
permission
,
Satan
by
suggestion
;
God
as
a
Iudge
,
Satan
as
an
enemie
:
God
as
in
a
iust
punishment
for
sin
,
Satan
as
in
an
act
of
sinne
;
God
in
a
wise
ordination
of
it
to
good
;
Satan
in
a
malicious
intent
of
confusion
;
Thus
at
once
God
moued
,
and
Satan
moued
;
Neither
is
it
any
excuse
to
Satan
or
Dauid
,
that
God
moued
;
neither
is
it
any
blemish
to
God
,
that
Satan
moued
;
The
rulers
sinne
is
a
punishment
to
a
wicked
people
:
though
they
had
many
sinnes
of
their
owne
,
whereon
God
might
haue
grounded
a
iudgement
,
yet
as
before
he
had
punisht
them
with
dearth
for
Sauls
sinne
,
so
now
he
will
not
punish
them
with
plague
,
but
for
Dauids
sin
;
If
God
were
not
angrie
with
a
people
,
he
would
not
giue
vp
their
gouernours
to
such
euills
as
whereby
he
is
prouoked
to
vengeance
;
and
if
their
gouernours
be
thus
giuen
vp
,
the
people
cannot
be
safe
;
The
body
drownes
not
whiles
the
head
is
aboue
the
water
;
when
that
once
sinkes
▪
death
is
neere
,
Iustly
therefore
ere
we
charged
to
make
praiers
and
supplications
,
as
for
all
,
so
especially
for
those
that
are
in
eminent
authoritie
▪
when
we
pray
for
our selues
,
we
pray
not
alwaies
for
them
,
but
we
cannot
pray
for
them
,
and
not
pray
for
our selues
;
the
publique
weale
is
not
comprised
in
the
priuate
,
but
the
priuate
in
the
publique
.
What
then
was
Dauids
sinne
?
He
will
needs
haue
Israel
and
Iudah
numbred
:
Surely
there
is
no
malignitie
in
numbers
;
Neither
is
it
vnfit
for
a
Prince
to
know
his
owne
strength
;
this
is
not
the
first
time
that
Israel
hath
gone
vnder
a
reckoning
▪
The
act
offends
not
,
but
the
mis-affection
;
The
same
thing
had
beene
commendably
done
out
of
a
Princely
prouidence
,
which
now
through
the
curiositie
,
pride
,
mis-confidence
of
the
doer
proues
hainously
vicious
;
Those
actions
which
are
in
themselues
indifferent
,
receiue
either
their
life
,
or
their
bane
from
the
intentions
of
the
agent
.
Moses
numbreth
the
people
with
thankes
,
Dauid
with
displeasure
:
Those
sins
which
carrie
the
smoothest
forheads
,
and
haue
the
most
honest
appearances
,
may
more
prouoke
the
wrath
of
God
,
then
those
which
beare
the
most
abomination
in
their
faces
.
How
many
thousand
wickednesses
passed
through
the
hands
of
Israel
,
which
we
men
would
rather
haue
branded
out
for
a
iudgement
,
then
this
of
Dauids
?
The
righteous
Iudge
of
the
world
censures
sinnes
,
not
by
their
ill
looks
,
but
by
their
soule
hearts
.
Who
can
but
wonder
to
see
Ioab
the
Saint
,
and
Dauid
the
trespasser
?
No
Prophet
could
speake
better
then
that
man
of
bloud
;
The
Lord
thy
God
increase
the
people
an
hundred
fold
more
then
they
be
;
and
that
the
eies
of
my
Lord
the
King
may
see
it
;
But
why
doth
my
Lord
the
King
desire
this
thing
?
There
is
no
man
so
lewd
as
not
to
be
sometimes
in
good
moods
,
as
not
to
dislike
some
euill
;
contrarily
no
man
on
earth
can
be
so
holy
,
as
not
sometimes
to
ouerlash
,
It
were
pittie
that
either
Ioab
or
Dauid
should
be
tried
by
euery
act
;
How
commonly
haue
we
seene
those
men
ready
to
giue
good
aduice
to
others
for
the
auoiding
of
some
sinnes
;
who
in
more
grosse
▪
outrages
haue
not
had
grace
to
counsell
their
owne
hearts
?
The
same
man
that
had
deserued
death
from
Dauid
for
his
trecherous
cruelty
,
disswades
Dauid
from
an
act
that
carried
but
a
suspition
of
euill
;
It
is
not
so
much
to
be
regarded
who
it
is
that
admonisheth
vs
,
as
what
he
brings
;
Good
counsell
is
neuer
the
worse
for
the
▪
foule
carriage
▪
There
are
some
dishes
that
we
may
eate
euen
from
sluttish
hands
.
The
purpose
of
sinne
in
a
faithfull
man
is
odious
,
much
more
the
resolution
:
Notwithstanding
Ioabs
discreet
admonition
Dauid
will
hold
on
his
course
;
and
will
know
the
number
of
the
people
,
only
that
he
may
know
it
;
Ioab
and
the
Captaines
addresse
themselues
to
the
worke
:
In
things
which
are
not
in
themselues
euill
,
it
is
not
for
subiects
to
dispute
but
to
obey
;
That
which
authoritie
may
sinne
in
commanding
,
is
done
of
the
inferiour
,
not
with
safetie
only
,
but
with
praise
.
Nine
moneths
and
twentie
daies
is
this
generall
muster
in
hand
;
at
last
the
number
is
brought
in
;
Israel
is
found
eight
hundred
thousand
strong
,
Iudah
fiue
hundred
thousand
;
the
ordinarie
companies
which
serued
by
course
for
the
roiall
gard
(
foure
and
twentie
thousand
each
moneth
)
needed
not
be
reckoned
;
the
addition
of
them
with
their
seuerall
Captaines
raises
the
summe
of
Israel
to
the
rate
of
eleuen
hundred
thousand
.
A
power
able
to
puffe
vp
a
carnall
heart
;
but
how
can
an
heart
that
is
more
then
flesh
trust
to
an
arme
of
flesh
?
Oh
holy
Dauid
,
whither
hath
a
glorious
vanitie
transported
thee
?
Thou
which
once
didst
sing
so
sweetly
,
Put
not
your
trust
in
Princes
,
nor
in
the
sonne
of
man
,
for
there
is
no
helpe
in
him
.
His
breath
departeth
,
and
he
returneth
to
his
earth
,
then
his
thoughts
perish
;
Blessed
is
he
that
hath
the
God
of
Iacob
for
his
helpe
,
whose
hope
is
in
the
Lord
his
God
;
How
canst
thou
now
stoope
to
so
vnsafe
and
vnworthy
a
confidence
?
As
some
stomackfull
horse
that
will
not
be
stopt
in
his
career
with
the
sharpest
bit
,
but
runs
on
heddily
till
he
come
to
some
wall
,
or
ditch
,
and
then
stands
still
and
trembles
;
so
did
Dauid
;
All
the
disswasions
of
Ioab
could
not
restraine
him
from
his
intended
course
;
almost
ten
moneths
doth
he
run
on
impetuously
,
in
a
way
of
his
owne
,
rough
and
dangerous
,
at
last
his
heart
smites
him
;
the
conscience
of
his
offence
,
and
the
feare
of
iudgment
haue
fetcht
him
vpon
his
knees
,
O
Lord
I
haue
sinned
exceedingly
in
that
I
haue
done
;
therefore
now
▪
Lord
,
I
beseech
thee
take
away
the
trespasse
of
thy
seruant
,
for
I
haue
done
very
foolishly
.
It
is
possible
for
a
sinne
not
to
baite
only
,
but
to
soiourne
in
the
holiest
soule
;
but
though
it
soiourne
there
as
a
stranger
,
it
shall
not
dwell
there
as
an
owner
.
The
renewed
heart
after
some
rouings
of
error
will
once
(
ere
ouer-long
)
returne
home
to
it selfe
,
and
fall
out
with
that
ill
guide
,
wherewith
it
was
misled
,
and
with
it selfe
for
being
misled
;
and
now
it
is
resolued
into
teares
,
and
breathes
forth
nothing
but
sighes
,
and
confessions
,
and
deprecations
.
Heere
needed
no
Nathan
by
a
parabolicall
circumlocution
to
fetch
in
Dauid
to
a
sight
,
and
acknowledgement
of
his
sin
;
The
heart
of
the
penitent
supplied
the
Prophet
;
no
others
tongue
could
smite
him
so
deep
as
his
owne
thoughts
;
But
though
his
reines
chastisd
him
in
the
night
,
yet
his
Seer
scourges
him
in
the
morning
,
Thus
saith
the
Lord
,
I
offer
thee
three
things
,
choose
thee
which
of
them
I
shall
doe
vnto
thee
.
But
what
shall
we
say
to
this
?
When
vpon
the
Prophets
reproofe
for
an
adulterie
cloked
with
murder
,
Dauid
did
but
say
,
I
haue
sinned
,
it
was
presently
returned
,
God
hath
put
away
thy
sinne
;
neither
did
any
smart
follow
,
but
the
death
of
a
mis-begotten
infant
;
and
now
when
he
voluntarily
reproued
himselfe
for
but
a
needlesse
muster
,
and
sought
for
pardon
vnbidden
with
great
humiliation
,
God
sends
him
three
terrible
scourges
,
famine
,
sword
,
or
pestilence
;
that
he
may
choose
with
which
of
them
he
had
rather
to
bleed
▪
he
shall
haue
the
fauour
of
an
election
,
not
of
a
remission
.
God
is
more
angred
with
a
spirituall
,
and
immediate
affront
offred
to
his
Maiestie
,
in
our
pride
,
and
false
confidence
in
earthly
things
,
then
with
a
fleshly
crime
though
hainously
seconded
.
It
was
an
hard
and
wofull
choice
;
of
three
yeeres
famine
added
to
the
three
fore-past
;
or
of
three
moneths
flight
from
the
sword
of
an
enemie
,
or
three
daies
pestilence
;
The
Almightie
that
had
fore
determined
his
iudgement
,
referres
it
to
Dauids
will
as
fully
,
as
if
it
were
vtterly
vndetermined
,
God
hath
resolued
,
yet
Dauid
may
choose
;
That
infinite
wisdome
hath
foreseene
the
very
will
of
his
creature
;
which
whiles
it
freely
inclines
it selfe
to
what
it
had
rather
,
vnwittingly
wills
that
which
was
fore-appointed
in
heauen
.
We
doe
well
beleeue
thee
,
ô
Dauid
,
that
thou
wert
in
a
wonderfull
straite
;
this
very
libertie
is
no
other
then
fetters
▪
Thou
needst
not
haue
famine
,
thou
needst
not
haue
the
sword
,
thou
needst
not
haue
pestilence
;
one
of
them
thou
must
haue
;
There
is
miserie
in
all
,
there
is
miserie
in
any
;
thou
and
thy
people
can
die
but
once
;
and
once
they
must
die
,
either
by
famine
,
warre
,
or
pestilence
.
Oh
God
,
how
vainely
doe
we
hope
to
passe
ouer
our
sinnes
with
impunitie
,
when
all
the
fauour
that
Dauid
and
Israel
can
receiue
is
to
choose
their
bane
?
Yet
behold
,
neither
sinnes
,
nor
threats
,
nor
feares
can
bereaue
a
true
penitent
of
his
faith
,
Let
vs
fall
now
into
the
hands
of
the
Lord
,
for
his
mercies
are
great
.
There
can
be
no
euill
of
punishment
wherein
God
hath
not
an
hand
;
there
could
be
no
famine
,
no
sword
without
him
;
but
some
euils
are
more
immediate
from
a
diuine
stroke
;
such
was
that
plague
into
which
Dauid
is
vnwillingly
willing
to
fal
,
He
had
his
choyce
of
dayes
,
moneths
,
yeares
in
the
same
number
;
and
though
the
shortnesse
of
time
prefixed
to
the
threatned
pestilence
might
seeme
to
offer
some
aduantage
for
the
leading
of
his
election
,
yet
God
meant
(
and
Dauid
knew
it
)
herein
to
proportion
the
difference
of
time
to
the
violence
of
the
plague
;
neither
should
any
fewer
perish
by
so
few
daies
pestilence
,
then
by
so
many
yeares
famine
:
The
wealthiest
might
auoyd
the
dearth
,
the
swiftest
might
run
away
from
the
Sword
;
no
man
could
promise
himselfe
safetie
from
that
pestilence
:
In
likelihood
Gods
Angell
would
rather
strike
the
most
guiltie
;
How
euer
therefore
Dauid
might
well
looke
to
be
in
wrapped
in
the
common
destruction
,
yet
he
rather
chooses
to
fal
into
that
mercy
which
he
had
abused
,
and
to
suffer
from
that
iustice
which
he
had
prouoked
;
Let
vs
now
fall
into
the
hands
of
the
Lord.
Humble
confessions
,
and
deuout
penance
cannot
alwaies
auert
temporall
iudgements
;
Gods
Angell
is
abroad
,
and
within
that
short
compasse
of
time
sweepes
away
seuentie
thousand
Israelites
;
Dauid
was
proud
of
the
number
of
his
subiects
,
now
they
are
abated
;
that
he
may
see
cause
of
humiliation
in
the
matter
of
his
glory
;
In
what
we
haue
offended
,
wee
commonly
smart
;
These
thousands
of
Israel
were
not
so
innocent
,
that
they
should
onely
perish
for
Dauids
sinne
;
Their
sins
were
the
motiues
both
of
this
sinne
,
and
punishment
;
besides
the
respect
of
Dauids
offence
,
they
die
for
themselues
.
It
was
no
ordinary
pestilence
that
was
thus
suddenly
and
vniuersally
mortall
;
Common
eyes
saw
the
botch
,
and
the
markes
,
saw
not
the
Angell
;
Dauids
clearer
sight
hath
espyed
him
(
after
that
killing
peragration
through
the
Tribes
of
Israel
)
shaking
his
sword
ouer
Ierusalem
,
and
houering
ouer
Mount
Sion
;
and
now
he
who
doubtlesse
had
spent
those
three
dismall
daies
in
the
saddest
contrition
,
humbly
casts
himselfe
downe
at
the
feete
of
the
auenger
,
and
layes
himselfe
ready
for
the
fatall
stroke
of
iustice
;
It
was
more
terror
that
God
intended
in
the
visible
shape
of
his
Angell
,
and
deeper
humiliation
;
and
what
hee
meant
,
hee
wrought
;
Neuer
Soule
could
be
more
deiected
,
more
anguished
with
the
sense
of
a
iudgement
;
in
the
bitternesse
whereof
hee
cryes
out
,
Behold
I
haue
sinned
,
yea
I
haue
done
wickedly
;
But
these
Sheepe
what
haue
they
done
?
Let
thine
hand
,
I
pray
thee
,
be
against
me
,
and
against
my
fathers
house
.
The
better
any
man
is
,
the
more
sensible
hee
is
of
his
owne
wretchednesse
;
Many
of
those
Sheepe
were
Wolues
to
Dauid
;
What
had
they
done
?
They
had
done
that
which
was
the
occasion
of
Dauids
sinne
,
and
the
cause
of
their
owne
punishment
;
But
that
gracious
penitent
knew
his
owne
sinne
,
he
knew
not
theirs
;
and
therefore
can
say
,
I
haue
sinned
,
What
haue
they
done
?
It
is
safe
accusing
,
where
we
may
be
boldest
,
and
are
best
acquainted
,
our selues
.
Oh
the
admirable
charitie
of
Dauid
,
that
would
haue
ingrossed
the
plague
to
himselfe
,
and
his
house
,
from
the
rest
of
Israel
;
and
sues
to
interpose
himselfe
betwixt
his
people
and
the
vengeance
;
Hee
that
had
put
himselfe
vpon
the
pawes
of
the
Beare
,
and
Lion
,
for
the
rescue
of
his
Sheepe
,
will
now
cast
himselfe
vpon
the
sword
of
the
Angell
,
for
the
preseruation
of
Israel
;
There
was
hope
in
those
conflicts
;
in
this
yeeldance
there
could
be
nothing
but
death
;
Thus
didst
thou
,
O
sonne
of
Dauid
,
the
true
and
great
Shepheard
of
thy
Church
,
offer
thy selfe
to
death
for
them
who
had
their
hands
in
thy
bloud
;
who
both
procured
thy
death
,
and
deserued
their
owne
.
Here
hee
offred
himselfe
that
had
sinned
,
for
those
whom
hee
professeth
to
haue
not
done
euill
;
thou
that
didst
no
sinne
,
vouchsauedst
to
offer
thy selfe
for
vs
,
that
were
all
sinne
;
He
offered
and
escaped
,
thou
offeredst
,
and
diedst
;
and
by
thy
death
wee
liue
,
and
are
freed
from
euerlasting
destruction
.
But
,
O
Father
of
all
mercies
,
how
little
pleasure
doest
thou
take
in
the
bloud
of
sinners
?
it
was
thine
owne
pitty
that
inhibited
the
destroyer
;
Ere
Dauid
could
see
the
Angell
,
thou
hadst
restrayned
him
;
It
is
sufficient
,
hold
now
thine
hand
;
If
thy
compassion
did
not
both
withhold
and
abridge
thy
iudgements
,
what
place
were
there
for
vs
out
of
hell
?
How
easie
and
iust
had
it
been
for
God
to
haue
made
the
shutting
vp
of
that
third
euening
red
with
bloud
?
His
goodnesse
repents
of
the
slaughter
;
and
cals
for
that
Sacrifice
wherwith
he
will
be
appeased
;
An
Altar
must
bee
built
in
the
threshing-floore
of
Araunah
the
Iebusite
;
Lo
,
in
that
very
Hill
where
the
Angel
held
the
sword
of
Abraham
from
killing
his
Sonne
,
doth
God
now
hold
the
Sword
of
the
Angell
from
killing
his
people
;
Vpon
this
very
ground
shall
the
Temple
,
after
,
stand
;
heere
shall
be
the
holy
Altar
,
which
shall
send
vp
the
acceptable
oblations
of
Gods
people
in
succeeding
generations
.
O
God
,
what
was
the
threshing-floore
of
a
Iebusite
to
thee
aboue
all
other
soyles
?
What
vertue
,
what
merit
was
in
this
earth
?
As
in
places
,
so
in
persons
,
it
is
not
to
be
heeded
what
they
are
,
but
what
thou
wilt
;
That
is
worthiest
which
thou
pleasest
to
accept
.
Rich
and
bountifull
Araunah
is
ready
to
meete
Dauid
in
so
holy
a
motion
;
and
munificently
offers
his
Sion
for
the
place
,
his
Oxen
for
the
Sacrifice
,
his
Carts
and
Ploughes
,
and
other
Vtensils
of
his
Husbandry
for
the
wood
;
Two
franke
hearts
are
well
met
;
Dauid
would
buy
,
Araunah
would
giue
;
The
Iebusite
would
not
sell
,
Dauid
will
not
take
:
Since
it
was
for
God
,
and
to
Dauid
,
Araunah
is
loth
to
bargaine
:
Since
it
was
for
God
,
Dauid
wisheth
to
pay
deare
,
I
will
not
offer
burnt
Offering
to
the
Lord
my
God
,
of
that
which
doth
cost
mee
nothing
;
Heroicall
spirits
doe
well
become
eminent
persons
;
Hee
that
knew
it
was
better
to
giue
then
receiue
,
would
not
receiue
but
giue
;
There
can
be
no
deuotion
in
a
niggardly
heart
;
As
vnto
dainty
palates
,
so
to
the
godly
soule
,
that
tastes
sweetest
that
costs
most
;
Nothing
is
deare
enough
for
the
Creator
of
all
things
.
It
is
an
heartlesse
piety
of
those
base-minded
Christians
,
that
care
onely
to
serue
God
good
cheape
.
Contemplations
.
THE
SEVENTEENTH
BOOKE
.
Adonijah
defeated
.
Dauids
end
and
Salomons
beginning
.
The
execution
of
Ioab
and
Shimei
.
Salomons
choice
,
with
his
iudgement
vpon
the
two
Harlots
.
The
Temple
.
Salomon
with
the
Queene
of
Sheba
.
Salomons
Defection
.
TO
MY
WORTHILY
MVCH
HONOVRED
FRIEND
Sr
HENRY
MILDMAY
Knight
,
Master
of
the
Iewell-house
;
all
grace
and
peace
.
SIR
,
Besides
all
priuate
obligations
,
your
very
name
challengeth
from
me
all
due
seruices
of
loue
,
and
honour
;
If
I
haue
receiued
mercy
to
beare
any
fruit
,
next
vnder
heauen
,
I
may
thanke
the
stocke
wherein
I
was
ymped
;
which
was
set
by
no
other
then
the
happie
hand
of
your
right
Honorable
Grandfather
;
How
haue
I
so
long
forborne
the
publique
Testimonie
of
my
iust
gratulations
,
and
thankfull
respects
to
so
true
an
heire
of
his
noble
vertues
.
Pardon
me
that
I
pay
this
debt
so
late
;
and
accept
of
this
parcell
of
my
well-meant
labours
;
Wherein
you
shall
see
SALOMON
both
in
his
rising
and
setting
;
his
rising
hopefull
and
glorious
,
his
declination
fearefull
;
You
shall
see
the
proofes
of
his
early
graces
;
of
mercie
,
in
sparing
ADONIIAH
,
and
ABIATHAR
;
of
iustice
,
in
punishing
that
riuall
of
his
,
with
IOAB
,
and
SHIMEI
;
of
wisdome
,
in
his
award
betwixt
the
two
harlots
,
and
the
administration
of
his
Court
,
and
state
:
of
pietie
,
in
building
and
hallowing
the
Temple
;
all
dashed
in
his
fall
,
repaired
in
his
repentance
.
I
haue
no
cause
to
misdoubt
either
the
acceptation
,
or
vse
of
these
mine
hie
pitched
thoughts
;
which
,
together
with
your
selfe
,
and
your
worthy
and
vertuous
Lady
,
I
humbly
commend
to
the
care
and
blessing
of
the
hiest
;
who
am
bound
by
your
worth
and
merits
to
be
euer
Your
syncerely
,
and
thankfully
deuoted
in
all
obseruance
,
IOS
:
HALL
.
Contemplations
.
ADONIJAH
Defeated
.
DAVID
had
not
so
carefully
husbanded
his
yeeres
,
as
to
maintaine
a
vigorous
age
;
he
was
therefore
what
through
warres
,
what
with
sorrowes
,
what
with
sicknesse
,
decrepit
betimes
;
By
that
time
he
was
seuentie
yeeres
old
,
his
naturall
heate
was
so
wasted
,
that
his
clothes
could
not
warme
him
;
how
many
haue
we
knowne
of
more
strength
,
at
more
age
?
The
holiest
soule
dwells
not
in
an
inpregnable
fort
;
If
the
reuenging
Angell
spared
Dauid
,
yet
age
and
Death
will
not
spare
him
;
Neither
his
new
altar
,
nor
his
costly
sacrifice
can
be
of
force
against
decay
of
nature
;
Nothing
but
death
can
preuent
the
weaknesses
of
age
.
None
can
blame
a
people
if
when
they
haue
a
good
King
,
they
are
desirous
to
hold
him
;
Dauids
seruants
and
subiects
haue
commended
vnto
his
bed
a
faire
young
virgin
;
not
for
the
heat
of
lust
,
but
of
life
;
that
by
this
meanes
they
might
make
an
outward
supplie
of
fuell
for
that
vitall
fire
which
was
well-neere
extinguished
with
age
.
As
it
is
in
the
market
,
or
the
stage
,
so
it
is
in
our
life
;
One
goes
in
,
another
comes
out
;
when
Dauid
was
withering
,
Adonijah
was
in
his
blossome
;
That
sonne
,
as
he
was
next
to
Absalom
both
in
the
beautie
of
his
body
,
and
the
time
of
his
birth
,
so
,
was
he
too
like
him
in
practise
;
He
also
taking
aduantage
of
his
fathers
infirmitie
,
will
be
caruing
himselfe
of
the
kingdome
of
Israel
;
That
he
might
no
whit
vary
from
his
patterne
,
he
gets
him
also
Charets
and
horse-men
,
and
fiftie
men
to
run
before
him
:
These
two
,
Absalom
and
Adonijah
were
the
darlings
of
their
father
;
Their
father
had
not
displeased
them
from
their
childhood
,
therefore
they
both
displeased
him
in
his
age
;
Those
children
had
need
to
be
very
gracious
,
that
are
not
marred
with
pampering
;
It
is
more
then
God
owes
vs
,
if
we
receiue
comfort
in
those
children
whom
we
haue
ouer-loued
;
The
indulgence
of
parents
at
last
paies
them
home
in
crosses
.
It
is
true
that
Adonijah
was
Dauids
▪
eldest
sonne
now
remaining
,
and
therefore
might
seeme
to
challenge
the
iustest
title
to
the
Crowne
;
But
the
kingdome
of
Israel
(
in
so
late
an
erection
)
had
not
yet
knowne
the
right
of
succession
:
God
himselfe
that
had
ordained
the
gouernment
,
was
as
yet
the
immediate
elector
;
He
fetcht
Saul
from
among
the
stuffe
,
and
Dauid
from
the
sheepfold
;
and
had
now
appointed
Salomon
from
the
ferule
,
to
the
Scepter
.
And
if
Adonijah
(
which
is
vnlike
)
had
not
knowne
this
,
yet
it
had
beene
his
part
to
haue
taken
his
father
with
him
in
this
claime
of
his
succession
;
and
not
so
to
preuent
a
brother
,
that
he
should
shoulder
out
a
father
;
and
not
so
violently
to
preoccupate
the
throne
,
that
he
should
rather
be
a
rebell
,
then
an
heire
.
As
Absalom
,
so
Adonijah
wants
not
furtherers
in
this
vsurpation
,
whether
spirituall
,
or
temporall
;
Ioab
the
Generall
,
and
Abiathar
the
Priest
giue
both
counsell
,
and
aid
to
so
vnseasonable
a
challenge
;
These
two
had
beene
firme
to
Dauid
in
all
his
troubles
,
in
all
insurrections
;
yet
now
finding
him
fastned
to
the
bed
of
age
,
and
death
,
they
shew
themselues
thus
slipperie
in
the
loose
;
Outward
happinesse
and
friendship
are
not
knowne
till
our
last
act
.
In
the
impotencie
of
either
our
reuenge
or
recompence
,
it
will
easily
appeare
who
loued
vs
for
our selues
,
who
for
their
owne
ends
.
Had
not
Adonijah
knowne
that
Salomon
was
designed
to
the
kingdome
both
by
God
,
and
Dauid
,
he
had
neuer
inuited
all
the
rest
of
the
Kings
sonnes
,
his
brethren
,
and
left
out
Salomon
;
who
was
otherwise
the
most
vnlikely
to
haue
beene
his
riuall
in
this
honour
;
all
the
rest
were
elder
then
he
;
and
might
therefore
haue
had
more
pretence
for
their
competition
:
Doubtlesse
the
Court
of
Israel
could
not
but
know
,
that
immediately
vpon
the
birth
of
Salomon
,
God
sent
him
by
Nathan
the
Prophet
,
a
name
and
message
of
loue
;
neither
was
it
for
nothing
that
God
called
him
Iedidiah
;
and
fore-promised
him
the
honour
of
building
an
house
to
his
Name
;
and
(
in
returne
of
so
glorious
a
seruice
)
the
establishment
of
the
throne
of
his
kingdome
ouer
Israel
for
euer
;
Notwithstanding
all
which
,
Adonijah
backed
by
the
strength
of
a
Ioab
,
and
the
grauitie
of
an
Abiathar
,
will
vnder-worke
Salomon
,
and
iustle
into
the
not-yet-vacant
seat
of
his
father
Dauid
.
Vaine
men
,
whiles
like
proud
and
yet
brittle
clay
,
they
will
be
knocking
their
sides
against
the
solid
,
and
eternall
decree
of
God
,
break
themselues
in
peeces
.
I
doe
not
finde
that
Adonijah
sent
any
message
of
threats
,
or
vnkindnesse
to
Zadok
the
Priest
,
or
Nathan
the
Prophet
,
or
Benaiah
the
sonne
of
Iehoiada
,
and
the
other
worthies
;
only
he
inuited
them
not
to
his
feast
with
the
Kings
sonnes
,
and
seruants
;
Sometimes
a
very
omission
is
an
affront
,
and
a
menace
.
They
well
knew
that
since
they
were
not
called
as
guests
,
they
were
counted
as
enemies
;
Ceremonies
of
curtesie
,
though
they
be
in
themselues
sleight
,
and
arbitrarie
,
yet
the
neglect
of
them
in
some
cases
may
vndergoe
a
dangerous
construction
.
Nathan
was
the
man
by
whom
God
had
sent
that
errand
of
grace
to
Dauid
,
concerning
Salomon
,
assuring
him
both
to
raigne
,
and
prosper
;
yet
now
when
Adonijahs
plot
was
thus
on
foot
,
he
doth
not
sit
still
,
and
depend
vpon
the
issue
of
Gods
decree
,
but
he
bestirres
him
in
the
businesse
,
and
consults
with
Bathsheba
how
at
once
to
saue
their
liues
,
and
to
aduance
Salomon
,
and
defeate
Adonijah
;
Gods
pre-determination
includes
the
meanes
as
well
as
the
end
;
the
same
prouidence
that
had
ordained
a
crowne
to
Salomon
,
a
repulse
to
Adonijah
,
preseruation
to
Bathsheba
and
Nathan
,
had
fore-appointed
the
wise
and
industrious
endeuours
of
the
Prophet
to
bring
about
his
iust
,
and
holy
purposes
;
If
we
would
not
haue
God
wanting
to
vs
,
we
must
not
be
wanting
to
our selues
:
Euen
when
we
know
what
God
hath
meant
to
vs
,
we
may
not
be
negligent
.
The
Prophets
of
God
did
not
looke
for
reuelation
in
all
their
affaires
,
in
some
things
they
were
left
to
the
counsell
of
their
owne
hearts
;
the
policie
of
Nathan
was
of
vse
as
well
as
his
prophecie
:
that
alone
hath
turned
the
streame
into
the
right
channell
;
Nothing
could
be
more
wisely
contriued
then
the
sending
in
of
Bathsheba
to
Dauid
,
with
so
seasonable
and
forceable
an
expostulation
,
and
the
seconding
of
hers
with
his
owne
.
Though
lust
were
dead
in
Dauid
,
yet
the
respects
of
his
old
matrimoniall
loue
liued
still
;
the
very
presence
of
Bathsheba
pleaded
strongly
;
but
her
speech
more
;
the
time
was
,
when
his
affection
offended
in
excesse
towards
her
being
then
anothers
;
he
cannot
now
neglect
her
being
his
owne
;
and
if
either
his
age
,
or
the
remorse
of
his
old
offence
should
haue
set
him
off
;
yet
she
knew
his
oath
was
sure
;
My
Lord
thou
swarest
by
the
Lord
thy
God
vnto
thine
handmaid
,
saying
,
Assuredly
Salomon
thy
sonne
shall
raigne
after
me
,
and
he
shall
sit
vpon
my
throne
;
His
word
had
beene
firme
,
but
his
oath
was
inuiolable
;
we
are
engaged
if
we
haue
promised
,
but
if
we
haue
sworne
,
we
are
bound
.
Neither
heauen
nor
earth
hath
any
gieues
for
that
man
that
can
shake
off
the
fetters
of
an
oath
;
for
he
cares
not
for
that
God
whom
he
dares
inuoke
to
a
falshood
;
and
he
that
cares
not
for
God
,
will
not
care
for
man.
Ere
Bathsheba
can
be
ouer
the
threshold
,
Nathan
(
vpon
compact
)
is
knocking
at
the
doore
.
Gods
Prophet
was
neuer
but
welcome
to
the
bed-chamber
of
King
Dauid
;
In
a
seemiug
strangenesse
he
falls
vpon
the
same
suit
,
vpon
the
same
complaint
with
Bathsheba
:
Honest
policies
doe
not
mis-become
the
holiest
Prophets
;
She
might
seeme
to
speake
as
a
woman
,
as
a
mother
,
out
of
passion
;
the
word
of
a
Prophet
could
not
be
misdoubted
;
He
therefore
that
had
formerly
brought
to
Dauid
that
chiding
and
bloudy
message
concerning
Bathsheba
,
comes
now
to
Dauid
,
to
sue
for
the
life
and
honour
of
Bathsheba
,
and
he
that
was
sent
from
God
(
to
Dauid
)
to
bring
the
newes
of
a
gracious
promise
of
fauour
vnto
Salomon
,
comes
now
to
challenge
the
execution
of
it
from
the
hands
of
a
father
;
and
he
whose
place
freed
him
from
suspicion
of
a
faction
,
complaines
of
the
insolent
demeanure
and
proclamation
of
Adonijah
;
What
he
began
with
an
humble
obeysance
,
shutting
vp
in
a
lowly
and
louing
expostulation
,
Is
this
thing
done
by
my
Lord
the
King
,
and
thou
hast
not
shewed
thy
seruant
who
should
sit
on
the
Throne
of
my
Lord
the
King
after
him
?
