The noble-mans patterne of true and reall thankfulnesse presented in a sermon preached before the Right Honourable House of Lords, at their late solemne day of Thanksgiving, June 15, 1643 : for the discovery of a dangerous, desperate and bloody designe tending to the utter subversion of the Parliament and of the famous city of London / by Edmund Calamy ...
Calamy, Edmund, 1600-1666.
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The noble-mans patterne of true and reall thankfulnesse presented in a sermon preached before the Right Honourable House of Lords, at their late solemne day of Thanksgiving, June 15, 1643 : for the discovery of a dangerous, desperate and bloody designe tending to the utter subversion of the Parliament and of the famous city of London / by Edmund Calamy ...
Calamy, Edmund, 1600-1666.
[6], 59 p.
Printed by G.M. for Christopher Meredith ...,
London :
1643.
Reproduction of original in Bodleian Library.
eng
Bible. -- O.T. -- Joshua XXIV, 15 -- Sermons.
Sermons, English -- 17th century.
A32047 R20268 (Wing C260). civilwar no The noble-mans patterne of true and reall thankfulnesse. Presented in a sermon preached before the Right Honourable House of Lords; at their Calamy, Edmund 1643 24544 4 45 0 0 0 0 20 C The rate of 20 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words.
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THE
NOBLE-MANS
PATTERNE
Of
true
and
reall
Thankfulnesse
.
PRESENTED
In
a
SERMON
Preached
before
the
Right
Honourable
House
of
LORDS
;
At
their
late
solemne
day
of
thanksgiving
,
Iune
15.
1643.
For
the
discovery
of
a
dangerous
,
desperate
and
bloody
designe
,
tending
to
the
utter
subversion
of
the
PARLIAMENT
and
of
the
famous
City
of
LONDON
.
By
EDMUND
CALAMY
,
B.D.
Pastor
of
Aldermanbury
in
LONDON
.
Published
by
Order
of
that
House
.
LUK.
1.
74
,
75.
That
we
being
delivered
out
of
the
hands
of
our
enemies
,
might
serve
him
without
feare
,
in
holinesse
and
righteousnesse
before
him
all
the
dayes
of
our
life
.
LONDON
,
Printed
by
G.
M.
for
Christopher
Meredith
at
the
Signe
of
the
Crane
in
Pauls
Church-yard
,
M.DC.XLIII
.
TO
THE
RIGHT
HONOVRABLE
House
of
LORDS
Assembled
in
PARLIAMENT
.
IF
all
Noble-men
were
as
good
and
religious
as
they
are
presented
to
the
World
in
the
Epistles
prefixed
to
the
Books
that
are
dedicated
to
them
,
we
should
not
have
so
much
cause
to
complaine
of
great
mens
Iniquities
,
or
of
poore
mens
flatteries
.
S.
Augustine
in
his
Booke
of
Retractations
,
Retracts
it
as
a
great
fault
,
that
when
he
dedicated
a
Booke
to
Mallius
Theodorus
,
he
praised
him
more
then
he
deserved
,
though
he
confesseth
that
he
was
doctus
vir
&
Christianus
,
a
Learned
and
Christian
man
:
It
is
none
of
the
least
miseries
of
great
men
,
that
they
want
faithfull
friends
to
tell
them
their
vices
as
well
as
their
vertues
.
King
Ahab
had
400.
flattering
Prophets
who
were
the
cause
of
his
ruine
.
Hence
is
that
old
Proverbe
,
that
there
are
onely
two
things
that
never
flatter
great
men
,
Death
and
Horses
.
For
Death
seizeth
upon
great
as
well
as
small
.
And
a
Horse
will
cast
downe
a
great
man
as
well
as
any
other
,
if
he
rides
not
well
.
This
Sermon
speakes
plaine
language
,
and
this
is
the
only
Reason
(
for
ought
I
know
)
that
it
received
such
kind
acceptance
,
for
otherwise
it
wants
that
neatnesse
of
phrase
,
and
eloquence
of
speech
which
such
Noble
Auditors
are
accustomed
unto
,
I
have
often
heard
of
Great
men
,
that
complained
upon
their
Death
beds
,
that
none
would
tell
them
of
their
faults
,
but
never
of
any
that
complained
hee
was
told
too
much
.
Theodosius
the
great
Emperour
confesseth
of
S.
Ambrose
,
notwithstanding
his
severe
carriage
towards
him
,
Solum
novi
Ambrosium
dignum
Episcopi
nomine
;
That
he
knew
none
worthy
of
a
Bishoprick
but
Ambrose
.
It
is
a
custome
to
send
Sermons
out
unto
publike
view
under
the
Patronage
of
some
Noble-man
or
other
.
This
Sermon
hath
this
preheminence
,
That
it
comes
forth
under
the
Patronage
,
and
by
the
commands
not
only
of
one
Lord
,
but
of
a
House
of
Lords
.
The
Lord
make
it
to
obtaine
that
end
for
which
it
was
preached
!
That
you
(
my
Lords
)
may
make
Joshua's
choise
your
choise
.
The
subject
matter
of
the
Sermon
is
very
common
and
ordinary
.
But
herein
I
follow
the
example
of
Chrysostome
,
who
when
he
was
made
Patriarch
of
Constantinople
,
the
first
Sermon
that
he
preached
before
the
Emperour
Arcadius
and
the
great
Courtiers
,
was
a
Sermon
of
Repentance
.
This
is
the
message
that
I
have
received
(
saith
Chrysostome
)
from
my
Master
Christ
to
deliver
unto
you
.
Repent
for
the
Kingdome
of
God
is
at
hand
.
Haec
autem
non
dubitabo
vobis
assiduè
revocare
in
memoriam
.
Haec
neminem
reverentes
neque
potentes
aut
divites
timentes
ad
vos
loquemur
.
The
Lord
bestow
this
great
grace
of
Repentance
upon
you
,
and
inable
you
to
serve
God
with
all
the
ingredients
mentioned
in
the
following
Sermon
!
Two
things
I
would
desire
your
Lordships
alwayes
to
remember
.
1.
That
the
best
way
of
thankfulnesse
for
mercies
received
,
is
to
serve
the
God
of
those
mercies
,
and
to
serve
him
with
the
mercies
we
receive
from
him
.
2.
That
the
best
way
for
the
House
of
Lords
to
prosper
,
is
to
indeavour
earnestly
and
faithfully
to
reforme
the
Lords
House
,
your
own
houses
,
and
first
your selves
.
Some
things
I
have
added
which
were
not
preached
,
which
relate
to
all
men
in
generall
as
well
as
great
men
,
which
I
then
omitted
for
brevity
sake
,
but
have
here
interserted
I
hope
without
offence
,
that
so
this
Sermon
which
is
printed
for
a
generall
good
,
might
have
somethings
in
it
tending
to
the
good
of
all
men
as
well
as
great
men
.
The
Great
God
make
the
House
of
Lords
as
the
House
of
the
Lord
wherein
service
may
be
done
to
God
,
and
for
Gods
cause
.
So
prayeth
Your
Honours
much
obliged
Spirituall
servant
Edmund
Calamy
.
A
THANKS-GIVING
SERMON
PREACHED
Before
the
Right
Honourable
the
House
of
Lords
.
Iosh.
24.
15.
But
as
for
me
and
my
house
we
will
serve
the
Lord
.
WE
are
here
met
this
day
to
keepe
a
day
of
Thanks-giving
,
to
keepe
a
Heaven
upon
Earth
,
to
doe
that
for
a
day
,
which
is
the
worke
of
Angels
and
arch-Angels
to
all
eternity
.
We
have
had
many
dayes
of
Hosannah's
and
now
we
are
to
keepe
one
day
of
Hallelujah's
.
It
hath
pleased
God
of
his
great
goodnesse
to
discover
a
dangerous
and
desperate
Plot
,
tending
to
the
utter
subversion
of
the
Parliament
,
of
the
famous
City
of
London
,
of
the
Army
,
of
the
whole
Kingdome
,
and
which
is
above
all
to
the
utter
ruine
of
the
true
reformed
Protestant
Religion
.
We
are
here
assembled
to
give
God
the
praise
of
this
Deliverance
.
Now
that
this
duty
may
be
performed
after
a
pious
and
Christian
manner
to
the
praise
of
that
God
whom
we
come
to
praise
,
I
have
chosen
this
Text
.
For
I
am
clearely
of
this
opinion
,
that
as
there
is
no
duty
more
excellent
then
this
of
Thanks-giving
.
For
it
is
the
duty
of
Heaven
,
and
not
only
so
,
but
the
preferment
of
Heaven
.
It
is
a
duty
that
honoureth
God
,
and
it
is
the
highest
honour
that
God
can
put
upon
us
,
to
give
us
leave
to
performe
this
duty
.
It
is
a
duty
that
Adam
should
have
performed
,
though
he
had
never
fallen
.
It
is
a
duty
that
shall
last
for
ever
and
ever
.
It
is
a
comely
duty
.
It
is
a
pleasant
duty
.
It
is
the
highest
expression
of
our
love
to
God
:
It
is
the
surest
evidence
of
our
election
(
For
that
man
that
loves
the
worke
of
Heaven
upon
earth
,
shall
certainely
goe
to
Heaven
when
he
leaves
the
earth
.
Now
the
worke
of
Heaven
is
to
praise
God
.
)
It
is
the
only
rent
penny
which
God
requires
for
all
the
blessings
hee
bestowes
upon
us
.
And
yet
notwithstanding
all
this
,
I
conceive
there
is
no
one
duty
wherein
God
is
more
dishonoured
,
or
his
name
more
prophaned
then
in
this
duty
.
The
world
is
full
of
Thanking
of
God
,
blessed
be
God
,
praised
be
God
.
But
I
beseech
yetell
me
.
Are
we
not
formall
in
this
duty
?
Doe
we
not
content
our selves
with
the
bare
Carkasse
,
and
outside
of
praises
?
Doe
we
not
take
Gods
name
in
vaine
,
while
we
are
blessing
his
name
?
Doe
we
not
content
our selves
with
a
drop
of
praises
for
a
sea
of
mercies
?
Do
we
not
praise
him
with
our
lips
,
while
we
dispraise
him
with
our
lives
?
Are
we
not
like
unto
Actors
upon
a
stage
that
now
play
one
part
,
and
by
and
by
act
a
quite
contrary
part
?
While
we
are
at
Church
we
seeme
to
cry
Hallelujah
,
and
with
the
Jewes
to
sing
Hosannah
.
But
assoone
as
ever
we
come
out
of
the
Church
,
are
there
not
many
that
will
with
the
Jews
cry
Crucifige
,
acting
the
quite
contrary
part
,
and
curse
,
and
sweare
prophanely
by
that
God
whom
they
blessed
at
Church
?
The
devill
was
the
first
that
ever
named
Gods
name
in
Scripture
,
and
one
of
the
first
that
ever
confessed
Christ
to
be
the
Sonne
of
God
,
and
yet
he
was
a
devill
for
all
that
.
It
is
a
devillish
thing
to
praise
God
with
our
lips
,
and
serve
the
devill
with
our
lives
.
Now
therfore
for
the
avoiding
of
this
great
sin
,
and
for
the
raising
up
of
your
hearts
to
praise
God
,
not
only
with
your
lips
,
but
with
your
lives
,
I
have
pitched
upon
these
words
,
which
I
may
very
well
call
,
A
rare
plat-forme
,
and
excellent
pattern
of
true
and
reall
thankfullnes
.
For
this
is
to
thanke
God
as
we
ought
to
do
for
his
goodnes
,
to
become
good
our selves
.
Then
wee
praise
God
aright
,
when
wee
dedicate
our
lives
to
his
praise
,
and
become
a
people
of
his
praise
.
Iosiah
did
not
only
offer
a
thank-offering
,
but
he
commanded
Judah
to
serve
the
Lord
God
of
Israel
.
It
is
not
enough
to
thanke
God
for
a
mercy
,
unlesse
we
serve
him
with
that
mercy
.
It
is
not
the
singing
of
a
thousand
Psalmes
will
praise
God
so
much
for
this
Deliverance
as
the
mortifying
of
one
lust
.
Let
the
drunkard
praise
God
this
day
by
sacrificing
up
his
drunkennesse
as
a
Thank-offering
.
Let
the
swearer
and
the
Adulterer
forsake
his
swearing
and
his
Adultery
,
as
a
testimony
of
his
Thankfullnesse
.
God
hath
bin
reall
in
his
mercies
to
us
,
let
us
be
reall
in
our
thankes
to
him
.
Let
us
with
this
famous
and
noble
Prince
in
my
Text
enter
into
a
solemne
Covenant
,
and
resolution
for
the
time
to
come
,
in
sence
of
Gods
goodnesse
towards
us
for
the
time
past
,
to
become
the
true
and
faithfull
servants
of
God
,
and
though
all
the
world
should
serve
sinne
and
the
Devill
,
but
as
for
you
and
your
house
,
you
will
serve
the
Lord
.
In
the
words
themselves
we
have
two
parts
.
First
,
The
substance
of
Joshuah's
choice
;
and
that
is
,
To
serve
Iehovah
.
Ioshuah
doth
not
only
choose
to
be
saved
by
Jehovah
,
but
to
serve
Jehovah
.
There
is
no
man
so
wicked
,
but
he
would
be
glad
to
be
saved
by
God
,
but
you
must
know
that
that
man
shall
never
have
Christ
for
his
Saviour
,
that
will
not
have
Christ
for
his
Lord
and
Master
.
He
that
will
not
follow
the
example
of
Christs
life
,
shall
never
be
saved
by
the
merit
of
his
death
.
If
Christ
be
not
thy
Jacobs
staffe
to
guide
thee
to
Heaven
,
he
will
never
become
as
a
Iacobs
ladder
to
carry
thee
up
to
Heaven
.
2.
We
have
six
rare
circumstances
in
Ioshuahs
choice
.
First
,
The
person
that
made
this
choice
,
and
that
is
Ioshua
the
chief
Ruler
of
Israel
.
2.
The
latitude
and
circumference
of
this
choice
,
I
and
my
house
,
not
himselfe
without
his
Family
,
nor
his
Family
without
himselfe
.
But
himselfe
and
his
Family
.
And
first
himselfe
,
and
then
his
Family
.
3.
The
firmnesse
and
stability
of
Ioshuah's
choice
,
Wee
will
serve
the
Lord
.
Not
only
we
desire
to
doe
it
.
But
we
are
fully
resolved
to
do
it
.
4.
The
publicknesse
of
Ioshuah's
resolution
.
Ioshuah
doth
not
only
choose
in
his
heart
to
serve
the
Lord
,
but
makes
open
protestation
and
profession
of
it
,
before
all
the
Lords
and
Commons
of
Israel
.
For
these
words
were
spoken
in
a
Parliamentary
Assembly
,
when
all
the
Tribes
and
Heads
of
the
Tribes
of
Israel
and
Judges
and
Officers
were
present
,
as
you
may
reade
v.
1.
5.
The
speedinesse
of
Ioshuah's
choice
.
Ioshua
puts
the
Israelites
to
choose
.
Choose
you
this
day
whom
ye
will
serve
.
But
as
for
himselfe
he
was
already
resolved
.
Ioshuah
had
not
his
Religion
to
choose
as
many
have
,
he
did
not
demurre
upon
it
,
his
choice
was
already
made
:
Choose
you
;
but
as
for
me
and
my
house
we
will
serve
the
Lord
.
6.
The
singularity
of
Ioshuah's
choice
.
This
[
But
]
is
put
downe
by
way
of
opposition
,
Choose
you
whither
ye
will
serve
the
true
God
,
or
the
gods
of
the
Amorites
.
But
as
for
me
I
am
resolved
for
my selfe
and
my
Family
to
serve
the
Lord
,
though
all
the
Lords
and
Commons
of
Israel
should
renounce
his
service
.
The
time
will
not
suffer
me
to
speake
distinctly
of
every
one
of
these
parts
.
I
will
therefore
summe
them
up
for
brevity
sake
into
this
one
doctrinall
Conclusion
.
That
it
is
the
duty
of
all
men
,
but
especially
of
such
as
are
Joshuah's
,
such
as
are
Rulers
and
Nobles
,
to
ingage
themselves
and
their
Families
to
serve
God
resolutely
,
speedily
and
publikely
,
maugre
all
opposition
to
the
coutrary
.
This
is
a
Doctrine
that
needs
Application
rather
then
Explication
.
A
Doctrine
that
I
have
chosen
,
not
to
feed
your
heads
with
curious
notions
,
but
to
feast
your
hearts
with
solid
nourishment
.
For
the
Explicatory
part
,
I
will
only
propound
3
things
.
First
,
I
will
shew
what
it
is
to
serve
God
.
Secondly
,
I
will
shew
the
necessity
that
lies
upon
all
men
as
well
as
great
men
to
serve
God
,
and
to
serve
him
with
the
golden
circumstances
of
the
Text
.
Thirdly
,
I
will
shew
the
necessity
that
lyes
upon
great
men
,
as
well
as
others
,
and
rather
then
others
to
obey
this
Text
.
First
,
What
it
is
to
serve
God
.
For
this
you
must
know
that
the
service
of
God
is
not
a
naturall
action
,
wherein
the
doing
of
the
worke
is
all
that
is
required
.
As
nothing
is
required
of
the
fire
,
but
to
burn
,
because
it
is
a
naturall
action
.
But
it
is
an
action
of
Religion
,
wherein
the
manner
of
doing
is
the
chiefe
halfe
of
the
duty
,
and
that
which
makes
our
serving
of
God
to
be
a
sweet
perfume
is
not
the
serving
,
but
the
right
serving
of
God
.
Now
the
right
serving
of
God
is
to
serve
him
according
to
his
owne
Direction
,
both
for
the
matter
and
the
manner
of
his
service
.
It
is
a
maxime
in
nature
,
Every
master
is
to
be
served
according
as
himselfe
commands
,
and
if
the
servant
prescribe
to
his
master
,
how
he
will
serve
him
,
he
becomes
his
Masters
Master
.
In
the
civill
Law
a
servant
is
said
to
be
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
such
a
one
that
sustaines
no
person
,
but
is
a
dependant
and
adjunct
to
his
Master
,
to
accommodate
his
will
to
the
will
of
his
Master
.
It
is
a
saying
of
Socrates
,
If
there
be
a
God
he
must
be
worshipped
,
and
if
he
be
worshipped
,
he
must
be
worshipped
according
to
his
owne
will
,
or
else
we
doe
not
worship
him
at
all
.
Moses
built
the
Tabernacle
according
to
the
patterne
in
the
Mount
.
And
David
when
he
built
the
Temple
,
received
a
patterne
of
it
from
the
Spirit
of
God
in
writing
.
The
nature
of
man
is
prone
to
worship
God
by
Crucifixes
and
Images
,
and
by
wayes
of
our
owne
devising
.
But
this
is
not
to
serve
God
,
but
to
goe
a whoring
after
our
owne
inventions
,
as
the
phrase
is
,
Psalm
.
106.
37.
For
indeed
it
is
spirituall
whoredome
,
and
it
is
an
exalting
of
our
wisedome
above
Gods
.
It
is
vaine-service
,
and
therefore
cannot
please
God
.
It
is
will-worship
and
of
no
account
with
God
.
It
is
a
service
that
is
so
farre
from
bringing
us
to
Heaven
,
that
it
will
beguile
us
of
Heaven
.
This
then
is
to
serve
God
,
to
serve
him
according
to
his
own
way
,
both
for
matter
and
manner
.
Now
if
you
aske
me
;
What
is
that
way
wherein
God
would
have
us
to
serve
him
.
