The victory of patience and benefit of affliction, with how to husband it so, that the weakest Christian (with blessing from above) may bee able to support himselfe in his most miserable exigents. Together with a counterpoyson or antipoyson against all griefe, being a tenth of the doves innocency, and the serpents subtilty. Extracted out of the choisest authors, ancient and moderne, necessary to be read of all that any way suffer tribulation. By R.Y.
Younge, Richard.
1636
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A15848
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The victory of patience and benefit of affliction, with how to husband it so, that the weakest Christian (with blessing from above) may bee able to support himselfe in his most miserable exigents. Together with a counterpoyson or antipoyson against all griefe, being a tenth of the doves innocency, and the serpents subtilty. Extracted out of the choisest authors, ancient and moderne, necessary to be read of all that any way suffer tribulation. By R.Y.
Younge, Richard.
[10], 259, [47] p.
Printed by R. B[adger] and are to be sold [by M. Allot] at the blacke Beare in Pauls Church-yard,
London :
1636.
R.Y. = Richard Younge.
With an index.
Names in imprint from STC.
With STC 26112.7, "The state of a Christian", inserted before page 1.
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eng
Patience -- Religious aspects -- Early works to 1800.
Christian life -- Early works to 1800.
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THE
VICTORY
OF
PATIENCE
,
And
benefit
of
Affliction
,
with
how
to
Husband
it
so
,
that
the
weakest
Christian
(
with
blessing
from
above
)
may
bee
able
to
support
himselfe
in
his
most
miserable
Exigents
.
Together
with
a
Counter
poyson
or
Antipoyson
against
all
griefe
,
being
a
Tenth
of
the
Doves
Innocency
,
and
the
Serpents
Subtilty
.
Extracted
out
of
the
choisest
Authors
,
ancient
and
moderne
,
necessary
to
be
read
of
all
that
any
way
suffer
Tribulation
.
By
R.
Y.
All
that
will
live
godly
in
Christ
Iesus
shall
suffer
persecution
,
2
Tim.
3.12
.
LONDON
,
Printed
by
R.
B.
and
are
to
be
sold
at
the
black
Beare
in
Pauls
Church-yard
.
1636.
TO
THE
READER
.
NOthing
in
this
world
can
bee
framed
so
perfect
,
but
it
shall
have
some
delinquensies
;
to
prove
that
more
were
in
the
Comprisor
:
and
it
is
almost
as
easie
to
find
faults
,
as
to
make
them
.
To
spy
the
inconveniences
of
a
house
built
,
is
nothing
:
but
to
lay
the
plot
well
,
at
first
,
requires
the
pate
of
a
good
Contriver
.
All
Alchymists
can
doe
well
till
they
come
to
doing
:
But
there
is
a
further
distance
from
nothing
to
the
least
thing
in
the
world
;
then
between
it
and
the
greatest
.
All
publique
actions
are
subject
to
diverse
,
and
uncertaine
Interpretations
;
for
a
great
many
heads
judge
of
them
,
and
mens
censures
are
as
various
as
their
palats
,
Matth.
21.
Our
writings
are
as
so
many
dishes
;
our
Readers
,
guests
.
Bookes
are
like
faces
;
that
which
one
admires
,
another
slights
.
Why
?
Some
will
condemne
what
they
do
as
little
understand
as
they
doe
themselves
:
Others
,
the
better
a
thing
is
,
the
worse
they
will
like
it
.
They
hate
him
(
saith
Amos
)
that
rebuketh
in
the
gate
,
and
they
abhor
him
that
speaketh
uprightly
,
Amos
5.10
.
You
know
,
Herods
festered
conscience
could
not
endure
Iohn
Baptists
plaister
of
truth
;
a
galled
backe
,
loves
not
the
curry
Combe
;
a
deformed
face
,
loathes
the
true
glas
,
nothing
is
so
hatefull
to
the
desperatly
wicked
,
as
good
Counsell
:
with
Balaam
they
grutch
to
be
stayed
in
the
way
to
death
,
and
fly
upon
those
that
oppose
their
perdition
.
And
how
should
they
other
then
miscarry
;
who
have
a
Pirate
(
the
flesh
)
for
their
guide
?
So
that
if
a
man
should
observe
the
wind
of
Applause
,
he
should
never
sowe
;
or
regard
the
clouds
of
Aspersion
,
hee
should
never
reape
.
But
I
had
rather
hazard
the
censure
of
some
,
then
hinder
the
good
of
others
:
yea
,
I
had
rather
misse
of
what
I
expect
,
then
faile
to
do
my
utmost
.
Wherefore
,
I
present
to
thee
,
curteous
Reader
,
a
posey
of
such
flowers
as
I
have
gathered
abroad
.
If
they
be
liked
(
as
Phidias
said
,
concerning
his
first
portrayture
)
expect
more
;
if
not
,
onely
this
.
To
fore-relate
their
variety
,
and
severall
worths
,
were
to
imitate
an
Italian
Host
,
meeting
you
on
the
waies
,
and
promising
before
hand
,
your
fare
and
entertainment
;
Wherefore
let
it
please
you
to
see
and
allow
your
cheare
.
Only
,
in
generall
;
my
Booke
is
a
feast
;
wherin
holsomnesse
strives
with
pleasantnesse
,
and
variety
with
both
.
Each
Chapter
severall
is
a
severall
dish
,
stuft
full
of
notable
sayings
and
examples
(
for
that
's
the
meate
)
by
which
a
man
may
,
not
only
become
more
eloquent
,
but
more
wise
;
not
alone
,
able
to
say
well
,
but
to
doe
well
;
for
quaint
and
elegant
phrases
,
on
a
good
subject
,
are
baites
,
to
make
an
ill
man
vertuous
.
Pithy
sentences
,
curious
metaphors
,
witty
apophthegmes
,
sweet
similitudes
,
and
rhetoricall
expressions
(
which
Aristotle
would
have
,
as
it
were
,
sprinkled
in
the
most
serious
discourses
)
are
to
the
minde
,
as
musicke
to
the
body
;
which
(
next
to
sleepe
)
is
the
best
recreation
.
Or
as
pleasant
and
delectable
Sause
,
which
gives
a
more
savory
tast
to
holsome
,
and
profitable
Divinity
.
And
thou
shalt
finde
but
few
here
,
which
are
not
both
sinewy
,
and
sharpe
:
mucrones
verborum
,
pointed
speeches
;
either
fit
to
teach
,
or
forcible
to
perswade
,
or
sage
to
advise
,
and
forewarne
;
or
sharpe
to
reprove
,
or
strong
to
confirme
,
or
piercing
to
imprint
▪
But
alas
!
most
men
regard
not
what
is
written
,
but
who
writes
:
valew
not
the
mettall
,
but
the
Stampe
which
is
upon
it
.
To
these
,
I
say
little
,
as
they
deserve
little
:
and
turne
my
speech
to
all
that
reserve
themselves
open
,
and
prepared
,
to
receive
each
profitabe
instruction
,
and
continuall
amendment
;
to
the
ingenious
Reader
,
that
sucks
hony
from
the
selfe
same
flower
which
the
Spider
doth
poyson
;
wishing
him
to
come
,
that
out
of
this
Treatise
which
he
did
not
know
before
;
and
well
note
what
speakes
to
his
owne
sinne
:
And
perhaps
he
may
,
in
this
short
journey
make
more
true
gaine
,
then
Salomons
Navy
did
from
Ophir
,
or
the
Spanish
fleete
from
the
West
Indies
;
for
in
so
doing
,
he
shall
greatly
increase
his
knowledge
,
and
lessen
his
vices
.
In
one
day
he
may
reade
it
,
and
ever
after
,
be
the
better
for
it
.
But
methinkes
I
am
too
like
a
carelesse
Porter
;
which
keepes
the
guests
without
dores
,
til
they
have
lost
their
stomackes
;
wherfore
,
I
wil
detaine
you
no
longer
in
the
porch
,
but
unlock
the
dore
,
and
let
you
in
.
THE
BENIFIT
of
AFFLICTION
,
and
how
to
husband
it
so
that
(
with
blessing
from
above
)
the
weakest
Christian
may
be
able
to
support
himselfe
in
his
most
miserable
Exigents
.
CHAP.
1.
Why
the
Lord
suffers
his
children
so
to
be
traduced
,
and
persecuted
,
by
his
and
their
enemies
:
and
first
,
That
it
makes
for
the
glory
of
his
power
.
IN
the
former
Treatises
I
have
proved
,
that
there
is
a
naturall
enmity
and
a
spiritual
Antipathy
betweene
the
Men
of
the
World
,
and
the
children
of
GOD
;
betweene
the
seed
of
the
Serpent
,
and
the
seed
of
the
Woman
.
And
that
these
two
Regiments
being
the
Subjects
of
two
severall
Kings
,
Satan
and
CHRIST
,
are
governed
by
Lawes
opposite
and
cleane
contrary
each
to
the
other
:
whereby
it
comes
to
passe
,
that
grievous
temptations
and
persecutions
doe
alwayes
accompany
the
remission
of
sins
:
That
all
men
(
as
Austine
speakes
)
are
necessitated
to
miseries
,
which
bend
their
course
towards
the
Kingdome
of
Heaven
.
For
godlinesse
and
temptation
are
such
inseparable
attendants
on
the
same
person
,
that
a
mans
sins
be
no
sooner
forgiven
,
and
hee
rescued
from
Satan
,
but
that
Lion
fomes
,
and
roares
,
and
bestirs
himselfe
to
recover
his
losse
.
Neither
can
Gods
love
be
injoyed
,
without
Satans
disturbance
.
Yea
,
the
World
and
the
Devill
therefore
hate
us
,
because
God
hath
chosen
us
.
If
a
Convert
comes
home
,
the
Angels
welcome
him
with
Songs
,
the
devils
follow
him
with
uproare
and
fury
,
his
old
acquaintance
with
scornes
and
obloquie
;
for
they
thinke
it
quarrell
enough
that
we
will
no
longer
runne
with
them
to
the
same
excesse
of
riot
,
1
Peter
4.4
.
That
we
will
no
longer
continue
miserable
with
them
:
they
envie
to
see
themselves
casheired
,
as
persons
infected
with
the
plague
will
scoffe
at
such
of
their
acquaintan●e
,
as
refuse
to
consort
with
them
as
they
have
done
formerly
.
It
is
not
enough
for
them
to
be
bad
themselves
,
except
they
raile
at
,
and
persecute
the
good
.
He
that
hath
no
grace
himselfe
,
is
vexed
to
see
it
in
another
:
godly
men
are
thornes
in
wicked
mens
eyes
,
as
Iob
was
in
the
devils
;
because
they
are
good
,
or
because
they
are
deerely
beloved
of
God
:
If
a
mans
person
and
wayes
please
God
,
the
world
will
be
displeased
with
both
.
If
God
be
a
mans
friend
,
that
will
be
his
enemy
;
if
they
exercise
their
malice
,
it
is
where
he
shewes
mercy
:
and
indeed
he
refuseth
to
be
an
Abel
,
whom
the
malice
of
Cain
doth
not
exercise
(
as
Gregory
speaks
:
)
for
it
is
an
everlasting
rule
of
the
Apostles
,
He
that
is
borne
after
the
flesh
,
will
persecute
him
that
is
borne
after
the
Spirit
,
Gal.
4.29
.
not
because
he
is
evill
,
but
because
he
is
so
much
better
than
himselfe
,
1
Iohn
3.12
.
Because
his
life
is
not
like
other
mens
,
his
wayes
are
of
another
fashion
,
Wisd.
2.15
.
I
have
also
shewed
the
Originall
,
continuance
,
properties
,
causes
,
ends
,
and
what
will
be
the
issue
of
this
enmity
;
and
therein
made
it
plaine
,
that
as
for
the
present
,
they
suit
like
the
Harpe
and
the
Harrow
,
agree
like
two
poisons
in
one
stomack
,
the
one
being
ever
sick
of
the
other
:
so
,
to
reconcile
them
together
,
were
to
reconcile
Fire
and
Water
,
the
Wolfe
and
the
Lambe
,
the
Windes
and
the
Sea
together
;
yea
,
that
once
to
expect
it
were
an
effect
of
frenzie
,
not
of
hope
.
It
remaines
in
the
last
place
that
I
declare
the
Reasons
,
why
God
permits
his
dearest
children
so
to
be
afflicted
?
The
godly
are
so
patient
in
their
sufferings
?
With
other
Grounds
of
comfort
,
and
Vses
:
And
first
of
the
first
.
The
Reasons
why
God
suffers
the
same
,
are
chiefly
sixteene
;
all
tending
to
his
glory
,
and
their
spirituall
and
everlasting
good
,
benefit
,
and
advantage
:
for
the
malignity
of
envie
(
if
it
be
well
answered
)
is
made
the
evill
cause
of
a
good
effect
to
us
;
God
and
our
soules
are
made
gainers
by
anothers
sin
.
The
Reasons
and
Ends
which
tend
to
Gods
glory
,
are
three
.
1
It
makes
for
the
glory
of
his
Power
.
2
It
makes
for
the
glory
of
his
Wisdome
.
3
It
makes
much
for
his
glory
,
when
those
graces
which
he
hath
bestowed
upon
his
children
,
do
the
more
shine
through
imployment
.
It
maketh
for
the
glory
of
his
Power
:
Moses
having
declared
,
in
what
manner
the
Lord
permitted
Pharaoh
to
oppresse
the
children
of
Israel
,
more
and
more
,
still
hardning
his
heart
,
shewes
the
reason
of
it
in
these
words
,
That
I
may
multiply
my
miracles
and
wonders
in
the
Land
of
Aegypt
,
That
I
may
lay
my
hand
upon
Pharaoh
,
and
bring
out
mine
Armies
,
even
my
people
by
great
judgements
,
that
my
power
may
be
knowne
,
and
that
I
may
declare
my
Name
throughout
all
the
world
,
Exod.
7.3.4
.
&
9.16
.
When
that
multitude
of
Amonites
and
Moabites
came
to
war
against
Iehosaphat
and
the
Children
of
Israel
,
intending
to
cast
them
out
of
the
Lords
inheritance
,
and
utterly
destroy
them
,
to
the
dishonour
of
God
;
the
Lord
by
delivering
them
from
that
sore
affliction
gained
to
himselfe
such
honour
and
glory
,
That
(
as
the
Text
saith
)
the
feare
of
God
was
upon
all
the
Kingdomes
of
the
Earth
,
when
they
heard
that
the
Lord
had
fought
so
against
the
enemies
of
Israel
,
2
Chron.
20.29
.
The
judgement
was
upon
some
,
the
feare
came
upon
all
;
it
was
but
a
few
mens
losse
,
but
it
was
all
mens
warning
,
1
Cor.
10.11
.
When
the
Lord
brought
againe
the
Captivity
of
Sion
(
saith
the
Psalmist
,
)
Then
said
they
among
the
Heathen
,
the
Lord
hath
done
great
things
for
them
,
Psal.
126.1
,
2.
God
provides
on
purpose
mighty
adversaries
for
his
Church
,
that
their
humiliation
may
be
the
greater
in
sustaining
▪
and
his
glory
may
be
greater
in
deliverance
:
yea
,
though
there
bee
Legions
of
devils
,
and
every
one
stronger
than
many
Legions
of
men
,
and
more
malicious
than
strong
,
yet
Christs
little
Flock
lives
and
prospers
;
and
makes
not
this
exceedingly
for
our
Makers
,
for
our
Gardians
glory
?
Gods
power
is
best
made
knowne
in
our
weaknesse
,
2
Cor.
12.9
.
Impossibilities
are
the
best
advancers
of
his
glory
;
who
not
seldome
hangs
the
greatest
waits
upon
the
smallest
wyars
,
as
he
doth
the
earth
upon
nothing
:
For
what
wee
least
beleeve
can
bee
done
,
we
most
admire
being
done
;
the
lesser
the
meanes
,
and
the
greater
the
opposition
,
the
more
is
the
glory
of
him
who
by
little
meanes
doth
overcome
a
great
opposition
:
yea
,
it
is
greater
glory
to
God
to
turne
evils
into
good
by
overmastering
them
,
then
wholly
to
take
them
away
.
Now
if
●hy
very
enemies
thus
honour
thee
,
how
should
thy
friends
(
bought
with
thy
precious
bloud
)
glorifie
thee
?
But
the
sweetest
of
honey
lieth
in
the
bottome
.
I
passe
therefore
from
the
first
to
the
second
Reason
.
CHAP.
2.
That
it
makes
for
the
glory
of
his
Wisdome
.
2
SEcondly
,
it
maketh
for
the
glory
of
his
marvellous
and
singular
wisdome
when
he
turneth
the
malice
of
his
enemies
to
the
advantage
of
his
Church
.
I
would
(
saith
Paul
)
yee
understood
brethren
that
the
things
which
have
come
unto
me
,
are
turned
rather
to
the
furthering
of
the
Gospell
.
So
that
my
bonds
in
Christ
are
famous
throughout
all
the
judgement
Hall
,
and
in
all
other
places
,
Insomuch
that
many
of
the
brethren
in
the
Lord
,
are
imboldned
through
my
bonds
,
and
dare
more
frankely
speake
the
word
,
Phil.
1.12
,
13
,
14.
In
all
other
cases
a
gentle
resistance
heightens
the
desire
of
the
seeker
;
in
this
,
the
strength
of
opposition
,
meeting
with
as
strong
a
faith
,
hath
the
same
effect
.
Againe
,
how
admirably
did
the
Lord
turne
the
malice
of
Iosephs
brethren
when
they
sold
him
into
Aegypt
.
And
that
devilish
plot
of
Haman
against
Mordecay
and
his
people
,
●o
the
good
of
his
Church
in
generall
,
and
of
Ioseph
and
Mordecay
in
particular
?
Gen.
45.8.11
.
Hester
9.1
,
2
,
3.
Their
plots
to
overthrow
Ioseph
and
Mordecay
,
were
turned
by
a
Divine
Providence
to
the
onely
meanes
of
advantaging
them
.
And
herein
was
that
of
the
Psalmist
verified
,
Surely
the
rage
of
man
shall
turne
to
thy
praise
,
Psal.
76.10
.
It
is
not
so
much
glory
to
God
to
take
away
wicked
men
,
as
to
use
their
evill
to
his
owne
holy
purposes
;
how
soone
could
the
Commander
of
Heaven
and
Earth
rid
the
world
of
bad
members
?
But
so
should
hee
lose
the
praise
of
working
good
by
evill
instruments
:
it
suffiseth
that
the
Angels
of
God
resist
their
actions
while
their
persons
continue
;
God
(
many
times
)
workes
by
contrary
meanes
:
as
Christ
restored
the
Blind-man
to
his
sight
,
with
clay
and
spittle
;
he
caused
the
Israelites
to
grow
with
depression
,
with
persecution
to
multiply
,
Exod.
1.12
.
The
bloud
of
the
Martyrs
is
the
seed
of
the
Church
,
Persecution
enlargeth
the
bounds
of
it
,
like
as
Palmes
oppressed
,
and
Camomile
trod
upon
,
mount
the
more
,
grow
the
faster
.
T
is
as
easiy
for
God
to
work
without
meanes
,
as
with
them
;
and
against
them
,
as
by
either
;
but
assuredly
it
makes
more
for
the
Makers
glory
,
that
such
an
admirable
harmony
should
be
produced
out
of
such
an
infinite
discord
.
The
World
is
composed
of
foure
Elements
,
and
those
be
contraries
:
the
Yeare
is
quartered
into
different
seasons
:
the
minde
of
man
is
a
mixture
of
disparities
,
as
joy
,
sorrow
,
hope
,
feare
,
love
,
hate
,
and
the
like
:
the
body
doth
consist
and
is
nourished
by
contraries
,
how
divers
even
in
effect
aswell
as
taste
(
wherein
variety
hits
the
humour
of
all
)
are
the
Birds
and
Beasts
that
feed
us
?
And
how
divers
againe
are
those
things
that
feed
them
?
How
many
severall
qualities
have
the
Plants
that
they
brouze
upon
?
which
all
mingled
together
,
what
a
well
temepred
Sallad
do
they
make
?
Thus
you
see
that
though
faith
be
above
reason
,
yet
is
there
a
reason
to
bee
given
of
our
faith
.
O
what
a
depth
of
wisdome
may
lye
wrapt
up
in
those
passages
,
which
to
our
weak
apprehensions
may
seeme
ridiculous
!
CHAP.
3.
That
the
graces
of
God
,
in
his
children
,
may
the
more
s●ine
through
imployment
.
3
THirdly
it
maketh
for
Gods
glory
another
way
,
when
those
graces
which
he
hath
bestowed
upon
his
children
,
doe
the
more
shine
through
imployment
,
and
are
the
more
seene
and
taken
notice
of
by
the
world
;
surely
if
his
justice
get
such
honour
by
a
Pharaoh
;
much
more
doth
his
mercy
by
a
Moses
:
now
Abrahams
faith
,
Iobs
patience
,
Pauls
courage
and
constancy
,
if
they
had
not
beene
tried
by
the
fire
of
affliction
,
their
graces
had
beene
smothered
as
so
many
lights
under
a
bushell
,
which
now
(
to
the
glory
of
God
)
shine
to
all
the
world
;
Yea
,
not
onely
their
vertues
,
but
the
gracious
lives
of
all
the
Saints
departed
,
do
still
magnifie
him
even
to
this
day
in
every
place
we
heare
of
them
,
and
move
us
likewise
to
glorifie
God
for
them
:
wherefore
happy
man
that
leaves
such
a
president
,
for
which
the
future
Ages
shall
praise
him
,
and
praise
God
for
him
.
Who
could
know
the
faith
,
patience
,
and
Valour
,
of
Gods
Souldiers
,
if
they
alwayes
lay
in
Garrison
,
and
never
came
to
the
skirmish
?
Whereas
now
they
are
both
exemplary
,
and
serve
also
to
put
to
silence
the
ignorance
of
foolish
men
,
1
Pet.
2.15
.
One
Iupiter
set
out
by
Homer
the
Poet
,
was
worth
ten
set
out
by
Phidias
the
Carver
,
saith
Philostratus
;
because
the
former
flew
abroad
through
all
the
world
,
whereas
the
other
never
stirred
from
his
Pedistall
at
Athens
:
so
at
first
,
the
honour
and
splendor
of
Iobs
integrity
was
confined
to
Vz
(
a
little
corner
of
Arabia
,
)
yea
,
to
his
owne
Family
;
whereas
by
meanes
of
the
divels
malice
,
it
is
now
sp●ead
as
farre
as
the
Sunne
can
extend
his
beames
,
or
the
Moone
her
influence
;
for
of
such
a
Favorite
of
Heaven
,
such
a
Mirour
of
the
Earth
,
such
a
wonder
of
the
World
,
who
takes
not
notice
?
Who
could
know
whether
we
be
Vessels
of
gold
,
or
drosse
,
unlesse
we
were
brought
to
the
Touch-stone
of
temptation
?
Who
could
feele
the
odoriferous
smell
of
these
Aromaticall
spices
,
if
they
were
not
pownded
and
bruized
in
the
morter
of
affliction
?
The
worlds
hatred
and
calumny
to
an
able
Christian
,
serves
as
bellowes
to
kindle
his
devotion
,
and
blow
off
the
ashes
,
under
which
his
faith
lay
hid
;
like
the
Moone
,
he
shines
cleerest
in
the
night
of
affliction
:
If
it
made
for
the
honour
of
Saul
and
all
Israel
,
that
he
had
a
little
Boy
in
his
Army
,
that
was
able
to
incounter
that
selected
great
Gyant
,
Goliah
of
the
Philistims
,
and
overcame
him
;
how
much
more
doth
it
make
for
Gods
glory
,
that
the
least
of
his
adopted
ones
should
be
able
to
incounter
foure
enemies
?
The
World.
The
Flesh.
The
Devill
,
and
The
Death
.
The
weakest
of
which
,
is
1
The
Flesh.
2
The
World.
Now
the
Flesh
being
an
home-bred
enemy
,
a
Dalilah
in
Sampsons
bosome
,
a
Iudas
in
Christs
company
;
like
a
Moath
in
the
Garment
bred
in
us
,
and
cherished
of
us
,
and
yet
alwayes
attempting
to
fret
and
destroy
us
:
and
the
world
a
forraigne
foe
,
whose
Army
consists
of
two
wings
,
Adversity
on
the
left
hand
;
Prosperity
on
the
right
hand
;
Death
stronger
than
either
,
and
the
Devill
stronger
than
all
;
And
yet
that
the
weakest
childe
of
God
onely
through
faith
in
Christ
(
a
thing
as
much
despised
of
Philistims
,
as
Davids
sling
and
stone
was
of
Goliah
)
●hould
overcome
all
these
foure
;
wherein
he
shewes
himselfe
a
greater
Conquerour
,
that
William
the
Conquerour
;
yea
,
even
greater
than
Alexander
the
Great
,
or
Pompey
the
Great
,
or
the
Great
Turke
:
for
they
onely
conquered
in
many
yeeres
a
few
parts
of
the
world
,
but
he
that
is
borne
of
God
overcommeth
the
whole
world
,
and
all
things
in
the
world
,
1
Iohn
5.
And
this
is
the
victory
that
overcommeth
the
world
,
even
our
faith
,
Vers.
4.
and
Makes
not
this
infinitely
for
the
glory
of
God
?
Yea
,
it
makes
much
for
the
honour
of
Christians
.
For
,
art
thou
borne
of
God
?
hast
thou
vanquished
the
world
that
vanquisheth
all
the
wicked
?
Blesse
God
for
this
conquest
.
The
King
of
Spaines
overcomming
the
Indies
was
nothing
to
it
.
If
Satan
had
knowne
his
afflicting
of
Iob
would
have
so
advanced
the
glory
of
God
,
manifested
Iobs
admirable
patience
to
all
Ages
,
made
such
a
president
for
imitation
to
others
,
occasioned
so
much
shame
to
himselfe
,
I
doubt
not
but
Iob
should
have
continued
prosperous
and
quiet
;
for
who
will
set
upon
his
adversary
,
when
he
knoweth
he
shall
be
shamefully
beaten
?
This
being
so
,
happy
are
they
who
when
they
doe
well
,
heare
ill
;
but
much
more
blessed
are
they
,
who
●ive
so
well
,
as
that
their
backbiting
adversa●ies
seeing
their
good
works
,
are
constrained
to
praise
God
,
and
speake
well
of
them
.
CHAP.
4.
That
God
suffers
his
children
to
be
afflicted
and
persecuted
,
by
ungodly
men
,
that
so
they
may
be
brought
to
repentance
.
NOw
the
Reasons
which
have
chiefly
respect
to
the
good
of
his
children
in
their
sufferings
,
being
thirteene
in
number
,
are
distinguished
as
followeth
:
God
suffers
his
children
to
be
afflicted
by
them
1
Because
it
Brings
them
to
repentance
.
2
Because
it
Workes
in
them
amendment
of
life
.
3
Because
it
Stirs
them
up
to
prayer
4
Because
it
Weanes
them
from
the
love
of
the
world
.
5
Because
it
Keeps
them
alwayes
p●epared
to
the
spirituall
combate
.
6
Because
it
Discovers
whether
we
be
true
beleevers
,
or
hypocrites
.
7
Because
it
Prevents
greater
evils
of
sin
and
punishment
to
come
.
8
Because
it
makes
them
Humble
.
9
Because
it
makes
them
Conformable
to
Christ
their
head
.
10
Because
it
Increaseth
their
Faith.
11
Because
it
Increaseth
their
Ioy
and
thankfulnesse
.
12
Because
it
Increaseth
their
Spirituall
wisdome
.
13
Because
it
Increaseth
their
Patience
.
First
,
the
Lord
suffers
his
children
to
be
vexed
and
persecuted
by
the
wicked
,
because
it
is
a
notable
meanes
to
rouze
them
out
of
carelesse
security
,
and
bring
them
to
repentance
,
he
openeth
the
eares
of
men
(
saith
Elihu
)
even
by
their
corrections
,
that
he
might
cause
man
to
turne
away
from
his
enterprize
,
and
that
he
might
keepe
back
his
soule
from
the
pit
,
Iob
33.16
,
17
,
18.
The
feeling
of
smart
will
teach
us
to
decline
the
cause
;
those
bitter
sufferings
of
Iob
toward
his
later
end
,
made
him
to
possesse
the
iniquities
of
his
youth
,
Iob
13.26
.
Whereby
(
with
Solomons
Evis-dropper
,
Eccles.
7.21
,
22.
)
he
came
to
repent
of
that
whereof
he
did
not
once
suspect
himselfe
guilty
;
it
made
him
not
thinke
so
much
of
what
he
felt
,
as
what
he
deserved
to
feele
:
Sathans
malice
not
seldome
proves
the
occasion
of
true
repentance
,
and
so
the
devill
is
overshot
in
his
owne
Bow
,
wounded
with
his
owne
weapon
.
I
doubt
whether
that
Syrophenician
had
ever
inquired
after
Christ
,
if
her
daughter
had
not
beene
vexed
with
an
uncleane
spirit
;
yea
,
whether
the
devill
had
beene
so
effectually
cast
out
,
if
he
had
with
lesse
violence
entred
into
her
,
Mark
7.
Our
afflictions
are
as
Benhadads
best
Counsellors
,
that
sent
him
with
a
corde
about
his
neck
to
the
mercifull
King
of
Israel
.
The
Church
of
God
under
the
Crosse
is
brought
to
a
serious
consideration
of
her
estate
,
and
saith
,
Let
us
search
and
try
our
wayes
and
turne
to
the
Lord
,
Lam.
3.40
.
Manasses
also
the
King
of
Iudah
,
that
horrible
sinner
,
never
repented
of
his
idolatry
,
murder
,
witchcraft
,
&c.
till
he
was
carried
away
captive
to
Babel
,
and
there
put
in
chaines
by
the
King
of
Ashur
.
But
then
(
saith
the
Text
)
hee
humbled
himselfe
greatly
before
the
God
of
his
fathers
,
2
Chro.
33.11
,
12.
Yea
,
the
prison
was
a
meanes
of
his
spirituall
inlargement
.
The
body
that
is
surfetted
with
repletion
of
pleasant
meates
must
be
purged
with
bitter
pils
;
and
when
all
outward
comforts
faile
us
,
we
are
willing
to
befriend
our selves
with
the
comfort
of
a
good
conscience
,
the
best
of
blessings
.
Affliction
is
the
Hammer
which
breakes
our
rockie
hearts
;
adversity
hath
whipt
many
a
soule
to
heaven
,
which
otherwise
prosperity
had
coached
to
hell
:
was
not
the
Prodigall
riding
post
thither
,
till
he
was
soundly
lasht
home
againe
to
his
Fathers
house
,
by
those
hard-hear●ed
and
pittilesse
Nabals
which
refused
to
fill
his
belly
with
the
husks
of
the
Swine
?
And
indeed
seldome
is
any
man
throughly
awaked
from
the
sleepe
or
sin
,
but
by
a●fliction
;
but
God
by
it
,
as
it
were
by
a
strong
purge
,
empties
and
evacuates
those
surerfluities
of
malice
,
envie
,
pride
,
security
,
&c.
whererewith
we
were
before
surcharged
.
The
Serpents
enmity
may
be
compared
to
the
Circumcision-knife
which
was
made
of
stone
,
unto
Rubarbe
which
is
full
of
choller
,
yet
doth
mightily
purge
choller
;
or
to
the
sting
of
a
Scorpion
,
which
though
it
be
arrant
poyson
,
yet
proveth
an
excellent
remedy
against
poifon
.
For
this
,
or
any
other
affliction
when
we
are
in
our
worldly
pompe
and
jollity
,
pulleth
us
by
the
eare
and
maketh
us
know
our selves
:
I
may
call
it
the
Summe
of
Divinity
,
as
Pliny
cals
it
the
Summe
of
Philosophy
;
for
what
distressed
or
sick
mau
was
ever
lascivious
,
covetous
,
or
ambitious
?
He
envies
no
man
,
admires
no
man
,
flatters
no
man
,
dissembles
with
no
man
,
despiseth
no
man
,
&c.
That
which
Governours
or
Friends
can
by
no
meanes
effect
,
touching
our
amendment
,
a
little
sicknesse
or
trouble
from
enemies
will
,
as
S.
Chrisostome
observes
.
)
Yea
▪
how
many
will
confesse
,
that
one
affliction
hath
done
more
good
upon
them
,
than
many
Sermons
;
that
they
have
learned
more
good
in
one
daies
or
weekes
misery
,
than
many
yeeres
prosperity
could
teach
them
;
untouched
fortunes
and
touched
consciences
seldome
dwell
together
;
and
it
is
usuall
for
them
that
know
no
sorrowes
,
to
know
no
God
:
repentance
seldome
meets
a
man
in
jollity
,
but
in
affliction
the
heart
is
made
pliable
and
ready
for
all
good
impressions
;
and
so
the
very
end
which
God
aimes
at
in
setting
those
Adders
upon
thee
,
is
,
that
thou
shouldst
prie
narrowly
into
thine
owne
forepast
actions
;
which
if
thou
dost
,
an
hundred
to
one
thou
wilt
finde
sin
,
it
may
be
this
very
sin
the
cause
of
thy
present
affliction
:
and
untill
thou
dost
sift
and
try
thine
owne
heart
for
this
Achan
,
and
finde
out
which
is
thy
Isaac
,
thy
beloved
sin
,
looke
for
no
release
,
but
rather
that
thy
sorrowes
should
be
multiplied
,
as
God
threatned
Eve.
The
skilfull
Chyrurgion
when
he
is
launcing
a
wound
,
or
cutting
off
a
limbe
,
will
not
heare
the
Patient
though
he
cry
never
so
,
untill
the
cure
be
ended
;
but
let
there
be
once
a
healing
of
thy
errours
,
and
the
Plaister
will
fall
off
of
it selfe
;
for
the
Plaister
will
not
stick
on
when
the
soare
is
healed
.
If
the
Fathers
word
can
correct
the
childe
,
he
will
fling
away
the
rod
,
otherwise
he
must
look
to
have
his
eyes
ever
winterly
.
Thus
as
the
two
Angels
that
came
to
Lot
lodged
with
him
for
a
night
,
and
when
they
had
dispatched
their
errand
,
went
away
in
the
morning
:
So
afflictions
which
are
the
Angels
or
the
Messengers
of
God
,
are
sent
by
him
to
do
an
errand
to
us
;
to
tell
us
,
we
forget
God
,
we
forget
our selves
,
we
are
too
proud
,
too
selfe-conceited
,
and
such
like
:
and
when
they
have
said
as
they
were
bid
,
then
presently
they
are
gone
.
Why
then
complainest
thou
,
I
am
afflicted
on
every
side
?
Why
groanest
thou
under
thy
burden
,
and
criest
out
of
unremedied
paine
?
Alas
,
thou
repentest
not
;
trouble
came
on
this
message
to
teach
thee
repentance
,
give
the
messenger
his
errand
,
and
hee
'l
be
gone
:
He
that
mournes
for
the
cause
of
his
punishment
,
shall
mourne
but
a
while
;
he
that
mournes
onely
for
the
punishment
,
and
not
for
the
cause
,
shall
mourne
for
ever
:
the
soule
cannot
live
while
the
sinne
lives
;
one
of
the
two
must
dye
,
the
corruption
,
or
the
Person
;
but
Repentance
is
a
Supersed●as
,
which
dischargeth
both
sinne
and
sorrow
,
moving
God
to
be
mercifull
,
the
Angels
to
be
joyfull
,
Man
to
be
acceptable
,
and
only
the
Devill
to
be
melancholy
.
CHAP.
5
That
it
serves
to
worke
in
us
amendment
of
life
.
2
SEcondly
,
the
malice
of
our
enemies
serves
to
worke
in
us
amendment
of
life
,
the
outward
cold
of
affliction
doth
greatly
increase
the
inward
heate
and
fervor
of
the
Graces
of
God
in
us
.
Indeed
no
Chastizement
(
saith
the
Author
to
the
Hebrewes
)
for
the
present
seemes
to
be
joyous
,
but
grievous
;
But
afterwards
it
bringeth
the
quiet
fruit
of
righteousnesse
to
them
that
are
thereby
exercised
,
Hebr.
12.11
.
God
strips
the
body
of
pleasures
to
cloath
the
soule
with
righteousnesse
,
and
oftentimes
strengthens
our
state
of
grace
by
impoverishing
our
temporall
estate
:
Oftentimes
the
more
Prosperity
,
the
lesse
Piety
.
It
was
an
observation
of
Tacitus
,
that
raisiing
of
the
fortune
,
did
rarely
mend
the
disposition
,
onely
Vespasian
was
changed
into
the
better
;
few
men
can
disgest
great
felicity
;
Many
a
man
hath
been
a
looser
by
his
gaines
,
and
found
,
that
that
which
multiplied
his
outward
estate
▪
hath
abated
his
inward
.
Now
who
will
esteeme
those
things
good
which
make
us
worse
,
or
,
that
evill
,
which
brings
such
gaine
and
sweetnesse
?
Before
I
was
afflicted
(
saith
David
)
I
went
astray
,
but
now
doe
I
keepe
thy
Commandements
,
Psal.
119.67
.
Happy
was
he
,
Iohn
9.
in
being
borne
blind
,
whose
game
of
bodily
sight
made
way
for
the
spirituall
,
who
of
a
Patient
became
an
Advocate
for
his
Saviour
,
who
lost
a
Synagogue
,
and
found
Heaven
,
who
by
being
abandoned
of
sinners
was
received
of
the
Lord
of
glory
:
God
rarely
deprives
a
man
of
one
faculty
,
but
he
more
then
supplyes
it
in
another
.
Hannibal
had
but
one
eye
,
Appius
,
Claudius
,
Timelon
,
and
Homer
were
quite
blinde
,
So
was
Muliasses
King
of
Tunis
,
and
Ioh.
King
of
Bohemia
;
But
for
the
losse
of
that
one
Sence
they
were
recompenc'd
in
the
rest
,
they
had
most
excellent
memories
,
rare
inventions
,
and
admirable
other
parts
:
Or
suppose
he
send
sicknesse
,
the
worst
Feaver
can
come
,
does
not
more
burne
our
bloud
than
our
lust
;
And
together
with
sweating
out
the
Surfets
of
nature
at
the
poores
of
the
body
,
we
weepe
out
the
sinfull
corruption
of
our
nature
at
the
poares
of
the
Conscience
;
Yea
the
Author
to
the
Hebrewes
saith
of
Christ
Himselfe
,
that
though
he
were
the
Sonne
,
yet
(
as
he
was
man
)
He
learned
obedience
by
the
things
which
Hee
suffered
,
Heb.
5.8
.
As
in
humane
proceedings
,
Ill
manners
beget
good
Lawes
;
So
in
Divine
,
the
wicked
by
their
evill
tongues
beget
good
and
holy
lives
in
the
Godly
;
Nothing
sooner
brings
us
to
the
knowledge
and
amendment
of
our
faults
,
then
the
scoffes
of
an
enemy
,
which
made
Philip
of
Macedon
acknowledge
himselfe
much
beholding
to
his
enemies
(
the
Athenians
)
for
speaking
evill
of
him
,
for
(
saith
he
)
they
have
made
me
an
honest
man
,
to
proove
them
lyers
:
Even
barren
Leah
when
she
was
despised
became
fruitfull
.
So
that
we
may
thanke
our
enemies
,
or
must
thanke
God
for
our
enemies
;
Our
soules
shall
shine
the
brighter
one
day
for
such
rubbing
;
Yea
put
case
we
be
gold
,
they
will
but
trye
us
;
If
Iron
,
they
will
scower
away
our
rust
.
The
malice
of
wicked
men
serves
to
the
godly
,
as
the
Thorne
to
the
brest
of
the
Nightingale
,
the
which
(
if
she
chance
to
sleep
)
causeth
her
to
warble
with
a
renewed
cheerfulnesse
.
These
very
tempestuous
showers
bring
forth
spirituall
flowers
and
hearbs
in
abundance
:
Devotion
(
like
fire
in
fro●ty
weather
)
burnes
hottest
in
affliction
.
Vertue
provoked
,
addes
much
to
it selfe
:
With
the
Arke
of
Noah
,
the
higher
we
are
tossed
with
the
floud
of
their
malice
,
the
neerer
we
mount
towards
Heaven
.
When
the
waters
of
the
floud
came
upon
the
face
of
the
earth
,
downe
went
stately
Turrets
and
Towers
;
but
as
the
waters
rose
,
the
Arke
rose
still
higher
and
higher
.
In
like
sort
when
the
waters
of
afflictions
arise
,
downe
goes
the
pride
of
life
,
the
lust
of
the
eyes
;
In
a
word
,
all
the
vanities
of
the
world
.
But
the
Arke
of
the
soule
ariseth
as
these
waters
rise
,
and
that
higher
and
higher
,
even
neerer
and
neerer
towards
Heaven
.
I
might
illustrate
this
point
by
many
observable
things
in
nature
:
We
see
Well-waters
arising
from
deep
Springs
,
are
hotter
in
Winter
then
in
Summer
,
because
the
outward
cold
doth
keep
in
and
double
their
inward
heate
:
And
so
of
mans
body
,
the
more
extreme
the
cold
is
without
,
the
more
doth
the
naturall
heate
fortify
it selfe
within
,
and
guard
the
heart
.
The
Corne
receives
an
inward
heate
and
comfort
from
the
Frost
and
Snowe
which
lyeth
upon
it
:
Trees
lopt
and
pr●ned
flourish
the
more
,
and
beare
the
fuller
for
it
:
The
Grape
when
it
is
most
pressed
and
trodden
,
maketh
the
more
and
better
wine
;
The
dro●●e
gold
is
by
the
fire
refined
;
Winds
and
Thunder
cleeres
the
ayre
;
Working
Seas
purge
the
Wine
;
Fire
increaseth
the
scent
of
any
Perfume
;
Pounding
makes
all
Spices
smell
the
sweeter
;
Linnen
when
it
is
buckt
and
washt
and
wrung
and
beaten
,
becomes
the
whiter
and
fayrer
;
The
earth
being
torne
up
by
the
Plough
,
becomes
more
rich
and
fruitfull
;
Is
there
a
peece
of
ground
naturally
good
?
Let
it
lye
neglected
,
it
becomes
wilde
and
barren
;
Yea
and
the
more
rich
and
fertile
that
it
is
of
it selfe
,
the
more
waste
and
fruitlesse
it
proveth
for
want
of
Tillage
and
Husbandry
;
The
Razor
though
it
be
tempered
with
a
due
proportion
of
steele
,
yet
if
it
passe
not
the
Grindstone
or
Whetstone
,
is
neverthelesse
unapt
to
cut
;
yea
though
it
be
made
once
never
so
sharpe
,
if
it
be
not
often
whetted
it
waxeth
dull
.
All
which
are
lively
Emblems
of
that
truth
which
the
Apostle
delivers
,
2
Cor.
4.16
.
Wee
faint
not
,
for
though
our
outward
man
perish
,
yet
the
inward
man
is
renewed
daily
▪
Even
as
a
Lambe
is
much
more
lively
and
nimble
for
sheering
.
If
by
enmity
and
persecution
(
as
with
a
knife
)
the
Lord
pareth
an●
pruneth
us
,
it
is
,
that
we
may
bring
forth
t●
more
and
better
fruit
;
and
unlesse
we
deg●nerate
,
we
shall
beare
the
better
for
bleeding
;
as
Anteus
,
every
time
rose
up
the
stronge●
when
Hercules
threw
him
to
the
ground
,
because
he
go●
new
strength
by
touching
of
his
Mother
.
O
admirable
use
of
affliction
;
health
from
a
a
wound
;
cure
from
a
disease
;
out
of
griefe
,
joy
;
gaine
out
of
losse
;
out
of
infirmity
,
strength
;
out
of
sin
,
holinesse
;
out
of
death
,
life
:
yea
,
we
shall
redeeme
something
of
Gods
dishonour
by
sin
,
if
we
shall
thence
grow
holy
.
But
this
is
a
harder
Riddle
than
Sampsons
to
these
Philistims
.
CHAP.
6.
That
is
stirs
them
up
to
prayer
.
3
THirdly
,
because
they
quicken
our
devotion
,
and
make
us
pray
unto
God
with
more
fervency
.
Lord
(
saith
Isaiah
)
in
trouble
they
will
visite
thee
,
they
powred
out
prayers
when
they
chastening
was
upon
them
,
Isay
26.16
.
In
their
affliction
(
saith
Hosea
)
they
will
seeke
thee
diligently
,
Hosea
5.15
.
The
truth
of
this
may
be
seene
in
the
examples
of
the
Children
of
Israel
,
Iudges
3.9
,
15.
Elisha
,
2
Kings
6.18
.
Hezekiah
,
2
Kings
19.15
,
16.
Stephen
,
Acts
7.59
,
60.
And
lastly
,
in
Iehosaphat
,
who
being
told
that
there
was
a
great
multitude
comming
against
him
from
beyond
the
Sea
,
out
of
Aram
,
it
followes
,
That
Iehosaphat
feared
,
and
set
himselfe
to
seeke
the
Lord
,
and
proclaimed
a
fast
throughout
all
Iudah
;
Yea
,
they
came
out
of
all
parts
and
joyned
with
him
to
inquire
of
the
Lord
,
2
Chron.
20.3
,
4
,
13.
Neither
doth
it
make
us
alone
which
suffer
,
earnest
in
prayer
,
but
it
makes
others
also
labour
in
prayer
to
God
for
us
,
2
Cor.
1.10
,
11.
And
indeed
the
very
purpose
of
affliction
is
,
to
make
us
importunate
▪
he
that
heares
the
secret
murmurs
of
our
griefe
,
yet
will
not
seeme
to
heare
us
till
our
cries
be
loud
and
strong
;
as
Demosthenes
would
not
plead
for
his
Client
till
he
cried
to
him
,
but
then
answered
his
sorrow
,
Now
I
feele
thy
cause
.
We
aske
and
misse
,
because
wee
aske
amisse
:
we
beat
backe
the
flame
,
not
with
a
purpose
to
suppresse
it
,
but
to
raise
it
higher
,
and
to
diffuse
it
.
And
a
deniall
doth
but
invite
the
importunate
,
as
we
see
in
the
Canaanitish
woman
,
Mat.
15.
Our
holy
longings
are
increased
with
delayes
;
it
whets
our
appetite
to
be
held
fasting
,
and
whom
will
not
Need
make
both
humble
and
eloquent
?
If
the
case
be
woefull
,
it
will
be
exprest
accordingly
;
the
despaire
of
all
other
helpes
,
sends
us
importunately
to
the
God
of
power
;
but
while
money
can
buy
Physick
,
o●
friends
procure
inlargement
,
the
great
Physitian
and
helper
is
not
sought
unto
,
nor
throughly
trusted
in
.
It
is
written
of
the
children
of
Israel
,
that
so
soone
as
they
cried
unto
the
Lord
,
he
delivered
them
from
their
servitude
under
Eglon
King
of
Moab
,
yet
it
is
plaine
,
they
were
eighteene
yeeres
under
this
bondage
undelivered
,
Iudg.
3.14
,
15.
Doubtlesse
they
were
not
so
unsensible
of
their
own
misery
as
not
to
complaine
sooner
then
the
end
of
eighteene
yeeres
:
the
first
hower
they
sighed
for
themselves
,
but
now
they
cried
unto
God.
They
are
words
,
and
not
prayers
,
which
fall
from
carelesse
lips
;
if
we
would
prevaile
with
God
,
we
must
wrestle
;
and
if
we
would
wrestle
happily
with
God
,
we
must
wrestle
first
with
our
owne
dulnesse
;
yea
,
if
we
felt
our
want
,
or
wanted
not
desire
,
we
could
speake
to
God
in
no
tune
but
cries
,
and
nothing
but
cries
can
pierce
Heaven
:
the
best
mens
zeale
is
but
like
a
fire
of
greene
wood
,
which
burneth
no
longer
than
whiles
it
is
blowne
.
Affliction
to
the
soule
is
as
plummets
to
a
Clock
,
or
wind
to
a
Ship
;
holy
and
faithfull
prayer
,
as
oares
to
a
Boat
,
and
ill
goeth
the
Boat
without
oares
,
or
the
Ship
without
winde
,
or
the
Clock
without
plummets
.
Now
are
some
afflicted
in
reputation
,
as
Susanna
was
;
others
in
children
,
as
Elie
;
some
by
enemies
,
as
David
;
others
by
friends
,
as
Ioseph
;
some
in
body
,
as
Lazarus
;
others
in
goods
,
as
Iob
;
others
in
liberty
,
as
Iohn
.
In
all
extremities
let
us
send
this
messenger
to
Christ
for
ease
,
faithfull
and
fervent
prayer
;
if
this
can
but
carry
the
burthen
to
him
,
he
will
carry
it
for
us
,
and
from
us
for
ever
.
CHAP.
7.
That
it
weanes
them
from
the
love
of
the
world
.
4
FOurthly
,
our
sufferings
weane
us
from
the
love
of
the
world
,
yea
,
make
us
loathe
and
contemne
it
,
and
contrariwise
fix
upon
Heaven
,
with
a
desire
to
be
dissolved
.
S.
Peter
at
Christs
transfiguration
enioying
but
a
glimpse
of
happinesse
here
,
was
so
ravi●hed
and
transported
with
the
love
of
his
present
estate
,
that
he
breakes
out
into
these
words
,
Master
,
it
is
good
for
us
to
be
here
;
he
would
faine
have
made
it
his
dwelling
place
:
and
being
loth
to
depart
,
Christ
must
make
three
Tabernacles
,
Mat.
17.4
.
Whereas
S.
Paul
having
spoken
of
his
bonds
in
Christ
,
and
of
the
spirituall
combate
,
concludeth
,
I
desire
to
be
dissolved
,
and
to
be
with
Christ
,
which
is
best
of
all
,
Phil.
1.22
,
23.
We
cannot
so
heartily
thinke
of
our
home
above
,
whiles
we
are
furnished
with
these
earthly
contentments
below
;
but
when
God
strips
us
of
them
,
straitwayes
our
minde
is
homewards
.
Whiles
Naomies
Husband
and
Sons
were
alive
,
we
finde
no
motion
of
her
retiring
home
to
Iudah
;
let
her
earthly
staies
be
removed
,
she
thinks
presently
of
removing
to
her
Countrey
:
a
delicious
life
,
when
every
thing
about
us
is
resplendent
and
contentfull
,
makes
us
that
we
have
no
mind
to
go
to
Heaven
;
wherefore
as
a
loving
Mother
when
she
would
weane
her
Childe
from
the
dug
,
maketh
it
bitter
with
Wormewood
or
Aloes
;
so
dealeth
the
Lord
with
us
,
he
maketh
this
life
bitter
unto
us
by
suffering
our
enemies
to
persecute
and
oppresse
us
;
to
the
end
we
may
contemne
the
world
,
and
transport
our
hopes
from
Earth
to
Heaven
;
he
makes
us
weepe
in
this
Vale
of
misery
,
that
we
may
the
more
eagerly
long
for
that
place
of
felicity
,
where
all
teares
shall
be
wip't
from
our
eyes
;
and
we
are
very
ungratefull
if
we
doe
not
thank
him
for
that
which
so
overcomes
us
,
that
it
overcomes
the
love
of
the
world
in
us
.
And
this
is
no
small
abatement
to
the
bitternesse
of
adversities
,
that
they
teach
us
the
way
to
Heaven
:
the
lesse
comfort
we
finde
on
earth
,
the
more
we
●eeke
above
.
When
no
man
would
harbour
that
unthrift
Son
in
the
Gospell
,
he
turned
back
againe
to
his
Father
,
but
never
before
.
When
it
ceased
to
be
with
Sarah
after
the
manner
of
the
world
,
she
conceived
Isaac
:
so
when
it
ceaseth
to
be
with
us
after
the
manner
of
the
worlds
favourites
,
we
conceive
holy
desires
,
quietnesse
,
and
tranquillity
of
minde
,
with
such
like
spirituall
contentments
.
Zeno
hearing
that
his
onely
Barke
wherein
all
his
wealth
was
shipped
was
cast
away
,
cried
out
O
Fortune
,
thou
hast
done
well
to
put
me
into
my
Gowne
againe
to
imbrace
Philosophy
:
better
the
estate
perish
than
the
soule
.
Our
wine
(
saith
Gregory
)
hath
some
Gall
put
into
it
,
that
we
should
not
be
so
delighted
with
the
way
,
as
to
forget
whether
we
are
going
.
Prosperity
is
hearty
meat
,
but
not
digestible
by
a
weake
stomack
;
strong
wine
,
but
naught
for
a
weake
braine
:
The
prosperity
of
fooles
destroieth
them
,
Prov.
1.32
.
Experience
shewes
,
that
in
Countries
where
be
the
greatest
plenty
of
fruits
,
they
have
the
shortest
lives
,
they
doe
so
surfet
on
their
aboundance
:
and
it
is
questionable
whether
the
inioying
of
outward
things
,
or
the
contemning
of
them
,
be
the
greatest
happinesse
:
for
to
be
deprived
of
them
is
but
to
be
deprived
of
a
Dye
,
wherewith
a
man
might
either
win
or
lose
;
yea
,
doth
not
a
large
portion
of
them
many
times
prove
to
the
Own●r
like
a
treacherous
Dye
indeed
,
which
flatters
an
improvident
Gamester
with
his
owne
hand
to
throw
away
his
wealth
to
another
?
Or
to
yeeld
it
the
uttermost
,
gold
may
ma●e
a
man
the
richer
,
not
the
better
;
honour
may
make
him
the
higher
,
not
the
happier
:
and
all
temporall
delights
are
but
as
flowers
,
they
only
have
their
moneth
and
are
gone
;
this
morning
in
the
bosome
,
the
next
in
the
B●some
.
The
consideration
whereof
,
made
the
very
Heathen
Philosophers
hate
this
world
,
though
they
saw
not
where
to
finde
a
better
.
The
diseases
of
the
body
are
the
medicines
of
the
soule
;
the
impairing
of
the
one
,
is
the
repairing
of
the
other
:
Therefore
wee
faint
not
(
saith
S.
Paul
)
though
our
outward
man
perish
,
yet
the
inward
man
is
renewed
daily
,
2
Cor.
4.16
.
Lais
of
Corin●h
while
she
was
young
,
doated
upon
her
glasse
,
but
when
she
grew
old
and
withered
,
she
loathed
it
as
much
,
which
made
her
give
it
up
to
Venus
.
Nothing
feeds
pride
nor
keepes
off
repentance
so
much
as
prosperous
advantage
.
T
is
a
wonder
to
see
a
Favourite
study
for
ought
but
additions
to
his
Greatnesse
;
God
shall
have
much
adoe
to
make
him
know
himselfe
.
The
cloth
that
hath
many
stains
must
passe
through
many
larders
;
no
lesse
than
an
odious
leaprosie
will
humble
Naaman
;
wherefore
by
it
the
only
wise
God
thought
meet
to
sawce
the
valour
,
dignity
,
renowne
,
victories
,
of
that
famous
Generall
of
the
Syrians
.
If
I
could
be
so
uncharitable
as
to
with
an
enemies
soule
lost
,
this
were
the
only
way
,
let
him
live
in
the
height
of
the
worlds
blandishments
;
for
how
can
he
love
a
second
Mistresse
that
never
saw
but
one
beauty
,
and
still
continues
deeply
inamour'd
on
it
?
We
often
see
,
nothing
carries
us
so
far
from
God
,
as
those
favours
he
hath
imparted
to
us
.
T
is
the
misery
of
the
poore
to
be
neglected
of
men
;
t
is
the
misery
of
the
rich
to
neglect
their
God
:
many
shall
one
day
repent
that
they
were
happy
too
soone
.
Many
a
man
cries
out
,
O
that
I
were
so
rich
,
so
healthfull
,
so
quiet
,
so
happy
,
&c.
Alas
,
though
thou
hadst
thy
wish
for
the
present
,
thou
shouldst
(
perhaps
)
be
a
loser
in
the
sequell
.
The
Physitian
doth
not
heare
his
Patient
in
what
he
would
,
yet
heareth
him
in
taking
occasion
to
do
another
thing
more
conducible
to
his
health
.
God
loves
to
give
us
cooles
and
heats
in
our
desires
,
and
will
so
allay
our
joyes
,
that
their
fruition
hurt
us
not
:
he
knowes
that
as
it
is
with
the
body
touching
meats
,
the
greater
plenty
,
the
lesse
dainty
;
and
too
long
forbearance
causes
a
Surfet
when
we
come
to
full
food
;
So
it
fares
with
the
minde
touching
worldly
contentments
;
therefore
he
feeds
us
not
with
the
dish
,
but
with
the
spoone
,
and
will
have
us
neither
cloyed
,
nor
famished
.
In
this
life
,
Mercy
and
misery
,
griefe
and
Grace
,
Good
and
bad
,
are
blended
one
with
the
other
;
because
if
we
should
have
nothing
but
comfort
,
Earth
would
be
thought
Heaven
:
besides
,
if
Christ
tide
lasted
all
the
yeare
,
what
would
become
of
Lent
?
If
every
day
were
Good-friday
,
the
world
would
be
weary
of
Fasting
.
Secundus
cals
death
a
sleepe
eternall
;
the
wicked
mans
feare
,
the
godly
mans
wish
.
Where
the
conscience
is
cleere
,
death
is
looked
for
without
feare
;
yea
,
desired
with
delight
,
accepted
with
devotion
:
why
,
it
is
but
the
cessation
of
trouble
,
the
extinction
of
sin
,
the
deliverance
from
enemies
,
a
rescue
from
Satan
,
the
quiet
rest
of
the
body
,
and
infranchizement
of
the
soule
.
The
Woman
great
with
childe
,
is
ever
musing
upon
the
the
time
of
her
delivery
:
and
hath
not
he
the
like
cause
,
when
Death
is
his
Bridge
from
wo
to
glory
?
Though
it
be
the
wicked
mans
shipwrack
,
't
is
the
good
mans
putting
into
harbour
:
And
hereupon
finding
himselfe
hated
,
persecuted
,
afflicted
,
and
tormented
,
by
enemies
of
all
sorts
,
he
becomes
as
willing
to
die
as
dine
.
And
indeed
,
what
shouldst
thou
doe
in
case
thou
seest
that
the
world
runs
not
on
thy
side
,
but
give
over
the
world
,
and
be
on
Gods
side
?