As
Nathan
was
of
Gods
counsell
vnto
Dauid
,
so
was
he
of
Dauids
Counsell
both
to
God
,
and
the
State
;
As
God
therefore
vpon
all
occasions
told
Nathan
what
he
meant
to
doe
with
Dauid
,
so
had
Dauid
wont
to
tell
Nathan
what
he
meant
to
doe
in
his
holy
and
most
important
ciuill
affaires
.
There
are
cases
wherein
it
is
not
vnfit
for
Gods
Prophets
to
meddle
with
matters
of
State
;
It
is
no
disparagement
to
religious
Princes
to
impart
their
counsels
vnto
them
,
who
can
requite
them
with
the
counsels
of
God.
That
wood
which
a
single
yron
could
not
riue
,
is
soone
splitted
with
a
double
wedge
;
The
seasonable
importunitie
of
Bathsheba
and
Nathan
,
thus
seconding
each
other
,
hath
so
wrought
vpon
Dauid
,
that
now
his
loue
to
Adonijah
giues
place
to
indignation
,
nature
to
an
holy
fidelitie
;
and
now
he
renewes
his
ancient
oath
to
Bathsheba
with
a
passionate
solemnitie
;
As
the
Lord
liueth
,
who
hath
redeemed
my
soule
out
of
all
aduersitie
,
euen
as
I
sware
vnto
thee
by
the
Lord
God
of
Israel
,
saying
,
Assuredly
Salomon
thy
sonne
shall
reigne
after
me
,
and
he
shall
sit
vpon
my
throne
in
my
stead
;
so
will
I
certainly
doe
this
day
;
In
the
decay
of
Dauids
body
I
finde
not
his
intellectiue
powers
any
whit
impaired
:
As
one
therefore
that
from
his
bed
could
with
a
perfect
(
if
weake
)
hand
stere
the
gouernment
of
Israel
;
he
giues
wise
and
full
directions
for
the
inauguration
of
Salomon
;
Zadok
the
Priest
,
and
Nathan
the
Prophet
,
and
Benaiah
the
Captaine
receiue
his
graue
and
Princely
charge
for
the
carriage
of
that
so
weightie
a
businesse
.
They
are
commanded
to
take
with
them
the
royall
gard
,
to
set
Salomon
vpon
his
fathers
Mule
,
to
carry
him
downe
in
state
to
Gihon
,
to
anoint
him
with
the
holy
oile
of
the
Tabernacle
,
to
sound
the
trumpets
and
proclaime
him
in
the
streets
,
to
bring
him
backe
with
triumph
and
magnificence
to
the
Court
,
and
to
set
him
in
the
royall
Throne
with
all
the
due
ceremonies
of
Coronation
.
How
pleasing
was
this
command
to
them
who
in
Salomons
glorie
saw
their
owne
safetie
?
Benaiah
applauds
it
,
and
not
fearing
a
fathers
enuie
,
in
Dauids
presence
wisheth
Salomons
throne
exalted
aboue
his
;
The
people
are
rauished
with
the
ioy
of
so
hopefull
a
succession
;
and
breake
the
earth
,
and
fill
the
heauen
with
the
noise
of
their
Musicke
and
shoutings
.
Salomons
guests
had
now
at
last
better
cheere
then
Adonijahs
;
whose
feast
(
as
all
wicked
mens
)
ended
in
horror
;
No
sooner
are
their
bellies
full
of
meat
,
then
their
eares
are
full
of
the
sound
of
those
trumpets
,
which
at
once
proclaime
Salomons
triumph
,
and
their
confusion
;
Euer
after
the
meale
is
ended
comes
the
reckoning
;
God
could
as
easily
haue
preuented
this
iollitie
,
as
marred
it
;
But
he
willingly
suffers
vaine
men
to
please
themselues
for
the
time
in
the
conceited
successe
of
their
owne
proiects
,
that
afterwards
their
disappointment
may
be
so
much
more
grieuous
;
No
doubt
,
at
this
feast
there
was
many
an
health
drunke
to
Adonijah
,
many
a
confident
boast
of
their
prospering
designe
,
many
a
scorne
of
the
despised
faction
of
Salomon
;
and
now
for
their
last
dish
is
serued
vp
astonishment
,
and
fearefull
expectation
of
a
iust
reuenge
.
Ionathan
,
the
sonne
of
Abiathar
the
Priest
,
brings
the
newes
of
Salomons
solemne
and
ioyfull
enthronization
;
now
all
hearts
are
cold
,
all
faces
pale
;
and
euery
man
hath
but
life
enough
to
run
away
;
How
suddenly
is
this
brauing
troupe
dispersed
?
Adonijah
their
new
Prince
flies
to
the
hornes
of
the
Altar
,
as
distrusting
all
hopes
of
life
,
saue
the
Sanctitie
of
the
place
,
and
the
mercie
of
his
riuall
.
So
doth
the
wise
and
iust
God
befoole
proud
and
insolent
sinners
in
those
secret
plots
,
wherein
they
hope
to
vndermine
the
true
sonne
of
Dauid
,
the
Prince
of
peace
;
he
suffers
them
to
lay
their
heads
together
and
to
feast
themselues
in
a
iocund
securitie
,
and
promise
of
successe
;
at
last
,
when
they
are
at
the
height
of
their
ioyes
,
and
hopes
,
he
confounds
all
their
deuices
,
and
laies
them
open
to
the
scorne
of
the
world
,
and
to
the
anguish
of
their
owne
guiltie
hearts
.
Dauids
end
,
and
Salomons
beginning
.
IT
well
became
Salomon
to
begin
his
raigne
in
peace
.
Adonijah
receiues
pardon
vpon
his
good
behauiour
,
and
finds
the
throne
of
Salomon
,
as
safe
as
the
Altar
.
Dauid
liues
to
see
a
wise
sonne
warme
in
his
seat
,
and
now
hee
that
had
yeelded
to
succession
yeelds
to
nature
.
Many
good
counsels
had
Dauid
giuen
his
heire
;
now
hee
summes
them
vp
in
his
end
.
Dying
words
are
wont
to
be
weightiest
;
The
Soule
when
it
is
entring
into
glory
breathes
nothing
but
diuine
.
I
goe
the
way
of
all
the
earth
;
How
well
is
that
princely
heart
content
to
subscribe
to
the
conditions
of
humane
mortalitie
;
as
one
that
knew
Soueraigntie
doth
not
reach
to
the
affaires
of
nature
?
Though
a
King
,
he
neither
expects
,
nor
desires
an
immunity
from
dissolution
;
making
not
account
to
goe
in
any
other
then
the
common
tracke
,
to
the
vniuersall
home
of
mankinde
,
the
house
of
age
;
Whither
should
earth
but
to
earth
?
and
why
should
wee
grudge
to
doe
that
,
which
all
doe
?
Be
thou
strong
therefore
,
and
shew
thy selfe
a
man
,
Euen
when
his
spirit
was
going
out
,
he
puts
spirit
into
his
Sonne
;
Age
puts
life
into
youth
,
and
the
dying
animates
the
vigorous
.
He
had
well
found
that
strength
was
requisite
to
gouernment
;
that
he
had
need
to
be
no
lesse
then
a
man
that
should
rule
ouer
men
;
If
greatnesse
should
neuer
receiue
any
opposition
,
yet
those
worlds
of
cares
,
and
businesses
that
attend
the
chayre
of
State
,
are
able
to
ouer-lay
any
meane
powers
;
A
weake
man
may
obey
,
none
but
the
strong
can
gouerne
.
Gracelesse
courage
were
but
the
whet-stone
of
tyranny
;
Take
heed
therefore
to
the
charge
of
the
Lord
thy
God
,
to
walke
in
his
wayes
,
and
to
keepe
his
Statutes
.
The
best
legacy
that
Dauid
bequeathes
to
his
heire
,
is
the
care
of
piety
;
himselfe
had
found
the
sweetnesse
of
a
good
conscience
,
and
now
hee
commends
it
to
his
successor
.
If
there
be
any
thing
that
in
our
desires
of
the
prosperous
condition
of
our
children
,
takes
place
of
goodnesse
,
our
hearts
are
not
vpright
.
Here
was
the
father
a
King
,
charging
the
King
his
sonne
to
keepe
the
Statutes
of
the
King
of
Kings
;
as
one
that
knew
greatnesse
could
neither
exempt
from
obedience
,
nor
priuiledge
sinne
;
as
one
that
knew
the
least
deuiation
in
the
greatest
and
hiest
Orbe
,
is
both
most
sensible
,
and
most
dangerous
:
Neither
would
he
haue
his
sonne
to
looke
for
any
prosperity
,
saue
onely
from
well-doing
;
That
happinesse
is
built
vpon
sands
or
Ice
,
which
is
raised
vpon
any
foundation
besides
vertue
.
If
Salomon
were
wise
,
Dauid
was
good
;
and
if
old
Salomon
had
well
remembred
the
counsell
of
old
Dauid
,
hee
had
not
so
foulely
mis-carried
.
After
the
precepts
of
pietie
,
follow
those
of
iustice
;
distributing
in
a
due
recompence
,
as
reuenge
to
Ioab
and
Shimei
,
so
fauour
to
the
house
of
Barzillai
.
The
bloudinesse
of
Ioab
had
lien
long
vpon
Dauids
heart
;
the
hideous
noyse
of
those
treacherous
murders
,
as
it
had
pierced
heauen
,
so
it
still
filled
the
eares
of
Dauid
;
He
could
abhorre
that
villanie
,
though
hee
could
not
reuenge
it
;
What
hee
cannot
pay
,
he
will
owe
,
and
approue
himselfe
at
last
a
faithfull
debtor
:
Now
he
will
defray
it
by
the
hand
of
Salomon
.
The
slaughter
was
of
Abner
,
and
Amasa
,
Dauid
appropriates
it
;
Thou
knowest
what
Ioab
did
to
mee
:
The
Soueraigne
is
smitten
in
the
Subject
;
Neither
is
it
other
then
iust
,
that
the
arraignement
of
meane
malefactors
runnes
in
the
stil●
of
wrong
to
the
Kings
Crowne
and
dignitie
:
How
much
more
doest
thou
,
O
sonne
of
Dauid
,
take
to
thy selfe
those
insolencies
which
are
done
to
thy
poorest
subiects
,
seruants
,
sonnes
,
members
here
vpon
earth
?
No
Saul
can
touch
a
Christian
here
below
,
but
thou
feelest
it
in
heauen
,
and
complainest
.
But
,
what
shall
we
thinke
of
this
?
Dauid
was
a
man
of
war
,
Salomon
a
King
of
peace
;
yet
Dauid
referres
this
reuenge
to
Salomon
,
How
iust
it
was
that
he
who
shed
the
bloud
of
warre
in
peace
,
and
put
the
bloud
of
war
vpon
his
girdle
that
was
about
his
loynes
,
should
haue
his
bloud
shed
in
peace
,
by
a
Prince
of
peace
;
Peace
is
fittest
to
rectifie
the
out-rages
of
Warre
;
Or
whether
is
not
this
done
in
type
of
that
diuine
administration
,
wherein
thou
,
O
Father
of
heauen
,
hast
committed
all
iudgement
vnto
thine
eternall
sonne
?
Thou
who
couldst
immediately
either
plague
,
or
absolue
sinners
,
wilt
doe
neither
but
by
the
hand
of
a
Mediator
.
Salomon
learned
betimes
what
his
ripenesse
taught
afterwards
,
Take
away
the
wicked
from
the
King
,
and
his
Throne
shall
be
established
in
righteousnesse
;
Cruell
Ioab
,
and
malicious
Shimei
,
must
be
therefore
vpon
the
first
opportunity
remoued
;
The
one
lay
open
to
present
iustice
,
for
abetting
the
conspiracy
of
Adonijah
;
neither
needes
the
helpe
of
time
for
a
new
aduantage
;
The
other
went
vnder
the
protection
of
an
oath
from
Dauid
,
and
therefore
must
be
fetcht
in
vpon
a
new
challenge
.
The
hoare
head
of
both
must
be
brought
to
the
graue
with
bloud
;
else
Dauids
head
could
not
be
brought
to
his
graue
in
peace
;
Due
punishment
of
malefactors
is
the
debt
of
authoritie
;
If
that
holy
King
haue
run
into
arerages
;
yet
as
one
that
hates
and
feares
to
breake
the
banke
,
he
giues
order
to
his
pay-master
;
It
shall
be
defraid
,
if
not
by
him
,
yet
for
him
.
Generous
natures
cannot
be
vnthankfull
:
Barzillai
had
shewed
Dauid
some
kindnesse
in
his
extremitie
;
and
now
the
good
man
will
haue
posteritie
to
inherit
the
thankes
.
How
much
more
bountifull
is
the
Father
of
mercies
,
in
the
remuneration
of
our
poore
vnworthy
seruices
?
Euen
successions
of
generations
shall
fare
the
better
for
one
good
parent
.
The
dying
words
and
thoughts
of
the
man
after
Gods
owne
heart
did
not
confine
themselues
to
the
straites
of
these
particular
charges
,
but
inlarged
themselues
to
the
care
of
Gods
publique
seruice
;
As
good
men
are
best
at
last
,
Dauid
did
neuer
so
busily
,
and
carefully
marshall
the
affaires
of
God
,
as
when
he
was
fixed
to
the
bed
of
his
age
and
death
.
Then
did
he
lode
his
sonne
Salomon
with
the
charge
of
building
the
house
of
God
;
then
did
he
lay
before
the
eies
of
his
sonne
the
modell
and
patterne
of
that
whole
sacred
worke
whereof
if
Salomon
beare
the
name
,
yet
Dauid
no
lesse
merits
it
:
He
now
giues
the
platforme
of
the
Courts
,
and
buildings
;
He
giues
the
gold
and
siluer
for
that
holy
vse
;
an
hundred
thousand
talents
of
Gold
,
a
thousand
thousand
talents
of
Siluer
;
besides
brasse
and
yron
passing
weight
;
He
weighes
out
those
precious
mettalls
for
their
seuerall
designements
;
Euery
future
vessell
is
laid
out
already
in
his
poise
,
if
not
in
his
forme
;
He
excites
the
Princes
of
Israel
to
their
assistance
,
in
so
high
a
worke
;
He
takes
notice
of
their
bountifull
offerings
;
He
numbers
vp
the
Leuites
for
the
publique
seruice
;
and
sets
them
their
taskes
.
He
appoints
the
Singers
,
and
other
Musitians
to
their
stations
;
the
Porters
to
the
Gates
that
should
be
;
And
now
when
he
hath
set
all
things
in
a
desired
order
,
and
forwardnesse
,
he
shuts
vp
with
a
zealous
blessing
of
his
Salomon
,
and
his
people
,
and
sleepe
with
his
fathers
.
Oh
blessed
soule
,
how
quiet
a
possession
hast
thou
now
taken
(
after
so
many
tumults
)
of
a
better
Crowne
!
Thou
that
hast
prepared
all
things
for
the
house
of
thy
God
,
how
happily
art
thou
now
welcomed
to
that
house
of
his
,
not
made
with
hands
,
eternall
in
the
heauens
!
Who
now
shall
enuie
vnto
good
Princes
the
honour
of
ouerseeing
the
businesses
of
God
,
and
his
Church
;
when
Dauid
was
thus
punctuall
in
these
diuine
prouisions
?
What
feare
can
be
of
vsurpation
where
they
haue
so
glorious
a
precedent
?
Now
is
Salomon
the
second
time
crowned
King
of
Israel
;
and
now
in
his
owne
right
(
as
formerly
in
his
fathers
)
sits
peaceably
vpon
the
Throne
of
the
Lord
;
His
awe
and
power
come
on
faster
then
his
yeeres
;
Enuie
and
ambition
where
it
is
once
kindled
,
may
sooner
be
hid
in
the
ashes
,
then
quite
put
out
;
Adonijah
yet
hangs
after
his
old
hopes
;
He
remembers
how
sweet
he
found
the
name
of
a
King
;
and
now
hath
laid
a
new
plot
for
the
setting
vp
of
his
crackt
title
;
He
would
make
the
bed
a
step
to
the
throne
;
His
old
complices
are
sure
enough
;
His
part
would
gather
much
strength
,
if
he
might
inioy
Abishag
the
relict
of
his
father
,
to
wife
;
If
it
were
not
the
Iewish
fashion
(
as
is
pretended
)
that
a
Kings
widow
should
mary
none
but
a
King
;
yet
certainly
the
power
both
of
the
alliance
,
and
friendship
of
a
Queene
must
needs
not
a
little
aduance
his
purpose
;
The
craftie
riuall
dare
not
either
moue
the
suit
to
Salomon
,
or
effect
the
mariage
without
him
;
but
would
cunningly
vndermine
the
sonne
by
the
suit
of
that
mother
,
whose
suit
had
vndermined
him
.
The
weaker
vessells
are
commonly
vsed
in
the
most
dangerous
suggestions
of
euill
.
Bathsheba
was
so
wise
a
woman
that
some
of
her
counsels
are
canonized
for
diuine
,
yet
she
saw
not
the
depth
of
this
drift
of
Adonijah
;
therefore
she
both
entertaines
the
suit
,
and
moues
it
:
But
what
euer
were
the
intent
of
the
suitor
,
could
she
choose
but
see
the
vnlawfulnesse
of
so
incestuous
a
match
?
It
is
not
long
since
she
saw
her
late
husband
Dauid
abominating
the
bed
of
those
his
Concubines
,
that
had
beene
touched
by
his
sonne
Absalom
;
and
can
she
hold
it
lawfull
that
his
son
Adonijah
should
climbe
vp
to
the
bed
of
his
fathers
wife
?
Sometimes
euen
the
best
eies
are
dimme
,
and
discerne
not
those
things
which
are
obuious
to
weaker
sights
:
Or
whether
did
not
Bathsheba
well
see
the
foulenesse
of
the
suit
,
and
yet
in
compassion
of
Adonijahs
late
repulse
(
wherein
she
was
the
chiefe
agent
)
and
in
a
desire
to
make
him
amends
for
the
losse
of
the
kingdome
,
she
yeelds
euen
thus
to
gratifie
him
.
It
is
an
iniurious
weaknesse
to
be
drawne
vpon
any
by-respects
to
the
furtherance
of
faultie
suits
,
of
vnlawfull
actions
.
No
sooner
doth
Bathsheba
come
in
place
,
then
Salomon
her
sonne
rises
from
his
chaire
of
State
and
meets
her
and
bowes
to
her
,
and
sets
her
on
his
right
hand
;
as
not
so
remembring
himselfe
to
be
a
King
,
that
he
should
forget
he
was
a
sonne
.
No
outward
dignitie
can
take
away
the
rights
and
obligations
of
nature
;
Had
Bathsheba
beene
as
meane
,
as
Salomon
was
mightie
,
she
had
carried
away
this
honour
from
a
gracious
sonne
:
Yet
for
all
these
due
complements
,
Bathsheba
goes
away
with
a
deniall
,
Reuerence
she
shall
haue
,
she
shall
not
haue
a
condescent
.
In
the
acts
of
Magistracie
,
all
regards
of
naturall
relations
must
giue
way
;
That
which
she
propounded
as
a
small
request
,
is
now
,
after
a
generall
and
confused
ingagement
reiected
as
vnreasonable
.
It
were
pittie
we
should
be
heard
in
all
our
suits
.
Bathsheba
makes
a
petition
against
her selfe
,
and
knowes
it
not
;
her
safetie
and
life
depends
vpon
Salomons
raigne
,
yet
she
vnwittingly
moues
for
the
aduancement
of
Adonijah
.
Salomon
was
too
dutifull
to
checke
his
mother
,
and
too
wise
to
yeeld
to
her
:
In
vnfit
supplications
wee
are
most
heard
when
we
are
repelled
.
Thus
doth
our
God
many
times
answer
our
praiers
with
mercifull
denials
and
most
blesseth
vs
in
crossing
our
desires
.
Wise
Salomon
doth
not
finde
himselfe
perplexed
with
the
scruple
of
his
promise
;
he
that
had
said
Aske
on
,
for
I
will
not
say
thee
nay
,
can
now
sweare
,
God
doe
so
to
me
,
and
more
also
,
if
Adonijah
haue
not
spoken
this
word
against
his
owne
life
▪
His
promise
was
according
to
his
supposition
;
his
supposition
was
of
no
other
then
of
a
suit
,
honest
,
reasonable
,
expedient
;
now
he
holds
himselfe
free
from
that
grant
,
wherein
there
was
at
once
both
sinne
and
danger
.
No
man
can
be
intangled
with
generall
words
against
his
own
iust
and
honest
intentions
.
The
policies
of
wicked
men
befoole
them
at
last
;
this
intercession
hath
vndone
Adonijah
,
and
in
stead
of
the
Throne
,
hastens
his
graue
:
The
sword
of
Benaiah
puts
an
end
to
that
dangerous
riualitie
.
Ioab
and
Abiatbar
still
held
Champerty
with
Adonijah
;
Their
hand
was
both
in
his
claime
of
the
kingdome
,
and
in
the
suit
for
Abishag
;
There
are
crimes
wherein
there
are
no
accessories
,
such
is
this
of
treason
.
Abiathar
may
thanke
his
burden
that
he
liues
;
Had
he
not
borne
the
Arke
of
the
Lord
before
Dauid
,
he
had
not
now
carried
his
head
vpon
his
shoulders
;
Had
he
not
beene
afflicted
with
Dauid
,
he
had
perished
with
Adonijah
;
now
though
he
were
,
in
his
owne
merit
,
a
man
of
death
,
yet
he
shall
furuiue
his
partners
,
Get
thee
to
Anathoth
vnto
thine
owne
fields
;
The
Priesthood
of
Abiathar
,
as
it
aggrauated
his
crime
,
so
it
shall
preserue
his
life
:
Such
honour
haue
good
Princes
giuen
to
the
Ministers
of
the
Sanctuarie
,
that
their
very
coate
hath
beene
defence
enough
against
the
sword
of
iustice
;
how
much
more
should
it
be
of
proofe
against
the
contempt
of
base
persons
?
Besides
his
function
,
respect
is
had
to
his
sufferings
;
The
father
and
brethren
of
Abiathar
were
slaine
for
Dauids
sake
,
therefore
for
Dauids
sake
Abiathar
(
though
worthy
of
death
)
shall
liue
;
He
had
beene
now
a
dead
man
,
if
he
had
not
beene
formerly
afflicted
;
Thus
doth
our
good
God
deale
with
vs
;
by
the
rod
he
preuents
the
sword
;
and
therefore
will
not
condemne
vs
for
our
sinnes
,
because
we
haue
suffered
.
If
Abiathar
doe
not
forfait
his
life
,
yet
his
office
he
shall
;
he
must
change
Ierusalem
for
Anathoth
,
and
the
Priesthood
for
a
retired
priuacie
.
It
was
fourescore
yeeres
agoe
since
the
sentence
of
iudgement
was
denounced
against
the
house
of
Eli
;
now
doth
it
come
to
execution
;
This
iust
quarrell
against
Abiathar
(
the
last
of
that
line
)
shall
make
good
the
threatned
iudgement
;
The
wickednesse
of
Elies
house
was
neither
purged
by
sacrifice
,
nor
obliterated
by
time
:
If
God
pay
slowly
,
yet
he
paies
sure
;
Delay
of
most
certaine
punishment
is
neither
any
hindrance
to
his
iustice
,
nor
any
comfort
to
our
miseries
.
The
execution
of
Joab
,
and
Shimei
.
ABiathar
shall
liue
though
he
serue
not
;
It
is
in
the
power
of
Princes
to
remit
(
at
least
)
those
punishments
which
attend
the
breach
of
humane
Lawes
;
good
reason
they
should
haue
power
to
dispence
with
the
wrongs
done
to
their
owne
persons
;
The
newes
of
Adonijahs
death
,
and
Abiathars
remouall
cannot
but
affright
Ioab
;
who
now
runnes
to
Gibeon
,
and
takes
sanctuary
in
the
Tabernacle
of
God
;
all
his
hope
of
defence
is
in
the
hornes
of
the
Altar
;
Fond
Ioab
hadst
thou
formerly
sought
for
counsell
from
the
Tabernacle
,
thou
hadst
not
now
needed
to
seeke
to
it
for
refuge
;
if
thy
deuotions
had
not
beene
wanting
to
that
Altar
,
thou
had'st
not
needed
it
for
a
shelter
:
It
is
the
fashion
of
our
foolish
presumption
to
looke
for
protection
,
where
we
haue
not
cared
to
yeeld
obedience
.
Euen
a
Ioab
clings
fast
to
Gods
Altar
in
his
extremity
;
which
in
his
ruffe
and
welfare
hee
regarded
not
;
The
worst
men
would
be
glad
to
make
vse
of
Gods
ordinances
,
for
their
aduantage
;
Necessitie
will
driue
the
most
profane
and
lawlesse
man
to
God
;
But
what
do
those
bloudie
hands
touching
the
holy
Altar
of
God
?
Miserable
Ioab
,
what
helpe
canst
thou
expect
from
that
sacred
pile
?
Those
hornes
that
were
besprinkled
with
the
bloud
of
beasts
,
abhorre
to
be
touched
by
the
bloud
of
men
;
that
Altar
was
for
the
expiation
of
sinne
by
bloud
;
not
for
the
protection
of
the
sin
of
bloud
.
If
Adonijah
fled
thither
and
escaped
,
it
is
murder
that
pursues
thee
more
then
conspiracie
;
God
hath
no
sanctuary
for
a
wilfull
Homicide
.
Yet
such
respect
doth
Benaiah
giue
to
that
holy
place
,
that
his
Sword
is
vnwilling
to
touch
him
that
touches
the
Altar
:
Those
hornes
shall
put
off
death
for
the
time
;
and
giue
protraction
of
the
execution
,
though
not
preseruation
of
life
;
How
sweet
is
life
euen
to
those
who
haue
beene
prodigall
of
the
bloud
of
others
?
that
Ioab
shifts
thus
to
hold
it
but
some
few
houres
?
Benaiah
returnes
with
Ioabs
answer
,
in
stead
of
his
head
;
Nay
,
but
I
will
die
here
;
as
not
daring
to
vnsheath
his
Sword
against
a
man
sheltered
in
Gods
Tabernacle
,
without
a
new
commission
.
Yong
Salomon
is
so
well
acquainted
with
the
Law
of
God
,
in
such
a
case
,
that
he
sticks
not
at
the
sentence
:
Hee
knew
that
God
had
enacted
,
If
a
man
come
presumptuously
vpon
his
neighbour
,
to
slay
him
with
guile
,
thou
shalt
take
him
from
mine
Altar
,
that
hee
may
die
:
He
knew
Ioabs
murders
had
not
beene
more
presumptuous
,
then
guilefull
,
and
therefore
he
sends
Benaiah
to
take
away
the
offender
,
both
from
God
,
and
men
,
from
the
Altar
,
and
the
world
.
No
Subiect
had
merited
more
then
Ioab
;
When
proclamation
was
made
in
Israel
,
that
who
euer
should
smite
the
Iebusites
first
,
he
should
be
the
Chiefe
and
Captaine
;
Ioab
was
the
man
;
When
Dauid
built
some
part
of
Ierusalem
,
Ioab
built
the
rest
;
so
as
Ierusalem
owes
it selfe
to
Ioab
,
both
for
recouery
,
and
reparation
;
No
man
held
so
close
to
Dauid
;
no
man
was
more
intent
to
the
weale
of
Israel
,
none
so
succesfull
in
victories
;
yet
now
is
he
cald
to
reckon
for
his
old
sinnes
,
and
must
repay
bloud
to
Amasa
,
and
Abner
:
It
is
not
in
the
power
of
all
our
deserts
to
buy
off
one
sinne
,
either
with
God
,
or
man
:
where
life
is
so
deeply
forfaited
,
it
admits
of
no
redemption
.
The
honest
simplicity
of
those
times
knew
not
of
any
infamy
in
the
execution
of
iustice
.
Benaiah
,
who
was
the
great
Marshall
vnder
Salomon
,
thinkes
not
his
fingers
defiled
with
that
fatall
stroke
.
It
is
a
foolish
nicenesse
to
put
more
shame
in
the
doing
of
iustice
,
then
in
the
violating
of
it
.
In
one
act
Salomon
hath
approued
himselfe
both
a
good
Magistrate
,
and
a
good
sonne
;
fulfilling
at
once
the
will
of
a
father
,
and
the
charge
of
God
;
concluding
vpon
this
iust
execution
,
that
,
vpon
Dauid
,
and
vpon
his
seed
,
and
vpon
his
house
,
and
vpon
his
Throne
there
shall
be
peace
for
euer
from
the
Lord
;
and
inferring
,
that
without
this
there
could
haue
beene
no
peace
.
Bloud
is
a
restlesse
suitor
,
and
will
not
leaue
clamoring
for
iudgement
,
till
the
mouth
be
stopped
with
reuenge
.
In
this
case
fauour
to
the
offender
,
is
cruelty
to
the
fauourer
.
Now
hath
Ioab
paid
all
his
arerages
by
the
sword
of
Benaiah
;
there
is
no
suit
against
his
corps
;
that
hath
the
honor
of
a
buriall
fit
for
a
Peere
of
Israel
,
for
the
neere
cozen
to
the
King.
Death
puts
an
end
to
all
quarrels
;
Salomon
strikes
off
the
skore
,
when
God
is
satisfied
;
The
reuenge
that
suruiues
death
and
will
not
be
shut
vp
in
the
Coffin
,
is
barbarous
,
and
vnbeseeming
true
Israelites
.
Onely
Shimei
remaines
vpon
the
file
;
his
course
is
next
,
yet
so
,
as
that
it
shall
be
in
his
owne
liberty
to
hasten
his
end
;
Vpon
Dauids
remission
,
Shimei
dwels
securely
in
Bahurim
,
a
towne
of
the
tribe
of
Beniamin
;
Doubtlesse
,
when
he
saw
so
round
iustice
done
vpon
Adonijah
,
and
Ioab
,
his
guiltie
heart
could
not
thinke
Salomon
message
portended
ought
but
his
execution
;
and
now
he
cannot
but
be
well
pleased
with
so
easie
conditions
,
of
dwelling
at
Ierusalem
,
and
not
passing
ouer
the
brooke
Kidron
;
What
more
delightfull
place
could
he
choose
to
liue
in
,
then
that
citie
,
which
was
the
glorie
of
the
whole
earth
?
What
more
pleasing
bounds
could
he
wish
then
the
sweet
bankes
of
Kidron
?
Ierusalem
could
be
no
prison
to
him
,
whiles
it
was
a
Paradise
to
his
betters
;
and
if
he
had
a
desire
to
take
fresh
aire
,
he
had
the
space
of
six
furlongs
to
walke
from
the
citie
to
the
brooke
;
He
could
not
complaine
to
be
so
delectably
confined
;
And
besides
,
thrice
euery
yeere
he
might
be
sure
to
see
all
his
friends
without
stirring
his
foot
.
Wise
Salomon
whiles
he
cared
to
seeme
not
too
seuere
an
exactor
of
that
,
which
his
father
had
remitted
;
prudently
laies
insensible
twigs
for
so
foule
an
offender
;
Besides
the
old
grudge
,
no
doubt
Salomon
saw
cause
to
suspect
the
fidelitie
of
Shimei
;
as
a
man
who
was
euer
knowne
to
be
hollow
to
the
house
of
Dauid
;
The
obscuritie
of
a
Countrie
life
would
easily
afford
him
more
safe
oportunities
of
secret
mischiefe
;
Many
eies
shall
watch
him
in
the
citie
;
he
cannot
looke
out
vnseene
,
he
cannot
whisper
,
vnheard
:
Vpon
no
other
termes
shall
he
inioy
his
life
,
which
the
least
straying
shall
forfait
.
Shimei
feeles
no
paine
in
this
restraint
;
How
many
Nobles
of
Israel
doe
that
for
pleasure
,
which
he
doth
vpon
command
?
Three
yeeres
hath
he
liued
within
compasse
;
limited
both
by
Salomons
charge
and
his
owne
oath
;
It
was
still
in
his
power
(
notwithstanding
Dauids
Caueat
)
to
haue
laid
downe
his
hoare-head
in
the
graue
,
without
bloud
;
The
iust
God
infatuates
those
whom
he
meanes
to
plague
;
Two
of
Shimeies
seruants
are
fled
to
Gath
;
and
now
he
saddles
his
Asse
and
is
gone
to
fetch
them
backe
;
Either
(
he
thinkes
)
this
word
of
Salomon
is
forgotten
,
or
in
the
multitude
of
greater
affaires
,
not
heeded
;
or
this
so
small
an
occurrence
will
not
come
to
his
eare
:
Couetousnesse
and
presumption
of
impunitie
are
the
destruction
of
many
a
soule
;
Shimei
seekes
his
seruants
,
and
loses
himselfe
;
How
many
are
there
who
crie
out
of
this
folly
,
and
yet
imitate
it
;
These
earthly
things
either
are
our
seruants
,
or
should
be
;
How
commonly
doe
we
see
men
run
out
of
the
bounds
,
set
by
Gods
law
,
to
hunt
after
them
,
till
their
soules
incurre
a
fearefull
iudgement
?