I
answer
briefly
.
He
that
would
serve
God
so
as
to
please
him
must
mingle
10.
Ingredients
in
his
service
.
And
indeed
this
very
act
of
Ioshuah
in
choosing
such
a
master
as
Iehovah
,
and
in
choosing
to
stand
under
such
a
relation
as
a
servant
unto
Iehovah
doth
necessarily
imply
.
First
,
That
Ioshuah
did
not
onely
choose
to
serve
God
,
but
to
serve
him
undividedly
,
to
serve
God
and
none
but
God
.
For
in
all
Elections
those
whom
we
do
not
choose
we
refuse
.
And
therefore
Ioshua's
choosing
to
serve
the
Lord
doth
imply
,
that
he
did
refuse
all
other
Lords
and
masters
.
This
is
plaine
in
the
beginning
of
this
verse
.
And
if
it
seeme
evill
to
you
to
serve
the
Lord
,
choose
ye
this
day
whom
ye
will
serve
,
whether
the
gods
,
&c.
As
if
he
should
have
said
.
Ye
cannot
serve
the
God
of
the
Israelites
,
and
the
god
of
the
Amorites
together
.
Ye
cannot
serve
God
and
Idols
.
No
man
saith
Christ
can
serve
two
Masters
,
&c.
2.
Ioshua
did
not
only
choose
to
serve
God
undividedly
,
but
also
Everlustingly
.
This
appeares
because
he
chose
an
everlasting
Master
.
And
for
this
purpose
he
tells
the
Israelites
,
verses
19.
20.
You
cannot
serve
the
Lord
for
he
is
a
holy
God
and
a
jealous
God
,
&c.
If
ye
forsake
him
he
will
consume
you
,
&c.
As
if
he
should
have
said
,
If
you
intend
to
serve
God
,
you
must
never
reuolt
,
but
keep
your selves
constant
for
ever
to
his
service
,
for
else
he
will
turne
and
doe
you
hurt
and
consume
you
after
he
hath
done
you
good
.
3.
Ioshua
did
not
only
choose
to
serve
God
undividedly
and
Everlastingly
,
but
also
Faithfully
and
sincerely
.
And
this
appeares
,
because
he
chose
such
a
Master
,
that
is
the
heart
maker
and
the
heart
searcher
.
This
is
the
difference
betweene
the
serving
of
God
,
and
the
serving
of
man
;
Man
can
but
see
the
outside
,
and
punish
the
outside
,
and
judgeth
of
the
inside
by
the
outside
.
But
God
is
a
Spirit
,
and
will
be
worshipped
in
spirit
and
in
truth
,
and
judgeth
of
the
outside
by
the
inside
.
And
therefore
Ioshua
tells
the
children
of
Israel
,
vers.
14.
Now
therefore
feare
the
Lord
,
and
serve
him
in
sincerity
and
in
truth
.
As
if
he
should
have
said
,
If
you
intend
to
serve
him
,
you
must
serve
him
in
uprightnesse
,
or
else
ye
doe
not
serve
him
at
all
.
For
God
requires
good
aimes
as
well
as
good
actions
,
and
he
abhorres
that
service
though
never
so
good
,
if
the
aime
of
him
that
serves
him
be
not
good
.
If
a
Wife
should
dresse
her selfe
in
fine
apparell
to
please
an
Adulterer
,
this
aime
of
hers
makes
her
action
most
abominable
;
Even
so
all
those
that
serve
God
,
though
never
so
exactly
in
outward
shew
if
their
aime
be
to
please
men
,
or
to
get
their
own
ends
,
the
Lord
abhorres
them
and
their
services
.
God
abhorres
an
hypocrite
more
then
a
Sodomite
,
and
therefore
Hell
is
provided
on
purpose
for
hypocrites
.
4.
Ioshua
chose
to
serve
God
zealously
;
And
this
appeares
,
because
he
chose
to
serve
the
living
God
,
he
did
not
choose
to
serve
Idols
,
but
to
turne
from
dead
Idols
to
serve
the
living
God
.
Now
the
living
God
expects
not
only
living
but
lively
service
,
1
Pet.
2.
5.
A
man
may
be
a
living
man
and
yet
not
lively
,
but
God
expects
lively
service
,
and
such
as
are
active
and
lively
in
his
service
,
such
as
are
fervent
in
spirit
as
serving
the
Lord
,
Rom.
12.
11.
As
if
he
should
say
;
You
are
not
fit
to
serve
the
Lord
,
unlesse
you
be
fervent
in
spirit
,
boiling
hot
in
spirit
,
as
the
word
signifies
.
5.
Ioshua
chose
to
serve
God
Reverently
and
respectfully
.
And
this
appeares
,
because
he
calls
himselfe
a
servant
of
God
,
not
a
sonne
,
not
a
friend
.
Now
you
know
it
is
a
necessary
ingredient
in
a
servant
to
keep
his
distance
,
and
to
carry
himselfe
respectfull
of
his
Master
,
to
serve
him
with
reverence
and
godly
feare
,
Heb.
12.
28.
6.
Ioshua
chose
to
serve
God
Chearfully
and
freely
;
For
this
is
another
property
of
a
good
servant
,
Psalm
.
100.
1.
Serve
the
Lord
with
gladnesse
,
Deut.
28.
47
,
48.
We
must
make
it
our
meate
and
drinke
,
our
Heaven
upon
Earth
to
serve
God
.
Seventhly
,
To
serve
him
diligently
and
laboriously
:
This
is
another
property
of
a
good
servant
;
It
is
said
of
the
12.
Tribes
,
That
they
served
God
instantly
day
and
night
.
The
word
in
the
Greeke
is
,
They
served
God
with
an
outstretched
neck
.
Eighthly
,
To
serve
God
Vniversally
in
all
things
,
At
all
times
,
and
in
all
places
,
and
with
all
our
faculties
.
First
,
In
all
things
,
though
never
so
irrationall
to
flesh
and
blood
,
though
never
so
dangerous
,
though
never
so
costly
.
Such
a
servant
was
David
that
fulfilled
all
the
wills
of
God
.
2.
As
in
all
things
,
so
at
all
times
;
In
time
of
prosperity
as
well
as
adversitie
,
and
in
time
of
adversitie
as
well
as
prosperity
.
For
the
God
whom
we
serve
is
the
same
in
all
times
,
he
alters
not
,
no
more
must
his
servants
.
3.
In
all
places
,
in
private
as
well
as
publike
;
For
God
is
a
Master
that
filles
all
places
.
If
thou
canst
find
out
a
place
where
God
doth
not
see
thee
,
there
it
shall
be
lawfull
for
thee
to
serve
the
Devill
.
4.
With
all
the
faculties
of
thy
soule
and
body
.
This
note
of
universality
though
it
be
a
plaine
one
,
yet
is
of
marvellous
consequence
,
and
it
is
both
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
and
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
.
It
is
the
best
divisive
difference
to
divide
a
Sheepe
from
a
Goate
,
And
constitutive
,
to
constitute
a
faithfull
servant
of
God
,
who
is
one
that
in
all
things
,
at
all
times
,
and
in
all
places
,
with
all
his
faculties
gives
up
himselfe
to
Gods
service
.
That
can
say
as
that
Dutch
Minister
Baldazzar
did
to
Oecolampadius
,
Veniat
verbum
Domini
&
submittemus
ei
sexcenta
si
nobis
essent
colla
.
Let
God
speake
,
and
though
we
had
six
hundred
necks
,
yet
we
will
make
them
all
stoope
to
the
obedience
of
him
.
Ioshua
chose
to
serve
God
Absolutely
and
Inconditionally
.
For
God
is
a
Master
that
cannot
erre
in
his
commands
,
and
therefore
he
must
be
obeyed
without
examining
of
what
he
commands
,
with
blind
obedience
.
Sufficit
pro
universis
rationibus
Deus
vult
.
This
is
reason
sufficient
,
the
unerring
God
will
have
it
so
.
This
is
the
best
sighted
obedience
.
Man
may
erre
in
his
commands
,
and
therefore
is
to
be
served
with
limitations
and
examinations
.
They
doe
befoole
themselves
(
saith
Lactantius
)
that
follow
the
judgement
of
their
leaders
without
judgement
,
which
is
the
propertie
of
Sheepe
rather
then
of
reasonable
men
.
It
is
a
good
saying
of
Sir
THOMAS
MORE
,
I
will
not
pin
my
salvation
upon
any
mans
sleeve
,
because
I
know
not
whither
he
will
carry
it
.
But
God
must
be
obeyed
without
an
If
:
with
absolute
,
in
conditionall
,
unexamined
subjection
,
this
is
to
serve
God
as
God
.
10.
Ioshua
chose
to
serve
God
transcendently
and
Angelically
.
To
doe
his
will
on
earth
as
it
is
done
in
Heaven
.
For
he
is
Iehovah
that
gives
being
to
all
,
the
great
God
of
the
whol
earth
,
and
therefore
is
to
be
served
with
super
superlative
super
transcendent
service
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
.
These
are
the
10.
Ingredients
of
Ioshuas
choice
,
these
are
as
a
ten
stringed
Instrument
to
make
our
services
melodious
harmony
in
Gods
eares
.
Let
us
strive
to
remember
them
,
because
they
are
the
foundation
to
the
building
that
followes
.
We
live
in
an
age
wherein
every
man
will
professe
that
he
serves
God
.
But
I
beseech
you
remember
that
unlesse
you
adde
these
10.
Ingredients
,
ye
doe
not
serve
him
,
but
grieve
him
.
Ye
dee
not
serve
him
,
but
doe
him
disservice
,
unlesse
ye
serve
him
undividedly
,
everlastingly
,
sincerely
,
zealously
,
&c.
Before
I
leave
this
point
I
must
adde
one
thing
,
That
there
are
2.
properties
of
a
servant
that
must
not
be
in
Gods
servant
.
First
,
a
servant
serves
his
Master
with
a
slavish
feare
,
but
we
must
serve
God
with
a
godly
feare
,
Heb.
12.
28.
Secondly
,
a
servant
loves
his
Master
with
a
mercenary
love
,
he
serves
his
Master
as
a
hireling
for
his
wages
.
But
Gods
servant
must
serve
God
with
a
filiall
love
.
He
that
serves
God
only
for
Heaven
,
fells
his
service
to
God
,
as
Parisiensis
saith
,
Et
est
inter
illum
&
Deum
negotiatio
quaedam
.
Not
but
that
a
true
servant
of
God
may
have
an
eye
to
the
recompence
of
reward
,
as
Moses
had
;
but
he
must
have
but
one
eye
upon
the
reward
,
not
both
,
and
the
left
eye
too
;
For
our
chiefe
and
last
aime
must
be
at
Gods
glory
.
And
the
reason
is
,
because
Gods
servants
are
also
his
sonnes
and
heires
,
and
therefore
as
we
must
serve
him
with
the
subjection
of
servants
,
so
we
must
serve
him
with
the
affection
of
sonnes
.
Let
us
remember
that
we
are
his
servants
,
that
we
may
serve
him
with
reverence
,
diligence
and
exact
subjection
,
but
remember
also
that
we
are
his
sonnes
to
serve
him
with
filial
feare
,
love
,
hope
and
faith
.
And
this
is
the
right
serving
of
God
,
to
serve
him
with
a
servant-like
subjection
,
and
with
a
sonne-like
affection
.
The
second
thing
propounded
in
the
Explication
,
is
to
shew
the
necessity
that
lies
upon
all
men
as
well
as
great
men
to
serve
God
,
and
to
serve
him
with
all
these
Ingredients
.
For
though
Ioshua
did
freely
choose
to
serve
the
Lord
,
yet
it
was
not
free
for
Ioshua
to
choose
whether
he
would
serve
God
or
no
.
For
we
are
all
bound
to
doe
God
homage
and
service
.
This
is
primum
and
totum
officium
hominis
,
This
is
the
chiefe
and
the
whole
of
man
,
Eccles.
12.
last
.
We
are
all
bound
to
this
service
by
a
6.
fold
bond
.
First
,
by
the
bond
of
Creation
.
It
is
a
fundamentall
errour
to
think
that
we
are
borne
chiefely
and
ultimately
to
seeke
our
own
happinesse
.
God
made
man
to
serve
him
,
and
to
seeke
his
owne
happinesse
in
Gods
happinesse
,
and
his
owne
glory
in
Gods
glory
.
It
is
God
that
hath
made
us
,
and
not
we
our selves
,
we
are
his
workemanship
,
and
therefore
it
is
our
duty
to
improve
all
our
parts
and
gifts
to
the
service
of
that
God
from
whom
we
have
received
all
.
As
all
Rivers
returne
to
the
Ocean
from
which
they
first
came
.
And
as
Aulius
Fulvius
said
to
his
sonne
when
he
found
him
in
the
conspiracie
of
Catiline
,
Now
ego
te
Catilinae
genui
sed
patria
.
So
doth
God
say
to
every
man
,
I
did
not
give
thee
a
soule
and
body
to
serve
sinne
withall
,
but
to
serve
me
withall
.
Quot
membra
tot
ora
,
so
many
members
of
our
bodies
,
so
many
faculties
of
our
soules
;
so
many
mouthes
to
call
upon
us
to
serve
God
withall
.
Secondly
,
It
is
our
duty
to
serve
God
,
not
only
for
our
own
creation
,
but
for
the
creation
of
the
whole
world
.
For
God
made
all
the
world
to
serve
man
,
and
man
to
serve
him
with
all
the
world
,
and
for
all
the
world
.
He
made
the
Sunne
,
the
Moone
,
the
Fire
and
the
Water
,
&c.
to
be
serviceable
to
man
,
and
therefore
man
must
serve
God
,
because
he
hath
given
all
these
to
his
use
,
and
he
must
serve
God
with
all
these
,
improving
them
all
to
his
service
.
Quot
creaturae
,
tot
ora
,
so
many
creatures
as
there
are
in
the
world
,
so
many
mouthes
to
call
upon
us
to
serve
God
,
and
to
serve
him
with
all
the
Ingredients
before
named
.
Thirdly
,
We
are
bound
by
the
bond
of
Redemption
.
For
we
are
therefore
delivered
out
of
the
hands
of
our
enemies
by
Iesus
Christ
,
that
we
should
serve
him
in
holinesse
and
righteousnesse
all
the
dayes
of
our
life
.
Quot
inimici
,
tot
ora
.
So
many
enemies
as
we
are
freed
from
by
the
death
of
Christ
,
so
many
mouthes
to
call
upon
us
to
serve
Jesus
Christ
.
And
in
this
sence
the
very
Devill
himselfe
,
and
Hell
it selfe
(
as
we
are
redeemed
from
them
)
doe
call
upon
us
to
serve
God
,
and
to
serve
him
faithfully
,
&c.
Fourthly
,
We
are
bound
by
the
bond
of
Sanctification
.
For
this
is
the
end
of
our
sanctification
,
That
we
might
have
grace
to
serve
him
so
as
to
please
him
,
Heb.
12.
28.
Quot
gratiae
,
tot
ora
,
so
many
graces
as
God
hath
planted
in
thee
,
so
many
mouthes
to
call
upon
thee
to
serve
God
.
For
who
goes
to
warfare
at
his
owne
charge
?
saith
the
Apostle
,
Who
planteth
a
Vineyard
and
eateth
not
of
the
fruit
thereof
?
Who
feedeth
a
flock
and
eateth
not
of
the
milk
of
the
flock
?
If
God
hath
planted
the
graces
of
his
Spirit
in
thy
soule
,
he
lookes
to
reape
the
fruit
of
his
own
plantation
and
husbandry
by
thy
holy
serving
of
God
.
Fifthly
,
We
are
bound
by
the
bond
of
Gratitude
.
Quot
beneficia
,
tot
ora
,
so
many
mercies
as
we
have
received
from
God
,
so
many
mouthes
to
call
upon
us
to
serve
God
.
For
every
mercy
is
as
a
needle
,
saith
S.
Austin
,
to
sow
God
and
Man
together
.
Man
and
God
are
seperated
by
disobedience
,
but
mercy
is
as
a
needle
to
sow
God
and
Man
together
againe
by
obedience
.
And
therefore
God
makes
the
deliverance
out
of
Egypt
to
be
a
forcible
motive
to
the
keeping
of
the
ten
Commandements
.
I
am
the
God
that
brought
thee
out
of
the
Land
of
Egypt
,
Therefore
thou
shalt
have
none
other
gods
but
me
,
Therefore
thou
shalt
keepe
holy
the
Sabbath
day
,
&c.
So
must
the
deliverance
wee
celebrate
this
day
.
It
must
be
as
a
golden
Cord
to
tye
us
to
serve
God
more
devoutly
,
more
resolvedly
then
ever
.
Every
Deliverance
binds
the
delivered
according
to
the
quantity
and
quality
of
the
Deliverance
.
God
hath
given
us
Deliverances
of
all
sorts
,
and
of
all
sizes
for
to
oblige
us
to
his
service
.
Wee
have
had
temporall
and
spirituall
Deliverances
,
old
and
new
Deliverances
.
These
two
last
yeares
have
been
made
up
all
of
Deliverances
.
And
to
sinne
willingly
against
God
after
such
Deliverances
as
these
,
is
a
sinne
that
takes
away
all
excuse
,
Ezra
.
9.
10.
What
shall
we
say
after
this
,
for
we
have
sinned
against
thee
,
q.
d.
We
have
nothing
to
say
.
And
it
is
a
sinne
that
will
bring
universall
and
utter
destruction
,
according
to
that
Text
,
Ezra
.
9.
13
,
14.
Seeing
thou
O
God
hast
given
us
such
a
Deliverance
as
this
,
should
we
againe
breake
thy
Commandements
,
wouldest
thou
not
be
angry
with
us
,
till
thou
haddest
consumed
us
,
so
that
there
should
be
no
remnant
nor
escaping
.
He
that
doth
not
serve
God
the
better
for
this
Deliverance
,
it
is
pitty
he
was
delivered
.
6.
We
are
bound
by
the
bond
of
Covenant
.
Quot
promissiones
,
tot
ora
.
So
many
Vowes
and
Covenants
we
have
made
with
God
,
so
many
mouthes
to
call
upon
us
to
serve
him
.
When
we
were
baptized
we
entered
into
a
solemne
Covenant
to
renounce
the
Devill
and
all
his
workes
,
and
to
be
Christs
faithfull
Souldiers
unto
our
lives
end
.
And
every
time
we
receive
the
Sacrament
of
the
body
and
bloud
of
Christ
,
we
renew
our
vowes
and
covenants
.
And
it
is
not
a
weeke
since
Ye
entred
into
into
a
sacred
and
solemne
Promise
to
amend
your
lives
.
The
Vow
of
God
is
upon
you
.
And
therefore
I
may
say
as
Christ
doth
,
Give
unto
God
the
things
which
are
Gods
.
If
service
be
not
due
doe
not
give
it
him
,
but
if
it
be
due
it
is
injustice
to
deny
it
him
.
We
are
all
servinati
,
servi
empti
,
jurati
,
faederati
,
consecrati
,
conducti
.
We
are
all
the
borne
servants
of
God
,
and
better
we
had
never
been
borne
,
if
we
doe
not
serve
him
.
We
are
all
the
bought
Servants
of
God
,
Christ
hath
bought
us
with
a
dear
price
,
even
with
his
owne
precious
bloud
,
he
became
not
only
a
man
,
but
a
servant
,
to
buy
us
to
be
his
servants
.
We
are
the
purchace
of
Jesus
Christ
,
and
it
is
a
high
act
of
Robberie
to
deprive
him
of
his
purchase
.
