Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	error_n	word_n	writ_n	1,435	5	9.5918	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69777	The intercourses of divine love betwixt Christ and his Church, or, The particular believing soul metaphorically expressed by Solomon in the first chapter of the Canticles, or song of songs : opened and applied in several sermons, upon that whole chapter : in which the excellencies of Christ, the yernings of his gospels towards believers, under various circumstances, the workings of their hearts towards, and in, communion with him, with many other gospel propositions of great import to souls, are handles / by John Collinges ...	Collinges, John, 1623-1690.	1683 (1683)	Wing C5324; ESTC R16693	839,627	984

impossible to be found This is the great thing which the Papists boast of the great thing which they contend for That those can be no true Ministers who are not ordained by Bishops in a lineal succession or a personal succession from the Apostles Rome hath only had such a succession therefore the Shepherds Tents are only to be found amongst them I am sorry to find any Protestants lisping this language of Ashdod Protestant Divines in former ages have thought it enough to prove succession in Doctrine The truth is a succession of Persons is a thing impossible to be proved if we must own no Ministers but such as can prove they are made so by Bishops in a true succession from the Apostles I am sure they must own none at all for how is it possible think you that after near 1700 years any Ministers should be able to prove such a succession All the Issue of this contest must be either to bring us all again to Rome which indeed vainly boasteth of such a succession or else to Atheism to the owning of no true Ministry at all and consequently to no Ordinances Nor is any such inquiry necessary for certainly Christ hath clothed his Church with a power to restore his institutions if they were lost or the exercise of them for any space of time were interrupted 2. Secondly The true Shepherds are to be known by their mission Christ is agreed to be the true Shepherd the principal Shepherd All true Under-Shepherds must have their mission from him He certainly sendeth none but 1. Such as are by him fitted and qualified for all parts of their work 2. Such as are disposed inclined to their work Consider but what the work of the Shepherd is viz. to seed the flock of Christ to watch over them c. And this is one way for you to know Christs Shepherds they are by him qualified for their work with gifts and abilities to pray and Preach to open and to apply the Scriptures they are also by him inclined and disposed to it desiring the Office of a Bishop and to give up themselves to it Where this is found there 's Christs Mission They are also called by the Church proved set apart to the work by fasting and Prayer but this is onely their external mission A Church may be so corrupted as to send out men who were never sent of Christ neither having any internal qualifications to fit them for it nor any inclinations and heart unto it only desiring to be put into the Priests Office for a morsel of bread No good Christian can judg these Christs Shepherds for though he hath given a power to his Church to send out Ministers yet they are limited to such as are able and faithful nor ought any to be look'd upon as a true Shepherd or Minister of Christ who apparently hath no inward qualifications for the work of the Ministry nor any heart faithfully to discharge it 3. Thirdly You shall know them by their Doctrine Gal. 1. 8. Though we or an Angel from Heaven Preach any other Gospel unto you then that which we have Preached unto you let him be accursed v. 9. As we said before so now I say again If any man Preach any other Gospel unto you then that you have received let him be accursed He that is accursed or to be accursed is none of those Shepherds by whose Tents Christians are to feed their Souls but those who bring any Doctrine to Peoples Ears that is contrary to the Doctrine delivered by Christ and his Apostles or other then that is accursed and by the Judgment of the Apostles to be accounted accursed such a one therefore can be no such Person as Christians are bound to hear or to feed their Souls by their Tents But you will say what if they be not declared so or adjudged so by the Church This is the Churches sin and neglect of their duty The Church by its judgments cannot make one hair of truth white or black she is only to declare and adjudg that to be the Doctrine of Christ which is so And to declare and adjudg that which is not so to be what it is If the Church will neglect her duty I am not to neglect mine If the Major part of the Church be so corrupted that they will call evil good and good evil determine Error to be truth and truth to be Error their Error cannot conclude me If it could we had long since been Arrians and in later times been Papists Protestants have therefore rightly determined that every true Christian hath a judgment of discretion in this case The sole judgment of truth Error is in Christ and his Word A declarative judgment is in the Church but a judgment of discretion so far as to guide a Christians particular practice is in every Christian who is to prove all things and to hold fast that only which is good I cannot I ought not to feed my Soul by the Tents of those Shepherds who bring me other Doctrine then what they can prove from the Word of God If the Church will suffer such I am not bound by their sins Gods Pastors feed his People with wisdom and understanding Jer. 3. 