Princes
haue
thousands
of
eies
,
and
eares
;
If
Shimei
will
for
more
secrecie
saddle
his
owne
Asse
,
and
take
(
as
is
like
)
the
benefit
of
night
,
for
his
passage
;
his
iourney
cannot
be
hid
from
Salomon
;
How
warie
had
those
men
need
to
be
which
are
obnoxious
?
Without
delay
is
Shimei
complained
of
,
conuented
,
charged
with
violation
both
of
the
oath
of
God
,
and
the
iniunction
of
Salomon
;
and
that
all
these
might
appeare
to
be
but
an
occasion
of
that
punishment
,
whose
cause
was
more
remote
,
now
is
all
that
old
venome
laid
before
him
,
which
his
malice
had
long
since
spit
at
Gods
anointed
:
Thou
knowst
all
the
wickednesse
,
whereto
thine
heart
is
priuie
,
that
thou
didst
to
Dauid
my
father
.
Had
this
old
tallie
beene
striken
off
;
yet
could
not
Shimei
haue
pleaded
ought
for
his
life
;
For
,
had
he
said
;
Let
not
my
Lord
the
King
be
thus
mortally
displeased
for
so
small
an
offence
:
Who
euer
died
for
passing
ouer
Kidron
?
What
man
is
the
worse
for
my
harmlesse
iourney
?
It
had
soone
beene
returned
,
If
the
act
be
small
,
yet
the
circumstances
are
deadly
;
The
commands
of
Soueraigne
authoritie
make
the
sleightest
duties
weightie
;
If
the
iourney
be
harmlesse
,
yet
not
the
disobedience
;
It
is
not
for
subiects
to
poyse
the
Princes
charge
in
the
scales
of
their
weake
constructions
;
but
they
must
suppose
it
euer
to
be
of
such
importance
,
as
is
pretended
by
the
Commander
.
Besides
the
precept
,
here
was
a
mutuall
adiuration
;
Shimei
swore
not
to
goe
,
Salomon
swore
his
death
if
he
went
;
the
one
oath
must
be
reuenged
,
the
other
must
be
kept
:
If
Shimei
were
false
in
offending
;
Salomon
will
be
iust
in
punishing
.
Now
therefore
,
that
which
Abishai
the
sonne
of
Zeruiah
wished
to
haue
done
in
the
greenenesse
of
the
wound
,
and
was
repelled
;
after
long
festering
Benaiah
is
commanded
to
doe
,
The
stones
that
Shimei
threw
at
Dauid
,
strucke
not
so
deepe
,
as
Benaiahs
sword
;
The
tongue
that
cursed
the
Lords
anointed
hath
paid
the
head
to
boot
.
Vengeance
against
rebells
may
sleepe
,
it
cannot
die
;
A
sure
,
if
late
,
iudgement
attends
those
that
dare
lift
vp
either
their
hand
,
or
tongue
against
the
sacred
persons
of
Gods
Vice-gerents
.
How
much
lesse
will
the
God
of
heauen
suffer
vnreuenged
the
insolencies
,
and
blasphemies
against
his
owne
diuine
Maiestie
?
It
is
a
fearefull
word
,
he
should
not
be
iust
,
if
he
should
hold
these
guiltlesse
.
Salomons
Choyce
,
with
his
iudgement
vpon
the
two
harlots
.
AFter
so
many
messages
and
proofes
of
grace
,
Salomon
begins
doubtfully
,
both
for
his
match
,
and
for
his
deuotion
:
If
Pharaohs
daughter
were
not
a
Proselyte
,
his
early
choice
was
(
besides
vnwarrantable
)
dangerous
:
The
hie
places
not
only
stood
,
but
were
frequented
,
both
by
the
people
,
and
King
;
I
doe
not
finde
Dauid
climbing
vp
those
mis-hallowed
hills
,
in
an
affectation
of
the
varietie
of
Altars
;
Salomon
doth
so
,
and
yet
loues
the
Lord
,
and
is
loued
of
God
againe
:
Such
is
the
mercy
of
our
God
,
that
he
will
not
suffer
our
well-meant
weaknesses
to
bereaue
vs
of
his
fauours
:
he
rather
pitties
,
then
plagues
vs
for
the
infirmities
of
vpright
hearts
.
Gibeon
was
well
worthy
to
be
the
chiefe
,
yea
the
only
hie-place
;
There
was
the
allowed
Altar
of
God
,
there
was
the
Tabernacle
,
though
(
as
then
)
seuered
from
the
Arke
;
thither
did
young
Salomon
goe
vp
;
and
,
as
desiring
to
begin
his
raigne
with
God
,
there
he
offers
no
lesse
then
a
thousand
sacrifices
.
Salomon
worships
God
by
day
;
God
appeares
to
Salomon
by
night
;
Well
may
we
looke
to
enioy
God
,
when
we
haue
serued
him
;
The
night
cannot
but
be
happie
whose
day
hath
beene
holy
.
It
was
no
vnusuall
course
with
God
to
reueale
himselfe
vnto
his
seruants
by
dreames
;
So
did
he
here
to
Salomon
;
who
saw
more
with
his
eies
shut
,
then
euer
they
could
see
open
,
euen
him
that
was
inuisible
:
The
good
King
had
offered
vnto
God
a
thousand
burnt-sacrifices
,
and
now
God
offreth
him
his
option
,
Aske
what
I
shall
giue
thee
:
He
whose
the
beasts
are
on
a
thousand
mountaines
graciously
accepts
a
small
returne
of
his
owne
.
It
stands
not
with
the
munificence
of
a
bountifull
God
to
be
indebted
to
his
creature
,
we
cannot
giue
him
ought
vnrecompensed
;
There
is
no
way
wherein
we
can
be
so
liberall
to
our selues
,
as
by
giuing
to
the
possessor
of
all
things
.
And
art
thou
still
,
ô
God
,
lesse
free
vnto
vs
thy
meaner
seruants
vnder
the
Gospell
?
Hast
thou
not
said
,
Whatsoeuer
ye
shall
aske
the
Father
in
my
name
,
it
shall
be
giuen
you
?
Only
giue
vs
grace
not
to
be
wanting
vnto
thee
,
and
we
know
thou
canst
not
suffer
any
thing
to
be
wanting
vnto
vs.
The
night
followes
the
temper
of
the
day
;
and
the
heart
so
vseth
to
sleepe
,
as
it
wakes
:
Had
not
the
thoughts
of
Salomon
bin
intent
vpon
wisdome
by
day
,
he
had
not
made
it
his
suit
in
his
dreame
:
There
needs
no
leisure
of
deliberation
;
The
heart
was
so
fore-stalled
with
the
loue
,
and
admiration
of
wisdome
,
that
not
abiding
the
least
motion
of
a
competition
,
it
fastens
on
that
grace
it
had
longed
for
;
Giue
vnto
thy
seruant
an
vnderstanding
hart
,
to
iudge
thy
people
.
Had
not
Salomon
beene
wise
before
,
hee
had
not
knowne
the
worth
of
wisdome
,
he
had
not
preferred
it
in
his
desires
;
The
dung-hill
cocks
of
the
World
cannot
know
the
price
of
this
pearle
;
those
that
haue
it
,
know
that
all
other
excellencies
are
but
trash
,
and
rubbish
vnto
it
.
Salomon
was
a
great
King
,
and
saw
that
he
had
power
enough
,
but
withall
,
he
found
that
royalty
,
without
wisdome
,
was
no
other
then
eminent
dishonour
;
There
is
no
trade
of
life
whereto
there
belongs
not
a
peculiar
wisdome
;
without
which
there
is
nothing
but
a
tedious
vnprofitablenesse
:
much
more
to
the
hiest
,
and
busiest
vocation
,
the
regiment
of
men
;
As
God
hath
no
reason
to
giue
his
best
fauours
vnasked
;
so
hath
he
no
will
to
withhold
them
where
they
are
asked
.
He
that
in
his
cradle
had
the
title
of
Beloued
of
God
,
is
now
beloued
more
in
the
Throne
for
the
loue
and
desire
of
wisdome
;
This
soyle
could
neuer
haue
borne
this
fruit
alone
;
Salomon
could
not
so
much
as
haue
dreamed
of
wisdome
,
if
God
had
not
put
it
into
him
;
and
now
God
takes
the
suit
so
well
,
as
if
hee
were
beholden
to
his
creature
for
wishing
the
best
to
it selfe
:
and
because
Salomon
hath
asked
what
he
should
,
hee
shall
now
receiue
both
what
he
asked
,
and
what
he
asked
not
:
Riches
and
honor
shall
be
giuen
him
in
to
the
match
.
So
doth
God
loue
a
good
choyse
,
that
hee
recompences
it
with
ouer-giuing
;
Could
wee
but
first
seeke
the
kingdome
of
God
,
and
his
righteousnes
,
all
these
earthly
things
should
be
super-added
to
vs
;
Had
Salomon
made
wealth
his
boone
,
hee
had
failed
both
of
riches
and
wisdome
;
now
hee
askes
the
best
,
and
speeds
of
all
;
They
are
in
a
faire
way
of
happinesse
that
can
pray
well
;
It
was
no
dis-comfort
to
Salomon
,
that
he
awaked
and
found
it
a
dreame
;
for
hee
knew
this
dreame
was
diuine
,
and
oracular
;
and
he
already
found
in
his
first
waking
,
the
reall
performance
of
what
was
promised
him
sleeping
:
Such
illumination
did
he
sensibly
finde
in
all
the
roomes
of
his
heart
,
as
if
God
had
now
giuen
him
a
new
soule
:
No
maruell
if
Salomon
now
returning
from
the
Tabernacle
to
the
Arke
,
testified
his
ioy
and
thankfulnesse
by
burnt-offerings
,
and
peace-offerings
,
and
publique
feastings
;
The
heart
that
hath
found
in
it selfe
the
liuely
testimonies
of
Gods
presence
,
and
fauour
,
cannot
containe
it selfe
from
outward
expressions
.
God
likes
not
to
haue
his
gifts
lie
dead
where
he
hath
confer'd
them
;
Israel
shall
soone
witnesse
that
they
haue
a
King
inlightened
from
heauen
;
in
whom
wisdome
did
not
stay
for
heires
;
did
not
admit
of
any
parallel
in
his
predecessors
;
The
all-wise
God
wil
find
occasions
to
draw
forth
those
graces
to
vse
,
and
light
,
which
he
hath
bestowed
on
man.
Two
Harlots
come
before
young
Salomon
with
a
difficult
plea
;
It
is
not
like
the
Princes
eare
was
the
first
that
heard
this
complaint
;
there
was
a
subordinate
course
of
iustice
for
the
determination
of
these
meaner
incidences
:
the
hardnes
of
this
decision
brought
the
matter
,
through
all
the
benches
of
inferiour
iudicature
,
to
the
Tribunall
of
Salomon
;
The
very
Israelitish
Harlots
were
not
so
vnnaturall
as
some
now
adayes
that
counterfait
honesty
;
These
striue
for
the
fruit
of
their
wombe
,
ours
to
put
them
off
;
One
sonne
is
yet
aliue
,
two
mothers
contend
for
him
.
The
children
were
alike
for
features
,
for
age
;
the
mothers
were
alike
for
reputation
,
here
can
be
no
euidence
from
others
eyes
;
Whethers
now
is
the
liuing
Childe
,
and
whethers
is
the
dead
?
Had
Salomon
gone
about
to
wring
forth
the
truth
by
tortures
,
he
had
perhaps
plagued
the
innocent
,
and
added
paine
to
the
misery
of
her
losse
;
the
weaker
had
beene
guilty
,
and
the
more
able
to
beare
,
had
carried
away
both
the
Childe
,
and
the
victory
:
The
countenance
of
either
of
the
mothers
bewraied
an
equality
of
passion
;
Sorrow
possessed
the
one
,
for
the
sonne
shee
had
lost
;
and
the
other
,
for
the
sonne
shee
was
in
danger
to
leese
:
Both
were
equally
peremptory
,
and
importunate
in
their
claime
;
It
is
in
vaine
to
think
that
the
true
part
can
be
discerned
by
the
vehemence
of
their
challenge
;
Falshood
is
oft-times
more
clamorous
then
truth
;
No
witnesses
can
be
produced
;
They
two
dwelt
apart
vnder
one
roofe
;
and
if
some
neighbours
haue
seene
the
children
at
their
birth
,
and
circumcision
;
yet
how
little
difference
,
how
much
change
is
there
in
the
fauour
of
infants
?
how
doth
death
alter
more
confirmed
lines
?
The
impossibility
of
proofe
makes
the
guilty
more
confident
,
more
impudent
;
the
true
mother
pleads
that
her
childe
was
taken
away
at
midnight
by
the
other
;
but
in
her
sleepe
;
She
saw
it
not
,
she
felt
it
not
;
and
if
all
her
senses
could
haue
witnessed
it
,
yet
,
here
was
but
the
affirmation
of
the
one
,
against
the
deniall
of
the
other
,
which
in
persons
alike
credible
doe
but
counterpoise
.
What
is
there
now
to
leade
the
Iudge
,
since
there
is
nothing
either
in
the
act
,
or
circumstances
,
or
persons
,
or
plea
,
or
euidence
that
might
sway
the
sentence
?
Salomon
well
saw
that
when
all
outward
proofes
failed
,
there
was
an
inward
affection
,
which
if
it
could
be
fetcht
out
,
would
certainly
bewray
the
true
mother
;
He
knew
sorrow
might
more
easily
be
dissembled
then
naturall
loue
;
both
sorrowed
for
their
owne
;
both
could
not
loue
,
one
,
as
theirs
;
To
draw
forth
then
this
true
proofe
of
motherhood
,
Salomon
calls
for
a
sword
;
Doubtlesse
,
some
of
the
wiser
hearers
smiled
vpon
each
other
;
and
thought
in
themselues
,
What
,
will
the
young
King
cut
these
knottie
causes
in
peeces
?
Will
he
diuide
iustice
with
edge-tooles
?
will
he
smite
at
hazard
before
conuiction
?
The
actions
of
wise
Princes
are
riddles
to
vulgar
constructions
;
neither
is
it
for
the
shallow
capacities
of
the
multitude
to
fadome
the
deepe
proiects
of
Soueraigne
authority
:
That
sword
which
had
serued
for
execution
,
shall
now
serue
for
triall
;
Diuide
ye
the
liuing
childe
in
twaine
,
and
giue
the
one
halfe
to
the
one
,
and
the
other
halfe
to
the
other
;
Oh
diuine
oracle
of
iustice
,
commanding
that
which
it
would
not
haue
done
,
that
it
might
finde
out
that
which
could
not
be
discouered
;
Neither
God
,
nor
his
Deputies
may
be
so
taken
at
their
words
,
as
if
they
alwaies
intended
their
commands
for
action
,
and
not
sometimes
for
probation
.
This
sword
hath
alreadie
pierced
the
brest
of
the
true
mother
;
and
diuided
her
heart
with
feare
,
and
griefe
,
at
so
killing
a
sentence
;
There
needs
no
other
racke
to
discouer
nature
;
and
now
she
thinkes
,
woe
is
me
that
came
for
iustice
,
and
am
answered
with
crueltie
;
Diuide
yee
the
liuing
childe
?
Alas
,
what
hath
that
poore
infant
offended
that
it
suruiues
,
and
is
sued
for
?
How
much
lesse
miserable
had
I
beene
,
that
my
childe
had
beene
smothered
in
my
sleepe
,
then
mangled
before
mine
eies
?
If
a
dead
carcasse
could
haue
satisfied
me
,
I
needed
not
to
haue
complained
;
What
a
wofull
condition
am
I
falne
into
,
who
am
accused
to
haue
beene
the
death
of
my
supposed
child
already
,
and
now
shall
be
the
death
of
my
owne
?
If
there
were
no
losse
of
my
childe
,
yet
how
can
I
indure
this
torment
of
mine
owne
bowels
?
How
can
I
liue
to
see
this
part
of
my selfe
sprawling
vnder
that
bloudie
sword
?
And
whiles
she
thinkes
thus
,
she
sues
to
that
suspected
mercie
of
her
iust
Iudge
,
Oh
my
Lord
,
giue
her
the
liuing
childe
,
and
slaie
him
not
:
as
thinking
,
if
he
liue
,
he
shall
but
change
a
mother
;
if
he
die
,
his
mother
loseth
a
sonne
;
Whiles
he
liues
,
it
shall
be
my
comfort
that
I
haue
a
sonne
,
though
I
may
not
call
him
so
;
dying
,
he
perisheth
to
both
;
it
is
better
he
should
liue
to
a
wrong
mother
,
then
to
neither
:
Contrarily
,
her
enuious
competitor
as
holding
her selfe
well
satisfied
that
her
neighbour
should
be
as
childlesse
,
as
her selfe
,
can
say
,
Let
it
be
neither
mine
,
nor
thine
,
but
diuide
it
;
Well
might
Salomon
,
and
euery
hearer
conclude
,
that
either
she
was
no
mother
,
or
a
monster
,
that
could
be
content
with
the
murder
of
her
childe
;
and
that
if
she
could
haue
beene
the
true
mother
,
and
yet
haue
desired
the
bloud
of
her
infant
,
she
had
beene
as
worthy
to
be
stript
of
her
childe
for
so
foule
vnnaturalnesse
,
as
the
other
had
beene
worthy
to
inioy
him
for
her
honest
compassion
.
Not
more
iustly
then
wisely
therefore
doth
Salomon
trace
the
true
mother
by
the
footsteps
of
loue
,
and
pittie
;
and
adiudgeth
the
childe
to
those
bowels
that
had
yearned
at
his
danger
.
Euen
in
moralitie
it
is
thus
also
;
Truth
as
it
is
one
,
so
it
loues
intirenesse
;
falshood
,
diuision
:
Satan
that
hath
no
right
to
the
heart
,
would
be
content
with
a
peece
of
it
;
God
that
made
it
all
,
will
haue
either
the
whole
,
or
none
;
The
erroneous
Church
striues
with
the
true
,
for
the
liuing
childe
of
sauing
doctrine
;
each
claimes
it
for
her
owne
;
Heresie
conscious
of
her
owne
iniustice
,
could
be
content
to
goe
away
with
a
legge
,
or
an
arme
of
sound
principles
,
as
hoping
to
make
vp
the
rest
with
her
owne
mixtures
;
Truth
cannot
abide
to
part
with
a
ioynt
;
and
will
rather
indure
to
leese
all
by
violence
,
then
a
peece
through
a
willing
conniuencie
.
The
Temple
.
IT
is
a
weake
and
iniurious
censure
that
taxeth
Salomons
slacknesse
in
founding
the
house
of
God
;
Great
bodies
must
haue
but
slow
motions
;
He
was
wise
that
said
,
the
matters
must
be
all
prepared
without
,
ere
we
build
within
;
And
if
Dauid
haue
laid
readie
a
great
part
of
the
mettals
and
timber
;
yet
many
a
tree
must
be
felled
and
squared
,
and
many
a
stone
hewne
and
polished
,
ere
this
foundation
could
be
laid
;
neither
could
those
large
Cedars
be
cut
,
sawne
,
seasoned
in
one
yeere
;
Foure
yeeres
are
soone
gone
in
so
vast
a
preparation
:
Dauid
had
not
beene
so
intire
a
friend
to
Hiram
,
if
Hiram
had
not
beene
a
friend
to
God
;
Salomons
wisdome
hath
taught
him
to
make
vse
of
so
good
a
neighbour
,
of
a
fathers
friend
;
he
knowes
that
the
Tyrians
skill
was
not
giuen
them
for
nothing
;
Not
Iewes
onely
,
but
Gentiles
must
haue
their
hand
in
building
the
Temple
of
God
;
Onely
Iewes
medled
with
the
Tabernacle
,
but
the
Temple
is
not
built
without
the
aide
of
Gentiles
;
They
,
together
with
vs
,
make
vp
the
Church
of
God.
Euen
Pagans
haue
their
Arts
from
heauen
;
how
iustly
may
we
improue
their
graces
to
the
seruice
of
the
God
of
Heauen
;
If
there
be
a
Tyrian
that
can
worke
more
curiously
in
gold
,
in
siluer
,
in
brasse
,
in
yron
,
in
purple
,
and
blew
silke
,
then
an
Israelite
,
why
should
not
he
be
imployed
about
the
Temple
?
Their
heathenisme
is
their
own
;
their
skill
is
their
makers
;
Many
a
one
workes
for
the
Church
of
God
,
that
yet
hath
no
part
in
it
.
Salomon
rayses
a
tribute
for
the
work
;
not
of
mony
,
but
of
men
:
Thirty
thousand
Israelites
are
leuied
for
this
seruice
;
yet
not
continuedly
,
but
with
intermission
;
their
labour
is
more
generous
,
and
lesse
pressing
;
it
is
enough
if
they
keepe
their
courses
one
moneth
in
Lebanon
,
two
at
home
;
so
as
euer
ten
thousand
worke
,
whiles
twenty
thousand
breathe
.
So
fauourable
is
God
to
his
creature
,
that
he
requires
vs
not
to
be
ouertoyled
in
the
works
of
his
own
seruice
.
Due
respirations
are
requisite
in
the
holiest
acts
.
The
maine
stresse
of
the
worke
lies
vpon
Proselytes
;
whose
both
number
,
and
paines
was
herein
more
then
the
Natiues
:
An
hundred
and
fifty
thousand
of
them
are
imployed
in
bearing
burdens
,
in
hewing
stones
;
besides
their
three
thousand
,
three
hundred
ouer-seers
;
Now
were
the
despised
Gibeonites
of
good
vse
,
and
in
vain
doth
Israel
wish
that
the
zeale
of
Saul
had
not
robbed
them
of
so
seruiceable
drudges
.
There
is
no
man
so
meane
but
may
be
some
way
vsefull
to
the
house
of
God
;
Those
that
cannot
worke
in
gold
,
and
siluer
,
and
silke
,
yet
may
cut
and
hewe
;
and
those
that
can
doe
neither
,
yet
may
carry
burdens
;
Euen
the
seruices
that
are
more
homely
,
are
not
lesse
necessarie
:
Who
can
dis-hearten
himselfe
in
the
conscience
of
his
owne
insufficiency
,
when
he
sees
God
can
as
well
serue
himselfe
of
his
labour
,
as
of
his
skill
.
The
Temple
is
framed
in
Lebanon
,
and
set
vp
in
Sion
;
Neither
hammer
nor
axe
was
heard
in
that
holy
structure
;
There
was
nothing
but
noyse
in
Lebanon
,
nothing
in
Sion
but
silence
and
peace
;
What
euer
tumults
are
abroad
,
it
is
fit
there
should
be
all
quietnesse
&
sweet
concord
in
the
Church
;
Oh
God
,
that
the
axes
of
schisme
,
or
the
hammers
of
furious
contentions
should
be
heard
within
thy
Sanctuary
!
Thine
house
is
not
built
with
blowes
,
with
blowes
it
is
beaten
downe
:
Oh
knit
the
hearts
of
thy
seruants
together
in
the
vnity
of
the
spirit
,
and
the
bond
of
peace
;
that
we
may
minde
and
speake
the
same
things
,
that
thou
who
art
the
God
of
peace
,
maist
take
pleasure
to
dwell
vnder
the
quiet
roofe
of
our
hearts
.
Now
is
the
foundation
laid
,
and
the
wals
rising
of
that
glorious
fabricke
,
which
all
Nations
admired
,
and
all
times
haue
celebrated
;
Euen
those
stones
which
were
laid
in
the
Base
of
the
building
were
not
ragged
and
rude
,
but
hewne
and
costly
;
the
part
that
lyes
couered
with
earth
from
the
eyes
of
all
beholders
,
is
no
lesse
precious
,
then
those
that
are
most
conspicuous
:
God
is
not
all
for
the
eye
,
hee
pleaseth
himselfe
with
the
hidden
value
of
the
liuing
stones
of
his
spirituall
Temple
;
How
many
noble
graces
of
his
feruants
haue
beene
buried
in
obscurity
;
not
discerned
so
much
as
by
their
owne
eyes
?
which
yet
as
he
gaue
,
so
he
crowneth
:
Hypocrites
regard
nothing
but
shew
;
God
nothing
but
truth
.
The
matter
of
so
goodly
a
frame
striues
with
the
proportion
,
whether
shall
more
excell
;
Here
was
nothing
but
white
Marble
without
;
nothing
but
Cedar
and
Gold
within
;
Vpon
the
Hill
of
Sion
stands
that
glittering
and
snowy
pile
,
which
both
inuiteth
and
dazeleth
the
eyes
of
passengers
a
farre
off
;
so
much
more
precious
within
,
as
Cedar
is
better
then
stone
,
Gold
then
Cedar
;
No
base
thing
goes
to
the
making
vp
of
Gods
house
;
If
Satan
may
haue
a
dwelling
,
he
cares
not
though
he
patch
it
vp
of
the
rubbish
of
stone
,
or
rotten
sticks
,
or
drosse
of
mettals
;
God
will
admit
of
nothing
that
is
not
pure
and
exquisite
;
His
Church
consists
of
none
but
the
faithfull
,
his
habitation
is
in
no
heart
but
the
gracious
.
The
fashion
was
no
other
then
that
of
the
Tabernacle
;
only
this
was
more
costly
,
more
large
,
more
fixed
;
God
was
the
same
that
dwelt
in
both
,
hee
varied
not
,
the
same
mystery
was
in
both
;
Onely
it
was
fit
there
should
be
a
proportion
betwixt
the
worke
and
the
builder
;
The
Tabernacle
was
erected
in
a
popular
estate
,
the
Temple
in
a
Monarchy
;
it
was
fit
this
should
fauour
of
the
munificence
of
a
King
,
as
that
of
the
zeale
of
a
multitude
;
That
was
erected
in
the
flitting
condition
of
Israel
in
the
desert
;
this
,
in
their
setled
residence
in
the
promised
Land
;
it
was
fit
therefore
that
should
be
framed
for
motion
,
this
for
rest
.
Both
of
them
were
distinguished
into
three
remarkable
diuisions
,
whereof
each
was
more
noble
,
more
reserued
then
other
.
But
what
doe
we
bend
our
eies
vpon
stone
,
and
wood
,
and
mettals
?
God
would
neuer
haue
taken
pleasure
in
these
dead
materials
for
their
owne
sakes
,
if
they
had
not
had
a
further
intendment
:
Me
thinkes
I
see
foure
Temples
in
this
one
.
It
is
but
one
in
matter
,
as
the
God
that
dwels
in
it
is
but
one
;
three
yet
more
in
resemblance
:
according
to
the
diuision
of
them
in
whom
it
pleases
God
to
inhabite
;
For
where
euer
God
dwels
,
there
is
his
temple
;
Oh
God
,
thou
vouchsafest
to
dwell
in
the
beleeuing
heart
:
as
we
thy
sillie
creatures
haue
our
being
in
thee
,
so
thou
the
Creator
of
heauen
and
earth
hast
thy
dwelling
in
vs.
The
heauen
of
heauens
is
not
able
to
containe
thee
,
and
yet
thou
disdainest
not
to
dwell
in
the
strait
lodgings
of
our
renewed
soule
.
So
then
,
because
Gods
children
are
many
,
and
those
many
diuided
in
respect
of
themselues
,
though
vnited
in
their
head
,
therefore
this
Temple
which
is
but
one
in
collection
as
God
is
one
,
is
manifold
in
the
distribution
,
as
the
Saints
are
many
;
each
man
bearing
about
him
a
little
shrine
of
this
infinite
Maiestie
;
And
for
that
the
most
generall
diuision
of
the
Saints
is
in
their
place
and
estate
;
some
strugling
,
and
toyling
in
this
earthly
warfare
,
others
triumphing
in
heauenly
glorie
,
therefore
hath
God
two
other
,
more
vniuersall
Temples
;
One
the
Church
of
his
Saints
on
earth
,
the
other
,
the
hiest
heauen
of
his
Saints
glorified
.
In
all
these
,
ô
God
,
thou
dwellest
for
euer
,
and
this
materiall
house
of
thine
is
a
cleere
representation
of
these
three
spirituall
;
Else
what
were
a
temple
made
with
hands
vnto
the
God
of
spirits
?
And
tho
one
of
these
was
a
true
type
of
all
,
yet
how
are
they
all
exceeded
each
by
other
?
This
of
stone
,
though
most
rich
and
costly
,
yet
what
is
it
to
the
liuing
Temple
of
the
holy
Ghost
,
which
is
our
body
?
What
is
the
Temple
of
this
body
of
ours
,
to
the
Temple
of
Christs
body
which
is
his
Church
?
And
what
is
the
Temple
of
Gods
Church
on
earth
,
to
that
which
triumpheth
gloriously
in
heauen
?
How
easily
doe
we
see
all
these
in
this
one
visible
Temple
?
which
as
it
had
three
distinctions
of
roomes
;
the
Porch
,
the
Holy-place
,
the
Holy
of
Holies
;
so
is
each
of
them
answered
spiritually
;
In
the
porch
we
finde
the
regenerate
soule
entring
into
the
blessed
societic
of
the
Church
;
In
the
holy
place
,
the
Communion
of
the
true
visible
Church
on
earth
,
selected
from
the
world
;
In
the
holy
of
holies
(
whereinto
the
hie-Priest
entred
once
a
yeere
)
the
glorious
heauen
,
into
which
our
true
hie-Priest
,
Christ
Iesus
,
entred
once
for
all
to
make
an
attonement
betwixt
God
,
and
man.
In
all
these
what
a
meet
correspondence
there
is
both
in
proportion
,
matter
,
situation
?
In
proportion
;
The
same
rule
that
skilfull
caruers
obserue
in
the
dutting
out
of
the
perfect
statue
of
a
man
,
that
the
height
be
thrice
the
breadth
,
and
the
breadth
one
third
of
the
height
,
was
likewise
dulie
obserued
in
the
fabrike
of
the
Temple
;
whose
length
was
double
to
the
height
,
and
treble
to
the
breadth
;
as
being
sixtie
cubits
long
,
thirtie
hie
,
and
twentie
broad
;
How
exquisite
a
symmetrie
hast
thou
ordained
(
ô
God
)
betwixt
the
faithfull
heart
,
and
thy
Church
on
earth
,
with
that
in
heauen
;
how
accurate
in
each
of
these
,
in
all
their
powers
and
parts
compared
with
other
;
So
hath
God
ordered
the
beleeuing
soule
that
it
hath
neither
too
much
shortnesse
of
grace
,
nor
too
much
height
of
conceit
,
nor
too
much
breadth
of
passion
;
So
hath
he
ordered
his
visible
Church
,
that
there
is
a
necessarie
inequalitie
,
without
any
disproportion
;
an
height
of
gouernment
,
a
length
of
extent
,
a
breadth
of
iurisdiction
duly
answerable
to
each
other
;
So
hath
he
ordered
his
triumphant
Church
aboue
,
that
it
hath
a
length
of
eternitie
,
answered
with
an
height
of
perfection
,
and
a
breadth
of
incomprehensible
glorie
.
In
matter
;
All
was
here
of
the
best
;
The
wood
was
precious
,
sweet
,
lasting
;
The
stone
beautifull
,
costly
,
insensible
of
age
;
The
gold
pure
and
glittering
;
So
are
the
graces
of
Gods
children
,
excellent
in
their
nature
▪
deare
in
their
acceptation
,
eternall
in
their
vse
:
So
are
the
ordinances
of
God
in
his
Church
,
holy
,
comfortable
,
irrefragable
.
So
is
the
perfection
of
his
glorified
saints
incomparable
,
vnconceiuable
.
In
Situation
;
the
outer
parts
were
here
more
common
,
the
inner
more
holy
,
and
peculiarly
reserued
:
I
finde
one
Court
of
the
Temple
open
to
the
vncleane
,
to
the
vncircumcised
;
Within
that
;
another
open
only
to
the
Israelites
,
and
of
them
,
to
the
cleane
;
within
that
,
yet
another
,
proper
only
to
the
Priests
and
Leuites
;
where
was
the
Brazen
Altar
for
sacrifice
,
and
the
Brazen
sea
for
washings
;
The
eies
of
the
Laitie
might
follow
their
oblations
in
hither
,
their
feet
might
not
.
Yet
more
,
in
the
couered
roomes
of
the
Temple
,
there
is
,
whither
the
Priests
only
may
enter
,
not
the
Leuites
;
there
is
,
whither
the
hie-priest
only
may
enter
,
not
his
brethren
.
It
is
thus
in
euery
renewed
man
,
the
indiuiduall
temple
of
God
;
the
outward
parts
are
allowed
common
to
God
and
the
world
;
the
inwardest
and
secretest
,
which
is
the
heart
,
is
reserued
only
for
the
God
that
made
it
.
It
is
thus
in
the
Church
visible
,
the
false
and
foule-hearted
hypocrite
hath
accesse
to
the
holy
ordinances
of
God
,
and
treads
in
his
Courts
;
only
the
true
Christian
hath
intire
and
priuate
conuersation
with
the
holy
one
of
Israel
.
