before their eies Alas their case is miserable For they serue not the true and liuing God what shew of religion soeuer they do make or what brags soeuer they do giue forth concerning the same For seeing the feare of God is the very beginning of wisedome and the soundation or groundsill of Gods worship as hath bene proued vnto you already it is vnpossible that either they should haue any true wisedome in them or else religiously should serue the Lord when they want this feare the only cause and fountaine thereof Secondly this may serue to stirre vs vp to get the feare of the Lord vnto our selues and to labor by all meanes possible to bring our hearts thereunto that so we may truly say of our selues that the Lord is our feare and our dread But against this it may be obiected Obiect first that perfect loue doth cast out feare according to Iohns words in 1. Iohn 4.18 Secondly that we are deliuered from our enimies that we should serue the Lord without feare as it is in Luk. 1.74 To this I answer Ans that perfect loue doth cast out hellish feare and that slauish or seruile one whereof we spake before that makes man to tremble before God for feare of punishment and to flie from him as from a terrible Iudge but on the contrary side it causeth that holy and childish feare mentioned also before that makes man more carefull to come vnto him and to worship him as he ought to do From the former of these we are deliuered but not from the latter We haue not receiued the spirit of bondage saith Paul in Rom. 8.15 to feare againe but the Spirit of adoption whereby we cry Abbah Father So that true loue is so farre off from casting out this holy feare of adoption or reuerence whereby we are drawne to hate sinne in loue towards God and not for punishments sake that it doth bring it in and establish it within vs. Yet this is to be noted by the way that seruile feare is a good meanes at the first to bring vs vnto God For it prepareth a place for the holy Ghost to bring him into our soules as the bristle bringeth in the thrid but when he is once entred into vs and hath taken vp the possession of our soules within vs then this feare is gone as the bristle is when the thrid is entred into the hole Besides this you must marke that as the children of God are not by and by perfect so a peece of this feare may still remaine in them wherupon some make a feare which is in the midst of these two feares the filiall and seruile calling it timor initialis an entring feare reaching out her right hand vnto the one and her left hand vnto the other being found euen in men renued by the Spirit of loue whose sanctification is but begun and therefore as they feare separation from God by offence which belongeth vnto filiall feare and proceedeth from loue so they feare punishments and euils which God hath prepared for the offendors which belongeth to seruile feare and proceedeth from the same But to proceed on the feare that is here required of vs and which is to last for euer is that feare of reuerence whereby we beholding on the one side our owne paruitie and smalnesse and the excellency of our God and his incomprehensible Maiestie on the other side dare not lift vp our selues against him but do stand in awe of him with all reuerence being loath to offend him in any thing and most carefull to please him in all things It is such a feare as is in louing children towards their parents in dutifull wiues towards their husbands and in faithful subiects towards their Princes The fountaine whereof is loue and a due consideration of his excellency euery way aboue vs. To this feare must we stirre vp our soules euery day And so farre as we would either worship God aright or haue his blessings powred downe vpon vs whether for this life or the life to come we must striue and contend with our soules and hearts to bring them hereunto that so we may alwayes reuerence and dread the great name of the Lord of hosts Doubtlesse we shall nener serue the Lord aright or become happie and blessed vntill this be brought to passe Well we may performe some duties in outward appearance but we shal neuer looke to all with a good heart and conscience within and howsoeuer we prosper and flourish for a while yet woe and destruction will ouertake vs at the last But let his feare be once planted within vs then shall we inwardly and from the heart haue a respect vnto all his commandements and be most carefull to please him in all things And then againe shall we prosper and flourish for euer not only in this world but much more in the world to come If any then shall come vnto vs to entice vs vnto any wickednesle whatsoeuer as Potiphars wife came vnto Ioseph enticed him vnto vncleannes we shall not consent vnto him therein no more then he did vnto her who was kept therefrom by the feare of his God And if any crosse then shall begin to assault vs and to lie heauie vpon vs the Lord will be ready to remoue it from vs to supply on the other side all our defects wants whatsoeuer For he is alwaies present with them that feare him there is no good thing but they shall haue the same stom him as you haue heard already Wherefore looke you to this your duty and feare ye the Lord your God Remember that he is your Father your Master your Sauiour your Benefactor your King and one that is full of power and maiestie and of such pure eies that he cannot endure any corruption whatsoeuer For