haters of him Now because we cannot conceive any thing of God almost but in some proportion that we finde in the creature to him Removing all imperfections I will instance in three good things wherein they goe about to wrong God First In the content and tranquillity of minde or if you will his pleasure by displeasing him Secondly In his good name and honor due to him by dishonoring him Thirdly In his Riches and possessions by dammaging him yea even his Kingdome it selfe in a manner de-throning and deposing him I will but briefely give a touch of every one of these because otherwise I shall not compasse to dispatch so much as I desire The first then is the displeasing of God Without faith it is impossible to please God saith the Apostle and so it is impossible for the unregenerate man butto displease God their best actions stinke in his nostrills The prayers of the wicked is abomination to the Lord in the Proverbes My Soule abborreth your new Moones and appointed feasts they are a trouble unto me I am weary to beare them as the Lord himselfe complaineth of the Iewes by the Prophet Esay 1. 14. But my purpose is not to shew how much the Lord is displeased with them because I shall have better opportunity for that in the next point but how much they displeased the Lord it is their whole course and study so to doe almost I know saith Moses to the Israelites that evill will befall you in the latter dayes because ye will doe evill in the sight of the Lord to provoke him to anger through the workes of your hands Deut. 31. 29. And the Prophet threatens in Gods name 1 King 14 15. The Lord shall smite Israel and shall roote him out of this good Land because they have made their Groves to provoke the Lord to anger and Ieroboams sinnes wherewith he sinned against God are termed in the same Booke 15. 30. His provocations wherewith he provoked the Lord God of Israel to anger And in the second Booke 17. 17. Where you have a Catalogue of the sinnes of Israel this concludes all They caused their sonnes and their daughters to passe through the fire and used divinations and inchantments and sold themselves to doe evill in the sight of the Lord to provoke him to anger Therefore the Lord was very angry with Israel and removed them out of his sight Out of which places you may see what is the issue of the sinne of the wicked what the scope upon which their wit and will and wayes are wholly set namely to provoke the Lord to anger and that sinne in this respect is enmity to God and sinners enemies I thinke it is plaine enough for is not this enmity to doe all things that we know will thwart and crosse a man and to omit and neglect any thing that might in any sort be to his liking to delight to grieve and vexe and fret him which the wicked doe in sinning against God Secondly I might further illustrate this from another peevishnesse which the Apostle Paul hath observed in our nature which is such that the Law of God which should be a bridle to restraine and curbe our lawlesse luft is a spurre to provoke and pricke it forward to runne more violently the more God forbids sinne the more we bid for it the more greedily we desire it Sinne saith the Apostle Rom. 7. 8. Taking occasion by the Commandement wrought in me all manner of concupiscence for without the Law sinne was dead for I was alive without the Law once but when the Commandement came sinne revived and I dyed And the Commandement which was ordained to life I found to be unto death for sinne taking occasion by the Commandement deceived me and by it slew me As if we did sinne upon purpose so much the more because it is offensive to God to displease him and as you had it even now to provoke him to anger and if God had need to deale with us as he did in the story who was wont to command the contrary when hee would have any thing done because he knew they would crosse him and as the Philosopher cousend Alexander who thinking that he would make sute to him to restore his Country which he had ruined from which he was utterly averse when he saw him come toward him swore he would deny whatsoever he should desire and he therefore demanded the cleane contrary of what he intended that he would not restore his Country and by that wile sped in his sute because he did not speed Thirdly I might further presse this because our disposition is such naturally toward God for the most part as we will be most refractary in those things which he most earnestly requires at our hands if there be any service more pure to him any performance of ours more precious then other in his sight any duty that he delights in we are more aukward and untoward to that as if we did it of purpose to displease him and to provoke him to anger and I could instance here particularly in the Sanctifying of his day in private and frequent prayer and many other the like but this that hath beene said already may suffice concerning the first the displeasing of God to shew that it is a character of enmity a badge of hatred and as it is said in the Gospell of the Tares sowne while the husbandman slept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an enemy hath done this so the wicked that doe this continually may be branded in the forehead with this marke and knowne to bee an enemie Secondly the second act of enmity whereby the wicked men seeke to bring evill upon God is by dishonouring him which they doe in sinning many wayes both in conceiving very meanely and basely of him in their minde or else they could