15. Not with meet high-swelling Words of vanity much less with lies and Erronious Doctrine contrary to Christs and the Apostles Doctrine 4. Fourthly Christ tells us that to the true Shepherd the Porter openeth John 10. v. 3. And the Sheep hear his voice God opens the hearts of his People to such as are his Shepherds The Apostle tells the Corinthians they were the seal of his Apostleships 1 Cor. 9. 2. And again 2 Cor. 3. 2 3. Ye are our Epistle Written in our hearts and known and read of all men for as much as you are manifestly declared to be the Epistle of Christ Ministered by us Written not with Ink but with the Spirit of the living God not in tables of stone but in the fleshly tables of the heart God hath sealed the ministry of those Ministersto be from him whose ministry he hath blessed by opening the hearts of People to it and by it there needs no further evidence this is a sufficient letter of recommendation of them to all that own the name of Christ I speak not here for that insignificant conversion of men to an opinion without a turning of their heart from sin unto God but of the real conversion or change of mens hearts This is a proof Sirs of true Shepherds a proof of a true ministry 2 Cor 13. 3. I will never question the truth of that mans ministry with whose ministry I see God going along So that their ministry opens the Eyes of the blind and turns men from darkness to light and from the power of Satan unto God that they may receive forgiveness of sins and an inheritance amongst them that are Sanctified Which were the ends for which God sent out Paul Acts 26. 18. Let such men

more strict and close walking with God Let this ingage us to perfect holivess in the fear of the Lord. Study therefore the closest degrees of fellowship and communion with God the strictest course of an holy conversation There is a great deal of difference even in good mens communion with God some are more upon the mountwith God then others are more in holy meditation and contemplation more in secret duties more in prayer more in watchfulness more warm and zealous for God David had many worthies but he had a first three to which the others did not come up though they did worthily God hath many Souls that he loveth that are dear and precious in his Eyes but he hath also his first threes some that excel and out-run others these are they that have most of Gods Ear for tho the first grace be not given because men keep his Commandments yet further grace the manifestations and signal tokens of Divine love are given out according to the promise Jo. 14. 21. as men love and keep the Commandments of God you therefore that would excel in the favour of God that would have Gods ear fully and presently open to your supplications study to excel in holiness Doth a poor Courtier in the Courts of Earthly Princes bless himself in having the Ear of his Prince that if he hath a Petition to put up unto his Prince he can go immediately into his presence and have his Petition presently signed whereas the Petitions of others are rejected or at least deferred so as he is constrained to wait months or years And is this no priviledge no happiness at all that a poor Soul can immediately go unto the Lord of Heaven and Earth to him who is the Fountain of all grace and goodness and if he wants any thing freely present his Petition to him and have it signed presently not let the Lord go until he hath blessed him when as a wicked man tho he maketh many prayers yet is not heard yea those that may have some interest in God yet walking more loosely and more imperfectly may cry a long time and yet not be answered if we had nothing more then this to commend to us holiness in all manner of conversation and the strictest degrees of walking with God yet this certainly should be enough I shall add but one word more in application of this discourse I put into the Proposition the term sometimes God doth not alwaies but sometimes give in a quick answer to his peoples prayers Let not the people of God therefore think it strange if they have not presently an answer to their prayers God is not alwaies alike quick in his returns to the prayers of his people He always heareth them he will be certain to answer them but he is not alwaies equally quick in the answer of them This is many times the trouble of Souls that belong to God it was Davids trouble expressed Psal 22. 2 3. It was Asaphs trouble though God did at last hear him as you read v. 1. yet he had first spake as in v. 7. 8 9. Will the Lord cast off for ever and will he be favourable no more Is his mercy clean gone for ever Doth his promise fail for evermore Hath God forgotten to be gracious hath he in anger shut up his tender mercies yet because the not hearing of prayers is threatned as a judgment and punishment upon wicked men and mentioned in holy writ as the reward of mens regarding iniquity in their hearts This often causeth a great deal of trouble in the Spirits of Gods People Let me therefore shut up this discourse in advising alittle what that man or woman should do that lieth at least under some apprehensions that God doth not hear or hath not heard their prayers they cry in the day time and are not silent in the night season yet God heareth not 1. In the first place Let such a Christian examine whether it be not his own mistake Thou thinkest God hath not heard nor answered thy prayers art thou not in a mistake All answers of prayers are not discernable to our sense It may be God hath