THE
Second
Part
Of
the
Sanctuary
of
a
troubled
Soule
.
Newly
enlarged
BY
IO
.
HAYWARD
.
Psal
.
19.18
.
The
poore
shall
not
alwaies
be
forgotten
,
the
patient
abiding
of
the
meeke
shal
not
perish
for
euer
.
LONDON
.
Printed
by
I.
W.
for
Cuthbert
Burbie
.
1607.
-
1
THe
state
of
the
soule
of
man
before
his
fall
.
-
2
The
state
of
the
soule
of
man
after
his
fall
.
-
3
The
state
of
the
soule
after
regeneration
.
-
4
The
first
cause
wherefore
the
will
is
inclinable
to
sensualitie
.
-
5
A
s●●●id
cause
of
the
same
inclination
.
-
6
Remedies
against
the
natural
weakenesse
or
corruption
of
the
powers
of
the
soule
.
-
7
Meditation
and
prayer
inseperable
twinnes
.
-
8
Of
imitating
or
collecting
out
of
other
authors
.
To
the
Reader
.
MAN
,
at
his
first
creation
,
had
a
reasonable
soule
,
(
the
very
breath
of
God
)
infused
into
him
:
wherin
original
iustice
(
the
image
of
God
)
was
most
liuely
and
louely
by
Gods
hand
engrauen
.
Hereby
,
al
the
powers
of
the
soule
were
per●●●●
and
accomplished
in
their
nature
,
being
both
able
and
expedite
,
for
the
orderly
execution
of
their
functions
.
The
reason
and
vnderstanding
were
cleare
;
the
will
and
affections
ordinate
;
the
sensuall
faculties
,
not
onely
restrained
from
euil
,
but
constrained
to
be
seruiceable
to
good
.
So
that
reason
had
full
power
and
dominion
ouer
the
will
,
and
the
wil
did
gouern
the
sensual
appetites
;
being
the
mean
to
hold
thē
in
obedience
vnto
reason
.
But
when
,
by
the
fall
of
Adam
,
originall
iustice
was
lost
;
when
the
image
of
God
was
defaced
in
man
;
reason
,
which
is
the
life
of
the
soule
,
was
much
enfeebled
;
the
will
was
disordered
and
depraued
;
the
sensual
powers
did
tumult
,
and
breake
loose
from
their
obedience
:
and
haue
euer
since
run
to
their
obiects
,
with
so
violent
a
course
,
that
commonly
they
draw
the
will
after
them
.
which
also
flattereth
feeble
reason
(
as
Eue
entised
Adam
)
to
taste
of
the
forbidden
fruit
;
euen
to
submit
it selfe
to
the
seruice
of
sensualitie
;
partly
,
in
contriuing
means
for
accomplishing
that
which
it
doth
affect
;
&
partly
in
framing
,
either
iustifications
,
or
excuse
,
or
concealment
for
the
same
.
So
that
then
,
the
first
order
of
subiection
&
rule
being
inuerted
,
or
rather
peruerted
,
subuerted
,
euerted
in
the
soule
;
the
sensuall
faculties
had
full
dominion
ouer
the
will
;
and
the
will
did
gouern
&
guide
reason
;
being
the
meane
to
holde
it
in
obedience
vnto
sence
.
And
although
after
our
regeneration
,
reason
,
with
assistance
of
the
wil
,
first
enabled
,
then
directed
and
gouerned
by
grace
,
recouereth
such
power
ouer
the
sensuall
faculties
,
that
it
may
(
in
some
degree
)
and
often
doth
reduce
them
to
the
first
order
of
their
obedience
;
yet
for
the
most
part
it
happeneth
,
that
it
is
,
either
weake
or
vnwilling
to
execute
this
power
:
&
that
especially
for
two
causes
.
The
first
is
,
for
that
the
will
,
which
is
placed
between
reason
and
sensualitie
,
and
apt
to
be
applied
to
eyther
,
contracteth
the
first
familiarity
(
which
commonly
is
most
firme
)
with
sensuality
.
And
this
is
done
,
principally
in
our
childish
age
,
and
partly
also
in
the
yeeres
of
our
youth
,
in
which
time
the
will
is
guided
by
sence
and
is
little
or
nothing
commaunded
by
reason
.
Whereuppon
it
followeth
that
the
passions
of
sensuality
,
being
by
long
custome
,
strong
,
familiar
,
&
pleasant
to
the
will
;
and
the
first
motions
of
reason
,
by
reason
of
nouelty
,
weake
,
strange
and
distastefull
:
it
geueth
it selfe
fully
to
the
familiarity
of
sence
,
and
is
afterwardes
hardly
recouered
,
to
breake
that
amity
▪
and
to
knit
into
acquaintance
with
reason
.
The
second
cause
is
,
for
that
the
sence
giueth
present
payment
of
a
certain
shadow
or
shewe
of
good
;
namely
,
of
some
sensual
commodity
or
delight
:
but
the
reward
of
reason
,
the
true
essentiall
good
which
reason
promiseth
,
and
faith
assureth
,
for
a
vertuous
and
godly
cariage
of
our
liues
,
is
vpon
a
day
:
nothing
in
present
,
but
onely
hope
,
&
some
small
earnest
of
the
promise
.
Now
,
although
wee
knowe
that
there
is
no
comparison
betweene
these
in
valewe
,
yet
this
false
shew
in
such
sort
bewitcheth
the
will
,
that
it
is
content
to
entertaine
and
embrace
the
present
apparance
,
and
to
desist
from
pursute
of
the
true
future
good
.
And
thus
the
will
being
depraued
,
and
drawne
downe
to
the
loue
of
those
thinges
which
are
pleasing
to
the
sence
,
reason
is
eyther
soe
seduced
thereby
,
that
it
is
caried
in
the
same
course
of
sensuality
,
or
else
remaineth
so
deiected
in
power
,
that
it
is
altogether
vnable
to
restrain
the
same
.
Eyther
the
iudgement
is
so
blinded
,
that
it
cannot
discerne
what
it
ought
to
doe
:
or
the
strength
so
disabled
,
that
it
cannot
doe
that
which
it
doeth
discerne
and
iudge
fitte
to
bee
done
.
Now
,
to
correct
this
naturall
eyther
weakenesse
or
corruption
of
the
powers
of
the
soule
,
and
to
retaine
them
in
that
order
of
obedience
and
commaund
,
which
is
not
onely
iust
but
expedient
for
the
soule
:
three
exercises
of
Religion
are
,
both
proper
,
and
also
necessarie
:
fasting
,
meditation
,
and
prayer
.
Fasting
,
to
breake
the
power
of
sensualitie
;
meditation
,
to
stir
vp
and
strengthen
the
forces
of
reason
;
prayer
to
inuocate
&
implore
grace
;
which
onely
is
able
to
rectifie
the
will
,
&
to
curbbe
and
controule
the
sensuall
appetites
.
The
first
of
these
,
is
properly
an
exercise
of
the
body
;
the
other
two
are
exercises
of
the
soule
.
Fasting
may
oftentimes
be
seperated
from
meditation
and
prayer
;
and
is
then
only
to
be
vsed
,
when
the
body
is
therby
made
more
seruiceable
to
the
soule
But
meditation
and
prayer
are
inseperable
twinnes
;
like
those
of
Hyppocrates
,
which
did
feede
together
,
sleepe
together
,
ioy
together
,
weepe
together
,
liue
together
,
die
together
:
or
like
a
paire
of
turtles
;
whereof
one
being
taken
away
,
the
other
will
first
languish
,
and
afterwards
die
.
Prayer
disposeth
our
soules
to
meditation
;
meditation
supplieth
matter
to
our
prayer
;
both
giue
strength
and
life
,
the
one
to
the
other
.
Meditation
prepareth
our
soules
,
and
maketh
them
fit
to
receiue
God
;
prayer
inuiteth
that
glorious
guest
;
both
do
entertaine
him
,
and
make
him
pleased
therein
to
abide
.
Prayer
is
the
speach
of
the
soule
vnto
God
;
Meditation
is
the
speech
of
God
to
the
soule
;
both
make
a
familiar
conference
and
conuersing
betweene
God
and
the
soule
.
For
this
cause
I
haue
endeauoured
,
in
framing
these
deuotions
(
which
are
the
best
accompt
that
I
can
yeelde
to
the
worlde
of
my
Sabbaoth
dayes
employmentes
)
so
to
entermixe
meditation
and
prayer
,
that
they
may
seeme
,
as
it
were
,
twisted
into
one
thredde
.
Alwaies
to
begin
,
and
to
end
our
meditation
with
prayer
;
oftentimes
in
the
middest
of
meditation
to
breake
into
prayer
;
somtimes
in
the
middest
of
prayer
to
pause
vppon
meditation
.
Which
course
,
how
comfortable
it
may
bee
to
the
consciences
and
soules
of
other
men
,
I
doe
not
certainely
know
,
I
could
but
only
make
thereof
coniecture
by
my selfe
.
What
hath
beene
my
performance
herein
,
I
wil
neyther
extenuate
nor
extoll
.
There
is
nothing
,
but
the
goodnesse
of
God
,
which
I
will
extoll
;
there
is
nothing
,
but
my
owne
weakenes
,
which
I
will
extenuate
and
excuse
.
For
other
particular
passages
let
them
extol
,
who
are
priuy
to
their
owne
negligence
,
&
want
of
paines
;
let
them
excuse
,
who
will
make
others
priuie
to
the
same
.
Onely
,
I
will
adde
a
few
wordes
for
aunswere
to
those
,
who
make
light
estimation
of
these
and
the
like
labours
,
vpon
conceite
,
that
they
are
collected
out
of
other
Authors
.
First
,
this
argument
hauing
been
so
long
,
so
often
,
and
yet
neuer
sufficientlie
handled
,
and
to
the
worth
,
it
is
impossible
that
much
should
bee
saide
therein
,
whereof
much
hath
not
been
spoken
by
others
.
And
yet
the
varietie
may
bee
exceeding
great
.
Euen
as
the
same
matter
of
wood
and
of
stone
,
is
neither
polished
nor
fashioned
in
all
buildinges
alike
.
Secondly
,
it
is
accounted
our
nicenesse
,
or
rather
negligence
in
this
pointe
,
wherby
many
writinges
are
like
vnto
the
plant
Ephemeron
;
which
springe●h
,
flourisheth
and
fadeth
in
one
day
.
Whereas
in
all
faculties
,
their
writings
haue
stood
for
longest
continuance
,
who
haue
made
fairest
vse
of
other
Authors
.
For
my
own
eyther
iudgement
or
opinion
,
as
I
do
nothing
the
more
valew
the
Spiders
webbe
,
for
that
she
draweth
it
out
of
her
owne
bowels
;
so
doe
I
not
esteeme
the
lesse
of
the
honey
combe
,
because
it
is
gathered
out
of
many
flowers
.
THE
Contents
of
this
second
part
.
-
AN
Epistle
to
the
Reader
.
-
A
short
prayer
to
he
saide
when
we
beginne
to
settle
our selues
to
our
deuotions
.
|
The
Sinner
examining
the
actions
of
his
life
,
findeth
him selfe
enfoulded
i●
the
snare
of
Gods
wrath
:
Fol.
1
|
|
Of
the
seueritie
of
God
against
sinne
,
and
how
greiuous
euery
sinne
is
which
willingly
we
commit
.
fol.
24.
|
|
Of
the
paines
and
punishments
which
Christ
endured
for
sinne
,
and
first
of
his
agony
in
the
Garden
fol.
47
|
|
Howe
he
was
sold
,
betraied
and
apprehended
.
fol.
59.
|
|
§
5.
|
How
he
was
caried
before
Annas
,
before
Caiphas
,
before
Pilate
,
before
Herode
,
and
lastly
before
Pilate
againe
.
fol.
61
|
|
How
he
was
scourged
.
fol.
73.
|
|
How
he
was
crowned
with
●…
orns
,
cloathed
in
purple
,
openly
●…
corned
,
and
presented
to
the
Iewes
.
fol.
85
|
|
How
he
was
condemned
,
&
forthwith
led
to
the
place
of
execution
fol.
99.
|
|
Howe
hee
was
crucified
.
fol.
117
|
|
Howe
hee
was
mocked
,
and
●euiled
,
and
how
he
prayed
for
his
enemies
.
fol.
129.
|
|
How
he
pardoned
the
thiefe
,
how
he
tasted
vineger
and
gall
,
and
howe
hee
cried
to
his
Father
.
f●l
.
143.
|
|
Howe
hee
died
and
howe
they
opened
his
side
with
〈…〉
speare
.
fol.
159
|
|
Againe
of
the
grieuousness●…
of
sinne
and
what
meanes
Go●…
vseth
to
withdrawe
vs
from
the
same
.
fol.
178
|
-
A
Prayer
.
fol.
197
-
Another
Prayer
.
fol.
212
A
Short
Prayer
,
to
bee
said
,
when
we
beginne
to
settle
our selues
to
our
deuotions
.
1
WHen
God
doth
most
obserue
vs.
2
In
what
confidence
we
approach
vnto
God
.
3
The
preparation
of
our selues
,
before
wee
presume
to
speake
vnto
God
.
4
Feruency
without
discretion
is
no
other
then
fury
.
5
Desire
of
spirituall
thinges
is
the
price
whereat
they
are
set
.
6
Many
petitions
God
can
hardly
deny
.
7
The
greater
our
perseuerance
is
,
the
greater
shall
be
our
aboundance
.
8
▪
Who
especially
are
troubled
with
wandring
thoughts
.
9
We
haue
lost
the
rule
ouer
the
powers
of
our
soule
.
10
The
greatest
misery
of
mans
heart
.
11
The
powers
of
prayer
to
change
our
soule
.
12
The
condition
which
maketh
our
prayers
effectuall
before
God
.
13
Our
falles
should
be
an
occasion
to
vs
of
more
stable
standing
14
God
is
a
seuere
exacter
of
thankes
15
Howe
to
craue
spiritual
,
howe
temporall
benefits
.
16
Howe
our
cause
is
to
be
debated
before
God
.
17
What
maketh
our
paines
in
seruing
God
to
be
sweete
.
O
Most
glorious
Lorde
,
most
gracious
Iesu
Christ
,
giue
me
not
onely
leaue
,
but
helpe
,
yea
power
,
to
prostrate
my
vnworthy
Soule
,
and
to
powre
out
my
weake
petitions
,
in
the
presence
of
thine
Almighty
Maiesty
,
in
the
view
of
all
thy
holy
,
and
honourable
Courte
of
Heauen
;
both
with
feare
to
offend
,
and
faith
to
obtaine
.
For
,
although
at
al
times
,
thou
doest
obserue
,
and
they
serue
vs.
yet
most
especialy
,
when
wee
present
our selues
to
speake
vnto
thee
face
to
face
.
Inspire
my
soule
,
with
what
affections
it
should
thinke
of
thee
:
teach
my
tongue
,
with
what
wordes
it
should
both
praise
thee
,
and
pray
vnto
thee
:
instruct
mee
,
O
good
Iesu
,
with
such
an
humble
heart
to
entreate
thee
,
that
thou
maiest
fauourably
heare
me
,
and
mercifully
grant
mee
my
requests
.
Beholde
,
O
King
of
glory
,
as
a
weake
&
wretched
worme
,
to
a
God
of
infinite
both
maiestie
and
power
,
as
a
guilty
&
grieuous
sinner
,
vnto
a
most
iust
and
seuere
Iudge
;
not
standing
vpon
my
owne
eyther
dignity
or
deserts
,
but
in
confidence
of
thy
mercies
,
I
approach
vnto
thee
,
to
make
manifest
my
miseries
and
necessities
,
and
to
craue
thy
most
gracious
comfort
and
supplie
.
O
lord
of
all
power
,
and
peace
,
in
regarde
of
the
corruption
both
of
my
nature
,
and
of
my
life
,
I
acknowledge
my selfe
vnworthy
to
speake
vnto
thee
,
vnworthy
to
look
towardes
thee
;
but
in
regarde
of
thy
manifolde
mercies
,
I
will
not
onely
looke
towards
thee
,
but
looke
to
bee
relieued
of
thee
;
I
will
not
onely
speake
,
but
assure
my self
that
I
shall
speede
.
And
to
this
end
,
I
earnestly
craue
thy
gracious
assistance
,
that
I
may
now
present
my
poore
soule
vnto
thee
,
in
those
humble
behauiours
which
are
agreeable
,
both
to
my
dutie
,
and
thy
deserts
.
That
I
may
talke
vnto
thee
with
a
reuerence
,
which
dooth
consist
of
loue
and
of
dread
;
reioysing
in
thee
with
feare
,
&
trembling
before
thee
in
ioy
.
And
as
a
Musitian
will
not
offer
to
play
,
before
he
hath
set
his
instrument
in
tune
;
so
let
mee
not
presume
to
speake
vnto
thee
,
without
diligent
preparing
my self
;
by
calling
into
consideration
;
first
,
my
offences
;
secondly
,
thy
maiesty
and
glory
;
thirdly
my
necessities
;
lastly
,
thy
goodnes
&
mercy
.
That
hereupon
I
may
be
iointlie
,
both
cast
down
in
humility
,
&
confirmed
in
hope
:
and
that
placing
my self
,
with
all
lowlines
,
at
the
lowest
ende
of
thy
banquet
,
thou
maiest
come
vnto
mee
in
thy
good
time
,
&
say
:
Friend
,
sit
vp
higher
.
●…
uk
.
14.
Inflame
my
soule
with
true
zeale
(
the
true
seale
of
thy
holy
spirite
)
that
it
may
bee
carried
in
a
full
course
towards
thee
,
with
a
feruency
gouerned
by
discretion
:
for
feruencie
without
discretion
is
nothing
else
,
but
either
a
degree
,
or
resemblance
of
furie
.
Giue
me
an
ardent
desire
of
spirituall
things
,
which
is
the
onely
price
whereat
they
are
set
;
euen
as
thou
hast
saide
,
that
whosoeuer
doth
hunger
&
thirst
after
righteousnes
,
he
shal
be
satisfied
.
Mat
.
5
6
If
I
doe
not
presentlie
obtain
that
which
I
desire
,
let
mee
not
therefore
either
desist
,
or
relent
.
For
,
although
thou
doest
hold
backe
thy
help
for
a
time
,
yet
many
petitions
thou
canst
hardlie
deny
,
&
if
we
do
perseuer
to
knock
,
thy
promise
doth
binde
thee
to
open
vnto
vs.
Therefore
,
so
stay
my
strength
with
constancie
and
courage
,
that
I
may
with
patience
&
humility
expect
thy
pleasure
;
&
persist
with
Iacob
,
euen
in
wrestling
with
thee
,
vntil
Thou
blesse
me
.
●…
en
.
32.
Assuring
my self
also
,
that
the
greater
my
perseuerance
shal
be
,
the
greater
shal
be
my
aboundance
;
and
that
the
comming
at
length
,
will
recompence
the
long
expecting
;
euen
as
thou
diddest
reserue
the
best
wine
vntill
the
end
of
the
feast
;
Io
.
2.
and
as
the
most
famous
men
,
Isaacke
,
Sampson
,
Samuel
,
Iohn
Baptist
were
brought
forth
of
women
that
had
beene
long
time
barren
.
Defend
my
weake
heart
from
spirituall
assaultes
.
Restraine
my
wilde
and
wandring
imaginations
,
which
are
like
the
fowles
that
came
to
hinder
Abrahams
offering
.
Gen.
15
11.
Whip
out
of
my
soule
those
theeuish
thoughts
,
Io
.
2.15
.
which
are
like
to
buyers
,
and
sellers
,
and
changers
in
thy
Temple
.
Wherewith
,
although
all
men
are
(
in
some
measure
)
molested
,
yet
more
especially
such
wicked
weakelinges
as
I.
euen
as
flies
swarme
thicker
about
a
sore
beast
,
thē
about
a
sound
.
For
,
our
nature
being
depraued
through
sinne
,
wee
haue
lost
the
rule
which
at
first
we
had
,
ouer
the
powers
and
faculties
of
our
soules
.
Whereupon
,
the
imagination
oftentimes
,
eyther
riotouslie
rebelleth
,
and
beareth
it selfe
in
open
licentiousnes
;
or
else
(
like
a
slie
slaue
)
priuily
stealeth
from
vs
,
before
we
are
aware
.
And
among
al
the
miseries
of
mans
life
,
this
is
one
of
the
greatest
,
that
it
is
so
sensible
in
the
things
of
this
world
,
and
so
dull
in
thinges
pertaining
to
thee
:
being
to
the
one
as
a
drie
reede
,
and
as
green
wood
to
the
other
;
which
cannot
without
paines
bee
kindled
.
And
therefore
,
O
good
Iesu
,
settle
thou
my
scattered
thoughts
,
bind
them
together
with
the
chaines
of
thy
loue
;
that
they
range
not
whither
they
list
freely
,
much
lesse
vnlawfuly
.
Let
my
mind
be
fixed
so
fast
vppon
thee
,
that
it
be
not
distracted
with
other
cogitations
,
either
offensiue
or
idle
,
or
else
impertinent
;
and
by
that
means
be
,
eyther
altogether
diuerted
,
from
a
true
consideration
of
thy
presence
,
or
interchangeably
diuided
,
in
ioyning
some
other
worship
with
thine
;
like
the
Philistines
who
placed
the
Arke
&
Dagon
together
:
〈…〉
.
Reg
.
5.
Or
like
the
new
inhabitants
which
the
king
●f
Ashur
sent
into
Samaria
,
2.
Reg
.
17
who
worshipped
the
Lord
,
and
also
serued
other
Gods
.
For
,
if
thou
shouldest
come
with
thy
graces
,
to
enter
into
my
soule
,
and
finde
the
dores
shut
against
thee
,
or
else
the
roomes
taken
vppe
with
straunge
guests
;
thou
wilt
assuredly
depart
again
,
and
make
my
praier
to
bee
vnfruiteful
.
O
merciful
Lord
,
thou
wert
transfigured
whilest
thou
wert
in
prayer
vpon
the
mount
;
Luk
.
9
:
28
to
signifie
vnto
vs
by
the
glorious
change
of
thy
body
,
what
power
is
in
prayer
to
change
our
soules
.
Moses
also
by
talking
with
thee
,
had
a
beautifull
brightnes
cast
vppon
his
countenance
.
Grant
now
,
I
beseech
thee
,
that
I
may
feele
this
force
of
prayer
within
me
:
let
it
transport
my
soule
from
all
drossie
delights
;
let
it
chase
all
euil
&
idle
motions
out
of
my
mind
;
euen
as
theeues
doe
vsually
auoide
&
disperse
,
when
he
that
is
attempted
calleth
for
help
,
if
good
friendes
be
with
in
hearing
.
Grant
vnto
me
(
O
Lord
of
life
)
a
pure
intention
in
mind
;
a
firme
and
feruent
attention
in
thoghts
.
Possesse
,
yea
wholy
rauish
my
soule
,
with
pure
zeal
and
deuotion
towardes
thee
;
that
I
may
nowe
poure
forth
my
prayers
vnto
thee
,
for
my selfe
,
with
stedfast
faith
▪
for
others
,
with
ardent
loue
;
with
perfecte
hope
and
humility
for
both
.
For
so
much
as
the
principall
condition
which
maketh
our
petitions
effectual
before
thee
,
consisteth
in
presenting
the
same
,
without
either
presuming
in
our
owne
goodnesse
,
Iam
,
1
,
6.
or
doubting
in
thine
.
Giue
vnto
me
a
cleare
sight
of
my
sinnes
,
giue
mee
also
true
teares
to
lament
them
.
Let
me
craue
forgiuenes
of
thee
,
with
deepe
contrition
for
my
offences
past
,
and
resolute
purpose
of
amendement
hereafter
:
that
my
falls
may
not
be
like
the
fall
of
an
Elephant
,
whoe
lieth
still
,
vnable
to
arise
,
but
that
they
may
be
an
occasion
to
me
of
more
steady
standing
.
Graunte
mee
,
to
bee
thankefull
vnto
thee
for
all
thy
benefits
,
with
a
ful
feeling
of
my
present
wants
.
Grant
that
I
bee
not
so
transported
,
with
desire
of
those
good
gifts
whereof
I
stand
in
need
,
that
I
become
eyther
vnthankefull
,
or
vnmindfull
of
those
which
I
haue
receiued
:
knowing
that
as
thou
art
both
a
ready
and
liberall
bestower
of
thy
benefits
,
so
art
thou
alsoe
a
most
seuere
exacter
of
thanks
.
Grant
me
to
craue
thy
spirituall
blessings
,
with
full
and
firme
hope
,
thy
temporall
benefits
,
with
intire
resignation
to
the
wisedome
of
thy
will
.
Not
importuning
them
,
in
greater
number
or
measure
,
then
thou
shalt
think
conuenient
to
bestowe
:
and
bearing
my selfe
assured
,
that
whatsoeuer
worldly
thing
I
desire
,
thou
wilt
giue
vnto
me
,
either
the
very
same
,
or
that
which
shal
be
better
for
me
.
For
I
plainely
see
the
blindnesse
of
my
own
iudgment
:
&
thou
knowest
(
I
know
)
what
is
fittest
both
for
thy
glory
,
&
for
my
good
.
Giue
such
comfort
&
contentment
to
my
disturbed
conscience
,
as
thou
shalt
thinke
most
expedient
,
either
for
my
exercise
or
for
my
ease
.
Poure
thy
peace
into
my
poore
soule
,
and
by
the
secret
inspiration
of
thy
holie
Spirrit
,
kindle
,
yea
inflame
thy
good
motions
within
mee
;
that
I
may
feele
them
forceablie
,
imbrace
them
ioyfullie
,
maintain
them
carefully
,
and
prosecute
thē
vnto
effect
.
Let
not
the
exercise
of
prayer
seeme
troblesome
nor
the
time
thereof
tedious
vnto
me
.
But
grant
that
I
may
in
such
wise
perseuer
,
and
spend
this
little
time
of
prayer
,
in
debating
my
owne
cause
,
against
me
to
thy
iustice
,
and
for
me
to
thy
mercy
,
that
in
the
end
I
may
arise
with
new
supply
both
of
courage
and
strength
,
to
doe
such
things
as
appertaine
to
thy
seruice
.
And
as
seuen
yeeres
which
Iacob
serued
for
Rachel
,
seemed
to
him
but
a
few
daies
for
the
loue
which
he
did
beare
her
:
Gen.
8.
so
let
me
esteeme
both
the
time
shorte
,
and
the
paynes
sweet
,
in
seruing
thee
for
to
enioy
thee
.
Receiue
this
my
sacrifice
of
prayer
and
praise
,
inflame
it
with
the
comfortable
heat
of
thy
loue
,
and
wherein
it
is
vnperfect
,
amend
thou
the
defects
,
who
only
art
of
power
so
to
do
:
that
it
may
be
acceptable
vnto
thee
,
or
at
the
lest
,
that
thou
maist
not
despise
it
.
Giue
mee
thy
grace
(
O
most
gracious
Lord
)
that
I
may
now
bend
all
the
forces
of
my
soule
,
with
thine
Angels
and
saints
to
praise
thee
:
with
true
repentant
sinners
to
appease
thee
,
with
poor
distressed
wretches
to
intreate
thee
,
and
with
all
thy
creatures
duly
and
dutifullie
to
serue
thee
,
sweete
Iesu
.
Amen
.
§.
1.
THE
Sinner
examining
the
actions
of
his
life
,
findeth
himself
enfolded
in
the
snare
of
Gods
wrath
.
1.
HAbite
of
sinne
is
dangerous
to
hold
,
and
hard
to
leaue
.
2
Pleasures
of
this
life
seem
to
be
farre
greater
then
they
are
.
3
All
the
time
of
our
liues
eyther
sinnefull
or
vnfruitfull
.
4
Our
best
●ctions
are
beutiful
sins
.
5
Whatsoeuer
is
vnprofitable
,
the
same
is
damnable
.
6
All
the
good
that
we
haue
done
is
inferiour
to
our
bodily
benefits
.
7
Sinnes
more
vnsauory
vnto
God
,
then
anything
vnto
man
.
8
No
place
of
auoidance
from
God
.
9
Originall
sinne
is
al
sins
in
power
.
10
Our
offences
against
God
.
11
Our
offences
against
our
neighbour
.
12
Weakenesses
and
offences
in
our selues
13
A
sinner
may
be
said
not
to
liue
.
14
Our
facillitie
in
sinning
.
15
Our
best
actions
examined
.
16
Good
instructions
badly
regarded
.
17
Our
deuotions
short
and
abrupt
.
18
How
soone
we
are
wearie
of
diuine
exercises
.
19
Our
ostentation
,
our
coldnesse
,
our
errors
,
our
defects
in
doing
good
20
Our
curiositie
in
matters
of
Religion
.
21
Not
any
one
of
our
actions
iustifiable
before
God
.
22
Sinne
,
the
death
of
the
soule
,
&
the
life
and
soule
of
death
.
23
Death
i●
to
be
adioyned
to
our
life
.
24
Pleasures
of
this
life
most
deceitfull
enemies
.
25
Contempt
and
abasement
of
our
felues
not
onely
to
be
endured
,
but
desired
and
laboured
.
26
Griefe
for
want
of
griefe
.
O
My
soule
;
O
weake
,
O
wretched
soul
;
feeble
to
all
goodnesse
able
to
any
euill
:
retire
thy selfe
a
while
from
the
tiring
trauailes
of
this
life
;
lay
downe
the
loade
,
both
of
heauie
cares
and
light
conceits
,
with
which
thou
art
extreamlie
clogged
.
Remoue
the
vaile
from
thine
eyes
,
wherewith
thou
hast
bin
caried
blindfold
,
without
any
true
either
sight
or
guide
;
in
all
thy
endeuours
,
in
all
thy
desires
;
in
danger
to
step
into
euery
pit
of
habituall
sinne
,
wherein
it
is
fearefull
to
continue
,
and
out
of
which
it
will
be
hard
to
arise
.
Gather
together
,
O
my
soule
,
gather
thy
scattered
thoughts
to-gether
,
from
ranging
after
the
light
and
loose
pleasures
of
this
life
;
much
more
esteemed
,
of
those
who
hunt
after
them
,
then
of
those
who
haue
thē
:
being
like
vnto
certaine
apples
which
growe
in
Iudaea
,
faire
in
shew
,
but
turning
in
touch
to
a
filthie
fume
.
Withdraw
thy selfe
into
thy
selfe
,
euen
into
the
most
secret
closet
of
thy
conscience
;
shut
out
all
things
but
onely
God
,
who
both
filleth
and
encloseth
al
things
.
Consider
before
him
,
the
nobilitie
,
both
of
thy
state
,
and
of
thy
end
;
and
examine
diligently
,
how
answerable
thy
workes
are
,
vnto
the
worthienesse
of
them
both
.
Say
now
to
the
world
,
as
Iacob
once
saide
to
his
Father
in
law
Laban
:
these
many
yeeres
haue
I
serued
thee
,
and
with
exceeding
both
studie
and
paines
followed
thine
affaires
:
it
is
now
time
to
breake
from
thy
bondage
,
for
else
wilt
thou
send
me
emptie
handed
away
.
Certainely
,
if
I
doe
diligently
examine
my
actions
,
if
I
weigh
my
wayes
,
if
I
trie
the
footestepps
that
I
haue
troden
;
I
shall
find
,
that
the
whole
time
of
my
life
hath
beene
,
either
sinful
,
or
else
vnfruitefull
:
and
if
I
haue
done
any
thing
that
seemed
good
,
it
hath
beene
in
such
sort
,
either
counterfeit
,
or
corrupt
,
or
some
wayes
vnperfect
,
that
it
was
noe
better
then
a
beautiefull
sinne
.
For
,
wherein
haue
I
spent
my
childhood
?
wherein
my
youth
?
wherein
all
the
days
of
my
life
that
are
past
?
how
haue
I
imployed
my
worldly
estate
?
how
my
health
?
how
my
naturall
forces
and
abilities
?
how
haue
I
busied
both
the
powers
of
my
soul
,
and
the
parts
of
my
body
,
which
thou
hast
giuen
vnto
me
?
the
one
to
know
,
and
the
other
to
serue
thee
?
How
?
but
either
in
idlenes
,
or
in
euill
;
either
in
committing
sinne
,
or
in
doing
nothing
.
Therefore
,
O
wretched
soule
,
all
the
actions
of
thy
life
haue
been
,
either
hurtful
,
or
else
vnprofitable
;
either
depraued
with
euill
,
or
depriued
of
good
:
and
if
thus
,
contemptible
;
if
so
,
damnable
.
But
if
they
bee
vnprofitable
,
wherefore
do
I
not
account
them
also
damnable
?
Is
it
not
true
which
the
truth
hath
saide
,
that
euery
tree
which
bringeth
not
forth
good
fruit
,
shal
be
hewen
downe
and
cast
into
the
fire
?
Mat
.
7.19
Mat
11
14
Did
not
Christ
curse
the
figge
tree
which
did
beare
leaues
&
no
fruit
?
Was
not
the
idle
&
vnprofitable
seruant
condemned
,
for
not
imploying
and
encreasing
his
talent
?
Mat
.
25.30
Shal
not
our
carelesse
either
negligence
or
contempt
of
the
seruice
of
God
,
be
the
greatest
piece
of
euidence
which
Sathan
will
bring
against
vs
at
the
dreadfull
day
of
iudgement
?
According
whereto
sentence
is
already
drawne
,
against
those
that
shall
bee
damned
;
not
for
committing
any
actuall
euil
,
but
onely
for
omitting
,
to
feede
the
hungrie
,
Mat
.
25.
to
cloath
the
naked
,
to
harbor
the
stranger
,
to
visite
those
that
were
imprisoned
or
sicke
.
And
doe
I
then
esteeme
it
sufficient
,
that
I
haue
sometimes
abstained
from
euill
,
if
I
haue
not
also
done
that
which
is
good
.
No
,
no
,
I
receiued
my
life
for
the
seruice
of
God
,
and
I
must
be
accountable
,
how
euery
minute
of
my
time
hath
beene
employed
to
that
end
.
If
it
were
possible
for
me
not
to
commit
any
sinne
,
it
will
be
sufficient
to
condemne
me
,
euen
that
I
liued
;
If
I
were
not
both
alwaies
and
entirelie
busied
,
in
discharging
some
peece
of
dutie
towardes
God
▪
And
,
if
all
the
good
which
euer
I
haue
done
were
laide
together
,
set
cleare
either
from
corruption
or
from
defect
,
yet
is
it
nothing
to
the
bodily
benefites
which
I
haue
receiued
.
In
regard
whereof
I
haue
beene
like
an
vnprofitable
beast
,
which
eateth
more
then
he
doth
earne
:
insomuch
as
it
may
be
said
vnto
me
,
as
Abraham
saide
to
the
rich
glutton
tormented
in
hell
flames
;
Luke
26
Sonne
thou
hast
receiued
(
the
reward
of
all
)
thy
good
in
thy
life
.
What
man
would
endure
?
what
man
could
forbeare
that
creature
,
wich
is
not
only
vnprofitable
,
but
noysome
vnto
him
?
But
thou
,
O
gracious
God
,
thou
hast
not
onely
endured
,
but
expected
me
;
thou
doest
not
forbeare
onely
,
but
fauor
and
feed
me
;
more
vnprofitable
then
any
liuing
creature
;
more
noysome
then
any
dead
.
Out
vpon
me
wretched
soule
,
full
both
of
vanity
&
of
ignorance
;
full
of
infinite
miseries
,
&
(
which
exceedeth
all
miserie
)
full
of
infinite
vnsauorie
sinnes
▪
whereby
I
am
made
more
vile
then
any
beast
,
more
abhominable
thē
any
dung
or
carion
,
worse
then
any
thing
which
we
commonly
cal
nought
.
For
nothing
can
bee
,
in
worth
so
contemptible
,
in
filthinesse
so
intollerable
vnto
men
,
as
a
sinfull
soule
is
vnto
God
.
What
doe
I
then
?
What
thinke
I
?
Into
what
a
dumbe
dumpe
am
I
driuen
?
O
my
God
,
what
shall
I
say
now
I
am
before
thee
?
Being
like
vnto
those
who
haue
immoderately
stuffed
their
stomacke
with
Onions
and
Garlicke
;
whome
no
man
wil
heare
to
speake
for
the
strong
stinke
of
their
breath
.
With
what
yron
eyes
,
with
what
flintie
forehead
shall
I
sustaine
the
presence
of
thy
Maiesty
,
who
art
both
iudge
,
&
party
,
and
witnesse
against
me
?
And
alas
I
haue
lesse
hope
to
auoid
thy
presence
,
then
I
haue
heart
to
abide
it
.
Thou
diddest
follow
Adam
through
the
thicke
bushes
;
Ionas
into
the
bottome
of
the
sea
;
Dauid
did
not
thinke
heauen
so
high
,
hel
so
low
,
the
whole
world
so
wide
,
that
it
could
afford
any
place
,
either
secret
or
distant
enough
to
auoide
thy
pursuit
.
How
then
shall
I
answere
thee
,
whose
presence
I
am
so
little
able
,
either
to
auoide
or
to
abide
?
For
,
besides
my
original
corruption
,
which
is
(
in
power
)
all
sinnes
that
are
;
I
haue
very
much
,
yea
altogether
failed
in
duty
;
against
thee
,
against
my
neighbor
,
and
against
my selfe
.
I
haue
forgotten
thee
,
I
haue
contemned
other
men
,
I
haue
not
eyther
remembred
or
regarded
any
thing
but
my selfe
.
Towardes
thee
I
haue
beene
vnthankfull
for
thy
benefites
,
rebellious
&
stif-necked
in
yeelding
to
thy
inspirations
;
vnreuerent
&
negligent
in
matters
pertaining
to
thy
seruice
.
which
,
either
I
haue
lefte
vndone
,
or
els
haue
performed
thē
,
neither
with
such
readinesse
,
nor
pure
intention
,
as
thou
doest
require
:
intermixing
alwaies
some
regard
,
ither
of
estimation
or
aduantage
to
my selfe
.
I
haue
been
more
respectiue
of
ciuilitie
,
in
offending
the
meanest
friend
of
this
life
,
then
of
conscience
in
offending
thee
;
&
haue
bin
more
restrained
both
by
shame
&
by
feare
,
from
committing
a
filthie
fact
in
the
viewe
of
man
,
then
before
thy
pure
and
piercing
eies
.
I
feared
men
more
thē
thee
,
because
I
was
blind
,
and
did
not
see
thee
:
I
had
onely
fleshlie
eyes
,
and
therfore
did
I
onely
regard
the
sight
of
men
;
but
I
was
spiritually
blind
,
and
therefore
obserued
not
thy
diuine
presence
.
For
all
the
treasure
of
graces
,
which
thou
hast
bestowed
vpon
me
,
I
haue
not
returned
to
thee
the
tribute
of
glory
;
but
haue
vainely
and
falsely
vsurped
to
my selfe
the
prerogatiue
of
praise
,
which
doth
in
right
pertaine
vnto
thee
.
I
haue
not
been
prouoked
,
to
loue
thee
for
thy
goodnes
,
to
feare
thee
for
thy
iustice
,
to
trust
in
thee
for
thy
power
;
My
little
loue
hath
appeared
,
by
the
little
pains
that
I
haue
taken
for
thy
sake
;
my
little
feare
,
by
the
great
and
manifold
sinnes
which
I
haue
committed
;
my
little
confidence
and
trust
,
by
the
tempestes
of
my
mind
,
vpon
any
troubles
that
haue
happened
vnto
me
;
not
staying
and
setling
my
hope
vpon
thee
.
How
haue
I
contemned
,
how
haue
I
grieued
thee
?
in
suffering
thee
to
cal
vpon
me
in
vaine
?
Neuer
answering
,
neuer
accepting
thy
heauenly
motions
?
Thou
hast
reuealed
thy
wil
vnto
me
;
yet
so
often
as
my
will
hath
encountred
therwith
,
either
by
false
interpretation
or
flat
resistance
,
my
will
hath
preuailed
,
and
thine
hath
taken
the
ouerthrow
.
Finally
,
if
I
make
a
true
account
betweene
thy
law
and
my
obedience
,
why
thē
I
am
the
foole
,
who
hath
said
in
his
heart
;
Ps.
14.1
.
There
is
no
God
.
Towardes
my
neighbour
,
I
haue
beene
hard
and
seuere
,
not
louing
him
as
thou
hast
commaunded
vs
to
loue
one
another
,
like
members
of
one
body
,
which
receiue
life
of
one
spirit
.
I
haue
had
no
sence
of
sorow
for
his
aduersities
;
and
haue
beene
so
far
from
relieuing
either
his
troubles
or
his
wantes
,
that
I
haue
scarce
pittied
him
,
and
somtimes
both
by
speech
and
action
haue
been
offensiue
and
grieuous
vnto
him
.
I
haue
abused
my
superiors
,
by
flatterie
;
my
inferiors
,
by
contempt
:
bearing
my selfe
for
the
most
part
,
as
an
Emmet
to
the
one
,
and
as
an
Elephant
to
the
other
.
As
for
my
equals
,
I
haue
either
put
my selfe
before
them
,
or
else
prosecuted
them
with
extremitie
of
disdaine
.
I
haue
beene
sharper
sighted
into
all
mens
vices
,
then
into
their
vertues
;
being
easily
carried
,
to
aggrauate
the
one
,
and
extenuate
the
other
:
and
scarce
haue
I
communicated
with
any
,
but
some
parte
of
my
talke
hath
beene
of
other
mens
liues
.
Now
,
is
I
put
my
hande
into
my
owne
bosome
,
oh
!
how
leprous
shall
I
pull
it
forth
againe
?
What
shall
I
find
that
my
hart
hath
bin
,
but
a
puddle
,
wherein
filthy
thoughts
,
like
swine
,
haue
alwaies
beene
wallowing
?
What
hath
my
mouth
been
,
but
a
vent
,
to
breath
forth
the
putrified
sauour
of
my
soule
?
what
haue
my
eyes
beene
,
but
the
windowes
?
what
my
eares
,
but
the
dores
of
destruction
and
death
?
My
vnderstanding
hath
beene
quicke
to
represent
to
my
wil
,
both
instruments
and
occasions
to
sinne
;
my
wil
hath
been
as
a
common
Curtezan
,
embrasing
euerie
occasion
which
hath
beene
offered
;
my
memory
hath
beene
a
storehouse
of
corruption
,
whereon
my
wicked
fantasie
hath
alwaies
fed
:
all
the
parts
of
my
bodie
,
all
the
powers
of
my
soule
,
haue
altogether
been
imployed
in
sinne
;
all
my
life
,
motion
,
and
being
,
haue
beene
a
continuall
prouocation
of
him
,
in
whome
I
liue
,
moue
,
and
do
consist
.
And
as
many
members
being
vnited
,
make
one
whole
and
entire
body
;
so
all
my
actions
laide
together
,
doe
forme
in
mee
one
body
of
sinne
.
I
haue
beene
too
lightlie
carried
,
by
the
policie
and
strength
of
the
Diuell
against
me
;
by
my
own
lusts
,
either
raging
or
tickling
within
me
;
by
the
worlde
,
outwardly
either
flattering
or
else
pursuing
mee
.
In
which
cursed
course
,
I
haue
had
one
of
those
sixe
things
which
thou
abhorrest
;
Swift
feete
to
commit
euill
:
Pro
.
6.18
.
esteeming
alwaies
forbidden
fruit
most
faire
,
forbidden
pleasures
most
sweet
,
forbidden
waies
most
secure
.
I
haue
not
obserued
eyther
decencie
or
sincerity
in
my
behauiour
,
but
all
my
conuersation
hath
been
clothed
with
vanitie
.
In
opinion
I
haue
beene
obstinate
,
in
iudgement
sodaine
,
in
good
purposes
inconstant
,
in
will
stubberne
and
stiffe
,
headlong
in
euill
actions
,
heauie
in
good
;
full
of
waste
wordes
,
readie
to
derogate
from
others
,
and
to
frame
praises
to
my selfe
;
apt
both
to
giue
and
to
take
offence
.
In
humilitie
I
haue
beene
false
,
in
desires
violent
,
in
hate
implacable
,
in
iesting
sharpe
;
rash
in
censuring
,
peremptorie
in
talking
,
fastidious
in
hearing
;
haughtie
to
gouerne
,
harde
to
obey
;
being
more
readie
to
interprete
then
to
execute
that
which
hath
been
commaunded
.
I
haue
burned
more
then
the
mountaine
AEtna
in
rhe
raging
flames
of
my
affections
.
What
vanitie
haue
I
not
beene
greedy
to
behold
?
what
haue
I
seene
whereon
I
haue
not
feasted
my
inordinate
desire
?
what
haue
I
desired
which
I
haue
not
beene
eager
to
effect
?
How
liuely
haue
I
felte
the
tickling
of
ambition
&
vain
glory
,
and
of
dissimulation
seruiceable
to
them
both
?
in
labouring
to
couer
my
defects
,
and
to
make
mee
to
seem
other
then
I
am
?
How
greedily
haue
I
pursued
the
commodities
and
pleasures
of
this
life
?
wherein
my
desires
haue
beene
so
farre
from
being
satisfied
with
thine
allotment
,
that
the
whole
world
hath
seemed
too
little
to
suffice
them
.
I
haue
been
in
some
sorte
,
more
proud
then
Lucifer
,
more
presumptuous
then
Adam
:
for
they
being
in
a
high
degree
of
beauty
and
perfection
,
had
some
motiue
to
thinke
well
and
presume
of
themselues
;
but
I
,
being
bred
(
like
certaine
flies
and
wormes
)
onelie
of
putrisaction
,
being
a
vessell
of
most
vile
filth
,
haue
notwithstanding
presumed
to
rebell
against
thee
.
I
haue
shaken
off
thine
obedience
,
and
assumed
a
licentionsnesse
to
liue
according
to
my
proper
lustes
.
I
haue
affected
praise
in
all
my
actions
,
as
though
I
had
beene
like
thee
,
who
onely
art
to
bee
praised
in
all
thy
workes
:
and
if
thou
hast
either
crossed
my
purposes
,
or
not
fulfilled
my
desires
,
I
haue
becne
stirred
to
storme
against
thee
,
as
if
thou
haddest
beene
one
of
my
seruantes
.
Oftentimes
vpon
iniuries
offered
vnto
mee
,
partly
prouoked
,
and
partlie
light
,
a
thicke
swarme
of
thoughts
haue
made
tumult
within
me
;
here
upon
,
pensiue
and
blinde
,
I
sought
occasion
of
reuenge
;
I
multiplied
counsailes
,
I
mustered
all
malitious
conceites
;
and
when
I
haue
had
no
man
present
,
I
formed
within
my self
a
set
contention
.
I
considered
what
was
saide
or
done
against
me
,
I
framed
both
action
and
answere
thereto
;
exercising
my
minde
in
an
idle
and
▪
imaginarie
reuenge
,
whereto
I
wanted
both
opportunity
and
power
.
So
I
haue
beene
often
carried
by
couetousnesse
and
ambition
,
to
please
my self
in
the
vain
conceites
of
riches
and
honour
;
alwaies
immoderate
,
and
many
times
impossible
.
In
the
vse
of
meates
and
of
apparrell
,
vnder
the
colour
of
necessitie
I
haue
prosecuted
my
pleasure
,
and
that
which
would
haue
beene
sufficient
for
the
one
,
was
little
or
nothing
to
the
other
.
In
a
worde
,
I
haue
not
endeauoured
,
either
to
abstaine
from
any
pleasure
,
or
to
sustain
any
paine
:
the
most
light
delightes
haue
swayed
my
iudgement
;
the
most
trifling
troubles
haue
beene
sufficient
,
not
onelie
to
vexe
,
but
to
ouerwhelme
mee
.
Alas
,
how
swinishly
haue
I
liued
?
nay
,
it
cannot
well
be
saide
,
that
I
haue
liued
at
all
;
hauing
my
soule
alwaies
either
buried
,
partlie
in
sleepe
,
and
partly
in
sloath
;
or
else
so
busied
in
the
cares
and
considerations
of
the
false
,
eyther
plesures
or
necessities
of
this
life
,
that
I
haue
euer
wanted
sometimes
mind
,
sometimes
time
to
thinke
vpon
thee
,
and
to
doe
any
thing
worthy
the
spirite
and
dignitie
of
man
.
O
dead
life
!
O
obscure
light
of
vnderstanding
!
wherewith
I
haue
beene
carried
forth
,
forgetfull
of
thinges
past
,
negligent
of
thinges
present
,
improuident
of
thinges
to
come
.
I
haue
not
respected
any
thing
past
,
but
iniuries
or
losse
;
nor
regarded
any
thing
present
,
but
the
contentment
of
my
aduerse
&
peruerse
wil
;
nor
proiected
for
any
future
thing
,
but
reuenge
or
pleasure
,
or
else
gaine
.
I
haue
beene
studious
,
I
haue
been
industrious
in
this
vnprofitable
pursuit
;
wherein
my
gatheringes
are
of
no
better
reckoning
,
then
is
a
building
vpon
sand
;
then
an
image
of
snow
set
against
the
sunne
;
then
a
heape
of
dust
,
subiect
to
dissipation
by
euery
winde
.
Insomuch
as
I
may
now
iustly
complaine
with
S.
Peter
;
I
haue
trauailed
all
day
and
taken
nothing
.
Luke
.
5.
And
as
for
the
manner
of
my
sinning
against
thee
,
I
haue
so
oft
hardned
my
conscience
,
&
cast
away
so
far
al
shame
,
that
I
made
no
more
scruple
to
sin
,
thē
to
speake
;
being
carried
against
thee
with
such
facilitie
,
yea
boldnes
,
yea
contentment
&
delight
,
that
I
could
not
haue
done
more
,
if
I
had
expected
no
other
life
,
if
I
had
feared
no
iudgement
,
if
I
had
belieued
no
God
;
but
had
beene
perswaded
,
that
all
the
pointes
of
Christian
beliefe
were
meere
fables
,
&
not
oracled
from
those
diuine
lips
,
that
will
not
dissemble
,
that
cannot
erre
.
Let
me
bring
the
best
of
my
actions
to
a
true
touch
.
All
my
deuotion
hath
been
gilded
with
hypocrisie
;
I
haue
rather
seemed
then
beene
religious
:
hauing
the
voyce
of
Iacob
,
&
the
hands
of
Esau
;
in
profession
one
,
in
practise
another
.
Like
vnto
the
serpent
,
which
often
changeth
his
skinne
,
but
neuer
disgorgeth
his
poyson
.
I
haue
entertained
many
vices
vnder
the
shew
and
terme
of
vertues
;
as
vaine
science
for
true
wisedome
,
crueltie
for
iustice
,
rashnes
for
resolution
,
cowardize
for
warines
,
obstinacie
for
constancie
,
couetousnesse
for
frugalitie
,
basenes
for
humilitie
,
pride
for
generositie
,
lightnes
for
affabilitie
,
presumption
for
hope
,
vnaduifednesse
for
zeale
,
distrust
for
feare
;
and
generally
,
wanting
eyther
iudgement
to
discerne
,
or
will
to
embrace
the
true
meane
,
I
haue
alwayes
run
into
one
of
the
extreames
;
neuer
endeuouring
to
reforme
any
vice
,
but
onelie
to
conforme
it
to
some
apparance
of
vertue
.
And
although
I
haue
receiued
many
good
instructions
,
yet
was
I
like
to
the
sea
▪
which
neither
the
riuers
nor
raines
that
fal
into
it
,
make
any
thing
the
sweeter
;
or
like
the
leane
kine
which
Pharao
saw
in
his
dream
,
Gen
:
41.
which
,
after
they
had
deuoured
the
fat
kine
,
remained
notwithstanding
as
ill
fauoured
and
leane
as
they
were
before
.
When
I
haue
beene
particularlie
and
plainely
reproued
for
any
euill
,
I
woulde
,
either
craftily
,
if
not
excuse
,
yet
extenuate
it
;
or
else
boldely
,
sometimes
denie
,
somtimes
defend
it
;
or
else
maliciously
reproach
them
who
did
reproue
mee
;
or
if
none
of
these
,
yet
did
I
neuerthankfully
accept
,
&
carefully
regard
it
,
or
if
at
times
I
haue
beene
touched
thereby
with
some
sence
of
conscience
for
my
sinne
,
yet
haue
I
not
left
it
;
and
so
by
reiterating
the
same
,
haue
prouoked
thy
wrath
more
deepely
against
me
.
If
I
haue
set
into
any
course
of
deuoute
exercises
,
I
haue
presently
broken
the
thred
,
and
intermitted
the
continuance
thereof
;
soone
loathing
the
very
Manna
of
heauen
,
the
true
streames
of
paradise
,
and
lusting
again
after
the
onions
of
Egypt
.
And
as
one
that
taketh
hote
coales
in
his
hand
,
and
presently
casteth
them
away
,
hath
no
sence
of
their
effects
;
so
I
haue
so
lightlie
touched
the
mysteries
of
saluation
,
that
I
haue
scarce
felt
from
them
any
heate
:
they
haue
beene
to
mee
as
meate
swallowed
downe
without
chewing
,
and
passing
through
mee
without
digestion
;
so
farre
eyther
from
encreasing
or
maintaining
strength
,
that
it
dooth
rather
endomage
health
.
I
haue
wearied
my selfe
,
I
haue
wasted
my
time
,
in
going
forward
and
backward
,
in
rising
and
in
falling
,
in
building
and
pulling
down
,
in
rowling
(
as
it
is
saide
)
the
stone
of
Sysiphus
;
in
purposing
and
not
pursuing
,
in
attempting
,
and
presentlie
shrinking
backe
.
I
haue
turned
my
minde
(
like
the
weathercocke
)
vpon
the
least
puffe
of
euery
occasion
;
I
haue
changed
it
(
like
the
Camelion
)
into
so
many
shapes
and
formes
,
as
accidentes
haue
beene
offered
vnto
mee
;
not
eonsidering
how
dangerous
it
is
to
conceiue
good
inspirations
,
&
not
to
bring
them
to
ful
effect
.
I
haue
worne
out
my
whole
age
onely
in
beginning
;
I
haue
alwaies
failed
almost
in
the
assay
.
When
I
haue
setled
my
selfe
to
deuotion
and
prayer
,
O
good
God!
how
tedious
hath
the
time
seemed
,
how
irkesome
hath
the
exercise
been
vnto
mee
?
how
dul
,
drowsie
and
lumpish
haue
I
beene
therein
?
how
were
my
thoughts
distracted
?
what
hast
haue
I
made
vntill
I
had
giuen
ouer
,
to
attend
some
other
businesse
or
delight
,
which
was
more
agreeable
to
my
taste
and
liking
?
By
this
meanes
my
prayers
haue
been
,
like
the
drinke
which
was
offered
to
my
Sauiour
vppon
the
Crosse
;
wine
mingled
with
mirrh
and
gall
:
and
I
haue
beene
as
one
of
Pilates
seruantes
,
who
bowed
their
knees
vnto
Christ
,
and
saluted
him
King
;
but
therewith
smote
him
,
&
spat
in
his
face
.
When
I
haue
done
good
vnto
any
man
,
I
haue
not
forborne
to
boast
thereof
,
like
vnto
the
henne
,
which
cackleth
at
euery
egge
that
she
doth
lay
:
insomuch
as
the
thiefe
of
vaine-glory
hath
stoln
away
the
acceptation
of
that
which
I
haue
done
.
