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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86450	The valley of vision, or A clear sight of sundry sacred truths. Delivered in twenty-one sermons; by that learned and reverend divine, Richard Holsvvorth, Dr. in Divinity, sometimes Vice-Chancellor of Cambridge, Master of Emanuel Colledge, and late preacher at Peters Poore in London. The particular titles and texts are set downe in the next leafe.	Holdsworth, Richard, 1590-1649.; Holdsworth, Richard, 1590-1649. Peoples happinesse.	1651 (1651)	Wing H2404; Thomason E631_1; ESTC R202438	355,440	597

Philo calls him but of Grace too in pledging for them that which was more worth then his life his very salvation It was a rare example of Castor and Pollux so highly magnified by Authours That being twinnes and as the Poets feigned one born mortall the other immortall Pollux to shew his love to his brother yielded so farre as to take to himself a part of his brothers mortalitie and to lend him as much of his own immortalitie being better pleased to enjoy a half immortalitie with the good of his brother then a whole one alone by himself It is known by all to be a fiction yet if it were true it is farre short of this proffer of Moses He knew full well what belonged to immortalitie and to the ●avour of God yet in effect he beseecheth God either to take them into his favour or to put him out of it as content to hazard not half his immortalitie but all out of his love to the Israelites notwithstanding they were a people ungratefull both towards him and towards God After this of Moses I know no example so tran●cending as that of the Prophet David who besides that he urgeth it almost in every Psalme The peace of Jerusalem The salvation of Israel The felicity of Gods chosen The blessing of the people in one place he argues for it even to his own destruction You have it 1. Chron. 21.16 17. It is there recorded that seeing the angel of the Lord with his sword drawn over Jerusalem to destroy it he thus reasons with God for the safeguard of the publick Me me adsum qui feci IT IS I EVEN I IT IS THAT HAVE SINNED In me convertito ferrum LET THY HAND BE AGAINST ME AND AGAINST MY FATHERS HOUSE NOT ON THY PEOPLE FOR THESE SHEEP VVHAT HAVE THEY DONE He that considers these words will hardly be able to tell what most to wonder at the condescending of his love or the overflowing He declared here saith S. Chrysostome a depth of love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an affection more spacious for love then the sea for water and for tendernesse softer not onely then water but then oyl To lay down as it were his own royall neck under the sword of the Angell when he saw it hanging over him by a lesse thrid then that of Damocles To open his own religious breast to receive the blow that he might ward it from the people To value the peoples safety so farre aboue his own as to interpose himself betwixt the sword and the slaughter O how farre doth he here renounce himself and recede not onely from royalty but from life it self It is much which is mentioned in the text that he should name the people first to the happinesse more that he should offer himself first to the punishment very much that he should put the people betwixt himself and the blessing farre more that he should place himself betwixt the people and the curse He made himself in this SPECULUM PRINCIPUM the mirrour of Princes a mirrour into which as we may well presume our Gracious Sovereigne King CHARLES hath made frequent and usefull inspections for it is manifest by many passages of his reign and happy government that the tendernesse of his love towards his people if it doth not fully reach yet it comes close up to the recessions of David It is the more remarkable for that he hath this virtue as it were in proper and by himself he is almost the sole possessour of it The most of ordinary men as living more by will then reason are all for holding so stiffe and inflexible so tenacious and unyielding even in matters of small moment that they will not stirre a hair-breadth Entreat them persuade them convince them still they keep to this principle and 't is none of the best O●tein all Yield nothing It is a nobler spirit that resides in the breast of our Sovereign as appears by his manifold yieldings and recessions Of such recessions we have many instances in the course of his Majesties government I might go as farre back as his first coming to the Crown when he receded from his own profit in taking upon him the payment of his Fathers debts which were great and but small supplies to be expected from an empty Exchequer yet the love of justice and his peoples emolument overswayed him and armed him with Epaminondas his resolution Totius orbis divitias despicere prae patriae charitate Having but glanced at that I might draw a little nearer to the third of his reign when in that Parliament of Tertio he was pleased to signe the so much desired Petition of Right a Title which I confesse takes me much both because it speaks the dutifulnesse of the subject in petitioning although for right and the great goodnesse of a Gracious Prince who knows how to recede from power and in some case even from prerogative when besought by prayers and rejoyceth not to sell his favours but to give them For I have heard some wise men say That that single grant was equivalent to twenty subsidies But the time will not give me leave to dwell as I should upon particulars therefore I will call you nearer