He
only
is
admitted
into
the
Holy
of
holies
,
and
enters
within
the
glorious
vaile
of
heauen
.
If
from
the
walls
we
looke
vnto
the
furniture
;
What
is
the
Altar
whereon
our
sacrifices
of
praier
and
praises
are
offered
to
the
Almightie
but
a
contrite
heart
?
What
the
golden
Candlesticks
,
but
the
illumined
vnderstanding
,
wherein
the
light
of
the
knowledge
of
God
,
and
his
diuine
will
shineth
for
euer
?
What
the
Tables
of
Shew-bread
,
but
the
sanctified
memorie
,
which
keepeth
the
bread
of
life
continually
?
Yea
,
if
we
shall
presume
so
farre
as
to
enter
into
the
very
closet
of
Gods
oracle
;
Euen
there
,
ô
God
,
doe
we
finde
our
vnworthy
hearts
so
honoured
by
thee
,
that
they
are
made
thy
very
Arke
,
wherein
thy
Royall
law
,
and
the
pot
of
thine
heauenly
Manna
is
kept
for
euer
;
and
from
whose
propitiatorie
,
shaded
with
the
wings
of
thy
glorious
Angels
,
thou
giuest
the
gratious
Testimonies
of
thy
good
spirit
,
witnessing
with
ours
,
that
we
are
the
children
of
thee
the
liuing
God.
Behold
,
if
Salomon
built
a
Temple
vnto
thee
,
thou
hast
built
a
Temple
vnto
thy selfe
in
vs
;
We
are
not
only
through
thy
grace
liuing
stones
in
thy
Temple
,
but
liuing
Temples
in
thy
Sion
:
Oh
doe
thou
euer
dwell
in
this
thine
house
;
and
in
this
thy
house
let
vs
euer
serue
thee
:
Wherefore
else
hast
thou
a
Temple
,
but
for
thy
presence
with
vs
,
and
for
our
worshipping
of
thee
?
The
time
was
,
when
,
as
thy
people
,
so
thy selfe
;
didst
lodge
in
flitting
Tents
,
euer
shifting
,
euer
mouing
;
thence
thou
thoughtest
best
to
soiourne
both
in
Shilo
;
and
the
roofe
of
Obed-Edom
;
After
that
,
thou
condescendedst
to
settle
thine
abode
with
men
,
and
wouldst
dwell
in
an
house
of
thine
owne
,
at
thy
Ierusalem
.
So
didst
thou
in
the
beginning
lodge
with
our
first
Parents
as
in
a
Tent
;
Soiourne
with
Israel
vnder
the
law
;
and
now
makest
a
constant
residence
vnder
the
Gospell
,
in
the
hearts
of
thy
chosen
children
;
from
whence
thou
wilt
remoue
no
more
;
they
shall
remoue
from
the
world
,
from
themselues
,
thou
shalt
not
remoue
from
them
.
Wheresoeuer
thou
art
,
ô
God
,
thou
art
worthie
of
adoration
;
Since
thou
euer
wilt
dwell
in
vs
,
be
thou
euer
worshipped
in
vs
;
Let
the
Altars
of
our
cleane
hearts
send
vp
euer
to
thee
the
sweetly-perfumed
smokes
of
our
holy
meditations
,
and
faithfull
praiers
,
and
cheerefull
thanks-giuings
;
Let
the
pure
lights
of
our
faith
,
and
godly
conuersation
shine
euer
before
thee
,
and
men
,
and
neuer
be
put
out
;
Let
the
bread
of
life
stand
euer
readie
vpon
the
pure
,
and
precious
tables
of
our
hearts
.
Locke
vp
thy
Law
,
and
thy
Manna
within
vs
;
and
speake
comfortably
to
vs
from
thy
mercie-seat
.
Suffer
nothing
to
enter
in
hither
that
is
vncleane
;
Sanctifie
vs
vnto
thy selfe
,
and
be
thou
sanctified
in
vs.
Salomon
,
and
the
Queene
of
Sheba
.
GOD
hath
no
vse
of
the
darke
lanternes
of
secret
,
and
reserued
perfections
;
We
our selues
doe
not
light
vp
candles
to
put
them
vnder
bushels
.
The
great
lights
whether
of
heauen
,
or
earth
are
not
intended
to
obscuritie
;
but
as
to
giue
light
vnto
others
,
so
to
be
seene
themselues
;
Dan
and
Beersheba
were
too
strait
bounds
for
the
fame
of
Salomon
;
which
now
hath
flowne
ouer
all
lands
and
seas
,
and
raised
the
world
to
an
admiration
of
his
more
then
humane
wisdome
.
Euen
so
,
ô
thou
euerlasting
King
of
peace
,
thy
Name
is
great
among
the
Gentiles
;
There
is
no
speech
,
nor
language
,
where
the
report
of
thee
is
not
heard
;
The
sound
of
thee
is
gone
forth
through
all
the
earth
;
Thy
name
is
an
ointment
powred
out
,
therefore
the
virgins
loue
thee
.
No
doubt
many
from
all
coasts
came
to
learne
and
wonder
;
none
with
so
much
note
as
this
noble
daughter
of
Cham
:
Who
her selfe
deserues
the
next
wonder
to
him
whom
she
came
to
heare
,
and
admire
;
That
a
woman
,
a
Princesse
,
a
rich
and
great
Queene
,
should
trauell
from
the
remotest
south
,
from
Saba
,
a
region
famous
for
the
greatest
delicacies
of
nature
,
to
learne
wisdome
,
is
a
matchlesse
example
.
We
know
Merchants
that
venture
to
either
Indies
for
wealth
;
Others
we
know
daily
to
crosse
the
seas
for
wanton
curiositie
;
Some
few
Philosophers
we
haue
knowne
to
haue
gone
farre
for
learning
,
and
amongst
Princes
it
is
no
vnusuall
thing
to
send
their
Embassadors
to
farre-distant
kingdomes
,
for
transaction
of
businesses
either
of
State
,
or
commerce
;
but
that
a
royall
Lady
should
in
person
vndertake
and
ouercome
so
tedious
a
iourney
,
only
to
obserue
,
and
inquire
into
the
mysteries
of
nature
,
art
,
religion
,
is
a
thing
past
both
parallel
,
and
imitation
;
Why
doe
we
thinke
any
labour
great
,
or
any
way
long
to
heare
a
greater
then
Salomon
?
How
iustly
shall
the
Queene
of
the
South
rise
vp
in
iudgement
,
and
condemne
vs
,
who
may
heare
wisdome
crying
in
our
streets
,
and
neglect
her
?
Certainly
so
wealthy
a
Queene
,
and
so
great
a
louer
of
wisdome
could
not
want
great
schollers
at
home
;
them
she
had
first
apposed
with
her
enigmaticall
demands
;
and
now
finding
her selfe
vnsatisfied
she
betakes
her selfe
to
this
Oracle
of
God
;
It
is
a
good
thing
to
doubt
,
better
to
be
resolued
:
The
minde
that
neuer
doubts
shall
learne
nothing
;
the
minde
that
alwaies
doubts
shall
neuer
profit
by
learning
;
Our
doubts
only
serue
to
stir
vs
vp
to
seeke
truth
;
Our
resolutions
settle
vs
in
the
truth
we
haue
found
.
There
were
no
pleasure
in
resolutions
if
we
had
not
beene
formerly
troubled
with
doubts
;
There
were
nothing
but
discomfort
and
disquietnesse
in
doubts
,
if
it
were
not
for
the
hope
of
resolution
;
It
is
not
safe
to
suffer
doubts
to
dwell
too
long
vpon
the
heart
;
there
may
be
good
vse
of
them
as
passengers
,
dangerous
as
inmates
:
Happie
are
we
if
we
can
finde
a
Salomon
to
remoue
them
.
Fame
as
it
is
alwaies
a
blab
,
so
oft-times
a
lyer
.
The
wise
Princesse
found
cause
to
distrust
so
vncertaine
an
informer
,
whose
reports
are
still
either
doubtfull
,
or
fabulous
;
and
like
windes
,
or
streames
,
increase
in
passing
:
If
very
great
things
were
not
spoken
of
Salomon
,
fame
should
haue
wrongd
him
;
and
if
but
iust
rumors
were
spread
of
his
wisdome
,
there
needed
much
credulitie
to
beleeue
them
.
This
great
Queene
would
not
suffer
her selfe
to
be
lead
by
the
eares
;
but
comes
in
person
to
examine
the
truth
of
forraine
relations
.
How
much
more
vnsafe
is
it
in
the
most
important
businesses
of
our
soules
,
to
trust
the
opinions
and
reports
of
others
?
Those
eares
and
eies
are
ill
bestowed
that
doe
not
serue
to
choose
and
iudge
for
their
owners
.
When
we
come
to
a
rich
treasure
,
we
need
not
be
bidden
to
carrie
away
what
we
are
able
.
This
wise
Lady
as
she
came
far
for
knowledge
,
so
finding
the
plentie
of
this
veine
,
she
would
not
depart
without
her
full
lode
:
There
was
nothing
wherein
she
would
leaue
her selfe
vnsatisfied
:
she
knew
that
she
could
not
euery
day
meet
with
a
Salomon
;
and
therefore
shee
makes
her
best
vse
of
so
learned
a
master
;
Now
she
empties
her
heart
of
all
her
doubts
,
and
fils
it
with
instruction
.
It
is
not
good
neglecting
the
oportunities
of
furnishing
our
soules
with
profitable
,
with
sauing
knowledge
.
There
is
much
wisdome
in
mouing
a
question
well
,
though
there
be
more
in
assoyling
it
:
What
vse
doe
we
make
of
Salomons
teacher
,
if
sitting
at
the
feet
of
Christ
we
leaue
our
hearts
either
ignorant
,
or
perplexed
?
As
if
the
errand
of
this
wealthie
Queene
had
beene
to
buy
wisdome
,
she
came
with
her
Camels
laden
with
Gold
,
and
precious
stones
,
and
rich
odors
:
Though
to
a
mightie
King
she
will
not
come
to
schoole
emptie-handed
;
If
she
came
to
fetch
an
inualuable
treasure
,
she
findes
it
reason
to
giue
thankes
vnto
him
that
kept
it
.
As
he
is
a
foole
that
hath
a
price
in
his
hand
to
get
wisdome
,
and
wants
an
heart
;
So
is
he
vnthankfull
that
hath
an
heart
to
get
wisdome
,
and
hath
no
price
in
his
hand
;
A
price
,
not
counteruailable
to
what
he
seekes
,
but
retributorie
to
him
of
whom
he
seekes
.
How
shamefull
is
it
to
come
alwaies
with
close
hands
to
them
that
teach
vs
the
great
mysteries
of
saluation
.
Expectation
is
no
better
then
a
kinde
enemy
to
good
deserts
.
Wee
leese
those
obiects
which
we
ouer-looke
.
Many
had
been
admired
if
they
had
not
beene
ouer-much
befriended
by
fame
;
who
now
in
our
iudgement
are
cast
as
much
below
their
ranke
,
as
they
were
fore-imagined
aboue
it
.
This
disaduantage
had
wife
Salomon
with
this
stranger
;
whom
rumour
had
bid
to
look
for
incredible
excellencies
;
yet
so
wonderfull
were
the
graces
of
Salomon
,
that
they
ouercame
the
hiest
expectation
,
and
the
liberallest
beleefe
:
So
as
when
shee
saw
the
architecture
of
his
buildings
,
the
prouisions
of
his
tables
,
the
order
of
his
attendants
,
the
religion
of
his
sacrifices
,
shee
confessed
both
her
iniust
incredulity
in
not
beleeuing
the
report
of
his
wisdome
,
and
the
iniury
of
report
in
vnderrating
it
.
I
beleeued
not
the
words
till
I
came
,
and
mine
eyes
had
seene
it
;
and
loe
the
one
halfe
was
not
told
mee
.
Her
eyes
were
more
sure
informers
then
her
eares
.
She
did
not
so
much
heare
as
see
Salomons
wisdome
in
these
reall
effects
.
His
answers
did
not
so
much
demonstrate
it
,
as
his
prudent
gouernment
.
There
are
some
whose
speeches
are
witty
,
whiles
their
carriage
is
weake
,
whose
deeds
are
incongruities
,
whiles
their
words
are
Apothegmes
.
It
is
not
worth
the
name
of
wisdome
that
may
be
heard
onely
,
and
not
seene
;
Good
discourse
is
but
the
froth
of
wisdome
;
the
pure
and
solid
substance
of
it
is
in
well-framed
actions
;
if
wee
know
these
things
,
happy
are
we
if
we
doe
them
.
And
if
this
great
person
admired
the
wisdome
,
the
buildings
,
the
domesticke
order
of
Salomon
,
and
chiefly
his
stately
ascent
into
the
House
of
the
Lord
;
how
should
our
soules
be
taken
vp
with
wonder
at
thee
▪
O
thou
true
sonne
of
Dauid
,
and
Prince
of
euer-lasting
peace
,
who
receiuedst
the
spirit
not
by
measure
?
who
hast
built
this
glorious
house
,
not
made
with
hands
,
euen
the
heauen
of
heauens
?
whose
infinite
prouidence
hath
sweetly
disposed
of
all
the
family
of
thy
creatures
,
both
in
heauen
and
earth
;
and
who
lastly
didst
ascend
vp
on
hie
,
and
ledst
captiuity
captiue
,
and
gauest
gifts
to
men
?
So
well
had
this
studious
Lady
profited
by
the
Lectures
of
that
exquisite
Master
,
that
now
shee
enuies
,
shee
magnifies
none
but
them
who
may
liue
within
the
ayre
of
Salomons
wisdome
:
Happy
are
thy
men
,
and
happy
are
thy
seruants
,
which
stand
continually
before
thee
,
and
that
heare
thy
wisdome
;
As
if
she
could
haue
beene
content
to
haue
changed
her
Throne
for
the
foot-stoole
of
Salomon
.
It
is
not
easie
to
conceiue
how
great
a
blessing
it
is
to
liue
vnder
those
lips
,
which
doe
both
preserue
knowledge
,
and
vtter
it
:
If
wee
were
not
glutted
with
good
counsell
,
we
should
finde
no
relish
in
any
worldly
contentment
in
comparison
hereof
;
But
,
hee
that
is
full
,
despiseth
an
hony-combe
.
Shee
,
whom
her
owne
experience
had
taught
how
happy
a
thing
it
is
to
haue
a
skilfull
Pilote
sitting
at
the
sterne
of
the
State
,
blesseth
Israel
for
Salomon
,
blesseth
God
for
Israel
,
blesseth
Salomon
and
Israel
mutually
in
each-other
;
Blessed
be
the
Lord
thy
God
which
delighted
in
thee
,
to
set
thee
on
the
Throne
of
Israel
.
Because
the
Lord
loued
Israel
for
euer
,
therefore
made
hee
the
King
to
doe
judgement
and
justice
.
It
was
not
more
Salomons
aduancement
to
be
King
of
Israel
,
then
it
was
the
aduancement
of
Israel
to
be
gouerned
by
a
Salomon
.
There
is
no
earthly
proofe
of
Gods
loue
to
any
Nation
comparable
to
the
substitution
of
a
wise
,
and
pious
gouernour
:
to
him
wee
owe
our
peace
,
our
life
,
and
which
is
deseruedly
dearer
,
the
life
of
our
soules
,
the
Gospell
.
But
,
oh
God
,
how
much
hast
thou
loued
thine
Israel
for
euer
,
in
that
thou
hast
set
ouer
it
that
righteous
Branch
of
Iesse
,
whose
name
is
Wonderfull
,
Counsellor
,
the
mightie
God
,
the
euerlasting
Father
,
the
Prince
of
peace
:
in
whose
dayes
Iudah
shall
be
saued
,
and
Israel
shall
dwell
safely
?
Sing
O
heauen
,
and
reioyce
,
O
earth
,
and
breake
forth
into
singing
,
O
mountaines
,
for
God
hath
comforted
his
people
,
and
will
haue
euerlasting
mercie
vpon
his
afflicted
.
The
Queene
of
Sheba
did
not
bring
her
gold
and
precious
stones
to
looke
on
,
or
to
re-carry
,
but
to
giue
to
a
wealthier
then
her selfe
.
Shee
giues
therefore
to
Salomon
an
hundred
and
twenty
talents
of
Gold
,
besides
costly
stones
and
odors
.
He
that
made
siluer
in
Hierusalem
as
stones
,
is
yet
richly
presented
on
all
hands
.
The
riuers
still
runne
into
the
Sea
;
To
him
that
hath
shall
be
giuen
:
How
should
wee
bring
vnto
thee
,
O
thou
King
of
Heauen
,
the
purest
gold
of
thine
owne
graces
,
the
sweetest
odors
of
our
obediences
?
Was
not
this
withall
a
type
of
that
homage
which
should
be
done
vnto
thee
,
O
Sauiour
,
by
the
heads
of
the
Nations
?
The
Kings
of
Tarshish
and
the
Iles
bring
presents
;
the
Kings
of
Sheba
and
Saba
bring
gifts
;
yea
all
Kings
shall
worship
thee
,
all
Nations
shall
serue
thee
:
They
cannot
inrich
themselues
but
by
giuing
vnto
thee
.
It
could
not
stand
with
Salomons
magnificence
to
receiue
rich
curtesies
without
a
returne
;
The
greater
the
person
was
,
the
greater
was
the
obligation
of
requitall
;
The
gifts
of
meane
persons
are
taken
but
as
tributes
of
dutie
;
it
is
dishonourable
to
take
from
equalls
,
and
not
to
retribute
:
There
was
not
therefore
more
freedome
in
her
gift
,
then
in
her
receit
;
Her
owne
will
was
the
measure
of
both
;
She
gaue
what
she
would
,
she
receiued
what
soeuer
she
would
aske
;
And
she
had
little
profited
by
Salomons
schoole
,
if
she
had
not
learned
to
aske
the
best
:
She
returnes
therefore
more
richly
laden
then
she
came
;
she
gaue
to
Salomon
as
a
thankfull
Client
of
wisdome
;
Salomon
returnes
to
her
as
a
munificent
Patrone
,
according
to
the
liberalitie
of
a
King
;
We
shall
be
sure
to
be
gainers
by
whatsoeuer
we
giue
vnto
thee
,
ô
thou
God
of
wisdome
and
peace
:
Oh
that
we
could
come
from
the
remote
regions
of
our
infidelitie
,
and
worldlinesse
,
to
learne
wisdome
of
thee
,
who
both
teachest
and
giuest
it
abundantly
,
without
vpbraiding
,
without
grudging
;
and
could
bring
with
vs
the
poore
presents
of
our
faithfull
desires
,
and
sincere
seruices
;
how
wouldst
thou
receiue
vs
with
a
gracious
acceptation
,
and
sends
vs
away
laden
with
present
comfort
,
with
eternall
glorie
?
Salomons
defection
.
SInce
the
first
man
Adam
,
the
world
hath
not
yeelded
either
so
great
an
example
of
wisdome
,
or
so
fearefull
an
example
of
Apostasie
as
Salomon
:
What
humane
knowledge
Adam
had
in
the
perfection
of
nature
by
creation
,
Salomon
had
by
infusion
;
both
fully
,
both
from
one
fountaine
;
If
Adam
called
all
creatures
by
their
names
,
Salomon
spake
from
the
Cedars
of
Lebanon
,
to
the
mosse
that
springs
out
of
the
wall
;
and
besides
these
vegetables
,
there
was
no
Beast
,
nor
Fowle
,
nor
Fish
,
nor
creeping
thing
that
escaped
his
discourse
.
Both
fell
,
both
fell
by
one
meanes
;
as
Adam
,
so
might
Salomon
haue
said
,
The
woman
deceiued
mee
;
It
is
true
indeed
,
that
Adam
fell
as
all
;
Salomon
as
one
;
yet
so
as
that
this
one
is
the
patterne
of
the
frailty
of
all
.
If
knowledge
could
haue
giuen
an
immunity
from
sinne
,
both
had
stood
:
Affections
are
those
feet
of
the
soule
,
on
which
it
either
stands
,
or
fals
;
Salomon
loued
many
out-landish
women
;
I
wonder
not
if
the
wise
King
mis-carried
;
Euery
word
hath
bane
enough
for
a
man
;
Women
,
many
women
,
out-landish
,
idolatrous
,
and
those
not
onely
had
,
but
doted
on
;
Sexe
,
multitude
,
nation
,
condition
,
all
conspired
to
the
ruine
of
a
Salomon
;
If
one
woman
vndid
all
mankind
,
what
maruell
is
it
if
many
women
vndid
one
?
yet
had
those
many
bin
the
daughters
of
Israel
,
they
had
tempted
him
onely
to
lust
,
not
to
mis-deuotion
;
now
they
were
of
those
Nations
,
whereof
the
Lord
had
said
to
the
children
of
Israel
,
Goe
not
yee
in
to
them
,
nor
let
them
come
in
to
you
,
for
surely
they
will
turne
your
hearts
after
their
Gods
;
to
them
did
Salomon
ioyne
in
loue
;
who
can
maruell
if
they
disioyned
his
heart
from
God
?
Satan
hath
found
this
bait
to
take
so
well
,
that
he
neuer
changed
it
since
he
crept
into
Paradise
.
How
many
haue
wee
knowne
whose
heads
haue
bin
broken
with
their
owne
ribbe
?
In
the
first
world
the
sonnes
of
God
saw
the
daughters
of
men
,
and
tooke
them
wiues
of
all
they
liked
;
they
multiplied
not
children
,
but
iniquities
;
Balaam
knew
well
if
the
dames
of
Moab
could
make
the
Israelites
wantons
,
they
should
soone
make
them
Idolaters
:
All
lies
open
where
the
couenant
is
not
both
made
with
the
eye
,
and
kept
.
It
was
the
charge
of
God
to
the
Kings
of
Israel
,
before
they
were
,
that
they
should
not
multiply
Wiues
.
Salomon
hath
gone
beyond
the
stakes
of
the
law
,
and
now
is
ready
to
leese
himselfe
amongst
a
thousand
bed-fellowes
:
Who
so
laies
the
reines
in
the
necke
of
his
carnall
appetite
,
cannot
promise
where
he
will
rest
.
Oh
Salomon
,
where
was
thy
wisdome
,
whiles
thine
affections
run
away
with
thee
into
so
wilde
a
voluptuousnes
?
What
bootes
it
thee
to
discourse
of
all
things
,
whiles
thou
misknowest
thy selfe
?
The
perfections
of
speculation
doe
not
argue
the
inward
powers
of
selfe-gouernment
;
The
eye
may
be
cleare
whiles
the
hand
is
palsied
.
It
is
not
so
much
to
be
heeded
how
the
soule
is
informed
,
as
how
it
is
disciplined
;
The
light
of
knowledge
doth
well
,
but
the
due
order
of
the
affections
doth
better
:
Neuer
any
meere
man
since
the
first
,
knew
so
much
as
Salomon
▪
many
that
haue
knowne
lesse
haue
had
more
command
of
themselues
;
A
competent
estate
well
husbanded
,
is
better
then
a
vast
patrimony
neglected
.
There
can
be
no
safety
to
that
soule
where
is
not
a
strait
curbe
vpon
our
desires
;
If
our
lusts
be
not
held
vnder
as
slaues
,
they
will
rule
as
tyrans
.
Nothing
can
preuent
the
extremity
of
our
mis-carriage
but
early
and
strong
denials
to
our
concupiscence
:
Had
Salomon
done
thus
,
delicacie
and
lawlesse
greatnesse
had
not
led
him
into
these
bogs
of
intemperance
.
The
waies
of
youth
are
steep
and
slipperie
,
wherein
as
it
is
easie
to
fall
,
so
it
is
commonly
releeued
with
pittie
;
but
the
wanton
inordinations
of
age
are
not
more
vnseasonable
then
odious
;
yet
behold
Salomons
younger
yeeres
were
studious
,
and
innocent
,
his
ouer-hastened
age
was
licentious
and
misgouerned
;
For
,
when
Salomon
was
old
,
his
wiues
turned
away
his
heart
after
other
Gods
;
If
any
age
can
secure
vs
from
the
danger
of
a
spirituall
fall
,
it
is
our
last
;
and
if
any
mans
old-age
might
secure
him
,
it
was
Salomons
;
the
beloued
of
God
,
the
Oracle
,
the
miracle
of
wisdome
;
who
would
haue
looked
but
that
the
blossoms
of
so
hopefull
a
spring
,
should
haue
yeelded
a
goodly
and
pleasant
fruit
,
in
the
Autumne
of
age
?
yet
behold
euen
Salomons
old
age
vicious
.
There
is
no
time
wherein
we
can
be
safe
,
whiles
we
carrie
this
body
of
sinne
about
vs
;
Youth
is
impetuous
,
mid-age
stubborne
,
old
age
weake
,
all
dangerous
;
Say
not
now
;
The
furie
of
my
youthfull
flashes
is
ouer
;
I
shall
henceforth
finde
my
heart
calme
and
impregnable
;
whiles
thou
seest
old
Salomon
doting
vpon
his
concubines
,
yea
vpon
their
Idolatrie
.
It
is
no
presuming
vpon
time
▪
or
meanes
,
or
strength
;
how
many
haue
begun
and
proceeded
well
,
who
yet
haue
shamed
themselues
in
their
last
stage
?
If
God
vphold
vs
not
,
we
cannot
stand
;
If
God
vphold
vs
,
we
cannot
fall
;
when
we
are
at
our
strongest
,
it
is
best
to
be
weake
in
our selues
;
and
when
at
our
weakest
,
strong
in
him
,
in
whom
we
can
doe
all
things
.
I
cannot
yet
thinke
so
hardly
of
Salomon
,
that
he
would
proiect
his
person
to
Ashtaroth
the
Goddesse
of
the
Sidonians
,
or
Milchom
the
Idoll
of
the
Ammonites
,
or
Chemosh
the
abomination
of
Moab
:
He
that
knew
all
things
from
the
shrub
,
to
the
Cedar
,
could
not
be
ignorant
that
these
statues
were
but
stocks
,
or
stones
,
or
mettals
,
and
the
powers
resembled
by
them
,
Deuils
.
It
is
not
like
he
could
be
so
insensate
to
adore
such
deities
;
but
so
farre
was
the
vxorious
King
blinded
with
affection
,
that
he
gaue
not
passage
only
to
the
Idolatrie
of
his
heathenish
wiues
,
but
furtherance
.
So
did
he
dote
vpon
their
persons
,
that
he
humord
them
in
their
sins
:
Their
act
is
therefore
his
,
because
his
eies
winkt
at
it
;
his
hand
aduanced
it
;
He
that
built
a
Temple
to
the
liuing
God
,
for
himselfe
and
Israel
in
Sion
,
built
a
Temple
to
Chemosh
in
the
mount
of
Scandall
,
for
his
mistresses
of
Moab
,
in
the
very
face
of
Gods
house
:
No
hill
about
Ierusalem
was
free
from
a
Chappell
of
Deuils
;
Each
of
his
dames
had
their
Puppets
,
their
altars
,
their
incense
;
Because
Salomon
feedes
them
in
their
superstition
,
he
drawes
the
sinne
home
to
himselfe
,
and
is
branded
for
what
he
should
haue
forbidden
.
Euen
our
very
permission
appropriates
crimes
to
vs
;
We
need
no
more
guiltinesse
of
any
sinne
then
our
willing
toleration
.
Who
can
but
yearne
,
and
feare
to
see
the
wofull
wracke
of
so
rich
and
goodly
a
vessell
?
O
Salomon
,
wert
not
thou
he
whose
younger
yeeres
God
honoured
with
a
message
and
stile
of
loue
?
To
whom
God
twice
appeared
;
and
in
a
gracious
vision
renewed
the
couenant
of
his
fauour
?
Whom
he
singled
out
from
all
the
generation
of
men
to
be
the
founder
of
that
glorious
Temple
which
was
no
lesse
cleerely
the
Type
of
heauen
,
then
thou
wert
of
Christ
the
Sonne
of
the
euerliuing
God
?
Wert
not
thou
that
deepe
Sea
of
wisdome
which
God
ordained
to
send
forth
riuers
and
fountaines
of
all
diuine
,
and
humane
knowledge
to
all
nations
,
to
all
ages
?
Wert
not
thou
one
of
those
select
Secretaries
,
whose
hand
it
pleased
the
Almightie
to
employ
in
three
peeces
of
the
diuine
monuments
of
sacred
Scriptures
?
Which
of
vs
dares
euer
hope
to
aspire
vnto
thy
graces
?
Which
of
vs
can
promise
to
secure
our selues
from
thy
ruines
?
We
fall
,
ô
God
,
we
fall
to
the
lowest
hell
,
if
thou
preuent
vs
not
,
if
thou
sustaine
vs
not
:
Vphold
thou
me
according
to
thy
word
that
I
may
liue
,
and
let
me
not
be
ashamed
of
my
hope
.
Order
my
steps
in
thy
word
,
and
let
not
any
iniquitie
haue
dominion
ouer
me
.
All
our
weaknesse
is
in
our selues
,
all
our
strength
is
in
thee
.
O
God
be
thou
strong
in
our
weaknesse
,
that
our
weake
knees
may
be
euer
steddie
in
thy
strength
.
But
in
the
midst
of
the
horror
of
this
spectacle
(
able
to
affright
all
the
sonnes
of
men
)
behold
some
glimpse
of
comfort
:
was
it
of
Salomon
that
Dauid
his
father
prophesied
;
Though
he
fall
,
he
shall
not
be
vtterly
cast
downe
;
for
the
Lord
vpholdeth
him
with
his
hand
?
If
sensible
grace
,
yet
finall
mercy
was
not
taken
from
that
beloued
of
God
;
In
the
hardest
of
this
winter
▪
the
sappe
was
gone
downe
to
the
root
,
though
it
shewed
not
in
the
branches
:
Euen
whiles
Salomon
remoued
,
that
word
stood
fast
,
He
shall
be
my
Sonne
,
and
I
will
be
his
Father
.
He
that
foresaw
his
sinne
,
threatned
and
limited
his
correction
.
If
he
breake
my
statutes
,
and
keepe
not
my
commandements
;
then
will
I
visit
his
transgression
with
a
rodde
,
and
his
iniquitie
with
stripes
;
Neuerthelesse
my
louing
kindnesse
will
I
not
vtterly
take
from
him
,
nor
suffer
my
faithfulnesse
to
faile
;
My
Couenant
will
I
not
breake
;
nor
alter
the
thing
that
is
gone
out
of
my
mouth
;
Behold
the
fauour
of
God
doth
not
depend
vpon
Salomons
obedience
;
If
Salomon
shall
suffer
his
faithfulnesse
to
faile
towards
his
God
;
God
will
not
requite
him
with
the
failing
of
his
faithfulnesse
to
Salomon
;
If
Salomon
breake
his
couenant
with
God
;
God
will
not
breake
his
Couenant
with
the
father
of
Salomon
,
with
the
Sonne
of
Dauid
;
He
shall
smart
,
he
shall
not
perish
.
Oh
gracious
word
of
the
God
of
all
mercies
,
able
to
giue
strength
to
the
languishing
,
comfort
to
the
despairing
,
to
the
dying
,
life
.
Whatsoeuer
wee
are
,
thou
wilt
be
still
thy selfe
,
O
holy
one
of
Israel
,
true
to
thy
Couenant
,
constant
to
thy
Decree
;
The
sinnes
of
thy
chosen
can
neither
frustrate
thy
counsell
,
nor
out-strip
thy
mercies
.
Now
I
see
Salomon
of
a
wanton
louer
,
a
graue
Preacher
of
mortification
;
I
see
him
quenching
those
inordinate
flames
with
the
teares
of
his
repentance
.
Me
thinkes
I
heare
him
sighing
deeply
betwixt
euery
word
of
that
his
solemne
penance
which
he
would
needs
inioyne
himselfe
before
all
the
world
,
I
haue
applied
my
heart
to
know
the
wickednesse
of
folly
,
euen
the
foolishnesse
of
madnesse
;
and
I
finde
more
bitter
then
death
the
woman
whose
heart
is
as
nets
and
snares
,
and
her
hands
as
bands
;
Who
so
pleaseth
God
shall
be
deliuered
from
her
,
but
the
sinner
shall
be
taken
by
her
.
Salomon
was
taken
as
a
sinner
,
deliuered
as
a
penitent
.
His
soule
escaped
as
a
bird
out
of
the
snare
of
the
fowlers
;
the
snare
was
broken
,
and
he
deliuered
;
It
is
good
for
vs
that
he
was
both
taken
,
and
deliuered
;
Taken
,
that
wee
might
not
presume
;
and
that
we
might
not
despaire
,
deliuered
.
He
sinned
,
that
we
might
not
sinne
;
he
recouered
,
that
we
may
not
sinke
vnder
our
sinne
.