In
performing
any
other
good
worke
,
with
what
coldnes
haue
I
beene
carried
?
with
how
many
eyther
errors
or
defectes
hath
it
beene
fraughted
?
And
if
it
bee
true
that
thou
regardest
,
not
so
much
the
action
as
the
intent
,
how
many
of
my
workes
haue
beene
so
free
from
vaine
respects
,
that
they
shoulde
be
,
I
will
not
say
acceptable
,
but
tollerable
in
thy
sight
?
for
I
find
that
I
haue
beene
moued
to
doe
them
,
somtimes
at
the
importunitie
of
other
,
sometimes
for
custom
&
for
maners
sake
;
sometimes
for
my
own
particular
either
estimation
,
or
contentment
;
neuer
sincerely
for
the
loue
and
seruice
of
thee
.
I
haue
neuer
eyther
loued
or
serued
thee
alone
,
because
I
haue
not
loued
and
serued
thee
for
thy selfe
.
If
I
haue
busied
my self
in
talking
or
meditating
vpon
diuine
matters
,
it
hath
been
rather
in
curious
questions
,
then
in
pointes
eyther
necessarie
to
instruct
,
or
profitable
to
stirre
me
.
I
haue
beene
more
studious
to
enquire
where
hell
is
,
thē
how
to
auoide
it
:
I
haue
beene
more
carefull
to
know
whether
wee
shall
know
one
another
in
heauen
,
then
eyther
careful
or
painful
how
to
come
there
.
I
haue
beene
forward
to
learn
,
what
thou
hast
not
esteemed
necessary
to
teach
;
I
haue
had
eares
to
listen
,
where
thou
wouldest
not
haue
a
tong
to
speake
.
To
conclude
then
as
I
began
;
If
I
examine
my
actions
,
if
I
weigh
my
wayes
,
if
I
trie
the
footsteps
that
I
haue
troden
,
I
shall
not
finde
any
one
of
them
;
one
is
a
smal
number
,
and
yet
I
assure
my selfe
,
I
shall
not
find
any
one
,
that
may
bee
iustified
in
thy
sight
.
My
beginning
was
corruption
;
my
continuance
hath
beene
sinne
;
my
ende
shall
bee
death
,
the
reward
of
sinne
.
O
sinne
!
the
death
of
the
soule
,
and
the
very
life
and
soule
of
death
;
I
would
not
repell
thee
when
thou
diddest
present
thy
felfe
vnto
mee
,
and
after
entertainement
I
am
not
able
to
expell
thee
.
O
voide
of
all
sparkes
of
pietie
!
O
worthy
to
be
lamented
with
non
other
teares
,
then
were
shed
for
the
destruction
of
Ierusalem
!
miserable
is
the
day
of
my
birth
,
but
more
miserable
shall
bee
the
day
of
my
death
:
for
then
all
the
delightes
of
this
life
,
will
be
turned
to
a
smoake
,
to
a
shadow
,
to
a
dreame
,
to
nothing
;
and
then
will
bee
the
beginning
of
euerlasting
torments
.
My
soul
is
weary
of
my
wicked
life
;
I
grieue
to
liue
,
and
I
feare
to
die
.
What
then
shall
I
do
,
perplexed
sinner
,
but
absolutelie
neither
,
and
in
a
maner
both
?
euen
to
die
so
long
as
I
liue
:
to
liue
,
I
say
,
in
lamenting
the
errours
of
my
life
,
and
to
consume
all
the
parts
of
my
life
which
are
to
come
,
in
bewailing
euerie
parte
thereof
which
is
past
.
I
will
therefore
esteeme
both
the
pleasures
and
preferments
of
this
present
life
,
my
most
deceitfull
and
flattering
enemies
.
I
will
reioyce
onely
,
when
I
can
bee
sorrowfull
for
my
sinnes
:
when
all
dishonours
and
punishmentes
doe
runne
vpon
mee
for
the
same
.
I
will
also
take
armes
against
my selfe
,
and
be
cruelly
seuere
,
both
in
punishing
and
despising
this
vile
dunghil
,
the
stink
whereof
I
am
vnable
to
endure
.
In
all
things
I
wil
seeke
nothing
but
the
honour
of
God
,
&
the
contempt
and
confusion
of
my selfe
.
And
because
I
alone
am
not
sufficient
to
abase
and
abhorre
,
my selfe
as
I
haue
deserued
(
because
man
being
in
himselfe
either
sin
or
no
thing
;
who
can
descend
to
the
bottome
of
his
miseries
,
and
contemne
himselfe
as
these
two
require
?
)
I
will
therefore
craue
aide
of
all
the
creatures
in
the
world
,
and
will
desire
to
be
despised
by
them
,
for
so
much
as
I
haue
done
the
like
to
the
Creator
of
them
all
.
I
will
pray
and
prouoke
all
men
to
take
compassion
vpon
me
,
and
wil
loue
them
with
true
affection
that
shal
help
me
herein
But
,
it
is
a
greate
increase
of
my
mesery
,
that
I
am
not
yet
so
sharply
touched
with
sorrow
,
as
both
my
present
distresse
&
imminent
daungers
do
vrgently
require
.
It
greiueth
mee
that
I
am
not
sufficiently
grieued
for
my
sinnes
;
but
do
still
go
on
so
carelessely
affected
,
drawing
in
the
delightes
of
this
Worlde
soe
securelie
;
as
though
I
were
vtterly
ignorant
of
my
owne
condition
,
as
though
I
had
already
passed
the
day
of
my
death
,
the
day
of
my
accoumpte
;
as
though
I
had
already
escaped
the
paines
of
hell
,
and
did
euen
now
raigne
with
thee
in
the
state
of
glory
.
What
dost
thou
,
O
vnprofitable
soule
?
O
sinneful
!
O
sencelesse
soule
,
wherefore
art
not
thou
more
liuely
moued
?
What
presente
tast
of
ioy
dost
thou
enioy
?
What
future
either
hope
or
expectaton
dost
thou
either
feel
or
feede
?
Thy
sins
do
wrap
thee
in
the
wrath
of
God
;
and
thy
death
,
thy
iudgement
,
thy
torment
is
at
hand
.
O
condition
!
O
times
!
And
how
then
sleepest
thou
,
O
dull
Soule
?
not
dull
but
dead
if
thou
startest
,
if
thou
tremblest
not
at
the
sound
of
these
terrours
,
Drie
and
withered
tree
,
worthie
to
be
cutte
downe
and
cast
into
that
fire
,
which
doth
alwayes
burne
and
neuer
comsume
,
where
are
thy
fruits
?
What
haste
thou
euer
brought
forth
but
sharp
and
sower
Sinnes
?
§.
2.
OF
The
seuerity
of
God
against
Sinne
;
and
how
greiuous
euery
sinne
is
which
willingly
we
commit
.
1
GOds
seueritie
against
sinne
by
example
.
2
Gods
seueritie
against
sinne
by
his
word
.
3
Multitude
of
Sinners
,
is
no
excuse
for
Sinne
.
4
No
Sinne
is
to
be
esteemed
smal
.
5
Euerie
Sin
is
a
contempt
of
God
.
6
The
lesse
our
Sins
seem
vnto
vs
,
the
greater
is
our
contempt
.
7
Sinne
breedeth
in
vs
a
hate
against
God
.
8
The
difference
betwene
an
Ati
eist
and
a
Sinner
.
9
Sinners
are
in
open
hostilitie
with
God
.
10
In
regard
of
ourselues
our
sinnes
are
iniurious
to
God
many
waies
,
11
The
losse
which
a
soule
incurreth
by
Sinne
.
12
Wherefore
eternall
punishment
is
inflicted
for
a
temporall
offence
13
The
first
reason
drawne
from
the
goodnesse
of
God
.
14
God
vseth
mercie
towardes
the
Damned
.
15
The
second
reason
is
drawne
from
the
greatnesse
of
God
.
16
A
siner
only
is
rebellious
against
God
.
17
Seuere
iudgementes
of
God
aganst
Sinne
.
18
God
declared
his
hatred
against
Sinne
by
the
sufferings
of
his
Son
.
19
A
prayer
.
20
The
crucifiing
of
Christ
is
the
greatest
action
that
euer
was
in
the
world
.
21
Our
life
should
bee
a
dying
with
Christ
,
22
Mindes
set
vpon
matters
of
this
world
,
are
alwayes
vnfruitefull
.
23
What
God
requireth
of
vs.
PEraduenture
thou
supposest
,
that
God
noteth
not
the
number
of
thy
sinnes
.
What
?
hee
that
numbreth
thy
haires
,
will
hee
not
number
and
note
thy
sinnes
?
Consider
then
,
(
O
willing
to
deceiue
thy selfe
)
how
seuere
and
rigorous
God
hath
declared
himself
at
all
times
,
both
by
example
and
also
by
his
word
,
as
well
in
obseruing
,
as
in
punishing
offences
.
This
is
manifest
,
by
the
curse
which
was
cast
vpon
Adam
,
and
vpon
all
his
posterity
,
and
(
in
a
sort
)
vpon
all
Creatures
,
for
once
violating
one
commandement
;
by
the
drowning
of
the
whole
world
together
:
by
the
reprobation
of
Esau
&
of
Saul
:
by
the
destruction
of
Chore
,
Dathan
and
Abiram
,
and
of
the
whole
tribe
of
Beniamin
:
by
the
punishment
of
Moses
and
of
Dauid
:
and
by
the
like
iudgements
vpon
many
other
,
whom
God
had
more
cause
to
spare
,
then
he
hath
to
tollerate
thee
;
for
lesse
&
fewer
sinnes
also
then
thou
hast
committed
.
Hereupon
it
is
said
,
that
God
is
a
iust
,
a
great
,
a
terrible
God
,
Deut
,
10.
and
that
it
is
a
horrible
thing
to
fall
into
his
handes
Heb
.
10.31
.
And
although
Christ
came
into
the
world
,
in
al
mercy
and
mildenesse
,
with
infinite
loue
,
with
inestimable
liberality
,
to
redeeme
vs
;
yet
in
the
pointe
of
taking
account
for
our
actions
,
hee
professeth
that
he
is
a
seuere
man
,
reaping
where
he
sowed
not
,
and
gathering
where
hee
cast
not
abroade
;
punishing
,
not
onely
those
,
who
eyther
riotously
or
negligently
mispend
his
treasures
,
but
those
also
who
idely
refuse
,
both
to
exercise
and
encrease
the
same
Math
.
25.
.
Hee
threateneth
damnation
also
,
not
onelie
to
those
,
who
worke
iniquity
Mat
.
●3
.
41
.
,
but
to
those
likewise
who
are
not
cloathed
with
righteousnesse
Mat
.
22.13
.
;
whom
he
shall
find
a
sleepe
Mac
.
1
▪
33.35
.
,
whom
not
attending
his
suddain
comming
with
Oyle
in
their
lampes
Mat
25.12
.
.
He
prescribed
to
the
ruler
noe
other
rule
,
whereby
he
might
be
saued
,
but
by
keeping
the
commandements
Luc
.
18.
Mat
.
19
,
17.
,
He
left
also
in
charge
to
his
disciple
,
to
keepe
his
commaundemenses
10
,
14.1
and
to
teach
men
to
obserue
all
his
commaundementes
,
whatsoeuer
Mat
:
28.20
.
,
otherwise
they
should
bee
so
far
from
louing
him
Io
.
14.15
,
,
that
they
could
not
know
him
1.
Io
.
2.
.
Further
hee
hath
eyther
thretned
or
warned
vs
,
that
whosoeuer
shall
break
one
of
the
least
of
his
commandements
,
he
shall
bee
called
the
least
in
the
kingdom
of
heauen
Mat
.
5
9
,
;
that
his
creditors
must
pay
the
vttermost
farthing
Mat
.
5
6
,
;
That
we
shall
be
called
to
a
most
strict
accompt
Mat
,
25.
,
insomuch
,
as
not
somuch
,
as
not
an
idle
word
Mat
.
12.36
.
as
our
errours
Eccles
15.
,
as
our
very
righteousnes
shall
escape
iudgement
Luk
.
12
:
that
all
other
respectes
set
aside
euery
man
shall
bee
dealte
withal
euen
as
he
hath
done
Mat
.
16.27
.
:
that
the
way
is
so
hard
,
and
the
Gate
so
straighte
which
leadeth
vnto
life
,
that
fewe
shall
either
find
or
follow
the
same
Mat
.
7
.
But
thou
wilt
say
perhaps
that
there
are
,
if
not
greater
,
yet
moe
sinners
besides
thy selfe
;
and
those
also
not
of
the
meanest
sort
.
Ah
foole
;
dooth
hee
deserue
a
lesse
punishment
,
who
kileth
an
innocent
accompanied
with
others
,
then
hee
that
murdereth
an
innocent
alone
,
doth
a
man
endure
lesse
paine
if
hee
burneth
with
many
,
then
no
other
doth
burne
but
himselfe
?
This
is
indeede
the
complement
of
absurditie
,
to
suppose
that
one
Sinner
shall
beare
out
another
:
for
herein
also
might
the
Diuels
receiue
some
comfort
,
beecause
they
are
manie
.
But
it
is
rather
an
agrauating
of
thy
sinnes
,
Mat
.
5
.
●
that
hauing
examples
on
both
sides
set
before
thee
,
thou
haste
in
thy
corrupte
choise
followed
,
not
the
best
,
but
the
most
,
that
hauing
companie
of
both
sortes
offered
vnto
thee
,
thou
hast
ioyned
thy self
to
the
great
men
,
rather
then
to
the
good
;
that
vnderstanding
both
the
importance
,
and
necessitie
of
thy
daunger
,
thou
diddest
weakely
want
,
eyther
will
to
abhorre
or
indeauour
to
decline
it
.
But
thou
supposest
peraduenture
,
that
thy
sinnes
are
not
great
,
and
therefore
althoughe
they
may
bee
seuerely
examined
,
yet
shall
they
not
be
so
sharpely
punished
.
Sinnes
not
great
?
I
woulde
the
greate
Iudge
would
so
esteeme
them
:
I
would
I
could
rightly
say
so
;
I
would
indeede
it
were
so
.
And
yet
a
Citty
may
as
well
bee
taken
,
at
a
little
hole
,
as
at
the
large
gates
:
a
man
may
as
soone
be
drowned
,
in
a
small
riuer
,
as
in
the
maine
Sea
,
a
Souldier
may
as
readily
bee
slaine
,
by
a
round
Bullette
as
by
a
long
Speare
,
and
those
sinnes
which
wee
esteeme
not
great
,
are
alwayes
sufficiente
enough
,
and
sometimes
most
daungerous
in
working
our
destruction
.
But
howe
dare
a
man
accounte
any
Sinne
to
bee
small
?
Is
not
euery
sinne
by
preuarication
)
an
opprobrious
reiecting
of
God
?
And
can
it
bee
a
small
offence
to
dishonour
,
to
despise
so
great
a
Maiestie
?
&
one
that
is
so
exceeding
both
beautiful
in
himselfe
,
and
beneficiall
towardes
thee
?
Consider
then
O
wretched
soule
,
eyther
maliciously
blind
,
or
groslie
ignorant
,
what
an
intollerable
iniurie
thou
offerest
vnto
God
by
euery
sinne
,
which
wittingly
thou
doest
commit
,
and
that
as
wel
in
regard
of
him
,
as
also
in
regarde
of
thy selfe
.
In
regard
of
God
euery
sinne
is
extreamely
iniurious
,
by
reason
,
partly
of
the
contempt
,
and
partly
of
the
hatred
which
by
that
means
is
occasioned
against
him
.
For
,
as
in
euery
other
election
,
so
whensoeuer
with
aduisement
thou
giuest
confent
vnto
sinne
,
thy
vnderstanding
entreth
into
an
actuall
deliberation
,
(
although
at
al
times
thou
doest
not
discerne
it
)
in
weighing
the
sweetenesse
of
the
sinne
which
thou
art
about
to
commit
,
with
the
fauour
and
friendship
of
Almighty
God
,
which
therby
thou
must
assuredly
loose
.
And
hauing
deliberately
examined
and
ballanced
them
both
,
thou
reprouest
the
wisedome
of
God
,
and
shakest
off
thy
obedience
to
his
order
and
disposition
,
preferring
before
it
the
law
of
thy
lustes
and
bearing
,
thy selfe
rebellious
against
him
:
thou
contemnest
that
infinite
goodnes
and
grace
,
which
ought
of
al
creaturs
to
bee
affected
;
and
shewest
thy selfe
vngratefull
to
his
loue
,
which
with
all
submission
thou
art
bound
to
embrace
.
Now
,
what
greater
indignitie
can
bee
imagined
,
then
thus
vilely
to
valew
the
maiestie
of
God
,
to
which
as
to
their
last
ende
all
men
ought
to
referre
their
actions
,
as
to
prefer
a
vaine
point
of
estimation
,
a
trifling
delight
or
aduantage
before
it
?
and
(
as
God
himselfe
complaineth
by
one
of
his
prophets
)
To
dishonour
him
for
a
handfull
of
barley
,
Eze
.
13
,
12.
and
for
a
peece
of
bread
?
Insomuch
as
the
lesse
thy
sinne
seemeth
vnto
thee
,
the
greater
is
thy
contempt
,
in
forsaking
him
to
pursue
it
,
in
reiecting
him
to
enioy
it
.
What
like
iniury
was
euer
offered
to
Christ
in
this
world
?
That
of
Iudas
in
selling
him
?
But
Iudas
soulde
him
for
thirtie
peeces
of
siluer
,
and
thou
many
times
for
a
base
and
beastlie
pleasure
.
That
of
the
Iewes
in
refusing
him
,
and
choosing
Barrabas
?
But
they
refused
they
knew
not
whome
;
and
thou
knowest
whom
thou
doest
refuse
.
Finally
,
Iudas
sould
,
and
the
Iewes
reiected
Christ
but
once
;
but
thou
doest
both
,
so
often
,
as
with
deliberation
thou
committest
any
sinne
.
And
it
is
not
onely
a
carelesse
contempt
which
a
sinner
beareth
against
the
maiesty
of
God
,
in
valuing
euery
vanity
aboue
him
;
but
therewith
also
such
a
cruell
hate
,
that
hee
woulde
(
if
hee
were
able
)
disarme
him
of
his
authority
,
pul
away
his
power
,
and
euen
cast
him
out
of
his
state
:
secretly
wishing
(
howsoeuer
hee
carrieth
his
countenance
and
speech
)
that
there
were
no
immortality
of
the
soul
,
no
account
of
our
actions
,
no
rewarde
,
no
reuenge
;
&
in
a
worde
,
no
God
to
punish
sinne
,
that
hee
might
more
boldly
bath
himselfe
in
the
imaginarie
contentments
and
pleasures
thereof
.
For
which
cause
there
seemeth
to
be
no
great
difference
between
an
Atheist
and
a
sinner
;
because
,
as
the
one
thinketh
that
there
is
no
God
,
so
the
other
wisheth
that
there
were
none
.
Hereupon
God
,
who
exactly
feeleth
the
pulse
of
our
heartes
,
who
searcheth
the
most
secret
thoughtes
,
and
seeth
this
traiterous
affection
of
sinners
against
him
,
declareth
them
for
his
enemies
in
diuers
places
of
the
Scripture
,
and
denounceth
open
hostilitie
against
them
.
As
namely
,
where
it
is
saide
,
that
hee
hateth
both
iniquitie
and
those
that
worke
it
;
that
all
the
thoughtes
,
Psal
.
5.
&
psal
.
11.
wordes
and
workes
of
the
wicked
,
euen
their
good
actions
also
are
abhominable
vnto
him
:
insomuch
,
Pro
.
15.
Esd
,
1
,
Psal
.
50.
as
he
cannot
endure
sinners
to
praise
him
,
or
to
talke
of
his
testament
,
or
to
prophane
his
name
with
their
vnleauened
lips
.
The
Prophet
Daeuid
saith
:
Psal
.
92.
Loe
thine
enemies
(
O
Lord
)
Loe
thine
enemies
shall
perish
;
and
all
the
workers
of
wickednesse
shall
be
destroyed
.
Also
the
Lord
himselfe
thus
threateneth
the
wicked
,
thus
thundreth
against
them
,
in
these
tearmes
doth
openly
defie
them
.
If
I
whet
my
glittring
sword
,
Deut
,
32.41
.
and
my
hand
take
hold
on
iudgement
,
I
will
execute
vengeance
on
my
enemies
,
and
rewarde
them
that
hate
me
.
I
will
make
mine
arrowes
drunk
with
bloud
,
and
my
sworde
shal
eate
flesh
,
when
I
beginne
to
take
vengeance
of
the
enemie
.
In
regard
of
thy self
thou
offerest
iniurie
vnto
God
,
whensoeuer
thou
doest
sin
,
in
that
thou
doest
thereby
deface
and
mangle
his
liuely
image
,
drawen
by
himselfe
in
the
substance
of
thy
soule
:
thou
prophanest
his
holy
Temple
,
which
he
had
clensed
and
consecrated
for
himselfe
,
and
makest
the
same
a
dunghill
of
vnclean
drosse
,
a
very
denne
of
dragons
and
of
diuels
:
thou
expellest
him
out
of
the
iust
possession
which
hee
helde
ouer
thee
as
a
father
,
and
compellest
him
as
a
Iudge
to
iayle
thee
by
iustice
:
thou
dispoylest
thy
soule
of
her
riches
,
of
her
roabes
and
heauenly
attire
,
thou
woundest
it
euen
to
the
centre
,
and
doest
very
abhominably
both
deface
&
defile
it
.
Thou
abusest
all
the
giftes
and
benefites
of
God
to
his
dishonour
,
like
vngrate
&
vngracious
debters
,
who
oppugn
their
creditours
with
their
owne
goods
.
For
that
vnderstanding
which
God
gaue
thee
to
meditate
vpon
his
lawe
,
thou
doest
conuert
or
rather
peruert
to
deuise
how
to
transgresse
it
;
the
wil
which
God
gaue
thee
to
loue
him
aboue
all
thinges
,
and
thy
neighbour
as
thy selfe
,
thou
doest
defile
with
horrible
hate
;
the
tongue
which
hee
lent
thee
to
poure
forth
his
praises
,
thou
blottest
with
blasphemies
&
vglie
othes
;
those
hands
which
hee
framed
as
instrumentes
to
feed
and
defend
the
poore
,
doe
waste
their
strength
in
crueltie
and
rapine
;
thy
whole
soule
and
body
,
all
the
faculties
of
the
one
,
all
the
sences
and
members
of
the
other
;
thy
abilities
,
thy
health
,
thy
strength
,
thy
life
,
which
were
appointed
for
the
holy
seruice
of
God
;
are
wholy
imployed
to
his
dishonour
-
Hereupon
the
Scriptures
conclude
,
Pro
.
13.21
that
sinne
maketh
men
miserable
;
and
that
they
who
commit
iniquity
hate
their
own
soule
.
Psal
.
10
Because
by
embracing
of
sinne
the
soule
looseth
;
first
,
the
grace
of
God
,
with
all
the
vertues
and
consolations
of
the
holy
Ghost
,
(
especially
the
comfortable
gueste
of
a
good
conscience
)
which
do
vsually
eyther
attend
or
as
companie
that
grace
:
Secondly
,
it
is
cast
out
of
the
fauour
of
God
;
whereby
it
looseth
,
first
,
his
protection
and
prouidence
in
matters
of
this
life
;
secondly
,
all
expectation
and
right
of
the
ioyes
&
felicities
of
the
life
to
come
.
And
vpon
the
priuation
of
all
this
good
,
it
standeth
necessarily
possessed
with
three
contrary
euils
.
First
,
that
it
is
made
subiect
vnto
sinne
,
with
all
the
impurities
and
horrors
(
especially
,
the
sting
of
a
guilty
conscience
,
)
which
do
vsually
attend
or
accompany
the
same
.
Secondly
,
that
it
remaineth
in
this
life
in
the
power
and
possession
of
the
Diuel
,
who
ordereth
all
the
actions
thereof
,
who
directeth
whatsoeuer
it
doth
.
Thirdly
,
that
hauing
renounced
Christ
,
and
made
it selfe
a
persecuter
of
him
,
defiling
and
treading
vnder
foote
his
most
precious
blood
,
it
is
engrossed
in
the
booke
of
perdition
,
and
abideth
in
terrible
expectation
of
iudgement
and
fire
.
And
that
thou
maiest
not
,
O
secure
soule
,
eyther
maruaile
or
doubt
,
that
eternall
punishment
should
bee
inflicted
for
a
temporall
offence
,
consider
further
,
that
euery
sinne
is
so
infinitely
both
heinous
in
it selfe
,
and
hatefull
vnto
God
,
as
it
is
impossible
for
any
mortall
wit
,
eyther
to
vtter
or
vnderstand
.
The
reason
hereof
consisteth
in
two
pointes
;
the
one
drawn
from
the
goodnes
of
God
,
the
other
from
his
greatnes
.
For
the
goodnesse
of
a
partie
as
it
doth
much
increase
the
qualitie
of
an
offence
offered
vnto
him
,
so
doth
it
cause
in
him
an
hatred
of
euill
,
answerable
in
proportion
to
it selfe
:
insomuch
as
the
better
any
one
is
,
the
greater
is
an
offence
committed
against
him
,
and
the
more
doth
he
hate
and
abhorre
any
euill
.
And
therefore
,
as
God
is
infinitely
good
,
so
is
any
sin
against
him
infinitely
euil
;
so
doth
hee
infinitely
both
loue
vertue
and
hate
vice
;
and
so
will
hee
infinitely
in
the
ende
,
recompence
the
one
;
and
punish
the
other
.
And
hereby
an
errour
appeareth
;
wherewith
many
are
possessed
,
who
,
because
God
is
mercifull
and
good
,
are
emboldned
to
presume
to
perseuere
in
their
sinne
.
Assuredly
,
God
is
mercifull
,
and
therefore
to
be
praised
;
God
is
good
,
and
therfore
most
worthy
to
be
honoured
and
obeyed
.
If
thou
doest
dishonour
so
good
a
God
,
the
more
thou
shalt
extol
his
goodnes
,
the
more
doest
thou
aggrauate
thine
own
offence
;
thou
doublest
thy
euill
in
making
his
goodnesse
the
cause
thereof
.
It
is
the
part
of
iustice
to
defend
the
dignity
of
this
goodnes
,
and
not
to
suffer
so
high
an
iniurie
to
passe
vnpunished
.
O
vnspeakeable
goodnes
of
God
,
knowne
vnto
vs
by
faith
,
pursued
by
hope
,
tasted
by
loue
,
possessed
by
glorie
;
O
insearchable
goodnes
,
which
iustifieth
the
law
of
eternal
punishment
,
for
a
temporall
offence
;
then
which
,
in
the
iudgement
of
man
,
nothing
seemeth
more
strict
,
nothing
more
rigorous
.
For
,
seeing
thou
O
Lord
,
art
a
bottomles
depth
of
goodnes
,
an
endlesse
Ocean
of
mercies
,
as
thou
art
liberall
in
rewardes
,
so
art
thou
pittifull
in
reuenge
:
alwaies
thy
rewards
are
greater
thē
our
labours
,
&
thy
punishmentes
alwaies
lesse
then
our
euill
.
Thy
mercies
are
aboue
all
thy
workes
;
thou
fillest
all
places
with
thy
mercies
:
not
heauen
and
earth
onely
,
but
hell
also
,
which
is
the
place
of
the
rigour
of
thy
iustice
.
For
no
man
dareth
affirme
,
that
thou
vsest
not
mercy
towardes
the
damned
;
and
that
their
sinnes
are
farre
above
their
torments-How
then
may
wee
say
,
that
the
paines
of
hell
,
both
endlesse
and
intollerable
,
are
not
onely
iust
,
but
fauourable
also
,
in
regard
of
any
temporall
sinne
?
Thy
goodnes
,
O
Lord
,
is
so
incomprehensible
,
that
all
the
torments
of
hel
are
to
be
esteemed
a
milde
punishment
,
to
him
that
presumeth
to
offend
the
same
.
Againe
,
the
greatenes
of
an
offence
is
esteemed
,
according
to
the
greatnes
and
worthinesse
of
the
partie
against
whom
it
is
committed
;
as
the
same
iniurie
offered
to
a
peasant
,
and
to
a
Prince
,
standeth
not
in
one
degree
;
as
principally
of
offence
,
so
consequently
of
punishment
.
Hereupon
it
followeth
,
that
seeing
God
is
a
God
of
vengeance
Heb
.
8.30
.
,
A
great
God
,
mightie
and
terrible
Deut
.
10.17
,
,
who
sitteth
vpon
the
heauens
,
and
presseth
the
earth
with
his
foot
Es.
66
1.
,
Whose
looke
drieth
vp
the
depthes
,
&
whose
wrath
maketh
the
mountaines
to
melt
Es.
8
23.
.
Who
with
a
word
made
all
thinges
,
and
with
the
same
facilitie
doth
gouerne
,
and
is
able
againe
to
destroy
the
same
.
Who
worketh
all
thinges
,
and
is
neuer
distracted
;
who
worketh
alwaies
,
and
is
alwayes
quiet
.
Who
is
in
all
places
and
neuer
moueth
:
who
both
filleth
and
also
incloseth
all
things
.
who
sitteth
in
his
throne
of
estate
,
enuironed
with
flaming
chariots
,
and
casting
a
swift
floud
of
fire
from
his
countenance
,
whome
many
millions
of
Angels
doe
attend
and
adore
Dā
.
3.
.
whose
face
is
burning
,
whose
lips
are
full
of
indignation
,
whose
tong
is
a
deuouring
fire
,
&
whose
breath
is
a
violent
floud
Es.
3.27
.
Before
whome
the
stars
are
obscure
,
the
angels
vnclean
,
all
beautie
base
,
all
strength
feeble
,
all
knowledge
vain
,
all
goodnes
eyther
imperfect
or
euill
,
all
perfections
farre
more
dimme
then
is
the
light
of
a
candle
in
the
clear
sunshine
.
At
whose
presence
all
powers
,
euen
the
diuels
stoupe
and
tremble
.
Vpon
whose
vertue
and
will
all
ereatures
do
depend
,
receiuing
the
influence
of
some
beames
of
his
maiesty
,
wherby
they
doe
both
act
and
consist
,
&
without
which
they
presently
perish
:
whereupon
they
doe
,
(
with
a
reuerence
composed
of
ioy
and
of
feare
)
both
honor
and
serue
him
,
in
accomplishing
those
actions
for
which
they
were
created
;
except
onely
a
sinner
,
who
emboldneth
himselfe
to
rebell
against
him
.
In
a
word
;
seeing
he
is
who
he
is
Exo
.
3
an
infinite
being
,
in
comparison
of
whome
all
thinges
that
are
haue
no
true
being
;
as
proceeding
and
depending
altogether
of
him
,
who
proceedeth
&
dependeth
onely
of
himselfe
.
Who
onely
knoweth
what
he
is
;
and
the
more
inferiour
we
are
vnto
his
Essence
,
the
further
wee
are
from
comprehending
the
same
;
insomuch
as
hee
that
thinketh
fully
eyther
to
discribe
or
praise
him
,
shal
infinitely
abase
his
greatnes
by
the
one
,
and
his
glory
by
the
other
.
Seeing
,
I
say
,
that
the
gratnesse
of
God
is
infinite
;
seeing
also
that
euery
sinne
which
aduisedly
we
commit
,
is
not
only
a
proude
contempt
of
him
,
but
a
malicious
blow
set
vpon
his
face
;
It
followeth
,
that
the
greatnes
or
guilt
of
euery
such
sinne
is
also
infinite
;
&
consequently
,
that
it
deserueth
infinite
both
hatred
and
reuenge
;
euen
equall
to
the
Maiesty
that
is
offended
.
Hereupon
is
grounded
a
iustification
of
many
iudgementes
of
God
in
punishing
of
sinne
,
which
in
the
shallow
sence
and
censure
of
man
,
do
seeme
,
not
onelie
strange
,
but
admirable
,
and
almost
incredible
.
As
that
for
one
proud
thought
against
his
Maiesty
,
so
many
millions
of
Angels
,
created
with
exceeding
priuiledges
of
perfection
,
were
cast
out
of
glory
,
and
irreuocably
condemned
to
hel
fire
.
That
for
eating
the
forbidden
fruit
,
at
the
prouocation
of
an
other
,
Adam
,
with
all
his
posteritie
,
yea
al
creatures
of
the
earth
were
cursed
.
And
although
many
are
deliuered
from
the
guilt
of
that
sinne
,
yet
doth
the
chasticement
therof
,
by
many
temporall
miseries
,
beate
grieuously
vpon
them
.
Neither
would
the
wrath
of
God
the
Father
be
satisfied
,
for
the
eternall
punishment
of
that
disobedience
,
but
by
the
sufferinges
of
his
onely
sonne
.
who
although
he
was
both
innocent
,
&
infinitely
beloued
,
yet
,
when
hee
had
subiected
himselfe
in
our
flesh
to
his
fatherr
iustice
,
he
ceased
not
ro
loade
him
with
miseries
,
to
double
many
heauy
blowes
vpon
him
,
vntill
he
laid
down
his
life
,
and
surrendred
his
soule
into
his
fathers
hands
.
And
that
thou
mayest
(
O
my
soule
)
most
plainely
perceiue
,
the
inestimable
hatred
of
the
Father
against
sinne
,
together
with
the
liberall
loue
of
the
sonne
towardes
thee
,
call
to
thy
consideration
,
what
sharpe
and
seuere
stripes
,
the
one
inflicted
,
the
other
endured
;
that
thou
maiest
bee
prouoked
thereby
to
order
thy
actions
,
with
feare
of
that
iustice
,
and
loue
of
this
mercie
:
otherwise
to
assure
thy selfe
,
that
thy
charge
shall
receiue
incredible
increase
,
for
contemning
the
one
,
&
abusing
the
other
.
(
∴
)
A
PRAYER
.
AND
thou
,
O
sweete
Sauiour
,
make
clay
againe
with
thy
spittle
,
to
annoint
my
eyes
;
that
I
may
see
the
sorrows
which
thou
diddest
sustaine
.
Bring
mee
,
thy
vnworthy
seruant
,
into
the
treasury
of
the
true
temple
;
that
I
may
behold
what
an
offering
thou
hast
made
to
thy
father
for
me
:
peraduenture
I
shal
be
stirred
thereby
,
to
offer
vnto
thee
some
two
mites
of
praise
,
which
thy
goodnes
will
vouchsafe
to
accept
.
I
beseech
thee
,
wounded
Christ
,
to
guide
my
vnderstanding
,
that
I
may
thinke
of
thee
what
I
ought
,
and
soften
my
soule
,
that
I
may
feele
what
I
doe
thinke
.
I
summon
you
all
the
thoughtes
of
my
soule
,
that
you
presentlie
appeare
,
and
attend
my
Sauiour
,
in
the
greatest
action
that
euer
was
in
the
world
:
for
all
actions
are
but
shadowes
,
in
regard
of
the
crucifying
of
the
son
of
God
.
And
in
vaine
did
he
suffer
tormentes
forme
,
if
I
take
not
a
touch
of
them
,
if
I
doe
not
vnderstand
them
.
O
good
Iesu
,
O
the
loue
of
my
soule
,
open
to
mee
thy
bloody
side
,
that
I
may
collect
therin
my
dispersed
desires
:
let
me
esteeme
the
pouerty
,
the
ignominie
,
the
foolishnesse
of
thy
crosse
,
before
all
the
glorie
and
gaine
of
this
mortall
life
,
before
all
the
wisedome
&
wealth
that
this
world
can
affoorde
.
Let
thy
paines
quench
in
mee
all
sensuall
pleasures
;
Let
the
continual
memory
of
thy
sharpe
&
shamefull
passion
,
restraine
my
desires
,
from
the
riotous
pursuit
after
worldly
vanity
O
sweet
Iesu
,
I
desire
nothing
more
in
this
life
,
then
with
thee
to
bee
crucified
;
I
would
not
liue
but
to
die
with
thee
:
for
I
would
not
liue
,
but
onely
in
thee
;
and
it
is
manifest
that
I
liue
not
in
thee
,
if
thou
diest
without
me
.
Therefore
O
Lord
Iesu
,
either
take
away
my
life
,
or
work
in
my
soule
the
effectes
of
thy
death
:
for
wherefore
was
I
born
but
to
die
with
thee
?
to
embrace
thy
naked
body
vpon
the
Crosse
,
with
the
armes
of
all
my
affections
?
to
runne
into
thy
wounds
,
&
there
to
settle
my
abode
?
this
.
I
must
endeauour
,
this
I
do
entreate
,
this
with
al
the
forces
of
my
soule
,
I
will
both
pray
for
and
pursue
:
for
this
I
renounce
all
other
things
;
for
this
I
will
forsake
my selfe
.
O
sweete
Sauiour
,
feede
me
with
thy
flesh
,
inebriate
me
with
thy
blood
;
giue
me
thy
wounds
,
O
Lord
,
&
I
desire
nothing
else
.
They
are
my
phisicke
,
my
foode
,
my
raiment
,
my
riches
,
my
ornamentes
,
my
defence
:
they
are
my
whole
life
;
they
only
are
sufficient
for
me
.
Gracious
Lord
,
wherefore
hidest
thou
thy selfe
?
wherefore
hearest
thou
not
thy
distressed
seruant
?
Thou
camest
into
the
worlde
to
seeke
sinners
,
and
wilt
not
thou
thy selfe
bee
founde
?
thou
hast
giuen
thy self
,
vnto
me
,
and
for
me
,
and
shal
I
not
bee
pertaker
of
thee
?
Thou
hast
made
for
me
the
heauens
,
the
earth
,
and
all
the
riches
therein
contained
;
but
who
desireth
these
thinges
at
thy
hand
?
Take
them
,
O
Lord
.
take
them
all
vnto
thee
;
and
distribute
them
where
thou
thinkest
meete
:
I
haue
neither
need
,
nor
pleasure
in
them
;
they
are
not
able
to
satisfie
my
soule
.
As
the
mountaines
which
contain
mines
of
siluer
&
gold
,
are
alwayes
vnfruitfull
;
so
are
the
mindes
that
are
set
vppon
them
.
I
demaund
of
thee
nothing
but
thy
woundes
,
nothing
but
thy
blood
;
all
thinges
are
base
vnto
me
in
regard
of
thy
ignominious
death
This
is
al
my
want
,
this
only
doe
I
desire
I
desire
neither
the
plenty
,
nor
pleasures
,
nor
preferments
of
this
world
,
but
only
thy
wounds
;
my
soul
is
desirous
to
enter
into
rhy
wounds
,
and
to
be
refreshed
with
thy
blood
.
What
am
I
,
O
desire
of
my
soule
,
that
thou
shouldest
not
admit
my
poore
petition
?
I
am
vnworthy
,
I
grant
,
to
receiue
any
fauour
from
thee
;
but
of
thy
goodnes
I
beseech
thee
,
do
vnto
mee
that
fauour
which
thou
diddest
to
the
thiefe
;
that
I
may
be
crucified
with
thee
,
that
I
may
suffer
by
thy
side
,
that
thy
death
may
inseparably
adhere
vnto
my
life
:
that
all
my
happinesse
,
al
my
hopes
,
may
bee
fast
fixed
vpon
thy
crosse
.
For
,
as
it
was
the
greatest
fauour
which
thou
couldest
do
vnto
vs
,
to
giue
vs
thy
life
;
so
is
it
the
next
,
to
giue
vs
licence
to
suffer
with
thee
.
O
good
Iesu
,
what
shall
I
returne
vnto
thee
for
this
thy
passion
?
for
it
is
a
greater
benefit
,
that
thou
diddest
die
for
me
,
then
that
thou
diddest
make
all
creatures
for
me
.
What
recompence
then
shal
I
giue
vnto
thee
?
For
I
haue
nothing
but
from
thee
,
neither
can
I
doe
any
thing
without
thee
.
O
my
redemption
,
I
doe
heare
thee
crie
hourely
vnto
me
;
Sonne
giue
mee
thy
heart
.
Pro
.
23
,
26.
My
heart
liberall
Lord
?
Why
,
thou
hast
giuen
thy selfe
wholy
vnto
me
,
and
shall
I
returne
vnto
thee
nothing
but
my
heart
?
Ah
,
how
gladly
wold
I
giue
it
to
thee
;
but
it
is
so
vnquiet
,
and
so
vnclean
,
that
I
dare
not
presume
to
present
it
before
thee
.
But
take
it
,
louing
Lord
,
take
that
wherof
thou
talkest
,
command
that
which
thou
demaundest
:
and
as
S.
Peter
saide
vnto
thee
,
when
thou
diddest
washe
his
feete
,
Io
.
13.9
.
not
my
feet
only
but
also
my
head
and
my
hands
;
so
,
not
my
heart
onely
,
but
all
my
members
.
Take
my
heart
,
I
say
,
vnto
thee
,
which
thou
hast
bought
with
the
deerest
bloude
that
euer
was
shed
;
scourge
it
,
crucifie
it
,
kil
it
&
reuiue
it
,
that
it
may
becom
both
willing
&
worthy
to
remaine
with
thee
.
O
king
of
glory
,
what
an
honour
is
it
to
our
hearts
,
to
be
both
accepted
and
desired
of
thee
?
whoe
would
not
prefer
it
,
before
all
the
preferment
of
this
worlde
?
Mercifull
Lord
,
is
this
all
thy
gaine
?
is
this
al
our
gift
?
I
see
then
,
that
thou
desirest
nothing
but
our
aduauncement
:
that
wee
cannot
giue
thee
any
thinge
but
that
which
doth
encrease
our
good
.
Thou
desirest
not
our
substance
,
but
only
our selues
,
not
for
any
necessity
,
but
altogether
for
pittie
;
&
for
this
thou
giuest
thy self
to
vs
again
:
thou
giuest
thy selfe
wholy
vnto
vs
,
if
wee
will
giue
our
hearts
vnto
thee
.
Certainly
,
if
my
hart
were
as
great
as
the
heauens
,
if
it
were
worth
ten
thousand
worlds
,
seeing
thou
,
O
Lord
,
desirest
to
haue
it
,
it
shall
noe
longer
abide
with
mee
;
I
will
not
apply
it
vnto
any
creature
,
but
wil
intirely
yeeld
it
vnto
thee
.
O
my
kindred
and
kind
frinds
,
O
all
creatures
of
this
world
,
yee
thieues
and
harlots
in
stealing
away
my
hart
from
my
God
;
depart
from
me
,
I
will
not
serue
you
;
you
are
noe
wayes
able
,
either
to
comfort
or
content
me
.
take
thou
my
heart
,
O
Lord
,
and
tye
it
to
thee
with
the
chaines
of
thy
loue
;
that
it
may
follow
thee
in
all
the
passages
which
thou
hast
troden
for
mee
.
Let
it
attende
thee
into
the
garden
,
before
the
high
priests
,
before
Herod
,
before
Pilate
;
take
it
vp
to
the
crosse
vnto
thee
,
put
it
into
thy
bosome
,
through
the
wide
wound
of
thy
side
;
take
it
with
thee
●nto
thy
graue
;
that
it
may
also
arise
with
thee
from
the
dead
ascend
with
thee
from
sinners
,
and
reigne
with
thee
among
thy
Saintes
.
§.
3.
OF
The
paines
&
punishmentes
which
Christ
endured
for
Sinne
.
And
first
of
his
agony
in
the
Garden
.
1
CHrist
did
most
manifest
and
declare
his
loue
towards
the
end
of
his
life
.
2
The
doctrine
of
Christ
what
it
was
.
3
What
were
the
actions
and
cariages
of
his
life
.
4
With
whom
Christ
was
accompanicd
in
the
Garden
of
Gethsaminie
.
5
Christ
begun
his
conflict
with
prayer
.
6
Four
pointes
to
bee
obstrued
in
prayer
.
7
Wherefore
Christ
prayed
that
this
cuppe
might
passe
from
him
.
8
The
bodilie
tormentes
of
Christ
were
not
comparable
to
the
torments
of
his
Soule
.
9
These
torments
are
testified
,
by
his
bloudie
sweat
.
10
Our
sinnes
were
the
burthen
vnder
which
he
did
sweat
.
11
Sinne
did
lye
most
heauie
vpon
Christ
.
12
The
sufferinges
of
Christ
were
intollerable
.
13
Wee
are
prouoked
thereby
to
loue
him
and
abhorre
our
sinnes
.
14
A
Prayer
.
ANd
,
omitting
the
basenesse
of
his
birth
,
the
manifolde
miseries
of
his
whole
life
,
wherein
hee
toke
vpon
him
the
shape
,
not
onely
of
a
sinner
,
but
of
a
seruant
:
consider
,
(
O
my
soule
)
the
time
onely
of
his
death
,
wherein
most
especially
hee
manifested
his
loue
.
For
as
euery
naturall
motion
,
groweth
more
vehement
towardes
the
end
,
so
the
loue
of
Christ
towardes
the
true
Church
,
his
spouse
,
and
consequently
towardes
euerie
soule
which
is
in
the
state
of
grace
,
receiued
no
increase
,
because
it
could
not
,
(
for
he
loued
vs
alwaies
in
the
same
degree
,
whererin
he
loueth
himselfe
.
And
if
he
could
haue
borne
greater
loue
to
himeself
the
same
he
would
haue
borne
towards
vs
)
bu●…
did
more
manifest
and
declare
it selfe
towardes
th●…
end
of
his
life
.
And
as
many
kindes
of
fire
,
the
more
water
wee
cast
vpon
them
,
the
hotter
they
burne
;
so
,
both
the
apprehension
,
and
presence
of
death
,
were
so
far
eyther
from
quenching
or
from
cooling
his
loue
,
that
they
,
gaue
a
more
liuely
light
to
the
same
.
Therefore
,
as
in
al
the
passages
of
his
life
,
from
his
cradle
to
his
crosse
,
so
most
especially
towardes
his
death
,
all
his
doctrine
was
,
the
true
rule
of
wisedome
;
milke
for
the
weake
,
meate
for
the
strong
,
medicine
for
the
sicke
;
not
too
deepe
for
the
simple
,
not
too
shallow
for
the
wise
;
but
as
a
foorde
,
wherein
the
Lambe
may
wade
,
and
the
Elephant
swim
.
Al
his
actions
were
,
the
workes
of
iustice
&
of
mercy
,
examples
of
al
vertues
,
but
most
especially
of
humility
,
the
foundation
of
al
other
vertues
,
and
of
loue
and
pitty
,
whereof
our
miseries
stoode
most
in
need
.
All
his
ca●riage
was
,
euen
a
pure
glasse
,
wherin
we
may
espie
,
whatsoeuer
is
eyther
wanting
or
amisse
in
our
behauiours
;
euen
the
book
which
the
Prophet
saw
,
Ezech
.
2.
written
both
within
and
without
;
within
by
instruction
,
without
by
example
of
life
;
wherein
we
haue
,
what
to
contemplate
,
what
to
imitate
,
what
to
admire
;
whereuppon
whosoeuer
doth
,
not
onely
studie
,
but
(
like
the
Prophet
)
feede
,
hee
shall
attaine
vnto
admirable
both
knowledge
and
vertue
.
When
hee
entred
then
the
combate
of
his
passion
in
the
garden
of
Gethsemenie
,
accompanied
with
those
three
disciples
,
who
(
not
long
before
)
had
seene
his
glorious
transfiguration
vpon
mount
Thabor
;
to
the
end
,
that
seeing
in
him
then
so
different
a
change
,
they
might
esteeme
thereby
the
inestimable
greatenes
,
both
of
the
seuerity
of
God
,
&
of
his
loue
:
O
treasure
of
heauen
!
O
light
and
life
of
the
world
!
how
was
thy
glorie
obscured
?
thy
strength
abated
?
thy
courage
appalled
?
insomuch
as
thou
diddest
acknowledge
to
thy
disciples
,
that
thy
soule
was
heauie
vnto
the
death
.
Forthwith
thou
diddest
beginne
thy
conflict
with
prayer
,
giuing
example
to
vs
,
in
all
our
enterprises
to
doe
the
like
;
teaching
vs
also
,
after
what
manner
wee
ought
to
pray
.
For
first
,
in
that
thou
diddest
fall
prostrate
vpon
the
grounde
,
thou
diddest
therby
instruct
vs
,
that
with
all
humility
&
reuerence
we
must
present
our selues
before
the
maiesty
of
God
;
&
not
with
gesture
,
either
so
stately
,
or
negligent
,
as
though
wee
did
onely
talke
with
him
,
&
not
sue
vnto
him
.
Secondly
,
by
thy
earnest
praying
we
are
instructed
,
with
what
attention
and
feruencie
we
should
beate
at
heauen
gates
-
Thirdly
,
by
thy
often
praying
,
we
haue
example
of
perseuerance
;
vntil
he
that
doth
giue
vs
courage
to
continue
,
shal
giue
vs
also
grace
to
obtaine
.
Lastly
,
thou
hast
taught
vs
to
renounce
our
owne
will
,
and
resigne
our
desires
to
the
pleasure
of
God
:
whose
will
whosoeuer
doth
praise
and
approue
,
hee
is
truely
humble
.
These
points
,
if
at
all
times
we
endeauour
to
performe
,
but
chiefly
in
the
agonies
of
death
,
when
the
flesh
panteth
,
and
trembleth
,
and
strugleth
for
life
,
the
Angels
will
assuredly
come
to
comfort
vs
;
and
God
wil
send
vs
strength
to
beare
,
whatsoeuer
hee
doth
not
please
to
remoue
.
But
wherfore
diddest
thou
pray
(
O
my
Sauiour
)
that
if
it
were
possible
this
cuppe
might
passe
from
thee
?
Diddest
thou
not
willingly
offer
thy selfe
in
sacrifice
for
sinne
?
O
desirously
.
For
no
necessity
could
be
cast
vpon
thee
:
no
necessity
of
iustice
,
because
thou
wert
innocent
:
no
necessity
of
constraint
,
because
thou
wert
almighty
,
and
haddest
twelue
legions
of
Angels
at
thy
command
.
But
thou
wouldest
giue
a
comfort
to
the
weake
members
,
that
they
cast
not
downe
their
courage
,
in
any
tribulation
,
whensoeuer
the
flesh
eyther
murmureth
,
or
striueth
against
the
spirrit
.
Also
thou
wouldest
euidently
declare
,
that
thou
diddest
beare
the
naturall
weaknes
of
our
flesh
;
and
that
not
without
a
most
sharp
sence
of
griefe
,
thou
diddest
passe
through
the
thorns
of
thy
passion
.
Assuredlie
,
the
paines
which
our
Sauiour
in
body
did
endure
,
were
exceeding
great
;
yet
nothing
comparable
to
the
torments
of
his
soule
.
In
bodilie
paines
it
is
possible
,
that
some
haue
been
as
deepelie
toucded
as
hee
;
but
in
sorrowe
of
the
soule
,
in
the
vnknowne
sorrowes
of
his
soule
,
there
was
neuer
any
came
neere
vnto
him
.
And
indeed
,
the
paine
of
the
bodie
,
is
but
the
body
of
pain
:
the
very
soule
of
sorrowe
,
is
the
sorrowe
of
the
soule
.
Pro
.
18
.
1●…
The
spirrit
of
a
man
(
saith
Solomon
)
shall
sustaine
his
other
infirmities
;
but
a
wounded
spirit
who
can
beare
?
To
manifest
this
griefe
and
sorrowe
of
his
soule
one
of
the
Euangelists
said
:
Mat
.
26.37
.
Mar.
14
.
3●…
Hee
began
to
waxe
sorrowfull
and
grieuously
troubled
.
Another
;
He
began
to
be
afraide
&
in
great
heauines
:
Another
;
He
was
in
an
agony
.
Luke
.
22.44.0.12.27
.
But
most
especially
hee
did
expresse
it
himselselfe
,
partely
by
speech
,
Mat
,
26.
●…
8
Mar.
14.
●…
4.
in
that
he
said
;
now
is
my
soule
troubled
:
now
my
soule
is
very
heuyeuen
vnto
the
death
:
but
principally
by
action
,
in
that
,
when
no
violence
was
offred
him
in
body
,
when
no
man
touched
him
,
no
man
stoode
neere
him
;
he
was
inwardly
anguished
with
so
great
agonie
,
that
,
in
a
colde
night
,
(
for
which
cause
afterwarde
they
kindled
a
fire
)
in
the
open
aire
,
and
lying
vppon
the
bare
earth
,
all
the
forces
of
his
body
were
distracted
,
the
humours
disturbed
,
the
powers
opened
,
and
he
was
cast
into
a
bloody
sweate
.
Not
a
thinne
faint
sweate
;
but
consisting
of
greate
drops
,
which
issued
so
plenteous
from
euery
parte
of
his
body
,
that
they
passed
through
his
apparrel
,
and
trickled
to
the
grounde
in
great
aboundance
.
O
my
soule
,
looke
now
,
both
vpon
thy
Sauiour
,
and
vpon
thy selfe
:
vpon
thy
Sauiour
,
as
vpon
the
true
Adam
,
not
cast
,
but
come
out
of
paradise
for
thy
sinnes
,
and
labouring
in
a
bloodie
sweate
,
to
gette
for
thee
the
bread
of
life
;
vpon
thy selfe
,
as
vpon
one
of
those
,
who
at
that
time
were
his
only
tormentors
.
For
,
the
executioners
did
not
then
teare
him
with
whips
,
they
did
not
then
presse
a
crowne
of
thornes
vpon
his
heade
;
it
was
not
the
nailes
,
not
the
spear
,
which
the
did
pierce
him
:
but
thy
offences
did
thus
afflict
him
,
thy
sinnes
were
the
sad
burthen
,
vnder
which
so
greuouslie
he
did
sweate
.
For
,
then
were
represented
vnto
him
the
sinnes
of
the
whole
world
,
both
past
&
to
come
;
which
to
him
,
who
bare
so
great
loue
and
zeale
to
the
honour
of
his
father
,
coulde
not
but
worke
vnspeakable
griefe
.
Also
hee
beheld
the
ingratitude
of
many
,
who
woulde
not
endeauour
to
make
profite
of
this
benefite
;
which
was
a
sharper
touch
vnto
him
,
then
al
the
tormentes
which
outwardly
he
endured
:
euen
as
it
is
lesse
grieuous
for
a
man
to
take
pains
for
another
,
thē
to
know
that
his
paines
shall
not
be
regarded
.
O
my
Sauiour
,
now
diddest
thou
bend
to
vndergo
thy
burthen
;
now
begannest
thou
to
dip
thy
garmentes
in
bloud
.
Thou
diddest
lay
vpon
our
shoulders
a
light
burthen
,
and
a
sweet
yoke
;
but
wee
laide
vpon
thee
so
heauie
a
loade
,
that
none
but
thy selfe
was
able
to
beare
.
No
element
is
heauy
in
his
proper
place
;
&
therfore
as
one
that
diueth
into
the
water
,
feeleth
no
weight
of
the
water
which
is
aboue
him
;
so
he
that
is
plunged
in
the
depth
of
his
sinnes
,
hath
no
sene●
how
heauie
they
are
;
because
sinne
is
there
in
his
naturall
place
:
but
sinne
in
thee
was
out
of
his
place
,
it
was
farre
aboue
his
proper
sphere
,
&
therefore
lay
most
grieuously
vpon
thee
:
for
if
a
sinner
that
is
sanctified
is
often
times
so
pressed
with
his
-
own
sins
,
that
he
crieth
out
with
holy
Dauid
,
My
iniquities
are
a
sore
burthen
,
too
heauy
for
me
to
beare
:
Psal
.