Let
us
care
little
for
the
world
,
that
cares
so
little
for
us
;
let
us
crosse
●aile
,
and
turne
another
way
;
let
us
go
forth
therefore
out
of
the
Campe
,
bearing
his
reproach
;
for
we
have
no
continuing
Citie
,
but
we
seek
one
to
come
,
Heb.
13.13
,
14.
CHAP.
8.
That
it
keepes
them
alwayes
prepared
to
the
spirituall
combate
.
5
FIfthly
,
the
Lord
permitteth
them
often
to
afflict
and
assaile
us
,
to
the
end
we
may
be
alwayes
prepared
for
tribulation
:
as
wise
Mariners
in
a
calme
,
make
all
their
tacklings
sure
and
strong
,
that
they
may
be
provided
against
the
next
storme
,
which
they
cannot
look
to
be
long
without
.
Or
as
experienced
Souldiers
in
time
of
peace
,
prepaire
against
the
day
of
battell
;
and
so
much
the
rather
,
when
they
look
every
day
for
the
approach
of
the
enemy
.
We
are
oft
times
set
upon
,
to
the
end
that
we
may
continually
buckle
unto
us
the
whole
Armor
of
God
,
prescribed
by
Paul
,
Ephes.
6.13
.
to
19.
That
we
may
be
alwayes
ready
for
the
battell
by
walking
circumspectly
,
not
as
fooles
,
but
as
wise
,
Eph.
5.15
.
Therefore
redeeming
the
time
,
because
the
dayes
are
evill
,
Vers.
16.
For
as
those
that
have
no
enemies
to
incounter
them
,
cast
their
Armour
〈◊〉
and
let
it
〈◊〉
,
because
they
are
secure
from
danger
;
but
when
their
enemies
are
at
hand
,
and
sound
the
Alarum
,
they
both
wake
and
sleep
in
their
armour
,
because
they
would
be
ready
for
the
assault
.
So
if
we
were
not
often
in
skirmish
with
our
enemies
,
we
should
●ay
aside
our
spirituall
armour
;
but
when
we
have
continuall
use
of
it
,
we
still
keepe
it
fast
buckled
unto
us
;
that
being
armed
at
all
points
,
we
may
be
able
to
make
resistance
,
that
we
be
not
surprized
at
unawares
.
Sampson
could
not
be
bound
,
till
he
was
first
got
asleepe
:
Wouldst
thou
not
be
overcome
,
be
not
secure
.
Seneca
reports
of
Caesar
,
that
he
did
quickly
sheath
the
sword
,
but
hee
never
laid
it
off
.
The
sight
of
a
weapon
discourageth
a
Theefe
.
While
we
keepe
our
Iavelins
in
our
hands
we
escape
many
assaults
.
So
that
a
Christians
resolution
should
be
like
King
Alfreds
,
Si
modò
victor
eras
,
ad
crastina
bella
pavebas
,
Si
modo
victus
eras
,
ad
crastina
bella
parabas
.
If
wee
conquer
to
day
,
let
us
feare
the
skirmish
to
morrow
.
If
we
be
overcome
to
day
,
let
us
hope
to
get
the
victory
to
morrow
.
An
assaulted
City
must
keepe
a
carefull
watch
;
yea
,
the
provident
Fenman
mends
his
bankes
in
Summer
least
his
ground
be
drowned
in
winter
.
And
we
must
so
take
our
leaves
of
all
afflictions
,
that
we
reserve
a
lodging
for
them
,
and
expect
their
returne
.
CHAP.
9.
How
it
discovers
whether
we
bee
true
beleevers
or
hypocrites
.
6
SIxthly
,
that
we
may
experimentally
know
our selves
,
and
be
knowne
of
others
whether
we
be
true
beleevers
or
hypocrites
.
There
must
be
differences
among
you
(
saith
Saint
Paul
)
that
the
approved
may
bee
knowne
,
1
Cor.
11.19
.
For
as
Thrashing
separates
the
straw
,
and
Wynowing
the
chaffe
from
the
Corne
;
So
persecution
separates
the
hypocrite
from
the
company
of
beleevers
,
Luke
22.31
.
None
but
a
regenerate
heart
can
choose
rather
to
suffer
affliction
with
the
people
of
God
,
then
to
enjoy
the
pleasures
of
sin
.
An
easie
importunity
will
perswade
Orpah
to
returne
from
a
Mother
in
law
to
a
Mother
in
nature
,
from
a
toylesome
journey
to
rest
,
from
strangers
to
her
kindred
,
from
a
hopelesse
condition
to
likelihoods
of
contentment
;
A
little
intreaty
will
serve
to
move
nature
to
be
good
to
it selfe
:
to
persist
in
actions
of
goodnesse
,
though
tyranny
,
torment
,
death
and
hell
stood
in
our
way
;
this
is
that
conquest
which
shall
be
crowned
with
glory
;
Gold
and
Silver
are
tryed
in
the
fyer
,
men
in
the
furnace
of
adversity
;
As
the
furnace
proveth
the
Potters
Vessell
;
so
doe
temptations
try
mens
thoughts
,
Eccles.
27.5
.
Behold
(
saith
the
Angell
to
the
Church
of
Smyrna
)
it
shall
come
to
passe
that
the
Divell
shall
cast
some
of
you
into
Prison
,
that
you
may
be
tryed
,
Revel
.
2.10
.
This
Child
(
saith
old
Simeon
,
meaning
Christ
)
is
appoynted
for
a
signe
to
be
spoken
against
,
that
the
thoughts
of
many
hearts
may
be
opened
,
Luke
2.34
,
35.
O
how
wicked
men
manifest
their
hatred
and
enmity
against
God
and
his
people
so
soone
as
Persecution
ariseth
because
of
the
Word
!
yea
by
it
the
malice
of
Sathan
and
the
world
are
better
knowne
and
avoyded
.
But
to
come
more
punctually
to
the
poynt
.
Affliction
tryeth
whether
a
man
hath
grace
in
his
heart
or
no
;
Set
an
empty
Pitcher
(
the
resemblance
of
a
wicked
man
)
to
the
fier
,
it
crackes
presently
,
whereas
the
full
(
which
resembles
the
Child
of
God
)
will
abide
boyling
;
Gold
imbroidered
upon
Silke
,
if
cast
into
the
fire
looseth
his
fash●on
,
but
not
his
waight
,
Copper
loseth
his
fashion
and
waight
also
;
Magistracy
and
misery
will
soone
shew
what
manner
of
men
we
be
;
either
will
declare
us
better
or
worse
then
we
seemed
.
Indeed
,
Prosperity
(
saith
one
)
best
discovers
vice
,
but
Adversity
doth
best
discover
Vertue
.
Plato
being
demanded
,
how
he
knew
a
wise
man
,
answered
;
When
being
r●buked
he
would
not
be
angry
,
and
being
praised
he
would
not
be
proud
:
Wicked
men
grow
worse
after
afflictions
,
as
water
growes
more
cold
after
a
heat
.
Nature
is
like
Glasse
,
bright
but
brittle
;
The
resolved
Christian
like
Gold
,
which
if
we
rub
it
,
or
beate
it
,
or
melt
it
,
it
will
endure
the
teste
,
the
touch
,
the
hammer
,
and
still
shine
more
orient
;
For
Vertues
like
the
Stars
,
shine
brightest
in
the
night
,
and
fairest
in
the
frost
of
Affliction
.
More
particularly
,
Affliction
is
a
notable
meanes
,
to
try
whether
we
have
faith
or
not
;
Nothing
is
more
easie
then
to
trust
God
,
when
our
Barnes
and
Coffers
are
full
;
And
to
say
,
give
us
our
daily
bread
,
when
we
have
it
in
our
Cubbards
;
But
when
we
have
nothing
,
when
we
know
not
how
nor
when●●
to
get
any
thing
,
then
to
depend
upon
an
invisible
bounty
,
this
is
a
true
and
noble
act
of
faith
.
Againe
touching
other
graces
,
how
excellently
was
Iobs
patience
and
sincerity
made
known
by
Sathans
malice
,
when
he
brought
forth
those
Angelicall
words
;
What
?
shall
we
receive
good
at
the
hand
of
God
,
and
not
receive
evill
?
Iob
2.10
.
When
he
stood
like
a
Centre
unmoved
,
while
the
circumference
of
his
estate
was
drawne
above
,
beneath
,
about
him
,
when
in
prosperity
he
could
say
,
if
my
mouth
hath
kist
my
hand
;
and
in
adversity
,
the
Lord
giveth
,
and
the
Lord
taketh
,
blessed
be
the
name
of
the
Lord.
He
was
not
so
like
the
wicked
as
they
are
like
dogs
that
follow
the
meat
,
not
the
man
;
Alas
they
are
but
bad
workes
that
need
rewards
to
crane
them
up
withall
,
for
neither
paine
nor
losse
,
much
lesse
the
censure
of
lewd
persons
will
trouble
a
well
planted
mind
.
Againe
,
God
suffers
us
to
suffer
much
,
more
especially
to
try
our
perseverance
,
which
is
a
grace
so
good
and
acceptable
,
that
without
it
there
is
nothing
good
,
nor
acceptable
;
And
indeed
how
shall
a
man
shew
his
strength
unlesse
some
burthen
be
laid
upon
his
back
,
or
his
constancy
?
The
Spaniell
which
fawneth
when
he
is
beaten
,
will
never
forsake
his
Master
;
And
Trees
well
rooted
will
beare
all
stormes
;
The
three
Children
walked
up
and
downe
in
the
fiery
flames
praising
God
;
And
a
Blade
well
tryed
deserves
a
treble
price
.
How
did
the
Church
of
Pergamus
approve
her selfe
;
Yea
how
was
she
approved
of
God
which
hath
the
sword
with
two
edges
,
when
she
held
out
in
her
workes
even
where
Sathan
dwelt
and
kept
his
Throne
,
I
know
thy
workes
(
saith
God
)
and
that
thou
keepst
my
Name
,
and
hast
not
denyed
my
faith
,
even
in
those
dayes
when
Antipas
my
faithfull
Martyr
,
was
slain
among
you
,
where
Satan
dwelleth
,
yea
where
his
Throne
is
,
and
where
some
maintaine
the
Doctrine
of
Balaam
,
and
the
Nicholaitans
,
and
teach
that
men
ought
,
&c.
Rev.
2.13
,
14.
Persecution
is
the
Sword
whereby
our
Salomon
will
try
which
is
the
true
naturall
Mother
,
which
the
pretended
.
Afflictions
are
the
waters
where
our
Gideon
will
try
whether
we
are
fit
Souldiers
to
fight
the
Battle
of
Faith
;
We
are
all
valiant
Souldiers
till
we
come
to
fight
;
Excellent
Philosophers
till
we
come
to
dispute
,
good
Christians
till
wee
come
to
master
our
own
lusts
;
But
it
is
opposition
that
gives
the
tryall
,
when
Corruptions
fight
against
the
graces
and
cause
Argent
to
seem
more
bright
in
a
fable
Field
;
But
to
go
on
.
A
man
is
made
known
whether
he
be
feeble
or
strong
by
the
provocation
of
an
enemy
:
even
calme
tempers
when
they
have
been
stirred
,
have
bewrayed
impetuousnesse
of
passion
.
Now
he
that
overcommeth
his
own
anger
(
saith
Chilo
)
overcommeth
a
strong
enemy
,
but
he
that
is
over●ome
by
it
,
is
a
whiteliver
(
saith
Hermes
)
for
wrath
proceedeth
from
feeblenesse
of
courage
and
lacke
of
discretion
;
As
may
appeare
in
that
,
Women
are
sooner
angry
then
men
,
the
Sicke
sooner
then
the
healthy
,
and
Old
men
sooner
then
Young.
Againe
,
it
s
nothing
to
endure
a
small
tryall
or
affliction
,
every
Cock-boate
can
swim
in
a
River
,
every
Sculler
sayle
in
a
Calme
,
every
man
can
hold
up
his
head
in
ordinary
Gusts
;
but
when
a
blacke
storme
arises
,
a
tenth
wave
flowes
,
deep
calls
unto
deep
;
Nature
yeelds
,
Spirit
faints
,
Heart
fayles
;
Wheras
grace
is
never
quite
out
of
heart
,
yea
is
confident
when
hopes
are
adjourned
,
and
expectation
is
delayed
.
Finally
,
Affliction
and
Persecution
humbleth
the
spirits
of
the
repentant
,
tryeth
the
faith
and
patience
of
the
sincere
Christian
,
but
hardneth
the
hearts
of
the
ungodly
;
Wicked
men
(
like
some
Beasts
)
grow
mad
with
baiting
;
If
crosses
or
losses
rush
in
upon
them
they
fall
to
the
language
of
Iobs
Wife
,
Curse
God
and
dye
,
or
to
that
of
the
King
of
Israels
Messenger
,
Why
should
I
serve
God
any
longer
?
2
King.
6.33
.
CHAP.
10.
That
it
prevents
greater
evills
of
Sinne
and
Punishment
to
come
.
7
SEventhly
,
the
LORD
by
this
evill
of
Chastisement
for
sins
past
,
preventeth
the
evills
of
sin
,
and
greater
punishments
for
the
time
to
come
.
The
Lord
(
saith
Elihu
)
correcteth
man
,
that
hee
might
turne
away
from
his
enterprize
,
and
that
he
might
keepe
backe
his
soule
from
the
Pit
,
and
that
his
life
should
not
perish
by
the
sword
,
Iob
33.17
,
18.
The
sharpnesse
of
crosses
are
Gods
spirituall
hedge
;
This
salt
doth
not
onely
preserve
from
Corruption
,
but
also
eate
out
Corruption
.
We
are
chastened
of
the
Lord
(
saith
the
Holy
Ghost
)
that
we
might
not
be
condemned
with
the
world
,
1
Cor.
11.32
,
Erring
soules
be
corrected
that
they
may
be
converted
,
not
confounded
;
If
Paul
had
not
been
buffeted
by
Sathan
and
wicked
men
,
he
had
beene
exalted
out
of
measure
,
2
Cor.
12.7
.
Pride
is
so
dangerous
a
poyson
,
that
of
another
poyson
there
was
confected
a
counterpoyson
to
preserve
him
from
it
,
God
would
rather
suffer
this
chosen
Vessell
to
fall
into
some
infirmity
then
to
be
prowd
of
his
singular
priviledges
Least
I
should
be
exalted
above
measure
through
the
abundance
of
Revelations
;
(
there
was
the
poyson
of
Pride
insinuating
it selfe
)
I
had
a
Thorne
in
the
flesh
,
the
messenger
of
Sathan
to
buffet
me
;
There
was
the
Counterpoyson
or
Antidote
which
did
at
once
make
him
both
sick
and
whole
;
The
enjoyment
of
the
worlds
peace
might
adde
to
my
content
,
but
it
wil
indanger
my
soule
;
how
oft
doth
the
recovery
of
the
body
,
state
,
or
minde
occasion
a
Relaps
in
the
soule
?
Turne
but
the
Candle
,
and
that
which
keeps
me
in
,
puts
me
out
;
The
younger
brother
shall
not
have
all
his
portion
least
he
run
Riot
;
All
the
life
of
Salomon
was
full
of
prosperity
,
and
therefore
we
find
,
that
Salomon
did
much
forget
God
,
but
the
whole
life
of
David
had
many
enemies
and
much
adversity
,
and
therfore
we
see
by
his
penitentiall
Psalmes
,
&
others
,
that
David
did
much
remember
God
:
As
Salt
with
its
sharpnesse
keeps
flesh
from
corrupting
;
So
their
malice
keeps
our
soules
from
festering
;
Bees
are
drowned
in
Honey
,
but
live
in
Vineger
.
Now
if
sweet
meats
breed
Surfets
,
t
is
good
sometimes
to
taste
of
bitter
,
its
good
somvvhat
to
unloade
when
the
ship
is
in
danger
by
too
liberall
a
ballast
.
I
will
tell
you
a
Paradox
(
I
call
it
so
because
few
will
beleeve
it
,
but
it
is
true
)
many
are
able
to
say
,
they
have
learned
to
stand
by
falling
,
got
strength
by
weaknesse
.
The
burnt
Child
dreads
the
fire
;
A
broken
bone
well
set
is
faster
ever
after
;
Like
Trees
we
take
deeper
root
by
shaking
;
And
like
Torches
,
we
flame
the
brighter
for
bruizing
and
knocking
:
God
suffered
Sathan
to
spoile
Iob
of
his
substance
,
rob
him
of
his
Children
,
punish
him
in
his
body
;
Yet
marke
but
the
Sequell
well
,
and
you
shall
find
,
that
he
was
crost
with
a
blessing
.
As
the
Physitian
in
making
of
Triacle
or
Mithridate
for
his
Patient
useth
Serpents
,
Adders
,
and
such
like
poyson
that
he
may
drive
out
one
poyson
with
another
;
Even
so
our
spirituall
Physitian
is
pleased
to
use
the
malice
of
Sathan
,
and
wicked
men
when
he
tempereth
to
us
the
Cup
of
affliction
,
that
hereby
he
may
expell
one
evil●
with
another
;
Yea
two
evills
with
one
,
namely
,
the
evill
of
sin
,
and
the
evill
of
punishment
,
and
that
both
temporall
and
eternall
.
He
suffers
us
to
be
afflicted
,
because
he
will
not
suffer
us
to
be
damned
;
such
is
the
goodnesse
of
our
heavenly
Father
to
us
,
that
even
his
anger
proceeds
from
mercy
;
he
scourgeth
the
flesh
,
that
the
spirit
may
be
saved
in
the
day
of
Iesus
Christ
,
1
Cor.
5.5
.
Yea
,
Ioseph
was
therefore
abased
in
the
dungeon
,
that
his
advancement
might
be
the
greater
.
It
s
true
,
in
our
thoughts
we
often
speake
for
the
flesh
,
as
Abraham
did
for
Ismael
,
O
that
Ismael
might
live
in
thy
sight
!
no
,
God
takes
away
Ismael
and
gives
Isaac
;
he
withdrawes
the
pleasure
of
the
flesh
,
gives
delight
to
the
soule
.
The
man
sick
of
a
burning
feaver
cries
to
his
Physitian
for
drinke
;
he
pities
him
,
but
does
not
satisfie
him
;
he
gives
him
proper
physick
,
but
not
drink
.
A
man
is
sick
of
a
Plurisie
,
the
Physitian
lets
him
bloud
,
he
is
content
with
it
;
the
arme
shall
smart
to
ease
the
heart
.
The
covetous
man
hath
a
plurisie
of
riches
,
G●d
le
ts
him
bloud
by
poverty
;
let
him
be
patient
,
it
is
a
course
to
save
his
soule
.
So
if
God
scourge
us
any
way
,
so
we
bleed
not
;
or
till
we
bleed
,
so
we
faint
not
;
or
till
we
even
faint
,
so
we
perish
not
;
let
us
be
comforted
:
for
if
the
Lord
prune
his
Vine
,
he
meanes
not
to
root
it
up
:
if
he
minister
physick
to
our
soules
,
it
is
because
he
would
not
have
us
dye
in
our
sins
;
all
is
for
salvation
.
What
if
Noah
were
pent
up
in
the
Arke
,
so
long
as
he
was
safe
in
it
:
what
if
it
were
his
prison
,
so
long
as
it
was
his
Fort
also
against
the
waters
?
I
might
illustrate
the
point
,
and
make
it
plaine
by
sundry
and
divers
comparisons
.
We
know
,
one
naile
drives
out
another
;
one
heat
another
;
one
cold
another
:
yea
,
out
of
admirable
experience
I
can
witnesse
it
,
that
for
most
constitutions
there
is
not
such
a
remedy
under
Heaven
for
a
cold
in
the
head
,
or
an
accustomed
tendernesse
,
as
a
frequent
bathing
of
it
in
cold
water
;
I
can
justly
say
,
I
am
twenty
yeeres
the
younger
for
it
.
Yea
,
one
sorrow
drives
out
another
;
one
passion
another
;
one
rumour
is
expelled
by
another
:
and
though
for
the
most
part
,
contraries
are
cured
by
contraries
;
yet
not
seldome
will
Physitians
stop
a
Lask
with
a
Purge
;
they
will
bleed
a
Patient
in
the
Arme
,
to
stop
a
worse
bleeding
at
Nose
.
Againe
,
in
some
Patients
they
will
procure
a
gentle
Ague
,
that
they
may
cure
him
of
a
more
dangerous
disease
.
Even
so
deales
God
with
us
;
he
often
punisheth
the
worser
part
of
man
(
saith
S.
Ierome
,
)
That
is
,
the
body
,
state
,
or
name
,
that
the
better
part
(
to
wit
)
the
soule
,
may
be
saved
in
the
day
of
judgement
.
Neither
are
chastisements
any
whit
lesse
necessary
for
the
soule
,
than
medicines
are
for
the
body
:
many
a
man
had
beene
undone
by
prosperity
,
if
they
had
not
beene
undone
by
adversity
;
they
had
perished
in
their
soules
,
if
they
had
not
perished
in
their
bodies
,
estates
,
or
good-names
.
It
s
probable
Naamans
soule
had
never
beene
cleansed
,
if
his
body
had
not
beene
leaprous
:
and
though
affliction
be
hard
of
digestion
to
the
naturall
man
,
yet
the
experienced
Christian
knowes
,
that
it
is
good
for
the
soule
,
that
the
body
is
sometime
sick
;
and
therefore
to
have
his
inward
man
cured
,
he
is
content
his
outward
man
should
be
diseased
;
and
cares
not
so
the
sins
of
his
soule
may
be
les●ened
,
though
the
soares
of
his
flesh
be
increased
.
And
why
is
it
not
so
with
thee
?
I
hope
thou
desirest
thy
soules
safety
above
all
;
and
thou
knowest
,
the
stomack
that
is
purged
must
be
content
to
part
with
some
good
nourishment
,
that
it
may
deliver
it selfe
of
more
evill
humours
.
Of
what
kinde
●oever
thy
sufferings
be
,
it
is
doubtlesse
the
fittest
for
thy
soules
recovery
;
or
else
God
(
the
onely
wise
Physitian
)
would
not
appoint
it
.
Now
who
would
not
be
willing
to
bleed
,
when
by
that
meanes
an
inveterate
sicknesse
may
be
prevented
?
Yea
,
it
is
a
happy
bloud-letting
which
saves
the
life
,
which
makes
S.
Austine
say
unto
God
;
Let
my
body
be
crucified
,
or
burnt
,
or
doe
with
it
what
thou
wilt
,
so
thou
save
my
soule
.
And
another
,
let
me
swim
a
River
of
boyling
brimstone
to
live
eternally
happy
,
rather
than
dwell
in
a
Paradise
of
pleasure
to
be
damned
after
death
.
CHAP.
11.
That
it
makes
them
humble
.
8
EIghthly
,
that
we
may
have
an
humble
conceipt
of
our selves
,
and
wholly
depend
upon
God.
We
received
the
sentence
of
death
in
our selves
(
saith
the
Apostle
)
because
we
should
not
trust
in
our selves
,
but
in
God
,
who
raiseth
us
up
from
the
dead
,
2
Cor.
1.9
.
When
Babes
are
afraid
,
they
cast
themselves
into
the
armes
and
bosome
of
their
mother
.
I
thought
in
my
prosperity
(
saith
David
)
I
shall
never
be
moved
,
But
thou
didst
hide
thy
face
and
I
was
troubled
.
Then
turned
I
unto
thee
,
&c.
Psal.
30.6
,
7
,
8.
When
a
stubborne
Delinquent
being
committed
was
no
whit
mollified
with
his
durance
,
but
grew
more
perverse
than
he
was
before
,
one
of
the
Senators
said
to
the
rest
,
Let
us
forget
him
a
while
,
and
then
he
will
remember
himselfe
;
the
Heart
is
so
hot
of
it selfe
,
that
if
it
had
not
the
Lungs
,
as
Fannes
to
blow
wind
upon
it
,
and
kindly
moisture
to
coole
it
,
it
would
soone
perish
with
the
owne
heat
:
and
yet
when
that
moisture
growes
too
redundant
,
it
againe
drownes
the
Heart
.
Who
so
nourisheth
his
servant
daintily
from
his
childhood
,
shall
after
finde
him
stubborne
.
We
see
then
there
is
danger
in
being
without
dangers
;
and
what
saith
S.
Paul
?
Lest
I
should
be
exalted
out
of
measure
,
there
was
given
unto
me
the
Messenger
of
Satan
to
buffet
me
,
2
Cor.
12.7
.
Our
adversaries
as
well
as
our
sins
are
Messengers
sent
from
Satan
to
buffet
us
;
and
the
best
minds
troubled
,
yeeld
inconsiderate
motions
.
As
water
violently
stirred
sends
up
bubbles
,
so
the
vanities
of
our
hearts
,
and
our
most
secret
and
hidden
corruptions
(
as
dregs
in
a
glasse
)
shew
themselves
when
shaken
by
an
injury
,
though
they
lay
hid
before
.
And
so
the
pride
of
man
is
beaten
downe
as
Iob
speaks
,
Iob
33.17
.
The
sharpe
water
of
affliction
quickens
our
spirituall
sight
.
So
proud
are
we
by
nature
,
that
before
we
come
to
the
triall
,
we
think
that
we
can
repell
the
strongest
assault
,
and
overcome
all
enemies
by
our
owne
power
;
but
when
we
feele
our selves
vanquished
and
foiled
by
every
small
temptation
,
we
learne
to
have
a
more
humble
conceit
of
our
owne
ability
,
and
to
depend
wholly
on
the
Lord
:
and
this
is
set
downe
,
Deut.
8.2
-
&
13.3
.
to
the
end
.
We
esteeme
our
Inches
,
Ellues
,
till
by
triall
of
evils
we
finde
the
contrary
;
but
then
alas
,
how
full
of
feeblenesse
is
our
body
,
and
our
minde
of
impatience
?
If
but
a
Beesting
our
flesh
,
it
swels
,
and
if
but
a
tooth
ake
,
the
Head
and
Heart
complaine
.
How
smal
trifles
make
us
weary
of
our selves
?
What
can
we
doe
without
thee
?
Without
thee
,
what
can
we
suffer
?
If
thou
be
not
(
O
Lord
)
strong
in
our
weaknesse
,
we
cannot
be
so
much
as
weake
;
we
cannot
so
much
as
be
.
Selfe-conceit
and
desire
of
glory
,
is
the
last
garment
that
even
good
men
lay
aside
:
Pride
is
the
inmost
coat
which
we
put
on
first
,
and
which
we
put
off
last
;
but
sore
affliction
will
make
us
give
all
to
Him
,
of
whom
whatsoever
we
have
,
we
hold
.
And
we
cannot
ascribe
too
little
to
our selves
,
nor
too
much
to
Him
,
to
whom
we
owe
more
than
we
can
ascribe
.
If
then
I
be
not
humbled
enough
,
let
me
want
the
peace
or
plenty
I
have
;
and
so
order
my
condition
and
estate
,
that
I
may
want
any
thing
,
save
my selfe
.
CHAP.
12.
How
it
makes
them
conformable
unto
Christ
their
Head.
9
NInthly
,
that
we
may
be
conformable
to
Christ
our
Head
;
and
like
our
elder
Brother
who
was
consecrated
through
afflictions
,
reviled
,
buffeted
,
spit
upon
,
crucified
,
and
what
not
?
For
we
must
suffer
with
him
,
that
we
may
be
also
glorified
with
him
,
Rom.
8.17
.
When
the
Iewes
offered
Iesus
Gall
and
Vinegar
,
he
tasted
it
,
but
would
not
drink
;
he
left
the
rest
for
his
Church
,
and
they
must
pledge
him
.
Whosoever
(
saith
our
Saviour
)
beareth
not
his
crosse
and
commeth
after
me
,
cannot
be
my
Disciple
,
Luk.
14.27
.
For
hereunto
are
ye
called
,
saith
S.
Peter
,
For
Christ
also
suffered
for
us
,
leaving
us
an
example
,
that
we
should
follow
his
steps
,
1
Pet.
2.21
.
Againe
,
The
Disciple
,
saith
Christ
,
is
not
above
his
Master
,
but
whosoever
will
be
a
perfect
Disciple
shall
be
as
his
Master
,
Luke
6.40
.
Yea
,
S.
Paul
made
this
the
most
certaine
testimony
and
seale
of
his
Adoption
here
,
and
glory
afterward
;
his
words
are
these
,
having
delivered
,
that
the
Spirit
of
God
beareth
witnesse
with
our
spirit
,
that
we
are
the
children
of
God
:
&
having
added
,
If
we
be
children
,
we
are
also
heires
,
even
the
heires
of
God
,
and
heires
annexed
with
Christ
:
if
so
be
that
we
suffer
with
him
,
that
we
may
also
be
glorified
with
him
;
making
suffering
as
a
principall
condition
annexed
,
which
is
,
as
if
he
had
said
,
it
is
impossible
we
should
be
glorified
with
him
,
except
we
first
suffer
with
him
,
Rom.
8.16
,
17.
Whereupon
having
in
another
place
reckoned
up
all
priviledges
which
might
minister
unto
him
occasion
of
boasting
,
he
concludeth
,
that
what
things
were
gaine
unto
him
,
those
he
accounted
losse
for
Christ
,
that
he
might
know
the
fellowship
of
his
sufferings
,
and
be
made
conformable
to
his
death
,
Phil.
3.10
.
Againe
,
by
suffering
we
become
followers
of
our
brethren
who
went
before
us
.
Brethren
(
saith
S.
Paul
)
ye
are
become
followers
of
the
Churches
of
God
,
which
in
Iudea
are
in
Christ
Iesus
,
because
ye
have
also
suffered
the
same
things
of
your
owne
Countrey
men
,
even
as
they
have
of
the
Iewes
,
1
Thess.
2.14
.
It
was
the
lot
of
Christ
,
and
must
be
of
all
his
followers
to
doe
good
and
to
suffer
evill
.
Wherefore
let
us
be
exhorted
in
the
words
of
S.
Peter
,
to
rejoyce
in
suffering
,
forasmuch
as
we
with
all
the
Saints
,
are
partakers
of
Christs
sufferings
,
that
when
his
glory
shall
appeare
,
we
may
be
glad
and
rejoyce
,
1
Pet.
4.13
.
CHAP.
13.
That
it
increaseth
their
faith
.
10
TEnthly
,
because
the
malice
of
our
enemies
serves
to
increase
our
faith
for
the
time
to
come
,
when
we
consider
how
the
Lord
hath
delivered
us
formerly
.
God
hath
delivered
me
(
saith
Paul
)
out
of
the
mouth
of
the
Lion
,
(
meaning
Nero
)
and
he
will
deliver
me
from
every
evill
worke
,
and
will
preserve
me
unto
his
heavenly
Kingdome
,
2
Tim.
4.17
,
18.
When
Saul
tels
David
,
Thou
art
not
able
to
goe
against
this
great
Philistime
to
fight
with
him
,
for
thou
art
a
Boy
,
and
he
is
a
man
of
war
from
his
youth
:
what
saith
David
?
Thy
servant
kept
his
Fathers
Sheepe
,
and
there
came
a
Lion
,
and
likewise
a
Beare
,
and
tooke
a
Sheepe
out
of
the
flocke
,
and
I
went
out
after
him
and
smote
him
,
and
tooke
it
out
of
his
mouth
,
and
when
he
rose
against
me
,
I
caught
him
by
the
beard
and
smote
him
and
slew
him
;
so
thy
servant
slew
both
the
Lion
and
the
Beare
.
Therefore
(
marke
the
inference
)
this
uncircumcised
Philistime
shall
be
as
one
of
them
;
Yea
,
(
saith
he
)
the
Lord
that
delivered
me
out
of
the
paw
of
the
Lion
,
and
out
of
the
paw
of
the
Beare
,
he
will
deliver
me
out
of
the
hands
of
this
Philistine
,
1
Sam.
17.33
.
to
37.
Observe
how
confidently
he
speakes
.
The
Tree
of
faith
the
more
it
is
shaken
with
the
violent
stormes
of
trouble
,
the
faster
it
becomes
rooted
by
patience
.
He
can
never
be
a
good
souldier
,
that
hath
not
felt
the
toile
of
a
battell
;
yea
,
the
more
deliverances
he
had
,
the
greater
was
his
faith
:
for
after
the
Lord
had
delivered
him
often
out
of
extreme
exigents
;
namely
,
from
this
great
Goliah
,
the
cruelty
of
Saul
,
the
unnaturall
insurrection
of
Absalom
,
and
the
unjust
curses
of
Shemei
,
he
was
able
to
say
,
I
trust
in
God
,
neither
will
I
feare
what
flesh
can
do
unto
me
,
Psal.
56.4
.
And
in
Psal.
3.
I
will
not
be
afraid
for
ten
thousand
of
the
people
that
should
beset
me
round
about
,
Vers.
6.
And
in
Psal.
18.
By
thee
I
have
broken
through
an
host
,
and
in
thy
Name
I
will
leape
over
a
wall
.
His
experience
had
made
it
so
easie
to
him
,
that
it
was
no
more
than
a
skip
or
jumpe
:
we
men
indeed
therefore
shut
our
hands
,
because
we
have
opened
them
,
making
our
former
kindnesses
arguments
of
sparing
afterwards
.
But
contrarily
,
God
therefore
gives
,
because
he
hath
given
;
making
his
former
favours
arguments
for
more
.
It
is
Davids
only
argument
,
Psal.
4.
Have
mercy
upon
me
(
saith
he
)
and
hearken
unto
my
prayer
:
Why
?
Thou
hast
set
me
at
liberty
when
I
was
in
distresse
,
Vers.
1.
I
might
likewise
here
shew
from
2
Chron.
20.29
.
Phil.
1.12
,
13.14
.
how
the
delivering
of
some
increaseth
the
faith
of
others
;
but
I
passe
that
.
That
we
may
live
by
faith
,
and
not
by
sence
,
he
first
strips
us
of
all
our
earthly
confidence
,
and
then
gives
us
victory
,
and
not
before
;
lest
he
should
bee
a
loser
in
our
gaine
,
his
helpe
uses
to
shew
it selfe
in
extremity
:
he
that
can
prevent
evils
,
conceales
his
aide
till
dangers
be
ripe
,
and
then
he
is
as
carefull
as
before
he
seemed
connivent
.
Daniel
is
not
delivered
at
the
beginning
of
his
trouble
,
he
must
first
be
in
the
Lions
den
,
and
then
he
findes
it
.
Those
three
Servants
are
not
rescued
at
the
Ovens
mouth
,
in
the
Fo●nace
they
are
.
That
is
a
gracious
and
well-tried
faith
,
that
can
hold
out
with
confidence
to
the
last
.
The
Lion
seemes
to
leave
her
young-ones
,
till
they
have
almost
kill'd
themselves
with
roaring
and
howling
,
but
at
last
gaspe
she
relieves
them
,
whereby
they
become
the
more
couragious
.
When
the
Prophet
could
say
,
Out
of
the
depths
have
I
cried
unto
thee
(
instantly
followes
)
and
not
till
then
the
Lord
heard
me
:
the
Lord
saw●
him
sinking
all
the
while
,
yet
lets
him
alone
till
he
was
at
the
bottome
.
Every
maine
affliction
is
our
Red-sea
,
which
whiles
it
threats
to
swallow
,
preserves
us
:
now
when
it
comes
to
a
dead
lift
(
as
we
say
)
then
to
have
a
strong
confidence
in
God
is
thankworthy
.
Hope
in
a
state
hopelesse
,
and
love
to
God
under
signes
of
his
displeasure
,
&
heavenly
mindednesse
in
the
midst
of
worldly
affaires
&
allurements
,
drawing
a
contrary
way
,
is
the
chiefe
praise
of
faith
:
to
love
that
God
who
crosseth
us
,
to
kisse
that
hand
which
strikes
us
,
to
trust
in
that
power
which
kils
us
;
this
is
the
honourable
proofe
of
a
Christian
,
this
argues
faith
indeed
.
What
made
our
Saviour
say
to
that
Woman
of
Canaan
,
O
Woman
,
great
is
thy
faith
:
but
this
,
when
neither
his
silence
nor
his
flat
deniall
could
silence
her
.
Matth.
15.
It
is
not
enough
to
say
,
God
is
good
to
Israel
,
when
Israel
is
in
peace
and
prosperity
,
and
neither
feeles
nor
wants
any
thing
:
but
God
will
have
us
beleeve
that
he
is
good
,
even
when
we
feele
the
smart
of
the
rod
,
and
at
the
same
time
see
our
enemies
(
the
wicked
)
prosper
.
It
best
pleaseth
him
when
we
can
say
boldly
with
Iob
,
Though
hee
kill
me
,
yet
will
I
trust
in
him
.
When
our
enemies
are
behind
us
,
and
the
Red-Sea
before
us
,
then
confidently
to
trust
upon
God
is
much
worth
.
When
we
are
in
the
barren
wildernesse
almost
famished
,
then
to
beleeve
that
God
will
provide
Manna
from
Heaven
,
and
water
out
of
the
Rock
,
is
glorious
:
when
with
the
three
Children
we
see
nothing
before
us
but
a
fiery
Fornace
;
to
beleeve
that
God
will
send
his
Angell
to
be
our
deliverer
,
this
is
heroicall
,
Dan.
3.28
.
And
those
which
are
acquainted
with
the
proceedings
of
God
well
know
,
that
cherishing
ever
follow
stripes
,
as
Cordials
do
vehement
evacuations
,
and
the
cleere
light
of
the
morning
a
darke
night
:
yea
,
if
we
can
looke
beyond
the
cloud
of
our
afflictions
,
and
see
the
sunshine
of
comfort
on
the
other
side
of
it
.
We
cannot
be
so
discouraged
with
the
presence
of
evill
,
as
hartned
with
the
islue
.
Cheere
up
then
,
thou
drooping
soule
,
and
trust
in
God
,
what
ever
thy
sufferings
be
,
God
is
no
tyrant
,
to
give
thee
more
than
thy
loade
;
and
admit
he
stay
long
,
yet
be
thou
fully
assured
he
will
come
at
length
.
In
thee
doe
I
trust
(
saith
the
Psalmist
)
all
the
day
;
He
knew
that
if
hee
came
not
in
the
Morning
,
hee
would
come
at
Noone
;
if
hee
came
not
at
Noone
,
hee
would
come
at
Night
;
At
one
houre
of
the
day
or
other
hee
will
deliver
me
:
and
then
as
the
Calme
is
greater
after
the
Tempest
then
it
was
before
;
so
my
joy
shall
be
sweeter
afterwards
then
it
was
before
;
The
remembrance
of
Babylon
wil
make
us
sing
more
joyfull
in
Sion
.
If
then
I
find
the
Lords
dealing
with
mee
to
transcend
my
thoughts
,
my
faith
shall
be
above
my
reason
,
and
thinke
,
he
will
worke
good
out
of
it
,
though
I
yet
conceive
not
how
.
CHAP.
14.
That
it
increaseth
their
joy
and
thankefulnesse
.
11
BEcause
our
manifold
sufferings
and
Gods
often
delivering
us
,
doth
increase
our
joy
and
thankfulnesse
,
yea
make
after-blessings
more
sweet
;
By
this
we
have
new
Songes
put
into
our
mouthes
,
and
new
occasions
offered
to
praise
the
Author
of
our
deliverance
.
When
the
Lord
brought
againe
the
Captivity
of
Sion
(
saith
David
in
the
person
of
Israel
)
wee
were
like
them
that
dreame
,
meaning
,
the
happinesse
seemed
too
good
to
be
true
)
Then
was
our
mouthes
filled
with
laughter
,
(
saith
he
)
and
our
tongues
with
joy
,
The
Lord
hath
done
great
things
for
us
wherof
we
rejoyce
,
Psal.
126.1
,
2
,
3
,
4.
And
how
could
their
case
bee
otherwise
,
when
in
that
miserable
exigent
,
Exod.
14.
they
saw
the
Pillar
remove
behind
them
,
and
the
Sea
remove
before
them
they
looking
for
nothing
but
death
?
Is
any
one
afflicted
?
I
may
say
unto
him
as
that
harbinger
answered
a
Noble
man
complaining
that
he
was
lodged
in
so
homely
a
roome
;
you
will
take
pleasure
in
it
when
you
are
out
of
it
;
For
the
more
greivous
our
exigent
,
the
more
glorious
our
advancement
,
A
desire
accomplished
delighteth
the
soule
,
Prov.
13.19
.
We
reade
how
that
lamentable
and
sad
decree
of
Ahasuerus
through
the
goodnesse
of
God
was
an
occasion
exceedingly
to
increase
the
Iewes
joy
and
thankfulnesse
,
insomuch
that
(
as
the
Text
sayth
)
the
dayes
that
were
appointed
for
their
death
and
ruine
were
turned
into
dayes
of
feasting
and
joy
,
and
wherein
they
sent
presents
every
man
to
his
neighbour
,
and
guifts
to
the
poore
,
Ester
.
9.17.22
,
to
28.
And
this
joy
and
thankefulnesse
was
so
lasting
,
that
the
Iewes
cease
not
to
celebrate
the
same
to
this
day
.
Gods
dealing
with
us
is
often
harsh
in
the
beginning
,
hard
in
the
proceeding
,
but
the
cōclusion
is
alwayes
comfortable
.
The
joy
of
Peter
,
and
the
rest
of
the
Church
was
greater
after
he
was
delivered
out
of
Prison
by
the
Angell
,
Act.
12.
And
the
joy
of
Iudith
and
the
rest
of
Bethulia
when
she
returned
with
Holofernes
head
,
then
if
they
never
had
been
in
distresse
,
Iudith
13.
The
Lord
depreives
us
of
good
things
for
a
time
,
because
they
never
appeare
in
their
full
beauty
,
till
they
turne
their
backs
and
be
going
away
.
Againe
he
defers
his
ayde
on
purpose
to
increase
our
desires
before
it
comes
,
and
our
joy
when
it
is
come
,
to
inflame
our
desires
,
for
things
easily
come
by
,
are
little
set
by
;
to
increase
our
joy
for
that
which
hath
been
long
detayned
,
is
at
last
more
sweetly
obtained
;
but
suddenly
gotten
,
suddenly
forgotten
.
Abrahams
Child
at
seventy
yeares
was
more
welcome
then
if
he
had
beene
given
at
thirty
.
And
the
same
Isaac
had
not
been
so
precious
to
him
if
he
had
not
been
as
miraculously
restored
as
given
,
his
recovery
from
death
made
him
more
acceptable
:
The
benefit
that
comes
soone
and
with
ease
is
easily
contemned
,
long
and
eager
pursuite
endeeres
any
favour
:
The
Wise
men
rejoyced
exceedingly
to
find
the
Starre
;
The
Woman
to
find
her
peece
of
silver
;
the
Virgin
Mary
to
find
her
and
our
IESUS
:
CHRIST
alwaies
returnes
with
incrase
of
joy
;
yea
the
LORD
keepes
us
fasting
on
purpose
,
that
our
tryall
may
be
perfect
,
our
deliverance
wellcome
,
our
recompence
glorious
.
Yea
the
delivering
of
some
,
increaseth
the
joy
of
others
,
and
causeth
them
to
praise
God
for
,
and
rejoyce
in
their
behalfe
that
are
delivered
,
Acts
12.14
.
We
never
know
the
worth
of
a
benefit
so
well
as
by
the
want
of
it
,
want
teacheth
us
the
worth
of
things
most
truly
.
O
how
sweet
a
thing
is
peace
to
them
that
have
been
long
troubled
with
wars
and
tedious
contentions
?
How
sweet
is
liberty
to
one
that
hath
beene
long
immured
within
a
case
of
walls
?
How
deere
a
Iewell
is
health
to
him
that
tumbles
in
distempered
bloud
?
Let
a
man
but
fast
a
meale
or
two
,
oh
how
sweet
is
browne
bread
,
though
it
would
not
down
before
?
Yea
when
Darius
in
a
flight
had
drunk
puddle
water
,
polluted
with
dead
Carkasses
,
he
confest
never
to
have
drunke
any
thing
more
pleasant
;
the
reason
was
,
he
alwaies
before
used
to
drinke
ere
hee
was
athirst
.
We
are
never
so
glad
of
our
freinds
company
,
as
when
he
returnes
after
long
absence
,
or
a
tedious
voyage
.
The
nights
darkenesse
maketh
the
light
of
the
Sunne
more
desirable
;
a
Calme
is
best
welcome
after
a
Tempest
:
Good
things
then
appeare
of
most
worth
,
when
they
are
knowne
in
their
wants
;
When
we
have
lost
those
invaluable
comforts
which
we
cannot
well
be
without
,
the
minde
hath
time
to
recount
their
severall
worths
;
and
the
worthes
of
blessings
appeare
not
untill
they
are
vanisht
;
When
we
would
have
some
Fiers
flame
the
more
,
we
sprinkle
water
upon
them
;
Even
so
when
the
LORD
would
increase
our
joy
and
thankefulnesse
,
Hee
allayeth
it
with
the
teares
of
affliction
,
misery
sweetneth
joy
,
yea
the
sorrowes
of
this
life
shall
(
like
a
darke
vaile
)
give
a
lustre
to
the
glory
of
the
next
,
when
the
LORD
shall
turne
this
water
of
our
earthly
afflictions
into
that
wine
of
gladnesse
,
wherewith
our
soules
shall
bee
satiate
for
ever
.
We
deceive
our selves
to
thinke
on
earth
continued
joyes
would
please
;
Plenty
of
the
choycest
dainties
is
no
daynty
.
Nothing
would
be
more
tedious
then
to
be
glutted
with
perpetuall
Iollities
;
Were
the
body
tied
to
one
dish
alwaies
,
though
of
the
most
exquisite
delicate
that
it
could
make
choice
of
;
yet
after
a
small
time
it
would
complaine
of
loathing
and
saciety
,
and
so
would
the
soule
if
it
did
ever
epicu●e
it selfe
in
joyes
,
I
know
not
which
is
the
more
useful
;
Ioy
I
may
choose
for
pleasure
;
but
Adversities
are
the
best
for
profit
;
I
should
without
them
want
much
of
the
joy
I
have
.
Well
then
,
art
thou
vexed
,
persecuted
,
and
afflicted
by
some
cruell
and
malicious
Saul
?
and
is
it
grievous
to
thee
for
the
present
?
Why
,
that
which
hath
been
hard
to
suffer
is
sweet
to
remember
,
at
last
our
Songes
shall
bee
lowder
then
our
Cryes
.
CHAP.
15.
How
it
increaseth
their
spirituall
wisedome
.
12
OVr
suffereings
make
us
teachable
and
increase
in
us
spirituall
wisedome
.
He
delivereth
the
poore
in
his
affliction
,
and
openeth
their
eare
in
trouble
,
Iob
36.15
.
And
againe
,
He
openeth
the
eares
of
men
even
by
their
corrections
,
Iob
33.16
.
We
are
best
instructed
when
we
are
most
afflicted
;
Pauls
blindnesse
tooke
away
his
blindnesse
,
and
made
him
see
more
into
the
way
of
life
;
then
could
all
his
learning
at
the
feet
of
Gamaliel
.
And
what
saith
Naaman
upon
the
clensing
of
his
Leprosie
?
Now
I
know
there
is
no
God
in
all
the
earth
but
in
Israel
.
O
happy
Syrian
that
was
at
once
cured
of
his
Leprosie
and
his
misprision
of
God.
The
Prodigall
sonne
regarded
not
his
Fathers
admonition
so
long
as
he
injoyed
prosperity
;
That
which
makes
the
body
smart
,
makes
the
soule
wise
.
Algerius
the
Martyr
could
say
out
of
experience
,
He
found
more
light
in
the
dungeon
,
then
without
in
all
the
world
:
Yea
,
what
will
not
affliction
teach
us
,
when
even
the
savagest
Beasts
are
made
quiet
and
docible
with
abating
their
food
,
and
rest
,
or
by
adding
of
stripes
?
Even
as
the
Clay
with
water
,
and
the
Iron
with
fire
,
are
made
pliable
and
apt
to
receive
impression
from
the
workman
;
Even
so
when
wee
are
soaked
in
the
flouds
of
sorrow
,
and
softned
in
the
fire
of
affliction
,
we
are
aptest
to
receive
the
impression
of
Gods
Law
into
our
hearts
,
when
hee
speakes
unto
us
by
his
Ministers
;
If
the
Lord
breakes
us
in
peeces
with
the
Plow
of
his
Iustice
,
then
let
the
Seedsmen
(
his
Ministers
)
sowe
the
seed
of
his
Word
,
we
shall
receive
it
through
the
furrowes
of
our
eares
into
the
ground
of
our
hearts
,
and
grow
up
in
wisdome
and
saving
knowledge
;
yea
the
soule
waxeth
,
as
the
body
wayneth
,
and
is
wisest
to
prescribe
when
the
bones
and
sinnewes
are
weakest
to
execute
:
neither
do
we
hereby
become
wise
for
our
owne
soules
good
only
,
but
affliction
makes
us
wise
and
able
to
doe
others
good
also
that
are
in
any
the
like
affliction
.
Blessed
be
God
(
saith
Saint
Paul
)
which
comforteth
us
in
all
our
afflictions
,
that
we
may
be
able
to
comfort
them
which
are
in
any
affliction
,
by
the
comfort
wherewith
we
our selves
are
comforted
of
God
2
Cor.
1.4
.
Yea
the
whole
Church
,
and
every
particular
member
thereof
have
their
wisdome
and
knowledge
improved
even
by
their
greatest
enemies
.
If
Arius
&
Sabellius
had
not
vexed
the
Church
,
the
deepe
mysteries
of
the
Trinity
had
not
beene
so
accurately
cleered
by
the
Catholike
Doctors
.
Subtill
arguments
well
answered
,
breed
a
cleere
conclusion
;
heresie
makes
men
sharpen
their
wits
the
better
to
confute
it
;
as
Worme-wood
though
it
be
bitter
to
the
taste
,
yet
it
is
good
to
cleere
the
eyes
:
yea
further
,
the
very
stormes
of
persecution
make
us
look
to
our
tackling
,
patience
;
and
to
our
Anchor
,
Hope
;
and
to
our
Helme
,
Faith
;
and
to
our
Card
,
the
Word
of
God
;
and
to
our
Captaine
,
Christ
:
whereas
security
,
like
a
calme
,
makes
us
forget
both
our
danger
and
deliverer
.
Experience
is
the
best
informer
,
which
makes
Martin
Luther
say
,
When
all
is
done
,
tribulation
is
the
plainest
and
most
sincere
divinity
.
And
another
most
emphatically
,
That
Prayer
,
Reading
,
Meditation
,
and
temptations
,
make
a
Divine
.
So
that
to
bee
altogether
exempt
from
misery
,
is
a
most
miserable
thing
.
CHAP.
16.
How
it
increaseth
their
patience
.
13
BEcause
the
malice
of
our
enemies
makes
for
the
increase
of
our
patience
,
We
rejoyce
in
tribulation
,
saith
Paul
,
knowing
that
tribulation
bringeth
forth
patience
,
Rom.
5.3
.
My
brethren
,
saith
S.
Iames
,
count
it
exceeding
joy
when
ye
fall
into
divers
temptations
,
knowing
that
the
triall
of
your
faith
bringeth
forth
patience
,
Iames
1.2
,
3.
Thus
the
malice
of
our
enemies
doth
both
prove
and
improve
our
patience
:
see
it
exemplified
in
Iob
and
David
,
whose
practise
doth
most
excellently
confirme
this
point
;
you
know
Iob
was
not
so
miserable
in
his
afflictions
,
as
happy
in
his
patience
,
Iob
31.35
,
36
,
37.
And
David
after
he
had
been
so
many
yeeres
trained
up
in
the
Schoole
of
Affliction
,
and
exe●cised
with
continuall
sufferings
from
innumerable
enemies
of
al
sorts
,
became
a
wonder
of
patience
to
all
succeeding
Ages
:
as
take
but
notice
of
his
cariage
towards
Shimei
,
and
you
will
say
so
;
when
this
his
impotent
Subject
cursed
and
cast
stones
at
him
and
all
his
Men
of
war
,
called
him
Murderer
,
wicked
man
,
&c.
he
was
so
far
from
revenging
it
,
when
he
might
so
easily
,
or
suffering
others
,
that
you
shall
heare
him
make
that
an
argument
of
his
patience
which
was
the
exercise
of
it
,
Behold
,
my
sonne
(
saith
he
)
which
came
forth
of
my
bowels
seeketh
my
life
;
how
much
more
now
may
this
Benjamite
do
it
,
2
Sam.
16.11
.
The
wickednesse
of
an
Absolon
may
rob
his
Father
of
comfort
,
but
shall
helpe
to
adde
to
his
Fathers
goodnesse
:
●t
is
the
advantage
of
great
crosses
,
that
they
swallow
up
the
lesser
.
One
mans
sin
cannot
be
excused
by
anothers
,
the
lesser
by
the
greater
:
if
Absolon
be
a
Traitor
,
Shimei
may
not
curse
and
rebell
;
but
the
passion
conceived
from
the
indignity
of
a
stranger
,
may
be
abated
by
the
harder
measure
of
our
owne
.
A
weake
heart
faints
with
every
addition
of
succeeding
trouble
,
the
strong
recollects
it selfe
,
and
is
grown
so
skilful
that
it
beares
off
one
mischiefe
with
another
:
as
in
the
Fable
,
when
the
new
and
old
Cart
went
together
,
the
new
made
a
creaking
noise
under
the
loade
,
and
wondred
at
the
silence
of
the
old
,
which
answered
,
I
am
accustomed
to
these
burdens
,
therefore
beare
them
,
and
am
quiet
.
So
,
what
a
degree
of
patience
have
some
men
attained
unto
?
What
a
load
of
injuries
can
some
Christians
digest
,
that
have
beene
frequent
in
sufferings
,
and
long
exercised
in
the
Schoole
of
Affliction
?
Not
that
they
beare
them
out
of
basenesse
or
cowardlinesse
because
they
dare
not
revenge
,
but
out
of
Christian
fortitude
because
they
may
not
;
they
have
so
conquered
themselves
that
wrongs
cannot
conquer
them
.
Nay
we
reade
of
some
Ethnicks
that
could
say
this
of
themselves
.
When
Alcibiades
told
Socrates
that
he
could
not
suffer
the
frowardnesse
and
scolding
of
Zantippe
as
he
did
,
Socrates
answered
,
but
I
can
,
for
I
am
accustomed
to
it
.
And
we
reade
,
that
Aristides
after
his
exile
,
did
not
so
much
as
note
them
that
were
the
cause
of
his
banishment
,
though
he
were
now
advanced
above
them
.
Yea
Diogenes
,
rather
than
want
exercise
for
his
patience
,
would
crave
almes
of
dead
mens
statues
;
for
being
demanded
why
he
did
so
,
he
answered
,
That
I
may
learne
to
take
denials
from
others
the
more
patiently
.
Now
if
we
can
therefore
suffer
because
we
have
suffered
,
we
have
well
profited
by
our
afflictions
,
otherwise
not
;
to
shew
that
there
is
nothing
so
hard
and
difficult
but
may
be
attained
to
by
use
and
custome
:
give
me
leave
to
cleere
it
by
some
familiar
instances
.
We
know
the
custome
of
any
hardship
(
whether
it
be
labour
,
cold
,
or
the
like
)
makes
it
easie
and
familiar
:
you
shall
have
a
common
Labourer
worke
all
day
,
like
a
Horse
,
without
once
sweating
or
being
weary
.
Let
a
Scholler
or
Gentleman
but
dig
one
quarter
of
an
houre
,
you
must
give
him
leave
to
take
breath
all
the
day
after
.
The
face
that
is
ever
open
,
yea
,
the
eye
that
is
twice
as
much
open
as
shut
,
is
able
perpetually
to
endure
the
coldest
wind
can
blow
,
when
as
the
rest
of
the
parts
would
complaine
of
the
least
blast
that
is
cold
.
Let
him
that
is
next
neighbour
to
the
Belfrey
tell
me
,
whether
ringing
doth
so
molest
his
silent
sleepe
now
,
as
formerly
.
Yea
,
the
fall
of
the
River
Nilus
which
makes
a
new
commer
stop
his
eares
,
to
the
naturall
inhabitants
is
not
so
much
as
heard
.
At
Milton
neere
Sittingborne
in
Kent
,
is
(
or
lately
was
)
one
William
Allen
a
Taylor
,
that
eats
betweene
30.
and
forty
graines
of
Opium
every
day
,
the
tythe
whereof
would
kill
him
that
is
not
accustomed
thereunto
,
neither
can
he
sleepe
(
no
not
live
)
without
it
;
he
began
but
with
one
graine
,
and
so
increased
the
quantity
as
the
operation
and
quality
of
it
decreased
.
If
any
question
the
truth
of
this
,
they
need
but
repaire
to
the
signe
of
the
Rose
in
Bucklers
Bury
and
be
satisfied
:
but
this
is
nothing
,
for
you
have
slaves
in
the
Turkish
Gallies
,
that
will
eat
neere
an
Ounce
at
a
time
as
if
it
were
bread
.
Neither
,
in
my
judgement
,
is
it
lesse
rare
for
men
to
drink
a
Pottle
or
a
Gallon
of
the
richest
old
Canary
every
day
,
as
is
usuall
with
some
of
our
Sack-drinkers
and
Good-fellowes
,
without
the
least
inflammation
;
it
hath
no
other
operation
in
them
then
a
cup
of
Six
hath
with
me
,
or
hath
had
with
them
in
diebus
illis
.
To
conclude
,
as
that
Maide
which
Plinie
speakes
of
,
by
an
accustomary
picking
Spiders
off
the
Wall
and
eating
them
,
digested
them
into
nourishment
:
And
as
Mithridates
by
his
accustomed
eating
of
poyson
,
made
his
body
unpoisonable
.
So
the
godly
,
notwithstanding
they
are
by
nature
as
a
wilde
As●e
Colt
,
as
Zophar
speakes
,
Iob
11.22
.