But
,
oh
the
iustice
of
God
inseparable
from
his
mercie
;
Salomons
sinne
shall
not
escape
the
rod
of
men
;
Rather
then
so
wise
an
offender
shall
want
enemies
,
God
shall
raise
vp
three
aduersaries
vnto
Salomon
,
Hadad
the
Edomite
,
Rezon
the
King
of
Aram
,
Ieroboam
the
son
of
Nebat
,
whereof
two
were
forraine
,
one
domesticall
:
Nothing
but
loue
and
peace
sounded
in
the
name
of
Salomon
;
nothing
else
was
found
in
his
raigne
,
whiles
he
held
in
good
termes
with
his
God
;
But
when
once
he
fell
foule
with
his
maker
,
all
things
began
to
be
troubled
.
There
are
whips
laid
vp
against
the
time
of
Salomons
fore-seene
offence
,
which
are
now
brought
forth
for
his
correction
;
On
purpose
was
Hadad
the
sonne
of
the
King
of
Edom
hid
in
a
corner
of
Egypt
from
the
sword
of
Dauid
and
Ioab
,
that
he
might
be
reserued
for
a
scourge
to
the
exorbitant
sonne
of
Dauid
:
God
would
haue
vs
make
account
that
our
peace
ends
with
our
innocence
:
The
same
sinne
that
sets
debate
betwixt
God
and
vs
,
armes
the
creatures
against
vs
;
It
were
pittie
we
should
be
at
any
quiet
whiles
we
are
falne
out
with
the
God
of
peace
.
Contemplations
VPON
THE
PRINCIPALL
HISTORIES
OF
THE
NEVV
TESTAMENT
.
The
third
Booke
.
Containing
The
Widowes
sonne
raised
.
The
Rulers
sonne
healed
.
The
dumbe
Deuill
eiected
.
Matthew
called
.
Christ
among
the
Gergesens
;
or
Legion
,
and
the
Gadarene
heard
.
TO
MY
RIGHT
WORTHY
AND
WORSHIPFVLL
FRIEND
,
Master
IOHN
GIFFORD
of
Lancrasse
in
Deuon
,
Esquire
,
All
Grace
and
Peace
.
SIR
,
I
hold
it
(
as
I
ought
)
one
of
the
rich
mercies
of
GOD
,
that
he
hath
giuen
me
fauour
in
some
eies
which
haue
not
seene
me
;
but
none
,
that
I
know
,
hath
so
much
demerited
me
,
vnknowne
,
as
your
worthy
Familie
:
Ere
therefore
you
see
my
face
,
see
my
hand
willingly
professing
my
thankfull
Obligations
:
Wherewith
may
it
please
you
to
accept
of
this
parcell
of
thoughts
,
not
vnlike
those
fellowes
of
theirs
,
whom
you
haue
entertained
aboue
their
desert
.
These
shall
present
vnto
you
our
bountifull
Sauiour
,
magnifying
his
mercies
to
men
,
in
a
sweet
varietie
;
healing
the
diseased
,
raising
the
dead
,
casting
out
the
Deuill
,
calling
in
the
Publican
,
and
shall
raise
your
heart
to
adore
that
infinite
goodnesse
;
Euery
helpe
to
our
deuotion
deserues
to
be
precious
;
So
much
more
,
as
the
decrepit
age
of
the
world
declines
to
an
heartlesse
coldnesse
of
pietie
:
That
GOD
,
to
whose
honour
these
poore
labours
are
meant
,
blesse
them
in
your
hands
,
and
from
them
,
to
all
Readers
.
To
his
protection
I
heartily
commend
you
,
and
the
right
vertuous
Gentlewoman
,
your
worthy
wife
,
with
all
the
pledges
of
your
happie
affection
,
as
whom
you
haue
deserued
to
be
Your
truly
thankfull
and
officious
friend
,
IOS
:
HALL
.
The
Widowes
Sonne
raised
.
THE
fauours
of
our
beneficent
Sauiour
were
at
the
least
contiguous
.
No
sooner
hath
he
raised
the
Centurions
seruant
from
his
bed
,
then
he
raises
the
Widowes
sonne
from
his
Beere
.
The
fruitfull
clouds
are
not
ordained
to
fall
all
in
one
field
;
Nain
must
partake
of
the
bountie
of
Christ
as
well
as
Cana
,
or
Capernaum
:
And
if
this
Sunne
were
fixed
in
one
Orbe
,
yet
it
diffuseth
heat
,
and
light
to
all
the
world
;
It
is
not
for
any
place
to
ingrosse
the
messengers
of
the
Gospell
,
whose
errand
is
vniuersall
;
This
immortall
seed
may
not
fall
all
in
one
furrow
.
The
little
citie
of
Nain
stood
vnder
the
hill
of
Hermon
,
neere
vnto
Tabor
;
but
now
it
is
watered
with
better
dewes
from
aboue
,
the
doctrine
and
miracles
of
a
Sauiour
.
Not
for
state
,
but
for
the
more
euidence
of
the
worke
,
is
our
Sauiour
attended
with
a
large
traine
;
So
entring
into
the
gate
of
that
walled
Citie
,
as
if
he
meant
to
besiege
their
faith
by
his
power
,
and
to
take
it
;
His
prouidence
hath
so
contriued
his
iourney
,
that
he
meets
with
the
sad
pompe
of
a
funerall
;
A
wofull
widow
attended
with
her
weeping
neighbours
is
following
her
only
sonne
to
the
graue
;
There
was
nothing
in
this
spectacle
that
did
not
command
compassion
.
A
young
man
in
the
flowre
,
in
the
strength
of
his
age
swallowed
vp
by
death
;
Our
decrepit
age
both
expects
death
,
and
solicites
it
;
but
vigorous
youth
,
lookes
strangely
vpon
that
grim
sergeant
of
God
;
Those
mellow
apples
that
fall
alone
from
the
tree
we
gather
vp
with
contentment
;
we
chide
to
haue
the
vnripe
vnseasonably
beaten
downe
with
cudgells
.
But
more
,
a
young
man
,
the
only
sonne
,
the
only
childe
of
his
mother
:
No
condition
can
make
it
other
then
grieuous
for
a
well-natu'rd
mother
to
part
with
her
owne
bowells
;
yet
surely
store
is
some
mitigation
of
losse
:
Amongst
many
children
one
may
be
more
easily
missed
;
for
still
we
hope
the
suruiuing
may
supplie
the
comforts
of
the
dead
;
but
when
all
our
hopes
and
ioyes
must
either
liue
or
die
in
one
,
the
losse
of
that
one
admits
of
no
consolation
.
When
God
would
describe
the
most
passionate
expression
of
sorrow
that
can
fall
into
the
miserable
,
he
can
but
say
,
Oh
daughter
of
my
people
gird
thee
with
sack-cloth
,
and
wallow
thy selfe
in
the
ashes
,
make
lamentation
and
bitter
mourning
,
as
for
thine
onely
sonne
;
Such
was
the
losse
,
such
was
the
sorrow
of
this
disconsolate
mother
;
neither
words
,
nor
teares
can
suffice
to
discouer
it
.
Yet
more
;
had
she
beene
aided
by
the
counsell
and
supportation
of
a
louing
yoke-fellow
,
this
burden
might
haue
seemed
lesse
intolerable
;
A
good
husband
may
make
amends
for
the
losse
of
a
sonne
;
had
the
root
beene
left
to
her
intire
,
she
might
better
haue
spared
the
branch
;
now
both
are
cut
vp
,
all
the
stay
of
her
life
is
gone
;
and
she
seemes
abandoned
to
a
perfect
miserie
.
And
now
when
she
gaue
her selfe
vp
for
a
forlorne
mourner
,
past
all
capacitie
of
redresse
,
the
God
of
comfort
meets
her
,
pitties
her
,
relieues
her
;
Here
was
no
solicitor
but
his
owne
compassion
;
In
other
occasions
he
was
sought
,
and
sued
to
;
The
Centurion
comes
to
him
for
a
seruant
,
the
Ruler
for
a
sonne
▪
Iairus
for
a
daughter
,
the
neighbours
for
the
Paralyticke
;
here
he
seekes
vp
the
patient
,
and
offers
the
cure
vnrequested
;
Whiles
we
haue
to
doe
with
the
Father
of
mercies
,
our
afflictions
are
the
most
powerfull
suitors
.
No
teares
,
no
praiers
can
moue
him
so
much
as
his
owne
commiseration
.
Oh
God
,
none
of
our
secret
sorrowes
,
can
be
either
hid
from
thine
eies
,
or
kept
from
thine
heart
:
and
when
we
are
past
all
our
hopes
,
all
possibilities
of
helpe
;
then
art
thou
neerest
to
vs
for
deliuerance
.
Here
was
a
conspiration
of
all
parts
to
mercie
.
The
heart
had
compassion
,
the
mouth
said
,
Weepe
not
,
the
feet
went
to
the
Beere
,
the
hand
touched
the
coffin
,
the
power
of
the
Deitie
raised
the
dead
:
What
the
heart
felt
was
secret
to
it selfe
,
the
tongue
therefore
expresses
it
in
words
of
comfort
,
Weepe
not
;
Alas
what
are
words
to
so
strong
and
iust
passions
?
To
bid
her
not
to
weepe
that
had
lost
her
only
sonne
,
was
to
perswade
her
to
be
miserable
,
and
not
feele
it
;
to
feele
,
and
not
regard
it
:
to
regard
,
and
yet
to
smother
it
;
Concealement
doth
not
remedie
but
aggrauate
sorrow
:
That
with
the
counsell
of
not
weeping
therefore
,
she
might
see
cause
of
not
weeping
;
his
hand
seconds
his
tongue
:
He
arrests
the
coffin
,
and
frees
the
Prisoner
;
Young
man
I
say
vnto
thee
arise
;
The
Lord
of
life
,
and
death
,
speakes
with
command
;
No
finite
power
could
haue
said
so
without
presumption
,
or
with
successe
:
That
is
the
voice
that
shall
one
day
call
vp
our
vanished
bodies
from
those
elements
,
into
which
they
are
resolued
,
and
raise
them
out
of
their
dust
;
Neither
sea
,
nor
death
,
nor
hell
can
offer
to
detaine
their
dead
,
when
he
charges
them
to
be
deliuered
:
Incredulous
nature
,
what
dost
thou
shrinke
at
the
possibilitie
of
a
resurrection
,
when
the
God
of
nature
vndertakes
it
?
It
is
no
more
hard
for
that
almightie
Word
which
gaue
being
vnto
all
things
,
to
say
,
Let
them
be
repaired
,
then
,
Let
them
be
made
.
I
doe
not
see
our
Sauiour
stretching
himselfe
vpon
the
dead
corps
,
as
Elias
,
and
Elisha
,
vpon
the
sonnes
of
the
Sunamite
,
and
Sareptan
,
nor
kneeling
downe
,
and
praying
by
the
Beere
,
as
Peter
did
to
Dorcas
,
but
I
heare
him
so
speaking
to
the
dead
,
as
if
he
were
aliue
,
and
so
speaking
to
the
dead
that
by
the
word
he
makes
him
aliue
,
I
say
vnto
thee
,
arise
;
Death
hath
no
power
to
bid
that
man
lie
still
,
whom
the
Sonne
of
God
bids
Arise
.
Immediatly
he
that
was
dead
sate
vp
.
So
at
the
sound
of
the
last
trumpet
by
the
power
of
the
same
voice
,
we
shall
arise
out
of
the
dust
,
and
stand
vp
glorious
;
this
mortall
shall
put
on
immortalitie
,
this
corruptible
,
incorruption
;
This
bodie
shall
not
be
buried
,
but
sowne
;
and
at
our
day
shall
therefore
spring
vp
with
a
plentifull
increase
of
glorie
;
How
comfortlesse
,
how
desperate
should
be
our
lying
downe
,
if
it
were
not
for
this
assurance
of
rising
?
And
now
,
behold
,
lest
our
weake
faith
should
stagger
at
the
assent
to
so
great
a
difficultie
,
he
hath
alreadie
by
what
he
hath
done
,
giuen
vs
tastes
of
what
he
will
doe
;
The
power
that
can
raise
one
man
,
can
raise
a
thousand
,
a
million
,
a
world
;
no
power
can
raise
one
but
that
which
is
infinite
;
and
that
which
is
infinite
admits
of
no
limitation
;
Vnder
the
old
Testament
,
God
raised
one
by
Elias
,
another
by
Elisha
liuing
,
a
third
by
Elisha
dead
;
By
the
hand
of
the
Mediator
of
the
new
Testament
he
raised
here
the
sonne
of
the
widow
,
the
daughter
of
Iairus
,
Lazarus
,
and
,
in
attendance
of
his
owne
resurrection
he
made
a
gaole-deliuery
of
holy
prisoners
,
at
Ierusalem
.
He
raises
the
daughter
of
Iairus
from
her
bed
;
this
widowes
sonne
from
his
coffin
;
Lazarus
from
his
graue
,
the
dead
saints
of
Ierusalem
from
their
rottennesse
,
that
it
might
appeare
no
degree
of
death
can
hinder
the
efficacie
of
his
ouer-ruling
command
;
He
that
keepes
the
keyes
of
death
cannot
only
make
way
for
himselfe
through
the
common
hall
,
and
outer-roomes
,
but
through
the
inwardest
,
and
most
reserued
closets
of
darknesse
.
Me
thinkes
I
see
this
young
man
who
was
thus
miraculously
awaked
from
his
deadly
sleepe
,
wiping
and
rubbing
those
eies
that
had
beene
shut
vp
in
death
;
and
descending
from
the
Beere
,
wrapping
his
winding
sheet
about
his
loines
,
cast
himselfe
downe
in
a
passionate
thankfulnesse
,
at
the
feet
of
his
Almightie
restorer
;
adoring
that
diuine
power
which
had
commanded
his
soule
backe
againe
to
her
forsaken
lodging
;
and
though
I
heare
not
what
he
said
,
yet
I
dare
say
they
were
words
of
praise
and
wonder
,
which
his
returned
soule
first
vttered
;
It
was
the
mother
whom
our
Sauiour
pittied
in
this
act
,
not
the
sonne
;
(
who
now
forced
from
his
quiet
rest
must
twice
passe
through
the
gates
of
death
.
)
As
for
her
sake
therefore
he
was
raised
,
so
to
her
hands
was
he
deliuered
;
that
she
might
acknowledge
that
soule
giuen
to
her
,
not
to
the
possessor
:
Who
cannot
feele
the
amazement
,
and
extasie
of
ioy
that
was
in
this
reuiued
mother
,
when
her
sonne
now
salutes
her
from
out
of
another
world
?
And
both
receiues
and
giues
gratulations
of
his
new
life
?
How
suddenly
were
al
the
tears
of
that
mournfull
traine
dried
vp
with
a
ioyfull
astonishment
?
How
soone
is
that
funerall
banquet
turned
into
a
new
Birth-day
feast
?
What
striuing
was
here
to
salute
the
late
carcasse
of
their
returned
neighbour
?
What
awfull
and
admiring
lookes
were
cast
vpon
that
Lord
of
life
,
who
seeming
homely
,
was
approued
omnipotent
?
How
gladly
did
euery
tongue
celebrate
both
the
worke
,
and
the
author
?
A
great
Prophet
is
raised
vp
amongst
vs
,
and
God
hath
visited
his
people
.
A
Prophet
was
the
hiest
name
they
could
finde
for
him
whom
they
saw
like
themselues
in
shape
,
aboue
themselues
in
power
;
They
were
not
yet
acquainted
with
God
manifested
in
the
flesh
;
This
miracle
might
well
haue
assured
them
of
more
then
a
Prophet
;
but
he
that
raised
the
dead
man
from
the
Beere
would
not
suddenly
raise
these
dead
hearts
from
the
graue
of
Infidelitie
;
they
shall
see
reason
enough
to
know
that
the
Prophet
who
was
raised
vp
to
them
,
was
the
God
that
now
visited
them
,
and
at
last
should
doe
as
much
for
them
as
he
had
done
for
the
young
man
,
raise
them
from
death
to
life
,
from
dust
to
glorie
.
The
Rulers
Sonne
Cured
.
THE
bountie
of
God
so
exceedeth
mans
,
that
there
is
a
contrarietie
in
the
exercise
of
it
;
We
shut
our
hands
because
we
haue
opened
them
;
God
therefore
opens
his
,
because
he
hath
opened
them
:
Gods
mercies
are
as
comfortable
in
their
issue
,
as
in
themselues
;
Seldome
euer
doe
blessings
goe
alone
;
where
our
Sauiour
supplied
the
Bridegroomes
wine
,
there
he
heales
the
Rulers
son
;
He
had
not
in
all
these
coasts
of
Galilee
done
any
one
miracle
but
here
;
To
him
that
hath
shall
be
giuen
.
We
doe
not
finde
Christ
oft
attended
with
Nobilitie
;
here
he
is
;
It
was
some
great
Peere
,
or
some
noted
Courtier
that
was
now
a
suitor
to
him
for
his
dying
sonne
:
Earthly
greatnesse
is
no
defence
against
afflictions
:
We
men
forbeare
the
mightie
;
Disease
and
death
know
no
faces
of
Lords
,
or
Monarkes
;
Could
these
be
bribed
,
they
would
be
too
rich
;
why
should
we
grudge
not
to
be
priueledged
,
when
we
see
there
is
no
spare
of
the
greatest
?
This
noble
Ruler
,
listens
after
Christs
returne
into
Galile
;
The
most
eminent
amongst
men
will
be
glad
to
harken
after
Christ
in
their
necessitie
:
Happie
was
it
for
him
that
his
sonne
was
sicke
;
he
had
not
else
beene
acquainted
with
his
Sauiour
,
his
soule
had
continued
sicke
of
ignorance
,
and
vnbeleefe
;
Why
else
doth
our
good
God
send
vs
paine
,
losses
,
opposition
,
but
that
hee
may
bee
sought
to
?
Are
we
afflicted
,
whither
should
we
goe
but
to
Cana
,
to
seeke
Christ
?
whither
but
to
the
Cana
of
heauen
,
where
our
water
of
sorrow
is
turned
to
the
wine
of
gladnesse
,
to
that
omnipotent
Physitian
,
who
healeth
all
our
infirmities
;
that
we
may
once
say
,
It
is
good
for
me
that
I
was
afflicted
.
It
was
about
a
daies
iourney
from
Capernaum
to
Cana
;
Thence
hither
did
this
Courtier
come
for
the
cure
of
his
sonnes
feuer
;
What
paines
euen
the
greatest
can
be
content
to
take
for
bodily
health
?
No
way
is
long
,
no
labour
tedious
to
the
desirous
:
Our
soules
are
sicke
of
a
spirituall
feuer
,
labouring
vnder
the
cold
fit
of
infidelitie
,
and
the
hote
fit
of
selfe-loue
;
and
we
sit
still
at
home
,
and
see
them
languish
vnto
death
.
This
Ruler
was
neither
faithlesse
,
nor
faithfull
;
Had
he
beene
quite
faithlesse
,
he
had
not
taken
such
paines
to
come
to
Christ.
Had
he
beene
faithfull
,
he
had
not
made
this
suit
to
Christ
,
when
he
was
come
,
Come
downe
,
and
heale
my
sonne
,
ere
he
die
.
Come
downe
,
as
if
Christ
could
not
haue
cured
him
absent
;
Ere
he
die
,
as
if
that
power
could
not
haue
raised
him
being
dead
;
how
much
difference
was
here
betwixt
the
Centurion
,
and
the
Ruler
;
That
came
for
his
seruant
,
this
for
his
sonne
.
This
sonne
was
not
more
aboue
that
seruant
,
then
the
faith
which
sued
for
the
seruant
surpassed
that
which
sued
for
the
sonne
;
The
one
can
say
,
Master
come
not
vnder
my
roofe
,
for
I
am
not
worthy
,
only
speake
the
word
;
and
my
seruant
shall
be
whole
;
The
other
can
say
,
Master
,
either
come
vnder
my
roofe
,
or
my
sonne
cannot
be
whole
.
Heale
my
sonne
,
had
beene
a
good
suit
,
for
Christ
is
the
only
Physitian
for
all
diseases
;
but
,
Come
downe
,
and
heale
him
,
was
to
teach
God
how
to
worke
.
It
is
good
reason
that
he
should
challenge
the
right
of
prescribing
to
vs
,
who
are
euery
way
his
owne
;
it
is
presumption
in
vs
to
stint
him
vnto
our
formes
:
An
expert
workman
cannot
abide
to
be
taught
by
a
nouice
;
how
much
lesse
shall
the
all-wise
God
indure
to
be
directed
by
his
creature
?
This
is
more
then
if
the
patient
should
take
vpon
him
to
giue
a
Recipe
to
the
Physitian
:
That
God
would
giue
vs
grace
is
a
beseeming
suit
,
but
to
say
,
Giue
it
me
by
prosperitie
,
is
a
saucie
motion
.
As
there
is
faithfulnesse
in
desiring
the
end
,
so
modestie
and
patience
in
referring
the
meanes
to
the
author
.
In
spirituall
things
God
hath
acquainted
vs
with
the
meanes
whereby
he
will
worke
,
euen
his
owne
sacred
ordinances
;
Vpon
th●se
,
because
they
haue
his
owne
promise
,
we
may
call
absolutely
for
a
blessing
;
In
all
others
,
there
is
no
reason
that
beggers
should
be
choosers
;
He
who
doth
whatsoeuer
he
will
,
must
doe
it
how
he
will
;
It
is
for
vs
to
receiue
,
not
to
appoint
.
He
who
came
to
complaine
of
his
sonnes
sicknesse
,
heares
of
his
owne
,
Except
ye
see
signes
and
wonders
,
yee
will
not
beleeue
.
This
noble
man
was
(
as
is
like
)
of
Capernaum
;
There
had
Christ
often
preached
;
there
was
one
of
his
chiefe
residences
:
Either
this
man
had
heard
our
Sauiour
oft
,
or
might
haue
done
;
yet
because
Christs
miracles
came
to
him
only
by
heare-say
(
for
as
yet
we
finde
none
at
all
wrought
where
he
preached
most
)
therefore
the
man
beleeues
not
enough
;
but
so
speaks
to
Christ
as
to
some
ordinarie
Physitian
,
Come
downe
and
heale
;
It
was
the
common
disease
of
the
Iewes
,
incredulitie
;
which
no
receit
could
heale
but
wonders
;
A
wicked
and
adulterous
generation
seekes
signes
.
Had
they
not
beene
wilfully
gracelesse
;
there
was
alreadie
proofe
enough
of
the
Messias
;
the
miraculous
conception
and
life
of
the
fore-runner
;
Zacharies
dumbnesse
;
The
attestation
of
Angels
,
the
apparition
of
the
Starre
,
the
iourney
of
the
Sages
,
the
vision
of
the
Shepherds
,
the
testimonies
of
Anna
and
Simeon
,
the
prophesies
fulfilled
,
the
voice
from
heauen
at
his
baptisme
,
the
diuine
words
that
he
spake
;
and
yet
they
must
haue
all
made
vp
with
miracles
;
which
though
he
be
not
vnwilling
to
giue
at
his
owne
times
,
yet
he
thinkes
much
to
be
tied
vnto
,
at
theirs
;
Not
to
beleeue
without
signes
,
was
a
signe
of
stubborne
hearts
.
It
was
a
foule
fault
,
and
a
dangerous
one
;
Ye
will
not
beleeue
:
What
is
it
that
shall
condemne
the
world
but
vnbeleefe
?
What
can
condemne
vs
without
it
?
No
sinne
can
condemne
the
repentant
,
Repentance
is
a
fruit
of
faith
;
where
true
faith
is
then
,
there
can
be
no
condemnation
;
as
there
can
be
nothing
but
condemnation
without
it
.
How
much
more
foule
in
a
noble
Capernaite
,
that
had
heard
the
Sermons
of
so
diuine
a
Teacher
?
The
greater
light
we
haue
,
the
more
shame
it
is
for
vs
to
stumble
.
Oh
what
shall
become
of
vs
,
that
reele
and
fall
in
the
cleerest
Sun-shine
that
euer
looked
forth
vpon
any
Church
?
Be
mercifull
to
our
sinnes
,
ô
God
,
and
say
any
thing
of
vs
,
rather
,
then
,
Ye
will
not
beleeue
.
Our
Sauiour
tells
him
of
his
vnbeleefe
;
he
feeles
not
himselfe
sicke
of
that
disease
;
All
his
minde
is
on
his
dying
sonne
;
As
easily
doe
we
complaine
of
bodily
griefes
,
as
we
are
hardly
affected
with
spirituall
.
Oh
the
meeknesse
and
mercy
of
this
Lambe
of
God
;
When
wee
would
haue
lookt
that
he
should
haue
punished
this
suitor
for
not
beleeuing
,
he
condescends
to
him
,
that
he
may
beleeue
:
Goe
thy
way
,
thy
sonne
liueth
.
If
we
should
measure
our
hopes
by
our
owne
worthinesse
,
there
were
no
expectation
of
blessings
,
but
if
we
shall
measure
them
by
his
bountie
,
and
compassion
,
there
can
be
no
doubt
of
preuailing
.
As
some
tender
mother
that
giues
the
brest
to
her
vnquiet
childe
,
in
stead
of
the
rod
,
so
deales
he
with
our
peruersnesses
.
How
God
differences
men
according
to
no
other
conditions
,
then
of
their
faith
!
The
Centurions
seruant
was
sicke
,
the
Rulers
sonne
;
The
Centurion
doth
not
sue
vnto
Christ
to
come
;
only
saies
,
My
seruant
is
sicke
of
a
Palsie
;
Christ
answers
him
,
I
will
come
,
and
heale
him
:
The
Ruler
sues
vnto
Christ
that
he
would
come
,
and
heale
his
sonne
,
Christ
will
not
goe
;
only
saies
,
Goe
thy
way
,
thy
sonne
liues
;
Outward
things
carrie
no
respect
with
God
;
The
Image
of
that
diuine
Maiestie
shining
inwardly
in
the
graces
of
the
soule
,
is
that
which
wins
loue
from
him
in
the
meanest
estate
;
The
Centurions
faith
therfore
could
doe
more
then
the
Rulers
greatnesse
;
and
that
faithfull
mans
seruant
hath
more
regard
then
this
great
mans
sonne
.
The
Rulers
request
was
,
Come
and
heale
;
Christs
answer
was
,
Goe
thy
way
,
thy
sonne
liues
;
Our
mercifull
Sauiour
meets
those
in
the
end
,
whom
he
crosses
in
the
way
:
How
sweetly
doth
he
correct
our
praiers
,
and
whiles
he
doth
not
giue
vs
what
we
aske
,
giues
vs
better
then
we
asked
.
Iustly
doth
he
forbeare
to
goe
downe
with
this
Ruler
,
lest
he
should
confirme
him
in
an
opinion
of
measuring
his
power
by
conceits
of
localitie
,
and
distance
;
but
he
doth
that
in
absence
,
for
which
his
presence
was
required
with
a
repulse
;
Thy
sonne
liueth
;
giuing
a
greater
demonstration
of
his
omnipotencie
then
was
craued
;
How
oft
doth
hee
not
heare
to
our
will
;
that
he
may
heare
vs
to
our
aduantage
?
The
chosen
vessell
would
be
rid
of
tentations
,
he
heares
of
a
supplie
of
grace
;
The
sickeman
askes
release
,
receiues
patience
:
life
,
and
receiues
glorie
:
Let
vs
aske
what
we
thinke
best
,
let
him
giue
what
he
knowes
best
.
With
one
word
doth
Christ
heale
two
Patients
,
the
sonne
,
and
the
father
,
the
sonnes
feuer
,
the
fathers
vnbeleefe
;
That
operatiue
word
of
our
Sauiour
was
not
without
the
intention
of
a
triall
;
Had
not
the
Ruler
gone
home
satisfied
with
that
intimation
of
his
sonnes
life
,
and
recouerie
,
neither
of
them
had
beene
blessed
with
successe
:
Now
the
newes
of
performance
meets
him
one
halfe
of
the
way
;
and
he
that
beleeued
somewhat
ere
he
came
,
and
more
when
hee
went
,
grew
to
more
faith
in
the
way
;
and
when
he
came
home
,
inlarged
his
faith
to
all
the
skirts
of
his
familie
;
A
weake
faith
may
be
true
,
but
a
true
faith
is
growing
:
Hee
that
boasts
of
a
full
stature
in
the
first
moment
of
his
assent
,
may
presume
,
but
doth
not
beleeue
.
Great
men
cannot
want
clients
;
their
example
swaies
some
,
their
authoritie
more
;
they
cannot
goe
to
either
of
the
other
worlds
alone
;
In
vaine
doe
they
pretend
power
ouer
others
,
who
labour
not
to
draw
their
families
vnto
God.
The
dumbe
Deuill
eiected
.
THAT
the
Prince
of
our
peace
might
approue
his
perfect
victories
,
wheresoeuer
hee
met
with
the
Prince
of
darknesse
he
foiled
him
,
he
eiected
him
;
He
found
him
in
heauen
,
thence
did
he
throw
him
headlong
;
and
verified
his
Prophet
,
I
haue
cast
thee
out
of
mine
holy
mountaine
;
And
if
the
Deuils
left
their
first
habitation
,
it
was
because
(
being
Deuils
)
they
could
not
keepe
it
;
Their
estate
indeed
they
might
haue
kept
,
and
did
not
;
their
habitation
they
would
haue
kept
,
and
might
not
;
How
art
thou
falne
from
heauen
ô
Lucifer
?
He
found
him
in
the
heart
of
man
;
(
for
in
that
closet
of
God
did
the
euill
spirit
after
his
exile
from
heauen
shrowd
himselfe
;
Sinne
gaue
him
possession
,
which
he
kept
with
a
willing
violence
)
thence
he
casts
him
by
his
word
,
and
spirit
;
He
found
him
tyrannizing
in
the
bodies
of
some
possessed
men
,
and
with
power
commands
the
vncleane
spirits
to
depart
.
This
act
is
for
no
hand
but
his
:
When
a
strong
man
keeps
possession
,
none
but
a
stronger
can
remoue
it
:
In
voluntarie
things
the
strongest
may
yeeld
to
the
weakest
;
Sampson
to
a
Dalilah
;
but
in
violent
,
euer
the
mightiest
carries
it
;
A
spirituall
nature
must
needs
be
in
ranke
aboue
a
bodily
;
neither
can
any
power
be
aboue
a
spirit
,
but
the
God
of
spirits
.
No
otherwise
is
it
in
the
mentall
possession
;
Where
euer
sinne
is
,
there
Satan
is
;
As
on
the
contrarie
,
whosoeuer
is
borne
of
God
,
the
seed
of
God
remaines
in
him
;
That
euill
one
not
only
is
,
but
rules
in
the
sons
of
disobedience
:
in
vaine
shall
we
trie
to
eiect
him
,
but
by
the
diuine
power
of
the
Redeemer
;
For
this
cause
the
Sonne
of
God
was
manifested
,
that
he
might
destroy
the
workes
of
the
Deuill
;
Doe
we
finde
our selues
haunted
with
the
familiar
Deuils
of
Pride
,
selfe-loue
,
sensuall
desires
,
vnbeleefe
?
None
but
thou
,
ô
Sonne
of
the
euer-liuing
God
,
can
free
our
bosomes
of
these
hellish
guests
;
Oh
cleanse
thou
me
from
my
secret
sinnes
,
and
keepe
me
that
presumptuous
sinnes
preuaile
not
ouer
me
.
O
Sauiour
,
it
is
no
Paradox
to
say
that
thou
castest
out
more
Deuils
now
,
then
thou
didst
whiles
thou
wert
vpon
earth
;
It
was
thy
word
,
When
I
am
lifted
vp
,
I
will
draw
all
men
vnto
me
;
Satan
weighes
downe
at
the
feet
,
thou
pullest
at
the
head
,
yea
at
the
heart
;
In
euery
conuersion
which
thou
workest
,
there
is
a
dispossession
.
Conuert
me
,
ô
Lord
,
and
I
shall
bee
conuerted
;
I
know
thy
meanes
are
now
no
other
then
ordinarie
;
if
we
expect
to
be
dispossessed
by
miracle
,
it
would
be
a
miracle
if
euer
we
were
dispossessed
;
Oh
let
thy
Gospell
haue
the
perfect
worke
in
me
,
so
only
shall
I
be
deliuered
from
the
powers
of
darknesse
.
Nothing
can
be
said
to
be
dumbe
,
but
what
naturally
speakes
;
nothing
can
speake
naturally
,
but
what
hath
the
instruments
of
speech
;
which
because
spirits
want
,
they
can
no
otherwise
speake
vocally
,
then
as
they
take
voices
to
themselues
,
in
taking
bodies
;
This
deuill
was
not
therefore
dumbe
in
his
nature
,
but
in
his
effect
;
The
man
was
dumbe
by
the
operation
of
that
deuill
,
which
possessed
him
;
and
now
the
action
is
attributed
to
the
spirit
,
which
was
subiectiuely
in
the
man
;
It
is
not
you
that
speake
,
saith
our
Sauiour
,
but
the
spirit
of
your
Father
that
speaketh
in
you
.