38.
How
grieuous
was
this
sea
of
sin
vnto
thee
,
from
whom
all
sanctification
doth
flow
?
O
heauenly
Father
,
what
is
this
,
that
thy
Sonne
,
thy
innocent
Sonne
,
thy
onely
Sonne
;
thy
Son
in
whom
thou
art
wel
pleased
,
in
this
humble
and
heauy
manner
laboureth
before
thee
?
The
Fathers
hoped
in
thee
,
and
thou
diddest
deliuer
them
;
they
called
vpon
thee
,
and
were
not
confounded
:
wherfore
then
is
thine
innocent
and
onely
Sonne
,
begotten
of
thy
substance
,
forsaken
of
thee
?
wherefore
art
thou
so
seuere
vnto
him
?
so
mercifull
a
Father
,
to
so
good
and
louing
a
Sonne
.
Is
not
thy
wrath
appeased
,
with
this
miserable
spectable
of
him
that
is
so
deare
vnto
thee
?
this
bloody
sweate
,
whereof
euery
droppe
is
of
greater
value
then
all
the
Treasures
of
the
worlde
,
is
it
not
a
sufficient
satisfaction
for
our
sinnes
?
a
sufficient
price
for
our
redemption
?
O
ad
,
mirable
iustice
!
these
were
the
light
skirmishes
to
the
maine
battell
which
did
ensue
.
Thy
eyes
,
O
holie
Father
,
were
sixed
vppon
the
Crosse
;
whereto
vntill
thy
Sonne
was
fastened
,
thou
wouldest
not
bee
satisfied
,
thou
wouldest
not
bee
appeased
.
For
so
thou
haddest
before
ordained
,
that
death
which
was
the
curse
of
sinne
,
must
also
bee
the
punishment
of
thy
Son
;
that
the
Diuel
who
preuailed
by
a
tree
,
should
likewise
by
a
tree
bee
subdued
.
O
sweet
Sauiour
,
what
a
painefull
purchase
hast
thou
made
?
what
a
sharpe
price
hast
thou
payed
for
my
redemption
?
how
intollerable
(
may
I
thinke
)
was
the
ende
of
thy
sufferinges
,
whereof
the
entrance
was
so
admirably
straunge
?
and
how
cruell
were
those
tormentes
to
bee
endured
,
which
were
so
terrible
in
being
expected
?
O
my
soule
,
let
the
sight
of
thy
sinnes
draw
some
droppes
of
teares
now
from
thine
eyes
,
seeing
they
did
drawe
so
many
droppes
of
bloud
from
euery
part
of
thy
Redeemers
body
.
Take
a
little
touch
of
that
griefe
,
which
did
lie
so
heauy
vpon
him
,
whose
power
sustaineth
the
heauens
,
that
it
made
his
soule
heauie
vnto
the
death
;
being
so
deepe
drowned
in
the
nature
of
man
,
that
he
seemed
to
forget
that
hee
was
God
.
Accuse
thy selfe
,
(
O
my
soule
)
nay
,
condemne
thy selfe
of
sencelesse
dulnesse
,
if
thou
take
not
a
deepe
impression
of
sorrowe
,
both
for
loue
to
thy
Sauiour
,
and
for
hatred
to
thy
sinnes
;
the
one
for
enduring
for
thy
sake
,
the
other
for
requiring
so
sharpe
a
remedy
.
Be
not
in
this
point
like
vnto
the
disciples
that
were
with
Christ
who
fel
into
a
sound
&
secure
sleepe
,
whilest
their
maister
both
watched
&
sweat
for
their
redenption
;
like
a
louing
Father
,
whoe
laboureth
oftentimes
to
feed
his
children
whilst
they
remaine
free
,
both
from
trauaile
&
care
.
Or
if
I
bee
so
drousilie
affected
,
wake
mee
,
sweete
Lord
,
with
thy
heauenlie
voice
;
and
if
that
will
not
serue
,
pinch
mee
then
with
some
kind
of
punishment
,
that
I
may
watch
and
pray
,
least
I
fall
into
temptation
And
,
O
good
Iesu
,
by
this
greiuous
agony
which
seazed
vpon
thy
soule
,
by
this
terrour
and
tremblinge
which
wholie
possessed
thy
holie
fleshe
;
by
all
the
paines
wherein
thou
wert
plunged
for
mee
,
detestable
sinner
,
I
most
humbly
beeseech
thee
;
that
in
the
last
houre
of
my
passage
from
this
life
,
in
that
heauie
hour
,
in
that
dangerous
passage
,
in
that
cruell
combate
beetweene
life
and
death
;
when
feares
and
distresses
both
innumerable
and
extreem
,
will
set
vpon
and
beset
my
soule
:
giue
mee
stedfaste
strength
and
confidence
in
thy
mercy
.
O
sweete
Lord
;
in
that
houre
of
leauing
the
world
,
do
not
thou
leaue
mee
;
in
that
fearefull
conflict
,
doe
not
thou
forsake
mee
;
but
send
thy
holy
Angel
to
assist
mee
,
to
minister
courage
and
comfort
vnto
mee
.
Let
not
the
temptations
of
the
euill
Spirite
preuaile
against
me
:
let
not
his
force
ouerthrowe
,
let
not
his
herswasions
seduce
me
.
Arme
my
heart
with
the
power
of
thy
patience
,
that
it
be
not
distépered
or
distracted
with
any
griefe
;
but
that
in
all
things
my
desires
may
bee
conformable
to
thy
disposition
,
euen
as
thou
diddest
submit
thy
naturall
will
,
to
the
pleasure
of
thy
father
:
assuring
my selfe
,
that
the
thing
cannot
perish
which
is
conmitted
into
thy
charge
.
O
my
strength
,
I
doe
not
sue
for
a
sweet
death
,
not
for
softe
paines
not
for
a
gentle
and
fauourable
disease
;
all
this
I
refer
to
thy
pleasure
and
pittie
;
dispose
herein
,
not
accordinge
to
my
desires
,
but
according
to
the
profit
and
necessitie
of
my
soule
.
I
intreat
at
thy
hand
such
constant
courage
,
such
faith
,
such
hope
,
such
loue
towardes
thee
,
that
the
frailty
of
my
flesh
bee
not
beaten
downe
with
any
feare
or
force
of
death
:
but
that
I
may
both
safely
and
sweetly
passe
,
from
the
societie
which
in
this
life
we
haue
with
thee
by
grace
,
to
the
societie
which
thy
Saints
inioy
with
thee
in
glory
Amen
.
§
4.
HOW
Hee
was
sold
,
betraied
,
and
apprehended
.
1.
INequallitie
of
affection
betwene
God
and
man
.
2
Christ
was
willing
to
be
crucified
.
3
Wherefore
Christ
would
suffer
Iudas
to
kisse
him
.
4
Wherefore
hee
called
Iudas
friend
.
5
Wherefore
hee
cast
the
band
of
men
which
came
to
apprehende
him
to
the
ground
.
6
It
was
vnnecessarie
,
eyther
to
guard
,
or
to
bind
Iesus
,
for
feare
of
his
escape
.
7
Of
the
infinite
abasement
of
Christ
.
8
A
thankeful
commemoration
of
the
same
.
9
How
Christ
des●ended
from
heauen
.
10
Christ
was
apprehended
for
our
discharge
.
BVt
when
the
son
of
God
did
in
so
high
a
degree
,
both
loue
&
valme
the
sonnes
of
men
;
that
he
thought
nothing
paineful
to
him self
,
which
might
be
profitable
vnto
them
;
how
did
the
sonnes
of
men
againe
,
either
loue
or
value
the
Sonne
of
God
?
they
imbraced
euery
occasion
first
to
slaunder
,
and
afterwards
to
flea
him
:
they
solde
him
one
to
another
,
for
thirtie
peeces
of
siluer
.
O
malicious
iniury
!
soe
mortally
to
hate
the
author
of
life
,
as
noe
meanes
are
thought
to
meane
to
bringe
him
to
his
death
:
so
vilelie
to
value
the
Lord
of
all
creatures
,
as
not
many
beastes
are
set
at
so
base
a
price
.
O
infinite
inequality
of
affection
betweene
God
and
man
!
God
came
to
saue
man
,
and
man
goeth
about
to
destroy
god
;
god
bought
man
,
with
the
deerest
drops
of
his
bloud
,
&
man
sould
God
for
thirty
peeces
of
siluer
.
O
good
Iesu
,
the
redeemer
of
those
that
were
lost
,
the
Sauiour
of
those
that
are
redeemed
,
whether
did
thy
loue
descend
?
Thou
cammest
into
the
world
,
when
thou
hadst
no
need
,
when
wee
had
no
merite
;
to
sanctifie
it
with
thy
iustice
,
to
inrich
it
with
thy
grace
,
to
instruct
it
with
thy
doctrine
,
to
confirme
it
by
thy
example
,
to
redeeme
it
with
thy
bloud
:
that
as
by
the
pride
of
one
,
who
being
but
man
,
did
aspire
to
be
as
God
,
wee
were
condemned
;
so
by
the
humilitie
of
another
,
who
being
God
,
became
man
.
we
should
be
saued
.
O
Christ
,
if
it
was
thy
pitty
,
which
brought
thee
to
this
basenes
,
it
was
thy
goodnesse
;
if
it
were
our
prayers
it
was
thy
gift
.
Being
sold
at
this
price
,
to
such
cruel
Merchantes
as
desired
nothing
of
him
but
his
life
,
the
Traytor
Iudas
(
whose
feete
a
little
before
he
had
washed
)
came
vnto
him
,
attended
with
a
bloody
band
:
And
how
willing
hee
was
to
this
his
passion
it
did
appeare
,
by
his
voluntarie
presenting
himselfe
vnto
them
;
and
in
that
hee
turned
not
away
his
face
from
the
barbarous
beast
,
who
offered
to
kisse
him
.
But
,
O
innocent
Lorde
,
what
haddest
thou
to
deale
with
traytors
and
tormentors
?
What
courtesie
betweene
the
Lambe
and
the
Wolfe
?
What
commerce
betweene
God
and
Belial
?
Wherfore
wouldest
thou
apply
those
lips
wherein
was
found
no
deceite
,
to
the
mouth
that
flowed
with
fraude
&
malice
?
Thou
knewest
right
well
,
that
mildenesse
is
a
most
forceable
meanes
,
eyther
to
mollifie
or
conuince
a
malitious
purpose
:
and
therefore
thou
diddest
not
onely
permit
him
to
kisse
thee
,
but
diddest
also
smite
his
obstinate
hart
with
this
soft
speech
;
Friend
wherefore
commest
thou
?
Doest
thou
betray
the
sonne
of
man
with
a
kisse
?
But
wherefore
diddest
thou
tearm
him
friend
,
who
had
betrayed
thee
?
Euen
to
testifie
,
that
although
the
knot
of
friendship
was
broken
on
his
part
,
yet
with
thee
it
remained
whole
and
entire
;
euen
to
reduce
them
againe
to
thy
friendship
,
thou
diddest
cal
him
friend
.
For
could
he
but
haue
said
with
Dauid
,
I
haue
sinned
;
he
should
presently
haue
heard
,
I
haue
forgiuen
thee
.
Herewith
,
Behold
Sampson
,
the
Philistines
are
vpon
thee
.
Whom
,
although
with
thy
omnipotent
arme
thou
diddest
cast
to
the
ground
,
not
for
thy
owne
defence
or
escape
,
but
to
teach
humane
presumption
,
that
it
is
able
to
doe
no
more
against
thee
,
then
it
pleaseth
thee
to
permit
;
yet
did
they
not
thereby
cease
to
assault
thee
.
Neither
diddest
thou
for
this
cause
cease
to
shew
thy
mildenesse
and
mercie
;
thy
lips
were
like
the
lillies
;
thy
fingers
did
still
droppe
pure
myrrh
:
thou
diddest
both
represse
and
reproue
the
force
which
was
vsed
in
thy
defence
;
thou
diddest
also
heale
the
harme
which
thy
enemies
had
receiued
O
cursed
crueltie
!
cursed
because
obstinate
;
cruel
,
because
vniust
;
which
neither
the
power
of
a
miracle
was
able
to
astonish
,
nor
the
kindnesse
of
a
benefit
could
any
deale
appease
:
but
they
proceeded
notwithstanding
to
lay
sacriligeous
hands
vpon
thee
,
as
vpon
a
malefactor
;
to
bind
thy
holy
hands
,
which
had
wrought
so
many
miracles
amongst
them
;
with
rough
and
knottie
cordes
;
and
(
thy
disciples
eyther
forsaking
thee
,
or
following
all
of
)
to
leade
thee
away
in
a
farre
more
opprobrious
manner
,
then
the
Arke
of
the
Testament
was
taken
and
carried
away
,
1.
Sam
.
4.18
by
the
vncircumcised
Philistines
.
But
what
folly
is
this
,
O
ye
Iewes
;
yea
,
how
farre
is
it
beyond
all
folly
,
to
carry
him
with
bands
of
men
,
who
went
to
die
of
his
free
accord
?
Into
whose
braine
could
it
sinke
,
that
he
wold
breake
away
,
who
did
voluntarily
present
himselfe
vnto
you
?
He
that
had
power
to
giue
life
to
the
dead
,
could
hee
not
haue
kepte
himselfe
in
life
?
Hee
that
deliuered
others
from
diuels
,
could
hee
not
haue
deliuered
himselfe
from
you
?
Assure
your selues
,
such
is
the
infinite
charity
wherewith
hee
goeth
to
the
Crosse
,
to
appease
the
wrath
of
his
father
,
and
redeeme
the
sins
of
the
world
,
that
you
shold
haue
more
to
doe
,
to
keepe
him
in
life
,
then
you
take
vpon
you
to
carrie
him
to
his
death
;
hee
hath
far
greater
both
care
and
haste
to
redeeme
you
,
then
you
can
possiblie
haue
to
murther
him
.
His
Father
hauing
giuen
,
and
hee
accepted
the
sentence
of
death
,
doe
not
feare
eyther
rescue
or
escape
;
because
he
goeth
therto
,
not
driuen
by
force
,
but
drawn
by
his
obedience
&
loue
.
There
is
no
man
that
feares
death
,
but
hee
whom
death
is
able
to
kill
;
but
death
had
no
such
power
ouer
the
Sonne
of
God
,
who
did
voluntarily
lay
downe
his
soule
,
euen
when
he
would
himselfe
.
O
sencelesse
Iewes
;
he
that
is
to
burie
so
many
figures
,
to
fulfill
so
many
prophesies
,
to
accomplish
so
great
a
businesse
,
as
the
redemption
of
the
whole
world
;
how
is
it
possible
that
he
shoulde
runne
from
you
?
O
good
Iesu
,
what
base
abuse
was
here
offered
vnto
thee
?
Certainely
,
if
it
had
not
beene
the
will
of
thy
father
and
of
thy selfe
,
it
had
beene
better
that
mankind
should
haue
rotted
in
their
owne
corruption
,
then
that
thou
,
the
infinit
vertue
,
the
perfect
felicity
,
the
true
glory
,
the
eternall
worde
&
wisedome
of
the
Father
,
shouldest
haue
been
so
vilely
violated
by
them
:
but
since
it
was
thy
pleasure
,
&
because
in
this
worke
especially
thou
wouldest
manifest
thy
loue
,
it
is
our
parte
to
accept
it
with
a
thankefull
minde
,
and
with
reuerence
both
to
loue
&
praise
thee
for
the
same
.
Let
vs
list
vp
our
voices
then
in
all
places
;
let
all
creatures
be
summoned
to
giue
thankes
vnto
thee
for
this
exceeding
benefite
.
Lord
thou
hast
pittied
the
basenesse
of
our
condition
;
thou
diddest
descend
into
our
distresse
,
and
therby
exalt
vs
to
thine
owne
estate
.
O
admirable
dispensation
of
grace
!
thou
hast
powred
foorth
thy
treasures
without
measure
vpon
vs
:
thou
hast
left
nothing
worth
the
wondering
,
after
that
a
creature
so
vile
hy
nature
,
so
abhominable
by
sinne
,
was
by
this
meanes
exalted
aboue
the
heauens
,
&
ioyned
vnto
thee
.
What
shame
could
bee
added
vnto
him
,
who
was
ioyned
to
vs
?
what
glory
can
bee
added
vnto
him
,
who
is
ioyned
vnto
thee
?
Thou
wert
seated
in
thy
maiesty
,
enuironed
with
Angels
,
hearing
the
sweet
harmony
of
thy
owne
praise
,
doing
wonderfull
thinges
,
in
heauen
,
and
in
earth
,
and
in
all
deepe
places
:
wee
laye
in
the
mire
of
our
miseries
,
voide
of
the
poorest
comfortes
of
calamity
,
eyther
helpelesse
pitty
,
or
vaine
hope
.
Thou
diddest
bow
the
heauens
and
come
downe
,
not
by
changing
place
,
but
by
manifesting
thy selfe
in
thy
holy
humanity
.
Thou
,
who
werte
admirable
in
heauen
,
becammest
miserable
and
contemptible
vpon
earth
:
thou
didst
chaunge
the
name
of
maiesty
,
into
the
name
of
mercy
;
thou
diddest
couer
thy self
with
the
sackcloth
of
our
mortalitie
,
and
diddest
enter
into
the
puddle
of
perdition
,
wherein
wee
did
both
willingly
wallow
,
and
necessarily
sticke
;
receiuing
not
one
spot
of
soile
vpon
thee
.
Thou
diddest
stretch
forth
thy
hand
to
the
worke
of
thy
hands
;
thou
didest
draw
vs
forth
;
thou
diddest
clense
,
thou
diddest
cloath
,
thou
diddest
comfort
,
and
thou
diddest
confirm
vs.
Thou
diddest
reach
forth
thy
hand
by
thy
blessed
birth
;
thou
diddest
draw
vs
forth
by
thy
doctrine
;
thou
diddest
clense
vs
by
thy
death
;
thou
diddest
cloath
vs
by
thy
resurrection
;
thou
diddest
comfort
vs
by
thy
ascention
;
and
thou
diddest
confirme
vs
by
sending
the
holy
Ghost
.
The
heauens
,
the
earth
,
and
all
creatures
praise
thee
,
O
Lord
,
for
thou
wouldest
needes
loue
vs
not
ignorant
how
dee●e
this
loue
would
cost
thee
.
In
al
thy
works
thou
wouldest
more
bee
ours
,
then
thou
wouldest
bee
thine
owne
;
thou
hast
taken
the
burthen
of
our
miseries
vpon
thee
,
and
laid
the
benefite
of
thy
merites
vppon
vs.
Thou
hast
heard
the
cries
of
the
poore
,
and
camest
from
the
high
tower
of
thy
strength
,
into
the
dungeon
of
this
worlde
,
to
deliuer
them
from
their
distresse
,
and
to
restore
them
both
to
the
innocency
and
immortality
from
which
they
were
fallen
.
Thou
wert
solde
to
redeem
vs
,
thou
wert
apprehended
to
discharge
vs
,
and
thou
werte
bound
to
vnfetter
vs
:
which
thou
diddest
plainely
signifie
,
when
thou
saidest
to
those
who
came
to
take
thee
;
I
said
vnto
you
,
Io
.
18.2
.
that
I
am
he
;
therefore
if
yet
seeke
mee
,
let
let
these
go
theirway
.
§.
5.
HOW
Hee
was
caried
beefore
Annas
,
before
Caiphas
,
before
Pilate
,
beefore
Herode
,
and
lastly
before
Pilate
againe
.
1
CHrist
came
to
direct
vs
,
not
only
by
doctrine
but
also
by
example
.
2
The
Iewes
toke
pleasure
in
tormenting
Christ
.
3
The
patience
and
humilitie
of
Christ
.
4
God
and
pride
cannot
dwell
together
.
5
The
exccellency
of
humility
6
Counterfeit
humillitie
is
a
base
pride
7
Temptations
of
pride
are
most
hard
to
be
knowne
.
8
A
Prayer
.
9
Wherefore
Christ
answered
nothing
to
Herode
.
10
Wherefore
Christ
was
clothed
in
white
.
11
The
prayse
of
the
worlde
is
of
light
valuation
.
12
Christ
neither
desired
nor
accepted
worldly
glory
13
The
constant
cariage
of
Christ
14
The
vaine
varietie
of
mens
affections
.
15
Glorie
of
this
world
how
to
bee
esteemed
.
16
Comforts
both
diuine
and
morall
against
the
miseries
of
this
life
.
17
The
businesse
of
Gods
glory
is
resolutely
to
be
vndertaken
.
FIrst
,
they
led
him
before
Annas
,
the
father
in
lawe
to
Caiphas
,
the
high
priest
;
before
whom
he
receiued
a
blow
on
the
face
,
and
was
notwithstanding
so
farre
,
either
from
reuenging
,
or
from
reuiling
,
that
hee
was
readie
rather
to
haue
turned
the
other
cheeke
.
Which
patience
if
thou
obseruest
(
O
my
soule
)
together
with
all
his
behauiours
in
the
,
other
passages
of
his
passion
thou
shalt
therein
find
a
perfecte
cure
for
all
thy
imperfections
,
a
straight
rule
to
direct
thee
in
all
the
carriages
of
this
life
,
For
,
as
it
had
been
vnprofitable
,
to
know
how
to
walke
,
if
wee
had
beene
still
detayned
in
prison
;
so
had
it
not
bin
sufficient
for
vs
to
haue
bin
set
free
,
if
we
had
not
receiued
directions
for
our
way
:
if
goinge
blindfold
with
ignorance
,
the
first
that
shoulde
haue
met
vs
,
might
haue
caried
vs
backe
to
prison
againe
.
To
this
end
,
hee
hath
not
onlie
pointed
out
our
path
,
but
hath
troden
euery
step
before
vs
;
he
hath
giuen
vs
instructiones
by
manie
other
but
none
were
euer
sufficient
for
example
but
him selfe
.
From
Annas
they
ledde
him
vnto
Caiphas
;
where
innocencie
was
arrraigned
,
truth
accused
,
and
iustice
condemned
And
then
like
mad
dogs
,
more
fiercely
they
assaulte
and
insult
vpon
him
,
some
casting
on
his
face
the
scourings
of
their
filthie
mouthes
;
others
striuinge
who
might
strike
him
:
and
with
a
wanton
and
merry
malice
,
aggrauating
iniurie
with
scorne
,
they
couer
his
eyes
,
and
bidde
him
aread
,
who
it
was
that
did
smite
him
.
And
so
great
pleasure
they
took
in
this
time
both
of
tormenting
his
bodie
,
&
vexing
his
soule
,
that
they
woulde
not
suffer
him
to
take
any
rest
;
but
vsed
this
despite
for
their
disport
,
to
passe
away
the
dulnesse
of
that
night
.
O
gratious
countenance
which
fillest
the
heauens
with
glory
,
which
the
Angels
with
ioy
&
rauishment
doe
desire
to
behold
;
O
perfect
image
of
the
Father
,
how
deeply
was
thy
beautie
,
thy
maiestitie
ouerclouded
with
disgrace
?
And
couldest
thou
holde
thy
handes
,
O
mighty
Lord
?
Why
,
they
were
bounde
:
but
couldest
thou
also
hold
thy
tongue
?
or
were
the
handes
of
thine
Angels
bound
?
diddest
thou
not
at
the
least
complaine
?
O
infinite
humilitie
!
O
sweet
Lord
is
it
possible
that
ther
shoulde
remaine
in
the
worlde
any
footstepes
of
pride
:
after
this
admirable
example
of
patience
?
O
earth
and
ashes
;
thy
God
did
with
deepe
silence
indure
all
these
indignities
,
&
thou
stirrest
,
thou
starest
,
thou
turmoilest
thy selfe
(
good
man
)
and
tormentest
others
,
vpon
the
lest
touch
of
thy
reputation
Thy
god
did
pray
for
those
who
thus
blasphemed
him
;
and
thou
disdaynest
to
speak
or
once
to
looke
vpon
a
man
,
who
hath
offered
to
thee
a
light
disgrace
.
Thy
God
would
bee
esteemed
a
sinner
,
when
hee
was
pure
from
any
soile
of
Sinne
;
but
thou
being
a
detestable
sinner
,
dost
strain
to
bee
esteemed
righteous
.
Thy
God
was
abased
beeneath
the
most
vile
villains
vpon
earth
;
but
thou
wouldest
bee
aduaunced
aboue
all
men
;
yea
,
aboue
the
Angels
;
yea
,
God
himselfe
.
Ah
proud
flesh
,
thou
canst
not
swell
so
high
,
but
vengeance
wil
sit
aboue
thee
thou
canst
not
lift
vp
thy selfe
so
loftie
,
but
Gods
hand
will
ding
thee
down
.
God
&
pride
could
not
dwell
together
in
one
heauen
,
much
lesse
can
they
harboure
in
one
hearte
.
Certaynelie
,
if
thou
knewest
,
O
my
soule
,
the
value
of
this
high
virtue
humilitie
,
thou
wouldest
abandon
the
whole
world
to
attaine
it
.
Desirest
thou
to
receiue
mercy
,
humitie
wil
help
thee
as
it
did
the
Publicā
.
wilt
thou
haue
thy
part
in
the
grace
of
the
Gospel
?
The
Lord
saith
,
that
he
was
sent
to
preach
it
to
the
poore
Luke
4.8
.
;
It
is
hid
from
the
wise
,
and
reuealed
vnto
little
ones
Mat
.
11.21
.
;
Wilt
thou
haue
thy
prayers
heard
?
The
prayer
of
the
humble
shall
pierce
the
cloudes
,
and
will
not
depart
vntill
the
highest
regard
it
Eccle
.
35.17
,
.
Desirest
thou
glory
and
long
life
to
enioy
it
?
They
are
the
rewards
of
humility
Pro
.
22
4.
.
Wilt
thou
liue
vnder
the
protection
of
God
,
&
participate
of
his
graces
?
The
Lord
preserueth
the
lowly
Psal
.
34.17
.
,
&
giueth
grace
to
the
humble
1
,
Pet
.
5.5
.
:
For
as
waters
do
run
to
the
low
groundes
,
so
the
graces
of
God
doe
flow
to
the
humble
hearts
.
In
a
word
,
art
thou
desirous
to
enter
the
kingdom
of
God
?
thou
must
then
humble
thy selfe
as
a
little
child
(
g
)
.
For
,
Mat
.
18.4
.
heauen
is
like
a
stately
pallace
,
with
a
low
dore
,
whereinto
no
man
can
enter
,
except
he
stoupe
.
But
take
heede
,
O
my
soule
,
that
thou
deceiue
not
thy selfe
with
the
counterfeite
of
humilitie
,
with
the
outward
shew
and
shadow
thereof
.
It
is
an
easie
thing
to
goe
in
base
attire
,
to
salute
submisly
,
to
kisse
the
hand
,
to
embrace
the
knee
,
to
cast
down
the
countenance
,
to
speake
with
a
weake
broken
voice
,
to
sigh
often
and
deepe
,
to
crie
and
confesse
at
euerie
worde
,
that
thou
art
a
miserable
sinner
:
many
will
performe
these
pointes
in
order
,
but
vppon
a
verie
light
disgrace
,
all
their
humility
is
turned
into
wilde
furie
.
It
is
but
a
base
pride
which
is
shrowded
vnder
the
signes
of
humility
:
and
vices
do
become
more
vile
,
when
they
are
ouercast
with
a
countenance
of
vertue
.
Take
especiall
heed
also
of
the
temptations
of
pride
,
which
of
all
other
are
most
slie
and
daungerous
,
and
hardest
to
be
known
.
Temptations
of
other
vices
are
somewhat
open
and
plaine
;
but
pride
creepeth
craftilie
,
as
it
were
with
wollen
feet
;
flattering
a
man
,
and
perswading
him
,
that
for
many
causes
much
respect
is
due
vnto
him
.
Which
a
man
blinded
with
self-loue
doth
easily
belieue
,
and
therupon
openeth
his
mouth
to
draw
in
that
spirite
,
whereby
the
glorious
Angels
were
turned
into
deuils
.
But
he
that
is
truely
humble
,
will
say
with
the
Apostle
:
He
that
thinketh
himselfe
to
bee
something
when
he
is
nothing
,
Gal
,
6
,
3
deceiueth
himselfe
.
O
sweet
Sauiour
,
I
molt
humbly
beseech
thee
,
by
all
thy
mercies
,
and
by
all
the
miseries
which
thou
diddest
sustaine
,
euen
for
their
sakes
,
who
did
thus
villainously
both
blaspheme
and
tormente
thee
,
cast
backe
thine
eyes
vpon
me
,
as
thou
diddest
vpon
Peter
,
when
in
these
extremities
hee
did
forsweare
thee
;
that
silent
look
,
which
is
full
of
vertue
,
not
only
to
bee
vnderstoode
,
but
also
to
worke
:
euen
those
eyes
which
doe
open
our
eyes
,
and
caus
vs
to
awake
out
of
the
sleep
of
security
:
which
thou
castest
vpon
vs
so
often
,
as
we
are
truely
touched
with
sorrow
for
our
sins
.
&
grant
,
that
this
spitting
vpon
thy
face
,
may
quench
in
meal
fierie
passions
;
that
these
blowes
which
were
dealt
vpon
thee
,
may
beate
downe
my
presumption
&
pride
.
Grant
I
say
,
that
thy
abasement
may
abate
in
me
al
high
swelling
and
raging
desires
;
that
thy
patience
,
thy
silence
,
thy
humility
,
which
was
sufficient
to
asswage
the
wrath
of
thy
father
against
sinners
,
may
suffice
also
to
asswage
and
alter
,
my
vaine
both
angrie
and
haughtie
affections
.
Graunt
,
O
gracious
Lord
,
that
,
as
thou
casting
vpon
mee
from
thy
high
heauens
,
the
eyes
of
thy
pitty
,
the
streams
of
thy
graces
doe
flow
into
my
soul
;
so
I
,
beholding
thee
with
true
humilitie
and
reuerence
from
the
earth
,
may
readily
receiue
the
beames
of
that
light
;
euen
as
the
stars
,
by
beholding
the
Sunne
,
receiue
both
light
&
vertue
from
it
.
That
these
eyes
being
the
conduits
,
whereby
thy
mercies
are
deriued
into
our
soules
,
I
may
neuer
cease
to
set
thē
vpon
thee
;
but
as
all
inferiour
thinges
depend
vpon
the
influence
of
the
celestiall
and
superior
bodies
,
so
my
spirite
may
wholy
depend
vppon
thee
,
and
receiue
by
that
influence
,
both
the
light
&
law
of
all
my
life
.
This
vnquiet
night
being
scarse
ended
indeede
,
they
led
him
to
Pilate
,
the
Romane
president
of
that
prouince
;
but
when
Pilate
vnderstoode
that
hee
was
borne
in
Galile
,
which
pertained
to
the
iurisdiction
of
Herod
the
Tetrarch
,
he
sent
him
vnto
Herod
,
who
at
that
time
also
was
abiding
at
Ierusalem
.
Now
,
Herod
had
been
desirous
of
a
long
season
to
see
Iesus
,
because
of
the
admirable
report
which
ran
of
him
;
whereupon
hee
was
then
ioyfull
of
his
comming
,
hoping
to
haue
seen
him
wroght
some
miracles
.
So
he
questioned
him
concerning
many
thinges
;
but
because
he
enquired
vpon
vaine
curiositie
,
and
with
no
true
entent
or
ende
,
Christ
aunswered
him
nothing
;
according
to
that
which
Saint
Iames
saith
:
Ye
aske
and
ye
doe
not
rceceiue
,
because
ye
aske
an
isse
.
Iam
,
4
Hereupon
Herod
,
with
all
his
graue
Counsailors
,
and
gallant
Courtiers
,
interpreting
this
silence
for
simplicity
,
did
openly
contemne
him
;
and
for
plaine
declaration
,
not
of
his
innocencie
,
but
of
his
simplicitie
,
they
arrayed
him
in
a
white
garment
,
&
sent
him
backe
again
to
Pilate
.
That
hee
who
had
beene
taken
before
,
for
a
man
of
euil
behauiour
;
and
namely
,
a
glutton
,
a
drinker
of
wine
,
and
a
companion
of
sinners
Mat
.
11
,
19.
;
a
stirrer
of
sedition
Luk
,
23.2
,
;
A
blasphemer
Mark
.
27.
;
a
sorcerer
Mat
,
12
,
24
,
;
possessed
with
a
diuell
Io
:
8.48
.
;
should
then
also
passe
for
a
passing
simple
man
.
O
true
comfort
of
all
afflictions
,
whether
by
publike
iniustice
,
or
by
priuate
iniuries
.
Learne
,
O
my
soule
,
learne
by
these
exemplarie
instructions
of
thy
master
,
to
make
smal
account
of
the
iudgements
and
estimations
of
this
world
.
And
leaue
off
ambitiously
to
affect
the
vaine
breath
of
humane
praise
,
which
is
like
to
an
Eccho
;
a
meere
sounde
without
any
substance
:
and
in
whose
voice
a
man
is
in
that
degree
,
eyther
good
or
bad
,
wherein
he
is
esteemed
a
friend
or
a
foe
.
Christ
had
professed
before
,
that
hee
sought
not
his
owne
praise
;
and
told
them
who
affected
glory
,
that
they
sought
they
knewe
not
what
.
To
whose
glory
it
was
,
Io
,
8
,
50.
Mat
.
20
,
22
that
he
neither
desired
nor
accepted
the
glorie
of
the
world
;
looking
with
no
other
eye
vpon
the
glosse
therof
,
then
Phisitions
doe
vpon
the
vlcers
and
diseases
of
their
Patients
.
And
now
,
in
this
height
of
scorne
,
in
this
depth
of
disgrace
,
our
Sauiour
did
not
once
change
his
cheere
,
nor
cast
downe
his
countenance
,
not
let
fale
any
eyther
intemperate
,
or
submisse
,
or
otherwise
vnseemly
worde
:
but
remained
like
a
firme
rocke
,
which
repelleth
and
turneth
into
froath
all
the
waues
that
beate
vpon
it
.
And
as
the
body
of
a
man
abideth
at
a
stay
,
although
his
shadow
be
at
one
time
long
,
and
at
another
time
short
:
so
hee
retained
the
same
constant
courage
,
both
in
the
sweet
gale
of
the
applause
of
men
,
and
in
the
bitter
blastes
of
their
opprobrious
outrage
:
expressing
still
,
a
modestie
in
the
one
,
and
a
grauity
in
the
other
.
Trees
well
rooted
do
beare
all
stormes
;
the
wind
tosseth
,
not
the
wheat
but
the
chaffe
:
and
vaine
eyther
honour
or
infamie
moueth
no
man
,
who
is
not
eyther
light
or
weake
.
Behold
also
,
how
vainly
variable
the
opinions
of
men
are
;
constant
onely
in
inconstancie
,
and
persisting
in
nothing
but
in
change
.
They
who
cried
,
Hosanna
in
the
highect
;
doe
in
short
time
after
crie
,
Let
him
be
crucified
:
They
who
saluted
him
for
their
king
,
do
presentlie
professe
that
they
haue
no
King
but
Caesar
:
they
who
met
him
with
oliue
branches
,
doe
now
present
him
with
swordes
and
staues
:
they
who
had
spread
their
garments
before
him
,
did
now
dispoile
him
of
his
owne
garmentes
.
Finally
,
they
who
did
both
acknowledge
and
adore
him
for
the
son
of
God
,
within
few
dayes
preferred
Barrabas
before
him
.
Who
therefore
will
esteeme
the
base
breath
of
this
mutable
monster
for
true
glorie
?
Who
will
credite
the
iudg●ment
?
who
will
trust
the
affection
therof
?
who
will
bee
so
base
,
to
fawne
thereon
for
a
few
crummes
of
credite
?
Who
is
so
seruile
to
vndertake
all
paines
to
please
it
?
to
loose
all
liberty
,
rather
then
to
loose
the
liking
thereof
?
being
more
carefull
in
casting
what
the
worlde
will
say
of
him
,
then
what
God
will
say
to
him
when
the
world
shall
be
at
an
end
.
From
hence
thou
mayest
draw
both
diuine
and
morall
comforts
,
in
all
the
miseries
that
eyther
malice
or
vnkindnesse
can
lay
vpon
thee
.
Diuine
,
for
that
no
greater
reproch
can
be
offered
vnto
thee
,
then
was
offered
,
not
onely
to
thy
maister
,
but
to
thy
maker
for
thy
sake
:
morall
,
for
that
thou
seest
how
foolish
,
yea
how
franticke
and
false
the
opinions
of
men
are
;
prone
alwaies
to
iudge
,
well
of
the
wicked
,
and
hardly
of
the
good
.
Behold
here
,
vertue
is
accounted
vice
;
truth
,
blasphemie
;
&
wisedom
,
follie
:
behold
,
the
peacemaker
of
the
world
,
is
iudged
a
seditious
person
;
the
fulfiller
of
the
law
,
a
breaker
of
the
law
;
our
Sauior
,
a
sinner
;
our
God
a
Diuell
.
O
poore
ond
troubled
man
,
wherefore
doest
thou
weakelie
waile
for
any
iniurie
or
abuse
that
is
offered
vnto
thee
?
God
handleth
thee
no
otherwise
in
this
world
,
then
hee
handled
his
onely
sonne
;
who
hath
begunne
to
thee
this
bitter
potion
,
not
only
taking
assay
therof
,
but
drinking
to
thee
a
full
draught
:
&
it
is
not
only
a
comfort
,
but
a
glory
,
to
be
a
partner
and
fellow
sufferer
with
Christ
;
who
delighteth
also
to
see
in
vs
,
some
representation
of
him self
:
dogs
do
not
bark
at
those
whom
they
know
,
&
with
whom
they
are
familiar
,
but
against
strangers
they
vsually
barke
;
not
alwaies
for
any
hurt
,
which
they
feele
or
feare
,
but
commonly
by
nature
or
vppon
euill
custome
.
How
then
canst
thou
be
a
stranger
to
the
world
,
if
it
doth
not
molest
thee
,
if
it
detracteth
not
from
thee
?
How
art
thou
a
member
of
Christ
,
if
thou
wilt
not
participate
with
him
of
the
iniuries
and
persecutions
of
this
life
.
How
canst
thou
be
accounted
a
friend
vnto
him
,
if
,
seeing
him
so
miserablie
handled
by
the
world
,
thou
wilt
notwithstanding
loue
and
embrace
it
;
thou
wilte
vouchsafe
to
be
eyther
kindly
or
honorably
vsed
of
it
?
Here
also
wee
are
further
taught
,
that
the
busines
of
Gods
glory
,
&
of
the
health
of
mens
soules
,
how
soeuer
base
and
ignominious
it
seemeth
,
must
bee
resolutely
both
vndertaken
and
performed
by
vs
;
althogh
we
be
princes
and
potentates
of
the
erth
:
for
to
serue
God
,
is
truely
to
raigne
.
§
4.
HOW
Hee
was
scourged
.
1
Scourging
was
a
punishment
,
both
seuere
and
also
ignominious
.
2
Christ
our
true
Sampson
.
3
Wherefore
the
wise
men
of
this
world
account
the
doctrine
the
Gospell
folly
.
4
Wherefore
they
do
account
it
madnesse
.
5
God
did
that
for
men
which
they
esteeme
madnesse
.
6
The
loue
of
God
hath
dazeled
the
wisedome
of
this
world
.
7
Our
sinnes
torment
Christ
soe
oft
as
wee
commit
them
.
8
A
meditation
agaynst
suggestions
of
Sinne
.
9
The
torments
of
Christ
were
not
so
great
as
his
loue
made
him
desirous
to
suffer
.
10
A
short
prayer
and
thankesgiuing
.
11
The
force
of
loue
.
12
Loue
subdued
him
whoe
subdued
death
.
13
The
violence
of
loue
is
sweete
.
14
The
excellencie
of
loue
15
The
vnion
of
God
&
man
by
loue
16
A
praise
of
loue
.
17
The
price
whereat
the
purchase
of
loue
is
set
.
NOw
,
Pilate
perceiuing
that
it
was
onely
vpon
a
mad
malice
,
that
the
Iewes
did
thus
violentlie
prosecute
Iesus
;
&
suposing
that
partlie
,
by
respite
,
and
partlie
by
seuerity
,
the
heat
of
their
hate
might
bee
appeased
,
he
determined
to
lay
vpon
him
so
sharp
a
punishment
as
might
suffice
to
satissie
their
cruell
desires
.
Hereupon
,
he
commaunded
that
Iesus
should
bee
scourged
a
puninishment
which
for
the
seuerity
,
was
appointed
by
Moses
for
malefactors
,
according
to
the
qualitie
of
their
offence
;
Deu
.
25.3
yet
with
limitation
,
that
it
should
not
exceede
fortie
stripes
:
Act
22
25
and
for
the
infamie
therof
the
Romans
did
exempte
their
Cittizens
from
it
.
Forthwith
the
tormentours
did
strip
him
out
of
his
garments
,
and
charge
vpon
him
with
such
bloudy
blowes
,
as
if
hee
had
beene
the
greatest
offender
,
and
the
basest
slaue
in
the
world
Behold
now
O
my
soul
,
what
a
butchery
thy
Sauiour
hath
suffered
for
thy
sake
:
behold
him
dispoiled
of
his
garments
,
who
clotheth
the
heauens
with
cloudes
,
adorneth
the
fieldes
with
flowers
,
giueth
rayment
to
euery
liuing
creature
;
apparelleth
his
Saints
with
righteousnes
and
glory
.
Behold
him
torne
with
whippes
,
whose
seruants
were
wont
in
his
name
to
scourge
the
diuels
:
hauing
no
man
on
his
part
,
eyther
with
hand
to
helpe
or
with
heart
to
pitty
him
.
And
where
was
thy
beauty
become
?
Where
was
then
thy
glory
?
O
true
Sampson
,
who
hath
cut
the
haires
of
thy
strength
?
who
hath
bound
thy
hands
and
thy
feete
,
and
deliuered
thee
to
the
power
of
the
Philistims
?
Certainely
,
it
was
only
the
loue
of
Dalila
;
onely
the
loue
of
thy
church
that
did
cause
this
calamity
:
the
desire
which
thou
haddest
to
wash
her
with
thy
bloud
,
hath
deliuered
thee
to
the
power
and
pleasure
of
thy
enemies
.
O
ye
Saints
of
God
,
if
euer
you
are
rauished
&
transported
from
your
bodilie
sences
by
contemplation
of
heauenly
things
,
let
it
be
at
this
exceeding
goodnesse
and
loue
of
Christ
,
in
being
thus
humbled
and
tormented
for
miserable
men
.
This
hath
made
the
wise
men
of
the
worlde
to
esteeme
the
doctrine
of
the
Gospell
,
not
onely
folly
but
extream
madnesse
.
For
they
esteem
it
folly
when
they
heare
,
that
riches
is
in
pouerty
,
ioy
in
teares
,
liberty
in
subiection
,
in
humility
glory
;
in
mortification
peace
,
in
the
crosse
a
Kingdome
,
in
renouncing
all
thinges
,
the
dominion
of
all
thinges
:
but
when
they
heare
that
the
diuine
substance
,
most
glorious
most
pure
,
would
thus
bee
abased
,
and
iniuried
by
men
,
they
esteeme
it
a
point
of
meere
madnes
.
O
all
yee
powers
of
the
world
,
let
this
astonish
you
that
God
would
vouchsafe
to
doe
that
for
men
,
which
they
themselues
should
esteeme
madnesse
.
And
you
wise
men
of
this
world
,
you
know
right
well
,
you
haue
often
both
obserued
and
saide
,
that
maiesty
and
loue
are
scarce
compatible
;
that
the
actions
of
loue
can
neyther
be
ruled
nor
esteemed
by
wisedome
.
Lay
aside
your
wisedome
then
,
and
looke
into
his
loue
:
for
his
loue
hath
dazeled
your
worldly
wisedome
.
Hee
hath
planted
a
vinyeard
in
this
worlde
;
and
beareth
so
great
loue
towardes
it
,
that
he
is
(
as
it
were
)
inebriated
thereby
;
and
put
,
in
a
manner
,
euen
from
himself
.
But
laugh
not
(
O
ye
wise
men
)
hereat
,
as
Cham
did
at
the
nakednesse
of
his
Father
;
least
he
cast
vpon
you
a
cruell
curse
.
And
thou
,
O
my
soule
,
what
saiest
thou
?
what
thinkest
thou
?
where
are
thy
teares
,
O
drie
soule
,
to
bath
those
bruses
which
thy
Sauiour
in
loue
did
suffer
to
heale
thee
?
where
is
thy
sorrow
?
where
is
thy
detestation
of
thy
sinnes
,
which
were
the
procurers
of
all
this
punishment
?
For
certaine
it
is
,
that
thy
sinnes
,
not
onely
did
then
but
doe
so
often
torment
him
,
as
thou
doest
commit
them
:
euen
as
the
Apostle
hath
said
;
Hee
that
sinneth
▪
Heb
.
6.6
crucifieth
the
son
of
God
,
and
maketh
a
mocke
of
him
.
He
that
breaketh
the
law
of
Christ
by
wilfull
sinne
,
Heb
.
10
treadeth
the
sonne
of
God
vnder
his
feet
,
polluteth
the
bloud
of
the
new
Testament
,
and
reprocheth
the
holy
Ghost
.
Whensoeuer
therefore
thou
art
about
to
consent
to
any
sinne
,
present
vnto
thy selfe
the
forme
of
thy
Sauiour
,
vnder
the
hands
of
the
cruell
souldiers
,
wholy
imbrued
in
his
own
bloud
;
not
desperately
raging
,
not
weaklie
wailing
,
but
in
this
mild
manner
,
partly
exhorting
,
and
partly
intreating
thee
.
Friend
,
thou
hast
often
heard
how
I
haue
loued
thee
;
If
wordes
beare
no
weight
to
assure
thee
hereof
;
behold
effects
.
Behold
me
desirous
,
so
aboundantlie
to
satisfie
the
iustice
of
my
Father
,
for
thine
offences
,
that
I
haue
shut
from
my selfe
all
meanes
,
eyther
of
helpe
to
withstand
,
or
of
comfort
to
mittigate
these
extremities
;
which
notwithstanding
are
much
lesse
thē
my
loue
hath
made
me
desirous
to
suffer
for
thy
sake
,
in
case
the
iustice
of
my
Father
had
so
required
.
See
here
,
this
my
loue
registred
with
my
bloud
;
listen
how
euery
lash
,
both
giueth
a
liuely
testimony
thereof
,
and
perswadeth
,
yea
beseecheth
thee
with
an
heauenly
voice
,
to
loue
me
againe
.
But
if
thou
wilt
not
afforde
me
this
kinde
affection
,
let
me
at
the
least
(
I
pray
thee
,
)
obtaine
so
much
pitty
at
thy
handes
,
to
forbeare
thy
sinnes
;
which
do
not
onely
renue
,
bur
very
much
increase
my
smart
.
For
certain
it
is
,
that
thy
offences
do
daylie
torment
me
;
&
that
these
souldiers
should
neuer
haue
had
any
power
to
touch
me
,
had
not
thy
sinnes
enabled
them
therevnto
.
Sweete
Iesus
,
with
reuerence
I
kisse
thy
blessed
stripes
,
and
doe
thankfullie
both
acknowledge
and
embrace
thy
loue
;
most
earnestly
entreating
thee
,
so
to
kindle
,
so
to
enflame
thy
loue
also
within
me
,
that
it
may
melt
the
frozen
moisture
of
my
hart
into
teares
;
both
in
compassion
of
thy
sufferinges
,
and
in
sorrowe
for
my
sinnes
which
drewe
them
vpon
thee
.
Oh
,
how
happy
am
I
that
haue
so
louing
a
Lord
?
what
can
I
neede
?
what
neede
I
feare
?
Oh
,
how
cruell
am
I
,
if
I
will
commit
any
fact
,
which
dooth
not
onely
displease
,
but
dishonour
and
torment
him
?
What
pitty
shouldest
thou
haue
in
punishing
me
,
if
I
haue
none
in
offending
thee
?
There
was
no
greater
mercy
then
to
cast
such
loue
vppon
vs
:
there
is
no
greater
miserie
,
then
not
to
acknowledge
,
and
in
some
degree
of
duty
to
aunswere
the
same
.
O
loue
,
more
strong
then
death
;
Cant
.
8
6
,
death
subdueth
all
worldly
thinges
,
and
yet
thou
subduest
death
;
thou
triumphest
ouer
all
power
,
either
by
resisting
,
or
by
enduring
.
Thou
art
the
bushe
which
did
burne
,
Exod
,
3
,
but
not
consume
;
thou
art
the
most
perfect
adamant
,
which
wil
wearie
all
armes
;
which
wil
breake
all
hammers
before
it
will
yeeld
:
Rom.
8
Thou
madest
the
apostle
say
;
Nothing
shall
separate
vs
from
the
loue
of
Christ
;
in
all
things
we
are
more
the
conquerors
,
through
him
who
loueth
vs.
Death
subdueth
all
worldly
thinges
;
but
thou
hast
subdued
him
who
hath
ouercome
death
,
and
made
him
subiect
vnto
thy
yoke
.
For
what
drew
him
downe
from
heauen
,
into
the
mire
of
miseries
?
what
made
him
a
scorne
of
men
?
wherefore
did
he
fast
,
weepe
,
labour
,
and
watch
?
wherfore
liued
hee
both
in
pouerty
and
contempt
?
wherfore
endured
hee
both
an
ignominious
and
paineful
death
,
but
for
the
loue
of
our
redemption
?
O
inuincible
vertue
,
who
hast
ouercom
the
Lord
of
all
thinges
,
wilt
thou
not
ouercom
a
weake
man
?
shal
my
heart
onely
bee
able
to
resist
the
force
of
thy
fire
?
O
sweet
tyrant
,
with
what
soft
flatteringes
doest
thou
enforce
men
to
great
attempts
?
without
any
feelyng
of
difficultie
,
without
any
feare
of
danger
,
being
carried
with
delight
to
that
which
they
desire
:
which
delight
in
going
forward
,
drowneth
all
griefe
of
labour
,
through
which
they
wrestle
.
Nothing
is
therefore
so
sweet
as
loue
,
nothing
so
strong
;
nothing
maketh
men
more
cruell
,
nothing
more
compassionate
.
It
is
strong
in
obtaining
,
it
is
sweet
in
enioying
;
it
maketh
men
cruell
to
themselues
,
and
compassionate
to
him
whome
they
do
loue
.
And
it
is
meet
that
we
should
liue
in
subiection
of
loue
;
for
whatsoeuer
is
contained
in
the
Scriptures
,
eyther
is
loue
,
or
pertaineth
vnto
loue
:
and
nothing
is
so
precious
as
a
soule
that
loueth
,
but
only
God
who
giueth
loue
.
Loue
is
the
Queene
of
all
vertues
.
It
is
the
end
of
all
the
commandements
and
counsailes
of
God
.
Yea
,
all
creatures
are
made
seruiceable
vnto
man
for
this
end
.
It
is
the
soule
,
life
and
perfection
of
other
vertues
;
the
stone
,
which
turneth
all
that
it
toucheth
into
gold
;
the
stampe
,
which
maketh
all
our
coine
currant
with
God
.
Insomuch
as
if
we
loue
,
we
may
do
what
wee
will
;
for
whatsoeuer
is
done
in
loue
,
God
doth
accept
.
Yea
,
by
louing
the
good
actions
of
other
men
,
(
by
reason
of
the
community
of
the
Church
)
we
make
them
our
own
.
It
is
a
sword
to
cut
in
sunder
the
sinewes
of
all
vices
,
and
a
spurre
to
stirre
vs
vp
to
all
vertuous
atchieuments
.
It
is
the
certaine
measure
,
as
well
of
perfection
which
the
iust
haue
in
this
life
,
as
of
glory
which
they
shal
haue
in
the
life
to
come
.
If
I
haue
not
loue
,
(
sayeth
Saint
Paul
)
I
am
nothing
;
for
God
wil
giue
vnto
euery
man
,
according
to
the
proportion
wherein
hee
offereth
himselfe
vnto
him
by
loue
.
Lastly
,
it
vniteth
vs
vnto
God
;
for
loue
is
a
meane
,
which
knitteth
two
extreames
,
the
louer
and
that
which
is
loued
,
into
one
.
Doe
wee
loue
the
earth
?
wee
are
earth
:
doe
we
loue
God
?
what
shall
I
say
?
are
wee
God
?
assuredly
we
are
combined
with
God
.
Yet
this
vnion
is
not
naturall
,
but
spirituall
;
not
transforming
the
nature
of
man
,
but
changing
his
affections
,
and
whole
manner
of
life
.
that
as
the
shadow
followeth
the
bodie
,
so
the
will
of
man
adhaereth
to
the
wil
of
God
,
louing
and
hating
as
he
doth
prescribe
;
without
any
respect
vnto
himselfe
,
but
onely
to
the
honour
of
God
.
For
,
as
iron
cast
into
the
fire
,
taketh
the
nature
of
fire
,
and
yet
ceaseth
not
to
remaine
iron
;
so
he
that
burneth
in
the
loue
of
God
,
is
partaker
of
the
puritie
and
sanctitie
of
God
,
&
yet
abideth
still
man
.
O
loue
,
the
roote
of
all
vertues
;
the
daughter
of
grace
,
the
mother
of
sanctitie
,
the
mistresse
of
truth
;
the
glasse
of
religion
,
the
ballance
of
reward
,
the
mariage
garment
,
the
key
of
Paradise
;
the
strength
of
those
that
fight
,
the
crown
of
those
that
conquere
;
the
felicitie
of
Saintes
,
the
ioy
of
Angels
,
the
terrour
of
Diuels
.
Without
thee
,
faith
is
dead
;
hope
a
vaine
presuming
;
holinesse
,
hypocrisie
;
zeale
,
furie
:
with
thee
a
man
standeth
,
in
prosperities
humble
;
in
aduersities
secure
;
in
hard
passions
strong
;
in
good
workes
cheareful
;
in
temptations
safe
.
Are
we
poore
,
and
able
to
giue
little
?
are
we
eyther
ignorant
or
weake
,
and
able
to
doe
little
?
let
vs
loue
much
,
and
that
will
be
a
supplie
vnto
both
:
for
he
that
loueth
,
is
of
abilitie
to
doe
much
;
and
hee
giueth
much
who
giueth
himselfe
.
Is
it
not
meete
therefore
that
wee
sell
all
that
wee
haue
to
purchase
this
pearle
?
can
any
thing
bee
too
deare
to
giue
?
can
any
thing
be
too
hard
to
suffer
,
that
wee
may
obtaine
it
?
Is
it
a
small
matter
that
it
is
saide
;
God
is
loue
?
Is
it
a
smal
matter
to
dwell
in
God
,
1.
Io
.
4
,
&
to
haue
God
dwell
in
vs
?
God
is
loue
:
what
more
precious
?
He
that
dwelleth
in
loue
,
dwelleth
in
God
;
what
more
secure
?
And
God
in
him
:
what
more
glorious
?
It
is
not
said
,
God
is
humility
,
God
is
patience
,
God
is
obedience
;
but
God
is
loue
:
al
other
vertues
,
are
the
gifts
&
graces
of
God
;
but
loue
is
said
to
be
God
himselfe
.
O
diuine
vertue
,
so
often
,
so
greately
,
but
neuer
enough
commended
;
O
sacred
loue
,
which
alwayes
burnest
in
the
bosome
of
God
.