Yet
by
their
frequent
and
accustomary
suffering
of
injuries
these
wilde
Asses
are
made
tame
,
&
the
ablest
to
carry
burthens
of
any
creature
:
yea
,
though
they
were
once
as
fierce
and
cruell
as
Wolves
,
Leopards
,
Lions
,
&
Beares
,
and
as
mischievous
as
Aspes
,
and
Cockatrices
;
yet
Christ
will
so
change
their
natures
,
partly
by
his
word
,
and
partly
by
his
rod
of
affliction
,
that
they
shall
now
be
as
apt
to
suffer
evill
as
they
have
been
to
offer
it
:
What
else
meanes
the
Prophet
,
when
he
tels
us
that
the
Wolfe
shall
dwell
with
the
Lambe
,
and
the
Leopard
with
the
Kid
,
and
the
Lion
with
the
Calfe
,
so
that
a
little
childe
shall
leade
them
;
that
the
Cow
and
the
Beare
,
and
the
Lion
and
the
Bullock
,
shall
eat
straw
together
;
that
the
sucking
childe
shall
play
upon
the
hole
of
the
Aspe
,
and
the
wained
child
shall
put
his
hand
upon
the
Cockatrice
hole
,
Isay
11.6
.
and
so
forward
.
And
so
you
see
that
according
to
the
ancient
proverbiall
speech
,
Vse
makes
perfectnesse
;
and
that
custome
is
not
unfitly
called
a
second
nature
.
Wouldest
thou
then
attaine
to
an
unconquerable
patience
,
and
be
able
to
undergoe
great
trialls
hereafter
,
accustome
thy selfe
to
a
silent
suffering
of
thy
present
and
smaller
griefes
,
tongue
provocations
and
the
like
.
If
with
Milo
thou
shalt
but
take
up
a
Calfe
,
some
small
crosse
,
and
injoyne
thy selfe
to
carry
the
like
every
day
a
little
,
in
processe
of
time
thou
shalt
be
able
to
carry
an
Oxe
,
the
strongest
and
biggest
affliction
can
come
.
CHAP.
17.
Reasons
of
Patience
.
That
the
godly
are
patient
in
suffering
of
wrongs
,
because
innocent
.
NOw
that
some
may
be
perswaded
to
make
this
use
of
their
sufferings
,
and
that
we
may
also
put
to
silence
the
ignorance
of
others
(
foolish
men
who
are
mistaken
in
judging
of
this
matter
,
supposing
it
a
base
thing
to
suffer
injuries
unrevenged
)
see
the
Reasons
which
deservedly
makes
Gods
children
so
patiently
to
suffer
wrongs
that
the
men
of
the
world
never
dreame
of
:
And
how
through
the
study
of
vertue
and
Christian
prudence
,
they
make
the
servile
passions
of
their
minds
(
feare
and
anger
)
subject
to
the
more
worthy
faculties
of
their
soules
,
reason
and
understanding
.
We
beare
their
reproaches
and
persecutions
patiently
.
Either
in
regard
of
of
Our selves
.
Our
Enemies
.
Our Selves
and
our
Enemies
.
Our
Enemies
and
Others
.
GOD.
CHRIST
,
and
the
Saints
.
In
regard
of
our selves
.
1
Because
We
are
innocent
.
2
Because
It
is
more
laudible
to
forgive
then
to
revenge
.
3
Because
Suffering
is
the
only
way
to
prevent
suffering
.
4
Because
Our
sins
have
deserv'd
it
,
and
a
farre
greater
affliction
.
5
Because
Our
sufferings
are
counterpoysed
and
made
sweet
,
with
more
than
answerable
blessings
.
6
Because
Our
patience
brings
a
reward
with
it
.
First
,
they
beare
the
slanders
and
reproches
of
wicked
men
patiently
,
for
that
they
are
false
and
so
appertaine
not
unto
them
.
Socrates
being
railed
upon
,
and
called
by
one
all
to
naught
,
took
no
notice
of
it
,
and
being
demanded
a
reason
of
his
patience
,
said
,
it
concernes
me
not
,
for
I
am
no
such
man.
Diogenes
was
wont
to
say
when
the
people
mockt
him
,
They
deride
me
,
yet
I
am
not
derided
,
I
am
not
the
man
they
take
me
for
.
This
reason
is
of
more
force
from
the
mouth
of
an
innocent
Christian.
If
a
rich
man
be
called
poore
,
or
a
sound
Christian
,
hypocrite
,
hee
slights
it
,
he
laughs
at
it
,
because
he
knoweth
the
same
to
be
false
,
and
that
his
Accuser
is
mistaken
;
whereas
if
a
Beggar
be
called
,
bankrupt
,
or
a
dissembler
,
hypocrite
,
hee
will
winch
,
and
kick
,
and
bee
most
grievously
offended
at
it
.
Marius
was
never
offended
with
any
report
that
went
of
him
,
because
if
it
were
true
it
would
sound
to
his
praise
;
if
false
,
his
life
and
manners
should
prove
it
contrary
.
And
indeed
,
the
best
confutation
of
their
slanders
,
is
not
by
our
great
words
,
but
by
our
good
workes
.
Sophocles
being
accused
by
his
owne
children
,
That
hee
grew
Dotard
,
and
spent
their
patrimonies
idely
,
when
he
was
summoned
did
not
personally
appeare
before
the
Magistrates
,
but
sent
one
of
his
new
Tragedies
to
their
perusall
,
which
being
read
,
made
them
confesse
,
This
is
not
the
worke
of
a
man
that
dotes
.
So
against
all
clamours
and
swelling
opprobies
,
set
but
thine
innocency
and
good
life
;
thou
needest
doe
no
more
.
That
body
which
is
in
good
health
,
is
strong
,
and
able
to
beare
the
great
stormes
and
bitter
cold
of
Winter
,
and
likewise
the
excessive
and
intemperate
heat
of
the
Summer
:
but
with
a
crazie
and
distempered
body
it
is
far
otherwise
.
Even
so
,
a
sound
heart
and
cleare
conscience
will
abide
all
trialls
;
in
prosperity
it
will
not
be
lifted
up
,
in
adversity
it
will
not
be
utterly
cast
downe
:
whereas
the
corrupt
heart
and
festred
conscience
,
can
indure
nothing
;
even
a
word
if
it
be
pleasing
puffes
him
up
with
pride
;
if
not
,
it
swels
him
with
passion
:
no
greater
signe
of
innocency
when
we
are
accused
then
mildnesse
:
as
we
see
in
Ioseph
,
who
being
both
accused
and
committed
for
forcing
of
his
Mistresse
,
answered
just
nothing
we
reade
of
,
Gen.
39
,
17
,
18.
And
Susanna
,
who
being
accused
by
the
two
Elders
of
an
hainous
crime
(
which
they
alone
were
guilty
of
)
never
contended
by
laying
the
fault
upon
them
,
but
appeales
unto
God
whether
she
were
innocent
or
no.
The
History
of
Susanna
,
Vers.
42
,
43.
And
Hanna
,
whose
reply
to
Ely
,
when
he
falsely
accused
her
of
drunkennesse
was
no
other
,
but
Nay
my
Lord
count
not
thy
Handmaid
for
a
wicked
woman
,
1
Sam.
1.15
,
16.
Neither
is
there
a
greater
Symptome
of
guiltinesse
,
than
our
breaking
into
choller
,
and
being
exasperated
when
we
have
any
thing
laid
to
our
charge
,
witnesse
Cain
,
Gen.
49.
That
Hebrew
which
struck
his
fellow
,
Exod.
2.13.14
.
Saul
,
1
Sam.
20.32
,
33.
Abner
,
2
Sam.
3.8
.
Ieroboam
,
1
King.
13.4
.
Ahab
,
1
Kings
22.27
.
Amazia
,
2
Chron.
25.16
.
Vzziah
.
2
Chron.
26
19.
Herod
the
Tetrarch
,
Luke
3.19.20
.
The
men
of
Nazareth
,
Luke
4.28
,
29.
The
Pharisees
,
Iohn
8.47.48
.
And
the
High
Priest
and
Scribes
,
Luke
20
,
19
,
20.
And
this
is
one
reason
why
the
former
are
compared
to
Sheep
and
Lambes
(
Emblemes
of
innocency
)
which
being
harmed
will
not
once
bleate
,
and
the
latter
unto
Swine
,
which
will
roare
and
cry
if
they
be
but
toucht
.
But
to
leave
these
Swine
and
returne
to
the
men
we
were
speaking
of
.
A
good
conscience
is
not
put
out
of
countenance
with
the
false
accusations
of
slandrous
tongues
:
it
throweth
them
off
,
as
Saint
Paul
did
the
Viper
,
unhurt
.
Innocence
and
patience
are
two
Bucklers
sufficient
to
repulse
and
abate
the
violence
of
any
such
charge
;
the
breast-plate
of
righteousnesse
,
the
brazen
wall
of
a
good
conscience
feareth
no
such
Canons
.
The
Conscionable
being
railed
upon
,
and
reviled
by
a
foule
mouth
,
may
reply
as
once
a
Steward
to
his
passionate
Lord
,
when
he
called
him
Knave
,
&c.
Your
Honour
may
speake
as
you
please
,
but
I
beleeve
not
a
word
that
you
say
,
for
I
know
my
my selfe
an
honest
man.
Yea
,
suppose
we
are
circled
round
with
reproaches
,
our
consciences
knowing
us
innocent
,
like
a
constant
friend
,
takes
us
by
the
hand
and
cheeres
us
against
all
our
miseries
.
A
just
man
,
saith
Chrysostome
,
is
impregnable
,
and
cannot
be
overcome
,
take
away
his
wealth
,
his
good
parts
cannot
be
taken
from
him
,
and
his
treasure
is
above
;
cast
him
into
prison
and
bonds
,
he
doth
the
more
freely
enjoy
the
presence
of
his
God
;
banish
him
his
Countrey
,
he
hath
his
conversation
in
Heaven
,
kill
his
body
,
it
shall
rise
againe
:
so
he
fights
with
a
shadow
that
contends
with
an
upright
man.
Wherefore
,
let
all
who
suffer
in
their
good
names
,
if
conscious
and
guilty
of
an
enemies
imputations
,
repent
and
amend
;
if
otherwise
,
contemne
them
,
owne
them
not
so
much
as
once
to
take
notice
thereof
:
yea
,
seeing
God
esteemes
men
as
they
are
,
and
not
as
they
have
beene
;
although
formerly
thou
hast
beene
culpable
,
yet
now
thou
mayest
answer
for
thy selfe
as
Paul
did
for
Onesimus
,
Though
in
time
past
I
was
unprofitable
,
yet
now
am
I
profitable
:
and
oppose
to
them
that
sweet
and
divine
sentence
of
sweet
and
holy
Bernard
,
Tell
me
not
Sathan
what
I
have
beene
,
but
what
I
am
and
will
be
.
Or
that
of
Beza
in
the
like
case
,
Whatsoever
I
was
,
I
am
now
in
Christ
a
New
Creature
,
&
that
is
it
which
troubles
thee
,
I
might
have
so
continued
long
enough
ere
thou
wouldest
have
vexed
at
it
,
but
now
I
see
thou
dost
envie
me
the
grace
of
my
Saviour
.
Or
that
Apothegme
of
Diogenes
to
a
base
fellow
,
that
told
him
he
had
once
beene
a
forger
of
money
,
whose
answer
was
,
'T
is
true
,
such
as
thou
art
now
;
I
was
once
,
but
such
as
I
am
now
thou
wilt
never
be
.
Yea
,
thou
maist
say
,
by
how
much
more
I
have
formerly
sinned
,
by
so
much
more
is
Gods
power
and
goodnesse
now
magnified
.
As
S.
Augustine
hearing
the
Donatists
revile
him
for
the
former
wickednesse
of
his
youth
,
answered
,
The
more
desperate
my
disease
was
,
so
much
the
more
I
admire
the
Physitian
:
Yea
,
thou
maist
yet
straine
it
a
peg
higher
,
and
say
,
the
greater
my
sins
were
,
the
greater
is
my
honour
▪
as
the
Devils
which
Mary
Magdalen
once
had
,
are
mentioned
for
her
glory
.
Thus
if
we
cannot
avoid
ill
tongues
,
let
our
care
be
not
to
deserve
them
,
and
't
is
all
one
as
if
wee
avoided
them
.
CHAP.
18.
That
it
is
more
laudable
to
forgive
,
than
revenge
.
2
BEcause
it
is
more
generous
and
laudable
to
forgive
,
than
revenge
:
certainly
in
taking
revenge
a
man
is
but
even
with
his
enemy
,
but
in
passing
it
over
he
is
superiour
to
him
,
for
it
is
a
Princes
▪
part
to
pardon
;
yea
quoth
Alexander
,
There
can
be
nothing
more
noble
,
than
to
do
well
to
those
that
deserve
evill
.
Princes
use
not
to
chide
when
Embassadours
have
offered
them
undecencies
,
but
deny
them
audience
;
as
if
silence
were
the
way
royall
to
correct
a
wrong
.
And
certainly
he
injoyes
a
brave
composednes
,
that
seats
himselfe
above
the
flight
of
the
injurious
claw
.
Agathocles
,
Antigonus
,
and
Caesar
,
being
great
Potentates
,
were
as
little
moved
at
vulgar
wrongs
,
as
a
Lion
at
the
barking
of
Curres
:
and
who
so
truly
noble
as
he
that
can
doe
ill
and
will
not
?
You
'l
confesse
then
't
is
Princely
to
disdaine
a
wrong
;
and
is
that
all
?
No
,
forgivenesse
saith
Seneca
,
is
a
valiant
kind
of
revenge
:
and
none
are
so
frequent
in
pardoning
as
the
couragious
.
He
that
is
modestly
valiant
,
stirs
not
till
he
must
needs
,
and
then
to
purpose
:
who
more
valiant
than
Ioshua
?
and
he
held
it
the
noblest
victory
to
overcome
evill
with
good
:
for
the
Gibeonites
tooke
not
so
much
paines
in
comming
to
deceive
him
,
as
he
in
going
to
deliver
them
.
And
Cicero
more
commends
Caesar
for
overcomming
his
owne
courage
in
pardoning
Marcellus
,
than
for
the
great
victories
hee
had
against
his
other
enemies
.
Yea
,
a
dominion
over
ones
selfe
,
is
greater
than
the
Grand
Signiory
of
Turkie
.
And
indeed
,
for
a
man
to
overcome
an
enemy
,
and
be
overcome
by
his
owne
passions
,
is
to
conquer
a
petty
Village
with
the
losse
of
a
large
City
.
Yea
,
if
the
price
or
honour
of
the
conquest
is
rated
by
the
difficulty
;
then
to
suppresse
anger
in
thy selfe
,
is
to
conquer
with
Hercules
one
of
the
Furies
;
To
tame
all
passions
is
to
leade
Cerberus
in
chaines
:
and
to
indure
afflictions
and
persecutions
strongly
and
patiently
,
is
with
Atlas
,
to
beare
the
whole
world
on
thy
shoulders
,
as
saith
the
Poet.
Every
Beast
and
Vermine
can
kill
:
it
is
true
prowes
and
honour
to
give
life
,
and
preserve
it
.
Yea
,
a
Beast
being
●narl'd
at
by
a
Cur
,
will
passe
by
as
scorning
to
take
notice
thereof
.
I
,
but
is
it
wisdome
so
to
doe
?
Yes
,
none
more
wise
than
Salomon
:
and
he
is
of
opinion
;
That
it
is
the
glory
of
a
man
to
passe
by
an
offence
,
Pro.
19.11
.
We
fooles
thinke
it
ignominy
and
cowardise
to
put
up
the
lye
without
a
stab
;
a
wrong
without
a
challenge
:
but
Salomon
,
to
whose
wisdome
all
wise
men
will
subscribe
,
was
of
another
judgement
.
And
Pittacus
the
Philosopher
holds
,
That
pardon
is
better
than
revenge
,
inasmuch
as
the
one
is
proper
to
the
spirit
,
the
other
to
a
cruell
Beast
.
How
Socrates
whom
the
Oracle
of
Apollo
pronounced
the
wisest
man
alive
,
and
all
the
rest
of
Philosophers
approved
of
it
,
both
by
judgement
and
practice
;
We
shall
have
occasion
to
relate
in
the
reasons
ensuing
.
No
truer
note
of
a
wise
man
than
this
;
he
so
loves
as
if
he
were
to
bee
an
enemy
,
and
so
hates
as
if
he
were
to
love
againe
;
as
with
fire
,
the
light
stuffe
and
rubbish
kindles
sooner
than
the
solid
and
more
compact
;
se
anger
doth
sooner
inflame
a
foole
than
a
man
composed
in
his
resolutions
.
This
the
Holy
Ghost
witnesseth
,
Eccles.
7.9
.
Bee
not
thou
of
a
hasty
spirit
to
be
angry
:
for
anger
resteth
in
the
bosome
of
fooles
.
Some
have
no
patience
to
beare
bitter
scoffes
:
their
noses
are
too
tender
to
indure
this
strong
and
bitter
Wormewood
of
the
braine
.
Others
againe
like
tyled
houses
,
can
admit
a
falling
sparke
unwarmed
;
it
may
be
coales
of
Juniper
without
any
danger
of
burning
.
Now
what
makes
the
difference
?
the
one
hath
a
good
head-peece
and
is
more
solid
,
the
other
are
covered
with
such
light
drie
straw
that
with
the
least
touch
they
will
kindle
and
flame
about
your
troubled
eares
:
and
when
the
house
is
on
fire
,
it
's
no
disputing
with
how
small
a
matter
it
came
.
I
confesse
I
finde
some
wise
men
extremely
passionate
by
nature
,
as
there
is
no
generall
rule
but
admits
of
some
exception̄s
:
and
these
as
they
are
more
taken
with
a
joy
,
so
they
taste
a
discontent
more
heavily
.
And
others
againe
none
of
the
wisest
,
who
are
free
from
being
affected
:
and
as
they
never
joy
excessively
,
so
they
never
sorrow
inordinately
but
have
together
lesse
mirth
and
lesse
mourning
,
like
patient
Gamesters
winning
and
losing
are
all
one
.
But
for
the
most
part
it
is
otherwise
.
Yea
,
impatience
is
the
Cousin
German
to
frenzie
.
How
oft
have
we
heard
men
that
have
beene
displeased
with
others
teare
the
name
of
their
Maker
in
peeces
?
And
lastly
,
this
of
all
others
is
the
most
divine
and
Christian
like
revenge
,
witnesse
our
Saviour
Christ
,
who
even
then
triumphed
over
his
enemies
,
when
most
they
seemed
to
triumph
over
him
,
Col.
2.15
.
And
the
Martyrs
who
are
said
by
the
Holy
Ghost
to
overcome
the
great
Dragon
,
that
old
Serpent
called
the
Devill
and
Sathan
,
in
that
they
loved
not
their
lives
unto
the
death
,
Revel
.
12.11
.
And
holy
David
,
who
when
he
had
Saul
at
his
mercy
,
instead
of
cutting
off
his
head
,
as
his
servants
perswaded
him
,
only
cut
off
the
●●p
of
his
Garment
,
and
after
,
thought
that
too
much
also
.
And
at
another
time
when
the
Lord
had
closed
him
into
his
hands
,
finding
him
asleep
in
the
Fort
,
instead
of
taking
away
his
life
,
as
Abishai
councelled
him
,
he
tooke
away
his
Speare
,
and
instead
of
taking
away
his
blood
from
his
heart
,
he
takes
a
pot
of
water
from
his
head
.
That
this
kinde
of
revenge
for
a
man
to
finde
his
enemy
at
an
advantage
,
and
let
him
depart
free
,
is
generous
and
noble
,
beyond
the
capacity
of
an
ordinary
man
;
you
may
heare
Saul
himselfe
confesse
,
1
Sam.
24.17
.
to
23.
Againe
,
when
the
King
of
Syria
sent
a
mighty
.
Host
to
take
Elisha
,
and
the
Lord
had
smote
them
all
with
blindnesse
,
and
shut
them
into
Samaria
,
what
doth
the
Prophet
?
Slay
them
?
no.
Indeed
the
King
of
Israel
would
faine
have
had
it
so
,
his
fingers
itcht
to
be
doing
:
but
Elisha
commanded
bread
and
water
to
be
set
before
them
,
that
they
might
eat
and
drink
,
and
go
to
their
Master
,
2
King.
6.22
.
So
we
see
the
cudgell
is
not
of
use
,
when
the
Beast
but
only
barkes
:
nay
,
tell
me
,
how
wouldst
thou
endure
wounds
for
thy
Saviour
,
that
canst
not
indure
words
for
him
?
if
when
a
man
reviles
thee
thou
art
impatient
,
how
wouldst
thou
afford
thy
ashes
to
Christ
,
and
write
patience
with
thine
owne
blood
.
CHAP.
19.
That
s●ffering
is
the
only
way
to
prevent
suffering
.
3
BEcause
suffering
is
the
only
way
to
prevent
suffering
.
Revenge
being
one
of
those
remedies
which
(
not
seldome
)
proves
more
grievous
than
the
disease
it selfe
?
When
once
Zantippe
the
Wife
of
Socrates
,
in
the
open
street
pluckt
his
cloake
from
his
back
;
some
of
his
acquaintance
counselled
him
to
strike
her
:
Yea
(
quoth
he
)
you
say
well
,
that
while
we
are
brawling
and
fighting
together
,
every
one
of
you
may
clap
us
on
the
backe
and
cry
,
hoe
,
well
said
,
to
it
Socrates
:
yea
,
well
done
Zantippe
,
the
wisest
of
the
twaine
.
When
Aristippus
was
asked
by
one
in
dirision
,
where
the
great
high
friendship
was
become
that
formerly
had
bin
betweene
him
and
Estines
?
he
answers
,
it
is
asleep
,
but
I
will
goe
and
awake
it
,
and
did
so
,
least
their
enemies
should
make
it
a
matter
of
rejoycing
.
When
Philip
of
Macedon
was
told
that
the
Grecians
spake
evill
words
of
him
,
notwithstanding
hee
did
them
much
good
,
and
was
withall
counselled
to
chastise
them
;
he
answers
,
Your
counsell
is
not
good
;
for
if
they
now
speake
evill
of
us
having
done
them
go
odonely
,
what
would
they
then
if
we
should
do
them
any
harme
?
And
at
another
time
being
counselled
either
to
banish
or
put
to
death
one
who
had
slandered
him
;
hee
would
doe
neither
of
both
,
saying
,
It
was
not
a
sufficient
cause
to
condemne
him
,
and
for
banishing
,
it
was
better
not
to
let
him
stir
out
of
Macedonia
where
all
men
knew
that
hee
lyed
,
thon
to
send
him
among
strangers
,
who
not
knowing
him
,
might
admit
his
slanders
for
truth
.
And
this
made
Chrysippus
when
one
complained
to
him
that
his
friend
had
reproached
him
privately
,
Answer
:
Ah
,
but
chide
him
not
,
for
then
he
will
doe
as
much
in
publike
.
Neglect
will
sooner
kill
an
injurie
than
revenge
.
These
tongue-Squibs
or
crackers
of
the
braine
will
dye
alone
if
we
revive
them
not
:
the
best
way
to
have
them
forgotten
by
others
,
is
first
to
forget
them
our selves
.
Yea
,
to
contemne
an
enemie
,
is
better
than
either
to
feare
him
or
answer
him
.
When
the
Passenger
gallops
by
,
as
if
his
feare
made
him
speedy
,
the
Cur
followes
him
with
open
mouth
and
swiftnesse
;
let
him
turne
to
the
brawling
Cur
and
he
will
be
more
fierce
;
but
let
him
ride
by
in
a
confident
neglect
,
and
the
Dog
will
never
stir
at
him
,
or
at
least
wil
soon
give
over
and
be
quiet
.
To
vex
other
men
is
but
to
tutor
them
how
they
should
againe
vex
us
.
Wh●n
two
friends
fall
out
,
if
one
bee
not
the
wiser
,
they
turne
love
into
anger
and
passion
,
passion
into
evill
words
,
words
into
blowes
,
and
when
they
are
fighting
,
a
third
adversary
hath
a
faire
advantage
to
insult
over
them
both
.
As
have
you
not
sometimes
seene
two
Neighbours
like
two
Cocks
of
the
Game
peck
out
one
anothers
eyes
to
make
the
Lawyers
sport
;
it
may
be
kill
them
.
As
while
Iudah
was
hot
against
Israel
,
and
Israel
hot
against
Iudah
,
the
King
of
Syria
smote
them
both
;
at
least
Sathan
that
common
and
arch-enemy
will
have
us
at
advantage
.
For
as
man
delighteth
when
two
Dogs
,
or
two
Cocks
are
a
fighting
,
to
incourage
them
and
prick
them
forward
to
the
combate
.
Even
so
doth
Sathan
deale
with
us
;
controversies
like
a
paire
of
Cudgels
are
throwne
in
by
the
Devill
,
and
taken
up
by
male-contents
,
who
baste
one
another
while
he
stands
by
and
laughs
.
Yea
,
as
the
Master
of
the
Pit
oft
sets
two
Cocks
to
fight
together
unto
the
death
of
them
both
;
and
then
after
mutuall
conquest
suppeth
per-chance
with
the
fighters
bodies
.
Even
so
,
saith
Gregory
doth
the
Devill
deale
with
men
.
He
is
an
enemy
that
watcheth
his
time
,
and
while
wee
wound
one
another
,
hee
wounds
and
wins
all
our
soules
.
Thus
like
the
Frog
and
the
Mouse
in
the
Fable
,
while
men
fight
eagerly
for
a
toy
,
the
Ki●e
comes
,
that
Prince
and
chiefe
Fowle
that
ruleth
in
the
Aire
▪
and
snatcheth
away
both
these
great
warriers
;
or
like
two
Emmets
in
the
Mole-hill
of
this
earth
,
wee
fight
for
the
mastery
,
in
meane
while
comes
the
Robin-red-breast
and
picks
both
up
,
and
so
devours
them
.
But
on
the
other
side
,
by
gentlenesse
wee
may
as
much
pleasure
our selves
.
It
is
said
of
Aristides
when
he
perceived
the
open
scandall
which
was
like
to
arise
by
reason
of
the
contention
sprung
up
betweene
him
and
Themistocles
,
that
hee
besought
him
mildely
after
this
manner
;
Sir
,
we
both
are
no
meane
men
in
this
Common-wealth
;
our
dissention
will
prove
no
small
offence
unto
others
,
nor
disparagement
to
our selves
;
wherefore
good
Themistocles
let
us
be
at
one
againe
;
and
if
we
will
needs
strive
,
let
us
strive
who
shall
excell
other
in
vertue
and
love
.
And
wee
reade
of
Euclides
,
that
when
his
Brother
(
in
a
variance
betweene
them
)
said
,
I
would
I
might
dye
if
I
be
not
revenged
of
thee
;
he
answered
againe
,
nay
let
me
dye
for
it
,
if
I
perswade
thee
not
otherwise
before
I
have
done
:
by
which
one
word
he
presently
so
wonne
his
brothers
heart
,
that
he
changed
his
minde
,
and
they
parted
friends
.
And
this
was
Davids
way
of
overcomming
,
1
Sam.
24.
He
whose
Harp
had
wont
to
quiet
Sauls
frenzie
,
now
by
his
kindnesse
doth
calme
his
fury
,
so
that
now
he
sheds
teares
instead
of
blood
:
here
was
a
victory
gotten
and
no
blow
stricken
.
The
King
of
Israel
set
bread
and
water
before
the
host
of
the
King
of
Syria
,
when
he
might
have
slaine
them
,
2.
Kin.
6.23
.
What
did
he
loose
by
it
,
or
had
he
cause
to
repent
himselfe
?
No
:
he
did
thereby
so
prevent
succeeding
quarrels
,
that
as
the
Text
saith
,
The
bands
of
Aram
came
no
more
into
the
Land
of
Israel
;
so
every
wise
Christian
will
doe
good
to
them
that
doe
hurt
to
him
;
yea
,
blesse
and
pray
for
them
that
curse
him
,
as
our
Saviour
adviseth
:
neither
is
he
a
foole
in
it
,
for
if
grace
comes
(
and
nothing
will
procure
it
sooner
than
prayers
and
good
examples
)
though
before
they
were
evill
enemies
;
now
they
shall
neither
be
evill
nor
enemies
.
It
was
a
witty
answer
of
Socrates
,
who
replied
when
one
askt
him
,
why
he
tooke
such
a
mans
bitter
railing
so
patiently
;
It
is
enough
for
one
to
be
angry
at
a
time
.
For
if
a
wise
man
contend
with
a
foolish
man
,
saith
Salomon
,
whether
he
be
angry
or
laugh
,
there
is
no
rest
,
Pro
,
29.9
.
Whereas
gentle
speech
appeaseth
wrath
,
and
patience
bridleth
the
secret
pratlings
of
mockers
,
and
blunteth
the
points
of
their
reproach
.
Rage
is
not
engendred
but
by
the
concurrence
of
cholers
,
which
are
easily
produced
one
of
another
,
and
borne
at
an
instant
.
When
the
stone
and
the
steele
meets
,
the
issue
ingendred
from
thence
is
fire
:
whereas
the
Sword
of
anger
being
strucke
upon
the
soft
pillow
of
a
mild
spirit
,
is
broken
.
The
shot
of
the
Cannon
hurts
not
wooll
and
such
like
yeelding
things
,
but
that
which
is
hard
,
stubborne
and
resisting
.
He
is
fuller
of
passion
than
reason
,
that
will
flame
at
every
vaine
tongues
puffe
.
A
man
that
studies
revenge
keepes
his
owne
wounds
greene
and
open
,
which
otherwise
would
heale
and
do
well
.
Anger
to
the
soule
is
like
a
coale
on
the
flesh
or
garment
;
cast
it
off
suddenly
it
doth
little
harme
,
but
let
it
lye
,
it
frets
deepe
.
Wherefore
saith
one
,
their
malice
shall
sooner
cease
than
my
unchanged
patience
.
A
small
injury
shall
go
as
it
comes
,
a
great
injury
may
dine
or
sup
with
me
,
but
none
at
all
shall
lodge
with
me
;
for
why
should
I
vex
my selfe
because
another
hath
vexed
me
?
That
were
to
imitate
the
foole
that
would
not
come
out
of
the
pound
,
saying
,
they
had
put
him
in
by
Law
,
and
he
would
come
out
againe
by
Law
:
or
Ahab
,
who
because
he
could
not
have
his
will
on
Naboth
,
would
be
revenged
on
himselfe
.
As
the
mad
man
teares
his
owne
haire
because
he
cannot
come
at
his
enemies
:
or
little
children
,
who
one
while
forbeare
their
meat
if
you
anger
them
;
another
time
if
you
chance
to
take
away
but
one
of
their
Gugawes
amongst
many
other
toyes
which
they
play
withall
,
will
throw
away
the
rest
,
and
then
fall
a
puling
and
crying
out
right
.
Or
Dogs
which
set
upon
the
stone
that
hath
hurt
them
with
such
irefull
teeth
that
they
hurt
themselves
more
than
the
thrower
hurt
them
;
and
feele
greater
smart
from
themselves
than
from
their
enemy
:
which
makes
Archelaus
say
,
it
is
a
great
evill
,
not
to
be
able
to
suffer
evill
.
And
a
worthy
Divine
of
ours
,
I
will
rather
suffer
a
thousand
wrongs
than
offer
one
,
I
will
suffer
an
hundred
rather
than
returne
one
,
I
will
suffer
many
ere
I
will
complaine
of
one
,
and
endeavour
to
right
it
by
contending
;
for
saith
he
,
I
have
ever
found
,
that
to
strive
with
my
Superiour
is
furious
,
with
my
equals
,
doubtfull
,
with
my
inferiour
,
●ordid
and
base
,
with
any
full
of
unquietnesse
.
Satyrus
,
knowing
himselfe
cholerick
,
and
in
that
whirry
of
minde
apt
to
transgresse
,
when
he
but
suspected
ill
language
from
any
,
he
would
stop
his
eares
with
wax
,
lest
the
sense
of
it
should
cause
his
fierce
blood
to
seeth
in
his
distempered
skin
.
And
good
reason
;
for
the
Emperour
Nerva
,
by
passionate
anger
got
a
Feaver
that
killed
him
.
And
the
Emperour
Valentinianus
dyed
by
an
eruption
of
blood
through
anger
.
And
Vinceslaus
King
of
Bohemia
,
in
his
rage
of
choler
against
his
Cup-bearer
fel
into
a
palsie
that
killed
him
.
Againe
,
Caesar
,
although
he
could
moderate
his
passions
having
in
that
civill
garboyle
intercepted
a
packet
of
Letters
written
to
Pompey
,
from
his
Favourites
,
brake
them
not
open
but
burnt
them
immediately
.
And
Pompey
committed
those
Letters
to
the
fire
before
he
read
them
,
wherein
he
expected
to
finde
the
cause
of
his
griefe
.
All
three
upon
wise
and
mature
ground
,
that
they
might
not
play
booty
against
themselves
in
furthering
an
enemies
spite
.
And
certainly
if
wee
well
consider
it
,
we
shal
meet
with
vexations
enough
that
we
cannot
avoid
if
we
would
never
so
faine
.
Aud
yet
some
(
as
if
they
did
delight
to
vex
their
owne
soules
)
will
be
very
inquisitive
to
know
what
such
an
one
said
of
them
in
private
:
but
had
they
as
much
wit
as
jealousie
,
they
would
argue
thus
with
themselves
;
smal
injuries
I
would
either
not
know
,
or
not
minde
,
or
knowing
them
I
would
not
know
the
Author
;
for
by
this
I
may
mend
my selfe
and
never
malice
the
person
.
I
might
goe
on
and
shew
you
that
Greece
and
Asia
were
set
on
fire
for
an
Apple
.
That
not
a
few
have
suffered
a
sword
in
their
bowels
,
because
they
would
not
suffer
the
lye
in
their
throats
.
As
how
few
of
these
Salamāders
who
are
never
well
,
but
when
they
are
in
the
fire
of
contention
,
are
long
lived
?
The
Raven
,
the
Elephant
,
and
the
Hart
,
which
have
no
gall
:
(
Patient
Christians
)
one
of
them
out-live
many
of
the
other
.
But
two
and
twenty
yards
is
enough
for
a
peece
.
CHAP.
20.
That
they
beare
injuries
patiently
,
because
their
sins
have
deserved
it
,
and
a
far
greater
affliction
.
4
HE
suffers
his
enemies
reproaches
and
persecutions
patiently
,
because
his
sins
have
deserved
it
,
and
a
far
greater
affliction
.
David
felt
the
spight
of
his
enemies
,
but
acknowledgeth
his
sin
to
be
the
cause
,
2
Sam.
16.11
.
Yea
,
their
revilings
and
persecutions
happily
bring
to
his
remembrance
,
that
himselfe
before
his
conversion
,
hath
likewise
censured
,
reviled
,
or
persecuted
others
.
It
may
bee
his
naturall
,
spirituall
,
or
politicall
parents
,
in
some
kinde
or
other
:
as
who
can
plead
innocency
herein
?
Dion
of
Syracuse
being
banished
came
to
Theodorus
Court
a
suppliant
,
where
not
presently
admitted
hee
turned
to
his
companion
with
these
words
,
I
remember
I
did
the
like
when
I
was
in
the
like
dignity
.
When
thou
receivest
an
iniury
,
remember
what
injuries
thou
hast
offered
:
looke
not
to
be
exempt
from
the
same
wrongs
which
thou
hast
done
;
for
he
that
doth
wrong
may
well
receive
it
:
we
may
well
suffer
patienly
,
when
we
know
we
suffer
iustly
.
To
look
for
good
and
to
do
bad
,
is
against
the
law
of
Retaliation
.
Now
if
we
make
this
use
of
our
sufferings
,
what
more
precious
than
the
reproaches
of
an
enemy
?
for
thereby
we
shall
sooner
and
more
plainely
heare
of
our
faults
than
by
a
friend
;
although
neither
in
a
good
manner
nor
to
a
good
end
.
We
have
great
need
(
quoth
Diogenes
)
of
faithfull
friends
or
sharpe
enemies
.
Every
one
hath
use
of
a
Monitor
,
but
friends
in
this
kind
are
so
rare
,
that
no
wise
man
would
willingly
forgoe
his
enemy
at
any
rate
.
This
being
premised
,
namely
that
we
endure
nothing
from
our
enemies
,
but
that
we
have
justly
deserved
from
God.
Yea
,
that
we
are
more
beholding
to
our
greatest
enemies
touching
the
knowledge
of
our selves
,
than
the
best
friend
we
have
;
how
should
we
not
with
David
refuse
to
revenge
our selves
in
case
any
wicked
Shimei
raile
,
curse
,
or
cast
stones
at
us
,
have
we
never
so
much
power
and
opportunity
to
doe
it
?
Yea
,
admit
some
,
Abishai
would
doe
it
for
us
,
how
should
we
not
say
,
let
him
alone
,
suffer
him
to
curse
,
for
the
Lord
hath
bidden
him
,
2
Sam.
16.11
.
It
hath
alwayes
beene
the
manner
of
Gods
people
to
look
up
from
the
stone
to
the
hand
which
threw
it
,
and
from
the
effect
to
the
cause
.
What
saith
Ioseph
to
his
envious
brethren
that
sold
him
into
Aegypt
;
yee
sent
not
me
hither
,
but
God
,
Gen.
45.8
.
And
Iob
being
rob'd
by
the
Sabeans
,
they
being
set
on
by
Sathan
,
doth
not
say
,
the
Devill
took
away
,
or
the
Sabeans
tooke
away
,
but
the
Lord
hath
taken
away
,
Iob.
1.21
.
And
David
speaking
of
his
son
Absoloms
treason
,
I
was
dumbe
and
said
nothing
;
why
?
because
it
was
thy
doing
.
Psal.
39.9
.
And
what
thinke
you
was
the
reason
our
Saviour
Christ
held
his
peace
and
answered
nothing
,
as
the
Text
saith
,
but
suffered
his
enemies
,
The
Chiefe
Priests
,
Scribes
,
and
Pharisees
,
and
Pilate
,
to
revile
him
,
and
crucifie
him
;
but
to
approve
the
equity
and
justice
of
God
the
Author
thereof
?
for
although
it
were
blasphemy
to
say
he
was
a
sinner
;
yet
taking
upon
him
the
sinnes
of
the
whole
world
,
he
knew
those
sinnes
had
deserved
as
much
,
and
therefore
hee
is
silent
,
Mat.
26.62
,
63.
It
s
true
,
other
reasons
are
given
;
as
that
he
answered
nothing
,
because
it
was
now
his
time
to
suffer
,
not
to
do
;
his
worke
was
now
to
be
crucified
,
and
not
to
be
dignified
;
or
as
another
,
he
spake
not
a
word
to
Herod
,
because
Herod
had
taken
away
his
voice
in
beheading
Iohn
Baptist
:
but
this
without
doubt
was
the
maine
reason
.
Even
in
like
manner
it
is
with
the
truly
gracious
;
they
being
wronged
doe
not
suffer
rage
to
transport
them
as
it
doth
beasts
,
to
set
upon
the
stone
or
weapon
that
hath
hurt
them
,
but
they
look
higher
,
even
to
God
that
occasioned
it
.
Or
if
they
be
angry
,
they
●urne
their
malice
from
the
person
which
punisheth
them
,
to
the
sin
by
whi●●
and
for
which
he
came
to
have
leave
and
power
to
punish
them
;
and
to
themselves
for
committing
such
sinnes
.
It
is
not
the
punishment
,
but
the
cause
of
it
makes
them
sorrowfull
:
and
if
in
case
they
doe
returne
an
answer
,
it
is
after
the
manner
of
Epictetus
,
who
would
not
deny
the
sins
his
enemy
taxed
him
with
,
but
reproves
his
ignorance
rather
,
in
that
being
unacquainted
with
the
infinity
of
his
crimes
,
he
layes
only
two
or
three
to
his
charge
;
whereas
indeed
he
was
guilty
of
a
Million
:
or
according
to
Philip
of
Macedon
his
example
,
who
would
not
punish
Nicanor
,
although
he
openly
spake
evill
of
him
,
saying
,
when
he
heard
thereof
,
I
suppose
Nicanor
is
a
good
man
,
it
were
better
to
search
whether
the
fault
be
in
us
or
no
:
so
no
sooner
shall
an
holy
mans
enemy
accuse
him
of
hypocrisie
,
pride
,
passion
,
covetousnesse
;
&c.
but
he
will
goe
to
God
,
and
accuse
himselfe
,
and
complaine
,
I
am
so
indeed
;
yea
,
with
Paul
,
I
am
the
chiefe
of
all
sinners
,
I
am
more
vile
than
his
tearmes
can
make
me
,
and
I
much
marvell
my
punishment
is
no
greater
than
to
heare
a
few
ill
and
bitter
words
.
And
indeed
one
would
thinke
whatsoever
is
not
paine
nor
sufferance
,
or
admit
it
be
paine
and
sufferance
,
so
long
as
it
is
not
a
curse
,
but
a
crosse
,
may
well
be
borne
without
grumbling
.
What
said
that
Gentleman
in
Athens
to
his
friends
,
when
Ashuerus
came
and
tooke
away
halfe
his
Plate
,
as
hee
was
at
dinner
with
them
,
they
admiring
that
he
was
not
a
whit
moved
thereat
?
I
thank
God
,
quoth
he
,
that
his
Highnesse
hath
left
me
any
thing
.
Yea
,
Mauricius
that
good
Emperour
,
when
he
,
his
wife
,
and
his
five
sons
were
taken
,
his
wife
and
sons
put
to
death
,
and
himselfe
waiting
for
the
like
●atall
stroke
,
could
conclude
thus
,
Iust
art
thou
,
O
Lord
,
in
all
thy
wayes
,
and
holy
in
all
thy
workes
,
as
it
is
in
the
Psalmes
.
And
a
Martyr
,
when
he
was
burning
at
a
stake
;
Welcome
flames
,
my
sin
hath
deserved
more
than
here
I
can
be
able
to
suffer
.
And
certainly
they
are
angry
with
Heaven
for
justice
,
that
are
angry
with
them
for
injustice
.
Wherefore
if
thou
hast
beene
heretofore
so
simple
a●
to
returne
like
for
like
,
henceforward
lay
thy
hand
upon
thy
mouth
,
and
say
with
Iob
,
Once
have
I
spoken
,
but
I
will
answer
no
more
,
ye●
,
twice
,
but
I
will
proceed
no
further
,
Iob
40.4.5
.
I
will
not
so
much
consider
how
unjust
man
is
that
gives
the
wrong
,
as
how
just
God
is
that
guideth
it
.
And
this
would
be
our
meditation
in
all
other
cases
,
namely
,
to
thinke
whose
hand
strikes
,
whether
by
a
Plure●●e
,
or
a
Feaver
,
or
a
Sword
,
or
what
ever
the
Instrument
be
;
and
to
conclude
,
the
blow
is
Gods
,
whatsoever
,
or
whomsoever
is
used
as
the
weapon
:
yea
,
it
comes
not
without
our
desert
,
for
God
is
just
;
nor
shall
be
without
our
profit
,
for
God
is
mercifull
.
And
he
that
doth
not
argue
thus
,
comes
short
of
the
very
Heathen
.
For
Socrates
could
tell
the
Athenians
,
when
they
condemned
him
to
dye
,
that
they
could
doe
nothing
but
what
the
gods
permitted
,
and
nature
had
before
ordained
.
And
in
common
reason
,
can
a
Clocke
goe
without
a
weight
to
move
it
,
or
a
keeper
to
set
it
?
no.
CHAP.
21.
They
are
patient
because
their
sufferings
are
counterpoysed
and
made
sweet
with
more
than
answerable
blessings
.
5
HE
beareth
the
crosse
patiently
,
because
it
is
counterpoysed
and
made
sweet
with
more
than
answerable
blessings
.
What
saith
Iob
?
Shall
we
receive
good
at
the
hands
of
God
,
and
not
evill
?
he
was
content
to
eat
the
crust
with
the
crumme
.
Indeed
his
wife
(
like
the
wicked
)
would
only
have
faire
weather
;
all
peace
and
plenty
,
no
touch
of
trouble
:
but
it
is
not
so
with
the
godly
,
who
have
learnt
better
things
.
Who
will
not
suffer
a
few
stripes
from
a
father
,
by
whom
he
receiveth
so
much
good
,
even
all
that
he
hath
?
Diogenes
would
have
no
nay
,
but
Antisthenes
must
entertaine
him
his
Scholler
,
insomuch
that
Antisthenes
to
have
him
gone
was
forc't
to
cudgell
him
,
yet
all
would
not
doe
:
he
stirs
not
,
but
takes
the
blowes
very
patiently
,
saying
,
Vse
me
how
you
will
,
so
I
may
be
your
Scholler
and
heare
your
daily
discourses
I
care
not
.
Much
more
may
a
Christian
say
unto
God
,
Let
me
injoy
the
sweet
fruition
of
thy
presence
,
speake
thou
peace
unto
my
conscience
,
and
say
unto
my
soule
,
I
am
thy
salvation
,
and
then
afflict
me
how
thou
pleasest
,
I
am
content
,
yea
,
very
willing
to
beare
it
:
for
these
are
priviledges
which
make
Paul
happier
in
his
chaine
of
Iron
,
than
Agrippa
in
his
chaine
of
Gold
;
and
Peter
more
merry
under
stripes
,
than
Caiphas
upon
the
judgement-seat
.
Yea
,
if
we
well
consider
the
commodity
it
brings
,
we
shall
rather
wish
for
affliction
,
than
be
displeased
when
it
comes
,
Col.
1.24
.
For
it
even
bringeth
with
it
the
company
of
God
himself
,
I
wil
be
with
you
in
tribulation
saith
God
to
the
disconsolate
soul
,
Psal.
91.15
.
When
Sidrack
,
Mishack
,
and
Abednego
were
cast
into
the
fiery
Fornace
,
there
was
presently
a
fourth
came
to
beare
them
company
,
and
that
was
God
Himselfe
,
Dan.
3.23
.
to
27.
Yea
,
God
is
not
only
with
them
to
comfort
them
in
all
their
tribulations
,
2
Cor.
1.4
.
but
in
them
:
for
at
the
same
time
when
the
Disciples
were
persecuted
,
they
are
said
to
be
filled
with
joy
,
and
with
the
Holy
Ghost
,
Acts
13.52
.
And
as
our
sufferings
in
Christ
do
abound
,
so
our
consolation
also
aboundeth
through
Christ
,
2
Cor.
1.5
.
And
lastly
he
doth
comfort
us
according
to
the
dayes
we
are
afflicted
,
and
according
to
the
yeares
we
have
seene
evill
,
Psal.
90.15
.
And
if
so
,
our
sufferings
require
patience
with
thankfulnesse
,
as
it
fared
with
Iob.
The
Lord
hath
taken
some
comfort
from
us
,
but
hath
much
more
given
unto
us
:
therefore
blessed
be
the
name
of
the
Lord.
So
Sathan
and
the
World
may
take
many
things
from
us
,
as
they
did
from
Iob
:
but
they
can
never
take
away
God
from
us
that
gives
all
,
and
therefore
blessed
be
the
name
of
the
Lord.
Besides
we
looke
for
a
Crowne
of
glory
,
to
succeed
this
wreath
of
Thornes
:
but
if
we
are
never
tried
in
the
field
,
never
set
foot
to
runne
the
race
of
patience
,
how
can
we
looke
for
a
Garland
?
Ten
repulses
did
the
Israelites
suffer
before
they
could
get
out
of
Aegypt
,
and
twice
ten
more
before
they
could
get
possession
of
the
promised
Land
of
Canaan
.
And
as
many
did
David
indure
before
he
was
invested
in
the
promised
kingdome
:
many
lets
came
before
the
Temple
was
re-edified
.
All
men
would
come
to
Heaven
,
but
they
doe
not
like
the
way
;
they
like
well
of
Abrahams
bosome
,
but
not
of
Dives
doore
.
But
God
seeth
it
fit
for
us
to
taste
of
that
cup
of
which
his
Son
dranke
so
deepe
,
that
we
should
feele
a
little
what
sin
is
,
&
what
his
love
was
;
that
we
may
learne
patience
in
adversity
,
as
well
as
thankfulnesse
in
prosperity
,
while
one
scale
is
not
always
in
depression
,
nor
the
other
lifted
ever
high
;
while
none
is
so
miserable
,
but
he
shall
heare
of
another
that
would
change
calamities
with
him
.
CHAP.
22.
That
they
are
patient
,
because
patience
brings
a
reward
with
it
.
6
BEcause
patience
in
suffering
brings
a
reward
with
it
,
in
reason
a
man
would
forgive
his
enemy
even
for
his
owne
sake
,
were
there
no
other
motive
to
perswade
him
:
for
to
let
passe
many
things
of
no
small
moment
,
as
that
if
we
forgive
not
,
we
can
do
no
part
of
Gods
worship
that
is
pleasing
to
him
:
for
we
cannot
pray
aright
,
1
Tim.
2.8
.
We
cannot
communicate
in
the
Sacrament
,
but
wee
make
our selves
guilty
of
Christs
bloud
,
1
Cor.
11.27
.
Matthew
5.24
.
We
cannot
be
good
hearers
of
the
word
,
Iames
1.21
.
and
that
it
maketh
a
man
captive
to
Satan
,
Ephes.
4.26
,
27.
and
many
the
like
:
If
ye
forgive
men
their
trespasses
(
saith
our
Saviour
)
your
heavenly
Father
will
also
forgive
you
;
but
if
you
forgive
not
men
their
trespasses
,
neither
will
your
heavenly
Father
forgive
you
your
trespasses
,
Mat.
6.14
,
15.
So
he
that
will
not
be
in
charity
shall
never
be
in
Heaven
.
And
why
should
I
doe
my selfe
a
shrewd
turne
,
because
another
would
?
Yea
,
when
we
pray
to
God
to
forgive
us
our
trespasses
,
as
we
also
forgive
them
that
trespasse
against
us
,
and
doe
not
resolve
to
forgive
our
brethren
;
wee
doe
in
effect
say
:
Lord
condemne
us
,
for
we
will
be
condemned
:
whereas
he
that
doth
good
to
his
enemie
,
even
in
that
act
doth
better
to
himselfe
.
It
is
a
singular
sacrifice
to
God
,
and
well
pleasing
to
him
to
do
good
against
evill
,
and
to
succour
our
very
enemy
in
his
necessity
.
But
we
may
perchance
heape
coles
of
fire
upon
the
others
head
,
Rom.
12.20
.
though
we
must
not
doe
it
with
an
intent
to
make
his
reckoning
more
,
but
our
reckoning
lesse
?
Againe
,
Blessed
is
the
man
,
saith
S.
Iames
,
that
indureth
temptation
(
viz.
with
patience
)
for
when
hee
is
tryed
,
hee
shall
receive
the
Crowne
of
life
,
Iames
1.12
.
And
this
made
M●ses
not
only
patient
in
his
sufferings
,
but
joyfull
,
esteeming
the
rebuke
of
Christ
greater
riches
than
all
the
treasures
of
Aegypt
.
For
saith
the
Text
,
he
had
respect
unto
the
recompence
of
the
reward
,
Heb.
11.26
.
And
well
it
might
;
for
whereas
the
highest
degree
of
suffering
is
not
worthy
of
the
least
and
lowest
degree
of
this
glory
,
Rom.
8.18
.
S.
Paul
witnesseth
,
that
our
light
affliction
which
is
but
for
a
moment
(
if
it
be
borne
with
patience
)
causeth
unto
us
a
far
most
excellent
and
eternall
weight
of
glory
;
while
we
looke
not
on
the
things
that
are
seene
,
but
on
the
things
which
are
not
seene
,
2
Cor.
4.17
,
18.
Where
note
the
incomparablenesse
and
infinite
difference
betweene
the
work
and
the
wages
,
light
affliction
receiving
a
weight
of
glory
,
and
momentany
afflictions
eternall
glory
;
answerable
to
the
reward
of
the
wicked
,
whose
empty
delights
live
and
dye
in
a
moment
;
but
their
insufferable
punishment
is
interminable
and
endlesse
:
their
pleasure
is
short
,
their
paine
everlasting
;
our
paine
is
short
,
our
joy
eternall
.
What
will
not
men
undergoe
,
so
their
pay
may
be
answerable
?
The
old
experienced
Souldier
feares
not
the
raine
and
stormes
above
him
,
nor
the
numbers
falling
before
him
,
nor
the
troupes
of
enemies
against
him
,
nor
the
shot
of
thundring
Ordnance
about
him
,
but
lookes
to
the
honourable
reward
promised
him
.
When
Philip
asked
Democritus
,
if
he
did
not
feare
to
lose
his
head
,
he
answered
,
No
:
for
(
quoth
he
)
if
I
dye
,
the
Athenians
will
give
me
a
life
immortall
;
meaning
,
he
should
be
statued
in
the
treasury
of
eternall
fame
:
if
the
immortality
(
as
they
thought
)
of
their
names
,
was
such
a
strong
reason
to
perswade
them
to
patience
,
and
all
kinde
of
worthinesse
;
what
should
the
immortality
of
the
soule
be
to
us
?
Alas
,
vertue
were
a
poore
thing
,
if
fame
only
should
be
all
the
Garland
that
did
crowne
her
:
but
the
Christian
knowes
,
that
if
every
paine
he
suffers
were
a
death
,
and
every
crosse
an
hell
,
he
shall
have
amends
enough
.
Why
,
said
Ambrose
on
his
death
bed
,
we
are
happy
in
this
,
we
serve
a
good
Master
,
that
will
not
suffer
us
to
be
losers
.
Which
made
the
Martyrs
such
Lambes
in
suffering
,
that
their
persecutors
were
more
weary
with
striking
,
than
they
with
suffering
.
And
many
of
them
as
willing
to
dye
as
dine
.
No
matter
(
quoth
one
of
them
)
what
I
suffer
on
earth
,
so
I
may
be
crowned
in
heaven
.
I
care
not
,
quoth
another
,
what
becommeth
of
this
fraile
Barke
my
flesh
,
so
I
have
the
passenger
,
my
soule
,
safely
conducted
.
And
another
▪
If
at
night
thou
grant
me
Lazarus
boone
,
Let
Dives
dogs
lick
all
my
sores
at
noone
.
And
a
valiant
Souldier
going
about
a
Christian
atchievement
;
my
comfort
is
,
though
I
lose
my
life
for
Christs
sake
,
yet
I
shall
not
lose
my
labour
,
yea
,
I
cannot
indure
enough
to
come
to
Heaven
.
Neither
doe
they
think
that
God
is
bound
to
reward
them
any
way
for
their
sufferings
;
no
,
if
he
accepts
me
when
I
have
given
my
body
to
be
burned
(
saith
the
beleever
)
I
may
account
it
a
mercy
.
Thus
hope
refresheth
a
Christian
,
as
much
as
misery
depresseth
him
;
it
makes
him
defie
all
that
men
or
devils
can
do
,
saying
,
take
away
my
goods
,
my
good
name
,
my
friends
,
my
liberty
,
my
life
,
and
what
else
thou
canst
imagine
;
yet
I
am
well
enough
,
so
long
as
thou
canst
not
take
away
the
reward
of
all
,
which
is
an
hundred
fold
more
even
in
this
world
,
and
in
the
world
to
come
life
everlasting
,
Marke
10.29
,
30.
Now
if
this
be
so
,
how
should
we
not
with
a
great
deale
of
comfort
and
security
,
passe
through
a
sea
of
troubles
,
that
we
may
come
to
that
haven
of
eternall
rest
?
How
should
we
not
cheare
up
one
another
,
as
Iewell
did
his
friends
in
banishment
,
saying
,
This
wor●d
will
not
last
ever
?
And
indeed
we
doe
but
stay
the
tyde
,
as
a
fish
left
upon
the
fands
.
Ob.
I
but
in
the
meane
time
my
sufferings
are
intolerable
,
saith
the
fainting
soule
.
Answer
:
Sol.
It
is
no
victory
to
conquer
an
easie
and
weake
crosse
;
these
maine
evils
have
crownes
answerable
to
their
difficulty
,
Rev.
7.14
.
No
low
attempt
a
star-like
glory
brings
;
but
so
long
as
the
hardnesse
of
the
victory
shal
increase
the
glory
of
the
triumph
,
indure
it
patiently
,
cheerefully
.
2
Secondly
,
as
patience
in
suffering
brings
an
eternall
reward
with
it
in
Heaven
,
so
it
procureth
a
reward
here
also
:
suffer
him
to
curse
,
saith
David
touching
Shemei
,
(
here
was
patience
for
a
King
to
suffer
his
impotent
subject
,
even
in
the
heat
of
bloud
and
midst
of
war
to
speak
swords
,
and
cast
stones
at
his
Soveraigne
,
and
that
with
a
purpose
to
increase
the
rebellion
,
and
strengthen
the
adverse
part
)
but
marke
his
reason
:
It
may
be
the
Lord
will
looke
upon
mine
affliction
,
and
do
me
good
:
Why
?
even
for
his
cursing
this
day
,
2
Sam.
16.12
.
And
well
might
he
expect
it
,
for
he
knew
this
was
Gods
manner
of
dealing
:
as
when
he
turned
Balaams
curse
into
a
blessing
upon
the
children
of
Israel
,
Num.
23.
And
their
malice
who
sold
Ioseph
to
his
great
advantage
.
Indeed
these
Shem●is
and
Balaams
whose
hearts
and
tongues
are
so
ready
to
curse
and
raile
upon
the
people
of
God
,
are
not
seldome
the
very
meanes
to
procure
a
contrary
blessing
unto
them
;
so
that
if
there
were
no
offence
to
God
in
it
,
nor
hurt
to
themselves
,
we
might
wish
and
call
for
their
contempt
,
cruelty
,
and
curses
,
for
so
many
curses
,
so
many
blessings
.
I
could
adde
many
examples
to
the
former
,
as
how
the
malice
of
Haman
turned
to
the
good
of
the
Iewes
:
the
malice
of
Achitophel
to
the
good
of
David
,
when
his
counsell
was
turned
by
God
into
foolishnesse
:
the
malice
of
the
Pharisees
to
him
that
was
borne
blind
,
when
Christ
upon
their
casting
him
out
of
the
Synagogue
,
admitted
him
into
the
Communion
of
Saints
,
Iohn
9.34
.
The
malice
of
Herod
to
the
Babes
,
whom
he
could
never
have
pleasured
so
much
with
his
kindnesse
,
as
he
did
with
his
cruelty
;
for
where
his
imp●ety
did
abound
,
there
Christs
pittie
did
super-abound
,
translating
them
from
their
earthly
mothers
armes
in
this
valley
of
teares
,
unto
their
heavenly
Fathers
bosome
in
his
Kingdome
of
glory
.
But
more
pertinent
to
the
matter
in
hand
is
that
of
Aaron
and
Miriam
to
Moses
,
when
they
murmured
against
him
,
Num.