not sinne and so speaking diminitively of his Majestie yea blaspheming his holy Name as also in the very sinne it selfe which as it brings a deformity upon themselves is dishonourable to him as the Creator and as it is a difformitie from his holy Will and disobedience thereto is dishonourable to him as the King and Governour of all things for as the mangling and defacing of some noble Pictures robs the Artificer of his deserved praise and so tends to his disgrace and as the disobedience of the Subjects is a dishonour to their Soveraigne so we blurring and mangling of our owne soules with sinne and the Image of God in them doe impaire the glory of his Wisedome and Workemanshippe of which hee made them to have beene Statues and Monuments and rebelling against him deny him the glory of his power and Soveraignetie and make both his Wisedome and Power to be called in question the defects that be in us redounding in some sort to the discredit of him that made us as though hee wanted either power or wisedome to have prevented or to redresse it Now ye know that God made all things to
provoke us to this heavenly conversation First The excellency of heaven Jacob for the love of Rachel covenanted to serve an apprentiship of seaven yeares to Laban and when bleare-eyd Leach was thrust upon him he refused not her nor seaven yeares more that he might enjoy his beloved Rachel God hath two daughters eternall happinesse the sairer but the younger and sineere holinesse the elder indeed but not so lovely because she is something tender ey'd with the teares of repentance the exercises of mortification which yet wee must not refuse if we love the other The beautie indeede of celestiall happinesse like Rachel first woves a man to the service of God but this is the Law of the place the younger sister cannot be bestowed in marriage before the elder a man cannot enjoy beautifull Rachel unlesse hee bee content to imbrace bleare-eyd Leah a man cannot enter the joyes of heaven till hee have first passed through the valley of teares neither is the condition hard I suppose Iacob buried all his cares at last in the bosome of his beautifull Rachel and forgot all his labour in her sweete embraces as if hee had tasted a cup of Nepenthe or drunke the whole River of Oblivion And how much more shall a Christian in heaven They shall be abundantly satisfied with the fatnesse of thy house and thou shalt make them drinke of the river of thy pleasures or as the old translation hath it they shall be drunken with the plentie of thy house upon which Saint Austin thus descants it is a most requisite and exquisite word they shall be drunken with the fatnesse of thy house I with this cup the Apostles were drunken and therefore being beaten with rods they went away from the councell rejoycing that they were counted worthy to suffer for the Name of Christ with this cup were the Hebrewes drunken and therefore suffered the spoyling of their goods with joy expecting a City in the Heavens with this cup were althe Martyrs drunk who therefore as we say a drunken man will take no hurt ran to meet death kissed the stake sang in the midst of the flames and felt no harme being farre from feare or paine Euagrius in Cedrenus bequeathed three hundred pound to the poore in his will but tooke a bond before hand of Synesius the Bishop for the repayment of this in another life according to the promise of our Saviour with an hundred fold advantage and the very next night after his departure appearing to him in his shape delivered in the bond cancel'd as fully discharged Beloved one day in the presence of God one day will make amends abundantly abundantly for an hundred yeares trouble you will not aske my bond for this I know you will take Gods word but then according to the Arabick proverbe shut your five windowes that the house and all that are therein may shine consult not with your senses with carnall reason which like Sarah laughs at heavenly promises looks onely to earthly possibilities and as the Sunne whose rising discovers the Terresttiall Globe to our sight but hides the starres and the coelestiall but beleeve these things beleeve them firmely and meditate on them freequently and as Antaeus overcome by Hercules renewed his strength by falling to the earth so let us quicken our selves to an heavenly conversation when wee finde the world hath dul'd us by raising our mindes to the consideration of the excellencie of Heaven Uanity of the world Quod hic facio What do I here said Monica Austins mother when she had heard an excellent discourse of the incomparable joyes of Heaven What doe wee here say I poring and losing our time about earthly things who are invited to heavenly What doe wee I will tell you like the young man at Athens who fell in love with the Image of Good Fortune an elegant statue that stood in the Senate house and because hee could not obtaine her for his wife of the Senate to whom hee commended his sute set a crowne a garland of flowers upon the head of it and put a rope about his owne necke and so died and they are not like to make much the better match who dote upon the glory of the world scarce a picture a counterfeit a shadow of true happinesse For what true content can all the world affoord a Christian They say it is not the great Cage that makes the Bird sing I am sure it is not the great fortune the greate estate that brings alway the inward joy the cordiall contentment therefore he who would seriously rejoyce let him take comfort