I
cannot
value
thee
to
thy
worth
,
I
haue
nothing
in
me
,
that
is
a
fitte
price
for
thee
:
but
I
will
giue
for
thee
all
that
I
haue
;
all
my
delightes
,
all
my
desires
;
I
will
leaue
all
for
his
loue
,
who
hath
left
his
kingdome
and
throane
for
loue
towardes
me
.
And
when
I
shall
haue
giuen
all
,
I
shall
thinke
that
I
haue
giuen
no
more
thē
nothing
;
for
thou
wilt
more
sweetely
refresh
,
more
aboundantly
satisfie
,
more
assuredly
defende
me
,
then
all
that
I
am
able
to
giue
.
§.
5.
HOW
Hee
was
crowned
with
Thornes
,
cloathed
in
purple
,
openly
scorned
and
presented
to
the
Iewes
1
THe
Iewes
did
more
indeuoure
to
take
away
the
reputation
of
Christ
,
then
to
take
away
his
life
.
z
Iustice
is
to
be
executed
with
grauitie
and
griefe
.
3
The
Iewes
would
be
satisfied
as
well
with
the
shame
of
Christ
as
with
his
bloud
4
Wherefore
Christ
was
cloathed
with
purple
.
5
Wherefore
he
was
crowned
with
Thornes
.
6
Christ
hid
more
of
his
goodnesse
then
he
shewed
to
the
world
7
We
are
to
thinke
of
the
torments
of
Christ
both
with
ioy
&
with
griefe
.
8
How
our
Soules
are
defiled
with
sinne
.
9
The
loue
of
Christ
is
a
prouocation
to
vs
to
loue
him
again
10
A
Prayer
and
thanks-giuing
.
11
The
fruite
which
wee
must
yeald
12
Christ
hath
not
onlie
freede
vs
from
euill
,
but
inriched
vs
with
good
.
13
Pilats
shewing
of
Christ
did
plainly
shewe
that
he
was
then
made
a
wofull
spectacle
.
14
It
is
the
diuel●
mind
not
to
bee
satisfied
but
by
death
.
15
The
agreement
of
the
wicked
in
doing
euil
.
16
Want
of
compassion
sheweth
want
of
loue
.
17
By
sinning
wee
ioyne
with
the
Iewes
in
crying
against
Christ
Let
him
be
crucified
.
18
A
meditation
to
restraine
vs
from
Sinne
.
19
A
prayer
to
Iesus
Christ
20
A
prayer
to
God
the
Father
.
WHen
the
Souldiers
had
thus
scourged
our
Sauioure
,
they
brought
him
into
the
common
hall
,
and
there
againe
they
stripped
him
,
and
put
vpon
him
a
purple
roab
;
and
pressed
vpon
his
head
,
(
a
very
sencible
and
tender
part
,
which
the
whips
before
had
passed
ouer
)
a
crowne
of
sharp
thornes
,
and
put
a
reede
in
his
hand
insteede
of
a
scepter
:
and
scornefully
bowing
themselues
,
saluted
him
king
of
the
Iewes
,
and
spat
vpon
him
;
and
tooke
the
reede
which
he
held
in
his
hand
,
and
smote
him
therewith
vpon
the
head
.
By
which
actiones
,
it
appeareth
that
they
were
more
desirous
to
take
away
his
reputation
,
then
to
take
away
his
life
.
For
they
sought
but
only
the
ordinary
torment
of
the
crosse
,
to
take
away
his
life
;
but
to
take
a-his
reputation
,
they
ran
into
al
theis
&
many
other
strange
inuentions
,
equaly
composed
of
torment
&
of
shame
,
wherin
cruelty
seemed
pleasant
,
and
mirth
conioyned
with
malice
.
Manie
Heathen
people
haue
obserued
this
rule
,
to
execute
iustice
with
some
shewe
of
grauitie
and
griefe
:
and
not
with
any
light
eyther
iestures
or
ieastes
,
to
moue
suspition
,
of
taking
plesure
,
in
taking
punishment
:
not
with
any
extraordinarie
seueritie
,
to
giue
token
of
priuate
reuenge
.
But
it
was
not
sufficient
for
these
sauages
,
to
crucifie
Iesus
,
except
they
did
it
,
both
with
derision
and
despight
:
their
malitious
mindes
,
must
of
necessitie
bee
satisfied
,
as
wel
with
his
shame
,
as
with
his
bloud
;
and
that
after
a
very
vnusuall
manner
.
For
,
when
was
purple
beefore
that
time
vsed
for
dishonor
;
who
euer
vntil
that
day
had
bin
crowned
with
thornes
?
The
purple
reached
but
to
a
scorne
,
but
the
thornes
went
further
;
for
,
how
manie
thornes
did
pierce
his
flesh
,
so
many
streames
of
bloud
issued
from
him
,
It
was
not
by
chance
&
aduenture
,
that
he
was
cloathed
in
purple
,
and
therin
mocked
;
but
as
the
holy
Ghost
made
Caiphas
to
say
,
It
is
expedient
that
one
should
die
:
And
likewise
Pilate
,
what
I
haue
written
I
haue
written
;
so
it
made
the
Souldiers
to
scorne
him
in
a
purple
garment
,
in
token
that
whatsoeuer
they
did
to
his
reproach
,
should
follow
to
his
honour
and
praise
.
Neithere
was
it
without
a
mystery
that
they
set
vp
-
his
head
a
crown
of
thorns
.
For
God
had
cursed
the
earth
,
because
of
the
transgression
of
Adam
,
to
bringe
forth
thornes
and
bryars
vnto
vs
;
this
curse
hath
our
Sauiour
taken
vpon
him
;
the
pointes
of
these
thorns
are
broken
in
his
flesh
.
Now
are
all
things
blessed
,
all
thinges
reconciled
;
all
thinges
both
healed
and
hallowed
with
his
bloud
.
O
my
Sauiour
,
how
large
lie
diddest
thou
satisfie
the
lieuetenant
Pilate
,
for
remaining
one
night
in
his
house
,
by
sprinkelinge
euery
parte
thereof
wherein
thou
cammest
with
thy
blessed
bloude
:
O
cruell
Souldiers
,
doe
you
knowe
eyther
,
what
you
doe
,
or
whome
you
haue
in
hand
?
assure
your selues
,
you
see
not
that
which
in
him
appeareth
;
and
yet
doth
not
that
nowe
appeare
in
him
,
which
hereafter
shall
.
For
as
in
vs
,
that
goodnesse
which
we
either
presume
in
our selues
,
or
make
shewe
to
others
,
is
more
then
that
which
in
truth
wee
haue
;
so
in
the
Sonne
of
God
,
that
which
hee
hidde
of
his
goodnesse
,
was
more
then
that
which
hee
shewed
to
the
world
.
But
as
the
Souldiers
in
tormentinge
thy
Sauioure
,
combined
sportte
with
spight
:
so
thou
O
my
soule
,
so
often
as
thou
thinkest
thereon
,
doe
it
iointly
both
with
ioy
and
with
griefe
:
with
ioy
,
for
the
benefit
which
thereby
thou
hast
receiued
;
with
griefe
,
for
the
miseries
which
hee
did
endure
:
with
ioy
,
for
his
exceeding
loue
towardes
thee
,
in
that
he
was
rather
defirous
then
content
,
to
endure
so
base
,
both
insamies
and
paines
for
thy
sake
;
with
grief
,
for
the
grieuousnesse
of
thy
sinnes
,
which
prouoked
the
iustice
of
GOD
to
so
great
seuerity
.
Woe
is
me
,
alas
,
wretch
that
I
am
,
how
doe
my
sins
defile
my
own
soule
;
seeing
they
haue
so
defiled
the
pure
glasse
of
the
Maiestie
of
the
Father
?
so
troubled
the
cleere
fountaine
of
all
beauty
and
delight
?
O
Son
of
iustice
!
O
light
of
thy
Fathers
glory
!
wherefore
wert
thou
content
,
to
receiue
the
filthinesse
and
deformities
of
my
soule
,
and
to
endure
the
paines
which
my
sinnes
did
de
serue
?
Es
63
,
2.
Wherefore
is
thy
apparrell
red
,
&
thy
garmentes
like
him
that
treadeth
in
the
Wine-presse
?
Were
it
not
fitter
that
offenders
should
suffer
for
their
own
deserts
,
then
that
thou
(
O
innocent
Lord
)
shouldest
thus
be
torne
with
torments
for
them
?
had
it
not
beene
fitter
that
this
filthinesse
should
haue
remained
vppon
the
proper
dunghil
,
thē
to
be
cast
vppon
thee
,
the
purity
of
all
beautie
and
glory
?
What
loue
moued
thee
to
haue
so
great
care
of
me
,
that
thou
wert
vtterly
carelesse
of
thy selfe
?
to
bee
so
desirous
of
the
cleannesse
of
my
soule
,
that
thou
wouldest
bee
thus
defiled
to
bestow
it
on
me
?
O
my
Sauiour
,
what
am
I
in
respect
of
thee
?
What
am
I
to
thee
,
but
trouble
,
torment
,
infamie
,
death
?
What
art
thou
to
mee
,
but
rest
,
pleasure
,
honour
,
life
?
If
therefore
thou
louest
me
,
who
am
so
grieuous
vnto
thee
;
wherefore
do
I
not
loue
thee
,
who
art
my
saluation
?
wherefore
am
I
not
prouoked
to
abstaine
from
sinne
,
to
cast
out
all
vncleane
desires
,
which
are
so
many
thorns
to
thy
blessed
body
?
to
despise
the
vaine
braueries
of
the
world
,
which
were
here
applied
to
despise
thee
?
to
put
my
whole
affiance
in
thee
,
who
thus
hast
loued
me
,
and
with
chains
of
perpetuall
duety
to
linke
my selfe
most
strongly
to
thee
?
O
my
redeemer
,
receiue
me
thy
weake
and
vnworthy
seruant
,
to
yeelde
vnto
thee
both
obedience
and
prayse
;
shut
mee
not
from
thee
,
whom
thou
hast
created
for
thy selfe
,
whom
by
thy selfe
thou
hast
redeemed
.
I
am
thine
,
O
my
GOD
,
I
desire
to
bee
thine
;
I
doe
and
will
resolue
to
be
thine
.
I
will
not
deliuer
the
keyes
of
thy
riches
to
any
other
then
to
thy selfe
.
I
will
not
beare
fruit
to
any
but
to
thee
,
who
hast
planted
,
and
doest
continually
both
water
and
purge
mee
.
The
branches
of
this
vine
,
which
are
the
faculties
of
my
soule
,
shall
bring
foorth
flowers
vnto
thee
;
namely
,
good
desires
:
they
shal
bring
forth
fruite
vnto
thee
;
euen
my
wordes
and
my
workes
.
Mine
eyes
shal
regard
thee
,
my
tongue
shal
praise
thee
,
my
feete
shall
follow
thee
,
my
hands
shall
serue
thee
;
my
vnderstanding
shall
alwaies
contemplate
vppon
thee
,
my
memory
shal
neuer
let
thee
goe
;
my
will
shall
delight
onely
in
thee
;
my
soule
shall
be
enfolded
in
the
flames
of
thy
loue
.
This
is
the
fruit
which
thy
vine
must
yeeld
;
this
is
the
profite
which
thou
doest
expect
.
Enuiron
it
,
O
Lord
,
with
fierie
walles
,
shut
all
the
gates
thereof
;
Set
the
Cherubins
to
keep
the
way
,
that
nothing
may
enter
but
thy selfe
.
I
pray
you
all
the
creatures
of
this
worlde
,
&
if
you
wil
not
be
entreated
,
I
do
adiure
you
,
in
the
vertue
of
obedience
to
our
common
Lord
;
come
not
neere
,
trample
not
within
this
garden
,
touch
not
anie
thing
that
groweth
therein
:
all
is
the
Lordes
,
I
will
reserue
all
to
serue
him
;
you
shall
bee
meere
strangers
vnto
me
.
I
abandon
al
creaturs
for
the
loue
of
him
,
who
hath
abandoned
his
kingdome
for
loue
towardes
me
.
For
,
to
this
end
I
was
created
;
and
I
can
yeeld
him
no
other
recompence
for
all
his
sufferinges
,
but
to
loue
onelie
,
and
alwaies
to
praise
him
.
Blessed
art
thou
,
O
most
mercifull
and
mighty
Lord
,
the
comfort
of
my
life
,
the
light
of
my
eyes
,
the
porte
of
my
desires
.
All
thy
Angels
and
Saintes
,
all
thy
creatures
for
euer
prayse
thee
:
for
that
by
the
merite
of
thine
vnspeakeable
charity
and
humility
,
which
bowed
thy
backe
to
vndergoe
the
miseries
due
to
vs
for
our
sinnes
,
thou
hast
not
onelie
freede
vs
from
all
our
euill
,
but
participated
thy
heauenly
graces
vnto
vs.
Thou
diddest
cast
no
trauell
vpon
thy selfe
,
whereof
thou
diddest
not
vnburthen
vs.
And
further
,
in
taking
vpon
thee
our
flesh
,
thou
hast
giuen
vs
thy
spirit
;
in
taking
vpon
thee
our
sins
,
thou
hast
giuen
vs
thy
righteousnes
;
in
taking
vpon
thee
our
death
,
thou
hast
giuen
vs
thy
life
:
in
taking
vpon
thee
,
the
punishment
which
we
did
deserue
,
thou
hast
giuen
vs
the
glory
which
thou
didest
possesse
;
in
making
thy selfe
like
vnto
vs
,
thou
hast
made
vs
in
the
sight
of
thy
Farher
,
after
a
sort
,
and
in
our
degree
,
like
vnto
thee
.
By
suffering
that
which
wee
had
deserued
,
thou
hast
procured
vs
that
which
we
could
not
deserue
:
by
suffering
that
which
pertained
vnto
vs
,
thou
hast
cast
that
vpon
vs
,
which
in
right
pertained
onely
to
thy selfe
.
So
that
all
thy
paines
are
our
preferments
,
thy
dishonor
our
glorie
,
thy
pouerty
our
riches
,
thy
miseries
our
merites
,
thy
sufferings
our
satisfaction
:
thy
reproches
make
vs
without
blame
,
thy
bandes
free
vs
,
thy
stripes
heale
vs
,
thy
sorrows
comfort
vs
,
thy
trauailes
refresh
vs
,
thy
condemnation
iustifieth
vs
,
thy
death
reduceth
vs
to
life
.
Now
,
when
Pilate
sawe
that
Iesus
was
in
so
pittiful
a
plight
,
that
he
supposed
the
sight
of
him
sufficient
,
to
breake
the
bloudy
purposes
of
his
enemies
;
he
took
him
by
the
hand
,
and
ledde
him
forth
to
the
people
,
and
said
vnto
them
,
Behold
the
man
:
What
woulde
you
haue
more
?
If
it
bee
for
malice
that
you
are
so
violent
against
him
,
beholde
how
miserable
hee
is
;
if
for
feare
,
behold
how
contemptibie
:
fault
hee
hath
done
none
.
Assuredly
,
this
shewing
of
Iesus
doth
plainelie
shew
,
that
hee
was
then
made
a
wofull
spectacle
:
So
wofull
,
as
Pilate
did
verily
belieue
,
that
the
verie
sight
of
him
woulde
haue
moued
,
the
hardest
heart
of
his
enemies
to
relent
and
say
;
This
is
enough
;
wee
desire
no
more
.
But
they
,
infatiable
in
cruelty
,
importuned
Pilate
,
some
with
perswasions
,
others
with
confused
clamours
&
cries
,
that
hee
might
bee
crucified
.
They
had
the
Diuels
mind
,
which
is
not
sarisfied
but
by
death
.
No
punishment
but
death
,
no
death
but
by
the
Crosse
,
coulde
satisfie
their
desires
.
And
among
all
that
multitude
,
there
was
not
anie
varietie
of
opinion
.
They
all
agreed
to
take
away
life
from
the
Sonne
of
GOD
;
they
all
agreede
that
hee
should
be
crucified
;
they
all
agreede
to
preferre
Barrabas
,
who
had
slain
the
liuing
,
before
him
,
who
had
reuiued
the
dead
.
For
,
it
is
a
property
cf
the
wicked
,
in
matters
of
vertue
,
to
disagree
one
from
another
;
so
many
men
,
so
many
mindes
:
but
in
wickednesse
and
mischiefe
,
they
all
iumpe
in
one
iudgement
;
they
alwaies
concurre
in
one
desire
.
Seeing
then
(
O
my
soule
)
thy
Sauiour
hath
founde
so
little
pitty
among
the
Iewes
,
turn
thou
thine
eyes
vpon
this
lamentable
forme
,
and
say
vnto
thy selfe
;
Beholde
the
man
.
Beholde
his
bountie
,
beeholde
his
loue
,
behold
his
distresse
.
And
it
thou
feelest
no
compassion
of
the
paines
and
anguishes
whiche
hee
endured
,
assure
thy self
,
thou
wantest
loue
:
for
they
who
loue
,
are
alwaies
sorrowfull
for
the
miseries
of
the
partie
whome
they
doe
affect
.
If
thou
findest
not
within
thee
,
this
testimonie
of
loue
,
yet
abhorre
to
ioyne
in
malice
with
the
barbarous
Iewes
,
in
crying
against
him
;
let
him
bee
crucified
.
Which
voyce
thou
doest
so
often
cast
forth
,
as
thou
consentest
to
any
sinne
;
forsomuch
as
thou
doest
a
thing
,
wherby
thou
wouldest
binde
him
to
die
againe
,
if
his
sormer
death
were
not
sufficient
.
So
often
therefore
as
thou
art
inclinable
to
any
euill
,
present
this
mournefull
spectacle
before
thee
,
and
say
to
thy selfe
;
Beholde
the
man
.
Which
words
,
although
they
are
but
fewe
,
and
seem
to
contain
small
matter
;
yet
if
thou
examine
them
well
,
they
will
not
onely
stay
thee
from
executing
thy
euill
intentes
,
but
strike
thee
downe
to
the
earth
,
a
thousand
times
to
kisse
it
,
vpon
conscience
of
thy
wicked
vnworthines
;
and
to
poure
forth
praises
vnto
him
,
both
f●r
those
thing●s
which
once
hee
did
endure
,
and
for
those
which
daylie
hee
dooth
for
thee
.
Behold
therfore
the
greatenesse
of
thy
sinnes
,
by
the
great
sorrows
which
thy
Sauiour
did
sustaine
:
beholde
how
necessa●ie
it
was
to
satisfie
for
sinne
;
beholde
how
grieuous
the
fatisfaction
was
.
Consider
herevpon
,
the
rigour
of
Gods
iustice
;
consider
,
how
abhominable
a
thing
sinne
is
vnto
him
;
coniecture
also
,
what
reuenge
GOD
will
take
vppon
sinners
themselues
,
who
doe
not
either
acknowledge
or
accept
the
benefite
of
their
redemption
,
seeing
so
seuerely
hee
punished
his
most
deere
and
innocent
Sonne
for
their
sinnes
.
O
sweete
Christ
,
graue
this
thy
shape
deepe
within
my
heart
;
that
continuing
in
the
contemplation
of
these
pointes
,
I
may
not
bee
so
,
both
vnthankefull
and
cruell
in
affection
towardes
thee
;
nor
yet
so
,
eyther
sencelesse
or
desperate
in
care
of
my selfe
;
as
to
commit
that
,
which
is
so
painefull
and
ignominious
to
thee
,
and
to
me
so
daungerous
.
Remember
,
O
my
Lord
,
what
I
am
to
thee
,
and
thou
to
me
;
and
doe
not
flie
from
mee
,
that
I
may
finde
thee
.
I
doe
make
a
long
iourney
vnto
thee
,
I
proceede
slowlie
,
I
doe
often
make
stay
,
often
I
goe
backe
:
strengthen
mee
,
O
Lorde
,
guide
my
stumbling
steppes
,
drawe
mee
after
thee
with
the
line
of
thy
loue
;
be
not
wearie
to
expect
him
,
who
is
not
able
to
hold
out
pace
.
And
because
my
weakenesse
is
so
greate
,
that
I
doe
often
fale
,
either
in
purpose
,
or
in
power
to
resist
sinne
:
cease
not
(
I
beseech
thee
)
to
present
this
thy
freshe
bleeding
forme
,
to
the
mercifull
Maiesty
of
thy
father
for
me
.
And
with
that
loue
wherewith
thou
diddest
not
onely
suffer
,
but
offer
thy
bodie
,
to
bee
thus
dishonoured
for
my
sake
,
vouchsafe
alwayes
to
interpose
the
same
between
his
iustice
and
mee
.
And
although
the
sight
thereof
was
not
sufficient
to
appease
the
hatred
of
thine
enemies
,
yet
will
it
pacifie
the
wrath
of
thy
Father
;
because
whatsoeuer
thou
diddest
suffer
,
it
was
vnder
his
obedience
,
to
restore
his
honour
,
and
to
satisfie
his
Iustice
.
O
almighty
God
,
behold
here
the
man
,
whom
thou
hast
appointed
to
be
a
mediatour
betweene
thee
and
sinners
;
Mat
.
3.17
.
euen
the
man
in
whome
thou
art
well
pleased
.
Behold
the
man
,
whose
righteousnesse
wil
answere
thy
iustice
in
euerie
point
;
and
whose
punishments
are
sufficient
to
satisfie
the
penaltie
of
all
my
sinnes
.
Behold
his
humilitie
,
beholde
his
obedience
,
beholde
his
satisfaction
.
Oh
,
that
his
sufferinges
were
ballanced
against
my
sinnes
;
certainly
,
they
would
so
far
exceed
,
both
in
waighte
and
in
worth
,
that
thou
shouldest
in
iustice
,
rather
poure
foorth
thy
mercies
vppon
mee
for
the
one
,
then
hold
them
still
in
displeasure
for
the
other
.
O
most
iust
and
mercifull
God
,
let
this
brused
body
bee
alwaies
in
thy
sight
;
first
fixe
thy
heauenly
eyes
vpon
his
merites
,
then
vouchsafe
to
looke
towardes
me
,
and
for
his
sake
haue
pitty
vpon
me
.
And
gratiouslie
graunt
,
not
onely
pardon
of
my
iniquities
,
but
participation
also
of
his
righteousnesse
:
that
in
the
puritie
thereof
,
I
may
bee
approued
by
thee
,
when
I
shal
bee
proued
.
§
8.
HOW
Hee
was
condemned
and
forthwith
led
to
the
place
of
execution
.
1
THe
iudgement
of
Pilate
,
by
his
owne
iudgement
was
vniust
.
2
The
iustice
of
the
sentence
against
Christ
.
3
Christ
was
charged
as
asurety
,
and
as
sacrifice
:
4
The
loue
of
Christ
,
&
his
fathers
Iustice
were
causes
of
his
condemnation
.
5
The
loue
of
Christ
is
a
prouocation
for
vs
to
loue
him
againe
.
6
A
Prayer
to
that
end
.
7
The
loue
of
Christ
is
a
prouocation
for
vs
to
settle
our
assurance
in
him
.
8
It
is
Iustice
now
that
offenders
for
whom
Christ
suffered
shoulde
be
discharged
.
9
The
merites
of
Christ
inualuable
.
10
The
diuell
iustlie
depriued
of
the
power
which
hee
had
ouer
vs.
11
The
Diuel
by
stinging
our
Sauiour
hath
slaine
himselfe
.
11
Wherefore
Christ
suffered
vpon
mount
Caluarie
.
13
Our
seruice
to
Christ
must
not
be
vpon
necessitie
and
constraint
.
14
Wee
may
bee
bould
to
cast
our
sinnes
vpon
Christs
shoulders
.
15
Wherefore
Christ
did
turne
&
speake
to
the
women
that
went
after
him
,
16
The
force
of
teares
.
17
Wherefore
Christ
saide
to
the
wemen
that
they
should
not
weep
for
him
.
18
The
right
weeping
,
19
A
prayer
and
thankesgiuing
.
NOw
,
although
Pilate
had
openlie
declared
,
both
that
Christ
was
innocent
,
and
that
he
had
authoritie
to
acquite
him
;
yet
giuing
place
,
either
to
the
fauour
or
furie
of
the
Iewes
,
rather
then
to
iustice
;
he
pronounced
sentence
of
death
against
him
,
and
deliuered
him
to
the
pleasure
of
his
enemies
-
Therefore
,
O
president
,
by
thine
owne
iudgment
,
thy
iudgement
was
vniust
.
For
thou
gauest
sentence
of
death
against
him
,
whome
thrice
beefore
thou
haddest
pronounced
innocent
.
Certainly
,
in
thee
,
O
president
,
it
was
the
greapiece
of
iniustice
that
could
possibly
be
committed
;
but
it
was
a
iust
sentence
in
the
high
president
of
Heauen
,
before
whom
all
the
sinnes
of
the
world
stand
in
naked
view
,
and
who
will
not
suffer
one
of
them
to
passe
vnpunished
.
Therefore
,
beecause
the
whole
worlde
was
not
sufficient
to
satisfie
for
anie
one
sinne
,
he
drew
the
sworde
of
his
Iustice
,
and
smote
therwith
this
innocent
Son
;
who
onely
was
able
among
al
men
,
both
to
beare
&
to
break
his
wrath
against
sin
.
But
O
iust
Iudge
thou
art
neuer
stirred
to
wrath
but
by
sinne
;
thou
art
neuer
greiuously
wroth
but
with
greiuous
sinne
.
At
this
time
thou
wert
greiuously
wroth
,
and
diddest
greiuosly
smite
thine
onely
Sonne
:
But
in
him
thou
couldest
find
no
greiuous
siin
;
in
him
thou
couldest
find
no
sin
at
all
.
What
?
diddest
thou
not
onely
release
offenders
,
but
(
as
did
Annas
the
high
Priest
)
cause
the
innocent
without
cause
to
bee
smitten
?
Io
.
18
22.
And
is
it
not
more
against
the
law
of
iustice
,
to
condemne
the
innocent
,
thē
to
discharge
and
acquit
the
guiltie
?
How
then
may
we
esteeme
it
iustice
,
which
doth
not
only
release
offenders
,
but
layeth
so
seuere
a
sentence
vpon
the
innocent
?
O
light
,
which
haddest
decreede
this
mystery
in
thy
holy
counsaile
from
the
beginning
,
open
my
vnder
standing
,
breake
the
mistines
of
my
minde
,
that
I
may
see
this
worke
of
Iustice
&
of
mercy
,
wherein
thou
art
more
admirable
then
in
all
thy
works
beside
.
Assuredly
,
hee
is
not
vniustly
charged
,
who
owing
nothing
from
himselfe
,
vndertaketh
the
debt
of
another
man
:
neither
doth
the
Iudge
any
more
wrong
,
in
giuing
sentence
against
a
voluntary
surety
,
then
hee
doth
against
a
principall
debtor
.
It
is
pitty
lo
see
a
man
pay
that
which
he
neuer
tooke
,
but
if
he
will
submit
himself
to
be
a
surety
,
if
in
kindnes
he
will
represent
the
person
of
the
debtor
,
Iustice
must
haue
her
cours
against
him
.
It
is
pittie
to
see
a
harmelesse
Lambe
lye
bleeding
to
death
;
but
if
it
be
appointed
for
a
sacrifice
,
it
is
the
nature
of
a
sacrifice
so
to
be
vsed
.
And
therefore
,
although
he
was
with
out
sinne
in
himselfe
,
yet
as
a
surety
,
as
as
sacrifice
,
hee
did
iustly
suffer
for
the
sins
of
other
.
Although
by
innocency
he
was
free
,
yet
by
loue
hee
became
intangled
in
debt
.
For
his
owne
innocency
,
God
was
wel
pleased
in
him
;
but
for
our
impurities
:
hee
iustlie
gaue
way
to
his
wrath
against
him
.
He
was
iustly
charged
,
not
with
that
which
he
had
done
,
but
for
that
which
he
did
vndertake
.
we
in
iustice
,
shoulde
haue
beene
smitten
with
these
sorrowes
:
this
blow
in
iustice
was
bent
against
vs
:
but
he
in
loue
stepped
betweene
the
blow
and
vs
,
&
receiued
the
full
dint
thereof
vpon
himselfe
.
Esay
.
53
4.5.6
.
He
tooke
vpon
him
our
infirmities
,
and
bare
our
sorrowes
,
he
was
wounded
for
our
iniquities
and
broken
for
our
transgressions
.
The
chasticement
of
our
peace
was
laid
vpon
him
,
and
with
his
stripes
were
we
healed
.
All
we
as
sheepe
were
gone
astray
,
and
turned
euery
man
to
his
owne
way
,
&
the
Lord
hath
laid
vpon
him
the
iniquity
of
vs
al.
So
thē
it
was
his
loue
,
&
his
fathers
iustice
,
that
cast
him
into
these
extremities
.
Loue
entreted
that
sinners
might
be
saued
;
&
iustice
exacted
that
sin
might
be
punished
;
to
satisfie
both
which
suits
,
the
mean
was
found
,
that
one
vnspotted
Innocent
,
not
subiect
to
death
,
&
yet
willing
to
die
;
who
was
without
sin
,
&
yet
able
to
make
satisfaction
for
sin
,
should
thus
cruelly
suffer
for
all
offenders
.
This
,
O
Lord
,
is
the
nature
of
thy
debt
;
this
is
the
cause
of
thy
condemnation
.
Innocency
maketh
thee
free
,
but
loue
hath
brought
thee
vnder
charge
of
our
accounts
.
In
innocencie
,
thou
art
purer
then
the
starres
,
but
loue
hath
plunged
thee
in
the
depth
of
our
deformities
.
By
the
greatnesse
of
thy
loue
,
our
sins
haue
so
iled
the
beautie
of
thy
innocency
.
And
therefore
,
although
Pilate
,
respecting
thy
desert
,
could
finde
in
thee
no
cause
of
death
;
yet
wee
,
respecting
thy
loue
,
doe
finde
so
many
causes
thereof
,
as
there
are
sinnes
in
all
the
world
.
Come
hither
then
,
&
I
will
,
tell
you
in
a
worde
,
the
cause
of
his
sentence
.
It
was
not
for
his
fault
,
but
it
was
for
his
loue
;
his
loue
&
our
faults
were
the
ground
of
this
iustice
.
He
that
loued
,
both
so
ardently
,
and
such
sinners
as
wee
,
was
iustly
condemned
.
O
my
soule
,
what
a
forceable
prouocation
is
this
vnto
thee
,
not
onely
to
loue
thy
Sauiour
,
but
to
settle
thy
assurance
in
him
.
For
,
how
is
it
possible
,
that
thou
sholdest
not
loue
him
,
who
reiected
his
own
Maiesty
,
and
subiected
himselfe
to
this
miserie
,
to
saue
thee
?
O
good
Iesu
,
O
health
of
my
soule
,
haue
mercy
vpon
me
,
I
beseech
thee
,
and
helpe
me
;
strike
this
fire
within
my
hart
;
let
my
soule
be
satiated
with
thy
sacred
loue
.
Thou
art
(
O
Lorde
)
my
full
felicity
,
my
last
end
,
the
marke
whereat
I
aime
,
the
porte
whereto
I
saile
,
the
terme
,
the
rest
of
all
my
desires
.
Wherefore
then
doe
I
not
loue
thee
?
wherfore
doe
I
not
desire
thee
with
that
ardencie
,
wherewith
all
creatures
doe
loue
and
desire
the
place
of
their
rest
?
The
fire
,
and
the
aire
do
ouerthrow
mountaines
,
rend
vp
rockes
,
shake
the
whole
earth
,
to
breakeforth
to
their
naturall
place
:
and
wherefore
do
not
I
breake
through
all
impediments
?
make
way
through
al
creatures
,
to
come
vnto
thee
?
who
art
the
only
place
both
of
my
refuge
and
rest
?
O
my
desire
,
O
my
hope
,
my
sweet
solace
,
my
assured
strength
;
wrap
my
soule
in
the
flames
of
thy
loue
,
that
all
carelesse
coldnesse
may
be
consumed
thereby
:
possesse
it
so
entirely
with
that
diuine
fire
,
that
I
may
haue
no
sence
of
any
worldlie
thing
.
Most
sweet
,
louing
,
beautifull
,
noble
,
rich
,
wise
,
glorious
;
and
worthy
to
be
both
loued
and
adored
;
O
life
of
my
soule
,
who
didest
die
to
giue
me
life
;
who
diddest
die
to
kill
death
;
mortifie
me
wholy
,
euen
my
wil
,
and
all
my
euil
inclinations
,
and
whatsoeuer
is
mine
,
within
me
.
Then
reuiue
me
againe
in
thy
liuely
loue
,
by
vniting
all
the
faculties
of
my
soule
vnto
thee
,
and
making
them
obedient
to
thy
will
.
Seeing
also
thou
hast
(
O
my
soule
)
so
rich
a
treasure
,
&
so
liberall
a
distributer
of
the
same
,
how
is
it
possible
,
that
thou
shouldest
not
rise
in
hope
?
Iustice
hath
found
a
way
to
strike
the
innocent
;
and
cannot
mercy
find
a
meane
to
saue
the
guiltie
?
Assuredly
,
yes
.
For
it
is
a
greater
miracle
that
God
was
condemned
and
crucified
,
then
that
man
shoulde
be
acquited
and
liue
.
If
therfore
wee
haue
the
greater
,
we
haue
no
cause
to
doubt
of
the
lesse
Iustice
hath
executed
her
seuerity
vpon
the
innocent
;
&
mercy
will
shew
her
fauour
vpon
offenders
.
Yea
,
if
it
was
iustice
,
that
the
innocent
shoulde
be
condemned
&
executed
for
satisfaction
of
sinne
;
it
is
Iustice
also
,
that
the
offenders
for
whom
hee
suffered
should
be
discharged
.
It
is
Iustice
,
I
say
,
that
the
principal
should
be
discharged
of
that
debt
,
which
the
voluntarie
suretie
hath
freelie
paid
.
Therefore
,
although
grace
is
not
due
to
a
sinner
,
as
he
is
a
sinner
;
yet
is
it
du
to
him
as
he
is
redeemed
.
It
is
mercy
that
a
sinner
should
be
saued
,
in
respect
of
the
sinner
;
but
it
is
iustice
,
in
respect
of
Christ
.
The
iust
was
handled
as
a
sinner
,
that
sinners
might
bee
accepted
for
Iust
.
and
it
is
not
agreeable
to
the
rules
of
iustice
,
that
one
offence
should
be
twice
punished
;
that
a
debt
once
paide
,
should
be
exacted
againe
.
Hee
hath
ioyned
,
hee
hath
vnited
himselfe
vnto
vs
:
as
he
cannot
bee
condemned
again
,
so
cannot
we
likewise
be
condemned
;
except
we
breake
vnion
,
and
willinglie
fall
from
him
.
Further
,
it
cannot
bee
esteemed
,
how
acceptable
to
his
Father
was
,
the
obedience
,
patience
,
humility
&
loue
,
wherewith
hee
offered
himself
to
this
opprobrious
death
;
to
restore
his
Fathers
honour
,
and
to
worke
the
redemption
of
mankinde
.
Seeing
therefore
his
merits
are
inualuable
,
and
that
all
are
referred
to
the
saluation
of
our
soules
,
there
is
no
doubt
but
the
same
shall
be
obtained
.
The
Father
will
not
deny
him
that
,
for
which
he
did
so
grieuously
afflict
him
.
This
is
the
couenant
which
the
Lord
hath
made
with
our
Noah
:
the
floude
of
his
fury
shall
neuer
againe
vniuersally
inuolue
vs
;
he
wil
neuer
hold
backe
his
mercy
from
those
,
for
whome
his
sonne
dooth
intreate
mercy
.
Lastly
,
as
Adam
for
eating
of
one
forbidden
tree
in
Paradise
,
was
iustly
depriued
of
the
vse
of
the
rest
,
whereof
before
hee
was
permitted
to
eate
;
so
when
God
permitted
the
diuel
,
as
his
Goaler
&
executioner
,
to
arrest
,
by
his
Sergeant
Death
,
al
the
sons
of
Adam
;
because
his
issue
was
attainted
,
&
his
whole
bloud
corrupted
by
that
offence
:
but
with
exception
,
that
if
any
were
innocent
and
free
from
sin
,
he
should
not
be
touched
:
the
Diuell
by
laying
an
vniust
gripe
vpon
our
Sauior
,
who
was
without
spot
of
sin
,
is
iustly
depriued
of
the
power
,
which
before
he
had
ouer
all
others
.
He
hath
broken
his
teeth
,
he
hath
left
his
sting
in
that
vnspotted
body
;
yea
,
by
stinging
another
(
as
often
doth
the
Bee
)
he
hath
slaine
himself
.
Hee
is
now
no
longer
able
to
enforce
;
only
he
suggesteth
euill
aduice
,
wherby
he
seduceth
some
vnhappy
soules
,
and
entangleth
thē
within
his
nets
.
But
Christ
againe
,
hath
giuen
vs
so
large
light
,
both
by
doctrine
&
by
example
;
the
supply
of
his
grace
also
is
so
sufficient
;
that
these
corrupt
counsails
may
easilie
be
,
discerned
by
the
one
,
and
auoided
by
the
other
.
I
he
sentence
of
death
being
once
giuen
,
forthwith
the
crosse
was
prepared
.
&
then
they
brought
forth
Iesus
,
&
laid
that
heauy
tree
vpon
his
shoulders
,
which
had
beene
vnmercifully
battered
with
whips
before
:
tormenting
him
,
not
only
with
the
sight
but
with
the
weight
of
that
which
was
appointed
to
be
the
instrument
of
his
death
.
Which
painefull
burthen
,
together
with
the
weight
of
al
our
sins
,
he
refused
not
to
take
vpon
him
;
but
proceeded
on
his
way
with
incredible
alacrity
,
both
in
loue
towardes
vs
,
and
in
obedience
to
satisfie
his
fathers
iustice
;
as
a
true
Isaacke
,
bearing
the
wood
for
the
sacrificing
of
himselfe
.
But
whither
goest
thou
,
O
innocent
Lord
?
what
hast
thou
to
do
vpon
the
stinking
hil
Caluarie
?
which
being
a
place
of
common
execution
,
is
tainted
with
the
smell
of
putrified
bodies
:
thou
shalt
find
there
no
sicke
persons
to
cure
,
no
deuils
to
cast
forth
,
no
temples
wherein
to
teach
.
True
Lord
,
but
there
thou
shalt
find
dead
to
raise
,
&
sinners
to
forgiue
.
Thou
shalt
there
find
many
scattered
sculs
of
executed
offenders
which
expect
thy
comming
;
that
,
as
the
true
Elizeus
,
thy
dead
bodie
should
restore
them
vnto
life
.
What
meneth
this
?
O
good
Iesu
,
what
doth
it
mean
?
that
thou
hast
not
onely
made
choise
of
an
infamous
death
,
but
of
an
infamous
place
wherein
thou
wouldest
dye
.
Wert
thou
so
enamored
of
malefactors
and
sinners
,
that
with
them
,
and
among
them
,
and
for
them
,
and
by
them
,
and
as
one
of
them
thou
wouldest
be
crucrucified
?
Certainely
,
thy
death
containeth
soe
many
mysteries
,
that
it
is
not
enough
for
vs
to
say
,
thou
diddest
die
for
our
sinnes
;
but
wee
are
further
to
consider
how
thou
wouldest
die
?
which
was
,
by
the
ignominious
&
cursed
death
of
the
crosse
:
with
whome
also
?
euen
with
malefactors
:
when
?
in
the
principall
strength
and
beauty
of
thy
age
:
vpon
what
day
?
at
the
great
solemnitie
of
the
passeouer
:
in
what
place
?
on
the
infamous
&
vnsauory
hil
Caluarie
,
onely
made
glorious
by
thy
death
.
O
glorious
Caluarie
where
the
Prince
of
light
did
incounter
and
ouercom
the
Prince
of
darkenesse
;
whereat
one
instant
our
life
for
a
time
ended
life
,
and
our
death
did
for
euer
dye
:
I
will
not
hereafter
seek
my
Sauiour
in
the
temple
,
but
vpon
thee
,
for
in
the
temple
hee
scourged
sinners
,
but
vpon
thee
he
died
for
them
;
vpon
thee
hee
opened
his
armes
to
embrace
them
.
Therefore
,
O
my
soule
,
accompany
him
in
his
pain
full
passage
towardes
this
place
of
his
combate
,
and
bowe
thy selfe
also
vnder
his
crosse
,
not
vpon
necessitie
and
by
constraint
,
as
did
Symon
Cireneus
;
for
nothing
is
more
greiuous
,
then
eyto
serue
,
or
to
be
serued
by
constraint
,
but
freely
,
and
chearefully
;
which
manner
of
doing
,
is
better
accepted
of
him
,
then
the
thing
it
selfe
which
we
doe
.
For
,
although
he
might
command
vs
as
slaues
,
yet
wil
he
haue
vs
intreated
as
sonnes
.
And
if
thou
wilt
take
a
poore
aduice
,
howsoeuer
thou
seest
him
eyther
burthened
or
weary
,
forbeare
not
to
cast
thy
sinnes
vpon
him
;
for
woe
be
vnto
thee
;
if
when
they
naile
him
to
the
crosse
,
they
crucifie
not
also
thine
offences
with
him
.
Feare
not
that
hee
will
eyther
shrinke
from
them
,
or
shake
them
off
;
for
he
hath
manifestly
declared
both
his
courage
and
his
care
.
His
courage
appeared
,
in
that
hee
forbadde
the
women
,
which
followed
him
,
to
weepe
for
for
him
;
he
manifested
his
care
,
in
shewing
himselfe
more
sensible
of
their
calamities
,
then
of
his
owne
.
But
stay
heare
a
little
,
O
my
soule
,
and
do
not
runne
so
fast
by
so
high
a
mystery
.
What
new
thing
is
this
,
O
my
redeemer
?
Thou
wouldest
not
speak
one
word
to
Herode
;
thou
wouldest
not
answer
Pilate
,
although
thou
wert
vrged
;
and
without
request
thou
turnest
thy
face
,
and
speakest
to
those
who
weep
after
thee
.
Doest
thou
more
at
the
silent
tears
of
poore
women
,
then
eyther
at
the
entreatie
or
commaund
of
powerfull
men
?
O
good
Iesu
,
thou
doest
much
esteeme
those
that
are
pittifull
;
seeing
it
was
thy
pleasure
,
that
the
tears
of
these
women
shold
be
registred
in
thy
Gospel
,
and
put
in
one
record
with
thy
blood
.
Herod
questioned
vpon
curiositie
:
Pilat
by
way
of
autority
:
but
the
daughters
of
Sion
wept
for
pure
pitty
.
And
therefore
the
words
of
the
one
,
reached
no
further
then
vnto
thine
eares
;
but
the
lukewarme
drops
of
the
other
;
pierced
thy
heart
.
Thou
takest
pitty
vpon
those
,
who
take
pitty
vpon
others
;
thou
makest
more
account
of
the
teares
of
the
pittifull
,
then
of
the
words
of
the
mighty
For
which
cause
thou
diddest
not
onely
turne
and
speake
to
these
weeping
women
,
but
thou
diddest
seem
more
sensible
of
their
tears
,
then
of
thine
own
torments
:
thou
diddest
seeme
to
shew
more
care
and
compassion
for
their
miseries
,
then
for
thine
owne
.
O
my
soule
,
if
thou
hast
any
businesse
to
negotiate
with
our
Lord
,
if
thou
wouldest
obtaine
any
curtesie
of
him
,
thou
maist
here
see
the
best
forme
of
petition
and
and
plea
.
For
,
it
is
better
to
sue
vnto
God
with
force
of
teares
,
then
with
multitude
of
words
:
a
few
teares
are
more
regarded
of
him
,
then
many
words
.
Because
wordes
are
formed
by
the
tongue
,
but
teares
proceed
commonly
from
a
heart
,
Possessed
either
with
griefe
or
with
loue
.
Vse
fewe
words
then
,
and
weepe
,
O
my
soule
;
for
this
is
the
language
of
heauen
,
this
is
the
most
stronge
voyce
to
call
vpon
God
.
Teares
ouercome
the
inuincible
,
appease
the
omnipotent
,
and
torment
the
diuell
more
thē
hell
fire
.
When
teares
cry
vnto
God
,
when
he
is
importuned
by
true
teares
,
hee
will
not
delay
both
to
come
&
to
comfort
vs
:
he
wil
grow
presently
familiar
with
vs.
But
,
O
redeemer
of
my
life
,
wherefore
is
it
thy
pleasure
that
wee
shoulde
not
weepe
for
thee
?
Thou
diddest
weepe
for
thy
friende
Laaarus
,
thou
diddest
also
weepe
for
the
stones
and
walls
of
Ierusalem
,
and
dost
thou
not
permit
vs
to
weep
for
thee
?
doest
thou
set
soe
light
by
the
losse
of
thy
life
?
shall
wee
so
ordinarily
esteeme
the
shedding
of
thy
blood
?
Or
wherefore
doest
thou
consent
that
we
should
weep
for
our selues
,
and
not
weep
for
thee
?
Are
wee
of
greater
value
then
thou
?
or
can
any
of
vs
be
either
lesse
worthily
,
or
more
shamefully
&
cruelly
punished
?
What
shall
I
say
,
O
the
solace
of
my
soul
?
shal
I
with
reuerence
leaue
this
high
&
obscure
mystery
,
among
many
other
,
to
thy
diuine
iudgment
?
Or
dost
thou
giue
vs
to
vnderstand
,
that
it
sufficeth
not
that
wee
weepe
for
thee
,
if
wee
doe
not
obserue
how
wee
weepe
?
because
the
right
weeping
consisteth
,
not
in
multitude
,
but
in
well
placing
of
our
teares
.
Or
is
it
thy
pleasure
that
we
should
not
weepe
for
thy
death
,
but
for
the
workers
of
thy
death
?
according
to
which
rule
,
we
haue
cause
to
beewayle
,
rather
those
that
commit
,
then
those
that
suffer
outrage
&
wrong
.
Or
wouldest
thou
signifie
vnto
vs
that
our
life
shold
be
a
long
martyrdom
a
continuall
crucifiing
of
our selues
;
and
that
we
haue
more
reason
to
shewe
compassion
for
the
wicked
that
liue
then
for
the
good
when
they
dye
.
For
it
is
betteer
to
dy
thē
to
liue
among
euil
men
because
in
death
their
is
but
one
bitter
morsell
to
swallow
,
but
the
societie
of
the
wicked
is
a
continuall
torment
.
Or
lastlie
,
diddest
thou
meane
that
we
should
not
weepe
for
thee
,
in
comparison
of
our selues
?
beecause
our
sins
are
soe
great
that
we
haue
time
little
enoughe
to
lament
them
.
and
as
thou
art
more
grieued
at
our
sinnes
,
then
at
thine
owne
sufferinges
,
soe
thou
takest
greater
pleasure
that
wee
let
fall
teares
,
for
them
,
then
for
thee
:
for
if
we
doe
not
beewaile
our
sinnes
,
it
little
auaileth
vs
that
thou
hast
suffered
.
First
therfore
,
we
must
weep
for
compassion
of
our selues
,
and
then
for
thy
passion
:
wee
must
bewaile
our
offences
first
,
and
then
busie
our selues
in
weeping
for
thy
wounds
.
For
,
if
thou
haddest
suffered
for
thy selfe
,
it
had
bene
great
reason
wee
should
haue
wept
onely
for
thee
;
but
seeing
thou
didest
suffer
for
our
Sinnes
,
it
is
conuenient
that
we
poure
forth
teares
principally
for
them
.
Howsoeuer
it
is
,
forbid
vs
not
,
O
good
Iesu
,
forbidde
vs
not
,
I
beeseech
thee
,
to
weepe
for
thee
;
for
if
thou
doest
,
with
teares
wee
will
intreate
thee
that
wee
may
weepe
.
We
will
intreat
thee
rather
not
to
weepe
for
the
trayterous
cittie
Ierusalem
,
thē
not
to
suffer
vs
to
weep
for
thee
.
O
Lord
of
all
life
,
doe
not
onely
permit
,
but
enable
vs
to
weepe
;
and
accept
our
prayses
watered
with
our
teares
.
With
bended
knees
of
my
heart
,
&
swalowed
vp
in
the
depth
of
mine
owne
vnworthin●sse
;
with
al
fear
and
reuerence
which
can
possibly
fall
into
this
weak
worme
,
I
prostrate
my selfe
before
thee
,
O
Lord
Iesu
Christ
and
yeeld
vnto
thee
most
humble
and
heartie
thankes
for
thy
exceeding
mercy
and
loue
towardes
mee
.
What
haue
I
,
O
Lord
which
I
haue
not
altogether
receiued
from
thee
?
What
am
I
,
eyther
presently
in
hope
,
but
onelie
by
thee
?
Thou
art
my
Creator
,
my
sanctifier
,
my
glorifier
,
for
thou
hast
giuen
vnto
mee
the
state
both
of
nature
and
of
grace
,
&
hast
also
prepared
for
me
the
state
of
glory
.
And
because
to
this
high
end
many
means
are
required
,
of
thine
infinite
goodnesse
thou
art
vnto
me
,
as
wel
the
meanes
as
the
end
.
Thou
art
my
defender
,
my
keeper
,
my
gouernour
;
the
mercifull
scourge
of
my
sinnes
;
the
curer
of
my
infirmities
,
the
instructer
of
my
ignorances
,
the
directer
both
of
my
knowledg
and
power
;
thou
sustainest
,
thou
stirrest
,
thou
orderest
mee
in
all
my
indeauours
.
Finally
,
thou
art
my
Lord
and
my
God
;
euen
all
the
goodnesse
that
I
haue
;
euen
all
the
good
that
I
expect
.
§.
9.
HOW
Hee
was
crucified
1
THe
ladder
which
Iacob
saw
in
a
vision
.
2
Wherfore
Christ
was
crucified
naked
.
3
The
l●mmes
of
Christ
were
loaden
with
our
sinnes
4
Example
to
be
merciful
towards
the
needy
.
5
Example
of
moderation
in
the
aboundance
of
worldly
thinges
.
6
The
bodily
torments
of
Christ
7
His
spirituall
incounter
.
8
Man
was
more
easily
ruined
then
redeemed
.
9
The
continuall
miseries
and
trauailes
of
Christ
.
10
Wee
are
vn●ble
to
comprehend
the
mysteries
of
the
death
of
Christ
.
11
The
death
of
Christ
was
prefigured
in
many
.
12
Who
were
the
principall
,
whoe
the
secondarie
or
instrumentall
causes
of
the
death
of
Christ
.
13
Christ
tooke
the
medicine
for
our
diseases
.
14
We
can
neither
honour
Christ
nor
abase
our selues
as
bothe
are
worthie
.
15
It
is
reason
wee
shoulde
despise
our selues
.
16
The
incomparable
loue
of
Christ
17
Wee
are
more
bound
vnto
Christ
for
enduring
t●rmentes
for
vs
,
then
for
all
his
other
benefits
.
18
We
are
more
bound
vnto
Christ
for
the
manner
of
our
redemption
then
for
our
redemption
it selfe
.
19
A
Thanksegiuing
20
Diuers
figures
of
Christ
.
WHen
he
came
to
mount
Caluarie
,
there
was
the
bloudie
banner
displaied
;
there
planted
hee
the
tree
of
life
,
the
fruite
whereof
expelleth
the
poison
which
the
fruite
of
the
forbidden
tree
had
wrought
.
There
pitched
hee
the
ladder
,
Gen.
8.12
which
Iacob
saw
but
in
a
vision
,
The
top
whereof
reached
vp
to
heauen
;
whervpon
not
onely
the
Angels
goe
vp
&
downe
,
with
our
prayers
vnto
God
,
and
his
mercies
vnto
vs
,
but
God
himself
descendeth
to
man
,
and
man
ascendeth
vp
to
God
.
And
first
,
to
make
his
death
the
more
reproachful
they
stripped
him
of
all
his
garments
,
which
the
Souldiers
put
to
diuision
and
lot
.
Insomuch
as
hee
,
who
in
all
the
passages
of
his
life
was
so
pressed
with
pouertie
,
that
hee
had
not
of
his
own
where
to
rest
his
head
;
was
now
driuen
to
that
naked
necessitie
,
that
hee
had
not
,
in
a
cold
season
of
the
yeare
,
so
much
as
a
figtree
leafe
to
couer
his
body
.
But
,
although
the
lawe
commanded
that
malefactors
should
be
crucified
,
yet
did
it
not
commaund
that
they
should
be
crucified
naked
.
Wherefore
then
,
O
good
Iesu
,
was
this
extremitie
vsed
against
thee
?
were
the
executioners
soe
couetous
to
enioy
thy
apparell
?
or
were
they
soe
cruell
to
encrease
thy
shame
?
or
would●st
thou
testifie
thy
loue
,
in
shewing
vs
thy
flesh
,
and
not
hiding
any
part
of
thy
body
from
vs
?
When
Ad●m
had
sinned
hee
would
haue
hid
himselfe
from
the
presence
of
god
,
because
he
was
naked
;
But
our
second
Adam
,
took
both
this
sinne
and
this
shame
vpon
his
naked
members
,
to
carrie
them
to
the
crosse
,
and
crucifie
them
with
him
.
Assuredly
,
O
my
saluation
,
howsoeuer
thy
body
was
naked
of
apparell
,
all
thy
limmes
were
loaden
with
our
sinnes
:
euen
as
thy
Apostle
Saint
Peter
hath
said
:
He
bare
our
sinnes
in
his
body
on
the
tree
.
1.
Pet
.
2.24
.
For
who
could
haue
violated
thy
holy
members
,
if
thy
father
had
not
found
our
offences
in
them
?
If
he
had
not
found
this
accusation
against
thee
,
This
man
receiueth
sinners
and
harboreth
malefactors
.
Diddest
thou
not
knowe
,
O
my
redeemer
,
that
in
whose
hande
the
theft
is
found
,
hee
must
be
answerable
for
the
same
?
should
not
the
Father
handle
thee
as
a
Sinner
,
seeing
hee
findeth
thee
soe
charged
with
sinnes
.
The
Iustice
of
the
Father
finding
al
our
Sins
vpon
thy
body
,
executed
vpon
thee
,
and
crucified
them
and
thee
together
.
Hereby
thou
hast
giuen
vs
example
,
first
,
to
be
mercifull
towardes
the
needy
,
seeing
that
for
compassion
to
vs
,
thou
haddest
no
pitty
vpon
thy selfe
;
but
wert
cloathed
with
our
sinnes
and
our
shame
,
to
cloath
vs
with
thy
innocency
and
glory
.
Secondly
,
to
moderate
our
desires
,
in
the
vaine
either
brauaries
or
abundance
of
worldly
thinges
,
the
bellowes
of
pride
and
and
of
presuption
,
which
doe
not
onely
clog
,
but
quench
the
deuotion
of
our
spirit
:
euen
as
a
tree
by
hauing
many
superfluous
branches
,
becommeth
lesse
fruitfell
;
and
as
a
lampe
,
which
with
a
little
oyle
is
cherished
,
but
choaked
with
much
.
Then
they
strayned
his
naked
body
vpon
the
hard
death-bed
of
the
crosse
,
and
fastened
it
thereunto
with
blunt
and
rough
nailes
,
driuen
through
his
hands
and
through
his
feete
:
out
of
which
wounds
issued
foure
golden
streames
,
like
the
foure
riuers
of
the
garden
Eden
,
to
water
and
fructifie
the
whole
world
.