As
it
is
in
bodily
diseases
,
that
they
doe
not
infect
vs
alike
,
some
seaze
vpon
the
humors
,
others
vpon
the
spirits
;
some
assault
the
braine
,
others
the
heart
,
or
lungs
;
so
in
bodily
and
spirituall
possessions
;
In
some
the
euill
spirit
takes
away
their
senses
,
in
some
their
limms
,
in
some
,
their
inward
faculties
;
like
as
spiritually
they
affect
to
moue
vs
vnto
seuerall
sinnes
;
One
to
lust
,
another
to
couetousnesse
,
or
ambition
,
another
to
crueltie
,
and
their
names
haue
distinguished
them
according
to
these
various
effects
:
This
was
a
dumbe
deuill
;
which
yet
had
possessed
not
the
tongue
only
of
this
man
,
but
his
eare
;
nor
that
only
,
but
(
as
it
seemes
)
his
eies
too
.
O
suttle
and
tyrannous
spirit
,
that
obstructs
all
waies
to
the
soule
:
that
keeps
out
all
meanes
of
grace
both
from
the
doores
,
and
windowes
of
the
heart
;
yea
that
stops
vp
all
passages
whether
of
ingresse
,
or
egresse
;
Of
ingresse
at
the
eie
,
or
eare
;
of
egresse
at
the
mouth
;
that
there
might
bee
no
capacitie
of
redresse
.
What
holy
vse
is
thereof
our
tongue
but
to
praise
our
Maker
,
to
confesse
our
sins
,
to
informe
our
brethren
?
How
rife
is
this
dumbe
Deuill
euery-where
,
whiles
he
stops
the
mouthes
of
Christians
from
these
vsefull
and
necessarie
duties
?
For
what
end
hath
man
those
two
priueledges
aboue
his
fellow
creatures
,
Reason
,
and
Speech
,
but
,
that
,
as
by
the
one
he
may
conceiue
of
the
great
workes
of
his
Maker
,
which
the
rest
cannot
,
so
by
the
other
he
may
expresse
what
he
conceiues
,
to
the
honour
of
the
Creator
,
both
of
them
,
and
himselfe
;
And
why
are
all
other
creatures
said
to
praise
God
,
and
bidden
to
praise
him
,
but
because
they
doe
it
by
the
apprehension
,
by
the
expression
of
man
?
If
the
heauens
declare
the
glory
of
God
,
how
doe
they
it
but
to
the
eies
,
and
by
the
tongue
of
that
man
,
for
whom
they
were
made
?
It
is
no
small
honour
whereof
the
enuious
spirit
shall
robbe
his
Maker
,
if
he
can
close
vp
the
mouth
of
his
only
rationall
,
and
vocall
creature
;
and
turne
the
best
of
his
workmanship
into
a
dumbe
Idoll
,
that
hath
a
mouth
and
speakes
not
;
Lord
open
thou
my
lips
,
and
my
mouth
shall
shew
forth
thy
praise
.
Praise
is
not
more
necessarie
then
complaint
;
praise
of
God
,
then
complaint
of
our selues
,
whether
to
God
,
or
men
;
The
only
amends
we
can
make
to
God
,
when
we
haue
not
had
the
grace
to
auoid
sinne
,
is
to
confesse
the
sinne
we
haue
not
auoided
:
This
is
the
sponge
that
wipes
out
all
the
blots
and
blurrs
of
our
liues
;
If
we
confesse
our
sinnes
,
he
is
faithfull
and
iust
to
forgiue
vs
our
sins
,
and
to
cleanse
vs
from
all
vnrighteousnesse
.
That
cunning
man-slayer
knowes
there
is
no
way
to
purge
the
sicke
soule
,
but
vpward
by
casting
out
the
vicious
humor
wherewith
it
is
clogged
;
and
therefore
holds
the
lips
close
,
that
the
heart
may
not
disburden
it selfe
by
so
wholsome
euacuation
.
When
I
kept
silence
,
my
bones
consumed
;
For
day
and
night
thy
hand
,
ô
Lord
,
was
heauie
vpon
me
;
my
moisture
is
turned
into
the
drought
of
Summer
;
O
let
me
confesse
against
my selfe
my
wickednesse
vnto
thee
,
that
thou
maist
forgiue
the
punishment
of
my
sinne
.
We
haue
a
tongue
for
God
,
when
we
praise
him
;
for
our selues
,
when
we
pray
,
and
confesse
;
for
our
brethren
,
when
we
speake
the
truth
for
their
information
;
which
if
we
hold
backe
in
vnrighteousnesse
,
we
yeeld
vnto
that
dumbe
Deuill
:
where
doe
we
not
see
that
accursed
spirit
?
He
is
on
the
Bench
,
when
the
mute
,
or
partiall
Iudge
speakes
not
for
truth
,
and
innocence
:
He
is
in
the
pulpit
,
when
the
Prophets
of
God
smother
,
or
halue
,
or
adulterate
the
message
of
their
master
;
He
is
at
the
barre
,
when
irreligious
Iurors
dare
lend
an
oath
to
feare
,
to
hope
,
to
gaine
:
He
is
in
the
market
,
when
godlesse
chapmen
for
their
pennie
sell
the
truth
,
and
their
soule
;
Hee
is
in
the
common
conuersation
of
men
,
when
the
tongue
belies
the
heart
,
flatters
the
guiltie
,
balketh
reproofes
euen
in
the
foulest
crimes
:
O
thou
,
who
only
art
stronger
then
that
strong
one
,
cast
him
out
of
the
hearts
,
and
mouthes
of
men
;
It
is
time
for
thee
,
Lord
,
to
worke
,
for
they
haue
destroyed
thy
law
.
That
it
might
well
appeare
this
impediment
was
not
naturall
;
so
soone
as
the
man
is
freed
from
the
spirit
,
his
tongue
is
free
to
his
speech
:
The
effects
of
spirits
as
they
are
wrought
,
so
they
cease
at
once
.
If
the
Sonne
of
God
doe
but
remoue
our
spirituall
possession
,
we
shall
presently
brake
forth
into
the
praise
of
God
,
into
the
confession
of
our
vilenesse
,
into
the
profession
of
truth
.
But
,
what
strange
varietie
doe
I
see
in
the
spectators
of
this
miracle
,
some
wondring
,
others
censuring
,
a
third
sort
tempting
,
a
fourth
applauding
;
There
was
neuer
man
,
or
action
,
but
was
subiect
to
varietie
of
constructions
:
What
man
could
be
so
holy
,
as
he
that
was
God
?
What
act
could
be
more
worthy
then
the
dispossession
of
an
euill
spirit
?
yet
this
man
,
this
act
passeth
these
differences
of
interpretation
:
What
can
we
doe
to
vndergoe
but
one
opinion
?
If
we
giue
almes
,
and
fast
;
some
will
magnifie
our
charity
,
and
deuotion
,
others
will
taxe
our
hypocrisie
:
If
we
giue
not
,
some
will
condemne
our
hard-heartednesse
,
others
will
allow
our
care
of
iustice
;
If
we
preach
plainly
,
to
some
it
will
sauour
of
a
carelesse
slubbering
,
to
others
of
a
mortified
sinceritie
;
Elaborately
,
some
will
tax
our
affectation
,
others
will
applaud
our
diligence
in
dressing
the
delicate
viands
of
God
;
What
maruel
is
it
,
if
it
be
thus
with
our
imperfection
,
when
it
fared
no
otherwise
with
him
that
was
puritie
,
and
righteousnesse
it selfe
?
The
austere
fore-runner
of
Christ
came
neither
eating
nor
drinking
,
they
say
,
He
hath
a
Deuill
;
The
sonne
of
man
came
eating
and
drinking
,
they
say
,
This
man
is
a
glutton
,
a
friend
of
Publicans
and
sinners
:
and
here
one
of
his
holy
acts
carries
away
at
once
wonder
,
censure
,
doubt
,
celebration
.
There
is
no
way
safe
for
a
man
but
to
square
his
actions
by
the
right
rule
of
iustice
,
of
charitie
;
and
then
let
the
world
haue
leaue
to
spend
their
glosses
at
pleasure
.
It
was
an
heroicall
resolution
of
the
chosen
vessell
,
I
passe
very
little
to
be
iudged
of
you
,
or
of
mans
day
.
I
maruell
not
if
the
people
maruelled
;
for
here
were
foure
wonders
in
one
;
The
blinde
saw
,
the
deafe
heard
,
the
dumbe
spake
,
the
demoniacke
is
deliuered
;
Wonder
was
due
to
so
rare
,
and
powerfull
a
worke
,
and
,
if
not
this
,
nothing
;
We
can
cast
away
admiration
vpon
the
poore
deuices
,
or
actiuities
of
men
,
how
much
more
vpon
the
extraordinarie
workes
of
omnipotencie
?
Whoso
knowes
the
frame
of
heauen
and
earth
shall
not
much
be
affected
with
the
imperfect
effects
of
fraile
humanitie
;
but
shall
with
no
lesse
rauishment
of
soule
acknowledge
the
miraculous
workes
of
the
same
almightie
hand
.
Neither
is
the
spirituall
eiection
worthy
of
any
meaner
intertainment
;
Raritie
and
difficultie
are
wont
to
cause
wonder
;
There
are
many
things
which
haue
wonder
in
their
worth
,
and
leese
it
in
their
frequence
;
there
are
some
which
haue
it
in
their
strangenesse
,
and
leese
it
in
their
facilitie
;
Both
meet
in
this
.
To
see
men
haunted
,
yea
possessed
with
a
dumbe
Deuill
is
so
frequent
,
that
it
is
a
iust
wonder
to
finde
a
man
free
;
but
to
finde
the
dumbe
spirit
cast
out
of
a
man
,
and
to
heare
him
praising
God
,
confessing
his
sinnes
,
teaching
others
the
sweet
experiments
of
mercie
,
deserues
iust
admiration
.
If
the
Cynick
sought
in
the
market
for
a
man
amongst
men
,
well
may
we
seeke
amongst
men
,
for
a
conuert
.
Neither
is
the
difficultie
lesse
then
the
rarenesse
:
The
strong
man
hath
the
possession
,
all
passages
are
blockt
vp
,
all
helpes
barred
,
by
the
trecherie
of
our
nature
;
If
any
soule
be
rescued
from
these
spirituall
wickednesses
,
it
is
the
praise
of
him
that
doth
wonders
alone
.
But
whom
doe
I
see
wondring
?
The
multitude
;
The
vnlearned
beholders
follow
that
act
with
wonder
,
which
the
learned
Scribes
entertaine
with
obloquie
:
God
hath
reuealed
those
things
to
babes
,
which
he
hath
hid
from
the
wise
,
and
prudent
.
With
what
scorne
did
those
great
Rabbins
speake
of
these
sonnes
of
the
earth
,
This
people
that
knowes
not
the
Law
is
accursed
?
Yet
the
mercie
of
God
makes
an
aduantage
of
their
simplicitie
;
in
that
they
are
therefore
lesse
subiect
to
cauillation
,
and
incredulitie
;
as
contrarily
,
his
iustice
causes
the
proud
knowledge
of
the
other
to
lie
as
a
blocke
in
their
way
,
to
the
readie
assent
vnto
the
diuine
power
of
the
Messias
;
Let
the
pride
of
glorious
aduersaries
disdaine
the
pouertie
of
the
clients
of
the
Gospell
;
it
shall
not
repent
vs
to
goe
to
heauen
with
the
vulgar
,
whiles
their
great
ones
goe
in
state
to
perdition
.
The
multitude
wondered
;
Who
censured
but
Scribes
great
Doctors
of
the
law
,
of
the
diuinitie
of
the
Iewes
?
What
Scribes
,
but
those
of
Ierusalem
,
the
most
eminent
Academie
of
Iudea
?
These
were
the
men
,
who
out
of
their
deepe-reputed
iudgement
cast
these
foule
aspersions
vpon
Christ.
Great
wits
oft-times
mis-lead
both
the
owners
and
followers
;
How
many
shall
once
wish
they
had
beene
borne
dullards
,
yea
idiots
,
when
they
shall
finde
their
wit
to
haue
barred
them
out
of
heauen
?
Where
is
the
Scribe
,
where
is
the
disputer
of
this
world
?
Hath
not
God
made
the
wisdome
of
the
world
foolishnesse
?
Say
the
world
what
it
will
,
a
dramme
of
holinesse
is
worth
a
pound
of
wit
;
Let
others
censure
with
the
Scribes
,
let
me
wonder
with
the
multitude
.
What
could
malice
say
worse
,
He
casteth
out
Deuils
through
Beelzebub
the
Prince
of
Deuils
?
The
Iewes
well
knew
that
the
Gods
of
the
heathen
were
no
other
then
Deuils
;
Amongst
whom
for
that
the
Lord
of
Files
(
so
called
,
whether
for
the
concourse
of
flies
to
the
abundance
of
his
sacrifices
,
or
for
his
aide
implored
against
the
infestation
of
those
swarmes
)
was
held
the
chiefe
,
therefore
they
stile
him
,
The
Prince
of
Deuils
.
There
is
a
subordination
of
spirits
;
some
hier
in
degree
,
some
inferiour
to
others
;
Our
Sauiour
himselfe
tels
vs
of
the
Deuill
,
and
his
Angels
;
Messengers
are
inferiour
to
those
that
send
them
:
The
seuen
Deuils
that
entred
into
the
swept
,
and
garnished
house
,
were
worse
then
the
former
;
Neither
can
Principalities
,
and
Powers
,
and
Gouernours
,
and
Princes
of
the
darknesse
of
this
world
designe
other
then
seuerall
rankes
of
euill
Angels
;
There
can
be
no
being
,
without
some
kinde
of
order
,
there
can
be
no
order
in
paritie
;
If
wee
looke
vp
into
heauen
,
there
is
The
King
of
Gods
,
The
Lord
of
Lords
;
hier
then
the
hiest
.
If
to
the
earth
,
There
are
Monarchs
,
Kings
,
Princes
,
Peeres
,
people
;
If
we
looke
downe
to
hell
,
There
is
the
Prince
of
Deuils
;
They
labour
for
confusion
that
call
for
paritie
;
What
should
the
Church
doe
with
such
a
forme
,
as
is
not
exemplified
in
heauen
,
in
earth
,
in
hell
?
One
deuill
(
according
to
their
supposition
)
may
be
vsed
to
cast
out
another
:
How
farre
the
command
of
one
spirit
ouer
another
may
extend
,
it
is
a
secret
of
infernall
state
,
too
deepe
for
the
inquirie
of
men
:
The
thing
it selfe
is
apparent
;
vpon
compact
,
and
precontracted
composition
,
one
giues
way
to
other
for
the
common
aduantage
;
As
we
see
it
in
the
Common-wealth
of
Cheaters
,
and
Cut-purses
;
one
doth
the
fact
,
another
is
feed
to
bring
it
out
,
and
to
procure
restitution
:
both
are
of
the
trade
;
both
conspire
to
the
fraud
;
the
actor
falls
not
out
with
the
reuealer
;
but
diuides
with
him
that
cunning
spoile
.
One
malicious
miscreant
sets
the
Deuill
on
worke
to
the
inflicting
of
disease
,
or
death
;
another
vpon
agreement
,
for
a
further
spirituall
gaine
,
takes
him
off
;
There
is
a
Deuill
in
both
;
And
if
there
seeme
more
bodily
fauour
,
there
is
no
lesse
spirituall
danger
in
the
latter
;
In
the
one
Satan
wins
the
agent
,
the
suitor
in
the
other
;
It
will
be
no
cause
of
discord
in
hell
,
that
one
deuill
giues
ease
to
the
body
which
another
tormented
,
that
both
may
triumph
in
the
gaine
of
a
soule
.
O
God
,
that
any
creature
which
beares
thine
Image
,
should
not
abhorre
to
be
beholden
to
the
powers
of
hell
for
aid
,
for
aduice
?
Is
it
not
because
there
is
not
a
God
in
Israel
,
that
men
goe
to
inquire
of
the
god
of
Ekron
?
Can
men
be
so
sottish
to
thinke
that
the
vowed
enemie
of
their
soules
can
offer
them
a
baite
,
without
an
hooke
?
What
euill
is
there
in
the
citie
which
the
Lord
hath
not
done
,
what
is
there
which
he
cannot
as
easily
redresse
:
He
wounds
,
he
heales
againe
;
And
if
he
will
not
,
it
is
the
Lord
,
let
him
doe
what
seemes
good
in
his
eies
;
If
he
doe
not
deliuer
vs
,
he
will
crowne
our
faithfulnesse
in
a
patient
perseuerance
.
The
wounds
of
a
God
are
better
then
the
salues
of
Satan
.
Was
it
possible
that
the
wit
of
Enuie
could
deuise
so
hie
a
slander
?
Beelzebub
was
a
God
of
the
heathen
;
therefore
herein
they
accuse
him
for
an
Idolater
;
Beelzebub
was
a
Deuill
to
the
Iewes
,
therefore
they
accuse
him
for
a
coniurer
;
Beelzebub
was
the
chiefe
of
Deuils
,
therefore
they
accuse
him
for
an
Arch-exorcist
,
for
the
worst
kinde
of
Magician
;
Some
professors
of
this
blacke
Art
,
though
their
worke
be
deuillish
,
yet
they
pretend
to
doe
it
in
the
name
of
Iesus
,
and
will
presumptuously
seeme
to
doe
that
by
command
,
which
is
secretly
transacted
by
agreement
;
the
Scribes
accuse
Christ
of
a
direct
compact
with
the
Deuill
;
and
suppose
both
a
league
and
familiaritie
,
which
by
the
law
of
Moses
(
in
the
very
hand
of
a
Saul
)
was
no
other
then
deadly
;
Yea
so
deepe
doth
this
wound
reach
,
that
our
Sauiour
,
searching
it
to
the
bottome
,
findes
no
lesse
in
it
then
the
sinne
against
the
Holy-ghost
;
inferring
hereupon
that
dreadfull
sentence
of
the
irremissiblenesse
of
that
sinne
vnto
death
:
And
if
this
horrible
crimination
were
cast
vpon
thee
,
ô
Sauiour
,
in
whom
the
Prince
of
this
world
found
nothing
,
what
wonder
is
it
if
we
thy
sinfull
seruants
be
branded
on
all
sides
with
euill
tongues
?
Yea
(
which
is
yet
more
)
how
plaine
is
it
that
these
men
forced
their
tongue
to
speake
this
slander
against
their
owne
heart
?
Else
,
this
blasphemie
had
beene
only
against
the
sonne
of
man
,
not
against
the
holy
Ghost
;
but
now
,
that
the
searcher
of
hearts
findes
it
to
be
no
lesse
then
against
the
blessed
spirit
of
God
,
the
spight
must
needs
be
obstinate
;
their
malice
doth
wilfully
crosse
their
conscience
.
Enuie
neuer
regards
how
true
,
but
how
mischieuous
;
So
it
may
gall
,
or
kill
,
it
cares
little
,
whether
with
truth
,
or
falshood
;
For
vs
,
Blessed
are
we
when
men
reuile
vs
,
and
say
all
manner
of
euill
of
vs
,
for
the
name
of
Christ
;
For
them
:
What
reward
shall
be
giuen
to
thee
,
thou
false
tongue
?
Euen
sharpe
arrowes
with
hote
burning
coles
;
Yea
those
very
coles
of
hell
from
which
thou
wert
enkindled
.
There
was
yet
a
third
sort
that
went
a
mid-way
betwixt
wonder
,
and
censure
;
These
were
not
so
malicious
as
to
impute
the
miracle
to
a
Satanicall
operation
;
they
confesse
it
good
,
but
not
enough
;
and
therefore
vrge
Christ
to
a
further
proofe
;
Though
thou
hast
cast
out
this
dumbe
Deuill
,
yet
this
is
no
sufficient
argument
of
thy
diuine
power
;
Wee
haue
yet
seene
nothing
from
thee
like
those
ancient
miracles
,
of
the
times
of
our
fore-fathers
.
Iosua
caused
the
Sunne
to
stand
still
;
Elias
brought
fire
downe
from
heauen
;
Samuel
astonisht
the
people
with
thunder
and
raine
in
the
midst
of
haruest
;
If
thou
wouldst
command
our
beleefe
,
doe
somewhat
like
to
these
;
The
casting
out
of
a
Deuill
,
shewes
thee
to
haue
some
power
ouer
hell
;
shew
vs
now
,
that
thou
hast
no
lesse
power
ouer
heauen
.
There
is
a
kinde
of
vnreasonablenesse
of
desire
,
and
insatiablenesse
in
infidelitie
;
it
neuer
knowes
when
it
hath
euidence
enough
;
This
which
the
Iewes
ouer-looked
,
was
a
more
irrefragable
demonstration
of
diuinitie
,
then
that
which
they
desired
.
A
Deuill
was
more
then
a
Meteor
,
or
a
parcell
of
an
element
;
to
cast
out
a
Deuill
by
command
,
more
then
to
command
fire
from
heauen
:
Infidelitie
euer
loues
to
be
her
owne
caruer
.
No
sonne
can
be
more
like
a
father
,
then
these
Iewes
to
their
progenitors
in
the
desert
;
that
there
might
be
no
feare
of
degenerating
into
good
,
they
also
of
old
tempted
God
in
the
Wildernesse
:
First
,
they
are
wearie
of
the
Egyptian
bondage
,
and
are
readie
to
fall
out
with
God
,
and
Moses
,
for
their
stay
in
those
fornaces
:
By
ten
miraculous
plagues
they
are
freed
,
and
going
out
of
those
confines
;
the
Egyptians
follow
them
,
the
sea
is
before
them
;
now
they
are
more
afflicted
with
their
libertie
,
then
their
seruitude
;
The
sea
yeelds
way
,
the
Egyptians
are
drowned
;
and
now
,
that
they
are
safe
on
the
other
shore
,
they
tempt
the
prouidence
of
God
for
water
;
The
rocke
yeelds
it
them
;
then
,
no
lesse
for
bread
and
meat
;
God
sends
them
Manna
,
and
Quailes
,
they
crie
out
of
the
food
of
Angels
;
Their
present
enemies
in
the
way
are
vanquished
,
they
whine
at
the
men
of
measures
,
in
the
heart
of
Canaan
;
Nothing
from
God
but
mercie
;
nothing
from
them
but
Temptation
.
Their
true
brood
both
in
nature
and
sinne
had
abundant
proofes
of
the
Messiah
;
if
curing
the
blinde
,
lame
,
diseased
,
deafe
,
dumbe
,
eiecting
deuils
,
ouer-ruling
the
elements
,
raising
the
dead
could
haue
beene
sufficient
▪
yet
still
they
must
haue
a
signe
from
heauen
;
and
shut
vp
in
the
stile
of
the
Tempter
,
If
thou
be
the
Christ.
The
gracious
heart
is
credulous
;
Euen
where
it
sees
not
,
it
beleeues
;
and
where
it
sees
but
a
little
,
it
beleeues
a
great
deale
;
Neither
doth
it
presume
to
prescribe
vnto
God
what
,
and
how
he
shall
worke
;
but
takes
what
it
findes
,
and
vnmoueably
rests
in
what
it
takes
.
Any
miracle
,
no
miracle
serues
enough
for
their
assent
,
who
haue
built
their
faith
vpon
the
Gospell
of
the
Lord
Iesus
.
Matthew
called
.
THE
number
of
the
Apostles
was
not
yet
full
,
One
roome
is
left
void
for
a
future
occupant
;
who
can
but
expect
,
that
it
is
reserued
for
some
eminent
person
?
and
behold
,
Matthew
the
Publican
is
the
man
:
Oh
the
strange
election
of
Christ
;
Those
other
disciples
,
whose
calling
is
recorded
,
were
from
the
Fisher-boat
,
this
from
the
Tole-booth
,
They
were
vnlettered
,
this
infamous
;
The
condition
was
not
in
it selfe
sinfull
,
but
as
the
taxes
,
which
the
Romans
imposed
on
Gods
free
people
,
were
odious
,
so
the
Collectors
,
the
Farmers
of
them
abominable
;
Besides
,
that
it
was
hard
to
hold
that
seat
without
oppression
,
without
exaction
;
One
that
best
knew
it
,
branded
it
with
poling
,
and
sycophancie
:
And
now
,
behold
a
griping
Publican
called
to
the
familie
,
to
the
Apostle-ship
,
to
the
Secretary-ship
of
God
;
Who
can
despaire
in
the
conscience
of
his
vnworthinesse
;
when
he
sees
this
patterne
of
the
free
bountie
of
him
that
calleth
vs
?
Merits
doe
not
carrie
it
in
the
gracious
election
of
God
,
but
his
meere
fauour
.
There
sate
Matthew
the
Publican
busie
in
his
Counting-house
,
reckoning
vp
the
summes
of
his
Rentalls
;
raking
vp
his
arerages
,
and
wrangling
for
denied
duties
,
and
did
so
little
thinke
of
a
Sauiour
,
that
he
did
not
so
much
as
looke
at
his
passage
,
but
,
Iesus
,
as
he
passed
by
,
saw
a
man
sitting
at
the
receit
of
custome
,
named
Matthew
;
As
if
this
prospect
had
beene
sudden
and
casuall
,
Iesus
saw
him
in
passing
by
;
Oh
Sauiour
,
before
the
world
was
,
thou
sawst
that
man
sitting
there
,
thou
sawst
thine
owne
passage
;
thou
sawst
his
call
in
thy
passage
;
and
now
thou
goest
purposely
that
way
,
that
thou
mightst
see
,
and
call
:
Nothing
can
be
hid
from
that
piercing
eie
;
one
glance
whereof
hath
discerned
a
Disciple
in
the
clothes
of
a
Publican
;
That
habit
,
that
shop
of
extortion
cannot
conceale
from
thee
a
vessell
of
election
;
In
all
formes
thou
knowest
thine
owne
;
and
in
thine
owne
time
shalt
fetch
them
out
of
the
disguises
of
their
foule
sins
,
or
vnfit
conditions
;
What
sawst
thou
,
ô
Sauiour
,
in
that
Publican
,
that
might
either
allure
thine
eie
,
or
not
offend
it
?
What
but
an
hatefull
trade
,
an
euill
eie
,
a
griple
hand
,
bloudie
tables
,
heapes
of
spoile
?
yet
now
thou
saidst
,
Follow
mee
;
Thou
that
saidst
once
to
Ierusalem
,
Thy
birth
and
natiuitie
is
of
the
land
of
Canaan
;
Thy
father
was
an
Amorite
,
thy
mother
an
Hittite
;
Thy
nauell
was
not
cut
,
neither
wert
thou
washed
in
water
,
to
supple
thee
,
thou
wast
not
salted
at
all
;
thou
wast
not
swadled
at
all
;
None
eie
pittied
thee
,
but
thou
wast
cast
out
in
the
open
fields
,
to
the
loathing
of
thy
person
,
in
the
day
that
thou
wast
borne
;
And
when
I
passed
by
thee
,
and
saw
thee
polluted
in
thine
owne
bloud
,
I
said
vnto
thee
,
Liue
,
yea
,
I
said
vnto
thee
,
when
thou
wast
in
thy
bloud
,
Liue
;
Now
also
,
when
thou
passedst
by
,
and
sawst
Matthew
sitting
at
the
receit
of
custome
,
saidest
to
him
,
Follow
mee
;
The
life
of
this
Publican
was
so
much
worse
,
then
the
birth
of
that
forlorne
Amorite
,
as
,
Follow
mee
,
was
more
then
,
Liue
;
What
canst
thou
see
in
vs
,
ô
God
,
but
vglie
deformities
,
horrible
sins
,
despicable
miseries
,
yet
doth
it
please
thy
mercie
to
say
vnto
vs
,
both
,
Liue
,
and
,
Follow
mee
?
The
iust
man
is
the
first
accuser
of
himselfe
;
whom
doe
we
heare
to
blazon
the
shame
of
Matthew
,
but
his
owne
mouth
?
Matthew
the
Euangelist
tells
vs
of
Matthew
the
Publican
;
His
fellowes
call
him
Leui
,
as
willing
to
lay
their
finger
vpon
the
spot
of
his
vnpleasing
profession
;
himselfe
will
not
smother
,
nor
blanche
it
a
whit
,
but
publishes
it
to
all
the
world
,
in
a
thankfull
recognition
of
the
mercie
that
called
him
;
as
liking
well
that
his
basenesse
should
serue
for
a
fit
foile
to
set
off
the
glorious
lustre
of
his
grace
by
whom
he
was
elected
;
What
matters
it
how
vile
we
are
,
ô
God
,
so
thy
glorie
may
rise
in
our
abasement
?
That
word
was
enough
,
Follow
mee
;
spoken
by
the
same
tongue
,
that
said
to
the
corps
,
at
Nain
,
Young
man
I
say
to
thee
,
Arise
;
He
that
said
,
at
first
,
Let
there
be
light
,
saies
now
,
Follow
me
:
That
power
sweetly
inclines
which
could
forceably
command
;
the
force
is
not
more
vnresistible
,
then
the
inclination
;
When
the
Sun
shines
vpon
the
Isicles
,
can
they
choose
but
melt
,
and
fall
?
When
it
lookes
into
a
dungeon
,
can
the
place
choose
but
be
inlightened
?
Doe
we
see
the
Iet
drawing
vp
strawes
to
it
,
the
Load-stone
yron
,
and
doe
we
maruell
if
the
omnipotent
Sauiour
,
by
the
influence
of
his
grace
,
attract
the
heart
of
a
Publican
?
He
arose
and
followed
him
.
We
are
all
naturally
auerse
from
thee
,
ô
God
;
doe
thou
but
bid
vs
Follow
thee
;
draw
vs
by
thy
powerfull
word
,
and
we
shall
run
after
thee
.
Alas
,
thou
speakest
,
and
we
sit
still
;
thou
speakest
by
thine
outward
word
to
our
eare
,
and
we
stir
not
,
speake
thou
by
the
secret
,
and
effectuall
word
of
thy
spirit
,
to
our
heart
;
The
world
cannot
hold
vs
downe
,
Satan
cannot
stop
our
way
,
we
shall
arise
,
and
follow
thee
.
It
was
not
a
more
busie
then
gainfull
trade
that
Matthew
abandoned
to
follow
Christ
into
pouertie
;
and
now
he
cast
away
his
counters
,
and
strucke
his
tallies
,
and
crossed
his
books
,
and
contemned
his
heapes
of
cash
in
comparison
of
that
better
treasure
,
which
he
fore-saw
lie
open
in
that
happie
attendance
.
If
any
commoditie
be
valued
of
vs
too
deare
to
be
parted
with
,
for
Christ
,
we
are
more
fit
to
be
Publicans
,
then
Disciples
;
Our
Sauiour
inuites
Matthew
to
a
Disciple-ship
;
Matthew
inuites
him
to
a
feast
.
The
ioy
of
his
call
makes
him
to
begin
his
abdication
of
the
world
,
in
a
banquet
.
Here
was
not
a
more
cheerefull
thankfulnesse
in
the
inuiter
,
then
a
gracious
humilitie
in
the
guest
:
The
new
seruant
bids
his
master
,
the
Publican
his
Sauiour
,
and
is
honoured
with
so
blessed
a
presence
.
I
doe
not
finde
where
Iesus
was
euer
bidden
to
any
table
,
and
refused
;
If
a
Pharisee
,
if
a
Publican
inuited
him
,
he
made
not
daintie
to
goe
;
Not
for
the
pleasure
of
the
dishes
;
what
was
that
to
him
who
began
his
worke
in
a
whole
Lent
of
daies
?
But
(
as
it
was
his
meat
and
drinke
to
doe
the
will
of
his
Father
,
)
for
the
benefit
of
so
winning
a
conuersation
.
If
he
sate
with
sinners
,
he
conuerted
them
;
If
with
conuerts
,
he
confirmed
and
instructed
them
;
If
with
the
poore
,
he
sed
them
;
If
with
the
rich
in
substance
,
he
made
them
richer
in
grace
.
At
whose
board
did
he
euer
sit
,
and
left
not
his
host
a
gainer
?
The
poore
Bridegroome
entertaines
him
,
and
hath
his
water-pots
filled
with
wine
:
Simon
the
Pharisee
entertaines
him
,
and
hath
his
table
honoured
with
the
publique
remission
of
a
penitent
sinner
,
with
the
heauenly
doctrine
of
remission
:
Zacheus
entertaines
him
,
saluation
came
that
day
to
his
house
,
with
the
author
of
it
;
that
presence
made
the
Publican
a
sonne
of
Abraham
;
Matthew
is
recompenced
for
his
feast
with
an
Apostle-ship
:
Martha
,
and
Mary
entertaine
him
,
and
besides
diuine
instruction
receiue
their
brother
from
the
dead
;
O
Sauiour
,
whether
thou
feast
vs
,
or
we
feast
thee
,
in
both
of
them
is
blessednesse
.
Where
a
Publican
is
the
Feast-master
,
it
is
no
maruell
if
the
guests
be
Publicans
,
and
sinners
;
whether
they
came
alone
out
of
an
hope
of
that
mercie
,
which
they
saw
their
fellow
had
found
;
or
whether
Matthew
inuited
them
to
be
partners
of
that
plentifull
grace
,
whereof
he
had
tasted
,
I
inquire
not
:
Publicans
and
sinners
will
flocke
together
;
the
one
,
hatefull
for
their
trade
,
the
other
for
their
vicious
life
.