in that which will never perish many times great estates like the Camels bunch will not suffer men to enter the straitegate no more than that creature can goe through an eye of a needle and like long garments a thousand to one if they doe not trippe up the heeles at the least if they doe not hinder our speede in the race of godlinesse whereas a meaner condition makes us seeke the way to heaven and secures us in it for as we see at London because they are straited for roome they build more in height and as souldiers are defended in their Tents by a trench dig'd round about which is nothing else but an hollownesse and want of earth as Parisiensis whose comparison this is so for the most part want of earthly things puts us upon a necessitie of seeking heavenly and withall is our best security against our spirituall enemies Glasse keepes out the winde and raine but le ts in the light and therefore is usefull in building and a moderate estate is not much unlike it in nature or use and therefore is most desirable which is neither so meane as to expose a man to the injuries nor so great as to exclude a man from the influence of heaven His left hand is under my head and with his right hand he shall embrace me saith the Spouse of her welbeloved in the Canticles and this is the dealing of God with his Church for the most part he bestowes the blessings of the left hand upon her in such a measure as to support her from perishing with want or extremity he holds her up by the other hand to keepe her from drowning his left hand is under my head but so still that she may be kept hungry and longing for the blessings of the right hand and account them the principall With his right hand he shall embrace me and while she is in this state she is so farre from murmuring that she sings this as a song of triumph and will be contentented not troubles her selfe about many things but in the words of Salomon Uanitie of vanities all is but vanitie bids adieu to the vanitie of the world and as the Father glosses upon these words to raile upon them and chide and raile them away Dignity of man They that looke towards the earth onely are but equivocall men c
men to oppose and hate the children of God Ponam inimicitiam c. saith God himselfe I will put enmity betweene thee and her and betweene thy seed and her seed the seed of the woman and the seed of the Serpent the seed of Sathan and the seed of Saints And in those words as one said Incipit liber bellorum Domini the Booke of the warres of God beginnes and as there is an hatred in generall so Secondly Those are most opposed of the world and worldly men which have most similitude with God which is most like their heavenly Father and resemble him most in all gracious cariage all holinesse of life and conversation And those who in that respect are most deare to God those especially doe wicked men shoot at with reproaches and scorne and slander That garment of righteousnesse parti-coloured with all variety of graces is a great eye-sore to them and makes them maligned as Ioseph was of his Brethren for some such testimonies of his Fathers speciall love toward him Thirdly those that have more neere and speciall relation to God as his servants in peculiar title His Messengers his Ministers they are sure to have a large share in the worlds hatred â—â—â—ecially if they chance to come within a mans walke if they come neere them then they will be sure to blurt it out though they smothered it before perhaps and say as Ahab to Elias Hast thou found me O mine enemy All which doe argue that naturall Antipathy which is betweene a naturall man to God for this is a certaine conclusion that they doe inwardly hate the Saints of God And that is a certaine evidence that they remaine still in their corruption even as when we can say with the Psalmist All my delight is in the Saints upon earth those that excell in vertue when we love the Brethren that we are passed from death to life 1 Ioh. 3. 14. And this is a certaine consequence if we hate Gods children we hate God himselfe And now beside our aptnesse to the hatred of God directly confirmed I might strengthen the same with the consideration of our aukernesse and aversenesse from all reconciliation to him I have stretched out my band saith Wisedome Prov. 1. 14. And no man regardeth Yea all the day long saith the Lord in the Prophet to a rebellious people We are not willing to heare of a parley much lesse of a peace and this place is proofe enough of it where you see how farre the Lord is forced as it were to condescend and yeeld to our untowardnesse when his Ambassadours to whom he hath committed the word of reconciliation say thus We are Ambassadors for Christ as if God did beseech you by us We pray you in Christs stead be ye reconciled to God But it is time to passe to the second point and having shewed the enmity of man to God to shew now in like manner the other part of this relative and reciprocall affection The enmity of God to man The point then is this that God is an enemy to all men as they are by nature and hates them Before I proceed any further in the declaration of this truth it will not be amisse I thinke to remove one objection one scruple lest some may happily stumble at it and that is this How can God whose essence is himselfe who is a most pure and simple Act and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. be said to have any affection or be that granted how can God who is said to hate nothing that he hath made and whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is tender love to mankinde is particularly commended by the Apostle Tit. 3. 