Life
and
Death
.
FOVRE
SERMONS
.
THE
FIRST
TWO
,
OF
Our
Preparation
To
DEATH
;
and
Expectation
OF
DEATH
.
THE
LAST
TWO
,
OF
PEACE
,
and
the
Iudgement
AFTER
DEATH
.
Also
points
of
instruction
for
the
ignorant
,
with
an
Examination
before
our
comming
to
the
Lords
Table
,
and
a
short
direction
for
spending
of
time
well
.
By
ROBERT
HORNE
.
Auspice
Christo.
AT
LONDON
Printed
by
Iohn
Pindley
and
Iohn
Beale
,
for
Francis
Burton
,
and
are
to
be
sold
at
his
shop
in
Pauls
Churchyard
,
at
the
signe
of
the
greene
Dragon
.
1613.
TO
THE
RIGHT
WORSHIPFVLL
GEORGE
WILD
Esquire
of
the
Inner
Temple
:
and
one
of
his
Highnesse
counsell
in
the
Marches
of
Wales
:
My
good
Vncle
:
Grace
and
peace
be
multiplyed
.
SIR
.
These
first
fruits
of
my
publike
labours
in
print
,
I
presume
to
offer
to
the
Church
by
You
,
(
to
whom
aboue
others
)
I
owe
them
,
and
the
whole
crop
of
that
that
God
hath
dealt
vnto
me
.
A
very
poor
increase
(
I
confesse
)
compared
with
that
seede
of
reliefe
,
which
it
pleased
you
with
so
full
a
hand
to
cast
vpon
me
,
for
some
yeares
togither
at
Oxford
,
as
the
alone
Christian
Founder
or
Mecaenas
of
my
yonger
studies
there
.
And
yet
because
I
would
not
haue
all
lost
,
or
accounted
so
,
I
haue
(
like
a
barren
field
,
of
which
men
doe
not
receiue
their
seede
againe
)
sent
forth
these
few
blades
of
publike
acknowledgement
:
in
which
my
meaning
is
to
confesse
publikely
vnder
mine
owne
hand
,
that
bond
and
debt
of
thankefulnesse
which
I
will
euer
confesse
to
bee
due
to
your
person
and
house
,
for
the
beginning
and
successe
of
those
meanes
,
which
in
this
calling
in
the
Ministerie
I
haue
receiued
to
edifie
with
.
And
this
I
haue
done
in
foure
Sermons
,
which
containe
matter
for
our
turning
to
GOD
,
and
walking
in
the
Spirit
.
A
matter
(
if
any
and
at
any
time
)
needfull
in
this
age
of
so
great
vngodlinesse
and
vnrighteousnesse
among
men
.
For
was
there
euer
(
I
speake
of
such
as
know
God
)
greater
turning
from
him
by
impietie
,
and
walking
in
the
flesh
by
diuers
strange
lusts
,
then
at
this
day
?
The
thing
is
manifest
,
and
the
Sodome
of
these
times
doth
(
too
plainely
)
shew
it
.
Esay
3.9
.
For
,
as
it
was
in
the
dayes
of
Noah
and
of
Lot
:
so
is
it
in
these
dayes
of
the
Sonne
of
Man
.
They
eate
,
they
drinke
,
they
marry
,
and
giue
in
marriage
.
That
is
,
they
who
doe
these
things
,
are
excessiuely
and
aboue
measure
,
giuen
ouer
vnto
them
:
or
,
they
doe
them
securely
,
sinfully
,
and
for
worldly
respects
,
not
once
remembring
God
.
Luk.
17.26
.
27.
For
what
no
care
to
marrie
in
the
Lord
?
And
what
excessiue
care
to
marrie
for
liuing
,
or
parentage
?
Religion
is
no
question
,
nor
want
of
religion
or
setlednesse
in
a
false
religion
,
any
stay
or
impediment
in
such
matters
.
Men
cry
peace
(
saith
the
Apostle
)
and
destruction
commeth
as
the
trauell
vpon
a
woman
with
Child
.
1.
Thes.
5.3
.
She
thinketh
not
of
her
paine
till
it
come
,
and
they
forget
the
floud
that
is
comming
.
Further
,
men
buy
and
sell
,
as
if
their
were
no
other
end
of
their
life
:
they
build
&
plant
,
as
if
their
houses
should
continue
euer
.
Luk.
17.28
.
and
there
is
no
remembrance
of
death
in
all
their
waies
.
This
is
the
securitie
that
Christ
spake
of
,
and
these
are
the
dayes
of
which
Christ
said
:
but
when
the
Sonne
of
Man
commeth
,
shall
hee
finde
faith
on
earth
?
Luk.
18.8
.
The
Apostle
Saint
Paul
hath
told
vs
,
that
in
the
last
daies
shall
come
hard
times
.
2.
Tim.
3.1
.
We
know
not
when
the
last
houre
will
come
,
or
last
quarter
of
that
houre
.
But
,
if
hard
times
bee
the
last
times
of
the
world
;
then
we
are
already
in
them
:
For
,
where
iniquitie
aboundeth
in
so
great
an
ouer-measure
of
sinne
as
wee
see
at
this
day
:
where
there
is
so
great
and
corrupt
worldlinesse
,
not
onely
in
wicked
persons
,
but
in
the
professors
of
the
truth
:
where
appeareth
so
generall
and
great
a
dropsie
of
getting
,
by
right
or
wrong
:
such
oppression
and
crueltie
in
all
estates
:
such
extortion
,
&
such
spoile
without
mercie
of
the
poore
and
needie
,
how
can
such
times
bee
called
other
then
Hard
times
?
What
carking
,
and
caring
,
and
pining
of
the
heart
with
causelesse
feares
?
are
not
many
so
pinching
and
miserable
,
without
fear
of
God
,
or
common
honestie
,
that
no
liberalitie
can
bee
seene
in
their
hands
,
nor
iustice
in
their
liues
?
and
a
number
so
laden
with
worldly
dealings
,
that
God
and
religion
(
if
they
come
at
all
)
come
seldome
or
late
into
their
mindes
?
seldome
and
coldly
doe
they
pray
by
the
word
,
reade
and
meditate
in
it
.
Often
and
hotely
do
they
pursue
the
world
and
worldly
trash
,
euen
with
a
Horse-leech
tooth
of
greedinesse
:
Pro.
30.15
.
Their
heart
is
a
graue
for
money
:
and
they
bury
their
neighbors
liuing
(
sometimes
life
)
in
their
vnlawfull
couetousnesse
.
Are
not
such
times
Hard
times
?
Our
times
are
such
:
and
such
the
men
who
liue
in
them
.
These
and
such
like
fore-runners
of
the
last
day
,
bid
the
wise
to
prepare
for
it
.
Indeede
the
day
so
much
spoken
off
is
not
yet
come
:
and
,
I
feare
,
many
beleeue
it
will
not
come
at
all
,
because
it
staieth
so
long
.
But
,
what
God
hath
spoken
,
shall
,
and
must
stand
,
though
it
were
delaied
,
besides
the
yeeres
past
,
sixe
thousand
yeeres
to
come
.
And
there
are
certaine
signes
mentioned
in
the
new
Testament
,
by
which
wee
may
know
,
both
that
it
will
come
,
and
that
it
will
come
shortly
.
All
which
signes
(
such
I
meane
as
we
appointed
to
goe
before
that
great
and
notable
day
of
the
Lords
comming
)
are
(
all
of
them
saue
one
,
viz:
the
calling
of
the
Iewes
)
either
past
,
or
in
being
.
The
first
is
,
the
preaching
of
the
Gospell
through
the
world
.
Math.
24.14
.
This
hath
beene
done
successiuelie
,
and
at
seuerall
times
.
The
second
is
the
reuealing
of
Antichrist
.
2.
Thes.
2.3
.
who
was
,
euer
since
the
yeere
607.
discouered
more
and
more
.
For
,
since
that
time
the
Lord
hath
breathed
vpon
him
,
and
striken
him
(
of
late
time
)
in
a
maruailous
consumption
.
The
third
is
a
generall
apostasie
from
the
Gospell
.
2.
Thes.
2.3
.
which
came
to
passe
vnder
Arrius
&
Antichrist
for
diuers
hundred
yeeres
.
The
fourth
is
a
generall
corruption
in
the
manners
and
liues
of
men
.
2.
Tim.
3.1.2
.
which
signe
hath
beene
in
all
ages
,
and
is
to
be
found
in
ours
.
The
first
standeth
in
diuers
great
calamities
and
troubles
that
were
to
come
vpon
the
christian
world
.
Math.
24.4.16
.
which
tooke
effect
and
begunne
in
the
tenne
first
persecutions
,
as
it
were
plagues
of
Egypt
inflicted
vpon
Christians
by
Rome
heathen
,
and
hath
further
beene
cruelly
prosecuted
and
continued
,
by
the
Rome
that
now
is
.
The
sixt
is
a
generall
contempt
of
the
Gospell
,
or
deadnesse
of
heart
in
the
hearers
of
it
.
Luc.
17.
And
when
more
generally
contemned
,
or
carelesly
heard
then
at
this
day
by
Schismatiques
and
Libertines
?
Former
ages
haue
,
and
wee
who
liue
in
this
,
may
see
plainely
the
Signe
of
the
comming
of
the
Sonne
of
man
,
in
the
small
fruit
that
the
Gospell
is
able
to
bring
forth
,
or
beget
in
the
liues
of
men
.
And
now
,
that
so
many
signes
of
this
great
day
haue
appeared
to
the
world
,
and
are
manifest
to
vs
;
why
should
wee
arraigne
the
Lord
of
any
slacknesse
,
or
make
question
of
the
day
that
is
so
farre
spent
alreadie
,
in
the
signes
that
wee
haue
spoken
off
?
But
these
matters
are
further
opened
in
the
Sermons
that
follow
,
to
which
I
humbly
pray
you
,
and
the
Christian
Reader
in
you
,
to
haue
duerespect
.
Not
for
want
of
better
treatises
in
this
kind
,
for
there
are
many
,
after
some
of
which
I
haue
gleaned
with
poore
Ruth
in
this
small
worke
,
as
after
the
men
whose
hands
were
full
:
Ruth
.
2.15
.
but
because
they
containe
nothing
,
in
perswading
to
the
power
of
godlinesse
,
but
what
is
written
,
and
what
the
word
(
which
is
written
)
doth
teach
for
instruction
to
a
godly
life
.
Accept
therefore
(
I
pray
you
)
what
is
here
offered
by
you
vnto
many
:
and
take
in
good
part
my
endeuour
therein
.
So
with
many
vnfained
praiers
for
your
true
and
full
welfare
,
which
I
(
vnfainedlie
)
wish
to
you
,
your
yoke-fellow
,
and
all
yours
,
in
the
world
and
in
the
Lord
;
I
rest
.
Your
worships
poore
Nephew
,
humbly
at
commandement
for
all
christian
duties
:
ROBERT
HORNE
.
THE
FIRST
SERMON
.
ECCLES.
chap.
12.
vers.
1.
Remember
thy
Creator
in
the
dayes
of
thy
youth
,
before
the
euill
dayes
come
and
yeares
approach
wherein
thou
shalt
say
,
I
haue
no
pleasure
in
them
.
THis
Booke
of
Ecclesiastes
was
written
by
Salomon
after
hee
was
fallen
from
the
good
way
of
vertue
to
the
high
way
of
sinne
and
prophanenesse
,
forgetting
his
God
and
forsaken
of
Wisedom
,
whereof
hee
had
great
gifts
when
he
was
young
,
and
when
hee
followed
the
wisedome
which
is
of
God
.
And
,
he
calleth
it
the
Booke
of
the
Preacher
,
as
if
he
should
haue
called
it
the
Booke
of
his
Retractations
.
His
end
of
writing
it
was
,
That
it
might
remaine
in
the
Librarie
of
the
holie
Ghost
,
as
a
testimonie
vnder
his
owne
hand
,
of
his
turning
from
God
by
errour
of
life
,
and
of
his
returning
to
him
by
repentance
:
where
hee
sheweth
(
hauing
seene
all
things
in
his
wisedome
)
that
men
can
neuer
bee
happie
in
,
or
for
these
things
,
wherein
the
men
of
the
earth
repose
chiefe
happinesse
.
And
this
hee
teacheth
by
his
owne
deere-bought
experience
:
for
hauing
tried
all
things
,
as
mirth
,
and
wiues
,
&
buildings
,
and
beautie
,
and
riches
,
and
honour
,
and
the
like
;
he
confesseth
,
that
as
a
Horse
in
a
mill
,
after
he
had
gone
in
his
long
circuit
or
blind
maze
of
twentie
yeares
,
prouing
conclusions
,
and
trying
nouelties
,
hee
found
himselfe
to
be
where
he
was
at
first
,
and
further
from
God
and
goodnesse
at
the
end
of
his
wearie
course
,
than
at
the
beginning
;
wherein
he
had
proceeded
to
destruction
,
if
God
by
his
mercifull
arrest
had
not
stayed
him
.
Therefore
,
returning
into
the
fauour
of
God
,
and
wearied
with
the
errours
of
his
foolish
way
,
he
concludeth
in
this
Book
,
that
all
is
vanitie
vnder
the
Sun
.
More
specially
in
this
Chapter
,
hauing
in
the
former
disswaded
his
young
man
from
that
follie
that
had
almost
vndone
him
,
and
raigneth
in
young
yeares
,
wishing
him
not
onely
to
flee
the
concupiscences
of
youth
,
and
all
habit
of
mind
in
them
,
but
to
giue
no
way
to
his
corruptsenses
,
lest
they
proue
baits
to
catch
him
,
and
hookes
to
choke
him
(
being
taken
)
with
present
destruction
and
certaine
death
:
he
here
sheweth
him
the
meane
by
which
this
young
man
and
all
men
may
escape
so
great
daunger
,
and
that
is
,
a
carefull
walking
in
the
sight
of
God
,
and
obedience
to
God
in
the
sight
of
men
,
furthered
by
remembrance
.
For
as
the
forgetfulnesse
of
God
is
a
great
attractiue
to
sinne
,
so
they
sinne
not
so
commonly
,
nor
greedily
,
that
remember
their
Maker
.
So
much
in
general
for
the
occasion
and
author
of
this
worthie
Booke
,
and
subiect
of
this
Chapter
.
So
I
come
to
the
words
now
read
.
And
they
containe
an
exhortation
,
and
the
reasons
by
which
it
is
amplified
:
The
exhortation
is
to
remember
:
wherein
two
things
may
be
considered
,
the
person
to
bee
remembred
,
and
the
time
of
remembring
him
The
reasons
are
(
likewise
)
two
:
the
first
is
taken
from
the
impediments
that
old
age
giueth
to
Gods
seruice
:
the
other
from
the
incommodities
of
mans
last
sickenesse
.
The
exhortation
standeth
thus
,
If
thou
wilt
constantly
doe
the
works
of
holinesse
to
God
,
neuer
let
it
slip
out
of
the
meditation
of
thy
heart
that
God
doth
require
of
thee
by
right
of
creation
that
thou
godlily
serue
Him
all
the
daies
of
thy
life
.
And
the
doctrine
from
hence
is
:
Doctr.
1
The
remembrance
of
God
,
that
is
the
hauing
of
Him
alway
before
vs
,
in
His
infinite
holines
,
wisdome
,
goodnes
,
power
,
truth
,
is
a
speciall
meane
for
religion
,
and
His
true
feare
in
our
waies
.
Thus
Dauid
reasoned
:
I
haue
set
the
Lord
alwaies
before
me
,
that
is
,
God
was
euer
in
my
mind
to
serue
Him
and
feare
Him
;
therefore
I
shall
not
slide
,
that
is
,
God
hath
set
my
feet
vpon
a
rocke
,
and
in
the
slipperie
waies
of
such
as
forget
God
,
I
shall
not
be
moued
.
He
considereth
that
,
at
all
times
and
in
all
places
,
God
was
present
with
Him
;
both
(
as
a
Lord
)
to
surnay
His
waies
,
left
he
should
slip
grosely
,
and
(
as
a
Father
)
to
comfort
Him
,
when
He
slipt
of
infirmitie
;
therefore
Hee
kept
his
heart
in
continuall
awe
,
preparing
it
for
the
Lords
presence
.
The
Lord
all
sufficient
requireth
of
Abraham
that
He
would
walke
before
Him
,
Gen.
17.1
.
that
is
,
that
He
would
make
Him
the
Arbiter
of
His
thoughts
,
the
Interpreter
of
His
words
,
the
Lord
of
His
waies
,
and
commit
all
His
doings
to
Him
;
and
then
will
Abraham
,
without
all
question
,
make
the
Lord
His
feare
,
and
doe
all
His
workes
in
His
name
.
In
Micah
this
is
the
Question
;
wherewith
shall
I
come
before
the
Lord
,
and
bowe
my selfe
before
the
high
God
?
Mic.
6.6
.
that
is
,
how
shall
I
please
God
in
my
waies
,
and
rest
on
His
will
?
and
the
answere
is
made
by
Micah
,
or
rather
the
Lord
by
Him
:
Hee
hath
shewed
thee
O
man
what
is
good
,
and
that
is
,
to
humble
thy selfe
to
walke
with
thy
God
.
verse
8
,
the
meaning
is
,
that
thou
shouldst
alway
set
Him
in
thy
sight
,
beleeuing
that
He
doth
guide
and
gouerne
thee
.
And
surely
when
wee
behold
the
Lord
in
His
promises
of
reconciliation
,
that
He
is
at
peace
with
vs
;
of
sanctification
,
that
He
will
renew
vs
;
and
of
prouidence
and
safetie
,
that
(
for
our
good
)
He
will
watch
ouer
vs
,
being
at
our
right
hand
by
His
Angels
,
and
at
our
left
,
by
His
creatures
,
we
cannot
chuse
but
reuerence
and
loue
Him
,
at
least
feare
to
sinne
against
Him
because
of
His
infinite
goodnes
and
power
.
In
the
116.
Psalm
,
the
Prophet
Dauid
,
after
some
notable
cause
of
thankfulnes
for
His
deliuerance
from
death
so
neere
by
Sauls
pursuit
,
because
He
would
remember
,
by
obedience
,
what
God
did
for
Him
in
that
wofull
houre
;
doth
promise
to
walke
before
the
Lord
,
that
is
,
diligently
to
attend
&
do
His
commandements
,
in
the
Land
of
the
Liuing
:
that
is
,
alwaies
on
Earth
,
&
specially
in
His
temple
.
It
is
euident
(
therefore
)
that
this
hauing
of
God
in
our
sight
,
and
before
vs
by
remembrance
,
is
a
notable
spurre
to
vertue
and
godlines
,
and
strong
bit
from
vice
and
prophanenes
.
The
reasons
.
As
the
wicked
are
said
not
to
serue
God
because
they
forget
Him
;
Ps.
9.17
.
&
106.21
.
so
the
godly
are
said
,
purely
to
worship
Him
,
because
they
remember
His
name
.
Also
,
the
remembrance
of
the
end
maketh
wise
,
as
the
forgetting
of
it
causeth
sollie
.
Secondly
,
the
Masters
eye
keepeth
the
Seruant
in
awe
:
so
,
while
God
is
remembred
,
wee
liue
in
feare
,
as
(
on
the
other
side
)
when
He
is
out
of
our
mindes
,
wee
runne
into
sinne
.
By
this
it
appeareth
that
memory
(
holily
emploied
)
is
a
most
excellent
facultie
,
Vse
1
a
facultie
wherein
wee
excell
the
Beasts
,
and
imitate
the
Angels
;
for
the
beasts
haue
an
instinct
,
which
some
call
memorie
,
but
(
properly
)
no
remembrance
.
And
,
for
the
Angels
that
stand
in
Gods
presence
continually
,
they
haue
their
excellent
knowledge
of
God
by
that
which
is
alwaies
before
them
in
the
mirrour
of
the
Deitie
;
we
by
calling
backe
some
prints
and
formes
of
things
perteining
to
God
and
religion
,
gotten
from
vs
by
forgetfulnes
,
but
recouered
by
meditation
and
reasoning
,
doe
get
and
increase
the
knowledge
of
Him
,
that
is
,
of
His
mercie
,
iustice
,
goodnesse
,
loue
,
truth
,
power
,
&c.
where
we
doe
no●
behold
Him
neare
,
as
the
Angels
,
who
see
Him
in
the
glasse
of
His
presence
;
but
further
off
,
in
his
word
,
and
the
large
Table
of
His
workes
.
And
yet
,
by
this
blessed
facultie
of
remembrance
,
He
is
,
after
a
sort
,
present
to
vs
,
as
to
the
Angels
,
in
His
great
workes
and
properties
:
which
is
the
cause
that
,
in
the
reckoning
vp
of
those
scruices
which
are
taken
vp
and
commanded
for
God
in
the
scriptures
,
remembrance
is
the
first
,
and
the
first
commanded
.
Deut.
8.2
.
&
9.7
.
&
11.2
.
&
25.17.19
.
Hebr.
10.32
.
Iude
17.
A
reproofe
to
those
who
quell
memorie
vnder
the
burthen
of
worldly
cares
,
Vse
2
or
oucrcharge
it
with
the
remembrance
of
those
things
which
they
should
forget
:
for
they
who
stall
memorie
in
these
vnprofitable
matters
,
cannot
but
find
want
of
memorie
to
remember
better
things
.
Men
would
haue
God
to
remember
them
in
trouble
,
who
(
but
in
trouble
)
neuer
remember
Him
.
But
,
if
thou
wouldst
haue
God
to
remember
thee
in
the
euill
day
;
forget
Him
not
in
thy
good
daies
,
nor
what
He
did
for
thee
in
the
day
of
thy
affliction
.
The
godly
,
in
the
captiuitie
,
wished
that
their
tongue
might
cleaue
to
the
roofe
of
their
mouth
if
they
forget
Ierusalem
.
Psal.
137.6
.
what
punishment
(
then
)
doe
they
deserue
who
forget
God
,
the
King
of
Ierusalem
?
And
what
are
they
worthy
,
who
striue
to
forget
Him
,
lest
the
remembrance
of
His
great
power
should
awake
them
in
their
sinnes
,
and
hinder
them
in
their
pleasures
;
being
like
vnto
sleepers
who
would
heare
no
noise
,
lest
they
should
take
no
rest
?
Men
would
sinne
without
feare
,
which
they
cannot
do
so
long
as
God
is
remembred
:
therefore
God
must
be
forgotten
,
that
they
may
securely
offend
.
More
particularly
,
Doctr.
2
the
word
remember
(
here
)
signifieth
a
premeditation
of
death
,
or
,
wise
numbring
of
our
dayes
,
that
we
may
remember
our
end
.
From
whence
we
learn
to
spend
well
our
short
time
,
and
to
remember
wisely
our
certain
death
.
Moses
,
the
man
of
God
,
in
that
this
excellent
petition
,
Teach
mee
so
to
number
my
dayes
that
I
may
applie
my
heart
vnto
wisedome
,
Psal.
90.12
.
What
meaning
can
hee
haue
,
but
to
beg
grace
of
God
,
so
to
consider
the
shortnes
of
his
time
,
and
transitorinesse
of
his
short
time
,
that
hee
may
take
all
occasions
,
and
omit
no
meanes
for
the
bending
of
his
heart
to
the
true
knowledge
of
God
and
of
himselfe
,
wisely
to
lead
it
in
the
wayes
and
true
feare
of
the
Lord
,
which
is
the
beginning
of
wisedome
?
For
,
shall
we
thinke
that
by
the
numbring
of
his
daies
,
he
meant
the
numbring
of
them
after
the
account
of
the
Church-booke
,
and
not
a
holy
and
fruitfull
consideration
and
premeditation
of
the
shortnesse
,
frailtie
,
and
vncertaintic
of
them
,
that
so
he
might
cast
how
and
which
way
he
might
best
passe
them
to
Gods
glorie
,
and
the
good
and
profit
of
the
Church
and
Common-wealth
wherein
he
lined
?
The
want
of
this
husbandrie
of
pretious
time
,
Christ
doth
mournfully
pitie
in
the
inhabitants
of
Ierusalem
,
saying
,
O
if
thou
hadst
euen
knowne
,
at
the
least
in
this
thy
day
,
those
things
that
belong
to
thy
peace
,
Luc.
19.42
.
as
if
he
should
haue
said
,
Though
thou
hast
bi●
a
great
vnthrift
of
time
&
a
great
waster
of
good
houres
heretofore
,
yet
if
thou
hadst
held
precious
this
last
parcell
and
commoditie
of
time
offered
to
thee
for
repentance
,
and
turning
to
GOD
,
thou
mightest
haue
auoided
these
miserable
calamities
and
deathes
that
will
most
surely
come
,
and
seuerely
execute
vengeance
in
thy
streetes
;
or
thou
mightest
haue
had
peace
,
but
now
thou
shalt
haue
warres
Neither
did
Ierusalem
onely
,
in
the
dayes
of
Christ
,
thus
let
time
goe
,
which
she
should
haue
redeemed
,
but
long
before
,
in
the
daies
of
Ieremie
the
Prophet
,
it
was
obiected
,
that
shee
remembred
not
her
last
end
,
and
forgat
her
account
,
and
that
(
therefore
)
she
came
downe
wonderfully
.
Lamen
.
1.9
.
that
is
,
because
shee
grewe
worse
and
worse
,
therefore
was
she
punished
more
&
more
.
The
reasons
.
1.
We
liue
no
longer
than
we
liue
well
;
and
wise
men
regard
,
not
how
long
they
haue
liued
,
but
how
well
and
profitably
.
Dauid
desired
to
liue
,
that
hee
might
so
liue
:
Psal.
71.18
.
and
Hezekiah
is
bold
,
because
hee
had
so
liued
.
Esay
38.3
.
Secondly
,
we
must
not
onely
die
in
the
world
(
for
so
doe
naturall
men
,
and
beasts
without
reason
:
)
but
wee
must
die
vnto
it
;
by
our
dying
to
the
world
,
Christ
liueth
in
vs
,
Gal
2.20
.
and
by
our
dying
in
the
world
,
wee
goe
to
liue
with
Christ
.
We
must
die
to
the
world
,
that
we
may
die
Christians
;
and
we
shall
die
in
the
world
,
whether
we
forget
death
as
Naturall
men
,
or
remember
our
end
,
that
we
may
die
in
Christ
.
It
is
therefore
necessarie
,
soberly
to
apply
our
mindes
to
the
numbring
of
our
dayes
;
which
is
the
wisedome
that
teacheth
vs
to
liue
here
and
hereafter
.
Thirdly
,
that
which
foolish
Men
doe
in
the
end
,
wise
men
doe
in
the
beginning
:
and
therfore
with
Noah
they
prepare
the
Arke
of
repentance
while
the
season
is
calme
:
Gen.
6.12
:
but
fooles
neglect
it
till
the
waters
enter
,
and
storme
come
(
and
that
of
despaire
)
that
carieth
them
from
first
death
to
second
death
.
It
was
a
good
saying
(
being
the
speech
of
one
that
was
forth
of
Christ
)
who
drawing
to
his
end
,
Sen●●
.
Epist
62
said
:
when
I
was
yong
,
my
care
was
how
to
liue
well
;
now
that
I
am
old
,
my
care
is
how
to
dee
well
.
A
reproofe
to
those
,
Vse
.
who
neither
old
nor
young
,
number
their
dayes
,
till
their
dayes
bee
numbred
,
as
his
were
,
who
faw
the
fingers
of
a
mans
hand-writing
(
thus
)
vpon
the
plaister
of
the
wall
;
God
hath
numbred
thy
kingdome
,
and
hath
finished
it
.
Dan.
5.5.26
.
Now
to
number
our
dayes
,
or
,
by
numbring
of
them
,
wisely
to
prepare
for
our
end
,
is
to
feare
the
Lord
,
and
in
his
feare
and
word
,
to
serue
him
,
Iob
28.28
.
to
loue
the
good
and
hate
the
euill
that
oursoules
may
liue
.
Am.
5.15
.
wee
can
encourage
one
another
in
wickednesse
and
say
;
let
vs
eate
and
drinke
,
for
to morrow
we
shal
die
:
Esay
22.13
that
is
,
we
remember
our
end
,
but
we
remember
it
not
wisely
,
but
as
beasts
to
eate
and
drinke
;
or
we
put
off
,
and
make
our
end
long
:
but
who
prepareth
for
it
?
and
who
is
wise
and
of
an
vnderstanding
heart
,
Deut.
32.29
.
to
consider
it
?
The
rich
man
maketh
his
small
barnes
big
,
as
if
he
would
make
his
short
life
endlesse
.
Luk
12.18
.
The
euill
seruant
saith
,
my
master
deferreth
his
comming
,
as
if
that
,
which
is
put
off
,
would
neuer
come
.
Math.
24.48
.
Nabal
(
he
that
yet
liueth
in
the
carnall
churles
of
this
age
)
applieth
all
his
mind
to
riches
,
and
forgetteth
his
sudden
end
.
1.
Sam.
25.10.11.38
.
Absalons
whol
studie
is
to
mount
,
neuer
thinking
of
his
destruction
so
neare
,
whose
bodie
,
though
it
stand
at
the
lower
end
of
the
presence
,
yet
heart
sitteth
vnder
the
cloth
of
estate
,
practising
for
the
kingdome
.
2.
Sam.
15.1.2.3.4.5
.
&c.
In
the
daies
of
Noah
,
they
eate
,
they
dranke
,
they
builded
,
and
remembred
not
the
flood
.
Luk.
17.27
.
In
our
daies
,
men
feede
themselues
without
feare
,
and
forget
their
end
.
Let
vs
therefore
be
warned
,
better
to
remember
our
few
and
euil
daies
,
Gen.
47.9
.
&
to
do
the
workes
of
God
while
it
is
day
,
Ioh.
9.4
.
before
the
long
night
of
sleepe
come
,
out
of
which
there
is
no
awaking
till
the
last
great
trumpe
call
vs
vp
to
iudgement
.
Behold
,
now
is
the
accepted
time
,
behold
now
the
day
of
saluation
.
2.
Cor.
6.2
.
the
rich
man
in
hell
once
might
and
would
not
heare
Moses
and
the
Prophets
,
afterward
,
that
is
,
too
late
,
hee
would
,
and
could
not
.
Luke
16.25.29
.
The
enemie
that
is
prepared
for
,
hurteth
lesse
:
and
hee
that
maketh
himselfe
readie
for
the
last
enemie
,
which
is
death
,
neede
not
feare
,
to
such
it
bodeth
no
danger
;
for
such
it
hath
no
sting
nor
breath
that
can
doe
hurt
.
If
we
first
see
this
Basiliske
death
(
armed
with
repentance
and
with
the
shield
and
target
of
faith
in
our
last
houre
by
preparing
for
our
end
,
)
there
is
nothing
in
it
that
shall
not
be
for
our
preferment
,
and
the
full
conquest
of
our
troublesome
life
:
for
,
then
we
may
take
it
by
the
hand
as
a
most
welcome
guest
,
and
as
that
last
seruant
whom
the
Master
will
send
to
bring
vs
to
his
great
Supper
,
and
that
at
supper
time
,
when
all
things
are
readie
.
Luke
14.17
.
when
our
warrefare
is
accomplished
,
and
our
iniquities
are
pardoned
:
when
our
weary
course
is
finished
,
and
ioy
commeth
after
the
night
of
life
,
which
life
was
not
properly
nor
can
be
truely
called
life
,
but
the
shadow
of
death
.
The
person
to
be
remembred
,
followeth
.
Thy
Greatour
,
&c.
]
The
person
,
in
whose
eye
,
Salomon
exhorteth
his
young
Man
to
walke
reuerently
,
is
God
his
Maker
.
By
which
name
or
title
hee
doth
secretly
imply
the
great
power
of
the
Maker
of
all
things
,
and
of
mans
Creatorr
and
sheweth
that
the
end
of
Mans
creation
is
to
glorifie
(
continually
)
God
,
his
Creator
:
as
if
hee
should
haue
said
:
Hee
that
gaue
vs
breath
is
Mightie
,
and
if
he
take
away
his
breath
,
by
stopping
our
mouth
and
nosthrils
,
we
are
gone
:
and
wherefore
did
he
put
his
spirit
of
life
into
vs
?
Was
it
to
giue
vs
some
large
libertie
to
liue
as
wee
list
?
or
was
it
not
rather
to
prouoke
vs
to
seeke
his
glorie
that
made
vs
?
This
is
Salomons
meaning
,
where
we
first
are
taught
,
that
the
Al-mightinesse
of
the
Creator
,
and
the
worke
of
our
strange
and
fearfull
creation
should
make
vs
feare
to
liue
in
any
forgetfulnesse
of
God
,
by
an
impenitent
and
obdurate
heart
.
By
such
an
argument
the
Prophet
Amos
stirreth
vp
a
carelesse
people
to
turne
to
God
by
repentance
,
saying
:
He
that
formeth
the
Mountaines
,
and
createth
the
winde
;
which
maketh
the
morning
darknesse
,
and
walketh
vpon
the
high
places
of
the
earth
,
the
Lord
God
of
hosts
is
his
name
.
Ames
4.13
.
as
if
hee
should
haue
said
,
if
God
,
who
is
your
mightie
Lord
and
shall
be
your
righteous
Iudge
,
bee
able
to
create
the
windes
,
to
forme
the
Mountaines
,
and
to
turne
the
morning
into
darknesse
;
then
is
he
able
to
persecute
you
with
his
storme
,
to
tumble
the
Mountaines
vpon
you
,
and
to
couer
you
with
the
darknesse
and
shadow
of
death
,
and
to
prepare
an
eternall
iudgement
of
confusion
for
you
to
the
destruction
of
soule
and
bodie
.
For
hee
that
made
hell
,
can
cast
into
hell
,
and
he
that
causeth
darknesse
,
punish
with
vtter
darknesse
.
Dauid
,
by
a
like
argument
,
inureth
himselfe
to
the
feare
and
reuerence
of
his
wonderfull
Maker
,
saying
,
I
will
praise
thee
:
that
is
,
I
wil
acknowledge
thy
goodnesse
in
all
my
life
;
for
,
I
am
feare
fully
and
wonderfully
made
.
Psal.
199.14
.
the
meaning
is
;
if
he
should
goe
on
in
sinne
,
the
God
who
is
fearefull
,
can
open
hell
to
deuoure
him
,
and
can
shew
himselfe
as
mighty
in
his
iudgement
,
to
his
destruction
,
as
hee
was
great
in
his
loue
to
giue
him
being
,
when
before
he
was
not
.
So
in
Psal.
119.
ver.
37.
the
Prophet
hath
these
words
,
thine
hands
haue
made
mee
and
fashioned
me
,
giue
me
vnderstanding
(
therfore
)
that
I
may
learue
thy
commandements
:
and
he
reasoneth
thus
:
Lord
thou
hast
made
mee
in
thy
image
:
therefore
new-make
me
by
thy
word
:
and
,
as
thou
hast
giuen
me
the
shape
of
man
,
so
,
by
teaching
,
make
me
a
new-man
in
the
shape
and
soundnesse
of
a
true
worshipper
.
Our
Creation
(
therefore
)
should
teach
vs
the
life
,
not
of
libertie
,
but
of
repentance
and
holinesse
in
the
feare
of
God
:
The
reasons
.
Our
life
is
nothing
but
a
little
breath
;
and
how
easie
is
it
for
God
to
take
away
our
weake
life
,
when
weake
man
,
by
stopping
our
breath
,
is
able
(
suddenly
and
most
certainely
)
to
send
vs
to
our
dust
?
Gal.
2.22
.
Psal.
104.29
.
And
should
not
this
weake
and
poore
life
,
fed
with
a
little
breath
,
breath
forth
continually
the
praises
of
that
God
that
so
feedeth
it
from
the
shop
of
his
prouidence
?
Secondly
;
God
hauing
greater
power
ouer
vs
,
then
the
Potter
hath
of
the
clay
which
he
fashioneth
,
who
yet
hath
power
to
put
it
to
some
seruice
,
or
(
if
it
content
him
not
)
to
breake
it
to
fitters
.
Rom
9.21
.
Esa.
45.9
.
should
not
this
Clay
&
Dust
,
(
Man
)
striue
to
please
him
in
newnesse
of
life
,
who
hath
power
to
bring
him
to
glorie
in
his
presence
,
or
(
if
he
be
in
no
conformitie
with
his
righteous
will
)
hath
like
power
to
breake
him
in
peeces
,
like
a
Porters
vessell
?
This
condemneth
those
who
set
out
no
time
for
the
dutie
of
meditating
on
their
fearefull
creation
that
the
strange
worke
thereof
may
warne
them
to
feare
alwaies
to
doe
euill
.