to the transient remembrance and but the transient for it is no pleasure to revive it of the commotions in the North. The eyes of the whole world were upon that action and they all are witnesses what pains and travell were taken what clemencie and indulgence was used what yieldings and condescentions both in point of honour and power to purchase as it were by a price paid out of himself the peace and tranquillity of both kingdomes Whereby he made all men understand how much more pleasing it was to his Princely disposition with Cyrus in Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to conquer not by might but by clemency By clemency I say the word which I named before and I cannot name it too often It is the virtue God most delights in to exercise himself and 't is the copie also which he sets us to write after It is the virtue which draws both eyes and hearts unto it in that it maketh Royalty it self which is so farre above to become beneficiall and sovereign It corrects the brightnesse of Majestie calmes the strictnesse of Justice lightens the weight of Power attemperates whatsoever might cause terrour to our mind and liking If we never had known it before yet the onely time of this Parliament would teach us sufficiently how much we ow to the King's clemencie The laws and statutes which have been made this last year are lasting and speaking monuments of thefe royall recessions as well to posteritie as to our selves Surely if the true picture and resemblance of a Prince be in his laws it cannot be denied that in the acts for trienniall Parliaments for the continuation of the Parliament now being for the regulating of impositions pressing of souldiers courts of Judicature and others not a few

had one tongue in their hearts and another in their tongue God looks to the language of the heart As we must bring naked open hearts so we must bring simplicity of speech All the confessions in Scripture run thus with naming the sins not in generall onely but in particuler So the Israelites Numb 21. We have sinned in that we have spoken against the Lord and his servant Moses they name their sin So in 1 Sam. 12. when Samuel presseth them home and layes to their heart all the sins that they had committed then they make confession in naked simple words We have sinned and added this to all our sins to aske a King They did not onely confesse in generall we have sinned but in particuler this is that sin that wee have provoked God by As Davids heart smote him when he had numbred the people presently he tells God hee had sinned in this sinne of numbring the people while his heart was hott and the sinne lay upon him hee opens it to God in simple naked words That is the third sort Last of all There is another bring with you forcible words weighty words aggravating words such words as may exagerate your sins against your selves such words Lay them not onely open but make them more if it were possible though it be a sinne to lye to God but though a man say with Paul Of whom I am cheife it is farr from dissimulation he that knowes his owne heart is able to say hee is the cheife of sinners though the World be able to lay nothing against him because every man knowes the sinne of his owne heart Therefore he that comes to confesse will not bring cold words but aggravating words So run all the formes in Scripture because when we aggravate God extenuates and when we make more God makes lesse but we cannot make them more but aggravate our sins in confession Looke to that in Nehemiah how he aggravates with words after words We have dealt proudly and stoutly with the Lord. So saith Ezra Wee have hardned our hearts and refused to obey wee have not hearkned to his Commandements we have rebelled against him we and our Kings our Princes our Preists and our Fathers And Daniel in his confession adds The men of Judah and the people of Israel There are all aggravations against the persons and against the sins Wee have dealt proudly wee have hardned our hearts we have not hearkned to Gods Law we have rebelled against him And such were the confessions that David made one we have in Psal 106. We have sinned and dealt wickedly and committed iniquity as if he wanted words to expresse himselfe and it is the very same words with Daniel and Ezra in their confessions David in Psal 51. My iniquities are gone over my head and are as a burthen too heavy to beare See how could he exagerate more they are over my head above my reach I cannot compasse them as the flood that overwhelmes a man in the bottom of the water and he sees nothing but destruction so my sins are gone over my head I cannot look to the top or bottome or reach them and they are too heavy a burthen I cannot beare them thou alone must ease me of them Daniel and Ezra aggravate sin in the same words Our sins are increased up to Heaven here was a high pitch he tooke to himselfe not onely in the knowledge of them so every sin grows up to Heaven because God knows them but for multitude and increase we have piled sin upon sin As the Giants of old set Pelion upon Ossa and Parnassis upon both so we have set one sin upon another that they are heaped up to Heaven the Earth is weary with bearing of them they reach to Heaven So here is the form of words bring naked simple humble forcible aggravating words And after all this when wee looke upon all these formes of confession and see the practice of the Saints of old and see the burthen of sin and of the commands are we not all stirred up are we not all ready to