Then
they
raised
him
vppe
beetweene
twoo
theeues
,
and
placed
him
in
open
view
,
to
be
tormented
with
a
cruell
lingering
death
;
the
whole
weight
of
his
bodie
bearing
downewardes
,
nd
rending
wider
the
wounds
of
his
handes
and
feet
;
which
,
by
concourse
of
sinewes
(
the
instrumentes
of
feeling
)
are
the
most
sensible
parts
of
the
whole
body
.
Hauing
also
to
encounter
with
the
world
,
and
with
the
diuell
,
who
is
the
Prince
of
the
world
;
with
death
also
,
and
with
sinne
,
which
is
the
cause
of
death
.
Alasse
,
how
farre
is
the
madnesse
of
the
world
?
how
farre
is
the
loue
and
liberalitie
of
Christ
nowe
extended
?
Was
GOD
thus
angrie
against
sinne
?
Woulde
no
other
satisfaction
serue
?
Was
the
iustice
of
God
so
rigorous
?
Was
the
redemption
of
man
so
precious
?
One
disobedience
was
sufficient
to
destroy
mankind
,
and
were
al
these
workes
requisite
for
their
redemption
?
Truth
Lord
,
for
●xperience
teacheth
vs
,
that
it
is
more
easie
to
ruinate
,
then
to
repaire
.
One
firebrand
is
sufficient
to
prostrate
a
whole
Citty
,
which
cannot
without
much
both
time
,
and
toile
,
and
charge
be
repaired
.
O
most
righteous
and
vpright
Iudge
,
how
mercifull
wert
thou
towards
sinners
,
&
how
seuere
against
thine
owne
Sonne
?
hee
was
borne
in
great
basenes
;
the
world
no
sooner
receiued
him
,
but
it
persecuted
him
,
and
chased
him
into
forrain
countries
.
As
his
body
grew
,
so
encreased
the
burthen
,
both
of
his
labours
&
wants
;
vntill
in
the
end
he
was
betrayed
to
his
enemies
by
one
of
those
that
were
his
followers
.
Is
any
thing
more
admirable
then
this
?
Liberty
was
solde
,
liberality
tyed
,
innocency
accused
,
iustice
condemned
,
and
life
executed
.
Is
any
thing
more
admirable
?
The
wlsedome
of
the
Father
was
derided
,
his
power
beaten
&
bound
,
his
beauty
defiled
,
his
glory
with
reproches
and
reproofes
obscured
.
Is
any
thing
yet
more
admirable
?
God
was
buffeted
,
God
was
scourged
,
God
was
nayled
to
a
Crosse
,
and
set
vp
to
the
open
shew
and
shame
of
the
worlde
;
what
shall
I
say
?
God
in
his
humanity
dyed
.
Stay
now
(
O
my
soule
)
for
thou
art
not
able
to
step
any
further
.
Lord
,
Abac
.
1.3
I
heard
thy
wordes
and
was
afraid
;
I
saw
thy
workes
and
my
bowels
were
troubled
;
I
was
amazed
and
my
lips
did
shake
.
Assuredly
,
our
feeble
faculties
are
farre
vnable
to
comprehend
this
mysterie
:
they
can
neuer
reach
this
boundlesse
heigth
;
they
can
neuer
fathom
this
bottomles
depth
.
Wee
may
coldly
speake
of
it
,
and
drowsely
affect
it
;
but
principalities
and
powers
stand
astonished
at
it
.
Stay
here
then
(
O
my
soul
)
and
lift
vppe
thy
lumpish
thoughts
after
him
;
euen
after
the
man
of
griefe
,
Cap.
53.
as
Esay
termeth
him
.
Cast
off
all
delight
in
thinges
of
this
world
,
&
fasten
thy
desires
onely
vpon
him
;
that
thou
maiest
with
thy
naked
arms
embrace
thy
naked
Sauiour
;
and
bee
more
neerelie
ioined
vnto
him
.
That
thou
maiest
with
free
affection
kisse
those
handes
,
which
were
so
liberall
,
as
to
bee
nayled
for
thee
vpon
the
Crosse
.
Behold
him
who
was
prefigured
by
the
brazen
Serpent
,
the
sight
of
whom
cureth
the
sting
of
the
old
Serpent
the
Diuell
:
behold
the
true
Moses
,
stretching
forth
his
bloudy
armes
towards
heauen
,
that
his
people
may
obtaine
the
victorie
:
beholde
the
true
Rachel
,
trauelling
vnto
death
for
thy
new
birth
:
behold
the
second
Adam
,
out
of
whose
bloody
side
,
the
Church
his
Spouse
is
fashioned
:
beholde
the
true
Sampson
,
who
with
his
death
destroyeth
his
enemies
:
beholde
the
true
Elias
,
who
stretching
himselfe
vppon
thc
dead
children
,
restoreth
them
to
life
:
behold
the
true
Elizeus
,
who
being
deade
,
hath
raised
vp
the
worlde
to
life
:
beholde
the
true
Salomon
,
who
hath
made
a
perfect
peace
between
God
and
man
:
beholde
the
true
Paschall
Lambe
,
whose
blood
hath
freede
vs
from
the
destroyer
.
He
was
wholy
giuen
for
vs
,
and
is
wholy
expended
for
our
vse
.
Behold
him
from
the
crown
of
his
heade
,
to
the
soles
of
his
feete
,
and
thou
shalt
finde
no
parte
free
from
woundes
and
bloud
.
But
,
O
King
of
glory
,
what
haddest
thou
deserued
?
what
haddest
thou
done
?
Pilate
could
finde
in
thee
no
cause
of
death
;
neither
can
I
finde
any
,
but
onely
the
aboundance
of
thy
goodnesse
and
loue
.
For
it
was
my
sinne
that
hath
thus
distressed
thee
;
these
nailes
,
these
whippes
,
these
streames
of
bloud
,
are
perpetuall
monumentes
of
my
wicked
life
.
Pilate
,
and
Caiphas
,
and
all
the
rest
,
eyther
thy
Iudges
or
tormenters
,
vpon
whom
we
deriue
this
cursed
crueltie
,
were
onelie
secondarie
and
instrumentall
causes
.
I
was
the
principall
,
I
was
(
in
part
)
the
cause
of
al
these
causes
:
I
can
not
shift
it
to
any
other
,
but
must
say
to
my selfe
,
as
the
Prophet
Nathan
saide
vnto
Dauid
:
Thou
art
the
man
:
2.
Sam
.
12.7
euen
thou
art
he
who
did
thus
afflict
him
.
I
had
committed
the
offence
,
and
thou
wouldest
beare
the
punishment
;
I
had
surfeited
,
I
was
diseased
,
&
thou
wouldest
take
the
bitter
portion
.
Thou
diddest
fast
for
m●e
in
the
wildernesse
,
thou
diddest
sweate
for
mee
in
the
garden
,
and
thou
diddest
bleed
for
mee
vppon
the
Crosse
.
So
the
head
suffered
that
cure
for
the
members
,
which
was
not
necessarie
for
it selfe
;
euen
as
in
our
naturall
bodies
,
appliances
are
made
oftentimes
to
one
part
,
to
cure
the
infirmities
of
another
:
Insomuch
as
I
must
acknowledge
my selfe
,
the
originall
of
all
thine
anguishes
and
paines
,
the
disease
which
caused
thee
to
die
.
Oh
then
!
that
I
could
turne
my selfe
into
teares
,
that
I
might
wash
the
woundes
,
and
bath
the
bruises
which
I
haue
made
.
Behold
,
O
my
God
,
how
I
sigh
now
vnto
thee
,
not
so
much
for
griefe
,
as
for
want
of
griefe
,
for
thy
grieuous
sufferinges
.
Oh!
that
I
could
in
such
sorte
both
honour
thee
,
and
abase
my selfe
,
as
both
of
vs
are
worthy
:
thou
,
for
thy
loue
;
I
,
for
my
disobedience
.
Thou
knewest
this
loue
would
cost
thee
thy
life
;
and
yet
wouldest
not
thou
forbeare
to
loue
me
.
And
seeing
thou
diddest
die
for
my
disobedience
,
it
is
reason
that
I
shoulde
extreamely
despise
my self
,
being
the
very
party
that
hath
offeended
,
O
gracious
Lord
,
what
couldest
thou
haue
done
for
vs
more
?
What
greater
testimony
of
thy
loue
couldest
thou
haue
giuen
,
then
in
being
thus
prodigall
of
thy
bloud
for
thy
very
enemies
?
then
in
being
so
cruelly
tormented
for
those
,
who
had
so
cruelly
offended
thee
?
Wee
were
a
sort
of
forlorne
sinners
,
damned
so
fast
as
borne
:
Wee
were
by
nature
the
Children
of
wrath
;
and
yet
(
by
the
errors
of
our
life
)
continually
encreasing
wrath
,
against
the
day
of
wrath
:
when
thou
wert
moued
with
mercy
to
vndertake
these
tormentes
for
vs.
The
Innocent
hath
suffered
for
the
guilty
;
the
Lord
for
the
seruantes
;
hee
that
receiued
the
iniurie
,
for
those
who
did
it
:
not
for
any
commodity
to
himself
,
nor
prouoked
by
any
desert
of
ours
;
but
moued
thervnto
onely
by
his
mercy
&
loue
,
wherewith
hee
hath
vouchsafed
to
visite
vs
from
on
high
.
Wee
were
so
far
from
deseruing
this
mercy
and
loue
,
that
wee
neither
desired
the
same
before
,
nor
regarded
it
when
it
was
done
.
Certainely
,
(
O
my
Lord
,
)
I
hold
my selfe
more
beholding
to
thee
,
for
enduring
these
tormentes
for
my
sake
,
then
for
all
thy
other
benefites
beside
.
For
,
as
nothing
is
more
agreeable
to
thy
infinite
goodnes
,
then
to
bestow
benefites
,
so
is
nothing
more
strange
from
thine
infinite
happinesse
,
then
to
suffer
miseries
:
whereby
it
appeareth
,
that
I
am
more
bound
vnto
thee
for
the
manner
of
this
thy
benefite
,
then
I
am
for
the
very
benefite
it selfe
.
I
worshippe
and
adore
thee
(
O
Lord
Iesus
Christ
)
I
praise
thy
holy
name
,
&
yeelde
vnto
thee
most
humble
and
earnest
thanks
,
because
thou
hast
so
loued
vs
,
as
with
thy
most
blessed
bloude
to
wash
away
our
sinnes
,
and
reconcile
vs
again
to
thy
fathers
fauour
.
Blessed
bee
thou
therefore
for
euer
,
who
art
the
reconciler
,
the
redeemer
,
the
Sauiour
of
mankind
;
the
vanquisher
of
hel
and
of
the
diuell
;
the
repairer
of
life
,
the
destroyer
of
death
.
What
doth
stay
our
hearts
,
O
Lord
,
that
they
runne
not
vnto
thee
?
is
any
clog
so
heauy
,
is
any
chaine
so
strong
,
that
can
either
hold
,
or
hinder
vs
from
hastening
vnto
thee
?
If
all
the
things
of
this
worlde
are
nothing
but
a
flower
;
shall
so
light
matters
,
either
breake
or
slacke
our
course
vnto
thee
?
Can
a
light
straw
stay
a
stone
in
the
aire
from
falling
to
his
naturall
place
?
and
shall
the
light
chaffe
of
this
worlde
(
for
all
is
no
more
)
stoppe
our
comming
vnto
thee
?
who
art
our
last
ende
,
our
perfect
felicity
,
the
true
rest
and
center
of
our
soules
?
Come
vnto
him
therfore
all
hungrie
and
thirsty
soules
;
this
is
the
handfull
of
meale
,
and
the
little
oile
of
the
widdow
of
Sareptha
,
which
will
neuer
waste
;
1.
Reg
.
17
this
is
the
misticall
rock
which
Moses
stroke
with
his
rod
in
the
wildernesse
,
Exod
,
17.6
out
of
which
gusheth
forth
riuers
of
water
of
life
.
Io
,
4
,
14
All
you
that
dislike
your
sinnefull
birth
,
come
hither
and
you
may
be
borne
again
.
Come
all
afflicted
consciences
,
this
is
the
good
Samaritan
,
who
will
poure
oyle
and
wine
into
your
woundes
.
Come
,
Luk
.
10.34
.
all
yee
that
are
pressed
with
pouerty
,
bring
hither
your
emptie
vessels
;
this
is
the
pot
of
oyle
,
2.
Reg
,
4.
of
the
widdow
which
came
to
Elizeus
;
wherewith
and
by
no
other
meanes
you
may
pay
your
debtes
.
Bee
not
discouraged
because
it
is
little
,
the
vertue
thereof
is
great
;
it
will
neuer
cease
running
,
so
long
as
there
be
any
vessels
to
fill
.
Come
,
all
ye
that
desire
to
be
at
peace
with
God
;
this
is
the
perfect
peace-offering
;
this
is
the
sweet
sacrifice
,
whose
blood
crieth
not
for
vengeance
,
as
the
blood
of
Abel
;
but
craueth
pardon
for
all
offenders
.
This
is
the
gate
,
through
which
wee
must
passe
,
if
wee
goe
into
heauen
:
this
is
the
arke
whereinto
wee
must
enter
,
if
wee
will
bee
saued
:
this
is
the
Pallace
of
peace
;
This
is
my
resting
place
for
euer
,
Psal
.
132.14
&
euer
;
here
wil
I
dwel
,
for
I
haue
delight
therin
.
§
10.
HOW
Hee
was
mocked
and
reuiled
,
&
how
he
prayed
for
his
enemies
.
1
THe
euill
example
of
greate
men
is
dangerous
.
2
It
is
naturall
to
shewe
compassion
to
those
that
are
distressed
,
3
Great
men
wanting
vertue
,
support
themselues
by
suppressing
others
.
4
The
Iewes
endeauored
to
pull
from
Iesus
whatsoeuer
they
could
,
5
The
infamie
of
Christ
,
was
helth
full
in
regard
of
vs
,
6
In
regard
of
the
Iewes
it
was
pernicious
.
7
In
regarde
of
him selfe
it
was
most
grieuous
.
8
Naturally
we
desire
to
bee
pittied
in
distresse
.
9
Death
ioyned
with
infamie
and
reproach
is
most
intollerable
.
10
Iniuries
were
so
much
the
more
sencible
to
Christ
,
by
how
much
hee
had
deserued
the
contrary
.
11
The
tormentes
of
Christ
did
not
so
grieue
him
,
as
to
see
that
they
did
his
tormentors
no
good
.
12
Christ
woulde
not
be
prouoked
to
come
downe
from
the
crosse
.
13
The
loue
that
Christ
bare
to
the
crosse
.
14
The
dissimulation
of
the
Iewes
in
saying
they
would
beleeue
Christ
if
he
would
come
downe
from
the
crosse
.
15
It
was
not
conuenient
that
Christ
should
come
downe
.
16
Christ
was
neuer
intreated
to
go
vp
to
the
crosse
.
17
Riches
,
honour
and
life
bestowed
vpon
the
crosse
for
our
redenption
.
18
A
Prayer
.
19
The
loue
of
Christ
knowen
by
imparting
to
vs
some
part
of
his
passion
.
20
It
is
the
greatest
glory
of
a
christian
to
draw
neere
vnto
Christ
in
likenes
of
life
.
21
We
must
hold
not
only
patience
but
loue
with
all
men
.
22
Patience
is
proued
,
not
by
auoiding
but
by
enduring
occasions
.
23
The
Iewes
more
tormented
Christ
by
their
blasphemies
,
then
by
their
blowes
,
24
Christ
was
more
carefull
for
his
enemies
thē
either
for
his
friendes
or
for
himselfe
.
25
How
wee
are
afflicted
when
any
iniury
is
offered
vnto
vs.
26
Christ
did
pray
for
his
enemies
as
an
intercessour
&
plead
for
them
as
an
aduocate
.
27
The
will
of
man
is
so
peeuish
and
peruerse
,
that
it
is
most
safe
to
commit
our selues
to
the
will
of
God
AFter
they
had
thus
cruelly
crucified
Iesus
,
the
high
priests
with
the
Scribes
and
Elders
,
and
Pharisies
;
and
after
them
(
so
daungerous
are
the
euill
examples
of
Great
men
)
the
multitude
which
passed
by
,
the
Souldiers
also
that
tormented
him
,
and
one
of
the
theeues
that
suffered
with
him
,
reuiled
and
blasphemed
him
;
rending
his
reputation
,
and
deprauing
the
doctrine
that
he
had
taught
.
One
said
,
thou
that
destroyest
the
Temple
and
buildest
it
in
three
dayes
saue
thy selfe
.
Another
bad
him
come
downe
from
the
crosse
,
and
they
would
belieue
in
him
.
Another
cried
;
Hee
saued
others
,
himselfe
he
cannot
saue
.
Another
;
If
thou
be
the
son
of
God
,
come
downe
from
the
crosse
.
Another
;
Hee
trusted
in
God
,
let
him
deliuer
him
if
hee
will
haue
him
;
for
hee
said
,
I
am
the
sonne
of
God
.
He
that
suffered
for
all
,
had
all
against
him
.
And
whereas
it
is
so
naturall
for
a
man
to
feele
compassion
,
when
others
like
himself
do
suffer
,
that
there
is
none
so
wicked
and
worthy
of
death
,
but
men
doe
pitty
him
when
he
is
at
the
point
to
die
:
Whereas
euery
good
eye
will
expresse
griefe
,
for
those
that
lie
in
distresse
;
because
there
is
no
case
of
humaine
calamity
,
which
is
not
incident
to
our selues
.
These
ministers
or
rather
monsters
of
hell
,
did
not
onely
solace
themselues
in
the
sorrowes
and
death
of
Christ
,
but
vsed
al
malitious
means
to
obscure
his
fame
,
and
discredite
his
doctrine
:
like
men
voide
of
vertue
,
and
in
some
place
of
power
,
who
support
themselues
by
suppressing
others
.
And
if
good
Iesus
could
haue
lost
any
other
thing
,
they
would
also
haue
endeauored
to
pul
it
from
him
.
Goe
too
,
go
too
,
you
abortiue
children
of
the
Synagogue
,
mocke
on
,
good
leaue
haue
you
in
regard
of
vs
,
double
your
malice
in
reuiling
,
if
you
please
;
you
doe
vs
a
greater
pleasure
hereby
then
you
perceiue
.
For
,
looke
bow
fast
his
infamie
doth
grow
,
so
fast
doth
our
shame
(
assure
you
)
decrease
.
Whatsoeuer
could
do
vs
good
,
he
hath
imparted
vnto
vs
,
and
hath
taken
to
himselfe
whatsoeuer
might
doe
vs
harme
.
But
in
regarde
of
your selues
,
O
ye
Iewes
,
it
had
beene
better
your
tongues
had
been
torne
out
of
your
throates
,
then
they
shoulde
haue
beene
thus
impiously
imployed
.
All
this
insulting
is
like
the
putting
of
redde
hote
iron
into
colde
water
,
a
great
noyse
of
extinguishing
your selues
.
For
,
since
you
haue
disauowed
the
God
of
your
Fathers
,
and
haue
saide
,
you
would
haue
no
King
but
Caesar
,
since
you
haue
saide
,
his
bloud
be
vpon
vs
,
and
vpon
our
children
;
since
you
haue
so
maliciously
,
both
persecuted
his
life
,
and
reproched
his
death
;
your
walles
haue
beene
throwne
downe
,
your
temple
burnt
,
your
kingdome
ruined
;
your selues
eyther
slaine
,
or
captiuated
,
or
chased
into
straunge
countries
;
where
you
haue
been
hated
and
oppressed
,
and
neuer
suffered
to
knit
into
one
body
againe
:
which
curse
shall
lie
vppon
you
vntil
the
end
of
the
worlde
.
But
in
regard
of
thee
,
O
good
Iesu
,
what
can
bee
sufficiently
said
?
To
be
so
afflicted
as
neuer
was
any
,
it
is
exceeding
much
;
to
be
despised
and
despighted
in
this
affliction
,
what
can
bee
more
?
In
all
calamities
it
is
a
kinde
of
comfort
to
find
some
compassion
.
Naturallie
wee
desire
,
if
we
cannot
be
deliuered
,
if
wee
cannot
be
eased
,
yet
to
bee
pittied
;
to
see
some
who
condole
our
miserie
,
who
wish
vs
well
,
who
want
not
the
wil
but
the
power
to
relieue
vs.
But
,
these
bandogges
of
Sathan
had
vtterly
exiled
all
sence
of
humanitie
;
they
were
so
far
from
pitty
,
that
they
expressed
great
pleasure
,
in
viewing
the
iniurious
cruelty
of
them selues
,
and
calamitie
of
Christ
.
Againe
,
a
generous
heart
is
more
touched
with
griefe
,
to
see
his
enemies
take
pleasure
at
his
death
,
then
to
endure
it
:
yea
,
oftentimes
a
free
and
noble
spirite
esteemeth
not
so
much
of
death
as
of
one
spitefull
speech
.
If
therfore
to
liue
with
infamie
bee
worse
then
death
,
what
is
it
then
with
infamie
to
die
?
Againe
,
these
iniuries
and
despightes
were
so
much
more
sencible
to
the
Sonne
of
God
,
by
how
much
more
then
others
hee
had
deserued
the
contrary
.
For
,
in
all
our
calamities
,
it
dooth
much
ease
the
paine
which
wee
endure
,
to
compare
it
with
the
fault
which
wee
haue
committed
.
But
,
because
our
Sauiour
could
compare
these
contempts
,
not
with
his
fault
,
not
with
his
innocency
onely
,
but
with
his
innumerable
and
inestimable
deserts
;
hee
did
the
more
grieue
at
them
,
or
rather
at
the
malice
from
whence
they
did
proceede
.
And
further
,
his
loue
was
so
great
for
the
saluation
of
mens
soules
,
that
his
tormentes
were
not
so
grieuous
vnto
him
,
as
to
see
that
they
did
his
tormenters
no
good
.
It
was
worse
then
death
,
that
his
executioners
would
take
no
profite
by
his
death
:
euen
as
a
louing
friend
esteemeth
lesse
his
labour
for
another
,
then
to
finde
it
vnprofitable
,
and
not
accepted
:
or
as
a
good
mother
grieueth
more
,
at
the
vngrateful
and
vngracious
behauiour
of
her
childe
,
then
at
the
trauailes
which
she
endured
at
his
birth
.
But
what
is
this
,
O
yee
obstinate
Iewes
,
which
you
importune
the
son
of
God
to
doe
?
would
you
haue
him
in
earnest
to
come
downe
from
the
crosse
?
No
,
no
:
hee
loueth
it
too
wel
;
he
was
too
willing
to
come
vnto
it
;
his
patience
and
his
constancy
were
greater
then
so
.
The
deuill
might
as
easily
haue
perswaded
him
to
cast
himself
headlong
from
the
pinacle
of
the
temple
,
as
you
can
perswade
him
to
come
downe
from
the
crosse
:
he
would
neuer
haue
gone
vp
,
if
it
had
been
conuenient
so
soon
to
come
down
.
The
crosse
and
hee
were
no
new
acquaintance
,
they
had
bin
affianced
together
33.
yeers
before
,
&
now
they
haue
consummated
the
mariage
;
he
hath
ioyned
therwith
,
not
his
hands
only
,
but
also
his
feet
.
Therfore
you
are
deceiued
,
O
ye
Iews
,
you
are
altogther
blinded
with
malice
:
hee
is
not
fastened
to
the
crosse
,
but
he
doth
embrace
it
;
he
stayeth
not
because
he
is
nailed
,
but
rather
because
he
is
enamored
.
It
is
not
aboue
his
power
to
come
downe
,
but
it
is
not
agreeable
to
his
pleasure
.
His
loue
to
the
Crosse
was
so
exceeding
great
,
that
if
all
the
Angels
had
entreated
him
on
their
knees
if
all
men
had
besought
him
with
teares
,
he
would
neuer
haue
departed
from
it
aliue
.
Not
his
bitter
drinke
,
not
his
nakednesse
,
not
his
torments
,
not
his
death
,
not
your
perswasions
,
and
which
is
more
then
all
,
not
your
ingratitude
,
coulde
either
hinder
him
from
going
vppe
,
or
cause
him
to
come
downe
:
to
saue
others
,
himselfe
hee
would
not
saue
.
Although
you
tell
him
,
that
if
he
will
come
down
you
wil
belieue
him
,
yet
will
he
not
doe
it
;
because
hee
knoweth
you
will
not
make
good
your
word
.
O
perfidious
Iewes
,
wherfore
doe
you
lie
vnto
h●m
,
who
knoweth
your
secrets
beter
then
your selues
?
you
that
would
not
belieue
him
when
he
rose
from
the
dead
,
wold
you
haue
belieued
if
hee
had
come
downe
from
the
Crosse
?
was
it
a
greater
matter
to
descende
from
the
crosse
,
then
to
arise
out
of
the
graue
?
If
thou
be
the
son
of
God
come
down
from
the
crosse
.
Nay
,
because
he
is
the
son
of
God
,
it
is
not
conuenient
he
should
come
down
.
If
he
had
been
one
of
the
thieues
,
it
had
little
concerned
vs
what
hee
had
done
;
but
beeinge
the
Sonne
of
God
,
what
shold
haue
become
vs
,
miserable
wretches
,
if
he
had
condescended
to
your
infamous
request
?
Howe
then
shoulde
the
prophesies
haue
bin
fulfilled
,
the
deuill
vanquished
and
the
whole
world
redeemed
?
O
crucified
Iesus
,
what
loue
hath
ouercome
?
what
goodnesse
did
guide
thee
?
thou
wert
neuer
intreated
to
goe
vp
to
the
crosse
to
redeeme
vs
,
but
thou
wouldest
bee
neither
perswaded
not
prouoked
to
come
down
from
it
,
vntill
thou
haddest
perfected
oure
redemption
.
O
crucified
Iesu
,
on
the
crosse
I
loue
thee
,
on
the
crosse
I
adore
thee
,
on
the
crosse
I
belieue
in
thee
,
who
vpon
the
crosse
diddest
giue
thy selfe
to
death
for
me
.
What
hath
a
man
more
then
riches
,
honour
,
and
life
?
all
which
thou
diddest
bestow
vpon
the
crosse
to
redeeme
me
For
thou
,
whoe
diddest
create
all
things
,
Io
.
1.3
.
1
,
Philip
.
●
.
diddest
hang
naked
vpon
the
crosse
;
thou
,
whoe
diddest
thinke
it
no
robbery
to
bee
equall
with
God
,
wert
sorted
with
malefactors
:
thou
,
Io
.
1
:
4.
who
art
the
Lord
of
life
,
diddest
suffer
a
most
opprobrious
death
.
And
that
I
may
not
loose
this
exceeding
benefite
,
that
thy
precious
bloud
bee
not
vnprofitably
shed
for
mee
,
I
prostrate
my
vnworthy
soule
,
and
cry
vnto
thee
;
not
as
the
Iewes
did
,
to
come
down
from
the
crosse
;
but
(
which
is
more
)
to
raise
mee
vp
,
and
fasten
me
vnto
thee
(
For
they
whom
thou
louest
,
are
knowne
by
nothing
more
,
then
by
imparting
to
them
some
parte
of
thy
passion
)
not
to
saue
thy self
,
but
to
saue
mee
.
Saue
me
(
O
Lord
)
from
my
sinnes
,
saue
mee
from
the
power
of
my
spirituall
enemie
;
saue
me
from
the
deceipts
of
the
wicked
world
,
saue
me
from
the
flattering
force
of
owne
appetite
,
which
is
both
the
mightiest
and
basest
Tyrant
that
can
be
.
Defend
the
dignitie
&
glory
of
my
soule
,
that
it
be
not
seruil
to
my
sensuall
lust
;
that
it
be
not
captiuated
to
the
familiarity
of
the
false
pleasures
of
this
life
:
like
a
blind
whelpe
,
which
sucketh
euery
thing
that
is
put
into
the
mouth
,
supposing
it
to
be
the
teat
of
the
dam
.
Deliuer
me
from
variety
of
desires
,
from
vaine
hope
,
frome
vayne
feare
:
aboue
all
,
deliuer
mee
from
thy
wrath
,
and
from
thy
curse
,
and
from
the
inseperable
companion
thereof
,
eternall
death
.
Let
one
small
drop
of
thy
bloud
distill
into
my
soule
,
that
I
may
present
the
same
vnto
thy
Father
,
in
full
satisfaction
of
all
my
sinnes
,
Participate
vnto
me
thy
poor
vnworthy
seruant
,
the
full
fruit
of
thy
death
;
here
by
grace
,
and
hereafter
by
glory
.
And
to
this
ende
,
giue
vnto
me
both
ability
,
and
endeauour
,
to
follow
these
thy
last
examples
;
seeing
it
is
the
greatest
glory
wherto
a
Christian
can
aspire
,
to
draw
as
neere
vnto
thee
in
likenesse
of
life
,
as
thou
diddest
vnto
vs
in
likenesse
of
nature
:
according
as
thou
diddest
commaunde
,
when
thou
saidest
:
I
haue
giuen
you
an
example
,
that
as
I
haue
done
,
Io
.
13.15
so
shoulde
yee
doe
likewise
.
Graunt
therefore
,
that
I
may
hold
patience
&
peace
,
yea
loue
with
all
men
;
not
so
much
by
auoiding
occasions
,
both
of
anger
,
and
hate
(
for
that
is
a
meane
to
couer
,
but
not
to
cure
my
imperfections
)
as
by
sustaining
them
when
they
are
presented
to
mee
;
euen
in
the
presse
,
and
throng
of
the
world
,
enuironed
with
Dragons
,
and
treading
vppon
Scorpions
:
I
mean
,
amiddest
the
daungerous
conuersation
with
wicked
persons
,
and
against
all
occasions
which
can
be
offered
.
For
,
as
the
tree
is
not
saide
immoueable
,
which
stirreth
not
when
no
wind
bloweth
:
nor
the
wood
incombustible
,
which
burneth
not
when
no
fire
touch
it
:
so
a
man
is
not
to
bee
iudged
patient
,
who
dooth
not
fret
,
fume
,
and
foame
,
when
no
prouocation
of
iniurie
is
offered
.
Therefore
,
if
my
friends
forsake
me
,
let
mee
not
bee
for
that
cause
disquieted
;
seeing
thou
werte
forsaken
for
my
sake
,
not
onely
of
thine
acquaintance
,
but
of
thy
Disciples
also
;
yea
,
for
a
time
of
thy
heauenly
Father
;
and
in
regard
of
comforte
and
ease
,
of
thy
owne
selfe
.
If
men
worke
me
iniurie
or
abuse
,
either
in
my
estate
,
or
estimation
,
let
mee
not
therefore
breake
peace
with
them
;
seeing
thou
diddest
pray
for
thy
malitious
and
mortal
persecuters
.
Euen
then
when
they
exercised
vpon
thee
all
cruelties
&
contempts
;
when
they
breathed
high
blastes
of
blasphemie
against
thee
,
which
were
more
painefull
to
thy
heart
,
then
the
nailes
were
to
thy
hands
,
and
thy
feete
:
Then
I
say
,
omitting
to
comforte
thy
sorrowfull
friends
,
omitting
to
complain
of
any
thing
done
vnto
thy selfe
,
thou
wert
careful
for
the
saluation
of
thine
enemies
;
thou
wert
more
grieued
for
thine
enemies
,
then
for
thy
friendes
;
thou
wert
more
sensible
of
their
torments
thē
of
thine
own
.
Noah
cursed
that
sonne
,
who
laughed
at
his
nakednesse
;
Elizeus
cursed
those
children
,
who
mocked
at
his
baldenesse
:
but
thou
diddest
pray
for
those
,
who
made
thee
naked
;
who
solaced
themselues
,
not
at
thy
deformitie
,
but
at
thy
death
.
When
a
light
iniurie
is
offered
vnto
vs
,
wee
must
commonly
be
expected
,
till
time
weareth
out
the
impression
of
griefe
;
wee
require
also
satisfaction
,
or
submission
,
or
at
the
least
acknowledgement
of
abuse
;
whereby
wee
make
remission
,
rather
another
mans
vertue
then
our
owne
.
but
thou
,
in
the
middest
of
thy
miseries
,
in
the
height
of
their
iniuries
,
when
thou
coulde●t
no●
stirr●
any
o●●●●
〈…〉
did
l●bo●●
〈…〉
thou
diddest
not
onely
pray
for
them
,
as
an
intercessor
:
Father
forgiue
them
:
but
also
pleade
for
them
,
as
an
aduucate
:
For
they
knowe
not
what
they
doe
.
Assuredly
,
if
Pilate
coulde
haue
deliuered
the
Iewes
to
thy
will
,
as
hee
permitted
them
to
worke
their
will
vpon
thee
,
thou
wouldest
haue
vsed
them
after
a
better
sort
;
seeing
the
more
obstinate
they
were
to
take
away
thy
life
,
the
more
earnest
wert
thou
to
procure
their
pardon
.
Considering
therefore
,
that
the
wil
of
man
is
so
peeuish
and
peruerse
,
I
abandon
my
desires
,
and
resigne
my selfe
wholy
to
thy
will
:
for
it
is
more
safe
for
miserable
man
to
commit
himselfe
to
the
will
of
God
,
then
that
God
should
bee
committed
to
the
will
of
man
.
O
Lord
Iesu
,
O
the
saluation
of
my
soule
,
beholde
I
come
vnto
thee
,
as
a
most
poore
and
vile
creature
;
I
approach
to
the
riuers
of
thy
mercy
,
to
the
sweete
streams
of
thy
grace
;
to
the
true
Sonne
of
thy
iustice
;
whose
beames
are
spreade
ouer
the
whole
worlde
,
&
powreth
large
light
vnto
al
those
,
who
doe
not
shut
their
eyes
against
it
.
Behold
I
prostrate
my
vnworthie
soule
at
thy
feet
;
I
doe
not
reuile
,
but
I
praise
and
adore
thee
:
I
doe
not
mocke
,
but
I
mourne
at
thy
passion
.
O
thou
who
wert
pittifull
to
thine
enemies
,
bee
not
hard
to
thy
suppliants
;
thou
who
diddest
pray
for
those
who
did
reproch
thee
;
pray
for
him
(
I
pray
thee
)
who
prayeth
vnto
thee
.
Lift
vp
thy
voice
to
thy
Father
for
me
;
cease
not
to
entreate
him
,
that
hee
wil
forgiue
mee
.
11
HOW
Hee
pardoned
the
thiefe
,
how
he
tasted
Vineger
and
Gall
,
and
how
hee
cried
to
his
Father
.
1
CHrist
did
declare
himselfe
to
be
both
our
aduocate
and
our
Iudge
.
2
Christ
giueth
more
then
wee
do
desire
.
3
The
conuersion
of
the
thiefe
as
it
was
the
last
worke
which
Christ
did
in
this
life
,
so
was
it
not
the
least
.
4
What
encouragements
we
haue
to
come
vnto
Christ
.
5
Christ
,
accepteth
our
willingnes
,
our
desire
,
our
purpose
for
performance
.
6
The
goodnesse
of
Christ
perfecteth
that
which
we
haue
,
and
supplyeth
that
which
me
want
.
7
Who
are
to
bee
dismayed
,
whoe
comforted
at
the
iustice
of
Christ
.
8
Noe
sinner
did
euer
turne
vnto
Christ
and
was
reiected
.
9
The
different
demaundes
of
the
two
thieues
.
10
The
different
hearing
of
the
woords
of
Christ
.
11
How
the
kingdome
of
Christ
is
not
of
this
world
.
12
For
all
that
wee
can
doe
or
suffer
for
Christ
,
we
are
to
respect
no
worldly
reward
.
13
Worldlings
doe
not
pertaine
vnto
Christ
.
14
A
Prayer
.
15
Christ
hath
annexed
his
grace
to
his
griefe
16
The
torments
of
Christ
increased
towards
his
death
.
17
〈◇〉
is
daungerous
to
determine
what
were
the
sufferinges
of
Christ
.
18
Christ
was
depriued
of
all
earth
lie
comfors
.
19
Christ
was
depriued
of
all
heauenlie
comfort
.
20
How
Christ
was
forsaken
of
his
Father
.
21
How
Martyres
haue
beene
able
to
endure
most
exquisite
torments
22
Wherefore
the
least
torment
in
Christ
might
haue
sufficed
for
redeeming
many
worlds
.
23
Wherefore
Christ
would
endure
greater
tormentes
then
can
bee
conceiued
.
24
The
disconsolate
estate
of
Christ
25
Wherefore
Christ
was
forsaken
of
hi●
father
.
26
A
Thank●egiuing
.
27
We
are
more
bound
to
God
for
our
redemption
then
for
our
creation
.
28
We
are
to
bee
more
thankeful
for
our
redemption
then
for
all
other
benefits
.
29
A
Prayer
.
30
W●erein
the
foundation
of
a
Christian
life
doth
consist
.
31
Afflictions
wherefore
and
howe
they
are
assured
signes
of
Gods
fauoure
32
A
seasoning
for
all
the
pleasures
of
this
life
.
33
If
wee
will
succeede
in
the
merites
of
Christ
,
wee
must
doe
the
like
in
his
temperance
,
and
in
his
trauailes
.
34
It
is
more
to
moderate
our
desires
then
our
actions
.
I
Am
further
encoraged
(
O
my
redeemer
)
to
craue
,
not
thy
prayer
only
,
but
also
thy
pardon
,
by
example
of
the
thiefe
whoe
dyed
with
thee
.
Who
,
although
he
had
spent
all
the
time
of
his
life
,
in
open
outragies
,
yet
when
he
desired
thee
to
be
mindfull
of
him
,
thou
diddest
presently
returne
answere
:
This
day
shalt
thou
be
with
mee
in
Paradise
.
O
sweete
word
!
O
hearte
more
yeeldable
then
waxe
!
truly
,
O
Lord
,
thy
lips
are
the
hony
comb
;
honey
and
milke
doe
flowe
from
thy
tonge
.
Thou
diddest
pray
for
sinners
on
the
crosse
,
to
shew
thy selfe
our
aduocate
:
and
thou
diddest
pardon
sinnes
,
to
shewe
that
thou
art
our
iudge
.
What
is
this
?
O
liberall
Lord
,
howe
meruailous
are
thy
mercies
towards
vs
?
our
petitiones
are
no
sooner
made
,
but
forthwith
they
are
graunted
;
thou
giuest
more
also
then
wee
desire
.
The
thiefe
desired
thee
only
to
remember
him
,
and
thou
doest
promise
him
the
kingdome
of
heauen
.
But
when
,
O
gracious
Lord
?
that
present
day
:
with
whome
?
euen
with
thy selfe
.
What
wouldest
thou
then
deny
vs
,
O
the
sweetnesse
of
my
soul
,
if
we
were
to
thee
such
seruants
,
as
thou
art
vnto
vs
a
Lord
?
seing
thou
art
both
so
ready
,
and
so
bountefull
to
open
offenders
?
Which
,
although
it
ought
not
to
imbolden
vs
,
to
defer
our
repentance
vntill
the
end
of
our
liues
,
(
because
this
conuersion
of
the
thiefe
,
as
it
was
the
last
worke
which
thou
didest
in
this
life
,
so
was
it
not
the
least
)
yet
it
may
incourage
vs
,
neuer
to
think
,
either
our
sinnes
too
great
,
or
our
time
to
short
,
to
obtaine
thy
pardon
.
Come
vnto
mee
then
,
all
ye
that
are
feeble
hearted
,
and
euer
thinke
you
shal
be
damned
;
see
what
a
louer
of
man
he
is
and
how
desirous
of
our
saluation
;
see
how
easie
he
is
to
be
entreated
,
how
ready
to
giue
his
glory
at
the
first
demand
.
He
apprehendeth
,
he
seeketh
all
occasions
,
hee
desireth
nothing
more
then
to
bestow
it
vpon
vs.
If
yee
will
say
,
you
haue
done
litle
seruice
,
whereby
you
should
hope
for
soe
high
a
rewarde
fear
not
,
it
sufficeth
that
you
haue
a
desire
to
serue
him
.
This
is
a
property
of
him
that
is
liberall
,
and
merciful
,
(
For
which
vertues
he
is
especially
commended
.
)
not
so
much
to
regarde
the
works
of
our
bodies
,
as
the
willingnes
of
our
minds
.
He
soe
thristeth
after
the
saluation
of
our
soules
,
that
he
often
accepteth
our
purpose
for
performance
;
it
sufficeth
many
times
that
wee
are
prepared
in
will
,
the
rest
hee
doth
supply
by
his
grace
.
His
gratious
goodnes
both
perfecteth
that
which
we
haue
,
&
supplieth
whatsoeuer
wee
want
.
Bee
not
therefore
dismaied
at
his
terrible
Iustice
,
but
rather
comforted
.
Let
them
feare
,
who
are
flintie
hearted
,
who
will
not
conuer●
and
come
vnto
him
;
who
follow
vanities
freelie
,
who
doe
boldly
sinne
,
and
then
say
,
What
euill
haue
I
done
?
Let
thē
tremble
,
who
are
so
farre
from
calling
vpon
him
,
that
they
wil
not
know
him
:
it
is
dreadfull
for
such
to
fal
into
his
hands
.
But
they
who
are
smitten
with
sorrow
for
their
sins
,
they
who
rise
,
and
returne
vnto
him
,
let
them
be
confident
;
for
hee
that
hath
drawne
them
will
assuredly
receiue
them
.
It
is
not
the
thiefe
alone
who
was
receiued
,
but
,
let
al
sinners
be
brought
forth
,
&
ther
cannot
any
one
be
named
,
were
he
neuer
so
greate
,
who
conuerted
to
him
and
was
not
iustified
:
He
so
loueth
conuerted
sinners
,
that
if
it
were
necessarie
so
to
do
,
he
would
rather
suffer
death
again
,
then
consent
that
one
of
them
should
be
damned
.
O
happy
thiefe
,
how
pleasant
were
thy
paines
?
how
delightfull
was
thy
death
vnto
thee
?
being
assured
,
that
thou
shouldest
forthwith
raigne
with
him
in
heauen
,
who
suffered
with
thee
,
&
for
thee
vpon
earth
.
The
other
thiefe
demanded
of
Christ
to
bee
deliuered
from
the
Crosse
;
but
the
conuerted
thief
,
hauing
heard
him
openly
professe
,
that
his
kingdome
was
of
another
worlde
,
desired
no
bodily
benefite
,
but
onely
to
bee
remembred
of
him
,
when
hee
came
into
his
kingdom
.
Pilate
in
his
tribunall
,
the
people
standing
by
,
and
the
thiefe
in
fetters
heard
these
wordes
of
Iesus
alike
;
but
hereupon
Pilate
contemned
him
,
the
multitude
mocked
him
,
the
thiefe
onelie
did
belieue
him
.
Seeing
then
,
O
good
Iesu
,
thy
kingdome
(
thou
hast
said
)
is
not
of
this
worlde
,
what
shall
I
aske
?
what
shal
I
hope
for
of
thee
,
that
this
worlde
doth
affoord
?
If
I
aske
honour
,
riches
,
creadite
,
quiet
,
thou
maiest
send
mee
for
them
to
the
Princes
of
this
worlde
;
or
else
aunswere
me
,
as
thou
diddest
the
sonnes
of
Zebedeus
;
Mat
.
10
38.
You
aske
you
know
not
what
.
There
is
another
world
,
whereof
thou
(
&
no
other
)
art
King
;
whereby
we
are
giuen
to
vnderstand
,
that
for
all
the
seruices
which
we
can
doe
,
for
al
the
aduersities
which
we
suffer
for
thy
sake
,
we
are
to
expect
no
worldly
rewarde
.
Because
thou
so
esteemest
those
who
loue
thee
,
that
to
rewarde
one
of
them
alone
,
thou
thinkest
the
whole
worlde
not
to
be
sufficient
:
and
for
no
other
cause
diddest
thou
come
into
this
world
,
and
suffer
for
vs
,
but
to
take
vs
into
an
other
worlde
to
raigne
with
thee
.
Seeing
therefore
I
esteeme
of
my selfe
,
because
I
am
thine
;
and
thou
hast
saide
,
thou
hast
nothing
in
this
world
;
I
dare
not
be
a
worldling
,
for
then
I
shall
not
bee
thine
.
I
will
not
eyther
praise
or
desire
the
commodities
of
this
life
,
but
doe
crie
vnto
thee
with
the
happie
thiefe
,
Lord
remember
me
now
thou
art
in
thy
kingdome
.
Remember
not
my
iniquities
,
remember
not
my
errours
,
but
remember
that
I
am
a
fraile
and
feeble
creature
;
remember
that
I
am
the
worke
of
thy
hands
,
remember
that
thou
gauest
mee
a
spirite
to
thine
own
likenes
;
remember
that
thou
tookest
flesh
,
like
vnto
me
.
Remember
al
the
miseries
,
which
for
me
thou
hast
endured
;
remember
thy
goodnesse
,
not
my
euill
;
not
the
greatenesse
of
my
sins
,
but
thy
grieuous
sufferinges
.
Lord
,
I
desire
not
with
the
other
thiefe
,
to
bee
freede
from
the
crosses
,
and
calamities
of
this
life
;
giue
mee
rather
thy
griefe
,
and
so
shal
I
be
sure
to
haue
therewith
also
thy
grace
.
For
vnto
none
hast
thou
imparted
thy
loue
,
vnto
whom
thou
hast
not
also
imparted
thy
labour
;
and
with
none
doest
thou
communicate
thy
griefe
,
but
thou
doest
therwith
communicate
thy
grace
.
THOV
ART
A
LILLIE
AMIDDEST
MANIE
THORNES
:
thou
canst
not
be
attained
with
idle
ease
.
Wee
must
endure
not
only
labour
,
but
smart
,
if
we
wil
enioy
thee
.
If
wee
will
haue
thy
head
,
it
is
crowned
with
thorns
;
if
thy
hart
,
it
is
pierced
,
with
a
speare
;
if
thy
handes
and
thy
feet
,
they
are
strooke
through
with
nailes
.
THOV
ART
A
LILLIE
AMIDDEST
THE
THORNES
.
Now
,
the
neerer
Christ
drew
towardes
his
death
,
the
heauier
was
his
Fathers
hand
,
the
waightier
his
wrath
,
the
more
stripes
did
bee
double
vpon
him
.
In
the
garden
of
Gethsemanie
he
cried
to
his
father
;
Father
,
if
it
be
possible
let
this
cup
passe
from
me
:
but
now
,
feeling
that
which
then
hee
feared
;
the
storm
now
breaking
vpon
him
,
which
did
but
then
begin
to
appeare
;
hee
cried
againe
;
My
God
,
my
God
,
why
hast
thou
forsaken
mee
?
At
both
these
times
,
what
were
eyther
his
feelings
,
or
his
feares
,
what
the
tormentes
of
his
body
,
what
the
anguish
of
his
soule
,
it
is
daungerous
to
define
;
Wee
know
them
not
,
wee
may
be
too
aduenterous
to
determine
of
them
.
But
,
to
be
altogether
abandoned
in
these
extremities
,
to
haue
no
comfort
affoorded
,
no
care
taken
;
to
be
bereaued
,
not
onely
of
the
helpe
,
but
of
the
pitty
of
all
,
which
in
some
degree
euery
man
dooth
finde
,
seemeth
to
bee
the
accomplishment
of
miserie
.
First
,
hee
was
depriued
of
all
earthly
comfort
;
For
of
his
Disciples
,
some
betrayed
,
and
solde
him
;
others
forswore
him
;
all
fell
away
,
and
fled
from
him
.
And
as
for
the
people
among
whome
hee
liued
,
working
miracles
,
and
doing
all
the
good
that
hee
could
,
it
was
they
who
preferred
Barabbas
before
him
;
it
was
they
,
who
in
the
middest
of
his
miserable
estate
,
did
most
insolently
insulte
vpon
him
.
It
was
they
who
when
he
cried
out
,
Eli
,
Eli
,
did
in
a
barbarous
sorte
deride
him
,
as
if
he
had
called
for
Elias
;
it
was
they
,
who
,
when
with
extreame
faintnesse
,
and
paines
,
when
by
reason
of
the
large
losse
of
his
bloud
hee
did
thirst
,
not
onely
denied
him
a
droppe
of
water
,
Luk
.
16
as
Abraham
denied
to
the
rich
glutton
in
hel
,
but
gaue
him
gal
to
redouble
his
tormente
.
Secondly
,
hee
was
depriued
of
all
heauenly
comforte
,
which
is
the
true
lenitiue
in
al
dolorous
distresse
.
And
this
was
the
cause
of
his
heauie
crie
;
not
that
his
friends
,
but
that
his
father
did
then
forsake
him
;
not
that
earth
,
but
that
heauen
did
not
yeeld
him
any
comfort
.
The
heauenly
Father
did
then
forsake
his
innocent
,
and
only
sonne
,
and
yet
was
not
the
vnion
betweene
them
dissolued
.
Hee
dissolued
not
the
vnion
,
but
withdrewe
his
vision
;
and
restrained
the
influence
of
those
beams
,
which
might
any
way
refresh
the
passioned
powers
of
his
soule
.
Many
Martyrs
haue
beene
assailed
with
terrible
tormentes
,
which
they
did
not
only
quietly
,
but
cherefully
endure
.
Wil
you
know
the
reason
?
They
were
not
deliuered
,
indeed
,
but
therewith
also
,
they
were
not
forsaken
.
For
,
the
grace
of
God
did
minister
vnto
them
,
such
sweet
,
and
secret
supply
of
comforte
,
that
they
tyred
their
tormentours
,
in
sustaining
all
extremities
,
which
mercilesse
tyranny
could
execute
or
inuent
.
But
in
Christ
,
although
in
regarde
of
his
infinite
dignity
(
for
that
is
it
which
setteth
this
sacrifice
at
so
high
a
price
)
the
least
torment
,
although
only
in
body
might
haue
sufficed
for
redeeming
manie
worldes
;
yet
would
he
not
onely
suffer
greater
tormentes
then
can
bee
conceiued
;
partly
to
manifest
thereby
his
exceeding
loue
,
in
making
our
redemption
so
aboundant
(
for
,
the
lesse
he
had
suffered
,
the
lesse
would
his
loue
haue
beene
esteemed
)
partly
to
awake
our
regard
,
and
to
leaue
vs
inexcusable
if
wee
loue
him
not
againe
:
to
stirre
vs
also
to
settle
in
him
our
assurance
,
and
hope
,
especially
in
our
tribulations
,
&
most
especially
when
wee
suffer
for
his
sake
.
But
further
,
he
excluded
all
consolation
from
him
;
hee
receiued
no
comfort
,
eyther
from
heauen
,
or
from
the
earth
,
eyther
from
his
father
,
or
from
himselfe
:
euen
as
it
is
in
the
Psalme
;
Psal
.
38
I
looked
aboute
me
,
and
there
was
none
to
comforte
me
.
His
naked
body
was
left
desolate
&
forlorn
,
like
a
weather-beaten
tree
;
the
force
and
furies
of
hell
,
tempestuous
vpon
him
;
the
influence
of
comfort
restrained
from
his
reliefe
.
His
apostles
had
forsaken
him
before
;
but
here
he
was
forsaken
of
his
heauenly
Father
,
and
in
a
manner
of
his
his
owne
selfe
.
O
forsaken
lest
,
expect
not
what
aunswere
thy
Father
will
make
,
we
miserable
sinners
are
able
to
aunswere
to
this
thy
question
:
thy
Father
hath
forsaken
thee
,
to
saue
the
worlde
,
which
otherwise
had
perished
;
to
saue
those
who
were
both
sinners
and
seruants
,
he
did
forsake
his
innocent
sonne
.
O
mercifull
Father
,
let
euery
knee
bowe
,
let
euerie
tongue
poure
forth
praises
vnto
thee
;
for
that
in
fauour
of
me
,
thou
hast
not
spared
thine
onely
sonne
;
but
diddest
fastē
vpon
him
these
bitter
blowes
,
to
satisfie
thy
iustice
for
my
transgressions
,
and
that
I
might
haue
him
a
faithfull
Aduocate
before
thee
in
heauen
.
How
much
more
am
I
bound
vnto
thee
,
O
my
God
,
for
this
benefit
of
my
redemption
,
then
for
the
great
work
of
my
creation
?
Thou
diddest
create
mee
when
I
was
nothing
,
but
thou
diddest
redeeme
mee
when
I
was
worse
then
nothing
:
thou
diddest
create
mee
by
thy
worde
,
but
thou
diddest
redeeme
mee
with
the
bloude
of
thine
onely
sonne
:
In
my
creation
I
was
made
to
the
image
of
God
;
but
in
my
redemption
,
God
was
made
according
to
my
image
:
In
my
creation
thou
diddest
giue
vnto
me
the
state
of
Nature
,
but
in
my
redemption
thou
diddest
giue
vnto
me
the
state
of
grace
:
when
thou
diddest
create
mee
,
thou
diddest
giue
vnto
mee
my selfe
,
but
when
thou
diddest
redeeme
mee
,
thou
diddest
giue
thy
sonne
vnto
me
:
when
thou
diddest
create
me
,
thou
diddest
giue
me
to
my selfe
;
but
when
thou
diddest
redeeme
mee
,
thou
diddest
take
mee
vnto
thee
.
O
my
God
,
a
thousand
times
more
I
thanke
thee
for
my
redemption
,
thē
for
all
thy
other
benefites
beside
:
for
if
I
had
not
been
redeemed
,
all
thy
other
benefites
shoulde
haue
beene
to
me
a
burthen
,
&
charge
.
And
I
most
humbly
beeseech
thee
,
by
this
thy
great
goodnesse
tow●rdes
vs
,
by
this
obedience
of
thy
sonne
towardes
thee
,
to
giue
vnto
me
thy
grace
,
that
I
may
also
bee
pittifull
for
the
miseries
which
fall
vpon
others
,
and
patient
in
those
which
are
laide
vppon
my
selfe
;
in
which
two
pointes
,
the
foundation
of
a
Christian
life
doth
consist
.
Grant
also
,
that
in
al
the
distresses
of
this
life
,
I
neuer
loose
,
or
let
fal
my
confidence
in
thee
:
seeing
,
that
when
thy
sonne
had
cried
in
his
extremities
;
My
God
,
my
God
,
why
hast
thou
forsaken
mee
?
he
presentlie
resumed
his
confidence
,
and
saide
;
Father
,
into
thy
handes
I
commend
my
spirit
.
For
,
aduersities
and
afflictions
are
sure
signes
,
not
alwaies
that
wee
are
forsaken
of
thee
,
but
most
often
that
wee
are
in
thy
grace
and
fauour
;
Heb
.
12.
●
being
therby
made
(
though
in
a
low
degree
)
somewhat
like
to
thy
beloued
sō
.
who
,
perceiuing
vs
to
be
terrified
by
troubles
&
death
,
did
take
thē
vpon
himselfe
,
to
blesse
&
sanctifie
them
,
and
season
thē
with
some
sweetnes
;
that
we
should
not
only
endure
,
but
reioice
and
triumph
,
in
&
for
our
afflictions
.
Hee
hath
now
made
aduersities
,
the
straight
passage
and
entrance
into
heauen
;
death
is
now
no
more
death
,
but
the
leader
vnto
life
.