answered thee by denying thee the particular thing that thou askedst of him thus he answered Paul by denying him as to the thing he asked which was the taking the thorn out of his flesh He better knoweth what we have need of then we our selves know it the general desire of thy Soul was for some good thou didst therefore desire health riches c. because thou didst apprehend them suitable and convenient and so good for thee God who knoweth thy Soul the frame and temper of it he seeth that these things would be for thy hurt he therefore with-holdeth them and so in not answering answereth thee in not answering thy particular request he doth answer the general desire of thy Soul and only correcteth thy ignorance in thy request 2. You have heard that God sometimes answereth by giving though not the thing yet the value of the thing which thou askest i. e. that which is every way as sutable and convenient and as profitable for thee as that which thou didst desire Hath not God according to thy prayer removed thy affliction yet hath he supported thee under it hath he filled thee with inward consolations hath he told thee as he did Paul that his grace should be sufficient for thee Dost thou call this no answer God answers the prayer of that Soul to whom he giveth the full value of the thing it asketh though he doth not give the thing itself 2. If thou canst not find that God hath answered thee neither in kind nor in value Review thy prayer and see if thou canst not find some failure in that for which God with-holds his answer I suppose thee a person reconciled to God through the blood of Christ other Souls either pray not at all or if at all they make a meer formality of the duty and put up prayers as Children shoot arrows never regarding whither they flie or what becometh of them but even in a good mans prayer there may be such failures as may give God a just cause to with-hold an answer without any breach of Gods truth or faithfulness thou mayest not have prayed in faith but too much doubting thou mayest have prayed for something which thy wise Father saw was not good for thee or at least not good for thee under some present circumstances under which thou art if thou findest any thing of this nature thy work is to correct thy prayers if thou wouldst receive an answer 3. If thou dost not find this if thou canst not charge thy want of an answer upon some defect or failure in thy prayers nor yet find that God hath answered thee either giving thee the thing which thou didst ask of him or the value of it in a quiet and contented frame of Spirit in the want of it or in the supportations or consolations of

God and whose heart is sincere before God is an upright and righteous Soul In this Sense the upright heart is the Sincere heart Thus David saith of himself I was upright before him 2 Sam. 22. 24. And God saith of Job He is a perfect and an upright man The Proposition must be understood of the latter he that is Evangelically righteous or upright for there are none of the former upon the Earth none that are legally righteous 3. Thirdly As there are degrees of Sanctification so there are degrees of uprightness The text seems to speak of the highest degrees Uprightnesses It is very ordinary with the Hebrew to express the Superlative degree by the plural number besides this is Signified by putting the Abstract for the Concrete we usually call men notoriously vile and wicked by the Abstract names of vice and persons eminently good and virtuous by the Abstract Names of virtue and goodness Those that are highest in grace who do most excel in holiness are fullest of love to Christ Love teacheth every Child of God the weakest babe in grace to cry after Christ and the grown Christian to delight in him and to walk up and down in his name Every righteous every upright Soul loveth Christ and that with a true sincere love though not in an equal degree she saith our Saviour who hath much forgiven will love much Having premised these distinctions let me a little further inquire into the true Notion of these upright men upright by this Evangelical rectitude In short they are such as are justified and Sanctified made righteous through Christs righteousness imputed to them holy through the Sanctification of his Spirit 1. Such as are justified This is the first thing requisite to an upright right man let the unjustified Soul be what it will do what it can it cannot be upright either in heart or way Suppose a stick naturally crooked you may pare it and paint and colour it and cover its crookedness alittle but until it hath been in the fire and bended right it will be crooked still the natural man the Soul not justified by grace not washed with the blood of Christ may be pared by education and brought off from some flagitious and enormous practices he may be coloured and painted over by some acts of moral vertue and some formal performances of religious duties but still in Gods Eye the Soul is a crooked Soul until the Lord hath made it right till it be justified by faith 2. To this uprightness is required not only justification or the removal of the Souls guilt and imputation of a righteousness a perfect righteousness but the sanctification of the heart God never sanctifieth any whom he doth not justify hence no Soul can be said to be an upright Soul that is not justified nor doth the Lord at any time justify a Soul but he at the same time also reneweth and sanctifieth it hence the upright Soul must be a renewed Sanctified Soul But yet in regard our regeneration and sanctification is not as to degrees perfect though as to parts Divines say it is that is the whole man is renewed it may be yet worthy to be inquired from what degrees of Regeneration and Sanctification a man may be denominated an upright man the rectitude of any thing is to be judged from its conformity to some rule The rule of mans uprightness is the Lords Statutes which are right saith the Psalmist Psal 19. 