We
are
the
sworne
Servants
of
God
,
and
we
are
forsworne
if
we
doe
not
serve
him
,
and
serve
him
aright
as
we
ought
to
doe
.
We
have
taken
a
Covenant
to
serve
him
better
,
and
we
are
Covenant-breakers
,
if
we
doe
not
serve
him
,
which
is
one
of
the
black-marks
of
a
Reprobate
.
We
are
consecrated
to
the
service
of
God
,
and
dedicated
to
him
by
our
baptisme
,
and
therefore
it
is
a
sin
of
sacriledge
not
to
serve
him
.
We
are
all
the
hired
servants
of
God
.
All
the
blessings
and
mercies
we
receive
daily
from
God
are
nothing
else
,
but
Gods
presse-mony
to
hire
us
to
serve
him
,
and
it
is
a
shame
to
receive
such
great
wages
and
to
doe
no
service
for
it
.
And
thus
you
see
what
a
great
necessity
lies
upon
all
men
,
as
well
as
great
men
to
serve
God
.
The
third
thing
propounded
for
Explication
is
,
To
shew
the
necessitie
that
lies
upon
great
men
in
particular
to
serve
God
,
and
to
serve
him
with
all
those
Ingredients
,
and
with
all
the
circumstances
of
Ioshuah's
choice
.
Great
men
are
bound
to
serve
God
as
well
as
others
,
and
to
serve
God
rather
then
others
.
First
as
well
as
others
.
First
,
Because
they
are
Gods
creatures
as
well
as
others
.
Bound
by
the
six-fold
bond
before
named
,
as
well
as
others
,
they
are
servinati
,
serviempti
,
&c.
and
therfore
unjust
,
perjured
and
sacrilegious
,
if
they
withdraw
themselves
from
his
service
.
Secondly
,
They
must
die
as
well
as
others
,
and
death
makes
all
equall
.
Diogenes
could
find
no
difference
in
the
grave
,
betweene
the
bones
of
King
Philip
and
other
men
,
as
he
told
Alexander
the
great
.
Thirdly
,
They
must
appeare
and
stand
before
God
at
the
day
of
Iudgement
,
to
give
an
account
as
well
as
others
,
Revel.
20.
12.
I
saw
the
dead
great
and
small
standing
before
God
.
Fourthly
,
There
is
no
man
great
in
comparison
of
God
.
Though
a
man
may
be
said
to
be
great
in
comparison
of
his
neighbour
;
yet
in
comparison
of
God
all
the
world
is
but
as
the
drop
of
a
bucket
.
And
if
all
Asia
,
Africa
,
Europe
and
America
be
but
as
the
drop
of
a
Bucket
in
comparison
of
God
,
what
a
little
drop
of
this
drop
is
one
great
man
.
There
is
a
greater
nearenesse
betweene
a
King
and
a
toade
then
between
a
King
and
God
.
For
Toades
are
Gods
creatures
,
and
so
are
Kings
,
and
both
finite
;
but
there
is
an
infinite
distance
between
the
great
God
,
and
the
greatest
King
.
As
great
men
are
to
serve
God
,
as
well
as
others
.
So
also
rather
then
others
.
And
that
because
,
First
,
They
have
more
reason
then
others
.
God
hath
advanced
them
above
others
in
dignity
,
honour
and
wealth
,
and
therefore
he
expects
they
should
bring
more
honour
to
him
then
others
.
A
King
looks
to
be
acknowledged
by
all
,
but
especially
by
those
who
are
his
Creatures
.
And
therefore
Caesar
cried
out
to
Brutus
,
&
tufili
?
What
thou
my
sonne
?
So
those
whom
God
hath
exalted
and
made
as
it
were
gods
upon
Earth
,
he
looks
that
these
gods
should
not
serve
the
Devill
,
which
would
be
a
paradox
beyond
expression
.
The
higher
the
Elements
are
the
purer
they
are
.
Aire
is
purer
then
water
,
and
fire
then
aire
.
The
higher
you
are
in
office
and
wealth
,
the
holier
and
purer
you
ought
to
be
.
We
doe
not
expect
as
much
light
from
a
candle
as
from
the
Sunne
.
If
God
have
made
thee
one
of
the
great
lights
of
the
world
;
he
lookes
thou
shouldest
shine
and
out-shine
others
in
holinesse
and
righteousnesse
.
It
is
a
wicked
opinion
that
is
spread
abroad
in
the
world
,
that
the
greater
any
man
is
,
the
lesse
service
he
need
doe
unto
God
.
Hence
it
is
that
if
we
observe
any
little
sparke
of
piety
in
great
persons
,
we
are
ready
to
behold
it
as
a
blazing
Commet
,
and
to
cry
it
up
in
the
superlative
degree
.
But
the
truth
is
,
the
golden
Rule
of
Christ
teacheth
us
otherwise
,
To
whom
much
is
given
,
(
faith
Christ
,
Luk.
12.
47.
)
much
is
required
.
And
you
your selves
require
most
service
of
those
servants
to
whom
you
give
most
wages
.
God
did
not
require
tentallents
of
him
to
whom
he
gave
but
five
,
but
he
required
ten
of
him
to
whom
he
gave
ten
.
All
creatures
the
nearer
to
God
the
more
perfect
they
are
,
the
Angels
more
excellent
then
men
,
and
the
essence
of
men
more
excellent
then
beasts
,
and
beasts
then
plants
,
&c.
So
the
nearer
any
man
is
to
God
in
power
and
greatnesse
,
the
better
,
purer
and
holier
he
ought
to
be
.
Insomuch
that
it
is
reckoned
as
a
great
aggravation
,
That
the
hands
of
the
Princes
and
Rulers
were
the
chiefe
in
a
trespasse
,
Ezra
9.
2.
Their
being
Rulers
did
not
excuse
,
but
increase
their
fault
.
And
Ieremy
tels
us
,
Jer.
5.
5.
That
he
would
goe
to
the
greatmen
,
to
see
if
the
way
of
the
Lord
,
as
expecting
more
goodnesse
from
them
then
others
.
Of
which
when
he
failed
,
he
threatens
greater
judgements
against
them
then
others
.
Secondly
,
As
great
men
have
greater
reason
then
others
.
So
they
have
greater
abilities
and
opportunities
to
serve
God
then
others
.
Now
every
ability
and
opportunity
is
a
talent
with
which
we
are
betrusted
,
and
for
which
we
must
be
accountable
.
The
Wise-man
tells
us
,
Ecclesiast
.
7.
11.
That
wisdome
is
good
with
an
Inheritance
.
Wisdome
is
good
without
an
inheritance
.
But
it
cannot
doe
so
much
good
when
it
is
seated
in
a
poore
man
,
as
when
it
is
joyned
with
an
inheritance
.
When
divine
wisdome
and
honours
meet
together
,
they
are
like
apples
of
Gold
in
pictures
of
silver
.
Riches
and
greatnesse
have
made
many
good
men
bad
,
but
never
any
bad
man
good
,
and
yet
they
put
a
price
in
a
good
mans
hand
to
doe
much
good
.
As
a
good
musicall
Instrument
doth
not
make
a
skillfull
Musitian
,
but
a
skilfull
Musitian
can
play
better
upon
a
good
instrument
then
upon
a
bad
one
.
If
the
man
be
gracious
and
religious
that
is
great
and
rich
,
he
will
make
sweeter
harmony
and
melody
in
Gods
eares
,
then
if
he
were
poore
and
in
a
low
estate
.
It
is
not
to
be
expressed
what
attractive
power
there
is
in
the
good
examples
of
great
men
to
make
others
good
.
Great
men
are
like
unto
looking-glasses
,
according
to
which
all
the
Country
dresse
themselves
,
and
if
they
be
good
looking-glasses
they
doe
a
world
of
good
.
When
Crispus
the
chiefe
Ruler
of
the
Synagogue
beleeved
,
many
of
the
Corinthians
hearing
of
it
,
beleeved
also
,
Act.
18.
8.
When
Shechem
and
Hamor
were
circumcised
,
they
quickly
perswaded
their
people
to
be
circumcised
also
.
Ioshuah's
example
in
my
Text
made
all
Israel
enter
into
Covenant
to
serve
God
.
And
if
the
great-men
and
the
rich-men
of
the
Kingdome
would
appeare
in
more
number
,
and
more
couragiously
and
resolutely
in
the
great
cause
of
the
warre
now
undertaken
by
the
Parliament
,
how
quickly
would
the
whole
Land
arise
as
one
man
to
take
part
with
them
.
What
mighty
loadstones
were
Nehemiah
,
Ezra
and
Zerubbabell
to
draw
thousands
of
people
to
goe
with
them
from
Babylon
to
Ierusalem
to
rebuild
the
Temple
.
So
much
for
the
Explicatory
part
.
Now
for
the
Use
and
the
Application
.
And
here
I
will
apply
my selfe
.
First
,
To
all
men
in
generall
,
not
excluding
great-men
.
And
secondly
,
To
great-men
in
particular
,
and
yet
not
excluding
other
men
.
First
,
To
all
in
generall
.
This
Text
speakes
a
word
of
Reproofe
to
all
those
that
make
a
quite
contrary
choise
to
Ioshuah's
choice
,
that
choose
to
serve
other
Masters
and
not
the
Lord
.
And
of
these
there
are
4
sorts
.
1.
Such
as
choose
to
serve
men
and
not
the
Lord
.
The
Apostle
faith
,
1
Cor.
7.
23.
Ye
are
bought
with
a
price
,
bee
not
ye
the
servants
of
men
;
which
words
doe
not
forbid
the
civill
relation
and
subjection
of
a
servant
to
his
Master
,
but
they
reproove
two
sorts
of
men
.
1.
Such
as
subject
their
Consciences
to
the
superstitious
inventions
of
men
in
Gods
worship
,
that
build
their
Religion
upon
mans
bare
authority
.
Such
servants
are
all
the
Papists
that
build
their
Religion
upon
the
Popes
infallibility
:
these
are
servants
of
men
.
2.
Such
as
are
servants
to
the
lusts
of
wicked
men
,
that
serve
men
when
they
runne
in
a
crosse
line
to
Gods
will
.
Such
were
the
Subjects
of
Nebuchadnezzar
,
that
at
the
command
of
the
King
worshipped
the
golden
Image
,
and
served
the
King
and
not
the
Lord
.
Such
was
Pilate
that
for
feare
of
displeasing
Caesar
,
delivered
up
Christ
to
be
crucified
,
though
he
knew
him
to
be
innocent
.
And
would
to
God
we
had
not
many
amongst
us
that
sell
their
Consciences
,
their
Religion
,
and
their
Salvation
to
be
panders
to
the
lustfull
,
covetous
and
ambitious
desires
of
great
men
!
Such
were
the
Nobles
of
Cambyses
.
Cambyses
had
a
lust
to
marry
his
owne
sister
,
he
sends
for
all
his
councell
and
asketh
,
If
they
had
any
Law
in
Persia
to
allow
him
to
marry
his
sister
?
They
answered
,
That
there
was
no
such
Law
.
But
yet
there
was
another
Law
,
That
the
Kings
of
Persia
might
doe
what
they
list
.
These
Nobles
were
slaves
to
the
lust
of
Cambyses
.
And
if
we
had
not
such
Nobles
and
Gentlemen
amongst
us
,
these
unhappy
warrs
would
quickly
be
at
an
end
.
Alexander
had
two
friends
*
Hephaestion
and
Craterus
.
One
loved
him
as
a
man
,
the
other
as
a
King
.
He
that
loved
him
as
a
man
,
laboured
to
satisfie
the
Kings
lusts
,
and
to
please
him
as
a
man
in
all
his
desires
,
whether
lawfull
or
unlawfull
.
He
that
loved
him
as
a
King
,
desired
to
please
him
in
such
things
which
were
just
,
and
which
tended
to
the
Kings
honour
and
the
peoples
safety
.
Now
I
demand
which
of
these
two
were
Alexanders
best
friend
?
Our
Soveraigne
King
hath
two
such
kind
of
friends
.
Two
such
kind
of
friends
had
Rehoboam
,
and
by
hearkning
to
his
Young-men
and
refusing
the
councell
of
his
old
and
grave
Councellours
,
he
ruinated
himself
and
his
posterity
,
which
God
forbid
our
King
should
do
.
Secondly
,
I
am
to
reprove
such
as
chose
to
serve
the
times
and
not
the
Lord
,
that
change
their
Religion
with
the
times
;
That
will
be
superstitious
,
if
the
times
be
superstitious
,
and
devout
or
Atheisticall
,
according
to
the
times
,
whose
Religion
is
like
a
peece
of
waxe
to
be
moulded
into
any
frame
,
according
as
the
timesalter
and
change
.
Such
were
the
Samaritans
,
that
when
the
Jewes
were
in
prosperity
would
professe
themselves
to
be
of
the
Jewish
Religion
,
but
when
the
Jewes
were
in
adversity
,
they
would
disclaime
them
and
their
Religion
.
Many
such
Samaritans
amongst
us
,
that
in
King
Edward
the
sixt's
dayes
turned
Protestants
,
in
Queene
Maries
turned
Papists
,
and
in
Queen
Elizabeths
dayes
turned
Protestants
againe
.
There
are
thousands
in
this
age
that
are
Time-servers
and
not
God-servers
.
Many
such
Ministers
,
and
many
such
Magistrates
,
many
such
people
;
I
have
much
thought
of
two
wicked
speeches
,
too
too
much
practised
in
these
our
dayes
.
The
one
is
of
a
deepe
Polititian
.
That
it
was
good
to
follow
the
truth
,
but
not
too
neare
at
the
heeles
,
least
it
dash
out
our
braines
.
There
are
many
such
that
would
be
glad
to
seeme
to
be
religious
,
and
to
owne
the
cause
of
Religion
,
which
is
now
asserted
by
the
Parliament
,
but
they
are
afraid
to
owne
it
too
publikely
or
too
zealously
,
for
feare
it
should
hinder
their
preferment
,
and
dash
out
the
braines
of
their
promotions
.
Another
speech
is
that
of
the
King
of
Navarre
to
Beza
,
That
he
would
launch
no
farther
into
the
Sea
of
Religion
,
then
he
might
be
sure
to
returne
safe
into
the
Haven
.
This
is
the
true
picture
of
a
Time-server
,
to
dive
no
farther
into
the
deepes
of
Religion
,
to
appeare
no
farther
in
this
great
cause
of
Religion
,
then
he
can
be
sure
to
save
his
estate
,
and
to
save
his
carcasse
.
I
read
of
the
men
of
Issacar
,
That
they
were
wise
to
understand
the
times
,
to
know
what
Israel
ought
to
doe
.
It
is
wisedome
to
observe
times
,
so
as
to
know
our
duty
.
But
it
is
damnable
wickednesse
to
serve
the
times
and
not
the
Lord
,
to
ring
changes
as
the
times
change
.
3.
To
reprove
such
that
choose
to
serve
themselves
and
not
the
Lord
.
That
set
up
themselves
as
God
,
and
doe
whatsoever
is
good
in
their
own
eyes
,
and
make
their
wills
their
Scripture
.
This
is
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
and
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
.
This
is
selfe
worship
,
and
selfe
Idolatry
,
which
is
the
greatest
Idolatry
of
all
.
It
is
the
greatest
curse
under
Heaven
for
God
to
give
a
man
over
to
himselfe
to
live
as
he
list
,
Psalm
.
81.
11
,
12.
Rom.
1.
26.
I
have
read
of
one
given
over
to
the
Devill
for
his
good
,
but
never
of
any
given
over
to
himselfe
but
for
his
damnation
.
And
therefore
Austin
prayeth
,
Lord
deliver
me
from
my selfe
!
Let
it
be
our
prayer
,
Lord
give
me
not
over
to
my selfe
!
Fourthly
,
I
am
to
reprove
such
that
choose
to
serve
sinne
and
not
the
Lord
.
It
is
one
thing
to
be
a
sinner
,
another
thing
to
be
a
servant
of
sinne
.
A
servant
of
sinne
,
is
one
that
gives
himselfe
over
to
the
service
of
sinne
,
that
is
bound
apprentise
to
sinne
.
Observe
the
difference
betweene
Paul
and
Ahab
.
Paul
was
sold
under
sinne
,
but
it
was
against
his
will
.
But
Ahab
sold
himselfe
willingly
to
worke
wickednesse
.
Many
such
Ahabs
that
serve
sinne
as
the
Centurion
servants
served
him
,
If
sinne
bid
goe
they
goe
.
Such
a
slave
was
Herod
to
his
Herodias
,
Felix
to
his
Drusilla
.
Such
servants
are
swearers
and
drunkards
,
that
are
at
the
service
of
their
Oathes
and
Cups
.
There
are
many
men
that
are
slaves
to
the
Mammon
of
iniquity
.
That
doe
not
only
possesse
money
,
but
are
possessed
of
money
,
that
are
had
of
money
,
that
with
Iudas
will
sell
Jesus
Christ
himselfe
for
30.
peeces
of
silver
.
There
are
many
that
are
slaves
to
their
preferments
,
that
say
with
Agrippina
concerning
Nero
,
Peream
ego
modo
ille
imperet
.
That
sell
their
part
in
Heaven
to
get
a
little
honour
here
upon
earth
.
And
to
speake
my
mind
plainely
,
there
are
two
sinnes
which
are
as
two
mighty
Loadstones
to
draw
hundreds
from
the
Parliaments
side
.
Covetousnesse
and
Ambition
.
Could
the
Parliament
feed
these
sinnes
as
well
as
they
are
fed
at
Oxford
,
our
miserable
distractions
would
quickly
be
at
an
end
.
What
made
Baalam
goe
to
Balak
?
At
first
he
said
,
If
Balak
would
give
me
his
house
full
of
gold
and
silver
I
cannot
goe
beyond
the
word
of
the
Lord
;
but
yet
afterwards
being
mad
after
the
wages
of
iniquity
,
he
went
and
did
much
hurt
to
Gods
people
,
but
it
was
to
his
own
ruine
at
last
,
and
this
will
be
the
end
of
all
those
that
are
the
servants
of
sinne
.
The
Apostle
speakes
excellently
,
For
when
ye
were
servants
of
sinne
,
ye
were
free
from
righteousnesse
.
What
fruit
had
ye
then
in
those
things
whereof
ye
are
now
ashamed
?
for
the
end
of
those
things
is
death
.
In
which
words
the
Apostle
teacheth
us
,
that
the
service
of
sinne
is
both
shamefull
and
damnable
.
First
,
it
is
shamefull
.
For
to
serve
sinne
,
is
to
serve
the
Devill
,
Ioh.
8.
44.
Oh
that
the
world
would
beleeve
this
,
that
when
they
serve
pride
,
and
covetousnesse
,
and
ambition
,
&c.
they
serve
the
Devill
,
And
therefore
Cyprian
brings
in
the
Devill
upbraiding
Christ
,
Ostende
mihi
tot
servos
qui
tibi
,
&c.
Shew
me
if
thou
canst
so
many
servants
that
have
served
them
so
diligently
and
so
willingly
as
I
can
shew
that
have
served
me
.
If
the
Devill
should
appeare
in
humane
shape
,
you
would
think
it
horrible
Idolatry
to
adore
him
,
and
yet
when
you
obey
sinne
,
you
doe
this
and
worser
then
this
,
for
sinne
is
worser
then
the
Devill
;
The
Devill
is
Gods
creature
,
but
sinne
hath
nothing
of
God
in
it
.