4. be said to hate men or admit that too de posse that it may be how can this appeare true de facto esse when as without controversie the elect of God whom he loved from all eternity never fall from that love no not while they are in the state of nature and for the Reprobate God bestowes many favours upon them in the things of this life and offers freely and truely to them at least many the participation of eternall life and happinesse and so that it is their fault that they have it not There be three branches you see of this objection which I will answer as I can briefely and orderly First for the first there is no great difficulty The answer consisting in two things First God is to be considered two wayes First as he is in himselfe and his owne excellency Secondly as he hath revealed himselfe and so as it were bowed himselfe downe to our capacity in the former consideration as in himselfe he is a simple essence and pure act without any composition of matter and forme and without all distinction and variety of qualities he is onely that which he is and thus we cannot at all apprehend him but in the second as he hath revealed himselfe so we may distinguish many attributes in him which he hath taken to himselfe That what we could not graspe together we may by parts in some sort lay hold of As Cyrus passed the river Euphrates by dividing it into many small streames Secondly the second thing to be considered is that among those things that are attributed to God from the creature some things are simply perfections some involve some imperfection in them also or perhaps better some thing in them is conceived as a perfection to which notwithstanding there cleaves some imperfection also here we must sever the one from the other and ascribe the perfection to God but proscribe and banish the imperfection As in this case Hatred is attributed to God being taken from living especially reasonable creatures as it imports a dislike of evill so it notes a perfection but as it connotates a dislike by way of passion or perturbation as it is in the creatures so it hath a mixture of imperfection in the former sense it is properly given to God in the latter it cannot thus you see the first part how hatred agrees to God as an Attribute taken from Analogy to the reasonable creature being a simple dislike and aversion from evill without any motion or perturbation The second is how God can hate any of his creatures especially man I answer man may be considered two wayes first as created and so God saw all things that they were good and loved them and above all man whom he had made according to his owne Image Secondly as corrupted and defiled with sinne and God who is a God of purest eyes who is not a God that delighteth in iniquity cannot chuse but abhorre him The third is something harder and so the place though it be alledged but out of the Apocrypha God bateth nothing that he hath made may be satisfied not simply in it selfe and for it selfe but yet he hateth Sinne in man which is not of his making and man secondarily for his sinne Thirdly the third is somewhat harder How this
the last of Death which is the last that the Magistrates power can extend it selfe unto is onely Poenall and cannot be conceived as intended in love for amendment of the malefactours But this shall suffice to have pointed out the nature of a Punishment now to conceive distinctly of the kindes of punishments in generall which God in his just wrath and indignation against sin inflicts upon sinners I thinke you must take the whole extent of the materiall of them namely Evill for man having offended against Gods justice which is infinit cannot be satisfied unlesse all evill be brought upon the sinner which he is capable of for in civill Courts of Iustice indeed a punishment in the same kind that the offence was at least in one kind of evill will make sufficient satisfaction but where the offence is against God it is not so for though it be exparte principii but one fault yet it hath ex parte objecti an infinite guilt Nay Secondly though it be ex parte principii but one formaliter in that selfe yet even in that respect also it is all virtualiter in the seede in so much as the offender in that once offended against God the Authour of the Law and so against the whole Law according to that in the Apostle Iames 2. 10. Whosoever shall keepe the whole Law and yet offend in one point he is guilty of all For he 〈◊〉 said Doe not commit adultery said also doe not kill And thirdly though it be but one actually yet it is interpretatively by all because the same party hath a mind and will to commit all if there were the like occasion now as God accepteth the will for the deed when there is a willing minde so he imputeth And though we doe not say that God will de facto punish the wicked for all the sinnes that they would have committed as some fondly would have infants predestinated either to life eternall for the good or to condemnation for the evill which he foresaw they would have done had he lent them longer life because then all should have equall punishment whereas there are degrees and that no doubt according to the degrees of their actuall sinnes Yet it is no errour to say that God may de jure punish any one sinne with all kindes and all degrees of punishment not for sinnes they would have committed to speake properly but