Vse
One
cause
why
the
people
of
Israel
did
so
often
and
presumptuously
prouoke
God
was
,
because
they
forgate
his
wonderfull
workes
.
Psal.
78.10.11
.
And
it
is
said
that
the
workes
of
God
are
sought
out
of
all
that
loue
them
.
Psal.
111.2.5
.
the
meaning
is
,
that
this
diligent
search
of
Gods
power
in
the
register
of
his
noble
workes
,
is
one
excellent
meane
of
godlinesse
,
and
signe
of
one
that
is
godly
.
But
what
shall
we
say
of
those
who
take
liberty
to
doe
euill
,
because
they
are
made
great
,
as
if
he
that
made
them
,
were
not
greater
?
Psal.
76.12
.
and
,
who
walke
stubbornely
in
their
sinnes
,
because
they
may
walke
quietly
in
them
without
any
mans
checke
,
not
caring
for
,
nor
dreading
his
iudgement
of
rebuke
,
who
hath
power
,
&
is
strong
to
bring
sinners
to
destruction
?
To
such
I
say
:
Doe
yee
prouoke
the
Lord
:
and
are
yee
stronger
then
hee
?
1.
Cor.
10.22
.
if
hee
touch
the
Mountaines
,
they
smoke
,
and
if
he
strike
hard
shall
they
not
burne
?
The
Sorcerers
who
ascribed
so
much
to
the
finger
of
God
,
Exod.
8.19
.
what
would
they
haue
said
of
his
whole
hand
?
what
is
stubble
to
fire
?
and
what
are
wee
to
God
?
Our
God
is
a
consuming
fire
.
Heb.
12.19
.
But
God
is
our
Creator
;
Doct.
2
therefore
(
againe
)
we
are
taught
to
shew
our selues
in
knowledge
and
obedience
,
yea
,
by
all
meanes
and
waies
,
such
as
are
readie
alwaies
to
glorifie
this
our
Creator
.
This
moued
the
Apostle
of
the
Gentils
,
writing
to
the
Romans
,
to
exhort
them
to
offer
vp
to
God
as
in
a
sacrifice
by
obedience
:
First
,
their
bodies
mortifying
them
,
that
is
,
sinne
in
them
.
Rom.
12.1
.
And
secondly
,
their
minde
,
by
renuing
of
it
;
that
is
,
by
seeking
to
make
it
,
of
old
,
new
;
of
fleshly
,
spirituall
;
of
prophane
;
noly
;
and
of
euill
,
good
and
acceptable
to
God
in
Christ
.
ver.
2.
But
was
this
written
to
them
,
or
for
them
onely
?
or
doth
it
not
also
concerne
vs
,
seeing
that
he
who
made
them
,
made
vs
?
and
who
saued
them
,
must
be
our
Sauiour
?
The
same
Apostle
,
writing
to
the
Collossians
,
chargeth
them
,
and
vs
in
them
,
whatsoeuer
they
doe
in
word
or
deede
,
whether
they
vse
their
tongues
,
or
labour
with
their
hands
;
to
doe
all
in
the
name
of
the
Lord
Iesus
,
that
is
,
thankefully
to
ascribe
all
to
God
the
father
of
Christ
,
and
our
father
in
Christ
.
Col.
3.17
.
And
wherefore
so
?
but
because
the
Father
hath
made
vs
,
and
the
Sonne
hath
redeemed
vs
?
as
hee
also
saith
in
another
place
:
glorifie
God
in
your
bodie
,
and
in
your
Spirit
:
for
they
are
Gods
,
as
all
are
his
.
1.
Cor.
6.20
.
The
reasons
.
No
tradesman
but
would
haue
all
,
that
hee
deuiseth
or
maketh
,
to
haue
some
vse
:
and
that
vse
to
his
minde
and
liking
:
and
what
Man
of
occupation
can
abide
that
the
tooles
,
and
instruments
by
which
he
worketh
should
by
one
comming
into
his
shop
,
be
vsed
to
a
wrong
end
?
and
will
not
hee
who
hath
created
all
things
for
his
glorie
and
seruice
,
haue
Man
(
his
principall
worke
)
more
principally
seruiceable
to
his
will
and
glorie
?
or
,
can
he
abide
that
one
of
his
chiefe
tooles
,
that
which
was
made
to
be
to
his
praise
,
should
turne
to
his
dishonour
,
becomming
an
instrument
of
vnrighteousnesse
to
sinne
,
which
was
made
a
weapon
of
holinesse
to
God
?
Secondly
;
Mans
body
is
called
the
Temple
of
God
,
or
House
made
by
God
.
1.
Cor.
6.15.19
.
and
shall
we
not
keepe
Gods
House
cleane
?
If
a
man
,
hauing
a
faire
dwelling-House
whereinto
he
meaneth
to
receaue
his
Prince
,
should
conuert
the
same
into
a
stie
or
stable
;
would
not
men
say
that
hee
did
greatly
abuse
both
his
House
and
Soueraigne
?
So
,
if
we
make
that
,
which
should
be
a
Palace
to
God
,
by
swearing
,
lying
,
drunkennesse
,
adulterie
,
and
such
vnclean
pranks
,
a
stie
of
Hell
,
and
stable
for
the
gouernour
of
this
world
,
would
not
good
men
say
,
that
we
reproch
our
Creator
,
and
dishonest
the
House
of
Him
that
made
vs
?
An
instruction
to
make
conscience
of
euerie
sinfull
way
,
Vse
as
wee
would
bee
afraid
to
pollute
and
dishonest
the
Princes
Court
or
House
,
and
,
if
we
would
be
ashamed
to
be
fit
for
nothing
,
let
euerie
thought
and
purpose
make
vs
blush
,
which
doth
manifest
that
we
can
be
of
no
vse
to
God
,
when
we
goe
on
in
sin
,
let
vs
reason
against
such
proceedings
and
say
;
Surely
God
made
vs
to
another
end
:
and
this
is
no
good
vse
of
our
creation
.
This
is
not
to
make
our
bodie
a
vessell
for
God
,
but
a
stie
for
Diuels
,
or
heard
or
droue
of
swine
for
vncleane
Spirits
to
enter
into
.
Math.
8.31
.
And
surely
the
more
filthie
a
mans
bodie
is
,
the
more
fit
it
is
to
become
a
lodge
&
hold
for
Diuels
&
sinne
.
Wee
haue
eyes
to
see
the
Heauens
,
and
the
soule
in
Gods
image
,
hath
other
eyes
to
looke
into
heauen
.
Al
other
creatures
goe
with
their
eyes
and
bodies
depressed
to
the
ground
;
and
where
other
creatures
haue
but
foure
muscles
to
turne
their
eies
about
,
Man
hath
a
fifth
to
pull
His
,
vp
to
Heauen
.
And
what
is
this
but
to
teach
vs
,
that
(
howsoeuer
we
necessarily
seeke
other
things
)
yet
wee
should
first
and
chiefly
respect
,
and
respecting
,
seeke
the
things
of
God
in
our
saluation
.
But
at
this
day
,
though
Men
goe
vpright
,
outwardly
in
face
,
&
hypocritically
in
shewes
;
yet
looke
into
their
liues
and
worke
,
and
they
may
as
well
goe
on
all
foure
.
Is
this
to
remember
thy
Creator
,
and
remembring
Him
as
thou
oughtest
in
feare
and
with
obedience
,
to
set
thy
heart
to
His
commandements
,
and
to
adorn
thy
creation
with
good
works
,
seruing
God
?
So
much
for
the
person
to
be
remembred
:
the
tyme
of
remembring
him
followeth
.
In
the
daies
of
thy
youth
&c.
As
god
is
to
bee
remembred
,
so
wee
must
begin
betimes
to
remember
him
;
For
many
make
a
shew
and
wil
seem
to
walke
with
God
,
who
walke
in
no
awe
nor
reuerence
of
His
word
;
and
many
also
forgetting
with
the
common
Parents
of
the
world
,
that
they
who
transgresse
,
shall
die
,
be
it
in
youth
or
age
,
eate
the
forhidden
tree
of
putting
off
from
day
to
day
,
to
turne
vnto
the
Lord
:
Gen.
3.2.3.6
.
and
so
(
thinking
it
too
soone
to
beginne
in
the
flight
age
of
youth
,
or
,
at
Mans
estate
,
carefully
to
serue
God
)
turne
all
their
termes
into
vacations
,
and
like
bad
borrowers
,
when
one
day
or
terme
of
life
is
past
,
craue
a
longer
,
and
a
longer
till
they
be
staied
by
the
arrest
of
death
,
and
sent
to
the
prison
of
hell
,
and
their
lie
bound
in
fetters
of
long
night
and
death
eternall
.
Therefore
Salomon
giueth
his
yong
Man
counsell
,
earely
to
begin
repentance
,
that
is
,
in
the
prime
and
bud
of
his
life
while
hee
is
fresh
and
gallant
,
and
not
to
tarrie
till
the
dead
winter
of
age
cause
his
buds
to
fade
,
and
lease
to
fall
:
or
till
the
brawne
of
his
strong
armes
fall
away
:
or
till
the
keepers
of
the
house
the
hands
which
defend
the
bodie
,
tremble
;
or
till
euery
thing
be
a
burthen
,
seeing
euen
the
grasse-hopper
shall
then
be
a
burthen
:
or
till
they
waxe
darke
,
the
eies
,
that
looke
out
at
the
windowes
:
or
till
the
grinders
cease
,
that
is
,
teeth
fall
out
of
his
head
:
or
till
the
dore
of
his
lips
bee
shut
,
and
●awes
fallen
:
or
till
the
daughters
of
singing
,
the
eares
,
be
abased
,
being
vnable
any
longer
to
heare
the
sounds
of
voice
or
instrument
:
or
till
it
be
too
late
to
knocke
,
when
the
Lords
doore
is
made
fast
,
and
their
shall
bee
no
more
opening
.
Eccles.
12.3.4
.
Math.
25.10.12
.
And
,
lest
this
young
man
should
thinke
the
terme
of
his
age
(
which
Salomon
here
calleth
the
euill
day
or
time
)
to
be
the
most
conuenient
time
and
terme
of
beginning
remembrance
;
in
the
verses
that
follow
,
he
brings
in
the
old
man
,
deafe
,
and
blind
,
and
lame
,
and
short
winded
,
and
full
of
aches
,
and
sundrie
diseases
in
his
bodie
,
trembling
vpon
his
staffe
,
his
lips
and
hands
shaking
,
without
memorie
and
almost
robbed
of
sense
:
as
if
He
should
say
;
looke
my
Sonne
,
Is
this
man
fit
to
learne
,
who
can
neither
heare
,
nor
see
,
nor
speake
,
nor
goe
,
nor
remember
.
Thus
Salomon
schooleth
his
young
Man
.
From
whence
this
Doctrine
may
be
gathered
;
that
it
is
good
to
beare
the
yoke
,
young
,
and
(
betimes
)
to
arquaint
our selues
with
the
way
and
trade
of
godlinesse
.
To
this
purpose
,
the
wisdome
of
God
in
one
of
the
wise
sayings
,
which
were
Salomons
,
(
speaking
to
Parents
and
Ouerseers
of
youth
)
saith
:
Teach
〈◊〉
child
in
the
trade
of
his
way
,
and
when
he
is
old
,
hee
shall
not
depart
from
it
.
Prou
22.6
.
where
He
speaketh
of
teaching
,
not
a
Man
,
but
a
Child
;
and
of
a
teaching
fit
for
Children
:
which
is
a
teaching
by
little
and
little
,
as
it
were
by
some
few
small
droppes
;
and
not
a
powring
in
of
hard
doctrine
,
as
by
showers
.
So
it
is
said
to
bee
good
for
Man
,
that
is
,
a
happie
thing
for
that
Man
that
beareth
the
yoke
,
or
acquainteth
himselfe
with
the
nurture
of
the
Law
,
young
.
Lam.
3.27
.
And
Ephraim
maketh
this
vnbridlednesse
of
coltish
youth
,
a
great
impediment
of
conuersion
in
himselfe
and
others
:
for
hee
seemeth
to
say
,
that
because
,
as
an
vnbroken
Colt
not
handled
of
men
,
He
was
suffered
to
goe
at
large
,
so
long
,
and
was
not
brought
yong
to
the
Lords
furrow
;
therefore
he
could
do
him
no
seruice
at
more
yeares
,
and
when
the
Lord
began
to
yoke
him
by
his
word
,
he
flung
off
all
.
This
standeth
to
be
read
vnder
his
owne
confession
,
the
report
whereof
is
taken
and
published
by
the
Lord
himselfe
in
these
words
,
I
haue
heard
Ephraim
lamenting
thus
,
Thou
hast
corrected
me
,
and
I
was
chastised
as
an
vntamed
calfe
,
&c.
Ierem.
31.18
.
As
if
it
had
beene
said
,
I
haue
heard
him
attentiuely
,
as
it
were
with
both
eares
.
Further
,
God
requiring
the
first
borne
for
his
offering
,
and
the
first
fruits
for
his
seruice
,
doth
(
no
doubt
)
require
the
prime
and
maidenhead
of
euerie
mans
worke
,
and
that
wee
should
serue
him
with
our
first
and
best
meanes
.
Exod.
13.2
.
&
Leuit.
23.10
.
It
is
for
young
men
to
beleeue
;
and
therefore
the
ordinary
Creede
which
is
both
for
young
and
old
saith
,
I
doe
beleeue
.
In
the
Leuiticall
temple
there
was
a
morning-offering
,
as
well
as
an
euening
sacrifice
;
and
when
the
Angell
of
the
Couenant
stirreth
the
poole
;
that
is
,
offereth
saluation
,
not
hee
that
is
oldest
,
but
hee
that
steppeth
in
first
,
(
yong
or
old
)
is
healed
.
Ioh.
5.2
.
Some
say
,
youth
must
haue
a
time
,
but
Christians
must
redeeme
the
whole
,
both
of
youth
&
yeares
.
Ephes.
5.16
.
Col.
4.5
.
For
here
,
God
will
not
bee
satisfied
with
the
first
fruits
,
as
in
the
legall
Priest-hood
,
but
must
haue
the
whole
croppe
of
time
offered
to
him
in
his
seruice
,
and
the
performance
of
his
commandements
:
The
reasons
.
As
men
learne
their
trades
young
:
so
in
youth
,
as
in
the
fittest
time
,
wee
should
learne
the
science
of
all
sciences
,
the
trade
of
our
way
:
for
,
bodily
exercise
profiteth
little
;
but
godlinesse
is
profitable
vnto
all
things
.
1.
Tim.
4.8
.
Secondly
,
early
instruction
perfecteth
memory
,
and
that
doth
long
continue
that
is
taught
in
youth
.
As
(
therefore
)
if
Parents
teach
good
things
to
their
children
whiles
they
be
yong
,
they
will
tast
of
them
in
their
age
:
so
(
contrarily
)
if
they
Nurse
them
vp
in
vice
and
wantonnesse
,
the
euill
sent
of
the
same
will
continue
to
gray
haires
.
For
as
their
caskes
are
at
first
seasoned
,
so
they
wil
preserue
long
,
or
corrupt
soone
the
instructions
that
are
put
into
them
.
Thirdly
,
yong
yeares
are
as
yong
trees
,
more
pliable
and
sooner
bended
then
the
old
are
.
Fourthly
,
long
custome
becommeth
another
Nature
in
matters
:
and
as
wee
see
it
to
be
a
very
hard
matter
to
reclaime
an
old
Sinner
,
and
inueterate
Papist
,
and
as
there
is
small
hope
that
they
who
are
deformed
young
,
will
proue
wel
fauoured
old
:
So
when
the
minde
is
planted
in
sinne
,
and
becommeth
old
in
wickednesse
,
there
is
small
hope
that
with
little
adoe
,
it
should
become
vertuous
,
or
forget
nature
,
which
with
cordes
of
custome
is
thus
tied
vnto
that
which
is
vtterly
naught
,
and
sinfull
.
For
,
if
being
to
trie
our
strength
but
with
one
sinne
that
we
are
accustomed
vnto
,
wee
finde
our selues
too
weake
for
it
:
and
therefore
vse
to
say
,
It
hath
bin
our
vse
,
and
wee
cannot
leaue
it
:
how
much
lesse
able
shall
we
be
to
ouercome
our selues
in
many
,
and
then
specially
when
all
our
vices
are
become
customes
?
Fiftly
,
the
day
of
youth
is
as
the
day
that
was
commended
to
yong
Rehoboam
,
1.
King
.
12.7
.
by
his
wifest
counsell
:
a
day
wherein
to
get
fauour
or
to
loose
it
:
and
so
,
a
time
wherein
to
bee
euer
good
,
if
it
be
taken
;
or
hardly
euer
good
,
if
it
bee
neglected
.
For
,
as
the
tree
that
buddeth
not
in
the
spring
is
dead
all
the
yeare
:
so
(
commonly
)
he
that
proueth
not
in
youth
,
doth
with
much
ado
,
beare
the
blossome
of
grace
in
the
autumne
of
ripe
affections
and
winter
of
age
.
Wee
haue
a
prouerbe
.
That
a
ragged
colt
makes
a
good
horse
;
but
we
ill
apply
it
,
when
by
it
,
we
goe
about
to
proue
that
a
curst
boy
will
make
a
good
Man
.
For
though
it
sometimes
so
fall
out
,
yet
it
is
but
sometimes
,
and
seldome
,
and
it
oftner
proueth
otherwaies
,
then
so
.
And
therefore
it
is
an
euill
speech
that
men
haue
so
much
and
commonly
in
their
mouthes
,
while
they
say
;
Yong
Saints
,
old
Diuels
.
For
,
the
contrary
is
rather
true
;
either
yong
Saint
,
or
old
Diuell
,
either
good
betimes
,
or
when
good
,
and
at
what
time
?
An
instruction
to
Parents
and
other
Ouerseers
of
youth
,
Vse
1
to
grast
in
the
tender
stocke
of
those
yeares
,
the
beginning
of
wisedome
,
the
feare
of
the
Lord
.
And
here
,
as
Abraham
rose
earely
to
sacrifice
his
sonne
.
Gen.
22.3
.
So
for
their
sonnes
,
and
daughters
,
and
yong
frie
,
they
should
giue
them
to
God
in
a
sacrifice
of
earely
instruction
.
They
should
whet
the
commandements
vpon
them
,
and
write
the
Lawe
in
them
,
euen
in
their
hearts
,
as
in
tables
of
long
continuance
.
Deut.
6.7
.
they
should
dedicate
them
,
from
their
tender
age
,
to
God
;
as
Samuel
was
.
1.
Sa.
1.28
.
and
sanctifie
them
,
that
is
,
by
their
prayers
for
them
&
teaching
of
them
,
see
that
they
be
sanctified
from
the
wombe
,
as
Ieremie
was
,
Ier.
1.5
.
that
they
may
serue
God
from
their
first
breath
,
to
their
last
gasp
.
For
,
to
say
the
truth
,
who
should
offer
this
morning
sacrifice
but
Parents
,
who
are
bound
to
set
their
Children
in
the
good
way
young
,
that
they
may
sucke
the
milke
of
the
Gospel
,
with
the
milk
of
their
Mother
?
But
to
moue
such
to
doe
this
dutie
with
more
thankfulnesse
,
let
it
be
considered
(
first
)
that
such
instruction
so
giuen
by
Parents
,
is
more
naturall
and
kindly
,
then
that
which
is
giuen
by
strangers
.
For
as
a
tender
plant
will
sooner
take
nourishment
&
thriue
better
in
the
soile
,
wherein
it
first
grew
and
sprung
vp
then
in
any
other
ground
,
because
it
liketh
it
owne
soile
best
:
so
tender
children
will
sooner
take
instruction
and
good
teaching
from
the
Parents
,
with
whom
they
best
agree
,
as
with
their
best
and
most
naturall
soile
,
in
whose
loines
they
seeded
and
tooke
their
first
roote
,
then
they
can
or
are
like
to
doe
from
strange
Teachers
,
when
they
shall
be
transplanted
(
as
it
were
)
into
an
other
stocke
and
family
,
or
be
exposed
to
grow
vp
in
another
soile
of
people
then
that
,
in
the
which
they
had
their
first
nature
and
sap
of
being
.
Secondly
,
who
but
Parents
haue
such
as
bee
very
young
and
tender
vnder
their
charge
and
direction
?
Now
while
they
are
yong
,
one
may
work
in
their
youth
as
in
the
day
,
Ioh.
9.4
.
but
when
the
night
of
their
stubborne
yeares
commeth
,
that
season
for
good
things
is
commonly
lost
.
Thirdly
,
as
Plants
set
in
the
Spring
,
grow
and
prosper
better
then
they
which
are
set
in
Winter
,
or
Autumne
:
so
the
instruction
that
is
giuen
in
the
spring
of
youth
better
prospereth
and
doth
more
edifie
,
then
that
which
is
giuen
in
the
Autumne
of
manhood
,
or
winter
of
gray
haires
.
Fourthly
,
as
Parents
haue
brought
forth
their
children
,
the
children
of
wrath
by
nature
:
So
it
concerneth
them
,
by
the
doctrine
of
Regeneration
,
as
by
a
second
better
nature
,
in
all
good
conscience
to
help
to
make
them
the
sonnes
and
daughters
of
God
by
faith
.
Fiftly
,
Parents
will
(
betimes
)
put
their
children
forth
to
good
trades
;
And
is
there
any
trade
of
their
life
,
for
honour
,
delight
,
or
riches
comparable
to
the
trade
and
way
of
godlinesse
?
Is
the
trade
of
wisdedome
as
other
common
trades
,
which
is
a
tree
of
Life
to
all
that
lay
hold
of
it
?
Prou.
2.18
.
The
meaning
is
,
it
increaseth
&
strengthneth
life
,
where
worldly
trades
if
they
be
wel
followed
)
spend
and
diminish
it
:
and
where
other
trades
are
vncertaine
,
it
hath
the
promises
of
this
life
,
and
of
that
which
is
to
come
:
and
where
other
trades
are
subiect
to
the
course
of
this
world
,
being
sometimes
better
,
and
sometimes
worse
,
this
is
not
so
,
but
alwaies
good
:
for
God
hath
sealed
vp
his
promise
to
it
that
it
shall
neuer
faile
:
which
being
so
,
how
carefull
should
Christian
Parents
be
not
to
put
off
to
put
out
their
children
earely
,
and
(
as
it
were
)
at
breake
of
day
to
such
a
profitable
,
certaine
,
and
happie
trade
of
life
,
by
which
they
shall
be
sure
to
liue
euer
with
the
Lord
?
But
if
Parents
will
not
(
betimes
)
bind
their
youth
by
precept
vpon
precept
,
Esay
28.10
.
as
by
Indenture
,
and
by
Christian
discipline
,
as
by
Indenture
sealed
to
so
good
a
trade
;
I
beseech
their
Christian
youth
to
offer
themselues
vnto
it
.
Sixtly
,
Parents
should
remember
that
they
help
to
build
or
pull
downe
the
Christian
world
:
for
in
their
children
,
they
beget
and
beare
Parents
to
posteritie
.
And
if
they
learne
no
good
while
they
be
children
,
how
shall
they
teach
it
when
they
be
fathers
?
Seuenthly
,
Parents
are
Gods
Husbandmen
,
and
their
children
his
seed
and
husbandrie
.
1.
Cor.
3.9
.
as
therefore
in
the
husbandrie
of
this
world
,
the
good
Husband
before
he
reape
or
inne
one
crop
,
will
plow
and
prepare
for
another
;
yea
and
get
the
best
and
purest
seede
,
that
at
the
time
of
haruest
,
he
may
receiue
some
good
increase
.
So
God
hauing
made
religious
Parents
his
husbandmen
,
and
their
children
his
seede
and
husbandrie
,
they
should
see
that
the
haruest
of
Gods
church
be
in
some
good
proofe
,
and
well
comming
forward
in
their
seede
and
posterity
,
before
their
owne
croppe
be
inned
in
their
owne
blessed
death
.
For
Gods
husbandrie
must
not
die
,
nor
be
giuen
ouer
till
death
bee
vanquished
,
which
is
the
last
enemy
they
must
deale
with
.
Hee
that
hath
,
or
meaneth
to
haue
and
preserue
a
good
Orchard
,
will
haue
a
nurserie
also
of
young
trees
to
feede
it
with
,
and
of
these
tender
trees
hee
will
be
more
carefull
then
of
those
elder
in
his
Orchard
of
fruits
.
The
reason
is
,
they
may
sooner
be
bitten
or
nipped
,
or
the
canker
may
sooner
take
them
then
the
other
trees
.
God
loueth
and
maketh
much
of
the
Orchard
of
his
Church
in
the
old
store
,
but
hee
is
tender
of
it
in
the
nurserie
and
new
store
,
that
consisteth
of
babes
in
Christ
,
growing
to
holinesse
,
because
the
canker
of
euill
things
may
soonest
breed
in
them
;
heards
,
not
of
Beasts
,
but
of
Diuels
,
may
soonest
bite
and
nip
them
,
and
so
the
Vineyard
,
that
God
loueth
so
well
,
may
for
want
of
supplies
from
the
seminarie
of
young
men
and
children
begotten
to
the
Gospell
,
become
desolate
and
wast
for
euer
.
Now
,
is
God
thus
tender
of
his
spirituall
Nurserie
,
and
shall
Christian
Parents
,
his
husbandmen
,
neglect
it
?
Doe
they
not
know
that
the
old
trees
cannot
stand
alwaies
,
and
that
,
sooner
or
later
,
they
must
be
cut
downe
with
the
axe
of
death
?
should
they
not
(
then
)
looke
well
to
the
nurserie
of
the
younger
impes
in
their
charge
,
by
hedging
with
good
nurture
and
discipline
the
young
men
,
and
young
women
whom
they
meane
to
set
,
as
trees
of
righteousnesse
,
in
the
Orchard
of
the
Lords
Church
?
should
they
not
water
them
with
good
teaching
;
dresse
them
,
in
good
and
due
manner
,
paring
away
their
riot
and
superfluities
of
apparell
,
of
pleasures
,
of
play
;
and
prouide
that
no
dangerous
worme
eat
into
them
by
any
earely
habit
in
euill
vnmet
with
?
or
,
if
they
shall
despise
or
post
of
this
so
important
a
dutie
,
what
can
we
call
them
but
prophane
,
and
such
as
leaue
Gods
Church
in
worse
case
then
they
found
it
?
The
hope
of
the
Church
is
in
the
youth
that
now
haue
being
;
for
,
if
they
be
well
brought
vp
,
they
will
be
carefull
that
such
as
proceed
from
them
shall
haue
good
bringing
vp
also
,
that
age
will
commend
this
good
education
to
another
,
the
next
to
them
that
follow
,
and
they
to
others
by
an
inuiolable
tradition
till
there
be
an
end
of
all
generations
on
Earth
.
And
,
as
this
is
a
lesson
for
all
Parents
;
so
specially
for
Parents
of
great
Families
;
for
,
the
greater
the
ship
is
,
and
the
better
merchandise
it
carrieth
,
the
more
neede
it
hath
of
an
expert
and
carefull
Pilot.
And
so
the
greater
a
childe
is
by
blood
&
possessions
,
the
more
need
he
shall
haue
of
some
speciall
Ouerseer
,
and
one
that
greatly
feareth
God
to
be
guide
to
his
youth
.
The
contrarie
,
carelesse
nursing
vp
of
such
in
vice
and
idlenesse
,
is
cause
of
these
great
wasts
that
wee
find
to
be
made
so
ordinarily
in
the
best
patrimonie
of
the
common
wealth
;
for
,
as
the
fattest
soile
bringeth
forth
the
rankest
weedes
,
when
it
is
not
plowed
:
so
great
houses
,
not
well
ordered
,
bring
forth
the
greatest
Masters
of
vice
and
Guides
to
wickednesse
;
and
,
as
a
weede
,
if
it
grow
in
a
ranke
soile
,
will
grow
out
of
measure
noisome
:
so
the
tender
youth
of
great
families
,
brought
vp
in
ease
,
and
pampered
with
the
delights
of
gentry
,
if
they
prooue
weeds
,
must
needs
riot
most
vnmeasurably
,
and
prooue
most
hurtfull
members
in
the
Commonwealth
;
and
not
members
,
but
diseases
in
the
Church
.
Lastly
,
to
excite
our
gentry
to
traine
vp
their
yong
Gentlemen
to
the
feare
of
God
,
and
to
good
sciences
,
let
them
remember
,
that
a
gentleman
without
vertue
&
learning
,
is
like
a
darke
heauen
in
the
night
,
without
moone
or
starres
:
and
let
them
not
forget
,
that
if
they
would
haue
the
blessing
of
being
blessed
fathers
of
a
blessed
seed
,
they
must
bring
them
within
the
couenant
,
endeuouring
to
make
their
sonnes
by
nature
,
the
sons
of
God
by
grace
.
The
like
for
their
daughters
,
if
they
would
haue
their
daughters
by
birth
,
to
become
the
daughters
of
Abraham
by
new
birth
and
godlinesse
.
An
admonition
to
yong
persons
,
Vse
2
to
striue
against
all
impediments
of
godlinesse
in
yong
yeeres
.
For
,
are
parents
bound
to
teach
youth
?
then
are
youth
bound
to
learne
of
their
parents
:
or
must
al
feare
God
yong
?
then
young
and
all
must
learne
(
betimes
)
to
feare
him
:
and
can
none
feare
him
,
but
such
as
arme
against
the
impediments
of
his
feare
?
then
where
are
most
,
as
in
youth
,
and
where
most
are
hindered
as
tender
youth
,
there
must
this
armor
chiefly
be
put
on
.
The
first
impediment
of
early
godlines
in
yong
men
,
is
a
reckoning
,
but
without
their
host
,
that
they
shall
liue
to
be
old
;
which
causeth
them
to
say
,
peace
peace
.
I●r.
8.11
.
til
with
Sisera
,
they
fal
into
their
last
sleep
of
destruction
.
Iudg.
4.21
.
&
go
from
their
house
to
graue
.
Psal.
49.14
.
But
who
can
be
ignorant
that
,
on
the
stage
of
this
world
,
some
haue
longer
,
and
some
shorter
parts
?
and
who
knoweth
not
,
though
some
fruits
fall
from
the
tree
by
a
full
and
naturall
ripenes
,
that
all
doe
not
so
?
nay
that
more
are
pulled
from
it
and
wither
vpon
it
in
the
tender
bud
or
young
fruit
,
then
are
suffered
to
tarrie
till
they
come
to
their
perfect
ripenes
and
mellowing
?
so
,
do
not
mo
(
without
comparison
)
fall
from
the
tree
of
time
,
young
;
either
violently
plucked
from
it
by
a
hasty
death
,
or
miserably
withering
vpon
it
by
a
long
death
,
perishing
in
the
bud
of
childhood
,
or
beaten
downe
in
the
greene
fruit
of
youth
,
then
come
to
their
full
age
of
ripenesse
by
a
mellow
and
kindly
death
?
Further
,
doth
not
God
call
home
from
his
worke
,
some
in
the
morning
,
some
at
noone
,
and
some
at
night
?
For
as
his
labourers
enter
into
his
vineyard
,
so
they
goe
out
;
that
is
,
in
such
manner
,
and
at
such
houres
,
Math.
20.1.2.3
&c.
Some
dye
in
the
dawning
of
their
life
,
who
passe
but
from
one
graue
to
another
.
Some
dye
in
youth
,
as
in
the
third
houre
,
some
at
thirtie
,
and
some
at
fiftie
,
as
in
the
sixt
and
ninth
:
and
some
very
old
,
as
in
the
last
houre
of
the
day
.
Yet
more
dye
young
then
old
,
and
more
before
tenne
then
after
threescore
.
Besides
all
this
,
the
fresh
life
which
the
youngest
haue
here
,
is
cut
off
or
continued
by
the
same
decree
and
finger
of
God
that
the
oldest
and
most
blasted
life
is
prolonged
,
or
finished
:
For
,
say
that
a
man
had
in
his
keeping
sundrie
brittle
vessels
as
of
glasse
or
stone
,
some
made
fortie
,
fiftie
,
yea
threescore
yeares
age
,
and
some
but
yesterday
;
we
will
agree
,
that
,
that
vessell
wil
soonest
be
broken
,
not
that
is
made
first
,
but
which
is
first
striken
,
or
first
receiueth
a
knocke
:
So
for
these
brittle
vessels
of
our
earthly
bodies
,
they
that
soonest
receiue
the
blow
of
death
,
though
but
made
yesterday
,
first
perish
,
not
that
were
first
made
,
and
haue
longest
liued
.
What
then
is
our
life
,
and
how
vaine
and
false
is
our
hope
of
long
life
,
seeing
no
man
can
tel
who
hee
is
that
shall
receiue
the
first
stroke
or
knocke
,
to
the
destroying
of
this
his
mortal
tabernacle
?
In
a
prison
where
are
many
condemned
,
should
some
riot
and
forget
death
,
because
they
,
first
,
are
not
drawne
out
to
die
?
or
,
because
one
goes
before
another
to
execution
;
shall
he
that
comes
last
,
come
forth
pleasantly
with
Agag
and
say
;
Surely
the
bitternes
of
death
is
past
?
1.
Sam.
15.32
.
because
we
die
not
so
soone
as
others
(
and
we
shall
not
all
die
at
once
)
shall
we
therefore
count
our selues
immortall
?
If
we
be
old
wee
may
bee
sure
our
turne
is
neere
;
and
if
we
be
young
,
it
may
be
as
neere
:
for
,
they
that
be
old
may
trauell
longer
;
but
we
that
are
yong
may
haue
a
shorter
way
home
.
Seeing
then
this
hope
of
liuing
till
we
be
old
,
is
so
vaine
and
deceitfull
;
wee
should
make
as
great
haste
to
God
at
twenty
,
as
at
fourescore
.
When
we
heare
a
solemne
knell
we
say
some
bodie
is
departed
;
and
why
should
we
not
thinke
that
the
feet
of
them
who
carried
out
that
bodie
,
is
at
the
doore
readie
to
cary
vs
out
also
?
Act.
5.9
.
He
was
not
an
old
man
,
and
he
had
much
peace
in
his
dayes
,
to
whom
it
was
said
,
O
foole
,
this
night
they
will
fetch
away
thy
soule
,
Luc.
12.20
.
So
death
worketh
in
vs
whether
we
prepare
for
it
or
no.
[
](A03695-e42380-b)a
a
Mr.
Perk.
in
his
right
way
of
dying
well
.
A
certaine
writer
vseth
this
comparison
:
A
man
pursued
by
an
Vnicorne
,
in
his
flight
fals
into
a
dungeon
,
and
in
his
fall
hangs
by
the
arme
of
a
tree
;
as
he
thus
hangeth
,
looking
downeward
he
sees
two
wormes
gnawing
at
the
root
of
the
tree
;
and
looking
vpward
,
he
sees
an
hiue
of
sweet
hony
,
which
makes
him
to
climbe
vp
vnto
it
,
to
sit
by
it
,
and
to
feed
vpon
it
.
While
he
thus
feedeth
himselfe
and
becommeth
secure
,
or
carelesse
of
what
may
come
,
the
two
wormes
gnaw
in
sunder
the
root
of
the
tree
;
which
done
,
both
man
and
tree
fall
into
the
bottome
of
that
deepe
pit
.
This
Vnicorne
is
swift
Death
,
the
Man
that
flieth
is
euerie
sonne
of
Adam
,
the
pit
ouer
which
he
hangeth
is
hell
,
the
arme
of
the
tree
is
his
short
life
,
the
two
wormes
are
day
and
night
,
which
,
without
stay
,
consume
the
same
,
the
hiue
of
honie
is
the
pleasures
of
this
world
,
to
which
while
men
wholly
deuote
themselues
,
not
remembring
their
last
end
,
the
root
of
the
tree
,
that
is
,
temporall
life
is
spent
,
and
they
fall
,
without
redemption
,
into
the
pit
and
gulfe
of
hell
.
Another
impediment
of
godlinesse
in
a
young
man
is
his
strong
constitution
,
which
perswades
him
that
he
shall
liue
long
,
&
that
(
therefore
)
he
may
at
leasure
inough
turne
to
God
hereafter
:
but
no
constitution
in
man
can
enlarge
his
Charter
of
life
one
poore
houre
.
Indeed
,
the
good
complexion
of
a
man
may
be
a
signe
of
long
life
,
but
he
that
prolongeth
our
daies
on
Earth
,
he
onely
can
make
vs
to
liue
long
.
Exod.
20.12
.
A
third
impediment
of
godlinesse
is
parentage
abused
.