8. holy and spiritual and just and good Rom. 7. Thy judgments are right saith David Psal 119. 75. 128. It is said so of nothing else so as from a conformity to this rule must rightness or uprightness be judged And thus 1. There is an uprightness of judgment when the Soul judgeth according to truth both concerning notions and practices when it judgeth aright concerning truth and is not warped by error and when it judgeth aright concerning the ways of God then the Soul is upright with respect to the understanding and judgment 2. There is an uprightness of the whole Soul with respect to the scope and bent of it when the heart of man doth not stand inclined and bent to sin but the Soul can say with David I hate vain thoughts but thy law do I love I hate every false way c. The man that in all his actions designeth and intendeth the honour and glory of God and obedience to his will though in many things he cometh short and offendeth yet this man is an upright man his end and general scope is right 3. There is an uprightness of will in this the uprightness of a mans intention discovereth itself when to will is present with the Soul as St. Paul saith Rom. 7. Though he wanteth a strength to perform the man or woman in heart willeth the honour and glory of God and this not by fits but steadily and certainly and is really unwilling to do any thing by which God may be dishonoured though through ignorance he may offend and through a natural impotency not being able to love the Lord with all his heart and strength yea and through moral impotency and a mixt infirmity through the great power of temptations whether from the seduction of lust or the violent motions and impressions of Satan 4. There is an uprightness of action which lieth in a true and sincere endeavour to do the will of God and by this both the uprightness of intention and will also is to be judged This is the upright man though he may stumble and fall and oft doth fail who liveth and sinneth not against God And as these holy dispositions are found in the Soul in more remiss or intense degrees so the Soul is more or less upright and the man deserves this honourable denomination less or more These now are the Souls that love Christ To love any object whether person or thing signifieth to take a delight and complacency in it Whether in the thoughts of it if absent as the Apostle saith whom we having not seen yet love or in the contemplation and fruition in converse and communion with it if more present This Praedicate concerning the upright that they love Christ is to be understood exclusively and inclusively concerning the Person of Christ and whatsoever beareth his image and superscription 1. Exclusively these and none but these love him Others may talk of loving Christ but it is but a talk and pretence they love but in word and tongue only not in deed and truth there is something else either lust or the world something or other that hath more of their affection more of their heart then Christ hath 2. Inclusively These and all these love Christ there is not an upright Soul in the world but loves Christ and takes a pleasure complacency in him and preferreth him before his chief joy 3. They love the person of Christ He is in their Eyes altogether desires the chiefest of ten thousand there is nothing in the

justified of her Children It is enough that the upright love him The upright men are the best men in the world But you will say were there such a beauty such an excellency in Christ why should not every rational man enquire after him and love him The answer is easy Because his beauty his excellency is not obvious to the Eye of sense or to the Eye of reason working from its own principles but only to the Eye of faith that of reason working upon revealed principles The goodness excellency of Christ considered as Mediator doth not lie in a suitableness to our bodily wants no nor to the wants of our Souls considered only as rational and spiritual Beings but in his suitableness to our Souls considered as lapsed and fallen from the happy state wherein they were at first created and by that fall exposed to the wrath of God here and hereafter Now this is revealed only in Holy Writ and is to be discerned only by the Eye of faith So as those who do not by a firm and steady assent agree to the revelation of the word cannot possibly see any excellency in Christ as a Saviour and Mediator between God and Man Secondly Every gracious Soul is from this Proposition justified in all their pangs of love for and toward Christ and in all their actions and sufferings in evidence of this love That there is such a thing as a spiritual love sickness is evident to all those who know any thing of the ways of God with the Soul or the motions of the Soul toward God Let persons of atheistical and profane hearts mock so long as they please no Soul that I know of expresseth more of this nature then his who is stiled by God the man according to Gods own heart Psal 119. 20. My heart breaketh with the longings which it hath to thy judgments at all times Psal 42. 1. As the Hart panteth after the Water-brooks so panteth my Soul after thee O God my Soul thirsteth for God for the living God Psal 63. 