Common
contempt
hath
wrought
them
to
an
vnanimitie
;
and
sends
them
to
seeke
mutuall
comfort
in
that
societie
,
which
all
others
held
loathsome
and
contagious
.
Moderate
correction
humbleth
,
and
shameth
the
offender
;
whereas
a
cruell
seueritie
makes
men
desperate
;
and
driues
them
to
those
courses
,
whereby
they
are
more
dangerously
infected
;
How
many
haue
gone
into
the
prison
faultie
,
and
returned
flagitious
?
If
Publicans
were
not
sinners
,
they
were
no
whit
beholden
to
their
neighbours
.
What
a
table
full
was
here
?
The
Sonne
of
God
beset
with
Publicans
,
and
sinners
:
O
happie
Publicans
,
and
sinners
,
that
had
found
out
their
Sauiour
;
Oh
mercifull
Sauiour
,
that
disdained
not
Publicans
and
sinners
.
What
sinner
can
feare
to
kneele
before
thee
,
when
he
sees
Publicans
and
sinners
sit
with
thee
?
Who
can
feare
to
be
despised
of
thy
meeknesse
,
and
mercy
,
which
didst
not
abhorre
,
to
conuerse
with
the
out-casts
of
men
?
Thou
didst
not
despise
the
theefe
confessing
vpon
the
crosse
,
nor
the
sinner
weeping
vpon
thy
feet
,
nor
the
Cananite
crying
to
thee
in
the
way
,
not
the
blushing
adulteresse
,
nor
the
odious
Publican
,
nor
the
forswearing
Disciple
,
nor
the
persecutor
of
Disciples
,
nor
thine
owne
executioners
,
how
can
we
be
vnwelcome
to
thee
,
if
we
come
with
teares
in
our
eies
,
faith
in
our
hearts
,
restitution
in
our
hands
?
Oh
Sauiour
,
our
brests
are
too
oft
shut
vpon
thee
,
thy
bosome
is
euer
open
to
vs
;
we
are
as
great
sinners
as
the
consorts
of
these
Publicans
,
why
should
we
despaire
of
a
roome
at
thy
Table
?
The
squint-eid
Pharisees
look
a-crosse
at
all
the
actions
of
Christ
;
where
they
should
haue
admired
his
mercie
,
they
cauill
at
his
holinesse
;
They
said
to
his
Disciples
;
why
eateth
your
master
with
Publicans
,
and
sinners
?
They
durst
not
say
thus
to
the
Master
,
whose
answer
(
they
knew
)
would
soone
haue
conuinced
them
;
This
winde
(
they
hoped
)
might
shake
the
weake
faith
of
the
Disciples
;
They
speake
where
they
may
be
most
likely
to
hurt
;
All
the
crue
of
Satanicall
instruments
haue
learnt
this
craft
of
their
old
Tutor
in
Paradise
:
Wee
cannot
reuerence
that
man
,
whom
we
thinke
vnholy
;
Christ
had
lost
the
hearts
of
his
followers
,
if
they
had
entertained
the
least
suspicion
of
his
impuritie
;
which
the
murmur
of
these
enuious
Pharisees
would
faine
insinuate
;
He
cannot
be
worthy
to
be
followed
that
is
vncleane
;
He
cannot
but
be
vncleane
that
eateth
with
Publicans
and
sinners
:
Proud
and
foolish
Pharisees
,
ye
fast
whiles
Christ
eateth
;
ye
fast
in
your
houses
,
whiles
Christ
eateth
in
other
mens
;
ye
fast
with
your
owne
,
whiles
Christ
feasts
with
sinners
;
but
if
ye
fast
in
pride
,
whiles
Christ
eats
in
humilitie
;
if
ye
fast
at
home
,
for
merit
,
or
popularitie
,
whiles
Christ
feasts
with
sinners
for
compassion
,
for
edification
,
for
conuersion
,
your
fast
is
vncleane
,
his
feast
is
holy
,
ye
shall
haue
your
portion
with
hypocrites
,
when
those
Publicans
,
and
sinners
shall
be
glorious
.
When
these
censurers
thought
the
Disciples
had
offended
,
they
speake
not
to
them
,
but
to
their
Master
;
Why
doe
thy
Disciples
that
which
is
not
lawfull
?
now
,
when
they
thought
Christ
offended
,
they
speake
not
to
him
,
but
to
the
Disciples
;
Thus
,
like
true
make-bates
they
goe
about
to
make
a
breach
in
the
familie
of
Christ
,
by
setting
off
the
one
from
the
other
;
The
quicke
cie
of
our
Sauiour
hath
soone
espied
the
packe
of
their
fraud
,
and
therefore
he
takes
the
words
out
of
the
mouthes
of
his
Disciples
,
into
his
owne
;
They
had
spoke
of
Christ
to
the
Disciples
;
Christ
answers
for
the
Disciples
concerning
himselfe
,
The
whole
need
not
the
Physitian
,
but
the
sicke
.
According
to
the
two
qualities
of
pride
;
scorne
,
and
ouer-weening
,
these
insolent
Pharisees
ouer-rated
their
owne
holinesse
,
contemned
the
noted
vnholinesse
of
others
;
As
if
themselues
were
not
tainted
with
secret
sinnes
,
as
if
others
could
not
be
cleansed
by
repentance
;
The
searcher
of
hearts
meets
with
their
arrogance
,
and
findes
those
iusticiaries
sinfull
,
those
sinners
iust
;
The
spirituall
Physitian
findes
the
sicknesse
of
those
sinners
wholsome
,
the
health
of
those
Pharisees
desperate
:
that
,
wholsome
,
because
it
calls
for
the
helpe
of
the
Physitian
,
this
,
desperate
,
because
it
needs
not
.
Euery
soule
is
sicke
;
those
most
,
that
feele
it
not
;
Those
that
feele
it
,
complaine
,
those
that
complaine
,
haue
cure
;
those
that
feele
it
not
,
shall
finde
themselues
dying
ere
they
can
wish
to
recouer
.
Oh
blessed
Physitian
,
by
whose
stripes
we
are
healed
,
by
whose
death
we
liue
,
happie
are
they
that
are
vnder
thy
hands
,
sicke
,
as
of
sin
,
so
of
sorrow
for
sin
;
it
is
as
vnpossible
they
should
die
,
as
it
is
vnpossible
for
thee
to
want
either
skill
,
or
power
,
or
mercy
;
Sin
hath
made
vs
sicke
vnto
death
,
make
thou
vs
but
as
sicke
of
our
sinnes
,
we
are
as
safe
,
as
thou
art
gracious
.
Christ
among
the
Gergesens
,
or
Legion
,
and
the
Gadarene
heard
▪
I
Doe
not
any
where
finde
so
furious
a
Demoniacke
,
as
amongst
the
Gergesens
;
Satan
is
most
tyrannous
,
where
he
is
obeyed
most
.
Christ
no
sooner
sailed
ouer
the
lake
,
then
he
was
met
with
two
possessed
Gadarenes
;
The
extreme
rage
of
the
one
hath
drowned
the
mention
of
the
other
;
Yet
in
the
midst
of
all
that
crueltie
of
the
euill
spirit
,
there
was
sometimes
a
remission
,
if
not
an
intermission
,
of
vexation
;
If
,
Oft-times
Satan
caught
him
,
then
,
sometimes
,
in
the
same
violence
,
he
caught
him
not
.
It
was
no
thanke
to
that
malignant
one
,
who
as
he
was
indefatigable
in
his
executions
,
so
vnmeasurable
in
his
malice
;
but
▪
to
the
mercifull
ouer-ruling
of
God
,
who
in
a
gratious
respect
to
the
weaknesse
of
his
poore
creatures
,
limits
the
spightfull
attempts
of
that
immortall
enemie
;
and
takes
off
this
Mastiue
,
whiles
we
may
take
breath
:
Hee
who
in
his
iustice
giues
way
to
some
onsets
of
Satan
,
in
his
mercie
restraines
them
;
so
regarding
our
deseruings
,
that
withall
he
regards
our
strength
:
If
way
should
be
giuen
to
that
malicious
spirit
,
we
could
not
subsist
;
no
violent
thing
can
indure
;
and
if
Satan
might
haue
his
will
,
we
should
no
moment
be
free
;
He
can
be
no
more
weary
of
doing
euill
to
vs
,
then
God
is
of
doing
good
:
Are
we
therefore
preserued
from
the
malignitie
of
these
powers
of
darknesse
,
Blessed
be
our
strong
helper
that
hath
not
giuen
vs
ouer
to
be
a
prey
vnto
their
teeth
:
Or
if
some
scope
haue
beene
giuen
to
that
enuious
one
,
to
afflict
vs
,
hath
it
beene
with
fauourable
limitations
,
it
is
thine
only
mercy
,
ô
God
,
that
hath
▪
chained
and
muzzled
vp
this
band-dog
,
so
as
that
he
may
scratch
vs
with
his
pawes
,
but
cannot
pierce
vs
with
his
fangs
.
Farre
,
far
is
this
from
our
deserts
,
who
had
too
well
merited
a
iust
abdication
from
thy
fauour
,
and
protection
,
and
an
interminable
seisure
by
Satan
,
both
in
soule
and
bodie
.
Neither
doe
I
here
see
more
matter
of
thankes
to
our
God
,
for
our
immunitie
from
the
externall
iniuries
of
Satan
,
then
occasion
of
serious
inquirie
into
his
power
ouer
vs
,
for
the
spirituall
.
I
see
some
that
thinke
themselues
safe
from
this
ghostly
tyrannie
,
because
they
sometimes
finde
themselues
in
good
moods
,
free
from
the
suggestions
of
grosse
sins
,
much
more
from
the
commission
;
Vaine
men
,
that
feed
themselues
with
so
false
and
friuolous
comforts
;
will
they
not
see
Satan
,
through
the
iust
permission
of
God
,
the
same
to
the
soule
,
in
mentall
possessions
,
that
he
is
to
the
body
,
in
corporall
?
The
worst
demoniack
hath
his
lightsome
respites
;
not
euer
tortured
;
not
euer
furious
;
betwixt
whiles
he
might
looke
soberly
,
talke
sensibly
,
moue
regularly
;
It
is
a
wofull
comfort
that
we
sinne
not
alwaies
:
There
is
no
master
so
barbarous
as
to
require
of
his
slaue
a
perpetuall
vnintermitted
toyle
;
yet
,
though
he
sometimes
eate
,
sleepe
,
rest
,
he
is
a
vassall
still
;
If
that
wicked
one
haue
drawne
vs
to
a
customarie
perpetration
of
euill
,
and
haue
wrought
vs
to
a
frequent
iteration
of
the
same
sinne
,
this
is
gage
enough
for
our
seruitude
,
matter
enough
for
his
tyrannie
,
and
insultation
;
He
that
would
be
our
tormentor
alwaies
,
cares
only
to
be
sometimes
our
Tempter
.
The
possessed
is
bound
,
as
with
the
inuisible
fetters
of
Satan
,
so
with
the
materiall
chaines
of
the
inhabitants
;
What
can
bodily
force
preuaile
against
a
spirit
?
Yet
they
indeuour
this
restraint
of
the
man
,
whether
out
of
charitie
,
or
iustice
;
Charitie
,
that
he
might
not
hurt
himselfe
;
Iustice
,
that
he
might
not
hurt
others
;
None
doe
so
much
befriend
the
Demoniacke
as
those
that
binde
him
;
Neither
may
the
spiritually
possessed
be
otherwise
handled
;
for
though
this
act
of
the
enemie
be
plausible
,
and
,
to
appearance
,
pleasant
,
yet
there
is
more
danger
in
this
deare
,
and
smiling
tyrannie
;
Two
sorts
of
chaines
are
fit
for
outragious
sinners
;
Good
lawes
,
vnpartiall
executions
;
That
they
may
not
hurt
,
that
they
may
not
be
hurt
to
eternall
death
.
These
yron
chaines
are
no
sooner
fast
,
then
broken
;
There
was
more
then
an
humane
power
in
this
disruption
;
It
is
not
hard
to
conceiue
the
vtmost
of
nature
,
in
this
kinde
of
actions
;
Sampson
doth
not
breake
the
cords
,
and
ropes
like
a
threed
of
towe
,
but
God
by
Sampson
;
The
man
doth
not
breake
these
chaines
,
but
the
spirit
.
How
strong
is
the
arme
of
these
euill
angels
,
how
farre
transcending
the
ordinarie
course
of
nature
?
They
are
not
called
Powers
for
nothing
;
what
flesh
and
bloud
could
but
tremble
at
the
palpable
inequalitie
of
this
match
,
if
herein
the
mercifull
protection
of
our
God
did
not
the
rather
magnifie
it selfe
,
that
so
much
strength
,
met
with
so
much
malice
,
hath
not
preuailed
against
vs
:
In
spight
of
both
we
are
in
safe
hands
;
Hee
that
so
easily
brake
the
yron
fetters
,
can
neuer
breake
the
adamantine
chaine
of
our
faith
;
In
vaine
doe
the
chafing
billowes
of
hell
beate
vpon
that
rocke
,
whereon
we
are
built
;
And
though
these
brittle
chaines
of
earthly
mettall
be
easily
broken
by
him
,
yet
the
sure-tempered
chaine
of
Gods
eternall
decree
,
he
can
neuer
breake
;
that
almightie
Arbiter
of
heauen
,
and
earth
,
and
hell
,
hath
chained
him
vp
in
the
bottomlesse
pit
,
and
hath
so
restrained
his
malice
,
that
(
but
,
for
our
good
)
wee
cannot
be
tempted
;
we
cannot
be
foyled
,
but
for
a
glorious
victorie
.
Alas
it
is
no
otherwise
with
the
spiritually
possessed
;
The
chaines
of
restraint
are
commonly
broken
by
the
furie
of
wickednesse
;
What
are
the
respects
of
ciuilitie
,
feare
of
God
,
feare
of
men
,
wholsome
lawes
,
carefull
executions
to
the
desperately
licentious
,
but
as
cobwebs
to
an
harnet
?
Let
these
wilde
Demoniacks
know
,
that
God
hath
prouided
chaines
for
them
,
that
will
hold
,
euen
euerlasting
chaines
vnder
darknesse
;
these
are
such
as
must
hold
the
Deuils
themselues
(
their
masters
)
vnto
the
iudgement
of
the
great
day
,
how
much
more
those
impotent
vassals
?
Oh
that
men
would
suffer
themselues
to
be
bound
to
their
good
behauiour
,
by
the
sweet
,
and
easie
recognizances
of
their
dutie
to
their
God
,
and
the
care
of
their
owne
soules
,
that
so
they
might
rather
be
bound
vp
in
the
bundle
of
life
.
It
was
not
for
rest
,
that
these
chaines
were
torne
off
,
but
for
more
motion
;
This
prisoner
runs
away
from
his
friends
,
he
cannot
run
away
from
his
Iaylor
;
He
is
now
carried
into
the
wildernesse
;
Not
by
meere
externall
force
,
but
by
internall
impulsion
;
Carried
by
the
same
power
that
vnbound
him
,
for
the
oportunitie
of
his
Tyrannie
,
for
the
horror
of
the
place
,
for
the
affamishment
of
his
〈◊〉
for
the
auoidance
of
all
meanes
of
resistance
.
Solitarie
deserts
are
the
delights
of
Satan
▪
It
is
an
vnwise
zeale
that
moues
vs
to
doe
that
to
our selues
,
in
an
opinion
of
merit
,
and
holinesse
,
which
the
Deuill
wishes
to
doe
to
vs
for
a
punishment
,
and
conueniencie
of
tentation
.
The
euill
spirit
is
for
solitarinesse
;
God
is
for
societie
;
He
dwells
in
the
assembly
of
his
Saints
,
yea
,
there
he
hath
a
delight
to
dwell
;
Why
should
not
we
account
it
our
happinesse
that
we
may
haue
leaue
to
dwell
,
where
the
author
of
all
happinesse
loues
to
dwell
?
There
cannot
be
any
miserie
incident
into
vs
,
whereof
our
gracious
Redeemer
is
not
both
conscious
,
and
sensible
;
without
any
intreatie
therefore
of
the
miserable
Demoniack
,
or
suit
of
any
friend
;
the
God
of
spirits
takes
pittie
of
his
distresse
;
and
,
from
no
motion
but
his
owne
,
commands
the
ill
spirit
to
come
forth
of
the
man
:
O
admirable
precedent
of
mercy
,
preuenting
our
requests
,
exceeding
our
thoughts
,
forcing
fauours
vpon
our
impotence
;
doing
that
for
vs
,
which
we
should
,
and
yet
cannot
desire
.
If
men
vpon
our
instant
solicitations
would
giue
vs
their
best
aid
,
it
were
a
iust
praise
of
their
bountie
,
but
it
well
became
thee
,
ô
God
of
mercie
,
to
goe
without
force
,
to
giue
without
suit
;
And
doe
we
thinke
thy
goodnesse
is
impaired
by
thy
glory
?
If
thou
wert
thus
commiseratiue
vpon
earth
,
art
thou
lesse
in
heauen
?
How
doest
thou
now
take
notice
of
all
our
complaints
,
of
all
our
infirmities
?
How
doth
thine
infinite
pittie
take
order
to
redresse
them
?
What
euill
can
befall
vs
which
thou
knowest
not
,
feelest
not
,
relieuest
not
?
How
safe
are
we
that
haue
such
a
Guardian
,
such
a
Mediator
in
heauen
?
Not
long
before
had
our
Sauiour
commanded
the
windes
,
and
waters
,
and
they
could
not
but
obey
him
;
now
,
he
speakes
in
the
same
Language
to
the
euill
spirit
;
he
intreats
not
,
he
perswades
not
,
he
commands
;
Command
argues
superioritie
,
He
only
is
infinitely
stronger
then
the
strong
one
in
possession
;
Else
,
where
powers
are
matcht
,
though
with
some
inequalitie
,
they
tugge
for
the
victorie
;
and
without
a
resistance
yeeld
nothing
.
There
are
no
fewer
sorts
of
dealing
with
Satan
,
then
with
men
;
Some
haue
dealt
with
him
by
suit
,
as
the
old
Satanian
heretickes
,
and
the
present
Indian
Sauages
,
sacrificing
to
him
,
that
he
hurt
not
:
Others
by
couenant
,
condicioning
their
seruice
vpon
his
assistance
,
as
Witches
and
Magicians
,
Others
by
insinuation
of
implicite
compact
,
as
charmers
and
Figure-casters
;
Others
by
adiuration
,
as
the
sonnes
of
Sceua
,
and
moderne
Exorcists
,
vnwarrantably
charging
him
by
an
hier
name
then
their
owne
;
None
euer
offred
to
deale
with
Satan
by
a
direct
and
primarie
command
,
but
the
God
of
spirits
;
The
great
Archangel
,
when
the
strife
was
about
the
body
of
Moses
,
commanded
not
,
but
imprecated
rather
,
The
Lord
rebuke
thee
,
Satan
;
It
is
only
the
God
that
made
this
spirit
an
Angel
of
light
,
that
can
command
him
,
now
that
he
hath
made
himselfe
the
Prince
of
darknesse
.
If
any
created
power
dare
to
vsurpe
a
word
of
command
,
he
laughs
at
their
presumption
;
and
knowes
them
his
vassals
whom
he
dissembles
to
feare
as
his
Lords
;
It
is
thou
only
,
ô
Sauiour
,
at
whose
becke
those
stubburne
Principalities
of
hell
yeeld
,
and
tremble
:
no
wicked
man
can
be
so
much
a
slaue
to
Satan
,
as
Satan
is
to
thee
;
the
interposition
of
grace
may
defeat
that
dominion
of
Satan
;
thy
rule
is
absolute
,
and
capable
of
no
let
.
What
need
we
to
feare
,
whiles
we
are
vnder
so
omnipotent
a
commander
?
The
waues
of
the
deepe
rage
horribly
,
yet
the
Lord
is
stronger
then
they
;
Let
those
Principalities
and
powers
doe
their
worst
;
Those
mightie
aduersaries
are
vnder
the
command
of
him
,
who
loued
vs
so
well
as
to
bleed
for
vs
,
What
can
we
now
doubt
of
?
His
power
,
or
his
will
?
How
can
we
professe
him
a
God
,
and
doubt
of
his
power
?
How
can
we
professe
him
a
Sauiour
,
and
doubt
of
his
will
?
He
,
both
can
,
and
will
command
those
infernall
powers
;
we
are
no
lesse
safe
,
then
they
are
malicious
.
The
Deuill
saw
Iesus
by
the
eies
of
the
Demoniack
;
For
the
same
saw
,
that
spake
;
but
it
was
the
ill
spirit
,
that
said
,
I
beseech
thee
torment
me
not
;
It
was
sore
against
his
will
that
he
saw
so
dreadfull
an
obiect
;
The
ouer-ruling
power
of
Christ
dragged
the
foule
spirit
into
his
presence
.
Guiltinesse
would
faine
keepe
out
of
sight
;
The
limmes
of
so
wofull
an
head
shall
once
call
to
the
hills
,
and
rockes
to
hide
them
from
the
face
of
the
Lambe
;
such
Lyon-like
terror
is
in
that
milde
face
,
when
it
lookes
vpon
wickednesse
:
Neither
shall
it
be
one
day
the
least
part
of
the
torment
of
the
damned
,
to
see
the
most
louely
spectacle
that
heauen
can
afford
:
He
,
from
whom
they
fled
in
his
offers
of
grace
,
shall
be
so
much
more
terrible
,
as
he
was
,
and
is
more
gracious
;
I
maruell
not
therefore
that
the
Deuill
,
when
he
saw
Iesus
,
cryed
out
;
I
could
maruell
that
he
fell
downe
,
that
he
worshipped
him
:
That
which
the
proud
spirit
would
haue
had
Christ
to
haue
done
to
him
,
in
his
great
duell
,
the
same
he
now
doth
vnto
Christ
,
fearfully
,
seruilely
,
forcedly
;
Who
shall
henceforth
bragge
of
the
externall
homage
he
performes
to
the
Sonne
of
God
,
when
he
sees
Satan
himselfe
fall
downe
,
and
worship
?
What
comfort
can
there
be
in
that
,
which
is
common
to
vs
with
Deuils
;
who
as
they
beleeue
,
and
tremble
,
so
they
tremble
,
and
worship
?
The
outward
bowing
is
the
body
of
the
action
,
the
disposition
of
the
soule
is
the
soule
of
it
;
therein
lies
the
difference
from
the
counterfait
stoopings
of
wicked
men
,
and
spirits
:
The
religious
heart
serues
the
Lord
in
feare
,
and
reioyces
in
him
with
trembling
;
What
it
doth
is
in
way
of
seruice
;
In
seruice
to
his
Lord
,
whose
soueraintie
is
his
comfort
,
and
protection
;
In
the
feare
of
a
sonne
,
not
of
a
slaue
;
In
a
feare
tempered
with
ioy
;
In
a
ioy
,
but
allaied
with
trembling
;
whereas
the
prostration
of
wicked
men
,
and
deuils
is
only
an
act
of
forme
,
or
of
force
;
as
to
their
Iudge
,
as
to
their
tormentor
,
not
as
to
their
Lord
;
in
meere
seruilitie
,
not
in
reuerence
,
in
an
vncomfortable
dulnesse
,
without
all
delight
;
in
a
perfect
horror
,
without
capacitie
of
ioy
;
These
worship
without
thankes
,
because
they
fall
downe
without
the
true
affections
of
worship
.
Who
so
maruells
to
see
the
Deuill
vpon
his
knees
,
would
much
more
maruell
to
heare
what
came
from
his
mouth
;
Iesa
the
sonne
of
the
most
high
God
;
A
confession
,
which
if
wee
should
heare
without
the
name
of
the
author
,
we
should
aske
,
from
what
Saint
it
came
.
Behold
,
the
same
name
giuen
to
Christ
by
the
Deuill
,
which
was
formerly
giuen
him
by
the
Angell
,
Thou
shalt
call
his
name
Iesus
;
That
awfull
name
,
whereat
euery
knee
shall
bow
,
in
heauen
,
in
earth
,
and
vnder
the
earth
,
is
called
vpon
,
by
this
prostrate
Deuill
:
and
lest
that
should
not
import
enough
,
(
since
others
haue
beene
honoured
by
this
name
in
Type
,
)
he
addes
,
for
full
distinction
,
The
Sonne
of
the
most
hie
God
,
The
good
Syrophenician
,
and
blinde
Bartimeus
could
say
,
The
Sonne
of
Dauid
;
It
was
well
to
acknowledge
the
true
descent
of
his
pedigree
,
according
to
the
flesh
;
but
this
infernall
spirit
lookes
aloft
,
and
fetcheth
his
line
out
of
the
most
heauens
,
The
Sonne
of
the
most
hie
God
;
The
famous
confession
of
the
prime
Apostle
(
which
honoured
him
with
a
new
name
to
immortalitie
,
)
was
no
other
then
,
Thou
art
the
Christ
,
the
Sonne
of
the
liuing
God
;
and
what
other
doe
I
heare
from
the
lips
of
a
fiend
?
None
more
diuine
words
could
fall
from
the
hiest
Saint
;
Nothing
hinders
but
that
the
veriest
miscreant
on
earth
,
yea
the
foulest
Deuill
in
hell
may
speake
holily
:
It
is
no
passing
of
iudgement
vpon
loose
sentences
;
So
Peter
should
haue
beene
cast
for
a
Satan
,
in
denying
,
forswearing
,
cursing
;
and
the
Deuill
should
haue
beene
set
vp
for
a
Saint
,
in
confessing
,
Iesus
the
Sonne
of
the
most
hie
God
;
Fond
hypocrite
,
that
pleasest
thy selfe
,
in
talking
well
,
heare
this
Deuill
,
and
when
thou
canst
speake
better
then
he
;
looke
to
fare
better
;
but
in
the
meane
time
know
,
that
a
smooth
tongue
,
and
a
foule
heart
,
carries
away
double
iudgements
.
Let
curious
heads
dispute
whether
the
Deuil
knew
Christ
to
be
God
;
In
this
I
dare
beleeue
himselfe
,
though
in
nothing
else
;
he
knew
what
he
beleeued
,
he
beleeued
what
he
confessed
,
Iesus
the
Sonne
of
the
most
hie
God
;
To
the
confusion
of
those
semi-Christians
,
that
haue
either
held
doubtfully
,
or
ignorantly
misknowne
,
or
blasphemously
denied
what
the
very
Deuils
haue
professed
.
How
little
can
a
bare
speculation
auaile
vs
in
these
cases
of
Diuinitie
?
So
farre
this
Deuill
hath
attained
,
to
no
ease
,
no
comfort
.
Knowledge
alone
doth
but
puffe
vp
;
it
is
our
loue
that
edifies
;
If
there
be
not
a
sense
of
our
sure
interest
in
this
Iesus
,
a
power
to
applie
his
merits
,
and
obedience
,
we
are
no
whit
the
safer
,
no
whit
the
better
;
only
we
are
so
much
the
wiser
,
to
vnderstand
who
shall
condemne
vs.
This
peece
of
the
clause
was
spoken
like
a
Saint
,
Iesus
the
Son
of
the
most
hie
God
;
the
other
peece
,
like
a
Deuill
,
What
haue
I
to
doe
with
thee
?
If
the
disclamation
were
vniuersall
,
the
latter
words
would
impugne
the
former
;
for
whiles
he
confesses
Iesus
to
be
the
Sonne
of
the
most
hie
God
,
he
withall
confesses
his
owne
ineuitable
subiection
;
Wherefore
would
he
beseech
,
if
he
were
not
obnoxious
;
Hee
cannot
,
he
dare
not
say
,
What
hast
thou
to
doe
with
mee
;
but
,
What
haue
I
to
doe
with
thee
;
Others
indeed
I
haue
vexed
,
thee
I
feare
;
in
respect
then
of
any
violence
,
of
any
personall
prouocation
,
What
haue
I
to
doe
with
thee
?
And
doest
thou
aske
,
ô
thou
euill
spirit
,
what
thou
hast
to
doe
with
Christ
,
whiles
thou
vexest
a
seruant
of
Christ
?
Hast
thou
thy
name
from
knowledge
,
and
yet
so
mistakest
him
whom
thou
confessest
,
as
if
nothing
could
be
done
to
him
,
but
what
immediately
concernes
his
owne
person
?
Heare
that
great
,
and
iust
Iudge
sentencing
vpon
his
dreadfull
Tribunall
;
In
as
much
as
thou
didst
it
vnto
one
of
these
little
ones
,
thou
didst
it
vnto
mee
;
It
is
an
idle
misprision
to
seuer
the
sense
of
an
iniurie
done
to
any
of
the
members
,
from
the
head
.
He
that
had
humilitie
enough
to
kneele
to
the
Sonne
of
God
,
hath
boldnesse
enough
to
expostulate
,
Art
thou
come
to
torment
vs
before
our
time
?
Whether
it
were
,
that
Satan
,
who
vseth
to
inioy
the
torment
of
sinners
,
whose
musicke
it
is
to
heare
our
shriekes
,
and
gnashings
,
held
it
no
small
peece
of
his
torment
,
to
be
restrained
in
the
exercise
of
his
tyrannie
;
Or
,
whether
the
very
presence
of
Christ
were
his
racke
:
For
,
the
guiltie
spirit
proiecteth
terrible
things
,
and
cannot
behold
the
Iudge
,
or
the
executioner
without
a
renouation
of
horror
,
Or
,
whether
(
as
himselfe
professeth
)
he
were
now
in
a
fearefull
expectation
of
being
commanded
downe
into
the
deepe
,
for
a
further
degree
of
actuall
torment
,
which
he
thus
deprecates
.
There
are
tortures
appointed
to
the
very
spirituall
natures
of
euill
Angels
;
Men
,
that
are
led
by
sense
,
haue
easily
granted
the
body
subiect
to
torment
,
who
yet
,
haue
not
so
readily
conceiued
this
incident
to
a
spirituall
substance
:
The
holy
Ghost
hath
not
thought
it
fit
to
acquaint
vs
with
the
particular
manner
of
these
inuisible
acts
,
rather
willing
that
we
should
herein
feare
,
then
inquire
;
but
,
as
all
matters
of
faith
,
though
they
cannot
be
proued
by
reason
(
for
that
they
are
in
an
hier
sphere
)
yet
afford
an
answer
able
to
stop
the
mouth
of
all
reason
,
that
dares
barke
against
them
,
(
since
truth
cannot
be
opposite
to
it selfe
)
so
,
this
of
the
sufferings
of
spirits
;
There
is
therefore
both
an
intentionall
torment
incident
to
spirits
,
and
a
reall
:
For
,
as
in
blessednesse
the
good
spirits
finde
themselues
ioyned
vnto
the
chiefe
good
;
and
,
hereupon
feele
a
perfect
loue
of
God
,
and
vnspeakable
ioy
in
him
,
and
rest
in
themselues
,
so
contrarily
,
the
euill
spirits
perceiue
themselues
eternally
excluded
from
the
presence
of
God
,
and
see
themselues
setled
in
a
wofull
darknesse
;
and
,
from
the
sense
of
this
separation
arises
an
horror
not
to
be
expressed
,
not
to
be
conceiued
;
How
many
men
haue
we
knowne
to
torment
themselues
with
their
owne
thoughts
?
There
needs
no
other
gibbet
then
that
,
which
their
troubled
spirit
hath
erected
in
their
owne
heart
:
and
if
some
paines
begin
at
the
body
,
and
from
thence
afflict
the
soule
in
a
copartnership
of
griefe
,
yet
others
arise
immediately
from
the
soule
,
and
draw
the
body
into
a
participation
of
miserie
;
Why
may
we
not
therefore
conceiue
meere
and
separate
spirits
capable
of
such
an
inward
excruciation
?
Besides
which
,
I
heare
the
Iudge
of
men
and
Angels
say
,
Goe
ye
cursed
into
euerlasting
fire
,
prepared
for
the
Deuill
,
and
his
Angels
;
I
heare
the
Prophet
say
,
Tophet
is
prepared
of
old
;
If
with
feare
,
and
without
curiositie
we
may
looke
vpon
those
flames
;
Why
may
we
not
attribute
a
spirituall
nature
to
that
more
then
naturall
fire
?
In
the
end
of
the
world
,
the
elements
shall
be
dissolued
by
fire
:
and
if
the
pure
quintessentiall
matter
of
the
skie
,
and
the
element
of
fire
it selfe
,
shall
be
dissolued
by
fire
,
then
that
last
fire
shall
be
of
another
nature
,
then
that
which
it
consumeth
;
what
hinders
then
but
that
the
omnipotent
God
hath
from
eternitie
created
a
fire
of
another
nature
proportionable
euen
,
to
spirituall
essences
?
Or
why
may
we
not
distinguish
of
fire
,
as
it
is
it selfe
,
a
bodily
creature
,
and
,
as
it
is
an
instrument
of
Gods
iustice
,
so
working
,
not
by
any
materiall
vertue
,
or
power
of
it
owne
,
but
by
a
certaine
height
of
supernaturall
efficacie
,
to
which
it
is
exalted
by
the
omnipotence
of
that
supreme
and
righteous
Iudge
?