12.
where
it
is
evident
that
God
had
never
so
much
magnified
him
to
them
,
but
for
their
envie
.
And
that
of
the
Arians
to
Paphnutius
,
when
they
put
out
one
of
his
eyes
for
withstanding
their
Heresie
:
whom
Constantine
the
Emperour
,
even
for
that
very
cause
,
had
in
such
reverence
and
estimation
,
that
hee
would
often
send
for
him
to
his
Court
,
lovingly
imbracing
him
,
and
greedily
kissing
the
eye
which
had
lost
his
owne
sight
,
for
maintaining
that
of
the
Catholike
Doctrine
:
so
that
we
cannot
devise
to
pleasure
Gods
servants
so
much
,
as
by
despighting
them
.
And
thus
you
see
how
patient
suffering
is
rewarded
both
here
and
hereafter
,
according
to
that
asseveration
of
our
Saviour
,
Verily
I
say
unto
you
,
there
is
no
man
that
hath
forsaken
or
suffered
any
thing
for
my
sake
and
the
Gospels
,
but
he
shall
receive
an
hundred
fold
,
now
at
this
present
,
and
in
the
world
to
come
eternall
life
,
Marke
10.29
,
30.
But
admit
patience
should
neither
be
rewarded
here
nor
hereafter
;
yet
it
is
a
sufficient
reward
to
it selfe
:
for
hope
and
patience
are
two
soveraigne
and
universall
remedies
for
all
diseases
.
Patience
is
a
counterpoison
or
antipoison
for
all
griefe
.
It
is
like
the
Tree
which
Moses
cast
into
the
waters
,
Exod.
15.25
.
for
as
that
Tree
made
the
waters
sweet
,
so
patience
sweete●s
affliction
;
it
is
as
Larde
to
the
leane
meat
of
adversity
.
The
taste
of
goods
or
evils
doth
greatly
depend
on
the
opinion
wee
have
of
them
,
and
contentation
,
like
an
old
mans
spectacles
,
makes
those
characters
easie
and
familiar
that
otherwise
would
puzzle
him
shrewdly
.
Afflictions
are
as
we
use
them
;
there
is
nothing
grievous
if
the
thought
make
it
not
so
:
even
paine
it selfe
(
saith
the
Philosopher
)
is
in
our
power
if
not
to
be
disanulled
,
yet
at
least
to
be
diminish'd
through
patience
:
Patience
is
like
a
golden
shield
in
the
hand
,
to
breake
the
stroke
of
every
crosse
,
and
save
the
heart
though
the
body
suffer
.
A
sound
spirit
,
saith
Salomon
,
will
beare
his
infirmity
,
Prov.
18.14
.
Patience
to
the
soule
is
as
the
lid
to
the
eye
;
for
as
the
lid
being
shut
,
when
occasion
requires
,
saves
it
exceedingly
;
so
patience
intervening
betweene
the
soule
and
that
which
it
suffers
,
saves
the
heart
whole
,
and
cheeres
the
body
againe
.
And
therefore
,
if
you
marke
it
,
when
you
can
passe
by
an
offence
,
and
take
it
patiently
and
quietly
,
you
have
a
kinde
of
peace
and
joy
in
your
heart
,
as
if
you
had
gotten
a
victory
,
and
the
more
your
patience
is
,
still
the
lesse
your
paine
is
;
for
as
a
light
burthen
at
the
armes
end
weigheth
heavier
by
much
than
a
burden
of
troble
weight
,
if
it
be
borne
on
the
shoulders
which
are
made
to
beare
;
so
if
a
man
set
patience
to
beare
his
crosse
,
the
weight
is
nothing
to
what
it
would
be
if
that
were
wanting
;
wherefore
,
saith
one
,
being
unable
to
direct
events
,
I
governe
my selfe
,
and
if
they
apply
not
themselves
to
me
,
I
apply
my selfe
to
them
;
if
I
cannot
fling
what
I
would
,
yet
I
will
somewhat
mend
it
,
by
playing
the
cast
as
well
as
I
can
.
O
that
all
implacable
persons
who
double
their
sufferings
through
long
study
of
revenge
would
learne
this
lesson
!
then
would
they
find
that
patience
can
no
lesse
mitigate
evils
,
than
impatience
exasperates
them
.
A
profitable
prescription
indeed
(
may
some
say
)
but
of
an
hard
execution
!
hard
indeed
to
the
capacity
of
a
carnall
conceipt
,
yea
,
altogether
impossible
to
flesh
and
bloud
.
If
thou
art
only
beholding
to
nature
,
and
hast
nought
but
what
thou
broughtest
into
the
world
with
thee
,
well
mayest
thou
envie
at
it
,
but
thou
canst
never
imitate
it
;
for
to
speake
the
truth
,
faith
and
patience
are
two
miracles
in
a
Christian.
Cassianus
reporteth
,
that
when
a
Martyr
was
tormented
by
the
Infidels
,
and
asked
by
way
of
reproach
what
miracle
his
CHRIST
had
done
;
he
answered
,
he
hath
done
what
you
now
behold
,
inabled
me
so
to
beare
your
contumelies
,
and
undergoe
all
these
tortures
so
patiently
,
that
I
am
not
once
moved
,
and
is
not
this
a
miracle
worthy
your
taking
notice
of
?
Indeed
what
have
we
by
our
second
birth
,
which
is
not
miraculous
in
comparison
of
our
natural
condition
?
It
was
no
lesse
than
a
miracle
for
Zacheus
,
a
man
both
rich
and
covetous
,
to
give
halfe
his
goods
to
the
poore
,
and
make
restitution
with
the
residue
,
and
all
this
in
his
health
.
It
was
a
great
miracle
that
Ioseph
,
in
the
armes
of
his
Mistrisse
should
not
burne
with
lust
.
It
is
a
great
miracle
for
a
man
to
forsake
Houses
and
Lands
,
and
all
that
a
man
hath
,
yea
,
to
hate
Father
and
Mother
,
and
Wife
and
children
,
and
his
owne
life
to
be
Christs
Disciple
.
It
is
a
great
miracle
to
rejoyce
in
tribulation
and
smile
death
in
the
face
.
It
is
a
great
miracle
that
of
fierce
and
cruell
Wolves
,
Beares
,
Lions
,
we
should
bee
transformed
into
meeke
Lambes
,
and
harmelesse
Doves
:
and
all
this
by
the
foolishnesse
of
preaching
Christ
crucified
.
Indeed
they
were
no
miracles
,
if
Nature
could
produce
the
like
effects
:
but
shee
must
not
looke
to
stand
in
competition
with
grace
.
Saint
Paul
before
his
conversion
,
could
doe
as
much
as
the
proudest
naturall
man
of
you
all
;
his
words
are
,
If
any
other
man
thinketh
that
hee
hath
whereof
hee
might
trust
in
the
flesh
,
much
more
●
,
Phil.
3.4
.
Yet
when
he
speaketh
of
patience
and
rejoycing
in
tribulation
,
he
sheweth
,
That
it
was
because
the
love
of
God
was
shed
abroad
in
his
heart
by
the
Holy
Ghost
which
was
given
unto
him
,
Rom.
5.5
.
of
himselfe
he
could
doe
nothing
,
though
he
were
able
to
do
all
things
through
Christ
which
strengthened
him
,
Phil.
4.13
.
Hast
thou
then
a
desire
after
this
invincible
patience
?
seeke
first
to
have
the
love
of
God
shed
abroad
in
thy
heart
by
the
Holy
Ghost
.
Wouldst
thou
have
the
love
of
God
?
Ask
it
of
him
by
prayer
;
who
saith
,
if
any
of
you
lacke
in
this
kinde
,
let
him
Aske
of
God
that
giveth
to
all
men
liberally
,
and
upbraideth
not
,
and
it
shall
be
given
him
,
Iames
1.5
.
Wouldst
thou
pray
that
thou
mayst
be
heard
,
Aske
in
faith
and
waver
not
,
for
he
that
wavereth
is
like
a
wave
of
the
Sea
,
tost
of
the
winde
,
and
carried
away
,
Verse
6.
Wouldst
thou
have
faith
?
be
diligent
to
heare
the
word
preached
,
for
Faith
comes
by
hearing
,
Rom.
10.17
.
Vnto
him
therefore
that
is
able
to
doe
exceeding
abundantly
above
all
that
wee
can
ask
or
think
,
I
commend
thee
.
CHAP.
23.
Because
our
enemies
are
ignorant
.
2.
Reasons
in
regard
of
our
enemies
are
three
.
1
because
They
are
ignorant
.
2
because
They
are
rather
to
bee
pitied
,
than
maligned
or
reckoned
of
.
3
because
Their
expectation
may
not
be
answered
.
1
HE
wel
considers
the
ignorance
of
his
enemies
,
who
being
carnall
,
fleshly
,
unregenerate
,
cannot
discerne
the
spirituall
objects
at
which
they
are
offended
.
Father
forgive
them
(
saith
our
SAVIOUR
of
his
enemies
)
for
they
know
not
what
they
doe
,
Luke
23.24
.
Socrates
being
perswaded
to
revenge
himselfe
of
a
fellow
that
kicked
him
,
answered
,
if
an
Asse
had
kickt
me
,
should
I
have
set
my
wit
to
his
,
and
kicke
him
againe
;
or
if
a
Mastife
had
bitten
mee
,
would
you
have
me
go
to
Law
with
him
?
And
when
it
was
told
him
another
time
,
that
such
an
one
spake
evill
of
him
,
hee
replyed
;
alas
the
man
hath
not
as
yet
learned
to
speake
well
;
but
I
have
learned
to
contemne
what
he
speakes
.
Diogenes
being
told
that
many
despised
him
,
answered
;
It
is
the
wise
mans
portion
to
suffer
of
fooles
.
Aristotle
,
being
told
that
a
simple
fellow
railed
on
him
,
was
not
once
moved
,
but
said
,
let
him
beate
me
also
being
absent
,
I
care
not
;
we
may
well
suffer
their
words
,
while
God
doth
deliver
us
out
of
their
hands
:
for
if
we
go
on
in
a
silent
constancy
,
say
our
eares
be
beaten
,
yet
our
hearts
shall
be
free
.
And
this
heroicall
resolution
had
Saint
Paul
,
that
chosen
Vessell
;
I
passe
very
little
to
bee
judged
of
you
;
(
meaning
blind
sensualists
)
or
of
mans
judgment
;
hee
that
judgeth
me
is
the
Lord
,
1
Cor.
4.3
,
4.
I
regard
not
(
quoth
Plato
)
what
every
one
saith
,
but
what
he
saith
,
that
seeth
all
things
.
Cato
was
much
ashamed
if
at
any
time
he
had
committed
any
thing
dishonest
,
but
els
,
what
was
reproved
by
opinion
onely
,
never
troubled
him
;
yea
,
when
a
foole
struck
him
in
the
Bath
,
and
after
,
being
sorry
for
it
,
cryed
him
mercy
,
he
would
not
come
so
neare
revenge
,
as
to
acknowledge
he
had
been
wronged
;
Light
injuries
are
made
none
by
a
not
regarding
.
The
ignorant
multitude
among
the
Iewes
,
said
,
that
S.
Iohn
had
a
Devill
,
and
that
Christ
was
a
Glutton
and
a
wine
bibber
;
But
what
saith
he
by
way
of
answer
;
Wisedome
is
justified
of
her
Children
,
Matth.
11.18
,
19.
For
if
the
whole
world
doe
contemne
a
generous
Christian
,
he
will
even
contemne
that
contempt
,
and
not
thinke
it
worthy
a
roome
in
his
very
thoughts
,
that
common
receptacle
or
place
of
entertainement
.
And
indeed
,
he
that
le
ts
loose
his
anger
upon
every
occasion
,
is
like
him
that
lets
go
his
Hawke
upon
every
bayte
.
Besides
,
we
may
apprehend
it
a
wrong
,
when
it
is
none
,
if
we
take
not
heed
:
for
those
things
passe
many
times
for
wrongs
in
our
thoughts
,
which
were
never
meant
so
by
the
heart
of
him
that
speaketh
.
Words
doe
sometimes
fly
from
the
tongue
,
that
the
heart
did
never
hatch
nor
harbour
;
Wherefore
,
unlesse
we
have
proofes
that
carry
weight
and
conviction
with
them
,
let
not
our
apprehension
grow
into
a
suspition
of
evill
;
else
while
we
thinke
to
revenge
an
injury
,
we
may
begin
one
,
and
after
that
repent
our
misconceptions
;
And
it
is
alwaies
seen
,
that
a
good
mans
constructions
are
ever
full
of
charity
and
favour
;
either
this
wrong
was
not
done
,
or
not
with
intent
of
wrong
;
or
if
that
,
upon
misinformation
;
or
if
none
of
these
,
rashnesse
the
●ault
,
or
ignorance
shall
serve
for
an
excuse
.
And
indeed
,
in
things
that
may
have
a
double
sense
,
it
is
good
to
thinke
the
better
was
intended
;
for
so
shall
we
both
keep
our
friends
,
and
quietnesse
.
CHAP.
24.
Because
they
are
rather
to
bee
pittied
than
maligned
,
or
reckoned
of
.
2
BEcause
their
adversaries
are
rather
to
be
contemptuously
pittied
,
than
maligned
or
reckoned
of
;
and
that
whether
we
regard
their
present
,
or
future
estate
.
Concerning
the
present
;
If
a
man
distracted
(
and
so
are
wicked
men
touching
spirituall
things
)
do
raile
on
us
,
wee
are
more
sorry
for
him
,
than
for
our selves
:
let
us
doe
the
like
in
a
case
not
unlike
.
When
Iulian
in
a
mocke
asked
Maris
Bishop
of
Chalcedon
,
why
his
Galilean
god
could
not
helpe
him
to
his
sight
,
he
replyed
,
I
am
contentedly
blind
,
that
I
may
not
see
such
a
Tyrant
as
thou
art
.
Anger
alone
,
were
it
alone
in
them
,
is
certainely
a
kind
of
basenesse
and
infirmity
,
as
well
appeares
in
the
weaknesse
of
those
Subjects
in
whom
it
raigneth
,
as
Children
,
Women
,
Old
folkes
,
sicke
folkes
,
yea
a
soare
disease
of
the
mind
.
Socrates
,
hidding
good
speed
to
a
dogged
fellow
,
who
in
requitall
of
his
kind
salutation
,
returned
him
a
base
answer
,
the
rest
of
his
Company
rayling
on
thē
fellow
,
were
reprehended
by
Socrates
,
in
this
manner
;
If
any
one
(
quoth
he
)
should
passe
by
us
diseased
in
his
body
,
or
distracted
in
his
minde
,
should
wee
therefore
bee
angry
?
or
had
wee
not
more
cause
to
bee
filled
with
joy
and
thankefulnesse
,
that
we
our selves
are
in
better
case
?
What
need
we
returne
rayling
for
rayling
?
All
the
harme
that
a
common
Slanderer
can
doe
us
with
his
foule
mouth
,
is
to
shame
himselfe
.
What
neede
had
David
to
loade
himselfe
with
an
unnecessary
weapon
?
one
sword
can
serve
both
his
enemy
and
him
:
Goliahs
owne
weapon
shall
serve
to
behead
the
Master
;
so
this
mans
owne
tongue
●hall
serve
to
accuse
himselfe
,
and
acquit
thee
.
Yea
,
as
David
had
Goliah
to
beare
his
sword
for
him
;
so
thy
very
enemy
shall
carry
for
thee
both
Sword
and
Target
,
even
sufficient
for
defence
,
as
well
as
for
offence
.
Wherefore
in
these
cases
it
hath
beene
usuall
for
Gods
people
,
to
behave
themselves
like
dead
Images
,
which
though
they
be
railed
on
and
reviled
by
their
enemies
,
yet
have
eares
,
and
heare
not
;
mouthes
,
and
speak
not
;
hands
,
and
revenge
not
;
neither
have
they
breath
in
their
nostrils
,
to
make
reply
,
Psal.
115.5
,
6
,
7.
If
you
will
see
it
in
an
example
,
looke
upon
David
;
he
was
as
deafe
and
dumbe
at
reproach
,
as
any
stock
,
or
stone
.
They
that
seek
after
my
life
(
saith
he
)
lay
snares
,
and
they
that
goe
about
to
doe
me
evill
,
talke
wicked
things
all
the
day
(
sure
it
was
their
vocation
to
backbite
and
slander
)
but
I
was
as
deafe
,
&
heard
not
;
and
as
one
dumbe
,
which
doth
not
open
his
mouth
.
I
was
as
a
man
that
heareth
not
,
and
in
whose
mouth
are
no
reproofes
,
Psal.
38.12
,
13.
This
innocent
Dove
was
also
as
wise
as
a
Serpent
,
in
stopping
his
eares
,
and
refusing
to
heare
the
voice
of
these
blasphemous
Inchanters
,
charmed
they
never
so
wisely
.
And
as
touching
their
future
estate
;
Fret
not
thy selfe
(
saith
David
)
because
of
the
wicked
men
,
neither
be
envious
for
the
evill
doers
;
for
they
shall
soone
bee
cut
downe
like
grasse
,
and
shall
wither
as
the
greene
hearbe
,
Psal.
37.1
,
2.
This
doth
excellently
appeare
in
that
remarkable
example
of
Samaria
,
besieged
by
Benhadad
,
and
his
Host
,
2
Kings
7.6
,
7.
And
thus
are
they
to
bee
contemned
and
pittied
while
they
live
;
and
when
they
dye
.
3
After
death
,
the
Lord
knoweth
how
to
deliver
the
godly
out
of
temptation
(
saith
Peter
)
&
to
reserve
the
unjust
unto
the
day
of
judgement
to
be
punished
,
2
Peter
2.9
.
Vpon
this
consideration
,
when
Dionysius
the
Tyrant
had
plotted
the
death
of
his
Master
Plato
,
and
was
defeated
by
Platos
escape
out
of
his
Dominions
;
when
the
Tyrant
desired
him
in
writing
not
to
speake
evill
of
him
,
the
Philosopher
replied
:
That
he
had
not
so
much
idle
time
as
once
to
thinke
of
him
,
knowing
there
was
a
just
God
would
one
day
call
him
to
a
reckoning
.
The
Moone
lookes
never
the
paler
when
Wolves
houle
against
it
;
neither
is
she
the
slower
in
her
motion
,
howbeit
some
Sheepherd
or
Lion
may
watch
them
a
good
turne
.
4
And
lastly
,
if
we
consider
our
owne
future
estate
,
we
have
no
lesse
cause
to
contemne
their
evill
words
;
for
it
is
not
materiall
to
our
well
or
ill
being
,
what
censures
passe
upon
us
;
the
tongues
of
the
living
availe
nothing
to
the
good
or
hurt
of
those
that
lye
in
their
graves
;
they
can
neither
diminish
their
joy
,
nor
yet
adde
to
their
torment
(
if
they
find
any
,
)
there
is
no
Common
Law
in
the
new
Ierusalem
;
their
truth
will
be
received
,
though
either
plaintiffe
or
defendant
speakes
it
.
Nay
,
suppose
they
should
turne
their
words
into
blowes
,
and
(
instead
of
using
their
tongues
)
take
up
their
swords
and
kill
us
,
they
shall
rather
pleasure
than
hurt
us
.
When
Iohn
Baptist
was
delivered
from
a
double
prison
,
of
his
owne
,
of
Herods
,
and
placed
in
the
glorious
liberty
of
the
Sonnes
of
God
,
what
did
he
lose
by
it
?
His
head
was
taken
off
,
that
it
might
be
crowned
with
glory
;
he
had
no
ill
bargaine
of
it
,
they
did
but
hasten
him
to
immortality
:
and
the
Churches
daily
prayer
is
,
Come
Lord
Iesus
,
come
quickly
.
Yea
,
what
said
blessed
Bradford
?
In
Christs
cause
to
suffer
death
,
is
the
way
to
Heaven
on
horseback
;
which
hath
made
some
even
slight
the
sentence
of
death
,
and
make
nothing
of
it
.
It
is
recorded
of
one
Martyr
,
that
hearing
the
sentence
of
his
condemnation
read
,
wherein
was
exprest
many
severall
tortures
,
of
starving
,
killing
,
boyling
,
burning
,
and
the
like
,
which
he
should
suffer
;
he
turnes
to
the
people
,
and
with
a
smiling
countenance
sayes
;
And
all
this
is
but
one
death
:
and
each
Christian
may
say
(
of
what
kinde
soever
his
sufferings
be
,
)
The
sooner
I
get
home
,
the
sooner
I
shall
be
at
ease
.
CHAP.
25.
That
their
expectation
may
not
be
answered
.
3
BEcause
he
will
not
answer
his
enemies
expectation
;
in
which
kind
he
is
revenged
of
his
enemy
,
even
while
he
refuseth
to
revenge
himselfe
.
For
as
there
is
no
such
griefe
to
a
Iester
or
Iugler
,
as
when
he
doth
see
that
with
all
his
jests
,
tricks
,
and
fooleries
,
he
cannot
move
mirth
,
nor
change
the
countenances
of
them
that
see
and
heare
him
;
so
there
can
be
no
greater
vexation
to
a
wicked
and
malitious
enemy
,
then
to
see
thee
no
whit
grieved
nor
moved
at
his
malice
against
thee
;
but
that
thou
dost
so
beare
his
injuries
,
as
if
they
were
none
at
all
.
Yea
,
he
which
makes
the
triall
,
shall
finde
that
his
enemy
is
more
vexed
with
his
silence
,
than
if
he
should
returne
like
for
like
.
Dion
of
Alexandria
was
wont
to
take
this
revenge
of
his
enemies
;
amongst
whom
there
was
one
,
who
perceiving
that
by
injuring
and
reviling
of
him
he
could
not
move
him
to
impatience
,
whereby
he
might
have
more
scope
to
raile
;
went
and
made
away
with
himselfe
,
as
Brusonius
reports
.
And
Mountaine
tels
us
of
a
Citizen
that
having
a
Scould
to
his
Wife
,
would
play
on
his
Drum
when
shee
brawled
,
and
rather
seeme
to
be
pleased
with
it
,
than
angry
;
and
this
for
the
present
did
so
mad
her
,
that
she
was
more
vexed
with
her selfe
,
than
with
him
:
but
when
she
saw
how
it
succeeded
,
and
that
this
would
not
prevaile
,
in
the
end
it
made
her
quite
leave
off
the
same
,
and
prove
a
loving
wife
,
that
so
she
might
overcome
him
with
kindnesse
,
and
win
him
to
her
bow
,
by
bending
as
much
the
other
way
;
that
so
,
like
a
prudent
Wife
,
she
might
command
her
Husband
by
obeying
.
And
whosoever
makes
the
triall
,
shall
finde
,
that
Christian
patience
,
and
magnanimous
contempt
,
will
in
time
either
draine
the
gall
out
of
bitter
spirits
,
or
make
it
more
overflow
to
their
owne
disgrace
:
so
that
the
best
answer
is
either
silence
,
or
laughter
;
or
if
neither
of
these
will
do
,
a
Cudgell
.
The
best
answer
to
words
of
scorne
and
petulancy
,
saith
learned
Hooker
,
is
Isaac's
Apologie
to
his
brother
Ismael
,
the
Apologie
which
patience
and
silence
make
,
(
no
Apologie
)
and
we
have
our
Saviours
president
for
it
:
for
when
false
witnesses
rose
up
and
accused
him
falsely
before
the
Priests
,
Scribes
,
and
Elders
,
it
is
said
,
that
Iesus
held
his
peace
:
that
infinite
wisdome
knew
well
,
how
little
satisfaction
there
would
be
in
answers
,
where
the
Sentence
was
determined
,
where
the
Asker
is
unworthy
,
the
Question
captious
,
words
bootlesse
,
the
best
answer
is
silence
.
Let
our
Answer
then
to
their
Reasons
be
,
No
;
to
their
scoffes
nothing
.
And
yet
when
the
slanders
which
light
on
our
persons
rebound
to
the
discredit
of
our
profession
,
it
behoveth
us
not
to
be
silent
in
answering
truly
,
when
as
our
adversaries
are
eloquent
in
objecting
falsely
;
an
indignity
which
only
toucheth
our
private
persons
,
may
be
dissembled
;
as
Austine
replied
to
Petillian
;
Possumus
esse
in
his
copiosi
pariter
,
sed
nolumus
esse
pariter
vani
.
But
in
the
other
case
,
the
retorting
of
a
poisoned
weapon
into
the
adversaries
owne
breast
,
is
laudable
.
It
is
the
weaknesse
of
some
good
natures
(
the
more
is
the
pitty
)
to
grieve
and
to
be
angry
at
wrongs
received
,
and
thereby
to
give
advantage
to
an
enemy
.
But
what
would
malice
rather
have
,
then
the
vexation
of
them
whom
it
persecutes
?
We
cannot
better
please
an
adversary
,
than
by
hurting
our selves
:
and
this
is
no
other
than
to
humour
envie
,
to
serve
the
turne
of
those
that
maligne
us
,
and
to
draw
on
that
malice
,
whereof
we
are
already
weary
:
whereas
carelessenesse
puts
ill
wil
out
of
countenance
,
and
makes
it
withdraw
it self
in
a
rage
,
as
that
which
doth
but
shame
the
Author
,
without
hurt
of
the
Patient
.
In
a
causelesse
wrong
,
the
best
remedy
is
contempt
of
the
Author
.
CHAP.
26.
Because
it
is
for
our
credit
to
be
evill
spoken
of
by
them
,
and
would
be
a
disparagement
to
have
their
good
word
.
●
.
Reasons
joyntly
respecting
our selves
and
our
enemies
are
two
,
1
Because
it
Were
a
disparagement
to
have
their
good
word
.
2
Because
it
Is
the
greatest
praise
to
be
dispraised
of
them
.
1
Because
it
were
a
great
disparagement
unto
the
godly
,
if
they
should
have
the
good
word
and
approbation
of
wicked
men
.
2
Secondly
,
because
it
is
the
greatest
praise
unto
the
godly
,
to
be
dispraised
of
the
wicked
.
These
two
reasons
being
neere
of
kinne
,
in
speaking
of
them
I
will
cast
both
into
the
similitude
of
a
Y
,
which
is
joyned
together
at
one
end
,
brancht
in
the
middle
.
And
first
to
joyne
them
both
together
.
The
condemnation
and
approbation
of
wicked
men
,
is
equally
profitable
and
acceptable
to
good
men
:
for
every
word
they
speake
of
the
conscionable
,
is
a
slander
,
whether
it
be
good
or
evill
:
whether
in
praise
or
dispraise
,
his
very
name
is
defiled
by
comming
into
their
mouthes
:
or
if
this
do
not
hold
in
all
cases
,
yet
(
as
a
Reverend
Divine
saith
)
it
is
a
praise
to
the
godly
,
to
be
dispraised
of
the
wicked
;
and
a
dispraise
to
be
praised
of
them
;
their
dispraise
is
a
mans
honour
,
their
praise
his
dishonour
:
so
that
when
deboysed
persons
speake
ill
of
a
man
,
especially
their
Minister
,
the
worse
the
better
;
for
to
be
well
spoken
of
by
the
vicious
,
and
evill
by
the
vertuous
;
to
have
the
praise
of
the
good
,
and
the
dispraise
of
the
bad
,
is
all
one
in
effect
,
as
Salomon
sheweth
;
They
that
forsake
the
Law
(
saith
he
)
praise
the
wicked
;
but
they
that
keepe
the
Law
,
set
themselves
against
them
,
Proverbs
28.4
.
Thus
much
of
both
Reasons
joyntly
,
now
of
each
severally
;
and
First
,
That
it
is
a
disparagement
to
a
godly
man
to
be
well
spoken
of
by
the
wicked
.
When
it
was
told
Antisthenes
,
that
such
an
one
who
was
a
vitious
person
,
spake
good
words
of
him
,
he
answered
,
What
evill
have
I
done
,
that
this
man
speakes
well
of
me
?
To
be
praised
of
evill
men
(
saith
Bion
the
Philosopher
)
is
as
evill
,
as
to
be
praised
for
evill
doing
.
Out
of
which
consideration
our
Saviour
Christ
rejected
the
evill
spirits
testimony
,
which
though
it
were
truth
,
yet
he
would
not
suffer
the
Devill
to
say
,
Thou
art
the
Christ
the
Sonne
of
God
,
or
that
Holy
One
,
but
rebuked
him
sharpely
,
and
injoyned
him
to
hold
his
peace
,
Luke
4.35
.
No
,
he
would
not
suffer
the
Devils
at
another
time
to
say
,
That
they
knew
him
,
Vers.
41.
And
good
reason
,
for
he
knew
that
the
Devils
commendations
would
prove
the
greatest
slander
of
all
.
Neither
would
S.
Paul
suffer
that
maide
which
had
a
spirit
of
Divination
,
to
say
,
he
was
the
Servant
of
the
most
high
God
,
which
shewed
them
the
way
of
salvation
,
Acts
16.17
,
18.
well
knowing
that
Sathan
did
it
to
this
end
,
that
by
his
testimony
and
approbation
,
hee
might
cause
them
(
which
formerly
beleeved
his
doctrine
)
to
suspect
him
for
an
Impostor
and
Deceiver
,
and
that
he
did
his
miracles
by
the
helpe
of
some
Familiar
spirit
.
And
indeed
,
if
the
good
report
of
wicked
men
,
who
are
set
on
worke
by
Sathan
,
did
not
derogate
from
the
godly
,
or
from
the
glory
of
God
,
Sathan
should
bee
divided
against
himselfe
;
and
,
if
Sathan
be
divided
against
himselfe
,
saith
ou●
Saviour
,
how
shall
his
Kingdome
stand
?
Now
wee
know
hee
seeketh
to
advance
his
Ki●●●dome
by
all
possible
meanes
,
and
conseque●●●ly
in
this
.
Wherefore
if
we
enjoy
any
wicked
mans
love
,
and
have
his
good
word
,
we
may
justly
suspect
our selves
are
faulty
in
one
kinde
or
other
;
for
't
is
sure
he
could
not
doe
so
,
except
he
saw
something
in
us
like
himselfe
.
If
every
thing
were
unlike
him
,
how
is
it
possible
he
should
love
us
?
Difference
breeds
disunion
,
and
sweet
congruity
is
the
Mother
of
love
.
This
made
Aristotle
,
when
a
Rakeshame
told
him
,
he
would
rather
be
hanged
by
the
neck
,
than
be
so
hated
of
all
men
as
he
was
,
reply
,
And
I
would
bee
hanged
by
the
neck
,
ere
I
would
be
beloved
of
all
,
as
thou
art
;
And
Phocion
,
to
ask
,
when
the
people
praised
him
,
what
evill
have
I
done
?
It
was
a
just
doubt
in
him
,
and
not
an
unjust
in
any
that
are
vertuous
like
him
,
which
occasioned
one
to
say
;
their
hatred
I
feare
not
,
neither
doe
I
regard
their
good
will.
Secondly
,
a
wicked
mans
tongue
is
so
far
from
being
a
slander
,
that
it
makes
for
our
credit
,
to
be
evill
spoken
of
by
them
.
To
be
evill
spok●n
of
by
wicked
men
,
saith
Terence
,
is
a
glorious
and
laubable
thing
;
and
another
,
It
is
no
small
credit
with
the
vile
,
to
have
a
vile
estimation
.
As
a
wicked
mans
glory
is
his
shame
;
so
the
godly
mans
shame
(
for
doing
good
)
is
his
glory
:
and
to
be
evill
spoken
of
for
well-doing
,
is
peculiar
to
good
men
,
as
Alexander
used
to
speake
of
Kings
.
Yea
,
saith
Epictetus
,
It
is
the
highest
degree
of
reputation
,
for
a
man
to
heare
evill
when
he
doth
well
.
And
Iob
is
of
his
judgment
,
which
makes
him
say
,
If
mine
adversary
should
write
a
booke
against
me
,
would
I
not
take
it
upon
my
shoulder
,
and
bind
it
as
a
Crowne
unto
me
?
Yes
,
I
would
,
&c.
Iob
31
,
35
,
36
,
37.
And
who
having
the
use
of
Reason
(
especially
sanctified
)
will
not
conclude
)
,
that
Religion
and
holinesse
must
needs
be
an
excellent
thing
,
because
it
hath
such
enemies
as
wicked
men
and
wicked
spirits
?
What
saith
that
Ethnick
in
Seneca
,
in
this
behalfe
;
Men
speake
evill
of
mee
,
but
evill
men
.
It
would
grieve
me
if
Marcus
Cato
,
if
wise
Lae●ius
,
if
the
other
Cato
,
or
either
of
the
Scipioes
should
speake
so
of
me
,
but
this
as
much
comforts
me
:
for
to
be
disliked
of
evill
men
,
is
to
be
praised
for
goodnesse
.
O
happy
art
thou
,
saith
Picus
Mirandula
,
who
livest
well
amongst
the
bad
;
for
thou
shalt
either
win
them
,
or
silence
them
,
or
exasperate
them
.
If
thou
win
them
,
thou
shalt
save
their
soules
,
and
adde
to
thy
owne
glory
;
If
thou
silence
them
,
thou
shalt
diminish
of
their
torment
,
and
prevent
the
contagion
of
their
sin
;
If
thou
exasperate
them
thereby
to
hate
and
traduce
thee
for
thy
goodnesse
,
then
most
happy
,
for
thou
shalt
not
onely
bee
rewarded
according
to
the
good
which
thou
do'st
,
but
much
more
according
to
the
evill
which
thou
sufferest
.
And
S.
Peter
;
If
any
man
suffer
as
a
Christian
(
that
is
,
for
righteousnesse
sake
)
let
him
not
be
ashamed
;
but
let
him
glorifie
God
in
this
behalfe
,
1
Pet.
4.15
,
16.
The
reason
is
given
by
Saint
Austin
,
with
whom
this
speech
was
frequent
;
They
that
backbite
me
,
&c.
do
against
their
wills
increase
my
honour
,
both
with
God
and
good
men
.
Alas
,
the
durty
feet
of
such
Adversaries
,
the
more
they
tread
and
rub
,
the
more
lustre
they
give
the
figure
graven
in
gold
;
their
causeles
aspersions
do
but
rub
our
glory
the
brighter
.
And
what
else
did
Iudas
,
touching
Mary
,
when
he
depraved
her
in
our
Saviours
presence
,
for
pouring
that
pretious
oyntment
on
his
feet
?
Iohn
12.
which
was
the
only
cause
that
in
remembrance
of
her
it
shold
be
spoken
to
her
praise
,
whersoever
the
Gospell
shold
be
preached
throughout
the
whole
world
,
Mar.
14.9
.
O
what
a
glorious
renowne
did
the
Traytors
reproach
occasion
her
?
Now
to
make
some
use
of
this
point
:
If
the
language
of
wicked
men
must
be
read
like
Hebrew
,
backward
,
and
that
all
good
men
doe
so
for
the
most
part
,
it
being
a
sure
rule
,
that
whosoever
presently
gives
credit
to
accusations
,
is
either
wicked
himselfe
,
or
very
childish
in
discretion
;
then
let
us
count
their
slanders
,
scoffes
and
reproaches
the
most
noble
and
honorable
badges
and
ensignes
of
honor
and
innocency
that
can
be
:
And
in
case
we
are
told
that
any
such
person
doth
raile
on
us
,
let
our
answer
be
,
he
is
not
esteemed
,
nor
his
words
credited
of
the
meanest
believer
which
understands
any
thing
of
Satans
wiles
;
And
thus
we
see
,
that
a
man
of
a
good
life
needeth
not
feare
any
who
hath
an
evill
tongue
,
but
rather
rejoyce
therein
;
for
he
shall
be
praised
of
Angels
in
Heaven
,
who
hath
,
by
renouncing
the
world
,
eschewed
the
prayses
of
wicked
men
on
earth
.
CHAP.
27.
Because
our
enemies
may
learne
,
and
be
wonne
by
our
example
.
4
IN
the
fourth
place
,
one
reason
why
we
beare
injuries
so
patiently
,
is
,
That
our
enemies
and
others
may
learne
and
bee
wonne
by
our
example
,
which
oft
prevailes
more
than
precept
:
As
how
many
Infidels
were
wonne
to
the
Christian
Faith
,
by
seeing
Christians
indure
the
flames
so
patiently
?
Wherefore
in
all
things
(
saith
Paul
to
Titus
)
shew
thy selfe
an
example
of
good
workes
,
Tit.
2.7
.
Vnder
the
generall
of
good
workes
is
included
Patience
,
as
one
maine
speciall
.
The
servant
of
the
Lord
must
not
strive
(
saith
Paul
to
Timothy
)
but
must
be
gentle
towards
all
men
,
suffering
the
evill
men
patiently
,
instructing
them
with
meeknesse
that
are
contrary
minded
,
proving
if
God
at
any
time
will
give
thē
repentance
,
that
they
may
know
the
truth
,
2
Tim.
2.24
,
25.
Aristippus
being
demanded
,
why
he
tooke
so
patiently
Dionysius
spitting
in
his
face
,
answered
,
the
Fishermen
to
take
a
little
Gudgion
,
doe
abide
to
be
imbrued
with
slime
and
salt
water
;
And
should
not
I
,
a
Philosopher
,
suffer
my selfe
to
be
sprinkled
with
a
little
spittle
,
for
the
taking
of
a
great
Whale
?
A
word
seasonably
given
,
after
we
have
received
an
injury
,
like
a
Rudder
sometimes
steares
a
man
quite
into
another
course
.
The
nature
of
many
men
is
forward
to
accept
of
peace
,
if
it
be
offered
them
,
and
negligent
to
sue
for
it
otherwise
;
They
can
spend
secret
wishes
upon
that
which
shall
cost
them
no
endeavour
;
unlesse
their
enemy
yeelds
first
,
they
are
resolved
to
stand
out
.
But
if
once
their
desire
and
expectation
be
answered
,
the
least
reflection
of
this
warmth
makes
them
yeelding
and
plyable
;
We
need
not
a
more
pregnant
example
then
the
Levites
father
in
Law
;
I
do
not
see
him
make
any
meanes
for
reconciliation
;
but
when
remission
came
home
to
his
doore
,
no
man
could
entertaine
it
more
thankfully
,
seeing
such
a
singular
example
of
patience
,
and
good
condition
in
his
Son.
When
Iron
meets
with
Iron
,
there
is
a
harsh
and
stubborne
jar
;
but
let
wooll
meet
that
ruffer
mettle
,
this
yeelding
turnes
resistance
into
imbracing
;
Yea
a
man
shall
be
in
more
estimation
with
his
enemy
(
if
ingenious
)
having
vanquisht
him
this
way
,
then
if
he
had
never
been
his
enemy
at
all
.
Thy
greatest
enemy
shall
,
if
he
have
any
sparke
of
grace
,
confesse
ingeniously
to
thee
,
(
as
Saul
once
to
David
)
Thou
art
more
righteous
than
I
,
for
thou
hast
rendred
me
good
,
and
I
have
rendred
thee
evill
.
And
such
a
conquest
is
like
that
which
Euagrius
recordeth
of
the
Romans
,
namely
;
That
they
got
such
a
victory
over
Chosroes
,
one
of
the
Persian
Kings
,
that
this
Chosroes
made
a
Law
;
That
never
after
any
Kings
of
Persia
should
move
war
against
the
Romans
.
Actions
salved
up
with
a
freee
forgivenesse
,
are
as
not
done
:
Yea
,
as
a
bone
once
broken
,
is
stronger
after
well
setting
;
so
is
love
after
such
a
reconcilement
.
But
this
is
not
all
;
for
happily
it
may
(
and
not
a
little
)
further
Gods
glory
,
and
make
Satan
a
looser
:
as
thus
,
let
us
shake
off
their
slanders
,
as
Paul
did
the
Viper
;
and
these
Barbarians
,
which
now
conceive
so
basely
of
Gods
people
,
will
change
their
mindes
,
and
say
we
are
petty
gods
;
Yea
,
will
they
say
,
surely
theirs
is
a
good
,
and
holy
,
and
operative
Religion
,
that
thus
changes
and
transformes
them
into
new
Creatures
.
The
hope
whereof
should
make
us
thinke
no
indeavour
too
much
.
For
if
Zopyrus
the
Persian
was
content
(
and
that
voluntarily
)
to
sustaine
the
cutting
off
his
nose
,
eares
,
and
lips
,
to
further
the
enterprize
of
his
Lord
Darius
against
proud
Babylon
;
what
should
a
Christian
be
willing
to
suffer
,
that
the
Lord
of
Heaven
and
Earths
cause
may
be
furthered
against
proud
Lucifer
,
and
all
the
powers
of
darknesse
?
But
suppose
thy
patient
yeelding
produceth
no
such
effect
,
as
may
answer
these
or
the
like
hopes
,
yet
have
patience
still
,
and
that
for
two
reasons
.
1
First
,
seeme
you
to
forget
him
,
and
he
will
the
sooner
remember
himselfe
.
2
It
oft
fals
out
,
that
the
end
of
passion
is
the
beginning
of
repentance
.
Therefore
if
not
for
his
sake
,
yet
at
least
for
thy
owne
sake
be
silent
;
and
then
in
case
thou
hearest
further
of
it
from
another
,
if
ill
,
beware
of
him
,
but
condemne
him
not
,
untill
thou
hearest
his
owne
Apologie
,
for
Who
judgement
gives
,
and
will
but
one
side
heare
,
Though
he
judge
right
,
is
no
good
Iusticer
.
CHAP.
28.
Because
they
will
not
take
Gods
Office
out
of
his
hand
.
5.
Reasons
in
regard
of
God
are
three
.
The
1
hath
respect
to
his
Office.
2
hath
respect
to
his
Commandement
.
3
hath
respect
to
his
Glory
.
Reason
,
1
Because
he
will
not
take
Gods
Office
out
of
his
hand
,
who
saith
,
avenge
not
your selves
,
but
give
place
unto
wrath
,
for
vengeance
is
mine
,
and
I
will
repay
it
,
Rom.
12.19
.
Peter
speaking
of
our
Saviour
Christ
,
saith
,
When
hee
was
reviled
,
hee
reviled
not
againe
;
when
hee
suffered
,
hee
threatned
not
,
but
committed
it
to
him
that
judgeth
righteously
,
1
Peter
2.23
.
And
the
holy
Prophet
of
himselfe
,
I
returne
not
reviling
for
reviling
,
for
on
thee
,
O
Lord
,
do
I
wait
,
thou
wilt
heare
me
,
my
Lord
,
my
God
;
meaning
,
if
I
call
to
thee
for
a
just
revenge
,
Psal.
38.13
,
14
,
15.
If
the
Lord
see
it
meet
that
our
wrongs
should
be
revenged
instantly
,
he
will
do
it
himselfe
;
as
he
revenged
the
Israelites
upon
the
Aegyptians
:
and
so
that
all
standers
by
shall
see
their
fault
,
in
their
punishment
,
with
admiration
.
Now
I
know
,
saith
Iethro
,
that
the
Lord
is
greater
than
all
the
gods
;
for
as
they
have
dealt
proudly
with
them
,
so
are
they
recompenced
,
Exod.
18.11
.
And
as
once
he
revenged
Davids
cause
upon
Nabal
,
For
about
ten
dayes
after
the
Lord
smote
Nabal
that
he
died
,
saith
the
Text
:
and
it
followes
,
when
David
heard
that
Nabal
was
dead
,
he
said
,
Blessed
bee
the
Lord
,
that
hath
judged
the
cause
of
my
rebuke
at
the
hand
of
Nabal
,
and
hath
kept
his
servant
from
evill
;
for
the
Lord
hath
recompenced
the
wickednesse
of
Nabal
upon
his
owne
head
,
1
Sam.
25.38
,
39.
And
that
infinite
wrong
of
railing
Shimei
,
being
left
to
the
Lord
,
he
did
revenge
it
;
in
giving
Shimei
up
to
such
a
stupidity
,
that
he
ran
himselfe
wilfully
upon
his
owne
deserved
and
shamefull
death
.
And
if
the
Lord
thus
revenge
the
cause
of
Davids
personall
wrong
,
much
more
will
he
revenge
his
owne
cause
:
for
in
this
case
I
may
say
to
every
childe
of
God
which
suffereth
for
Religion
sake
,
as
Iahaziel
by
the
Spirit
of
God
said
unto
all
Iudah
,
the
inhabitants
of
Ierusalem
,
and
King
Iehosaphat
;
The
battell
is
not
yours
,
but
Gods
,
wherefore
you
shall
not
need
to
fight
in
this
battell
,
stand
still
,
move
not
,
and
behold
the
salvation
of
the
Lord
towards
you
,
2
Chron.
20.15
,
17.
Yea
,
it
stands
upon
Christs
honour
to
maintaine
those
that
are
in
his
worke
.
I
but
,
saith
the
weake
Christian
,
I
am
so
wronged
,
reviled
,
and
slandered
,
that
it
would
make
a
man
speake
,
like
Aeagles
that
famous
wrestler
,
that
never
spake
before
in
his
life
.
Answer
,
There
is
no
such
necessity
.
For
first
:
Who
ever
was
,
that
was
not
slandered
?
Secondly
:
let
him
speake
evill
of
thee
,
yet
others
shall
not
beleeve
him
;
or
if
the
evill
and
ignorant
do
;
yet
report
from
wise
and
good
men
shall
speake
thee
vertuous
.
Yea
,
Thirdly
:
though
of
some
the
slanderer
be
beleeved
for
a
while
,
yet
at
last
thy
actions
will
out-weigh
his
words
;
and
the
disgrace
shall
rest
with
the
intender
of
the
ill
.
The
constancy
of
a
mans
good
behaviour
vindicates
him
from
ill
report
:
how
ever
,
revenge
not
thy selfe
in
any
case
:
for
by
revenging
thine
owne
quarrell
,
thou
makest
thy selfe
,
both
the
Iudge
,
the
Witnesse
,
the
Accuser
,
and
the
Executioner
.
If
thou
wilt
see
what
God
hath
done
,
and
what
he
can
and
will
do
,
if
there
be
like
need
:
heare
what
Ruffinus
and
Socrates
write
of
Theodosius
in
his
warres
against
Eugenius
.
When
this
good
Christian
Emperour
saw
the
huge
multitude
that
was
comming
against
him
,
and
that
in
the
sight
of
man
there
was
apparent
overthrow
at
hand
,
he
gets
him
up
into
a
place
eminent
,
and
in
the
sight
of
all
the
Army
fals
downe
prostrate
upon
the
Earth
,
beseeching
GOD
,
if
ever
hee
would
looke
upon
a
●infull
creature
,
to
helpe
him
at
this
time
of
greatest
need
:
whereupon
there
arose
suddenly
such
a
mighty
winde
,
that
it
blew
the
Darts
of
the
enemies
back
upon
themselves
,
in
such
a
wonderderfull
manner
,
that
Eugenius
with
all
his
Host
was
cleane
discomfited
,
and
seeing
the
power
of
Christ
so
fight
for
his
people
,
was
forced
in
effect
to
cry
out
,
as
the
Aegyptians
did
,
God
is
in
the
cloud
,
and
he
fighteth
for
them
.
Thus
God
either
preventeth
our
enemies
,
as
here
he
did
;
or
delivereth
his
servants
out
of
persecution
,
as
he
did
Peter
;
or
else
if
hee
crowneth
them
with
Martyrdome
,
as
he
did
Stephen
;
hee
will
in
his
Kingdome
of
Glory
give
them
instead
of
this
bitter
a
better
inheritance
;
pro
veritate
morientes
,
cum
veritate
viventes
.
Wherefore
in
this
and
all
other
ca●es
,
cast
thy
burden
upon
the
LORD
,
and
say
with
the
Kingly
Prophet
,
I
will
lay
me
downe
in
peace
,
for
it
is
thou
Lord
only
that
makest
me
dwell
in
safety
.
CHAP.
29.
Because
they
have
respect
unto
Gods
Commandement
.
2
BEcause
they
have
respect
unto
Gods
Commandement
,
who
saith
,
By
your
patience
possesse
your
soules
,
Luke
21.19
.
Be
patient
towards
all
men
,
1
Thess.
5.14
.
And
Let
your
patient
minde
bee
knowne
unto
all
men
,
Phil.
4.5
.
See
,
saith
Paul
,
that
none
recompence
evill
for
evill
unto
any
man
,
1
Thes.
5.15
.
And
againe
,
Be
not
overcome
with
evill
,
but
overcome
evill
with
goodnesse
,
Rom.
12.21
.
Yea
,
saith
our
Saviour
,
Love
your
enemies
,
do
well
to
them
that
hate
you
,
blesse
them
that
curse
you
,
and
pray
for
them
which
hurt
you
,
Luke
6
,
27
,
28.
And
in
case
thine
enemy
hunger
,
instead
of
adding
to
his
affliction
give
him
bread
to
eat
;
if
the
thirst
,
give
him
water
to
drinke
,
or
else
thou
breakest
Gods
commandement
touching
patience
,
Pro.
25.21
.
Rom.
12.20
.
and
consequently
art
in
the
sight
of
God
a
transgressor
of
the
whole
Law
;
and
standest
guilty
of
the
breach
of
every
Commandement
Iames
2.10
,
11.
We
know
the
frantick
man
,
though
he
be
sober
eleaven
moneths
of
the
yeare
,
yet
if
he
rage
one
,
he
cannot
avoide
the
imputation
of
madnesse
:
If
so
,
let
our
revenge
be
like
that
of
Elisha's
to
the
Amorites
,
instead
of
smiting
them
,
set
bread
and
water
before
them
.
Or
like
that
of
Pericles
,
who
as
Plutarch
reports
,
when
one
had
spent
the
day
in
railing
upon
him
at
his
owne
dore
,
lest
he
should
go
home
in
the
dark
,
caused
his
man
to
light
him
with
a
Torch
.
And
to
do
otherwise
is
Ammonite-like
,
to
intreat
those
Embassadours
ill
,
which
are
sent
in
kindnesse
and
love
:
for
these
afflictions
are
Gods
Embassadours
,
and
to
handle
them
ruffely
,
yea
,
to
repine
or
grudge
against
them
,
is
to
intreat
them
evill
.
And
certainly
,
as
David
tooke
it
not
well
when
the
Ammonites
ill
intreated
his
Embassadours
;
so
God
will
not
take
the
like
well
from
thee
,
1
Chron.
19.
But
secondly
,
as
the
Law
of
God
binds
us
to
this
,
so
doth
the
Law
of
Nature
:
Whatsoever
you
would
that
men
should
doe
unto
you
,
even
so
doe
you
unto
them
,
Mat.
7.12
.
Our
Saviour
doth
not
say
,
doe
unto
others
,
as
others
do
unto
you
;
but
as
you
would
have
others
doe
unto
you
.
Now
if
we
have
wronged
any
man
,
we
desire
that
hee
should
forgive
us
,
and
therefore
we
must
forgive
him
,
Lex
Tu●●nois
was
never
a
good
Christian
Law.
If
I
forgive
not
,
I
shall
not
bee
forgiven
,
Marke
,
11.26
.
So
to
say
of
our
Enemies
,
as
Sampson
once
of
the
Philistines
▪
Even
as
they
did
unto
mee
,
so
have
I
done
unto
them
,
is
but
an
ill
plea.
For
the
Law
of
God
,
and
the
Law
of
Nature
forbids
it
;
and
doth
not
the
Law
of
Nations
also
?
Yes
,
throughout
the
whole
world
,
either
they
have
no
Law
,
or
else
a
Law
to
prohibit
men
from
revenging
themselves
.
Oppression
or
injury
may
not
be
righted
by
violence
,
but
by
Law
:
the
redresse
of
evill
by
a
person
unwarranted
,
is
evill
.
Ob.
But
thou
wilt
say
,
the
Law
doth
not
provide
a
just
remedy
in
all
cases
of
injury
,
especially
in
case
of
reproach
and
slander
,
which
is
now
the
Christians
chiefe
suffering
;
or
if
in
part
it
doth
,
yet
he
that
is
just
cannot
be
quit
in
one
Terme
or
two
.
Nay
,
if
he
have
right
in
a
yeare
,
it
is
counted
quick
dispatch
;
●nd
he
is
glad
that
he
met
with
such
a
speedy
Lawyer
.
Answ.
If
thou
knowest
the
remedy
to
be
worse
than
the
disease
,
I
hope
thou
wilt
leave
it
,
and
commit
thy
cause
to
God
,
who
,
(
if
thou
wilt
give
him
the
like
time
)
will
cleare
thy
innocency
,
and
cost
th●e
nothing
.
When
wee
have
suffered
some
evill
,
the
flesh
,
our
owne
wisdome
,
like
the
King
of
Israel
,
2
Kings
6.21
.
will
bid
us
returne
evill
to
the
doer
;
but
the
Spirit
or
wisdome
of
God
,
like
Elisha
,
opposeth
,
and
bids
us
returne
him
good
,
notwithstanding
him
evill
:
But
the
flesh
will
reply
;
he
is
not
worthy
to
be
forgiven
;
I
but
saith
the
Spirit
,
Christ
is
worthy
to
be
obeyed
,
who
hath
commanded
thee
to
forgive
him
.
Now
whethers
counsell
wilt
thou
follow
?
It
is
not
alwayes
good
to
take
our
own
counsell
;
our
owne
wit
often
hunts
us
into
the
snares
,
that
above
all
we
would
sh●n
.
We
oft
use
meanes
of
preservation
,
and
they
prove
destroying
ones
.
Againe
,
we
take
courses
to
ruine
us
,
and
they
prove
meanes
of
safety
.
How
many
flying
from
danger
have
met
with
death
?
And
on
the
otherside
,
found
protection
even
in
the
very
jawes
of
mischiefe
,
that
God
alone
may
have
the
glory
.
It
fell
out
to
bee
part
of
Mithridates
misery
,
that
he
had
made
himselfe
unpoysonable
.
All
humane
wisdome
is
defective
;
nor
doth
the
Fooles
Bolt
ever
misse
:
whatsoever
man
thinketh
to
doe
,
in
contrariety
is
by
God
turned
to
bee
an
helpe
of
hastning
the
end
hee
hath
appointed
him
.
We
are
governed
by
a
power
that
we
cannot
but
obey
,
our
mindes
are
wrought
against
our
mindes
to
alter
us
.
In
briefe
;
man
is
oft
his
owne
Traitor
,
and
maddeth
to
undoe
himselfe
.
Wherefore●
take
the
Spirits
and
the
words
direction
,
Render
good
for
evill
,
and
not
like
for
like
,
though
it
be
with
an
unwilling
willingnesse
:
as
the
Merchant
casteth
his
goods
over-board
;
and
the
Patient
suffers
his
arme
or
leg
to
be
cut
off
;
and
say
with
thy
Saviour
,
Neverthelesse
,
not
my
will
,
but
thy
will
be
done
.
But
yet
more
to
induce
thee
hereunto
,
consider
in
the
last
place
,
That
to
avenge
thy selfe
is
both
to
lose
Gods
protection
,
and
to
incur
his
condemnation
.
We
may
be
said
to
be
out
of
his
protection
,
when
we
are
out
of
our
way
which
he
hath
set
us
;
he
hath
promised
to
give
his
Angels
charge
over
us
,
to
keepe
us
in
all
our
wayes
,
Psal.
91.11
.
that
is
,
in
the
wayes
of
obedience
,
or
the
wayes
of
his
Commandements
.
But
this
is
one
of
the
devils
wayes
,
a
way
of
sin
and
disobedience
,
and
therefore
hath
no
promise
or
assurance
of
protection
:
yea
,
if
we
want
his
word
,
in
vaine
we
looke
for
his
aide
;
weftes
and
strayes
,
we
know
,
are
properly
due
to
the
Lord
of
the
Soyle
.
And
then
if
in
case
there
shall
happen
any
thing
amis●e
,
through
thy
taking
revenge
,
what
mayest
thou
not
expect
to
suffer
,
and
in
thy
suffering
what
comfort
canst
thou
have
?
Whereas
if
God
bring
us
into
crosses
,
he
will
be
with
us
in
those
crosses
,
&
at
length
bring
us
out
of
them
more
refined
.
You
may
observe
,
there
is
no
such
Coward
,
none
so
valiant
as
the
beleever
:
without
Gods
warrant
he
dares
do
nothing
;
with
it
,
any
thing
.
Why
,
first
a
calling
is
a
good
warrant
,
and
it
cannot
want
danger
to
goe
unsent
:
sinne
is
the
sting
of
all
troubles
;
pull
out
the
sting
,
and
deride
the
malice
of
the
Serpent
.
Yea
,
let
death
happen
,
it
shall
not
happen
amisse
;
for
the
assurance
of
Gods
call
and
protection
,
when
a
mans
actions
are
warranted
by
the
Word
,
will
even
take
away
the
very
feare
of
death
:
for
death
(
as
a
Father
well
notes
)
hath
nothing
terrible
,
but
what
our
life
hath
made
so
.
He
that
hath
lived
well
,
is
seldome
unwilling
to
dye
,
life
or
death
is
alike
welcome
unto
him
;
for
he
knowes
,
whiles
he
is
here
,
God
will
protect
him
;
and
when
he
goes
hence
,
God
will
receive
him
.
Whereas
he
that
hath
lived
wickedly
,
had
rather
lose
any
thing
,
even
his
soule
,
than
his
life
:
whereby
he
tels
us
,
though
his
tongue
expresse
it
not
,
that
he
expects
a
worse
estate
hereafter
.
How
oft
doth
guiltinesse
make
one
avoide
,
what
another
would
wish
in
this
case
?
Yea
,
death
was
much
facilitated
by
the
vertues
of
a
well-led
life
,
even
in
the
Heathen
.
Aristippus
,
as
I
take
it
,
(
though
I
may
be
mistaken
)
told
the
Sailers
(
that
wondred
why
he
was
not
,
as
well
as
they
,
afraid
in
a
storme
)
that
the
ods
was
much
;
for
they
feared
the
torments
due
to
a
wicked
life
,
and
he
expected
the
reward
of
a
good
one
.
It
s
a
sollid
and
sweet
reason
,
being
rightly
applyed
.
Vice
drawes
death
with
a
horrid
looke
,
with
a
whip
,
and
flames
,
and
terrors
,
but
so
doth
not
vertue
.
And
thus
much
to
prove
that
the
godly
indure
reproaches
and
persecutions
patiently
,
because
God
hath
commanded
them
so
to
doe
.
CHAP.
30.
That
they
are
patient
in
suffering
of
wrongs
,
for
Gods
glory
.