burst Is it possible to hold but to cast off such shame almost and in the middest of much people to acknowledge wee have sinned Lord we have sinned and for our iniquities and transgressions these troubles are come upon us If wee want words of our owne let us borrow of those confessions in Scripture We have need to take all helps sin lyes close all helpes of discovery of removall and of comfort so we shall be able to expresse our selves when we see those formes that they exprest themselves in that was the end when the Prophet bids them take words that is get the language of repentance goe humble your selves and your soules to God take words and goe and confesse to him that is the first thing I see the time is spent and the weather is hot yet points that are depending one upon another are best applyed when the heart is warme and sometimes the dependance adds so much grace to a point that the grace of it is lost if the season be not taken Take to you words The language of confession and the language of prayer Take words to you when you turne to the Lord by repentance then take words and when you turne to the Lord by prayer then take words These two goe together confession and prayer In Nehem. 1. there they be joyned I prayed before thee for the Children of Israel and confessed to thee the sins of the Children of Israel And in Dan. 9. I prayed to my God and made my confession before him There must be no prayer made to God where there is no confession of sin for if we multiply our prayers and pray every houre yet there goes sin betweene and though it be a sin repented of and though it be a sin that is pardoned before yet David confessed his sin after it was pardoned nothing moves so much to confession as the knowledge of pardon Prayer will not availe without confession therefore I first spake of the other Prayer without confession saith Chrysostome it is as if a Bird should have her wings at liberty and her feet be tyed Confession is as the feet and prayer as the wings if a Bird have the wings free and the feet in a snare it cannot get up so though the heart pray yet if the foot of confession be in a snare there is no hope that the heart should flye to God it is as a Bird that hath the wings at liberty and the foot is in a snare therefore these must goe together take to you words of confession and prayer I must be breife therefore I will reduce them to three heads There are three things the Prophet aimes at in this exhortation Take to you words of prayer He shewes the necessity of vocall prayer Take to you words He shewes the necessity of preparation to prayer Take words It is not onely use words and pray but take them

we rob him then of all there is nothing that God desires but our love therefore in this regard it is that the Apostle sets here the qualification Those that love him If we take love single then the promise is made to love to love first of all graces love hath the first promise it hath preheminence in the graces and preheminence in the Crowne it hath the first portion Then take it as it is joyned and is in concatination with other graces it hath not onely the chiefe place in the promise but all because it is all it includes all graces gifts being accepted of God as all the Apostle sets it downe to stir us up above all things to take care to have our hearts fill'd replenish'd with the love of God the promise is made to love They shall inherite and receive the Crowne of life which God hath promised to them that love him * ⁎ * THE SAINTS HERITAGE DELIVERED IN ONE SERMON BY That Learned reverend Divine RICHARD HOLSWORTH Doctor in Divinity somtimes Vice-Chancellour of Cambridge Master of Emmanuell Colledge and late Preacher at PETERS POORE in LONDON Psal 16.6 The lines are fallen unto me in pleasant places yea I have a goodly Heritage LONDON Printed by M. Simmons in Alders-gate-streete 1650. PSAL. 119.111 Thy testimonies have I taken as a Heritage for ever for they are the rejoycing of my heart THIS Psalme it is penned in the same straine that Solomons Book of Proverbs is it is not enlarged by production but by coaugmentation As in that Book so in this Psalme there are many passages even all that are very precious but they have no great dependance one part on another There is in this Psalm as many severall ejaculations as there are Sentences there but yet there is no good documentall dependance between them The passages of this Psalme are rather the ebolitions of a devout ●oul then any continued narration A kind of dependance there is but it is like that that was between the links of those Rings that St. Austin speaks of that were touched with a Load-stone The parts they doe hang one upon another not by rules of Art but by the touch of the Spirit And yet that is set forth with that variety that a man that reads the Psalme will think that the Prophet David was in all the severall kinds and sorts of Divine tempers In some passages you have him transported with the rapture of admiration in another breaking forth into humble devout supplication then againe into penitentiall confession then into holy purposes and resolutions and then againe making of serious and solemn protestations to walk in the Commandements of God and to this head we are to refer this Verse that now I have read to you It is a holy protestation that the Psalmist makes by way of Remonstrance or declaration to testifie the great esteeme that he had of the Commandements of God and the comfort he received by them Therefore I have now made choyse of it