shall the child feare his father the seruant his maister the subiect his king the poore his benefactor the redeemed his sauiour the weaker his stronger the baser his more honorable and the loose persons such as are stayd and graue for religion And yet will not you feare the Lord your God who is all these vnto you Yes yes we would do it may you say but what course shall we take to attaine thereunto You must do these things First you must deny your selues quite and renounce vtterly all the carnall wisedome that is in you As Salomon saith in Prou. 3.7 Be not wise in thine owne eies but feare God and depart from euill As though a man could neuer feare God so long as he is well conceited of his owne wisdome And indeed no more cā he For the wisdome of the flesh is enmitie to God and will not be subiect in any sort vnto his law Rom. 8.7 Secondly you must pray heartily vnto the Lord for his heauenly grace to helpe you in this respect For it is he alone that must bestow this feare vpon you for otherwise you can neuer haue it who of your selues can do nothing no
Doctrine begins at the first verse and reacheth vnto the end of the nineth verse at which place begins the Exhortation and continues to the end of the Psalme In the Doctrine two principall things as the seuerall members thereof are laid downe The one is an Opposition that is made against the kingdome of Christ in the three first verses The other is the vanity of that Opposition and the woefull estate wherein they stand that make the same in the six verses next following If you would know the persons that doe oppose themselues against Christ and his kingdome they are of all sorts some that are base and meane ones that do rage and murmure against him spoken of in the first verse others that are noble and great ones that do ioine hand head together to ouerthrow him mentioned in the second and third verses If you would know againe how all these doe speede they haue ill successe and misse of their purpose and runne by this meanes into most woefull and ineuitable dangers For as they shall neuer preuaile but all their endeauours shall come to nought so they themselues like rebels and traitours shall be executed and come to most fearfull and shamefull ends And this is set out two waies The one is in regard of God the Father and his Maiesty against whom they haue lifted vp thēselues and who doth take his Sons part and will defend him in his kingdome in the fourth fift and sixt verses For as they can doe him no hurt not onely in regard of his place he being in heauen far out of their reach who are vpon the earth but also of his power he being strong and mighty whereas they are but weake feeble one that makes no more account of their conspiracies thē a man doth of his aduersaries forces whom he hath in meere contempt and derision so he is exceeding angry and wrathfull with them for their rebellion and treason and in this anger and wrath of his he will take reuenge vpon them for it and make them know and vnderstand to their shame and griefe that he himselfe and none other had placed Christ in his kingdome and established him in the throne of Israel that he did not vsurpe this authority to himselfe The other way is in respect of Christ himselfe who is able to right his owne cause not onely to defend himselfe in his kingdome but also to ouerthrow al his aduersaries to bring a perpetual vnrecouerable destruction vpon thē in the seuenth eight and ninth verses Where you haue two things set downe before your eyes to contemplate vpon The one is a promise which hee doth make to publish his Fathers decree touching himselfe and his kingdome that so his enimies might be daunted the more and by the due consideration thereof might be brought if it were possible to leaue off their rebellion against him The other is an opening of this decree by the parts thereof which are in number two the one respecting his person the other his office or gouernment For his person he is not onely man but also God euen the naturall Sonne of the almighty Ichouah which was is and which is to come and this was proued to be so as by his miracles so chiefly by his resurrection from the dead the Lord shewing by that that he had begotten him from all eternity For his office or gouernment he is our king and the head of the Church And touching it two things are recorded First the largenesse of it in the eight verse wherein you may see how it doth reach from one end of the world vnto the other Then secondly the power and strength of it in the ninth verse which is innincible and bruysing downe all his aduersaries before him And this his power he must vse and exercise as for the defence of his owne faithfull and loyall subiects so also for the destruction of the forenamed rebels and of all such as shall at any time conspire against him And this he is to doe by the vertue of his commission from his Father the Almighty who did set him vpon his throne and bestowed this vniuersall and catholicke kingdome vpon him For he doth in plaine termes enioyne him to this dutie saying Thou shalt crush them with a scepter of yron and breake them in peeces like a potters vessell Vpon this stablenesse of Christs kingdome wherein the aduersaries cannot preuaile and vpon the inuincible and reuenging power wherewith he is armed able to crush all his enemies in peeces as the potter doth his earthen vessels a sweete exhortation