Sinne
is
the
Devils
excrement
,
as
Barnard
saith
;
And
it
must
needs
be
a
loathsome
service
to
be
servant
to
so
vile
a
thing
.
Secondly
,
It
is
a
cursed
and
damnable
service
,
for
the
wages
of
sinne
is
death
.
How
comes
it
then
to
passe
that
sinne
hath
so
many
servants
?
Because
sinne
deales
with
sinners
,
as
the
Philistims
did
with
Sampson
.
First
,
it
puts
out
our
eyes
,
that
we
should
not
see
the
vilenesse
and
cursednesse
of
sinne
,
and
then
it
puts
us
in
the
mill
to
grind
as
sinnes
slave
.
And
therefore
Christ
sent
Paul
to
the
Gentiles
,
to
open
their
eyes
,
&c.
Acts
26.
18.
This
was
his
first
worke
.
The
Lord
open
our
eyes
to
see
the
shamefulnesse
and
damnablenesse
of
sinnes
service
.
2.
To
reproove
those
that
make
Ioshuas
choise
but
not
with
Ioshuas
ingredients
,
That
choose
to
serve
God
,
but
doe
not
serve
him
undividedly
,
everlastingly
,
sincerely
,
zealously
,
reverently
,
&c.
We
live
in
an
age
wherin
God
had
never
more
servants
,
and
yet
never
lesse
service
;
as
one
saith
;
There
are
many
Divines
,
but
few
that
live
like
Divines
.
So
God
hath
many
servants
,
but
few
that
doe
him
service
.
There
are
some
that
divide
betweene
the
service
of
God
and
the
service
of
sinne
,
like
the
false
Mother
that
would
have
the
child
divided
.
As
Cambden
reports
of
Redwald
King
of
the
East-saxons
,
the
first
Prince
of
this
Nation
that
was
baptized
,
yet
in
the
same
Church
he
had
one
Altar
for
Christian
Religion
,
another
Altar
for
Heathenish
religion
:
So
there
are
many
such
false-worshippers
of
God
,
that
divide
the
rooms
of
their
soules
betweene
God
and
the
Devill
,
that
sweare
by
God
,
and
by
Malcham
,
Zeph.
1.
5.
that
sometimes
pray
,
and
sometimes
curse
,
that
sometimes
goe
to
Gods
house
,
sometimes
to
a
Play-house
;
that
are
of
a
Mungrill-religion
,
halting
betweene
God
and
Baal
,
Heteroclites
in
Religion
,
but
God
cannot
endure
this
division
.
This
is
to
set
thy
threshold
by
Gods
threshold
,
Ezek.
43.
8.
This
is
to
set
the
Arke
and
Dagon
together
,
which
God
will
never
endure
,
God
cares
not
for
one
halfe
of
thy
heart
,
if
sinne
and
the
Devill
hath
the
other
halfe
.
There
are
others
that
serve
God
,
but
their
service
is
but
as
a
morning
cloud
,
and
as
an
early
dew
it
quickly
vanisheth
,
of
whom
I
may
say
justly
that
which
Nabal
did
unjustly
of
David
,
There
are
many
servants
now
a
dayes
that
breake
away
every
man
from
his
Master
.
Many
now
a
dayes
,
and
more
in
our
dayes
then
in
former
dayes
.
We
live
in
an
Apostatizing
age
,
wherein
there
are
many
falling
Starres
,
but
few
fixed
Starres
;
Many
that
were
once
whiter
then
milke
,
as
Rubies
,
and
polished
Saphires
in
regard
of
their
glorious
profession
,
but
now
they
are
blacker
then
acoale
,
they
are
withered
and
become
like
a
stick
;
That
were
yesterday
Gods
people
,
but
to
day
are
turned
enemies
.
To
these
I
say
as
S.
Peter
doth
,
Better
they
had
never
known
the
way
of
righteousnesse
,
&c.
2
Pet.
2.
20.
This
relapse
makes
thy
condition
the
worse
,
as
relapses
in
all
kinds
are
most
dangerous
.
And
it
is
also
a
signe
thou
esteemest
the
service
of
sinne
better
then
the
service
of
God
.
For
he
that
first
served
sinne
,
and
then
turned
to
the
service
of
God
,
and
afterwards
falls
againe
to
the
service
of
sinne
,
proclaimes
to
all
the
world
that
he
esteemes
the
service
of
sinne
,
better
then
the
service
of
God
,
which
is
an
affront
to
God
of
an
high
nature
.
There
are
others
serve
God
,
but
it
is
all
in
hypocr●sie
.
We
live
in
a
complement
all
age
,
our
mouthes
are
full
of
service
.
It
is
an
ordinary
phrase
,
Your
humble
servant
,
My
humble
service
,
and
yet
it
may
be
we
intend
no
service
at
all
,
but
hate
them
in
our
hearts
.
Even
so
we
deale
with
God
.
Many
like
the
Souldiers
that
bowed
to
Christ
and
mocked
him
;
That
give
their
outsides
to
God
,
and
their
insides
to
all
uncleannesse
;
That
as
Luther
saith
of
Cain
,
give
opus
personae
Deo
,
but
not
personam
,
their
cap
and
knee
to
God
,
but
themselves
to
sinne
and
iniquity
.
And
indeed
this
is
the
capitall
and
crying
sinne
of
this
age
;
Religion
is
that
which
is
pretended
on
all
hands
:
The
defence
of
the
Protestant
Religion
,
this
newes
we
heare
daily
from
Oxford
.
And
for
this
purpose
there
is
an
Army
of
Papists
raised
to
defend
the
Protestant
Religion
.
And
in
this
horrid
Conspiracy
(
for
the
discovery
of
which
we
are
here
met
to
blesse
God
,
)
there
was
a
Declaration
framed
,
to
assure
the
people
,
that
the
chiefe
cause
of
their
insurrection
was
to
maintaine
the
Protestant
Religion
.
Just
as
the
Gun-pouder
Traitors
,
that
would
have
blowne
up
the
Parliament
for
the
good
of
the
Catholick
Religion
,
Tantum
Religio
poterat
suadere
malorum
;
the
Lord
lay
not
this
great
sinne
of
hypocrisie
to
the
charge
of
this
Nation
.
For
my
part
I
am
confident
that
the
Popish
Army
,
and
the
plundering
Army
,
will
fight
no
otherwise
for
the
Protestant
Religion
,
then
a
Theefe
doth
for
a
true
mans
Purse
,
which
is
not
to
preserve
it
,
but
to
take
it
away
.
There
are
a
fourth
sort
that
serve
God
,
but
it
is
so
coldly
,
as
if
God
were
a
dead
Idoll
:
Where
shall
we
find
a
man
fervent
in
spirit
as
serving
the
Lord
?
Where
is
our
ancient
zeale
?
Oh
the
cold
Prayers
,
frozen
Sacraments
,
&c.
It
is
possible
to
find
a
living
Christian
,
but
where
shall
we
find
a
Christian
lively
and
active
in
Gods
service
?
Remember
God
will
spue
out
of
his
mouth
a
lukewarme
Laodicean
,
which
is
a
remarkeable
place
:
For
that
which
we
spue
out
,
we
doe
it
with
delight
;
we
choose
some
dirty
corner
to
ease
our
stomacks
in
,
and
we
never
reassume
what
we
once
spue
out
:
And
all
this
to
signifie
;
That
God
will
for
ever
cast
off
with
delight
,
and
with
shame
and
confusion
,
a
cold
,
dead
,
lukewarme
Christian
,
especially
in
these
active
times
.
Others
serve
God
,
but
it
is
with
such
horrible
irreverence
and
negligence
,
such
sleepinesse
,
such
lazinesse
,
as
that
we
would
account
it
a
great
indignity
to
be
so
served
by
any
of
our
own
servants
.
I
read
that
Caesar
spake
to
one
that
was
afraid
to
give
him
too
much
respect
,
Hic
homo
timet
timere
Caesarem
,
This
man
is
afraid
to
be
afraid
of
Caesar
.
So
there
are
many
that
are
afraid
to
be
too
reverent
in
Gods
service
:
And
indeed
a
man
may
be
too
reverent
with
superstitious
reverence
,
which
is
irreverence
in
Gods
esteeme
.
But
to
be
Reverend
with
Scripture
Reverence
,
both
inward
and
outward
,
this
is
so
necessary
,
as
that
God
will
not
accept
of
our
service
without
it
.
Augustus
spake
to
one
that
entertained
him
with
homely
entertainement
,
Who
made
you
and
I
so
familiar
?
We
must
so
serve
God
as
to
remember
our
distance
;
Cursed
is
he
that
doth
the
worke
of
the
Lord
negligently
.
There
are
others
that
serve
God
,
and
enter
into
Covenant
to
serve
him
,
as
you
have
lately
done
;
but
it
is
with
so
many
limitations
,
qualifications
,
reservations
and
distinctions
,
that
God
connot
but
abhorre
it
.
Some
will
serve
God
with
an
If
:
If
they
can
keepe
their
promotions
.
Some
will
serve
God
in
some
things
and
not
in
others
;
such
was
Herod
that
did
many
things
,
but
still
reserved
his
Herodias
;
Such
was
Ananias
and
Saphira
,
that
kept
back
halfe
.
Hundreds
say
with
Naaman
,
In
this
the
Lord
pardon
me
.
Some
will
serve
God
at
some
times
and
not
at
others
,
in
some
places
and
not
in
others
;
But
the
Lord
abhominates
all
thy
services
if
it
be
not
universall
in
all
things
,
at
all
times
,
in
all
places
,
with
all
thy
faculties
.
Others
serve
God
,
but
it
is
according
to
their
own
fancies
,
that
are
more
zealous
for
one
superstitious
invention
,
then
for
all
Gods
commandements
:
You
shall
know
such
by
this
marke
,
They
that
are
so
much
for
superstitious
formes
of
godlinesse
,
doe
most
hate
those
that
have
the
true
power
of
godlinesse
.
The
Pharisees
were
the
deadliest
enemies
Christ
had
,
And
the
Iewes
stirred
up
the
devout
women
to
persecute
Paul
,
Acts
13.
50.
By
all
this
that
hath
bin
said
,
you
may
perceive
the
reason
;
1.
Why
God
hath
so
many
servants
,
and
yet
so
few
servants
that
he
delights
in
;
because
there
are
so
few
that
serve
him
undividedly
,
everlastingly
,
inconditionally
,
zealously
.
Or
,
2.
Why
God
abhorreth
all
our
fastings
,
and
prayers
,
and
Sacraments
;
or
why
God
saith
to
our
services
as
he
did
to
the
Iewes
;
To
what
purpose
is
the
multitude
of
your
services
?
I
am
weary
of
them
,
&c.
Because
we
serve
God
with
lip-service
onely
,
and
knee
service
,
we
serve
him
negligently
,
and
partially
,
and
coldly
.
Or
,
3.
Why
so
few
goe
to
Heaven
?
because
so
few
make
Ioshuas
choice
with
Ioshuas
Ingredients
;
For
unlesse
we
indeavour
to
serve
him
here
with
those
fore-named
Ingredients
,
we
shall
never
be
saved
hereafter
.
But
now
I
shall
apply
my selfe
in
particular
to
great
men
,
and
yet
not
excluding
others
.
This
Text
reproves
those
that
are
advanced
by
God
into
great
places
of
Honour
and
wealth
,
and
that
thinke
themselves
priviledged
by
their
greatnesse
,
to
be
greater
in
iniquity
then
in
greatnesse
,
that
make
no
other
use
of
their
greatnesse
,
but
to
sinne
without
controule
;
That
are
Great
men
,
and
Great
swearers
,
Great
adulterers
,
Great
Atheists
,
Great
scoffers
and
mockers
at
Godlinesse
.
Let
these
men
know
(
if
any
such
here
,
)
That
the
great
God
is
greater
then
the
greatest
.
Gods
lawes
are
not
like
unto
Cobwebs
(
as
it
is
said
of
mans
Lawes
)
to
catch
little
flies
,
and
let
the
great
flies
escape
;
but
God
will
especially
punish
great
men
if
they
be
great
transgressours
.
And
therefore
Elijah
tells
Ahab
,
The
dogs
shall
lick
thy
blood
,
thine
even
thine
;
And
Obed
tells
the
Princes
of
Iudah
,
Are
there
not
with
you
,
even
with
you
,
sinnes
against
the
Lord
your
God
?
God
made
great
Nebuchadnezzar
to
graze
like
an
Oxe
.
Great
Agag
was
hewed
in
peeces
.
God
hath
his
hand-writing
upon
the
wall
,
to
make
the
great
Belshazzars
of
the
earth
to
tremble
,
whilest
they
are
carousing
in
their
sacrilegious
cupps
:
Great
Herod
to
whom
the
people
cryed
,
It
is
the
voice
of
God
not
of
man
,
was
eaten
up
of
wormes
,
repeating
these
words
in
the
midst
of
his
torments
,
as
Iosephus
reports
,
Behold
ye
me
that
seemed
to
you
as
a
god
,
how
miserably
I
am
inforced
to
depart
from
you
all
.
In
the
Old
World
there
were
Giants
and
mighty
Anakims
,
men
great
in
power
,
and
greater
in
sinne
;
Their
sinnes
were
Giant-like
,
and
God
sent
a
mighty
flood
to
destroy
them
.
The
sinnes
of
Superiours
,
as
they
are
more
visible
then
the
sinnes
of
inferiours
(
as
the
Ecclipse
of
the
Sunne
is
sooner
seene
then
the
Ecclipse
of
a
Starre
;
and
a
wart
upon
the
face
is
sooner
seene
then
upon
another
part
,
)
so
also
they
doe
a
great
deale
more
hurt
,
and
therefore
their
condemnation
shall
be
the
greater
.
They
doe
more
hurt
two
wayes
,
by
imitation
,
and
by
imputation
.
1.
By
imitation
;
Therefore
Ieroboam
is
said
to
make
all
Israel
to
sinne
,
because
his
Idolatrous
example
made
all
Israel
to
sinne
.
When
Saul
fell
upon
his
Sword
,
his
Armourbearer
seeing
the
King
to
doe
so
,
fell
also
upon
his
Sword
and
killed
himselfe
.
When
great
men
fall
into
sinne
,
they
fall
as
men
that
fall
in
a
croud
,
drawing
many
others
downe
with
them
.
The
Persians
thought
a
crooked
Nose
to
be
a
great
ornament
,
because
their
Emperour
Cyrus
had
a
crooked
Nose
.
And
because
Alexander
the
Great
had
a
wry
Neck
,
his
Courtiers
did
all
strive
to
goe
awry
with
their
Necks
.
The
bodies
of
men
are
not
so
subject
to
be
infected
by
the
illnesse
of
the
aire
,
as
the
soules
of
men
by
the
vices
of
their
Rulers
.
Secondly
,
By
imputation
;
For
though
it
be
a
certaine
truth
,
That
God
never
punisheth
an
innocent
Nation
,
The
soule
that
sinneth
shall
dye
:
Yet
it
is
as
certaine
;
That
God
doth
oftentimes
take
an
occasion
to
punish
a
sinnefull
Nation
,
by
imputing
the
punishment
of
the
Rulers
sinne
upon
the
people
,
or
rather
by
punishing
the
people
for
their
sinnes
,
and
the
Ruler
in
the
people
.
Quicquid
delirant
Reges
plectuntur
Achivi
.
David
had
sinned
in
numbring
the
people
,
and
for
this
sinne
70000.
of
his
people
must
perish
by
the
plague
.
No
doubt
the
Israelites
were
grievous
sinners
,
and
so
it
is
expresly
said
,
2
Sam.
24.
1.
But
the
most
just
God
at
the
same
time
,
punished
the
people
and
David
also
in
the
losse
of
his
subjects
.
As
it
is
no
wrong
in
a
Judge
to
make
the
back
of
a
Theefe
pay
for
the
sinne
which
his
hand
hath
committed
,
no
more
is
it
injustice
in
God
to
punish
the
members
of
a
politick
body
when
the
head
is
in
fault
;
So
neere
is
the
union
betweene
Prince
and
people
,
and
so
prone
are
the
people
to
follow
the
sinnes
of
their
Princes
,
and
so
to
partake
of
their
punishments
.
And
therefore
if
the
sinnes
of
great
men
bring
poore
people
into
miseries
,
it
is
just
and
equall
that
great
men
should
be
brought
into
misery
for
those
sinnes
for
which
they
bring
others
into
misery
.
But
besides
this
;
There
are
two
other
reasons
why
God
will
be
sure
to
punish
great
men
when
they
are
great
offenders
.
1.
Because
the
punishing
of
great
men
doth
a
great
deale
more
good
then
the
punishing
of
others
.
For
hereby
it
appeares
,
that
God
is
no
respecter
of
persons
:
Tribulation
and
anguish
upon
every
soule
that
doth
evill
,
and
first
upon
the
Rulers
and
Nobles
,
and
then
upon
others
.
And
hereby
also
inferiours
and
poore
people
are
kept
under
subjection
to
Gods
law
,
when
they
perceive
that
their
superiours
cannot
escape
without
Gods
severe
chastisement
.
As
in
a
Schoole
,
when
the
Master
picks
out
one
of
the
greatest
youths
in
the
Schoole
and
whips
him
for
a
fault
,
all
the
little
boyes
sit
and
tremble
,
and
learne
to
avoid
those
faults
for
which
they
see
their
betters
punished
.
Thus
when
Goliah
the
great
was
slaine
,
all
the
Philistimes
fled
away
presently
.
The
beholding
of
Gods
severe
punishments
upon
great
ones
,
will
be
a
notable
Sermon
to
make
inferiours
godly
and
religious
.
2.
Because
unles
God
did
punish
great
men
they
would
escape
altogether
unpunished
.
Great
men
by
mony
,
by
might
and
authority
,
by
friends
,
and
through
feare
for
the
most
part
are
free
from
Civill
and
Ecclesiasticall
censures
.
And
therefore
it
behoves
the
high
Iehovah
to
take
them
into
his
own
hand
,
and
to
bring
great
men
into
great
pressures
,
if
they
sin
greatly
against
him
.
I
have
read
a
notable
speech
in
a
Popish
writer
,
That
few
Confessours
of
rich
men
are
saved
,
that
is
in
our
English
language
,
Few
Noble-mens
Chaplaines
are
saved
.
And
the
reason
he
gives
,
is
,
Because
they
are
subject
to
flatter
their
Lords
and
Masters
for
hope
of
preferment
,
and
so
to
bring
the
guilt
of
the
bloud
of
the
soules
of
their
Lords
upon
their
owne
soules
.
Now
that
I
may
not
be
guilty
of
this
fault
,
let
me
speake
my
mind
freely
to
you
that
are
Gentlemen
and
Noble-men
here
assembled
this
day
.
First
,
let
me
tell
you
that
great
places
,
as
they
are
great
abilities
and
opportunities
to
doe
God
service
and
great
blessings
if
improved
accordingly
.
So
if
they
be
not
improoved
for
that
end
they
are
great
curses
,
they
are
soule-traps
,
silken-halters
,
golden
damnations
.
And
there
cannot
be
a
greater
signe
of
a
man
that
hath
his
Heaven
in
this
life
,
then
to
be
great
and
wicked
,
rich
and
wicked
.
And
therefore
Abraham
tels
Dives
,
Luc.
16.
25.
Remember
sonne
that
thou
in
thy
life
time
hast
had
thy
good
things
,
but
now
thou
art
tormented
.
Gregory
the
great
never
read
this
Text
,
but
it
made
him
tremble
,
and
it
may
justly
cause
all
such
as
are
cloathed
in
purple
and
fare
deliciously
every
day
to
tremble
.