to follow the Scripture which I last handled as a supply of that which was not there exprest That Scripture shewed to us how a Christian may draw comfort to himselfe in the time of Tribulation from the consideration of the future Crowne of glory that is referred to the other life And here now we have a Foundation of comfort laid downe to us for the present to be had and onely to be had in the word of God in the testimonies that are divine which were the rejoycing of Davids heart and so of all others in the same condition It is set forth to us in this excellent example the person of him that penned the Psalme whose heart was more deeply stricken with the wound of love towards the Commandements of God then any creature that ever breathed upon the Earth and better versed in them By making inquiry into that that was his practise we shall the better learne what should be our owne For that purpose I will divide the words onely into these two parts There is Davids Profession There is Davids Motive The Profession in these words Thy testimonies have I taken for a heritage for ever The motive in these For they are the rejoycing of my heart The profession is one of those many that he makes in this Psalme but more compleat and full then any if not then all of the rest He sayth in other places of the Psalme of Gods Commandements that he had them in esteeme above gold above fine Gold above all riches he comes more neare home to the point in this testification here and it is more full when he sayth he esteemed them as his Heritage as his lot and portion he makes them both as Lands as goods as all above all temporall things whatsoever That we may see it now more fully let us First consider what it is that the Psalmist here speaks of Then what it is that he testifies of it The thing here spoken of is the word of God couched under that name The testimonies of the Lord. Thy testimonies It is a relative name given to the word of God as indeed most of the names whereby it is called in Scripture if not all are relative Some in reference to God Some in reference to Man Some in reference to Both In regard of God himselfe the word is called Voluntas domini the will of the Lord because it containes in it the declaration of his will and pleasure to be wrought by us It is called Verbum domini the word of the Lord because it was published by himselfe Viva voce at the first when he gave the Commandements and voce spiritus by the secret voyce of the Spirit after when he inspired the Prophets and Apostles to pen it Then it is called Statuta Domini the Statutes of the Lord because he hath stablished and ratified it to be the rule of truth and life and Salvation for ever Then in regard of man it is called Lex Domini the Law of the Lord Quia ligat it binds him to performe and to obey and Timor Domini the feare of the Lord because it begets in every one that is acquainted with it a holy ravishing and feare both of the nature and power and judgements of God Then in regard of both it is sometimes called Mandata domini the Commands of the Lord to be performed by us and Judicia domini because it containes the judgements of the Lord to be executed upon us if we breake it And Testimonia Domini the Testimonies of the Lord. The Testification as one sayth between God and his people both that they receive this Law and engage themselves to obedience and conformity to it So now this linck of words and names hath brought us to the name here used A name more frequent then many of the rest and more often used when the Speech is not onely of the word of God it selfe but of any thing that hath reference to it First

the Tables of the Law that containe the Commandements they have this word on them they are called the Tables of testimony Then the Ark that contained these Tables that hath this word it is called the Ark of the testimony Then the Tabernacle that held the Ark had this word stamped on it it is called The Tabernacle of Testimony Here they hang the Tabernacle held the ARK the Ark held the Tables the Tables held the Law it transmitted by the power of it this name to all that had reference to it And it is fitly called testimonies Respectu Sui Respectu Dei Respectu Nostri In regard of it selfe First because it was a Law given at first by many solemn testifications as one observes Lex evangelium c. The Law and the Gospell were given under testimonie Besides therefore the testimony because it is the testification of all Divine sacred truths of all things that concerne Salvation The Scriptures onely give witnesse to themselves there is no truth doth so besides Divine truths and the Commands of God And Salvian gives the reason very well it must needs be Incorruptum testimonium an uncorrupt testimony that is given by the pure incorrupt Spirit of God that was the Inspirer of it Then againe it is a testimony in respect of us Actively Passively Actively because it is the testimony to be beleived by us Hence it is that we confirme all truths Non est processio c. we can have no proofe of any thing in Christianity but out of the holy Scriptures As St. Chrysostome well Sine his testibus c. without these sacred witnesses our inventions have no validity they are of no force Therefore because it is a witnesse to the truth it is called Gods testimony hence we are to draw the testimony of confirmation Then passively too therefore the testimony in regard of our selves because it testifies against us if we doe not observe and keep it It is true of the Old Testament It is true of the