For
,
some
thinke
that
God
neuer
required
nor
looketh
for
precisenesse
,
and
exactnesse
in
matters
of
religion
at
the
hands
of
Gentlemen
and
Noblemen
;
and
that
such
drudgeries
are
to
be
imposed
vpon
vile
and
abiect
persons
,
for
so
they
speake
of
the
poore
that
receaue
the
Gospell
;
but
what
say
such
men
to
Dauid
,
who
set
himselfe
with
his
whole
heart
to
seeke
the
Lord
?
and
what
will
they
thinke
of
Salomon
,
who
in
this
booke
of
his
repentance
,
calleth
himselfe
Ecclesias●es
,
or
Preacher
?
Are
they
better
then
Dauid
?
and
wiser
then
Salomon
?
or
,
doe
they
thinke
,
because
they
liue
better
,
that
is
,
in
better
estate
,
then
poore
men
,
that
therefore
they
shal
liue
longer
?
and
what
difference
,
concerning
death
,
betweene
a
Nobleman
and
a
Beggar
,
Eccles.
3.20
when
both
goe
to
one
place
?
when
in
these
Acts
and
Scenes
of
seeming
life
,
as
at
a
game
at
chesse
,
the
highest
(
now
)
vpon
boord
may
(
presently
)
be
the
lowest
vnder
boord
?
&
when
the
breath
in
the
nostrels
of
the
Rich
,
may
assoone
be
stopped
,
and
they
,
assoone
,
turne
to
their
dust
as
other
Men
?
A
fourth
impediment
is
taken
from
the
pleasures
or
lusts
of
youth
;
things
that
bring
repentance
and
sorrow
,
like
sweet
meates
of
hard
digestion
,
for
,
what
are
they
when
they
come
to
the
shot
and
reckoning
?
are
they
not
deare
penniworths
to
all
such
guests
as
will
needes
be
Merchants
of
them
?
Salomon
in
this
booke
tels
vs
,
that
though
they
be
pleasant
to
the
eie
,
eare
,
mouth
,
and
senses
of
a
young
man
,
yet
in
the
mind
they
leaue
behind
them
an
vnsauorie
after-taste
,
or
loathsome
disdaine
.
For
,
like
an
vncleane
spirit
in
him
,
they
cast
him
,
now
into
the
water
,
and
now
into
the
fire
.
Mark
.
9.22
.
And
these
are
the
lusts
of
youth
,
by
children
so
earnestly
desired
,
and
by
old
folkes
so
much
lamented
.
A
fift
impediment
of
godlinesse
,
is
that
beautie
in
youth
which
is
too
delicate
and
tender
to
weare
the
rough
garment
of
repentance
and
a
strict
life
,
but
,
how
soone
is
it
blighted
and
strucken
,
as
the
faire
flower
of
glasse
blasted
with
an
eastwind
?
for
beauty
is
but
a
flower
,
which
,
if
some
sicknesse
strike
not
suddenly
,
yet
the
autumne
of
ripe
yeeres
impaireth
,
and
the
winter
of
old
age
killeth
;
and
what
careth
death
(
which
is
indifferent
to
all
)
for
a
faire
and
goodly
complexion
?
And
is
not
a
beautifull
face
as
mortall
as
a
foule
hue
?
The
like
may
be
spoken
of
health
,
strength
,
and
stature
of
body
,
for
,
what
are
they
?
and
of
what
time
?
In
their
owne
nature
,
they
are
fickle
things
,
and
without
good
vse
,
crosses
;
for
,
concerning
health
,
the
deuowring
vulture
of
sicknesse
doth
,
after
some
short
time
,
waste
it
to
nothing
:
strength
is
common
to
vs
with
Beasts
,
and
there
are
many
beasts
stronger
then
we
,
and
for
our
comely
stature
,
it
may
as
soone
be
brought
downe
to
death
,
and
as
deepely
be
buried
in
the
coffin
of
the
Earth
,
as
a
meaner
cize
shall
.
Further
,
if
men
haue
not
vsed
these
to
Gods
glory
,
but
to
pride
and
vaine
glorie
,
nor
haue
made
them
helpes
to
godlinesse
,
but
haue
giuen
them
their
head
at
sinne
,
it
will
be
said
after
death
of
such
,
that
a
beautifull
person
,
a
strong
young
man
,
a
goodly
tall
fellow
,
and
one
that
neuer
knew
what
sicknesse
meant
,
is
gone
to
Hell
.
Therefore
of
beauty
and
h●●
attendants
,
as
health
,
and
strength
,
and
a
goodly
stature
,
that
may
be
spoken
which
is
spoken
vsually
of
fire
and
water
;
that
they
are
good
seruants
,
but
ill
Masters
,
where
they
are
ruled
they
doe
good
seruice
,
where
they
ouer-rule
they
make
foule
worke
.
A
sixt
impediment
of
godlinesse
is
the
bad
fellowship
and
example
of
those
,
who
(
being
themselues
drunken
with
the
pleasures
of
youth
)
seeke
to
drowne
others
in
the
same
perdition
and
destruction
;
and
therefore
offer
to
them
the
full
cup
,
that
they
(
likewise
)
may
stagger
and
fall
from
God
by
the
like
error
and
disobedience
.
But
Christian
young
men
must
turne
away
their
eyes
from
very
seeing
the
inchanted
cuppe
,
of
such
carnall
Counselours
.
And
though
they
beate
their
eares
euery
day
with
such
foolish
sounds
as
these
are
;
that
it
is
too
soone
and
vnkindly
,
in
youth
to
be
religious
,
that
such
yeeres
are
for
the
lap
of
the
world
,
not
for
Ezras
Pulpit
,
that
youth
must
haue
a
time
,
&c.
yet
euery
day
they
should
set
Iosephs
locke
vpon
them
of
not
hearkning
vnto
them
,
nor
of
being
in
their
company
,
Gen.
39.10
.
for
it
is
a
true
saying
:
he
that
toucheth
pitch
,
shall
be
defiled
with
it
:
So
,
hee
that
will
touch
the
pitch
of
such
,
must
looke
to
be
defiled
with
the
companie
.
If
a
man
that
had
wallowed
in
the
mire
,
&
tumbled
in
the
filthy
chanel
,
should
offer
to
companie
with
vs
,
would
we
not
loat●
and
shun
him
?
and
why
would
wee
so
auoid
him
,
but
because
quickly
he
would
make
his
filth
to
cleaue
vnto
vs
?
And
doe
not
bad
&
wicked
persons
set
their
markes
and
sinnes
vpon
those
with
whom
they
company
?
Doe
they
not
,
where
they
come
,
leaue
of
their
filth
,
that
is
some
print
or
badge
of
their
prophanenesse
behinde
them
?
And
shall
wee
sit
so
close
to
them
,
who
haue
so
plunged
themselues
in
the
mire
of
sin
:
who
should
either
labour
to
drawe
them
out
of
filthinesse
,
or
withdraw
our selues
,
that
we
proue
not
as
loathsome
&
filthy
as
they
are
?
Should
we
not
rather
say
;
if
any
will
bee
filthy
,
let
him
be
filthy
by
himselfe
,
and
if
any
will
be
beastly
,
let
him
be
beastly
alone
:
the
filthy
person
,
and
beastly
man
shall
not
haue
me
for
a
companion
,
my
soule
shall
haue
no
pleasure
in
him
?
Heb.
10.38
.
Pro.
1.10.15
.
&
4.14.15
.
Now
,
where
these
corrupt
perswaders
wil
tell
a
yong
man
that
makes
conscience
of
his
waies
,
That
other
yong
men
doe
not
so
:
that
young
man
(
if
he
will
be
Christs
yong
man
in
the
Gospell
)
must
answere
him
&
say
,
That
yong
men
should
consider
,
not
what
the
most
doe
,
but
what
the
best
doe
,
that
shall
bee
saued
,
whose
way
is
narrow
,
and
walkers
in
it
,
not
many
,
Math.
7.14
.
Also
,
that
it
is
to
be
regarded
,
not
what
the
world
doth
,
to
which
we
must
not
bee
fashioned
,
Rom.
12.2
.
but
what
Christ
did
and
the
Saints
,
whom
wee
haue
for
leaders
,
&
who
(
yong
)
kept
the
path
of
vertue
,
and
walked
not
in
the
common
rode
of
sinners
.
These
and
such
like
impediments
of
sanctification
in
young
men
,
and
they
who
meane
to
giue
their
yong
time
to
God
,
must
striue
to
ouercome
yong
,
by
fighting
that
fight
of
faith
and
a
good
conscience
to
which
their
Baptisme
hath
sealed
them
.
1.
Tim.
1.18.19
.
Then
,
Vse
3
they
are
here
reproued
who
suffer
sinne
to
grow
in
them
by
custome
and
vse
,
till
it
bee
helplesse
;
and
who
suffer
it
so
long
to
breede
in
the
bone
,
that
it
will
not
out
of
the
flesh
.
For
,
we
should
deale
with
sinne
as
with
a
thorne
,
which
we
will
plucke
vp
yong
,
and
in
the
tender
spray
,
and
not
tarry
till
it
be
growne
and
haue
daggers
prickes
;
but
some
suffer
it
,
till
it
be
as
an
old
man
,
so
deafe
and
froward
,
that
either
it
will
not
heare
,
or
it
cannot
.
In
all
their
life
they
finde
no
leasure
to
liue
well
,
but
flit
from
sinne
to
sinne
,
as
the
flye
skippeth
from
dish
to
dish
,
till
they
be
taken
with
the
sweet
meate
of
sin
in
their
mouth
,
and
there
bee
no
place
to
repentan●●
.
Let
such
consider
that
the
custome
of
sinne
,
causeth
a
hardning
in
sin
:
For
so
the
Apostle
speaketh
;
thou
after
thine
hardnesse
,
and
heart
that
cannot
repent
,
heapest
vnto
thy self●
wrath
against
the
day
of
wrath
.
Rom.
2.5
.
and
let
them
remember
that
custome
will
adde
to
nature
,
and
turne
it
vnto
it selfe
.
Which
is
the
cause
,
that
a
Preacher
shall
as
soone
take
Nature
from
a
man
by
his
words
,
as
sinne
to
which
hee
is
accustomed
.
Besides
,
Sathan
is
not
easily
cast
our
,
where
hee
hath
long
dwelt
,
and
if
Sathan
be
in
,
sinne
will
not
be
out
:
if
Sathan
haue
possession
,
sinne
that
attends
vpon
him
,
will
not
loose
possession
:
if
one
dwell
in
vs
,
both
as
well
as
one
,
wil
and
must
dwell
in
vs
.
So
much
for
the
Wisemans
exhortation
,
his
reasons
follow
.
Whiles
the
euill
dayes
come
not
,
&c.
]
These
are
the
reasons
,
for
which
,
Salomon
would
haue
his
young
man
not
to
put
of
,
in
the
age
of
youth
,
(
which
is
most
prime
and
teachable
)
the
remembrance
spoken
of
.
And
they
are
taken
from
the
many
infirmities
and
withdrawings
that
are
to
bee
found
in
old
age
,
when
youth
is
abused
:
as
much
as
if
Salomon
should
haue
said
:
Well
,
my
sonne
,
thou
art
now
yong
,
lustie
,
and
actiue
,
of
good
apprehension
,
and
sharpe
conceite
,
indued
with
fresh
and
strong
faculties
of
wit
and
remembrance
,
thy
feete
are
nimble
,
thy
sight
is
good
,
and
thy
hearing
perfect
:
now
(
therfore
)
serue
God
whiles
thou
maist
,
the
time
may
come
when
thou
wilt
be
old
,
weake
,
and
sickely
,
dull
in
apprehending
,
and
of
bad
capacitie
and
remembrance
;
without
a
good
legge
to
bring
thee
to
church
,
without
a
good
eare
to
heare
at
Church
,
and
either
without
all
eies
,
or
darke
sighted
,
and
so
not
able
to
reade
,
or
not
able
to
reade
long
,
nor
a
good
letter
,
but
through
spectacles
:
then
it
will
be
too
late
to
doe
any
good
seruice
to
God
thy
Creator
.
This
I
take
to
be
the
Wise
-
〈◊〉
meaning
in
these
words
:
and
the
doctrine
from
hence
is
:
Doctr.
Old
age
is
no
fit
time
wherein
to
begin
godlinesse
,
when
the
gay
and
fresh
age
of
youth
hath
beene
consumed
in
vanities
.
The
Israelites
are
complained
of
by
the
Lord
in
Malachy
,
That
they
offered
the
blind
for
sacrifice
,
and
the
lame
and
sicke
for
a●
hallowed
thing
.
Mal.
1.8
.
He
that
would
not
haue
a
beast
that
had
no
eyes
in
his
seruice
,
would
haue
the●
whiles
thou
hast
eyes
to
serue
him
.
The
sicke
and
the
lame
were
no
good
offerings
then
;
and
bee
they
good
ware
now
in
the
sicke
and
lame
bodie
of
a
man
that
hath
desperately
put
off
his
turning
to
God
,
till
he
can
neither
draw
winde
nor
legge
?
Moses
knew
this
,
and
therefore
bore
this
burthen
yong
,
and
while
his
legges
were
able
to
beare
him
.
For
,
the
Text
saith
;
That
,
when
he
was
come
to
age
,
hee
refused
to
be
called
the
sonne
of
Pharaohs
daughter
,
that
is
,
would
not
liue
in
delicacies
,
while
he
had
strength
to
liue
vnto
God
.
Heb.
11.24.25.26
.
Ioseph
(
also
)
in
his
beautie
and
faire
person
,
turned
his
back
to
his
tempting
Mistresse
,
and
his
face
to
the
Lord
.
Gen.
39.10.12
.
He
would
not
put
off
to
serue
God
till
old
age
had
made
choppes
to
his
beautifull
face
,
and
till
his
skin
was
withered
.
Iosiah
a
good
King
,
in
the
eight
yeare
of
his
raigne
,
and
sixteene
of
his
age
,
(
when
he
was
yet
a
Child
)
began
to
seeke
after
the
God
of
Dauid
his
Father
:
and
in
the
twelfth
yeare
of
his
raigne
,
and
twentieth
of
his
age
,
made
a
famous
reformation
.
2.
Chro.
34.3.4.5.6
.
What
?
so
soone
,
and
so
young
?
So
saith
the
Scripture
,
and
so
it
was
without
controuersie
.
For
Gods
Children
take
the
good
daies
of
youth
,
for
good
duties
,
and
not
the
euill
of
sickly
,
and
saplesse
old
age
for
them
,
as
(
commonly
)
the
worlds
children
doe
.
Samuel
serued
God
in
his
minoritie
,
and
grew
in
spirit
as
hee
shotte
vp
in
yeares
.
Samuel
was
a
good
man
,
and
(
the
better
)
be●●●●
a
good
yong
man
.
The
reasons
,
Repentance
;
as
it
can
neuer
come
too
soone
,
where
sinne
is
gone
before
;
so
it
must
needes
,
with
much
adoe
,
and
not
without
some
speciall
worke
of
God
,
ouertake
so
many
sinnes
of
youth
,
and
manhood
:
so
farre
,
and
much
before
it
.
Secondly
,
old
age
is
full
of
wearinesse
and
trouble
:
and
where
wee
haue
elbow-roome
in
youth
,
we
cannot
turne
vs
in
old
age
.
Perhaps
wee
shall
neither
heare
,
nor
see
,
nor
go
,
nor
sit
without
paine
and
torment
in
all
parts
:
and
is
this
a
fit
condition
of
life
,
and
age
of
time
to
serue
God
in
?
Or
doe
we
thinke
,
seeing
wee
will
not
know
God
in
youth
,
that
he
wil
know
vs
at
these
yeares
,
and
in
this
case
,
and
state
?
A
reproofe
(
therefore
)
to
those
who
bestow
on
Sathan
the
beauty
,
Vse
1
strength
,
and
freshnesse
of
youth
,
and
offer
to
God
the
wrinckles
,
weakenesse
,
and
foule
hue
of
old
age
.
Or
,
when
they
haue
giuen
away
the
flower
of
their
yong
yeeres
to
Gods
enemie
,
offer
to
God
,
(
who
will
haue
the
first
and
deserues
the
best
)
the
dregges
and
leauings
?
To
such
I
say
:
if
thou
wilt
not
know
God
in
thy
youth
,
hee
will
neuer
know
thee
(
for
ought
thou
knowest
)
when
thou
art
gray-headed
.
If
(
as
hath
been
said
)
thou
wilt
not
giue
him
the
yong
,
and
sound
,
and
that
which
is
without
blemish
,
he
will
neuer
take
in
good
part
the
old
,
and
sicke
,
and
euill
fauoured
,
which
no
man
will
giue
to
his
friend
,
nor
dare
offer
to
his
Prince
.
If
thou
wilt
not
when
thou
art
quick-witted
;
when
thou
art
come
to
yeares
of
dotage
,
hee
will
not
.
If
thou
wilt
not
beare
him
in
his
day
,
thou
shalt
cry
in
thy
day
(
that
is
in
the
euill
day
)
and
not
be
heard
.
Prou.
1.28
.
It
is
too
late
to
sowe
,
when
thy
fruit
should
be
in
,
and
no
time
to
leaue
sinne
,
when
sinne
must
leaue
thee
.
An
instruction
,
Vse
2
not
to
trust
to
the
broken
staffe
of
old
age
,
for
being
holy
as
wee
are
called
to
holinesse
:
1.
Thess.
4.7
.
but
in
the
daies
of
our
youth
,
as
the
yeares
of
plentie
,
to
prouide
with
Ioseph
in
Egypt
,
for
a
famine
of
hearing
,
a
famine
that
may
come
by
infirmitie
of
yeares
.
Gen.
41.49
.
For
holinesse
is
a
gift
,
and
the
grace
of
holinesse
is
the
gift
of
God
.
Psal.
51.10
.
Now
a
gift
must
bee
taken
when
it
is
offered
.
It
is
offered
to
day
,
to
day
if
you
will
heare
his
voice
.
Psal.
95.7
.
And
therefore
we
may
not
come
for
it
many
yeares
hence
,
being
promised
to
day
.
What
folly
is
it
to
challenge
it
,
thirty
or
forty
yeares
hereafter
;
But
,
if
men
haue
neglected
in
their
youth
,
(
thus
)
to
remember
God
,
it
is
high
time
in
their
age
to
remember
him
.
Which
would
bee
considered
of
those
who
haue
(
already
)
put
foot
within
the
dores
of
that
age
,
in
the
which
the
Almond
tree
flourisheth
,
&
the
haires
are
turned
white
to
the
haruest
of
death
.
Eccl.
12.5
.
For
,
is
it
not
time
for
such
to
bee
renued
in
their
mindes
,
&
reformed
in
their
liues
?
Eph.
4.14
.
And
though
they
haue
beene
children
long
,
hauing
so
long
and
much
forgotten
God
in
the
ignorance
of
childhood
and
vanitie
of
youth
,
should
they
alwaies
be
so
?
or
,
should
they
not
grow
to
be
men
in
Christ
,
and
strong
men
in
the
saluation
of
God
,
wisdome
being
their
gray
haires
,
and
an
vndefiled
life
their
old
age
?
1.
Cor.
16.13
.
The
Israelites
gathered
twice
as
much
Manna
the
day
before
the
Sabbath
as
they
did
any
day
before
,
because
on
the
sabath
they
might
gather
none
.
Exod.
16.22
.
and
should
not
the
hoare
head
that
looketh
euery
day
,
for
the
last
sabbath
of
mortalitie
and
long
sabbath
of
glorie
,
in
an
age
and
day
so
neare
vnto
it
,
heare
twice
as
much
?
pray
twice
as
much
?
do
twice
as
much
good
?
&
be
more
fruitfull
then
in
all
his
life
before
,
vsing
,
not
legs
as
youth
,
but
wings
of
repentance
?
yet
,
as
young
men
think
they
haue
a
long
time
,
&
so
put
off
remembrance
:
so
old
men
doe
hardly
beleeue
that
their
time
is
so
sho●●
or
end
so
neere
,
but
that
they
〈◊〉
take
leasure
,
and
doe
that
hereafter
which
they
should
doe
presentlie
.
And
who
is
there
almost
(
though
hauing
liued
verie
long
alreadie
)
that
thinketh
not
hee
may
liue
one
yeer
longer
?
we
read
,
that
threescore
and
ten
is
a
great
age
:
Psa.
90.10
.
but
when
we
our selues
are
past
it
,
we
forget
what
we
haue
read
,
and
look
not
to
that
which
is
gone
,
but
,
as
couetous
persons
,
who
onely
liue
vpon
that
which
they
expect
,
not
which
they
haue
,
doe
onely
number
the
yeeres
to
come
,
and
build
vpon
seuen
yeeres
,
when
(
perhaps
)
there
are
not
seuen
months
behind
,
peraduenture
not
seuen
daies
,
not
houres
.
Little
thought
hee
to
die
before
the
morrow
,
who
promising
many
yeeres
of
ease
to
himselfe
,
said
,
hee
would
pull
downe
his
old
barnes
,
and
build
new
.
Luc.
12.18.19
.
The
like
condition
in
sudden
death
,
may
steale
vpon
the
like
foolish
numberers
of
their
daies
.
For
,
hee
●as
a
young
man
that
so
reckoned
●misse
;
and
shall
they
that
be
old
,
so
●ckoning
,
thinke
to
reckon
well
?
We
say
,
commonly
,
Yong
men
may
●e
;
and
when
we
turne
it
to
old
●en
,
we
say
with
good
warrant
,
Old
●en
must
die
.
And
yet
,
as
men
by
●a
thinkes
anothers
ship
goes
fast
,
●nd
their
owne
stands
still
,
where
●eirs
maketh
as
great
hast
to
the
●ort
as
the
others
doth
:
so
old
men
●inke
that
other
old
men
weare
a●ace
,
and
goe
a
maine
to
death
,
as
if
●eir
owne
yeeres
did
neuer
a
whit
●reake
,
nor
moue
to
the
waine
of
●se
;
where
the
truth
is
,
that
they
●aue
as
swift
a
gale
and
flight
to
the
●ort
of
all
the
liuing
,
as
the
other
●aue
,
who
seeme
in
their
eyes
,
not
●o
moue
softly
,
but
to
flie
to
their
●nd
.
So
much
for
the
first
reason
,
●he
second
followeth
.
Nor
the
yeares
approach
,
wherein
●hou
shalt
&c.
]
This
second
reason
,
gi●en
for
remembrance
,
is
drawne
frō●n
age
in
a
neerer
degree
to
death
by
●ōmon
course
,
then
the
age
that
was
spoken
of
,
though
it
may
wel
be
called
old
age
,
compared
to
the
times
〈◊〉
yong
men
&
children
:
For
these
yee●
take
all
pleasure
from
our
life
,
whe●
in
affliction
followeth
affliction
,
〈◊〉
the
clouds
returne
after
the
raine
,
E●cles
.
12.2
.
The
reason
may
be
draw●
from
the
lesse
to
the
more
,
thus
;
〈◊〉
if
Salomon
had
said
,
It
is
an
v●●
time
in
old
age
to
begin
repentance
much
more
at
these
stooping
yere●
where
euerie
step
is
in
death
:
a●●
they
may
say
with
Barzillat
,
wh●
are
come
vnto
them
,
How
long
h●●
I
to
liue
?
Doctr.
2.
Sam.
19.34
.
The
Doctrine
is
,
If
in
old
age
,
then
muc●
more
in
that
age
it
is
verie
late
〈◊〉
consecrate
our
time
to
God
,
whe●
our
houses
are
turned
into
our
prisons
,
and
we
haue
no
taste
in
that
〈◊〉
eat
,
or
in
that
we
drinke
,
2.
Sam
19.35
.
Of
Ephraim
it
was
said
,
Th●
gray
hayres
were
here
and
there
vp●●
him
,
yet
he
knew
it
not
,
Hos.
7.9
.
tha●
is
,
hee
had
the
markes
of
age
in
〈◊〉
face
,
and
vpon
his
head
,
and
yet
(
〈◊〉
one
that
would
still
be
young
)
he●
considered
not
that
hee
drew
nee●
●o
the
graue
,
and
had
tokens
vpon
●im
of
a
blasted
life
.
What
would
●t
haue
beene
said
,
if
being
readie
to
●ye
downe
in
the
graue
,
he
had
fared
●s
one
that
had
come
into
the
world
but
yesterday
?
And
that
he
thought
not
of
putting
off
sinne
,
and
putting
on
holinesse
,
in
an
age
when
he
could
neither
put
off
nor
put
on
his
owne
clothes
?
The
reasons
:
This
●s
the
last
time
,
or
rather
houre
,
and
how
shall
we
hope
to
be
good
,
if
we
begin
but
now
?
And
,
if
it
be
somewhat
late
where
memory
is
stronger
,
how
can
it
bee
but
verie
late
where
memorie
is
quite
gone
?
Secondly
,
repentance
should
bee
voluntarie
,
&
not
extorted
,
as
at
these
yeares
,
by
bitter
griefe
and
the
feare
of
hell
.
Thirdly
,
our
repentance
then
,
will
be
late
repentance
,
and
late
repentance
is
seldom
,
or
neuer
,
true
repentance
.
Also
those
repentances
that
men
frame
to
themselues
at
the
last
houre
,
are
but
false
conceptions
that
come
not
to
bearing
:
For
in
such
repentances
men
forsake
not
their
sinnes
,
but
their
sinnes
forsake
them
.
A
reproofe
to
those
desperat
sinners
,
Vse
who
put
off
all
care
of
turning
to
God
by
repentance
till
the
graue
be
readie
for
them
,
and
till
they
be
readie
to
make
vp
their
bed
in
the
darke
.
But
many
deceiued
with
this
charme
&
sorcery
of
the
last
hours
repentance
,
haue
knocked
when
there
was
no
opening
:
Luc.
13.25.28
.
The
foolish
Virgins
that
came
not
for
mercy
whiles
the
Lords
doore
was
open
,
that
is
,
whiles
hee
was
before
the
doore
to
giue
it
,
and
they
in
the
way
to
receiue
it
,
did
stand
without
,
&
had
none
to
open
vnto
them
:
Matth.
25.10.12
.
So
he
was
taken
away
to
damnation
,
that
prepared
not
his
wedding
garment
before
his
comming
to
the
wedding
feast
:
Matth
22.11.13
.
Let
these
examples
of
reprobate
putters
off
,
mooue
vs
to
preuent
the
diuels
houre
of
turning
to
God
,
which
is
the
last
houre
of
life
,
an
houre
when
Gods
doore
of
mercy
is
made
fast
,
and
all
hope
is
cut
off
for
entring
.
It
is
an
eu●ll
seruant
that
putteth
off
all
his
worke
to
the
last
houre
.
Eccles.
12
And
who
knoweth
not
(
that
hath
vnderstanding
)
that
when
those
yeeres
approach
,
and
that
gastly
houre
is
come
,
there
is
businesse
and
worke
enough
in
the
mind
and
externall
man
,
of
deaths
condemned
prisoner
to
resist
and
prepare
against
the
extremitie
of
that
combat
,
which
(
because
it
is
the
last
of
the
day
)
is
like
to
be
the
sharpest
.
Besides
,
the
last
sicknes
bringeth
trouble
inough
with
it
,
when
death
,
the
diuell
,
mans
vnremitted
sinnes
,
Gods
intolerable
wrath
,
and
the
gaping
pit
and
deepe
lake
of
hell
doe
(
altogether
)
with
greatest
terror
&
astonishment
,
present
themselues
to
mans
sorrowfull
and
sore
incumbred
soule
.
Obiect
.
You
will
say
,
that
a
theefe
was
saued
at
the
very
last
cast
of
life
,
or
some
short
time
before
hee
departed
,
from
the
Crosse
,
to
Paradise
:
Luke
23.43
.
Answ.
I
confesse
that
the
Scripture
speaketh
of
such
an
one
,
crucified
at
the
right
hand
of
the
Sonne
of
God
,
who
crauing
with
faith
,
mercy
to
saluation
,
receiued
this
answer
;
To
day
shalt
thou
be
with
me
in
Paradise
.
But
,
it
speaketh
but
of
one
that
was
so
saued
.
And
it
speaketh
of
another
in
that
very
place
,
and
at
that
very
time
,
that
was
damned
.
And
here
a
Father
saith
:
Wee
reade
of
one
,
that
no
man
should
despaire
;
and
but
of
one
,
that
no
man
should
presume
.
This
example
(
therefore
)
is
a
medicine
against
desperation
,
&
no
cloake
for
sinne
.
Let
vs
therefore
passe
the
time
of
our
dwelling
here
in
feare
,
seeing
wee
are
redeemed
from
our
vaine
conuersation
,
not
with
corruptible
things
,
as
with
gold
and
siluer
,
but
with
the
precious
bloud
of
Christ
,
as
of
a
Lambe
vndefiled
and
without
spot
:
1.
Pet.
1.17
.
To
whom
,
with
the
Father
,
and
Holy-ghost
,
be
all
glory
for
euer
.
Amen
.
The
end
of
the
first
Sermon
.
THE
SECOND
SERMON
.
IOB
Chap.
14.
Vers.
14.
All
the
daies
of
my
appointed
time
I
would
waite
till
my
change
were
come
.
THese
words
were
spoken
by
Iob
,
of
whose
patience
and
prouocations
to
impatiencie
,
this
whole
booke
and
the
testimonie
of
Saint
Iames
are
liuely
proofes
.
Iam.
5.11
.
In
the
thirteene
verse
of
this
chapter
,
Iob
hauing
(
as
it
seemed
to
him
)
beheld
Gods
anger
in
the
chastisements
that
his
soule
felt
,
wherein
(
as
hee
said
)
the
Lord
wrote
bitter
things
against
him
,
desiring
to
bee
hid
in
some
secret
place
of
the
earth
,
till
the
Lords
face
were
changed
toward
him
,
and
till
hee
might
see
those
frownes
to
goe
out
of
his
countenance
,
that
had
cast
such
knots
vpon
his
soule
.
In
this
verse
,
he
professeth
,
that
if
he
could
perperswade
himselfe
of
any
hope
yet
behinde
(
God
shewing
himselfe
to
be
an
enemie
,
and
setting
him
vp
as
a
marke
for
all
his
arrowes
)
he
would
wait
for
it
euen
till
death
.
And
this
I
take
to
bee
the
occasion
of
these
words
of
Iob
in
this
Scripture
.
Where
it
may
be
thought
a
strange
thing
,
that
a
man
commended
for
such
patience
,
should
so
distemperately
plead
the
cause
of
his
affliction
with
God
.
But
no
man
(
meerely
man
,
and
clothed
with
the
garment
of
mortalitie
)
could
euer
so
wait
vpon
God
,
as
not
to
be
led
aside
from
his
attendance
for
a
season
,
when
he
saw
the
Lord
to
fasten
in
him
his
sharpe
arrowes
,
and
to
let
him
vp
as
a
Butt
to
shoote
at
.
And
in
this
respect
it
is
that
this
glorious
patterne
of
patience
could
not
beare
his
griefe
in
a
minde
so
battered
with
sorrowes
.
For
,
the
bodie
of
sinne
(
which
in
our
weakest
times
and
estate
,
thrusteth
into
the
motions
of
our
minde
diuers
carnall
distrusts
and
fleshly
feares
)
will
neuer
cease
to
molest
&
keep
vs
downe
,
so
long
as
we
liue
here
;
and
,
a
wounded
spirit
who
can
beare
?
Pro.
18.14
Neuerthelesse
,
Iob
stil
waited
on
God
for
a
good
end
in
these
matters
,
and
lost
not
his
hope
as
appeareth
by
the
last
chapter
of
this
booke
,
where
hee
receaueth
the
crowne
of
his
patience
,
and
is
exceedingly
blessed
in
his
person
and
children
.
And
therefore
,
though
in
the
storme
he
spake
with
some
distemper
,
yet
his
meaning
was
that
he
did
,
and
would
wait
for
Gods
help
and
deliuerance
,
though
it
should
bee
deferred
till
hee
must
put
off
this
tabernacle
,
and
change
mortalitie
for
immortall
.
Where
let
vs
consider
the
attendance
spoken
of
,
and
the
terme
or
continuance
.
The
terme
is
expressed
by
the
mid-times
,
or
extremitie
of
naturall
life
.
The
mid
times
are
called
(
largely
)
daies
,
and
with
limitation
,
the
appointed
daies
.
The
extreame
point
of
this
is
called
a
change
.
The
attendance
is
in
respect
of
the
season
,
wherein
hee
attended
,
or
of
the
attendance
it selfe
.
The
attendance
was
in
a
time
of
trouble
and
much
anguish
which
he
quietly
endured
:
Doctr.
Which
doth
teach
vs
in
euery
hard
estate
,
patiently
to
beare
what
commeth
,
relying
on
God
and
waiting
for
his
word
.
The
Prophet
was
in
great
miserie
,
who
,
praying
to
God
,
said
;
My
soule
fainteth
for
thy
saluation
.
Psal.
119.81
.
His
affliction
was
great
,
and
,
through
the
infirmitie
of
the
flesh
,
he
fainted
:
yet
he
waited
on
Gods
promise
for
deliuerance
,
and
beleeued
his
word
,
by
which
he
was
deliuered
.
Dauid
opened
not
his
mouth
in
great
troubles
to
any
impatience
,
because
God
had
sent
them
.
Ps.
39.9
.
The
same
Prophet
,
Psal.
37.5.7
.
exhorteth
others
to
a
like
silence
and
yeelding
in
trouble
,
because
God
hath
done
it
,
and
therefore
saith
;
Commit
thy
way
to
God
and
trust
in
him
:
And
againe
,
Wayt
patiently
on
the
Lord
and
hope
in
him
;
His
meaning
is
,
reason
not
in
your
affliction
with
God
,
but
in
patience
possesse
them
vnder
his
mighty
hand
,
seeing
you
haue
sinned
against
him
:
then
shall
you
see
your
hope
,
and
God
will
surely
bring
your
soule
out
of
aduersitie
.
Also
,
the
speech
of
Moses
to
the
Israelites
at
the
red
sea
,
and
when
they
had
the
sea
before
them
,
the
Egyptians
(
their
enemies
)
behind
them
,
and
steepe
mountaines
and
high
hils
on
euery
hand
&
side
of
them
,
was
:
Stand
still
and
you
shall
see
the
saluation
of
God
.
Exod.
14.13
.
As
if
he
had
said
;
Go
not
backe
by
despaire
,
nor
forward
by
presumption
;
and
though
you
see
nothing
but
death
in
men
,
and
destruction
in
creatures
,
you
shall
see
life
in
God
,
and
the
saluation
of
God
(
for
life
)
to
euery
one
of
you
in
your
present
helpe
and
deliuerance
,
if
you
faint
not
.
The
reasons
further
prouing
this
doctrine
are
;
first
,
we
haue
deserued
the
paines
of
Hell
by
our
sinnes
,
much
more
the
sharpest
paine
temporall
.
Now
,
if
God
inflict
a
light
chastisement
,
and
we
deserue
the
chaines
of
hell
,
if
he
punish
for
a
short
time
,
&
we
deserue
for
euer
to
be
afflicted
;
haue
we
cause
to
complaine
,
though
the
arrowes
of
the
Almighty
sticke
in
our
flesh
,
and
his
hand
lie
heauy
vpon
vs
?
Psal.
38.1.2
.
&c.
Secondly
,
it
is
the
Lord
,
and
we
must
patiently
attend
his
worke
.
He
doth
not
deuise
,
and
leaue
the
execution
to
another
,
but
whatsoeuer
is
done
,
he
doth
it
himselfe
in
the
point
of
correction
and
sense
of
paine
;
his
head
and
hand
goe
together
.
Act.
4.28.2
.
Sam.
16.10
.
Thirdly
,
we
must
be
followers
of
Christ
in
affection
to
Gods
will
.
Now
Christ
(
seeing
his
father
had
so
appointed
)
desirously
entred
into
his
bath
and
passions
for
our
sakes
,
yea
,
thought
the
time
long
,
and
was
greeued
till
he
fell
into
his
last
agonie
and
cold
sweat
,
in
the
which
he
was
couered
(
after
a
sort
)
with
clodded
blood
that
ran
abundantly
from
his
face
downe
to
the
ground
:
Luc.
12.50
.
&
22.44
.
and
shall
a
little
so
trouble
vs
,
who
(
as
the
theefe
said
to
his
fellow
)
receaue
things
worthie
of
that
we
haue
done
,
where
Christ
suffered
innocently
and
so
much
for
vs
?
Luc.