Consider
further
that
Text
,
1
Cor.
1.
26.
You
see
your
calling
brethren
,
how
that
not
many
wise
men
after
the
flesh
,
not
many
mighty
,
not
many
noble
are
called
.
There
are
some
noble
men
called
,
but
not
many
.
There
are
but
few
that
are
great
and
rich
here
,
and
great
and
rich
hereafter
.
A
Text
to
be
trembled
at
by
great
men
.
The
Ostrich
is
not
able
to
fly
high
as
the
Larke
,
because
her
wings
are
so
big
.
The
Moone
is
never
in
the
ecclipse
,
but
when
it
is
in
the
full
,
and
then
it
is
most
distant
from
the
Sunne
.
Fullnesse
of
outward
prosperity
and
happinesse
should
indeed
be
maximum
vinculum
obedientiae
,
the
greatest
bond
of
obedience
;
but
yet
it
proves
for
the
most
part
,
maximus
laqueus
Diaboli
,
the
greatest
snare
the
Devill
hath
to
entrap
our
soules
.
This
is
the
reason
why
so
few
of
the
Noble-men
and
Gentlemen
of
the
Kingdome
appeare
on
the
Parliaments
side
in
this
great
time
of
necessity
.
Not
many
mighty
,
not
many
noble
are
called
.
Thus
it
was
in
Christs
time
.
The
great
men
and
the
great
Schollars
crucified
Christ
,
and
the
poore
received
the
Gospell
.
The
followers
of
Christ
were
a
company
of
poore
people
and
silly
women
:
This
made
the
chiefe
Priests
say
,
Joh.
7.
48
,
49.
Have
any
of
the
Rulers
or
of
the
Pharisees
believed
on
him
?
But
this
people
who
knoweth
not
the
Law
are
accursed
.
Thus
it
was
in
Christs
time
,
and
thus
it
is
in
ours
.
Poore
Lazarus
goeth
to
Heaven
,
when
rich
Dives
is
carried
to
Hell
,
Surgunt
indocti
&
rapiunt
coelum
,
&
nos
cum
nostrâ
doctrinâ
mergimur
in
profundum
.
It
was
the
saying
of
a
Schoole-master
to
a
King
that
sent
to
see
how
he
did
when
he
was
dying
.
The
Schoole-master
returned
this
answer
.
Tell
the
King
I
am
going
to
a
place
where
few
Kings
come
,
meaning
to
Heaven
.
Consider
lastly
those
two
places
of
Scripture
,
Re.
6.
15
,
16
,
17.
The
Kings
and
the
great
men
and
rich
men
wish
for
the
Mountains
to
hide
them
,
&c.
And
Isa.
30.
33.
Tophet
is
prepared
of
old
even
for
the
King
it
is
prepared
.
By
King
is
meant
in
all
probability
the
great
King
of
Assyria
,
as
may
appeare
by
the
context
.
The
Lord
give
you
hearts
to
consider
these
things
.
Now
I
proceed
to
an
Use
of
Exhortation
.
And
here
I
will
apply
my selfe
;
first
to
all
men
,
as
well
as
great
men
:
Secondly
,
to
great
men
especially
,
and
yet
not
excluding
others
.
First
,
To
all
men
in
generall
.
To
perswade
all
men
to
make
Ioshuah's
choise
their
choise
,
to
choose
to
serve
the
Lord
,
and
not
only
so
,
but
also
to
serve
him
with
all
the
Ingredients
before
mentioned
;
to
serve
him
transcendently
,
inconditionally
,
universally
,
undividedly
,
reverently
,
everlastingly
,
&c.
For
it
is
the
manner
of
serving
of
God
,
that
is
the
distinguishing
Character
of
a
true
servant
.
Cain
offered
Sacrifice
as
well
as
Abell
.
The
wicked
worship
God
,
pray
and
receive
Sacraments
as
well
as
the
godly
.
But
Abell
offered
in
faith
,
so
did
not
Cain
.
The
godly
serve
God
in
sincerity
,
with
reverence
,
diligence
and
chearfullnes
,
indeavouring
in
all
things
to
keep
a
good
conscience
,
so
do
not
the
wicked
.
That
Text
which
I
have
so
often
named
,
He.
12.
28.
makes
the
acceptation
of
our
service
to
depend
not
upon
our
serving
of
God
,
but
upon
our
serving
of
God
with
reverence
and
godly
fear
.
It
is
the
right
manner
of
serving
of
God
,
that
makes
thy
service
a
sweet
perfume
.
And
it
is
the
right
manner
of
worshipping
also
,
that
makes
thee
a
true
worshipper
,
and
that
causeth
God
to
delight
in
thy
worship
,
and
to
desire
to
be
worshipped
by
them
,
according
to
that
excellent
place
,
Joh.
4.
23.
But
the
houre
commeth
and
now
is
,
when
the
true
worshippers
shall
worship
the
Father
in
spirit
and
in
truth
:
for
the
Father
seeketh
such
to
worship
him
.
And
therefore
let
me
ingage
you
all
this
day
for
God
and
his
services
.
Let
us
give
up
our
names
to
God
,
and
enter
into
a
holy
Covenant
to
serve
him
with
all
the
Ingredients
.
For
marke
what
Moses
saith
,
Exod.
19.
5.
If
ye
will
obey
me
indeed
,
then
yee
shall
be
a
peculiar
treasure
,
&c.
He
doth
not
say
simply
,
If
you
will
obey
me
,
but
if
ye
will
obey
me
indeed
.
And
so
also
,
Deut.
28.
1.
If
you
will
hearken
diligently
to
doe
all
his
Commandements
then
the
Lord
will
blesse
thee
,
&c.
He
doth
not
say
simply
,
if
you
will
hearken
,
but
if
you
will
hearken
diligently
,
and
observe
to
doe
all
my
Commandements
.
Let
us
serve
God
as
God
and
for
God
.
As
a
God
transcendently
,
inconditionally
;
For
Gods
sake
sincerely
,
faithfully
.
To
perswade
you
to
the
practise
of
these
things
,
Consider
what
hath
bin
already
said
concerning
the
necessity
of
this
duty
.
I
adde
further
the
consideration
of
the
excellency
,
profitablenesse
,
comfortablenesse
and
easinesse
of
this
duty
.
The
excellency
and
honourablenesse
of
Joshuah's
choice
.
For
indeed
it
is
not
only
a
duty
,
but
a
high
Prerogative
to
be
the
servant
of
the
high
God
,
Deo
servire
regnare
est
.
And
therefore
whereas
Mat.
13.
17.
it
is
said
,
Many
Prophets
and
Iust
men
,
&c.
In
Luk.
10.
24.
It
is
said
,
Many
Prophets
and
Kings
,
to
note
unto
us
,
That
Iust
men
are
Kings
,
Rev.
1.
6.
This
was
Moses
his
honour
,
and
it
is
often
repeated
,
Moses
my
Servant
,
&c.
This
was
Ioshuah's
honour
often
repeated
:
My
servant
Joshuah
,
&c.
This
was
Davids
honour
,
I
am
thy
servant
O
Lord
,
I
am
thy
servant
.
And
it
is
prefixed
as
a
Title
to
the
36.
Psalme
.
A
Psalme
of
David
the
servant
of
the
Lord
.
It
is
a
great
honour
that
God
will
thinke
us
worthy
to
be
his
servants
.
And
therfore
Paul
stiles
himself
,
Paul
a
servant
of
Iesus
Christ
.
It
is
the
certainest
signe
of
a
reprobate
to
have
much
wages
here
,
and
to
want
a
heart
to
do
service
with
it
.
It
is
a
great
happines
to
be
in
place
to
do
service
.
It
is
the
honour
of
our
honours
to
be
inabled
by
them
to
do
God
service
.
Non
est
laboriosa
sed
amabilis
&
optanda
haec
servitus
,
saith
Austin
.
It
is
no
painfull
and
laborious
service
,
but
a
service
to
be
loved
and
longed
for
.
As
it
is
honourable
to
be
a
servant
of
God
,
so
also
the
services
themselves
are
honourable
,
Pretiosa
haec
servitus
virtutum
constat
expensis
.
This
precious
and
honourable
service
stands
in
the
practise
of
all
vertues
,
in
praying
unto
God
and
praising
of
God
,
&c.
O
let
this
perswade
us
to
begin
this
day
to
serve
God
more
strictly
then
ever
.
Adde
secondly
,
The
profitablenesse
of
this
service
.
There
is
no
service
any
man
doth
for
God
but
God
takes
exact
notice
of
it
;
Thus
God
tooke
notice
of
Abrahams
willingnesse
to
offer
Isaac
,
Gen.
22.
16.
God
takes
notice
of
every
circumstance
of
that
that
we
doe
for
him
.
Thus
Christ
took
notice
of
Mary
Magdalen
and
of
every
circumstance
of
her
washing
his
feet
,
&c.
Luk.
7.
44
,
45
,
46.
And
Mark
.
4.
2
,
3.
Christ
observes
how
farre
some
came
to
heare
him
,
and
how
long
they
tarried
,
&c.
And
as
God
takes
notice
of
these
things
in
his
servants
,
so
he
commends
them
upon
all
occasions
and
highly
esteemes
of
them
and
their
services
.
Thus
God
boasted
to
Satan
concerning
his
servant
Iob
,
Job
1.
8.
Hast
thou
considered
my
servant
Job
,
that
there
is
none
like
him
,
&c.
And
as
none
observes
,
commends
and
prizeth
his
servants
so
much
as
God
,
so
none
rewards
his
servants
as
God
doth
.
None
more
able
and
none
more
willing
.
The
service
of
God
is
perfect
freedome
,
and
it
will
free
us
from
all
other
services
.
As
a
man
that
buyeth
free-hold
Land
,
though
he
pay
deare
for
it
,
yet
it
is
accounted
cheaper
then
coppy-hold
,
because
it
freeth
him
from
many
services
,
vices
,
which
the
coppy-hold
is
obliged
unto
.
If
thou
beest
a
servant
of
Gods
indeed
and
in
truth
,
this
will
free
thee
from
the
service
of
sinne
and
Satan
.
Whereas
on
the
contrary
;
If
we
be
not
true
servants
to
Christ
,
we
shall
be
slaves
to
every
thing
beside
him
.
O
quam
multos
habet
Dominos
,
qui
unum
non
habet
.
O
how
many
Lords
hath
that
man
that
hath
not
Christ
for
his
Lord
.
Either
thy
belly
will
be
thy
god
,
or
thy
mony
,
&c.
The
service
of
sinne
,
as
it
is
shamefull
,
so
it
is
unfruitfull
.
And
it
is
called
,
The
unfruitfull
worke
of
darknesse
.
But
the
service
of
God
,
as
it
is
honourable
,
so
it
ends
in
everlasting
life
.
No
man
ever
kindled
a
fire
upon
Gods
Altar
for
nought
,
Mal.
1.
9.
In
keeping
of
Gods
Commandements
there
is
great
reward
,
Psal.
10.
And
indeed
God
himselfe
is
the
exceeding
great
reward
of
his
servants
,
Gen.
17.
1.
This
is
a
service
wherein
the
servant
hath
all
the
profit
and
the
Master
none
.
Object
.
If
there
be
so
much
profit
in
Gods
service
,
why
are
Gods
servants
so
much
persecuted
and
afflicted
in
this
life
?
Answ.
1.
This
is
part
of
their
service
to
be
persecuted
,
for
we
serve
God
by
suffering
as
well
as
by
doing
.
2.
It
is
a
great
honour
that
God
will
account
us
worthy
to
suffer
for
him
.
And
therefore
the
Apostles
rejoyced
that
they
were
accounted
worthy
to
be
whipped
for
Christ
sake
.
They
did
not
rejoyce
in
whipping
as
whipping
,
but
(
flagella
propter
Christum
)
to
be
whipped
for
Christs
sake
was
matter
of
great
joy
unto
them
.
The
Apostle
tels
us
,
That
to
us
it
is
given
,
not
only
to
believe
,
but
also
to
suffer
.
It
is
a
great
gift
of
God
to
give
us
opportunity
to
suffer
for
him
.
This
is
that
to
which
we
are
predestinated
,
1
Thes.
3.
3.
Our
Saviour
Christ
reckoneth
it
as
part
of
our
reward
in
this
life
,
Mar.
10.
30.
And
he
professeth
that
it
will
mightily
increase
our
reward
in
Heaven
,
Luk.
6.
22
,
23.
Mat.
5.
12.
Ob.
But
why
are
Gods
servants
so
poore
if
his
service
be
so
profitable
?
Answ.
1.
God
doth
as
other
masters
that
keepe
their
wages
till
the
worke
be
done
.
This
life
is
the
time
of
working
,
hereafter
we
shall
have
wages
enough
,
Psal.
31.
19.
O
how
great
are
the
good
things
which
thou
hast
laid
up
,
&c.
2.
Cor.
4.
17.
2.
I
answer
that
for
the
present
even
in
this
life
,
no
servant
of
God
is
poore
,
but
so
long
and
so
much
as
God
seeth
to
be
good
for
him
,
for
if
it
were
good
to
be
rich
,
he
should
be
rich
,
Psa.
84.
10.
No
good
thing
would
he
with-hold
from
him
that
liveth
a
godly
life
.
He
that
hath
given
thee
Christ
,
will
with
him
give
thee
all
things
.
He
that
will
give
thee
a
Crowne
hereafter
,
will
not
deny
thee
a
crum
here
,
if
good
for
thee
.
There
are
many
deare
servants
of
God
,
to
whom
God
giveth
very
little
wages
in
this
life
,
because
he
fore-seeth
that
if
they
had
a
great
part
of
their
wages
afore-hand
,
they
would
doe
but
little
worke
.
As
many
work-men
that
are
paid
before
their
worke
be
done
,
when
they
have
their
pay
,
begin
to
slacke
their
worke
.
And
indeed
we
see
it
too
too
true
in
many
great
rich
personages
that
have
so
much
of
their
pay
before
hand
,
that
they
doe
many
of
them
but
very
little
service
,
and
some
of
them
thinke
that
they
are
priviledged
from
doing
much
service
,
because
they
have
so
much
wages
,
whereas
indeed
it
ought
to
be
an
obligation
to
greater
service
,
as
I
have
already
shewed
.
O
that
the
profitablenesse
of
this
service
might
ingage
us
to
serve
him
more
faithfully
and
more
diligently
then
every
yet
we
have
done
.
3.
Consider
the
comfortablenesse
of
this
service
.
It
is
a
service
full
of
soule-satisfying
and
soule-ravishing
joy
,
Psal.
63.
2.
Psal.
84.
4
,
10.
One
day
in
thy
Courts
is
better
then
a
thousand
,
&c.
How
did
Hannah
rejoyce
after
she
had
bin
praying
?
How
did
the
Eunuch
rejoyce
after
he
had
bin
baptized
?
O
the
pure
and
undefiled
comfort
that
is
to
be
found
in
the
Word
!
This
made
David
say
,
That
he
had
perished
in
his
affliction
had
not
the
Word
beene
his
comfort
.
What
ineffable
comfort
in
a
Sacrament
rightly
received
,
and
after
a
few
teares
shed
for
sin
,
after
a
prayer
made
with
the
10.
Ingredients
formerly
named
.
And
the
reason
why
the
service
of
God
is
so
brim-full
of
comfort
,
is
,
1.
Because
Gods
service
is
a
type
of
Heaven
,
wherin
is
fulnesse
of
joy
.
2.
Because
in
the
service
of
God
we
have
communion
with
God
,
who
is
the
God
of
all
consolation
,
and
with
the
Spirit
of
God
,
who
is
called
the
Comforter
.
And
as
a
man
that
walkes
amongst
perfumes
must
needs
smell
of
the
perfume
.
So
they
that
converse
with
the
God
of
all
joy
must
needs
be
filled
with
all
joy
.
And
therefore
David
cals
God
his
exceeding
joy
,
Ps.
43.
4.
If
there
be
so
much
comfort
in
Gods
service
,
what
is
the
reason
that
wicked
men
account
it
a
wearisomnes
and
a
burden
,
and
snuffe
at
it
,
as
it
is
,
Mal.
1.
13.
You
may
as
well
aske
,
why
a
Swine
finds
no
delight
in
a
greene
meadow
?
Even
because
it
is
a
Swine
.
Or
why
a
horse
takes
no
delight
in
reading
?
Even
because
it
is
above
his
capacity
.
A
wicked
man
is
like
a
fish
out
of
his
element
,
when
he
is
in
Gods
service
,
he
is
all
fleshly
,
worldly
and
naturall
,
and
the
service
is
spirituall
,
heavenly
and
supernaturall
.
No
wonder
therefore
he
delights
not
in
it
.
But
this
is
the
wicked
mans
curse
.
But
what
is
the
reason
that
many
of
Gods
people
doe
not
find
comfort
in
Gods
service
?
There
are
none
of
Gods
people
but
they
do
sometime
or
other
find
comfort
,
either
in
the
ordinances
,
or
from
the
ordinances
.
2.
If
at
any
time
they
misse
of
comfort
it
is
because
they
doe
not
meet
with
God
,
whom
they
came
to
converse
withall
.
As
when
a
man
goeth
to
meet
with
a
friend
,
and
meets
him
not
,
he
comes
away
sadded
in
his
spirit
.
So
when
a
child
of
God
comes
to
an
ordinance
,
hoping
to
enjoy
sweet
communion
with
God
in
it
,
and
then
failes
of
his
expectation
,
this
must
needs
fill
him
full
of
sadnesse
.
And
therfore
Bernard
hath
an
excellent
speech
.
Nunquam
abs
te
recedo
Domine
sine
te
.
That
he
never
went
from
God
without
God
.
Give
me
leave
to
adde
a
clause
to
Bernards
speech
.
And
happy
is
that
Christian
that
when
he
goeth
to
converse
with
God
in
his
ordinances
can
say
.
Nunquam
ad
te
accedo
sine
te
,
nunqum
abs
te
recedo
sine
te
.
Oh
Lord
I
never
come
to
thee
,
but
I
meet
thee
,
and
I
never
goe
from
thee
,
but
I
carry
thee
with
me
.
But
what
is
the
reason
that
Gods
people
doe
sometimes
misse
of
Gods
comfortable
presence
,
when
they
come
to
serve
God
?
Because
they
doe
not
bring
the
Ingredients
formerly
named
.
They
doe
not
serve
God
with
reverence
,
diligence
,
zeale
,
chearfullnesse
,
&c.
Either
they
bring
no
vessels
at
all
to
hold
the
consolations
of
God
,
(
I
meane
no
hunger
after
Gods
presence
in
an
ordinance
.
)
Or
else
they
bring
vessels
so
little
and
so
narrow
mouth'd
that
will
hold
but
very
little
water
.
(
I
meane
they
bring
so
little
hunger
after
God
,
that
God
will
not
vouchsafe
to
satisfie
it
.
)
Or
else
it
is
because
they
bring
their
ordinary
hearts
,
their
carnall
and
worldly
hearts
to
heavenly
,
spirituall
and
extraordinary
duties
.
Hearts
unsutable
to
the
duties
,
and
hearts
unsensible
of
the
duties
.
Or
els
there
is
some
Achan
unstoned
,
some
sin
unrepented
on
,
that
ecclipseth
the
light
of
Gods
countenance
,
some
spirituall
obstruction
.
These
and
such
like
are
the
causes
why
Gods
people
misse
sometimes
of
comfort
in
Gods
service
.