THe
childe
of
God
is
patient
in
suffering
of
wrongs
,
for
Gods
glory
;
lest
Philosophy
should
seem
more
operative
in
her
Disciples
,
than
Divinity
in
hers
;
lest
nature
and
infidelity
should
boast
it selfe
against
Christianity
.
It
is
a
saying
of
Seneca
,
He
that
is
not
able
to
set
light
by
a
sottish
injury
,
is
no
Disciple
of
Philosophy
.
And
the
examples
before
rehearsed
shew
,
that
Socrates
,
Plato
,
Aristippus
,
Aristotle
,
Diogenes
,
Epictetus
,
Philip
of
Macedon
,
Dion
of
Alexandria
,
Agathocles
,
Antigonus
,
&
Caesar
,
were
indued
with
rare
and
admirable
patience
;
whereunto
I
will
adde
foure
other
examples
:
Philip
of
Macedon
asking
the
Embassadours
of
Athens
how
he
might
most
pleasure
them
,
received
this
answer
,
It
were
the
greatest
pleasure
to
Athens
,
that
could
be
,
if
you
would
hang
your selfe
;
yet
was
not
moved
a
jot
,
for
all
his
might
was
answerable
to
his
patience
:
why
?
he
cared
not
so
much
to
revenge
the
evill
,
as
to
requite
the
good
.
Polaemon
was
not
so
much
as
appalled
at
the
by
ting
of
a
Dog
that
tooke
away
the
brawne
or
calfe
of
his
leg
;
nor
Harpalus
,
to
see
two
of
his
sons
laid
ready
drest
in
a
silver
Charger
,
whē
Astiages
had
bid
him
to
supper
.
And
lastly
,
when
it
was
told
Anaxagoras
(
as
I
take
it
)
that
he
was
condemned
to
die
,
&
that
his
children
were
already
executed
,
hee
was
able
to
make
this
answer
,
As
touching
,
said
he
,
my
condemnation
,
nature
hath
given
like
sentence
both
of
my
condemners
&
me
;
and
as
touching
my
children
,
I
knew
before
that
I
had
begot
mortall
creatures
.
But
what
of
all
this
?
Let
every
naturall
man
know
,
that
a
continued
patience
may
be
different
from
what
is
goodnesse
:
yea
,
let
the
vertues
of
all
these
Philosophers
be
extracted
into
one
essence
,
and
that
spirit
powred
into
one
man
,
this
Philosopher
must
be
acknowledged
to
fall
short
of
a
compleate
Christian
guided
by
the
Spirit
of
God.
Or
if
you
wil
gather
out
of
Histories
the
magnanimity
of
Hector
,
of
Alexander
,
of
Caesar
,
of
Scipio
,
and
of
Scaevola
,
put
them
to
the
rest
;
yet
for
patience
and
constancy
,
they
come
not
neere
that
one
president
laid
downe
in
the
example
of
that
holy
man
Iob
,
&
other
servants
of
God
in
succeeding
ages
;
and
that
in
five
maine
particulars
.
1
One
notable
difference
betwene
the
patience
of
a
Philosopher
and
a
Christian
is
,
They
lacked
a
pure
heart
,
which
is
the
Fountaine
of
all
well
doing
.
2
Whatsoever
they
did
,
was
either
out
of
pride
to
purchase
fame
to
themselves
,
thinking
their
patient
suffering
a
kinde
of
merit
,
or
for
some
other
by
respect
:
whereas
the
childe
of
God
doth
it
in
obedience
to
the
Commandement
,
and
thinkes
when
he
hath
done
that
,
he
fals
far
short
of
performing
his
duty
.
3
The
aime
and
end
of
a
Christians
patience
is
Gods
glory
;
of
a
Philosophers
,
nothing
lesse
:
for
how
can
they
aime
at
his
glory
,
whom
they
doe
not
so
much
as
know
?
And
vertues
are
to
be
judged
,
not
by
their
actions
,
but
by
their
ends
.
4
The
one
doth
it
in
faith
,
which
only
crownes
good
actions
;
the
other
without
.
The
want
of
which
,
made
all
their
vertues
but
Splendid●
peccata
,
shining
and
glistering
sins
,
sins
,
as
it
were
,
in
a
silken
Roabe
.
5
The
Philosopher
,
and
so
all
civill
and
morall
men
,
can
forbeare
;
the
Christian
forgive
;
they
pardon
their
enemies
,
wee
love
ours
,
pray
for
them
,
and
returne
good
for
evill
.
And
if
not
,
we
no
whit
savour
of
Heaven
:
For
if
you
love
them
which
love
you
(
saith
our
Saviour
)
what
thankes
shall
you
have
,
for
even
the
sinners
doe
the
same
?
(
such
as
see
not
beyond
the
clouds
of
humane
reason
)
But
I
say
unto
you
which
heare
,
Love
your
enemies
,
doe
well
to
them
that
hate
you
,
Luke
6.27
,
32
,
33.
shewing
,
that
if
wee
will
ever
hope
for
good
our selves
,
we
must
returne
good
for
evill
unto
others
.
And
the
better
to
teach
us
this
lesson
,
he
practised
it
himselfe
,
adding
example
to
precept
;
for
when
the
Iewes
were
crucifying
of
him
,
be
at
the
same
time
(
though
the
torments
of
his
passion
were
intolerable
,
incomparable
,
unconceiveable
)
solliciteth
God
for
their
pardon
,
Luke
23.34
.
And
this
likewise
is
the
practise
of
the
Saints
,
who
strive
to
imitate
their
Master
in
all
things
which
he
did
as
man
:
S.
Stephen
,
at
the
instant
while
his
enemies
were
stoning
of
him
,
kneeled
downe
and
prayed
,
Lord
lay
not
this
sin
to
their
charge
,
Acts
7.60
.
Where
is
one
thing
very
remarkable
;
he
stood
when
he
prayed
for
himselfe
,
but
kneeled
when
he
prayed
for
his
enemies
;
hereby
shewing
the
greatnesse
of
their
impiety
,
which
easily
could
not
be
forgiven
,
as
also
the
greatnesse
of
his
piety
.
It
were
easie
to
abound
in
examples
of
this
kinde
;
how
often
did
Moses
returne
good
unto
Pharaoh
for
his
evill
,
in
praying
and
prevailing
with
God
for
him
,
to
the
removall
of
nine
severall
plagues
,
notwithstanding
his
cruell
oppression
?
And
David
,
what
could
he
have
done
for
Saul
,
that
he
left
undone
,
notwithstanding
he
so
cruelly
persecuted
him
,
and
hunted
after
his
life
.
But
what
doe
I
tell
them
of
these
transcendent
examples
?
when
I
never
yet
heard
or
read
of
that
Philosopher
,
which
could
parallell
Doctor
Cooper
,
Bishop
of
Lincolne
,
in
an
act
of
patient
suff●ring
,
who
,
when
his
wife
had
burnt
all
his
Noates
,
which
he
had
been
eight
yeares
a
gathering
,
lest
he
should
kill
himselfe
with
overmuch
study
,
(
for
she
had
much
a
doe
to
get
him
to
his
meales
)
shewed
not
the
least
token
of
passion
,
but
onely
replied
,
Indeed
wife
it
was
not
well
done
,
so
falling
to
worke
againe
,
was
eight
yeares
more
in
gathering
the
same
Notes
,
wherewith
he
composed
his
Dictionary
:
which
example
,
I
confesse
,
more
admires
me
,
than
any
that
ever
I
heard
of
from
a
man
not
extraordinarily
and
immediately
inspired
and
assisted
by
the
Holy
Ghost
:
and
●ure
he
that
could
indure
this
,
could
indure
any
thing
,
whether
in
body
,
goods
,
or
good
name
.
I
know
there
are
some
men
(
or
rather
two
legged
Beasts
)
that
esteeme
no
more
of
Bookes
and
Notes
,
than
Esops
Cocke
did
of
the
Pearle
hee
found
;
and
these
accordingly
will
say
,
this
was
nothing
in
comparison
of
what
they
suffer
;
as
when
once
a
Hot
spur
was
perswaded
to
be
patient
as
Iob
was
,
he
replyed
,
What
doe
you
tell
me
of
Iob
?
Iob
never
had
any
suits
in
Chauncery
.
And
thus
you
see
in
the
first
place
,
that
Nature
hath
but
a
slow
foot
to
follow
Religion
close
at
the
heeles
;
that
grace
and
faith
transcends
reason
,
as
much
as
reason
doth
sense
;
that
patience
(
rightly
so
called
)
is
a
Prerogative
royall
,
peculiar
to
the
Saints
.
It
is
well
if
Philosophy
have
so
much
wisdome
,
as
to
stand
amazed
at
it
.
2
That
it
is
not
true
Christian
patience
,
except
it
flow
from
a
good
heart
.
Secondly
,
Be
done
in
obedience
to
Gods
command
.
Thirdly
,
That
we
aime
at
Gods
glory
in
our
sufferings
.
Fourthly
,
That
it
bee
done
in
faith
.
Fifthly
,
That
we
forgive
,
as
well
as
forbeare
;
yea
,
love
,
pray
for
,
and
returne
good
to
our
enemies
for
their
evill
:
which
being
so
,
what
hath
the
hot-spur
to
say
for
himselfe
?
And
what
will
become
of
him
,
if
he
repent
not
,
who
can
afford
no
time
to
argue
,
but
to
execute
?
Yea
,
what
hath
the
more
temperate
worldling
to
say
for
himselfe
,
who
hath
some
small
peece
of
reason
for
his
guide
?
arguing
thus
,
I
would
rather
make
shew
of
my
passions
,
than
smother
them
to
my
cost
,
which
being
vented
and
exprest
,
become
more
languishing
and
weake
;
better
it
is
to
let
its
point
worke
outwardly
,
than
bend
it
against
our selves
;
and
in
reason
,
Tallying
of
injuries
is
but
justice
.
To
which
I
answer
,
it
is
not
reason
,
especially
carnall
reason
,
but
Religion
,
which
all
this
while
hath
beene
disputed
of
,
which
is
Divine
and
supernaturall
;
and
that
teacheth
how
good
must
be
returned
for
evill
,
and
that
we
should
rather
invite
our
enemy
to
do
us
more
wrong
,
than
not
to
suffer
the
former
with
patience
;
as
our
Saviours
words
doe
imply
:
If
(
saith
he
)
they
strike
thee
on
the
one
cheeke
,
turne
to
him
the
other
also
;
If
they
sue
thee
at
the
Law
,
and
take
away
thy
Coate
,
let
him
have
thy
Cloake
also
,
Matth.
5.39
,
40.
Indeed
,
the
difficulty
of
the
duty
,
the
seeming
danger
and
want
of
faith
in
carnal
men
,
weakneth
the
force
of
the
strongest
reasons
;
for
no
more
among
Ruffins
●ut
a
word
and
a
blow
,
among
civill
men
a
word
and
a
Writ
can
you
expect
.
But
as
thrice
Noble
Nehemiah
said
to
that
false
Belly-god
betraying-Priest
Shemaiah
,
should
such
a
man
〈◊〉
●lee
?
So
the
true
Christian
will
encounter
all
discouragements
and
frightning
Alarums
thus
;
should
such
a
man
as
I
feare
to
doe
that
which
my
Master
,
King
,
and
Captaine
,
Christ
Iesus
hath
commanded
me
,
which
is
of
more
necessity
than
life
it selfe
.
Here
also
,
if
it
were
as
orderly
as
pertinent
,
I
might
take
occasion
to
shew
another
peculiar
&
proper
adjunct
belonging
to
the
patience
of
a
Christan
,
which
a
Philosopher
may
sooner
envie
than
imitate
;
yea
,
it
must
put
him
besides
his
reason
,
before
hee
can
conceive
it
possible
,
namely
,
That
a
Christian
rejoyceth
in
his
sufferings
:
We
rejoyce
in
tribulation
(
saith
Saint
Paul
,
)
knowing
that
tribulation
bringeth
forth
patience
,
and
patience
experience
,
and
experience
hope
,
&c.
Rom.
5.3
.
Yea
,
S.
Iames
goeth
yet
further
,
and
saith
,
My
brethren
,
count
it
exceeding
joy
,
when
ye
fall
into
divers
temptations
;
knowing
that
the
trying
of
your
faith
bringeth
forth
patience
,
and
let
patience
have
her
perfect
worke
,
that
ye
may
be
perfect
and
intire
,
lacking
nothing
,
Iames
1.3
,
4.
But
because
this
path
leads
from
the
way
of
my
intended
discourse
,
come
we
to
the
sixteenth
Reason
.
CHAP.
31.
That
they
may
follow
Christs
example
,
and
imitate
the
patience
of
the
Saints
in
all
Ages
.
16.
Reason
.
●
IN
the
sixth
and
last
place
,
they
beare
the
slanders
and
reproaches
of
wicked
●●n
patiently
,
that
they
may
follow
Christs
example
,
and
imitate
the
patience
of
the
Saints
in
all
ages
.
Christ
also
suffered
for
you
(
saith
S.
Peter
)
leaving
you
an
example
,
that
you
should
follow
his
steps
,
1
Pet.
2.21
.
And
it
is
written
of
him
,
that
he
was
oppressed
and
afflicted
,
yet
did
he
not
open
his
mouth
;
he
was
brought
as
a
Sheepe
to
the
slaughter
,
and
as
a
Sheepe
before
the
Shearer
is
dumbe
,
so
opened
hee
not
his
mouth
,
Isaiah
53.7
.
When
hee
was
reviled
,
he
reviled
not
againe
,
when
he
suffered
he
threatned
not
,
1
Peter
2.23
.
He
was
called
of
his
enemies
,
Conjurer
,
Samaritane
,
Wine-bibber
,
&c.
was
scoft
at
,
scorned
,
scourged
,
and
yet
he
suffered
all
for
us
;
to
the
end
he
might
leave
us
an
example
,
that
wee
should
follow
his
steps
.
When
the
Iewes
cried
out
,
crucifie
him
,
hee
out
cries
,
Father
,
pardon
them
;
being
beaten
with
Rods
,
crowned
with
Thornes
,
pierced
with
Nailes
,
nailed
to
the
crosse
,
filled
with
reproaches
,
as
unmindful
of
all
his
great
griefes
,
he
prayeth
for
his
persecutors
,
and
that
earnestly
,
Father
forgive
them
.
Pendebat
,
&
tamen
petebat
,
as
S.
Augustine
sweetly
.
O
patient
and
compassionate
love
!
Thus
Christ
upon
the
crosse
,
as
a
Doctor
in
his
chaire
,
read
to
us
all
a
lectu●e
of
patience
;
for
his
actions
are
our
instructions
:
Learne
we
therefore
from
him
,
to
suffer
Innocently
.
Patiently
.
Wilt
thou
,
saith
one
,
looke
to
raigne
,
and
not
expect
to
suffer
?
Why
Christ
himselfe
went
not
up
to
his
glory
,
untill
first
hee
suffered
paine
:
Or
wilt
thou
,
saith
S.
Cyprian
,
be
impatient
,
by
seeking
present
revenge
upon
thine
enemies
,
when
Christ
himselfe
is
not
yet
revenged
of
his
enemies
?
Do
thou
beare
with
others
,
God
beares
with
thee
;
is
there
a
too
much
which
thou
canst
suffer
for
so
patient
a
Lord
?
But
to
go
on
;
wilt
thou
follow
Gods
example
?
Then
note
,
whereas
Christ
hath
in
many
particulars
commanded
us
to
follow
his
example
,
yet
in
no
place
,
saith
S.
Chrysostome
,
he
inferreth
we
should
be
like
our
heavenly
Father
,
but
in
doing
good
to
our
enemies
.
And
therein
resemble
wee
the
whole
three
Persons
in
Trinity
.
God
was
only
in
the
stil
winde
,
Christ
is
compared
to
a
Lambe
,
the
Holy
Ghost
to
a
Dove
.
Now
if
we
will
resemble
these
three
persons
,
we
must
be
softly
,
Lambes
,
Doves
;
but
if
on
the
contrary
we
be
fierce
,
cruell
,
and
take
revenge
,
so
using
violence
,
we
resemble
rather
the
Devill
,
who
is
called
a
roaring
Lion
;
and
the
wicked
,
who
are
termed
Dogs
,
Wolves
,
Tygers
,
&c.
But
secondly
,
they
are
patient
in
suffering
of
injuries
,
that
they
might
imitate
the
Saints
in
all
ages
.
They
were
so
,
and
we
are
likewise
commanded
to
follow
their
steps
,
as
in
all
things
which
are
good
,
so
especially
in
this
.
Take
my
brethren
the
Prophets
,
saith
S.
Iames
,
for
an
example
of
suffering
adversities
,
and
of
long
patience
,
Iames
5.10
.
Brethren
,
saith
S.
Paul
to
the
Thessalonians
,
Ye
are
become
followers
of
the
Churches
of
God
which
in
Iudea
are
in
Christ
Iesus
,
because
ye
have
also
suffered
the
same
things
of
your
owne
Countrey-men
,
even
as
they
have
of
the
Iewes
,
1
Thess.
2.14
.
And
to
the
Philippians
,
Be
yee
followers
of
me
,
Brethren
,
and
look
on
them
which
walke
so
,
as
ye
have
us
for
an
example
,
Phil.
3.17
.
And
see
how
he
followed
his
Masters
example
;
for
which
amongst
us
so
loves
his
Benefactors
,
as
S.
Paul
loved
his
Malefactors
?
he
would
do
any
thing
(
even
be
rased
out
of
the
booke
of
life
)
to
save
them
that
would
doe
any
thing
to
kill
him
.
Amongst
many
examples
recorded
for
thy
imitation
and
mine
,
behold
the
Patience
of
Iob
,
Iames
5.11
.
Abraham
,
Gen.
20.17
,
18.
Isaac
,
Chap.
26.15
.
Ioseph
,
Chap.
39.
David
,
Psal.
38.12
.
to
15.
And
lastly
of
Stephen
,
who
when
the
Iewes
were
stoning
him
to
death
,
kneeled
downe
,
and
cried
with
a
loud
voice
,
Lord
,
lay
not
this
sin
to
their
charge
,
Acts
7.60
.
A
true
Scholler
of
CHRIST
:
for
first
,
he
prayed
for
enemies
;
secondly
,
for
mortall
enemies
that
stoned
him
;
thirdly
,
in
hot
bloud
,
at
the
time
when
they
wronged
him
most
,
as
being
more
sorry
for
their
riot
,
then
for
his
owne
ruine
.
Now
what
is
it
that
we
suffer
,
being
compared
with
their
sufferings
?
even
nothing
in
a
manner
:
Ye
have
not
(
saith
S.
Paul
to
the
Hebrewes
)
yet
resisted
unto
bloud
:
Wee
have
passed
(
saith
the
Prophet
)
through
fire
and
water
;
not
fire
onely
,
as
the
three
Children
;
nor
water
onely
,
as
the
Israelites
,
but
fire
and
water
,
all
kind
of
afflictons
and
adversities
.
For
shame
then
let
us
passe
through
a
little
tongue-triall
without
the
least
answering
or
repining
.
Now
all
ye
scoffers
,
behold
the
patience
of
the
Saints
,
and
stand
amazed
.
That
which
you
(
not
for
want
of
ignorance
)
esteemed
base
,
sottish
and
unworthy
,
ye
see
hath
16.
sollid
Reasons
,
as
so
many
pillars
to
support
it
,
and
these
hewen
out
of
the
Rock
of
Gods
word
.
Ye
see
the
childe
of
God
is
above
nature
,
while
he
seemes
below
himselfe
;
the
vilest
creature
knowes
how
to
turne
againe
;
but
to
command
himselfe
,
not
to
resist
being
urged
,
is
more
then
Heroicall
.
Here
then
is
matter
worth
your
emulation
,
worthy
our
imitation
.
Againe
,
behold
the
reasons
why
God
suffers
you
to
deride
,
hate
,
and
persecute
his
people
,
which
are
likewise
declared
to
be
sixteene
in
number
,
and
those
no
lesse
weighty
;
of
which
three
concerne
his
owne
glory
;
Thirteene
our
spirituall
and
everlasting
good
,
benefit
,
and
advantage
.
Yea
,
reflect
yet
further
,
you
seed
of
the
Serpent
,
and
see
the
Originall
,
continuance
,
properties
,
causes
,
ends
,
and
what
will
be
the
issue
of
your
divellish
enmity
against
the
seed
of
the
Woman
?
And
then
if
you
will
go
on
and
perish
,
your
bloud
be
on
your
owne
heads
,
and
not
on
mine
;
I
have
discharged
my
duty
.
CHAP.
32.
Rules
to
bee
observed
touching
thoughts
,
words
,
and
deeds
,
when
we
are
wronged
.
I
must
needs
confesse
(
may
some
say
)
you
have
shewed
sixteene
solid
and
substantiall
reasons
of
patience
,
sufficient
to
perswade
any
reasonable
creature
to
imbrace
it
,
at
least
in
affection
;
but
is
it
therefore
in
all
cases
necessary
we
suffer
injuries
,
without
righting
of
our selves
,
or
being
angry
.
No
:
he
that
makes
himselfe
a
Sheepe
,
shall
be
eaten
of
the
Wolfe
.
In
some
cases
tolerations
are
more
than
unexpedient
,
they
inspire
the
party
with
boldnesse
,
and
are
as
it
were
pullies
to
draw
on
more
injuries
;
beare
one
wrong
,
and
invite
more
;
put
up
this
abuse
,
and
you
shall
have
your
belly
full
of
them
.
Yea
,
he
that
suffers
a
lesser
wrong
,
many
times
invites
a
greater
,
which
he
shall
not
be
long
without
.
As
how
doth
Davids
patience
draw
on
the
insolence
of
Shemei
?
Evill
natures
grow
presumptuous
upon
forbearance
.
In
good
natures
and
dispositions
,
injury
unanswered
growes
weary
of
it selfe
,
and
dyes
in
a
voluntary
remorse
;
but
in
those
dogged
stomacks
,
which
are
onely
capable
of
the
restraints
of
feare
;
the
silent
digestion
of
a
former
wrong
,
provokes
a
second
;
neither
will
a
Beefe
brain
fellow
be
subdued
with
words
.
Wherefore
mercy
hath
need
to
be
guided
with
wisdome
,
lest
it
prove
cruell
to
it selfe
.
Neither
doth
Religion
call
us
to
a
weake
simplicity
,
but
allowes
us
as
much
of
the
Serpent
as
of
the
Dove
.
It
is
our
duty
indeed
to
be
simple
as
Doves
,
in
offending
them
;
but
we
are
no
lesse
charged
to
be
wise
as
Serpents
,
in
defending
our selves
:
lawfull
remedies
have
from
God
both
liberty
in
the
use
,
and
blessing
in
the
successe
;
no
man
is
bound
to
tender
his
throat
to
an
unjust
stroake
.
Indeed
,
when
the
persecuted
Christians
complained
against
their
adversaries
to
Iulian
the
Emperour
,
desiring
justice
,
he
answered
them
as
some
of
our
scoffers
may
doe
in
the
like
case
,
It
is
your
Masters
commandement
that
you
should
beare
all
kinde
of
injuries
with
patience
.
But
what
did
they
answer
?
It
is
true
,
he
commands
us
to
beare
all
kindes
of
injuries
patiently
,
but
not
in
all
cases
;
besides
,
said
they
,
we
may
beare
them
patiently
,
yet
crave
the
Magistrates
ayde
for
the
repairing
of
our
wrongs
past
,
our
present
rescue
,
or
for
the
preventing
of
what
is
like
to
ensue
.
But
to
make
a
full
answer
to
the
Question
propounded
;
There
are
Rules
to
be
observed
,
1
touching
our
Thoughts
.
2
touching
our
Words
.
3
touching
our
Actions
.
1
First
,
touching
our
Thoughts
:
He
that
deceiveth
me
oft
,
though
I
must
forgive
him
,
yet
Charity
bindes
me
not
,
not
to
censure
him
for
untrusty
;
and
though
Love
doth
not
allow
suspition
,
yet
it
doth
not
thrust
out
discretion
;
it
judgeth
not
rashly
,
but
it
judgeth
justly
;
it
is
not
so
sharpe
sighted
,
as
to
see
a
moate
where
none
is
,
nor
so
purblinde
,
but
it
can
discerne
a
beame
where
it
is
;
the
same
spirit
that
saith
,
Charity
beleeveth
all
things
,
1
Cor.
13.
saith
also
,
that
a
foole
beleeveth
all
things
,
and
charity
is
no
foole
,
as
it
is
not
easily
suspitious
,
so
neither
lightly
credulous
.
2
For
our
tallying
of
words
,
as
it
argues
little
discretion
in
him
that
doth
it
,
so
it
is
of
as
little
use
,
except
the
standers
by
want
information
of
thy
innocency
,
and
his
guiltinesse
which
gives
the
occasion
.
Wherefore
in
hearing
thy
owne
private
and
personall
reproaches
,
the
best
answer
is
silence
,
but
the
wrongs
and
indignities
offered
to
God
,
or
contumelies
that
are
cast
upon
us
in
the
causes
of
Religion
,
may
safely
be
repaired
.
If
we
be
meale
mouthed
in
Christ
and
the
Gospels
cause
,
we
are
not
patient
,
but
zealelesse
.
Yea
,
to
hold
a
mans
peace
when
Gods
honour
is
in
question
,
is
to
mistake
the
end
of
our
Redemption
▪
1
Cor.
6.20
.
Neither
is
there
a
better
argument
of
an
upright
heart
,
than
to
be
more
sensible
of
the
indignities
offered
to
God
,
then
of
our
owne
dangers
.
And
certainly
no
ingenious
disposition
can
be
so
tender
of
his
owne
disgrace
,
as
the
true
Christian
is
at
the
reproach
of
his
God
;
as
we
see
in
Moses
,
who
,
when
Aaron
and
Miriam
offered
him
a
private
injurie
,
it
is
said
,
his
meeknesse
was
such
,
that
he
gave
them
not
a
word
,
Num.
12.
But
when
the
people
had
fallen
to
idolatry
,
and
he
heard
them
murmure
against
their
Maker
,
he
spares
neither
Aaron
,
nor
the
people
,
but
in
a
godly
fit
of
zeale
takes
on
at
them
,
yea
breakes
the
Tables
in
peeces
,
Exo.
32.
A
meek
Lambe
in
his
owne
●ause
,
a
fierce
Lion
in
Gods.
And
in
David
,
who
was
a
man
deafe
&
dumbe
and
wholly
senselesse
at
Shemeis
private
reproaches
,
when
he
cursed
him
,
cast
stones
at
him
,
called
him
murtherer
,
&
wicked
man
,
2
Sam.
16.
But
not
so
at
Goliahs
publike
revilings
of
God
,
and
his
Church
,
no
,
not
at
Michols
despising
his
holy
zeale
in
the
publike
service
of
God
,
2
Sam.
6.
In
these
cases
how
full
of
life
and
spirit
,
and
holy
impatiency
did
he
shew
himselfe
to
be
?
3
Touching
our
actions
;
whether
it
be
in
thine
owne
cause
,
or
in
the
cause
of
God
and
Religion
,
thou
mayest
not
be
a
revenger
.
All
that
private
persons
can
do
,
is
either
to
lift
up
their
hands
to
Heaven
for
redresse
of
sin
,
or
to
lift
up
their
tongues
against
the
sinne
,
not
their
hands
against
the
person
.
Who
made
thee
a
Iudge
;
is
a
lawfull
question
,
if
it
meet
with
a
person
unwarranted
.
Object
.
Every
base
nature
will
bee
ready
to
offer
injuries
,
where
they
think
they
will
not
be
repaid
:
he
will
many-times
beate
a
coward
,
that
would
not
dare
to
strike
him
,
if
he
thought
him
valiant
:
as
a
Cur
that
goes
through
a
Village
,
if
he
clap
his
taile
betweene
the
legs
,
and
runne
away
,
every
Cur
will
insult
over
him
;
but
if
he
bristell
up
himselfe
,
and
stand
to
it
,
give
but
a
countersnarle
,
there
's
not
a
Dog
dares
meddle
with
him
.
Answ.
Neverthelesse
,
avenge
not
thy selfe
,
but
give
place
unto
wrath
,
and
that
for
conscience
sake
,
Romans
12.19
.
If
thou
receivest
wrong
in
thy
person
,
goods
,
or
good
name
,
it
is
the
Magistrates
office
to
see
thee
righted
,
and
For
this
cause
ye
pay
also
tribute
.
He
is
the
Minister
of
God
for
thy
wealth
,
to
take
vengeance
on
him
that
doth
evill
,
and
for
the
praise
of
them
that
doe
well
:
neither
doth
he
beare
the
sword
for
nought
,
Rom.
13.4
,
5
,
6.
1
Peter
2.14
.
Now
in
this
case
,
he
that
hath
endammaged
me
much
,
cannot
plead
breach
of
charity
in
my
seeking
his
Restitution
:
I
will
so
remit
wrongs
,
as
I
may
not
encourage
others
to
offer
them
;
and
so
retaine
them
,
that
I
may
not
induce
God
to
retaine
mine
to
him
.
Have
you
not
seene
a
Crow
stand
upon
a
Sheepes
backe
,
pulling
off
wooll
from
her
side
:
even
creatures
reasonlesse
know
well
whom
they
may
bee
bold
with
;
that
Crow
durst
not
do
this
to
a
Wolfe
or
a
Mastiffe
;
the
knowne
simplicity
of
this
innocent
beast
gives
advantage
to
this
presumption
;
meeknesse
of
spirit
commonly
drawes
on
injuries
,
and
the
cruelty
of
ill
natures
usually
seekes
out
those
,
not
who
deserve
worst
,
but
who
will
beare
most
.
Wherefore
patience
and
mildnesse
of
spirit
is
ill
bestowed
,
where
it
exposes
a
man
to
wrong
and
insultation
:
Sheepish
dispositions
are
best
to
others
,
worst
to
themselves
.
I
could
be
willing
to
take
injuries
,
but
I
will
not
be
guilty
of
provoking
them
by
lenity
;
for
harmlessenesse
let
mee
goe
for
a
Sheepe
;
but
whosoever
will
be
tearing
my
fleece
,
let
him
looke
to
himselfe
.
Diogenes
the
Stoick
teaching
his
auditors
how
they
should
refraine
anger
,
and
being
earnest
in
pressing
them
to
patience
,
a
waggish
boy
spit
in
his
face
,
to
see
whether
he
would
practise
that
which
he
taught
others
:
but
Diogenes
was
not
a
whit
moved
at
it
,
yet
said
withall
,
I
feare
I
shall
commit
a
greater
fault
in
letting
this
boy
go
unpunished
,
then
in
being
angry
.
In
some
cases
,
for
reason
to
take
the
rod
out
of
the
hands
of
wrath
,
and
chastise
,
may
be
both
lawfull
and
expedient
.
The
same
which
Aristotle
affi●med
in
Philosophy
,
viz.
That
choller
doth
sometime
serve
as
a
whetstone
to
vertue
,
is
made
good
Divinity
by
S.
Paul
,
Be
angry
,
but
sin
not
,
Ephes.
4.21
.
For
Cautions
and
Rules
to
be
observed
,
when
we
appeale
to
the
Magistrate
.
1.
First
,
let
it
be
in
a
matter
of
weight
,
and
not
for
trifles
.
2.
Secondly
,
in
case
of
necessity
,
after
we
have
assaied
all
good
meanes
of
peace
and
agreement
.
3.
Thirdly
,
let
not
our
aime
and
end
be
the
hurt
of
our
enemy
;
but
,
first
,
the
glory
of
God
,
secondly
,
the
reformation
of
the
party
himselfe
,
that
so
he
which
is
overcome
,
may
also
overcome
,
and
(
if
it
may
be
)
others
by
his
example
,
whereby
more
than
one
Devill
shall
be
subdued
.
And
thirdly
,
to
procure
a
further
peace
and
quiet
afterwards
,
as
Princes
make
war
to
avoid
war
;
yea
,
in
case
we
see
a
storme
inevitably
falling
,
't
is
good
to
meet
it
,
and
break
the
force
.
4.
Let
us
not
be
transported
either
with
heat
or
hate
,
but
begin
and
follow
our
suits
without
anger
,
or
using
the
least
bitternesse
or
extremity
against
the
person
of
our
adversary
:
as
Tilters
break
their
Speares
on
each
others
breasts
,
yet
without
wrath
or
intention
of
hurt
;
or
as
Charles
the
French
King
made
war
against
Henry
the
7th
King
of
England
,
rather
with
an
Olive
branch
,
than
a
Lawrell
branch
in
his
hand
,
more
desiring
peace
than
victory
;
not
using
bribery
,
or
any
other
meanes
to
corrupt
or
hinder
justice
,
but
to
seeke
our
own
right
.
5.
And
lastly
,
having
used
this
ordinary
meanes
that
the
Lord
hath
given
us
for
the
righting
of
our selves
,
in
case
we
finde
no
redresse
,
let
us
rest
with
quietnesse
and
meekenesse
therein
,
without
fretting
or
desire
to
right
our selves
by
private
revenge
,
knowing
assuredly
,
that
the
Lord
hath
thus
ordered
the
whole
matter
,
either
for
our
correction
,
or
for
the
exercise
of
our
patience
and
charity
;
or
that
he
will
take
the
matter
into
his
owne
hand
,
and
revenge
our
cause
of
such
an
enemy
,
far
more
severely
;
or
for
that
he
meanes
to
deale
far
better
with
us
,
if
we
commit
our
cause
to
him
,
than
either
our selves
,
or
any
Magistrate
could
have
done
.
To
conclude
this
argument
in
a
word
.
If
thou
goe
to
Law.
Maker
Conscience
thy
Chauncery
.
Maker
Charity
thy
Iudge
.
Maker
Patience
thy
Councellor
.
Maker
Truth
thy
Atturney
.
Maker
Peace
thy
Solicitor
.
And
so
doing
thou
shalt
be
sure
to
finde
two
friends
in
thy
suit
,
that
will
more
bestead
thee
,
then
any
tenne
Iudges
,
namely
,
God
and
thy
Conscience
.
God
,
who
being
Chiefe
Iustice
of
the
whole
world
,
can
doe
for
thee
whatsoever
he
will
,
and
will
doe
for
thee
whatsoever
is
best
:
thy
Conscience
which
is
instead
of
a
thousand
good
witnesses
,
a
thousand
good
Advocates
,
a
thousand
good
Iuries
,
a
thousand
Clerkes
of
the
Peace
,
and
Guardians
of
the
Peace
to
plead
,
procure
,
pronounce
,
record
,
and
assure
to
thee
that
peace
which
passeth
all
understanding
.
But
I
feare
I
have
incited
your
impatiency
,
by
standing
so
long
upon
patience
.
CHAP.
33.
Vse
and
Application
of
the
former
Reasons
.
THese
latter
Reasons
being
dispatcht
,
returne
wee
to
make
Vse
of
the
former
;
for
I
may
seeme
to
have
left
them
,
and
be
gone
quite
out
of
sight
,
though
indeed
it
cannot
properly
be
called
a
digression
:
seeing
the
last
point
proved
,
was
;
That
God
suffers
his
children
to
be
persecuted
and
afflicted
for
the
increase
of
their
patience
.
First
,
if
God
sends
these
afflictions
,
either
for
our
Instruction
or
Reformation
,
to
scowre
away
the
rust
of
corruption
,
or
to
try
the
truth
of
our
sanctification
,
either
for
the
increase
of
our
patience
,
or
the
exercise
of
our
faith
,
or
the
improvement
of
our
zeale
,
or
to
provoke
our
importunity
,
or
for
the
doubling
of
our
Obligation
;
let
us
examine
whether
we
have
thus
husbanded
our
afflictions
,
to
his
glory
and
our
owne
spirituall
and
everlasting
good
.
I
know
Gods
chastisements
for
the
time
,
seeme
grievous
to
the
best
of
his
Children
;
Yea
,
at
first
they
come
upon
us
,
like
Sampsons
Lion
,
looke
terribly
in
shew
,
as
if
they
would
devoure
us
;
and
as
Children
are
afraid
of
their
friends
when
they
see
them
maked
,
so
are
we
.
But
tell
me
,
hath
not
this
roaring
Lion
prevailed
against
thy
best
part
?
hast
thou
kept
thy
head
whole
?
I
meane
thy
soule
free
?
For
as
Fencers
will
seeme
to
fetch
a
blow
at
the
leg
,
when
they
intended
it
at
the
head
;
so
doth
the
Devill
,
though
he
strike
at
thy
name
,
his
aime
is
to
slay
thy
soule
.
Now
instead
of
being
overcome
,
dost
thou
overcome
?
Hath
this
Lion
yeelded
thee
any
honey
of
Instruction
or
Reformation
?
Hath
thy
sin
died
with
thy
fame
,
or
with
thy
health
,
or
with
thy
peace
,
or
with
thy
outward
estate
?
Dost
thou
perceive
the
graces
of
Gods
Spirit
to
come
up
,
and
flourish
so
much
the
more
in
the
spring
of
thy
recovery
,
by
how
much
the
more
hard
and
bitter
thy
winter
of
adversity
hath
been
?
Then
thou
hast
approved
thy selfe
Christs
faithfull
Souldier
,
and
a
citizen
of
that
Ierusalem
which
is
above
:
yea
,
I
dare
boldly
say
of
thee
,
as
St.
Paul
of
himselfe
,
That
nothing
shall
be
able
to
separate
thee
from
the
love
of
God
which
is
in
Christ
Iesus
our
Lord
,
Rom.
8.39
.
To
find
this
honey
in
the
Lion
,
more
than
makes
amends
for
all
former
feare
and
griefe
:
and
in
ease
any
man
,
by
his
humiliation
under
the
hand
of
God
,
is
growne
more
faithfull
and
conscionable
,
there
is
honey
out
of
the
Lion
●
or
is
any
man
by
his
temptation
of
fall
become
more
circumspect
after
it
?
there
also
is
honey
out
of
the
Lion
,
&c.
For
there
is
no
Sampson
,
to
whom
every
Lion
doth
not
yeild
some
honey
;
and
thou
mayest
foulely
suspect
thy selfe
,
(
if
thou
beest
not
the
better
)
for
thy
being
the
worse
.
He
is
no
true
borne
Christian
,
who
is
not
the
better
for
his
evils
,
whatsoever
they
be
;
no
price
can
buy
of
the
true
beleever
the
gaine
of
his
sins
:
Yea
,
Sathan
himselfe
,
in
his
exercise
of
Gods
Children
advantageth
them
.
And
looke
to
it
,
if
the
malice
and
enmity
of
wicked
men
hath
beaten
thee
off
from
thy
profession
,
thou
wert
at
the
best
but
a
counterfeit
,
and
none
of
Christs
owne
bandd
.
A
little
faith
,
even
so
much
as
a
graine
of
Mustard-seed
,
would
bee
able
to
remove
greater
mountaines
of
feare
and
distrust
out
of
thy
soule
,
than
these
:
the
damaske
Rose
is
sweeter
in
the
Still
,
than
on
the
Stalke
;
and
a
Diamond
will
shine
even
in
the
durt
.
2
If
the
malice
of
our
enemies
,
as
it
is
husbanded
to
our
thrift
(
by
a
divine
and
supreame
providence
)
doth
make
so
much
for
our
advantage
and
benefit
here
and
hereafter
,
as
namely
,
that
it
opens
our
eyes
no
lesse
,
than
peace
and
prosperity
had
formerly
shut
them
;
that
nothing
doth
so
powerfully
call
home
the
conscience
,
as
affliction
;
and
that
we
need
no
other
art
of
memory
for
sin
,
besides
misery
;
if
commonly
we
are
at
variance
with
God
,
when
we
are
at
peace
with
our
enemies
;
and
that
it
is
both
hard
and
happy
,
not
to
be
the
worse
with
liberty
,
as
the
sedentary
life
is
most
subject
to
diseases
;
if
vigor
of
body
,
and
infirmity
of
minde
,
do
for
the
most
part
lodge
under
one
roofe
,
and
that
a
wearish
outside
is
a
strong
motive
to
mortification
;
if
God
,
the
al-wise
Physitian
,
knowes
this
the
fittest
medicine
for
our
soules
sicknesse
,
and
that
wee
cannot
otherwise
bee
cured
;
if
our
pride
forceth
God
to
doe
by
us
,
as
Sertorius
did
by
his
Army
,
who
perceiving
his
Souldiers
pufft
up
through
many
victories
,
and
hearing
them
boast
of
their
many
conquests
,
led
them
of
purpose
into
the
lap
of
their
enemies
,
to
the
end
that
stripes
might
learne
them
moderation
.
If
this
above
all
will
make
us
pray
unto
him
with
heat
and
fervency
;
as
whither
should
wee
flye
but
to
our
Ioshua
,
when
the
powers
of
darkenesse
,
like
mighty
Aramites
,
have
besieged
us
?
If
ever
we
will
send
up
our
prayers
to
him
,
it
will
be
when
we
are
be
leager'd
with
evils
.
If
true
and
saving
joy
is
only
the
daughter
of
sorrow
;
if
the
security
of
any
people
is
the
cause
of
their
corruption
;
as
no
sooner
doth
the
Holy
Ghost
in
sundry
places
say
,
Israel
had
rest
,
but
it
is
added
,
They
committed
wickednesse
;
Even
as
standing
waters
soone
grow
noisome
,
and
Vines
that
grow
out
at
large
,
become
wilde
and
fruitlesse
in
a
small
time
;
if
it
weanes
us
from
the
love
of
worldly
things
,
and
makes
us
no
lesse
inamored
with
heavenly
;
as
Zeno
,
having
but
one
Fly-boat
left
him
,
hearing
newes
that
both
it
and
all
therein
was
cast
away
,
said
,
O
Fortune
,
thou
hast
done
well
to
send
me
again
to
our
Schoole
of
Philosophy
:
Whereas
if
we
find
but
a
little
pleasure
in
our
life
,
we
are
ready
to
doate
upon
it
.
Every
small
contentment
glewes
our
affections
to
that
we
like
,
neither
can
we
so
heartily
thinke
of
our
home
above
,
whilest
we
are
furnished
with
these
worldly
contentments
.
But
when
God
strips
us
of
them
,
straightwayes
our
mind
is
homeward
;
if
this
world
may
be
compared
to
Athens
,
of
which
a
Philosopher
said
,
that
it
was
a
pleasant
City
to
travell
through
,
but
not
safe
to
dwel
in
;
if
by
smarting
in
our
bodies
,
states
,
or
names
,
we
are
saved
from
smarting
in
our
soules
;
if
it
was
good
for
Naaman
,
that
he
was
a
Leper
;
good
for
David
,
that
he
was
in
trouble
;
good
for
Bartimeus
,
that
he
was
blinde
;
if
with
that
Athenian
Captaine
we
should
have
perished
for
ever
,
in
case
we
had
not
thus
perished
for
a
while
;
if
our
peace
would
have
lost
us
,
in
case
wee
had
not
a
little
lost
our
peace
;
then
refuse
not
the
chastening
of
the
Lord
,
neither
bee
grieved
with
his
correction
,
as
Salomon
adviseth
,
Proverbs
3.11
.
And
so
much
the
rather
,
because
our
strugling
may
aggravate
,
cannot
redresse
our
miseries
.
Yea
though
the
wicked
,
like
some
beasts
,
grow
mad
with
baiting
,
yet
let
us
with
good
old
Eli
(
who
was
a
good
sonne
to
GOD
,
though
he
had
beene
an
ill
Father
to
his
sonnes
)
even
kisse
the
very
rod
we
smart
withall
,
and
say
,
It
is
the
LORD
,
let
him
doe
what
seemeth
him
good
:
for
whatsoever
seemeth
good
to
him
,
cannot
but
be
good
,
howsoever
it
seemes
to
us
.
Yea
let
us
receive
his
stripes
with
all
humility
,
patience
,
piety
,
and
thankfulnesse
,
resolving
,
as
that
holy
Martyr
Iohn
Bradford
,
who
said
to
the
Queen
,
(
how
much
more
did
he
meane
it
to
the
great
King
of
Heaven
and
Earth
?
)
If
the
Queen
will
give
me
life
,
I
will
thanke
her
;
if
she
will
banish
me
,
I
will
thank
her
.
if
she
will
burne
me
,
I
will
thank
her
;
if
she
will
condemne
me
to
perpetuall
imprisonment
,
I
will
thanke
her
.
The
stomacke
that
is
purged
,
must
be
content
to
part
with
some
good
nourishment
,
that
it
may
deliver
it selfe
of
more
evill
humours
:
and
the
Physitian
knowes
what
is
best
for
the
Patient
;
the
Nurse
better
than
the
infant
,
what
is
good
and
fit
for
it
;
yea
,
let
us
take
them
as
tokens
and
pledges
of
Gods
love
and
favour
,
who
loves
his
Children
so
,
as
not
to
make
wantons
of
them
.
They
that
would
tame
pampered
Horses
,
doe
adde
to
their
travell
,
and
abate
of
their
provender
;
as
Pharaoh
served
the
Children
of
Israel
.
Which
of
us
shall
see
peeces
of
Timber
cut
and
squared
,
and
plained
by
the
Carpenter
;
or
Stones
hewne
and
polished
by
the
Mason
,
but
will
collect
and
gather
,
that
these
are
Stones
and
Timber
which
the
Master
would
imploy
in
some
building
?
if
I
suffer
,
it
is
that
I
may
raigne
.
And
how
profitable
is
that
affliction
,
which
carrieth
me
to
Heaven
?
Oh
,
it
is
a
good
change
,
to
have
the
fire
of
affliction
for
the
fire
of
Hell
:
Who
would
not
rather
smart
for
a
while
,
than
for
ever
?
It
s
true
,
these
Waspes
,
wicked
men
sting
shrewdly
,
but
the
Hornet
Sathan
would
sting
worse
a
great
deale
.
And
not
seldome
doth
the
in●liction
of
a
lesse
punishment
,
avoide
a
greater
;
every
man
can
open
his
hand
to
God
while
he
blesses
,
but
to
expose
our selves
willingly
to
the
afflicting
hand
of
our
Maker
,
and
to
kneele
to
him
while
he
scourges
us
,
is
peculiar
to
the
faithfull
.
Thirdly
,
If
in
conclusion
the
most
malicious
and
damnable
practises
of
our
worst
and
greatest
enemies
,
prove
no
other
in
effect
to
us
,
than
did
the
malice
of
Iosephs
brethren
,
Mistrisse
,
and
Lord
to
him
:
the
first
in
selling
of
him
,
the
second
in
falesely
accusing
him
,
the
third
in
imprisoning
him
;
(
all
which
made
for
his
inestimable
good
and
benefit
,
)
than
the
malice
of
Haman
to
Mordecai
and
the
Iewes
,
whose
bloudy
decree
obtained
against
them
,
procured
them
exceeding
much
joy
and
peace
;
then
Balaks
malice
to
the
Children
of
Israel
,
whose
desire
of
cursing
them
,
caused
the
Lord
so
much
the
more
to
blesse
them
,
Num.
23.
Then
the
Devils
spight
to
Iob
,
who
pleasured
him
more
by
his
soare
afflicting
him
,
than
any
thing
else
could
possibly
have
done
,
whether
we
regard
his
name
,
Children
,
substance
,
or
soule
;
than
Iudas
his
treason
against
the
Lord
of
life
,
whose
detestable
fact
served
not
only
to
accomplish
his
will
,
but
the
meanes
also
of
all
their
salvations
,
that
either
before
or
after
should
beleeve
in
him
:
this
should
move
wonder
to
astonishment
,
and
cause
us
to
cry
out
with
the
Apostle
;
O
the
deepenesse
of
the
riches
both
of
the
wisdome
and
knowledge
of
God!
How
unsearchable
are
his
judgments
,
and
his
wayes
past
finding
out
!
Rom.
11.33
.
O
the
wonderfull
and
soveraigne
goodnesse
of
our
God!
that
turnes
all
our
poysons
into
Cordials
,
that
can
change
our
terrours
into
pleasures
,
and
make
the
greatest
evils
beneficiall
unto
us
;
for
they
are
evill
in
their
owne
nature
,
and
work
those
former
good
effects
,
not
properly
by
themselves
,
but
by
accident
,
as
they
are
so
disposed
by
the
infinite
wisdome
,
goodnesse
,
and
power
of
God
,
who
is
able
to
bring
light
out
of
darknesse
,
and
good
out
of
evill
:
yea
,
this
should
tutor
us
to
loue
our
enemies
;
we
love
the
medicine
,
not
for
its
owne
sake
,
but
for
the
health
it
brings
us
;
and
to
suffer
chearfully
whatsoever
is
laid
upon
us
:
for
how
can
Gods
Church
in
generall
,
or
any
member
in
particular
but
fare
well
,
since
the
very
malice
of
their
enemies
benefits
them
?
How
can
we
but
say
,
let
the
world
frowne
,
and
all
things
in
it
runne
crosse
to
the
graine
of
our
minds
?
Ye●
with
thee
,
O
Lord
,
is
mercy
,
and
plenteous
redemption
:
thou
makest
us
better
,
by
their
making
us
worse
.
Ob.
But
perhaps
thou
hast
not
proved
the
truth
of
this
by
thy
owne
knowledge
,
and
particular
experience
.
Answ.
If
thou
hast
not
,
thou
shalt
in
due
time
,
the
end
shall
prove
it
,
stay
but
till
the
conclusion
,
and
thou
shalt
see
,
that
there
is
no
Crosse
,
no
enemy
,
no
evils
can
happen
unto
thee
,
that
shall
not
be
turned
to
good
,
by
him
that
dwelleth
in
thee
.
Will
you
take
Saint
Pauls
word
for
it
,
or
rather
GODS
owne
word
,
who
is
truth
it selfe
,
and
cannot
lye
?
His
words
are
,
Wee
know
that
all
things
worke
together
for
the
best
,
unto
them
that
love
God
,
even
to
them
that
are
called
of
his
purpose
,
Ro.
8.28
.
And
in
Verse
35
,
36.
after
he
hath
declared
that
Gods
chosen
people
shall
suffer
tribulation
,
and
anguish
,
and
persecution
,
and
famine
,
and
nakednesse
,
perill
,
sword
,
&c.
bee
killed
all
the
day
long
,
and
counted
as
Sh●epe
for
the
slaughter
,
hee
concludeth
with
,
Neverthelesse
,
in
all
these
things
we
are
more
than
conquerours
,
through
him
that
loved
us
:
and
so
goeth
on
even
to
challenge
of
our
worst
enemies
,
Death
,
Angels
,
Principalities
,
&
Powers
,
things
present
and
to
come
,
heighth
,
depth
,
and
what
other
creature
besides
,
should
stand
in
opposition
.
What
voluminous
waves
be
here
,
for
number
,
and
power
,
and
terrour
;
yet
they
shall
not
separate
the
Arke
from
Christ
,
nor
a
soule
from
the
Arke
,
nor
a
body
from
the
soule
,
nor
an
haire
from
the
body
,
to
do
us
hurt
.
What
saith
David
?
Marke
the
upright
man
,
and
behold
the
just
;
for
the
end
of
that
man
is
peace
,
Psa.
37.37
.
Marke
him
in
his
setting
out
,
he
hath
many
oppositions
,
marke
him
in
the
journey
,
he
is
full
of
tribulations
:
but
marke
him
in
the
conclusion
,
and
the
end
of
that
man
is
peace
.
In
Christ
al
things
are
ours
,
1
Cor.
3.22
.
How
is
that
?
Why
,
we
have
all
things
,
because
we
have
the
haver
of
all
things
.
And
if
we
love
Christ
,
all
things
work
together
for
our
good
,
yea
,
for
the
best
,
Rom.
8.28
.
And
if
all
things
(
quoth
Luther
)
then
even
sinne
it selfe
.
And
indeed
,
how
many
have
wee
knowne
,
the
better
for
their
sin
?
That
Magdalen
had
never
loved
so
much
,
if
she
had
not
so
much
sinned
:
had
not
the
incestuous
person
sinned
so
notoriously
,
he
had
never
beene
so
happy
.
God
tooke
the
advantage
of
his
humiliation
for
his
conversion
.
Had
not
one
foot
slipt
into
the
mouth
of
hell
,
he
had
never
been
in
this
forwardnesse
to
Heaven
:
sinne
first
wrought
sorrow
(
saith
S.
Austine
)
and
now
godly
sorrow
kils
sin
;
the
daughter
destroyes
the
mother
:
neither
do
our
owne
sinnes
onely
advantage
us
,
but
other
mens
sinnes
worke
for
our
good
also
.
If
Arius
had
not
held
a
Trinity
of
Substances
with
a
Trinity
of
Persons
;
and
Sabellius
an
Vnity
of
Persons
with
an
Vnity
of
Essences
,
the
Mysteries
of
the
Trinity
had
not
beene
so
cleerely
explained
by
those
great
lights
of
the
Church
.
We
may
say
here
,
as
Augustine
doth
of
Carthage
and
Rome
,
If
some
enemies
had
not
contested
against
the
Church
,
it
might
have
gone
worse
with
the
Church
.
Lastly
,
suppose
our
enemies
should
kill
us
,
they
shall
not
hurt
,
but
pleasure
us
,
yea
,
even
death
it selfe
shall
worke
our
good
.
That
Red
Sea
shall
put
us
over
to
the
Land
of
Promise
,
and
we
shall
say
to
the
praise
of
God
,
wee
are
delivered
,
wee
are
the
better
for
our
enemies
,
the
better
for
our
sinnes
,
the
better
for
death
,
yea
,
better
for
the
devill
:
and
to
thinke
otherwise
even
for
the
present
,
were
not
only
to
derogate
from
the
wisdome
,
power
,
and
goodnesse
of
God
,
but
it
would
bee
against
reason
;
for
in
reason
,
if
he
have
vouchsafed
us
that
great
mercy
to
make
us
his
own
,
he
hath
given
the
whole
army
of
afflictions
a
more
inviolable
charge
concerning
us
,
than
David
gave
his
Host
concerning
Absalom
;
See
ye
doe
the
young
man
,
my
sonne
Absalom
,
no
harme
.
Now
if
for
the
present
thou
lackest
faith
,
patience
,
wisdome
,
and
true
judgement
how
to
beare
,
and
make
this
gaine
of
the
crosse
,
Aske
it
of
God
,
who
giveth
to
all
men
liberally
,
and
reproacheth
no
man
,
and
and
it
shall
be
given
thee
,
Iames
1.5
.
For
every
good
giving
and
every
perfect
gift
is
from
above
,
and
commeth
downe
from
the
Father
of
lights
,
Verse
17.
CHAP.
34.
That
though
God
disposeth
of
all
their
malice
to
his
childrens
greater
good
,
yet
they
shall
bee
rewarded
according
to
their
mischievous
intentions
.
Ob.
IF
it
be
so
,
that
the
malice
of
wicked
men
makes
so
much
for
the
behoofe
of
Gods
people
;
and
that
whatsoever
they
do
unto
us
,
is
but
the
execution
of
Gods
will
,
and
full
accomplishment
of
his
just
decree
;
it
may
seeme
to
make
on
their
side
,
and
not
only
extenuate
their
evill
,
but
give
them
occasion
of
boasting
.
Ans.
Although
God
disposeth
it
to
the
good
of
his
children
,
that
hee
may
bring
about
all
things
to
make
for
his
owne
glory
;
yet
they
intend
only
evil
in
it
,
as
namely
,
the
dishonour
of
God
,
the
ruine
of
mens
soules
(
as
I
shall
easily
prove
,
when
I
come
to
shew
what
is
the
final
cause
or
end
of
their
temptations
and
persecutions
)
and
the
satisfying
of
their
own
serpentine
enmity
,
&
thirst
of
revenge
.
We
must
therefore
learne
to
distinguish
betwixt
the
act
of
God
,
and
of
an
enemy
,
as
indeed
Gods
people
do
;
When
ye
thought
evill
against
me
(
saith
Ioseph
to
his
brethren
)
God
disposed
it
to
good
,
that
he
might
bring
to
passe
as
it
is
this
day
,
and
save
much
people
alive
,
Gen.
50.20
.
Yea
,
the
holy
God
challengeth
to
himselfe
whatsoever
is
done
in
the
City
,
Amos
3.6
.
but
so
,
as
neither
wicked
mens
sins
shal
taint
him
,
nor
his
decree
justifie
them
:
the
sinne
is
their
own
,
the
good
which
comes
of
it
is
Gods
,
the
benefit
ours
;
God
wils
the
same
action
,
as
it
is
a
blessing
,
tryall
,
or
chastisement
of
his
children
,
which
he
hates
as
the
wickednesse
of
the
agent
.
The
lewd
tongue
,
hand
,
or
heart
,
moves
from
God
,
it
moves
lewdly
from
Sathan
:
wicked
men
are
never
the
freer
from
guilt
and
punishment
,
for
that
hand
which
the
holy
God
hath
in
their
offensive
actions
.
To
instance
in
one
example
or
two
:
Satan
did
nought
touching
Iob
,
but
what
the
Lord
upon
his
request
gave
him
leave
to
do
;
what
then
?
Did
God
and
Belial
joyne
in
fulfilling
the
same
act
?
No
;
sooner
shall
Stygian
darknesse
blend
with
light
,
the
frost
with
fire
,
day
with
night
:
true
,
God
&
Satan
will'd
the
selfesame
thing
,
but
God
intended
good
,
Satan
ill
;
Satan
aimed
at
Iobs
,
and
God
at
his
confusion
.
God
used
the
malice
of
Pharaoh
and
Shemei
unto
Good
;
what
then
?
God
afflicted
his
people
with
another
minde
than
Pharaoh
did
;
God
to
increase
them
,
Pharaoh
to
suppresse
them
.
The
sinne
of
Shemeis
curse
was
his
owne
,
the
smart
of
the
curse
was
Gods
;
God
wils
that
as
Davids
chastisement
,
which
he
hates
as
Shimeis
wickednesse
.
The
curse
of
the
Serpent
bestowed
blessednesse
on
Man
;
yea
,
our
first
parents
had
beene
lesse
glorious
,
if
they
had
not
wanted
a
Saviour
.
What
then
?
Doth
Satan
merit
thanks
?
No
,
but
the
contrary
,
for
he
only
intended
the
finall
ruine
and
destruction
of
them
and
all
mankinde
,
with
the
dishonour
of
their
Maker
.
Lastly
,
the
Devill
does
us
good
in
this
particular
case
,
for
while
he
assaults
us
with
temptations
,
and
afflicts
us
with
crosses
,
he
in
effect
helps
us
to
Crownes
.