The
diuine
Iustice
permitteth
not
any
of
our
offences
to
escape
without
punishiment
:
seeing
therefore
thy
children
haue
many
imperfections
,
there
is
no
greater
comforte
vnto
them
,
then
to
bee
scourged
in
this
worlde
;
there
is
no
greater
punishment
in
this
life
,
then
in
this
life
not
to
bee
punished
.
There
is
no
sacrifice
more
acceptable
vnto
thee
,
then
a
troubled
and
afflicted
heart
;
there
is
no
truer
token
,
and
lesse
to
be
suspected
(
bee
our
other
seruices
neuer
so
many
and
great
)
both
of
thy
loue
towardes
vs
,
and
of
our
loue
towardes
thee
,
then
quie●ly
to
endure
the
calamities
of
this
life
;
not
as
hauing
no
sence
of
thy
hand
,
but
by
subduing
our
naturall
both
reason
and
will
to
thine
obedience
.
If
it
bee
for
our
offences
that
we
suffer
,
let
vs
take
it
patiently
,
and
repent
,
and
then
wee
suffer
with
the
saued
thiefe
:
If
it
be
without
offence
,
let
vs
take
it
patiently
,
and
reioyce
,
for
then
wee
suffer
with
Christ
himselfe
:
who
hath
giuen
vs
such
an
example
in
suffering
for
vs
,
that
it
must
needs
seeme
little
,
that
wee
can
suffer
for
him
.
Grant
also
,
O
gracious
God
,
that
the
vinegar
and
gal
whereof
thy
son
tooke
a
tast
,
may
bee
to
mee
a
seasoning
of
all
the
pleasures
of
this
life
;
that
I
may
bee
restrained
thereby
from
running
into
excesse
,
and
from
drowning
the
life
of
my
soule
in
bodily
delights
.
For
goodly
christians
they
are
,
who
,
knowing
what
a
sowre
sauce
was
tempered
for
Adams
apple
,
will
follow
their
appetites
with
full
saile
;
stuffing
their
stomackes
with
all
kind
of
delicates
,
and
in
one
acte
of
eating
,
both
consume
,
and
be
consumed
.
I
aduise
thee
,
O
my
soule
,
yea
I
doe
most
strictly
charge
and
enioyn
thee
,
that
as
thou
desirest
to
succeede
in
the
merites
of
thy
Sauiour
,
so
thou
refuse
not
to
doe
the
like
,
both
in
his
temperance
,
and
in
his
trauails
;
seeing
it
is
agreeable
to
all
lawes
,
that
whosoeuer
will
enter
vpon
an
inheritance
,
hee
cannot
enioy
the
commodities
without
the
charge
.
Thy
Sauiour
woulde
leaue
that
which
seemed
necessarie
,
that
thou
shouldest
leaue
what
is
superfluous
;
for
thou
shalt
finde
in
thy
generall
account
,
that
thou
hast
stolne
so
much
from
the
poore
,
as
thou
hast
bestowed
superfluouslie
vpon
thy selfe
.
If
thou
wilte
say
,
thou
enioyest
not
many
pleasures
,
either
to
moderate
or
forsake
,
see
then
that
thou
weane
thy
will
from
pursuing
them
by
desire
.
For
in
the
house
of
our
Lord
it
is
much
more
esteemed
,
to
ouercome
our
wil
,
in
that
which
we
desire
,
then
to
●et
light
by
that
which
we
possesse
:
beca●se
the
pleasures
and
contentments
of
this
life
,
seeme
far
greater
in
shew
,
then
in
substance
they
are
found
.
Lastly
,
O
my
God
,
graunt
vnto
me
thy
vnworthy
seruant
,
I
beseech
thee
,
that
at
the
separation
of
my
miserable
soule
,
from
the
fetters
of
my
flesh
,
I
may
spend
my
last
breath
with
these
wordes
of
my
Sauiour
,
Father
,
into
thy
handes
,
I
commende
my
spirite
.
Comfort
me
then
with
the
vertue
of
his
passion
;
which
is
,
life
to
the
dead
,
pardon
to
the
wicked
,
and
glorie
to
the
Saintes
:
that
e●ding
the
last
minute
of
my
life
in
the
middest
of
his
woundes
,
in
the
very
depth
of
his
death
and
bloud
,
I
may
confidently
commit
my
soule
,
&
thou
receiue
it
readily
into
thy
hands
.
Heauenly
Father
,
receiue
the
sweet
soule
,
which
thy
sonne
hath
offered
obediently
vnto
thee
:
Receiue
,
I
say
,
thy
precious
son
for
a
ransome
,
and
withall
receiue
thy
seruaut
whome
hee
hath
redeemed
.
For
as
he
died
in
thine
obedience
,
so
died
hee
also
for
my
redemption
.
I
haue
nothing
to
offer
vnto
thee
but
his
death
,
nothing
but
his
bloud
,
and
the
loue
wherewith
he
gaue
vs
his
bloud
.
His
soule
he
hath
committed
vnto
thee
;
but
vnto
vs
hee
hath
giuen
his
bloude
.
This
is
all
our
treasure
,
this
is
our
assured
trust
:
whereof
we
wil
not
rerurn
,
so
much
as
one
droppe
vnto
thee
,
vnlesse
it
be
in
exchange
of
euerlasting
life
.
§
12.
HOW
Hee
died
,
and
how
they
opened
his
side
with
a
Speare
.
1
Contraries
combined
together
in
Christ
.
2
Christ
at
his
death
declared
what
hee
was
.
3
In
all
the
actions
of
Christ
,
his
diuinitie
&
his
humanitie
did
appeare
.
4
Wherefore
the
sunne
was
darkened
5
Mention
remaineth
at
this
day
of
the
rocks
which
did
rend
.
6
The
power
of
Christ
did
not
end
with
his
life
.
7
Of
the
greate
voice
,
and
cry
of
Christ
.
8
A
ray●r
,
9
How
powerfull
,
and
terrible
Christ
will
be
in
iugement
.
10
Of
our
account
for
the
bloude
of
Christ
.
11
What
the
rending
of
the
vale
of
the
Temple
did
signifie
.
12
Christ●
would
haue
nothing
hidden
13
A
Prayer
.
14
What
was
signified
in
that
some
deade
were
restored
to
life
.
15
What
Christ
did
giue
vpon
the
Crosse
.
16
That
which
man
purposeth
to
one
end
,
God
often
times
disposeth
to
another
.
17
The
Centurions
confessions
.
18
One
drope
of
Christs
bloud
might
haue
sufficed
for
all
the
damned
in
hell
.
19
Our
teares
turned
into
ioye
.
20
What
this
sacrifice
was
to
Christ
,
what
to
his
Father
,
and
what
to
vs.
21
Wee
got
more
by
the
death
of
Christ
then
wee
lost
by
the
fall
of
Adame
.
22
A
thankesgiuing
and
prayer
.
23
No
part
of
Christ
body
was
lest
vnsmitten
.
24
The
misteries
of
Christs
sufferings
cannot
be
conceiued
.
25
The
bloud
of
Christ
was
a
most
pretious
thing
.
26
What
quantitie
of
this
precious
bloud
,
Christ
gaue
for
vs.
27
One
drop
of
Christs
bloud
might
haue
beene
a
large
price
for
all
things
in
heauen
and
in
earth
.
28
We
are
double
debters
vnto
Christ
.
29
Ghrist
alone
is
sufficient
for
〈◇〉
30
Christ
doth
not
onely
helpe
,
〈◇〉
guide
those
that
come
vnto
hi●
.
31
The
Iewes
were
scrupulous
in
small
matters
,
but
of
no
conscience
in
matters
of
weight
,
32
The
nature
of
sinners
in
a
desperate
degree
.
AFter
,
when
Iesus
knew
that
al
things
were
performed
,
hee
cryed
with
a
greate
voyce
,
and
bowed
his
heade
,
Io
,
19.30
and
gaue
vp
the
Ghost
.
And
the
sunne
was
darkened
,
and
the
vaile
of
the
Temple
rent
through
the
midst
,
Luc
.
23.
Math
.
,
27
and
the
earth
did
quake
,
and
the
stones
were
cl●uen
,
and
the
graues
did
open
,
and
many
bodies
of
the
Saintes
which
slept
,
arose
,
and
came
out
of
the
graues
after
his
resurrection
,
and
appeared
vnto
many
.
When
the
Centurion
,
and
they
that
were
with
him
,
watching
Iesus
,
sawe
the
earthquake
,
and
the
things
that
were
done
they
feared
greatly
,
and
saide
:
Mar.
15.
truly
,
this
man
was
the
Sonne
of
God
.
What
is
this
?
O
gratious
God
;
whoe
euer
sawe
two
such
contraries
combined
together
?
whoe
euer
sawe
such
misery
ioyned
to
such
might
?
when
was
so
greate
glory
accompanied
at
any
time
with
so
great
griefe
?
whoe
is
hee
that
is
soe
humbled
,
and
yet
so
high
?
whoe
is
so
powerfull
,
and
yet
soe
poore
?
Hee
that
is
contemned
vpon
earth
,
is
honoured
in
heauen
;
hee
that
is
fastened
naked
to
a
crosse
,
maketh
the
earth
to
quake
;
hee
that
dyeth
,
raiseth
the
dead
to
life
.
O
sweete
Sauiour
,
thou
didst
now
manifestly
declare
,
both
whoe
thou
art
,
&
wherefore
thou
camest
into
the
world
.
The
Centurion
,
and
they
whoe
were
with
him
,
did
acknowledge
thee
to
bee
the
Sonne
of
God
;
and
the
dead
whoe
were
raised
to
life
,
did
testifie
that
thou
camest
to
ouercome
death
.
Wee
will
make
smal
reckoning
therefore
,
that
the
Iewes
did
scoste
at
thee
,
seeing
the
heauens
,
the
earth
,
the
liuing
,
and
the
dead
,
did
witnesse
with
thee
.
And
thus
likewise
,
in
all
the
other
passages
of
his
life
,
our
Sauiour
did
so
bear
and
behaue
himselfe
,
that
he
neuer
did
,
either
so
high
a
mericle
,
but
therein
his
humanity
did
apear
,
or
so
meā
a
work
,
but
h●s
diuinitie
did
therein
shine
.
All
his
actions
participated
of
both
his
natures
;
in
euerie
thing
which
hee
did
or
suffered
,
the
glory
of
the
one
,
was
alwaies
ioyned
with
the
humility
of
the
other
.
It
was
great
humility
to
be
conceiued
,
but
it
was
greate
glory
to
bee
conceiued
by
the
holy
Ghost
.
It
was
great
humilitie
to
bee
borne
,
but
it
was
great
glory
to
be
born
of
a
virgine
;
It
was
greate
humilitie
to
bee
borne
in
a
stable
,
but
it
was
greate
glory
to
bee
worshipped
of
the
wise
men
.
It
was
great
humilitie
to
lie
among
beasts
,
but
it
was
great
glory
to
be
honored
of
the
angels
:
It
was
greate
humilitie
for
him
to
bee
circumcised
,
but
it
was
great
glory
to
be
named
Sauiour
▪
It
was
great
humilitie
to
bee
baptised
amonge
siners
,
but
it
was
great
glory
that
the
heauens
opened
,
that
the
Father
spake
vnto
him
,
and
that
the
spirit
visibly
descended
vpon
him
.
Lastly
,
it
was
great
humilitie
to
dye
vpon
the
crosse
,
but
it
was
great
glory
that
both
heauen
ann
earth
,
were
disturbed
thereat
;
that
all
creatures
adored
his
death
,
except
man
only
for
whome
hee
dyed
.
Of
the
one
of
these
the
prophet
Esay
saith
;
Hee
hath
neither
forme
nor
beauty
,
Cap
,
53
2
he
is
despised
and
reiected
of
men
,
hee
is
a
man
of
sorrowes
,
and
hath
experience
of
infirmities
:
Io
.
1
,
14.
Of
the
other
Saint
Iohn
speaketh
:
And
we
sawe
the
glory
thereof
,
as
the
glory
of
the
only
begotten
sonne
of
the
Father
.
By
the
first
,
our
wil
is
subdued
,
and
our
manners
corrected
;
by
the
second
,
our
vnderstanding
is
enlightened
,
and
our
faith
confirmed
.
If
therefore
this
humility
of
Christ
bee
offensiue
vnto
vs
,
let
vs
turne
our
eyes
to
all
the
particular
circumstances
thereof
;
and
we
shal
finde
it
not
vnworthy
,
that
with
so
great
Maiesty
hee
was
humbled
.
First
,
the
Sunne
,
beholding
his
Creator
naked
,
drew
in
his
light
to
couer
him
with
darkenesse
;
which
being
vpon
the
day
of
the
full
moone
,
could
not
proceed
from
an
ordinary
cause
;
but
,
as
our
Sauiour
was
betrayed
,
apprehended
,
scorned
,
reuiled
,
spat
vpon
and
buffeted
in
the
night
,
so
it
was
not
inconuenient
,
that
the
residue
of
this
worke
of
darkenesse
should
in
darkenesse
be
accomplished
:
euen
as
he
had
said
to
the
Iews
;
this
is
your
very
houre
,
and
the
power
of
darkenesse
.
Luk
.
22
52.
And
when
he
cried
with
a
great
voyce
,
and
yeelded
vp
his
spirite
,
the
earth
trembled
also
,
and
the
rockes
did
rend
;
whereof
in
the
land
of
Iewrie
,
in
the
kingdome
of
Damasco
,
and
in
the
mountaines
of
Arabia
,
mention
remaineth
vntill
this
day
.
Therefore
do
not
think
(
O
ye
Iewes
)
that
as
his
life
doth
end
,
so
you
haue
also
extinguished
his
power
;
hee
that
hath
laid
down
his
life
,
retaineth
power
,
both
in
the
heauens
,
and
vpon
the
whole
earth
:
and
it
is
a
lesse
matter
for
him
to
rise
againe
,
then
it
was
to
suffer
himselfe
to
die
.
You
cannot
say
,
that
these
thinges
which
happened
at
the
very
instant
of
his
death
,
were
done
by
any
ordinary
meanes
:
Wherevpon
you
must
acknowledge
,
eyther
in
him
diuine
Maiesty
,
or
deuelish
malice
in
your selues
.
O
good
Iesu
,
it
was
a
great
voice
,
indeed
,
wherat
the
principal
powers
of
Heauen
,
Earth
,
and
Hell
did
shake
;
which
did
astonish
the
liuing
,
and
the
deade
.
As
the
crie
of
our
sinnes
did
reach
vnto
the
iustice
of
thy
Father
,
so
did
thy
voyce
reach
vnto
his
mercy
.
Thou
diddest
crie
with
a
great
voyce
,
to
call
the
liuing
,
and
summon
the
dead
;
that
if
any
should
loose
himselfe
,
if
any
should
not
bee
conuerted
vnto
thee
,
it
shoulde
not
bee
,
because
hee
was
not
called
,
but
because
hee
would
not
come
.
But
woe
bee
vnto
euery
soule
,
which
is
not
conuerted
,
which
will
not
come
;
woe
bee
vnto
euery
soule
which
is
not
moued
at
this
mighty
voice
.
O
crucified
Iesu
,
haue
mercy
vpon
mee
,
poore
sinner
,
prostrate
before
thee
,
and
let
my
humble
voyce
enter
into
thine
eares
,
that
thy
mighty
voyce
may
sinke
into
my
soule
.
Giue
vnto
mee
a
true
touch
at
these
thy
sufferinges
;
both
〈◇〉
compassion
(
as
it
is
reason
,
that
the
members
should
condole
with
the
heade
)
and
also
of
feare
.
That
my
minde
bee
not
more
heauy
then
the
earth
,
which
did
tremble
;
that
my
heart
be
not
more
harde
then
the
stones
,
which
did
cleaue
;
and
that
my
soule
bee
not
more
sleepie
then
the
dead
,
which
did
arise
,
at
the
power
of
thy
passion
.
O
greate
Redeemer
of
the
worlde
,
if
all
creatures
did
feare
thee
,
hanging
vpon
the
crosse
,
what
will
they
doe
when
thou
shalt
come
to
iudgement
?
If
thou
werte
so
potent
in
thy
greatest
debility
,
what
wilt
thou
be
in
thy
greatest
glory
?
If
these
effectes
did
accompanie
the
worke
of
thy
mercy
,
and
the
voyce
of
thy
loue
,
wherewith
thou
diddest
call
al
men
to
come
vnto
thee
;
what
wil
the
worke
of
thy
iustice
doe
,
and
the
voyce
of
thy
fury
;
departe
from
mee
yee
cursed
into
euerlasting
fire
?
I
am
much
afraid
O
good
Iesu
,
of
the
strict
accompt
wherewith
I
shal
bee
charged
at
that
day
,
what
aduantage
I
haue
made
of
thy
bloud
,
whereof
I
shall
yeelde
a
slender
reckoning
,
seeing
I
haue
scarse
retained
it
in
memorie
.
Because
,
so
much
as
I
do
loue
and
cherish
my self
,
so
much
doe
I
forget
thee
;
and
●●●s
no
lesse
fault
,
not
to
make
profite
of
thy
bloud
,
then
it
was
to
shed
it
.
Sweet
Sauiour
,
let
thy
precious
bloude
alwayes
streame
within
my
soule
,
that
all
my
thoughts
may
bee
bathed
therein
;
let
all
actions
bee
to
me
,
either
valuable
or
vile
,
according
as
they
participate
thereof
;
let
mee
be
carefull
for
nothing
more
,
then
that
I
bee
not
careful
for
my
felfe
,
in
matters
of
this
life
;
let
mee
feare
thy
iustice
now
,
that
then
I
may
bee
confident
in
thy
mercies
.
Now
,
in
that
the
vaile
,
which
did
hang
in
the
middest
of
the
Temple
,
did
also
rend
from
the
toppe
to
the
bottome
,
what
〈◇〉
the
obstinate
Iewes
pretende
,
that
all
their
mysteries
are
not
laide
open
?
that
all
their
signes
are
not
verefied
?
that
all
their
ceremonies
are
not
at
an
ende
?
The
vaile
of
the
Temple
was
torne
at
the
death
of
Christ
,
and
the
Temple
it selfe
was
beaten
downe
in
shorte
time
after
;
and
coulde
neuer
since
,
nor
euer
shall
bee
againe
repaired
.
The
transgressors
of
the
law
,
by
killing
the
giuer
of
the
law
,
haue
discouered
the
secrets
,
and
finished
the
ceremonies
of
the
lawe
.
They
may
still
seperate
themselues
with
the
vaile
of
malice
,
and
of
ignorance
,
but
with
the
vaile
of
the
lawe
they
cannot
.
The
vaile
of
the
law
cannot
couer
him
,
who
did
hang
naked
beecause
hee
would
bee
seene
.
O
how
happy
are
we
that
haue
Iesus
Christ
for
our
God
,
whose
pleasure
is
that
nothing
shoulde
bee
hidden
.
There
is
no
God
like
our
God
,
who
sheweth
that
which
is
secrete
,
and
openeth
that
which
is
shut
;
who
instructeth
vs
,
what
is
necessary
,
&
what
is
needlesse
,
eyther
to
doe
,
or
to
auoide
.
What
desirest
thou
,
O
my
foule
,
to
see
of
him
,
which
he
hath
not
manifested
vnto
thee
?
If
thou
wilt
see
his
workes
,
looke
vpon
the
world
;
if
thou
wilt
see
his
wil
,
read
the
Gospel
.
He
hath
not
onely
shewen
thee
his
flesh
,
but
hath
opened
also
his
heart
vnto
thee
.
He
was
borne
in
a
common
Inne
,
that
all
might
make
resort
vnto
him
;
he
suffered
vpon
an
open
mount
,
that
all
might
set
their
sight
vppon
him
.
O
my
Redeemer
,
rende
from
my
heart
the
vaile
of
carelessenesse
and
contempt
,
that
I
may
bende
it
to
beholde
the
secrets
which
thou
hast
opened
.
Breake
also
the
vaile
of
grosse
dulnesse
;
for
so
long
as
my
soule
shall
be
couered
therewith
,
it
is
impossible
for
mee
to
see
thee
.
So
then
,
this
rending
of
the
vaile
is
a
testimonie
vnto
vs
,
that
the
law
is
accomplished
▪
and
that
wee
are
freed
,
as
from
the
strict
obseruation
,
so
from
the
seuere
sentence
of
the
same
.
B●t
,
O
good
Iesu
,
O
greate
redeemer
of
soules
,
what
greater
testimony
can
wee
desire
,
that
death
was
put
to
death
,
by
the
force
of
thy
death
,
then
that
many
bodies
which
death
had
vnder
the
key
of
his
power
,
did
rise
out
of
their
graues
?
For
if
they
had
been
still
subiect
vnto
death
,
they
could
neuer
haue
brake
from
his
arrest
.
O
glorious
death
,
which
tooke
life
from
death
;
who
woulde
euer
haue
expected
,
that
one
death
could
haue
slaine
another
?
Who
did
euer
see
before
,
a
man
fast
bound
,
vanquish
one
that
was
at
liberty
?
a
naked
man
,
one
that
was
apparelled
&
armed
?
a
wounded
man
,
one
that
was
sounde
?
a
dead
man
,
one
that
was
in
life
?
Oh!
how
presently
woldest
thou
make
proofe
,
of
the
value
of
thy
blood
,
and
how
far
the
force
of
thy
death
did
extend
;
seeing
that
vpon
the
crosse
thou
diddest
giue
,
to
the
thiefe
,
glory
;
and
life
vnto
the
dead
.
What
is
not
he
able
to
do
,
who
giueth
glory
to
the
dying
,
&
life
to
the
dead
?
He
wil
neuer
take
away
life
from
those
that
liue
,
who
came
to
restore
the
dead
to
life
.
Finally
,
as
thou
diddest
manifest
thy
diuine
working
,
in
that
the
high
priest
,
who
consulted
against
thee
,
did
prophesie
that
thou
shouldest
die
for
the
people
;
in
that
Iudas
,
who
betrayed
thee
,
did
acknowledge
thee
to
be
innocent
;
in
that
Pilate
,
who
condemned
thee
,
declared
that
he
found
no
faulte
in
thee
:
so
diddest
thou
the
like
,
in
that
the
Centurion
,
who
watched
thee
,
confessed
that
thou
werte
the
Sonne
of
GOD
.
Heereby
wee
may
plainly
see
the
blindenesse
of
our
iudgement
,
and
the
weakenes
of
our
power
;
because
that
which
man
doth
purpose
for
one
ende
,
thou
doest
oftentimes
dispose
to
another
.
Exo
.
1.10
When
Pharaoh
saide
,
come
,
let
vs
work
wisely
;
thē
did
his
foolishnesse
most
appeare
;
and
when
the
Iewes
supposed
to
deale
most
sure
against
thee
,
then
was
their
deuise
most
of
al
disappointed
.
For
they
had
procured
the
Centurion
to
guarde
thee
;
but
thou
diddest
vse
him
to
confes
thee
.
He
confessed
that
thou
wert
man
;
(
This
man
:
)
he
confessed
that
thou
wert
God
(
was
the
sonne
of
God
:
)
he
confessed
that
thou
wert
iust
;
(
This
was
a
iust
man
.
)
He
confessed
thy
diuinity
,
thy
humanity
,
&
thy
innocency
;
which
is
so
high
and
perfect
a
confession
,
that
the
Angels
haue
not
more
to
acknowledge
,
nor
men
to
belieue
.
Now
,
the
malice
of
the
executioners
was
so
implacable
against
Iesus
,
that
this
cruell
death
was
not
sufficient
to
asswage
it
;
but
after
he
had
voluntarily
laide
down
his
life
and
soule
for
vs
,
one
of
them
,
(
violating
the
lawe
of
mercy
,
against
him
,
whoe
neuer
violated
the
lawe
of
Iustice
)
stroke
him
into
the
side
with
a
speare
,
and
forthwith
there
gushed
out
water
&
blood
;
water
to
cleanse
,
and
bloud
to
cure
all
our
infirmities
.
O
blessed
streame
,
where
of
one
small
drop
is
sufficient
to
satisfie
all
our
thirst
;
whereof
,
if
one
small
drop
had
fallen
into
hell
,
all
the
damned
might
thereby
haue
beene
saued
.
Weepe
nowe
no
more
,
O
my
soule
,
but
reioyce
and
sing
praises
;
for
now
the
gates
of
hel
are
beaten
downe
,
and
the
chaines
of
death
are
broken
in
sunder
.
Now
is
the
Cherubim
,
who
kept
the
entrance
into
paradise
with
a
fiery
sword
,
remoued
from
his
charge
;
Christ
hath
receiued
the
wound
of
that
sword
,
the
water
which
issued
out
of
his
side
hath
quenched
that
fire
.
Nowe
is
the
porte
of
righteousnes
opened
;
as
by
man
came
death
,
so
now
by
man
came
life
into
the
world
.
This
is
the
houre
which
was
so
often
promised
,
so
many
waies
prefigured
,
soe
long
expected
,
soe
much
desired
.
By
this
worke
,
the
wrath
of
God
is
appeased
,
the
heauens
are
repaired
,
the
earth
is
renewed
;
our
sinnes
are
cleansed
,
our
enemies
vanquished
,
&
our
soules
deliuered
.
Although
this
sacrifice
was
costly
to
him
,
yet
was
it
grateful
to
his
Father
,
&
to
vs
profitable
.
It
is
more
glorious
vnto
himself
,
that
hee
reigneth
in
heauen
;
but
it
is
more
helthfull
vnto
vs
,
that
he
did
hang
vpon
the
crosse
.
To
him
,
this
was
a
day
of
the
fiercenes
of
gods
wrath
;
but
to
vs
,
it
was
a
day
of
the
fulnesse
of
his
fauour
:
In
respect
of
that
hee
suffered
,
this
was
indeed
a
heauy
day
,
but
in
respect
of
that
he
obtayned
for
vs
,
it
was
a
day
of
Saluation
.
For
,
it
doeth
not
only
free
vs
from
that
punishment
,
which
by
our
sinnes
we
had
incurred
,
but
it
doth
restore
vs
to
that
happy
state
,
whereof
wee
were
disseised
by
our
sinnes
.
By
his
death
as
hee
was
our
sacrifice
,
we
are
acquitted
from
destruction
:
by
his
death
,
as
he
was
our
high
Priest
(
for
he
was
both
our
sacrifice
&
our
Priest
)
wee
are
aduaunced
to
a
most
high
and
happy
condition
.
Not
the
same
wherof
we
were
dispossessed
by
our
sinnes
,
but
to
a
farre
more
excellent
estate
.
Our
sins
dispossessed
vs
of
Paradise
,
vpon
earth
,
but
his
death
doth
intitle
vs
to
the
kingdome
of
heauen
.
His
bloud
is
not
only
the
bloud
of
remission
,
to
discharge
vs
of
our
Sinnes
;
but
it
is
also
the
bloud
of
the
testament
,
to
bequeath
vnto
vs
the
inheritance
of
heauen
.
Haile
,
holy
wound
of
my
Sauiours
side
;
the
entrance
to
his
heart
,
the
issue
of
his
●…
oue
.
Haile
,
holy
riuer
of
Paradise
;
the
veine
of
liuing
water
,
the
true
treasure
of
the
Church
.
Haile
,
O
window
of
the
heauenly
Arke
;
whereinto
whosoeuer
ent●…reth
,
shall
escape
the
vniuersall
inundation
of
God
wrath
.
Open
vnto
mee
thi●…
gate
,
O
Lord
,
and
receiu●…
mee
into
thy
bosome
t●…
dwell
;
euen
into
the
secre●…
closet
of
thy
loue
.
I
ador●…
thee
:
O
my
Lord
Iesu●…
Christ
;
the
king
of
glorie
the
prince
of
peace
,
the
eternall
vertue
and
wisedo●…
of
the
Father
.
I
adore
thee
the
ioy
of
Heauen
,
th●…
hope
of
earth
,
the
life
an●…
light
of
all
the
worlde
:
th●…
ease
of
them
that
labour
the
comfort
of
those
tha●…
are
afflicted
,
the
aduocate
〈…〉
sinners
,
the
ioy
of
the
iust
,
adore
thee
,
the
greate
redeemer
of
mankinde
,
th●…
peace-offering
,
the
acceptable
sacrifice
;
who
,
by
expence
of
thy
bloude
,
hast
inclined
thy
Father
,
to
looke
vpon
our
miseries
,
and
heare
our
cryes
.
O
heire
of
heauen
,
O
the
glory
of
the
blessed
,
what
●…
oue
is
this
which
thou
●…
earest
to
the
world
,
that
for
it
,
thou
shouldest
not
●…
oue
thy selfe
?
that
thou
wouldest
loose
thy
life
for
●…
hose
,
who
hated
thee
vnto
the
death
?
Thy
blessed
bo●…
y
was
made
an
Anuile
;
all
thy
sences
,
all
thy
members
were
loaden
with
blowes
:
no
part
was
left
vnsmitten
,
●…
n
working
out
the
saluation
of
thine
enemies
.
Before
thy
death
,
thy
skinne
and
thy
flesh
were
torne
with
whips
,
thy
head
rent
with
thornes
,
thy
hands
and
thy
feete
wounded
with
nailes
:
nowe
after
thy
death
,
thy
heart
and
thy
bowels
were
pierced
with
a
speare
.
This
is
a
high
mysterie
,
all
words
forsake
vs
,
it
cannot
bee
expressed
so
liuely
as
it
should
In
silence
wee
may
both
admire
and
adore
it
:
but
,
no●…
our
words
,
not
our
thoghts
can
reach
vnto
it
.
What
wo●…thy
thanks
thē
can
we
giue
vnto
thee
(
O
blessed
Sauiour
)
who
wert
plunged
in
this
mire
of
miseries
,
to
draw
our
soules
out
of
the
mire
of
Sinne
?
Thou
diddes●…
buy
our
soules
,
with
th●…
price
of
thy
bloud
:
and
if
any
thing
could
haue
beene
more
precious
,
a
more
precious
thing
thou
wouldest
haue
giuen
for
vs.
But
what
quantitie
of
his
bloud
did
he
giue
?
O
my
soul
,
dispute
not
whether
it
were
little
or
much
,
seeing
he
hath
giuen
for
thee
all
that
he
had
.
Hee
hath
poured
forth
his
bloud
to
thee
without
count
,
and
wilt
thou
haue
a
reckoning
of
it
?
he
gaue
it
not
in
that
measure
,
because
he
would
giue
no
more
;
but
because
he
had
no
more
to
giue
.
O
most
liberal
Lord
,
how
prodigall
wert
thou
of
thy
precious
blood
?
If
thou
wouldest
haue
paide
for
vs
according
to
our
worth
,
if
thou
haddest
esteemed
vs
no
better
then
our
merit
,
it
is
certaine
,
that
of
one
drop
halfe
had
beene
to
much
:
but
to
manifest
thy
loue
,
and
to
make
our
redemption
the
more
aboundant
,
thou
diddest
poure
forth
euery
droppe
vnto
vs.
One
drop
of
thy
blessed
blood
woulde
haue
beene
a
large
price
for
all
thinges
,
in
heauen
and
in
earth
;
and
yet
wouldest
not
thou
,
for
our
sake
,
reserue
one
drop
thereof
to
thy selfe
.
O
most
liberal
Lord
,
thou
hast
bound
me
to
thee
in
a
double
debt
,
both
for
giuing
thy
soule
to
death
for
mee
,
and
for
restoring
mine
to
life
.
For
restoring
my
soule
,
I
haue
nothing
but
the
same
which
I
can
iustly
giue
thee
;
but
for
giuinge
thy
sweet
soul
to
death
for
me
,
there
is
nothing
in
man
which
can
worthily
be
rendered
:
the
heauen
,
the
earth
and
all
their
furniture
,
are
lesse
thē
nothing
in
comparison
therof
.
We
can
but
loue
thee
,
we
can
but
laud
thee
;
&
this
we
cannot
do
but
by
thy
gift
.
Helpe
me
therefore
,
O
louing
Lord
,
that
I
may
be
able
to
loue
and
laud
thee
,
that
I
may
die
to
my selfe
and
to
all
creatures
for
loue
of
thee
:
that
my
soule
may
adhere
only
vnto
thee
,
vpon
whom
her
forces
do
depend
.
I
adore
thee
,
O
my
strength
and
my
redeemer
,
I
repose
all
my
confidence
in
thee
;
all
my
desires
(
after
my
imperfect
maner
)
aspire
vnto
thee
.
I
bow
my
soule
to
thy
blessed
passion
,
and
with
reuerence
I
salute
thy
rosie
wounds
.
I
adore
thy
blood
,
thy
death
,
thy
buriall
,
thy
victorious
resurrection
,
thy
ascention
into
glory
:
by
these
I
am
refreshed
;
from
these
I
draw
the
breath
of
life
.
O
my
Sauiour
,
I
desire
thee
only
;
I
offer
my self
wholy
vnto
thee
.
I
want
nothing
I
wish
nothing
but
onely
thee
;
for
thou
alone
art
sufficient
for
mee
.
Thou
art
my
King
,
thou
art
my
Lord
,
my
tutor
,
my
gouernour
,
my
father
;
the
paradise
of
my
hart
,
the
nest
wherein
my
soule
resteth
,
the
hauen
wherein
it
is
saued
,
the
glasse
where
in
it
beholdeth
it selfe
;
the
staffe
whereby
it
stayeth
,
the
stone
whereon
it
standeth
,
the
treasure
whereto
it
trusteth
.
Who
is
so
liberal
as
he
?
who
hath
giuen
himselfe
for
so
vile
a
creature
?
who
is
so
louing
as
he
,
who
hath
not
spared
himselfe
for
his
very
enemies
?
O
most
liberall
and
louing
Lord
,
whoe
despisest
none
that
come
vnto
thee
;
but
doest
rather
help
him
,
but
dost
rather
preuent
him
;
but
rather
dost
accompany
him
,
doest
follow
him
,
dost
leade
him
in
the
way
.
Receiue
my
loose
,
my
lost
soule
,
which
seeketh
after
thee
;
raise
mee
,
by
the
vertue
of
thy
passion
,
from
the
death
of
sinne
:
and
by
the
same
vertue
indue
mee
with
wisdom
and
strength
,
that
by
the
one
I
may
preuent
,
and
by
the
other
resist
the
attempts
of
my
most
daungerous
enemies
,
the
flesh
,
the
world
,
and
the
diuell
.
The
flesh
,
idle
and
voluptuous
;
the
world
,
vaine
and
curious
;
the
diuell
,
subtill
and
malicious
.
Graunt
vnto
mee
,
by
the
same
vertue
,
I
beseech
thee
,
that
the
yoake
of
thy
commaundements
may
be
sweete
,
that
the
burthen
of
thy
crosse
may
be
light
vnto
mee
;
that
I
may
contemne
the
transitory
trifles
of
this
worlde
;
that
I
may
not
weakely
yeeld
eyther
to
the
calamities
or
pleasures
of
this
life
;
but
that
with
vnmoueable
mind
,
I
may
beare
the
one
,
and
forbeare
the
other
.
All
this
was
done
against
Iesus
,
vpon
the
day
of
the
preparation
of
the
passeouer
.
And
,
because
the
day
following
was
a
high
Sabboath
,
the
Iewes
desired
of
Pilate
,
that
the
crucified
bodies
might
not
remain
vpon
the
crosse
;
being
very
scrupulous
in
small
matters
,
but
of
wide
and
broken
consciences
in
matters
of
weight
.
Against
Iesus
they
made
particular
suit
,
that
his
sepulchre
shoulde
bee
made
sure
for
three
dayes
,
least
his
bodie
might
be
taken
away
;
because
hee
had
saide
,
that
within
three
daies
,
hee
would
arise
againe
to
life
.
So
they
set
a
guarde
vpon
his
body
,
and
sealed
the
stone
vpon
the
mouth
of
the
sepulchre
.
But
,
when
hee
that
would
not
descend
from
the
crosse
,
did
rise
out
of
his
graue
;
when
he
had
broken
the
chains
of
death
;
when
he
was
returned
,
with
Daniel
,
out
of
the
Lions
den
;
and
with
Ionas
,
out
of
the
Whales
belly
:
they
corrupted
the
watch
to
giue
forth
,
that
whilst
they
slept
,
his
disciples
came
and
stole
him
away
and
this
was
the
accomplishment
of
their
malice
;
this
did
set
them
altother
without
excuse
.
This
is
also
the
nature
of
sinners
in
a
desperate
degree
;
whatsoeuer
sinne
they
are
not
able
by
some
colour
to
defend
,
they
will
endeauour
by
any
other
sin
to
conceale
.
§.
13
Againe
of
the
grieuousnesse
of
sinne
,
and
what
means
God
vseth
to
withdraw
vs
from
the
same
.
1
AN
inference
of
Gods
iustice
.
2
The
conuersation
which
God
expecteth
from
vs.
3
The
punishments
that
are
appointed
for
the
wicked
.
4
The
manifolde
meanes
which
God
vseth
for
our
conuersion
.
5
The
first
meanes
is
the
lawe
of
nature
.
6
Of
the
naked
nature
of
vertue
and
of
vice
.
7
Of
the
feare
wherewith
sinners
are
afflicted
.
8
Of
the
shame
which
doth
attend
vpon
sinne
.
9
Of
the
remorse
of
conscience
.
10
The
second
meanes
to
withdraw
vs
from
sin
,
is
the
holie
scripture
.
11
The
scriptures
were
formerlie
written
in
the
booke
of
nature
,
12
Thre
natural
principles
of
the
iudgement
of
God
.
13
The
3.
means
to
draw
vs
from
sinne
,
are
the
positiue
lawes
of
euery
state
.
14
The
fourth
meanes
are
the
instructions
and
examples
which
God
hath
giuen
vs.
15
The
secret
meanes
which
God
vseth
to
reteine
vs
from
Sinne
.
16
The
Sacramentes
are
also
a
meane
to
stay
vs
from
sinne
.
17
The
Prayers
of
all
the
faithfull
do
labour
for
vs
to
this
end
.
18
All
creatures
are
meanes
to
diswade
vs
from
Sinne
.
19
The
flatteries
and
smothings
of
sin
.
20
God
is
the
same
in
iustice
that
euer
he
hath
been
.
21
Sinne
is
more
odious
to
God
,
thē
the
diuell
.
22
The
diuel
is
an
excellent
creature
if
it
were
not
for
Sinne
.
23
Wherefore
sinne
is
most
detestable
vnto
God
24
●wo
principall
causes
of
sinne
.
25
The
forbearance
of
God
,
is
noe
discharge
.
26
The
way
to
heauen
is
narrow
&
harde
.
27
Nothing
can
bee
saide
in
God
,
eyther
greater
or
lesser
.
28
Gods
workes
of
iustice
seeme
to
exceede
his
works
of
mercy
29
Our
knowledge
of
Gods
iudgements
maketh
vs
with
out
excuse
30
No
pleasure
to
be
taken
vntill
we
be
reconciled
to
God
.
31
Delay
is
not
the
weakest
thred
in
the
Diuels
net
.
32
An
acknowledgement
of
a
sinne
full
life
.
33
By
sinnes
we
incurre
the
enmitie
of
all
creatures
.
34
The
cry
of
all
creatures
against
a
sinner
.
35
The
pleasure
which
the
creatures
doe
to
a
sinner
,
is
onely
for
aggrauation
of
his
punishment
.
36
The
refuge
of
a
distressed
sinner
.
37
Three
things
do
strictlie
hold
vs
obliged
to
Christ
.
38
The
sweetnesse
of
hope
.
39
Two
things
excuse
our
boldnesse
in
comming
to
Christ
.
40
How
we
must
present
ourselues
vnto
Christ
.
NOw
then
,
secure
sinner
,
summon
●hy
senses
a
little
together
,
and
as
Saint
Paule
in
this
manner
argueth
against
vs
:
If
God
spared
not
the
naturall
branches
,
be
not
high
minded
,
Rom.
11
but
feare
,
and
take
heede
,
least
hee
spare
not
thee
:
Euen
so
make
thou
the
like
inference
against
thy selfe
.
If
God
thus
seuerely
punished
his
Angels
if
Adam
(
who
were
his
immediate
workemanshippe
)
for
one
sinne
;
if
his
dearely
beloued
sonne
,
for
the
sinnes
of
others
:
will
hee
breake
the
course
of
his
iustice
for
thy
sake
?
wil
hee
priuiledge
thee
from
his
ordinarie
proceeding
,
for
so
many
,
&
so
grieuous
sinnes
,
wherein
thou
hast
so
long
continued
?
Remember
(
O
my
soule
)
with
what
price
,
and
from
what
misery
thou
art
redeemed
;
remember
of
what
head
,
and
of
what
body
thou
werte
made
a
member
.
He
that
in
mercy
hath
redeemed
thee
,
will
in
truth
iudge
thee
.
If
a
great
King
should
take
to
wife
a
woman
of
base
estate
,
and
make
her
Queen
of
all
his
dominions
,
will
he
not
exact
of
her
,
to
cast
off
her
old
attire
,
to
leaue
her
former
both
companie
and
behauiour
,
and
compose
her selfe
to
a
courtlie
carriage
?
Therfore
since
the
King
of
heauen
and
of
earth
,
by
the
mystery
of
his
holy
incarnation
,
hath
espoused
himselfe
vnto
thee
,
and
endued
thee
in
his
whole
estate
:
will
it
be
lawfull
for
thee
nothing
to
change
thy
life
,
nothing
to
alter
thy
conuersation
.
But
what
needeth
it
that
I
reason
this
matter
?
It
is
expreslie
oracled
by
the
holy
Ghost
;
that
death
,
bloude
,
strife
,
the
sworde
,
oppression
,
famine
,
destruction
,
and
punishment
are
created
for
the
wicked
Ec.
40
:
that
God
wil
raine
vpon
them
snares
,
fire
,
and
brimstone
,
with
tempestuous
stormes
Ps.
10
:
that
they
shall
not
stand
in
iudgment
:
Ps.
1.
that
they
shall
bee
scattered
&
consumed
Ps
,
144
;
that
they
shall
be
cast
down
,
&
turned
into
hel
Ps.
36.
&
Ps.
9
:
that
God
shall
breake
their
iawes
,
&
dash
their
teeth
in
their
mouthes
ps
.
58
:
that
their
arme
shall
be
broken
,
and
their
sworde
turned
into
their
owne
bowels
ps
.
10.
&
37.
:
that
they
shall
perish
,
&
wither
from
the
earth
,
&
that
euill
shall
hunt
them
to
destruction
Ps.
140
:
that
they
shall
be
crushed
in
peeces
Ps.
2.
:
that
God
shall
laugh
at
them
in
the
day
of
their
destruction
37
:
&
that
the
righteous
man
shall
reioyce
at
the
reuenge
that
shal
be
executed
vpon
them
;
and
shall
also
wash
his
feete
in
their
bloud
Ps
,
58
.
If
all
this
batterie
will
not
serue
,
to
make
a
main
breach
into
our
obstinate
soules
,
&
cause
vs
to
abhorre
sinne
more
then
a
serpent
;
or
at
the
least
to
conceiue
some
feare
in
committing
therof
,
which
being
wel
nourished
,
may
in
time
drawe
vs
altogether
to
forsake
it
:
then
are
wee
possessed
with
the
spirite
of
fury
;
then
are
wee
filled
with
the
poison
of
serpents
;
then
are
wee
like
the
deafe
Adder
(
as
the
princely
Prophet
saide
of
wilfull
sinners
)
in
stopping
our
eares
against
the
voyce
of
the
charmer
.
Ps.
58
Namely
,
against
the
manifold
means
which
God
dooth
vse
for
our
conuersion
;
some
internall
,
some
externall
some
of
grace
,
some
of
nature
,
some
instructing
the
vnderstanding
,
some
enclining
the
wil
,
some
continual
,
and
some
by
times
;
the
chiefest
whereof
are
these
that
follow
.
First
,
the
law
of
nature
imprinted
in
our
vnderstanding
,
together
with
the
inclination
of
our
will
to
follow
the
same
:
which
yeeldeth
vnto
vs
so
large
a
light
for
our
direction
in
the
offices
of
this
life
,
that
Saint
Paul
accounted
it
sufficient
to
condemne
the
Gentiles
,
Rom.
ca.
2.
&
3
who
neuer
receiued
the
law
written
.
By
this
law
wee
are
incited
to
vertue
,
and
retained
from
vice
,
in
regard
of
the
naked
nature
of
them
both
.
For
such
is
●he
grace
and
beauty
of
the
one
,
that
it
is
to
be
embraced
;
&
such
is
the
basenes
and
deformity
of
the
other
,
that
it
is
to
be
abhorred
,
without
any
particular
respect
of
benefit
,
or
preiudice
to
our selues
.
But
if
this
wil
not
serue
,
thē
doe
wee
receiue
from
this
law
three
other
more
forceable
effectes
,
before
sin
as
a
bridle
,
and
after
sinne
as
a
whip
;
feare
,
shame
,
and
remorse
:
feare
of
iudgement
,
shame
of
men
,
and
remorse
of
conscience
.
For
,
the
most
sencelesse
sinners
,
the
most
prophane
Infidels
,
as
they
haue
by
instinct
of
nature
,
a
full
perswasio●
of
the
iustice
of
God
,
so
are
they
touched
with
terrour
thereof
.
According
whereto
the
wise
man
saith
,
that
the
conscience
of
the
wicked
is
alwaies
feareful
.
Sap
.
17.10
.
And
so
likewise
God
himself
hath
threatned
;
Deu
.
28
65
,
66
that
he
wold
giue
to
the
wicked
,
a
trembli●g
heart
,
that
they
shal
feare
both
night
&
day
,
&
haue
no
assurance
of
their
liues
.
And
not
onely
feare
,
but
shame
also
and
vgly
infamy
do
attend
vpon
sin
.
For
men
do
beare
such
a
natural
,
both
auersion
from
euill
,
&
inclination
to
good
,
that
they
abhor
euen
their
owne
vices
in
other
men
;
and
are
forward
to
praise
those
vertues
which
they
will
not
practise
.
So
was
Adam
ashamed
so
soone
as
hee
had
sinned
;
Deut
.
28.20
Rom.
6
21.
so
God
threatneth
to
sende
shame
vpon
the
wicked
;
&
so
S
-
Paul
hath
written
;
what
fruit
had
ye
then
of
those
things
,
whereof
ye
are
now
ashamed
.
But
the
remorse
of
conscience
,
doth
more
secretly
,
yet
sharpely
and
surely
adhere
vnto
sin
.
Which
keeping
as
it
were
the
watch
of
our
soules
,
before
the
act
of
sinning
by
barking
warneth
vs
,
that
enemies
are
present
,
to
breake
vpon
vs
;
and
after
the
act
by
biting
remembreth
vs
,
that
infernall
thieues
haue
dispoiled
vs
of
the
treasure
of
grace
,
and
made
vs
captiues
to
their
damnable
deuotion
.
This
is
called
by
our
Sauiour
,
Mar.
9.
44
Reuel
.
20
12
the
worme
which
dieth
not
;
&
by
S.
Iohn
,
the
booke
whereby
wee
shall
be
iudged
.
And
by
this
remorse
it
happeneth
,
that
no
sinne
is
without
punishment
;
because
,
euen
to
sinne
is
a
greate
punishment
vnto
sinners
.
The
second
meanes
which
God
hath
vsed
,
to
retire
vs
from
sin
▪
are
the
holy
scriptures
;
deliuered
vnto
vs
by
himselfe
,
as
liuely
registers
of
that
eternall
law
,
which
before
he
had
more
obscurely
written
,
only
in
the
book
of
nature
.
These
scriptures
are
vnto
vs
as
letters
of
Gods
loue
,
inuiting
vs
to
good
,
&
deterring
vs
from
euil
;
by
propounding
many
rewards
for
the
one
,
and
punishmentes
for
the
other
.
Some
in
this
life
,
(
wherof
in
al
ages
we
may
obserue
pregnant
examples
)
but
most
especially
in
the
life
to
come
;
in
threatning
the
torments
of
hell
,
and
promising
the
ioies
of
heauen
;
endeuoring
,
to
bridle
our
wantonnes
by
the
one
,
&
to
spur
on
our
slothfulnes
by
the
other
.
Of
which
iudgement
of
God
,
euen
they
who
groaped
in
the
fogs
of
infidelity
,
obtained
a
ful
and
firme
perswasion
,
receiuing
from
the
law
of
nature
three
principles
concerning
this
point
:
first
,
that
the
soule
of
man
is
immortall
:
secondly
,
that
there
is
a
God
;
thirdly
,
that
he
is
iust
.
A
thirde
meanes
are
the
particular
lawes
and
customes
of
euery
well
ordered
state
;
whereby
,
punishments
are
appointed
for
vice
,
according
to
the
quality
thereof
,
&
likewise
rewardes
and
aduancements
for
vertue
.
Of
which
means
the
Apostle
S.
Paul
hath
thus
written
:
Rom:
1.3
Wilt
thou
then
bee
without
feare
of
the
power
?
doe
well
:
so
shalt
thou
haue
praise
of
the
same
:
for
he
is
the
minister
of
God
for
thy
wealth
.
But
if
thou
doest
euill
,
feare
;
for
he
beareth
not
the
sworde
for
naught
:
for
he
is
the
minister
of
God
,
to
take
vengeance
of
thē
that
do
euill
.
Besides
the
precepts
of
these
three
lawes
,
naturall
,
diuine
and
positiue
,
God
also
in
loue
hath
continually
raised
vnto
vs
many
guides
,
to
direct
vs
in
the
same
;
not
onely
in
words
,
filling
our
eares
with
godly
perswasions
;
but
also
by
example
,
representing
vertue
most
liuely
to
our
eyes
.
So
was
Iesus
Christ
as
a
glorious
sunne
;
so
were
diuers
Saints
in
al
ages
as
so
many
starres
;
beames
of
that
brightnesse
,
sparkes
of
that
fire
,
both
to
light
and
to
leade
vs
(
aswell
by
exhortations
as
also
by
example
)
through
the
dark
and
dangerous
passages
of
this
life
.
To
these
hee
hath
added
many
secret
meanes
;
without
which
,
all
outwarde
means
would
be
altogether
vnprofitable
Namely
,
his
sweete
and
secrete
inspirations
,
without
which
all
outward
calling
is
like
musicke
to
one
that
is
deafe
.
Also
,
the
manifold
giftes
and
graces
of
the
holy
spirite
;
wherby
our
soules
are
both
armed
against
our
enemies
,
and
adorned
in
the
sight
of
God
Likewise
the
continual
guard
of
Angels
aboute
vs
;
keeping
vs
from
many
euils
,
and
assisting
all
our
good
endeauors
.
And
generally
,
his
prouidence
ouer
all
his
creatures
.
For
,
seeing
that
he
feadeth
the
fowles
,
and
apparrelleth
the
flowers
,
in
how
different
a
degree
is
he
more
careful
ouer
men
?
Further
,
hee
hath
giuen
vnto
vs
the
sacraments
of
the
Church
,
which
are
conduites
of
grace
,
whereby
forces
are
infused
into
our
soules
;
to
resist
vice
,
and
to
insist
in
all
the
exercises
of
vertue
.
The
prayers
also
&
supplications
of
al
the
faithfull
,
(
by
reason
of
the
communion
of
the
Church
)
doe
continually
beate
at
the
gate
of
Gods
mercy
,
as
well
for
vs
,
as
for
themselues
;
&
doubtlesse
receiue
not
an
emptie
answere
.
Lastly
,
all
the
creatures
which
God
hath
appointed
for
the
vse
and
seruice
of
man
,
are
so
many
silent
Sermons
to
exhort
vs
,
so
many
trumpets
to
summon
vs
,
to
lay
down
our
weapons
of
rebellion
,
and
to
yeelde
our selues
seruiceable
vnto
him
:
partly
,
by
general
example
of
their
obedience
,
in
subordinating
themselues
to
the
will
of
their
Creator
;
partly
,
by
euery
particular
action
,
wherin
they
are
imployed
vpon
vs.
For
,
if
they
bring
vs
any
benefite
,
they
admonish
vs
thereby
to
bee
respectiue
towardes
their
Creator
,
who
hath
made
them
the
meanes
of
imparting
his
goodnes
vnto
vs
:
if
they
crosse
vs
with
any
calamity
,
they
admonish
vs
therby
of
our
disobedience
;
which
,
as
it
first
brought
into
the
world
,
diseases
,
dangers
,
death
,
labour
,
losse
,
&
all
other
kindes
of
miserie
and
molestation
,
so
doth
it
daily
renue
the
same
effects
.
Go
too
then
(
O
wretched
soule
)
snort
on
in
the
sleepe
of
thy
security
;
solace
thy self
stil
in
thy
sweet
sins
;
&
,
the
beter
to
deceiue
thy self
,
smooth
them
ouer
also
with
soft
and
tender
termes
.
Call
pride
,
decency
;
surfetting
,
good
fellowshippe
;
couetousnes
,
honest
care
;
wantonnes
,
mirth
;
lust
,
youthfulnes
.
Or
with
a
more
flat
kind
of
flatterie
,
entitle
these
and
other
vices
with
the
names
of
vertue
.
Call
pride
,
courage
;
enuie
,
zeale
;
cruelty
,
iustice
;
ambition
,
desire
of
ability
to
doe
good
.
Or
if
these
colours
will
not
take
,
perswade
thy self
,
that
some
counterfaite
good
qualities
are
sufficient
to
ouershadow
them
.
Will
God
be
eyther
blinded
or
mocked
?
Is
hee
not
the
same
God
that
hee
was
from
the
beginning
?
doth
he
not
as
much
hate
sin
as
euer
he
did
?
doth
he
not
loue
iustice
as
wel
as
mercy
?
Thē
assuredly
,
what
account
so
euer
thou
now
keepest
of
the
actions
of
thy
life
,
thou
shalt
one
day
yeeld
as
seuere
an
account
of
thē
,
as
others
haue
done
before
thee
.
Thou
shalt
neuer
be
able
to
conceale
any
offence
,
or
to
smooth
it
ouer
,
or
to
reas●●
away
;
but
the
more
thou
doest
forget
or
flatter
thy self
,
with
these
foolish
dreams
,
the
greater
will
bee
the
waight
of
Gods
wrath
against
thee
;
both
for
abusing
his
patience
,
and
contemning
the
merciful
means
which
he
hath
vsed
,
to
withdraw
thee
from
sinne
.
These
means
,
the
more
also
they
are
,
the
more
doe
they
manifest
the
nature
of
sin
;
how
nothing
is
more
odious
vnto
God
,
nothing
more
contrarie
to
his
nature
.
No
not
the
deuil
himselfe
.
Because
God
hateth
the
deuil
for
no
other
cause
,
but
onely
for
sinne
:
whereof
if
hee
were
discharged
,
hee
is
of
a
more
noble
substance
,
and
endued
with
many
prerogatiues
,
in
a
far
higher
degree
of
excellencie
then
mortal
man
.
But
,
in
sinne
there
is
no
goodnesse
,
it
is
altogether
composed
of
euil
;
by
contagion
whereof
other
thinges
also
become
euill
.
And
therefore
is
it
most
detestable
vnto
God
,
as
entirely
contrary
to
his
nature
,
and
as
the
corruption
of
those
thinges
which
he
hath
created
.
It
is
a
dreadfull
darkenes
which
no
light
can
illuminate
;
it
is
an
extreame
cold
which
no
heate
can
abate
;
and
it
is
a
very
hatefull
thing
which
the
infinite
goodnesse
of
God
cannot
make
tollerable
.