But
the
fault
is
never
in
the
service
,
which
is
so
brim-full
of
such
rare
and
ravishing
comforts
,
that
Bernard
relates
this
Story
of
himselfe
,
That
av
when
he
went
to
his
prayers
he
found
himselfe
dull
and
heavy
,
but
after
he
had
strugled
a
little
with
his
dullnesse
,
all
on
a
suddaine
,
he
was
visited
with
the
visitation
of
the
Almighty
,
Beatum
me
praedicarem
,
&c.
I
should
account
my selfe
happy
(
saith
he
)
if
these
visitations
would
alwayes
last
,
Sed
rara
hora
,
brevis
mora
,
oh
si
duraret
!
But
,
ô
but
it
continueth
but
for
a
while
!
And
St.
Austin
relates
this
Story
of
himselfe
,
That
upon
a
time
when
he
and
his
Mother
Monica
were
discoursing
together
about
the
joyes
of
Heaven
,
and
the
comforts
of
Gods
Spirit
,
they
were
so
filled
with
joy
that
Austin
useth
these
words
,
Lord
thou
knowest
in
that
day
,
Quam
mundus
eviluit
cum
omnibus
suis
delectationibus
,
&c.
How
vildly
we
did
esteeme
of
the
world
with
all
his
delights
.
The
comforts
of
the
world
are
not
worthy
to
be
named
that
day
that
we
speake
of
these
comforts
.
Oh
let
the
comfortablenesse
of
this
service
oblige
you
from
hence-forth
to
serve
God
better
then
ever
yet
you
have
done
.
Adde
fourthly
and
lastly
,
The
easinesse
of
this
service
,
Matth.
11.
29
,
30.
My
yoake
is
easie
and
my
burden
is
light
.
How
can
the
service
of
God
be
said
to
be
easie
?
To
a
fleshly
carnall
heart
it
is
a
burden
intolerable
.
But
it
may
be
said
to
be
easie
.
1.
In
regard
of
the
service
God
required
under
the
Covenant
of
works
.
For
there
God
required
perfect
obedience
in
our
owne
persons
,
not
admitting
of
Repentance
.
But
in
the
service
required
under
the
covenant
of
grace
,
we
have
a
Mediatour
to
fly
unto
,
and
admittance
unto
favour
upon
Repentance
.
2.
It
may
be
said
to
be
easie
,
in
regard
of
the
service
of
sinne
and
of
the
Devill
.
There
are
many
that
take
more
paines
to
serve
sinne
and
money
,
then
those
that
goe
to
Heaven
doe
to
serve
God
.
Many
take
more
pains
to
goe
to
hell
,
then
others
doe
to
goe
to
Heaven
.
3.
It
may
be
said
to
be
easie
,
in
regard
of
the
many
services
it
frees
us
from
,
as
you
heard
even
now
.
As
Diogenes
told
Alexander
,
when
he
boasted
that
he
was
Lord
of
the
whole
world
.
Tu
servus
servorum
meorum
es
.
Illis
enim
cupiditatibus
quibus
ego
impero
tu
mancipiumes
.
Thou
art
a
servant
to
my
servants
,
a
slave
to
those
lusts
over
which
I
am
Lord
.
4.
Easie
to
the
new
nature
,
Rom.
7.
22.
As
the
light
of
the
Sunne
is
delightsome
to
those
that
have
good
eyes
,
so
the
service
of
God
to
those
that
are
new
creatures
.
It
is
as
naturall
to
the
new
creature
to
pray
,
as
it
is
to
the
old-creature
to
be
drunke
.
5.
Easie
to
those
that
have
the
aid
of
Gods
Spirit
.
As
it
is
easie
for
a
child
to
goe
up
stairs
when
his
father
leads
him
up
.
So
when
led
by
the
Spirit
.
6.
Easie
to
those
that
are
in
Christ
.
And
therefore
Christ
saith
,
Take
up
my
yoake
.
Christ
cals
it
his
yoake
.
Because
he
drawes
it
with
us
,
and
he
drawes
all
.
As
it
is
easie
for
a
little
child
to
life
up
a
great
weight
,
when
a
Giant
holds
his
hand
,
and
lifts
with
him
and
for
him
.
7.
Easie
to
those
that
love
God
,
1
John
5.
3.
Iacob
for
the
love
of
Rachell
accounted
lightly
of
his
service
.
Love
adds
wings
to
make
our
service
easie
.
8.
Easie
to
those
that
have
the
right
art
of
serving
of
God
.
As
in
all
trades
almost
there
is
an
Art
,
which
when
we
have
once
got
the
trade
is
easie
.
So
there
is
an
art
of
praying
and
preaching
,
and
hearing
and
receiving
the
Sacrament
,
&c.
An
art
taught
us
by
the
God
of
Heaven
,
which
whosoever
hath
,
accounts
it
not
a
burden
,
but
a
heaven
,
to
be
serving
of
God
.
9.
Easie
to
those
that
have
the
consolations
of
Gods
Spirit
in
the
service
of
God
.
As
Merchants
doe
ordinarily
give
a
tast
of
their
wines
to
those
to
whom
they
sell
them
,
that
so
they
may
be
invited
to
buy
them
.
So
God
doth
give
a
taste
of
Heaven
to
his
servants
in
his
service
,
a
praelibamen
of
Heaven
to
invite
them
to
serve
him
more
cheerfully
.
A
Hound
is
never
weary
as
long
as
he
hath
the
sent
of
the
Hare
.
No
more
is
a
servant
of
God
,
as
long
as
he
enjoyeth
God
in
his
service
.
10.
Easie
in
regard
of
what
it
might
have
been
.
Thou
mightest
have
bin
in
hell
at
this
instant
,
past
worshipping
God
,
suffering
everlasting
torments
.
11.
Easie
to
doe
what
God
for
Christ
sake
in
the
Covenant
of
grace
well
accept
,
though
not
to
doe
what
God
requires
.
12.
Easie
in
regard
of
the
great
reward
,
the
exceeding
great
reward
that
God
will
give
to
his
servant
.
Finis
dat
amabilitatem
,
&
facilitatem
medijs
.
The
end
proposed
to
a
worke
makes
the
worke
amiable
and
easie
.
Where
the
reward
is
fullnesse
and
perpetuity
of
happinesse
,
no
service
can
be
said
to
be
hard
,
to
purchase
such
a
reward
.
All
this
is
spoken
that
none
might
be
deterred
from
the
service
of
God
upon
a
false
supposall
of
the
difficulty
and
impossibility
of
it
.
And
it
is
my
earnest
prayer
that
these
motives
might
perswade
us
,
not
only
to
serve
God
,
but
to
serve
him
with
all
the
Ingredients
.
Tertullian
observes
,
God
was
never
called
Lord
,
till
man
was
made
.
He
is
the
peculiar
Lord
of
man
.
O
let
man
be
his
chiefe
servant
.
All
creatures
in
their
course
serve
God
.
None
but
man
and
Devils
deny
it
.
And
how
just
is
it
for
God
to
joyne
him
with
the
Devils
in
punishment
,
that
joynes
with
the
Devill
in
dishonouring
of
God
.
Remember
when
we
come
to
judgement
this
will
be
the
great
Question
Christ
will
put
to
us
,
not
to
aske
us
,
what
money
we
have
got
,
what
honours
we
have
purchased
?
But
what
service
have
you
done
to
me
and
for
me
?
This
is
the
end
for
which
thou
wert
created
.
Christ
will
aske
whether
this
be
done
?
And
if
not
done
,
thou
art
undone
.
When
Christ
came
to
die
he
said
,
Iohn
17.
3
,
4.
Father
glorifie
me
for
I
have
glorified
thee
.
Happy
is
that
man
that
when
he
comes
to
die
can
make
this
Argument
.
Father
I
have
fought
a
good
fight
,
I
have
made
it
my
worke
to
doe
thee
service
,
&c.
There
are
many
that
can
plead
,
Father
I
have
dishonoured
thy
Name
,
and
therefore
glorifie
me
!
But
this
is
a
false
argument
.
Let
us
labour
to
make
Christs
prayer
in
sincerity
and
faithfulnes
.
But
now
I
come
to
apply
my self
to
great
men
,
and
noble
men
in
particular
.
Let
me
speak
unto
you
in
Davids
words
,
Psal.
29.
1
,
2.
Give
unto
the
Lord
O
ye
mighty
,
give
unto
the
Lord
glory
and
strength
,
give
unto
the
Lord
the
glory
due
to
his
Name
.
And
let
me
use
Davids
reason
,
Psa.
29.
5.
The
voice
of
the
Lord
breaketh
the
Cedars
,
yea
the
Lord
breaketh
the
Codars
of
Lebanon
.
As
the
higher
the
Tree
is
,
the
more
it
is
exposed
to
the
thunder
of
Heaven
.
So
the
greater
any
man
is
,
the
sooner
God
will
punish
him
if
he
be
a
Giant
in
iniquity
.
For
he
bindeth
Kings
in
chaines
,
and
Nobles
in
linkes
of
Iron
.
He
toucheth
the
Mountaines
and
they
smoake
.
If
thou
beest
as
a
Mountaine
in
greatnesse
,
and
thy
sinnes
as
Mountaines
in
greatnesse
,
God
will
make
thee
smoake
,
&c.
Great
men
must
labour
to
be
like
the
great
God
,
who
is
as
great
in
goodnesse
,
as
in
greatnesse
.
Deus
optimus
maximus
,
like
unto
Iob
,
who
was
the
greatest
man
in
the
East
,
and
the
best
man
in
the
East
.
O
that
I
could
engage
great
men
this
day
in
sense
of
Gods
goodnesse
,
expressed
in
this
wonderfull
Deliverance
(
for
which
weare
come
to
blesse
God
)
to
serve
God
with
all
the
Ingredients
for
the
time
to
come
,
better
then
ever
they
have
done
for
the
time
past
.
Oh
that
you
would
enter
into
a
solemne
Covenant
to
sweare
no
more
,
to
commit
adultery
no
more
,
to
be
irreverent
,
negligent
,
cold
,
hypocriticall
in
Gods
service
no
more
,
to
mock
and
scoffe
at
Gods
servants
no
more
.
Greatnes
without
goodnesse
is
like
the
greatnesse
of
a
dropsie
man
,
it
is
thy
disease
,
not
thy
ornament
.
Riches
without
righteousnesse
is
like
a
golden
ring
in
a
Swines
snout
,
like
a
Sword
in
a
mad
mans
hand
,
like
an
Vnicorns
horne
,
which
while
it
is
upon
the
head
of
the
Unicorne
is
hurtfull
and
deadly
,
but
when
it
is
taken
off
,
it
is
very
usefull
and
medicinall
.
Honours
and
riches
when
in
a
wicked
mans
custody
,
they
do
much
hurt
,
but
when
bestowed
upon
good
men
,
they
doe
much
good
.
It
is
a
most
blessed
conjunction
,
when
Religion
and
Righteousnesse
meet
together
.
It
is
like
a
precious
Diamond
in
a
gold-ring
.
Indeed
Religion
is
good
wheresoever
it
is
.
As
a
pearle
is
good
though
it
be
in
the
dirt
,
it
is
a
pearle
,
but
it
is
obscured
by
the
dirt
in
which
it
is
.
When
goodnesse
is
seated
in
a
poore
man
,
it
is
like
a
jewell
in
a
leaden
ring
,
like
a
candle
under
a
bushell
.
But
when
goodnesse
meets
with
greatnesse
,
it
is
like
a
Candle
upon
a
hill
that
gives
light
,
heat
and
influence
to
all
the
Country
round
about
.
Let
no
great
man
thinke
it
a
disparagement
to
serve
God
,
to
weare
his
livery
,
and
to
appeare
on
his
side
.
For
it
is
Gods
service
onely
that
can
make
you
truly
honourable
.
Since
thou
wast
precious
in
my
sight
,
thou
hast
bin
honourable
,
saith
the
Prophet
Isaiah
43.
4.
The
men
of
Beraea
were
more
noble
then
the
men
of
Thessalonica
,
because
they
received
the
word
with
all
readinesse
of
mind
,
and
searched
into
the
Scriptures
daily
,
whether
those
things
were
so
,
Act.
17.
11.
This
is
the
greatest
Nobility
to
be
a
true
servant
of
the
great
God
.
A
King
may
give
great
Titles
to
a
great
man
,
but
he
cannot
make
a
great
man
.
A
King
may
cause
a
man
to
be
called
noble
,
but
he
cannot
make
a
man
truly
noble
.
A
King
may
command
us
to
call
a
Lion
a
Lambe
;
but
a
King
cannot
make
a
Lion
a
Lambe
.
It
is
the
noble
mind
that
makes
a
man
truly
noble
.
This
God
onely
can
give
.
To
contemne
the
world
and
all
worldly
things
,
to
mind
the
things
of
eternity
,
to
conquer
our
lusts
,
to
have
communion
with
the
great
God
,
to
stand
for
God
when
all
the
world
opposeth
him
,
this
is
true
nobility
.
This
will
make
thee
noble
in
this
world
,
and
in
the
world
that
is
to
come
.
I
say
againe
,
Let
no
great
man
account
it
a
disparagement
to
be
Gods
servant
.
Let
him
not
only
consider
the
example
of
Ioshua
a
Prince
and
Ruler
,
and
of
David
,
and
Paul
before
named
,
but
also
of
Constantine
the
great
,
who
was
so
attentive
to
the
word
when
it
was
preached
and
so
reverent
,
as
that
he
would
sometimes
stand
up
(
as
Eusebius
saith
)
all
the
while
.
And
when
his
Courtiers
rebuked
him
,
saying
,
It
would
tend
to
his
disparagement
;
He
answered
:
That
it
was
in
the
service
of
the
great
God
,
who
is
no
respecter
of
persons
.
Take
the
example
of
Theodosius
,
who
is
reported
to
have
written
out
the
New-Testament
with
his
owne
hand
,
accounting
it
as
a
speciall
Jewell
,
and
out
of
it
,
he
read
every
day
praying
with
his
Empresse
,
and
with
his
sister
singing
of
Psalmes
,
&c.
Suffer
me
to
adde
the
third
time
,
Let
not
great
men
thinke
it
a
disparagement
to
become
Gods
servants
,
and
to
serve
him
strictly
and
precisely
.
If
these
examples
will
not
move
you
,
consider
the
Angels
of
Heaven
,
who
are
our
Fellow-servants
,
and
are
said
by
a
kind
of
excellency
,
To
doe
his
Commandements
,
hearkning
to
the
voice
of
his
word
.
The
Angels
serve
God
with
a
great
deale
of
alacrity
and
chearefullnesse
,
and
therefore
they
are
said
to
have
harpes
,
as
a
signe
of
their
chearefull
mind
.
The
Angels
serve
God
with
a
great
deale
of
diligence
and
sedulity
.
And
therefore
they
are
said
to
have
wings
and
to
fly
.
They
serve
God
with
a
great
deale
of
zeale
and
ardency
,
and
therefore
they
are
said
to
be
a
flaming
fire
.
And
therefore
also
the
title
of
a
Seraphim
is
given
unto
them
.
The
Angels
serve
God
universally
.
They
follow
the
Lambe
wheresoever
he
goeth
;
They
serve
him
constantly
,
sincerely
.
The
Angels
alwaies
behold
his
face
,
Mat.
18.
10.
They
serve
him
day
and
night
,
Revel.
7.
15.
Oh
that
the
Lord
would
make
you
more
and
more
Angelicall
in
his
service
,
to
doe
his
will
upon
earth
,
as
it
is
done
in
Heaven
!
Let
me
adde
an
example
beyond
all
examples
,
even
the
example
of
Iesus
Christ
himselfe
,
who
is
called
Gods
servant
,
Esa.
42.
1.
And
he
was
a
worshipper
of
God
,
Joh.
4.
22.
A
diligent
keeper
of
Gods
Sabbath
,
Luk.
4.
16.
He
used
Praier
in
his
familie
,
Luk.
9.
18.
He
was
wont
to
pray
secretly
by
himselfe
Luk.
5.
16.
And
he
used
this
custome
of
Prayer
morning
and
evening
.
In
the
morning
,
Mark
.
1.
35.
rising
up
a
great
while
before
daie
.
And
for
evening
,
Mat.
14.
23.
And
this
was
his
custome
to
doe
,
Luk.
22.
39.
He
went
as
he
was
wont
to
the
Mount
of
Olives
.
And
sometimes
he
would
pray
all
night
long
,
Luk.
6.
12.
And
this
worship
Christ
did
with
as
much
submission
and
devotion
as
ever
any
servant
did
,
Luk.
22.
41.
Mat.
26.
39.
If
Christ
did
all
this
,
surely
it
is
no
dishonour
for
the
greatest
Emperour
to
doe
that
which
Christ
hath
done
.
As
you
are
called
Christians
,
so
you
must
imitate
that
Lord
and
Master
,
by
whose
name
you
are
called
.
Let
no
man
wonder
that
I
spend
so
much
time
to
perswade
great
men
to
be
exemplary
in
Gods
service
,
and
to
be
diligent
and
zealous
.
For
if
I
could
convert
but
one
great
man
this
day
,
I
should
doe
a
great
deale
of
service
by
way
of
eminency
.
For
as
he
said
,
In
uno
Caesare
multi
insunt
Marij
,
in
one
great
man
there
are
many
inferiours
contained
.
As
it
is
in
Printing
,
the
great
difficulty
is
in
printing
the
first
Sheetes
,
and
when
one
is
printed
,
it
is
easie
to
print
hundreds
by
that
.
So
the
great
worke
of
our
Ministery
is
to
convert
great-men
,
if
they
were
once
converted
,
hundreds
would
follow
their
example
;
When
the
great
wheele
of
a
Clocke
is
set
a
moving
all
the
inferiour
wheeles
will
move
of
their
own
accord
.
This
was
the
reason
why
St.
Paul
was
so
zealous
about
the
conversion
of
Sergius
Paulus
,
who
was
Deputy
of
the
Country
,
and
a
prudent
man
,
that
when
Elymas
the
Sorcerer
offered
to
withstand
him
,
he
burst
out
into
such
speeches
with
such
eagernesse
,
as
he
never
did
at
any
time
before
,
for
ought
we
can
reade
,
Oh
thou
child
of
the
Devill
,
thou
enemy
of
all
righteousnesse
,
&c.
And
some
are
of
opinion
that
Paul
had
his
name
changed
from
Saul
to
Paul
,
because
he
converted
Sergius
Paulus
.
For
indeed
it
is
a
matter
of
great
consequence
to
convert
one
Sergius
Paulus
,
one
Eunuch
.
To
take
one
such
great
fish
is
more
then
to
take
many
little
ones
,
though
the
least
of
all
is
not
to
be
despised
.
There
is
one
argument
yet
behind
,
the
last
,
but
not
the
least
,
and
that
is
from
the
holy
and
solemn
Covenant
you
lately
have
taken
to
amend
your
lives
.
The
excellency
of
a
Christian
is
not
so
much
in
taking
a
Covenant
as
in
keeping
of
it
when
taken
.
And
therefore
we
reade
of
Iosiah
,
2
Chro.
34.
31
,
32.
that
he
did
not
onely
make
a
Covenant
to
walke
after
the
Lord
,
and
to
keepe
his
Commandements
with
all
his
heart
,
&c.
but
he
caused
all
that
were
present
in
Jerusalem
and
Benjamin
to
stand
to
it
.
For
if
that
man
shall
never
goe
to
Heaven
that
will
not
keepe
his
promises
though
made
to
his
hurt
,
how
much
more
shall
they
be
barr'd
from
Heaven
that
break
those
promises
that
they
have
made
tending
to
their
eternall
good
.