23
41.
or
,
shall
we
see
the
sonne
of
God
all
in
goare
blood
,
and
all
in
a
sweat
,
though
no
man
touched
him
,
though
no
man
came
neere
him
,
and
in
a
cold
night
when
he
lay
out
in
the
open
aire
,
and
vpon
the
cold
earth
,
to
sweat
so
plentifully
;
not
a
thin
faint
sweat
,
but
a
sweat
of
great
droppes
,
and
those
of
blood
and
water
so
strong
and
forcible
,
that
they
ranne
down
his
cloathes
,
and
streamed
to
the
ground
;
and
yet
to
say
,
Father
,
not
my
wil
,
but
thine
be
done
.
And
shall
we
liue
at
ease
in
Zion
,
and
feed
vpon
the
mountaines
of
Samaria
;
that
is
,
desire
an
easie
and
pleasant
life
when
his
was
so
bitter
to
him
,
and
full
of
deadly
troubles
?
or
thinke
it
much
to
feele
a
little
of
the
sharpe
aire
,
when
the
whole
storme
was
vpon
him
,
a
storme
so
fierce
and
percing
that
it
rent
the
vaile
of
his
body
from
the
top
to
the
bottom
?
and
be
vnquiet
in
a
small
shoure
who
are
commanded
to
possesse
our
soules
in
the
middes
of
our
troubles
,
when
whole
floods
of
his
bitter
passion
could
not
carry
him
to
the
least
vnquietnes
in
all
his
agonies
&
bloody
sweats
?
Fourthly
,
it
is
the
triall
of
our
faith
tried
,
or
tried
at
all
;
but
where
is
gold
better
tried
then
in
the
furnace
?
and
faith
(
which
is
more
precious
then
gold
)
where
is
it
tried
so
as
in
aduersity
,
or
in
the
furnace
of
trobles
?
The
corage
of
a
Souldier
is
more
seene
in
warre
then
in
peace
,
and
the
skill
of
a
skilfull
Pilot
better
discerned
in
a
storm
then
in
a
calme
:
So
the
courage
of
a
Christian
is
better
knowne
in
the
warre
of
the
crosse
,
and
when
the
calme
of
the
soule
is
turned
into
a
storme
of
tentations
,
then
when
the
bodie
is
in
health
,
and
the
soule
in
no
great
aduersitie
,
or
when
all
things
goe
well
with
a
man
,
and
he
hath
euen
what
heart
can
wish
.
And
as
his
courage
,
so
his
wisdome
may
better
be
perceiued
in
a
rough
Sea
,
then
in
a
calme
Riuer
,
that
is
,
in
a
troublesome
,
then
in
a
quiet
estate
.
A
reproofe
to
those
,
Vse
1
who
because
they
purge
not
themselues
from
an
euill
and
faithlesse
feare
,
doe
(
in
the
day
of
their
trouble
)
forsake
their
hope
,
and
say
with
the
messenger
who
came
from
the
King
of
Israel
:
Behold
this
euil
commeth
of
the
Lord
,
wherefore
should
I
attend
on
the
Lord
any
longer
?
2.
King
.
6.33
.
as
if
there
were
any
crown
without
a
conquest
,
or
conquering
but
by
that
which
is
the
victorie
that
ouercommeth
the
world
,
the
grace
of
patience
,
and
worke
of
faith
in
those
who
say
with
Iob
,
in
another
place
;
though
the
Lord
kill
vs
,
we
will
trust
in
him
:
Iob
13.15
.
as
if
they
should
say
:
whatsoeuer
comes
,
we
wil
stil
praise
him
;
and
howsoeuer
he
doe
,
we
wil
yet
wait
vpon
him
.
Psal.
43.4
.
If
God
will
haue
Daniel
to
bee
the
ruler
vnder
King
Darius
,
Daniel
must
for
a
time
,
be
in
the
Lions
den
,
and
the
Kings
seale
must
bee
vpon
it
.
Dan.
6.16
.
So
Gods
children
shall
see
their
hope
,
but
first
they
must
be
committed
to
close
prison
,
and
haue
the
seale
of
sicknesse
set
vpon
the
doore
of
their
chambers
out
of
which
they
cannot
passe
:
their
soule
shall
be
among
Lions
:
and
,
the
word
of
the
Lord
shall
trie
them
before
they
goe
out
:
before
Lazarus
bee
carried
by
the
Angels
to
Abrahams
bosome
,
blessed
Lazarus
must
bee
laid
at
the
Rich
mans
gate
,
full
of
sores
and
diseases
.
Luk.
16.20.22
.
So
Gods
children
shal
be
freed
from
miserie
,
in
the
kingdome
where
is
no
sorrow
nor
woe
,
and
passe
from
their
bodie
of
death
,
to
the
bosome
of
Abraham
:
but
they
must
first
taste
of
the
cup
of
miserie
at
the
doore
of
death
,
and
bee
filled
with
sores
,
and
prepared
by
sicknesse
before
they
can
put
on
this
change
.
All
teares
shall
bee
wiped
from
their
eyes
,
Apoc.
21.4
.
but
then
they
must
shed
them
here
.
Also
,
except
the
wheate
corne
fall
into
the
ground
and
there
die
,
it
bringeth
forth
no
fruit
.
Ioh.
12.24
.
So
Gods
children
shall
flourish
for
euer
:
the
seede
of
their
bodies
,
shall
grow
before
the
Lord
in
the
garden
of
his
presence
,
but
both
it
&
they
must
receiue
this
increase
and
preferment
by
the
help
of
corruption
:
It
,
and
they
must
be
kept
in
the
coffin
of
the
earth
and
there
putrifie
(
as
doth
the
seede
of
corne
)
before
there
can
be
any
putting
on
of
the
greene
garment
of
the
resurrection
to
eternall
life
.
For
,
since
the
fall
of
Adam
,
no
man
passeth
to
Paradise
but
by
the
burning
Seraphins
,
Gen.
3.24
.
nor
to
the
holy
Citie
,
but
by
the
Riuers
of
Babel
,
which
must
enter
into
his
soule
.
And
thus
God
will
trie
the
patience
of
his
children
,
before
hee
worke
their
full
deliuerance
.
Much
(
therefore
)
are
they
to
bee
condemned
,
who
if
they
may
not
haue
their
heauen
presently
and
in
this
life
,
will
rake
into
a
hell
of
sinnes
,
and
world
of
lusts
,
to
haue
those
delights
which
they
loue
better
then
heauen
,
the
pleasures
of
sinne
for
a
season
;
and
so
forsake
God
,
to
inherit
desperation
.
An
admonition
to
store
our
hearts
with
faith
,
Vse
2
hope
,
patience
,
and
the
promises
of
God
in
his
word
:
so
shall
we
be
in
better
case
,
and
likelihood
to
beare
what
commeth
.
Also
to
look
for
trouble
,
and
when
it
is
come
to
possesse
it
in
patience
,
not
to
breake
the
Lords
bonds
,
nor
to
cast
the
cords
of
his
chastisements
from
vs
,
by
a
mutinous
and
distempered
soule
.
For
the
tenure
whereby
wee
hold
heauen
is
the
crosse
:
and
the
great
Indenture
that
is
made
betweene
Christ
and
his
Father
runneth
in
this
forme
,
and
stile
of
words
:
All
that
will
liue
godly
in
Christ
Iesu
,
must
suffer
persecution
.
2.
Tim.
3.12
.
In
the
drowning
of
the
old
world
,
as
the
waters
rose
,
so
did
the
Arke
:
and
in
the
deluge
of
this
world
,
the
Arke
of
the
faithfull
soule
should
bee
lift
vp
to
confidence
,
and
arise
to
God
,
as
afflictions
lift
vp
their
waues
.
That
is
,
as
sicknesses
,
and
troubles
,
and
afflictions
,
and
the
whole
traine
of
hell
fight
against
vs
:
so
we
should
fight
against
them
by
that
victorie
that
ouercommeth
the
world
.
1.
Ioh.
5.4
.
Christ
vpon
the
Crosse
,
as
a
Doctor
in
his
Church
,
did
by
his
owne
example
and
in
his
great
patience
(
then
)
commend
his
truth
vnto
vs
,
who
relyed
vpon
his
fathers
deliuerance
,
when
the
snares
of
death
compassed
him
,
and
the
paines
of
hell
caught
hold
of
him
,
and
when
hee
found
trouble
and
sorrow
.
Psal.
116
3.
Luke
23.46
.
Esay
saith
,
Peace
shall
come
.
Esay
57.2
.
but
to
whom
?
to
euery
one
(
saith
he
)
who
walketh
before
the
Lord
.
That
is
,
it
shall
surely
goe
well
with
him
at
the
last
who
keepeth
his
vprightnesse
,
and
continueth
to
doe
well
,
who
persisteth
in
his
good
course
,
meeting
the
Lord
in
a
readie
heart
,
and
prepared
soule
,
Psal.
108.1
.
and
who
(
when
Christ
saith
I
come
quickly
)
doth
reply
and
make
answer
,
with
all
Saints
saying
;
euen
so
come
Lord
Iesus
,
Apoc.
22.20
.
that
is
,
doe
as
thou
hast
said
,
whatsoeuer
pleaseth
thee
,
contenteth
me
.
Some
tainted
with
hypocrisie
,
can
abide
some
short
and
small
troubles
,
but
if
they
continue
long
,
and
receiue
encrease
,
they
forsake
their
patience
and
further
their
paine
,
by
beating
the
aire
and
themselues
with
their
raging
and
vnquiet
sounds
,
till
they
cause
the
Lord
to
lay
heauier
penalties
vpon
them
,
and
to
chaine
them
faster
with
linkes
of
longer
and
more
perplexed
troubles
.
And
so
,
as
the
Bird
that
is
caught
with
the
Lime-rodde
,
and
the
Fish
that
is
taken
in
the
Net
,
the
more
they
striue
,
the
more
they
entangle
themselues
.
So
the
more
impatient
men
are
of
Gods
corrections
,
the
more
stripes
they
purchase
to
themselues
in
the
snare
,
and
vnder
the
net
of
that
their
humiliation
:
the
more
intolerable
also
they
make
the
tie
of
their
crosse
,
and
the
more
improbable
their
issue
and
going
out
.
Hee
that
carrieth
a
weightie
burthen
,
the
more
he
stirres
and
moues
it
,
the
more
it
oppresseth
him
:
and
so
the
more
vnquiet
and
vnruly
we
are
vnder
the
heauy
burthen
of
the
Lords
chastisements
for
sinne
,
the
more
we
gall
our
soules
and
bruse
our
flesh
in
vaine
,
where
,
by
our
patience
,
wee
may
auoide
such
needelesse
vexation
and
tirings
out
,
it
being
truly
said
(
which
is
commonly
spoken
)
that
of
sufferance
commeth
ease
.
Some
haue
no
faith
more
then
sense
teacheth
them
,
who
beleeue
as
farre
as
they
can
see
,
and
further
then
their
sight
leadeth
them
,
they
will
not
set
one
foote
downe
toward
faith
.
Some
know
not
the
word
,
neither
what
God
hath
promised
in
it
to
those
that
feare
him
:
and
therefore
when
they
come
into
trouble
,
they
despaire
of
help
themselues
,
with
shifts
and
fetches
of
their
owne
head
,
not
attending
the
Lords
help
,
because
they
know
not
his
power
by
his
word
,
nor
what
mercie
hee
will
shew
to
those
who
put
trust
in
his
saluation
as
the
word
doth
teach
.
Iob
knew
his
mercie
and
power
,
and
therefore
did
not
fume
against
the
Caldeans
,
nor
murmure
against
the
Lord
,
but
bore
his
losse
quietly
and
thankefully
,
trusting
in
God
.
Iob
1.21.22
.
Dauid
meditated
much
often
in
the
Lawe
,
and
therefore
fretted
not
against
Shimei
,
who
railed
against
him
,
but
searched
his
conscience
,
and
went
vnto
his
sin
,
making
the
Lord
his
hope
.
2.
Sam.
16.10.12
.
And
He
,
who
was
like
a
bottle
in
the
smoke
,
forgate
not
Gods
statutes
,
that
is
,
knew
Gods
promises
in
his
word
,
and
truth
in
his
righteous
testimonies
,
and
therfore
receiued
comfort
,
that
is
,
that
word
,
or
rather
the
truth
of
God
in
that
word
,
sustained
him
in
all
troubles
.
Psal.
119.147
.
So
much
for
the
season
of
his
attendance
.
The
attendance
it selfe
followeth
.
I
would
wait
,
&c.
]
The
action
of
Iobs
attendance
,
is
deliuered
by
a
word
that
signifieth
to
wait
;
or
to
wait
by
hope
,
for
a
thing
,
or
to
tarie
and
abide
the
deferring
of
it
till
it
come
;
and
to
looke
as
seruants
for
their
Master
,
when
hee
will
returne
in
the
euening
.
His
meaning
(
therefore
)
is
,
that
he
will
wait
and
be
ready
alwaies
for
his
happy
death
till
it
come
,
how
long
soeuer
it
bee
in
comming
.
Doctr.
The
point
here
taught
is
,
Christians
must
bee
alwaies
in
a
readinesse
to
receiue
their
change
:
or
to
speake
plainly
;
Christians
must
euer
bee
prepared
for
their
death
.
Something
hath
been
spoken
of
this
already
in
the
first
Sermon
and
second
doctrine
:
but
it
is
a
matter
worthy
our
further
search
.
Our
Sauiour
Christ
(
therefore
)
to
shew
that
this
should
be
the
expectation
and
mind
of
Christians
,
exhorteth
them
to
bee
as
men
that
wait
for
their
Master
when
hee
will
returne
from
the
wedding
:
which
was
in
the
night
,
as
is
euident
by
their
receiuing
of
him
with
lights
:
and
by
the
custome
that
was
obserued
in
mariages
then
,
which
was
,
to
bring
the
Bride
from
her
fathers
house
,
to
the
mans
house
in
the
night
:
Luke
12.35.36
.
And
so
,
modestie
was
the
mufler
of
the
maids
of
those
daies
.
Now
,
they
that
wait
for
their
Master
,
that
is
,
that
wait
diligently
for
his
comming
home
in
the
night
;
will
set
vp
lights
in
the
house
,
&
haue
some
in
their
hands
.
These
lights
are
the
Word
,
which
as
a
light
shineth
in
a
darke
place
.
This
world
is
a
wildernesse
,
and
we
(
naturally
)
blind
,
that
is
without
vnderstanding
:
and
therefore
we
must
haue
the
light
which
is
put
in
the
lanthorne
of
the
Law
to
guide
and
direct
vs
stil
in
the
dangerous
waies
of
it
,
Psal.
119.105
.
and
this
light
must
be
burning
in
vs
,
that
is
,
wee
must
adde
zeale
to
our
knowledge
;
for
it
is
of
no
vse
if
it
want
fire
and
burning
:
And
it
must
bee
in
our
hands
,
our
hands
must
handle
the
word
of
life
,
1.
Ioh.
1.1
.
and
we
must
not
bee
hearers
onely
,
but
doers
,
Iam.
1.22
.
Secondly
,
they
that
wait
for
their
Master
stand
at
the
gate
,
or
before
the
doore
,
looking
for
his
returne
:
So
they
that
wait
for
the
day
of
their
redemption
,
must
stand
with
Abraham
in
their
tent
doore
,
and
with
Eliah
in
the
mouth
of
the
caue
,
waiting
for
it
:
Gen.
18.1
.
&
1.
King
.
19.9
.
that
is
,
they
must
dwell
in
the
world
as
in
tents
,
and
as
strangers
in
these
caues
of
the
earth
,
wait
for
their
house
aboue
.
Thirdly
,
they
that
looke
with
attendance
for
their
Masters
comming
,
will
haue
his
house
in
a
readinesse
against
his
comming
to
it
;
and
whatsoeuer
may
offend
shall
be
taken
out
of
the
way
:
so
they
,
that
looke
for
Christ
,
and
wait
by
hope
,
for
the
day
of
his
comming
,
will
purge
,
by
repentance
,
all
the
roomes
of
his
spirituall
house
,
put
away
sinne
and
bring
in
righteousnesse
into
euerie
power
and
member
of
soule
and
bodie
.
Fourthly
,
they
that
wait
for
their
Master
,
with
a
louing
and
chearefull
desire
of
his
comming
,
will
take
vp
the
time
with
talking
and
thinking
of
him
:
so
they
that
looke
for
Christ
,
will
reuerently
talke
of
Christ
and
as
Christians
,
thinke
thoughts
of
Christ
and
haue
Christian
musings
;
or
thinke
(
much
)
of
death
,
and
(
often
)
that
they
shall
die
:
which
must
needes
keepe
them
in
a
continuall
loue
and
expectation
of
Christ
and
of
death
.
In
the
booke
of
Esay
one
of
the
exercises
of
the
godly
is
said
to
be
their
waiting
for
God
,
or
(
which
may
haue
this
meaning
)
their
waiting
for
his
saluation
,
by
death
,
that
they
may
goe
to
God
.
Esa.
25.9
.
where
it
is
entended
that
they
did
not
onely
reioice
in
his
saluation
,
but
so
liue
,
that
death
might
bring
them
,
in
the
Charet
of
their
godly
life
,
to
the
God
of
their
saluation
.
Thus
did
Simeon
that
embraced
Christ
,
and
thus
did
Ioseph
that
embalmed
Christ
,
waite
for
the
kingdome
of
God
,
Luc.
2.25
.
&
23.51
.
and
their
saluation
by
death
.
Luc.
2.25
.
&
23.51
.
They
liued
not
contented
with
their
present
estate
,
but
waited
for
a
better
;
and
as
Elijah
came
out
of
the
caue
when
the
Lord
came
to
him
,
so
they
were
ready
alwaies
to
come
out
of
the
caue
of
their
bodies
to
meet
the
Lord
.
1.
King
.
19.11
.
And
thus
they
stood
in
their
dore
,
who
waited
for
the
appearing
of
the
Lord
Iesus
Christ
.
1.
Cor.
1.7
.
that
is
,
thus
they
waited
,
who
waited
for
the
day
of
their
death
wherein
they
might
goe
to
the
Lord
,
and
for
the
day
of
the
Lords
appearing
,
wherein
he
would
come
to
them
.
Lastly
;
this
is
the
propertie
of
the
sonnes
that
they
waite
for
the
adoption
,
that
is
,
looke
for
the
fulfilling
of
it
,
in
death
,
by
their
owne
full
redemption
.
Rom.
8.23
.
The
reasons
.
And
that
the
faithfull
ought
thus
to
waite
and
bee
prepared
for
death
at
all
houres
,
may
further
be
proued
.
First
,
they
know
not
when
they
shall
die
,
and
,
if
they
cease
from
attendance
,
the
Master
will
come
in
a
day
when
they
thinke
not
.
Math.
24.50
.
Therefore
they
should
alway
looke
for
that
,
which
whether
looked
for
or
vnexpected
,
will
most
certainly
,
(
though
stealingly
)
come
.
Secondly
;
Christ
appeareth
vnto
saluation
onely
to
those
that
looke
for
him
.
Hebr.
9.28
.
that
is
,
that
so
liue
,
as
,
whether
hee
come
in
the
second
watch
,
or
in
the
third
,
he
shall
find
them
waiting
in
their
doore
for
Him
,
by
continuance
in
well
doing
.
But
,
doe
they
looke
for
him
,
who
continually
serue
sin
in
their
mortall
bodies
,
and
continually
and
ordinarily
are
holden
in
those
cursed
lusts
of
the
world
and
flesh
,
wherein
is
nothing
but
death
and
hell
?
I
speake
of
fornicators
,
couetous
,
drunkards
,
daily
swearers
,
and
other
monstrous
sinners
,
doe
they
looke
for
him
?
or
,
would
they
curse
and
sweare
,
and
riot
on
the
Sabbath
,
and
steale
,
and
whore
as
they
doe
,
and
drinke
so
many
healths
till
they
haue
left
no
foundnesse
in
them
,
if
they
thought
presenttly
to
die
,
and
presently
to
come
to
their
terrible
account
,
&
they
may
presently
come
vnto
it
?
Thirdly
,
wee
serue
a
prentiship
of
attendance
for
our
worldly
freedome
,
and
(
to
reason
from
the
lesse
to
the
greater
)
will
we
not
attend
seuen
yeres
(
perhaps
we
shall
not
wait
seuen
dayes
)
to
be
free
for
euer
?
For
by
the
portall
of
death
the
godlie
passe
from
bondage
to
libertie
,
from
the
land
of
Aegypt
to
the
land
of
righteousnesse
,
from
the
vale
of
tears
to
mansions
of
glorie
.
An
instruction
to
keepe
alwayes
in
mind
the
day
of
our
death
,
Vse
1
that
it
preuent
vs
not
by
carnall
forgetfulnesse
,
or
come
vpon
vs
vnlooked
for
,
as
Iehu
furiously
came
vpon
Iehoram
,
2.
King
.
9.23.24
.
bee
made
with
al
speed
to
his
charet
,
thinking
to
flie
,
but
the
arrow
that
Iehu
shot
,
preuented
him
:
So
some
thinking
to
flie
from
the
flying
arrow
of
death
,
by
running
to
their
accustomed
refuges
,
as
it
were
Charets
of
vaine
delayes
and
hopes
further
to
auoide
it
,
haue
presently
receaued
into
their
bodies
the
fatall
dart
of
death
,
and
haue
presently
died
.
That
we
may
thus
remember
death
,
we
must
not
be
carelesse
to
spend
our
short
time
well
,
as
they
are
whose
comfort
standeth
rather
in
an
vncertain
delay
of
death
then
in
anie
certainety
of
life
eternall
after
death
.
Our
care
must
be
to
liue
well
,
so
shall
we
without
our
care
,
haue
good
assurance
to
die
wel
.
If
we
continue
and
increase
in
goodnesse
,
we
are
well
prouided
for
death
,
and
need
not
to
feare
the
bitter
effects
of
second
death
.
Blessed
is
that
Seruant
,
whom
the
Master
,
when
hee
commeth
shall
find
so
doing
.
Mat.
24.46
.
The
Apostle
Paul
might
well
say
,
he
was
ready
to
be
offered
,
to
wit
by
that
end
of
all
the
liuing
,
death
,
seeing
he
had
fought
a
good
fight
in
the
battell
of
his
life
,
finished
a
good
course
in
the
race
of
his
pilgrimage
,
and
kept
faith
in
a
good
conscience
.
2.
Tim.
4
6.
Hee
considered
his
life
,
as
a
woman
with
child
reckons
her
time
as
neere
as
shee
can
,
because
then
shee
hopes
for
deliuerance
,
the
nerer
the
day
of
his
last
Iubilee
or
last
breath
drew
,
the
more
his
ioy
increased
,
being
sure
that
(
then
)
he
should
goe
out
of
prison
.
Leuit.
25.41.54
.
Thus
had
he
ioy
in
death
who
had
so
well
and
long
prepared
himselfe
to
die
.
A
charge
(
therefore
)
vpon
carelesse
persons
who
,
Vse
2
as
if
they
should
say
with
the
euill
Seruant
,
spoken
of
Math.
24.48
.
My
Master
doth
differre
his
comming
,
fall
into
a
deep
sleepe
of
false
peace
without
all
regard
of
awaking
to
righteousnesse
.
1.
Cor.
15.34
.
till
death
come
to
cut
them
off
with
sinners
.
Christ
,
speaking
of
the
dayes
of
Noah
,
doth
not
say
that
the
Men
(
then
)
were
vnmercifull
,
extortioners
or
idolatours
,
but
that
they
are
,
they
drank
,
they
married
till
the
flood
came
;
that
is
,
were
first
drowned
in
securitie
,
and
(
after
)
in
water
Luc.
17.26.27
.
Further
,
speaking
in
like
manner
of
the
daies
of
Lot
,
he
saith
of
the
men
of
that
time
,
that
they
ate
,
they
dranke
,
they
bought
,
they
sould
,
they
planted
,
they
built
.
verse
28.
but
were
these
things
vnlawfull
?
No
not
in
themselues
,
but
in
their
manner
of
vsing
them
:
for
,
they
entended
nothing
else
till
God
rained
fire
and
brimstone
from
Heauen
vpon
them
,
and
destroied
them
:
verse
29.
That
is
,
nothing
could
warne
them
till
death
came
that
giues
no
warning
.
And
here
our
Sauiour
setteth
downe
three
sorts
of
men
,
the
first
followed
their
pleasures
,
onely
they
ate
,
they
dranke
.
The
second
followed
their
profit
onely
,
they
bought
,
they
sould
.
The
third
(
and
worst
of
all
)
followed
both
their
pleasure
and
profit
:
for
,
they
builded
for
their
pleasure
,
and
planted
for
their
profit
.
And
doe
not
some
of
these
,
or
all
of
these
lusts
of
the
world
hold
carelesse
Christians
(
if
we
may
call
such
Christians
)
so
in
the
loue
of
earthly
things
at
this
day
,
that
there
is
no
remembrance
of
death
in
their
waies
.
Doe
not
worldlings
,
entring
into
a
dreame
of
an
Heauen
vpon
Earth
,
dote
so
vpon
things
that
perish
with
the
vse
,
that
they
neuer
thinke
of
things
eternall
,
whether
life
or
death
euerlasting
,
till
they
must
(
no
remedie
)
passe
from
this
world
to
another
?
The
foolish
Virgines
thought
not
of
their
oile
till
the
Bride-groome
came
and
there
was
no
opening
.
Mat.
25.8.11.12
.
And
foolish
sinners
so
flatter
themselues
with
a
slumbering
opinion
of
preparing
(
time
●inough
)
for
death
when
they
goe
on
their
last
houre
,
that
they
will
know
nothing
till
the
flood
come
.
Mat.
24.39
.
nor
looke
toward
heauen
till
they
bee
in
hell
.
Luc.
16.23
.
nor
haue
oile
in
their
vessels
and
repentance
in
their
hearts
,
with
it
to
meete
the
bride-groome
,
Christ
,
till
the
gate
of
mercie
and
of
all
hope
be
shut
.
Math.
25.10
.
Meane
while
,
what
doe
they
but
follow
the
pride
,
couetousnesse
,
whoredome
,
drunkennesse
,
and
lusts
of
their
owne
heart
,
not
remembring
Ioseph
?
But
pray
we
(
beloued
)
for
a
waking
conscience
,
and
let
not
this
keeper
of
the
house
,
in
a
heart
past
feeling
,
so
drowse
and
sleepe
in
vs
,
that
our
house
be
broken
,
digged
through
and
rifled
before
we
haue
time
,
or
will
,
to
say
Lord
haue
mercie
on
vs
.
So
much
for
the
attendance
spoken
of
,
the
term
or
continuance
followeth
.
Al
the
daies
of
mine
appointed
time
,
&c.
]
The
time
of
Iobs
attendance
or
waiting
on
God
for
his
helpe
,
is
the
whole
terme
or
act
of
his
life
,
which
he
calleth
,
not
yeeres
,
but
daies
.
So
hee
measureth
his
short
time
by
the
inch
of
daies
,
rather
then
by
the
span
of
moneths
,
or
long
ell
of
yeeres
.
Doctr.
Which
is
to
teach
vs
,
that
the
daies
of
man
are
few
,
&
his
life
short
vpon
earth
.
And
that
it
is
so
,
experience
,
and
that
which
we
see
in
daily
vse
doth
shew
besides
the
word
,
which
(
for
this
)
speaking
of
mans
short
time
,
vseth
to
take
the
shortest
diuision
in
nature
to
expresse
it
by
;
as
that
it
is
the
life
of
yesterday
;
Ps.
90.4
.
A
life
which
is
gone
as
soone
as
it
comes
,
vers
9.
a
life
of
few
houres
,
as
a
watch
in
the
night
,
vers.
4.
the
life
of
a
thought
,
whereof
there
may
bee
a
thousand
in
an
houre
,
vers.
9.
a
life
of
nothing
,
Psal.
39.5
.
that
is
,
of
no
time
,
or
of
vanitie
,
which
is
next
to
nothing
.
Iacob
in
his
time
brought
it
to
a
short
account
,
that
is
,
from
diuers
hundreds
to
an
hundred
and
thirtie
;
Gen.
47.9
.
But
Moses
,
comming
after
him
,
gathereth
it
into
a
shorter
summe
or
account
,
euen
to
an
account
or
count
or
totall
of
threescore
and
ten
,
or
of
fourescore
at
the
most
,
with
labour
and
sorrow
.
Psal.
90.10
.
Dauid
measureth
it
with
his
short
span
:
Psal.
39.5
.
and
this
excellent
Saint
compareth
man
,
borne
of
a
woman
,
●o
a
flower
that
is
soone
cut
downe
,
and
to
a
shadow
that
continueth
not
.
Iob
14.2
.
Finally
,
our
vncertaine
short
life
is
in
Scripture
compared
to
a
thought
that
is
presently
gone
,
Psal.
90.9
.
to
a
dreame
in
the
night
that
is
forgotten
in
the
morning
,
to
a
bubble
vpon
the
water
,
to
a
ship
vnder
saile
,
and
to
a
weauers
shuttle
.
So
soone
passeth
our
life
and
it
is
gone
.
The
reasons
.
First
,
Iniquity
now
aboundeth
,
and
more
in
these
latter
times
,
then
in
forme●
ages
:
Math.
24.22.2
.
Tim.
3.1.2
.
which
must
needs
prouoke
God
to
cut
shorter
these
our
dayes
,
then
those
better
daies
wherein
our
fathers
liued
,
who
liued
more
simply
and
in
fewer
sinnes
then
wee
their
children
doe
at
this
day
.
Secondly
,
our
time
is
short
,
that
our
short
time
might
moue
vs
not
to
deferre
to
doe
good
as
the
manner
is
,
seeing
euen
the
Diuel
himselfe
is
busie
because
his
time
is
short
.
Ap●
.
12.12
17.
Thirdly
,
our
life
is
as
nothing
,
that
Gods
Children
might
sooner
be
deliuered
from
their
burthens
,
and
from
those
that
burthen
them
in
this
life
,
and
that
the
wicked
(
the
children
of
this
world
)
might
haue
a
shorter
time
to
keepe
in
bondage
and
vnder
the
whip
of
malice
those
poore
ones
,
who
desire
to
sacrifice
their
life
to
God
in
a
conscience
of
his
seruice
,
and
to
walke
in
faith
,
before
him
.
For
if
mans
life
might
now
extend
to
the
yeares
which
were
before
the
floud
;
when
men
liued
six
,
seuen
,
eight
&
nine
hundred
yeares
;
This
cruell
age
,
in
which
wee
liue
would
too
long
torment
,
and
too
vilely
deale
with
Gods
faithfull
ones
,
there
being
no
hooke
of
short
time
in
the
iawes
of
the
wicked
to
keepe
them
in
feare
;
as
now
,
when
death
is
such
a
tyrant
,
and
short
life
such
a
curbe
vnto
them
,
that
they
dare
not
,
or
cannot
doe
as
they
would
.
And
indeede
,
how
can
they
doe
that
in
their
fortie
and
vnder
their
fourescore
,
which
they
might
doe
and
would
be
hold
to
doe
,
being
men
of
might
,
in
their
hundreds
?
Also
,
how
could
the
poore
Church
,
hold
vp
the
head
and
continue
in
good
case
,
that
should
haue
so
strong
and
long-liued
enemies
to
encounter
with
?
An
admonition
to
run
the
way
of
Gods
commandements
,
Vse
1
while
he
enlargeth
our
hearts
,
and
not
to
put
off
our
conuersion
in
so
short
a
life
.
Hee
that
hath
a
long
iourney
to
goe
in
a
short
time
,
will
make
hast
:
and
he
,
who
remembreth
that
euery
day
runneth
away
with
his
life
,
cannot
sit
still
.
But
where
men
promise
to
themselues
long
life
and
much
time
,
there
they
wax
wanton
and
become
secure
:
as
Amos
6.3
.
&
2.
Pet.
3.4
.
Therefore
the
Lord
doth
commend
our
life
to
vs
in
this
Scripture
,
and
in
other
Scriptures
,
in
a
short
abstract
of
daies
,
and
not
in
a
volume
of
yeares
,
as
in
the
booke
at
large
.
So
Christ
saith
to
Ierusalem
,
in
this
thy
day
.
Luke
19.42
.
not
granting
a
longer
terme
then
the
terme
of
one
poore
day
vnto
her
.
Which
was
to
teach
her
,
and
vs
in
her
,
to
thinke
euery
day
to
bee
our
last
day
.
And
therefore
to
doe
that
this
day
,
as
in
our
time
,
which
wee
are
not
sure
to
doe
the
next
day
,
as
in
a
time
that
God
hath
taken
to
himselfe
and
from
vs
,
as
being
more
properly
his
,
then
our
day
.
A
worthy
Souldiour
warring
long
vnder
Adrian
the
Emperour
,
after
that
long
time
returned
to
his
house
,
and
liued
Christs
souldiour
.
Where
,
and
in
which
manner
,
after
he
had
liued
seuen
yeeres
,
he
yeelded
to
death
:
and
beeing
readie
to
die
,
commanded
that
it
should
bee
written
on
his
tombe
:
Here
lieth
Similis
(
for
,
that
was
his
name
)
a
man
who
was
many
yeares
and
liued
but
seuen
:
counting
that
hee
liued
no
longer
then
hee
liued
a
Christian
.
How
many
warre
after
the
flesh
vnder
the
Emperor
of
the
aire
(
not
vnder
Adrian
,
)
who
yet
(
I
cannot
say
seuen
yeeres
)
I
would
I
could
say
that
seuen
dayes
or
houres
before
their
death
,
they
did
cast
away
these
weapons
of
sinne
that
it
might
bee
engrauen
vpon
their
graue
stone
for
their
Epitaph
,
that
seuen
daies
before
their
last
day
,
or
seuen
houres
before
their
dying
houre
,
they
not
onely
had
a
being
,
but
a
life
in
the
world
,
and
not
onely
were
,
but
liued
?
Such
desire
,
not
to
remember
but
to
forget
their
short
time
:
nor
to
heare
of
their
end
,
but
to
suppresse
it
,
because
the
remembrance
of
it
will
make
them
sparingly
to
offend
,
and
the
feare
of
it
alter
affections
.
And
from
hence
it
is
,
that
hee
who
hath
peace
in
his
dayes
,
and
is
besotted
with
the
flumber
of
long
life
,
being
loath
to
leaue
his
possession
for
an
vncertaintie
,
or
to
liue
&
be
where
hee
cannot
assure
himselfe
that
hee
shall
or
can
,
either
liue
or
be
as
here
he
may
,
and
doth
;
saith
to
death
,
as
Ahab
,
to
Eliah
;
Art
thou
here
mine
enemie
?
1.
King
.
21.20
.
When
(
the
preferment
of
it
considered
in
the
sweet
peace
of
the
righteous
,
and
happie
death
of
the
Saints
)
hee
should
rather
say
;
Welcome
my
friend
,
or
the
welcom
day
of
death
,
come
neere
.
Vse
2
A
reproofe
(
therefore
)
to
those
who
put
off
the
time
of
amendment
to
some
long
time
hereafter
not
remembring
their
short
time
and
few
dayes
here
.
Though
here
they
be
but
Tenants
at
will
in
their
Clayforme
,
whose
foundation
is
in
the
dust
,
whose
strength
is
a
few
bones
tyed
together
with
sinewes
,
as
with
small
strings
,
whose
life
is
in
a
little
breath
quickly
stopt
,
and
which
(
howsoeuer
we
patch
and
peece
it
,
with
helpes
of
Art
,
and
supplies
of
Nature
for
a
time
)
will
,
they
know
not
how
soone
,
fall
into
the
place
of
darknesse
,
when
the
winde
of
death
hath
passed
ouer
it
.
Yet
they
thinke
not
of
their
enduring
house
,
and
house
from
heauen
,
or
they
so
much
delight
in
the
momentanie
gourd
of
their
short
life
(
which
yet
hath
her
worme
of
speedie
corruption
)
that
they
forget
the
dayes
euerlasting
,
and
change
that
is
to
come
.
Ion.
4.6
.
Of
such
wee
reade
:
Chapter
21.
of
this
booke
:
Who
,
because
thei●
houses
were
peaceable
to
them
without
feare
,
their
wealth
came
in
vnto
them
without
faile
,
and
they
were
great
in
their
posteritie
:
Therefore
their
hearts
were
all
set
in
pleasure
,
and
they
reioyced
in
their
dayes
and
substance
that
was
so
great
,
not
remembring
their
time
,
how
short
it
was
,
till
they
suddenly
went
down
to
the
graue
.
When
the
Disciples
were
in
the
Ship
,
and
the
Ship
was
in
the
middes
of
the
Sea
,
tossed
with
windes
,
and
couered
with
waues
;
they
came
to
Christ
&
awoke
him
,
saying
;
Master
,
saue
v●
,
wee
parish
.
Mat.
8.24.25
.
But
they
had
Christ
with
them
in
the
Ship
.