New Testament Of the Old God himselfe speaks he Commands Moses to put the Tables in the Ark that they might be a Witnesse and Testimony against them And our blessed Saviour speaks of the new in the Gospell The words that I speake shall judge you shall witnesse against you at the last day They are testimonies of comfort as St. Austin sayth well if we keep them and testimonies of conviction if we transgresse them That no man may think he can sin without a witnesse there are many Books of witnesse will be produced The Book of the creatures the Book of Conscience and the Book of Gods prescience and the Book of the Scriptures too Every Chapter that we read every Text that we heare at any time Expounded will eyther be Pro or Contra a testimony a witnesse eyther for us for our comfort and assurance or else against us for our conviction therefore in respect of us it is called a testimony Last of all in respect of God himselfe both because it doth give a testimony to him it makes God knowne to us it gives a testimony of all those attributes that are himselfe of his Wisdome of his power of his justice of his goodnesse of his truth The Declaration of these we have them all in the Book of the Scriptures there is never a Book but there is a testification of these In the Book of Genesis we have there a testimony of his power in making the World A testimony of his justice in drowning the World Of his goodnesse in saving Noah In the Book of Exodus we have a testimony of his providence in leading the People of Israell through the Red Sea in bringing them out of Aegypt We have a testimony of his wisdome in giving them his Law What should I name more In the New Testament in the Gospell all is testimony As the Old gave testimony to God so the New to Christ To him give all the Prophets witnesse not onely the Old but the New These are they that testifie of me Every where there is testimony of Christ of his humility in taking our Nature of his power in working of Miracles of his wisdome in the Parables that he spake of his patience and love in the torments that he suffered for us Both Law and Gospell the whole Book of Scripture and every part of it in these regards is fitly called The testimonies of the Lord. And the holy Psalmist makes choyce of this name when he was to speake to the honour and glory of it because it was that name from which he sucked a great deale of comfort in that it was the testimony of Gods truth and goodnesse and wisdome and power to him thereupon he makes so precious esteeme of it as to account it his heritage This is the first thing what the Psalmist speakes of the word of God under this name The testimonies of the Lord. Now from that we may goe on to the next to see what it is that he thus predicates and testifies of them and it is an honourable Elogium I have taken or as some read it I have chosen or as others I have claimed them as my heritage and a heritage for ever In all these variations we may see abundance of Heavenly affection in the Psalmist at this time Considering that the word of God it was that great blessing that God bestowes upon the Church and hath intitled and interessed all his Servants in it therefore David makes advantage of the premises he challengeth his title and interest as being one 〈…〉 one of the Servants of God I have claimed 〈◊〉 an Heritage for ever Considering againe that the word of God is that great gift that God reacheth out himselfe the greatest gift that ever he bestowed upon the World but the gift of his Son and the gift of the holy Ghost next them the word of God that is the great gift and God reaching out this great gift now David as it were spies Gods hand extended towards him therefore he meets him in this work and God having a hand to give he hath a hand to take I have taken them as my heritage for ever Yet againe remembring that they were of more worth and esteem then all Earthly things whatsoever more precious then gold then fine gold and all spoiles and riches he is here put to his choyse which way he will take and what he would make choyse of the glory of the World of which he had plenty the royalty of it or that that was more deare to his Soul the testimonies of the Lord. What doth he With Mary he makes choyse of the better part here he pitcheth and fixeth his election I have chosen thy testimonies as a Heritage for ever Any of these wayes it is full of affection And what is it now that David takes and chooseth and claimes The testimonies of God For an Heritage An Heritage it is a word that is precious and a word

in that they are called to Christian Liberty Let men that know not the comfort of receiving the Sacrament that is divine of Gods institution sequester themselves and think it is no comfort or benefite at all to come to the Lords Table Our blessed Saviour by this very example did lay before their eyes their owne refutation that if he who was not tyed to the Law yet would please to condiscend so far he that had power of the Law he that was the Ordeyner of the Passover he that appointed it if he would stoop so far that needed not to keep it how much more ought we to conforme to all the precepts that God gives us that so oft transgresse We that stand in need of so many helps of faith and increase of comfort that encounter with so many temptations Therefore if we will have true comfort let us find it in applying our whole lives to the obedience of Christ to all those precepts that God hath given us If Christ were so strict as even then when he abolished the Passover