To
breake
Covenant
is
not
only
a
brand
of
a
Reprobate
,
(
as
you
have
heard
)
but
it
is
also
a
sinne
that
God
hath
a
quarrell
against
,
and
a
sinne
for
which
he
will
be
avenged
,
according
to
that
Text
,
Levit.
26.
25.
And
I
will
bring
a
Sword
upon
you
,
that
shall
avenge
the
quarrell
of
my
Covenant
.
And
this
is
one
great
reason
why
the
Sword
is
now
drawne
in
England
,
and
hath
sucked
so
much
bloud
,
even
to
avenge
the
great
breach
of
Oaths
and
Covenants
,
which
this
Nation
is
deepely
guilty
of
.
Let
me
make
bold
further
to
remind
you
,
that
in
this
Covenant
you
have
also
vowed
,
in
order
to
the
preservation
of
them
,
to
assist
the
forces
raised
by
the
Parliament
,
according
to
your
power
and
vocation
,
and
not
to
assist
the
forces
raised
by
the
King
,
neither
directly
nor
indirectly
.
And
I
doubt
not
but
you
will
make
conscience
to
satisfie
these
two
clauses
,
and
herein
you
shall
expresse
the
reality
of
your
thanks
for
this
great
deliverance
this
day
celebrated
.
Now
because
the
speedy
,
faithfull
and
couragious
appearance
in
this
great
Cause
of
defensive
Armes
,
is
one
of
the
highest
expressions
that
you
can
yeeld
to
the
world
of
your
love
to
God
and
his
Gospell
,
and
to
his
service
;
Give
me
leave
to
speake
something
about
it
,
not
only
by
way
of
Exhortation
,
but
first
by
way
of
Commendation
,
then
Exhortation
,
then
by
way
of
Incouragement
,
and
then
I
shall
conclude
.
First
,
By
way
of
Commendation
.
Suffer
me
to
speake
that
which
is
due
to
you
,
and
not
in
mine
own
words
,
but
to
speake
the
sense
of
all
the
well-affected
in
the
Kingdome
;
We
blesse
God
,
that
though
there
are
many
fallen
Starres
,
many
Lords
that
have
deserted
the
Parliament
,
that
yet
you
(
Right
Honourable
)
stand
firme
like
fixed
Starres
in
your
Orbes
,
and
have
taken
unwearied
paines
for
the
good
of
the
Church
and
State
,
and
have
ventured
all
for
your
Religion
and
Liberties
,
and
many
of
you
lost
a
great
part
of
your
revenewes
for
the
present
,
and
have
passed
many
Ordinances
very
advantageous
to
the
Kingdome
.
The
Lord
be
blessed
for
all
the
good
you
have
done
!
The
Lord
recompence
it
to
you
and
yours
!
The
Lord
grant
you
may
find
mercy
from
the
Lord
at
that
great
day
!
It
is
not
the
designe
of
the
well-affected
party
to
take
away
Temporall
Lordships
,
or
the
distinction
between
Lords
and
Commons
,
and
to
bring
all
to
a
popular
equality
.
This
is
an
Anabaptisticall
fury
.
I
protest
against
it
in
the
Name
of
all
the
Well-affected
Ministers
.
Indeed
we
would
be
glad
to
be
rid
of
Spirituall
Lords
over
our
consciences
.
But
as
for
Temporall
Lords
,
we
pray
with
David
,
The
Lord
give
you
good
successe
,
Ride
on
and
prosper
.
Thus
much
for
commendation
.
Now
for
Exhortation
,
Let
me
exhort
you
not
only
to
choose
to
serve
God
,
and
to
serve
his
Church
and
his
Cause
in
this
most
just
defensive
Warre
,
but
to
doe
it
with
those
rare
and
remarkeable
circumstances
formerly
mentioned
in
Ioshuas
choise
.
First
,
Let
me
perswade
you
to
appeare
more
and
more
publikely
in
this
Cause
.
There
are
many
that
thinke
it
fit
onely
for
poore
men
that
have
nothing
to
loose
,
to
appeare
openly
in
a
good
Cause
,
but
as
for
those
that
have
great
Estates
,
it
becomes
them
to
be
wary
and
circumspect
,
and
to
seeke
rather
to
save
their
Estates
then
to
hazard
all
.
Such
a
one
was
Nicodemus
that
came
to
Christ
by
night
,
though
afterwards
he
repented
and
amended
,
as
you
may
reade
,
Iohn
7.
50
,
Such
were
those
chiefe
Rulers
,
Ioh.
12.
42
,
That
beleeved
in
Christ
,
but
durst
not
confesse
him
so
feare
of
the
Pharisees
,
least
they
should
be
put
out
of
the
Synagogue
.
And
many
such
there
are
in
our
dayes
.
But
a
true
Christian
is
so
far
from
being
hindred
by
his
riches
and
greatnesse
from
appearing
for
God
,
that
he
is
glad
that
he
hath
riches
and
Honours
to
loose
for
God
,
he
receives
joyfully
the
spoiling
of
his
goods
.
He
willingly
parts
with
all
for
Christs
Cause
.
And
if
you
aske
him
why
he
doth
so
,
he
will
answer
with
Paulinus
Nolanus
,
Vt
levius
ascenderet
scalam
Iacobi
,
That
he
might
goe
the
lighter
to
Heaven
.
He
saith
as
that
famous
Noble-man
Hormisdas
did
,
who
when
he
was
deposed
from
all
his
Honours
because
he
would
not
forsake
his
Religion
,
and
afterwards
restored
to
his
Honours
again
,
and
then
commanded
by
the
King
of
Persia
to
renounce
his
profession
.
Answered
,
Si
propter
ista
me
denegaturum
Christum
put
as
,
i
st
a
denuo
acoipe
.
If
you
thinke
I
will
deny
Christ
for
to
keepe
my
Honours
,
take
them
all
back
againe
.
S.
Austin
in
his
Confessions
relates
an
excellent
Story
of
one
Victorinus
a
great
man
at
Rome
that
had
many
great
friends
that
were
Heathen
,
but
it
pleased
God
to
convert
him
to
the
Christian
Religion
,
and
he
comes
to
one
Simplicianus
,
and
tells
him
secretly
that
he
was
a
Christian
.
Simplicianus
answers
,
Non
credam
,
nec
deputabo
te
inter
Christianos
,
nisi
in
Ecclesiâ
Christi
te
videro
.
I
will
not
beleeve
thee
to
be
a
Christian
,
till
I
see
you
openly
professe
it
in
the
Church
.
At
first
Victorinus
derided
his
answer
,
and
said
,
Ergone
parietes
faciunt
Christianum
?
Doe
the
walls
make
a
Christian
?
But
afterwards
remembring
and
often
pondering
that
Text
of
our
Saviour
,
He
that
is
ashamed
of
me
before
men
,
I
will
be
ashamed
of
him
before
my
Father
,
&c.
he
returnes
to
Simplicianus
,
and
professeth
himselfe
openly
in
the
Church
to
be
a
Christian
.
Let
this
Text
of
Christ
alwayes
sound
in
our
eares
,
He
that
is
ashamed
of
me
,
&c.
And
that
Text
,
Revel.
21.
8.
where
the
fearefull
are
put
in
the
fore-front
of
those
that
shall
goe
to
Hell
,
before
murderers
,
whoremongers
and
Idolaters
,
&c.
And
remember
also
the
publikenesse
of
Ioshuas
choice
.
Secondly
,
Let
me
exhort
you
to
goe
on
more
and
more
resolutely
in
this
great
Cause
.
Therefore
my
beloved
bretheren
be
ye
stedfast
,
unmoveable
,
alwayes
abounding
in
the
worke
of
the
Lord
,
forasmuch
as
you
know
that
your
labour
is
not
in
vaine
in
the
Lord
.
It
is
not
enough
to
doe
the
worke
of
the
Lord
,
and
to
abound
in
it
,
but
we
must
doe
it
stedfastly
and
unmoveably
,
stedfastly
as
a
Tree
fastned
in
the
ground
,
that
is
not
removed
though
the
winds
blow
never
so
much
;
unmoveable
as
a
Rock
in
the
Sea
,
that
stands
fast
though
the
Sea
rageth
and
roareth
round
about
it
.
For
there
are
so
many
,
and
so
mighty
Anakims
and
Zanzummims
that
are
your
enemies
,
so
many
temptations
both
of
the
right
hand
and
of
the
left
,
both
flattering
and
frowning
,
fiery
tryalls
,
and
golden
Apples
.
So
many
mountaines
of
opposition
lying
in
your
way
,
that
unlesse
you
be
indued
with
this
excellent
grace
of
spirituall
resolution
,
you
will
never
be
able
to
doe
God
any
service
in
thesetimes
.
But
this
admirable
grace
of
divine
fortitude
and
Christian
resolution
,
will
make
you
like
a
wall
of
brasse
,
to
beate
backe
all
the
arrowes
of
strong
perswasion
,
that
are
shot
against
you
.
This
is
Armour
of
proofe
,
against
all
kind
of
temptations
.
This
is
as
the
ballast
of
a
Ship
,
to
keepe
you
steddy
in
this
great
Cause
,
without
which
you
will
be
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
men
of
double-minds
unsetled
and
unstable
in
all
your
wayes
.
This
is
like
the
Angel
that
rouled
away
the
stone
from
before
the
doore
of
the
Sepulcher
,
this
will
inable
you
either
to
remove
the
great
mountaines
that
lye
in
your
way
,
or
to
stride
over
them
.
Excellent
is
the
Story
of
S.
Basill
.
The
Emperour
sent
to
him
to
subscribe
to
the
Arrian
Heresie
.
The
Messenger
at
first
gave
him
good
language
,
and
promised
him
great
preferment
if
he
would
turne
Arrian
.
To
which
Basill
answered
.
Alas
,
these
speeches
are
fit
to
catch
little
children
withall
that
looke
after
such
things
;
but
we
that
are
nourished
and
taught
by
the
holy
Scriptures
,
are
readier
to
suffer
a
1000.
deaths
,
then
to
suffer
one
syllable
or
title
of
the
Scripture
to
be
altered
.
The
Messenger
offended
with
his
boldnesse
,
told
him
he
was
mad
.
He
answered
.
Opto
me
in
aeternum
sic
delirare
,
I
wish
I
were
for
ever
thus
mad
!
Here
was
a
stout
Cedar
.
Such
another
was
Luther
,
Vnus
homo
solus
totius
orbis
impetum
sustinuit
,
Luther
alone
opposed
all
the
world
.
Such
another
was
Nehemiah
,
who
met
with
so
much
opposition
,
that
had
he
not
bin
steeled
by
a
strong
and
obstinate
resolution
,
he
could
never
have
rebuilded
the
Temple
,
but
would
have
sunke
in
the
midst
of
it
.
Such
a
one
was
David
,
that
would
not
be
hindered
from
fighting
with
Goliah
though
he
met
with
many
discouragements
.
The
Lord
make
you
such
.
It
is
resolution
that
will
make
you
valiant
for
the
truth
,
that
will
make
Martyrdome
as
pleasing
as
a
bed
of
Roses
,
that
will
make
you
like
men
of
fire
,
and
all
that
oppose
you
as
stubble
,
that
will
make
you
say
with
that
good
Martyr
,
Though
we
had
as
many
lives
as
haires
on
our
head
,
we
would
loose
them
all
rather
then
loose
our
Religion
.
The
Lord
fill
your
hearts
with
this
grace
!
Thirdly
,
I
am
to
beseech
you
that
you
would
indeavour
to
approve
your selves
more
and
more
faithfull
to
this
Cause
.
It
is
with
us
as
it
was
with
Nehemiah
when
he
undertooke
the
great
worke
of
rebuilding
the
Temple
,
he
was
opposed
by
great
men
especially
.
The
Nobles
of
Tekoah
refused
to
put
their
necks
to
the
yoake
of
the
Lord
.
This
is
an
eternall
brand
upon
them
,
Nehem.
3.
5.
Many
of
the
Nobles
of
Iudah
,
did
seeme
to
helpe
Nehemiah
,
but
they
kept
secret
correspondency
with
Tobiah
,
and
tarried
with
Nehemiah
only
to
give
private
intelligence
to
the
enemy
,
and
to
weaken
his
hands
from
going
on
in
the
worke
,
Neh.
6.
17.
Thus
it
was
in
Nehemiah's
dayes
.
And
this
is
one
of
the
miseries
of
Civill
Warre
above
all
other
kinds
of
Warre
:
For
there
are
alwayes
some
false
brethren
,
some
Iudasses
in
civill
Warre
.
But
I
beleeve
better
things
of
you
.
The
Lord
make
you
more
and
more
faithfull
to
his
Cause
!
Remember
what
became
of
Iudas
for
his
treachery
.
Fourthly
,
Suffer
me
to
put
you
in
mind
of
the
speedinesse
of
Joshuas
choice
.
Ioshua
had
not
his
Religion
to
choose
,
and
therefore
he
did
not
demurre
upon
his
choice
.
Me
thinks
I
heare
the
whole
Kingdome
beseeching
you
greatly
and
saying
as
the
Ruler
did
to
Christ
in
another
case
,
The
Kingdome
lieth
at
the
point
of
death
,
make
haste
,
oh
make
haste
to
heale
us
.
The
whole
Kingdome
is
on
fire
,
make
haste
to
quench
the
flames
that
our
sinnes
have
kindled
.
Nothing
will
destroy
England
more
then
delay
.
Fifthly
,
Let
me
perswade
you
to
doe
some
extraordinary
service
for
the
Kingdome
that
is
now
in
extraordinary
danger
.
Ioshuas
choice
was
extraordinary
.
Though
all
Israel
forsooke
God
,
Ioshua
was
resolved
to
serve
God
alone
.
God
hath
done
extraordinary
things
for
you
,
he
hath
advanced
you
above
thousands
in
outward
mercies
,
hee
hath
done
extraordinary
things
for
this
Cause
which
you
stand
up
for
,
he
hath
given
us
an
extraordinary
deliverance
this
day
,
and
therefore
he
expects
extraordinary
service
from
you
.
He
lookes
you
should
say
and
doe
as
Esther
;
If
I
perish
I
perish
.
And
let
that
Text
I
beseech
you
lye
neare
your
hearts
,
and
reade
it
againe
and
againe
.
Thinke
not
with
your selves
that
you
shall
escape
in
the
Kings
house
,
more
then
all
the
Jewes
,
for
if
you
altogether
hold
your
peace
,
enlargement
and
deliverance
shall
arise
to
the
Jewes
from
another
place
,
but
you
and
your
fathers
houses
shall
be
destroyed
,
and
who
knoweth
whether
you
are
come
to
the
Kingdome
for
such
a
time
as
this
?
He
lookes
you
should
venture
your selves
as
Ioseph
of
Arimathea
did
,
of
whom
it
is
related
,
that
he
was
a
rich
man
and
yet
was
not
afraid
to
owne
the
cause
of
Christ
,
when
Christ
was
dead
upon
the
Crosse
,
He
went
to
Pilate
and
begged
the
body
of
Iesus
.
He
expects
you
should
be
like
Ebedmelech
that
hazarded
his
life
to
helpe
Ieremiah
out
of
prison
,
like
to
Noah
who
walked
with
God
when
all
the
world
walked
with
iniquity
,
and
was
like
a
sparke
of
fire
in
a
Sea
of
water
,
and
yet
continued
his
heate
.
Like
to
David
,
who
when
Michal
mocked
him
for
dancing
before
the
Arke
,
answered
,
It
is
before
the
Lord
,
and
I
will
yet
be
more
vile
then
thus
,
&c.
When
you
are
derided
for
hazarding
lives
and
estates
in
this
cause
,
you
must
reply
.
It
is
for
God
and
his
Religion
,
I
will
yet
be
more
vile
then
thus
.
Oh
that
the
Lord
would
give
you
a
heart
to
study
to
doe
some
singular
thing
for
him
!
Sixthly
,
You
must
doe
all
this
,
not
onely
in
your
own
persons
,
but
you
and
your
houses
,
you
and
your
Tenants
,
you
and
all
that
depend
upon
you
.
For
every
Master
of
a
family
stands
accountable
to
God
for
his
family
as
well
as
for
himselfe
;
For
these
publike
relations
,
and
subordinations
of
Master
and
servant
,
Father
and
child
,
&c.
are
from
Gods
appointment
,
and
are
parts
of
our
Stewardship
,
for
which
we
must
give
a
severe
account
.
And
it
is
a
certaine
rule
,
That
man
is
not
a
good
man
,
that
is
not
good
in
all
his
relations
.
For
there
are
duties
required
of
us
by
God
in
every
relation
(
as
Masters
,
as
Fathers
,
as
Magistrates
,
as
Parliament-men
,
&c.
)
The
same
God
that
requires
us
to
serve
him
as
private
persons
,
requires
us
to
serve
him
in
our
relations
,
and
though
thou
beest
never
so
carefull
of
thy
duty
as
a
private
person
,
yet
thou
mayest
goe
to
Hell
for
neglecting
thy
duty
as
a
Master
,
as
a
Magistrate
,
as
a
Parliament-man
.
And
although
thou
shouldest
be
good
in
one
relation
,
yet
if
thou
doest
not
indeavour
to
be
good
in
every
relation
,
thou
shalt
never
goe
to
Heaven
.
For
the
same
God
that
commands
thee
to
serve
him
as
a
Master
,
commands
thee
to
serve
him
as
a
Parliament-man
,
&c.
And
he
that
keepes
the
whole
Law
,
and
offends
in
one
point
is
guilty
of
all
.
Here
is
a
Sea
of
matter
offers
it selfe
,
and
matter
of
great
concernement
for
the
regulating
of
Noble-mens
families
,
which
are
in
many
places
rather
Beth-avens
then
Bethels
;
houses
of
iniquity
rather
then
houses
of
God
.
But
I
must
not
launch
into
this
Ocean
;
Onely
remember
that
in
the
New
Testament
,
when
the
Master
of
the
Family
was
converted
,
all
the
family
was
baptized
,
and
what
God
saith
of
Abraham
,
Gen.
18.
19.
and
what
David
saith
,
Psal.
181.
2
,
3
,
6
,
7.
and
what
is
said
,
Exod.
20.
11.
Thou
and
thy
servant
.
Thus
much
for
the
Exhortations
.
Now
for
Incouragement
;
And
there
is
great
need
to
incourage
Noble-men
that
set
their
faces
to
looke
after
Christ
,
and
to
serve
him
after
a
strict
and
holy
manner
,
and
that
venture
all
in
this
Cause
,
to
goe
on
maugre
all
opposition
.
For
we
live
in
times
wherein
we
may
take
up
that
complaint
of
Salvian
,
Si
quis
ex
nobilitate
converti
ceperit
ad
Deum
,
statim
honorem
Nobilitatis
amittit
:
Oh
quantus
est
in
populo
Christiano
honor
Christi
,
ubi
Religio
ignobilem
facit
!
&
mali
coguntur
esse
nobiles
ne
viles
habeantur
.
If
any
of
the
Nobility
begin
to
be
converted
to
God
,
presently
they
begin
to
loose
(
in
the
eye
of
the
wicked
)
all
the
honour
of
their
Nobility
.
How
little
is
the
Name
of
Christ
esteemed
amongst
those
Christians
where
Religion
makes
a
man
ignoble
,
and
men
are
compelled
to
be
wicked
,
that
they
may
be
accounted
Noble
.
A
true
picture
of
our
wicked
times
.