But
some
thinke
not
of
Christ
to
awake
him
to
their
saluation
(
being
strangers
to
God
through
the
ignorance
that
is
in
them
)
til
the
ship
of
their
body
,
tossed
with
the
tempests
of
their
last
sicknesse
,
bee
readie
to
sinke
into
death
,
and
by
many
leakes
and
wearings
,
beginne
to
receiue
into
their
soules
that
dead
sea
that
must
needs
drown
them
in
perdition
&
destruction
,
before
the
Lord
for
euer
.
For
,
how
many
(
thus
)
think
of
him
,
till
they
can
thinke
no
longer
?
how
many
begin
to
liue
,
that
is
,
truely
to
liue
,
till
they
be
readie
to
die
?
and
how
many
call
to
minde
that
Time
of
Times
,
till
there
be
no
more
time
,
at
least
to
them
,
&
till
that
last
time
and
houre
of
the
day
come
vnto
them
in
the
which
they
must
come
to
the
barre
,
to
receiue
their
doome
and
iudgement
?
The
reason
of
all
this
backwardnesse
to
a
new
life
in
the
feare
of
God
,
is
mens
ouer-hungrie
desire
to
follow
those
pleasures
of
sinne
,
into
which
Satan
putteth
himselfe
as
he
did
into
the
Serpent
,
to
beguile
Heue
.
The
subtile
enemie
knoweth
with
what
bait
to
take
a
worldling
to
all
forgetfulnes
of
God
,
and
of
the
iudgement
to
come
.
And
therefore
as
the
hunter
minding
to
take
the
Tygres
young
one
,
is
said
to
set
vp
certaine
looking
glasses
in
the
Tygres
way
,
that
is
,
in
the
way
that
she
passeth
to
seek
her
straying
brood
,
that
finding
in
such
glasses
a
perfect
resemblance
of
her selfe
,
the
same
may
cause
her
to
leaue
the
pursuit
,
and
to
loose
her
whelpe
:
So
this
old
huntsman
Satan
,
obseruing
what
care
man
ought
to
haue
(
which
care
but
few
men
haue
)
to
saue
from
hell
and
destruction
his
stray
soule
,
doth
set
many
goodly
shewes
,
or
false
glasses
of
pleasures
(
which
seeme
,
but
are
not
)
in
the
way
of
his
Christian
walke
,
that
by
holding
his
sight
in
these
deere-prized
delights
,
he
may
more
willingly
leaue
the
care
of
that
one
thing
which
is
necessarie
,
the
saluation
of
his
soule
.
Therefore
,
that
wee
may
not
bee
taken
in
this
Hunters
snare
,
our
short
life
should
be
often
thought
of
:
When
we
goe
to
bed
we
should
remember
our
graue
,
and
when
wee
rise
in
the
morning
,
consider
that
we
shall
rise
out
of
the
graue
of
the
earth
at
the
last
day
.
With
this
key
of
meditation
we
should
open
the
day
,
and
shut
in
the
night
:
And
what
befalleth
others
in
the
dust
of
their
bodies
,
we
should
thinke
must
come
to
vs
(
we
cannot
tell
how
soone
in
our
owne
dust
&
mortality
.
Here
(
therefore
)
as
the
third
Captaine
sent
from
the
King
of
Israel
to
Eliah
,
to
bring
him
,
and
perceiuing
that
the
other
two
Captains
with
their
fifties
were
deuoured
with
fire
from
heauen
,
at
the
request
of
Eliah
,
grew
wife
by
their
experience
,
and
therefore
fell
downe
and
besought
fauour
for
himselfe
and
his
fiftie
,
2.
King
.
1.13
.
So
we
,
seeing
or
hearing
of
so
many
fifties
,
young
and
old
,
that
in
these
late
yeares
of
mortalitie
haue
ended
their
liues
in
a
fire
of
pestilence
sent
from
the
Lord
,
should
make
supplication
day
and
night
,
not
as
that
Captaine
to
the
man
of
God
,
but
as
true
Christians
to
the
man
and
God
Christ
Iesu
,
that
our
liues
&
deathes
may
be
precious
in
his
eyes
;
and
that
we
may
not
forget
,
that
what
is
done
to
others
may
come
to
vs
.
And
if
God
haue
knocked
by
many
infirmities
,
as
by
so
many
messengers
,
at
the
doore
of
our
fraile
bodies
,
wee
should
not
def●●re
(
then
chiefly
)
to
open
to
him
by
present
repentance
,
lest
he
breake
in
by
incurable
plagues
,
and
make
his
way
by
our
certain
destruction
,
&
death
remedilesse
.
An
apologie
or
defence
of
those
good
Christians
,
Vse
3
who
considering
the
vncertaintie
and
shortnesse
of
Mans
time
,
redeeme
as
much
as
may
be
of
it
into
the
band
and
to
the
glorie
of
Him
that
made
and
is
owner
of
all
their
daies
,
in
a
care
of
his
seruice
.
They
know
that
Satan
is
a
great
gainer
by
the
waste
of
time
,
and
that
(
contrarily
)
they
shall
gaine
,
and
Satan
be
looser
by
a
wise
redeeming
of
their
few
daies
for
good
duties
;
and
therefore
they
care
not
to
buie
time
with
any
redemption
temporall
,
so
they
may
haue
store
of
it
for
the
markets
of
godlinesse
and
thefeare
of
the
Lord
.
This
would
be
well
obserued
:
for
,
it
sheweth
the
reason
why
the
godly
haue
so
great
comfort
in
their
short
time
,
and
the
wicked
no
true
comfort
in
their
few
euill
daies
,
and
so
much
horror
at
the
end
of
them
,
when
they
goe
from
their
house
to
graue
.
The
godly
haue
much
pleasure
in
their
short
(
though
troublesom
)
life
because
they
haue
bestowed
it
well
,
and
because
they
are
become
,
by
such
redemption
of
time
,
citizens
,
in
title
,
of
a
citie
that
cannot
be
shaken
.
And
therefore
though
their
time
bee
short
,
their
short
time
here
is
very
comfortable
vnto
them
,
seeing
,
as
Noahs
dou●
vpon
the
waters
,
they
waite
daily
till
God
open
the
window
of
his
heauenly
Arke
,
to
take
them
to
rest
from
their
labors
.
The
wicked
,
who
haue
spent
their
short
time
euil
,
must
needs
greatly
feare
at
the
end
of
their
short
time
,
seeing
when
they
see
death
,
they
may
doubt
if
it
be
peace
,
hauing
neuer
yet
loued
the
God
of
peace
:
2.
King
.
9.22
.
The
righteous
are
in
the
world
as
the
Israelites
in
Babylon
,
who
beeing
captiues
in
this
prison
of
life
,
care
not
how
soone
they
bee
deliuered
,
that
they
may
sing
the
songs
of
the
Lord
in
their
owne
Land
;
Psal.
137.4
.
The
wicked
,
like
spirituall
Babylonians
,
and
as
men
at
home
in
their
owne
naturall
soile
,
desire
no
other
life
,
and
know
no
better
,
and
therefore
it
exceedingly
grieueth
them
so
soone
to
depart
from
this
,
and
so
much
against
their
wils
.
To
the
godly
,
by
reason
of
good
houres
well
employed
,
1.
Cor.
15.
death
is
the
last
enemie
:
and
to
the
wicked
,
by
their
prophane
life
,
the
first
:
Gods
Children
count
nothing
their
own
here
,
euerie
day
they
gather
Manna
,
and
haue
but
from
hand
to
mouth
,
till
the
long
Sabbath
come
,
when
they
shall
eate
the
fruites
of
the
land
of
heauen
.
Therefore
their
losse
is
nothing
when
they
haue
lost
all
here
:
onely
they
loose
miserie
and
finde
saluation
,
and
what
losse
is
that
?
Surely
such
as
they
are
glad
of
,
and
the
sooner
they
make
the
change
,
the
better
for
them
.
The
worlds
children
are
here
at
home
in
their
Mothers
lappe
,
here
they
haue
their
pleasure
.
Luk.
16.25
.
and
receiue
their
portion
,
hauing
great
things
for
themselues
,
and
to
leaue
to
their
Babes
when
they
are
gone
.
Here
they
wasted
time
,
the
fairest
and
best
part
of
it
,
vpon
their
profits
,
and
lusts
,
and
little
of
it
they
bestowed
,
if
any
of
it
,
well
:
and
what
maruel
then
if
they
cry
out
to
come
to
their
account
for
time
so
precious
,
so
much
abused
?
The
godly
,
because
their
affection
is
to
do
good
,
and
God
doth
so
mercifully
blesse
them
that
they
constantly
and
heartily
doe
it
:
therefore
they
are
,
and
are
reputed
seruants
in
Egypt
,
and
strangers
in
the
wildernesse
,
being
vnhappy
,
to
wit
in
the
opinion
of
worldly
men
,
till
they
come
into
their
happy
land
,
and
receiue
those
mansions
which
are
prepared
for
them
.
The
wicked
,
because
they
serue
sinne
in
their
members
and
short
time
,
are
happie
till
they
die
,
being
(
for
that
)
Lords
in
Egypt
and
Citizens
here
.
Here
in
pleasures
,
after
death
,
in
torments
.
Here
Lords
of
the
earth
,
&
hereafter
brands
of
hell
.
No
maruell
(
then
)
if
short
life
trouble
the
wicked
,
as
it
comforteth
the
godly
.
That
which
is
added
by
Iob
,
to
his
time
of
attendance
,
followeth
.
All
]
Iob
saith
that
hee
would
waite
all
his
daies
,
because
he
knew
not
the
day
nor
houre
when
God
would
command
his
apparence
by
death
,
and
send
him
to
his
dust
.
As
if
he
should
haue
said
:
Of
my
departure
hence
,
I
know
not
the
day
nor
houre
,
or
I
know
not
when
I
shall
die
,
1.
Pet.
1.17
.
and
therefore
euery
day
shal
be
as
my
dying
day
,
and
I
will
liue
in
continuall
expectation
of
that
which
will
come
,
I
know
not
how
soone
.
Doctr.
This
is
the
meaning
.
And
the
point
taught
is
:
though
there
bee
nothing
more
certaine
then
death
,
yet
nothing
is
more
vncertaine
to
vs
then
the
houre
in
which
we
shall
die
.
For
this
cause
,
the
day
of
the
generall
,
as
likewise
the
day
of
our
particular
iudgement
,
in
death
,
is
said
to
come
suddenly
vpon
worldlings
,
as
the
snare
vpon
the
bird
,
which
commeth
when
it
is
not
looked
for
.
Luke
21.35
.
And
Mathew
,
to
shew
how
little
wee
know
the
comming
of
it
till
it
come
,
compareth
it
to
a
Master
from
home
,
who
returneth
to
his
house
in
a
day
that
the
seruants
looke
not
for
him
,
and
in
an
houre
that
they
are
not
ware
of
:
Mat.
24.50
.
And
in
the
43.
verse
of
the
same
Chapter
,
he
compareth
it
to
a
thiefe
in
the
night
.
For
,
as
a
thiefe
giueth
no
warning
,
so
no
more
doth
stealing
death
.
He
that
keepeth
the
house
,
knoweth
not
when
the
thiefe
will
come
;
and
hee
that
looketh
for
death
knoweth
not
when
he
shall
die
1.
Thes.
5.2
.
The
reasons
.
If
we
knew
the
day
of
our
death
,
we
would
put
off
all
till
the
comming
of
that
day
.
Secondly
,
as
it
is
the
glorie
of
a
King
to
know
some
things
that
no
man
else
can
know
:
so
it
is
a
part
of
Gods
glorie
to
hide
from
men
and
Angels
,
the
particular
houres
of
mans
death
,
and
this
worlds
doome
,
which
hee
hath
closed
vp
with
the
seale
of
secrecie
,
and
put
in
his
owne
power
.
Now
,
God
will
giue
no
part
of
his
glorie
to
〈◊〉
.
Thirdly
,
if
we
knew
the
houre
or
certaine
time
of
our
death
,
it
would
giue
vs
too
great
boldnesse
to
wallow
in
sinne
,
till
that
time
or
houre
came
.
The
whorish
woman
,
because
she
knew
the
rust
time
when
her
husband
would
returne
,
who
went
into
a
far
countrie
,
did
by
such
a
certaine
knowledge
of
the
appointed
time
of
his
comming
backe
,
the
more
liberally
poure
out
her
soule
to
vice
&
wantonnesse
.
Prou.
7.20
.
Therefore
it
is
counsell
to
vs
,
when
wee
shall
die
,
that
all
the
dayes
of
our
appointed
time
we
may
wait
for
this
day
,
and
in
all
our
time
,
looke
for
this
last
time
.
To
make
good
vse
of
this
point
;
Vse
we
must
account
of
euery
present
day
as
the
day
of
our
death
;
so
liue
now
as
if
we
were
now
dying
,
&
doe
those
good
duties
euery
day
that
wee
would
bee
found
doing
at
our
last
houre
of
the
day
.
Death
doth
come
suddenly
to
many
,
so
it
may
to
vs
;
and
some
,
who
haue
promised
to
themselues
many
yeeres
,
and
long
life
,
haue
not
had
a
minute
of
warning
giuen
them
to
cal
for
mercie
.
The
houses
of
their
bodies
were
presently
digged
thorow
,
when
they
iudged
their
time
endlesse
:
and
when
they
thought
to
haue
runne
a
long
race
of
scores
,
Iob.
21.23.24.25
their
graues
haue
met
them
in
their
setting
out
,
and
they
haue
ended
their
act
before
they
had
plaide
one
full
part
on
their
stage
.
The
consideration
hereof
should
make
vs
carefull
to
doe
good
while
we
haue
time
,
seeing
we
are
so
vnsure
of
it
.
Gal.
6.10
.
The
time
of
making
peace
with
our
Aduersarie
is
while
wee
are
in
the
way
.
Math.
5.25
.
And
because
we
know
not
the
day
,
we
should
watch
by
doing
good
,
euerie
day
,
sitting
with
Abraham
in
our
Tent
doore
.
Gen.
18.1
.
And
watching
death
,
that
watcheth
vs
.
One
light
before
doth
more
good
then
many
carried
after
:
So
one
fore-thought
,
is
better
then
twentie
after
wits
.
Death
looketh
for
vs
euerie
where
:
therfore
(
as
one
saith
)
wee
should
euery
where
looke
for
him
:
Luke
12.35.36
.
But
further
,
to
incite
vs
to
this
Christian
watch
,
let
vs
remember
that
where
the
tree
falleth
there
it
lieth
,
in
the
East
of
life
,
or
West
of
second
death
,
where
the
Sunne
of
peace
setteth
vpon
reprobates
for
euer
:
Eccles.
11.3
.
As
the
last
day
of
our
life
leaueth
vs
,
so
shall
that
last
day
,
the
day
of
Christs
comming
,
August
.
finde
vs
.
How
good
were
it
(
therefore
)
before
we
runne
into
desperate
arrierages
,
to
cast
our
billes
of
account
:
the
rather
,
because
wee
shall
bee
warned
out
of
our
office
we
know
not
how
soone
:
Luke
16.2
Some
Emperors
among
the
Heathen
were
woont
(
as
bookes
say
)
to
bee
crowned
ouer
the
sepulchers
and
graues
of
dead
men
,
to
teach
them
by
the
certaine
,
but
vnknowne
end
of
their
short
life
,
to
vse
their
great
roomes
,
as
men
that
must
one
day
be
as
they
then
were
,
whose
graues
they
trode
vpon
.
The
old
Saints
,
who
liued
in
a
continuall
meditation
of
their
short
and
vncertaine
time
,
were
wont
alway
(
like
wise
Merchants
)
to
thinke
of
their
returne
homeward
:
And
therefore
tooke
vp
their
treasure
by
billes
of
paiment
,
not
where
they
were
,
but
where
they
would
bee
,
and
meant
to
make
their
long
aboad
,
that
is
,
meant
to
be
for
euer
.
And
the
Philosophers
(
who
saw
not
beyond
the
clouds
of
humane
reason
)
when
they
perceiued
how
much
men
did
decline
by
course
of
yeares
and
wastes
of
time
,
were
woont
to
say
:
that
the
life
of
a
wise
man
,
was
nothing
but
a
continuall
meditation
of
death
.
And
were
it
no
more
but
that
it
is
enacted
as
by
an
euerlasting
Parliament
,
that
all
must
once
die
:
Heb.
9.27
.
This
were
inough
to
cast
a
cloud
,
yea
a
whol
dark
sky
,
ouer
the
fairest
day
we
see
here
and
passe
in
our
fairest
pleasures
.
But
when
we
shall
consider
that
after
death
commeth
the
iudgement
,
it
must
needes
moue
vs
to
turne
our
laughter
into
mourning
,
and
to
thinke
how
to
liue
and
die
well
in
so
short
and
certaine
,
but
vncertain
time
of
our
expectation
of
such
a
day
,
a
day
of
such
dread
and
tertour
to
carelesse
liuers
,
a
black
,
hideous
,
and
dismall
day
.
But
carelesse
persons
,
like
those
officers
in
the
Kings
house
who
(
hauing
their
allowance
of
lights
)
consume
them
in
wantonnesse
,
and
goe
to
bed
in
the
dark
,
doe
consume
on
their
lusts
those
good
graces
(
as
it
were
lights
,
which
they
haue
receiued
for
saluation
,
from
the
father
of
lights
:
Iam.
4.3
.
which
is
cause
,
that
when
their
bodies
must
goe
to
their
bed
of
death
,
they
go
to
it
in
vtter
darknesse
,
where
is
weeping
and
gnashing
of
teeth
.
So
farre
for
the
time
which
is
called
(
largely
)
dayes
,
that
which
is
limitted
,
called
the
appointed
time
,
followeth
.
Of
mine
appointed
time
,
&c.
]
By
appointed
time
,
Iob
here
meaneth
,
his
bounded
life
,
which
can
no
more
be
extended
beyond
the
appointed
time
,
then
the
Sea
can
passe
her
bounds
.
Ps.
104.9
.
Doctr.
From
whence
this
doctrine
may
be
gathered
,
that
we
liue
by
Gods
decree
,
not
at
our
owne
pleasure
.
So
Paul
told
the
men
of
Athens
;
for
,
hauing
taxed
their
superstition
,
who
wold
bound
the
boundlesse
presence
of
God
to
a
temple
made
with
hands
,
and
to
Idols
the
worke
of
mens
hands
:
he
she
wecht
,
hat
the
Almighty
Maker
of
this
Worlds-masse
,
is
not
to
be
straitned
,
who
hath
shut
in
with
the
straites
of
time
,
fore-se●
by
himselfe
,
all
men
and
creatures
,
hauing
assigned
their
times
,
and
the
bounds
of
their
habitation
.
Act.
17.26
.
And
in
this
Booke
of
Iob
,
it
is
moued
by
a
question
,
but
taken
for
granted
,
that
there
is
an
appointed
time
to
man
vpon
Earth
.
Iob
7.1
.
or
a
set
time
of
mans
warrefare
here
:
that
is
,
he
is
a
Souldier
,
and
his
life
militant
:
but
how
long
and
for
how
short
a
time
,
he
shall
be
,
and
continue
in
this
field
of
his
bodie
vnder
corruption
,
fighting
against
the
strangelusts
that
are
in
the
world
,
it
is
ordered
by
him
who
hath
summed
vp
all
the
number
of
his
daies
,
and
measured
his
short
time
with
a
decree
or
Law
which
he
cannot
passe
:
after
,
it
is
said
that
God
hath
set
Mans
daies
,
and
numbred
his
moneths
,
and
limited
his
time
:
that
is
,
that
he
hath
set
bounds
to
all
the
moments
of
his
life
here
.
Iob
14.5
.
By
which
it
is
plaine
that
the
maker
of
man
hath
in
his
hand
the
whole
number
of
mans
time
,
such
as
it
hath
pleased
himselfe
to
adde
to
the
Moneths
and
yeeres
that
he
hath
giuen
him
in
this
vale
of
miserie
.
The
reasons
.
First
,
if
God
had
not
numbred
the
daies
of
man
vpon
earth
,
they
who
loue
the
world
would
neuer
leaue
it
,
nor
they
who
suffer
in
it
(
without
speciall
grace
)
waite
till
God
should
worke
their
deliuerance
from
it
.
They
who
liue
in
pleasure
would
neuer
resolue
to
die
,
and
they
would
presently
seeke
their
owne
death
,
and
find
it
who
liue
in
paine
.
Secondly
,
as
wee
are
not
borne
at
our
owne
pleasure
,
so
it
is
reason
we
should
liue
and
die
at
his
pleasure
,
who
hath
formed
vs
in
the
wombe
.
Thirdly
,
God
taketh
small
matters
into
his
hands
to
order
them
:
Mat.
29.30
.
and
shal
we
think
that
he
hath
not
taken
to
himselfe
the
great
matter
of
life
and
death
to
dispose
of
it
?
A
confutation
of
those
who
think
that
man
can
either
shorten
his
owne
life
,
Vse
1
or
draw
it
beyond
the
Lords
score
,
to
make
it
longer
.
Indeed
,
man
may
,
by
offering
violence
to
himselfe
,
become
an
vnnaturall
instrument
of
the
Lords
iustice
to
cut
of
those
daies
that
God
hath
finished
:
but
no
man
can
later
,
or
sooner
die
then
the
Lord
of
death
and
time
hath
set
his
end
.
Quest.
But
hath
not
the
Magistrate
power
ouer
the
life
of
a
Malefactor
?
and
is
it
not
in
his
hand
to
giue
him
his
life
,
or
to
take
it
from
him
when
his
sinne
hath
giuen
him
into
the
power
of
the
Law
and
of
the
Magistrate
vnto
death
?
Answ.
In
this
case
,
the
Magistrate
hath
no
power
,
but
what
is
giuen
him
:
as
when
either
the
spite
of
time
,
or
sinne
of
Man
,
shall
accomplish
what
God
hath
purposed
.
Ioh.
19.11
.
So
Christ
told
Pilate
;
who
because
he
had
the
soueraignty
of
iudgement
,
thought
he
had
(
also
)
the
soueraigntie
of
life
:
verse
10.
But
he
had
no
power
,
but
what
the
decree
of
God
and
determined
moment
of
mans
saluation
had
then
giuen
vnto
him
.
If
then
the
Magistrate
saue
a
man
who
is
iudged
to
die
,
it
is
secretly
to
fulfill
Gods
time
concerning
him
which
is
not
yet
come
;
or
if
he
cut
him
of
,
it
is
because
the
time
appointed
to
him
by
God
is
first
come
,
and
he
is
Gods
Minister
to
doe
what
God
hath
purposed
to
be
done
.
An
instruction
,
Vse
teaching
vs
patience
and
contentment
when
any
of
our
friends
shall
be
taken
from
vs
:
for
,
God
hath
taken
them
from
vs
,
their
time
was
come
,
which
,
as
we
cannot
preuent
,
so
we
may
not
enuie
:
2.
Sam.
12.20.21
.
&c.
So
for
our
own
death
,
we
must
willingly
beare
it
,
seeing
that
God
hath
appointed
that
we
shall
once
die
,
and
that
once
must
once
come
.
Hebr.
9.27
.
It
is
(
I
confesse
)
naturall
to
all
to
be
loth
to
lay
downe
this
tabernacle
:
but
our
obedience
to
the
will
of
God
must
correct
nature
in
so
direct
an
opposition
to
his
decree
that
hath
made
vs
we
must
call
to
our
remembrance
,
not
what
we
could
wish
,
but
God
hath
purposed
,
reasoning
,
euerie
man
apart
,
and
priuately
in
his
heart
thus
:
I
must
needes
die
because
it
is
Gods
ordinance
,
and
I
will
willingly
die
that
I
may
shew
my
obedience
to
his
will
.
I
must
needes
die
to
put
of
corruption
,
and
I
will
willingly
die
that
I
may
see
God
.
Or
,
I
must
needs
die
,
Looke
Deerings
11.
Lecture
on
the
Epistle
to
the
Hebrues
.
that
sinne
may
haue
his
pay
(
the
wages
of
sinne
is
death
.
Rom.
6.23
.
)
and
I
will
willingly
die
that
sinne
may
be
no
longer
,
and
death
may
loose
his
sting
and
power
.
So
much
for
the
mid-times
of
that
naturall
life
in
which
Iob
became
attendant
,
and
did
waite
for
a
better
life
,
the
period
of
time
which
he
expected
,
followeth
.
Till
my
change
were
come
.
]
Here
Iob
sheweth
how
long
hee
would
waite
,
by
hope
,
in
his
afflicted
estate●
euen
till
that
period
of
time
should
come
(
which
he
calleth
the
time
of
change
)
when
hee
should
finish
the
daies
of
his
warre-fare
on
Earth
,
and
receaue
the
Crowne
of
his
sufferings
in
glorie
.
And
here
,
by
the
day
of
change
,
he
meaneth
the
day
of
death
,
which
is
(
therefore
)
called
a
change
:
because
it
is
the
remoue
of
the
faithfull
from
labour
to
rest
in
their
bodies
,
and
from
an
Earthly
to
an
Heauenly
life
in
their
soules
,
which
are
taken
vp
to
God
.
Somewhere
it
is
called
the
losing
(
as
of
a
Prisoner
)
from
the
Prison
and
fetters
of
the
flesh
,
that
hee
may
be
with
Christ
:
Philip.
1.23
.
Also
,
the
godly
in
their
blessed
death
are
(
for
this
)
said
to
be
taken
away
.
Esa.
57.1
.
In
their
bodies
from
their
house
to
graue
,
from
feare
to
security
,
from
sense
of
paine
to
ease
,
and
from
their
bodies
of
labour
to
their
beds
of
rest
:
in
their
soules
,
from
an
house
of
clay
to
an
house
not
made
with
hands
,
from
Men
to
Angels
,
from
Earth
to
Heauen
,
from
prison
to
libertie
,
from
mortalitie
to
immortall
,
and
from
death
to
liue
.
And
we
reade
of
the
gathering
of
the
righteous
(
as
of
things
scattered
and
straying
from
home
)
to
their
people
&
fathers
.
Gen.
25
8.
Iudg.
2.10
.
Thus
we
haue
heard
why
Iob
and
other
scriptures
call
the
death
of
the
godly
a
change
.
From
whence
the
doctrine
is
,
Doctr.
That
there
is
nothing
in
the
good
mans
death
,
but
what
is
profitable
and
excellent
.
In
the
third
to
the
Philippians
,
vers.
21.
the
Apostle
calleth
this
alteration
by
death
,
not
the
losse
of
our
body
,
but
the
change
of
our
vile
body
,
that
it
may
bee
facioned
like
to
the
glorious
body
of
Christ
.
And
is
there
any
thing
in
this
but
what
is
excellent
,
and
worthy
(
if
any
thing
be
worthy
)
our
trauell
&
best
paines
here
?
Iohn
,
speaking
of
the
Saints
glorified
,
saith
;
All
teares
shall
be
wiped
from
their
eyes
:
Apoc.
21.4
.
His
meaning
is
,
that
as
soone
as
death
shall
let
them
out
of
the
world
,
they
shall
haue
no
more
sorrow
:
that
is
,
sorrow
that
causeth
teares
.
And
the
same
Iohn
saith
:
Blessed
are
the
dead
that
die
in
the
Lord
:
Apo.
14.13
.
that
is
,
they
who
hauing
liued
righteously
,
die
wel
in
him
,
are
in
the
hand
,
&
by
the
helpe
of
death
,
leade
presently
to
blessednesse
.
The
Saints
militant
,
did
alwaies
with
the
eyes
of
faith
,
in
the
Gospell
,
behold
this
great
honour
and
preferment
by
death
,
in
the
happy
ends
of
the
righteous
,
and
therefore
sighed
,
desiring
their
house
from
Heauen
.
2.
Cor.
5.2
.
for
,
they
knew
,
that
,
if
it
were
an
honour
to
be
remoued
from
a
base
cote
to
a
Princes
court
;
it
could
not
but
be
a
double
,
that
is
,
singular
honour
to
bee
translated
from
the
Cotes
of
the
Earth
to
the
Court
of
Heauen
.
Therefore
they
sighed
,
that
is
,
could
not
be
merrie
,
till
that
change
should
come
.
Paul
saith
that
to
be
losed
,
to
wit
,
from
the
bonds
of
his
corruptible
bodie
,
was
best
of
all
.
Philip.
1
,
23.
which
hee
would
not
haue
said
,
if
any
preferment
had
beene
better
then
that
by
death
,
which
is
from
basenes
into
the
glorious
libertie
of
the
sonnes
of
God
The
reasons
.
And
(
further
)
that
there
is
so
much
good
in
the
godlie
mans
death
(
which
is
his
change
)
may
be
and
is
euident
.
First
by
the
things
to
which
that
their
happie
and
blessed
change
by
death
is
compared
,
as
,
to
a
hauen
that
(
after
they
haue
passed
the
troublesome
waues
of
the
sea
of
this
world
)
carrieth
them
to
their
owne
key
or
backe
in
the
which
they
ride
safely
to
their
iourneys
end
,
after
which
they
come
home
to
their
owne
house
,
being
strangers
here
.
1.
Pet.
2.11
.
to
the
medicine
that
cureth
most
perfectly
the
sicknesse
of
life
,
to
the
messenger
that
biddeth
them
to
the
marriage
dinner
of
their
great
King
.
Mat.
22.2.3
.
to
their
returne
from
banishment
,
into
their
owne
countrey
and
naturall
land
;
to
their
deliuerance
from
the
gaole
of
sorrow
,
where
,
they
are
taken
(
with
Ioseph
)
out
of
prison
to
be
set
with
Princes
,
to
the
laying
downe
of
their
tabernacle
,
and
to
the
putting
on
of
their
house
from
Heauen
;
to
a
deliuerance
,
like
that
out
of
Egypt
,
from
the
bondage
of
corruption
to
the
libertie
of
saints
;
from
a
land
of
darknesse
to
a
land
where
the
sunne
neuer
goeth
downe
:
and
from
a
land
of
destruction
to
the
land
of
the
liuing
.
Now
,
what
is
there
in
all
these
,
that
is
not
perfitly
good
and
desirable
?
Secondly
,
death
abolisheth
in
the
faithfull
departed
,
all
power
of
sinning
and
sting
of
sinne
.
Thirdly
,
the
bodie
feeleth
no
more
paine
,
nor
shal
euer
againe
be
sensible
,
but
of
that
which
is
excellently
good
:
desireable
,
and
comfortable
:
and
for
the
soule
,
it
shall
presently
be
glorified
.
Luc.
16.22
.
Fourthly
,
death
is
but
the
dore
of
the
soule
out
of
an
earthly
dungeon
(
such
as
the
bodie
is
,
that
must
be
destroied
before
the
wormes
)
into
an
heauenly
kingdome
,
or
passage
from
death
to
life
,
from
a
short
death
to
a
long
life
.
Lastly
,
God
executeth
his
iudgements
vpon
the
damned
,
and
purgeth
his
Church
by
death
.
An
instruction
to
correct
all
vnreasonable
and
faithlesse
weeping
for
our
godly
friends
and
brethren
departed
in
the
faith
of
Christ
.
Vse
1
The
Apostle
to
the
Thessalonians
exhorteth
Christians
,
if
they
sorrow
for
such
,
not
to
sorrow
for
them
as
men
that
haue
no
hope
.
1.
Thes.
4.13
.
When
Hester
was
taken
from
Mardochay
(
who
had
brought
her
vp
as
his
owne
daughter
)
to
be
married
to
King
Assuerus
,
and
to
receaue
the
crowne
of
Queene
in
the
kingdome
,
did
he
either
bewaile
or
enuie
that
her
great
preferment
?
the
faithfull
are
taken
from
sorrowfullmen
to
be
espoused
to
Christ
,
and
to
receaue
the
crowne
of
glorie
:
and
shall
they
,
that
liue
,
by
such
vnmeasurable
sorrow
and
taking
on
,
as
is
too
commonly
vsed
at
the
graues
of
their
friends
,
vnwish
to
them
,
in
a
sort
so
great
happinesse
?
Will
a
father
be
sorrie
or
can
he
without
imputation
of
enuie
repine
,
that
his
sonne
or
daughter
is
(
with
Ioseph
)
taken
out
of
prison
to
be
set
with
Princes
?
when
thou
giuest
forth
thy
child
to
nurse
,
and
shee
hath
kept
it
long
inough
;
should
shee
,
because
thou
takest
it
home
againe
;
complaine
?
thou
wilt
say
,
she
hath
no
reason
for
it
;
Then
what
reason
hath
any
father
to
murmure
against
the
owner
of
the
child
hee
taketh
,
for
taking
of
his
owne
?
Parents
that
so
lose
their
children
(
if
they
may
be
called
lost
that
are
so
found
)
are
but
nurses
to
them
,
in
their
absence
from
their
owne
fathers
house
,
to
nurse
them
with
the
milke
of
the
Gospel
,
and
religiously
to
nurture
them
for
the
Lord
,
who
by
death
sends
for
them
home
to
himselfe
,
when
he
seeth
time
:
and
when
he
so
doth
,
haue
they
cause
to
complaine
of
wrong
?
father
,
mother
,
sonne
,
wife
,
husband
,
brother
,
are
but
lent
goods
,
which
we
must
restore
when
the
creditor
,
and
hee
that
owneth
them
,
calleth
for
them
.
And
shall
we
count
our selues
spoiled
or
vndone
,
because
they
are
required
?
If
one
should
lend
vs
a
thing
of
price
or
thing
that
is
costly
,
would
wee
(
for
a
recompence
of
the
vse
of
it
)
vpbraid
the
owner
because
he
sendeth
for
it
?
or
,
if
we
should
,
might
not
he
,
who
was
the
lender
,
iustly
say
:
is
this
my
thanks
?
and
shall
I
be
recompenced
with
so
great
impatiencie
for
my
so
great
good
will
?
So
if
God
should
lend
vs
tenne
deare
children
,
as
he
did
to
Iob
,
and
we
should
be
made
to
part
with
them
all
in
one
day
,
would
it
become
vs
with
rough
words
to
receaue
that
supposed
losse
?
or
would
we
complaine
of
wrong
,
where
none
is
offered
?
and
where
our
good
is
sought
and
our
childrens
gaine
,
be
vnthankfull
?
if
we
should
,
may
not
the
Lord
of
them
and
of
vs
,
iustly
taxe
our
vnthankfulnesse
and
complaine
of
wrong
?
May
he
not
say
:
did
Iob
,
my
seruant
so
,
from
whom
I
tooke
ten
children
in
one
day
,
and
,
in
a
few
daies
,
all
the
honour
and
substance
that
he
had
?
did
he
not
rather
confesse
my
vnquestionable
right
in
such
moueables
,
and
say
;
the
Lord
giueth
,
the
Lord
taketh
away
,
blessed
be
the
name
of
the
Lord
.
Iob
1.21
.
If
a
great
Lord
should
call
vs
and
our
child
,
promising
to
both
much
honour
and
great
wealth
,
would
we
weepe
and
take
on
,
because
our
child
is
gone
before
,
and
we
,
our selues
,
must
shortly
follow
after
?
would
we
not
rather
,
with
much
ioy
,
so
order
our
iourney
and
affaires
,
that
we
(
also
)
might
(
with
as
great
dispatch
as
might
be
)
receaue
such
preferment
as
(
wee
know
)
our
child
hath
entred
on
alreadie
?
And
why
are
we
vnquiet
,
seeing
the
Lord
of
Heauen
and
earth
hath
called
our
child
from
a
base
condition
to
noblenesse
,
to
bestow
honours
vpon
him
and
ritches
that
shall
not
faile
,
promising
the
like
to
vs
by
the
way
of
death
?
should
we
not
rather
so
dispose
our
occasions
and
life
,
that
we
may
ioifully
follow
him
whom
wee
haue
not
lost
but
sent
before
?
But
you
will
say
,
my
child
was
young
and
died
in
his
flowers
?
well
,
be
it
so
,
yet
they
who
die
young
,
so
they
die
well
,
are
old
inough
to
goe
to
God
:
besides
,
did
not
Ieroboams
childe
in
whom
were
found
good
things
,
die
young
.
1.
King
.
14.13
.
And
did
not
Iosiah
die
old
,
whom
the
Lord
,
in
a
battle
at
Megiddo
,
tooke
from
the
filthy
will
of
Iudah
to
plant
him
,
before
himselfe
in
the
garden
of
his
owne
presence
,
in
glorie
.
2.
King
.
24.29
.
Neither
can
they
be
said
to
die
yong
,
whose
perfection
is
growne
to
a
blessed
ripenesse
before
the
Lord
.