is raised vp wherein all the offenders are aduised to submit themselues to the Lord and his Annointed whom before they did resist and withstand and that betimes without any further delay that so they may not perish but be saued in the three last verses Wherein remember you what is required of them In summe it is nothing else but a present repentance or amendment of life but the parts of it are two as the chiefe points wherein this repentance or amendment of life must stand The first is an heauenly wisedome and holy learning in verse 10. For whereas heretofore they had bene foolish and ignorant of their duties now he would haue them to be wise and learned knowing all such matters as doe belong vnto them and keeping themselues within the compasse of heauenly direction The second is a loyall subiection and a seruiceable obedience both towardes the Father and also towards the Sonne Towards the Father in verse 11. whom they must serue in feare and before whom they must reioyce in trembling And towards the Sonne in verse 12. whom they must kisse in token of their loue and homage to him and that for two causes one that they may not offend him any more and so bring fearefull and suddaine destruction vpon themselues another that they may please him and so through his fauour and kindnesse towards them receiue daily and plentifull blessings from his hands both for this world and the world to come Thus you may see in a generall view as in a christall glasse what this whole Psalme is and how correspondently one thing doth depend vpon the other therein But if your memories bee fraile and not stable enough to retaine the stampe of all these aboue recited points within them yet at the least remember three of them which are Instar omnium in the place or stead of all The first is the resistance that is made against the Lord and his Annointed wherein you shall finde all forts of persons rebelling against the gracious and sweete gouernment of our blessed Sauiour Christ Iesus The second is the ouerthrow of that resistance and the fearefull estate wherein those that made the resistance doe stand through the powerfull and reuenging Maiesty of God the Father and of God the Sonne against whom this treason is committed both which are armed with intollerable and vnresistable plagues to consume them
4.1 And thus the Beroeans did for when Paul Silas came preached amongst them they receiued the word with all readinesse and searched the Scriptures daily whether those things were so or no as they taught them Acts 17.11 So also did the Ephesians For when some came vnto them and sayd that they were Apostles who indeed were not they examined them and found them liers Reuel 2.2 And so lastly must we our selues do for we must not build our faith vpon men who may deceiue vs but vpon the word of God which cannot deceiue vs. Any thing that is agreeable to the same we must receiue and whatsoeuer is contrary vnto it we must reiect and cast away saying with the Apostles We ought rather to obey God then man Acts 5.29 In the third and last place from this that Councels and Assemblies are as well against the Lord as for the Lord we may learne that we must not be too rash either in iudgement or in speech against the gouernors of our land for that they do condemne conuenticles and all other vnlawfull assemblies It is a thing to be wished that all meetings were for God and the aduancement of his glorie and it would be a thing very profitable if Christians did come together chiefly the Ministers of the word for holy conference in good matters that they might helpe one the other by their mutuall saith and other blessed gifts wherewith they do abound in great abundance But yet seeing many inconueruences oftentimes do come by Assemblies and that there are meetings as well against the Lord as for the Lord by traytors by Papists by Anabaptists by theeues by other malefactors who are enimtes both to God and the good estate of our land let vs not be discontented ouer-much though our meetings be somewhat restrained by law neither let vs repine in our hearts against our gouernours for the same but let vs know that they had some good reason for that which they haue done and that we our selues who are faithfull to God and loyall to our King may take libertie enough in the feare of God to prouoke to loue and to good workes and to be mutuall helpes one vnto the other in all duties of true Christianity if we will our selues Their words do now follow to be handled wherein consider first how they do stirre vp and prouoke one the other to their naughtinesse then the thing it selfe which they would do and gladly bring to passe as being the very issue of their whole counsell and consultation and the maine point wherein their rebellion and treason stood In the handling of these I will be succinct and short but chiefly in the first For that I will but onely touch and away It is expressed in this word Come come say they let vs breake their bands and cast their cords behind vs. In which we see the guise and propertie of the world the wicked haue a Come as well as the godly but farre differing from theirs For the godly haue their Come as a word of encouragement to religion and the exercises thereof as when they say O come and let vs sing vnto the Lord let vs heartily reioyce in the strength of his saluation or as it is in Esay 2.3 Come and let vs go vp to the mountaine