Yet
still
no
thankes
to
Satan
,
for
to
be
charitable
is
more
than
his
meaning
;
it
is
that
divine
&
over-ruling
providence
of
God
,
which
we
are
beholding
unto
,
and
to
him
give
we
the
thankes
.
Alas
,
there
is
nothing
in
the
world
,
bee
it
gall
it selfe
,
yea
the
excrement
of
a
Dog
,
or
the
poyson
of
a
Serpent
,
but
mans
shallow
invention
can
finde
it
is
good
for
something
:
neither
doe
two
contrary
poysons
mingled
together
prove
mortall
;
how
much
more
is
God
able
to
worke
good
by
evill
instruments
?
And
thus
you
see
that
the
will
of
God
may
be
done
thanklessely
,
when
in
fulfilling
the
substance
we
faile
in
the
intention
,
and
erre
in
circumstances
.
CHAP.
35.
Other
grounds
of
comfort
to
support
a
Christian
,
in
his
sufferings
.
And
first
,
that
God
is
specially
present
with
his
servants
in
their
afflictions
,
takes
notice
of
their
sufferings
,
and
allayes
their
griefe
.
Quest.
WHat
other
grounds
of
comfort
doth
the
Word
of
God
afford
in
this
case
for
the
better
upholding
and
strengthning
of
a
weake
Christian
in
his
sufferings
.
Answ.
We
shall
beare
the
crosse
with
the
more
patience
and
comfort
,
if
wee
consider
first
,
that
God
is
specially
present
with
his
servants
in
their
afflictions
,
takes
notice
of
their
sufferings
,
and
allayes
their
griefe
.
The
troubles
of
a
Christian
are
very
great
for
number
,
variety
,
and
bitternesse
;
yet
there
is
one
ingredient
that
sweetens
them
all
,
the
promise
of
God
,
I
will
be
with
thee
in
trouble
,
and
deliver
thee
,
Psal.
91.15
.
And
thou
shalt
not
be
tempted
above
thy
strength
1
Cor.
10.13
.
Againe
,
Feare
not
;
for
when
thou
passest
through
the
waters
,
I
will
be
with
thee
,
and
through
the
flouds
,
that
they
doe
not
overflow
thee
;
when
thou
walkest
through
the
fire
,
thou
shalt
not
be
burnt
,
neither
shall
the
flame
kindle
upon
thee
,
Esay
43.1
,
2.
Now
as
Caesar
said
to
the
trembling
Mariner
,
Bee
not
afraid
,
for
thou
carriest
Caesar
;
so
,
O
Christian
,
be
not
afraid
,
for
he
that
is
in
thee
,
for
thee
,
with
thee
,
that
guides
thee
,
that
will
save
thee
,
is
the
invincible
King
Iehovah
.
And
upon
this
ground
David
was
so
comforted
and
refreshed
in
his
soule
,
Psalme
94.19
.
that
hee
was
able
to
say
,
Though
I
should
walke
through
the
valley
of
the
shaddow
of
death
I
will
feare
no
evill
:
Why
?
For
thou
art
with
mee
,
thy
Rod
and
thy
staffe
shall
comfort
mee
,
Psalme
23.4
.
But
heare
some
promises
,
which
more
particularly
concerne
the
matter
in
hand
.
If
ye
be
railed
upon
for
the
name
of
Christ
,
(
saith
Saint
Peter
)
blessed
are
yee
,
for
the
Spirit
of
God
resteth
upon
you
,
1
Pet.
4.14
.
In
fine
,
that
whosoever
seeketh
God
truly
in
affliction
,
is
sure
to
finde
him
:
and
that
he
is
our
hope
,
and
strength
,
and
helpe
,
and
refuge
in
troubles
,
ready
to
bee
found
,
the
Scriptures
are
expresse
,
2
Chron.
15.4
,
15.
Psalme
46.1
.
and
9.9
,
10.
Now
if
we
could
but
remember
and
lay
to
heart
these
promises
,
when
wee
feele
the
greatest
assaults
or
pangs
,
how
could
wee
want
courage
?
But
alas
,
most
of
us
are
like
the
Prophets
servant
,
2
Kings
6.
who
saw
his
foes
,
but
not
his
friends
;
at
least
wee
are
apt
to
thinke
,
that
GOD
is
removed
from
us
,
when
wee
any
way
suffer
calamity
;
as
the
Israelites
doe
but
want
water
,
and
presently
they
cry
,
Is
the
Lord
among
us
,
or
no
?
Exodus
17.7
.
as
if
God
could
not
bee
with
them
,
and
they
athirst
;
either
he
must
humour
carnall
mindes
,
or
bee
distrusted
:
this
confession
could
Seneca
make
,
(
but
like
a
Divine
,
)
God
is
neere
unto
thee
,
he
is
with
thee
,
he
is
within
thee
:
and
surely
,
if
he
had
not
beene
with
these
Israelites
,
they
had
not
lived
;
if
he
had
beene
in
them
,
they
had
not
murmured
.
We
can
thinke
him
absent
in
our
want
,
and
cannot
see
him
absent
in
our
sinne
;
yet
wickednesse
,
not
affliction
,
argues
him
gone
:
yea
,
he
is
then
most
present
,
when
he
most
chastiseth
;
for
as
the
sufferings
of
Christ
abound
in
us
,
so
our
consolations
abound
through
CHRIST
,
2
Cor.
1.5
.
When
did
Iacob
see
a
vision
of
Angels
,
but
when
he
fled
for
his
life
,
making
the
cold
earth
his
bed
,
and
a
stone
his
pillow
;
or
when
was
his
heart
so
full
of
joy
,
as
now
that
his
head
lay
hardest
.
Stephen
saw
great
happinesse
by
Christ
,
in
his
peace
:
but
under
that
showre
of
stones
,
he
saw
Heaven
it selfe
open
,
Acts
7.
Afflictions
have
this
advantage
,
that
they
occasion
God
to
shew
that
mercy
to
us
,
whereof
the
prosperous
are
uncapable
;
as
we
further
see
in
Hagar
,
Gen.
21.17
,
18
,
19.
And
Manoahs
Wife
,
Iudges
13.3
.
To
whom
the
Angell
of
the
Covenant
had
not
beene
sent
,
if
they
had
not
beene
in
distresse
.
It
would
not
become
a
mother
to
be
so
indulgent
to
an
healthfull
Childe
,
as
to
a
sick
:
and
indeed
some
have
found
their
outward
castigations
so
sweetned
with
the
inward
consolations
of
Gods
Spirit
,
that
they
have
found
and
confessed
their
receipts
of
joy
and
comfort
,
to
bee
an
hundred-fold
more
than
their
paiments
,
even
in
this
present
life
,
according
to
that
promise
of
our
Saviour
,
Marke
10.29
▪
30.
So
that
a
Christian
is
still
a
gainer
in
all
his
losses
,
yea
,
he
gaines
by
his
losses
.
Indeed
God
may
be
present
with
us
,
and
yet
wee
not
be
pleased
;
as
the
Israelites
repined
for
a
King
,
when
the
Lord
was
their
King
:
Or
Christ
may
be
with
us
,
and
yet
we
want
something
that
we
desire
.
Christ
was
in
the
Ship
,
and
yet
(
say
the
Apostles
)
wee
have
no
bread
.
Iesus
was
at
the
Mariage
,
yet
,
saith
his
Mother
,
They
have
no
Wine
,
Ioh.
2.3
.
Wee
may
want
Bread
and
Wine
,
and
yet
have
Christs
company
:
but
if
food
faile
,
it
is
because
Manna
is
to
come
;
if
Wine
bee
absent
,
yet
grace
and
salvation
is
present
:
if
God
take
away
flesh
,
and
gives
Manna
;
deny
Sun
and
Moone
,
and
give
us
himselfe
,
he
doth
us
no
wrong
.
Now
why
doth
God
,
by
his
promi●e
tye
himselfe
to
be
present
with
us
more
especially
in
affliction
,
but
that
he
may
resist
our
enemies
,
sustaine
us
when
wee
faint
,
and
Crowne
us
when
we
overcome
;
but
that
he
may
be
exact
in
taking
notice
of
our
particular
sufferings
;
and
as
David
saith
,
Count
our
wanderings
,
put
our
teares
into
his
bottle
,
and
enter
all
into
his
Register
,
Psal.
56.8
,
9.
All
our
afflictions
are
more
noted
by
that
God
that
sends
them
,
than
of
the
patient
that
suffers
them
;
every
pang
,
and
stitch
,
and
guird
,
is
first
felt
of
him
that
sends
it
:
could
we
be
miserable
unseene
,
we
had
reason
to
be
heartlesse
:
but
how
can
it
be
but
lesse
possible
to
indure
any
thing
that
he
knowes
not
,
than
that
he
inflicteth
not
?
As
he
said
to
Manoah
by
an
Angell
,
Thou
art
barren
,
Iudg.
13.3
.
so
he
saith
to
one
,
thou
art
sick
;
to
another
,
thou
art
poore
;
to
a
third
,
thou
art
defamed
;
thou
art
oppressed
to
another
;
that
all-seeing
eye
takes
notice
from
Heaven
of
every
mans
condition
,
no
lesse
than
if
he
should
send
an
Angell
to
tell
us
he
knew
it
:
and
his
knowledge
compared
with
his
mercy
,
is
the
just
comfort
of
all
our
sufferings
.
O
God
,
we
are
many
times
miserable
and
feele
it
not
,
thou
knowest
even
those
sorrowes
which
we
might
have
,
thou
knowest
what
thou
hast
done
,
do
what
thou
pleasest
.
CHAP.
36.
That
all
afflictions
,
from
the
least
to
the
greatest
,
doe
come
to
passe
,
not
by
accident
,
chance
,
or
fortune
,
but
by
the
especiall
providence
of
God.
2
WEE
shall
beare
the
crosse
with
more
patience
and
comfort
.
If
we
consider
,
that
all
afflictions
,
from
the
least
to
the
greatest
,
doe
come
to
passe
,
not
by
accident
,
chance
,
or
fortune
,
but
by
the
speciall
providence
of
God
,
who
not
onely
decreeth
and
fore
appointeth
every
particular
crosse
,
Eccl.
3.1
.
Rom.
8.28
,
29.
but
even
effecteth
them
,
and
brings
them
into
execution
,
as
they
are
crosses
,
corrections
,
trials
,
and
chastisements
,
Isaiah
45.7
.
Amos
3.6
.
and
also
ordereth
and
disposeth
them
,
that
is
,
limiteth
and
appointeth
the
beginning
,
the
end
,
the
measure
,
the
quality
,
and
the
continuance
thereof
;
yea
,
he
ordereth
them
to
their
right
ends
,
namely
,
his
owne
glory
,
the
good
of
his
servants
,
and
the
benefit
of
his
Church
,
Ier.
30.11
.
Gen.
50.19
,
20.
2
Sam.
16.10
.
Psal.
39.
9.
God
useth
them
but
as
Instruments
wherewith
to
worke
his
good
pleasure
upon
us
;
our
adversaries
are
but
as
tooles
in
the
hand
of
the
Workeman
,
and
we
must
not
so
much
looke
to
the
Instrument
,
as
to
the
Author
;
Gen
45.5
.
and
50.20
.
Well
may
the
Priests
of
the
Philistims
doubt
whether
their
plague
bee
from
God
,
or
by
Fortune
,
1
Sam.
6.2
,
9.
but
let
a
Ioseph
be
sold
into
Aegypt
,
he
will
say
unto
his
enemies
,
Ye
sent
not
me
hither
,
but
God
;
when
ye
thought
evill
against
me
,
God
disposed
it
to
good
,
that
he
might
bring
to
passe
as
it
is
this
day
,
and
save
much
people
alive
:
or
let
a
David
be
railed
upon
by
any
cursed
Shemei
,
he
will
answer
,
Let
him
alone
,
for
he
curseth
,
even
because
the
Lord
hath
bid
him
curse
David
.
Who
dare
then
say
,
wherefore
hast
thou
done
so
?
2
Sam.
16.10
.
Or
let
a
Micha
be
trodden
upon
and
insulted
over
by
his
enemy
,
his
answer
shall
bee
no
other
than
this
,
I
will
beare
the
wrath
of
the
Lord
,
because
I
have
sinned
against
him
,
untill
he
pleade
my
cause
,
and
execute
judgement
for
me
,
Micha
7.9
.
The
beleever
that
is
conversant
in
Gods
booke
,
knowes
that
his
adversaries
are
in
the
hands
of
God
,
as
a
Hammer
,
Axe
,
or
Rod
,
in
the
hand
of
a
smiter
;
and
therefore
as
the
Hammer
,
Axe
,
or
Rod
,
of
it
selfe
,
can
doe
nothing
,
any
further
than
the
force
of
the
hand
using
it
gives
strength
unto
it
;
No
more
can
they
doe
any
thing
at
all
unto
him
,
further
than
it
is
given
them
from
above
,
as
our
Saviour
told
Pilate
,
Iohn
19.11
.
See
this
in
some
examples
;
you
have
Laban
following
Iacob
with
one
troope
;
Esau
meeting
him
with
another
,
both
with
hostile
intentions
,
both
go
on
till
the
uttermost
point
of
their
execution
,
both
are
prevented
ere
the
execution
:
for
stay
but
a
while
,
and
you
shall
see
Laban
leave
him
with
a
kisse
,
Esau
meet
him
with
a
kisse
;
of
the
one
he
hath
an
oath
,
teares
of
the
other
,
peace
with
both
;
GOD
makes
fooles
of
the
enemies
of
his
Church
;
he
lets
them
proceed
that
they
may
be
frustrate
,
and
when
they
are
gone
to
the
uttermost
reach
of
their
teather
,
he
puls
them
back
to
the
stake
with
shame
.
Againe
,
you
have
Senacherib
let
loose
upon
Hezekiah
and
his
people
,
who
insults
over
them
intolerably
,
2
Kings
18.
Oh
the
lamentable
and
(
in
sight
)
desperate
condition
of
distressed
Ierusalem
!
wealth
it
had
none
,
strength
it
had
but
a
little
,
all
the
Countrey
round
about
was
subdued
unto
the
Assyrian
:
that
proud
victor
hath
begirt
the
wals
of
it
with
an
innumerable
army
,
scorning
that
such
a
shovell-full
of
earth
should
stand
out
but
one
day
:
yet
poore
Ierusalem
stands
alone
blockt
up
with
a
world
of
enemies
,
helplesse
,
friendlesse
,
comfortlesse
,
looking
for
the
worst
of
an
hostile
fury
;
and
on
a
sudden
,
before
an
Arrow
is
shot
into
the
City
,
a
hundred
fourescore
and
five
thousand
of
their
enemies
were
slaine
,
and
the
rest
run
away
,
2
Kings
19.35
,
36.
If
we
are
in
league
with
God
,
we
need
not
feare
the
greatest
of
m●n
;
for
let
the
Kings
of
the
Earth
be
assembled
,
and
the
Rulers
come
together
;
Let
Herod
and
Pontius
Pilate
,
with
the
Gentiles
and
the
people
of
Israel
,
gather
themselves
in
one
league
against
him
;
it
is
in
vaine
,
for
they
can
do
nothing
,
but
what
the
hand
of
God
and
his
Councell
hath
before
determined
to
be
done
;
as
Peter
and
Iohn
affirmed
to
the
rest
of
the
Disciples
,
for
their
better
confirmation
and
comfort
,
Acts
4.26
.
to
29.
Nothing
can
be
accomplished
in
the
Lower-House
of
this
world
,
but
first
it
is
decreed
in
the
Vpper-Court
of
Heaven
;
as
for
example
,
what
did
the
Iewes
ever
doe
to
our
Saviour
Christ
,
that
was
not
first
both
decreed
by
the
Father
of
Spirits
,
and
registred
in
the
Scriptures
for
our
notice
and
comfort
?
They
could
not
so
much
as
throw
the
Dice
for
his
coat
,
but
it
was
prophesied
,
Psalme
22.18
.
and
Psal.
69.21
.
It
is
foretold
that
they
should
give
him
gall
in
his
meat
,
and
in
his
thirst
vineger
to
drinke
;
the
very
quality
and
kinde
of
his
drink
is
prophesied
;
yea
,
his
face
could
not
be
spit
upon
without
a
prophesie
;
those
filthy
excrements
of
his
enemies
fell
not
upon
his
face
,
without
Gods
decree
,
and
the
Prophets
relation
,
Esay
50.6
.
Now
it
must
needs
comfort
and
support
us
exceedingly
,
if
in
all
cases
we
doe
but
duly
consider
,
that
inequality
is
the
ground
of
order
,
that
superiour
causes
guide
the
subordinate
,
that
this
sublunary
Globe
depends
on
the
celestiall
,
as
the
lesser
wheeles
in
a
Clock
doe
on
the
great
one
,
which
I
finde
thus
expressed
,
As
in
a
Clock
one
motion
doth
convey
And
carry
divers
wheeles
a
severall
way
,
Yet
altogether
by
the
great
wheeles
force
Direct
the
hand
unto
his
proper
course
.
Who
is
he
that
saith
,
and
it
commeth
to
passe
,
when
the
Lord
commandeth
it
not
?
Lam.
3.37
.
Suppose
the
Legions
of
Hell
should
combine
with
the
Potentates
of
the
Earth
to
doe
their
worst
,
they
cannot
go
beyond
the
reach
of
their
teather
,
whether
they
rise
or
sit
still
,
they
shall
by
an
insensible
ordination
performe
that
will
of
the
Almighty
,
which
they
least
thinke
of
,
and
most
oppose
;
yea
,
(
saith
Austine
)
by
resisting
the
will
of
God
they
do
fulfill
it
:
and
his
will
is
done
by
and
upon
them
,
even
in
that
they
doe
against
his
will.
That
even
Satan
himselfe
is
limited
,
and
can
go
no
further
than
his
chaine
will
reach
,
we
may
see
,
Revel
.
20.2
.
More
particularly
;
he
could
not
touch
so
much
as
Iobs
body
or
substance
,
no
not
one
of
his
servants
,
nor
one
limbe
of
their
bodies
,
nor
one
haire
of
their
heads
,
nor
one
beast
of
their
heards
,
but
he
must
first
beg
leave
of
God
,
Iob
2.6
.
Nay
Satan
is
so
farre
from
having
power
over
us
living
,
that
he
cannot
touch
our
bodies
being
dead
;
yea
,
he
cannot
finde
them
when
God
will
conceale
them
,
(
witnesse
the
body
of
Moses
:
)
and
I
doubt
not
,
but
as
the
Angels
did
wait
at
the
Sepulchre
of
their
and
our
Lord
;
so
,
for
his
sake
,
they
also
watch
over
our
graves
:
he
could
not
seduce
a
false
Prophet
,
nor
enter
into
a
Hog
without
license
;
the
whole
Legion
sue
to
Christ
for
a
sufferance
,
not
daring
other
than
to
grant
,
that
without
his
permission
they
could
not
hurt
a
very
Swine
.
Now
if
it
be
fearefull
to
thinke
how
great
things
evill
spirits
can
doe
with
permission
,
it
is
comfortable
to
thinke
how
they
can
doe
nothing
without
permission
;
for
if
GOD
must
give
him
leave
,
hee
will
never
give
him
leave
to
doe
any
harme
to
his
chosen
,
he
will
never
give
him
leave
to
doe
the
least
hurt
to
our
soules
.
Now
as
by
way
of
concession
every
greater
includes
the
lesse
,
he
that
can
lift
a
Talent
,
can
easily
lift
a
Pound
;
so
by
way
of
denyall
,
every
greater
excludes
the
lesse
.
If
Satan
himselfe
cannot
hurt
us
,
much
lesse
his
instruments
,
weake
men
:
but
for
proofe
of
this
,
see
also
an
instance
or
two
,
that
a
Sparrow
cannot
fall
to
the
ground
without
our
heavenly
Father
;
and
that
without
leave
from
him
,
our
enemies
cannot
diminish
one
haire
of
our
heads
,
wee
have
our
SAVIOURS
expresse
testimony
,
Matthew
10.
Let
the
Powder-Trayt●rs
plot
and
contrive
the
ruine
of
our
State
never
so
cunningly
and
closely
,
let
them
goe
on
to
the
utmost
,
(
as
there
wanted
nothing
but
an
Actor
to
bring
on
that
Catholike
doomesday
;
)
yet
before
the
Match
could
bee
brought
to
the
Powder
,
their
artificiall
fire-workes
were
discovered
,
their
projection
,
prodition
,
deperdition
,
all
disclosed
,
and
seasonably
returned
on
their
owne
heads
.
Let
Iesabel
fret
her
heart
out
,
and
sweare
by
her
gods
that
Eliah
shall
dye
,
yet
she
shall
be
frustrate
;
Eliah
shall
be
safe
.
Let
the
red
Dragon
spoute
forth
flouds
of
venome
against
the
Church
,
the
Church
shall
have
wings
given
her
to
flie
away
,
she
shall
be
delivered
,
Revel
.
12.
Let
the
Scribes
and
Pharisees
with
their
many
false
witnesses
accuse
Christ
never
so
,
yet
in
spight
of
malice
innocency
shall
finde
abbetors
:
and
rather
than
he
shall
want
witnesses
,
the
mouth
of
Pilate
shall
be
opened
to
his
justification
.
Yea
,
let
Ionas
through
frailty
runne
away
from
the
execution
of
his
embassage
and
GODS
charge
,
and
thereupon
bee
cast
into
the
Sea
,
though
the
waves
require
him
of
the
Ship
,
and
the
fish
require
him
of
the
waves
,
yet
the
Lord
will
require
him
of
the
Fish
:
even
the
Sea
and
the
Fish
had
as
great
a
charge
for
the
Prophet
,
as
the
Prophet
had
a
charge
for
Niniveh
;
for
this
is
a
sure
rule
,
if
in
case
God
gives
any
of
the
creatures
leave
to
afflict
us
,
yet
hee
will
bee
sure
to
lay
no
more
upon
us
than
wee
are
able
,
or
hee
will
make
us
able
to
beare
yea
,
then
shall
make
for
our
good
and
his
glory
;
he
hath
a
provident
care
over
all
the
creatures
,
even
Beasts
and
Plants
:
and
certainely
wee
are
more
precious
than
Fowles
or
Flowers
,
yet
the
Lord
cares
for
them
.
Will
the
Householder
take
care
to
water
the
Herbes
of
his
Garden
,
or
to
fodder
his
Cattell
,
and
suffer
his
Men
and
Maides
to
famish
through
hunger
and
thirst
?
Or
will
he
provide
for
his
Men
and
Maides
,
and
let
his
owne
Children
starve
?
Surely
if
a
man
provide
not
for
his
owne
,
He
hath
denyed
the
faith
,
and
is
worse
than
an
Infidell
,
1
Tim.
5.8
.
Farre
be
it
then
from
the
great
Householder
,
and
judge
of
all
the
Earth
,
not
to
provide
for
his
deere
Children
and
servants
,
what
shall
be
most
necessary
for
them
.
Indeed
wee
may
feare
our
owne
flesh
,
as
Saint
Paul
did
;
but
God
is
faithfull
,
and
will
not
suffer
us
to
be
tempted
above
our
strength
,
but
will
even
give
the
issue
with
the
temptation
,
and
in
the
meane
time
support
us
with
his
grace
,
2
Corinth
.
12
9.
You
have
an
excellent
place
to
this
purpose
,
Ieremiah
the
15.20
,
21.
Objection
,
But
wee
see
by
experience
,
that
GOD
gives
wicked
men
power
often
times
to
take
away
the
very
lives
of
the
godly
.
Answer
.
When
then
?
If
we
lose
the
lives
of
our
bodies
,
it
is
,
that
wee
may
save
the
lives
of
our
soules
,
Luke
9.
Verse
24.
and
so
wee
are
made
gainers
even
by
that
losse
;
againe
,
thou
hast
merited
a
three-fold
death
,
if
thou
art
freed
from
the
two
worser
,
spirituall
and
eternall
,
and
God
deale
favourably
with
thee
touching
thy
naturall
death
,
he
is
mercifull
;
if
not
,
thou
mus●
not
thinke
him
unjust
.
Though
the
Devil●
and
the
World
can
hurt
us
,
as
well
as
othe●
men
,
in
our
outward
and
bodily
estates
,
ye●
they
can
doe
us
no
hurt
,
nor
indanger
ou●
soules
;
they
shall
lose
nothing
but
their
drosse
,
as
in
Zachary
13.9
.
Isaiah
12.
they
cannot
deprive
us
of
our
spirituall
treasure
here
,
no●
eternall
hereafter
;
which
makes
our
Saviour
say
,
Feare
ye
not
them
which
kill
the
body
,
but
are
not
able
to
kill
the
soule
;
but
rather
feare
him
which
is
able
to
destroy
both
soule
and
body
in
hell
,
Mat.
10.28
.
The
body
is
but
the
Barke
,
Cabinet
,
Case
,
or
Instrument
of
the
soule
;
and
say
it
fals
in
peeces
,
there
is
but
a
Pitcher
broken
;
the
soule
a
glorious
Ruby
,
held
more
fit
to
be
set
in
the
Crowne
of
glory
,
than
here
to
be
trodden
under
foot
by
dirty
Swine
;
and
therefore
so
soone
as
separated
,
the
Angels
convey
her
hence
to
the
place
of
everlasting
blisse
.
Alas
,
what
can
they
doe
?
they
cannot
separate
us
from
the
love
of
God
in
Christ
Iesus
,
Romans
8.38
,
39.
Yea
,
they
are
so
far
from
doing
us
harme
,
as
that
,
contrariwise
,
we
are
much
the
better
for
them
;
In
all
these
things
we
are
more
than
conquerours
,
through
him
that
loved
us
,
Verse
37.
Whatsoever
then
becomes
of
goods
or
lives
,
happy
are
wee
so
long
as
(
like
wise
Souldiers
)
we
guard
the
vitall
parts
,
while
the
soule
is
kept
sound
from
impatience
,
from
distrust
,
&c.
Our
enemy
may
afflict
us
,
he
cannot
hurt
us
.
There
is
no
chastisement
not
grievous
;
the
bone
that
was
disjoynted
,
cannot
be
set
right
without
paine
;
no
potion
can
cure
us
,
if
it
worke
not
;
and
it
workes
not
except
it
makes
us
sick
;
we
are
contented
with
that
sicknesse
which
is
the
way
to
health
,
there
is
a
vexation
without
hurt
,
such
is
this
:
we
are
afflicted
,
not
overpressed
;
needy
,
not
desperate
;
persecuted
,
not
forsaken
;
cast
downe
▪
but
perish
not
:
how
should
wee
▪
when
all
the
evill
in
a
City
comes
from
the
providence
of
a
good
GOD
,
which
can
neither
be
impotent
nor
unmercifull
?
It
is
the
Lord
,
let
him
doe
what
he
will
:
woe
worth
us
,
if
evils
could
come
by
chance
,
or
were
let
loose
to
light
where
they
list
;
now
they
are
over-ruled
,
wee
are
safe
.
In
the
name
of
God
then
,
let
not
the
tall
stature
of
the
Anakims
,
nor
the
combination
of
the
Edomites
,
nor
the
politicke
counsels
of
all
the
Achitophels
and
Machivilians
,
nor
the
proud
lookes
,
nor
the
big
words
of
all
the
Amaziahs
combining
themselves
together
,
deter
or
dismay
you
.
Let
not
the
overtopping
growth
of
the
sons
of
Zerviah
seem
too
hard
for
you
;
for
GOD
is
infinitely
more
strong
and
mighty
to
save
us
,
than
all
our
enemies
are
to
destroy
us
;
and
he
hath
his
Oare
in
their
Boate
,
he
hath
a
speciall
stroke
in
all
actions
whatsoever
,
and
can
easily
over-reach
and
make
starke
fooles
of
the
wisest
;
by
making
their
owne
councels
and
endeavours
like
Chusaes
,
to
overthrow
those
intentions
which
they
seeme
to
support
.
As
touching
the
continuance
of
afflictions
,
God
so
ordereth
and
tempereth
the
same
,
in
his
mercifull
wisdome
,
that
either
they
bee
tolerable
,
or
short
,
either
our
sorrowes
shall
not
be
violent
,
or
they
shall
not
last
;
if
they
bee
not
light
,
they
shall
not
be
long
:
grievous
and
sore
trials
last
but
for
a
season
,
1
Peter
1.6
.
A
little
while
,
Iohn
16.16
.
Yea
but
a
moment
,
2
Cor.
4.17
.
He
endureth
but
a
while
in
his
anger
(
saith
the
Psalmist
)
but
in
his
favour
is
life
:
weeping
may
abide
for
a
night
,
but
joy
commeth
in
the
morning
,
Psal.
30.5
.
And
this
had
he
good
expeience
of
;
for
if
we
mark
it
,
all
those
Psalmes
whose
first
lines
containe
sighes
and
broken
complaints
do
end
with
delight
and
contentment
,
he
began
them
in
feare
,
but
they
end
in
joy
;
you
shall
see
terrible
anguish
sitting
in
the
dore
,
irremediable
sorrow
looking
in
at
the
window
,
despaire
bordering
in
the
margent
,
and
offering
to
creep
into
the
Text
;
yet
after
a
sharpe
conflict
,
nothing
appeares
but
joy
and
comfort
.
God
loves
to
send
reliefe
when
we
least
looke
for
it
,
as
Elisha
sent
to
the
King
of
Israel
when
hee
was
rending
his
clothes
,
2
Kin.
5
8.
Heare
what
the
Lord
thy
Redeemer
saith
by
Esaiah
,
For
a
moment
in
thine
anger
.
I
hid
my
face
from
thee
for
a
little
season
,
but
with
everlasting
mercy
have
I
had
compassion
on
thee
,
Esay
54.8
.
It
is
but
a
little
for
a
moment
that
his
anger
lasts
,
his
mercy
is
everlasting
:
and
I
hid
my
face
,
never
turn'd
my
heart
from
thee
.
Ioseph
when
he
lay
downe
to
sleep
,
was
full
of
care
about
his
wives
being
with
childe
,
Mat.
1.20
.
but
he
awakened
well
satisfied
,
Vers.
24.
To
day
a
measure
of
fine
flower
is
lower
rated
in
Samaria
,
than
yesterday
of
dung
.
Although
Christs
Star
left
the
Wise
Men
for
a
time
,
yet
instantly
it
appeared
againe
,
and
forsooke
them
not
untill
they
had
found
CHRIST
;
which
was
the
marke
they
aimed
at
,
Mat.
2.9
.
Yea
,
it
s
a
Rule
in
nature
,
that
violent
things
cannot
last
long
:
The
Philosophers
could
observe
,
that
no
motion
violent
is
wont
to
be
permanent
;
and
Seneca
concludes
,
That
if
the
sicknesse
be
tedious
and
lasting
,
the
paine
is
tolerable
;
but
if
violent
,
short
:
so
if
we
suffer
much
,
it
shall
not
be
long
,
if
we
suffer
long
,
it
shall
not
be
much
.
Some
misery
is
like
a
Consumption
,
gentle
,
but
of
long
continuance
;
other
like
a
Feaver
,
violent
,
but
soone
over
.
If
our
sorrowes
be
long
,
they
are
the
lighter
;
if
sharper
,
the
shorter
.
The
sharpe
North-East
winde
(
saith
the
Astronomer
)
never
lasteth
three
dayes
;
and
thunder
,
the
more
violent
,
the
lesse
permanent
.
Wherefore
cheere
up
thou
drooping
soule
;
if
the
Sun
of
comfort
be
for
the
present
clouded
,
it
will
ere
long
shine
forth
bright
againe
;
if
now
with
the
Moone
thou
art
in
the
wayne
;
stay
but
a
little
,
thou
shalt
as
much
increase
;
for
as
dayes
succeed
nights
,
Summer
Winter
,
and
rest
travell
;
so
undoubtedly
,
joy
shall
suc●ed
and
exceed
thy
sorrow
.
Thy
griefe
shall
dissolve
,
or
be
dissolved
;
yea
,
it
is
in
some
measure
dissolved
by
hope
for
the
present
.
The
Portingals
will
rejoyce
in
foule
weather
;
why
,
because
they
know
faire
will
follow
:
and
so
may
the
beleever
in
his
greatest
exigents
;
because
God
will
shortly
tread
Satan
under
our
feet
,
Rom.
16.20
.
Here
also
the
distressed
soule
may
raise
comfort
to
himselfe
out
of
former
experience
;
who
is
he
that
hath
not
beene
delivered
out
of
some
miserable
exigent
?
which
if
thou
hast
,
thou
mayest
well
say
unto
God
with
the
Psalmist
,
Thou
hast
shewed
me
great
troubles
and
adversities
,
but
thou
wilt-returne
and
revive
me
,
and
wilt
come
againe
,
and
take
mee
up
from
the
depth
of
the
earth
,
and
comfort
mee
,
Psalme
71.20
,
21.
For
Gods
former
actions
are
paternes
of
his
future
;
he
teacheth
you
what
he
will
doe
,
by
what
he
hath
done
:
and
nothing
more
raiseth
up
the
heart
in
present
affiance
,
than
the
recognition
of
favours
or
wonders
passed
:
he
that
hath
found
God
present
in
one
extremity
,
may
trust
him
in
the
next
;
every
sensible
favour
of
the
Almighty
,
invites
both
his
gifts
and
our
trust
.
Ob.
But
thou
wilt
say
with
the
Psalmist
,
thine
enemies
have
long
prevailed
against
thee
,
and
God
seemeth
altogether
to
hide
his
face
,
and
to
have
cleane
forgotten
thee
:
and
so
thou
fearest
he
will
for
ever
,
Psal.
13.1
,
2.
Answ.
It
is
but
so
in
thy
apprehension
,
as
it
w●●
with
him
;
Gods
deliverance
may
over-stay
thy
expectation
,
it
cannot
the
due
period
of
his
owne
counsels
;
for
know
first
,
That
Gods
workes
are
not
to
be
judged
of
,
untill
the
fifth
act
.
The
case
deplorable
and
desperate
in
outward
appearance
,
may
with
one
smile
from
Heaven
finde
a
blessed
issue
:
Dotham
is
besieged
,
and
the
Prophets
servant
distressed
,
they
are
in
a
grievous
case
,
(
as
they
thinke
)
yet
a
very
apparition
in
the
clouds
shall
secure
them
;
not
a
squadron
shall
bee
raised
,
and
yet
the
enemy
is
surprised
,
2
Kings
6.
here
was
no
slacknesse
.
The
Midianites
invade
Israel
,
and
are
suddenly
confounded
by
a
dreame
,
Iudges
7.
Mistris
Honiwood
,
that
Religious
Gentlewoman
,
famous
for
her
vertues
,
after
she
had
beene
distressed
in
her
mind
many
yeeres
,
without
feeling
the
least
comfort
,
not
being
able
to
hold
out
any
longer
(
as
a
wounded
spirit
who
can
beare
?
)
flung
a
Venice-glasse
against
the
ground
,
and
said
to
a
grave
Divine
that
sought
to
comfort
her
,
I
am
as
sure
to
be
damned
,
as
this
Glasse
is
to
be
broken
:
but
what
followed
,
the
Glasse
was
not
broken
:
at
the
sight
whereof
she
was
so
confirmed
,
that
ever
after
to
her
dying
day
,
she
lived
most
comfortably
:
much
like
that
of
Apelles
,
who
striving
to
paint
a
drop
of
foame
falling
from
a
Horse
mouth
,
after
long
study
how
to
expresse
it
,
even
despairing
flung
away
his
Pensill
,
and
that
throw
did
it
.
Spirituall
consolations
are
commonly
late
and
sudden
;
long
before
they
come
,
and
speedy
when
they
doe
come
,
even
preventing
expectation
:
and
our
last
conflicts
have
wont
▪
ever
to
be
the
sorest
;
as
when
after
s●me
dripping
raine
,
it
powres
downe
most
vehemently
,
we
thinke
the
weather
is
changing
.
Againe
,
in
the
next
place
thou
must
know
,
that
mans
extremity
is
Gods
opportunity
;
well
may
he
forbeare
so
long
as
we
have
any
thing
else
to
relye
upon
;
but
we
are
sure
to
finde
him
in
our
greatest
exigents
,
who
loves
to
give
comfort
to
those
that
are
forsaken
of
their
hopes
,
as
aboundance
of
examples
witnesse
.
When
had
the
Children
of
Israel
the
greatest
victories
,
but
when
they
feared
most
to
bee
overcome
?
2
Kings
19.35
.
Exod.
14.28
,
29.
When
was
Hagar
comforted
of
the
Angell
,
but
when
her
childe
was
neere
famished
,
and
she
had
cast
it
under
a
Tree
for
dead
?
Genesis
21.15
.
to
20.
When
was
Eliah
comforted
and
releeved
by
an
Angell
,
with
a
Cake
baked
on
the
coales
,
and
a
Cruse
of
Water
,
but
when
hee
was
utterly
forsaken
of
his
hopes
?
1
Kings
19.4
.
to
7.
When
did
God
answer
the
hopes
of
Sarah
,
Rebecah
,
Rachel
,
the
wife
of
Manoah
,
and
Elizabeth
,
touching
their
long
and
much
desired
issues
?
but
when
they
were
barren
and
past
hope
of
children
by
reason
of
age
,
Genesis
18.
Iudges
13.
Luke
1.6
,
7.
When
did
our
Saviour
heale
the
Woman
of
her
bloudy
issue
,
but
after
the
Physitians
had
given
her
over
,
and
she
becomming
much
worse
,
had
given
them
over
,
when
shee
had
spent
all
she
had
upon
them
:
for
to
mend
the
matter
,
poverty
,
which
is
another
disease
,
was
superadded
to
make
her
compleatly
miserable
.
When
did
Moses
finde
succour
,
but
when
his
Mother
could
no
longer
hide
him
:
and
he
was
put
into
the
River
among
the
Bull-rushes
?
she
would
have
given
all
she
was
worth
to
save
him
;
and
now
she
hath
wages
to
nurse
him
:
she
doth
but
change
the
name
of
Mother
into
Nurse
,
and
she
hath
her
son
without
feare
,
not
without
great
reward
▪
when
Israel
was
sn
so
hard
a
straight
,
as
either
to
be
drowned
in
the
Sea
,
or
slaine
by
the
Sword
;
how
miraculously
did
God
provide
an
evasion
by
dividing
the
waters
?
When
Rochel
,
like
Samariah
,
had
a
strong
enemy
without
,
and
a
sore
famine
within
;
how
miraculously
did
God
provide
an
evasion
,
by
making
the
tyde
their
Purveyor
to
bring
them
in
an
Ocean
of
shell
fish
,
the
like
of
which
was
never
knowne
before
nor
since
.
When
the
English
had
left
Cales
,
and
the
Spaniard
was
againe
repossest
of
it
;
by
some
neglect
or
oversight
there
was
an
English-man
left
behinde
;
but
how
did
God
provide
for
his
escape
?
its
worth
the
remembring
;
he
was
no
sooner
crept
into
a
hole
under
a
paire
of
staires
,
but
instantly
a
Spider
weaves
a
web
over
the
hole
,
and
this
diverted
them
;
for
when
one
of
them
said
,
here
is
surely
some
of
them
hid
,
another
replyes
,
What
a
foole
art
thou
,
doest
thou
not
see
,
it
s
covered
with
a
firme
cobweb
?
and
so
past
him
,
that
in
the
night
he
escaped
.
O
Saviour
,
our
extremities
are
the
seasons
of
thy
aide
:
even
when
Fa●x
was
giving
fire
to
the
Match
,
that
should
have
given
fire
to
the
Powder
,
which
should
have
blowne
up
men
and
Monuments
,
even
the
whole
State
together
;
thou
that
never
sleepest
didst
prevent
him
,
and
disclose
the
whole
designe
;
yea
,
thou
didst
turne
our
intended
Funerall
into
a
Festivall
.
And
why
doth
the
goodnesse
of
our
God
pick
out
the
most
needfull
times
for
our
reliefe
and
comfort
?
but
because
our
extremities
drive
us
to
him
that
is
omnipotent
;
there
is
no
feare
,
no
danger
,
but
in
our
owne
insensiblenesse
:
but
because
when
we
are
forsaken
of
all
succours
and
hopes
,
we
are
f●●test
for
his
redresse
;
and
never
are
we
neerer
to
helpe
,
than
when
wee
despaire
of
helpe
;
but
because
our
extremities
give
him
the
most
glory
,
and
our
comfort
is
the
greater
,
when
the
deliverance
is
seene
before
it
is
expected
,
his
wisdome
knowes
when
aide
will
be
most
seasonable
,
most
wellcome
;
which
he
then
loves
to
give
,
when
he
findes
us
left
of
all
other
props
.
That
mercifull
hand
is
reserved
for
a
dead
lift
,
and
then
he
failes
us
not
;
as
when
Abraham
had
given
Isaack
▪
and
Isaac
had
given
himselfe
for
dead
;
when
the
knife
is
falling
upon
his
throate
,
then
,
then
comes
the
deliverance
by
an
Angell
,
calling
,
forbidding
,
commending
him
.
And
indeed
our
faith
is
most
commendable
in
the
last
act
,
it
is
no
praise
to
hould
out
,
until
we
be
harde
driven
,
but
when
we
are
forsaken
of
meanes
,
then
to
live
by
faith
in
our
God
,
is
thought
worthy
of
a
Crowne
.
O
wretched
Saul
,
hadst
thou
held
out
never
so
little
longer
without
offering
,
and
without
distrust
,
Samuel
had
come
,
and
thou
hadst
kept
the
favour
of
God
,
whereas
now
for
thy
unbeliefe
thou
art
cast
off
for
ever
,
1
Sam.
13.10
,
to
15.
To
shut
up
all
in
a
word
,
were
thy
soule
in
such
a
straight
,
as
Israel
was
betweene
the
red
Sea
,
and
the
Egyptians
;
the
spirits
of
vengeance
,
(
like
those
enemies
)
pursuing
thee
behind
;
Hell
and
death
(
like
that
Red
Sea
,
)
ready
to
ingulfe
thee
before
,
yet
would
I
speak
to
thee
in
the
confidence
of
Moses
,
Exodus
14.13
.
Stand
still
and
see
the
salvation
of
the
Lord.
Thy
Word
,
ô
God
,
made
all
,
thy
word
shall
repaire
all
;
hence
all
ye
diffident
feares
,
he
whom
I
trust
is
omnipotent
.
Secondly
,
Thou
must
know
,
that
GOD
in
his
wisdome
hath
set
downe
a
certaine
period
of
time
,
within
which
hee
will
exercise
his
Children
more
or
lesse
:
and
at
the
end
wherof
,
and
not
before
,
hee
will
relieve
and
comfort
them
againe
.
As
wee
may
perceive
by
,
Eccles.
3.1
.
Acts
7.25
.
Exodus
12.41
.
Gen.
15.13
.
Daniel
1.5
,
30.
Ier.
25.11
.
Gen.
6.3
.
Foure
hundred
yeares
hee
appointed
to
Abraham
and
his
seed
,
that
they
should
be
Sojourners
in
a
strange
land
,
where
they
should
be
kept
in
bondage
,
and
evill
intreated
,
Genesis
15.
At
the
end
of
which
time
,
even
the
selfe
same
day
,
they
returned
from
the
land
of
Aegypt
:
that
was
the
precise
time
appointed
,
and
the
selfe
same
day
it
was
accomplished
:
and
till
then
Moses
undertooke
it
in
vaine
.
Why
were
they
so
long
kept
from
it
?
the
land
was
their
owne
before
,
they
were
the
right
heires
to
it
,
lineally
descended
from
him
who
was
the
first
Possessor
of
it
after
the
floud
:
God
will
doe
all
in
due
time
,
that
is
,
in
his
time
,
not
in
ours
;
if
at
any
time
the
Lord
deliver
us
,
it
is
more
than
he
owes
us
.
Let
him
(
saith
Saint
Augustine
)
choose
his
owne
opportunity
that
so
freely
grants
the
mercy
.
Againe
,
he
appointed
that
the
Iewes
should
serve
the
King
of
Babylon
seventy
yeeres
;
not
a
day
,
not
an
houre
to
bee
abated
,
Ieremy
25.11
.
but
at
the
end
thereof
,
even
that
very
night
,
Daniel
9.
it
was
accomplished
;
neither
did
Daniel
,
(
who
knew
the
determinate
time
)
once
pray
for
deliverance
,
till
just
upon
the
expiration
.
Thirty
eight
yeeres
hee
appointed
the
sicke
man
at
Bethesda's
Poole
,
Iohn
5.5
.
Twelve
yeares
to
the
Woman
with
the
bloudy
issue
,
Matthew
9.20
.
Three
Moneths
to
Moses
,
Exod.
2.2
.
Tenne
dayes
tribulation
to
the
Angell
of
the
Church
of
Smyrna
,
Apocal.
2.10
.
Three
dayes
plague
to
David
,
2
Sam.
24.13
.
Each
of
these
groaned
for
a
time
,
under
the
like
burden
as
thou
doest
:
But
when
their
time
which
God
had
appointed
,
was
come
,
they
were
delivered
from
all
their
miseries
,
troubles
and
calamities
:
and
so
likewise
ere
long
,
if
thou
wilt
patiently
tarry
the
Lords
leasure
,
thou
shalt
also
be
delivered
from
thy
affliction
and
sorrow
,
either
in
the
Morning
of
thy
trouble
,
with
David
,
Psal.
30.5
.
or
at
the
Noone
of
thy
life
with
Iob
,
Chapter
42.10
.
to
the
end
,
or
toward
the
Evening
,
with
Mr.
Glover
,
that
holy
Martyr
,
who
could
have
no
comfortable
feeling
,
till
he
came
to
the
sight
of
the
stake
:
but
then
he
cryed
out
,
and
clapt
his
hands
for
joy
to
his
friend
,
saying
,
O
Austine
,
he
is
come
,
hee
is
come
,
meaning
the
feeling
joy
,
of
faith
,
and
the
Holy
Ghost
,
Acts
and
Monuments
,
Fol.
1555.
in
the
last
edition
save
this
?
Or
at
night
with
Lazarus
,
at
one
houre
or
another
thou
art
sure
to
be
delivered
.
Be
our
troubles
many
in
number
,
strange
in
nature
,
heavy
in
measure
,
much
in
burthen
,
and
long
in
continuance
,
yet
Gods
mercies
are
more
numerous
,
his
wisdome
more
wondrous
,
his
power
more
miraculous
,
he
will
deliver
us
out
of
all
,
Many
are
the
troubles
of
the
Righteous
,
but
the
Lord
delivereth
them
out
of
all
,
Psal.
34.19
.
How
many
or
how
great
soever
they
be
,
or
how
long
soever
they
continue
,
yet
an
end
they
shall
all
have
:
For
the
LORD
either
taketh
troubles
from
them
,
or
takes
them
from
troubles
,
by
receiving
them
into
his
heavenly
rest
,
where
they
shall
acknowledge
that
GOD
hath
rewarded
them
as
farre
beyond
their
expectation
,
as
he
had
formerly
punished
them
lesse
than
they
did
deserve
:
this
Doctrine
well
digested
will
breed
good
bloud
in
our
soules
,
and
is
specially
usefull
to
bound
our
desires
of
release
;
for
though
we
may
be
importunate
,
impatient
we
may
not
be
,
stay
he
never
so
long
,
Patience
must
not
be
an
Inch
shorter
than
Affliction
:
If
the
Bridge
reach
but
halfe
way
over
the
Brooke
,
we
shall
have
but
an
ill-favoured
passage
.
We
are
taught
in
Scripture
to
praise
Patience
,
as
we
doe
a
faire
day
at
night
;
He
that
endureth
to
the
end
shall
be
saved
,
Matth.
24.13
.
Much
the
better
for
that
light
,
which
will
not
bring
us
to
bed
:
perseverance
is
a
kinde
,
of
all
in
all
.
But
not
seldome
doth
the
Lord
onely
release
his
Children
out
of
extreame
adversity
here
,
but
withall
makes
their
latter
end
so
much
the
more
prosperous
,
by
how
much
the
more
their
former
time
hath
beene
miserable
and
adverse
.
We
have
experience
in
Iob
:
You
have
heard
,
saith
Saint
Iames
,
of
the
patience
of
Iob
,
and
what
end
the
Lord
made
with
him
:
What
end
is
that
;
the
Holy
Ghost
tels
you
:
That
the
Lord
turned
the
captivity
of
Iob
,
and
blessed
his
last
dayes
more
than
the
first
,
for
hee
had
foureteene
thousand
Sheepe
,
and
six
thousand
Camels
,
and
a
thousand
Yoake
of
Oxen
,
and
a
thousand
she
Asses
;
he
had
also
seaven
sonnes
,
and
three
daughters
,
and
all
his
friends
came
unto
him
againe
with
presents
,
and
comforted
him
for
all
the
evill
that
the
Lord
had
brought
unto
him
,
Iob
42.10
.
to
14.
And
in
David
,
who
for
a
long
time
was
in
such
feare
of
Saul
,
that
he
was
forc't
to
flye
for
his
life
,
first
,
to
Samuel
,
where
Saul
pursueth
him
;
then
to
Ionathan
,
where
his
griefe
is
doubled
;
then
to
Abimelech
,
where
is
Doeg
to
betray
him
;
after
that
he
flyeth
to
Achish
King
of
Gath
,
where
,
being
discovered
,
he
is
in
greatest
feare
of
all
,
lest
the
King
should
take
away
his
life
,
and
lastly
when
he
returnes
to
his
owne
Ziklag
,
he
finds
it
smitten
and
burnt
with
fire
,
and
his
Wives
taken
prisoners
,
and
in
the
midst
of
all
his
griefe
,
when
hee
had
wept
untill
hee
could
weepe
no
more
,
the
people
being
vexed
intend
to
stone
him
;
so
that
,
as
he
had
long
before
complayned
,
there
was
but
a
steppe
betweene
him
and
death
;
but
marke
the
issue
,
within
two
dayes
the
Crowne
of
Israel
is
brought
unto
him
,
and
he
is
annoynted
King
,
2
Sam.
1.
and
for
the
present
he
was
able
to
comfort
himselfe
in
the
Lord
his
God
,
1
Sam.
30.6
.
Yea
after
this
,
when
by
that
foule
sin
of
Adultery
and
Murther
hee
had
brought
more
enemies
about
his
eares
(
God
and
Men
,
and
Divells
)
having
once
repented
his
fault
,
he
was
able
to
say
with
confidence
,
O
God
thou
hast
shewed
me
great
troubles
and
adversities
,
but
thou
wilt
take
me
up
from
the
depth
of
the
earth
,
and
increase
my
honour
,
Psalme
71.21
.
He
knew
well
enough
that
cherishing
was
wont
to
follow
stripes
:
how
oft
hath
a
Tragick
entrance
had
a
happy
end
?
We
read
that
Michael
was
condemned
to
death
by
the
Emperor
Leo
,
upon
a
false
accusation
,
but
before
the
execution
the
Emperor
dyed
,
and
Michael
was
chosen
in
his
stead
.
God
loves
to
doe
by
his
Children
,
as
Ioseph
did
by
his
Father
;
first
,
we
must
have
our
beloved
Ioseph
a
long
time
deteyned
from
us
then
he
robbes
us
of
Simeon
,
after
that
sends
for
our
best
beloved
Benjamin
,
and
makes
us
beleeve
he
will
robbe
us
of
all
our
Children
at
once
,
all
the
things
that
are
deare
to
us
.
But
why
is
it
?
Even
that
when
we
think
to
have
lost
all
,
he
might
returne
himselfe
,
and
all
againe
with
the
greater
interest
of
joy
and
felicity
.
The
LORD
,
saith
Hannah
,
killeth
and
maketh
alive
,
first
killeth
,
and
then
maketh
alive
,
bringeth
downe
to
the
grave
,
and
raiseth
up
;
the
LORD
maketh
poore
,
and
maketh
rich
;
bringeth
lowe
,
and
exalteth
;
he
rayseth
the
poore
out
of
the
dust
,
and
lifteth
up
the
begger
from
the
Dunghill
,
to
set
them
among
Princes
,
and
to
make
them
inherite
the
seate
of
glory
,
1
Sam.
2.6
,
7
,
8.
And
why
all
this
,
but
that
in
his
owne
might
no
man
may
bee
strong
,
verse
9.
That
which
Plutarch
reports
of
Dionysius
,
how
he
tooke
away
from
one
of
his
Nobles
,
almost
his
whole
estate
,
and
seeing
him
neverthelesse
continue
as
jocund
and
well
contented
as
ever
,
he
gave
him
that
againe
,
and
as
much
more
;
Is
a
common
thing
with
the
Lord
;
and
thousands
can
witnesse
,
that
though
they
went
weeping
under
the
burthen
,
when
they
first
carryed
the
precious
seed
of
Repentance
,
yet
they
still
returned
with
joy
,
and
brought
their
sheaves
with
them
,
Ps.
126.5
,
6.
Object
.
But
thou
thinkest
thou
shalt
not
hold
out
,
if
God
should
long
delay
thee
.
Answ.
If
he
delay
thee
never
so
long
,
he
will
be
sure
to
support
thee
as
long
,
2
Cor.
4.16
.
his
grace
shall
be
sufficient
for
thee
at
the
least
,
2
Cor.
12.9
.
Phil.
1.29
.
which
was
Pauls
answere
,
and
it
may
suffice
all
suitors
;
the
measure
of
our
patience
shall
be
proportionable
to
our
suffering
,
and
our
strength
equalled
to
our
Temptations
,
1
Cor.
10.13
.
Now
if
God
doe
either
take
away
our
appetite
,
or
give
us
meate
,
it
is
enough
.
The
Bush
,
which
was
a
Type
of
the
Church
,
consumed
not
all
the
while
it
burned
with
fire
,
because
God
was
in
the
middest
of
it
:
God
waighes
out
to
us
our
favours
and
Crosses
,
in
an
equall
ballance
,
and
so
tempers
our
sorrowes
,
that
they
may
not
oppresse
;
and
our
joyes
,
that
they
may
not
transport
us
:
each
one
hath
some
matter
of
envy
to
others
,
and
of
griefe
to
himselfe
.
Object
.
But
thou
hast
no
evidence
of
Divine
assistance
,
nor
thou
canst
not
pray
for
it
to
purpose
.
Answ.
We
have
the
presence
of
Gods
Spirit
,
and
grace
many
times
,
and
feele
it
not
;
yea
,
when
we
complaine
for
want
of
it
(
as
Pilate
asked
Christ
what
was
the
truth
,
when
the
Truth
stood
before
him
.
)
The
stomacke
finds
the
best
digestion
,
even
in
sleepe
,
when
we
least
perceive
it
;
and
whiles
we
are
most
awake
,
this
power
worketh
in
us
,
either
to
further
strength
or
disease
,
without
our
knowledge
of
what
is
done
within
;
and
on
the
other
side
,
that
man
is
most
dangerously
sicke
,
in
whom
nature
decayes
without
his
feeling
,
without
his
complaint
.
To
know
our selves
happy
,
is
good
,
but
woe
were
to
us
Christians
,
if
we
could
not
be
happy
and
know
it
not
.
As
touching
prayer
,
every
one
is
not
so
happy
as
Steven
was
,
to
be
most
fervent
when
they
are
most
in
paine
;
yea
it
were
miserable
for
the
best
Christian
,
if
all
his
former
prayers
and
meditations
did
not
serve
to
ayde
him
in
his
last
streights
,
and
meet
together
in
the
center
of
his
extremitie
;
yeelding
,
though
not
sensible
reliefe
,
yet
secret
benefit
to
the
soule
;
whereas
the
worldly
man
in
this
case
,
having
not
layed
up
for
this
houre
,
hath
no
comfort
from
GOD
,
or
from
others
,
or
from
himselfe
.
And
thus
you
see
that
nothing
can
befall
us
without
the
speciall
appointment
of
our
good
God
,
who
not
only
takes
notice
of
our
sufferings
,
but
sweetneth
them
with
his
presence
,
takes
our
part
,
stintes
our
enemies
,
and
so
ordereth
the
whole
,
that
our
griefe
is
either
short
,
or
tolerable
;
and
that
though
he
is
oftentimes
harsh
in
the
beginning
and
progresse
,
and
late
in
comming
,
yet
he
comes
on
the
sudden
,
and
is
alwaies
comfortable
in
the
conclusion
.
And
lastly
,
that
if
he
defer
his
help
,
it
is
on
purpose
that
our
tryalls
may
be
perfect
,
our
deliverance
welcome
,
our
recompence
glorious
.
And
may
not
this
comfort
thee
?
CHAP.
37.
That
stripes
from
the
Almighty
,
are
speciall
tokens
and
pledges
of
his
adoption
and
love
.
3.
WEE
shall
beare
the
Crosse
with
more
patience
and
comfort
,
if
wee
consider
,
that
stripes
from
the
Almighty
are
so
farre
from
arguing
his
displeasure
,
that
contrarily
there
are
no
better
tokens
and
pledges
of
his
Adoption
and
love
;
As
many
(
saith
God
)
as
I
love
,
I
rebuke
and
chasten
,
Revel
.
3.19
.
My
sonne
,
saith
the
Author
to
the
Hebrewes
,
out
of
Solomons
Proverbs
,
despise
not
the
chastening
of
the
Lord
,
neither
faint
when
thou
art
rebuked
of
him
:
for
whom
the
Lord
loveth
,
he
chasteneth
;
and
he
scourgeth
every
sonne
whom
he
receiveth
.
If
you
endure
chastning
,
God
offereth
himselfe
unto
you
as
unto
sonnes
:
for
what
sonne
is
it
whom
the
Father
chasteneth
not
?
If
therefore
yee
be
without
correction
,
whereof
all
are
partakers
,
then
are
yee
bastards
,
and
not
sonnes
,
Hebr.
12.5
.
to
13.
Pro.
3.11
,
12.
It
is
the
wonte
of
Fathers
,
to
hold
in
their
owne
children
,
when
they
suffer
the
children
of
bondmen
to
goe
at
large
,
and
doe
as
they
list
;
yea
when
diverse
children
are
playing
the
wantons
,
if
we
see
a
man
take
one
from
the
rest
,
and
whip
him
soundly
,
wee
conclude
,
that
alone
to
be
his
Child
:
Wise
and
discreet
Fathers
will
force
their
Children
earnestly
to
apply
themselves
to
their
studdy
or
labour
,
and
will
not
let
them
be
idle
,
although
it
be
Holy-day
;
yea
constraine
them
to
sweat
,
and
oftentimes
to
weepe
,
when
their
Mothers
would
set
them
on
their
lappes
,
and
keepe
them
at
home
all
day
in
the
shadowe
,
for
burning
their
white
.