for that one which deserves all in strict rigour of Iustice as well as if all were indeed committed and that for this reason because that containes all in it and is as much as all in the minde of the sinner that committed it though he were hindered that they did actually breake forth and as this is true of all sinne so properly of originall which is all so that to make the fault and the punishment equall wee must divide punishment by the evill and make it all evill that a man is capable of The whole laitude of evill then you shall take by a threefold distinction The first is this the first evill is either Damni or Sensus as they use to distinguish punishment either a losse and privation of good or a position and feeling of some evill privative or positive for this distinction must not be restrained to eternall punishments as the Schoole seemes to doe but is generall to all as you easily doe and shall perceive and this distinction is taken from the adjuncts or affections of evill or at least we will take it so without scrupulous inquirie for the present Secondly the second is taken from the causes or integrall parts and so evill is loathsome in effects that death as it is generally used in Scripture and by name in that of Genesis the intermination of God 2. 17. In the same day that thou eatest therereof that is of the forbidden tree thou shalt die surely where according to the meaning of God there is a Synec doche of one eminent kind of punishment for all the rest and if the signification of the word be extended to all the particulars there under comprehended there must needs be a metaphor in regard of some for both the separation of the soule from God is so called Death by the trope and eternall death hath the same reason now to lay out the parts in some order as if divided the good of man in the explication of Happinesse and it was either Summum the favour of God or secondly Subordinatum and that againe two fold first Internum with the essence of man as it were or secondly Externum without him Internum againe two-fold first in the Vnderstanding secondly in the Will first in the Soule secondly in the Body In the Soule againe two-fold so it is contrary here which you may reduce to these five First the displeasure of God and enmity with him Secondly darkenesse of the Vnderstanding and ignorance Thirdly perversnesse and crookednesse of the Will Fourthly Distemper and diseases of the body Fifthly Crosses in the outward estate want and shame and all the rest And let no man looke backe to the scope of this Discourse which was to shew how God shewes his enmitie to sinners and hatred to sin in bringing those punishments upon them for it and than looke upon this Catalogue and wonder to see both mans sinne which is in the third the untowardnesse of the will and Gods wrath which is the first of them to be brought as punishments for there is a double consideation of these two First for the rise of them and then the order of them is thus Mans sinne is the first which provokes Gods displeasure which brings all other punishments upon man Secondly for the continuation and then it is thus God being provoked justly suffers man to continue and goe on in his sinnes which continually addes fewell to the fire of Gods wrath and that being the principall linke drawes the chaine of all plagues along with it So that you see in this respect both the continuation of sinne and of Gods wrath ariseth from Gods wrath provoked by the first sinne and so are mutuall causes one to the other and this is the second distinction Thirdly the third is from the effects and containes the Species of punishment which are two first Temporall in this life secondly Eternall in the life to come and the principall differences betweene these two are three-fold First in regard of the intension of them for the punishments that God inflicts here are not in the highest degree that they may be but in a more remisse mingled with the fruition of many mercies Secondly in the Extension for all punishments that make up our full misery are not inflicted no not upon the wicked here but in the life to come they are Thirdly In duration for punishments suffered here by the wicked are neither continued without intermission but have many Lucida intervalla nor continuall without end but are all concluded in death which brings a change of this estate but the
punishments of the life to come are to indure without ease or end And the reason is because this life is the time of Gods patience and long sufferance and gentlenesse towards sinners wherein he doth either win them by his blessings bestowed or leaves them without excuse by reason of his blessings abused and so manifest both the inability of nature to helpe it selfe out of its misery which it is fallen into by sinne and the equitie of his judgements which are so sweetly tempered with many mercies before they are excluded and therfore all Gods dealing towards men here is medicinall though in it owne nature it prove mortall through the corruption of the wicked but the other is supplicium ultimum c. And those are the three distinctions of Evill or Punishment where the first must be in the second and the affections in the parts and both first and second in the third as in the kindes For example in the distribution into integrall parts The first was the Displicere and wrath of God where you must understand a double punishment both Poena damni the losse of Gods favour and Poena sensus the feeling of his displeasure and so for all the rest there is both the privation of some good conferring to our happinesse and the Position of some evill conspiring to our misery So likewise in the third Distribution which was into Species or kindes but in the first of Temporall you must apply all the particulars of the second ranke by the parts of punishment of which I named them as principall and that both privately and positively according to the first and in the second eternall you must doe the like onely adding those differences which I mentioned before to their kindes And now if I should goe about to rehearse the particulars it would fill a large Volume which would be written Without and within lamentation and mourning and woe like that which the Prophet Ezekiel saw 2. 