of the Lord to the house of the God of Iacob and he will teach vs his wayes and we will walke in his pathes For the law shall go forth of Zion and the word of the Lord from Ierusalem But the wickeds Come is to conspiracie and treason as here we may see in which they are more diligent then the children of light are in their good for their bodies meete their heads meete their hearts meete and both outward and inward they are earnest in euill the encourage one the other therein as much as may be and they haue their come alwayes for all their plots Such a come we reade of against blessed Ieremie Come said the wicked and let vs. imagine a deuice against Ieremy let vs smite him with the tongue and not giue credit to any of his words Ier. 18.18 Such another haue ruffians and theeues and swaggering fellowes in the booke of the Prouerbs Come and cast in thy lot with ours for we will haue all but one purse c. Prou. 1.11 c. Such another hath the harlot to the young man Come let vs take our fill of loue vntill the morning let vs take our pleasure in dalliance for mine husband is not at home he is gone aiourney farre off c. Prou. 7.18 c. But to such cursed comes let vs neuer hearken according to the good counsell which Wisedome doth giue vs in the Prouerbes and namely in the first chapter 15 verse thereof saying My sonne walke not thou in the way with them refraine thy foote from their path and let vs euer remember what the Psalme saith Blessed is the man that doth not walke in the counsell of the wicked nor stand in the way of sinners nor sit in the seate of the scornefull but his delight is in the law of the Lord and in his law doth he meditate day and night Psal 1.1.2 And so I passe from this point of their wicked and diuellish exhortation and come to the thing it selfe whereunto it is bent onely intreating you by the way that you would learne by their example to be more zealous and earnest in your holy religion then now you are For shall they exhort one the other and whet on each man his brother to wicked abhominations and to dreadfull rebellion and treason and shall not we much more prouoke one the other to loue and to all good works that we may be faithfull seruants vnto God and loyall subiects vnto our King Yes yes beloued it is our duty so to do otherwise these persons may rise vp in iudgement hereafter against vs. Wherefore let vs stirre vp one the other to goodnesse and to all holy duties whatsoeuer saying Come let vs honour all men loue brotherly fellowship feare God honour the King and doe in all points as it doth become vs c. The substance and matter of their exhortation if you marke the text is to cast off all obedience to the iust and holy lawes of the Lord and his Annointed For their words are these Let vs breake their bands and cast their cords behind vs. A diuellish conclusion and a wicked resolution you see it is What! could they in all their consultations find no better matter then this to agree vpon was this the only issue of all their labours Alas alas wee see what man is he is a very beast by his owne knowledge as it is in Ieremy 10.14 and as Paul doth shew he is an enimy vnto God his maker Rom. 5.10 But let vs examine this point a little As all good rulers haue their lawes and statutes for the better gouernment of their people so God hath his lawes and his statutes which he
of Christ made holy in some part by the sanctificatiō of Gods spirit wherby you may be able to go boldly vnto the throne of grace to receiue mercy to find grace to helpe in time of need That as Paul did say of the Corinthians when they were changed frō bad to good And such were some of you but ye are washed but yee are sanctified but ye are iustified in the name of the Lord Iesus and by the spirit of God as it is in 1. Cor. 6.11 so may you say of your selues And such were we our selues once euen bad and most wicked persons but blessed be God we are now changed and made better our sinnes are washed away by the bloud of Christ and the spirit of God hath begun to renew vs in some good part Leauing these things for the meaning of the words and some short annotations vpon the same let vs now come to the maine doctrine of the place and in few words it is nothing else but this Doct. that Christ our Sauiour did not take this office vpon him to be the King of the Church but was lawfully called thereunto by God his Father and not by any created power whatsoeuer This he confesseth of himselfe in Iohn Chapter 6. verse 27. Where he doth endeauour to draw men from a greedy hunting after the foode of the body vnto a carefull seeking for the foode of their soules saying Labour not for the meate which perisheth but for the meate that endureth vnto euerlasting life which the Sonne of man shall giue you for him hath God the Father sealed He hath chosen him for this purpose and set his marke and seale vpon him as designing him ouer this worke and businesse which is to be performed alone by him and none else And this also he doth proue in the fourth chapter of the Gospell according to Saint Luke by a testimony out of Esay chap. 61.1 c. where the calling of the Messias is excellently and at large set out vnto vs. But the Apostle Saint Paul not to stand vpon other places doth make this point most cleare and euident vnto all persons in the first chapter of his Epistle to the Ephesians beginning at the twentieth verse therof and so forward