But
young
,
or
old
,
if
you
haue
reioiced
in
your
child
,
as
in
the
Lords
interest
,
you
will
not
think
it
much
,
and
why
should
you
,
that
the
Lord
should
haue
his
owne
?
or
,
will
you
(
with
Phurao
)
offer
to
hold
in
the
prison
of
life
(
as
in
Egypt
)
any
seruant
of
his
,
whom
hee
shall
send
for
by
death
,
his
last
messenger
,
and
that
a●
supper
time
when
all
things
are
ready
?
Luc.
14.17
.
While
he
liued
,
God
gaue
him
to
you
,
as
a
pledge
of
his
fauor
;
now
that
he
is
taken
away
,
you
must
freely
resigne
him
as
a
pledge
of
your
obedience
.
But
you
wil
say
,
He
was
my
onely
child
.
Indeed
the
death
of
an
onely
childe
is
very
greeuous
to
the
Parents
.
Zechar.
12.10
.
Am.
8.10
.
yet
Abraham
was
readie
to
haue
sacrificed
his
onely
sonne
Isaac
at
Gods
commandement
:
Gen.
22.3.10
.
and
God
gaue
his
onely
sonne
(
Christ
)
to
death
for
our
sal●ation
.
Ioh.
3.16
.
wherefore
,
as
Elkanah
said
to
Annah
,
so
,
and
much
more
may
the
Lord
say
to
vs
:
am
not
I
better
to
you
then
ten
sonnes
?
1.
Sam.
1.8
.
or
,
are
not
our
ten
sonnes
,
and
all
the
children
of
the
wombe
,
his
gift
?
Ps.
127.3
.
Then
,
though
he
be
your
onely
child
and
all
you
haue
,
whom
God
thus
,
by
death
,
taketh
from
you
,
there
is
no
cause
of
griefe
or
of
complaint
,
seeing
the
Lord
hath
but
his
owne
when
he
hath
taken
him
,
and
seeing
(
also
)
that
he
taketh
him
,
and
you
giue
him
,
but
as
your
pledge
and
earnest
to
binde
vnto
you
the
right
of
that
inheritance
that
you
looke
for
;
or
as
your
Feof-fee
of
trust
,
gone
before
,
to
take
the
possession
for
you
.
A
reproofe
to
those
,
Vse
2
who
can
see
nothing
in
the
death
of
their
friends
or
in
their
owne
deathes
,
but
what
is
dreadfull
beyond
measure
,
and
(
simply
)
the
end
of
man
.
Such
conceiue
death
,
not
as
he
is
to
the
righteous
,
and
as
Christ
hath
made
him
to
bee
by
his
glorious
death
,
but
as
fooles
iudge
of
him
,
who
behold
him
,
through
false
spectacles
,
as
he
is
in
his
owne
vncorrected
nature
,
considered
out
of
Christ
,
that
is
,
vgly
,
terrible
,
and
hideous
.
So
did
they
behold
him
in
Amos
,
who
put
the
euill
day
of
his
comming
(
that
which
they
iudged
to
bee
euill
,
and
the
godly
iudge
to
bee
happie
,
no
day
happier
)
as
far
from
them
,
as
they
could
by
carnall
delicacie
and
wantonnesse
.
Amos
6.3
.
So
did
Belshazzar
looke
vpon
him
,
whose
heart
would
not
serue
him
to
reade
the
hand-writing
of
his
owne
end
so
neare
.
Dan.
5.5.6.30
.
And
Nabal
had
no
heart
to
die
:
who
,
when
he
must
needes
die
,
died
as
a
stone
:
that
is
,
died
blockishly
,
and
so
faintly
,
that
he
was
as
good
as
slaine
,
before
death
slew
him
.
1.
Sam.
25.37.38
.
He
had
no
comfort
in
death
,
which
hee
could
not
see
one
that
was
as
righteous
,
but
as
churlish
and
prophane
.
And
no
maruell
:
for
,
this
Aduersarie
,
death
armed
as
Goliah
,
and
vaunting
as
that
proud
Gyant
of
Gath
,
commeth
stalking
toward
such
in
fearefull
manner
,
infulting
ouer
weake
dust
,
and
daring
the
world
to
giue
him
a
man
to
fight
with
.
Therefore
,
at
the
sight
of
him
,
the
whole
hoast
of
worldlings
bewray
great
feare
,
turning
their
backes
,
and
going
backward
as
men
readie
to
sinke
into
the
earth
,
with
abated
courages
and
lookes
cast
downe
,
stained
with
the
colours
of
feare
&
death
,
trembling
like
leaues
in
a
storme
,
and
striken
with
the
palsie
of
a
sudden
and
violent
shaking
through
all
the
bodie
.
1
,
Sam.
17.10.11
.
But
the
true
Christian
armed
(
as
Dauid
)
with
trust
in
God
,
and
expectation
of
victory
by
the
death
of
Christ
,
who
by
death
,
ouercame
death
,
as
Dauid
cut
off
the
head
of
Goliah
,
with
his
owne
sword
:
dares
and
doth
boldly
encounter
with
this
huge
Philistian
,
death
(
supposed
inuincible
and
seeming
great
)
but
neither
with
sword
nor
speare
,
but
in
the
name
of
the
God
of
the
hoast
of
Israel
,
by
whose
might
onely
hee
woundeth
,
and
striketh
him
to
the
earth
,
trampling
vpon
him
in
the
returne
of
his
soule
to
the
place
out
of
which
it
first
came
,
and
singing
ouer
him
this
ioiful
and
triumphant
song
of
victorie
:
O
death
,
where
is
thy
sting
?
1.
Cor.
15.55
.
Hee
hath
Steuens
eyes
to
looke
into
heauen
:
and
therefore
cannot
but
haue
the
tongue
of
the
Saints
who
say
:
Come
Lord
Iesu
,
come
quickly
.
Apo●
22
.
2●●
For
the
ioy
that
is
set
before
him
,
he
(
with
his
good
Sauiour
,
)
endureth
the
crosse
of
death
,
and
despiseth
the
shame
of
corruption
,
to
which
the
dust
of
his
bodie
must
bee
turned
.
Heb.
12.2
.
Ob.
Quest.
But
you
will
say
,
Is
not
death
to
be
feared
,
that
worketh
so
fearefully
,
beeing
(
also
)
enemie
to
nature
,
and
the
wages
of
sinne
?
Rom.
6.23
.
Ans.
Answ.
Indeede
,
death
is
dreadfull
out
of
Christ
,
and
in
it selfe
;
and
wee
haue
reason
to
feare
it
,
as
it
is
an
effect
of
sinne
:
for
so
,
God
setteth
his
angrie
countenance
in
it
,
and
so
,
Aristotle
.
it
is
simply
fearefull
and
euill
.
Which
made
an
heathen
man
to
say
,
that
of
all
terrible
things
,
death
was
most
terrible
.
Hee
saw
in
the
darke
,
that
death
had
much
euill
in
it
,
and
that
it
was
properly
euill
,
and
but
accidentally
good
;
but
he
could
not
see
through
the
dark
cloud
that
which
made
it
so
euill
.
Therefore
euill
it
is
(
I
confesse
)
and
fearefull
.
And
to
this
we
haue
a
greater
witnesse
then
the
witnesse
of
man
.
For
,
the
Apostle
saith
,
the
sting
of
death
is
sinne
.
1.
Cor.
15.56
.
Now
,
so
farre
as
it
hath
a
sting
,
and
is
in
it
strength
,
it
is
to
be
feared
.
The
reason
is
:
so
it
is
properly
death
,
and
death
in
kinde
:
But
we
speake
not
of
death
,
considered
out
of
Christ
,
or
considered
in
it selfe
,
but
of
death
altered
by
the
death
of
Christ
,
and
which
by
such
a
change
,
is
made
our
passage
from
death
to
life
;
for
so
,
it
is
no
dreadful
thing
,
but
a
thing
desireable
:
and
so
the
sting
is
taken
from
it
,
which
is
of
force
,
and
carieth
an
edge
of
second
death
against
all
the
workers
of
iniquitie
,
who
dying
out
of
Christ
,
die
miserably
,
hellishly
,
and
with
horrible
feare
.
By
Christ
the
doore
,
death
is
made
a
doore
out
of
spirituall
death
into
spirituall
life
,
out
of
vnhappinesse
and
paines
mortall
,
into
all
happinesse
,
and
ioyes
eternall
.
Further
,
they
who
are
set
in
Christ
(
in
whom
they
liue
,
to
whose
glorie
,
they
desire
to
liue
and
die
)
seeing
they
behold
death
,
not
with
carnall
eyes
,
but
with
the
eyes
of
faith
in
the
Gospell
,
doe
(
as
hath
beene
said
)
get
heart
and
reioyce
against
death
,
in
their
good
consciences
,
and
all
the
terrour
of
it
:
and
so
to
them
it
is
a
disarmed
enemie
,
or
enemie
of
no
power
and
hurt
.
For
how
can
that
Scorpion
hurt
,
that
hath
no
sting
?
Or
why
should
that
enemie
be
feared
,
that
hath
neither
hand
to
strike
,
nor
weapon
to
kill
?
Such
a
Scorpion
is
death
,
when
we
take
sinne
from
it
:
and
death
is
such
an
enemie
,
when
once
wee
haue
set
it
downe
by
reformation
of
life
.
Contrarily
,
naturall
men
feare
death
exceedingly
,
death
that
bringeth
so
much
good
to
the
righteous
,
and
taketh
so
much
euil
from
the
Saints
,
because
death
in
them
,
is
not
ioined
with
a
godly
and
well
reformed
life
.
They
haue
not
done
the
good
for
which
they
came
into
the
world
:
and
therefore
they
feare
to
di●
.
They
apprehend
death
as
a
strong
enemy
,
finding
in
it
(
through
their
continuall
wickednesse
)
no
likelihood
of
saluation
,
nor
signe
of
peace
,
and
therefore
desire
not
to
be
dissolued
,
but
feare
to
bee
dissolued
,
nor
thinke
death
to
bee
a
change
,
but
a
plague
.
Or
,
they
haue
all
their
pleasure
and
peace
in
their
dayes
here
,
nor
caring
for
the
dayes
of
heauen
,
nor
fearing
the
long
night
of
hell
.
Here
,
they
are
well
,
and
they
know
not
where
is
better
.
Therefore
,
not
hoping
for
a
better
life
,
no
maruell
if
they
leaue
this
against
their
will
.
Death
to
such
is
the
beginning
of
eternall
death
,
and
no
port-way
to
Christ
,
but
a
portall-doore
to
destruction
.
Let
vs
therfore
so
liue
,
that
we
may
not
feare
death
,
and
so
learne
to
die
,
that
wee
may
liue
euer
,
not
with
Diuels
in
torments
,
but
with
God
in
his
kingdome
.
That
wee
may
so
doe
:
wee
must
remember
how
it
was
said
,
that
death
(
as
it
is
an
effect
of
the
fall
)
hath
a
sting
,
which
sting
of
death
is
sinne
.
This
sting
we
must
pull
from
it
,
by
taking
sinne
from
it
in
our
daily
repentance
,
and
daily
turning
to
God
by
newnesse
of
life
.
Hee
that
hath
an
enemie
will
doe
what
he
can
to
weaken
him
,
and
if
he
be
fearefull
,
because
he
is
well
armed
,
hee
will
doe
what
lieth
in
him
,
to
disarme
him
,
that
he
may
not
feare
him
.
This
enemie
is
death
,
the
last
that
shall
be
destroyed
.
Let
vs
therefore
doe
all
we
can
,
by
putting
off
sinne
,
and
putting
on
righteousnesse
,
to
bring
downe
his
strength
;
and
by
taking
away
from
our
hearts
,
and
the
conuersation
of
our
liues
,
the
sinne
and
sting
of
drunkennesse
,
whoredome
,
blasphemie
,
pride
,
lying
,
and
other
abominable
lustes
;
let
vs
put
no
weapon
of
malice
or
edge
into
deaths
hands
to
feare
vs
with
,
when
wee
should
leaue
this
world
with
comfort
,
and
goe
to
God
in
peace
.
So
shall
we
neither
feare
death
,
nor
feele
the
gripes
of
second
death
.
Obiect
.
But
the
godly
haue
feared
death
:
else
,
why
did
Eliah
flye
from
it
in
the
persecution
of
Iezabel
?
1.
Kin.
19.3
.
and
Christ
teach
his
,
to
decline
it
in
the
persecutions
of
men
?
Math.
10.23
.
and
Christ
himselfe
pray
against
the
bitter
cup
of
it
in
in
his
agonie
,
and
before
his
apprehension
?
Mat.
26.39
.
Ans.
I
answere
briefely
.
These
Saints
did
not
,
nor
were
to
fly
from
death
,
as
it
is
the
end
of
life
,
and
blessed
end
of
a
good
life
,
but
vsed
the
meants
of
flight
(
onely
)
to
preuent
violent
and
hastie
death
,
till
the
houre
appointed
should
come
that
they
were
to
giue
their
spirit
in
peace
,
into
the
hands
of
him
that
made
it
.
And
because
such
vntimely
death
was
enemie
to
the
good
they
had
to
doe
,
and
course
they
were
to
finish
;
therefore
they
went
aside
by
flying
,
for
some
time
,
and
till
the
time
of
their
departure
came
,
that
they
might
do
the
good
,
to
which
they
were
appointed
,
and
finish
the
course
for
which
they
were
sent
.
But
where
it
is
alledged
that
Christ
himselfe
prayed
against
the
cup
of
death
.
I
answere
,
two
waies
.
And
first
that
hee
prayed
,
without
sinne
,
and
without
hauing
sinne
,
against
it
:
seeing
that
in
that
his
supplication
of
teares
,
and
much
feare
,
he
submitted
alway
to
his
fathers
will
:
and
seeing
also
death
was
not
to
him
,
as
it
is
to
vs
.
For
,
to
vs
the
sting
of
it
is
conquered
,
and
the
force
broken
;
but
to
him
it
was
in
full
power
:
He
felt
the
sting
of
it
,
and
wrastled
with
the
force
of
it
in
soule
and
bodie
.
Secondly
,
I
say
that
it
was
not
meerely
a
bodily
death
(
though
vnsubdued
,
saue
where
himselfe
subdued
it
)
that
he
trembled
at
,
but
by
the
burden
of
our
sinnes
,
which
hee
was
to
vndergoe
,
in
which
he
beheld
the
whole
.
There
hee
saw
his
fathers
countenance
turned
against
him
,
and
there
knew
that
he
must
beare
his
wrath
,
because
hee
bore
our
sinnes
.
Besides
,
Christ
feared
death
,
beeing
clothed
with
our
flesh
,
to
shew
that
hee
tooke
our
infirmities
,
and
bore
our
sorrowes
,
and
was
perfect
man
.
And
so
death
in
some
case
may
bee
feared
,
and
at
some
time
prayed
against
,
but
euer
vnder
the
correction
of
Gods
will
.
Esay
38.2.3
.
For
the
rodde
of
death
turned
into
a
Serpent
,
made
Moses
to
feare
,
Exo.
4.3
.
and
the
best
haue
moderately
declined
,
and
shrunke
at
the
stroke
of
death
when
it
came
in
some
tempest
.
And
who
doth
not
dread
all
Gods
terrours
,
wherof
death
is
one
?
And
feare
that
which
is
the
punishment
of
sin
and
curse
of
sinners
?
And
decline
that
which
is
the
destruction
of
humane
Nature
?
and
shrinke
at
that
which
hath
made
the
strongest
,
the
wisest
,
the
richest
,
the
greatest
to
fall
downe
flatte
before
it
?
Therefore
the
feare
of
death
,
thus
reproued
,
is
not
the
naturall
feare
of
it
,
which
is
in
all
,
but
the
seruile
feare
of
it
,
proper
to
euill
doers
,
and
common
to
those
who
can
haue
no
hope
in
death
,
because
they
neuer
cared
to
liue
,
till
they
were
compelled
to
die
.
And
now
that
wee
haue
heard
what
feare
of
death
it
is
,
that
Gods
children
must
not
bee
stained
with
;
as
namely
,
that
which
is
seruile
and
cowardly
,
wee
will
shew
(
and
that
briefely
)
why
such
feare
of
death
should
fall
vpon
none
of
Gods
seruants
,
who
in
so
great
peace
,
leaue
this
world
,
and
for
so
precious
a
crowne
of
glorie
.
For
,
if
wee
haue
no
better
resemblance
of
death
,
then
when
we
sleepe
,
nor
better
rest
,
then
at
that
time
:
why
should
it
be
counted
so
hydeous
a
thing
,
when
the
bodie
is
toiled
and
much
spent
with
labour
,
to
send
it
to
the
sweet
and
deepe
sleepe
of
death
,
or
to
lay
it
in
the
quiet
bed
of
the
earth
,
where
no
sounds
or
feare
can
disease
it
?
And
if
to
Gods
Children
,
death
bee
not
onely
a
departing
from
paine
and
euril
,
but
an
accesse
to
all
good
,
nor
the
end
of
life
,
but
the
end
of
death
,
and
beginning
of
life
eternall
:
can
Gods
children
thinke
it
any
disaduantage
to
exchange
the
sense
of
paine
,
for
the
fruition
of
that
which
is
perfectly
pleasing
and
good
?
Or
,
to
change
death
for
life
?
Or
,
to
passe
from
a
wearie
pilgrimage
to
their
desired
homes
,
where
they
shall
not
onely
neuer
feele
miserie
,
but
bee
euer
happie
and
blessed
,
with
the
full
sight
of
that
,
the
glimpse
wherof
shining
vpon
the
face
of
our
Sauiour
,
in
his
transfiguration
,
made
Peter
to
say
:
Master
,
it
is
good
to
be
here
?
Math.
17.4
.
Salomon
saith
:
Better
is
the
day
of
death
,
then
the
day
in
which
wee
were
borne
.
Eccles.
7.3
.
And
why
better
?
except
because
when
we
are
borne
,
we
come
into
misery
,
&
when
we
die
,
we
goe
out
,
our
death
,
beeing
changed
by
the
death
of
Christ
,
and
made
vnto
vs
,
not
a
death
as
the
Law
maketh
it
,
but
our
path
and
mid-way
betweene
this
life
and
the
other
which
is
eternall
;
or
our
doore
and
little
wicket
out
of
this
world
into
that
world
and
kingdome
,
which
is
prepared
for
the
Saints
,
inhabited
of
the
Angels
,
and
receiueth
honour
from
God
,
who
is
the
light
and
temple
of
that
Cirie
?
Lastly
,
death
hath
lost
his
sting
,
his
hell
,
his
victorie
(
I
speake
in
regard
of
the
righteous
)
that
which
remaineth
(
if
wee
liue
in
the
spirit
,
and
die
in
the
Lord
)
is
profitable
for
vs
.
For
,
it
shall
bring
an
end
of
all
our
labours
,
and
giue
vs
vp
into
the
hands
of
Iesus
Christ
.
Now
what
feare
is
in
all
this
?
Let
them
feare
(
therefore
)
who
haue
(
giuen
vnto
them
)
a
spirit
of
bondage
and
of
feare
,
in
which
they
tremble
at
their
owne
estate
,
and
which
maketh
them
to
carrie
in
their
breast
tormenting
furies
that
hold
them
day
and
night
,
in
the
feare
of
endlesse
death
:
Let
them
feare
who
rest
in
sinne
,
liue
in
errour
and
ignorance
,
follow
the
lustes
of
the
world
,
and
walke
in
all
the
waies
of
death
;
but
let
not
them
feare
,
who
are
at
a
couenant
with
themselues
,
to
haue
no
pleasure
in
such
fond
courses
,
and
direct
waies
of
death
,
but
to
haue
their
pleasure
,
(
onely
)
in
the
word
of
God
,
to
vnderstand
it
,
and
in
the
mysterie
of
Christ
to
bee
lightened
with
it
;
who
hate
sinne
,
that
they
may
haue
hope
,
and
walke
in
righteousnesse
,
that
they
may
walke
with
Christ
.
Let
not
such
feare
:
for
the
power
of
death
&
Satan
is
broken
before
such
,
and
such
may
haue
boldnesse
,
when
they
goe
out
of
the
world
,
that
they
shall
goe
to
God
.
A
comfort
(
therefore
)
to
the
faithfull
,
Vse
3
who
haue
born
the
brunt
of
life
:
for
such
may
be
comforted
in
death
,
as
a
Souldiour
,
who
hath
endured
the
skirmishes
and
scarres
of
warre
,
is
glad
and
may
haue
ioy
,
that
the
enemie
is
spent
,
and
the
warre
ended
;
where
others
,
because
they
haue
spent
no
time
,
or
so
little
in
the
Lords
seruice
,
and
giuen
so
few
strokes
(
if
any
)
in
the
cause
of
his
truth
and
glorie
,
may
feare
at
the
approach
of
death
,
and
iustly
complaine
of
that
day
,
as
of
a
day
of
death
indeede
,
and
that
eternall
.
In
the
eleuenth
Chapter
to
the
Hebrewes
,
the
Apostle
sheweth
what
great
troubles
the
seruants
of
God
endured
,
and
how
ioyfull
they
were
,
as
at
a
royall
feast
,
in
all
those
troubles
and
sufferings
for
Christ
,
that
they
might
enter
vpon
the
comfortable
death
of
the
righteous
.
They
were
so
farre
from
fearing
death
,
as
worldlings
feare
it
,
that
they
ranne
gladly
to
it
,
in
their
hope
of
the
resurrection
,
and
reioiced
in
the
welcome
day
of
death
,
as
in
a
day
of
the
greatest
good
that
could
befall
them
.
The
reasons
were
;
they
knew
with
Sampson
,
that
they
should
slay
moe
at
their
death
,
then
they
slew
in
their
life
:
Iudg.
16.30
.
As
first
,
that
they
should
slay
their
last
enemie
by
death
,
which
is
not
slain
but
by
dying
.
And
secondly
,
that
they
should
kill
the
spawne
of
all
enmitie
,
sinne
's
sinne
,
which
bred
death
,
〈◊〉
4.7
.
and
the
miseries
of
eternall
death
.
Which
death
in
the
Saints
,
bred
by
sinne
,
as
the
worme
in
the
flower
,
killeth
the
corrupt
flower
that
bred
it
,
that
is
,
that
sinne
that
caused
death
.
And
this
made
[
](A03695-e47460-b)c
c
I
doubt
not
but
the
Prophet
here
sinned
by
impatiencie
:
but
his
hope
was
in
death
.
Eliah
to
desire
death
,
not
life
,
and
rather
to
die
,
then
to
liue
,
saying
;
It
is
enough
:
1.
King
.
19.4
It
made
Dauid
to
lay
vp
his
flesh
in
hope
:
Psal.
16.9
.
It
made
Paul
to
say
,
I
am
readie
not
to
bee
bound
onely
,
but
to
die
at
Ierusalem
for
the
name
of
the
Lord
Iesus
:
Act.
21.13
.
And
as
Simeon
said
,
Lord
,
now
lettest
thou
thy
seruant
depart
in
peace
:
Luke
2.29
.
So
the
godly
haue
such
comfort
in
death
,
that
they
say
with
old
Simeon
,
and
all
Saintes
:
Come
,
Lord
Iesu
,
come
quickly
:
Apo.
22.20
.
apprehending
death
,
as
their
onely
way
to
Christ
,
and
guide
to
happinesse
,
and
applauding
death
as
Iacob
applauded
the
Chariots
that
Ioseph
his
sonne
sent
for
the
bringing
of
him
out
of
a
land
of
miserie
,
into
a
land
of
plentie
and
fulnesse
,
where
hee
should
haue
foode
inough
,
the
best
in
the
land
:
Gen.
45.27.48
.
The
hope
of
Iob
,
and
expectation
of
the
Saints
is
,
that
they
shall
see
God
,
and
come
to
Christ
by
death
presently
in
their
soules
,
and
in
their
bodies
at
the
last
day
,
when
all
the
bones
in
Golgotha
shall
rise
at
that
voice
that
shall
say
,
returne
yee
sonnes
of
Adam
.
Psal.
90.3
.
For
though
death
shall
swallow
them
vp
,
as
the
Whale
did
Ionah
,
and
shall
binde
them
as
the
Philistims
did
Sampson
,
and
the
shroude
did
Lazarus
,
hand
and
foote
;
Ioh.
11.44
.
yet
the
Whale
of
the
earth
shall
not
hold
them
,
nor
the
snares
of
death
and
shroude
of
darknesse
preuaile
against
them
,
when
God
shall
speake
,
by
his
last
trumpet
,
to
the
graues
of
the
earth
,
and
they
shall
cast
out
all
the
Lords
Ionahs
.
Ion.
2.10
.
The
bands
of
death
shall
fall
asunder
,
as
corruption
and
rottennesse
in
that
day
,
in
which
Christ
shall
command
the
holds
of
darkenesse
to
deliuer
his
Saints
,
saying
,
loose
them
and
let
them
goe
.
Ioh.
11.44
.
This
(
then
)
beeing
all
that
the
righteous
shall
loose
by
their
gainfull
death
:
For
they
shall
loose
a
short
miserable
life
,
and
receiue
a
long
euer
blessed
life
in
glorie
;
what
losse
can
there
be
in
death
,
and
what
greater
aduantage
then
by
dying
?
This
the
godly
know
,
and
therefore
reioyce
in
death
,
as
they
that
finde
great
spoiles
.
They
finde
that
their
bodie
,
such
as
it
is
now
in
the
estate
of
corruption
,
is
an
image
of
golde
,
which
is
disfigured
,
that
it
can
be
brought
to
no
shape
,
till
the
owner
melt
and
refound
it
to
a
new
similitude
:
Euen
so
,
the
bodie
that
at
first
,
was
beautifull
,
hauing
such
a
grace
and
maiestie
set
in
the
face
of
it
,
that
(
after
a
sort
and
outwardly
)
it
resembled
the
Creators
image
,
fairer
then
any
of
Gold
,
they
finde
so
to
bee
troden
in
the
mire
,
and
so
mishapen
by
sinne
,
that
it
can
neuer
receiue
the
beautie
and
condition
of
the
first
worke
,
till
it
bee
dissolued
and
new-moulded
,
by
the
hand
of
GOD
at
the
resurrection
of
all
bodies
:
and
therefore
they
desire
death
,
as
the
first
necessary
and
blessed
work-house
of
this
their
repaire
from
deformitie
to
fashion
,
and
from
corruptible
to
eternall
.
So
death
was
Saint
Pauls
aduantage
:
and
how
can
it
bee
our
losse
,
if
wee
make
Saint
Pauls
end
?
If
we
had
no
hope
after
death
,
wee
might
feare
indeed
.
But
GOD
hauing
made
their
first
Adam
a
liuing
soule
,
not
a
dying
soule
,
and
all
the
sonnes
of
the
second
,
glorious
soules
,
not
reprobate
spirits
:
Why
should
wee
dread
or
feare
to
receiue
our
crown
and
glorie
?
Or
,
why
should
we
be
vnwilling
,
with
a
ioyfull
shout
,
to
salute
our
port
and
hauen
,
after
so
many
tiring
stormes
as
wee
haue
endured
vpon
the
raging
sea
of
this
world
?
And
why
be
sorie
that
we
are
going
to
our
house
of
peace
,
and
home
of
long
life
,
which
is
at
the
right
hand
of
God
,
where
is
fulnesse
of
ioy
,
and
pleasures
for
euermore
?
Psal.
16.11
.
Doth
any
man
feare
to
fall
a
sleepe
at
night
,
that
hath
laboured
hard
all
day
?
What
is
the
death
of
the
faithfull
,
but
their
sleepe
of
refreshing
after
the
toiles
of
their
life
,
when
the
night
is
come
in
which
no
man
can
worke
?
Ioh.
9.4
To
this
blessed
sleepe
of
peace
,
the
Lord
for
his
mercies
sake
,
lay
euerie
one
of
vs
,
whom
hee
hath
purposed
to
take
to
rest
from
labour
,
in
his
time
appointed
.
Amen
.
The
end
of
the
second
Sermon
.
THE
THIRD
SERMON
.
ESA.
Chap.
57.
Vers.
2
He
shall
enter
into
peace
,
and
they
shall
rest
in
their
beddes
;
euery
one
that
walketh
before
him
,
or
,
that
walketh
in
his
righteousnesse
.
THis
scripture
is
a
scripture
of
much
comfort
bringing
[
](A03695-e47860-b)a
a
Gen.
8.11
.
an
oliue
leafe
of
peace
in
the
mouth
of
it
to
the
righteous
that
perish
,
and
to
mercifull
men
that
are
shut
vp
with
the
flood
of
death
in
the
Arke
of
their
graues
,
that
they
might
not
see
the
euill
,
the
great
euill
to
come
,
when
they
should
see
their
enemies
in
the
habitation
of
the
Lord
,
and
Iuda
,
with
her
King
and
inhabitants
,
lead
in
Chaines
of
bondage
to
Babylon
.
The
words
(
particularly
)
and
those
of
the
fiue
verses
immediately
before
(
foure
of
them
in
the
former
Chapter
,
the
fift
and
sixt
at
the
beginning
of
this
)
containe
two
things
:
as
a
complaint
and
comfort
.
The
complaint
,
which
is
ioined
with
a
threatning
,
concerneth
the
vngodly
that
liued
in
their
sinnes
,
the
comfort
pertaineth
,
to
those
that
should
be
taken
away
in
peace
,
walking
before
the
Lord
,
that
is
,
in
pathes
of
righteousnesse
before
him
.
In
the
complaint
,
the
Prophet
speaketh
of
a
lamentable
and
very
vniuersall
destruction
or
plague
that
the
Lord
was
preparing
to
send
shortly
vpon
that
wicked
Rebell
Iudah
,
which
was
come
to
such
a
brimme
of
sinne
and
senslesse
wickednesse
;
and
that
is
,
he
would
call
for
the
wild
beasts
of
the
field
and
forrest
of
Babel
,
(
meaning
those
Gentils
and
Nebuchadnezar
,
their
King
)
to
deuoure
them
,
and
to
execute
the
Lords
iudgements
vpon
them
,
eating
their
flesh
and
inuading
their
land
.
Therefore
,
where
,
in
a
figuratiue
speech
,
at
the
9.
verse
of
the
former
chapter
,
he
calleth
the
beasts
together
,
as
to
some
royall
feast
:
hee
meaneth
to
forwarne
the
people
of
some
grieuous
iudgement
,
prepared
for
them
,
and
comming
toward
them
,
euen
a
iudgement
of
desolation
and
slauerie
entended
against
them
by
the
King
of
Babel
and
his
great
hoast
.
The
like
we
reade
,
Ier.
9.22
.
&
Ezech
39.18.19
.
And
because
it
might
appeare
that
the
Lords
iudgements
are
euer
righteous
,
(
as
he
himselfe
is
most
righteous
and
holy
)
in
the
three
verses
that
follow
,
he
speaketh
of
one
maine
cause
that
moued
the
iust
God
to
send
so
great
a
storme
of
affliction
and
death
,
in
the
captiuitie
then
threatned
:
and
that
was
,
their
watchmen
who
should
haue
told
them
of
their
sinnes
,
and
giuen
them
warning
,
with
the
Lords
trumpet
at
their
mouth
,
of
a
plague
so
neere
,
neither
kept
watch
nor
gaue
warning
:
but
liued
delicately
and
fed
without
feare
,
being
also
couetous
and
greedie
dogges
that
could
neuer
haue
inough
.
And
indeed
,
when
a
kingdome
is
ouer-runne
by
such
,
in
the
forme
and
calling
of
Teachers
,
it
is
a
blazing-starre
to
that
people
and
kingdome
of
some
alteration
at
hand
.
For
,
if
the
Sun
be
set
vpon
the
Mountains
,
what
shew
can
it
make
in
the
valleys
?
or
,
if
the
blind
lead
the
blind
,
must
not
both
of
them
by
the
darknes
that
is
in
them
of
sinne
and
ignorance
,
fall
into
the
ditch
of
the
condemnation
of
the
Lord
.
Mat.
15.14
.
But
,
all
the
fault
(
though
the
greatest
)
was
not
in
those
dumme
and
greedie
Dogs
,
the
not
teaching
and
ill
ruling
Ministers
of
that
time
;
the
people
them selues
had
their
sinne
also
(
spoken
of
in
the
first
verse
of
this
Chapter
)
and
that
was
a
carelesse
regard
of
the
deaths
of
the
righteous
,
beside
their
festrednesse
,
and
more
then
stand
,
in
sinne
and
wickednesse
wherein
they
continued
and
went
on
carnally
,
not
feeling
any
stroke
of
Gods
hand
in
that
iudgement
,
which
he
begunne
at
his
owne
house
,
by
taking
away
,
suddenly
his
best
men
.
And
now
,
if
this
complaint
may
bee
vrged
against
vs
and
our
coldnesse
in
a
like
case
,
at
this
day
,
as
it
was
against
them
,
and
if
it
shall
make
vs
no
wiser
to
God
,
nor
more
carefull
of
our
last
end
,
then
it
could
them
;
let
vs
prepare
our selues
to
a
like
iustly
deserued
miserie
,
and
to
pledge
these
in
the
cup
in
which
they
haue
drunke
before
vs
,
or
begun
vnto
vs
,
to
destruction
.
Thus
farre
the
complaint
.
The
comfort
entended
only
to
those
who
should
walke
before
God
in
their
goodnesse
,
fidelitie
,
and
truth
,
(
for
such
should
be
sure
vpon
the
remoue
of
their
soules
,
in
soule
to
enter
possession
of
an
euerlasting
and
present
peace
,
and
in
bodie
to
rest
most
sweetly
in
the
common
bed
and
house
of
the
earth
till
the
last
great
day
)
hath
two
things
to
be
considered
in
it
:
as
a
promise
made
,
and
the
persons
to
whom
the
promise
is
made
.
The
promise
is
in
two
things
:
peace
to
the
soule
,
and
rest
to
the
bodie
,
so
soone
as
the
soule
goeth
out
of
the
bodie
.
The
persons
to
whom
this
promise
is
made
,
are
iust
men
and
mercifull
men
that
walke
before
the
Lord
,
that
is
,
that
doe
his
commandements
that
they
may
liue
.
Luc.
10.28
.
and
keep
his
sayings
that
their
part
may
bee
in
the
tree
of
life
.
Apoc.
22.14
.
The
text
may
be
resolued
thus
:
(
as
a
learned
man
resolueth
it
:
)
He
,
that
is
,
the
righteous
,
shal
enter
into
peace
,
or
vpon
peace
;
and
they
,
namely
the
godly
:
shall
rest
in
their
beddes
:
to
wit
,
immediately
and
presently
vpon
their
deaths
:
for
,
as
their
bodies
goe
to
rest
,
so
their
soules
shall
enter
into
peace
:
as
Apoc.
14.13
.
&
Luc.
16.22
.
Euerie
one
,
that
is
euery
godly
one
:
God
is
no
accepter
of
persons
,
and
there
is
a
generalitie
of
giuing
in
him
,
as
their
must
be
a
particularitie
of
receauing
in
vs
,
that
walketh
before
the
Lord
,
that
is
,
that
hath
his
conuersation
in
the
Lord
,
walking
in
no
way
but
by
him
,
nor
in
any
course
but
after
him
.
This
being
(
as
I
take
it
)
the
true
,
both
resolution
and
sense
of
this
verse
,
the
first
thing
,
in
it
,
promised
to
the
righteous
,
is
peace
:
by
which
(
as
was
said
)
is
meant
the
peace
of
their
soules
,
as
by
rest
is
vnderstood
the
resting
of
their
bodies
in
their
chambers
of
peace
,
and
this
peace
,
as
by
the
knitting
of
this
sentence
to
the
former
,
with
the
tie
of
reference
,
may
appeare
,
doth
come
presently
vnto
them
vpon
their
going
hence
.
The
meaning
is
:
righteous
persons
so
soone
as
they
die
,
and
mercifull
men
vpon
the
instant
of
their
change
,
enter
into
a
more
excellent
state
both
of
peace
and
rest
,
then
euer
they
had
here
.
Doctr.
The
Doctrine
gathered
from
hence
is
:
Vpon
our
going
hence
by
death
we
are
presently
happie
,
not
before
.
So
saith
the
spirit
:
blessed
are
the
dead
from
that
time
,
that
is
,
they
are
immediately
and
presently
vpon
their
death
,
blessed
;
not
some
time
after
,
nor
at
any
time
before
,
but
,
so
soone
as
they
die
,
who
die
in
the
Lord
,
or
for
the
Lord
.
Apoc.
14
,
13.
And
this
we
haue
confirmed
by
that
which
we
reade
of
Lazarus
,
Luc.
16.22
.
who
was
carried
immediately
vpon
his
death
into
Abrahams
bosom
:
before
his
end
no
man
regarded
him
,
at
it
,
the
Angels
came
from
Heauen
to
fetch
him
.