1. My Soul thirsteth for thee my flesh longeth for thee Our Saviour I am sure blesseth those who hunger and thirst after Righteousness Mat. 5. what work would the unhallowed wits of our Age have made with such metaphors as these in their Books of drollery c. they are all expressive of those pangs of love that sometimes affect good Christians in the several states of their Souls and besides these more inward motions the Souls of good Christians cannot but express their love by a zeal for his glory a love to his institutions a regard to all his commandments and durst not do many things as to which their Neighbours find no difficulty because they love the Lord Jesus Christ who hath said If you love me keep my Commandments For Christ that they may shew their love by their obedience unto him they are ready to suffer the loss of all things yea and do count them but dung that they may win Christ for this the men of the world mock them let them mock on The upright love him I remember in the story of David we read 2 Sam. 6. 20. That Michal his Wife the Daughter of Saul mocked him for his dancing before the Ark in a linnen Ephod How glorious saith she was the King of Israel to day who uncovered himself to day in the Eyes of the handmaids of his Servants as one of the vain fellows shamelesly uncovereth himself The holy man gives her a very smart answer saith he It was before the Lord which chose me before thy Father to appoint me to be a ruler over the people of the Lord over Israel therefore will I play before the Lord. And I will yet be more vile then thus c. Whiles carnal men mock at the secret sighings and groanings of Gods people at their frequency and strictness at in or to religious duties and call it all whining and canting and what comes next to the end of their lewd Tongues the Child of God is justified in this that the upright love Christ and all these their expressions of love are for and towards him who hath chosen their Souls to Eternal life and the use of all means which he hath made necessary in order to that Salvation and who for ought yet appeareth hath passed over the Souls of these Scoffers and left them to perish in their gainsayings When ch 5. of this Song the Spouse chargeth the Daughters of Hierusalem that if they found her beloved they should tell him she was sick of love They reply What is thy beloved more then another beloved O thou fairest among Women what is thy beloved more then another beloved that thou dost so charge us Cant. 5. 8. 9. See into what an elogy of her beloved she breaks out to the end of that Chap. My beloved saith she is white and reddy the chiefest of ten thousand c. when the men of the world see a gracious Soul panting sighting and breathing after Christ they are ready to speak to the same sense tho in ruder language what is the beloved of this Soul more then anothers beloved what makes these people so full of prayers and tears so full of duty so fond of the ordinances of Christ This justifies such Souls in all their pantings after Christ in all the passions of their Souls for him The upright love him Thirdly From hence Christians may take measures of themselves and make up a judgment of their Souls whether they be upright Souls yea or no very much lieth upon this many are the promises that in Holy Writ we shall find made to upright Souls Perfection of degrees is our mark but what in this life we cannot attain unto all perfection we are capable of is uprightness this may be attained we are therefore highly concerned to inquire upon our uprightness By this we shall know it The Soul that truly loveth Christ that is an upright Soul so as that which we have to examine is the truth of our love to Christ This inquiry also is considerable in respect of the Apostolical Anathema 1 Cor. 16. 22. If any man love not the Lord Jesus Christ let him be Anathema Maranatha It is a great point how a Christian shall certainly know his spiritual state he shall know it by his uprightness how shall he know his uprightness that is to be known by his love to Christ But will some say is not this as hard to be discerned as any thing else I answer surely no. If it be no hard thing for a man to know whether he loves such a woman or a woman to know that she loveth such a man or for any to know they love such a friend such a companion why should it be so hard for a Soul to know whether it loveth Christ or no love will work much in the same manner towards all its objects and though the visibility and sensibility of some objects may draw out

their own Child above any others The man of art takes most delight in his own workmanship God can do nothing but what is truly and highly good and he cannot but be most pleased in his own work 2. Secondly The beauty of the Child of God is Christs beauty and lyeth in the Souls assimilation or being made like unto Christ Is he justifyed It is by the imputation of his righteousness Is he regenerated It is through his Spirit and by his regeneration the image of God and Christ is renewed in him in Knowledge righteousness and holiness the like mind is in him that was in Christ Likeness is the Mother of Love and all Love floweth from some likeness or conceived likeness in the object beloved Christ cannot but love that Soul that is made partaker of the Divine nature renewed according to his image made like unto himself The believer was predestinated to be conform to the Image of the Son by Faith Regeneration he is made conform renewed according to the image of God according to the Apostles phrase If Jacob knew his sons coat again and the sight of it was enough to set the Fathers bowels on yerning Christ will doubtless know his own robes and cannot but account that Soul most beautiful that is adorned with dressed in them This in the first place may serve to convince us of the truth of what John tells us 1. John 5. 