in the second chapter of his Epistle to the Philippians in the ninth verse thereof with others following For in both these places you shall finde that as Christ is exalted aboue all the creatures in the world and made the supreme head of the Church both warring in earth triumphing in heauen so he was raised vp hereunto by God his Father he making him thus the vniuersall gouernour of all the world So that looke what the Author to the Hebrewes said of Christ in regard of his Priest-hood that he tooke not to himselfe that honour to be made the high Priest but he that said vnto him Thou art my Son this day begat I thee gaue it him Heb. 5.5 So may we say here of him in regard of his kingdome that he tooke not this honour to himselfe to be made the supreme King of the Church but God that sitteth in the heauens and hath his enimies in derision gaue it vnto him but somewhat more of this hereafter when we come vnto the 8. verse of this Psalme Reason But why did God may you say set vp Christ and make him thus the King of his Church Wherefore did he not make choise rather of some Angell or Arch-angell or of some Emperour or great state of this world Because none of them were fit for this office As no man was worthy to open the booke and to loose the seales thereof which Iohn saw in the right hand of him that sate vpon the throne but onely the Lyon which is of the tribe of Iudah the roote of Dauid as it is in Reu. 5.1 c. So no creature was found fit for this office whether in the heauen aboue or in the earth beneath saue Iesus Christ our sweete Sauiour and the blessed Sonne of God and therefore God his Father did make choise of him before all others But why was he fittest for this office may you further say For two causes the one is in regard of his Person the other of his qualities belonging vnto his Person For his Person because he is not onely man as many others are but also God as none else besides him is and thereby is made able to weald such a great mighty kingdome as he hath Otherwise it is impossible that he should rule his people according to his will and subdue his enimies to make them his footstoole considering that they are Principallities and powers and the greatest Potentates of this world For what man or Angell is able to ouercome all the diuels in hell rushing vpon him at once together and to withstand the whole army of mankind assaulting him together with them with their whole power and force Surely none he must be a God that must doe it And therefore was Christ chosen for this purpose who is a God as well as man for his qualities belonging vnto his Person because he is indued with most singular giftes and graces fit for gouernement Iethro in his counsell to Moses required but foure things in a Gouernour namely courage the feare of God true dealing and the hating of couetousnesse as we may see in Exod. 1 S 21. But here in Christ the chiefe gouernour of all we shall finde as many more for besides these foure you shall haue in him foure more namely wisedome diligence bounty and loue So that in number there are eight The first is courage for he feares no man as being the Lord of Lords the God of Gods according to his name which is written on his garment and thighs in Reu. 19.16 The second is the feare of God for he reuerenced his Father and was obedient vnto him euen vnto the very death of the crosse Phil. 2.8 The third is iustice or true dealing for the Scepter of his kingdome is a Scepter of righteousnesse and he himselfe is one louing righteousnesse and hating iniquity Heb. 8.1.9 The fourth is hating couetousnesse for he neuer receiued any bribes or recompence for all the cures he did but he became poore that he might make vs rich 2. Cor. 8.9 The fift is wisdome for in him are hid all the treasures of wisedome and knowledge Col. 2.3 The sixt is diligence for he was so painefull that he trauelled from place to place to doe good and left his owne foode to go about his Fathers businesse Ioh. 4.34 And he is brought in by Iohn in the Reuelations Chapter 1.13 standing in the midst of the seuen Candlestickes which are the seuen Churches there busily occupied in gouerning them as a man is when his garment is about him and trust vp with some girdle that it may not trouble or hinder him in the execution of his businesse The seuenth is bountifulnesse or liberality for he doth not
out of house and home and pay you your wages according to your euill deserts in that lake that burneth with brimstone and fire where you shall be tormented for euermore For you know that euery tree which bringeth not forth good fruit must be hewen downe and cast into the fire according to Iohn the Baptists words in the third of Mathew and the tenth verse thereof For as you your selues after you haue taken some paines and bestowed some cost in the planting of an orchard do looke that the same orchard should bring forth fruit not for other men but for your selues your owne vses and if it happen that any trees therein do waxe barren and fruitlesse you will cut them downe and not suffer them there to remaine So you must thinke that the Lord will deale with you Behold you are his orchard and vineyard he hath taken great paines with you and hath bene as it were at great cost and charges to plant you as he speakes of Israel in the fifth of Esay and the beginning thereof and he lookes that you should bring forth fruit not to your