Iob
calleth
the
daies
of
man
,
that
is
,
his
daies
on
earth
,
the
daies
of
an
hireling
;
Iob
7.1
.
as
if
hee
should
call
them
,
daies
of
labour
and
wearines
:
and
,
speaking
of
the
life
of
man
,
his
life
here
;
he
cals
it
a
life
of
short
continuance
and
much
trouble
.
Iob
14.1
.
Months
of
vanitie
,
and
nights
of
sorrow
.
Iob
7.3
.
Salomon
saith
,
all
things
are
full
of
labour
,
Eccles.
1.8
.
that
is
,
all
things
here
.
And
he
that
is
greater
then
Salomon
hath
said
,
speaking
of
the
righteous
;
in
the
world
,
that
is
,
so
long
as
yee
walke
in
it
as
men
,
and
soiourne
in
it
as
Pilgrimes
,
ye
shal
haue
affliction
.
Ioh.
16.33
.
The
words
are
plaine
,
and
the
meaning
is
,
there
is
nothing
in
it
to
,
or
for
Gods
children
but
sorrow
and
misery
.
The
reasons
of
this
doctrine
are
.
First
,
the
spirit
saith
so
:
Apoc.
14.13
.
the
spirit
of
truth
,
and
the
spirit
which
is
truth
.
Secondly
,
there
is
continuall
enmitie
,
as
it
were
daggers
drawing
betweene
vs
and
Satan
,
and
betweene
Gods
children
and
his
cursed
children
.
Gen.
3
.
1●
.
Apoc.
12.13
.
Now
,
what
may
be
looked
for
in
the
field
of
a
life
full
of
deadly
braules
,
skirmishes
and
battels
?
Surely
,
as
it
is
said
,
there
is
no
peace
to
the
wicked
.
Esa
57.21
.
So
we
may
say
truly
,
nor
peace
to
be
had
with
the
wicked
.
Thirdly
,
experience
in
all
the
ages
of
mans
life
teacheth
this
truth
.
For
,
from
the
first
scene
of
our
comming
vp
vpon
the
stage
of
this
world
,
to
the
last
act
of
our
going
downe
,
what
part
of
our
life
is
not
full
of
vanitie
and
vexation
of
spirit
?
Eccles.
1.14
.
The
first
scene
is
of
our
infancie
when
we
are
in
our
nurses
armes
,
and
doth
not
that
beginne
with
teares
?
and
is
not
all
that
vnhappy
,
saue
that
we
want
reason
,
that
is
,
the
vse
thereof
to
apprehend
that
happinesse
?
when
we
come
out
of
our
nurses
armes
,
to
goe
in
our
nurses
hands
,
or
to
goe
by
our selues
in
our
next
age
,
doe
we
not
weep
long
vnder
the
rod
,
and
presently
fall
into
the
subiection
of
a
Teacher
?
when
we
come
out
of
the
prison
of
boyes
and
girles
,
and
are
set
at
some
more
libertie
in
a
young
mans
life
,
are
we
not
tossed
,
as
vpon
a
sea
of
vnquietnesse
,
sailing
betweene
reason
and
passion
,
as
betweene
two
contrarie
waters
and
crosse
winds
?
then
commeth
perfect
age
,
or
mans
age
,
and
what
haue
wee
here
but
blasts
,
and
stormes
of
greater
vnrest
then
in
any
age
before
?
from
one
trauell
we
passe
to
another
,
neuer
ending
,
but
changing
our
miseries
.
And
,
when
we
come
to
old
age
,
or
,
haue
liued
so
long
that
we
are
come
to
dotage
,
is
there
any
thing
in
these
ages
exempt
from
miserie
,
and
the
trauell
that
is
vnder
the
Sun
?
Surely
our
infirmities
do
now
,
if
in
any
age
before
,
come
vpon
vs
in
multitudes
,
yea
,
so
load
vs
with
their
weight
and
number
,
that
they
make
vs
to
bend
and
goe
double
vnder
them
to
the
earth
.
And
can
there
be
any
comfort
in
these
diseases
(
as
I
may
call
them
)
and
daies
of
euill
,
wherein
doe
meete
and
flocke
together
so
many
vultures
of
life
,
the
weakenesse
of
infancie
,
the
seruitude
of
childhood
,
the
sicknesse
of
youth
,
the
carkes
of
mans
age
,
all
which
come
againe
,
and
come
all
together
,
as
so
many
stormes
vpon
one
poore
old
house
that
is
sore
shaken
already
,
violently
in
death
,
to
ouerthrow
it
for
euer
?
Here
the
excesse
and
riot
of
youth
is
recompenced
wi●●
goutes
,
palsies
,
and
sundry
fearefull
aches
,
the
watchings
and
carkes
of
manhood
are
punished
with
losse
of
sight
,
losse
of
hearing
,
and
losse
of
all
senses
,
except
the
sense
of
paine
.
There
is
no
part
in
man
which
death
(
in
that
age
of
yeeres
)
doth
not
take
,
in
hope
to
be
assured
of
him
,
as
of
a
bad
pay-master
,
which
greatly
feareth
,
and
would
put
of
his
daies
of
payment
,
and
therefore
it
bringeth
him
lowe
in
all
parts
,
that
he
may
haue
power
in
none
to
auoid
his
creditor
,
&
end
so
neere
.
Quest.
But
is
there
no
peace
in
this
life
?
Answ.
Yes
,
a
kind
of
peace
there
is
in
this
life
:
but
it
wanteth
two
things
which
should
make
it
sound
and
happy
,
to
wit
,
perpetuity
and
wholenesse
.
For
it
is
not
long
not
entire
,
but
by
fits
,
and
with
mixture
of
crosses
:
and
so
may
be
called
a
kind
of
truce
,
rather
then
true
peace
.
And
good
it
is
for
vs
,
that
wee
haue
these
outward
good
things
thu●
scanted
,
and
(
as
it
were
)
weighed
out
vnto
vs
.
For
the
mind
,
cloyed
with
them
,
would
lothe
euen
the
honi●
combs
of
peace
.
Besides
,
all
earthly
things
are
full
of
variablenesse
and
change
:
which
hauing
no
peace
in
themselues
,
how
can
they
giue
any
to
vs
?
I
speake
of
outward
peace
,
or
peace
in
these
outward
thinges
.
For
,
the
peace
which
the
children
of
god
haue
,
is
in
inward
matters
,
and
euery
way
sound
,
though
imperfect
,
many
waies
.
This
is
that
peace
of
their
consciences
,
whereby
they
receaue
contentment
,
and
practise
patience
in
all
their
troubles
;
by
it
,
they
are
all
one
with
God
and
with
themselues
:
at
one
with
the
good
Angels
,
and
with
good
men
,
and
haue
peace
with
all
the
creatures
.
The
reason
is
:
In
the
flotes
of
this
life
,
they
cast
their
anchor
as
deepe
as
heauen
,
finding
no
fastning
for
it
vpon
the
earth
.
The
peace
they
haue
or
seek
to
haue
,
is
in
God
,
and
from
him
,
in
the
comfortable
testimonie
and
peace
of
their
consciences
,
which
they
desire
to
lay
vp
,
as
a
treasure
,
in
all
the
worlds
frownes
.
2.
Cor.
1.12
.
Therefore
,
whatsoeuer
commeth
,
their
heart
is
not
moued
.
And
,
hereby
they
take
sieson
below
,
of
which
they
shall
not
fully
be
possessed
of
till
they
receiue
their
inheritance
.
An
instruction
to
the
faithfull
,
Vse
1
to
looke
for
no
peace
here
other
then
that
they
haue
with
God
in
the
peace
of
their
consciences
,
&
with
Gods
people
in
the
peace
of
his
Church
.
And
here
,
let
it
be
noted
,
that
the
drunken
peace
of
hypocrites
is
a
dreame
of
peace
,
and
no
peace
indeede
.
For
it
can
neither
pacifie
conscience
,
nor
reconcile
God
.
A
kinde
of
lumbring
peace
worldly
men
haue
in
their
accursed
fraternitie
,
and
riches
:
and
they
that
wallow
in
pleasures
haue
a
kinde
of
pleasure
in
that
loathsome
filth
.
But
the
couetous
person
,
when
the
crosse
lighteth
vpon
that
which
he
conceiued
to
bee
his
heauen
and
peace
here
,
his
wealth
;
hath
nothing
within
,
but
pettishnesse
and
hellish
melancholy
:
The
carnal
Epicure
&
natural
man
,
when
hee
is
crossed
,
in
his
health
,
with
disabilitie
to
follow
that
life
of
excesse
which
(
before
)
he
most
intemperately
followed
,
is
presently
altered
from
happie
to
miserable
.
He
that
rose
vpon
the
wheele
of
honour
,
when
it
turneth
,
it
turneth
him
out
of
his
heauen
of
peace
into
a
hell
of
shamefull
and
raging
vnquietnesse
.
And
the
fellowship
that
the
world
maketh
so
much
of
,
and
calleth
good
,
when
it
is
euill
,
what
is
it
,
and
what
strength
hath
it
of
sound
continuance
in
the
whole
band
of
it
,
when
death
hath
vnloosed
it
?
When
it
is
sicke
and
dying
;
the
pleasures
of
it
,
are
they
not
either
forgotten
as
vaine
,
or
remembred
as
grieuous
?
Loe
(
therefore
)
the
peace
of
worldlings
,
and
what
is
that
they
leane
vnto
,
who
make
not
God
their
stay
,
and
therefore
are
they
chaffe
which
euery
winde
of
change
scattereth
:
Psal.
1.4
.
where
the
peace
of
Gods
children
is
not
in
these
crakling
blazes
of
corrupt
happinesse
,
but
in
Angelicall
ioies
,
and
ioyes
of
the
palace
;
nor
earthly
,
but
such
as
the
Saints
haue
,
&
which
passeth
vnderstanding
.
And
if
that
peace
(
which
standeth
vpon
stronger
proppes
and
likelihoods
then
any
,
which
is
carnall
and
(
meerely
)
of
the
world
,
doth
)
be
many
times
broken
off
by
the
vnquiet
blasts
that
come
from
this
earthly
skie
:
how
shall
that
peace
,
that
is
set
but
vpon
rotten
posts
of
casualtie
and
brittlenesse
,
bee
able
to
stand
in
so
continuall
a
tempest
of
trouble
and
alteration
,
as
(
day
and
night
)
beates
vpon
it
?
Therefore
our
rest
is
placed
in
the
things
which
are
aboue
the
sphere
of
changeable
mortalitie
,
and
not
in
transitorie
matters
.
All
is
vanitie
and
vexation
vnder
the
Sunne
.
Eccle.
2.11
.
And
there
is
no
perfect
peace
,
till
we
dwell
before
the
God
of
peace
.
Honours
haue
galles
in
them
,
and
riches
prickes
.
In
labour
there
is
no
profit
:
and
ease
slayeth
fooles
.
Prou.
1.32
.
After
mirth
,
commeth
heauinesse
,
as
a
cloud
after
a
faire
sunne-shine
.
In
laughter
the
heart
is
sad
:
and
there
is
much
errour
in
laughing
.
Eccles.
2.2
.
The
difference
(
then
)
betweene
this
life
which
wee
haue
,
and
that
which
we
looke
for
,
standeth
in
this
;
that
this
life
is
our
sea
,
and
the
other
our
hauen
,
and
that
here
we
ride
vpon
tempestuous
waters
,
and
there
at
anchor
in
our
roade
and
port
of
peace
.
For
,
here
we
sowe
in
teares
,
there
wee
reape
in
ioy
Here
we
are
burthened
,
there
we
lay
downe
our
burthens
.
Here
we
are
abroad
in
our
Inne
,
there
at
home
in
our
fathers
house
.
Luk.
15.
Here
are
our
yeares
of
bondage
,
there
our
yeares
of
Iubilee
and
perpetuall
redemption
.
Here
is
our
leading
into
captiuitie
,
there
our
going
out
.
Here
is
the
battell
,
there
the
Crowne
:
Here
the
Church
trauelleth
,
there
shee
is
deliuered
.
Here
shee
crieth
out
,
there
shee
remembreth
her
paine
no
more
.
Hee
that
here
begun
,
saying
to
his
Church
I
haue
afflicted
thee
,
will
there
make
an
end
,
and
say
vnto
her
,
but
I
will
afflict
thee
no
more
.
Naum.
1.12
.
And
how
is
the
day
of
death
,
better
to
vs
then
the
day
in
which
we
are
borne
,
Eccles.
7.3
.
and
why
doth
the
voice
that
came
from
heauen
,
say
;
they
that
die
in
the
Lord
rest
from
their
labours
;
and
why
doth
the
spirit
in
the
hearts
of
Gods
children
,
say
as
much
;
for
euen
so
saith
the
spirit
;
that
is
,
it
is
iust
of
the
same
mind
,
Apoc.
14.13
.
if
they
,
who
goe
hence
,
come
not
out
of
labor
,
but
exchange
it
?
Nor
better
their
estate
,
but
alter
it
?
Nor
end
their
miserie
,
but
to
remoue
onely
from
such
miseries
?
A
confutation
of
that
Legend
of
Popish
purgatorie
,
Vse
2
which
(
as
a
painted
sepulcher
)
is
more
builded
for
the
liuing
,
then
for
the
dead
.
A
lie
and
fancie
,
the
gainefullest
in
all
Poperie
.
For
from
this
supposed
lake
,
and
imaginate
hell
of
the
temporarie
chastisement
of
soules
,
in
the
fire
of
purgatorie
,
came
all
their
markets
of
Masse
,
Dirges
,
and
other
trentals
for
the
dead
.
But
how
doe
the
godly
rest
from
their
labours
immediately
vpon
their
death
,
or
saith
the
spirit
,
if
they
must
continue
for
some
yeares
after
their
blessed
death
in
burning
fire
,
as
terrible
as
the
fire
of
hell
,
saue
in
respect
that
the
one
is
eternall
,
the
other
but
for
a
time
?
And
not
end
their
miseries
,
but
prolong
them
?
Or
,
is
there
any
rest
in
the
fire
,
or
peace
in
the
fire
and
water
?
Or
remission
of
punishment
,
in
a
place
of
punishment
?
Or
ease
in
labour
?
Or
blessednesse
in
miserie
?
Hath
Christ
said
,
It
is
finished
?
Ioh.
19.30
.
and
shall
men
say
nay
,
but
we
shall
feele
more
of
it
in
Purgatorie
?
He
hath
done
it
:
and
shall
any
vndoe
it
?
Or
thinke
to
doe
it
better
?
The
blood
of
Christ
is
our
purgatorie
1.
Ioh.
1.7
.
It
,
and
nothing
but
it
purgeth
our
sinne
,
and
prepareth
places
for
vs
in
heauen
.
We
neede
no
other
sacrifice
but
it
,
nor
aduocate
but
him
.
A
pitifull
digression
(
therfore
)
from
the
bloud
of
Christ
to
the
bloud
of
Hales
:
From
the
fire
vpon
the
mount
,
to
the
painted
fire
of
purgatorie
:
from
the
liuing
to
the
dead
.
Esay
8.19
.
Purgatorie
(
then
)
what
is
it
but
an
impudent
checke
to
the
merit
of
Christ
,
and
quiet
of
the
Saints
?
And
for
these
who
stand
for
the
Kitchin
,
in
which
it
burneth
,
and
chimney
whereout
it
smoketh
,
or
rather
Kitchin
for
which
it
burneth
,
and
chimney
that
it
makes
to
smoke
,
let
them
tell
vs
where
the
place
is
,
when
it
began
,
how
long
it
must
continue
,
who
are
there
punished
,
what
is
there
punishment
,
and
who
the
tormentor
,
that
wee
may
beleeue
them
.
In
these
points
they
are
at
oddes
with
themselues
,
and
how
(
then
)
can
they
be
at
euen
with
vs
,
or
with
the
truth
.
But
this
is
more
largely
discouered
by
a
worthy
preachor
,
vpon
this
very
place
,
in
print
.
And
so
for
this
lie
of
Purgatorie
,
let
vs
leaue
it
to
the
inuentors
;
to
the
Mowles
,
and
to
the
Buckes
,
Esay
2.20
.
that
is
,
to
the
Egyptians
from
whom
it
came
,
and
the
old
Greeke
Poets
,
of
whom
Plato
first
receiued
it
,
and
Virgil
after
him
,
and
diuers
heathen
Philosophers
and
Poets
,
after
them
:
and
let
vs
come
to
the
first
of
these
comforts
,
that
are
expressed
here
.
Peace
,
&c.
]
By
peace
the
Prophet
meaneth
the
peace
of
the
righteous
,
in
the
full
ioy
of
their
soules
after
death
.
As
if
hee
should
haue
said
,
they
shall
(
then
)
in
their
soules
receiue
(
immediately
)
perfect
prosperitie
,
and
consummation
of
blisse
.
So
much
the
word
,
translated
peace
,
Doctr.
will
beare
From
whence
the
doctrine
is
.
In
heauen
there
is
not
onely
true
happinesse
,
but
perfection
of
happinesse
,
nor
sound
ioy
onely
,
but
fulnesse
of
ioy
.
The
ioies
,
prepared
for
the
Elect
,
are
so
absolute
and
strange
,
that
neither
eye
hath
seene
,
to
wit
,
eye
mortall
,
nor
care
,
that
is
,
care
of
man
,
hath
heard
the
like
:
neither
can
they
enter
into
our
heart
(
which
yet
hath
a
large
mouth
of
capacitie
)
to
conceiue
and
vnderstand
them
,
if
they
were
told
vs
:
which
are
reuealed
by
the
spirit
,
and
but
lisped
of
by
Iohn
,
in
those
earthly
similitudes
of
gates
of
Pearle
,
of
walles
of
Iasper
,
and
of
a
streete
whose
pauement
is
gold
.
Apoc.
21.18.19.20.21
.
&
1.
Cor.
2.9
.
Dauid
calleth
them
ioyes
,
and
fulnesse
〈◊〉
;
also
,
pleasures
,
and
pleasures
eternall
:
Psal.
16.11
.
that
is
,
blessednesse
without
end
,
and
the
same
without
want
.
Paul
calleth
them
,
an
eternall
waight
of
glorie
:
2.
Cor.
4.17
.
as
if
he
should
call
them
,
glorie
endlesse
,
and
the
glorie
that
waigheth
downe
;
there
is
such
fulnesse
in
it
.
And
they
are
called
the
well
and
riuer
of
life
,
Apoc.
22.1
.
as
beeing
alway
full
,
and
hauing
springs
,
that
come
from
God
,
to
feede
them
.
Or
,
an
inherit●nce
immortall
.
1.
Pet.
1.4
.
An
inheritance
,
and
therefore
,
a
possession
in
the
best
tenure
;
and
an
inheritance
immortal
,
&
therefore
,
not
for
yeares
,
but
for
euer
.
Life
,
in
it selfe
,
is
good
,
good
life
is
better
,
but
eternitie
maketh
it
excellent
.
Obiect
.
But
in
heauen
,
some
shall
shine
as
the
firmament
,
some
as
the
starres
for
euer
.
Dan.
12.3
.
Now
the
firmament
,
hath
not
so
much
light
as
the
starres
haue
,
that
lighten
it
,
and
the
starres
haue
lesse
light
then
the
Sun
hath
,
that
lighteneth
them
.
It
seemeth
therefore
,
that
in
heauen
there
should
be
to
some
rather
some
want
,
then
such
fulnesse
of
heauenly
glorie
.
Ans.
I
answere
;
though
in
this
condition
of
our
heauenly
life
there
may
be
degrees
of
glorie
,
yet
there
shall
be
no
want
.
Some
may
bee
like
the
skie
,
some
like
the
starres
of
the
skie
,
yet
all
shall
shine
.
Some
vessels
may
hold
more
,
some
lesse
;
&
yet
all
bee
full
.
One
may
haue
more
ioy
then
another
:
and
there
are
sundry
measures
of
more
or
lesse
glorie
in
heauen
;
but
no
measure
shall
lacke
his
fulnesse
of
life
,
or
glorie
there
.
He
that
hath
least
shall
haue
inough
.
The
reasons
are
;
Hell
is
contrarie
to
Heauen
.
In
hell
there
is
a
fulnesse
of
torment
:
In
he
〈◊〉
therefore
there
must
be
a
perfection
of
glorie
.
Secondly
,
earthly
kingdomes
and
the
Kings
thereof
haue
as
great
an
absolutenesse
,
as
earth
can
giue
them
;
and
shall
we
thinke
that
heauen
,
which
can
giue
an
entire
,
will
giue
an
imperfect
crowne
of
righteousnesse
?
Will
not
the
Kings
of
the
earth
dwel
in
base
cottages
,
but
in
royall
courts
?
And
shal
these
Kings
of
a
better
kingdome
want
glorie
,
where
mortall
Kings
haue
so
great
glorie
and
power
?
Princes
on
earth
dwell
in
royall
palaces
,
and
sometimes
in
Cedar
and
Iuorie
.
Apoc.
1.6
.
But
they
whom
Christ
hath
made
Kings
&
Priests
to
God
his
Father
(
who
dwell
in
tabernacles
not
made
with
hands
)
shall
raigne
in
a
citie
whose
twelue
gates
are
twelue
Pearles
,
whose
wall
is
of
Iasper
,
and
building
of
Gold
,
and
whose
streetes
shine
as
cleare
glasse
.
Apoc.
21.18.19.21
.
So
said
he
who
saw
all
this
glorie
but
darkely
;
or
as
Moses
saw
the
land
of
Canaan
,
in
a
very
short
Map
or
Card
,
a
farre
off
.
Deu.
34.1.2.3.4
.
We
see
but
the
outward
wall
of
this
heauenly
citie
,
new
Ierusalem
;
&
yet
how
glorious
is
it
,
and
how
decked
with
starres
,
as
with
sparkling
Diamonds
?
What
would
we
say
if
wee
could
see
into
it
,
and
behold
,
(
though
with
Peter
,
Iames
and
Iohn
at
a
glance
&
blush
superficially
,
)
the
goodly
pauement
of
heauen
within
,
whose
floore
is
of
gold
,
and
wall
about
,
is
garnished
with
precious
stones
?
Apoc.
21.19
.
Thirdly
;
if
Adams
paradise
and
garden
was
so
pleasant
and
delightsome
;
how
pleasant
and
glorious
is
Gods
owne
garden
,
and
seat
of
his
owne
residence
?
Hee
spake
of
it
with
a
wondering
tongue
,
whose
finite
heart
could
not
comprehend
so
infinite
an
excellencie
:
very
glorious
things
are
spoken
of
thee
,
thou
Citie
of
God
.
Psal
87.3
.
For
,
though
in
the
letter
,
this
worthy
Prophet
spake
of
that
earthly
heauen
,
which
he
confessed
to
bee
in
the
materiall
tabernacle
,
because
of
Gods
presence
,
and
the
godly
exercises
of
Gods
people
performed
there
,
yet
his
meaning
was
,
vnder
the
cloud
of
the
phrase
,
to
direct
Gods
children
to
a
higher
tabernacle
,
and
house
of
greater
glorie
,
then
that
which
was
earthly
,
and
vnder
the
doome
of
time
.
An
instruction
aboue
all
things
,
Vse
1
to
affect
the
things
aboue
,
and
to
draw
our
mindes
with
strong
cordes
of
desire
vnto
them
.
Col.
32.
For
what
place
haue
we
here
,
but
of
trouble
?
There
wee
shall
haue
our
place
of
peace
.
The
joyes
of
our
earthly
life
do
much
affect
vs
,
sometimes
too
much
,
which
yet
haue
their
gall
of
bitternesse
in
them
,
and
crosse
of
short
time
.
For
,
no
sooner
doe
they
begin
,
but
their
end
borders
vpon
their
beginning
,
and
many
times
,
they
rather
seeme
to
begin
,
then
begin
indeed
,
being
like
to
a
false
conception
that
comes
not
to
bearing
.
Many
are
vnwilling
to
leaue
this
world
,
because
of
the
acquaintance
they
haue
in
it
,
and
which
,
(
when
they
die
)
they
must
leaue
behinde
them
in
it
.
And
yet
in
this
worldly
fellowship
,
there
is
much
sowre
ioined
with
sweet
.
But
if
there
be
so
great
a
portion
of
content
,
in
this
worldly
fellowship
,
what
pleasure
is
there
,
and
how
perfect
in
the
societie
of
glorified
soules
,
the
ancient
worthies
of
the
old
world
,
and
the
flower
of
this
:
when
wee
shall
see
but
with
other
eyes
,
and
in
a
spirituall
manner
,
Abraham
,
of
whom
we
haue
heard
so
much
,
Isaac
,
Iacob
,
Iob
,
Samuel
,
and
the
Prophets
,
whose
names
we
haue
loued
:
When
with
Eliab
,
we
shall
see
Christ
clothed
with
our
flesh
,
who
hath
immortalitie
at
his
right
hand
,
and
shall
make
vs
raigne
for
euer
?
Wee
admire
the
building
of
Kings
,
and
hee
was
a
Disciple
,
who
said
to
Christ
,
speaking
of
the
temple
;
see
what
stones
&
what
buildings
are
here
.
Mar.
13.1
.
But
as
Christ
to
him
:
so
let
me
say
to
all
that
wonder
at
these
things
;
are
those
the
things
ye
looke
upon
?
Luk.
21.6
.
The
sumptuous
buildings
of
Kings
and
stately
Nobilitie
,
though
all
the
rich
entrals
of
the
earth
had
conspired
to
giue
them
varnish
and
glories
,
what
are
they
but
base
Cotes
,
compared
to
this
frame
,
not
made
with
hands
?
And
doe
we
so
much
wonder
at
mortall
,
lime
and
stone
,
and
so
little
care
for
our
eternall
house
?
The
three
Disciples
,
who
in
the
transfiguration
,
saw
but
a
glimpse
of
this
heauenly
glorie
shining
vpon
the
face
of
their
Sauiour
,
would
needs
build
taberbernacles
in
it
:
what
,
if
we
saw
the
whole
Sunne
of
it
,
and
not
some
glimpses
onely
?
Math.
17.2.4
.
Moses
saw
God
but
a
little
in
the
mount
and
with
mortall
eyes
,
and
his
face
so
show
that
the
people
were
afraid
to
come
neere
him
.
Exod.
34.30
.
How
(
then
)
shall
they
shine
in
roabes
of
perpetuall
glorie
,
who
do
behold
(
not
with
these
,
but
with
other
cies
)
the
face
of
God
for
euer
?
Lastly
,
to
draw
our
affections
to
the
place
where
our
life
is
,
and
directly
to
God
in
whom
we
liue
;
let
vs
consider
the
honour
and
pleasures
of
this
Citie
.
Where●●
greater
honour
then
in
soueraignty
?
and
where
are
more
pleasures
then
at
feasts
?
this
estate
of
heauenly
life
is
both
a
kingdome
,
and
a
feast
.
A
kingdome
,
for
they
that
are
in
it
,
haue
ouercome
and
shall
sit
on
thrones
.
Apoc.
2.7
.
A
feast
,
yea
,
the
marriage
feast
of
the
sonne
of
God
,
in
which
he
shall
euer
be
espoused
to
the
Church
his
wife
.
The
contract
is
made
below
,
the
marriage
shall
be
consummate
aboue
with
solemnities
vnspeakeable
.
But
,
if
these
excellent
things
,
spoken
of
the
citie
of
God
,
cannot
winne
our
loue
thither
,
remember
we
the
rich
man
in
torments
,
Luc.
16.23
.
and
by
this
burnt
child
learne
to
dread
the
fire
of
hell
.
The
places
are
contrarie
,
and
all
things
contrarie
that
be
in
them
.
As
therefore
Heauen
is
a
place
of
ioyes
,
and
honour
eternall
;
so
hell
is
a
kingdome
of
shame
and
perpetuall
contempt
.
Dan.
12.2
.
And
now
,
if
so
great
glorie
and
pleasures
,
so
many
and
so
endlesse
,
cannot
please
you
,
doe
but
a
litte
cast
downe
your
eyes
into
that
deepe
lake
,
where
are
nothing
but
flaming
fire
,
palpable
darknesse
,
and
perpetuall
burning
:
and
nothing
but
teares
,
shrikes
,
and
outcries
,
of
hopelesse
and
reprobate
consciences
:
and
nothing
but
torments
,
and
places
of
torment
prepared
for
damnable
sinners
,
where
is
no
intermission
of
complaints
,
nor
end
of
paine
:
as
farre
from
ease
,
millions
of
yeeres
to
come
,
as
at
their
beginning
.
The
rich
man
in
torments
,
craued
but
one
drop
of
water
,
when
whole
riuers
of
water
would
not
quench
those
riuers
of
brimstone
that
fed
that
fire
;
and
could
not
haue
it
.
Luc.
16.24.25
.
And
,
if
the
rods
wherewith
God
chastneth
his
children
in
this
life
,
be
so
smart
and
galling
,
that
they
haue
brought
them
downe
to
the
brimme
of
despaire
,
and
so
low
in
affliction
,
that
they
haue
wished
for
death
:
what
smart
and
galling
plagues
doe
the
damned
suffer
in
the
torments
of
hell
,
who
are
beaten
,
not
with
rods
of
chastisement
,
but
with
an
iron
rod
of
destruction
:
in
whose
confusions
remedilesse
,
the
Lord
will
say
,
euen
he
whom
here
they
despised
;
I
will
ease
me
of
mine
ad●ersaries
,
and
auenge
me
of
my
fees
.
Esa
1.24
.
And
thus
the
feare
of
hell
may
be
reason
inough
to
draw
our
affections
from
these
things
below
,
if
the
loue
of
heauen
cannot
.
But
neither
the
loue
of
heauen
,
nor
feare
of
hell
,
can
worke
in
some
any
little
distast
of
this
worldly
Egypt
,
that
they
may
eat
of
this
Manna
that
is
hidden
.
Apoc.
2.17
.
That
is
,
of
the
bread
of
heauen
,
in
the
kingdome
of
heauen
.
A
reproofe
(
therefore
)
to
those
who
altogether
mind
the
earth
and
earthly
things
,
Vse
2
not
caring
for
that
kingdome
that
cannot
bee
shaken
.
Some
haue
an
eye
still
in
Sodome
,
and
hoofe
in
Egypt
,
and
so
sticke
to
the
place
of
their
banishment
,
in
which
they
take
case
,
&
purpose
continuance
,
that
they
neuer
mind
their
countrey
,
nor
affect
their
remoue
vnto
it
.
They
cloy
their
stomacks
with
the
grose
dinners
of
this
present
world
,
and
so
haue
no
appetite
to
the
Lambs
dinner
,
where
,
Christ
being
gouernour
,
keepeth
his
best
things
last
.
Ioh.
2.10
.
When
we
speake
to
them
of
peace
,
they
prepare
themselues
to
battell
.
Ps.
120.7
.
In
heauen
is
peace
,
and
here
on
earth
is
nothing
but
warre
,
within
and
without
;
within
,
in
our selues
,
without
in
the
world
:
and
yet
men
had
rather
liue
in
a
field
thus
swimming
in
blood
,
then
,
by
walking
before
God
,
dwell
in
tabernacles
of
peace
.
A
signe
that
heauen
is
not
there
citie
,
nor
Christ
their
head
.
For
,
they
that
belong
to
the
citie
of
peace
,
will
seeke
heauens
peace
;
and
they
that
belong
to
Christ
,
desire
to
bee
with
him
.
Colos.
3.1
.
Where
the
head
is
,
there
would
the
body
be
.
If
(
then
)
we
doe
not
ascend
to
heauen
by
a
spirituall
life
,
but
digge
downe
to
the
hels
by
a
carnall
:
if
couetousnesse
hold
vs
in
the
world
,
and
the
loue
of
God
cannot
draw
vs
out
:
if
,
to
be
thus
absent
from
Christ
,
be
our
happinesse
,
and
we
count
it
our
greatest
vnhappinesse
to
come
vnto
him
by
going
hence
;
Christ
is
not
our
head
,
but
he
that
hath
the
Dragons
head
;
the
world
is
our
citie
,
and
heauen
our
strange
citie
,
to
which
,
either
we
meane
not
to
come
,
or
would
not
willingly
but
by
the
violence
of
death
,
when
we
can
liue
no
longer
.
For
,
can
Christ
bee
our
head
whom
wee
care
no
more
for
?
and
heauen
our
countrey
which
we
seeke
no
sooner
after
?
Therefore
,
while
we
are
on
the
earth
in
our
bodies
(
if
we
will
be
the
members
of
Christ
and
the
citizens
of
heauen
)
let
vs
dwell
before
God
in
our
soules
,
framed
in
the
forme
and
manner
of
a
ship
,
which
is
close
downeward
and
shut
to
the
world
,
but
open
aboue
,
&
enlarged
to
heauen
where
our
treasure
is
,
and
expectation
ought
to
be
.
So
did
our
fathers
,
who
walked
with
God
,
to
whose
righteous
soules
this
peace
is
come
:
and
who
now
are
most
safe
vnder
the
shadow
of
their
Altar
,
Christ
vpon
whom
(
whiles
they
liued
)
they
offered
all
their
spirituall
sacrifices
,
and
now
being
taken
vp
to
heauen
in
their
soules
,
praise
him
with
ioifull
lips
continually
,
and
follow
him
in
white
whether
soeuer
he
goeth
.
A
comfort
to
those
,
Vse
3
who
for
this
peace-sake
,
fight
lawfully
in
all
the
warre
of
the
world
against
it
.
They
who
in
such
a
presse
of
worldly
affaires
,
beeing
with
Zacheus
vpon
too
low
a
ground
to
see
Christ
,
doe
therefore
climbe
vp
in
their
affections
,
aboue
earthly
matters
,
and
worldly
desires
(
treading
the
Moon
vnder
their
feete
)
shall
heare
one
day
,
perhaps
this
present
day
,
their
sweet
Sauiours
voice
,
saying
:
Come
to
mee
at
once
,
for
this
day
is
saluation
come
to
your
houses
.
Luk.
19.5.9
.
And
then
as
God
said
to
Abraham
;
Arise
and
walke
about
this
Land
,
this
is
the
countrey
that
I
will
giue
thee
.
Gen.
13.17
.
So
he
will
one
day
say
to
euery
child
of
Abraham
;
Behold
thy
heauenly
land
,
that
is
,
the
place
of
thy
perpetuall
aboad
,
come
to
it
,
walke
about
it
,
and
liue
in
it
for
euer
.
Then
wee
shall
haue
that
blessing
,
that
all
our
prayers
,
hearing
,
readings
in
the
word
,
and
other
godly
striuings
(
like
that
of
Iacob
with
the
Angell
before
hee
blessed
him
)
laboured
vnto
.
Gen.
32.26
.
Herod
promised
much
when
he
promised
halfe
his
kingdome
.
Mark
.
6.23
.
But
Christ
both
promiseth
,
&
will
giue
a
whole
kingdome
.
Math.
25.34
.
And
where
among
men
,
the
elder
onely
doth
inherit
;
here
,
all
sons
are
heires
;
and
all
receiue
,
not
some
few
Manors
,
and
small
Lordships
,
but
crownes
of
righteousnesse
.
Rom.
8.17
.
O
(
then
)
what
should
let
our
desires
,
with
the
tribes
of
Renben
&
Gad
,
to
passe
ouer
this
Iordan
of
death
,
by
the
parting
(
not
of
waters
)
but
of
soule
&
body
,
to
come
to
our
Land
of
promise
.
Num.
32.3.4.5.6
.
Iacobs
7.
yeeres
seemed
light
vnto
him
,
in
regard
of
Rahel
for
whom
he
serued
.
Ge.
29.20
.
And
why
should
the
labour
&
trauel
not
of
7.
yeares
,
for
it
may
be
(
as
was
said
)
we
shall
not
serue
7.
dayes
;
)
&
we
serue
not
a
churlish
Laban
,
but
a
most
bountiful
redeemer
:
I
say
,
why
shold
this
short
labor
of
ours
,
&
trauell
of
so
short
time
,
seeme
any
thing
,
in
respect
of
that
faire
Rahel
and
life
to
come
.
So
much
for
the
first
of
those
comforts
that
are
promised
,
namely
peace
,
that
properly
concerneth
our
soules
;
The
second
,
which
is
rest
and
belongeth
to
our
bodies
,
followeth
,
And
they
shal
rest
in
their
beds
&c.
]
By
beds
,
the
Prophet
vnderstandeth
the
places
,
into
which
the
Lord
bestoweth
the
bodies
of
his
seruants
in
or
after
their
death
,
whether
water
,
or
fire
,
or
the
panches
of
wilde
beasts
,
or
the
chambers
of
the
earth
,
or
sea
,
or
aire
.