19. That the whole world lyeth in wickedness For these Souls whom Christ judgeth and calleth the fairest amongst Women The most lovely and beautiful Souls are those who in the Eyes of the generality in the world are counted the most unlovely despicable and contemptible Persons in nature in so much that Godly men and women may take up the words of the Apostle 1 Cor. 4. 9. concerning himself and those of his own order 1 Cor. 4. 9. We think that God hath set as forth as it were appointed unto death for we are made a spectacle to the world to angels and to men We are fools for Christs sake profane leud men they are wise we are weak they are strong they are honourable we are despised the People of God in the present age in all former ages are they who hunger and thirst who are naked and buffeted and have no certain dwelling place yet they labour working with their hands being reviled they bless being persecuted they suffer it being defamed they intreat yet are they made as the filth of the world as the off-scouring of all Nations even to this day Thus it was under the Old Testament the prophet complained in his time Isa 59. 15. That truth failed and he who departed from evil made himself a prey but he addeth and the Lord saw it and it displeased him that there was no judgment It was so under the New Testament who was more despised and rejected of men then Christ Who was more reviled contemned abused both in words and deeds then John the Baptist Christ and his blessed Apostles and all the Primitive Christians Christ foretold his disciples that the world should hate them that they should speak of them all manner of Evil persecute them turn them out of their Synagogues c. It is so in our times if there be in any places Persons fearing God and working righteousness Persons that make a conscience of their waies that fear an Oath that durst not drink and swear and curse and blaspheme the living God as others do that make conscience of their worshipping God and are a little more strict and frequent in it then others are These are the Persons against whom the world spits all their venom against whom their hands are lifted up men may meet together to drink and revel to hear leud and profane Songs and Plays but not to pray not to consider and exhort one another to love and to good works what is this an Evidence of but that the world lyeth in wickedness Christ judgeth pious Souls the fairest Souls these are they sor whom he died Whom he calls his Sister his Spouse the fairest Souls in the creation these are those Souls whom the World sets up as marks to shoot all their invenomed arrows bitter words against to offer all affronts and indignities unto Shall not the Lord visit for these things Shall he not be avenged on such a generation Shall a gallant in the World draw his Sword upon the man that affronts his Paramour or Mistress a wanton Woman that he hath espoused or to whom his heart cleaveth and shall the Lord bear these affronts these injuries offered to Souls that are more precious in the Eyes of their Lord then all the world is beside Hear what the Lord said by his prophet as to that antient People of his Isa 43. 2 3. I am the Lord thy God the holy one of Israel thy Saviour I gave Egypt for thy ransom Ethiopia and Seba for thee Since thou wert pretious in my sight thou hast been honourable and I have loved thee therefore will I give men for thee and People for thy life Was this spoken for the Jews only think we or did this concern the profane part of the Jews or those only that feared the Lord walked in his commandments and worshiped him in Spirit and in truth That it was not to be understood with reference to or upon the account of the leud and profane part of the Jewish Nation is evident by Gods declared detestation of them by the same prophet and by others of his Prophets If it were spoken with reference to such as feared God and walked in his commandments and kept close to the rule of Worship which he had given them it holds good still to all Souls that fall under that Character They are precious in Gods fight honourable he hath loved them the holy one of Israel is their Saviour and the worlds hatred of them profane mens reviling contemning abusing them is but a continued Evidence that the world knoweth them not and speaketh evil of and doth evil to things and Persons they know not Or that it lieth in wickedness in a vile and wicked Error of judgment judging those vile and base whom God judgeth precious and honourable and those worthy of hatred whom he loveth though the Lord may for a time suffer his good righteous Servants to be thus reviled thus treated thus abused by leud and ungodly men for the trial of their faith and for the exercise of their patience and that some of the blood of his Saints may be poured into the cup of wicked mens sins that the cup of their iniquities may be full and they may fill up their measures of sinning That upon them may come all the righteous blood of his People which hath been shed yet be assured the Lord will not suffer it alwaies but awake as one out of sleep plead the cause of his People and give Egypt for their ransom and Ethiopia and Seba