Or
lastly
,
why
may
we
not
conceiue
that
though
spirits
haue
nothing
materiall
in
their
nature
,
which
that
fire
should
worke
vpon
,
yet
by
the
iudgement
of
the
almightie
Arbiter
of
the
world
,
iustly
willing
their
torment
,
they
may
be
made
most
sensible
of
paine
,
and
,
by
the
obedible
submission
of
their
created
nature
,
wrought
vpon
immediately
by
their
appointed
tortures
;
Besides
,
the
very
horror
,
which
ariseth
from
the
place
,
whereto
they
are
euerlastingly
confined
:
For
if
the
incorporeall
spirits
of
liuing
men
may
be
held
in
a
loathed
,
or
painfull
body
,
and
conceiue
sorrow
to
be
so
imprisoned
;
Why
may
we
not
as
easily
yeeld
that
the
euill
spirits
of
Angels
,
or
men
may
be
held
in
those
direfull
flames
,
and
much
more
abhorre
therein
to
continue
for
euer
?
Tremble
rather
,
ô
my
soule
,
at
the
thought
of
this
wofull
condition
of
the
euill
Angels
;
who
,
for
one
only
act
of
Apostasie
from
God
,
are
thus
perpetually
tormented
,
whereas
we
sinfull
wretches
multiplie
many
,
and
presumptuous
offences
against
the
Maiestie
of
our
God
;
And
withall
admire
,
and
magnifie
that
infinite
mercie
to
the
miserable
generation
of
man
;
which
,
after
this
holy
seueritie
of
iustice
to
the
reuolted
Angels
,
so
graciously
forbeares
our
hainous
iniquities
,
and
both
suffers
vs
to
be
free
for
the
time
,
from
these
hellish
torments
,
and
giues
vs
oportunitie
of
a
perfect
freedome
from
them
for
euer
;
Praise
the
Lord
,
ô
my
soule
,
and
all
that
is
within
mee
,
praise
his
holy
name
,
who
forgiueth
all
thy
sinnes
,
and
healeth
all
thine
infirmities
;
Who
redeemeth
thy
life
from
destruction
,
and
crowneth
thee
with
mercie
and
compassions
.
There
is
no
time
wherein
the
euill
spirits
are
not
tormented
;
there
is
a
time
,
wherein
they
expect
to
be
tormented
yet
more
;
Art
thou
come
to
torment
vs
before
our
time
?
They
knew
that
the
last
Assises
are
the
prefixed
terme
of
their
full
execution
;
which
they
also
vnderstood
to
be
not
yet
come
;
For
though
they
knew
not
when
the
day
of
Iudgement
should
be
;
(
a
point
concealed
from
the
glorious
Angels
of
heauen
)
yet
they
knew
when
it
should
not
be
;
and
therefore
can
say
,
Before
the
time
.
Euen
the
very
euill
spirits
confesse
,
and
fearfully
attend
a
set
day
of
vniuersall
Sessions
;
They
beleeue
lesse
then
Deuils
,
that
either
doubt
of
,
or
denie
that
day
of
finall
retribution
.
Oh
the
wonderfull
mercie
of
our
God
,
that
both
to
wicked
men
,
and
spirits
,
respites
the
vtmost
of
their
torment
;
He
might
vpon
the
first
instant
of
the
fall
of
Angels
,
haue
inflicted
on
them
the
hiest
extremitie
of
his
vengeance
;
He
might
vpon
the
first
sinnes
of
our
youth
(
yea
of
our
nature
)
haue
swept
vs
away
,
and
giuen
vs
our
portion
in
that
fierie
lake
;
he
staies
a
time
for
both
;
Though
,
with
this
difference
of
mercie
to
vs
men
,
that
here
,
not
only
is
a
delay
,
but
,
may
be
,
an
vtter
preuention
of
punishment
,
which
to
the
euill
spirits
is
altogether
impossible
;
They
doe
suffer
,
they
must
suffer
;
and
though
they
haue
now
deserued
to
suffer
all
they
must
,
yet
they
must
once
suffer
more
then
they
doe
.
Yet
,
so
doth
this
euill
spirit
expostulate
,
that
hesues
;
I
beseech
thee
torment
me
not
.
The
world
is
well
changed
,
since
Satans
first
onset
vpon
Christ
;
Then
,
he
could
say
,
If
thou
be
the
Sonne
of
God
;
now
,
Iesus
,
the
Sonne
of
the
most
hie
God
;
then
,
All
these
will
I
giue
thee
if
thou
wilt
fall
downe
,
and
worship
me
;
now
,
I
beseech
thee
torment
mee
not
;
The
same
power
,
when
he
lists
,
can
change
the
note
of
the
Tempter
,
to
vs
;
How
happie
are
we
that
haue
such
a
Redeemer
as
can
command
the
Deuils
to
their
chaines
?
Oh
consider
this
ye
lawlesse
sinners
,
that
haue
said
,
Let
vs
breake
his
bonds
,
and
cast
his
cords
from
vs
;
How
euer
the
Almightie
suffers
you
,
for
a
iudgement
to
haue
free
scope
to
euill
,
and
ye
can
now
impotently
resist
the
reuealed
will
of
your
Creator
,
yet
the
time
shall
come
,
when
ye
shall
see
the
very
masters
,
whom
ye
haue
serued
,
(
the
powers
of
darknesse
)
vnable
to
auoide
the
reuenges
of
God
;
How
much
lesse
shall
man
striue
with
his
Maker
;
man
,
whose
breath
is
in
his
nosthrills
,
whose
house
is
clay
,
whose
foundation
is
in
the
dust
?
Nature
teaches
euery
creature
to
wish
a
freedome
from
paine
:
the
foulest
spirits
cannot
but
loue
themselues
;
and
this
loue
must
needs
produce
a
deprecation
of
euill
;
Yet
,
what
a
thing
is
this
,
to
heare
the
Deuill
at
his
praiers
?
I
beseech
thee
torment
me
not
;
Deuotion
is
not
guiltie
of
this
,
but
feare
;
There
is
no
grace
in
the
suit
of
Deuils
,
but
nature
▪
no
respect
of
glory
to
their
Creator
,
but
their
owne
ease
;
They
cannot
pray
against
sinne
,
but
against
torment
for
sinne
.
What
newes
is
it
now
,
to
heare
the
profanest
mouth
,
in
extremitie
,
imploring
the
sacred
name
of
God
,
when
the
Deuils
doe
so
?
The
worst
of
all
creatures
hates
punishment
,
and
can
say
,
Lead
me
not
into
paine
;
only
the
good
heart
can
say
,
Lead
me
not
into
temptation
▪
If
we
can
as
heartily
pray
against
sinne
,
for
the
auoiding
of
displeasure
,
as
against
punishment
,
when
we
haue
displeased
,
there
is
true
grace
in
the
soule
:
Indeed
,
if
we
could
feruently
pray
against
sinne
,
we
should
not
need
to
pray
against
punishment
;
which
is
no
other
then
the
inseparable
shadow
of
that
body
;
but
if
we
haue
not
laboured
against
our
sinnes
,
in
vaine
doe
we
pray
against
punishment
;
God
must
be
iust
;
and
the
wages
of
sinne
is
death
.
It
pleased
our
holy
Sauiour
,
not
only
to
let
fall
words
of
command
vpon
this
spirit
,
but
to
interchange
some
speeches
with
him
:
All
Christs
actions
are
not
for
example
:
It
was
the
error
of
our
Grand-mother
to
hold
chat
with
Satan
;
That
God
,
who
knowes
the
craft
of
that
old
Serpent
,
and
our
weake
simplicitie
,
hath
charged
vs
not
to
inquire
of
an
euill
spirit
;
surely
,
if
the
Disciples
returning
to
Iacobs
Well
,
wondred
to
see
Christ
talke
with
a
woman
,
well
may
we
wonder
to
see
him
talking
with
an
vncleane
Spirit
;
Let
it
be
no
presumption
,
ô
Sauiour
,
to
aske
vpon
what
grounds
thou
didst
this
,
wherein
we
may
not
follow
thee
:
We
know
,
that
sinne
was
excepted
in
thy
conformitie
of
thy selfe
to
vs
;
we
know
there
was
no
guile
found
in
thy
mouth
,
no
possibilitie
of
taint
in
thy
nature
,
in
thine
actions
;
Neither
is
it
hard
to
conceiue
how
the
same
thing
may
be
done
by
thee
without
sinne
,
which
we
cannot
but
sinne
in
doing
.
There
is
a
vast
difference
in
the
Intention
,
in
the
Agent
;
For
,
on
the
one
side
,
thou
didst
not
aske
the
name
of
the
spirit
,
as
one
that
knew
not
,
and
would
learne
by
inquiring
;
but
,
that
by
the
confession
of
that
mischiefe
,
which
thou
pleasedst
to
suffer
,
the
grace
of
the
cure
might
be
the
more
conspicuous
,
the
more
glorious
;
so
,
on
the
other
,
God
and
man
might
doe
that
safely
,
which
meere
man
cannot
doe
,
without
danger
;
thou
mightest
touch
the
leprosie
,
and
not
be
legally
vncleane
,
because
thou
touchedst
it
to
heale
it
,
didst
not
touch
it
with
possibilitie
of
infection
;
So
mightest
thou
,
who
by
reason
of
the
perfection
of
thy
diuine
nature
,
wert
vncapable
of
any
staine
,
by
the
interlocution
with
Satan
,
safely
conferre
with
him
,
whom
corrupt
man
,
predisposed
to
the
danger
of
such
a
pearle
,
may
not
meddle
with
,
without
sinne
,
because
not
without
perill
;
It
is
for
none
but
God
to
hold
discourse
with
Satan
;
Our
surest
way
is
to
haue
as
little
to
doe
with
that
euill
one
,
as
we
may
;
and
if
he
shall
offer
to
maintaine
conference
with
vs
by
his
secret
tentations
,
to
turne
our
speech
vnto
our
God
,
with
the
Archangell
,
The
Lord
rebuke
thee
Satan
.
It
was
the
presupposition
of
him
that
knew
it
,
that
not
only
men
but
spirits
haue
names
;
This
then
he
askes
;
not
out
of
an
ignorance
,
or
curiositie
;
nothing
could
be
hid
from
him
who
calleth
the
starres
,
and
all
the
hosts
of
heauen
by
their
names
;
but
,
out
of
a
iust
respect
to
the
glory
of
the
miracle
he
was
working
;
whereto
the
notice
of
the
name
would
not
a
little
auaile
:
For
,
if
without
inquirie
,
or
confession
,
our
Sauiour
had
eiected
this
euill
spirit
,
it
had
passed
for
the
single
dispossession
of
one
onely
Deuill
,
whereas
now
,
it
appeares
there
was
a
combination
and
hellish
champertie
in
these
powers
of
darknesse
,
which
were
all
forced
to
vaile
vnto
that
almightie
command
.
Before
,
the
Deuill
had
spoken
singularly
of
himselfe
,
What
haue
I
to
doe
with
thee
;
and
,
I
beseech
thee
torment
me
not
;
Our
Sauiour
yet
,
knowing
that
there
was
a
multitude
of
Deuils
lurking
in
that
brest
,
who
dissembled
their
presence
,
wrests
it
out
of
the
Spirit
by
this
interrogation
,
What
is
thy
name
?
Now
can
those
wicked
ones
no
longer
hide
themselues
;
He
that
asked
the
question
,
forced
the
answer
,
My
name
is
Legion
.
The
author
of
discord
hath
borrowed
a
name
of
warre
:
from
that
militarie
order
of
discipline
(
by
which
the
Iewes
were
subdued
)
doth
the
Deuill
fetch
his
denomination
;
They
were
many
,
yet
they
say
,
My
name
,
not
,
Our
name
;
though
many
,
they
speake
as
one
,
they
act
as
one
,
in
this
possession
:
There
is
a
maruellous
accordance
euen
betwixt
euill
spirits
;
that
Kingdome
is
not
diuided
,
for
then
it
could
not
stand
;
I
wonder
not
that
wicked
men
doe
so
conspire
in
euill
;
that
there
is
such
vnanimitie
in
the
brochers
,
and
abettors
of
errors
,
when
I
see
those
deuils
,
which
are
many
in
substance
,
are
one
in
name
,
action
,
habitation
;
Who
can
bragge
too
much
of
vnitie
,
when
it
is
incident
into
wicked
spirits
?
All
the
praise
of
concord
is
in
the
subiect
;
if
that
be
holy
,
the
consent
is
Angelicall
,
if
sinfull
,
deuillish
.
What
a
fearfull
aduantage
haue
our
spirituall
enemies
against
vs
?
If
armed
troupes
come
against
single
straglers
,
what
hope
is
there
of
life
,
of
victorie
?
How
much
doth
it
concerne
vs
to
band
our
hearts
together
,
in
a
communion
of
Saints
?
Our
enemies
come
vpon
vs
like
a
torrent
;
Oh
let
not
vs
run
asunder
like
drops
in
the
dust
;
All
our
vnited
forces
will
be
little
enough
,
to
make
head
against
this
league
of
destruction
.
Legion
imports
Order
,
number
,
conflict
.
Order
,
in
that
there
is
a
distinction
of
regiment
,
a
subordination
of
Officers
;
Though
in
hell
there
be
confusion
of
faces
,
yet
not
confusion
of
degrees
;
Number
;
Those
that
haue
reckoned
a
Legion
at
the
lowest
,
haue
counted
it
six
thousand
;
others
,
haue
more
then
doubled
it
;
though
here
it
is
not
strict
,
but
figuratiue
,
yet
the
letter
of
it
implies
multitude
;
How
fearfull
is
the
consideration
of
the
number
of
Apostate-Angels
?
And
if
a
Legion
can
attend
one
man
,
how
many
must
we
needs
thinke
are
they
,
who
,
all
the
world
ouer
,
are
at
hand
to
the
punishment
of
the
wicked
,
the
exercise
of
the
good
,
the
tentation
of
both
;
It
cannot
be
hoped
there
can
be
any
place
,
or
time
,
wherein
we
may
be
secure
from
the
onsets
of
these
enemies
;
Be
sure
,
ye
lewd
men
,
ye
shall
want
no
furtherance
to
euill
,
no
torment
for
euill
;
Be
sure
,
ye
godly
,
ye
shall
not
want
combatants
to
trie
your
strength
,
and
skill
;
Awaken
your
courages
to
resist
,
and
stirre
vp
your
hearts
to
make
sure
the
meanes
of
your
safetie
;
There
are
more
with
vs
then
against
vs
;
The
God
of
heauen
is
with
vs
,
if
we
be
with
him
;
and
our
Angels
behold
the
face
of
God
;
If
euery
deuill
were
a
Legion
,
we
are
safe
:
Though
wee
walke
through
the
valley
of
the
shadow
of
death
,
we
shall
feare
no
euill
;
Thou
,
ô
Lord
,
shalt
stretch
forth
thine
hand
against
the
wrath
of
our
enemies
,
and
thy
right
hand
shall
saue
vs.
Conflict
;
All
this
number
is
not
for
sight
,
for
rest
;
but
for
motion
,
for
action
;
Neither
was
there
euer
houre
,
since
the
first
blow
giuen
to
our
first
parents
,
wherein
there
was
so
much
as
a
truce
betwixt
these
aduersaries
.
As
therefore
strong
frontier-Townes
,
when
there
is
a
peace
concluded
on
both
parts
,
breake
vp
their
garrison
,
open
their
gates
,
neglect
their
Bull-warkes
;
but
,
when
they
heare
of
the
enemie
mustering
his
forces
,
in
great
and
vnequall
numbers
,
then
they
double
their
guard
;
keepe
Sentinell
,
repaire
their
Sconces
,
so
must
we
,
vpon
the
certaine
knowledge
of
our
numerous
,
and
deadly
enemies
,
in
continuall
aray
against
vs
,
addresse
our selues
alwaies
to
a
warie
and
strong
resistance
.
I
doe
not
obserue
the
most
to
thinke
of
this
gostly
hostilitie
;
Either
they
do
not
find
there
are
tentations
,
or
those
tentations
hurtfull
;
they
see
no
worse
then
themselues
;
and
if
they
feele
motions
of
euill
,
arising
in
them
,
they
impute
it
to
fancie
,
or
vnreasonable
appetite
;
to
no
power
,
but
natures
;
and
;
those
motions
they
follow
,
without
sensible
hurt
;
neither
see
they
what
harme
it
is
to
sinne
:
Is
it
any
maruell
that
carnall
eies
cannot
discerne
spirituall
obiects
?
That
the
world
who
is
the
friend
,
the
vassall
of
Satan
,
is
in
no
warre
with
him
?
Elishaes
seruant
,
when
his
eies
were
opened
saw
troupes
of
spirituall
soldiers
,
which
before
he
discerned
not
;
If
the
eies
of
our
soules
be
once
enlightened
by
supernaturall
knowledge
,
and
the
cleere
beames
of
faith
,
we
shall
as
plainly
descrie
the
inuisible
powers
of
wickednesse
,
as
now
our
bodily
eies
see
heauen
,
and
earth
.
They
are
,
though
we
see
them
not
,
wee
cannot
be
safe
from
them
,
if
we
doe
not
acknowledge
,
not
oppose
them
.
The
Deuils
are
now
become
great
suitors
to
Christ
;
That
he
would
not
command
them
into
the
deepe
;
that
he
would
permit
their
entrance
into
the
swine
.
What
is
this
deepe
but
hell
?
both
for
the
vtter
separation
from
the
face
of
God
;
and
for
the
impossibilitie
of
passage
to
the
region
of
rest
and
glory
?
The
very
euill
spirits
,
then
,
feare
,
and
expect
a
further
degree
of
torment
;
they
know
themselues
reserued
in
those
chaines
of
darknesse
for
the
iudgement
of
the
great
day
;
There
is
the
same
wages
due
to
their
sinnes
,
and
to
ours
;
neither
are
the
wages
paid
till
the
worke
be
done
;
they
,
tempting
men
to
sinne
,
must
needs
sinne
grieuously
in
tempting
;
as
with
vs
men
those
that
mislead
into
sinne
,
offend
more
then
the
actors
;
not
till
the
vpshot
therefore
of
their
wickednesse
shall
they
receiue
the
full
measure
of
their
condemnation
:
This
day
,
this
deepe
they
tremble
at
;
what
shall
I
say
▪
of
those
men
that
feare
it
not
?
It
is
hard
for
men
to
beleeue
their
owne
vnbeleefe
:
If
they
were
perswaded
of
this
fierie
dungeon
,
this
bottomlesse
deepe
,
wherein
euery
sinne
shall
receiue
an
horrible
portion
with
the
damned
,
durst
they
stretch
forth
their
hands
to
wickednesse
?
No
man
will
put
his
hand
into
a
fierie
crucible
to
fetch
gold
thence
,
because
he
knowes
it
will
burne
him
;
Did
we
as
truly
beleeue
the
euerlasting
burning
of
that
infernall
fire
,
we
durst
not
offer
to
fetch
pleasures
,
or
profits
,
out
of
the
midst
of
those
flames
.
This
degree
of
torment
they
grant
in
Christs
power
to
command
;
they
knew
his
power
vnresistible
;
had
he
therefore
but
said
,
Backe
to
hell
,
whence
ye
came
,
they
could
no
more
haue
staid
vpon
earth
,
then
they
can
now
climbe
into
heauen
.
O
the
wonderfull
dispensation
of
the
Almightie
;
who
though
he
could
command
all
the
euill
spirits
downe
to
their
dungeons
in
an
instant
;
so
as
they
should
haue
no
more
oportunitie
of
temptation
,
yet
thinkes
fit
to
retaine
them
vpon
earth
;
It
is
not
out
of
weaknesse
,
or
improuidence
of
that
diuine
hand
,
that
wicked
spirits
tyrannzie
here
vpon
earth
,
but
out
of
the
most
wise
,
and
most
holy
ordination
of
God
,
who
knowes
how
to
turne
euill
into
good
;
how
to
fetch
good
out
of
euill
;
and
by
the
worst
instruments
,
to
bring
about
his
most
iust
decrees
:
Oh
that
we
could
adore
that
awfull
,
and
infinite
power
,
and
cheerefully
cast
our selues
vpon
that
prouidence
,
which
keepes
the
Keyes
euen
of
hell
it selfe
,
and
either
lets
out
,
or
returnes
the
Deuils
to
their
places
.
Their
other
suit
hath
some
maruell
in
mouing
it
,
more
in
the
grant
;
That
they
might
be
suffred
to
enter
into
the
heard
of
Swine
.
It
was
their
ambition
of
some
mischiefe
,
that
brought
forth
this
desire
;
that
since
they
might
not
vexe
the
bodie
of
the
man
,
they
might
yet
afflict
men
in
their
goods
;
The
malice
of
these
enuious
spirits
reacheth
from
vs
,
to
ours
;
It
is
sore
against
their
wills
,
if
we
be
not
euery
way
miserable
:
If
the
Swine
were
legally
vncleane
for
the
vse
of
the
table
,
yet
they
were
naturally
good
;
Had
not
Satan
knowne
them
vsefull
for
man
,
he
had
neuer
desired
their
ruine
;
But
as
Fencers
will
seeme
to
fetch
a
blow
at
the
legge
,
when
they
intend
it
at
the
head
;
so
doth
this
deuill
;
whiles
he
driues
at
the
Swine
,
he
aimes
at
the
soules
of
these
Gadarens
;
by
this
meanes
,
he
hoped
well
(
and
his
hope
was
not
vaine
)
to
worke
in
these
Gergesens
a
discontentment
at
Christ
,
an
vnwillingnesse
to
entertaine
him
,
a
desire
of
his
absence
;
he
meant
to
turne
them
into
Swine
,
by
the
losse
of
their
Swine
:
It
was
not
the
rafters
,
or
stones
of
the
house
of
Iobs
children
,
that
he
bore
the
grudge
to
,
but
to
the
owners
;
nor
to
the
liues
of
the
children
so
much
,
as
the
soule
of
their
father
;
There
is
no
affliction
wherein
he
doth
not
strike
at
the
heart
;
which
,
whiles
it
holds
free
,
all
other
dammages
are
light
;
but
a
wounded
spirit
(
whether
with
sinne
or
sorrow
)
who
can
beare
?
What
euer
becomes
of
goods
,
or
limmes
,
happie
are
wee
if
(
like
wise
souldiers
)
we
gard
the
vitall
parts
;
whiles
the
soule
is
kept
sound
from
impatience
,
from
distrust
,
our
enemy
may
afflict
vs
,
he
cannot
hurt
vs.
They
sue
for
a
sufference
;
not
daring
other
then
to
grant
that
without
the
permission
of
Christ
,
they
could
not
hurt
a
very
swine
;
If
it
be
fearfull
to
thinke
how
great
things
euill
spirits
can
doe
with
permission
;
it
is
comfortable
to
thinke
how
nothing
they
can
doe
without
permission
:
We
know
they
want
not
malice
to
destroy
the
whole
frame
of
Gods
worke
;
but
of
all
,
man
;
of
all
men
,
Christians
;
but
if
without
leaue
they
cannot
set
vpon
an
hogge
,
what
can
they
doe
to
the
liuing
Images
of
their
Creator
?
They
cannot
offer
vs
so
much
as
a
suggestion
,
without
the
permission
of
our
Sauiour
;
And
can
he
that
would
giue
his
owne
most
precious
bloud
for
vs
,
to
saue
vs
from
euill
,
wilfully
giue
vs
ouer
to
euill
?
It
is
no
newes
that
wicked
spirits
wish
to
doe
mischiefe
,
it
is
newes
that
they
are
allowed
it
;
If
the
owner
of
all
things
should
stand
vpon
his
absolute
command
,
who
can
challenge
him
for
what
he
thinkes
fit
to
doe
with
his
creature
?
The
first
Fole
of
the
Asse
is
commanded
,
vnder
the
law
,
to
haue
his
necke
broken
,
what
is
that
to
vs
?
The
creatures
doe
that
they
were
made
for
,
if
they
may
serue
any
way
to
the
glory
of
their
Maker
;
But
,
seldome
euer
doth
God
leaue
his
actions
vnfurnished
with
such
reasons
,
as
our
weaknesse
may
reach
vnto
.
There
were
sects
amongst
these
Iewes
that
denied
spirits
,
they
could
not
be
more
euidently
,
more
powerfully
conuinced
then
by
this
euent
:
Now
shall
the
Gadarens
see
from
what
a
multitude
of
Deuils
they
were
deliuered
;
and
how
easie
it
had
beene
for
the
same
power
to
haue
allowed
those
spirits
to
seaze
vpon
their
persons
,
as
well
as
their
Swine
;
Neither
did
God
this
without
a
iust
purpose
of
their
castigation
;
His
iudgements
are
righteous
,
where
they
are
most
secret
;
though
we
cannot
accuse
these
inhabitants
of
ought
,
yet
hee
could
;
and
thought
good
thus
to
mulct
them
:
And
if
they
had
not
wanted
grace
to
acknowledge
it
,
it
was
no
small
fauour
of
God
,
that
he
would
punish
them
in
their
Swine
,
for
that
,
which
he
might
haue
auenged
vpon
their
bodies
,
and
soules
:
Our
goods
are
furthest
off
vs
;
If
but
in
these
we
smart
,
we
must
confesse
to
finde
mercie
.
Sometimes
it
pleaseth
God
to
grant
the
suits
of
wicked
men
,
and
spirits
,
in
no
fauour
to
the
suitors
:
Hee
grants
an
ill
suit
,
and
withholds
a
good
;
He
grants
an
ill
suit
in
iudgement
,
and
holds
backe
a
good
one
,
in
mercie
;
The
Israelites
aske
meat
;
hee
giues
Quailes
to
their
mouthes
,
and
leanenesse
to
their
soules
;
The
chosen
vessell
wishes
Satan
taken
off
,
and
heares
only
,
My
grace
is
sufficient
for
thee
:
Wee
may
not
euermore
measure
fauour
by
condescent
;
These
Deuils
doubtlesse
receiue
more
punishment
for
that
harmefull
act
,
wherein
they
are
heard
.
If
we
aske
what
is
either
vnfit
to
receiue
,
or
vnlawfull
to
begge
,
it
is
a
great
fauour
of
our
God
to
be
denied
.
Those
spirits
which
would
goe
into
the
Swine
by
permission
,
goe
out
of
the
man
by
command
;
they
had
staied
long
,
and
are
eiected
suddenly
;
The
immediate
workes
of
God
are
perfect
in
an
instant
,
and
doe
not
require
the
aid
of
time
for
their
maturation
.
No
sooner
are
they
cast
out
of
the
man
,
then
they
are
in
the
Swine
;
They
will
leese
no
time
,
but
passe
without
intermission
from
one
mischiefe
to
another
;
If
they
hold
it
a
paine
not
to
be
doing
of
euill
;
Why
is
it
not
our
delight
to
be
euer
doing
good
?
The
impetuousnesse
was
no
lesse
,
then
the
speed
,
The
heard
was
carried
with
violence
from
a
steep-downe
place
into
the
lake
,
and
was
choked
.
It
is
no
small
force
that
could
doe
this
;
but
if
the
Swine
had
beene
so
many
mountaines
,
these
spirits
,
vpon
Gods
permission
,
had
thus
transported
them
:
How
easily
can
they
carrie
those
soules
(
which
are
vnder
their
power
,
)
to
destruction
?
Vncleane
beasts
that
wallow
in
the
mire
of
sensualitie
,
brutish
drunkards
,
transforming
themselues
by
excesse
,
euen
they
,
are
the
swine
,
whom
the
Legion
carries
headlong
to
the
pit
of
perdition
.
The
wicked
spirits
haue
their
wish
;
The
Swine
are
choked
in
the
waues
;
What
ease
is
this
to
them
?
Good
God
;
that
there
should
be
any
creature
that
seekes
contentment
in
destroying
,
in
tormenting
the
good
creatures
of
their
Maker
!
This
is
the
diet
of
hell
;
Those
fiends
feed
vpon
spight
;
towards
man
so
much
more
,
as
he
doth
more
resemble
his
Creator
:
Towards
all
other
liuing
substances
,
so
much
more
as
they
may
be
more
vsefull
to
man.
The
Swine
ranne
downe
violently
,
what
maruell
is
it
if
their
keepers
fled
;
that
miraculous
work
which
should
haue
drawne
them
to
Christ
,
driues
them
from
him
:
They
run
with
the
newes
;
the
countrie
comes
in
with
clamour
;
The
whole
multitude
of
the
countrie
about
,
besought
him
to
depart
;
The
multitude
is
a
beast
of
many
heads
;
euery
head
hath
a
seuerall
mouth
,
and
euery
mouth
hath
a
seuerall
tongue
,
and
euery
tongue
a
seuerall
accent
;
Euery
head
hath
a
seuerall
braine
,
and
euery
braine
thoughts
of
their
owne
;
so
as
it
is
hard
to
finde
a
multitude
,
without
some
diuision
:
At
least
seldome
euer
hath
a
good
motion
found
a
perfect
accordance
;
it
is
not
so
infrequent
for
a
multitude
to
conspire
in
euill
;
Generalitie
of
assent
is
no
warrant
for
any
act
;
Common
error
carries
away
many
;
who
inquire
not
into
the
reason
of
ought
,
but
the
practise
:
The
way
to
hell
is
a
beaten
road
through
the
many
feet
that
tread
it
;
when
vice
growes
into
fashion
,
singularitie
is
a
vertue
.
There
was
not
a
Gadarene
found
,
that
either
dehorted
their
fellowes
,
or
opposed
the
motion
;
it
is
a
signe
of
people
giuen
vp
to
iudgement
,
when
no
man
makes
head
against
proiects
of
euill
.
Alas
,
what
can
one
strong
man
doe
against
a
whole
throng
of
wickednesse
?
Yet
this
good
comes
of
an
vnpreuailing
resistance
,
that
God
forbeares
to
plague
,
where
he
findes
but
a
sprinkling
of
faith
:
Happie
are
they
,
who
(
like
vnto
the
celestiall
bodies
,
which
being
carried
about
,
with
the
sway
of
the
hiest
sphere
,
yet
creepe
on
their
owne
waies
)
keepe
on
the
courses
of
their
owne
holinesse
,
against
the
swinge
of
common
corruptions
:
They
shall
both
deliuer
their
owne
soules
,
and
helpe
to
withhold
iudgement
from
others
.
The
Gadarenes
sue
to
Christ
for
his
departure
;
It
is
too
much
fauour
to
attribute
this
to
their
modestie
,
as
if
they
held
themselues
vnworthie
of
so
diuine
a
guest
;
Why
then
did
they
fall
vpon
this
suit
in
a
time
of
their
losse
?
Why
did
they
not
taxe
themselues
,
and
intimate
a
secret
desire
of
that
,
which
they
durst
not
begge
?
It
is
too
much
rigor
to
attribute
it
to
the
loue
of
their
hoggs
,
and
an
anger
at
their
losse
;
then
,
they
had
not
intreated
,
but
expelled
him
;
It
was
their
feare
that
moued
this
harsh
suit
:
A
seruile
feare
of
danger
to
their
persons
,
to
their
goods
,
Least
hee
that
could
so
absolutely
command
the
Deuils
,
should
haue
set
these
tormentors
vpon
them
;
Least
their
other
Demoniacks
should
be
dispossessed
with
like
losse
.
I
cannot
blame
these
Gaderens
that
they
feared
;
This
power
was
worthy
of
trembling
at
;
Their
feare
was
iust
,
the
vse
of
their
feare
was
vniust
;
They
should
haue
argued
,
This
man
hath
power
ouer
men
,
beasts
,
Deuils
,
it
is
good
hauing
him
to
our
friend
;
his
presence
is
our
safetie
&
protection
;
Now
they
contrarily
mis-inferre
,
Thus
powerfull
is
he
,
it
is
good
he
were
further
off
;
What
miserable
and
pernicious
misconstructions
do
men
make
of
God
;
of
diuine
attributes
,
and
actions
?
God
is
omnipotent
,
able
to
take
infinite
vengeance
of
sinne
,
Oh
that
he
were
not
;
He
is
prouident
,
I
may
be
carelesse
;
He
is
mercifull
,
I
may
sinne
;
He
is
holy
,
Let
him
depart
from
me
,
for
I
am
a
sinfull
man
;
How
wittie
sophisters
are
naturall
men
to
deceiue
their
owne
soules
,
to
rob
themselues
of
a
God
?
Oh
Sauiour
,
how
worthy
are
they
to
want
thee
that
wish
to
be
rid
of
thee
?
Thou
hast
iust
cause
to
be
wearie
of
vs
,
euen
whiles
we
sue
to
hold
thee
;
but
when
once
our
wretched
vnthankfulnesse
growes
wearie
of
thee
,
who
can
pittie
vs
to
be
punished
with
thy
departure
?
Who
can
say
it
is
other
then
righteous
,
that
thou
shouldst
regest
one
day
vpon
vs
,
Depart
from
mee
yee
wicked
.
FINIS
.