A
very
hard
thing
also
it
seemeth
to
bee
,
which
his
infinite
power
is
vnable
to
doe
.
Such
a
thing
is
sin
;
wherein
notwithstanding
wee
place
all
our
pleasure
;
and
wherevpon
all
our
endeauours
do
busily
beat
.
The
Prophet
most
truely
describeth
two
principall
causes
of
sin
;
one
,
for
that
the
sinner
prayseth
,
Ps
,
10.
or
at
the
least
flattereth
himselfe
in
his
desires
.
Another
,
for
that
the
iudgements
of
God
are
not
in
his
sight
.
But
,
if
God
hath
damned
many
millions
(
O
my
soule
)
for
fewer
sinnes
then
thou
hast
committed
;
if
infants
&
innocents
,
if
children
vnborne
haue
not
beene
spared
,
shall
the
multitude
of
thy
grieuous
sinnes
neuer
be
sentenced
?
neuer
examined
?
If
hee
hath
taken
longer
day
with
thee
thē
with
many
others
,
will
he
therefore
neuer
demand
his
due
?
Assuredly
,
how
soeuer
thou
art
desirous
to
deceiue
thy selfe
,
he
is
,
(
as
hee
hath
professed
himselfe
)
a
hard
man
in
exacting
our
accountes
;
and
hath
a
heauy
hande
against
offenders
.
The
longer
hee
permitteth
thy
reckoning
to
runne
,
the
deeper
doest
thou
diue
into
his
debt
;
and
the
more
slowlie
hee
doth
strike
,
the
more
surely
will
he
set
his
blow
.
And
if
it
be
true
,
that
Heauen
is
like
a
Citty
builded
vpon
a
broade
fielde
,
2.
Esd.
77
and
full
of
all
good
thinges
;
the
entrance
whereof
is
narrow
,
and
in
a
dangerous
place
to
fall
,
&
there
is
fire
at
the
right
hand
,
and
a
deepe
water
at
the
left
:
and
there
is
but
one
path
betweene
them
,
euen
betwixt
the
fire
and
the
water
,
so
that
there
can
but
one
man
goe
there
.
If
it
bee
true
(
I
say
)
which
the
scripture
saith
,
that
the
way
to
heauen
is
so
hard
,
&
the
entrance
so
narrow
,
that
fewe
shall
finde
it
;
Mat
.
7.15
〈…〉
.
Pet
.
4.18
.
that
the
righteous
shall
scarsely
bee
saued
:
how
fearefull
,
how
miserable
is
thy
estate
(
O
my
soule
)
who
plungest
thy selfe
in
all
sorts
of
pleasure
,
and
wallowest
in
all
kinde
both
of
security
and
ease
;
so
farre
from
labouring
,
that
thou
doest
seldome
busie
,
either
thy
desires
,
or
thy
thoughtes
about
this
passage
.
Thinkest
thou
that
God
is
more
mercifull
then
iust
?
assuredly
no
.
Nothing
can
be
saide
in
God
eyther
greater
or
lesse
;
because
whatsoeuer
is
in
him
,
is
his
very
selfe
.
But
if
thou
consider
these
thinges
by
their
effects
,
it
seemeth
that
the
workes
of
iustice
exceede
:
for
,
many
are
called
but
fewe
are
chosen
.
Wherfore
then
doest
thou
not
feare
?
wherefore
doest
thou
not
tremble
at
thine
owne
condition
?
being
(
by
reason
of
thy
sinnefull
life
)
in
the
high
hatred
of
God
;
and
hourely
subiect
to
his
irreuocable
iudgementes
.
Whereof
the
knowledge
which
hee
hath
reuealed
,
shall
bee
vnto
thee
like
Vrias
letters
,
which
hee
did
beare
against
himself
,
in
leauing
thee
with
out
excuse
:
in
that
thou
werte
so
fully
instructed
,
both
of
thy
duety
,
&
of
thy
danger
,
and
yet
diddest
so
litle
,
follow
the
one
,
and
feare
the
other
.
How
canst
thou
not
onely
admit
any
pleasure
,
but
eate
or
sleepe
securely
,
vntill
thou
hast
disburthened
thy
consciences
of
that
putrifaction
,
which
will
breede
therein
immortall
wormes
?
vntill
by
true
repentance
thou
be
reconciled
vnto
God
,
and
receiued
again
into
his
protection
?
vntil
thou
be
freed
from
the
force
of
thine
enemies
,
and
deliuered
from
that
destruction
whereinto
they
do
endeauour
to
draw
thee
?
Many
thousand
accidents
whereof
thou
standest
euery
minute
in
daunger
,
may
put
thee
in
that
case
,
as
will
be
impossible
to
ease
,
and
intollerable
to
endure
.
And
still
thou
delaiest
to
strike
off
delay
(
not
the
weakest
thred
in
the
diuels
net
)
in
turning
from
thy
wicked
waies
,
&
in
making
such
account
of
the
seuerity
of
Gods
iudgements
,
as
hee
by
threatning
the
same
would
haue
thee
to
doe
.
O
iust
Iudge
!
who
shall
deliuer
me
from
thy
seuere
sentence
?
how
terrible
will
thine
anger
execute
vppon
me
?
what
power
is
in
me
to
wrastle
with
thy
wrath
?
how
shall
I
bee
able
eyther
to
appease
or
auoide
thy
fiery
fury
?
Alasse
,
if
I
examine
my
actions
,
if
I
weigh
my
waies
,
if
I
trie
the
footesteps
that
I
haue
troden
,
I
shal
find
that
the
whole
course
of
my
life
hath
been
,
a
web
of
vices
,
a
sinke
of
corruption
,
away
full
of
thornes
and
thystles
,
euen
a
froward
and
willfull
disobedience
against
thee
.
I
haue
dishonoured
thee
,
I
haue
sinned
against
thee
,
I
haue
prouoked
thy
wrath
,
and
caused
thee
to
open
vpon
me
the
cuppe
of
thy
curses
.
I
haue
offended
the
Lord
and
Creator
of
all
thinges
,
and
therewith
also
haue
incurred
the
enmitie
of
all
creatures
.
And
now
(
mee
thinketh
)
they
tumult
vpon
mee
,
and
are
all
ready
with
clamors
and
curses
to
flie
in
my
face
?
crying
with
full
voyce
,
in
this
sorte
against
mee
.
This
is
the
rebell
that
hath
forsaken
our
common
Lord
,
and
sought
meanes
to
betray
,
and
to
crucifie
him
againe
.
This
is
he
that
hath
more
regarded
the
deceiptfull
showes
and
alurements
of
the
diuell
,
then
either
the
benefits
or
threats
of
Almighty
God
.
This
is
he
whoe
hath
fastened
his
thoughts
vpon
corruptible
creatures
;
contemning
▪
and
so
much
as
in
him
lieth
,
vtterly
abolishing
the
power
,
wisedome
,
and
goodnesse
whereby
they
doe
consist
.
This
is
he
who
hath
abused
vs
al
;
for
whereas
he
should
haue
vsed
vs
in
the
seruice
,
and
for
the
glory
of
our
Creator
,
hee
hath
applied
vs
to
iniury
and
reproach
him
;
and
to
serue
the
will
and
pleasure
of
the
diuell
.
He
hath
put
his
confidence
in
vs
:
hee
hath
loued
,
hee
hath
desired
vs
onely
for
our selues
,
preferring
vs
therein
before
our
maker
.
Neither
hath
he
been
content
to
dishonour
God
alone
,
but
hee
hath
cast
his
poyson
also
vpon
many
be
sides
;
alluring
some
,
&
animating
others
,
to
knit
with
him
in
his
riotous
reuolt
.
Come
on
therfore
,
let
vs
be
no
longer
seruiceable
vnto
him
,
but
let
vs
bend
al
the
forces
we
haue
to
destroy
him
.
Let
vs
fal
vpon
him
by
force
;
let
vs
lay
our selues
in
await
against
him
;
let
all
the
pleasure
which
we
seeme
to
do
him
,
bee
only
to
aggrauate
his
punishment
,
onely
to
encrease
the
charge
of
his
accompt
.
Alas
miserable
wretch
,
what
shall
I
doe
?
whither
shall
I
turne
me
?
where
may
I
be
either
defended
or
hid
?
Almighty
God
I
haue
dishonored
,
&
all
creatures
are
in
his
quarrell
in
armes
against
me
.
I
can
find
nothing
that
wil
take
my
part
,
nothing
that
will
pitty
me
:
whatsoeuer
I
see
,
whatsoeuer
I
heare
,
bring
banners
against
mee
.
All
thinges
are
violently
bent
to
oppresse
mee
:
yea
,
my
owne
conscience
persecuteth
me
,
and
teareth
the
very
entrailes
within
mee
.
Distressed
and
distracted
sinner
,
which
way
wilt
thou
turne
?
whither
wilt
thou
goe
for
counsaile
?
from
whence
expectest
thou
any
comfort
?
who
is
the
great
Angell
of
wisedome
,
whose
pitty
is
equall
to
his
power
,
who
is
hee
that
is
called
Sauiour
,
that
I
may
runne
vnto
him
and
call
vpon
his
name
?
It
is
euen
hee
:
euen
the
same
Iesus
before
whose
countenance
I
quake
;
euen
the
same
Iudge
vnder
whose
hand
I
do
tremble
.
Resume
then
thy
confidence
,
O
confused
wretch
,
hope
in
him
,
of
whome
thou
art
afraide
;
follow
him
from
whom
thou
wouldest
flie
;
neuer
despair
to
repaire
vnto
Iesus
.
Three
thinges
doe
most
strictly
hold
thee
obliged
to
him
;
the
multitude
of
his
benefites
,
for
which
thou
art
to
giue
him
thankes
;
the
multitude
of
thy
sins
,
for
which
thou
art
to
pray
his
pardon
;
and
the
multitude
of
thy
infirmities
and
necessities
,
for
which
thou
art
continually
to
craue
his
supportance
&
supplie
.
If
feare
perswadeth
thee
,
that
it
is
presumption
to
approch
to
so
high
a
Maiestie
;
answere
for
thy selfe
,
that
these
three
obligations
doe
peremptorilie
impose
that
necessity
vpon
thee
.
O
sweet
necessitie
,
which
constraineth
thee
to
come
,
to
speake
,
to
pray
vnto
him
.
O
happy
hope
,
how
pleasant
is
thy
power
?
what
louely
looks
doest
thou
cast
vp
on
them
whoe
open
their
armes
to
embrace
and
hold
thee
?
what
vnspeakeable
both
courage
and
ioy
,
dost
thou
kindle
in
their
hearts
,
who
giue
thee
entertainement
?
Goe
vnto
him
then
,
O
distressed
soule
,
necessity
driueth
,
hope
draweth
thee
:
go
I
say
,
vnto
him
boldlie
,
and
these
two
shall
excuse
thee
before
him
.
Presente
thy selfe
vnto
him
whome
proudly
thou
hast
prouoked
,
if
not
in
innocency
,
yet
in
humility
;
if
not
with
a
cleane
,
yet
at
least
with
a
broken
and
contrite
heart
:
and
seeing
by
thy
righteousnesse
thou
canst
not
,
endeauour
to
be
saued
by
thy
repentance
.
Behold
,
Can
.
5.9
.
euen
now
hee
knocketh
at
thy
doore
;
Oh!
doe
not
stay
,
for
then
hee
will
bee
gone
,
and
thou
shalt
not
knowe
where
to
find
him
.
Arise
,
runne
,
and
open
vnto
him
;
arise
by
faith
,
runne
with
hope
,
and
open
with
loue
.
Cast
thy selfe
at
his
feete
,
with
such
humility
&
feare
,
as
is
answerable
to
the
state
of
soe
magnificent
a
King
.
Let
thy
wordes
wade
in
teares
,
let
thy
complaints
be
distinquished
with
sobs
;
and
call
vpon
him
with
importunity
,
whilst
opportunity
doeth
last
.
A
PRAYER
.
1
INnocency
is
bold
,
guiltinesse
bashfull
.
2
Our
miseries
do
plead
for
vs.
3
All
the
torments
in
hell
,
not
a
sufficient
punishment
for
one
Sinner
.
4
The
hope
and
confidence
of
a
sinner
.
5
God
by
being
mercifull
,
declareth
himselfe
almighty
,
in
ouercomming
his
owne
wrath
.
6
The
mercies
of
God
surmount
all
sinnes
vnmeasurably
7
Wherefore
our
sinnes
may
encorage
vs
to
call
vpon
God
.
8
How
we
desire
God
to
turne
away
his
eyes
or
his
knowledge
from
our
sinnes
.
9
Howe
wee
desire
God
to
looke
vpon
our
sinnes
.
10
God
dealeth
with
sinners
not
according
to
their
deserts
,
but
according
to
their
necessities
.
11
Christ
gaue
example
of
that
which
he
did
teach
.
12
The
deedes
of
Christ
are
larger
then
his
words
.
13
No
goodnes
in
vs
but
when
God
draweth
vs
from
occasions
of
euill
.
14
By
greatest
sinners
god
hath
greatest
glory
.
15
God
giueth
more
then
men
can
desire
or
vnderstand
when
they
haue
it
.
16
So
many
righteous
men
as
there
are
,
soe
many
are
the
mercies
of
God
toward
them
17
With
the
loue
of
God
no
iniquitie
can
abide
.
18
Iesus
,
the
onely
name
of
Saluation
19
Hope
draweth
vs
to
Christ
.
20
Necessity
driueth
vs
vnto
him
.
21
What
we
haue
to
offer
vnto
Christ
.
22
Neither
can
hell
bee
satisfied
,
nor
heauen
streightned
.
O
IESV
most
glorious
,
most
gracious
Lord
Iesu
Christ
,
I
come
not
here
before
thy
presence
,
to
debate
the
transgressions
which
I
haue
done
,
but
to
offer
my selfe
guilty
in
so
many
faults
,
as
it
shal
please
thee
to
heape
vpon
me
.
The
innocent
dooth
easily
finde
what
to
say
for
himselfe
;
but
to
the
offender
,
the
sting
of
conscience
lameth
the
liberty
of
his
speech
,
and
maketh
him
more
af●aide
to
confesse
his
faultes
,
then
hee
was
to
commit
them
:
especially
when
both
the
nature
and
number
of
his
offences
,
exeeede
the
ordinarie
expectation
of
mercy
.
O
Lord
Iesu
,
my
sinnes
,
so
many
,
so
grieuous
,
and
so
apparant
,
giue
twitching
testimonies
to
my
owne
soule
,
how
little
I
holde
of
innocency
▪
and
if
I
coulde
be
so
sottishly
,
eyther
silent
or
blind
,
as
not
to
confesse
,
or
not
to
conceiue
how
impure
I
am
,
yet
my
miserable
estate
,
by
meanes
therof
,
would
pleade
before
thy
pitty
for
me
.
But
(
O
my
God
)
I
acknowledge
my
wickednes
,
I
feele
what
a
grieuous
burthen
it
is
,
how
heauy
,
how
dangerous
;
I
am
not
ignorant
of
my
sinnes
,
I
do
not
conceile
them
;
I
set
them
euen
before
my
eyes
,
that
I
may
happily
sprinckle
thē
with
my
teares
.
Alasse
,
I
haue
grieuously
offended
thee
,
not
with
light
faults
,
but
with
such
as
haue
been
staines
,
euen
in
the
face
of
my
profession
.
I
am
that
great
enemy
of
thine
,
who
(
in
presence
of
thy
diuine
eyes
)
haue
committed
such
hainous
abhominations
,
who
acknowledgeth
my selfe
guilty
of
so
many
grieuous
crimes
,
that
althogh
I
alone
should
endure
all
the
torments
,
which
both
the
Deuils
and
damned
persons
do
suffer
in
hell
,
yet
would
it
not
suffice
to
satisfie
for
them
.
And
because
my
offences
can
beare
no
conformity
with
any
excuse
,
I
present
my self
before
thee
,
accompanied
with
no
other
hope
,
then
such
as
doth
proceede
from
the
riches
of
thy
mercy
;
and
with
sorrow
in
my
heart
,
&
shame
in
my
countenance
,
do
here
submit
my self
to
that
goodnes
,
which
I
confesse
I
haue
offended
:
neither
debating
nor
doubting
how
farre
it
may
extende
,
but
reposing
my self
absolutely
therin
.
Thou
hast
saide
(
O
louing
Lorde
)
Come
vnto
me
al
ye
that
labour
and
are
heauy
laden
,
Mat
.
11
.
28●…
and
I
will
ease
you
.
Loe
,
I
come
vnto
thee
,
labouring
in
sorrowe
,
laden
with
sinnes
and
miseries
;
who
now
shall
ease
me
?
who
shall
relieue
mee
?
who
I
pray
thee
,
but
onely
thou
,
who
art
so
gentle
as
to
offer
vs
thine
aide
?
O
my
God
,
who
doest
inuite
mee
to
come
vnto
thee
,
vouchsafe
,
I
beseech
thee
,
fauourably
to
receiue
mee
It
is
one
of
thy
chiefest
properties
to
forgiue
and
to
bee
mercifull
,
for
thereby
thou
declarest
thy selfe
to
bee
almighty
,
in
ouercomming
thy
owne
wrath
.
There
are
no
sins
which
thy
mercies
do
not
vnmeasurably
surmount
.
And
therfore
,
although
my
offences
are
,
in
regarde
of
me
abhominable
,
and
in
their
owne
nature
hatefull
,
and
by
any
worldly
eyther
iudgement
,
or
meanes
irrepaireable
,
yet
can
they
not
beare
such
intollerable
respect
,
as
thy
infinite
goodnesse
is
not
sufficient
to
qualifie
.
O
infinite
goodnesse
,
wheresore
lookest
thou
so
sharpely
vpon
my
sinnes
?
wherefore
doest
thou
number
them
?
wherfore
doest
thou
so
exactly
waigh
them
?
Alasse
,
wherefore
doe
I
see
thee
angrie
against
me
?
I
confesse
indeed
,
that
I
haue
offended
,
I
confesse
also
,
that
my
offenccs
are
exceeding
great
;
but
shall
I
therfore
dispaire
?
neuer
;
but
rather
take
courage
to
call
vpon
thee
.
For
,
thy
mercy
is
neuer
out
of
action
,
&
the
exercise
thereof
is
onely
amongst
sinners
;
partly
,
in
forbearing
,
and
in
forgiuing
them
;
partly
in
sustaining
their
weakenesse
,
and
supplying
their
wants
.
Now
,
the
greater
my
sins
are
,
the
greater
is
my
necessitie
;
and
the
greater
my
necessitie
is
,
the
more
fitte
am
I
for
the
right
vse
and
end
of
thy
mercy
,
&
with
the
more
confidence
may
I
craue
the
same
.
Euen
as
,
by
how
much
men
are
in
greatest
misery
and
distresse
,
so
much
the
better
title
haue
they
to
aske
at
places
of
hospitality
and
reliefe
.
Who
will
not
pittie
one
that
is
sicke
?
who
will
not
helpe
one
that
is
distressed
?
Come
,
come
,
sweete
Samaritane
,
come
doe
thy
worke
,
shew
thy
nature
,
exercise
thy
power
:
the
more
wretched
&
weake
I
am
,
the
more
doe
thou
comfort
and
confirme
mee
.
Haue
mercy
vpon
me
,
O
Lorde
Iesu
Christ
,
haue
mercy
vpon
me
,
most
miserable
sinner
;
who
of
my selfe
am
nothing
,
and
by
reason
of
my
sinnes
,
am
far
worse
thē
nothing
.
Turn
from
my
corruption
thy
pure
eyes
,
which
is
nothing
else
but
thy
knowledge
;
for
thy
great
mercies
sake
I
say
,
turne
away
thy
knowledge
from
my
sinnes
.
Not
that
knowledge
whereby
thou
discernest
and
vnderstandest
all
thinges
,
but
that
whereby
thou
doest
either
approue
,
or
disalow
them
;
whereby
thou
approuest
the
workes
of
the
righteous
,
and
condemnest
the
reproueable
deedes
of
the
wicked
.
Take
no
such
knowledge
&
sight
of
my
sinnes
,
to
impute
thē
to
me
,
to
lay
them
to
my
charge
;
but
rather
burie
them
in
obliuion
,
hide
them
rather
with
thy
mercy
.
Looke
,
Lorde
,
vppon
the
creature
that
thou
hast
made
,
looke
vppon
thine
owne
image
;
looke
not
vppon
my
sin
,
which
is
the
image
of
the
deuil
:
or
if
thou
wilt
not
but
looke
vpon
my
transgressions
,
doe
it
not
as
a
Iudge
to
punish
,
but
as
a
Physitian
to
cure
.
O
my
God
,
with
bended
knees
,
and
prostrate
soule
,
with
all
feare
and
reuerence
which
so
base
a
worme
,
loaden
with
his
own
loathsomnesse
,
is
able
to
conceiue
,
I
approach
vnto
thee
;
to
the
streames
of
thy
mercy
,
to
the
treasure
of
thy
merits
.
Cast
me
not
off
,
for
then
am
I
cast
away
;
remit
vnto
him
who
submitteth
himselfe
;
let
not
the
deuil
make
a
pray
of
him
,
who
doth
pray
vnto
thee
;
let
me
not
perish
with
the
sauing
name
of
Iesus
,
with
the
sweet
name
of
mercy
in
my
mouth
.
Let
the
good
shephearde
reioyce
at
the
recouery
of
his
lost
sheepe
;
let
the
sweet
louing
Father
reioice
at
the
return
of
his
vnthrifty
son
,
who
acknowledgeth
himselfe
vnworthy
to
be
called
thy
sonne
,
vnworthy
in
any
meane
place
to
serue
thee
.
Throw
thy
armes
of
compassion
about
my
neck
;
giue
me
the
comfortable
kisses
of
peace
;
cast
the
cloake
of
thy
righteousnes
vpon
me
;
let
thy
mercy
recouer
that
again
,
which
the
malice
of
the
deuill
,
and
my
owne
madnes
hath
drawne
from
thee
.
Lord
let
not
my
infirmities
so
much
offende
thee
,
as
prouoke
thee
vnto
pitty
;
&
deale
not
with
mee
according
to
my
deserts
,
but
according
to
my
necessities
;
like
a
good
husbandman
,
who
bestoweth
more
labour
&
cost
vpon
barrē
soile
,
thē
vpon
that
which
is
fruitful
;
or
like
a
good
householder
,
who
giueth
to
his
sicke
seruant
more
dainty
meat
then
vnto
the
rest
;
not
because
he
is
more
worthy
,
but
because
more
weake
.
I
graunt
that
heretofore
thou
hast
often
forgiuen
me
,
and
receiued
mee
to
fauour
,
yet
forgiue
and
fauour
mee
now
againe
;
because
I
haue
againe
transgressed
against
thee
.
Mat
.
18.
Thou
hast
enioyned
vs
to
forgiue
our
brother
seauenty
times
seauen
times
;
taking
a
certaine
number
for
that
which
is
infinite
,
euen
so
often
as
he
offendeth
:
and
wilt
not
thou
,
who
art
the
Ocean
of
mercy
,
do
the
like
vnto
vs
?
diddest
thou
not
giue
example
of
all
that
thou
diddest
teach
?
Is
thy
goodnes
limited
?
wilt
thou
spare
vntill
a
certaine
number
of
offences
?
wilt
thou
bee
exceeded
in
forgiuing
by
miserable
man
?
Halt
thou
not
said
,
Ezec
.
18.
that
in
what
houre
soeuer
a
sinner
doth
return
vnto
thee
,
thou
wilt
not
remember
any
of
his
iniquities
?
O
the
safety
of
my
soule
,
loe
,
I
am
before
thee
,
not
in
my
owne
presumption
,
but
in
hope
of
thy
promise
;
&
seeing
thy
deeds
are
larger
thē
thy
words
,
what
may
wee
not
hope
of
thee
whoe
hast
promised
soe
much
?
Loe
,
it
is
greiuous
vnto
me
that
so
grieuously
I
haue
been
offensiue
vnto
thee
:
now
,
shew
thy
goodnesse
,
in
relieuing
him
who
is
so
euill
;
shewe
thy
greatnesse
,
in
sauing
him
whoe
is
so
weake
,
and
hath
such
mighty
and
malicious
enemies
against
him
.
Remember
not
mine
iniquities
,
lay
downe
thy
wrath
,
put
away
my
sinne
,
put
away
the
punishment
thereof
,
put
away
also
both
occasion
and
nourishment
of
the
like
.
For
I
find
noe
goodnesse
in
my selfe
,
but
when
thou
drawest
mee
from
occasion
of
euill
.
O
great
redeemer
of
mankinde
,
loe
,
a
great
sinner
is
before
thee
,
in
whom
thou
hast
very
much
to
forgiue
;
shew
mercy
,
O
my
Sauiour
,
for
with
such
greate
sinners
as
I
am
thou
doest
get
greatest
glory
.
When
thou
wert
here
in
this
miserable
world
,
thou
diddest
cast
out
diuels
,
restore
the
diseased
,
raise
the
dead
:
thy
mercy
was
euer
pardoning
,
thy
wisedome
teaching
,
thy
liberalitie
giuing
,
thy
power
helping
.
And
canst
thou
now
forget
to
bee
pittifull
,
&
to
relieue
;
beeing
in
the
high
state
of
thy
strength
?
Is
thy
nature
now
changed
,
being
in
the
very
throane
of
mercy
?
Behold
,
O
louing
Lord
,
behold
,
I
mourne
to
thee
in
the
depth
of
my
miseries
;
and
my
very
soule
is
disquieted
within
mee
.
Behold
,
I
stand
trembling
before
thee
,
exposing
my
griefe
and
expecting
thy
grace
:
cast
me
not
confounded
from
thy
presence
,
for
who
euer
craued
comfort
of
thee
and
receiued
confusion
?
who
euer
sued
for
thy
mercy
,
either
to
to
his
preiudice
or
in
vain
?
Surely
,
thou
exceedest
in
thine
aboundant
pitty
,
both
the
deseruings
,
and
also
the
desires
of
those
that
pray
vnto
thee
:
for
thou
giuest
more
then
men
can
desire
,
yea
,
or
vnderstand
when
they
doe
receiue
it
.
And
it
was
neuer
yet
heard
,
that
any
sorrowefull
sinner
,
departed
either
heauie
,
or
emptie
from
thee
.
Shall
I
then
(
O
Lord
)
bee
the
first
?
wilt
thou
beare
a
hard
hand
onely
towardes
mee
?
or
wilt
thou
neuer
again
shew
mercy
and
compassion
?
Our
Fathers
trusted
in
thee
,
and
thou
diddest
deliuer
them
,
they
hoped
in
thee
,
&
were
not
confounded
:
and
looke
how
many
righteous
men
there
are
,
whether
in
heauen
or
in
earth
,
so
many
are
thy
great
mercies
,
&
compassions
towards
them
.
Let
thē
all
come
,
and
let
vs
aske
them
before
thee
,
by
whose
merites
they
are
sanctified
?
by
what
power
they
are
saued
?
surely
,
not
one
of
them
will
glory
in
himselfe
,
they
will
all
cry
and
confesse
:
Not
vnto
vs
,
Lord
not
vnto
vs
,
but
vnto
thy
name
giue
the
praise
:
for
thy
mercy
and
for
thy
truthes
sake
.
For
wee
in
our
owne
sworde
possesse
not
the
land
,
our
owne
power
hath
not
saued
vs
;
but
thy
right
hand
,
&
thine
arme
,
and
the
light
of
thy
countenance
.
Sith
therefore
thou
art
vnchangeable
;
sith
I
am
thy
creature
so
well
as
they
,
sith
they
were
sinners
so
well
as
I
,
wherfore
dost
thou
not
poure
likewise
thy
pitty
vpon
mee
?
where
fore
doest
thou
not
receiue
mee
with
them
into
mercy
?
diddest
thou
not
shedde
thy
blood
for
vs
all
?
are
all
thy
merites
spent
and
none
left
?
Hast
thou
but
one
blessing
,
my
Father
?
Ge
.
27.38
Blesse
mee
,
euen
me
also
,
O
my
Father
.
O
mercifull
Lord
God
,
I
most
humbly
beseech
thee
,
that
as
thou
hast
receiued
innumerable
sinners
,
soe
thou
wouldest
also
receiue
mee
to
thy
fauoure
,
and
make
me
righteous
through
thy
grace
.
Clense
and
purifie
my
hart
,
that
all
my
transgressions
being
put
out
,
it
may
be
a
cleane
table
,
wherein
thy
finger
may
write
the
law
of
thy
loue
,
with
which
can
no
iniquity
abide
.
O
good
Iesu
,
for
this
thy
names
sake
,
doe
vnto
mee
,
according
to
thy
name
;
thy
sweete
name
,
thy
louing
name
,
the
onely
name
both
of
comforte
and
of
happie
hope
to
all
distressed
sinners
;
beside
which
,
Rom.
10
,
9.
Act.
8.12
.
there
is
no
name
,
wherein
wee
may
bee
saued
.
For
what
is
Iesus
but
a
Sauiour
?
Therfore
,
O
good
Iesu
,
bee
indeed
vnto
me
,
as
thou
art
in
name
;
euen
my
Iesus
,
euen
my
Sauior
.
Thou
who
hast
created
me
,
do
not
destroy
me
;
thou
who
hast
redeemed
mee
,
do
not
condemne
mee
.
Haue
mercy
vpon
mee
,
O
good
Iesu
,
acording
to
thy
great
mercy
,
which
exceedeth
all
sins
without
comparison
.
According
to
thy
vnmesurable
mercy
,
whereby
thou
wert
made
man
,
and
crucified
for
men
,
whereby
thou
hast
so
loued
the
world
,
that
thou
gauest
thy selfe
to
death
for
it
.
What
loue
,
what
mercy
is
comparable
to
this
?
Whoe
will
despaire
?
whoe
will
distrust
?
Haue
mercie
vpon
mee
,
O
Lord
Iesu
Christ
,
according
to
this
in
comprehensible
mercy
,
by
which
thou
hast
taken
away
the
sinnes
of
the
world
,
by
which
thou
hast
redressed
all
things
in
heauen
and
in
earth
;
according
to
this
mercy
,
haue
mercy
vpon
mee
Let
not
my
wickednes
destroy
this
worke
of
thy
goodnesse
;
let
not
mine
iniquity
preuaile
against
thi●…
mercy
.
Touch
my
soul●…
and
turne
it
to
thee
,
take
away
my
sinnes
,
giue
vnto
mee
thy
righteousnesse
;
acknowledge
thine
own●…
works
in
mee
,
and
wipe
away
mine
.
I
acknowledg
that
I
am
altogether
vnworthy
,
either
to
receiue
or
craue
thy
exceding
mercy
;
but
hope
hath
incouraged
mee
,
euen
the
high
hope
which
thou
so
dearly
louest
,
which
thou
so
diligently
commendest
and
commaundest
vnto
vs
:
shee
hath
brought
mee
beefore
thee
,
she
hath
instructed
me
to
be
bold
;
loe
,
shee
is
present
to
testifie
the
same
.
I
was
afraid
to
approach
neer
thy
presence
,
beause
of
my
sinnes
;
but
shee
,
beautifiing
her
face
with
a
sweet
smile
,
saide
thus
vnto
mee
:
milde
and
mercifull
is
the
Lord
,
hee
will
not
bee
angrie
,
he
will
not
driue
the
distressed
from
him
;
he
will
gladly
heare
the
prayers
of
the
poore
.
Necessitie
added
,
that
there
was
none
other
,
who
was
able
to
relieue
me
.
I
beleeued
,
and
therefore
doe
I
speake
.
Gratious
Lord
,
I
beseech
thee
for
thy
mercies
sake
,
which
can
neuer
be
encountred
with
any
kinde
of
iniquitie
,
yeld
to
this
petition
of
my
sobbing
soule
;
doe
away
my
sinnes
,
seale
thy
pardon
within
my
consc●…ence
.
Giue
vnto
me
the
like
discharge
,
as
thou
gauest
to
the
man
whome
thou
diddest
cure
of
the
paulsie
;
Sonne
,
Mar.
2.5
.
thy
Sinnes
are
forgiuen
thee
.
Or
as
thou
gauest
to
the
woman
that
was
taken
in
adultery
:
Goe
thy
way
and
sinne
no
more
.
Or
,
Io
.
8.11
.
as
thou
gauest
to
the
woman
whom
thou
diddest
cure
of
the
blody
issue
:
Mar.
5
:
54.
Thy
faith
hath
saued
thee
,
depart
in
peace
.
I
haue
nothing
in
my self
that
may
appease
thy
wrath
,
all
that
I
bring
with
me
doth
accuse
&
indite
me
:
I
haue
nothing
to
offer
vnto
thee
,
but
the
memory
of
thy
passion
.
Looke
not
,
O
Lord
,
vpon
my
sinnes
,
but
looke
vpon
thy
sufferings
;
whereby
thou
hast
taken
the
charge
of
my
debts
,
and
vndertaken
paiment
for
me
poore
sinner
.
Sprinkle
mee
with
thy
blood
,
open
thy
wounds
vnto
me
,
and
protect
mee
with
thy
death
;
and
then
will
iustice
cease
to
pursue
me
,
then
will
she
put
vp
her
sword
,
and
therewith
also
her
furie
,
and
bee
at
peace
perpetually
with
mee
.
Come
vnto
me
,
O
comfort
of
my
soule
,
for
without
thee
I
die
;
come
heate
my
heart
with
thy
liuely
loue
,
and
then
I
shall
reuiue
.
O
long
delay
;
O
tedious
tarying
!
Alas
,
when
wilt
thou
come
;
wherefore
dost
thou
not
heare
mee
?
O
greate
Redeemer
what
profit
wil
there
be
in
my
destruction
?
Shall
the
damned
prayse
thee
?
shall
they
not
blaspheme
thee
?
both
for
the
sharpe
sence
of
thy
iustice
,
and
for
despaire
of
thy
mercy
?
If
thou
throwest
mee
downe
into
hell
,
will
it
bee
the
more
satisfied
?
If
thou
receiuest
mee
into
the
bosome
of
thy
mercy
,
will
it
bee
the
more
straightened
?
Admit
therefore
,
O
good
Iesu
,
admitte
mee
into
the
number
of
thine
electe
;
that
with
them
I
may
praise
thee
,
with
them
enioy
thee
;
that
with
them
I
may
,
both
glorifie
thee
,
and
glory
in
thee
.
Cleanse
my
soule
from
al
corruption
,
that
it
may
bee
the
more
fit
to
receiue
the
influence
of
thy
diuine
grace
;
euen
as
a
glasse
,
the
more
pure
and
cleane
it
is
,
the
more
clearely
will
the
beames
of
the
Sunne
reflect
vpon
it
.
Pardon
mee
(
O
Lord
)
in
this
time
of
mercy
,
that
in
the
time
of
Iustice
thou
maist
not
condemne
mee
.
ANOTHER
PRAYER
.
1
WE
know
not
by
what
name
to
expresse
God
.
2
God
is
all
thinges
that
are
in
him
.
3
The
proper
worke
of
mercy
4
Our
sinnes
are
our
extreame
miserie
.
5
In
what
case
our
sinnes
past
doe
neuer
condemne
vs.
6
Grace
is
the
diuine
forme
of
the
Soule
.
7
By
Creation
wee
were
like
vnto
God
,
by
redemption
God
was
like
vnto
vs.
8
God
delighteth
to
bee
with
the
children
of
men
.
9
How
God
is
seene
.
10
Wherefore
wee
doe
not
loue
god
.
11
The
glorious
being
of
God
.
12
The
being
of
God
in
all
his
creatures
,
13
The
being
of
God
in
the
soule
of
man
.
14
Wherefore
we
see
not
God
within
vs.
15
Pleasure
in
things
created
,
not
so
greate
in
their
birthe
as
in
the
begetting
.
16
Immoderate
affection
of
a
good
thing
is
euell
.
17
Howe
worldly
thinges
are
to
bee
vsed
.
18
False
necessities
of
this
life
,
are
like
the
flies
and
frogges
of
AEgypt
.
19
If
wee
applie
our selues
to
God
,
hee
will
supply
his
benefits
to
vs.
20
Howe
wee
are
to
hate
and
contemne
our selues
.
21
The
perpetuall
combate
of
a
Christian
,
22
Inordinate
loue
of
the
body
is
the
originall
of
all
sinnes
.
23
The
subduing
of
our
wil
is
a
most
acceptable
sacrifice
and
wherefore
.
24
The
summe
of
all
Christian
doctrine
.
25
The
right
cariage
of
our
outward
man
.
26
The
example
of
Christ
is
alwaies
to
be
set
before
vs.
27
The
excellency
of
humilitie
.
28
What
humility
is
&
how
attained
.
29
The
principal
businesse
&
labor
of
this
life
,
30
The
office
and
exercise
of
Temperance
31
Whereto
our
life
may
be
compared
,
32
Wherefore
we
should
yeeld
our selues
wholy
vnto
God
,
33
The
excellent
effectes
of
faith
,
34
The
grounds
of
our
hope
.
35
The
excellency
of
loue
.
36
What
shoulde
stirre
vs
to
the
loue
and
desire
of
God
.
37
All
goodnesse
is
more
aboundant
in
God
then
in
all
cretures
ioyned
together
.
38
The
pleasures
which
proceede
from
creatures
is
false
.
39
The
pleasures
of
this
life
are
particular
.
40
All
pleasures
are
full
and
perfectlie
in
God
.
41
Wherefore
wee
should
adhere
vnto
God
.
42
Wee
must
soe
walke
betweene
feare
and
loue
as
God
walketh
betweene
Iustice
and
mercy
,
O
My
God
,
most
mighty
,
and
yet
most
mild
,
whose
iustice
shineth
to
vs
through
thy
loue
,
whose
Maiestie
is
seated
in
the
throane
of
mercy
:
O
inuisible
and
indiuisible
God
,
who
canst
not
be
expressed
,
whoe
canst
not
bee
vnderstood
.
Whatsoeuer
thou
art
,
I
inuocate
and
adore
thee
;
for
I
know
thou
art
a
most
high
and
holy
thing
;
if
it
be
lawfull
to
call
thee
a
thing
,
who
art
the
cause
of
all
thinges
;
if
it
be
lawfull
also
to
call
thee
a
cause
,
vppon
whom
al
causes
do
depend
.
I
know
not
by
what
name
I
should
expresse
thee
,
and
therefore
doe
I
come
stammering
to
thee
,
like
a
little
child
;
for
thou
art
aboue
all
thinges
;
thou
art
all
things
that
are
in
thee
.
Thou
art
thy
holines
,
thy
happines
,
thy
wisedome
,
thy
power
,
and
whatsoeuer
else
is
saide
to
be
in
thee
.
Seeing
therefore
that
thou
art
mercifull
,
it
followeth
also
that
thou
art
very
mercy
;
and
I
am
so
exceeding
miserable
,
that
I
am
nothing
but
meere
miserie
.
Behold
therefore
,
O
thou
that
art
mercy
,
behold
misery
is
before
thee
;
what
now
shalt
thou
do
?
truly
thy
proper
worke
;
euen
to
take
away
my
misery
,
and
to
relieue
my
distressed
state
.
Haue
mercy
vpon
mee
,
O
my
mercy
;
O
God
,
which
art
mercy
,
haue
mercy
vpon
mee
:
declare
thy
nature
,
shewe
thy
power
,
take
away
my
misery
,
take
away
my
sinnes
,
for
that
is
my
extreame
misery
.
One
depth
caleth
another
:
●…
al.
42
the
deph
of
misery
calleth
vnto
the
depth
of
mercy
the
depth
of
sinne
cryeth
vnto
the
depth
of
pardon
&
grace
.
Thy
mercies
are
incomparablie
deeper
then
are
my
miseries
:
let
one
depth
therefore
swallow
vp
another
:
let
the
infinite
depth
of
thy
mercy
and
grace
swallowe
vppe
the
greate
,
depth
of
my
sinne
and
misery
.
And
that
I
may
not
,
by
returning
to
my
former
passages
of
life
,
plunge
my selfe
againe
in
thy
displeasure
,
touch
my
soule
(
I
beseech
thee
)
with
continuall
remembraunce
and
remorse
of
my
sins
;
that
I
may
spend
all
the
time
of
my
life
which
is
to
come
;
in
lamenting
the
time
thereof
that
is
gone
:
for
our
sins
past
do
neuer
condemne
vs
,
if
we
be
not
either
contented
in
remembring
,
or
content
to
forget
them
.
Giue
vnto
mee
also
the
grace
of
thy
holy
spirite
,
which
,
as
a
forme
supernaturall
and
diuine
,
is
sufficient
to
direct
the
soule
(
when
it
once
hath
entred
thereinto
)
to
the
acting
of
al
the
offices
of
a
spirituall
life
;
enforming
the
vnderstanding
,
and
conforming
the
will
,
to
euery
duetie
,
which
is
expedient
to
bee
performed
.
Euen
as
the
Soule
infused
into
the
body
,
is
sufficient
to
moue
and
direct
all
the
members
thereof
,
to
the
exercise
of
their
seueral
functions
.
For
it
is
not
enough
that
thou
doest
clense
mee
from
mine
iniquities
,
except
also
thou
commest
to
mee
with
thy
grace
;
excepte
thou
abidest
with
me
,
and
preseruest
mee
from
falling
into
the
like
filthinesse
againe
.
Come
therefore
vnto
me
,
O
my
God
;
O
sweete
hope
,
O
sure
strength
,
hold
mee
with
thy
hande
,
embrace
me
with
thy
loue
;
and
suffer
mee
nor
eyther
to
fall
from
thee
,
or
to
follow
thee
in
vaine
.
O
health
,
O
life
of
my
soule
;
O
life
of
all
those
that
liue
in
thy
loue
,
necessity
constraineth
mee
to
crie
vnto
thee
;
open
(
I
beseech
thee
)
thine
eares
to
my
prayers
,
and
thy
handes
to
my
distresse
:
contemne
not
that
which
in
creating
,
thou
diddest
innoble
with
thy
likenesse
;
and
in
redeeming
whereof
,
thou
diddest
abase
thy selfe
to
become
like
vnto
it
.
O
high
and
glorious
Lord
,
I
acknowledge
my selfe
vnworthy
,
that
thou
shouldest
enter
vnder
my
roofe
;
but
thy
delight
is
to
bee
with
the
sonnes
of
men
.
And
what
doest
thou
finde
in
vs
but
sinnes
and
miseries
,
that
thou
shouldest
haue
a
delight
to
abide
with
vs
?
was
it
not
sufficient
that
thou
diddest
suffer
for
vs
,
and
appoint
thine
Angels
to
bee
our
guarde
?
but
that
thou
the
Lord
of
Maiesty
,
wouldest
also
remain
with
vs
?
The
Angels
,
and
all
thy
creatures
blesse
thee
,
O
Lord
;
for
it
is
not
any
worthinesse
in
vs
,
but
thine
onely
infinite
goodnesse
,
which
draweth
thee
downe
to
abide
with
vs.
Come
therefore
,
O
inestimable
treasure
,
euen
for
thine
infinite
goodnesse
sake
,
I
beseech
thee
,
come
vnto
mee
,
and
let
vs
enter
couenant
together
.
That
thou
maiest
neuer
departe
from
me
,
nor
I
euer
desire
any
thing
but
thee
;
that
thou
maiest
bee
ready
to
helpe
mee
,
and
I
carefull
to
serue
thee
.
O
desire
of
my
soule
,
my
perfect
pleasure
,
my
assured
strength
,
vouchsafe
perpetually
to
remaine
with
me
:
that
collecting
my
spirit
,
(
without
which
thou
art
neuer
seen
)
and
retiring
it
into
my self
,
and
shutting
the
dore
to
all
worldly
imaginations
,
I
may
by
the
light
of
thy
beauty
,
both
see
and
know
thee
!
and
bee
thereby
so
enflamed
with
thy
loue
,
that
all
other
obiects
may
seeme
abiectes
vnto
mee
.
For
the
onely
cause
wherefore
I
do
not
so
loue
thee
,
is
because
I
doe
not
sufficiently
see
and
know
thee
▪
and
except
it
please
thee
to
come
vnto
me
,
where
shall
I
see
thee
?
and
how
shall
I
know
thee
?
who
dwellest
in
the
light
which
cannot
bee
approached
?
The
light
which
cannot
be
approached
Wh
?
1.
Tim
.
6.16
.
y
then
the
dul
wil
doubt
of
it
;
the
malitious
will
deny
it
.
O
light
of
my
vnderstanding
,
where
is
that
light
?
how
shall
I
attaine
?
how
shall
I
sustain
it
?
O
Lord
my
God
,
what
shall
thy
exiled
seruant
do
?
languishing
in
thy
loue
,
&
banished
from
thy
presence
?
I
am
desirous
to
see
thee
,
but
no
man
shall
euer
see
thee
,
and
liue
:
Ezod
.
33
20
1.
Tim
.
6
16.
I
would
come
vnto
thee
,
but
thy
place
is
vnapproachable
.
But
beside
thy
glorious
beeing
,
wherein
thou
art
knowne
onelie
to
thy selfe
,
wherein
wee
know
thee
best
,
when
we
acknowledge
our selues
vnable
to
know
thee
thou
art
also
generally
in
all
thy
creatures
;
but
more
specially
in
a
reasonable
soule
,
as
in
thy
liuely
Image
:
but
most
especially
in
a
soule
that
thou
hast
regenerated
.
And
yet
wee
are
so
miserably
blind
,
our
eyes
so
wildly
wander
after
the
vaine
thinges
of
this
world
,
that
,
although
thou
art
within
vs
,
wee
are
soe
farre
from
knowing
,
that
wee
doe
not
discerne
thee
:
euen
accordinge
to
that
which
the
Euangelist
hath
written
of
thee
:
●…
o
.
1.10
.
He
came
into
the
worlde
and
the
worlde
did
not
know
him
.
Sende
therefore
into
my
soule
,
O
fountaine
of
pleasure
,
if
not
a
beame
,
yet
a
sparke
of
thy
grace
;
that
my
vnderstanding
being
enlightened
,
&
the
mistinesse
of
my
minde
dispelled
thereby
,
I
may
beginne
to
discerne
thee
,
to
yeelde
thanks
&
obedience
vnto
thee
,
to
beare
my selfe
reuerentlie
before
thee
,
&
confidently
against
mine
enemies
.
For
thou
art
my
Lorde
and
my
God
,
thou
hast
made
mee
,
and
giuen
vnto
mee
all
thinges
that
I
haue
,
and
yet
(
alas
)
I
do
not
know
thee
.
And
that
I
may
more
clearely
discerne
,
and
by
discerning
knowe
,
and
by
knowing
loue
,
and
by
louing
serue
thee
;
draw
away
my
desires
from
sensual
delight
in
thinges
created
;
whose
pleasures
are
not
so
great
in
the
birth
,
as
in
the
begetting
.
Let
mee
not
prosecute
with
immoderate
affection
any
creature
,
althogh
it
be
good
;
for
albeit
the
obiect
be
good
,
yet
the
affection
is
euill
,
if
it
bee
immoderate
:
for
that
the
sight
may
as
well
bee
hindered
,
by
a
plate
of
gold
,
as
of
lead
.
Let
mee
vse
all
worldlie
thinges
,
rather
with
my
hand
then
with
my
heart
that
I
may
bee
like
a
carefull
Pilote
,
who
althoug●…
hee
beareth
his
hand
on
th●…
helme
,
yet
hath
his
eyes
fixed
vppon
the
starres
.
And
as
a
waxe
candle
may
bee
put
into
the
water
,
and
yet
not
one
droppe
of
moisture
will
remaine
vpon
it
;
so
although
I
both
liue
&
deale
in
the
world
,
yet
let
not
the
affaires
thereof
cleaue
close
vnto
me
.
Let
me
not
be
infected
with
the
pleasures
thereof
,
no
more
then
fishes
are
with
the
saltnesse
of
the
sea
,
wherein
they
do
abide
.
Ease
mee
of
the
intollerable
taske
of
cares
,
for
the
false
necessities
of
this
life
;
for
who
can
rest
amiddest
those
flies
and
frogs
of
AEgypt
?
Let
me
cast
all
my
care
vpon
thee
;
let
me
commit
all
my
necessities
into
those
handes
that
made
mee
:
assuring
my selfe
,
that
if
I
doe
wholy
apply
my selfe
to
serue
thee
,
thou
wilt
largely
supply
to
me
whatsoeuer
is
expedient
.
Giue
vnto
mee
a
holy
hatred
and
contempt
of
my selfe
;
not
as
I
am
thy
creature
,
but
as
I
am
the
worke
of
the
olde
Serpent
the
Diuell
:
who
by
his
venemous
biting
hath
so
infected
our
flesh
with
inordinate
appetites
,
that
we
cannot
cherish
the
one
,
but
therewith
also
we
giue
strength
to
the
other
.
Let
mee
therefore
easily
fall
to
euil
entreating
,
and
harde
handling
of
my
flesh
,
for
giuing
both
harbour
and
heart
to
my
mortall
enemies
,
and
for
conspiring
with
them
the
subuersion
of
my
soule
.
For
,
this
is
the
perpetuall
combate
of
a
Christian
,
to
beate
downe
his
owne
inclinations
,
to
tame
the
flesh
,
as
a
rider
breaketh
his
horse
;
that
hee
may
trauell
him
,
both
the
way
and
the
pace
which
he
shall
thinke
fitte
.
Yea
,
this
is
no
hate
,
but
the
only
true
loue
;
as
the
Father
hateth
not
his
child
,
eyther
when
he
correcteth
him
for
his
offences
,
or
when
he
denieth
him
meat
,
either
hurtfull
or
superfluous
.
For
,
the
high
feeding
of
the
flesh
,
is
no
other
thing
,
then
the
feeding
of
swine
with
the
prodigall
childe
;
and
hee
hateth
his
soule
,
who
is
too
farre
in
loue
with
his
body
.
This
inordinate
loue
,
is
the
very
originall
of
all
sinnes
;
it
buildeih
the
Cittie
of
Babel
,
and
replenisheth
it
with
new
inhabitants
,
euen
with
innumerable
children
of
confusion
.
Giue
therefore
vnto
me
a
constant
courage
,
to
ouercome
all
difficulties
&
labours
,
in
maintaining
mortall
warre
against
these
appetites
.
Giue
me
strength
to
striue
in
subduing
my
owne
will
,
then
which
no
offering
is
more
acceptable
vnto
thee
.
Because
man
doth
naturally
loue
nothing
more
.
That
my
desires
beeing
mortified
,
I
may
(
which
is
the
summe
of
all
Christian
doctrine
)
yeelde
perfect
obedience
to
thy
will
;
as
well
in
doing
those
thinges
which
thou
hast
commanded
,
as
in
suffering
those
thinges
which
thou
hast
ordained
.
Giue
mee
a
comely
composition
of
the
outwarde
man
,
to
direct
my
actions
by
the
iudgement
of
discretion
;
to
moderate
my
tong
,
&
to
take
a
strict
accompte
thereof
;
to
vse
rigour
and
austerity
in
the
gouernement
of
my
person
;
to
behaue
my selfe
as
before
thy
presence
,
who
art
both
Iudge
and
witnesse
of
all
my
life
.
And
as
to
the
last
end
to
whome
all
my
actions
ought
to
bee
directed
,
let
euery
moment
and
motion
of
my
life
,
tend
to
the
loue
and
obedience
of
thee
.
Let
mee
neuer
bee
so
outwardely
busied
,
but
that
some
part
of
my
vnderstanding
bee
free
,
to
contemplate
vpon
thee
with
reuerence
and
feare
.
In
al
things
that
I
say
or
doe
,
let
mee
haue
respect
to
thine
example
:
If
I
speake
,
let
me
first
thinke
how
thou
hast
spoken
;
If
I
be
silent
,
how
thou
wert
silent
.
Whatsoeuer
I
doe
,
let
mee
cast
and
consider
with
my self
,
how
thou
diddest
,
or
wouldest
haue
done
the
like
:
that
I
may
now
beginne
,
to
follow
the
Lambe
whithersoeuer
he
goeth
;
Reuel
.
14
4
which
hereafter
I
shall
in
a
more
perfect
manner
accomplish
.
Giue
me
humility
both
inwarde
and
outwarde
,
the
grounde
and
foundation
of
all
other
vertues
,
which
maketh
vs
to
descend
to
the
knowledge
of
our selues
,
and
to
ascend
to
the
knowledge
of
God
;
which
causeth
them
that
are
despised
vpon
earth
,
to
bee
esteemed
in
heauen
;
which
raiseth
vs
from
the
dungeon
of
sinne
,
to
the
gates
of
Paradise
.
And
because
this
vertue
is
nothing
else
but
the
contempte
of
our selues
,
which
cannot
bee
without
knowledge
of
our selues
;
enlighten
my
vnderstanding
,
that
I
may
wade
farre
into
this
knowledge
,
and
digge
into
this
dunghill
very
deepe
;
that
seeing
what
I
am
,
I
may
the
more
abhorre
and
humble
my selfe
;
the
more
straine
my
strength
,
to
attaine
the
true
effectes
of
mortification
;
to
submit
my
desires
to
thy
disposition
;
not
to
entangle
my selfe
with
superfluous
cogitations
;
to
represse
the
care
of
my self
;
to
repel
the
pleasures
of
the
world
;
to
restraine
and
limit
the
lusts
of
my
flesh
;
to
iudge
my selfe
most
vile
;
to
leaue
al
iudgement
of
other
men
vnto
thee
;
not
to
ioye
in
praise
,
as
not
being
the
same
vnto
thee
,
as
I
am
esteemed
among
men
;
not
to
be
sorrowfull
for
reproofe
,
as
knowing
more
by
my
selfe
,
then
any
man
is
able
to
obiect
:
to
beare
both
iniuries
and
aduersities
patiently
;
to
obey
men
willingly
in
regard
of
thee
;
to
complaine
of
no
man
;
to
open
the
bosome
of
my
heart
vnto
all
;
and
to
respect
them
as
thy
liuely
temples
.
Let
this
bee
the
principall
busines
of
my
life
;
graunt
that
in
the
middest
of
these
labours
I
may
breath
out
my
soule
.
Giue
mee
the
vertue
of
temperance
,
which
is
an
vpright
Iudge
betweene
pleasure
and
necessitie
,
and
appointeth
to
eyther
of
them
that
which
is
their
due
;
giuing
to
necessity
that
which
is
sufficient
,
and
taking
from
pleasure
what
is
superfluous
.
Let
mee
bee
content
,
yea
glad
to
suffer
troubles
&
trauailes
in
this
world
;
esteeming
the
whole
time
of
my
life
,
as
the
forty
yeeres
trauell
vnto
the
land
of
promise
,
as
the
sixe
dayes
of
labour
which
goe
before
the
Sabbaoth
of
rest
.
Behold
,
O
louing
Lord
;
a
lumpe
of
clay
,
an
vnpolished
peece
of
wood
is
presented
vnto
thee
;
make
therof
what
thou
wilt
,
for
thou
knowest
what
is
expedient
for
me
.
And
I
offer
my self
wholy
vnto
thee
,
and
desire
to
depend
altogether
vpon
thee
:
for
seeing
thou
knowest
not
how
to
giue
thy self
,
vnlesse
thou
giue
thy selfe
wholy
vnto
vs
;
it
is
greate
reason
that
wee
yeelde
our selues
wholy
and
entirelie
vnto
thee
againe
.