Iacob
is
bound
prentise
,
while
prophane
Esau
rides
a
hunting
:
Of
Elkanah
his
two
wives
,
Hannah
was
in
more
esteeme
with
God
,
yet
barren
;
and
Peninnah
lesse
,
yet
she
was
fruitfull
,
1
Sam.
1.
They
were
all
grosse
in
consequences
;
for
Gedeon
to
argue
Gods
absence
by
affliction
,
his
presence
by
deliverances
,
and
the
unlikelihood
of
successe
,
by
his
owne
disability
,
Iudges
6.13.15
.
The
valiant
man
was
here
weake
,
weake
in
faith
,
weake
in
discourse
;
for
rather
should
hee
have
inferred
Gods
presence
upon
their
correction
;
for
wheresoever
God
chastiseth
,
there
hee
is
;
yea
there
hee
is
in
mercy
:
nothing
more
proves
us
his
,
then
his
stripes
,
he
will
not
bestow
whipping
where
he
loves
not
:
fond
nature
,
indeed
,
thinkes
God
should
not
suffer
the
wind
to
blow
upon
his
deare
ones
,
because
her selfe
makes
this
use
of
her
own
indulgence
;
but
none
(
out
of
the
place
of
torment
)
have
suffered
so
much
as
his
deare
Children
.
If
hee
had
said
wee
are
Idolaters
,
therefore
the
LORD
hath
forsaken
us
,
because
wee
have
forsaken
him
,
instead
of
(
the
LORD
hath
delivered
us
unto
the
Midianites
,
therefore
hee
hath
forsaken
us
)
the
sequell
had
beene
as
good
as
now
t
is
faulty
;
for
sinnes
,
not
afflictions
argue
GOD
absent
;
Yea
,
commonly
,
the
measure
of
our
sufferings
is
according
to
the
measure
of
grace
in
us
,
and
GODS
love
to
us
;
he
is
a
chosen
vessell
unto
me
(
saith
God
to
Ananias
touching
Paul
)
therefore
hee
must
suffer
great
things
for
my
sake
,
Acts
9.15
,
16.
Iob
,
for
a
righteous
and
upright
man
,
had
no
fellow
,
by
the
testimony
of
God
himselfe
,
Iob
1.8
.
Yet
the
next
newes
we
heare
of
him
,
Iob
is
afflicted
in
his
sonnes
,
in
his
substance
,
in
his
body
,
from
the
Crowne
of
the
head
to
the
soale
of
the
foote
.
Saint
Austine
,
when
God
called
him
,
was
farre
more
assaulted
by
Satan
,
than
Alipius
,
because
God
had
endued
him
with
greater
learning
and
gifts
,
and
intended
him
an
instrument
of
bringing
more
glory
to
his
Name
.
And
lastly
,
as
Christ
was
annoynted
with
the
oyle
of
gladnesse
above
his
fellowes
,
Psalm
.
45.7
.
So
he
was
annoynted
with
the
oyle
of
sadnes
above
his
fellowes
:
Never
any
have
had
so
bitter
draughts
upon
earth
,
as
those
he
loves
best
:
and
that
of
Saint
Austine
is
a
sure
Rule
,
whom
God
smites
not
,
he
loves
not
;
never
was
Ierusalems
condition
so
desperate
,
as
when
God
said
unto
her
,
My
fury
shall
depart
from
thee
;
I
will
be
quiet
,
and
no
more
angry
,
Eze.
16.42
.
Thus
not
to
be
angry
,
was
the
greatest
anger
of
all
:
Never
were
the
Iewes
more
to
be
pittyed
,
then
when
their
Prophet
delivered
these
words
from
the
Lord
,
Why
should
yee
be
stricken
any
more
,
Isaiah
1.5
.
Not
to
be
afflicted
is
to
be
forsaken
,
as
the
sicke
man
is
in
small
hope
of
his
life
,
when
the
Physitian
giveth
him
over
;
so
his
soule
is
in
a
desperate
case
,
whom
God
forbeareth
to
chastise
for
his
sinnes
.
Wherefore
lift
up
your
hands
which
hang
downe
,
because
of
some
so
are
affliction
,
and
your
weake
knees
,
Hebr.
12.12
.
and
know
,
that
the
palate
is
but
an
ill
Iudge
of
the
favours
of
God
:
As
not
to
be
afflicted
argues
an
absolute
defect
of
goodnesse
;
so
,
if
our
troubles
be
light
and
few
,
it
is
because
we
are
weake
and
tender
,
for
therefore
God
imposeth
no
more
upon
us
,
because
he
sees
we
can
beare
no
more
:
when
I
am
stronger
I
will
looke
for
more
,
when
I
am
a
vessell
fit
for
this
strong
and
new
wine
,
I
shall
be
filled
with
it
,
but
not
before
,
Marke
2.22
.
The
Physitiany
will
not
suffer
a
milkesoppe
to
see
his
veyne
opened
,
but
makes
him
wink
;
or
looke
another
way
;
The
master
giveth
not
to
his
sicke
servant
strong
meates
,
as
he
doth
to
the
rest
,
but
more
dainty
far
;
not
because
he
is
worthier
than
the
rest
,
but
because
hee
is
weaker
,
and
in
greater
need
.
Will
any
make
choyse
of
a
weake
Champion
?
No
more
will
God
,
he
will
either
finde
us
fit
,
or
make
us
fit
to
discharge
the
place
he
put
us
in
;
as
when
he
called
Saul
to
be
a
King
,
he
gave
him
a
Kings
heart
,
1
Sam.
10.9
.
And
when
he
called
the
Apostles
to
that
function
,
he
gave
them
gifts
answerable
,
so
when
he
calls
any
to
suffer
for
him
,
be
it
Martyrdome
,
he
giveth
them
the
courage
of
Martyrs
,
as
the
times
of
Queene
Mary
witnesse
.
But
yet
,
for
the
most
part
,
he
traynes
us
up
by
degrees
,
and
doth
not
make
us
fit
to
undergoe
great
matters
on
the
sudden
.
We
must
learne
to
fence
in
the
Schoole
,
before
we
fight
in
the
field
;
and
with
wooden
weapons
men
learne
to
fight
at
the
sharpe
;
we
must
encounter
with
some
beasts
or
other
(
I
meane
unreasonable
men
)
before
we
fight
with
that
fearefull
Goliah
,
death
.
And
indeed
,
if
we
doe
not
learne
to
give
entertainement
to
smaller
crosses
,
the
harbingers
,
messengers
and
servants
of
death
,
how
shall
we
be
able
to
entertaine
the
Lord
and
Master
,
when
he
commeth
?
Wherefore
as
Iehoram
said
to
Iehu
,
when
he
marched
furiously
,
commest
thou
peaceably
?
As
if
he
should
say
,
if
thou
commest
peaceably
,
march
as
furiously
as
tho●
wil●
;
so
let
us
say
unto
God
,
provided
thy
afflictions
and
chastisements
be
directed
to
us
as
messengers
of
peace
and
love
,
let
them
march
towards
us
as
furiously
as
thou
pleasest
,
but
in
any
case
let
us
not
be
without
correction
;
for
as
Mariners
at
Sea
finde
,
that
of
all
stormes
a
Calme
is
the
greatest
;
so
we
,
that
to
bee
exempt
from
miserie
,
is
the
most
miserable
condition
of
all
other
.
Object
.
But
thou
fearest
that
God
hath
not
pardoned
thy
sinnes
,
and
this
makes
him
so
severe
against
thee
.
Answ.
Many
times
after
the
remission
of
the
sinne
,
his
very
chastisements
are
deadly
;
as
is
cleare
by
Davids
example
:
no
repentance
can
assure
us
that
we
shall
not
smart
with
outward
afflictions
;
that
can
prevent
the
eternall
displeasure
of
God
,
but
stil
it
may
be
necessary
and
good
we
should
be
corrected
;
our
care
and
suit
must
be
,
that
the
evils
which
shall
not
be
averted
,
may
be
sanctified
.
CHAP.
38.
That
Christ
and
all
the
Saints
are
our
Partners
,
and
partakers
with
us
in
the
Crosse
;
yea
our
suff●rings
are
nothing
in
comparison
of
theirs
.
4.
WEE
shall
beare
the
crosse
with
more
patience
and
comfort
,
if
we
consider
that
Christ
and
all
the
Saints
are
our
partners
and
partakers
therein
;
yea
,
thy
sufferings
are
nothing
in
comparison
of
what
others
have
suffered
before
thee
▪
Looke
upon
Abel
,
thou
shalt
see
his
elder
brother
Cain
had
dominion
and
rule
over
him
by
Gods
appointment
,
Gen.
4.7
.
Yea
,
in
the
next
Verse
thou
shalt
see
him
slaine
by
his
brother
.
Looke
upon
Iob
,
thou
shalt
see
that
miseries
do
not
stay
for
a
mannerly
succession
to
each
other
,
but
in
a
rude
importunity
throng
in
at
once
,
to
take
away
his
children
,
substance
,
friends
,
credite
▪
health
,
peace
of
conscience
,
&c.
leaving
him
nothing
but
his
Wife
,
whom
the
Devill
spared
on
purpose
to
vex
him
,
as
the
Fathers
thinke
:
so
that
in
his
owne
apprehension
God
was
his
mortall
enemy
,
as
heare
how
in
the
bitternesse
of
his
soule
he
complaines
of
his
Maker
,
saying
,
He
teareth
me
in
his
wrath
,
hee
hateth
mee
,
and
gnasheth
upon
me
with
his
teeth
,
he
hath
broken
me
a
sunder
,
taken
me
by
the
necke
,
and
shaken
●e
to
peeces
,
and
set
me
up
for
his
marke
:
his
Archers
compasse
me
round
about
,
he
cleaveth
my
raines
a
sunder
,
and
doth
not
spare
to
powre
out
my
gall
upon
the
ground
,
hee
breaketh
mee
with
breach
upon
breach
,
and
runneth
upon
me
like
a
Gyant
,
Iob
16.
Now
,
when
so
much
was
uttered
,
even
by
a
none-such
for
his
patience
,
what
may
we
thinke
he
did
feele
and
indure
?
Looke
upon
Abraham
,
thou
shal●
see
him
forced
to
forsake
his
Countrey
&
Fathers
House
,
to
goe
to
a
place
hee
knew
not
,
to
men
that
knew
not
him
;
and
after
his
many
removes
,
h●
meets
with
a
famine
,
and
so
is
forced
into
Aegypt
,
which
indeed
gave
reliefe
to
him
,
when
Canaa●
could
not
;
shewing
that
in
outward
things
,
Gods
enemies
may
fare
better
than
his
friends
:
yet
he
goes
not
without
great
feare
of
his
life
,
which
made
it
but
a
deare
purchase
;
then
he
is
forced
to
part
from
his
brother
Lot
,
by
reason
of
strife
&
debate
among
their
Heard●men
;
after
that
Lot
is
taken
prisoner
,
and
he
is
constrained
to
●age
warre
with
foure
Kings
at
once
,
to
rescue
his
Brother
;
then
Sarah
his
wife
is
barren
,
and
he
must
go
childlesse
,
untill
(
in
reason
)
he
is
past
hope
;
when
he
hath
a
son
,
it
must
not
only
dye
,
but
himselfe
must
slay
him
:
look
upon
Iacob
,
you
shall
see
Esau
strive
with
him
in
the
wombe
,
that
no
time
might
be
lost
;
after
that
you
shall
see
him
flye
for
his
life
,
from
a
cruell
Brother
to
a
cruell
Vncle
;
with
a
staffe
goes
he
over
Iordan
,
alone
,
doubtfull
,
and
comfortlesse
,
not
like
the
son
of
Isaac
.
In
the
way
he
hath
no
bed
,
but
the
cold
earth
;
no
pillow
,
but
the
hard
stones
;
no
sheet
,
but
the
moist
aire
;
no
Canopie
,
but
th●
wide
Heaven
▪
at
last
he
is
come
far
to
finde
out
an
hard
friend
,
and
of
a
Nephe●
becomes
a
servant
;
after
the
service
of
an
hard
Apprentiship
hath
earned
her
whom
he
loved
;
his
wife
is
changed
,
and
he
is
not
only
disappointed
of
his
hopes
,
but
forced
to
marry
another
against
his
will
:
and
now
he
must
begin
another
Apprentiship
,
and
a
new
hope
,
where
he
made
account
of
fruition
:
all
which
fourteene
yeeres
he
was
consumed
with
heat
in
the
day
,
with
frost
in
the
night
;
when
he
hath
her
whom
he
loves
,
she
in
barren
:
at
last
being
growne
rich
,
chiefly
in
wi●es
and
children
,
accounting
his
charge
his
wealth
,
he
returnes
to
his
fathers
house
,
but
with
what
comfort
?
Behold
Laban
followes
him
with
one
troope
,
Esau
meets
him
with
another
,
both
with
hostile
intentions
;
not
long
after
,
Rachel
,
the
comfort
of
his
life
dyeth
;
his
children
,
the
staffe
of
his
age
,
wound
his
soule
to
death
;
Reuben
proves
incestuous
,
Iudah
adulterous
,
Dina
is
ravished
,
Simeon
and
Levi
are
murtherous
,
Er
and
Onan
are
stricken
dead
,
Ioseph
is
lost
,
Simeon
imprisoned
,
Beniamin
(
his
right-hand
)
endangered
,
himselfe
driven
by
famine
in
his
old
age
to
dye
among
the
Aegyptians
,
a
people
that
held
it
abomination
to
eat
with
him
.
Now
,
what
sonne
of
Israel
can
hope
for
any
good
dayes
,
when
hee
heares
his
fathers
were
so
evill
?
It
is
enough
for
us
,
if
when
we
are
dead
we
can
rest
with
him
in
the
Land
of
promise
.
It
were
easie
to
shew
the
like
of
Ioseph
,
Ieremie
,
David
,
Daniel
,
Iohn
Baptist
,
Peter
,
Paul
▪
and
all
the
generation
of
Gods
children
and
servants
:
For
as
the
Apostle
giveth
a
generall
testimony
of
all
the
Saints
in
the
old
Testament
,
saying
,
That
some
endured
the
violence
of
the
fire
,
some
were
rackt
,
others
were
tried
by
mockings
and
scourgings
,
bonds
and
imprisonments
,
some
stoned
,
some
h●●ne
in
sunder
,
some
slaine
with
the
sword
,
some
wandred
up
and
downe
in
Sheeps
skins
,
and
Goats
skins
,
being
destitute
,
afflicted
,
and
tormented
,
some
forced
to
wander
in
wildernesses
and
mountaines
,
and
hide
themselves
in
dens
and
caves
of
the
earth
,
being
such
as
the
world
was
not
worthy
of
,
Heb.
11.
So
Ecclesiasticall
History
gives
the
like
generall
testimony
of
all
the
Saints
in
the
New
Testament
and
succeeding
ages
;
and
it
is
well
knowne
,
that
our
Saviour
Christs
whole
life
,
even
from
his
cradle
to
his
grave
,
was
nothing
else
but
a
continued
act
of
suffering
;
he
that
had
all
,
possessed
nothing
,
except
the
punishment
due
to
our
sins
,
which
lay
so
heavie
upon
him
for
satisfaction
,
that
it
pressed
his
soule
as
it
were
to
the
nethermost
hell
,
and
made
him
cry
out
in
the
anguish
of
his
spirit
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
So
that
to
be
free
from
crosses
and
afflictions
,
is
the
priviledge
onely
of
the
Church
triumphant
.
Now
the
way
not
to
repine
at
those
above
us
,
is
to
looke
at
those
below
us
;
we
seldome
or
never
see
any
man
served
with
simple
favours
.
It
is
a
great
word
that
Zozomen
speaks
of
Apollonius
,
That
he
never
asked
any
thing
of
God
in
all
his
life
,
that
he
obtained
not
.
Yea
we
thinke
he
speeds
well
,
that
lives
,
as
it
were
,
under
a
perpetuall
Equinoctiall
,
having
night
and
day
equall
;
good
and
ill
fortune
in
the
same
measure
:
for
these
compositions
make
both
our
crosses
tolerable
,
and
our
blessings
wholesome
.
We
that
know
not
the
afflictions
of
others
,
call
our
owne
the
heaviest
;
every
small
current
is
a
torrent
;
every
Brooke
a
River
;
every
River
a
Sea
:
we
make
our selves
more
miserable
than
we
need
,
than
we
should
,
by
looking
upon
our
miseries
in
a
multiplying
glasse
;
we
measure
the
length
of
time
,
by
the
sharpnesse
of
our
afflictions
,
and
so
make
minutes
seeme
howers
,
and
dayes
moneths
.
If
wee
be
sicke
,
and
the
Physitian
promises
to
visit
us
to
morrow
with
his
best
reliefe
,
with
what
a
tedious
longing
doe
we
expect
his
presence
?
Our
imagination
makes
every
day
of
our
sorrow
appeare
like
Iosuahs
day
,
when
the
Sun
stood
still
in
Gibeon
.
The
summer
of
our
delights
is
too
short
:
but
the
winter
of
our
affliction
goes
slowly
of
;
we
are
so
sensible
of
a
present
distresse
,
and
so
ingratefull
for
favours
past
,
that
wee
remember
not
many
yeares
health
so
much
,
as
one
daies
sicknesse
,
't
is
true
,
former
meales
doe
not
relieve
our
present
hunger
,
but
this
cottage
of
ours
ruines
straight
,
if
it
be
not
new
daubed
every
day
,
new
repaired
.
What
then
?
shall
to
dayes
Ague
,
make
us
forget
yesterdayes
health
,
and
all
Gods
former
favours
?
if
he
doe
not
answer
us
in
every
thing
,
sha'l
wee
take
pleasure
in
nothing
?
Shall
we
slight
all
his
blessings
,
because
in
one
thing
he
crosseth
us
,
whereas
his
least
mercy
is
beyond
our
best
merit
?
but
if
we
thinke
of
our
deliverance
from
the
fire
of
hell
,
this
is
cause
enough
to
make
us
both
patient
and
thankefull
;
though
the
trifles
wee
delight
in
bee
taken
from
us
.
Lord
take
away
what
thou
pleasest
for
thy
glory
,
and
my
good
,
so
long
as
thou
savest
me
from
the
fire
of
hel
,
and
thy
everlasting
wrath
.
Neither
is
there
a
better
remedy
for
impatience
,
then
to
cast
up
our
receipts
,
and
to
compare
them
with
our
deservings
.
If
thou
look
upon
thy
sufferings
,
thou
shalt
find
them
farre
easier
than
thy
sinnes
have
deserved
;
nothing
to
what
thy
fellow
Saints
,
and
Christ
thy
elder
brother
hath
suffered
before
thee
:
at
a
Lions
den
,
or
a
firy
furnace
not
to
turne
taile
,
were
a
commendations
worthy
a
Crowne
,
doe
but
compare
thy
owne
estate
with
theirs
,
and
thou
shall
finde
cause
to
be
thankefull
that
thou
art
above
any
,
rather
than
of
envy
or
malice
,
that
any
is
above
thee
,
to
domineere
and
insult
over
thee
;
yea
,
compare
thine
owne
estate
with
thine
enemies
,
thou
shalt
see
yet
greater
cause
to
be
thankfull
;
for
if
these
temporary
dolors
which
God
afflicts
his
people
with
,
are
so
grievous
to
thee
,
how
shall
thine
and
Gods
enemies
endure
that
devouring
fire
,
that
everlasting
burning
?
Isaiah
33.
ver
.
14.
CHAP.
39.
That
the
more
wee
suffer
here
(
so
it
be
for
righteousnesse
sake
)
the
greater
our
reward
shall
be
hereafter
.
FIfthly
,
We
shall
beare
the
Crosse
with
more
patience
and
comfort
;
if
with
Moses
we
shall
have
respect
unto
the
recompense
of
reward
,
which
is
promised
to
all
that
,
notwithstanding
what
they
shall
suffer
,
persevere
in
well
doing
.
Great
are
our
tryalls
,
but
salvation
will
one
day
make
amends
,
when
we
shall
have
all
teares
wiped
from
our
eyes
,
when
God
shall
turne
all
the
water
of
our
teares
into
the
wine
of
endlesse
comfort
;
Yea
,
when
our
reward
shall
be
so
much
the
more
Ioyous
,
by
how
much
more
the
course
of
our
life
hath
beene
grievous
.
First
,
see
what
promises
are
made
to
suffering
,
Blessed
are
they
which
mourne
,
saith
our
Saviour
,
for
they
shall
be
comforted
,
Mat.
5.4
.
Blessed
are
they
which
suffer
persecution
for
righteousnesse
,
for
theirs
is
the
Kingdome
of
Heaven
,
Verse
10.
Blessed
shall
yee
bee
when
men
revile
you
,
and
persecute
you
,
and
say
all
manner
of
evill
against
you
for
my
sake
falsely
.
Rejoyce
and
be
glad
,
for
great
is
your
reward
in
Heaven
,
Vers.
11.12
.
Behold
,
saith
God
,
it
shall
come
to
passe
,
that
the
Devill
shall
cast
some
of
you
into
prison
,
that
ye
may
be
tried
;
and
ye
shall
have
tribulation
tenne
dayes
;
yet
feare
none
of
those
things
which
thou
shalt
suffer
.
For
be
but
thou
faithfull
unto
death
,
and
I
will
give
thee
the
crowne
of
life
,
Revel
.
2.10
.
A
Crowne
without
cares
,
without
rivals
,
without
envie
,
without
end
;
And
againe
,
Blessed
is
the
man
that
endureth
temptation
;
for
when
he
is
tried
he
shall
receive
the
crowne
of
life
,
Iames
1.12
.
And
lastly
,
Whosoever
shall
forsake
Houses
,
or
Brethren
,
or
Sisters
,
or
Father
,
or
Mother
,
or
Wife
,
or
Children
,
or
Lands
,
for
my
names
sake
,
hee
shall
receive
an
hundred
fold
more
,
and
shall
inherit
everlasting
life
,
Mat.
19.29
.
This
is
a
treasure
worthy
our
hearts
,
a
purchase
worth
our
lives
.
Now
who
is
there
that
shall
heare
these
promises
,
and
compare
the
seed-time
with
the
Harvest
,
looke
up
from
the
root
to
the
fruit
,
consider
the
recompence
of
the
reward
,
and
will
not
choose
rather
to
suffer
adversity
with
the
people
of
God
,
than
to
enjoy
the
pleasures
of
sin
for
a
season
?
Hebrewes
11.25
.
Who
will
not
be
willing
to
suffer
with
Christ
,
that
hee
may
also
raigne
with
him
?
2
Tim.
2.12
.
Who
will
not
suffer
these
light
afflictions
which
are
but
for
a
moment
,
when
they
cause
unto
us
a
far
more
excellent
and
eternall
w●ight
of
glory
?
2
Cor.
4.16
,
17.
Was
Lazarus
for
a
time
extreame
miserable
?
he
is
now
in
Abrahams
bosome
.
Yea
,
blessed
Lazarus
,
thy
soares
and
sorrowes
soone
ceased
,
but
thy
joyes
are
everlasting
.
Now
me
thinks
if
thou
but
considerest
that
thy
paines
will
shortly
passe
,
but
thy
joy
shall
never
passe
away
;
it
should
prove
a
notable
soveraigne
Cordiall
to
strengthen
thee
;
not
only
against
reproches
which
attend
thy
profession
,
but
even
against
fire
and
fagot
.
Who
would
not
be
a
Philpot
for
a
moneth
,
or
a
Lazarus
for
a
day
,
or
a
Stephen
for
an
houre
,
that
he
might
be
in
Abrahams
bosome
for
ever
:
nothing
can
be
too
much
to
endure
for
those
pleasures
,
which
endure
for
ever
.
It
s
true
,
If
in
this
life
only
we
had
hope
in
Christ
,
we
were
of
all
men
the
most
miserable
,
as
the
Apostle
speakes
,
1
Cor.
15.19
.
But
thou
must
consider
,
that
as
this
life
is
our
hell
,
and
the
wickeds
heaven
,
Iohn
16.20
.
So
the
next
life
shall
be
their
hell
,
and
our
Heaven
,
Vers.
21.33
.
As
Dives
was
in
Abrahams
bosome
,
when
Lazarus
was
in
torments
;
so
Lazarus
was
in
Abrahams
bosome
,
when
Dives
was
in
torments
,
Luke
16.23
,
25.
And
herein
we
fare
no
worse
than
Christ
;
did
not
his
spirit
passe
from
the
crosse
into
Paradise
?
Did
not
he
first
descend
into
hell
,
and
then
had
his
ascention
?
suppose
thy
sufferings
be
great
,
what
then
?
Assure
thy selfe
,
that
every
pang
is
a
prevention
of
the
paines
of
hell
,
and
every
respite
an
earnest
of
Heavens
rest
;
and
how
many
stripes
dost
thou
esteeme
Heaven
worth
?
It
s
true
,
flesh
and
bloud
is
so
sensuall
,
that
it
feeles
a
little
paine
in
the
finger
,
a
great
deale
more
than
the
health
of
the
whole
body
.
But
let
us
better
consider
on
it
,
and
behold
at
once
the
whole
estate
of
a
Christian
,
we
shall
see
his
peace
exceed
his
paine
;
yea
,
we
shall
see
both
the
torments
present
,
and
the
glory
following
:
hope
makes
absent
joyes
present
,
wants
,
plenitudes
,
and
beguiles
calamity
,
as
good
company
does
the
way
.
The
poore
Traveller
in
thinking
of
his
Inne
,
goes
on
more
cheerefully
,
and
the
bond-man
in
calling
to
minde
the
yeere
of
Iubilee
.
When
the
Apprentice
cals
to
minde
that
his
yeares
of
covenant
will
now
shortly
expire
,
and
then
he
shall
have
his
freedome
confirmed
,
the
very
remembrance
thereof
maketh
many
laboursome
workes
seeme
more
light
,
and
l●sse
grievous
unto
him
,
neither
doth
he
afterwards
repent
it
.
Did
it
ever
repent
Iacob
,
when
he
came
to
inherit
his
Fathers
blessing
,
that
he
had
endu●ed
a
long
exile
,
and
tedious
bondage
?
Or
Ioseph
,
when
he
was
once
made
Ruler
in
Aegypt
,
that
he
had
formerly
beene
sould
thither
,
and
there
imprisoned
,
and
he
had
never
beene
a
Courtier
if
he
had
not
first
beene
a
prisoner
?
Or
did
it
repent
the
Israelites
when
they
came
to
inherit
the
Land
of
promise
,
that
they
had
formerly
beene
forty
yeeres
passing
through
a
forlorne
wildernesse
?
Or
which
of
Gods
servants
did
ever
repent
that
they
had
passed
the
apprentiship
of
their
service
here
,
and
were
now
gone
to
be
made
free
in
glory
?
If
so
,
let
us
doe
and
suffer
chearfully
,
patiently
,
couragiously
,
what
God
imposeth
upon
us
:
knowing
that
after
we
have
swet
and
smarted
but
six
dayes
at
the
utmost
,
then
commeth
our
Sabbath
of
eternall
rest
,
which
will
make
amends
for
all
;
knowing
that
death
ends
our
misery
,
and
begins
our
glory
,
and
a
●●w
groanes
are
well
bestowed
for
a
Preface
to
an
immortall
joy
.
Let
the●
our
eyes
be
continually
on
the
joyes
which
follow
,
and
not
on
the
paine
which
is
present
;
the
paine
neglected
and
unregarded
cannot
be
very
discomfortable
.
But
that
there
i●
reward
promised
to
those
which
suffer
in
Christs
cause
,
i●
not
all
;
for
our
reward
shall
be
answerable
to
our
sufferings
,
the
greater
our
sufferings
are
here
,
the
greater
shall
our
reward
be
hereafter
;
the
malice
of
our
enemies
shall
make
for
the
increase
of
our
happinesse
,
M●t.
16.27
.
The
deluge
of
calamities
may
ass●u●e
us
,
but
they
shall
exalt
us
.
Suffering
for
the
Gospell
is
no
inferiour
good
worke
,
and
every
one
shall
be
rewarded
,
though
no●
for
,
yet
according
to
his
workes
,
Psal.
62.12
.
Rom.
2.6
.
Revel
.
22
.
1●
.
The
greater
degree
of
grace
we
attaine
to
here
,
the
greater
degree
of
glory
we
shall
have
hereafter
.
They
that
turne
many
unto
righteousnesse
,
s●●●l
shine
as
the
stars
in
the
Kingdome
of
Heaven
,
Dan.
12.
3.
And
they
that
suffer
Martyrdome
shall
be
cloathed
with
long
white
roabs
,
and
have
Palmes
in
their
hands
,
Rev.
6.9
,
11.
Neither
would
those
Saints
in
the
old
Testament
,
which
were
●a●ked
and
〈◊〉
,
be
delivered
,
or
accept
of
their
enemies
faire
offers
,
to
the
end
they
might
receiue
a
better
resurrection
,
and
a
more
glorious
reward●
H●b
.
11.15
.
A●●●
,
when
we
looke
to
the
reward
,
we
could
not
wish
our
worke
easier
,
or
our
burthen
lighter
:
When
we
are
judged
,
we
are
chastened
of
the
Lord
,
because
we
should
not
be
condemned
with
the
world
,
1
Cor.
11.32
.
If
we
be
not
chastened
here
,
we
shall
be
condemned
hereafter
.
Now
whether
had
you
rather
rejoyce
for
one
fit
,
or
alwayes
?
You
would
do
both
,
which
may
not
be
;
you
would
be
both
Dives
and
Lazarus
,
have
happinesse
both
here
and
hereafter
▪
pardon
me
,
it
is
a
fond
covetousnes
,
&
idle
singularity
to
affect
it
:
What
that
you
alone
may
fare
better
than
all
Gods
Saints
?
That
God
should
straw
Carpets
for
your
feet
only
,
to
walke
unto
your
Heaven
;
and
make
that
way
smooth
for
you
,
which
all
Patriarchs
,
Prophets
,
Evangelists
,
Confessors
,
and
Christ
himselfe
have
found
rugged
and
bloudy
?
Away
with
this
selfe-love
,
and
come
downe
you
ambitious
sonnes
of
Z●bedee
,
and
ere
you
thinke
of
sitting
neere
the
Throne
,
be
contented
to
be
called
unto
the
Cup.
Now
is
your
triall
.
Let
your
Saviour
see
how
much
of
his
bitter
potion
you
can
pledge
,
then
shall
you
see
how
much
of
his
glory
he
can
afford
you
.
In
all
Feasts
the
coursest
meats
are
tasted
first
:
be
content
to
drinke
of
his
Vinegar
and
Gall
,
and
after
you
shall
drink
new
Wine
with
him
in
his
Kingdome
.
Besides
,
without
some
kinde
of
suffering
,
how
shall
your
sincerity
be
approved
▪
Even
nature
is
jo●und
and
cheerefull
whiles
it
prospereth
;
but
let
God
with-draw
his
hand
,
no
sight
,
no
trust
;
the
Mother
of
Micha
,
while
her
wealth
lasteth
,
can
dedicate
a
good
part
of
her
silver
to
the
Lord
,
but
now
she
hath
lost
it
she
fals
a
cursing
,
Iudges
17.1
,
2
,
3.
We
all
are
never
weary
of
receiving
,
soone
weary
of
attending
;
we
are
ready
to
shrinke
from
Christ
,
so
soone
as
our
profits
or
pleasures
shrink
from
us
;
but
if
with
the
Needle
of
the
Compasse
,
in
the
midst
of
tempestuous
weather
,
we
remaine
alwayes
unmoveable
,
and
stayed
upon
one
point
,
it
is
a
signe
the
Loadstone
of
the
Gospell
hath
changed
our
hearts
,
and
we
are
governed
by
Christ
,
as
the
Needle
is
by
the
North
Pole.
Wherefore
if
God
should
not
frame
outward
things
to
thy
minde
,
doe
thou
frame
thy
minde
to
indure
with
patience
and
comfort
what
he
sends
;
and
this
will
be
an
Odour
smelling
sweet
a
S●●●●fice
acceptable
and
pleasant
to
God
:
yea
,
herein
thou
shalt
approve
thy selfe
with
David
,
a
man
after
Gods
owne
heart
;
and
you
know
that
as
David
was
unto
God
according
to
his
heart
,
so
was
God
unto
David
according
to
his
.
CHAP.
40.
Application
of
the
former
Grounds
.
ANd
so
you
have
the
res●●ue
of
the
grounds
of
comfort
;
it
remaines
that
I
should
apply
them
:
For
this
Doctrine
,
though
it
be
better
understood
than
practised
,
as
Cassandra
was
better
knowne
than
trusted
;
yet
being
both
knowne
,
applyed
,
and
duly
trusted
to
,
will
,
(
like
the
Sunne
)
not
only
delight
our
understandings
with
its
contemplation
,
but
also
warme
and
quicken
our
affections
.
Wherefore
is
there
any
weake
Christian
so
white
livered
with
Nicodemus
,
that
the
reproaches
and
persecutions
which
attend
his
profession
,
make
him
ashamed
of
Christ
,
or
cause
him
to
thinke
that
it
is
in
vaine
to
serve
the
Lord
,
whereby
,
he
is
frighted
out
of
the
narrow
way
that
leadeth
to
life
?
Let
him
draw
neere
,
for
I
chiefly
direct
my
speech
unto
him
:
are
afflictions
and
persecutions
so
necessary
and
profitable
,
as
hath
beene
shewed
?
doth
not
God
only
gaine
glory
by
our
sufferings
,
but
doe
they
also
bring
u●
to
repentance
and
amendment
of
life
,
〈…〉
up
to
prayer
,
we●●e
〈◊〉
from
the
love
of
the
world
,
keepe
u●
alwayes
prepared
for
our
enemies
assaults
,
discover
wh●ther
we
are
sincere
or
no
,
make
us
humble
,
improve
all
Christian
graces
in
us
?
Is
God
more
specially
present
with
us
in
afflictions
▪
cannot
our
enemies
diminish
one
haire
of
〈◊〉
head●
without
Gods
speciall
leave
and
appointment
?
Hath
hee
promised
that
we
shall
not
bee
tempted
above
our
strength
?
Are
these
stripes
the
chiefest
●okens
and
pledges
of
Gods
love
and
adoption
?
Were
none
of
his
children
ever
exempted
from
the
like
?
And
lastly
,
shall
ou●
moment●ny
sufferings
be
rewarded
with
everlasting
glory
?
Yea
,
shall
our
glory
be
inc●eased
〈◊〉
our
sufferings
have
beene
more
?
Then
〈◊〉
them
serve
as
so
many
restoratives
to
thy
fainting
spirit
;
yea
,
lift
up
thy
hands
which
hang
downe
,
and
strengthen
thy
weake
knees
,
Heb.
12.12
.
For
I
suppose
ignorance
of
these
things
to
be
the
cause
of
thy
drooping
;
and
that
thou
hast
never
beene
conversant
in
the
booke
of
God
▪
or
if
thou
hast
▪
that
thou
didst
never
seriously
ponder
these
Scriptures
which
have
formerly
beene
rehearsed
;
for
hadst
thou
seriously
considered
them
,
thou
wouldst
not
have
dared
to
make
that
an
occasion
of
griefe
and
prejudice
,
which
the
Spirit
of
God
maketh
the
greatest
cause
of
joy
,
and
confirmation
that
can
be
.
For
what
can
be
spoken
more
expresse
,
direct
,
and
significant
?
What
demonstrations
can
be
given
more
sollid
?
What
Fortifications
or
Bulwarkes
so
strong
and
safe
against
the
affronts
of
Satan
,
&
the
World
?
Thou
sayest
thou
art
persecuted
for
well-doing
,
and
therefore
thinkest
it
a
strange
thing
.
God
saith
it
is
,
and
ever
hath
beene
common
to
all
his
children
,
not
Christ
himselfe
excepted
:
Thou
thinkest
thy selfe
miserable
,
God
saith
thou
art
blessed
:
Thou
sayest
thou
art
hated
of
the
world
,
God
saith
,
thou
art
beloved
of
Christ
,
who
hath
chosen
thee
out
of
the
world
:
Thou
thinkest
it
a
shame
to
be
reproached
,
God
saith
,
it
is
thy
glory
:
Thou
grievest
at
it
,
God
saith
,
thou
hast
great
cause
to
rejoyce
,
for
it
sheweth
thee
to
be
borne
of
God
,
thine
enemies
to
be
the
seed
of
the
Serpent
:
Thou
sayest
tha●
al
things
go
crosse
w
th
thee
,
God
saith
,
that
all
things
shall
wo●●
together
for
the
best
;
it
may
be
the
increase
of
thy
●emporall
happinesse
;
how
ever
that
it
shall
be
for
the
improvement
of
thy
graces
here
,
for
the
advancement
of
thy
glory
hereafter
.
Thou
thinkest
it
a
signe
of
displeasure
,
God
saith
,
it
is
to
thy
Enemies
a
token
of
perdition
▪
but
to
thee
of
salvation
:
Thou
thinkest
thy selfe
neere
forsaken
,
God
saith
,
The
spirit
of
glory
and
of
God
resteth
upon
thee
:
Thou
sayest
,
thou
shalt
one
day
perish
,
God
saith
,
that
neither
things
present
,
nor
things
to
come
shall
ever
be
able
to
separate
thee
from
the
love
of
God
,
which
is
in
Christ
Iesus
our
Lord
:
Thou
thinkest
the
Lord
doth
not
heare
thee
,
because
he
doth
not
presently
answer
thee
in
the
things
that
thou
requirest
;
I
tell
thee
,
it
were
ill
for
the
best
of
us
,
if
wee
were
permitted
to
bee
our
owne
choosers
:
Let
Peter
have
his
desire
,
and
his
Master
shall
not
dye
,
so
Peter
himselfe
and
the
whole
world
had
beene
lost
;
in
unfit
supplications
we
are
most
heard
,
when
we
are
repelled
:
our
God
oftentimes
doth
answer
our
prayers
with
mercifull
denials
,
and
most
blesseth
us
in
crossing
our
desires
.
We
may
ask
either
bad
things
to
a
good
purpose
,
or
good
things
to
a
bad
purpose
,
or
good
things
to
a
good
purpose
,
but
in
an
ill
season
.
Now
if
we
aske
what
is
either
unfit
to
receive
,
or
unlawfull
to
beg
,
it
is
a
great
favour
of
our
God
to
be
denied
:
granting
is
not
alwayes
the
effect
of
love
;
if
so
,
then
had
Paul
beene
lesse
loved
than
Satan
:
Satan
begd
but
once
,
and
had
his
prayer
granted
concerning
Iob
:
S.
Paul
begd
thrice
that
hee
might
not
bee
buffetted
,
yet
was
denied
.
Satan
begd
his
shame
,
who
envied
his
successe
?
S.
Paul
that
freedome
from
temptation
,
which
would
have
beene
worse
had
then
wanted
:
yea
,
if
granting
were
alwaies
an
effect
of
love
,
then
was
our
blessed
Saviour
lesse
loved
than
Satan
;
for
the
Lord
would
not
let
the
Cup
of
his
passion
passe
from
him
upon
his
earnest
prayer
,
which
he
made
as
he
●as
Man.
But
you
must
know
that
denyals
in
some
cases
,
are
better
than
grants
;
the
Lord
will
not
take
away
the
body
of
sin
from
us
upon
our
earnest
prayers
,
yet
hee
granteth
us
that
which
is
equivalent
,
viz.
Grace
,
to
subdue
our
corruptions
,
and
withall
takes
away
the
occasion
of
pride
,
which
is
better
;
for
certainly
he
is
more
supported
of
God
,
that
hath
grace
given
him
to
conquer
a
〈◊〉
as
had
the
Martyrs
,
in
being
〈…〉
those
tortures
,
than
another
who
is
excused
to
fight
.
Againe
,
we
must
not
measure
Gods
hearing
of
our
suit
by
his
present
answer
,
or
his
present
answer
by
our
owne
sense
;
touching
the
first
,
Zachary
a
long
●●me
●alled
of
a
son
for
all
his
prayer
but
when
he
had
even
forgot
that
prayer
,
he
had
a
Son
;
the
Angell
brings
him
good
newes
,
Luke
1.13
.
Thy
prayer
is
heard
:
When
did
he
make
this
prayer
?
Not
lately
,
for
then
he
was
growne
old
,
&
had
given
over
all
hope
of
a
child
so
that
this
request
was
past
over
many
yeares
,
and
no
answer
given
.
2.
To
prove
that
wee
are
not
to
judge
of
GODS
answering
our
prayers
by
our
owne
sense
,
I
need
〈◊〉
to
instance
the
Woman
of
Canaan
(
is
what
can
speed
well
,
if
the
praier
of
faith
from
the
knees
of
humility
succeed
not
)
and
yet
behold
,
the
further
she
goes
,
the
worse
she
fares
;
her
discouragement
is
doubled
with
her
suite
:
It
is
not
good
(
saith
our
Saviour
,
)
to
take
the
Childrens
bread
,
and
cast
it
to
dogge●
;
here
was
told
comfort
,
yet
stay
but
a
while
,
he
cleares
up
his
browes
and
speakes
to
her
so
comfortably
,
that
't
were
able
to
secure
any
heart
,
to
dispell
any
feares
.
O
Saviour
,
how
different
are
thy
wayes
from
ours
,
when
even
thy
severity
argues
favour
!
The
tryall
had
not
beene
so
sharpe
,
if
thou
hadst
not
found
the
faith
so
strong
,
if
thou
hadst
not
ment
the
issue
so
happy
:
it
is
no
unusuall
thing
for
kindnesse
to
looke
sternly
for
the
time
,
that
it
may
indeare
it selfe
more
,
when
it
lists
to
be
discovered
.
It
was
cold
comfort
that
the
Criple
heard
from
Peter
and
Iohn
,
when
he
begg'd
of
them
an
almes
,
Silver
and
Gold
have
I
none
:
but
the
next
clawes
,
rise
up
and
walke
,
made
amends
for
all
.
O
God
,
wee
may
not
alwayes
measure
thy
meaning
by
thy
semblance
;
sometimes
what
thou
most
intendest
,
thou
shewest
least
:
in
our
afflictions
thou
turn'st
thy
backe
upon
us
,
and
hidest
thy
face
from
us
,
when
thou
most
mindest
our
distresses
.
So
Ionathan
shot
the
arrowes
beyond
David
,
when
he
ment
them
to
him
;
So
Ioseph
calls
for
Benjamin
into
hands
,
when
his
heart
was
bound
to
him
in
the
strongest
affection
;
so
the
tender
mother
makes
as
if
she
would
give
away
her
crying
Child
,
whom
shee
hugges
so
much
closer
in
her
bosome
.
If
thou
passe
by
us
whiles
we
are
struggling
with
the
tempest
,
wee
know
it
is
not
for
want
of
mercy
,
thou
canst
not
neglect
us
:
Oh
let
not
us
distrust
thee
if
thou
comest
,
it
is
to
relieve
us
,
if
thou
stayest
,
it
is
to
try
us
:
howsoever
,
thy
purpose
is
to
save
us
.
Surely
God
will
work
alone
,
and
man
must
not
be
of
his
councell
.
Wherefore
many
times
he
deales
with
wicked
men
,
as
Eutrapilus
sometime●
did
with
his
subjects
;
who
,
when
he
was
minded
to
doe
a
poore
man
a
mischiefe
,
would
give
him
aboundance
of
wealth
,
whereas
contrarily
his
Children
find
themselves
croft
with
a
blessing
.
As
when
Isabel
Queene
of
England
was
to
repasse
from
Z●●l●●d
into
her
owne
kingdome
▪
wit●●n
Army
,
in
favour
of
her
sonne
against
her
husb●nd
,
had
utterly
beene
cast
away
,
had
she
come
unto
the
Port
intended
,
being
there
expected
by
her
enemies
:
but
providence
,
against
her
will
,
brought
her
to
another
place
▪
where
she
safely
landed
.
And
indeed
how
infinitely
should
we
int●ngle
our selves
,
if
we
could
sit
downe
and
obtaine
our
wishes
;
doe
we
not
often
wish
that
,
which
we
after
,
see
would
be
our
confusion
;
because
we
ignorantly
follow
the
flesh
and
blinded
appetite
,
which
lookes
on
nothing
but
the
shell
and
outside
;
whereas
God
respecteth
the
soule
,
and
distributeth
his
favour
for
the
good
of
that
and
his
glory
.
It
is
an
argument
of
love
in
the
father
,
when
he
takes
away
the
childes
knife
,
and
gives
him
a
booke
.
We
cry
for
riches
,
or
liberty
,
or
peace
,
they
are
knives
to
cut
our
fingers
;
wherfore
God
gives
us
his
word
,
the
riches
of
Verity
,
not
of
Vanity
;
Hee
gives
us
that
glorious
liberty
to
bee
the
Sonnes
of
God
,
hee
gives
us
that
peace
which
the
world
cannot
give
,
nor
take
away
:
wherfore
let
the
Christian
understand
God
his
Physitian
,
tribulation
his
Physicke
;
being
afflicted
under
the
Medicine
,
thou
cryest
;
the
Physitian
heares
thee
not
according
to
thy
will
,
but
thy
weale
;
thou
canst
not
endure
thy
malady
,
and
wilt
thou
not
be
patient
of
the
remedy
.
No
man
would
bee
more
miserable
,
than
he
that
should
cull
out
his
owne
wayes
:
What
a
specious
shew
carryed
Midas
his
wish
with
it
▪
and
how
did
it
pay
him
with
ruine
at
last
?
Surely
,
I
have
seene
matters
fall
out
so
unexp●●●edly
,
that
they
have
tutored
me
in
all
〈◊〉
neither
to
desp●ire
nor
presume
;
not
to
despaire
,
for
God
can
helpe
me
;
not
to
presume
,
for
God
can
crosse
me
:
One
day
made
Marius
Emperor
,
the
next
saw
him
rule
▪
and
the
third
he
was
staine
of
hi●
Souldiers
.
Well
then
,
if
with
Paul
,
thou
hast
besought
the
Lord
often
,
that
thy
present
affliction
might
depart
from
thee
,
and
canst
not
be
heard
in
the
thing
which
thou
desirest
,
know
that
thou
art
heard
in
that
which
is
more
conducible
to
thy
profit
,
and
consequently
rejoyce
more
in
that
thy
petition
is
denyed
,
th●n
if
it
had
been
granted
.
This
was
the
use
which
Saint
Paul
made
of
Gods
denyall
,
and
he
knew
what
he
did
;
though
he
had
asmuch
to
boast
and
rejoyce
of
,
as
any
one
living
,
yet
,
saith
he
,
Of
my selfe
I
will
not
rejoyce
,
except
it
be
of
min●
infirmities
;
That
is
,
afflictions
,
reproaches
persecutions
,
inward
temptations
,
feares
,
distrusts
,
&c.
But
in
these
I
will
very
gladly
rejoyce
;
Why
?
That
the
power
of
Christ
may
dwell
in
〈◊〉
▪
Note
his
reason
,
he
had
heard
God
say
,
that
his
power
was
made
Perfect
through
weaknesse
,
2
Cor.
12.8
,
9.
Neither
had
he
only
cause
to
rejoyce
in
his
infirmities
,
but
all
Gods
people
have
the
same
cause
to
rejoyce
;
for
what
the
spirit
of
comfort
speaks
in
this
,
and
in
all
the
former
places
recited
,
doe
equally
belong
to
thee
for
thy
consolation
,
with
all
the
regenerate
;
for
whatsoever
was
written
aforetime
,
was
written
for
thy
learning
and
mine
,
that
we
through
patience
,
and
comfort
of
the
Scriptures
might
have
hope
,
Rom.
15.4
.
beleevest
thou
the
former
Scriptures
spoken
by
CHRIST
,
and
his
Apostles
?
I
know
that
thou
beleevest
with
some
mixture
of
unbeliefe
,
and
art
almost
perswaded
,
not
only
to
doe
,
but
to
suffer
chearefully
for
well
doing
.
But
why
dost
thou
not
altogether
believe
,
that
it
is
a
blessed
and
happy
thing
thus
to
suffer
,
Matth.
5.10
,
11
,
12.
That
thou
hast
great
cause
to
rejoyce
and
be
glad
,
that
thou
art
counted
worthy
to
suffer
rebuke
for
Christs
Name
,
Acts
5.41
.
Thou
seest
it
is
not
for
nothing
that
Christ
saith
,
Blessed
and
happy
are
yee
when
men
revile
you
and
persecute
you
;
That
Saint
Iames
saith
,
Count
it
exceeding
joy
,
when
yee
fall
into
diverse
temptations
,
Iames
1.2
.
It
is
not
for
nothing
that
Saint
Paul
saith
,
I
take
pleasure
in
infirmities
,
in
reproaches
,
in
necessities
,
i●
persecutions
,
in
anguish
,
for
Christs
sake
,
&c.
2
Cor.
12.10
.
That
Peter
and
Iohn
,
when
they
were
beaten
and
imprisoned
,
departed
from
the
councell
,
rejoycing
that
they
were
counted
worthy
to
suffer
rebuke
for
Christs
Name
,
Acts
5.41
.
For
even
bearing
the
Crosse
with
Christ
,
is
as
great
a
preferment
in
the
Court
of
heaven
,
as
it
is
in
an
earthly
Court
for
the
Prince
to
take
off
his
owne
Roabe
,
and
put
it
on
the
backe
of
one
of
his
servants
.
Indeed
it
is
hard
for
Iob
,
when
the
c●rr●rs
of
God
fight
against
him
,
and
the
Arrowes
of
the
Almighty
sticks
so
fast
in
him
,
that
the
venome
thereof
hath
drunke
up
his
spirit
,
Iob
6.2
,
3
,
4.
to
thinke
it
a
speciall
favour
and
dignity
;
but
so
it
was
,
being
rightly
considered
.
It
was
hard
for
Iosephs
brethren
to
heare
him
speake
roughly
unto
them
,
take
them
for
spies
,
and
commit
them
to
prison
,
Gen.
42.30
.
and
thinke
it
is
all
out
of
love
;
much
more
hard
for
Simeon
to
be
culd
out
from
the
rest
,
and
committed
toward
,
while
his
brethren
are
set
at
liberty
,
verse
24.
and
yet
it
was
so
;
yea
hee
loved
him
best
,
whom
he
se●med
to
favour
least
:
yet
such
is
the
infirmity
of
our
nature
,
that
as
wealte
eyes
are
dazled
with
that
light
which
should
comfort
them
,
so
there
is
nothing
more
common
with
Gods
Children
,
then
to
be
afflicted
with
the
causes
of
their
joy
,
and
astonied
with
that
which
is
intended
for
their
confirmation
.
Even
Man●a
conceaves
death
in
that
vision
of
God
,
wherein
alone
his
life
and
happinesse
did
consist
,
Iudges
13.22
.
But
what
hath
beene
the
answer
of
God
alwaies
to
his
Children
in
such
their
extasies
,
but
this
?
Feare
not
Gideon
,
Iud.
6.23
.
F●are
not
Ioseph
,
Mat.
1.10
.
Feare
not
Zachary
,
Luk.
1.12
,
13.
Feare
not
Paul
,
for
I
am
with
thee
,
and
no
man
shall
lay
hands
on
thee
,
to
doe
thee
h●rt
,
&c.
Acts
18.9
,
10.
The
words
are
often
repeated
(
as
Pharaohs
dreames
was
doubled
)
for
the
surenesse
.
Yea
to
the
end
that
we
should
be
fearelesse
in
all
our
sufferings
,
so
long
as
we
suffer
not
as
evill
doers
,
1
Peter
4.15
.
Feare
not
,
As
one
well
notes
,
is
the
first
,
word
in
th'
Annuntiation
of
Christs
conception
,
and
the
first
word
in
the
first
Annuntiation
of
his
birth
,
and
the
first
word
in
the
first
Annuntiation
of
his
Resurrection
,
and
almost
the
last
words
in
his
last
exhortation
a
little
before
his
death
,
are
,
Let
not
your
hearts
be
troubled
,
and
be
of
good
comfort
;
strengthning
his
followers
,
and
sweetning
his
crosse
by
diverse
forcible
reasons
,
Luke
21.
Marke
13.
And
the
words
of
dying
men
have
ever
beene
most
emphaticall
,
most
effectuall
:
nay
more
than
all
this
,
if
yet
thou
wilt
not
be
comforted
,
looke
but
Iohn
16.20
.
and
thou
shalt
have
thy
Saviour
assure
thee
by
a
double
bond
,
his
Word
I
say
.
his
Oath
Verily
,
verily
,
I
say
unto
you
,
that
though
for
the
present
you
doe
feare
,
and
sorrow
,
and
weepe
,
yet
all
shall
be
turned
into
joy
,
and
that
joy
shall
no
man
be
able
to
take
from
you
,
Verse
22.
FINIS
.
Imprimatur
.
Thomas
Weekes
,
Cap.
Domest
.
Lond.
Episc.
Errata
.
PAg.
17.
lin
.
12.
full
careere
,
reade
,
our
full
car●ere
.
p
21.
l.
24.
burne
our
bloud
,
r.
burne
up
our
bloud
.
p.
37.
l
15.
Luke
22.31
.
r.
Luke
22.3
,
4.
p.
77.
l.
7.
Gen.
49.
r.
Gen.
4.9
.
p.
94.
l.
17.
Theodorus
,
r.
Theodorus
.
p.
115.
l.
7.
Luke
23
,
24.
r.
Luke
23.34
.
p.
117.
l.
2.
for
if
the
whole
world
,
r.
so
if
the
whole
world
.
p.
143.
l.
6.
Ammorites
,
r.
Aramites
.
p.
147.
l.
10.
sin
is
the
sting
;
r.
2.
Sin
is
the
sting
.
p.
154.
l.
12.
Hotspur
,
r.
Swash-buckler
.
p.
160.
l.
29.
againe
,
r.
worth
.
p.
165.
l.
1.
repayred
,
r.
repayed
.
p.
165.
l.
11.
at
the
reproach
,
r.
of
the
reproach
.
p.
168.
l.
17.
Ephes.
4.21
.
r.
Ephes.
4.26
.
p.
170.
l.
6.
maker
,
r.
make
.
THE
TABLE
.
A
AS
our
sufferings
Abound
,
our
consolations
●bound
also
,
189
,
190
We
are
apt
to
thinke
God
Absent
in
trouble
,
189
If
his
enemy
Accuse
him
,
he
will
more
accuse
himselfe
,
98
Distinguish
betweene
the
good
which
is
of
God
,
and
the
evill
which
is
of
man
in
the
same
Action
,
184
to
187
Never
the
freer
from
guilt
or
punishment
for
that
hand
which
God
hath
in
their
offensive
Actions
,
●85
,
186
Gods
former
Actions
are
patternes
of
his
future
,
207
Rules
for
our
Actions
,
166
to
171
Nothing
Accomplished
here
,
which
is
no●first
decreed
in
Heaven
,
196
,
197
Suffering
a
notable
signe
of
our
Adoption
,
52
to
54
Adversity
teaches
the
way
to
Heaven
,
30
That
all
Afflictions
come
by
the
speciall
providence
of
God
,
193
,
to
222
Every
maine
Affliction
is
our
red
sea
▪
5●
Affliction
bringeth
repentance
,
〈…〉
Seldome
awakened
but
by
Affliction
,
16
,
17
Affliction
makes
knowne
the
graces
of
God
in
us
,
10
to
14
One
Affliction
doth
us
more
good
then
many
Sermons
,
17
Affliction
makes
us
importunate
,
25
to
29
Our
enemies
may
Afflict
us
,
cannot
hurt
us
,
203
Our
Afflictions
shall
be
tollerable
or
short
,
either
light
or
not
long
,
not
violent
,
or
not
last
,
204
We
that
know
not
the
Afflictions
of
others
,
call
our
owne
the
heaviest
,
234
Sinnes
,
not
Afflictions
,
argue
God
absent
,
224
Afflictions
not
good
of
themselves
,
but
by
accident
,
179
Afflictions
come
upon
us
like
Sampsons
Lion
,
and
make
us
afraid
,
172
Affliction
workes
amendment
of
life
,
●0
to
25
Affliction
the
summe
of
Divinity
,
17
Affliction
the
best
Schoolemaster
,
15
to
25
We
are
Afflicted
,
not
over-pressed
,
203
Affliction
keepes
us
alwayes
in
a
readinesse
,
35
,
36
Affliction
makes
us
go
to
God
by
prayer
,
25
to
2●
If
not
better
for
Affliction
,
we
are
worse
,
173
All
things
are
ours
,
181
What
makes
the
Angels
rejoyce
,
makes
men
pow●e
and
stomack
,
2
,
3
Anger
sometimes
a
vertue
,
168
For
God
not
to
be
Angry
with
a
man
is
the
greatest
anger
of
all
,
225
Anger
a
kinde
of
basenesse
,
and
infirmity
,
118
If
God
doe
not
Answer
us
in
every
thing
,
we
take
pleasure
in
nothing
,
235
The
best
Answer
,
no
answer
,
124
A
mocke
Answer
may
cleane
change
their
mindes
,
133
,
134
,
135
Be
Angry
but
sin
not
,
16●
Many
have
died
by
passionate
Anger
,
92
A●●●r
a
sore
disease
of
the
minde
,
119
Application
of
the
grounds
of
comfort
,
246
to
249
We
cannot
Ascribe
too
little
to
our selves
,
49
to
52
Sore
Affliction
will
make
us
ascribe
all
to
God
,
49
B
BAnds
of
some
imbolden
others
,
7
We
must
Beare
with
others
,
God
beares
with
us
,
158
If
we
are
without
correction
,
we
are
Bastards
and
not
sons
,
222
Satan
must
Beg
leave
of
God
before
he
can
touch
a
haire
of
our
heads
,
or
a
beast
of
our
heards
,
198
199
The
weake
Christian
Beleeveth
with
some
mixture
of
unbeleefe
,
276
To
Beleeve
against
reason
and
without
knowledge
of
meanes
,
is
heroicall
,
58
,
59
None
but
evill
men
will
Beleeve
their
evill
reports
,
139
The
severall
Benefits
of
affliction
,
24●
The
sin
theirs
,
the
good
which
comes
of
it
Gods
,
the
Benefit
ours
,
185
,
186
The
praise
of
faith
to
Beleeve
above
hope
,
39
,
40
No
such
coward
,
none
so
valiant
as
the
Beleever
,
147
Much
the
better
for
our
enemies
,
203
We
best
know
the
worth
of
a
Benefit
by
the
want
of
it
,
59
to
●4
We
are
the
Better
for
our
being
the
worse
,
180
God
doth
most
Blesse
us
in
crossing
our
desires
.