selues or to the world or to the diuell but to the honour and praise of his name Now then if you shall be barren or bring forth wild fruit much displeasing vnto his Maiestie assure your owne soules that he will not spare you but cut you downe and not suffer you to grow in his orchard still as our Sauiour doth most excellently declare by the parable of the figge-tree in the 13. chapter of the Gospel according to Saint Luke and about the beginning thereof Wherefore I beseech you serue ye the Lord your God and worship him be obedient vnto his voyce and let no commandement of his seeme grieuous or irkesome vnto you but endeuor you to obserue and keepe them all And as he that hath called you out of darknesse into his maruellous light is holy so be you holy in all manner of conuersation knowing that we are deliuered out of the hands of our enimies to this end that we should serue the Lord without feare all the dayes of our life in holinesse and righteousnesse before him Luke 1.74.75 And therefore in one word submit your selues vnto the Almightie at all times and in all matters and do as Iames doth will vs for to do when he saith Be ye doers of the word and not hearers onely deceiuing your owne selues Iam. 1.22 Thus farre shortly for the worship or seruice it selfe which doth belong to God the Father now followeth the maner how it must be yeelded vnto him For as God doth respect the matter of euery worke so he hath an eye also vnto the maner of the same as you may see most euidently by the story of the Scriptures and namely by the first chapter of Esay and the sixth chapter of Mathew where you may finde that he doth euen loathe and reiect almes fastings prayers sacrifices and other holy duties which are commanded by his owne Maiestie for that they are not done in the same manner as they ought to be Note it I pray well by the way and make vse thereof to your selues that in all your wayes you may not onely looke that the worke it selfe which you go about be correspondent to the will of your God but also besure that you do it with that holy mind and affection in euerie respect as it ought to be done both by you and others And seeing that here are three things required of vs by name in the seruice of the Lord as noting out the right manner how it must be exhibited vnto him namely feare ioy and trembling labour you to haue them all established within your owne soules and rest not till they be rooted there within you For they will do you exceeding much good and fit you euery way vnto your duties The first of them which is feare will make you carefull of all the commandements of God and cause you to faile in none of them The second of them which is ioy will make you constant and stable and cause you neuer to be weary of well doing For the more delight that a man doth take in a thing the more willing is he for to do it and it is a kind of death vnto him to be abridged from it The third and last of them which is trembling will make you humble and lowly and cause you neuer to swell for any good which you shall euer do For he that doth tremble doth suspect his owne workes and dare not trust in them but doth seare lest some iudgment will fall vpon him for some defects therein Thus in a word or two I passe ouer the manner of Gods worship as being a thing not so cleare in it selfe but somewhat questionable whether to wit it be agreeable to the spirit of God in the text or no for some may doubt thereof But yet on the points themselues I will stand more largely vpon as on matters which are most euident and beyond all question and doubt whatsoeuer The first of them is feare In feare saith the text or after some with reuerence both come almost to one end but the former word is the better of the two and he meanes the feare of his children who are loath to offend him not so much for feare of punishment as for loathsomnesse on their part of loue to displease his Maiestie or to cause him to be angry with them for any thing There is a two-fold feare the one is holy and good called filiall or childish the other is bad and naught termed seruile or slauish The filiall or childish feare is such an one as is in children towards their parents who do reuerence and feare them as being vnwilling to offend them any way whether by words or deeds through the tender loue and affection which they do beare towards them The seruile or slauish feare is such an one as is in bond-slaues towards their maisters who do reuerence and feare them and are loath to displease them whether one way or other through the dread and feare of punishment which otherwise they are sure to haue if they offend and do contrary to their duties So that some do feare the Lord through loue and care to offend him and others againe do feare him through dread of punishment and power to torment them Of the former of these is mention here made not of the latter It may be defined thus It is a reuerence of Gods Maiestie in our hearts whereby we are made vnwilling to offend him in any thing and most willing to please him in all things through the loue which we beare towards him and the great excellency of superioritie dignity power and goodnesse which we see in him farre aboue our selues and all other creatures besides This is a vertue most necessary and requisite for all Christians whatsoeuer For hereupon hang the whole seruice of God and all graces that belong to man as might at