Suffer
me
therefore
to
offer
unto
you
these
following
incouragements
,
as
helpes
against
all
the
discouragements
you
meet
withall
in
the
zealous
and
resolute
prosecution
of
this
great
cause
now
in
hand
.
1.
The
cause
you
manage
is
an
incouraging
cause
.
It
is
the
cause
of
God
.
And
let
me
say
to
you
as
Luther
to
Melancthon
.
If
the
cause
be
not
Gods
,
why
doe
ye
not
wholly
desert
it
,
but
if
it
be
Gods
cause
,
why
doe
you
not
goe
through
with
it
.
This
is
a
Dilemma
that
cannot
be
evaded
.
The
glory
of
God
is
imbarked
in
the
same
Ship
in
which
this
cause
is
in
.
And
you
may
lawfully
plead
with
God
,
as
Ioshua
doth
,
Iosh.
7.
9.
and
as
Moses
doth
,
Numb.
14.
15
,
16.
2.
You
have
an
incouraging
God
,
me
thinkes
I
heare
God
say
to
you
as
he
doth
to
Ioshuah
1.
6.
Be
strong
and
of
a
good
courage
,
&c.
and
verse
7.
Onely
be
thou
strong
and
very
couragious
,
&c.
And
verse
9.
Have
not
I
commanded
thee
,
Be
strong
and
of
a
good
courage
,
be
not
afraid
,
neither
be
thou
dismaied
,
for
the
Lord
thy
God
is
with
thee
,
whithersoever
thou
goest
.
And
as
Ioshuah
said
to
the
people
of
Israel
,
Numb.
14.
7.
So
doth
God
to
you
.
Feare
not
the
people
of
the
Land
,
for
they
are
bread
for
us
,
their
defence
is
departed
from
them
and
the
Lord
is
with
us
,
feare
them
not
.
And
as
Moses
said
,
Exo.
14.
13
,
14.
So
saith
God
,
though
your
enemies
be
as
tall
as
the
Anakims
:
though
the
red
Sea
be
before
you
,
and
the
Egyptians
behind
you
,
feare
them
not
,
for
the
Lord
fights
for
you
.
The
God
whose
cause
you
manage
is
infinite
in
power
,
wisdom
and
goodnesse
,
he
hath
brought
us
into
deeps
,
not
to
drowne
us
,
but
to
wash
away
our
spirituall
filthinesse
;
not
to
destroy
us
,
but
to
manifest
his
power
in
our
deliverance
;
he
will
deliver
us
by
weake
meanes
,
and
by
contrary
meanes
,
and
he
will
make
use
of
the
treachery
of
your
enemies
to
be
a
meanes
to
deliver
you
,
as
he
hath
done
this
day
.
He
will
kill
Goliah
with
his
owne
Sword
,
and
hang
Haman
upon
his
owne
gallows
.
He
will
strike
strait
stroakes
with
crooked
sticks
;
as
he
made
the
treachery
of
Iosephs
brethren
to
be
a
meanes
to
advance
Ioseph
,
and
the
falsenesse
of
Judas
to
be
a
way
to
save
all
his
elect
children
.
3.
You
have
incouraging
Promises
,
Exod.
23.
22
,
23.
Levit.
26.
6
,
7
,
8.
Deut.
28.
7.
1
Sam.
25.
28.
Isa.
41.
10
,
11
,
12
,
13
,
14
,
15
,
16
,
17.
Isa.
54.
17.
A
Text
common
to
all
Gods
people
,
because
it
is
said
to
be
the
heritage
of
the
servants
of
the
Lord
.
Here
are
six
Texts
like
six
pillars
to
undershore
our
spirits
from
falling
into
discouragements
.
Cast
your selves
into
the
bosome
of
these
Promises
.
4.
You
have
incouraging
examples
.
For
we
cannot
be
in
a
lower
condition
then
Ionah
was
,
when
he
was
in
the
Whales
belly
,
tanquam
vivus
in
sepulchro
,
and
yet
God
commanded
the
Whale
to
deliver
him
safe
upon
the
shoare
.
We
cannot
be
in
a
worser
estate
then
Ieremy
was
when
he
was
in
the
dungeon
,
and
sanke
in
the
mire
so
deepe
,
as
that
30.
men
could
hardly
lift
him
up
;
or
then
Peter
was
when
he
was
ready
to
sinke
:
or
then
Moses
when
put
in
an
Arke
of
bull-rushes
,
&c.
Or
then
the
children
of
Israel
were
in
Babylon
,
who
were
like
dry
bones
in
the
grave
,
insomuch
as
Ezekiell
himselfe
could
not
tell
whether
they
could
live
,
or
as
Peter
when
put
in
prison
by
Herod
.
And
yet
notwithstanding
God
sent
a
blackmore
to
deliver
Ieremy
.
Iesus
Christ
reached
out
his
hand
to
keepe
Peter
from
sinking
.
God
sent
Pharaohs
daughter
to
preserve
Moses
:
And
Cyrus
to
deliver
Israel
out
of
Babylon
.
And
he
sent
his
Angell
to
deliver
Peter
out
of
prison
.
Indeed
Peter
himselfe
did
not
believe
it
,
no
more
did
the
Church
that
was
praying
for
him
.
God
sent
them
a
returne
of
prayers
,
while
they
were
praying
,
but
they
beleeved
it
not
.
And
thus
God
hath
often
done
for
us
.
Comfort
one
another
with
these
examples
,
and
carry
this
home
for
your
everlasting
consolation
.
God
never
suffers
his
children
to
meet
with
a
huge
unremoveable
difficulty
,
like
the
stone
before
the
doore
of
the
Sepulcher
,
but
he
sends
some
Angell
or
other
to
remove
it
away
.
5.
You
have
an
incouraging
Captaine
,
even
the
Lord
Jesus
,
who
is
the
great
Peace-maker
,
Who
is
our
peace
when
the
Assyrian
is
in
the
Land
,
Micah
7.
9.
He
hath
taken
downe
the
partition
wall
,
he
hath
made
our
peace
with
God
.
Let
the
deepes
of
our
civill
warre
call
upon
the
deepes
of
peace
that
are
in
Christ
.
Let
us
beseech
the
great
Peace-maker
to
take
downe
the
great
partition
wall
betweene
King
and
Parliament
,
to
make
Father
and
Sonne
of
one
mind
.
If
Christ
makes
the
peace
,
it
must
needs
be
good
.
Jesus
Christ
came
into
the
world
,
when
the
Jewes
were
in
the
saddest
condition
,
in
the
depth
of
slavery
(
for
the
Scepter
was
departed
from
Iudah
)
and
in
the
depth
of
divisions
,
for
they
had
so
many
severall
Sects
,
as
they
could
hardly
tell
what
Religion
they
were
off
.
In
this
sad
condition
Shiloh
came
.
Let
us
beseech
Jesus
Christ
to
come
into
England
in
this
low
estate
,
and
to
bring
peace
with
him
,
even
that
Christ
who
descended
into
the
lowest
parts
of
the
Earth
for
our
sakes
,
and
whose
love
is
a
depth
that
cannot
be
fathomed
,
Ephes.
3.
17
,
18.
The
deepes
of
our
misery
call
upon
the
depth
of
his
love
and
mercy
,
that
God
for
Christ
sake
would
pardon
our
abysse
of
sinnes
both
personall
and
nationall
,
and
bring
us
out
of
our
abysse
of
miseries
,
both
personall
and
nationall
.
6.
You
have
incouraging
company
,
you
have
the
Lord
of
Hosts
to
accompany
you
,
and
I
may
say
without
the
least
degree
of
uncharitablenes
,
you
have
the
major
part
of
Gods
people
on
your
side
.
7.
You
have
incouraging
weapons
,
prayers
and
teares
,
fasting
and
humiliation
.
As
Ambrose
spake
to
Austins
mother
by
way
of
incouragement
.
That
a
Sonne
of
so
many
teares
could
not
miscarry
.
So
may
I
say
and
I
hope
proove
a
true
Prophet
,
That
a
Nation
of
so
many
prayers
and
teares
shall
not
be
destroyed
,
God
never
yet
destroyed
a
Nation
,
wherein
there
were
so
many
of
his
children
praying
,
fasting
,
humbling
themselves
,
and
especially
at
such
a
time
,
when
they
are
entring
into
a
solemne
Covenant
of
reforming
their
lives
(
as
now
we
are
)
if
they
indeavour
to
doe
these
things
with
all
their
heart
and
soule
.
8.
You
have
incouraging
threatnings
against
the
enemies
of
Gods
Church
.
God
hath
threatned
,
Zach.
12.
2
,
3
,
6.
to
make
Jerusalem
a
cup
of
poyson
,
and
all
that
offer
to
swallow
Ierusalem
shall
be
poysoned
with
it
,
to
make
Jerusalem
a
burdensome
stone
,
and
all
that
thinke
to
crush
Ierusalem
shall
be
crushed
by
Jerusalem
;
to
make
him
like
a
fire
,
and
all
his
enemies
like
wood
to
be
devoured
by
him
.
God
hath
threatned
concerning
the
plots
of
your
enemies
,
Psalm
.
64.
5
,
6
,
7
,
8
,
9
,
10.
This
Scripture
is
this
day
fulfilled
in
your
eares
.
The
Lord
give
us
grace
to
declare
his
works
,
and
wisely
to
consider
of
his
doings
.
God
hath
likewise
accomplished
those
two
rare
Scriptures
,
Psal.
7.
14
,
15
,
16
,
17.
Psal.
9.
15
,
16.
Let
us
adde
our
part
,
Let
us
praise
the
Lord
according
to
his
righteousnesse
,
let
us
sing
praise
to
the
name
of
the
Lord
most
high
,
Higgaion
,
Selah
.
9.
You
have
the
incouraging
providence
of
God
.
The
great
and
wise
God
,
who
is
our
Father
,
hath
from
all
eternity
decreed
what
shall
be
the
issue
of
these
warrs
.
There
is
nothing
done
in
the
lower
House
of
Parliament
upon
earth
,
but
what
is
decreed
in
the
higher
House
of
Parliament
in
Heaven
.
All
the
lesser
wheeles
are
ordered
and
over-ruled
by
the
upper
wheeles
.
An
excellent
Story
of
a
Young-man
that
was
at
Sea
in
a
mighty
tempest
,
and
when
all
the
passengers
were
at
their
wits
end
for
feare
,
he
onely
was
merry
,
and
when
he
was
ask'd
the
reason
of
his
mirth
;
he
answered
,
That
the
Pilot
of
the
Ship
was
his
Father
,
and
he
knew
his
Father
would
have
a
care
of
him
.
Our
heavenly
Father
is
our
Pilot
,
he
sits
at
the
sterne
,
and
though
the
Ship
of
the
Kingdome
be
ready
to
finke
,
yet
be
of
good
comfort
,
Our
Pilot
will
have
a
care
of
us
.
Are
not
five
sparrowes
(
saith
Christ
)
sold
for
two
farthings
,
and
not
one
of
them
is
forgotten
before
God
.
One
sparrow
is
not
worth
halfe
a
farthing
:
You
shall
not
have
halfe
a
farthings
worth
of
harme
,
more
then
God
hath
from
all
eternity
decreed
.
God
hath
all
ourenemies
in
a
chaine
.
And
if
a
child
saw
a
Lion
or
a
Beare
in
his
deare
Fathers
hand
chained
,
so
as
he
might
be
secure
his
Father
could
keepe
the
chaine
from
being
burst
,
he
would
not
be
afraid
.
And
this
we
are
sure
God
can
doe
.
A
1000000.
Cyphars
stand
for
nothing
,
unlesse
a
figure
be
joyned
to
them
.
All
men
and
devils
are
but
cyphars
without
God
.
An
hoast
of
men
is
nothing
without
the
Lord
of
hoast
.
The
devill
cannot
goe
beyond
his
tedder
.
Ob.
But
God
permits
the
enemy
to
exercise
great
cruelty
upon
his
own
people
,
and
to
take
away
the
lives
of
his
choisest
servants
,
witnes
the
Noble
Lord
Brooke
,
and
now
lately
that
worthy
Gentleman
M.
Hampden
.
Answ.
1.
Let
us
not
be
troubled
that
God
permits
our
enemies
to
doe
us
so
much
hurt
,
but
rather
be
comforted
that
they
can
doe
nothing
,
but
what
our
wise
and
most
loving
God
permits
,
and
fore-decrees
for
the
good
of
his
children
.
2.
I
answer
with
our
blessed
Saviour
.
Feare
not
them
that
can
but
kill
the
body
,
and
after
that
can
do
no
more
.
It
is
no
great
matter
(
in
Christs
opinion
)
to
have
the
body
killed
.
The
body
is
but
the
Cabinet
,
the
Iewell
is
the
soule
.
And
if
the
Iewell
be
safe
in
Heaven
,
no
great
matter
to
have
the
Cabinet
broken
.
It
is
said
of
King
Iosiah
,
that
he
should
goe
to
his
grave
in
peace
,
and
yet
he
died
in
a
battell
.
He
that
dyeth
with
the
peace
of
a
good
conscience
,
dieth
in
peace
,
though
he
be
killed
in
a
battell
.
Blessed
is
the
man
that
breaths
out
his
last
breath
in
doing
God
service
.
He
that
dies
fighting
the
Lords
battels
dies
a
Martyr
.
An
excellent
thing
for
a
Minister
to
die
preaching
,
and
a
souldier
die
fighting
.
It
is
but
winking
with
our
eyes
(
as
the
Martyr
said
)
and
we
are
presently
in
Heaven
.
Blessed
and
twice
blessed
are
those
that
die
in
the
Lord
,
and
for
the
Lord
.
3.
God
many
times
takes
away
his
choisest
servants
,
because
we
idolize
them
too
much
,
as
he
did
the
King
of
Sweden
.
And
also
because
he
would
teach
us
to
trust
only
to
his
helpe
,
who
will
deliver
us
by
weake
instruments
,
when
he
takes
away
strong
and
able
Instruments
,
that
he
may
have
all
the
glory
.
Lastly
,
You
have
incouraging
experiments
.
And
surely
if
any
Nation
under
Heaven
may
reason
from
experience
,
and
rely
upon
experiences
this
Nation
may
.
God
hath
delivered
us
from
the
Beare
and
the
Lion
,
from
the
Spanish
navy
in
Eighty
eight
,
and
since
from
the
Gun-pouder
Treason
,
from
Civill
warres
betweene
Scotland
and
England
.
And
when
there
was
a
designe
to
bring
the
Army
up
against
London
,
God
did
then
deliver
us
.
And
when
we
were
in
the
valley
of
the
red
horse
(
as
it
is
called
)
neare
Edge-hill
,
where
the
Enemy
thought
to
have
cast
us
downe
the
Hill
,
as
the
Iewes
would
have
served
Christ
,
then
God
did
also
deliverus
.
And
for
this
cause
we
are
here
this
Day
,
to
praise
God
for
a
wonderfull
and
miraculous
Deliverance
.
And
therefore
wee
may
confidently
say
with
the
Apostle
,
2
Corinth
.
1.
10.
Who
delivered
us
this
day
from
so
great
a
death
and
doth
deliver
,
in
whom
wee
trust
that
he
will
yet
deliver
us
.
It
is
observable
that
when
Moses
went
up
to
the
Mount
to
pray
,
hee
tooke
the
Rod
of
God
in
his
hand
.
The
reason
is
given
,
because
,
by
that
Rod
God
had
formerly
done
wonderfull
things
for
his
people
;
and
the
very
sight
of
that
Rod
did
incourage
Moses
to
trust
in
God
from
the
experience
of
his
former
goodnesse
.
Let
us
never
goe
to
our
prayers
,
but
let
us
carry
the
Rod
of
God
in
our
hand
and
heart
.
I
meane
the
solemne
and
serious
contemplation
of
this
dayes
Deliverance
,
and
of
Gods
former
wonderfull
goodnesse
,
and
let
us
say
with
the
Apostle
,
2
Tim.
4.
17
,
18.
Notwithstanding
the
Lord
stood
with
me
and
strengthned
me
,
&c.
and
I
was
delivered
out
of
the
mouth
of
the
Lion
.
And
the
Lord
shall
deliver
me
from
every
evill
worke
,
and
will
preserve
me
unto
his
heavenly
Kingdome
;
to
whom
be
glory
for
ever
and
ever
.
Amen
.
Amen
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A32047e-170
Theod.
Notes for div A32047e-680
Ps.
50.
23.
Ps.
33.
1.
Ps.
147.
1.
2
Chron.
33.
16.
Doctr.
The
first
part
of
the
explication
.
1
Chro.
28
12
,
19.
Mat.
15
9.
Col.
2
23.
Col.
2.
18.
Quest
.
Answ.
1.
Ier.
17.
10.
Mat.
14.
51.
Act
16
7.
Deut.
29.
1
Act.
13.
22.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
.
The
second
part
of
the
Explication
.
Luk.
1.
74
,
75.
1
Cor.
9.
7.
Phll.
2.
7.
Rom.
1.
31
The
third
part
of
the
Explicatiō
Why
great
men
are
bound
to
serve
God
as
well
as
others
.
Isa
40.
15.
Chrys.
Reasons
why
great
men
are
to
serve
God
rather
the
others
.
Eccl.
7.
11.
Use
of
Reprehensiō
.
First
to
all
men
not
excluding
great
men
.
1
Cor.
7.
23.
Thus
Ambrose
.
Thus
Chrysostone
.
Ioh.
18.
19
*
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
1
Chron.
12.
31.
1
Cor.
5.
5
Libera
me
Domine
a
me
metipse
.
Rom.
7.
21.
Numb.
22.
18.
2
Pet.
2.
15.
Rom.
6.
10
,
11.
Object
.
Answ.
Vse
2.
Of
reprehension
,
directed
to
all
sorts
.
Hos.
6.
4.
1
Sam.
25.
10.
Lam.
4.
8.
Mica
.
2.
8.
Rev.
3.
Heb.
1●
.
28.
Mark
.
6.
20.
Isa.
1.
12.
Use
of
reprehension
to
great
persons
in
particular
.
1
Kin.
2●
.
19.
2
Chro.
28
10.
Act.
12.
1
Sam.
31.
5.
Use
of
Exhortation
.
First
to
all
men
not
excluding
great
men
.
Motives
to
perswade
us
to
serve
God
with
all
the
Ingredients
.
Motive
2.
Act.
5.
41.
Phil.
1.
2●
.
Motive
3.
Quest
.
Answ.
Quest
.
2.
Answ.
1.
Quest
.
Answ.
Motive
Ob.
Answ.
Use
of
Exhortation
to
Noblemen
in
particular
.
Ps.
149
8.
Ps.
104.
32
Revel.
19.
20.
Psal.
103.
20.
Rev.
15.
2.
Rev.
14.
4.
Florus
.
Act.
13.
10
Commendation
.
Kingdom
.
A
sixe-fold
Exhortation
to
Noblemen
in
particular
.
Heb.
10.
37.
Lib.
8.
Consess
.
Mark
.
8.
38.
Iam.
1.
8.
Theod.
Ier.
9.
2.
Mark
.
5.
23.
Esth.
4.
13
,
14.
Mat.
27.
57.
58.
Ier
38.
7.
Gen.
6.
2
Sam.
6.
22.
Iam.
2.
10.
Luk.
12.
6.
This
objection
&
answer
was
added
to
the
Sermon
,
to
comfort
us
in
regard
of
the
death
of
M.
Hāpden
,
the
newes
of
whose
death
came
just
to
me
,
as
I
was
transcribing
the
incouragements
from
Gods
providēce
.