249
The
more
they
crosse
or
curse
us
,
the
more
God
will
blesse
us
,
108
to
111
Pauls
Blindnesse
tooke
away
his
blindnesse
,
65
If
sick
,
or
in
prison
,
or
Blinde
,
or
●a●e
,
we
are
the
better
for
it
,
176
The
Bloud
of
the
Martyrs
is
the
seed
of
the
Church
,
8
The
Body
but
the
Barke
,
Cabinet
,
Case
,
or
Instruments
of
the
soule
,
102
Good
for
the
soule
that
the
Body
is
sometimes
sick
,
48
Diseases
of
the
Body
are
as
medicines
to
the
soule
,
31
He
that
is
Bor●e
of
God
overcommeth
the
world
,
12
,
13
The
Bondman
goes
on
cheerefully
when
he
cals
to
minde
the
yeare
of
jubilee
,
the
Traveller
when
he
thinkes
upon
his
Inne
,
240
C
ASsurance
of
Gods
Call
takes
away
the
very
feare
of
death
,
147
Carelessenesse
puts
ill
will
out
of
countenance
,
124
125
In
some
Cases
to
chastise
may
be
lawfull
and
expedient
,
168
Looke
up
from
the
stone
to
the
hand
,
from
the
effect
to
the
Cause
,
96
Superiour
Causes
guide
the
subordinate
,
197
One
day
may
make
a
great
Change
,
255
He
that
will
not
be
in
Charity
shall
never
be
in
Heaven
,
104
Either
Chastened
here
,
or
condemned
hereafter
,
243
The
worse
we
were
,
if
Changed
,
the
more
honour
to
us
,
79
,
80
Whom
the
Lord
loves
he
Chastens
,
222
We
are
Chastened
that
we
may
not
be
confounded
,
43
to
49
It
were
ill
for
us
if
permitted
our
owne
Choosers
,
249
Christs
actions
our
instructions
,
157
,
158
Christians
put
downe
Philosophers
in
patience
,
148
to
157
Christ
did
first
descend
into
hell
,
and
then
had
his
ascension
,
240
Christ
and
all
the
Saints
our
partners
and
partakers
in
the
crosse
,
229
to
237
Christ
overcame
by
suffering
,
84
Persecution
inlargeth
the
Churches
bounds
,
7
,
8
,
9
Cherishing
ever
followes
stripes
,
58
,
59
Comforted
according
to
the
dayes
they
are
afflicted
,
101
,
102
When
wee
finde
no
Comfort
abroad
,
wee
seeke
it
at
home
,
16
Affliction
bringeth
the
Company
of
God
himselfe
,
101
,
102
The
lesse
Comfort
we
finde
on
Earth
,
the
more
wee
seeke
it
from
above
,
30
The
worldly
man
,
on
his
bed
of
sicknesse
,
hath
neither
Comfort
from
God
,
or
from
others
,
or
from
himselfe
,
221
Satans
Commendations
the
greatest
slander
,
128
,
129
If
we
have
not
already
,
we
shall
finde
in
the
Conclusion
that
all
is
for
the
best
,
180
He
the
greatest
Conquerour
that
overcomes
his
own
lusts
,
12
,
13
Not
to
Condemne
a
man
before
we
heare
him
speak
,
136
Spirituall
Consolations
late
,
but
sudden
,
209
When
our
Conflicts
are
most
grievous
,
they
are
neere
at
an
end
,
209
The
Christian
so
conquers
himselfe
that
wrongs
cannot
conquer
him
,
69
Conscience
as
a
thousand
witnesses
,
Advocates
,
&c.
to
pleade
procure
,
pronounce
,
&c.
170
To
Contemne
their
Contempt
,
117
Every
small
Contentment
〈◊〉
our
affections
to
the
world
,
175
The
best
Confutation
of
slanders
is
by
our
good
workes
,
75
Controversies
like
a
paire
of
Cudgels
are
throwne
in
by
the
Devill
,
88
A
good
Conscience
like
a
true
and
constant
friend
,
75
to
80
By
affliction
we
are
made
Co●formable
to
Christ
our
elder
brother
,
52
,
53
To
be
exempt
from
misery
,
the
most
miserable
Condition
of
all
,
227
A
good
mans
Constructions
ever
full
of
charity
and
favour
,
117
We
must
not
be
of
Gods
Councell
,
253
A
good
Conscience
will
not
be
put
out
of
countenance
,
75
to
80
Our
Corruptions
never
appeare
,
till
shaken
by
an
injurie
,
49
to
52
Maine
evils
have
Crownes
answerable
,
108
God
weighs
to
us
favours
and
Crosses
in
an
equall
ballance
,
220
Bearing
the
Crosse
with
Christ
,
a
great
preferment
,
257
Our
Crosses
prove
blessings
,
43
to
49
A
sound
spirit
,
will
beare
the
greatest
Crosse
,
111
Nothing
but
Cries
can
pierce
Heaven
,
27
That
it
is
for
our
Credit
to
be
evill
spoken
of
,
126
to
130
The
Crosse
is
counterpoysed
and
made
sweet
,
with
more
than
answerable
blessings
,
100
to
104
Patience
breakes
the
stroake
of
every
Crosse
,
111
The
sharpnesse
of
Crosses
,
Gods
spirituall
Hedge
,
43
to
49
To
be
free
from
Crosses
and
afflictions
,
the
priviledge
of
none
but
the
Church
triumphant
,
233
The
Cudgell
not
of
use
when
the
beast
but
only
barkes
,
85
They
can
beare
injuries
out
of
Custome
,
67
to
73
Custome
a
second
or
new
nature
,
69
to
73
Custome
makes
any
thing
familiar
and
easie
,
69
to
72
D
WHo
would
not
be
a
Lazarus
for
a
D●y
,
to
be
in
Abrahams
bosome
for
ever
,
239
We
are
afflicted
,
that
we
may
not
be
Damned
,
43
to
49
Danger
in
being
withou●
dangers
,
45
to
52
We
should
b●
Deafe
and
dumbe
at
reproach
,
120
Death
hath
nothing
terrible
in
it
,
but
what
our
life
ha●h
made
so
,
147
Death
in
Christs
cause
the
way
to
heaven
on
Horseback
,
122
The
Martyrs
even
slighted
Death
,
122
Even
Death
it selfe
shall
worke
our
good
,
181
He
that
is
faithfull
unto
the
Death
,
shall
have
the
crowne
of
life
,
238
Death
ends
our
misery
,
and
begins
our
glory
,
241
Death
,
the
wicked
mans
feare
,
the
Godly
mans
with
,
33
,
34
If
God
Defer
his
helpe
,
it
is
on
purpose
that
our
trials
may
be
perfect
,
our
Deliverance
welcome
,
our
recompence
glorious
,
2●●
The
highest
Degree
of
suffering
not
worthy
the
lowest
degree
of
glory
,
105
The
greater
Degree
▪
of
grace
,
the
greater
degree
of
glory
,
242
If
God
Delay
us
never
so
long
,
he
will
support
us
as
long
,
219
The
Saints
would
not
be
delivered
from
Death
,
243
Their
Delights
momentany
,
their
punishment
interminable
,
105
Every
Deliverance
makes
us
more
confident
,
54
to
59
Gods
Delivering
some
,
increaseth
the
faith
of
others
,
56
The
more
our
Deliverances
,
the
greater
our
faith
,
54
to
59
Our
comfort
is
the
greater
when
the
Deliverance
is
seene
before
it
is
expected
,
212
Our
Saviours
sute
which
hee
made
as
man
,
denied
,
250
Denials
sometimes
better
than
grants
,
250
If
God
Denies
us
what
we
aske
,
he
gives
us
that
which
is
better
,
46
God
rarely
Deprives
a
man
of
one
faculty
,
but
he
more
than
supplies
it
in
another
,
21
No
better
remedy
for
impatience
,
then
to
cast
up
our
receipts
;
and
compare
them
with
our
Deservings
,
235
Gods
people
beare
injuries
patiently
,
because
their
sins
have
Deserved
them
,
94
to
100
What
ever
we
suffer
,
we
have
Deserved
more
,
94
to
100
We
indure
nothing
from
our
enemies
,
but
what
we
have
Deserved
from
God
,
94
to
100
Without
suffering
we
cannot
be
C●rists
Discipl●s
,
●2
to
54
We
resem●●●
the
Devill
if
we
〈…〉
cruell
158
Th●
Devill
wounded
with
his
owne
weapon
,
15
to
25
Some
as
willing
to
Dye
as
di●e
,
106
,
107
A
Christian
parley
about
Difficulties
,
155
Let
none
D●sp●ire
for
God
can
helpe
,
none
presume
,
fe●ing
God
can
crosse
them
,
255
Let
none
Dismay
us
with
the●●
p●oud
lookes
,
nor
big
words
,
203
We
are
too
sensible
of
a
prese●●
Distresse
,
ingratefull
for
favours
past
,
234
Hypocrites
Discover
themselves
when
persecution
comes
,
37
to
43
Prosperity
Discovers
〈…〉
38
to
43
Affliction
Discovers
〈…〉
,
3●
to
43
It
is
the
lot
of
all
Gods
people
〈…〉
suffer
e●ill
,
●3
A
D●minion
over
ones
selfe
the
greatest
conq●●st
,
80
85
E
THing
〈…〉
61
,
62
Actions
to
be
●●dged
by
〈…〉
,
151
The
End
〈◊〉
the
uprig●●
man
is
pea●e
,
181
Enmity
be●weene
the
good
and
bad
,
1
,
2
,
3
E●equality
the
gro●nd
of
O●de●
,
197
Our
Enemi●s
both
prov●
and
〈…〉
,
67
to
73
We
sooner
and
more
plain●y
〈…〉
Enemy
,
94
to
100
The
〈…〉
Devill
himselfe
,
do
much
pleasure
us
,
178
10
The
Churches
Enemies
benefit
the
Church
,
66
Our
Enemies
more
to
be
pittied
than
maligned
,
118
to
123
Better
the
Es●ate
perish
than
the
soule
,
30
To
behold
at
once
the
whole
Estate
of
a
Christian
,
and
not
his
present
condition
alone
,
240
If
we
compare
our
owne
Estate
with
our
enemies
,
we
have
yet
greater
cause
to
be
thankfull
,
235
,
236
The
Evill
of
affliction
,
prevents
the
evill
of
sin
,
43
to
49
Thanke
God
we
Escape
so
,
94
to
100
Overcome
Evill
with
goodnesse
,
●42
Evils
doe
not
come
by
chance
,
neither
can
they
light
where
they
list
,
203
God
Esteemes
us
according
to
what
we
are
,
78
,
79
Hee
speeds
well
here
that
lives
under
a
perpetuall
Equinoctiall
of
good
and
evill
,
233
Gods
goodnesse
makes
our
greatest
Evils
beneficiall
unto
us
,
179
The
redresse
of
Evill
in
a
private
person
,
is
evill
,
144
All
the
Evils
that
can
befall
us
,
make
for
our
inestimable
good
and
benefit
,
178
Our
care
and
●uit
must
be
to
have
those
Evils
sanctified
which
cannot
be
averted
,
228
Examin●
whether
we
have
well
husbanded
our
afflictions
,
171
to
174
Many
Examples
of
Gods
aide
in
extremity
,
208
To
be
an
Example
to
them
and
others
,
133
to
137
Example
will
soo●est
prevaile
,
133
to
137
To
raise
comfort
from
former
Experience
,
●●7
Experience
the
best
informer
,
67
Our
Ex●●●mities
drive
us
to
him
that
is
●●●●potent
,
211
Mans
Extremity
is
Gods
opportunity
,
209
He
that
hath
found
God
present
in
one
Extremity
may
trust
him
in
another
,
207
All
our
former
prayers
and
meditations
,
serve
to
aide
us
in
our
last
straights
,
and
meet
together
in
the
centre
of
our
Extremity
,
221
In
all
Extremities
we
must
send
faithfull
and
fervent
prayer
to
Christ
for
ease
,
28
A
great
Evill
,
not
to
be
able
to
suffer
evill
,
92
F
WE
learne
to
stand
by
Falling
,
4●
It
would
Fare
worse
with
us
,
were
we
our
owne
choosers
,
32
Fathers
hold
in
their
own
children
,
when
they
suffer
the
children
of
bondmen
to
doe
as
they
list
,
223
God
hath
much
adoe
〈◊〉
reclaime
one
of
the
worlds
Favourites
,
3●
Gods
Former
favours
,
arguments
of
more
,
54
to
59
Hard
for
us
to
think
it
a
speciall
Favour
and
dignity
to
suffer
,
but
so
it
is
,
256
Of
which
many
examples
,
256
,
257
Every
sensible
Favour
of
the
Almighty
,
invites
both
his
gifts
,
and
our
trust
,
207
Nothing
carries
us
so
Far
from
God
,
as
his
favours
,
32
No
man
ever
▪
served
with
simple
Favours
,
23●
The
Palate
an
ill
Iudge
of
the
Favours
of
God
,
22●
Nothing
more
raiseth
up
the
heart
in
present
af
〈…〉
,
than
the
〈◊〉
of
Favours
and
wonders
past
,
207
〈…〉
Divels
can
doe
,
107
A
strong
Faith
is
not
discouraged
either
with
Gods
silence
or
flat
deniall
,
57
Their
Faith
,
valour
,
and
patience
,
best
made
knowne
by
affliction
,
10
to
14
The
want
of
Faith
made
the
Philosophers
vertues
but
shining
sins
,
151
The
praise
of
Faith
to
hold
out
to
the
last
,
54
to
59
The
Tree
of
Faith
takes
deeper
root
by
shaking
,
54
to
59
Suffering
increaseth
our
Faith
,
54
to
59
Do
we
Feare
,
and
sorrow
,
and
weep
for
the
present
,
yet
all
shall
be
turned
into
joy
everlasting
,
259
Feare
wee
not
them
which
can
only
kill
the
body
,
but
God
that
can
cast
both
body
and
soule
into
hell
.
202
The
answer
of
God
to
his
people
in
al
then
ex●asies
,
hath
ever
been
Feare
not
,
feare
not
,
&c.
258
,
259
We
may
Feare
our
owne
flesh
as
Paul
did
,
but
we
have
no
cause
,
for
God
will
support
us
with
his
grace
,
201
In
all
Feasts
the
coursest
meats
are
tasted
first
,
244
Few
men
can
digest
great
felicity
,
20
We
must
learne
to
Fence
in
the
Schoole
,
before
we
fight
in
the
field
,
226
A
F●●ver
doth
not
more
burne
up
our
bloud
,
then
our
lust
,
21
The
Philosophers
could
Forbeare
,
Christians
Forgive
,
15●
While
we
Fight
one
with
another
,
the
Devill
overcomes
both
,
●●8
120
85
Fervent
when
most
in
pai●e
,
221
The
Flesh
and
blinded
appetite
lookes
on
nothing
but
the
shell
and
outside
of
things
,
254
Motions
of
revenge
come
from
the
Fl●sh
,
the
Spirit
suggests
better
things
,
145
God
scourgeth
the
Flesh
that
the
spirit
may
be
saved
,
43
to
49
God
makes
Fooles
of
the
enemies
of
his
Church
,
195
196
Evill
natures
grow
presumptuous
upon
Forbearance
,
162
to
165
If
God
a
little
Forget
us
,
we
presently
remember
our selves
,
49
to
52
We
cannot
pray
aright
except
we
forgive
,
103
Nor
communicate
aright
,
103
Nor
be
good
hearers
,
103
Yea
,
if
we
pray
,
it
is
that
wee
may
bee
condemned
,
104
In
reason
a
man
would
Forgive
his
enemy
for
his
owne
sake
,
103
to
115
Not
to
be
afflicted
,
is
to
be
Forsake●
,
225
Whosoever
Forsakes
any
thing
for
Christ
,
shall
receive
an
hundred
fold
more
,
238
When
we
are
made
Free
in
glory
,
it
shall
not
repent
us
that
we
indured
a
hard
and
strict
apprentiship
here
,
241
A
good
change
to
have
the
Fier
of
affliction
for
the
fire
or
hell
,
177
Anger
inflames
a
Foole
sooner
than
a
wise
man
,
82
,
83
Prosperity
makes
us
Forget
God
,
adversity
to
remember
him
,
4●
to
49
We
must
Forgive
y●●
not
be
forgive●
▪
〈◊〉
,
1●●
,
144
If
we
Forgive
we
shall
be
forgiven
,
but
not
else
,
104
Forgivenesse
the
most
valiant
kinde
of
revenge
,
81
82
Mo●e
la●dable
to
Forgive
than
revenge
▪
80
to
85
More
generous
,
more
wise
to
Forgive
than
revenge
,
80
to
85
If
we
Forgive
not
,
we
can
do
no
part
of
Gods
worship
aright
,
103
,
104
Like
Vines
,
we
beare
the
more
and
better
Fruit
for
paring
and
pruning
,
24
G
OF●-●imes
Gaine
brings
los●e
,
20
,
21
We
Gaine
by
all
our
losses
,
190
At
a
Lions
Den
or
a
fiery
Furnace
not
to
giv●
our
,
were
truly
Generous
,
235
No
Generall
Rule
but
admits
of
some
exceptions
,
83
Gentle
speech
appeaseth
wrath
,
85
to
94
I●
Guilty
of
an
enemies
imputations
,
amend
,
otherwise
contemne
them
.
75
to
80
Guiltinesse
makes
one
feare
what
another
would
wish
,
147
Our
end
in
suffering
must
be
the
Glory
of
God
,
151
Look
upon
his
present
torments
together
with
the
Glory
following
.
●48
A
Glorious
thing
to
be
evill
spoken
of
by
evill
men
,
127
to
133
Our
first
parents
had
beene
lesse
Glorious
,
if
they
had
not
wanted
a
Saviou●
,
186
It
furthers
Gods
glory
,
and
makes
Sathan
a
looser
,
195
,
136
God
doth
resist
our
enemies
,
sustaine
us
when
we
faint
,
and
crowne
us
when
we
overcome
,
191
,
192
God
wils
that
as
our
chastisement
,
which
he
hates
as
the
wickednesse
of
the
agent
,
186
God
takes
exact
notice
of
our
particular
sufferings
,
191
,
192
If
we
are
in
l●●gue
with
God
,
we
need
not
feare
the
greatest
of
men
,
196
God
may
be
present
,
yet
we
not
be
pleased
,
190
God
is
specially
present
with
us
in
affliction
,
187
to
193
God
forbeares
so
long
as
we
have
any
thing
left
to
relye
upon
,
209
God
scourgeth
every
son
whom
he
receiveth
,
2●2
The
will
of
God
may
be
done
thankfully
,
186
If
God
comes
,
it
is
to
releeve
us
,
if
he
stay
,
it
is
to
try
us
,
253
Either
God
must
humour
us
,
or
be
distrusted
,
189
God
wils
that
,
as
it
is
a
blessing
,
triall
,
or
chastisement
to
us
,
which
he
〈◊〉
us
the
wickedne●●●
of
the
agent
,
185
,
186
God
will
not
bestow
whipping
where
he
loves
not
,
224
If
God
deny
our
suit
,
it
is
to
make
us
more
importunate
,
26
We
suffer
wrongs
patiently
for
Gods
glory
,
148
to
157
Moses
and
David
meeke
Lambes
in
their
owne
cause
,
fierc●
Lione
in
Gods
,
165
God
cannot
neglect
us
,
if
we
distrust
him
not
,
253
The
praise
and
thanke●d
we
only
to
God
,
186
The
sight
of
our
owne
weaknesse
makes
us
wholly
rely
upon
God
,
49
to
52
We
must
commit
our
cause
to
God
,
137
to
142
God
punisheth
the
worse
,
to
spare
the
better
part
,
43
to
49
God
will
maintaine
his
owne
cause
,
139
God
therefore
gives
because
he
hath
given
,
54
to
59
Gods
goodnesse
turnes
all
our
poysons
into
Cordials
,
179
Godlinesse
and
persecution
inseparable
,
1
,
2
,
3
We
must
acknowledge
that
God
is
good
even
when
he
strikes
,
58
To
be
more
sensible
of
Gods
dishonour
than
our
owne
credit
,
a
noat
of
uprightnesse
,
165
Gods
people
grieve
more
for
the
cause
,
than
the
punishment
,
15
None
out
of
the
place
of
torment
,
have
suffered
so
much
as
the
Godly
.
224
Of
which
diverse
examples
,
224
,
225
The
Good
we
get
by
affliction
should
make
us
suffer
cheerefully
,
179
Every
Good
thing
is
from
above
,
183
Even
sin
it selfe
workes
our
Good
,
181
In
doing
Good
to
our
enemies
,
we
do
more
good
to
our selves
,
104
God
can
easily
worke
Good
by
evill
instruments
,
186
Examples
of
returning
good
for
evill
,
151
,
152
Not
to
doe
Good
for
evill
,
is
to
intreat
those
Embassadours
roughly
which
are
sent
in
kindnesse
and
love
,
143
All
things
shall
worke
together
for
our
Greatest
good
▪
180
The
Good
and
bad
irreconciliable
,
3
It
must
needs
be
Good
which
evill
men
and
Devils
oppose
,
127
,
to
133
To
doe
good
to
them
that
hurt
us
,
142
The
greatest
praise
is
to
worke
Good
by
evill
instruments
,
7
,
8
,
9
If
ever
we
hope
for
Good
our selves
,
we
must
returne
good
for
evill
unto
others
,
151
Goods
and
evils
are
as
we
apprehend
them
,
111
Wicked
men
grow
worse
,
Good
men
better
by
affliction
,
39
The
Good
things
of
the
world
make
us
worse
,
21
If
Gold
,
it
will
try
us
,
if
Iron
,
it
will
scowre
away
our
rust
,
22
Not
to
be
Meale-mouthed
in
the
Gospels
cause
,
164
165
The
Graces
of
Gods
children
are
made
exemplary
and
they
also
put
their
enemies
to
silence
by
being
tryed
,
10
to
14
Graces
,
like
the
Stars
,
shine
brightest
in
the
night
of
affliction
,
10
to
14
,
39
Graces
grow
the
faster
for
tempestious
showres
of
affliction
,
22
He
is
more
supported
of
God
that
hath
Grace
give●
him
to
conquer
,
than
another
that
is
excused
to
fight
.
25●
Granting
not
alwayes
the
effect
of
love
,
250
Satans
request
Granted
,
Pauls
suit
denied
,
250
No
greater
symptome
of
Guiltinesse
,
then
breaking
into
choler
when
accused
,
75
to
80
Our
Griefe
shall
issdolve
,
or
be
dissolved
,
206
Repentance
a
supersedeaus
for
all
Griefe
,
19
Not
over
much
Grieved
when
afflicted
,
176
H
A
Sound
Heart
and
cleere
conscience
will
abide
all
trials
,
75
to
80
To
no
at
whose
Hand
strikes
,
whether
by
a
Sword
,
Pluresie
,
&c.
99
Woe
were
to
us
if
we
could
not
be
Happy
and
know
it
not
,
220
Paul
Happier
in
his
chaine
of
Iron
,
than
Agrippa
in
his
chaine
of
Gold
,
101
,
102
We
may
be
Happy
too
soone
,
32
A
pure
Heart
the
Fountaine
of
all
well-doing
,
150
The
Heart
doth
not
hatch
all
which
the
tongue
speakes
,
117
Patience
saves
the
Heart
,
though
the
body
suffer
,
111
That
which
is
Hard
to
suffer
,
is
sweet
to
remember
,
59
to
64
He
that
hath
a
go●●
Head-peece
,
seldome
passionate
,
82
,
83
We
are
never
neerer
Helpe
,
than
when
we
despaire
of
helpe
,
212
To
dayes
Ague
makes
us
forget
yesterdayes
Health
,
and
all
former
favours
,
234
How
many
stripes
doe
we
thinke
Heaven
worth
,
240
If
we
thinke
upon
our
deliverance
from
Hell
fire
,
it
may
make
us
both
patient
and
thankefull
,
235
This
life
is
our
Hell
,
the
wickeds
Heaven
,
the
next
shall
be
their
Hell
,
and
our
Heaven
,
239
God
loves
to
shew
his
Helpe
,
when
he
findes
us
left
of
all
other
props
,
212
We
must
not
measure
Gods
Hearing
of
our
suit
,
by
his
present
answer
,
nor
his
present
answer
,
by
our
owne
sense
,
251
In
un●it
supplications
we
are
most
Heard
when
repelled
,
249
Heresies
make
for
the
good
of
Gods
Church
,
181
Good
to
Heare
what
is
spoken
of
us
,
not
who
speaks
it
,
93
Hee
Hides
his
face
,
never
turnes
his
heart
from
us
▪
205
A
Mans
Honour
to
passe
by
an
offence
,
8●
,
●3
Their
reproach
occasioneth
God
to
〈◊〉
us
the
more
,
103
,
110
No
praise
to
hold
out
,
untill
we
be
Hard
driven
,
212
God
loves
to
give
comfort
to
those
that
are
forsake●
of
their
Hopes
,
20●
Of
which
many
examples
▪
209
to
213
Hope
makes
absent
joyes
present
,
wants
,
plenitudes
,
&c.
240
Honey
out
of
the
Lion
,
247
Gods
enemies
Honour
him
,
5
,
6
Their
dispraise
a
mans
Honour
,
their
praise
his
dishonour
,
1●7
to
133
No
Sampson
to
whom
every
Lion
yeelds
not
some
honey
,
173
Hope
refresheth
as
much
as
miserie
depresseth
,
107
What
will
not
Hope
of
reward
make
us
do
or
suffer
,
105
,
106
Affliction
makes
Humble
,
49
to
52
I
IAcob
bound
prentise
,
while
prophane
Esau
rides
a
hunting
,
223
Impatience
the
Cosin-german
to
frenzy
,
83
,
84
Consideration
of
our
enemies
Ignorance
,
may
make
us
patient
,
125
to
12●
Ignorance
of
the
Scriptures
,
a
maine
cause
of
drooping
,
247
,
●48
Our
Imagination
makes
every
day
of
our
s●●row
like
Ioshuas
day
,
●5●
Though
we
may
be
Importunate
,
impatient
we
may
not
be
,
stay
he
never
so
long
,
216
Gods
people
behave
themselves
in
case
of
wrong
like
dead
Images
,
119
,
120
The
Impatient
,
like
Children
,
Fooles
,
Mad-men
,
yea
,
like
Dogs
,
91
,
92
No
greater
signe
of
Innocency
when
accused
than
mildnesse
,
75
to
80
Bare
Injuries
,
not
because
they
dare
not
revenge
,
but
because
they
may
not
,
69
Patient
Induring
brings
a
Crowne
,
104
to
115
Nothing
can
be
too
much
to
Indure
for
those
pleasures
which
indure
for
ever
,
239
God
useth
our
enemies
but
as
Instruments
to
worke
his
good
pleasure
on
us
,
193
to
222
Wee
must
take
Injuries
,
but
not
provoke
them
by
lenity
,
167
Many
times
what
God
most
Intendeth
he
sheweth
least
,
252
We
must
not
so
much
looke
to
the
Instrument
as
to
the
Author
,
193
to
222
More
beholding
to
a
Providence
than
our
owne
Indeavour
,
145
,
146
Thinking
to
revenge
an
Injury
,
wee
may
begin
one
,
117
Light
Injuries
are
made
none
by
a
not
regarding
,
116
Wee
cannot
Indure
enough
to
come
to
Heaven
,
20●
Best
Instructed
when
most
afflicted
,
64
to
67
If
we
knew
how
profitable
afflictions
are
▪
we
would
Indure
any
thing
,
46
to
50
Innocency
makes
a
man
patient
,
7●
to
80
Though
they
goe
weeping
under
the
burden
when
they
carry
the
precious
seed
of
repentance
,
yet
still
they
returne
with
Ioy
,
and
bring
their
sheaves
with
them
,
219
Christ
alwayes
returnes
with
increase
of
Ioy
,
59
to
64
We
are
usually
afflicted
with
the
causes
of
our
Ioy
,
and
astonied
with
that
which
is
intended
for
our
confirmation
,
258
Our
sorrowes
soone
cease
,
but
our
Ioyes
are
everlasting
,
239
Weeping
may
abide
for
a
night
,
but
Ioy
commeth
in
the
morning
,
204
Out
of
griefe
ariseth
Ioy
,
gaine
out
of
losse
,
25
God
allayeth
our
Ioy
with
the
teares
of
affliction
,
to
increase
it
,
59
to
64
Affliction
increaseth
our
Ioy
and
thankfulnesse
,
59
to
64
Let
our
eyes
be
on
the
Ioyes
which
follow
,
not
on
the
paine
which
is
present
,
242
Their
reward
shall
be
according
to
the
Intent
,
what
ever
the
issue
be
,
184
to
187
Not
Iudge
of
Gods
proceeding
untill
the
last
act
,
9
To
Iustifie
God
in
his
judgements
,
94
to
100
They
but
hasten
us
to
Immortality
,
122
K
THe
Lord
first
Kille●h
and
then
maketh
alive
,
21●
Suppose
they
Kill
us
,
they
still
rather
pleasure
than
hurt
us
,
1●●
Vsuall
for
Kindnesse
to
look
sternely
for
a
time
,
25●
Kisse
the
Rod
we
smart
withall
,
176
Our
enemies
Know
n●ither
what
they
say
,
not
what
they
doe
,
115
to
118
The
Nurse
Knowes
better
than
the
Infant
what
is
good
and
fit
for
it
,
117
L
SIlence
or
Laughter
the
best
answer
to
scoffes
,
124
He
which
breakes
one
Law
,
breakes
all
,
142
,
143
Lawfull
remedies
allowed
by
God
,
163
Not
go
to
Law
for
trifles
,
168
Our
aime
and
end
in
going
to
Law
,
must
not
be
the
hurt
of
our
enemy
,
but
first
,
The
glory
of
God
;
secondly
,
the
reformation
of
the
party
,
and
others
;
thirdly
,
a
further
peace
and
quiet
afterwards
;
fourthly
,
without
heat
or
hate
;
fifthly
,
without
using
extremity
,
as
more
desiring
peace
,
than
victory
,
168
,
169
In
case
we
finde
no
redresse
,
to
rest
contented
with
meeknesse
and
quietnesse
,
169
Meditations
,
when
the
Law
gives
no
redresse
,
169
170
To
commit
our
cause
to
God
who
is
Chiefe-Justice
of
the
whole
world
,
and
both
can
and
will
doe
what
is
best
,
169
,
170
To
make
Conscience
our
Chauncery
when
wee
goe
to
Law
,
170
To
make
Charity
or
Iudge
when
wee
goe
to
Law
,
170
To
make
Patience
our
Counsellor
when
wee
goe
to
Law
,
170
To
make
Truth
our
Atourney
when
wee
goe
to
Law
,
170
To
make
Peace
our
Solicitor
when
wee
goe
to
Law
,
170
〈◊〉
Leprosie
cured
his
leprosie
,
65
〈◊〉
and
happy
not
to
bee
worse
with
Liberty
,
174
A
wicked
man
had
rather
lose
his
soule
than
his
Life
.
147
A
delicious
Life
makes
us
that
we
have
no
minde
to
go
to
Heaven
,
29
Life
and
death
alike
welcome
to
the
beleever
,
147
The
Dungeon
gives
more
light
than
the
Sun
,
●5
God
ordereth
,
Limiteth
,
and
appointeth
,
the
measure
,
quality
,
und
continuance
of
every
crosse
,
193
to
22●
God
will
have
us
Live
by
faith
,
and
not
by
sense
,
54
to
5●
Suppose
we
Lose
our
lives
yet
we
gaine
by
that
losse
,
201
,
202
If
wee
Lose
our
lives
,
it
is
that
wee
may
save
our
soules
,
201
Hee
that
hath
Lived
well
,
is
seldome
unwilling
to
dye
,
147
If
we
lost
our
lives
,
we
shall
not
lose
our
labour
,
107
Whether
the
bodies
Losse
hath
made
the
soule
a
gainer
,
172
They
cannot
separate
us
from
the
Love
of
God
,
20●
Tokens
and
pledges
of
Gods
Love
and
favour
,
177
Never
any
have
had
so
bitter
draughts
upon
earth
,
as
those
God
loves
best
,
225
The
good
we
have
by
our
enemies
,
should
tutor
us
to
Love
them
,
179
As
troubles
arise
,
our
Lusts
decline
,
23
M
THat
we
have
beene
vicious
Magnifies
the
power
and
goodnesse
of
God
,
makes
for
our
credit
,
79
,
80
Cautions
and
rules
to
be
observed
,
when
we
appeale
to
the
Magistrate
,
68
to
171
We
may
crave
the
Magistrates
aide
,
164
to
171
The
Magistrates
office
to
right
our
wrongs
;
166
to
169
When
displeased
with
others
,
they
teare
the
name
of
their
Maker
in
peeces
,
84
To
turne
our
Malice
from
the
person
to
the
sin
,
97
to
100
Malice
makes
a
man
captive
to
Satan
,
103
,
104
As
the
outward
Man
decayeth
,
the
inward
Man
is
renewed
,
22
to
25
Infidels
wonne
by
seeing
the
Martyrs
so
patient
,
133
The
Martyrs
overcame
by
dying
,
84
Commonly
the
Measure
of
our
sufferings
according
to
the
measure
of
grace
in
us
,
and
Gods
love
to
us
,
224
To
live
by
faith
when
forsaken
of
Meanes
,
is
thought
worthy
a
crowne
,
212
God
not
seldome
workes
by
contrary
Meanes
,
8
All
one
with
God
to
work
,
with
,
without
or
against
Meanes
,
8
Mecknesse
of
spirit
drawes
on
injuries
,
167
Peter
more
Merry
in
prison
,
than
Caiphas
on
the
judgement-seat
,
101
,
102
Gods
least
Mercy
beyond
our
best
merit
,
235
Afflictions
Gods
Messengers
sent
to
do
an
errand
to
us
,
49
to
52
God
more
Mighty
to
save
us
,
than
all
our
enemies
to
hurt
us
,
204
Nothing
by
our
second
birth
but
is
Miraculous
,
in
comparison
of
our
naturall
condition
,
●10
●11
Diverse
Christian
Miracles
,
110
,
111
Patience
a
Miracle
,
112
A
Miserable
thing
to
bee
exempt
from
miseries
,
227
None
so
Miserable
,
but
some
others
would
change
calamities
with
him
,
103
We
make
our selves
more
Miserable
,
by
looking
upon
our
miseries
in
a
multiplying
glasse
,
234
We
learne
More
by
one
weekes
Misery
,
than
many
yeeres
prosperity
could
teach
us
,
17
,
N
Milde
Natures
best
to
others
,
worst
to
themselves
,
167
Nature
jocund
whiles
it
prospereth
,
244
Nature
must
not
stand
in
competition
with
grace
,
113
,
114
Need
will
make
us
both
humble
and
eloquent
,
27
Neglect
will
sooner
kill
an
injury
than
revenge
,
85
to
94
He
truly
Noble
,
that
can
doe
ill
and
will
not
,
80
to
85
Nothing
but
is
good
for
something
,
286
O
ENough
for
One
to
be
angry
at
a
time
,
90
Oppo●●ion
may
not
be
righted
by
violence
,
but
by
law
,
144
〈◊〉
the
ground
of
Order
,
9
God
disposeth
of
every
crosse
to
his
glory
and
Our
good
,
193
to
222
In
Outward
things
Gods
enemies
may
fare
better
than
his
friends
,
230
If
Outward
things
frame
not
to
our
mindes
,
frame
wee
our
mindes
to
be
content
with
what
God
sends
,
112
,
244
,
245
A
question
whether
the
injoying
or
contemning
of
Outward
things
bee
the
greater
happinesse
,
31
The
Outward
man
diseased
,
that
the
inward
man
may
be
cured
,
43
to
49
The
injoyment
of
Outward
things
might
indanger
my
soule
,
43
to
49
P
EVery
Pang
a
prevention
of
the
pa●●es
of
hell
,
and
every
respite
an
earnest
of
Heavens
rest
,
240
Even
Paine
diminished
with
patience
;
111
Our
Paines
will
shortly
passe
,
but
our
joyes
shall
never
passe
away
,
239
Wee
feele
a
little
Paine
in
the
finger
,
a
great
deale
more
than
the
health
of
the
whole
body
,
240
Our
Payne
short
,
our
joy
eternall
,
105
Christ
past
from
the
Crosse
into
Paradise
,
240
Philosophers
Pardon
their
enemies
,
we
love
ours
,
151
Passionate
men
short
lived
,
92
to
95
He
fuller
of
Passion
than
reason
,
that
flames
at
every
vaine
puffe
,
90
,
91
Patient
,
because
God
commands
us
,
142
Patience
a
counterpoyson
against
griefe
,
110
to
115
Patience
as
Larde
to
the
leane
meat
of
adversity
,
110
111
Hope
and
Patience
,
two
universall
remedies
,
110
to
115
Patience
sweetens
affliction
,
110
to
115
The
Patient
out-live
the
passionate
,
92
to
95
A
continued
Patience
may
be
different
from
what
is
goodnesse
,
150
Patience
in
imitation
of
Christ
and
the
Saints
,
156
to
162
Patience
sometimes
a
Pully
to
draw
on
more
injuries
,
162
,
163
How
Patient
our
Saviour
was
,
157
158
The
way
to
be
Patient
,
72
,
73
Many
will
accept
of
Peace
,
that
wil
not
sue
for
it
,
134
,
135
Our
Peace
would
lose
us
,
if
we
did
not
a
little
lose
our
peace
,
176
God
gives
that
Peace
,
which
the
world
can
neither
give
nor
take
away
,
254
An
idle
singularity
to
affect
Peace
both
here
and
hereafter
,
243
First
to
assay
all
good
meanes
of
Peace
and
agreement
,
168
We
had
Perished
,
if
we
had
not
perished
,
176
Perseverance
a
kinde
of
all
in
all
,
216
God
gives
us
Physick
,
that
we
may
not
dye
,
46
,
47
The
Physitian
knowes
what
is
best
for
the
patient
,
177
Philosophers
came
short
of
Christians
in
patience
,
184
to
157
We
cannot
Pleasure
Gods
servants
more
then
by
despighting
them
,
104
to
115
Gods
People
choose
rather
to
suffer
adversity
,
than
to
injoy
the
pleasures
of
sin
,
23●
Their
Pleasure
short
,
their
paine
everlasting
,
105
We
cannot
Pleasure
our selves
more
than
by
a
silent
suffering
,
88
Plenty
of
the
choisest
dainty
no
dainty
,
63
Their
Plots
to
destroy
us
,
do
much
advantage
us
,
7
,
8
,
9
Not
the
Punishment
but
the
sin
troubles
them
,
97
to
100
The
evill
of
Punishment
,
expels
the
evill
of
sin
,
43
to
49
The
infliction
of
a
lesse
Punishment
oft-times
prevents
a
greater
,
178
To
thinke
that
God
will
not
Protect
and
provide
for
his
,
were
to
derogate
from
his
wisdome
,
Power
,
and
goodnesse
,
yea
't
were
against
reason
,
181
to
184
That
a
strong
opposition
makes
for
the
glory
of
Gods
Power
,
4
to
7
Gods
Power
best
appeares
in
our
weaknesse
,
6
If
we
want
faith
,
Patience
,
and
wisdome
,
to
make
a
right
use
of
the
crosse
,
we
must
pray
for
it
,
183
Our
praise
to
be
dispraised
of
them
,
127
to
133
They
that
forsake
the
Law
Praise
the
wicked
,
127
They
are
words
&
not
Prayers
which
fal
from
carelesse
lips
,
27
Private
persons
may
not
revenge
,
166
Our
Present
sufferings
the
fittest
and
wholesomest
physick
,
48
God
lets
us
bloud
to
prevent
a
worse
mischiefe
,
43
to
49
Five
Prerogatives
of
a
Christians
patience
,
150
,
151
The
Priviledges
which
redownd
to
us
by
suffering
,
247
Pride
first
put
on
,
and
last
put
off
,
94
,
&c.
To
have
Profi●ed
by
affliction
,
an
evident
signe
we
belong
to
God
,
172
▪
We
are
ready
to
shrinke
from
Christ
,
when
Profits
or
pleasures
shrinke
from
us
,
244
A
recapitulation
of
severall
Promises
,
248
,
249.256
,
257.
Prosperity
feeds
pride
,
and
keepes
off
repentance
,
32
Commonly
the
Lord
makes
our
latter
end
so
much
the
more
Prosperous
,
by
how
much
more
our
former
time
hath
beene
miserable
and
adverse
▪
216
,
to
220
Of
which
many
examples
,
216
to
220
The
more
Prosperity
,
the
lesse
piety
,
20
to
25
Prosperity
too
strong
wine
for
a
weake
braine
,
31
If
the
Lord
Prune
his
Vine
,
he
meanes
not
to
root
it
up
,
46
To
avenge
our selves
,
is
to
lose
Gods
Protection
,
146
,
147
We
are
kept
low
,
that
we
may
not
be
Proud
,
44
The
Purpose
of
affliction
is
to
make
us
earnest
with
God
,
26
Q
OVr
Quarrels
make
both
Divell
and
Lawyers
sport
,
●8
R
RAge
not
ingendred
but
by
the
concurrence
of
cholera
,
85
to
94
If
we
suffer
,
it
is
that
we
may
Raigne
,
177
Suffer
with
Christ
,
and
Raigne
with
him
,
239
Reasons
of
affliction
,
sixteene
,
4
Whereof
three
concerne
Gods
glory
,
4
to
14
Thirteene
our
good
,
14
to
73
Whether
our
wisdome
be
improved
,
or
our
lives
Reformed
,
by
what
we
have
suffered
,
172
The
godly
may
well
Rejoyce
in
tribulation
,
256
S.
Paul
Rejoyced
in
nothing
more
than
afflictions
,
reproaches
,
persecution
,
&c.
255
The
godly
rejoyce
alwayes
,
the
wicked
for
a
fit
only
,
243
No
Release
without
repentance
,
18
,
19
God
loves
to
send
Releese
when
we
least
look
for
it
,
205
Religion
and
persecution
inseparable
,
1
,
2
,
3
▪
Religion
allowes
as
much
of
the
Serpent
as
of
the
Dove
,
163
We
can
neither
indure
the
malady
,
nor
the
Remedy
,
254
Persecution
will
follow
Remission
of
sins
,
1
,
2
,
3
The
end
of
passion
the
beginning
of
Repentance
,
136
Repentance
can
only
prevent
the
eternall
displeasure
of
God
,
22●
Repentance
removes
affliction
,
18
,
1●
Affliction
makes
us
repent
of
f
〈…〉
we
never
dreamt
of
,
15
The
way
not
to
Repine
at
those
above
us
,
is
to
looke
at
those
below
us
,
233
The
Reproach
of
an
enemy
brings
us
to
see
our
faults
,
94
Iudas
his
depraving
Mary
,
turned
to
her
great
Renowne
,
132
Lawfull
to
seek
Restitution
,
167
It
is
enough
that
when
we
are
dead
,
we
shall
Rest
in
the
Land
of
Promise
,
232
Some
carnall
Reasons
for
revenge
answered
,
154
CHRIST
not
yet
Revenged
of
his
enemies
,
15●
Both
the
Law
of
Nature
,
and
Law
of
Nations
forbids
revenge
,
14●
,
144
If
wee
miscarry
in
seeking
Revenge
,
〈…〉
no
comfort
,
146
,
147
He
that
takes
Revenge
,
makes
himselfe
both
Iudge
,
witnesse
,
accuser
,
and
executioner
,
139
,
140
To
Revenge
is
to
take
Gods
office
out
of
his
hand
,
137
to
142
The
Lord
will
Revenge
our
wrongs
,
121.137
to
142
Revenge
a
remedy
worse
than
the
disease
,
85
to
94
Patience
the
most
divine
and
Christian-like
Revenge
84
Great
is
their
Reward
which
suffer
for
righteousnesse
,
237
,
238
The
more
we
suffer
,
the
greater
our
Reward
,
237
to
246
Were
every
paine
we
suffer
a
death
,
and
every
crosse
an
hell
,
yet
we
shall
have
amends
enough
,
106
,
107
Patience
shall
have
a
temporall
Reward
also
,
108
to
115
If
not
,
patience
were
a
sufficient
Reward
to
it selfe
,
110
to
115
We
shall
beare
the
crosse
more
comfortably
,
if
we
think
upon
the
Reward
promised
,
237
to
246
Patient
,
because
patience
brings
a
Reward
,
103
to
115
Hope
of
Reward
should
make
us
patient
,
102
Our
Reward
answerable
to
our
sufferings
,
242
The
greater
our
sufferings
here
,
the
greater
our
Reward
hereafter
,
242
Rich
men
neglect
God
most
,
32
Rules
to
be
observed
in
suffering
,
162
to
179
S
SAtan
can
doe
any
thing
by
permission
,
nothing
without
,
198
199
Satan
is
limited
,
and
can
goe
no
farther
than
his
chaine
will
reach
,
198
,
199
God
will
never
give
Satan
leave
to
doe
the
least
hurt
to
our
soules
,
199
Satan
injoyned
silence
,
128
,
129
If
Satan
cannot
hurt
us
;
much
lesse
his
instruments
weake
men
,
199
,
200
Our
Saviours
whole
life
from
his
cradle
to
his
grave
a
continuall
act
of
suffering
,
233
The
Saints
patience
,
159
to
162
To
search
whether
the
report
be
true
or
no
,
97
,
98
Their
scoffes
noble
badges
of
honour
and
Innocency
,
132
If
beaten
off
from
our
profession
wiith
scoffes
,
we
are
but
counterfeits
,
173
The
Scriptures
written
for
our
learning
patience
,
comfort
and
hope
,
●●6
Security
the
cause
of
corruption
,
●75
Affliction
separates
the
good
and
bad
,
37
to
43
We
take
deeper
roote
by
shaking
,
45
We
remember
one
dayes
sicknesse
more
than
many
yeares
health
,
234
The
sick
servant
hath
not
strong
meates
given
him
,
as
the
rest
have
,
226
An
enemy
most
vexed
with
silence
,
123
to
126
Silence
the
way
royall
to
correct
a
wrong
,
80
to
85
Silence
will
either
drayne
the
gall
ou●
of
bitter
spirits
,
or
make
it
more
overflow
to
their
owne
disgrace
,
124
Silence
in
case
of
personall
wrongs
,
but
not
in
the
causes
of
God
and
Religion
,
125
Our
Saviour
a
patterne
for
silent
suffering
,
96
,
97
Silence
one
kinde
of
revenge
,
123
to
126
Affliction
discovers
whether
we
are
sincere
or
not
,
37
to
43
Sinne
the
sling
of
all
troubles
,
147
Our
sincerity
cannot
bee
approved
without
suffering
,
244
Chastisements
(
after
the
sinne
is
remitted
)
may
bee
deadly
,
227
Every
word
they
speake
of
us
is
a
slander
,
be
it
good
or
ill
,
127
to
133
A
slanderer
doth
but
shame
himselfe
,
119
None
ever
was
that
was
not
slandered
,
139
Better
smart
for
a
while
than
for
ever
177
Our
songs
shall
be
lowder
than
our
cryes
.
64
Commonly
they
know
not
GOD
that
know
no
sorrowes
,
18
The
soule
cannot
live
while
the
sinne
lives
,
19
GOD
regardeth
the
soules
good
,
and
his
owne
glory
,
254
Our
soules
shall
loose
nothing
but
their
drosse
,
202
The
soule
waxeth
as
the
body
waineth
,
66
We
have
the
presence
of
Gods
spirit
and
grace
many
times
,
and
feele
it
not
,
220
To
rejoyce
when
they
speake
evill
of
us
,
132
The
sharpe
water
of
affliction
quickens
our
spirituall
sight
,
49
to
52
To
bee
evill
spoken
of
for
well
doing
peculier
to
the
godly
,
127
to
133
If
God
stay
long
,
yet
hee
will
bee
sure
to
come
at
l●ngth
,
58
,
59
Steven
a
true
Scholler
of
Christ
,
159
,
160
Of
all
stormes
a
calme
the
greatest
,
227
A
stoute
Christian
beares
off
one
mischiefe
with
another
,
68
,
69
Though
the
Divell
strikes
at
our
names
,
his
ayme
is
to
slay
our
soules
,
172
We
may
well
take
a
few
stripes
,
where
we
receive
so
much
good
,
100
to
103
Receive
his
stripes
with
all
humility
,
patience
,
pie●y
and
thankfulnesse
,
176
That
stripes
from
the
Almighty
are
speciall
tokens
and
pledges
of
his
adoption
and
love
,
222
to
229
Nothing
more
proves
us
Gods
than
his
stripes
,
22●
Not
bound
to
tender
our
throates
to
an
unjust
〈◊〉
,
162
to
●●●
Our
sufferings
may
aggravate
,
cannot
redresse
our
miseries
,
176
A
man
that
studies
revenge
,
keepes
his
woundes
greene
and
open
,
91
We
must
suffer
with
Christ
that
wee
may
raigne
with
him
,
52
to
54
Our
sufferings
are
registred
,
our
teares
botled
up
,
191
192
We
suffer
here
that
we
may
not
suffer
hereafter
,
43
to
49
Our
sufferings
farre
lesse
than
our
sinnes
have
deserved
,
235
By
suffering
we
become
followers
of
all
the
Saints
,
53
,
54
Our
patience
shall
be
proportionable
to
our
sufferings
,
&
our
strength
equalled
to
our
temptations
,
219
Our
sufferings
nothing
to
what
others
have
suffered
,
of
which
diverse
examples
,
229
to
237
When
God
calles
us
to
suffer
he
gives
answerable
strength
and
courage
,
226
Wee
shall
suffer
no
more
than
we
are
able
to
beare
,
200
Than
shall
be
for
our
good
,
200
Suffering
the
only
way
to
prevent
suffering
,
85
to
94
Wee
may
well
suffer
patiently
,
when
we
know
wee
suffer
justly
,
94
to
100
When
we
suffer
,
we
bethinke
our selves
of
what
we
〈…〉
94
,
95
〈…〉
cious
,
nor
lightly
credulous
,
●64
Love
doth
neither
allow
suspition
nor
thrust
o●t
discretion
,
164
After
we
have
swet
and
smarted
six
dayes
,
●omes
a
Sabbath
of
eternall
rest
,
241
To
fulfill
the
substance
,
when
we
faile
in
the
i●●●●ition
,
and
erre
in
circumstances
,
is
sinfull
,
186
T
TO
tarry
the
Lords
leasure
,
214
The
Lord
either
takes
troubles
from
us
,
or
us
from
troubles
,
215
The
water
of
our
lakes
shall
be
turned
into
the
wine
of
endlesse
comfort
,
237
to
246
Our
suffringe
make
us
teachable
,
64
to
67
Prayer
,
reading
,
meditation
and
contemplation
,
makes
a
Divine
,
67
With
Iob
we
must
not
onely
be
patient
,
but
thankefull
,
102
We
may
thanke
our
enemies
,
or
must
thanke
God
for
our
enemies
,
22
Rules
touching
our
thoughts
,
164
God
hath
set
downe
a
certaine
period
of
time
when
to
deliver
thee
,
and
till
then
thou
must
wait
,
213
Of
which
many
examples
,
213
to
215
We
measure
the
length
of
time
by
the
sharpnesse
of
our
afflictions
,
2●●
God
will
doe
all
in
due
time
,
that
is
,
in
his
time
,
n●●
in
our●
▪
●●●
In
some
cases
●●●●ration
unexpedien●
,
162
to
171
We
may
well
suffer
their
tongues
,
so
long
as
we
are
delivered
out
of
their
hands
,
116
The
lewd
tongue
or
hand
moves
from
God
,
it
moves
lewdly
from
Satan
,
185
186
Their
evill
tongues
make
us
live
good
lives
,
22
A
man
of
a
good
life
feares
not
him
that
hath
an
evill
tongue
.
127
to
133
God
traines
us
up
by
degrees
,
226
Our
enemies
cannot
cannot
deprive
us
of
our
spirituall
treasure
here
,
nor
eternall
hereafter
,
202
203
Be
our
tryals
great
,
salvation
will
one
day
make
aamends
for
all
,
237
to
246
Affliction
tryes
our
sincerity
,
perseverance
,
and
constancy
,
40
to
43
We
esteeme
our
inches
Elles
,
till
by
tryall
wee
finde
the
contrary
,
49
to
52
Tribulation
the
most
sincere
Divinity
,
67
Tribulation
increaseth
patience
,
67
to
73
Men
tryed
in
the
furnace
of
adversity
,
as
gold
in
the
●ire
,
37
to
4●
If
our
troubles
be
light
and
few
,
it
is
because
we
are
weake
and
tender
,
2●6
Many
and
great
are
the
troubles
of
the
righteous
,
but
the
Lord
delivereth
them
out
of
all
,
215
Passe
through
a
sea
of
troubles
to
the
haven
of
eternall
rest
,
107
Kisse
the
hand
which
strikes
us
,
trust
in
that
power
which
kills
us
,
57
58
We
are
not
trusted
with
all
our
portion
,
lest
wee
should
spend
it
,
43
to
49
V
VEx
them
when
they
wrong
us
,
and
they
will
wrong
us
more
,
85
to
94
The
impatient
vex
themselves
,
because
another
hath
vexed
them
▪
91
,
92
To
vex
as
an
enemy
,
is
to
further
an
enemies
spight
,
125
To
vex
other
men
is
to
tutor
them
how
they
should
againe
vex
us
,
85
to
94
The
victory
which
is
got
by
mildnesse
is
perpetuall
,
135
Love
is
stronger
after
such
a
reconcilement
,
135
The
noblest
victory
to
overcome
evill
with
goodnesse
,
80
to
85
A
great
victory
gotten
and
no
blow
striken
,
89
Our
good
behaviour
will
vindicate
us
from
ill
report
,
139
Vice
drawes
death
with
a
horrid
looke
,
but
so
doth
not
vertue
,
148
Afflictions
as
we
use
them
,
111
Vse
and
application
of
the
32
reasons
,
171
to
184
W
WAnt
teacheth
the
worth
of
things
most
truly
,
59
to
64
When
we
Want
nothing
here
,
we
forget
our
home
above
,
175
●etter
Want
any
thing
than
our selves
,
45
to
52
Affliction
makes
us
Watch
and
prepare
,
35
,
36
Christs
Wayes
different
from
ours
,
251
,
252
Afflictions
Weane
us
from
the
love
of
the
World
,
28
to
35
The
persecutor
more
Weary
than
the
persecuted
,
106
Ne●er
Weary
of
receiving
,
soone
weary
of
attending
,
244
We
may
well
suspect
our selves
,
if
they
speak
Well
of
us
,
127
to
13●
W●●l●h
like
a
treacherous
dye
,
31
It
Whe●s
our
appetite
to
be
held
fasting
,
26
,
27
The
Wicked
like
some
beasts
grow
mad
with
b●iting
,
176
Wicked
men
hate
the
godly
,
1
,
2
,
3
None
but
simple
or
wicked
men
Will
beleeve
their
slanders
,
132
In
resisting
the
Will
of
God
they
do
fulfill
it
,
197
,
198
The
Churches
enemies
doe
even
performe
that
Will
of
the
Almighty
which
they
least
think
of
,
and
most
oppose
,
197
,
198
We
must
●aste
of
our
Saviours
bitter
potion
,
before
〈◊〉
drinke
his
Wine
of
endlesse
comfort
,
243
,
244
We
〈◊〉
them
that
we
may
Win
them
,
133
to
137
That
which
makes
the
body
smart
,
makes
the
soule
Wise
,
●●
to
67
It
makes
for
the
glory
of
his
Wisdome
,
7
,
8
,
9
A
Wise
Christian
will
doe
good
to
them
that
doe
hurt
to
him
,
in
policy
,
85
to
94
Stripes
make
us
Wise
,
64
to
67
It
is
the
Wise
mans
portion
to
suffer
of
fooles
,
116
A
Wise
man
regards
not
what
fooles
say
,
115
to
118
All
humane
Wisdome
is
defective
,
145
,
146
Its
enough
for
Wisdome
to
be
justified
of
her
children
,
116
Simple
as
Doves
in
offending
others
,
but
Wise
as
Serpents
in
defending
our selves
,
163
Mercy
ought
to
be
guided
by
Wisdome
,
162
to
171
Could
we
sit
downe
and
obtaine
our
Wishes
,
we
should
strangely
intangle
our selves
,
253
,
254
Looke
to
the
reward
,
and
thou
wouldest
not
wis●
the
Worke
easier
,
2●●
We
must
not
set
our
Wit
to
theirs
,
115
to
118
Our
owne
Wit
will
befoole
us
,
145
,
146
Gods
dealing
in
this
particular
,
should
move
Wonder
to
astonishment
,
178
Afflictions
so
overcome
us
,
that
they
overcome
the
love
of
the
World
in
us
,
30
If
we
be
Gods
servants
,
the
World
and
the
Devill
will
let
flye
at
us
,
1
,
2
,
3
This
World
pleasant
to
travell
through
,
but
not
safe
to
dwell
in
,
175
The
very
Heathens
rather
hated
than
loved
this
World
,
31
This
World
will
not
last
ever
,
107
,
108
Our
actions
at
last
will
out-weigh
their
Words
,
139
Their
Words
can
do
us
neither
good
nor
hurt
,
121
Their
Words
must
be
spelled
backwards
,
132
He
which
cannot
endure
Words
for
Christ
,
would
never
endure
wounds
for
him
,
85
If
we
cannot
avoide
ill
Words
,
our
care
must
be
not
to
deserve
them
,
79
,
80
Rules
touching
our
Words
,
164
to
167
Gods
Workes
not
to
be
judged
untill
the
fifth
act
,
208
If
wee
would
prevaile
with
God
,
we
must
Wrestle
,
27
So
to
remit
Wrongs
,
as
not
to
incourage
or
provoke
them
,
167
We
may
commit
a
greater
Wrong
in
putting
up
an
injury
,
than
in
punishing
the
doer
of
it
,
168
Y
YEelding
,
the
only
way
of
overcomming
,
8●
FINIS
.