10. If I should muster them all together under their severall Colours and Ensignes they would make a mighty army the Army of the great Lord of Hosts and it would appeare by them I thinke how highly the Lord is displeased with Sinne how terrible an Enemy hee is to Sinners and how he hates them You may read a copious enumeration of many particulars especially of externall punishments which are therefore set downe not because they are the greatest but because carnall men are most sensible of them Deut. 28. and this is also evident out of that place that all those are brought upon a man in Gods just hatred and anger for the transgressions of the Law Who can tell the misery of man when God doth not onely withdraw the light of his countenance from him which the Psalmist accounts the onely good Many say who whill shew us any good but Lord lift thou up the light of thy countenance upon us as you have it diverse times repeated Levit. when it is as Job speakes 16. 12 He sets me up for his marke His arrowes compasse mee round about hee cleaveth my reines asunder and doth not spare hee powreth out my gall upon the ground he breaketh me with breach upon breach he runneth upon me like a Gyant and Chapter 6. verse 4. The arrowes of the Almighty are with me the poyson whereof drinketh up my Spirit the terrours of God doe set themselves in array against me when as the Prophet Ieremy complaines Lament 3. 12. Hee hath bent his how and that like an enemy Chap. 2. ver 4. Hee stood with his right hand as an adversary and set me as a marke for the arrow he hath caused the sonnes of his quiver as the Hebrew Text hath it the arrowes to enter into my reines Secondly Againe what a misery to be strucke with such blindndsse that we cannot finde the way to heaven no more than the Sodomties that groped for but could not finde Lots doore where the Angels went in no nor see the plainest truths that concerne that way not the fundamentall and Elementary principle no more than blind Sampson could see the pilla's of the house but was faine to have a guide to leade him to them but live in more than Egyptian darkenesse and are given over to most grosse errors by the just wrath of God against sinne as it was and is in many Nations at this day and in the Church of Rome where Antichrist in 2 Thes 2. 9. whos 's comming is after the working of Satan with all power and signes and lying wonders and with all deceive ablenesse of unrighteousnesse in them that perish and the reason followes because they received not the love of the truth that they might be saved for this cause God hath sent them strong delusions that they should be leeve a lye that they all might be damned who beleeved not the truth but had pleasure in unrighteousnesse Thirdly What a depth of misery is it that man should degenerate below the bruite beasts in brutishnesse which notwithstanding is a just effect of Gods wrath for sinne as it may appeare out of the first to the Romans 21. Because that when they knew not God they glorifyed him not as God neither were thankefull but became vaine in their imaginations and their foolish heart was darkened c. God also gave them up to uncleannesse through the lusts of their owne hearts to dishonour their owne bodies And againe ver 26. God gave them up to vile affections And Againe ver 28. God gave them over to a reprobate mind to doe those things that are not convenient But what Arithmeticke can count the number of those miseries that attend man in regard of his body and outward man deformity aches diseases death dishonour poverty famine pestilence warre and the rest If the Cabalists count be good there be so many precepts in the Law as there are Letters in the Decalogue and as many as are included in the numerall Letters of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely 611. of which there are 365. Negative as many as there be dayes in the yeare Affirmative 246. as many as the Anatomists number bones in a mans body I answer there be more punishments for every joynt of a sinner with which he hath transgressed every part of the most holy Law of God than there are dayes in the yeare And all these are the just effects of Gods enmity to sinners his wrath against sinners And yet ye have not all for what is all this though we had called every one of those particular plagues by the name as Cyrus could have done all his Souldiers and set them all in battle aray against you to that which is behind the torments of hel the blacknesse of darkenesse the Rivers of brimstone the fire that never goeth out the worme that never dyeth the breath of the Lord kindles that fire and the wrath of the Lord feedes that worme the apprehension of which gnawes the conscience That weeping and wailing and