Giue
vnto
mee
a
firme
faith
in
these
mysteries
that
thou
hast
reuealed
;
for
this
is
a
meane
,
to
bridle
our
wils
,
and
direct
our
desire●
;
this
is
the
life
of
them
that
are
iust
;
this
is
the
shield
,
Rom.
17
Heb
.
38
Gal.
3
Eph
.
〈…〉
which
breaketh
all
the
fiery
darts
of
the
deuill
.
Fasten
this
my
faith
to
the
crosse
of
thy
Sonne
,
that
it
may
not
shake
:
found
it
vppon
that
rocke
,
that
it
may
not
be
confounded
.
Lord
,
I
belieue
;
helpe
,
Lorde
,
my
vnbeliefe
.
In
all
the
necessities
&
tribulations
of
this
life
,
giue
me
an
assured
hope
and
confidence
in
thee
;
seeing
thy
power
is
almighty
,
thy
promises
most
true
,
thy
mercies
infinite
,
and
thy
merites
which
doe
make
intercession
for
me
inestimable
.
Kindle
in
me
the
burning
light
of
thy
loue
;
burning
,
as
zealous
;
light
,
as
conspicuous
.
Giue
vnto
mee
that
vertue
which
maketh
thy
yoake
sweete
,
and
thy
burthen
light
;
which
is
the
accomplishment
of
the
law
,
and
the
life
or
soule
of
all
vertues
.
Without
which
,
nothing
is
acceptable
vnto
thee
in
this
life
,
and
whereby
thy
glory
shal
be
apportioned
vnto
vs
in
the
life
to
come
.
Illuminate
,
and
teach
my
vnderstanding
,
how
excellent
thou
art
;
both
in
regard
of
thy selfe
,
for
the
greatenes
of
thy
diuine
perfections
,
whereby
thou
art
worthy
of
infinite
loue
;
&
also
in
respect
of
vs
,
for
the
greatenes
of
thy
benefites
and
mercies
,
for
which
all
our
loue
is
due
vnto
thee
.
That
my
wil
(
which
is
a
blinde
power
,
&
desireth
nothing
but
when
the
vnderstanding
leadeth
it
)
may
bee
stirred
,
by
the
beauty
of
the
one
,
&
the
bounty
of
the
other
,
to
place
all
my
thoughts
&
desires
in
thee
.
O
Lord
my
God
,
the
beginning
of
my
being
,
the
end
at
which
I
aim
:
O
light
of
my
vnderstanding
,
O
rest
of
my
will
;
when
shall
I
loue
thee
ardently
?
when
shall
I
embrace
thee
with
the
naked
armes
of
my
soule
?
when
shall
I
despise
my selfe
,
and
all
thinges
in
the
world
,
to
loue
thee
more
freely
?
when
shal
my
soule
,
with
all
the
powers
&
forces
thereof
be
vnited
vnto
thee
?
when
shal
it
be
drowned
and
deuoured
in
the
infinite
depth
of
thy
bright
&
burning
loue
?
O
my
redemption
,
when
all
worldely
helpes
shall
forsake
me
,
thy
loue
will
stand
by
me
;
and
shall
not
I
forsake
al
worldly
both
helpes
and
hopes
,
to
settle
my
loue
and
assurance
in
thee
.
Thou
diddest
leaue
thy
glory
and
thy
maiesty
for
loue
towardes
me
;
and
shall
not
I
leaue
all
vanities
and
impieties
for
loue
to
thee
?
O
my
God
and
my
saluation
,
wherefore
am
I
so
dull
,
as
not
to
perceiue
;
wherfore
so
slothfull
,
as
not
to
pursue
,
the
most
excellent
&
perfect
good
,
which
both
containeth
and
exceedeth
all
other
goodnesse
?
For
,
what
goodnesse
is
not
more
aboundant
in
thee
,
then
in
all
Creatures
ioyned
together
?
Men
desire
riches
,
honour
,
wisedome
,
vertue
,
long
life
,
pleasure
,
quiet
,
with
so
strong
a
strain
,
that
sometimes
for
the
gaining
of
them
,
they
aduenture
to
loose
and
destroy
themselues
.
O
course
conceites
!
O
rude
and
rashe
esteemers
of
thinges
!
you
loue
the
shadowe
,
&
leaue
the
substance
;
you
forsake
the
main
sea
,
to
fish
in
shallow
puddles
;
you
runne
after
creaturs
,
but
regard
not
him
,
who
may
say
vnto
vs
,
as
the
Father
of
Samuel
said
vnto
his
wife
,
when
she
desired
Children
:
Am
not
I
more
worth
vnto
thee
then
children
?
Sam
.
1.
For
,
what
rest
?
what
riches
?
what
delightes
can
bee
found
,
in
any
or
in
all
creatures
,
which
are
not
more
pure
and
plentifull
in
thee
(
O
Lorde
)
then
in
them
?
The
pleasures
which
proceede
from
creatures
,
are
fleshlie
,
false
and
short
:
they
are
attained
with
labour●
,
they
are
possessed
with
feare
,
they
are
lost
with
griefe
.
They
cloy
,
but
doe
not
content
;
they
fill
the
soule
,
but
do
not
satisfie
it
;
they
do
not
delight
,
but
delude
the
sence
;
in
promising
much
,
and
performing
nothing
;
in
making
some
shew
of
felicity
and
rest
,
but
turning
it
to
effects
of
miserie
and
disquiet
.
For
euery
soule
is
miserable
,
which
is
entangled
in
the
loue
of
temporall
things
;
it
is
neyther
satisfied
with
the
vse
of
them
,
and
yet
tormented
with
the
losse
;
it
is
tormented
onely
with
thinking
vpon
the
losse
.
The
pleasures
of
this
life
also
are
very
scant
,
being
particular
,
&
affecting
onely
some
one
sence
:
but
thou
art
an
vniuersal
pleasure
,
who
doest
spirituallie
delight
the
whole
man
.
All
pleasures
are
in
thee
,
&
that
in
such
both
plentie
&
perfection
,
that
the
wise
man
said
:
Sap
.
7.
All
thinges
that
can
bee
desired
are
nothing
in
comparison
of
him
.
Nothing
indeede
:
for
there
can
be
no
comparison
,
where
there
is
no
similitude
or
communion
.
What
comparison
can
there
be
thē
,
between
that
which
is
,
and
that
which
is
not
?
A
centre
is
not
compared
with
the
circumference
thereof
,
yet
both
are
finite
:
what
comparison
can
there
bee
then
,
betweene
that
which
is
finite
,
and
that
which
is
infinite
?
I
will
loue
thee
therefore
,
O
Lord
my
God
,
from
whome
I
doe
assuredly
expect
all
good
)
I
will
embrace
thee
with
all
the
arms
of
my
affections
&
desires
.
The
Iuie
,
applying
it selfe
to
a
tree
,
dooth
so
embrace
it
,
that
euery
braunch
therof
seemeth
to
be
rooted
in
the
same
:
by
which
helpe
it
riseth
on
high
,
and
attayneth
his
perfection
.
And
wherefore
doe
not
I
cleaue
close
vnto
thee
,
by
whome
I
stand
,
by
whome
I
grow
,
by
whome
I
doe
both
fructifie
and
flourish
?
wherfore
are
not
all
my
members
turned
into
armes
,
that
I
may
embrace
thee
on
euery
part
?
Helpe
me
O
Lord
my
Sauiour
,
raise
all
my
desires
vnto
thee
;
fasten
my
thoughts
to
the
tree
of
thy
crosse
;
draw
all
the
forces
of
my
soule
on
high
after
thee
;
for
the
waight
of
my
mortalitie
holdeth
me
down
.
Thou
,
O
Lorde
,
who
hast
ascended
the
crosse
,
that
thou
mightest
drawe
all
vnto
thee
;
thou
,
who
by
thy
infinite
loue
hast
vnited
two
natures
in
one
person
,
that
thereby
thou
mightest
bee
one
with
vs
;
vouchsafe
,
I
beseech
thee
,
to
vnite
my
heart
vnto
thee
,
with
the
knot
of
thy
loue
;
that
it
may
bee
ioyned
vnto
thee
,
euen
as
thou
hast
ioyned
thy selfe
vnto
vs.
Let
this
loue
bee
followed
with
a
feare
&
reuerence
of
thy
maiesty
and
iustice
,
which
shoulde
euermore
accompany
al
our
workes
.
Let
mee
so
walke
betweene
feare
and
loue
,
as
thou
doest
betweene
iustice
and
mercy
;
that
in
all
the
actions
which
I
doe
enterprise
,
I
may
begin
in
thy
name
,
proceed
in
thy
helpe
,
and
ende
in
thy
prayse
,
Amen
.
FINIS
.
A
Table
of
the
principal
matters
conteined
in
this
second
Part
.
A
-
WE
cannot
Abase
our selues
as
we
are
worthy
.
124.
a.
-
How
Abhominable
to
God
sinne
is
.
95.
a.
-
Aboundance
of
worldly
thinges
quench
the
deuotion
of
our
Spirit
.
1●8
.
b
.
-
God
Accepteth
our
willingnesse
,
our
desires
,
our
endeauoures
for
performancies
.
135.
a.
-
How
Acceptable
to
God
was
the
offring
of
Christ
.
105
b
-
The
Accomplishment
of
calamitie
in
Christ
.
149.
b
,
-
Our
Accompt
for
our
aduantage
by
the
bloud
of
Christ
.
164
b
-
In
all
the
Actions
of
Christ
his
diuinitie
and
his
humanity
did
appeare
.
159.
b
&
160.
a
b
-
The
Actions
of
Christ
what
they
were
.
49.
a.
-
The
Actions
of
Christ
are
larger
then
his
words
.
203
b
.
-
Christ
our
true
Adame
.
53.
a.
-
Aduersities
are
the
streight
passage
to
heauen
.
154.
b
,
-
How
we
ars
Affected
when
iniury
is
offered
vnto
vs
,
139.
b
.
-
Affection
how
vnequall
betweene
God
and
man
,
53
,
a
,
-
The
Affection
of
Christ
towards
sinners
.
108
,
a.
-
Our
Affection
cruell
towardes
Christ
,
and
desperate
towardes
our selues
,
if
wee
forsake
not
sinne
,
95
,
b
,
-
Affection
to
a
good
thing
is
euill
,
if
it
bee
immoderate
,
218
,
b
,
-
Aflictiones
wherefore
and
howe
they
are
assured
signs
of
Gods
fauour
,
154
,
a
-
Wherefore
Christ
tooke
Afflictions
vpon
him
,
ibid
,
-
Wherfore
the
godly
are
Afflicted
in
this
life
,
ibid
,
-
The
Agrement
of
the
wicked
in
doing
euill
93.
b
,
-
All
were
against
him
who
suffered
for
All.
130.
a
-
God
declareth
himselfe
Almighty
by
ouercomming
his
owne
wrath
,
199
,
b
.
-
Angels
wherefore
they
were
cast
out
of
glory
,
39
,
b
.
-
God
is
neuer
Angry
but
for
sinne
100.
a
-
Appetites
are
fixed
in
our
flesh
,
219
,
b
.
-
The
Apprehending
of
Christ
was
our
discharge
,
60
,
a
-
Our
Assurance
grounded
vpon
the
loue
of
God
,
103
,
a
,
104
b
,
-
Athiest
,
wherein
he
differeth
from
other
sinners
.
31
,
a
,
-
Noe
Auoidance
from
God
.
7
,
a
,
B
-
THe
Behauiour
of
Christ
what
it
was
,
●9
,
a
-
No
being
is
a
true
Being
but
only
that
of
God
,
38
,
b
,
-
The
glorious
Being
of
God
.
217
,
a
-
The
Being
of
god
in
hi●
creatures
217
,
b
,
-
The
Being
of
God
in
the
soule
of
man
,
ibid
-
The
Blasphemies
of
the
Iews
were
a
greater
torment
to
Christ
,
thē
their
blowes
,
139
,
a
-
The
Blindnesse
of
our
owne
iudgement
.
,
168
,
b
,
-
The
●loud
of
Christ
could
not
satisfie
the
Iewes
,
but
they
desired
also
his
shame
,
86
,
a
,
-
Christ
gaue
his
bloud
vnto
vs
,
157
,
b
.
-
Not
to
profit
by
the
Bloud
of
Christ
,
is
as
much
as
to
shed
it
.
165
,
a
-
Our
thoughts
must
bee
bathed
in
Bloud
of
Christ
,
ibid
,
-
All
actions
are
estimable
,
as
they
participate
of
the
Bloude
of
Christ
ibid
.
-
Wherfore
Bloud
flowed
from
the
side
of
Christ
,
169
,
a
,
-
One
drop
of
Christs
Bloud
might
haue
sufficed
for
al
the
damned
in
hell
,
169
,
b
,
-
One
droppe
of
Christs
Bloude
a
large
price
for
all
things
in
heauen
and
in
earth
.
173
,
b
-
The
Bloud
of
Christ
is
not
onlie
the
Bloud
of
remission
,
but
the
Bloud
of
the
Testament
,
171
:
a
-
The
Bloud
of
Christ
,
a
most
precious
thing
.
173
,
a
,
-
What
quantity
of
this
precious
Bloud
,
Christ
gaue
for
vs.
ibid
,
-
Sin
is
a
Blowe
malitiously
set
vpon
the
face
of
God
.
39
,
a
,
-
All
the
parts
and
powers
of
our
Bodies
imployed
in
Sinne
,
10.
a.
-
Body
of
sinne
what
it
is
.
10
,
b
,
-
The
Body
of
paine
,
52
,
a
-
The
Bodilie
torments
of
Christ
,
119
,
a
,
-
No
part
of
the
Body
of
Christ
was
left
vnsmitten
,
172
,
a
,
b
,
-
Our
Boldnes
to
Christ
what
doth
excuse
,
195.
b
,
-
Wee
may
be
Bold
to
cast
our
sins
vpon
Christ
,
109
,
b
-
Brauery
of
this
world
,
wherefore
to
be
despised
,
89.
b
,
-
No
Burthen
was
laide
vpon
Christ
wherof
he
did
not
vnloade
vs
,
9i
,
b
C
-
OVr
Carelesnesse
in
the
seruice
of
God
,
shall
be
the
grearest
piece
of
euidence
against
vs
,
4
,
b
-
More
Care
in
Christ
for
his
enemies
then
for
his
friendes
or
himselfe
.
139.
a
,
-
Care
,
not
to
be
Carefull
,
165.
a
,
-
The
right
Cariage
of
our
outward
man
,
221.
a.
-
The
constant
Cariage
of
Christ
,
69
,
b
,
-
Causes
of
the
Condemnation
of
Christ
,
102
,
a
,
et
b
-
Causes
of
the
death
of
Christ
who
were
principall
,
who
instrumentall
,
123
,
a
,
-
Two
principall
causes
of
sinne
,
189
,
a
-
The
Ceremonies
of
the
Iewes
,
brought
to
an
end
,
165
,
b
-
Vntil
Christ
was
fastened
to
the
Crosse
,
God
would
not
bee
appeased
,
55
,
b
,
-
Wherefore
Christ
came
into
the
world
,
53
,
b
.
-
Wherefore
Christ
suffered
vpon
mount
Caluary
,
107
,
b
.
-
What
Christ
is
vnto
vs
,
174
,
b
-
Christ
both
our
sacrifice
and
our
Priest
.
170
,
b
-
Circumstances
c●nsiderable
in
the
death
of
Christ
.
108
,
b
,
-
Christ
was
Cloathed
with
our
sin
and
shame
,
10
Cloath
vs
with
his
innocency
and
glory
,
118
,
b
,
-
To
be
Cleansed
from
sin
it
is
not
enough
.
21●
.
a.
-
How
wee
come
to
Christ
.
175.
a
,
-
The
perpetuall
Combate
of
a
Christian
.
220.
a
-
Christ
did
manifest
his
courage
and
his
care
..
109.
b
.
-
ll
Comforte
excluded
from
Christ
.
151.
b
.
-
Christ
depriued
of
all
earthly
Comforts
.
149.
a.
-
Christ
depriued
of
all
heauenly
Comfort●
150.
a.
-
The
poorest
Comforts
of
Calamitie
.
58.
b
.
-
Want
of
Compassion
for
the
sufferings
of
Christ
sheweth
want
of
loue
.
94.
a
-
Comforts
diuine
and
morall
,
against
the
Calamities
of
this
life
.
71.
a.
b
.
-
The
Conuersion
of
the
thiefe
,
the
last
but
not
the
least
worke
that
Christ
did
in
this
Life
.
414.
a.
-
Conuerted
sinners
how
they
are
loued
of
Christ
.
146.
a.
-
It
is
reason
wee
Condole
the
passion
of
Christ
.
164.
a.
-
The
Confession
of
the
Centurion
.
168.
b
.
-
Confidence
in
God
neuer
to
bee
let
fall
.
154.
a
-
What
Contraries
were
combined
in
Christ
.
159
b
.
-
Contempt
of
our selues
is
not
only
to
be
endured
but
desired
.
21.
b
.
-
Contempt
of
God
is
greatest
in
committing
least
sinnes
.
30.
a
,
-
How
we
must
contemne
our
selus
219.
b
.
-
What
conuersation
God
exacte●h
of
vs.
180.
a
,
-
When
we
do
Cry
against
Christ
,
let
him
be
crucified
.
94.
a.
-
All
Creatures
depend
vpon
the
vertue
of
God
.
38.
a.
-
All
Creatures
to
bee
abandoned
for
the
loue
of
Christ
.
91.
a
,
-
All
Creatures
are
meanes
to
dissuade
vs
from
sinne
.
186
b
-
All
Creatures
are
enemies
to
vs
by
reason
of
sinne
.
192.
b
.
-
Creatures
do
no
pleasure
to
a
sinner
,
but
for
increase
of
his
charge
.
193.
b
.
-
The
Cry
of
all
creatures
against
a
sinner
.
193
a
-
Wherefore
Christ
did
Cry
vpon
t●e
Crosse
,
150
,
a.
-
Christ
not
intreated
to
go
vp
to
the
Crosse
.
135.
b
-
Christ
would
not
be
prouoked
to
come
downe
from
the
Crosse
.
133
b
.
-
It
was
not
conuenient
that
Christ
should
come
downe
from
the
Crosse
,
135.
a
,
-
Christ
vpon
the
Crosse
,
declared
himselfe
both
our
aduocate
and
iudge
.
143.
b
-
The
crucifying
of
Christ
,
is
the
greatest
action
that
euer
was
in
the
world
.
41.
b
.
-
Our
Curiositie
in
matters
of
religion
.
19.
b
-
Herode
vpon
Curiosity
questioned
with
Christ
.
68
a
-
The
Curse
which
lieth
vpon
the
Iewes
,
131.
b
.
-
The
Couenant
of
the
Father
with
Christ
.
106.
a
D
-
The
Day
of
Christs
suffering
what
it
was
to
himselfe
,
and
what
to
vs.
170
b
-
The
Damned
wherefore
they
sh●l
blaspheme
●od
,
2●9
.
b
,
-
Wherefore
Darkenesse
was
vpon
the
earth
when
Christ
did
suff●r
162.
b
-
Wherefore
the
Dead
did
rise
at
the
passion
of
Christ
.
167.
a
-
Death
is
to
bee
adioyned
to
our
life
.
21.
a
-
Our
combate
with
Death
.
57.
b
.
-
Death
is
better
then
to
liue
with
the
wicked
.
113.
a.
-
Death
with
inf●my
and
reproach
is
most
intoller●ble
,
132
b
.
-
●eath
is
the
g●te
of
life
,
154.
b
.
-
The
Death
of
Christ
decl●red
who
he
was
,
and
wherefore
he
came
160.
a.
et
b
.
-
The
death
of
Christ
was
adored
of
al
creatures
except
those
for
whom
he
died
.
161.
b
-
One
Death
hath
slaine
another
,
167
,
b
-
By
the
Death
of
Christ
wee
are
not
only
freed
from
punishment
but
restored
to
our
first
estate
,
170
,
b
,
-
We
haue
got
more
by
the
Death
of
Christ
then
wee
had
lost
by
the
fall
of
Adame
,
171
,
a
,
-
We
are
bound
in
a
double
Debt
to
Christ
,
173
,
b
,
-
Delay
not
the
weakest
thred
in
the
Diuels
net
,
192
,
a
,
-
The
Deliberation
of
our
vnderstanding
whensoeuer
we
sinne
,
29
,
a
,
-
Delight
drowneth
all
griefe
of
labour
,
80
,
a
,
-
The
Delight
of
God
is
to
be
with
men
,
115
,
b
,
-
The
Demands
of
the
two
theeues
were
very
Different
,
146.
a
-
How
Christ
Descended
from
heauen
,
58
,
b
,
-
Christ
was
Desirous
to
suffer
for
vs
51.
a
-
Desires
are
more
hard
to
moderat
then
possessions
.
156
,
b
-
No
Despaire
in
the
mercies
of
God
.
207
,
b
,
-
Our
Deuotion
guilded
with
hypocrysie
,
15
,
b
,
-
Our
deuotions
short
and
obrupt
.
17
,
a
-
Deuotion
tedious
and
distas●full
vnto
vs.
18
a.
b
-
In
our
Deuotions
we
are
often
like
to
Pilates
seruants
,
18.
b
,
-
What
Disciples
were
with
Christ
in
the
garden
,
and
wherefore
.
49
,
b
,
-
Wee
were
the
disease
whereof
Christ
died
.
123
b
,
-
The
Dignitie
of
Christ
hath
set
his
sacrifice
at
so
high
a
price
,
●51
a
-
It
is
reasonable
that
we
despise
our selues
,
124.
a
-
The
Dissimulation
of
the
Iewes
,
135
,
a
,
-
It
is
the
Diuells
minde
not
to
bee
satisfied
but
by
Death
,
93
,
a
,
-
The
Diuell
iustly
depriued
of
his
power
.
106
b
.
-
The
Diuell
now
not
able
to
enforce
.
107
a
-
The
Diuell
an
excellent
creature
if
it
were
not
for
sinne
.
188.
b
.
-
The
Doctrine
of
Christ
what
it
was
.
48.
b
.
-
The
Doctrine
of
the
gospel
wherfore
esteemed
folly
.
75.
b
.
-
Wherefore
that
Doctrine
is
esteemed
madnesse
,
ibid
.
-
The
summe
of
all
Christian
Doctrine
.
202.
b
E
-
WIth
ease
Christ
can
not
be
attained
.
148.
b
.
-
Great
Eaters
in
one
action
consume
&
are
consumed
,
155.
b
.
-
Pilates
Ecce
homo
,
what
it
did
import
93.
a
,
-
Pilates
Ecce
homo
,
of
what
vse
it
should
be
vnto
vs.
94.
&
95.
-
Pilates
Ecce
homo
,
able
to
appeale
the
wrath
of
the
Father
,
96.
b
.
-
The
Eyes
of
Christ
of
what
force
they
are
.
66.
b
.
-
The
eyes
of
pitty
in
Christ
,
and
the
Eyes
of
humility
in
vs
,
are
the
meanes
to
deriue
the
influence
of
grace
into
our
soules
,
67
,
a
,
-
Eliseus
a
figure
of
Christ
,
108
,
a.
-
What
Encouragements
we
haue
to
go
vnto
Christ
,
144.
b
-
The
last
End
of
all
our
actiones
,
221.
a
-
The
greatest
Enemies
of
Christ
did
testifie
for
him
,
168
b
,
-
Our
Error
in
presuming
to
sinne
,
because
God
is
good
,
35
,
b
-
The
Estate
of
nature
,
of
grace
,
and
of
glory
,
giuen
vnto
vs
,
114.
b
-
Examples
of
Gods
seuerity
against
sinne
,
24
,
b
,
25
,
a
,
39
,
b
-
Examples
of
●uell
being
followed
aggrauateth
our
sins
,
27
,
b
,
-
Christ
onely
was
sufficient
to
giue
vs
Example
.
62
,
a
,
-
Example
of
mercy
towards
the
needy
,
118
b
.
-
Example
of
moderation
in
worldly
things
,
118
,
b
-
Euell
Example
of
great
men
,
how
daungerous
it
is
,
129
,
b
,
-
Christ
gaue
example
of
that
which
he
did
teach
.
203.
b
,
-
The
Example
of
Christ
is
alwaies
to
be
set
before
vs
221.
b
-
The
Exhortations
and
Examples
of
good
men
,
are
meanes
to
withdraw
vs
from
sinne
.
185.
b
F
-
THe
Excellent
effects
of
Faith
.
224
,
a
,
-
Wherefore
they
did
Fall
to
the
ground
who
came
to
take
Christ
55.
a.
-
Our
Facilitie
in
sinning
.
15
,
a.
-
The
greatest
Fauour
we
can
aske
of
Christ
,
44.
a.
-
Wherefore
wee
Feare
man
more
then
God
.
8.
a
,
-
Feare
of
sinne
will
draw
vs
to
forsake
it
,
181.
a
,
-
Feare
alwaies
accompanieth
sinne
182
,
b
-
Diuers
Figures
of
the
death
of
Christ
.
122.
a
,
b
,
-
Diuers
Figures
of
Christ
,
126
,
a
,
127
,
b
,
-
Flatteries
of
sinne
,
187
,
a
-
We
cannot
cherish
our
Flesh
,
●ut
we
strengthen
our
appetites
,
219
,
b
,
-
The
Flesh
wherefore
it
must
be
euell
intreated
,
ibid
.
-
High
Feeding
the
Flesh
,
is
Feeding
of
swine
.
220.
a
-
The
Forbearaunce
of
God
is
no
discharge
;
189.
b
-
Force
was
not
necessary
to
l●ade
Christ
to
his
death
.
56
a.
-
The
diuine
forme
of
the
soule
,
214
a
-
Wee
Forget
God
so
much
as
wee
loue
our selues
.
16
,
a
-
Christ
was
Forsaken
of
all
13●
b
-
How
Christ
was
forsake●
of
his
F●ther
,
150
b
-
Wherefore
Christ
was
forsaken
o●
his
Father
.
152
a
-
Foundation
of
a
christian
life
wherin
it
doth
consist
.
153.
b
-
Wherefore
Christ
called
Iudas
,
Freind
,
55
,
a
-
What
fru●t
we
are
to
yeald
,
90
,
a
,
G
-
THe
glory
of
this
world
neither
desired
nor
accepted
by
Christ
.
69
a
-
The
Glory
of
this
world
how
to
be
esteemed
,
70
,
a
,
b
-
The
busines
of
Gods
Glory
must
be
resolutely
vndertaken
,
72
,
b
,
-
The
greatest
Glory
of
a
Christian
137
,
b
,
-
God
hath
greatest
Glory
by
greatest
sinners
,
204
,
b
,
-
God
Giueth
more
then
wee
can
desire
or
vnderstand
,
144
a
,
205
,
a
-
God
both
filleth
and
encloseth
all
things
,
3
,
a
,
-
God
shall
be
iudge
,
party
and
witnes
against
the
wicked
.
6
,
b
-
Our
little
loue
feare
&
confidence
towards
God
,
how
it
appeareth
,
8
,
b
.
-
Goodnesse
is
more
aboundant
in
God
then
in
all
creatures
together
,
226
,
a.
-
When
God
is
loued
and
feared
alone
,
19
,
b
.
-
The
infinite
goodnesse
of
God
,
maketh
euery
sin
infinitely
euill
,
35
,
a
-
The
goodnes
of
God
iustifieth
the
law
of
eternall
punishment
for
a
temporall
offence
,
36
,
a
-
The
infinite
greatnes
of
God
maketh
euery
sin
infinitely
euil
,
37
,
a
-
God
is
to
vs
both
the
meanes
and
the
end
,
114
,
b
,
-
In
God
nothing
is
greater
or
lesse
,
190
,
b
-
God
is
all
thinges
that
are
in
him
,
218
,
b
,
-
How
God
is
seene
.
216
,
b
,
-
Wherefore
we
see
not
God
within
vs
,
217
,
b
,
-
The
Goodnes
of
God
,
perfect●th
what
we
haue
&
supplieth
what
we
want
,
145
,
a
,
-
Christ
hid
more
of
his
Goodnesse
,
thē
he
shewed
to
the
world
,
87
,
b
-
Christ
hath
anexed
his
grace
to
his
Griefe
.
148.
a
-
Guiltines
is
bashfull
.
197.
b
H
-
HAbite
of
sinne
is
hard
to
leaue
2.
b
.
-
Sinne
seemeth
a
Hard
thing
to
do
.
189
,
a.
-
God
is
Hard
by
exacting
acc●pts
.
189.
b
.
-
Hatred
which
a
sinner
beareth
against
G●d
.
30.
b
.
-
Hate
and
Hostility
of
God
against
Sinners
.
31.
b
.
40.
a.
-
Hatred
to
our selues
by
sin
,
33.
b
.
-
God
requireth
our
Heart
,
24.
b
.
-
All
Heare
not
Christ
alike
.
146.
b
.
-
Heauen
is
like
a
stately
pallace
,
with
a
low
dore
.
65.
a.
-
Hell
cannot
be
satisfied
,
nor
Heauen
streightened
.
210.
a.
-
Christ
would
Hide
nothing
from
vs.
166.
a
,
b
.
-
Wee
cannot
honour
Christ
as
hee
is
worthy
.
124.
a
-
The
sweetenes
of
Hope
,
195.
a.
-
The
Hope
of
a
sinner
.
169.
a.
-
Hope
draweth
vs
to
Christ
.
208.
a
-
The
grounds
of
our
Hope
.
224
b
.
-
Humility
the
foundation
of
all
vertues
.
49
a
-
Who
is
truly
Humble
,
50
b
,
-
●y
the
Humilitie
of
Christ
we
are
saued
.
53.
a.
-
Humilitie
an
excellent
vertue
.
64.
223.
-
To
an
Humble
heart
all
graces
flow
.
64.
b
.
-
Counterfeit
Humility
is
a
base
pride
.
65.
a.
-
Humilitie
of
Christ
ioyned
to
his
glory
.
161.
-
Humilite
what
it
is
and
wherupon
it
dependeth
.
222.
I
-
THe
Iews
endeauored
to
pul
from
Christ
al
that
they
could
.
30.
b
-
The
Iewes
were
scrupulous
in
smal
matters
but
not
in
great
176.
a
,
-
Wherefore
Christ
was
borne
in
a
common
Inne
.
166.
b
-
The
Infamy
of
Christ
what
it
was
in
regard
of
vs.
131.
a.
-
What
it
was
in
regarde
of
the
Iewes
,
131.
b
-
What
it
was
in
regard
of
himselfe
.
132.
a.
-
An
Inference
of
Gods
Iustice
against
sinne
179.
b
-
Ingratitude
a
grieuous
torment
to
Christ
.
53
,
b
-
They
whoe
doe
Iniurie
are
more
to
bee
pittied
then
they
who
suffer
.
112.
b
.
-
Iniuries
wherefore
they
were
most
sensible
to
Christ
132.
h
-
What
Iniury
wee
doe
to
Christ
by
sinne
.
30.
ae
.
32
a
-
To
disgest
Iniuries
,
is
to
beare
a
representation
of
Christ
.
72.
a
-
Innocency
is
bold
197.
b
-
Good
Inspirations
not
imbraced
,
become
dangerous
.
18
a
-
Good
Instructions
how
commonly
regarded
.
16.
b
-
Ioy
for
sorrow
&
for
punishment
.
21.
a
-
Isaac
a
figure
of
Christ
.
107.
b
-
The
Iudgement
of
●ilate
by
his
owne
Iudgemente
was
vniust
.
99.
a
-
The
●udgement
of
this
world
is
of
little
weight
.
69.
a
-
Christ
in
Iudgement
how
terrible
he
will
be
.
164.
b
-
Iustice
is
to
be
executed
with
grauity
and
with
griefes
86.
a
-
The
Iustice
of
Christ
to
whome
it
is
terrible
145.
b
-
In
Iniustice
God
is
the
same
that
euer
he
hath
bin
.
187.
b
-
Gods
Iustice
seemeth
to
exceede
his
mercy
.
190.
b
K
-
Keeping
of
the
commandements
enioyned
.
26.
-
Wherefore
Christ
suffered
Iudas
to
Kisse
him
.
54.
b
-
Kingdome
of
Christ
how
it
is
not
of
this
world
.
146.
b
-
Knowledge
of
Gods
Iudgementes
maketh
vs
without
excuse
.
191.
a
-
How
God
turneth
his
Knowledge
from
our
sin
.
201.
b
-
None
knoweth
what
God
is
but
himselfe
.
38.
b
-
When
we
Know
God
best
.
217.
b
L
-
The
Labours
of
a
Christian
life
.
222.
223.
-
Lawes
positiue
are
a
meanes
to
holde
vs
from
sin
.
184.
b
-
The
true
Lenitiue
in
all
distresse
.
150.
a
-
The
Liberality
and
loue
of
Christ
.
175.
a
-
Our
Life
is
either
sinnefull
or
vnfruitfull
.
3
b
-
Life
onely
is
sufficiente
to
condemne
vs.
5.
a
-
Wherefore
a
sinner
may
bee
saide
nor
to
Liue
.
14.
a
-
Our
Life
should
be
a
dying
with
Christ
.
42.
1.
-
Our
Life
is
a
travaile
and
labour
.
223.
b
-
Christ
in
being
made
Like
vs
,
mad
vs
Like
vnto
him
.
92.
a
-
How
we
desire
God
to
Looke
or
not
to
Looke
vpon
our
sinnes
.
201.
202
,
a
-
Our
Losses
by
sin
.
33.
b
-
The
Loue
of
Christ
was
most
manifested
towards
his
death
.
48.
a
-
The
Loue
wherewith
Christ
went
to
the
crosse
.
56.
b
134.
a
-
The
Loue
of
God
was
especially
manifested
in
the
worke
of
our
redemption
,
57.
b
-
The
Loue
of
Christ
how
deare
it
cost
him
.
59.
b
.
124.
a
-
The
Loue
of
Christ
hath
dazeled
the
wisedome
of
the
world
.
76.
a
-
Testimonies
of
the
Loue
of
Christ
77.
b
124.
b
-
The
vnconquered
and
Invincible
force
of
Loue
,
79.
a.
109.
a
-
Wherefore
and
how
wee
are
to
Loue
God
.
103.
b
-
The
Loue
of
Christ
strengthenth
our
hope
.
104.
b
-
The
violence
of
Loue
is
sweete
.
80.
a
-
The
excellency
of
Loue
.
80.
81.
(
82.
83.
224.
b
-
How
Loue
vniteth
man
to
God
.
81.
b
-
The
price
whereat
this
Loue
is
set
.
83.
b
-
The
Loue
of
Christ
prouoketh
vs
to
Loue
him
againe
.
89.
b
.
105
-
The
Loue
of
Christ
the
onely
motiue
of
his
passion
,
124.
a
-
The
Loue
of
Christ
is
shewen
by
imparting
to
vs
some
part
of
his
pas●ion
136.
b
-
The
truest
token
of
Gods
Loue
to
vs
,
and
of
our
Loue
to
him
,
155.
a
-
Wherefore
we
doe
not
Loue
God
216
b
-
●nordinate
Loue
of
the
body
is
hatred
of
the
soule
,
and
the
originall
of
all
sin
.
220.
-
What
shoulde
mooue
vs
to
Loue
God
225.
-
The
Loue
of
temporall
thinges
is
miserable
.
227.
a
M
-
That
esteemed
Madnesse
by
men
which
God
did
for
them
.
76
a
-
The
Maiesty
of
God
is
vily
valued
whensoeuer
we
sin
29.
b
-
The
Maiesty
of
Christ
ouerclowded
63.
a
-
Our
Manner
of
doing
is
more
accepted
of
God
then
that
which
we
doe
,
109.
a
-
Man
was
more
easily
ruined
then
repaired
,
120.
a
-
How
Martyres
were
enabled
to
endure
most
exquisite
torments
150.
b
-
Christ
tooke
the
Medicine
for
our
diseases
,
123.
b
-
The
Members
of
Christ
were
loaden
with
our
sins
and
with
our
shame
,
117.
b
.
118
a
-
The
exceeding
Mercies
or
Christ
,
207.
a
-
God
is
Mercy
,
we
are
Misery
,
213.
b
-
God
vseth
Mercy
towards
the
damned
in
hell
,
36.
b
-
By
the
Merites
of
Christ
wee
are
not
onely
freed
from
evil
,
but
enriched
with
good
,
91.
b
-
The
Merites
of
Christ
are
invaluable
,
105.
b
-
Mindes
set
vpon
the
things
of
this
world
are
alwaies
vnfruitfull
.
43
,
b
-
The
continuall
Miseries
and
trauels
of
Christ
120.
b
-
Our
Miseries
do
plead
for
vs
,
198
a
-
Our
Motion
should
bee
towardes
God
as
to
the
rest
and
center
of
our
soules
126.
a
-
The
Mysteryes
of
Christes
passion
cannot
be
conceiued
121
,
a
,
172
,
b
-
Multitude
of
Sinners
is
no
excuse
for
Sinne
27.
a
-
Wherefore
Christ
suffered
vpon
a
Mount
166
,
b
N
-
Wherefore
Christe
was
crucified
naked
17
,
b
-
The
Naked
nature
of
vertue
and
vice
182.
a
-
Wee
know
not
by
what
Name
to
expresse
God
213.
a
-
How
deepe
Christ
was
drowned
in
the
Nature
of
man
56
,
b
-
It
is
Naturall
ro
pitty
the
distresse
of
others
130.
a
-
Naturally
wee
desire
to
be
pittyed
in
distresse
132.
a
-
The
lawe
of
Nature
bridleth
vs
from
sinne
182.
a
-
The
booke
of
Nature
184.
b
-
Three
Naturall
principles
of
the
iudgements
of
God
184.
a
-
The
Nature
of
sinners
in
a
desperate
degree
177.
a
-
Vnder
coulor
of
Necessity
we
prosecute
our
pleasure
13.
b
-
No
Necessity
could
be
cast
vppon
Christ
.
15.
a
-
How
Necessary
it
was
to
satisfie
for
sinne
.
95.
a
-
Of
seruing
God
vpon
necessitie
and
constraint
.
109.
a
-
Christ
considereth
more
our
Necessities
then
our
deserts
.
203.
a
-
False
Necessities
of
this
life
219.
a
O
-
The
Obstinate
cruelty
of
the
Iewes
,
55
b
-
What
holdeth
vs
Obliged
to
Christ
195.
a
-
Christ
did
Offerre
,
and
not
onely
suffer
himselfe
to
bee
dishonoured
,
96
,
a
-
What
we
haue
to
Offer
vnto
Christ
209
a
-
The
most
acceptable
Offring
vnto
God
,
220.
b
-
Opinions
of
men
how
variable
they
are
,
7●
.
-
Opinions
of
men
apt
to
erre
,
7●
.
b
-
Originall
sinne
is
all
sinnes
in
power
,
7.
a
P
-
Paradise
laid
open
163.
b
-
The
●atience
of
Christ
63.
139.
a
-
Patience
when
and
how
it
is
to
bee
showen
138
,
a.
155
,
a
-
The
best
forme
of
petition
to
God
111
,
a
-
The
Pittyfull
are
much
esteemed
by
Christ
,
110
,
b
-
Pleasures
of
this
life
are
more
esteemed
before
then
after
they
are
attained
2
,
b
-
●leasures
of
this
life
are
flattering
enemies
21
,
a
-
What
Pleasures
the
Iewes
tooke
in
tormenting
Christ
,
62
,
b
,
132
,
b
-
Plea●ure
in
thinges
created
is
short
218
b
-
And
false
227
a
-
And
particulare
227
,
b
-
All
Pleasures
are
fully
and
perfectly
in
God
227
,
b
-
The
Poverty
of
Christ
,
117
,
a
-
The
Power
of
Christ
did
not
end
with
his
life
.
163
,
a
-
Our
Pride
and
our
Presumption
wherefore
greater
then
that
of
Lucifer
,
and
this
of
Adam
12
,
b
-
God
and
Pride
cannot
dwell
together
64.
a
-
Our
Prayers
are
often
like
wine
mingled
with
gall
,
-
Christ
beganne
his
conflict
with
Prayer
50
,
a
-
Foure
points
to
bee
obserued
in
Prayer
ibid
-
Wherefore
Christ
Prayed
that
the
cup
might
passe
from
him
,
51
-
Christ
did
both
Pray
and
Pleade
vpon
the
Crosse
140.
a
-
The
Prayers
of
all
the
faithfull
doe
labour
for
vs
186
,
b
-
To
affect
Prayse
in
all
things
is
to
make
our selues
like
God
,
12
b
-
Praise
of
men
a
vaine
breath
,
69.
a
-
Eternall
Punishmente
wherefore
inflicted
for
a
temporall
euill
.
34.
b
-
The
Punishments
of
God
are
lesse
then
our
euill
36.
a
-
Punishments
for
sinne
180
,
b
-
Wherefore
Christ
was
cloathed
in
Purple
86
,
a
R
-
ONly
a
sinner
is
Rebellious
against
God
,
38.
b
.
-
What
Recompence
we
can
yealde
for
the
suffrings
of
Christ
.
91.
a
-
We
are
more
bound
to
Christ
for
the
manner
of
our
Redemption
then
for
our
Redemption
it selfe
.
12●
.
b
.
-
For
our
Redemption
were
giuen
riches
,
honour
and
life
.
136.
a
-
Wee
are
more
bound
to
God
for
our
Redemption
,
then
for
all
other
benefits
152.
153.
-
What
we
Regard
chiefly
,
of
things
past
,
present
and
to
come
.
14.
b
.
-
Repentance
not
to
be
deferred
till
the
end
of
our
life
,
144.
a.
-
Remorse
of
conscience
adhereth
to
sinne
.
183
,
a.
-
The
Rending
of
the
Rockes
at
the
passion
of
Christ
do
yet
appeare
.
162.
b
.
-
Remission
how
it
is
made
rather
anothers
vertue
then
our
owne
.
139.
a.
-
Reputation
how
desirous
the
Iews
were
to
take
from
Christ
,
45.
b
:
-
Our
aptnes
for
Reuenge
,
13.
a
-
In
Reuenge
God
is
pittifull
.
36.
a.
-
What
Reuenge
God
will
take
vp
on
sinners
.
95.
a
-
The
Rewards
of
God
are
greater
then
our
labours
,
36.
a
-
To
Rise
from
death
was
a
lesse
matter
to
Christ
then
it
was
to
suffer
himselfe
to
die
.
163
,
a
,
-
We
Rob
from
the
poore
what
we
bestow
superfluously
vpon
our selues
,
●56
.
a
:
-
A
perfect
Rule
for
our
life
.
61
,
b
S
-
THe
Sacraments
are
a
meane
to
reteine
vs
from
sinne
.
186.
a
-
The
Sacrifice
of
Christ
,
what
it
was
to
himselfe
,
what
to
his
father
,
and
what
to
vs
,
175.
a
-
Christ
our
true
Sampson
.
75.
a
-
Our
Saluation
how
it
is
mercy
,
&
how
Iustice
.
105.
a
-
Scourging
was
a
punishment
both
ignominious
and
seuere
.
74.
a
-
Scriptures
are
a
meanes
to
with
draw
vs
from
sinne
.
184.
a
-
The
Scriptures
were
first
written
in
the
booke
of
nature
.
ibid
.
-
A
Seasoning
for
all
the
pleasures
of
this
life
.
155.
a.
-
Secret
meanes
that
God
vseth
to
withdraw
vs
from
sinne
.
185.
b
-
Sentence
against
the
damned
,
whereupon
it
shall
be
grounded
4.
b
,
-
The
Sentence
of
Pilate
how
it
was
vniust
,
and
how
iust
,
99
,
b
-
Shame
artendeth
vpon
sinne
.
183.
a.
-
Seuerity
of
God
against
sin
.
25.
26.
-
Sinne
the
death
of
the
soule
,
and
the
life
and
soule
of
death
.
20.
b
-
Sinnes
which
we
accompt
most
smal
,
are
oftentimes
most
daungerous
.
28
,
a
,
-
No
Sinne
to
be
accounted
small
,
28.
b
-
Euery
Sinne
is
a
contempt
of
God
29
,
a
-
Sinne
breedeth
in
vs
a
hate
against
God
,
30
,
b
,
-
Sinnes
how
iniurious
to
God
in
regard
of
our selues
,
32.
33
-
By
Sinne
what
losses
we
incurre
.
33
,
b
,
-
Wherefore
Sinne
did
lie
most
heauy
vpon
Christ
,
54
-
Wherefore
Christ
was
handled
as
a
sinner
,
118.
a.
-
What
meanes
God
hath
vsed
to
hold
vs
from
sinne
.
181.
a
-
To
sin
is
a
punishment
,
183.
b
-
Sinne
is
more
hatefell
to
God
then
the
Diuel
and
wherefore
,
188.
b
-
Our
Sinnes
may
encourage
vs
to
call
vpon
God
,
200.
b
-
Sinnes
are
our
misery
213.
b
-
Sinnes
past
when
they
do
not
condemne
vs
214
,
b
-
The
Soule
of
sorrow
,
52.
a.
-
The
Spirituall
encounter
of
Christ
119.
b
-
They
who
will
Succeede
Christ
in
his
merits
,
must
Succeede
him
in
his
temperance
and
travailes
,
156.
a
-
Christe
was
charged
as
a
Suertie
100
a
-
What
the
Suffrings
of
Christ
were
,
it
is
dangerous
to
determine
149.
a
-
The
Sweat
of
Christ
was
grieuous
and
strange
53
-
The
manner
and
cause
of
that
Sweat
ibid
.
T
-
Teares
,
of
what
force
they
are
with
God
and
wherefore
111.
-
The
Temple
of
the
Iewes
neuer
could
nor
can
be
repaired
.
165.
b
-
Temptations
of
pride
are
most
hard
to
be
knowne
.
64
b
-
Temperance
what
it
is
and
wherein
busied
,
223.
a
-
Wherefore
Christ
was
crowned
with
Thornes
.
87
a
,
-
Our
euill
thoughtes
are
Thornes
in
Christs
body
,
8●
,
b
-
The
bodily
Tormentes
of
Christ
were
nothing
comparable
to
the
Torments
of
the
soule
,
51
,
b
-
In
Torments
of
soule
none
came
euer
●ee●e
to
Christ
.
52
-
The
intollerable
Tormentes
of
Christ
wherto
they
do
prouoke
vs
,
36
,
b
,
88
,
a
,
-
Christ
is
Tormented
daily
by
our
sinnes
,
77.
a.
78
,
a
-
The
Torments
of
Christ
were
not
so
great
as
his
loue
made
him
desirous
to
suffer
,
77.
b
,
-
We
are
more
bound
to
Christ
for
enduring
Torments
for
vs
,
then
for
all
his
benefits
beside
,
125
,
a
-
The
Torments
of
Christ
,
not
so
grieuous
to
him
as
to
see
that
they
did
his
tormentours
no
good
,
133
,
a
,
-
The
Torments
of
Christ
encreased
toward
his
death
,
148
,
b
-
The
least
Torment
in
Christ
mi●ht
haue
redeemed
many
worldes
151.
a
-
Wherefore
Christ
suffered
greater
Torments
then
can
bee
conceiued
,
ibid
,
-
All
the
Torments
of
hell
not
a
sufficient
punishment
for
one
sinner
,
108.
b
.
-
What
Tyrant
is
most
mighty
and
yet
most
base
.
136
,
b
V
-
THe
Vaile
of
the
t●mple
wherefore
it
did
rend
,
165
,
a
-
The
Vaile
of
dulnesse
and
of
contempt
,
166
,
b
,
-
How
Christ
did
value
man
,
and
how
by
man
he
was
valued
,
52
,
b
-
Vaine
,
either
honour
or
infamy
whom
they
do
moue
70
,
a
-
Our
owne
vices
we
abhor
in
other
men
,
183
,
a
,
-
Vices
of
men
more
noted
then
their
vertues
9
,
b
,
-
Vices
entertained
vnder
shew
of
Vertue
,
15
,
b
,
-
Vices
not
reformed
,
but
conformed
,
16.
a
-
Vices
are
most
vile
when
ouercast
with
a
countenaunce
of
Vertue
,
65.
b
-
Our
Vnion
with
Christ
auaileth
to
saluation
.
105.
b
.
-
More
Vniust
to
condemne
the
innocent
then
to
acquit
the
guilty
100.
a
,
-
The
most
strong
Voice
to
God
,
111
b
-
The
great
Voice
of
Christ
vpon
the
crosse
,
and
wherefore
he
so
cried
,
163
-
The
Voice
of
Christs
fury
how
terrible
it
will
be
,
164
b
,
-
Christ
did
voluntarily
lay
downe
his
soule
,
57.
a
w
-
WE
must
walke
betweene
feare
and
loue
,
as
God
walketh
betweene
iustice
and
mercy
.
22●
.
a
,
-
The
watch
of
our
soules
,
183.
b
,
-
The
Way
to
heauen
narrow
and
hard
190.
a
,
-
To
Weeping
weomen
wherefore
Christ
did
turne
and
speake
.
110
,
-
Wherefore
●nd
how
Christ
forbad
to
Weepe
for
him
,
112
,
1●3
,
-
Wherefore
a
white
garment
was
giuen
to
Christ
.
68.
a
,
-
Wholy
wee
must
yeald
to
God
&
wherefore
223.
b
,
-
●ur
Will
i●
a
common
Curtis●n
;
10.
b
-
The
Willin●nesse
of
Christ
to
his
〈◇〉
,
54.
a.
-
●he
Wil
of
man
peeu●sh
and
peru●r●e
140.
a
,
-
The
subduing
of
our
Will
where
fore
it
is
a
most
acceptable
offering
,
220
b
.
-
Our
Will
is
a
blinde
power
,
225
a
-
Our
Will
wherfore
it
is
hard
to
be
moderated
.
156.
b
.
-
The
Windowe
of
the
heauenly
Arke
,
171
b
-
Nothing
Wonderfull
in
the
regard
of
the
work
of
our
redenption
,
58.
b
.
-
Our
best
workes
are
beautiful
sins
3
,
b
-
Our
Works
are
damnable
if
they
be
vnprofitable
,
4.
a.
-
Our
good
Workes
inferior
to
the
bodily
benefits
which
wee
receiue
,
5.
b
,
-
Our
good
Works
fraughted
with
vaine
respects
and
not
iustifiable
19.
a
,
20.
a.
-
The
worke
of
Christ
,
201.
a.
213.
b
-
The
World
wherfore
it
molesteth
the
godly
.
72
,
a
-
Worldly
things
must
be
asked
of
Worldly
Princes
,
146
b
-
Worldly
benefits
not
to
be
expected
,
for
all
that
we
can
do
or
suffer
for
Christ
,
&
wherefore
.
147
-
Worldlinges
doe
not
pertaine
to
Christ
.
ibid
.
b
.
-
Worldly
thinges
how
to
bee
vsed
218
,
b
.
-
The
Wounds
of
Christ
are
our
life
and
only
to
be
desired
,
4●
,
-
No
part
of
Christ
was
free
from
Woundes
,
122.
b
.
w
-
WHat
Yoake
Chr●st
laid
vpon
●ur
shoulders
,
and
what
Yoake
we
laide
vpon
his
,
54
,
a
,
FINIS
.
For
euery
,
read
every
fol.
2.
b
.
lin
.
5
for
receiued
〈…〉
receiued
fol.
5
,
b
,
lin
.
15.
for
of
,
read
if
fol.
10.
a
,
lin
,
for
not
an
idle
,
read
an
idle
.
fo
.
26.
b
.
li.
9.
In
marg
.
fo●…
Math
.
3.
read
Math
.
13.
fol.
25.
b
In
marg
.
for
Io
.
14
1.
read
lo
.
14.
15.
fol.
26
for
then
no
other
,
read
then
if
no
other
,
fol.
27
a.
lin
,
11
for
exeeeding
,
read
exceeding
,
fo
.
9
,
b
,
l.
6
for
fatherr
read
fathers
,
fo
,
40.
a.
lin
.
9
for
obstrved
read
observed
,
fol.
41.
b
,
lin
.
5
for
toucded
read
touched
,
fol.
52.
a.
lin
.
3
for
herswasions
reade
perswasions
,
fol.
58.
a
,
lin
.
1
for
distepered
reade
distempered
ibid
.
lin
4
for
valme
read
value
,
fol.
59.
b
lin
15
for
time
read
kind
,
fol.
62.
b
,
lin
.
14
reade
haddest
thou
no
reuenge
either
to
worke
or
to
threaten
?
couldest
thou
,
&c.
fol.
63.
a
,
lin
.
15
for
humity
read
humility
,
fol.
64.
a
,
lin
.
19
In
marg
.
for
Luke
4.8
read
L●ke
4.18
,
fol.
64.
b
,
for
abasemute
read
abasement
,
fol.
66.
h
,
lin
20
for
substance
read
substance
,
fol.
69.
a
,
lin
.
9.
for
highest
read
highest
,
fol.
70.
a
,
lin
.
20
,
for
satissie
read
satisfie
,
fol
74.
a
,
lin
.
9.
read
by
which
actions
it
appeareth
fol
85.
b
,
lin
.
6
for
vp
reade
vpon
fol.
86.
b
,
lin
21.
for
further
read
further
fol
,
92
,
b
,
lin
,
21.
for
contemtibie
read
contemtible
fol.
92
,
b
,
lin
,
21.
for
suffitienre
read
sufficiente
fol
,
94
,
b
,
lin
,
6
for
fatisfaction
re●d
satisfaction
.
fol
,
95
,
a.
lin
12
for
fale
reade
faile
fol.
96.
b
,
lin
,
●3
for
grea
read
greatest
fol
,
99.
b
,
lin
,
3
for
siin
read
sinne
fol.
100
,
a.
lin
,
9
,
for
meneth
read
meaneth
fol
,
10●
,
a
,
lin
.
8
for
ey
read
eyther
fol.
109
,
ae
,
lin
.
17
for
La●arus
read
Lazarus
fol
,
112
,
ae
,
lin
.
1
for
betteer
read
better
fol.
113
,
a.
lin
,
2
for
Icaob
read
Iacob
fol
,
116.
b
lin
,
11
for
p●esuption
read
presumption
fol
,
118.
b
.
lin
.
16.
read
as
did
the
bloud
.
fol.
127.
ae
lin
17.
for
afflicted
read
a●fe●ted
,
fol.
129.
a.
lin
.
●2
,
for
beter
read
better
.
fol.
35.
a.
lin
7
,
for
of
owne
read
of
m●
owne
,
fol.
136.
b
.
lin
.
19
,
for
mee
read
him
.
fol.
144.
b
lin
.
●
,
fo●
respect
re●d
expect
,
fol.
142
,
a
lin
.
23
,
for
confessions
read
confe●sion
.
fol.
153.
b
.
lin
.
18.
for
〈…〉
for
endued
reade
en●…
〈…〉
read
bette●
.
fol.
87
〈…〉
●●●●ty
read
safety
.
fol
,
203
,
b
.
lin
.
17.
HEre
are
faults
,
enough
indeed
,
but
not
all
,
you
may
say
.
Good
,
I
make
●…
bt
,
b●●
there
are
more
faultes
:
and
〈…〉
not
so
many
,
as
many
(
perhaps
)
wold
haue
〈…〉
beleeue
.
Well
thē
,
for
those
faults
which
●…
very
broken
braine
wil
either
find
or
make
,
●…
ust
(
in
my
shallow
search
)
professe
that
they
are
:
first
,
I
know
not
where
,
Secondly
,
●…
nke
not
many
,
Lastly
,
I
care
not
what
.