to keep it we that expect so much comfort as we need had need be stirred up to come to the Sacrament oft that is the reason The second thing is the condition of the Communicants that I may eate the Passover With my Disciples He doth not name himselfe alone though indeed the proper worke of the Disciples was not to be silent yet he might have left them out for it must be supposed that he would not eate it alone for it was to be eaten with the Familie but he puts them in by way of emphasis that I may eate it with them with all them and only vvith my Disciples There are two things especially commended to us It is First generall and then It is exclusive That I may eate it with my Disciples and eate it with none else even in this particular he shewed himselfe obedient not only to the substance of the Law but to the circumstance of it it was the command that God gave Exod. 12. for the eating of the passover every one was to eate it with his Familie with his owne Familie the Disciples of Christ were the familie of Christ therefore it is that he takes them in they were his care his sheep his particular flock his schollers his pupils his servants his children in which according to what relation soever wee looke on it there is true reason why he should eate it with his Disciples When he went to be transfigured he tooke but 3. Disciples Peter James and John because that was the manifestation of his glorie it was not to be dispensed to all but only to so many as were fit to be witnesses but this was a worke of humiliation because it was a worke of obedience the eating of the passover therefore there he takes all I with my Disciples because they had that reference to him To shew us how carefull wee should be of those that are committed to our charge Parents of Children Masters of servants Tutours of their Schollers Pastors and shepheards of their people and flock It is the high commendation of any man in superiour place that he looks to those that are under him God would by that Law of eating the Passover with their Familie give them to understand thus much that in these spirituall references all are alike to him there is the same law for the servant as for the Master there is neither bond nor free there is as free accesse for the servant to the Table of the Lord as for the Master Secondly he would commend thus much to them in the fourth commandement that it belongs to every one that is above in superiour place to looke to those that are under them It is that testimonie that Solomon gives to a vertuous matron Prov. 31. She provides meate for her houshold and a portion for her Maids It is not only to be understood of meat temporal but of spiritual instruction It was a high commendation of Joshuahs resolution I and my House will serve the Lord. That is the testimonie that God gives of Abraham that he would instruct his Familie he would instruct his Children he would teach them in the way of the Lord and if you will make a good account for your selves you must looke to make some account for your servants and your Children that was the reason why our blessed Saviours care manifested it selfe so much for his Disciples he had a care of all that he preached to and taught but a more especlall care of them there was never Hen so gathered her Chickins as he clucked his Disciples about him they were those that had a part in his temptation they had fellowship with him in his sufferings they were those that left all to follow him they were those that were to enlarge the Gospel to plant the Church to be Witnesses to carry his name about all the World it was necessary he should have respect to them to instruct them by precept and by example and so he did He did publish Parables to all but he did Expound them to his Disciples he laboured to gather all he kept them still under his wing He healed all Diseases but he washed his Disciples feet he Preached obedience to all he practised obedience in a more particular manner before them he called upon others to fullfill the Law he fullfilled the Law to them that they might be instructed he eat the Passover with his Disciples So I have done with the third thing the last of the second generall I come to the 12. Verse and that is the third generall part of this Text which is the principall thing to be considered in it the successe and satisfaction that the Disciples received when they went to the good man of the house to enquire for the Guest-Chamber Christ tells them of the successe before they come there they knew their Errand how they should speed he will say thus and thus to you He will shew you a large upper Roome furnished there make ready In which consider onely these 3. things Here is something of Christ And it shews us somthing of the Master of the House And somewhat of the Disciples that were sent Here is the Divinity of the Sender a manifest argument and proofe of Christs Divinity that sent them he knew before what would befall Secondly here is the great benignity and courtesie of the Master of the House that received them he shews them presently upon their word a Roome so and so furnished Then here is the Businesse that is given in charge to them that went that were imployed they must make ready in that Roome and no other The first of these is the argument of the Divinity of Christ that sent them and not one argument onely here are three couched in it Here is a proofe of his Divine Knowledge Here is a proofe of his Divine Power Here is a proofe of his Divine Providence First here is a proofe