And
these
he
calleth
beds
:
because
they
shall
rest
quietly
in
them
,
as
men
in
their
beds
,
till
the
morning
bell
,
or
loud
trumpet
of
the
last
great
day
,
warning
all
flesh
to
rise
,
shal
raise
them
.
Therefore
it
is
an
vsuall
thing
in
the
scriptures
,
so
soone
as
men
die
,
to
say
they
fall
a
sleepe
.
Whereby
is
meant
,
that
they
are
laid
in
their
beds
of
peace
,
whether
Churchyard
or
Church
,
and
that
(
before
their
bodies
are
carried
forth
for
buriall
thither
)
the
places
in
which
God
taketh
their
soules
to
his
presence
,
are
their
beds
:
and
so
the
beds
of
their
death
,
are
the
beds
of
their
peace
:
Beds
made
for
them
by
God
himself
,
in
the
which
after
their
last
long
sleep
of
death
,
they
presently
enter
into
their
last
sweet
sleepe
of
peace
.
The
Papists
say
otherwise
,
who
hold
that
the
righteous
take
no
possession
of
their
beds
of
rest
,
till
the
Priest
haue
put
them
into
their
beds
of
earth
.
Indeed
men
giue
them
burials
then
;
but
God
doth
,
prouide
for
them
their
bed
of
burial
lat
their
death
.
And
they
are
called
beds
of
rest
,
to
put
difference
betweene
these
beds
of
our
nights-sleepe
,
and
those
of
our
sleepe
in
death
.
For
here
,
bee
our
beds
neuer
so
soft
or
well
made
,
we
often
take
no
rest
,
by
reason
of
some
disorder
in
our
bodies
,
or
fancies
in
our
head
;
but
in
these
sleeping
places
which
the
Prophet
calleth
beds
of
rest
,
wee
may
lay
vs
downe
and
sleepe
in
peace
.
Psal.
4.8
.
the
Lord
of
life
being
our
keeper
,
who
will
make
vs
dwell
in
safetie
.
Indeed
,
in
it
own
nature
,
the
graue
is
an
house
of
perdition
,
rather
then
bed
of
rest
;
but
being
altered
to
the
Iewes
in
promise
,
to
vs
,
in
performance
by
Christs
graue
,
who
was
buried
in
the
earth
to
change
the
nature
of
it
,
it
is
made
to
vs
a
chamber
of
rest
,
and
bed
of
Downe
.
The
point
here
taught
is
:
Doctr.
The
graues
of
the
righteous
,
which
by
nature
,
are
houses
of
destruction
and
chambers
of
feare
,
are
by
Christ
,
and
the
graue
of
Christ
made
to
them
,
chambers
of
safetie
,
and
beds
of
rest
.
Christ
by
his
buriall
hath
consecrated
and
perfumed
our
graues
,
making
them
which
were
prisons
to
hell
,
gates
to
heauen
.
Which
made
the
Apostle
,
speaking
of
the
dead
in
Christ
,
to
say
,
they
sleepe
,
not
,
they
die
;
As
if
hee
should
haue
said
:
they
goe
to
their
beds
,
and
not
to
destruction
.
1.
Thes.
4.15
.
And
the
same
Apostle
,
speaking
of
the
death
of
the
righteous
,
calleth
it
,
not
a
death
,
but
a
sleepe
:
1.
Cor.
15.51
.
as
if
hee
had
called
it
,
not
rottennesse
,
but
rest
.
For
this
cause
also
is
our
death
,
in
heathen
Authors
,
called
a
sleepe
,
as
the
Scriptures
call
it
,
and
our
graue
our
bed
.
At
night
wee
take
our
chambers
,
and
lie
downe
in
our
beds
:
so
when
death
comes
,
which
is
the
end
of
life
,
as
the
night
is
of
the
day
,
we
goe
to
the
chambers
of
the
earth
,
and
there
make
our
beds
or
lie
downe
in
bed
,
till
the
day
of
refreshing
(
which
is
the
day
of
rising
)
come
,
that
commeth
from
the
Lord
.
The
reasons
are
;
This
was
figured
in
the
embalmings
which
the
Iewes
vsed
.
And
this
figure
(
as
al
other
figures
of
the
old
Testament
)
must
bee
performed
in
one
,
which
one
is
Christ
.
As
therefore
their
embalmings
did
perfume
the
graues
,
in
which
they
laid
their
dead
,
for
a
season
:
so
the
most
precious
blame
of
Christs
buriall
did
for
euer
sweeten
to
the
Saints
their
graues
of
corruption
.
Secondly
,
as
the
end
of
Christs
death
was
,
that
he
might
vanquish
death
;
so
it
was
one
end
why
hee
was
buried
,
that
he
might
(
after
the
manner
of
conquerours
)
subdue
death
at
his
own
home
,
and
(
as
it
were
)
pluck
him
out
of
his
owne
den
and
cabbin
:
Thirdly
,
the
bodies
of
the
godly
are
parts
of
Christs
mysticall
bodie
.
while
they
are
in
the
graue
,
and
when
they
are
turned
to
corruption
,
and
therefore
cannot
but
bee
precious
in
his
eyes
,
and
grauen
vpon
the
palme
of
his
hand
,
till
they
be
restored
.
For
,
as
the
Husbandman
doth
make
no
lesse
reckoning
of
that
corne
,
which
he
hath
sowne
in
his
field
,
and
lies
vnder
the
clod
of
the
earth
,
then
he
doth
of
that
which
he
hath
brought
into
his
barnes
:
So
Christ
doth
as
highly
esteeme
of
those
bodies
,
as
it
were
graines
of
corne
,
that
are
sowne
in
corruption
,
as
of
those
that
yet
neuer
saw
corruption
,
nor
came
to
the
graue
.
Therefore
,
wee
shall
not
rest
in
death
,
though
we
rest
in
our
graues
:
For
that
God
,
who
raiseth
the
Sunne
daily
out
of
his
den
,
will
one
day
,
raise
vs
out
of
our
graues
,
to
stand
before
him
for
euer
.
A
confutation
of
that
fancie
that
hath
so
long
deluded
the
simple
world
,
Vse
1
which
is
,
that
dead
bodies
walke
after
their
death
,
and
appeare
to
men
.
For
how
can
that
be
,
when
the
bodies
of
Gods
children
rest
in
their
beds
,
so
soone
as
their
breath
departeth
,
and
the
bodies
of
the
wicked
are
in
their
prisons
,
till
the
day
of
assise
?
Whereof
,
if
any
make
question
,
let
him
open
their
graue
and
see
.
And
seeing
the
soule
returneth
not
after
it
hath
left
the
bodie
:
how
can
the
body
walke
that
wanteth
a
soule
,
or
soule
be
seene
(
if
it
should
walke
)
that
hath
no
bodie
?
Or
,
if
death
bee
a
loosing
of
our
soules
from
our
bodies
:
Phil.
1.23
.
How
can
there
be
any
death
,
when
soule
and
bodie
are
not
parted
,
and
when
the
man
is
not
dead
,
but
liueth
?
But
this
fancie
came
from
Pithagoras
a
Philosopher
,
and
is
but
a
Philosophers
dreame
.
Pithagoras
told
his
dreame
to
the
world
,
which
was
,
that
the
soules
of
men
departed
,
did
enter
into
the
bodies
of
other
men
:
good
soules
into
good
mens
bodies
,
bad
,
into
bad
mens
.
The
world
(
then
)
beleeued
him
:
And
,
since
that
time
,
Satan
,
who
can
turne
himselfe
into
all
formes
,
did
,
in
the
darke
night
of
Poperie
,
(
to
deceiue
that
ignorant
age
)
change
himselfe
into
the
similitude
and
forme
of
some
person
that
was
lately
or
had
beene
long
dead
,
and
was
beleeued
,
by
such
a
transformation
,
to
bee
the
partie
,
man
or
woman
,
that
hee
made
resemblance
off
?
So
entred
the
errour
that
Spirits
did
walke
:
and
that
dead
bodies
,
came
out
of
their
graues
and
haunted
sundry
houses
in
the
night
,
which
were
not
the
bodies
of
the
dead
,
but
the
Diuell
in
those
bodies
;
or
shapes
,
as
is
to
be
seene
in
Samuels
counterfet
shape
,
raised
by
the
Witch
at
Endor
.
1.
Sam.
28.8.14.15
.
And
this
errour
,
as
it
deceiued
the
blind
world
,
and
somewhat
troubled
the
seeing
;
Math.
14.26
.
Act.
12.15
.
So
it
is
still
in
the
mouth
and
faith
of
credulous
superstition
at
this
day
.
But
God
hauing
giuen
eyes
to
vs
to
see
his
truth
,
and
the
light
of
iudgement
to
see
it
by
,
let
vs
not
walke
in
so
great
darknesse
as
they
who
know
not
the
truth
,
nor
whether
they
goe
.
Here
(
also
)
we
learne
to
put
difference
betweene
the
condition
of
the
righteous
,
Vse
2
and
the
state
of
the
vngodly
in
their
graues
and
buriall
:
the
godly
hauing
their
graues
for
their
beddes
of
rest
,
the
wicked
(
contrarily
)
for
their
prisons
,
out
of
which
they
shall
come
to
the
resurrection
of
death
.
Ioh.
5.29
.
as
malefactors
to
their
execution
.
And
where
the
godly
,
(
as
honest
men
of
the
countrey
)
shall
stand
before
the
Iudge
without
feare
:
they
shal
stand
(
as
the
guilty
Prisoner
)
at
the
barre
of
shame
,
to
receaue
the
sentence
of
their
iust
condemnation
in
soule
and
bodie
.
And
what
comfort
can
this
be
to
shamelesse
sinners
,
in
the
night
of
the
putting
off
of
their
tabernacle
,
seeing
they
goe
not
to
their
beddes
(
as
doe
the
righteous
)
but
to
their
dungeons
of
darknesse
and
horrible
feare
?
For
,
as
,
if
a
man
should
be
bidden
to
goe
to
his
rest
,
that
after
he
had
slept
and
was
risen
,
the
punishment
of
some
terrible
death
might
be
inflicted
vpon
him
:
So
is
the
state
and
condition
of
all
impenitent
sinners
in
their
death
.
For
,
they
must
lie
downe
,
for
some
time
,
in
their
beddes
of
dust
,
and
rise
againe
,
that
a
second
fearefull
death
may
be
inflicted
vpon
their
soules
and
bodies
.
Now
,
could
any
poore
man
goe
comfortably
to
his
bed
,
that
is
bidden
so
(
as
we
haue
heard
)
to
goe
vnto
it
?
with
what
comfort
(
then
)
can
desperate
sinners
remember
their
graues
of
earth
from
which
they
must
passe
to
their
graues
of
fire
for
euer
?
Indeed
as
a
man
,
that
is
out-lawed
,
may
take
his
pleasure
and
walke
at
large
for
a
time
,
but
whensoeuer
or
wheresoeuer
he
is
taken
,
he
must
yeeld
to
the
punishment
that
law
hath
awarded
:
so
the
wicked
,
vpon
whom
sentence
of
damnation
is
past
alreadie
by
an
out-lawrie
and
iudgement
that
cannot
be
reuoked
,
may
(
for
a
season
)
goe
vntaken
,
taking
their
libertie
,
and
fetching
their
friskes
,
as
if
it
would
neuer
be
otherwise
,
or
as
if
that
iust
God
(
who
is
their
creditour
and
must
be
their
Iudge
)
would
neuer
serue
an
execution
vpon
them
by
death
his
Minister
;
but
the
time
will
come
,
when
they
shal
be
arrested
,
and
,
after
some
short
repriuie
of
their
bodies
in
the
gaole
of
the
graue
,
be
violently
haled
to
the
prison
and
pit
of
hell
,
from
which
there
is
no
redemption
.
It
were
well
for
such
,
if
they
had
beene
cast
into
their
graues
,
as
a
dogge
into
a
ditch
:
for
,
though
his
buriall
be
homely
,
yet
his
case
is
much
better
then
theirs
,
who
are
buried
gorgeously
and
goe
to
hell
.
The
dogge
endeth
his
misserie
with
his
death
;
but
when
such
die
,
they
beginne
their
miserie
,
and
end
their
ioyfull
daies
for
euer
.
For
,
man
shall
not
die
like
a
beast
,
though
he
liue
like
a
beast
;
nor
be
senslesse
of
paine
hereafter
,
though
here
he
was
sensles●e
of
sinne
,
&
free
from
paines
and
smart
that
others
felt
.
As
before
in
respect
of
their
soules
that
presently
enter
into
peace
;
Vse
3
so
here
in
regard
of
their
bodies
,
which
sleepe
in
their
beddes
of
rest
,
the
godly
may
be
comforted
,
for
their
godly
friends
departures
,
at
least
it
may
stay
all
sorrowing
without
hope
.
For
,
who
would
be
sorrie
for
his
friend
,
because
,
after
his
hard
labour
,
he
goeth
to
his
rest
in
a
bedde
of
much
ease
prepared
for
him
?
or
,
to
vse
an
other
comparison
.
A
man
locketh
vp
his
best
apparrell
in
a
chest
,
meaning
hereafter
to
weare
it
,
will
he
mourne
and
be
sorrie
,
that
it
is
so
kept
till
there
come
a
high
daie
to
weare
it
?
So
the
faithfull
,
concerning
their
bodies
,
which
are
the
vesture
of
their
soules
,
are
shut
vp
,
by
death
,
in
the
coffers
of
the
Earth
.
And
shall
their
friends
take
on
,
because
their
friend
hath
his
best
clothing
so
preciously
laid
vp
,
that
euerie
soule
,
vpon
the
highest
day
of
the
daies
of
the
yeere
,
may
haue
the
seuerall
robe
and
vesture
of
it
owne
body
to
be
put
vpon
it
?
or
,
will
any
man
thinke
much
,
that
his
friend
hath
put
off
his
old
rags
,
to
put
on
robes
of
glorie
?
This
is
the
very
case
of
the
righteous
when
they
lay
downe
their
bodies
.
They
put
off
vile
bodies
,
to
put
on
glorious
:
and
their
bodies
are
but
chested
in
the
earth
when
they
returne
to
their
dust
,
that
in
the
solemne
and
high
day
of
resurrection
,
they
may
be
brought
forth
againe
and
restored
,
but
with
farre
greater
beautie
and
shining
,
to
the
soules
that
were
owners
of
them
?
So
much
for
the
comforts
promised
,
The
persons
follow
,
to
whom
such
comforts
are
promised
.
Euerie
one
that
walketh
,
&c.
]
The
persons
whose
soules
shall
enter
into
peace
,
and
bodies
be
put
in
their
sepulchers
,
no
otherwaies
then
if
they
should
be
laid
in
their
beds
of
rest
,
so
soone
as
they
goe
hence
,
are
,
they
who
walke
before
the
Lord
,
or
walke
,
that
is
liue
,
as
in
his
sight
.
And
here
the
Prophet
setteth
downe
two
things
:
the
generality
of
the
promise
,
euerie
one
;
and
condition
vnder
which
it
is
made
,
that
walketh
before
Him
,
that
is
,
the
Lord
.
For
the
generalitie
,
and
where
the
Prophet
saith
,
euerie
one
;
his
meaning
is
,
that
neither
countrey
nor
parentage
,
nor
diuersitie
of
sexe
and
calling
,
nor
any
outward
thing
shall
make
his
end
vnhappy
,
whose
life
,
by
reason
of
his
godly
life
,
is
happie
;
where
learn
,
That
,
Doctr.
God
is
no
accepter
of
persons
:
that
is
,
respecteth
not
the
person
of
man
,
but
his
grace
in
man
.
Whosoeuer
beleeueth
in
him
,
or
hath
receaued
the
grace
of
faith
to
put
faith
in
him
,
and
to
liue
vnto
him
;
let
him
be
borne
,
wheresoeuer
,
and
let
his
degree
be
,
whatsoeuer
:
such
an
one
,
saith
Amen
,
shall
not
perish
.
But
so
it
may
be
,
that
is
,
one
may
not
perish
,
and
yet
misse
of
peace
;
therefore
it
is
added
,
and
haue
euerlasting
life
:
as
if
it
had
beene
said
:
he
shall
not
be
miserable
,
and
he
shall
be
happie
euer
;
he
shall
not
die
,
and
he
shall
liue
(
eternally
)
in
glorie
.
Ioh.
3.16
.
Peter
perceiued
this
,
and
in
a
vision
,
comming
from
heauen
,
saw
this
:
and
therefore
,
as
God
opened
the
vision
;
Act.
10.15
.
so
hee
opened
his
mouth
and
said
;
Of
a
truth
I
perceiue
,
or
to
say
the
truth
,
I
now
know
,
that
God
is
no
accepter
of
persons
,
or
God
doth
giue
his
grace
indifferently
to
one
and
other
,
whether
born
in
Iewrie
,
or
fearing
God
in
Caesarea
:
and
therefore
in
euerie
nation
,
he
that
feareth
him
and
worketh
righteousnesse
;
no
matter
what
countrey-man
,
so
he
be
a
good
man
:
he
that
reuerenceth
him
shall
haue
his
part
in
him
.
Act.
10.34.35
.
whether
Iew
or
Gentil
,
circumcised
,
or
vncircumcised
,
rich
or
poore
,
bond
or
free
,
he
shall
haue
life
,
if
he
walke
before
the
God
of
life
:
Blessed
is
euerie
one
that
feareth
the
Lord
,
and
walketh
in
his
waies
.
Psal.
128.1
.
All
that
walke
in
the
sunne-shine
of
Christ
,
shall
receaue
the
die
of
his
fauour
,
as
all
that
walke
in
the
Su●
are
tanned
.
They
shall
gaine
peace
and
find
rest
,
where
others
meete
with
shadowes
,
and
shall
liue
in
miferie
that
liue
in
vnrighteousnesse
.
The
reasons
.
The
things
that
cause
errour
in
iudgement
and
accepting
of
persons
,
are
,
imperfect
knowledge
,
and
respects
in
the
world
,
of
good
to
our selues
,
or
of
our
bond
to
others
.
But
these
are
not
in
God
,
whose
knowledge
is
wonderfull
,
who
needeth
no
mans
good
,
and
is
no
Mans
debter
.
Ps.
139.3.4.5.6
.
&
16.2
.
Math.
20.15
.
Secondly
,
God
forbiddeth
his
Seruants
,
who
are
the
Iudges
of
the
Earth
,
to
accept
the
persons
of
men
,
and
commandeth
them
to
iudge
indifferently
not
accepting
faces
.
1.
Sam.
16.7
.
2.
Chr.
19.7
.
It
was
Iehosaphats
charge
to
his
Iudges
,
or
rather
the
Lords
by
him
.
And
so
,
being
Gods
law
to
others
,
and
a
law
of
great
iustice
;
will
he
(
himselfe
)
breake
it
?
and
will
not
the
Iudge
of
the
world
doe
iudgement
?
Gen.
18.25
.
Thirdly
,
God
hath
made
many
promises
to
those
that
walke
before
him
and
(
vprightly
)
in
his
commandements
.
The
scriptures
plentifully
speake
of
this
.
And
,
will
an
honest
man
keepe
his
word
?
and
shall
God
falsifie
his
truth
.
Ps.
51.4
.
shall
he
say
it
and
shall
he
not
doe
it
?
God
forbid
wee
should
so
thinke
.
As
Gods
promises
are
generall
to
all
that
walke
before
him
:
Vse
1
so
they
that
endeuour
so
to
please
God
and
to
walke
in
his
truth
,
must
haue
bands
of
particular
faith
to
receaue
them
.
God
is
generall
in
his
gifts
,
and
we
must
be
particular
in
our
receit
:
and
euerie
man
liue
by
his
owne
faith
.
Habac
2.4
.
Anothers
good
life
will
not
bee
imputed
to
vs
,
nor
anothers
faith
saue
vs
.
Therefore
all
that
thine
hand
shall
find
to
doe
,
doe
it
(
saith
Salomon
)
with
all
thy
power
.
Eccles.
9.10
.
He
saith
,
thine
hand
,
not
,
anothers
hand
.
For
,
he
that
will
not
doe
good
but
by
a
deputie
;
shall
goe
to
heauen
by
a
deputie
,
and
to
hell
in
his
owne
person
.
Some
say
let
Ministers
liue
precisely
,
and
let
Diuines
walke
before
God
;
but
for
themselues
,
because
they
are
not
in
that
calling
,
they
take
liberty
and
giue
themselues
leaue
by
a
dispensation
sealed
by
themselues
to
walke
other
wise
;
as
much
as
if
they
should
say
;
let
Ministers
be
saued
,
and
diuines
goe
to
God
;
but
for
vs
,
let
vs
perish
,
if
we
must
perish
,
and
because
God
will
not
haue
vs
let
the
diuell
haue
vs
.
This
is
fearefull
:
and
their
case
no
lesse
fearefull
who
post
off
goodnesse
to
others
.
Let
this
confute
superstitious
poperie
,
and
carelesse
Atheisme
.
One
saith
well
:
why
art
thou
proud
of
another
mans
gift
,
and
thou
giue
nothing
?
Euerie
one
that
will
haue
peace
,
must
walke
vpon
his
owne
feete
,
and
worke
with
his
owne
hands
.
Ephes.
4.28
.
And
Papists
who
,
with
the
foolish
Virgins
,
trust
vnto
the
store
of
the
wise
,
shall
receaue
answere
;
we
haue
not
inough
for
our selues
and
for
you
.
Math.
25.9
.
But
some
feare
too
much
,
as
others
feare
too
little
:
who
,
though
they
haue
liued
orderly
,
and
are
sorrie
(
with
the
sorrow
of
true
repentance
)
where
they
haue
not
,
yet
are
short-handed
in
receauing
what
God
hath
promised
to
those
who
walke
before
him
.
But
will
a
condemned
malefactor
,
at
the
barre
,
not
faile
to
apply
the
Kings
generall
pardon
to
himselfe
for
life
:
and
shall
a
iustified
sinner
feare
to
make
the
generall
promise
to
all
beleeuers
,
particular
to
himselfe
,
who
is
a
beleeuer
,
that
be
may
liue
?
Paul
saith
,
Christ
came
to
saue
sinners
of
whom
I
am
chiefe
.
1.
Tim.
1.15
.
He
pleaded
the
Lords
generall
pardon
,
though
a
sinner
and
the
chiefe
of
sinners
.
So
the
father
of
Iohn
the
Baptist
,
Zacharias
,
in
his
canticle
,
putteth
in
for
the
horne
of
saluation
,
Christ
,
drawing
that
great
redemption
,
in
him
,
to
himselfe
,
as
he
applied
it
to
others
,
saying
;
for
vs
,
that
is
,
for
others
in
Israel
and
for
Mee
,
an
Israelite
.
Though
in
other
cases
,
a
man
cannot
,
with
good
manners
,
be
importunate
in
matters
,
and
for
things
which
concerne
himselfe
,
in
commoditie
or
preserment
:
yet
here
a
godly
man
can
neuer
be
too
earnest
,
nor
lay
too
much
vpon
such
a
foundation
.
Somtimes
we
wil
applie
hastily
&
catch
where
we
should
not
,
but
if
we
wold
be
prouidently
captious
&
without
offence
,
let
it
bee
here
.
And
as
it
is
written
of
the
seruants
of
Benhadad
who
were
sent
to
the
King
of
Israel
,
that
they
tooke
diligent
heed
,
if
they
cold
catch
any
thing
from
him
,
towit
,
for
his
aduantage
who
sent
them
:
which
made
them
,
when
the
King
of
Israel
had
said
,
Is
Ben-hadad
yet
aliue
?
hee
is
my
brother
.
Presently
to
reply
,
saying
;
Thy
brother
Ben-hadad
:
so
let
faith
and
hope
(
our
seruants
,
)
confessing
guilty
with
humbled
necks
,
and
ropes
about
them
,
watch
what
the
King
of
the
Kings
of
Israel
hath
spoken
and
set
downe
vnder
his
hand
,
in
his
word
,
concerning
repentant
sinners
,
and
we
shall
finde
it
written
in
the
volume
of
the
book
concerning
them
.
Is
he
yet
aliue
?
he
is
my
brother
;
That
is
,
Doth
the
hungry
soule
pant
for
my
saluation
,
and
the
thirstie
for
my
righteousnesse
?
Doth
it
yet
trust
in
God
?
Doth
it
still
beleeue
?
Behold
(
saith
the
mercifull
King
of
Christendom
,
Christ
Iesus
,
and
hee
that
saueth
vs
from
our
sinnes
)
I
haue
brought
many
brethren
to
my
father
,
and
many
sonnes
to
glorie
:
and
this
is
one
.
Let
vs
now
well
obserue
,
and
diligently
marke
what
hee
saith
.
Benhadad
is
the
Kings
brother
.
Therefore
say
we
,
thy
brother
Benhadad
,
and
catch
him
in
his
words
;
that
is
,
God
my
father
,
and
Christ
my
elder
brother
.
The
father
will
not
cast
away
his
penitent
child
,
nor
one
most
kinde
brother
betray
another
to
death
.
1.
King
.
20.33
.
Indeed
,
the
deiected
soule
of
man
cannot
alwaies
,
being
laden
with
troubles
,
thus
raise
vp
it self
into
confidence
:
and
some
,
in
the
brunt
,
haue
complained
,
that
they
haue
been
cut
off
from
God
,
whose
voices
in
their
feare
,
haue
been
these
,
or
such
as
these
.
Christ
(
indeed
)
came
into
the
world
to
saue
sinners
,
but
not
such
as
we
are
;
and
was
appointed
a
Sauiour
,
but
not
for
vs
,
singling
out
themselues
.
Some
in
their
hast
,
haue
said
:
Here
is
the
fire
and
wood
,
but
where
is
the
Lamb
for
sacrifice
?
Ge.
22.8
.
But
let
such
remember
,
that
peace
shall
come
to
euery
one
that
walketh
before
God
,
or
that
would
,
(
that
is
vnfainedly
would
)
walke
before
him
.
We
see
not
the
Lambe
for
sacrifice
,
but
God
will
prouide
,
nay
God
hath
prouided
it
;
and
open
wee
the
eyes
that
blind
distrust
hath
shut
vp
,
and
wee
shall
see
it
.
Christ
spake
as
one
forsaken
;
and
a
man
would
thinke
that
he
had
despaired
when
he
twice
said
;
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Math.
27.46
.
But
if
we
dig
through
the
bitter
barke
of
the
letter
,
deeper
into
the
words
,
we
shall
finde
an
hony
combe
in
them
of
perfect
consolation
.
Iudg.
14.8
.
For
he
calleth
him
(
yet
)
his
God
,
and
as
if
he
wold
adde
another
cord
of
faith
to
his
first
,
and
make
it
a
two-fold
cord
that
cannot
be
broken
,
he
calleth
him
againe
,
the
second
time
,
his
God
;
that
is
,
the
God
,
in
whom
he
trusted
,
in
whom
hee
will
trust
.
If
God
shall
fashion
any
of
vs
to
our
head
in
the
similitude
of
such
a
sorrow
,
euer
let
our
eyes
bee
vpon
Christ
,
and
vpon
those
whom
God
hath
scaled
to
be
faithfull
,
and
we
shall
not
be
confounded
in
the
perilous
day
.
Let
vs
but
say
with
Isaac
,
my
father
.
Gen.
22.7
.
And
(
though
we
can
say
no
more
)
God
will
presently
answere
:
Here
I
am
my
sonne
.
For
,
this
is
a
trne
saying
,
and
worthy
of
all
men
to
be
receiued
,
that
Iesus
Christ
came
into
the
world
to
saue
sinners
.
The
Apostle
saith
,
it
is
worthy
the
marking
,
and
let
us
marke
it
well
:
1.
Tim.
1
,
15.
For
,
it
is
as
true
,
as
worthy
to
bee
receiued
;
and
teacheth
,
that
though
we
be
sinners
,
and
great
sinners
,
or
chiefe
of
sinners
;
yet
if
,
as
repentant
sinners
,
we
can
beleeue
the
remission
of
sins
by
Christ
,
&
not
too
popishly
,
harpe
vpon
a
satisfaction
for
sin
by
our
owne
doings
,
our
part
is
in
his
great
saluation
.
For
,
Christ
came
to
saue
sinners
,
and
the
chiefest
sinner
.
There
wanteth
not
a
hand
to
giue
,
but
wee
want
hands
,
who
should
receiue
his
gift
.
The
bloud
of
Christ
is
able
to
cure
(
as
most
soueraigne
physick
)
all
infirmities
,
and
sinnes
repented
off
.
If
we
be
neuer
so
great
sinners
,
and
haue
a
hand
of
faith
in
our
harts
,
to
receiue
that
grace
of
God
that
hath
brought
saluation
.
Tit.
2.11
;
neither
wee
nor
our
sinnes
can
disanull
the
promise
of
God
,
which
is
,
that
he
will
be
mercifull
to
our
sinnes
.
Then
,
let
our
sinnes
be
neuer
so
many
,
and
those
many
sinnes
neuer
so
great
,
being
truely
repented
off
,
God
is
greater
,
who
hath
forgiuen
vs
all
our
sinnes
.
The
voice
that
saith
to
all
,
come
;
Apoc.
22.17
.
excludeth
none
;
and
shall
wee
,
being
bidden
to
the
great
Kings
wedding
,
by
turning
the
point
of
crueltie
vpon
our selues
,
strike
our
owne
names
out
of
the
roule
of
the
guests
that
are
bidden
to
the
Lambes
feast
?
Math.
22.4.5
.
Therefore
,
sinne
doth
not
simply
hurt
vs
,
but
impenitencie
in
sinne
,
hurteth
the
wicked
.
For
,
Herod
had
rather
loose
Iohn
,
then
his
brothers
wife
.
Mat.
14.3.5
.
And
some
had
rather
part
with
their
preachers
,
then
with
their
sinnes
.
So
,
they
hinder
the
effect
of
the
physick
,
which
in
mercie
by
good
application
,
is
appointed
to
heale
them
.
Saluation
is
come
to
their
houses
,
and
into
their
houses
,
but
they
iudge
themselues
vnworthy
of
euerlasting
life
.
Act.
13.46
.
Thus
the
godly
in
temptation
dare
not
apply
Christ
,
and
the
wicked
in
sinne
,
cannot
.
But
,
Vse
2
doth
not
God
accept
mens
persons
?
Then
his
Magistrates
on
earth
,
which
are
called
Gods
.
Psal.
82.6
.
should
not
in
causes
be
partiall
betwixt
man
and
man
.
For
,
they
execute
not
the
iudgements
of
man
,
but
of
the
Lord
,
who
is
with
them
in
the
matter
of
iudgement
.
2.
Chro.
19.6
.
The
Magistrates
seat
must
bee
the
throne
that
iudgeth
right
,
and
when
he
giueth
sentence
in
a
matter
,
he
must
lay
iudgement
to
the
rule
,
and
righteousnesse
to
the
ballance
.
Esay
28.17
.
as
if
hee
would
waigh
out
an
equall
&
euen
proportion
of
iustice
to
rich
and
poore
.
Deut.
1.17
And
this
measure
must
bee
scaled
at
the
Lords
standard
,
with
testimonie
of
an
vpright
conscience
.
Therefore
,
one
setteth
forth
a
good
Iudge
,
with
a
sword
in
the
one
hand
,
and
a
paire
of
scales
in
other
.
The
meaning
is
,
that
hee
must
not
strike
by
iudgement
til
the
cause
to
bee
iudged
,
haue
receiued
an
indifferent
ballance
in
hearing
.
Though
a
Noble
man
speake
by
a
letter
,
and
a
rich
man
intreat
by
a
gift
,
hee
must
not
heare
,
to
peruert
the
straight
steps
of
iustice
.
To
be
short
;
as
God
is
no
respecter
of
persons
;
so
these
Gods
should
know
no
difference
of
person
,
wher
right
is
one
:
nor
bend
their
cares
to
credit
a
tale
that
first
is
[
](A03695-e50680-b)d
d
Prou.
18.7
.
told
them
:
nor
corrupt
their
iudgement
with
their
censure
before
they
hear
the
cause
:
nor
seperate
betweene
their
verdit
,
and
the
truch
of
their
knowledge
,
which
should
goe
together
:
nor
vse
sudden
resolutions
:
nor
be
hastie
in
iudgement
.
So
shall
iustice
be
free
:
not
partial
nor
hired
,
which
God
detesteth
.
A
reproofe
of
those
proud
christians
who
grace
religion
in
a
veluet
hood
,
Vse
3
but
scorne
it
in
vile
raiment
,
hauing
the
faith
of
the
Lord
Iesus
Christ
in
respect
of
persons
.
Iam.
2.1.2.3
.
or
,
who
bid
rich
religion
home
vnto
them
,
but
will
not
take
poore
religion
by
the
hand
:
for
either
they
turne
from
it
as
strangers
,
or
against
it
as
enemies
:
So
,
the
poore
is
seperated
from
his
neighbour
,
Pro.
19.4
.
that
is
,
his
carnall
friends
will
not
helpe
him
;
the
godlie
,
that
are
poore
,
cannot
.
And
hence
it
is
,
that
they
who
want
wealth
and
countenance
,
though
neuer
so
religious
,
are
despised
as
abiects
:
They
who
haue
riches
and
fauour
,
though
neuer
so
prophane
,
are
admired
as
Angels
.
But
it
is
a
marke
of
the
heire
of
life
,
to
respect
the
vertue
,
not
the
riches
or
person
of
a
man
.
Ps.
15.4
.
And
he
who
is
such
an
one
will
bee
affected
towards
men
,
as
he
perceiueth
men
to
bee
affected
towards
God
:
if
they
contemne
God
,
hee
will
not
regard
them
,
though
neuer
so
honourable
;
and
if
they
feare
God
,
he
will
make
much
of
them
,
though
neuer
so
vile
.
This
is
to
iudge
righteous
iudgement
,
and
not
according
to
the
appearance
;
which
iudgement
Christ
the
Iudge
hath
forbidden
,
Ioh.
7.24
.
So
S.
Paul
chargeth
Timothie
in
his
ministrie
,
to
do
his
duetie
without
preferring
one
to
another
,
to
wit
,
for
outward
matters
,
and
to
do
nothing
partially
,
1.
Tim
5.21
.
that
is
,
not
to
spare
to
reproue
for
affection
,
nor
to
rebuke
bitterly
for
displeasure
and
euill
will
.
A
good
item
for
the
partiall
in
the
ministrie
among
our selues
at
this
day
,
who
will
scarce
giue
counsel
but
such
as
shal
please
,
where
they
loue
,
and
yet
drawe
out
reproofs
as
salt
as
brine
,
&
the
same
(
many
times
)
causelesse
,
where
they
spleenishly
hate
.
Which
,
what
is
it
,
but
to
make
God
himselfe
their
officer
to
reuenge
their
quarel
,
and
to
scrue
their
malicious
humor
?
To
spare
some
for
great
faults
,
and
bitterly
to
inuey
against
others
for
no
fault
,
because
they
bee
our
carnall
friends
,
whom
we
spare
,
and
suspected
foes
whom
we
so
fiercely
prosecute
,
and
falsly
reproue
:
Is
it
not
to
make
the
word
it selfe
,
and
the
author
of
it
,
God
himselfe
,
partiall
,
and
to
prophane
that
which
is
holy
?
Which
may
bee
spoken
of
priuate
persons
as
well
as
of
publike
ministers
,
who
in
their
enemy
can
see
the
mote
of
a
small
fault
,
and
haue
no
eyes
to
see
the
beame
of
a
great
one
in
their
friend
and
louer
,
Math.
7.3
.
If
he
offend
,
whom
we
malice
or
like
not
,
it
is
horrible
;
but
if
hee
greatly
offend
,
whom
for
kindred
,
or
wealth
,
or
acquaintance
,
wee
esteeme
of
,
it
is
nothing
.
What
is
this
but
to
affect
for
respects
,
not
of
vertue
or
vice
,
but
of
kindred
or
person
?
A
comfort
to
the
poore
that
bee
godly
:
Vse
4
For
pouertie
doth
not
make
a
man
lesse
accepted
of
God
,
or
of
good
men
.
The
Prophet
Dauid
saith
,
That
God
hath
chosen
to
himselfe
a
godly
man
;
Psal.
4
3.
he
saith
,
not
a
rich
man
,
if
he
be
not
godly
.
And
he
further
saith
,
be
sure
of
this
:
as
if
hee
should
say
,
beleeue
it
,
or
make
full
account
of
it
that
it
is
so
.
The
same
Prophet
speaking
(
as
we
heard
Psal.
15.
ver.
4.
)
of
a
citizen
of
heauen
in
one
of
his
properties
,
saith
;
that
hee
honoureth
the
godly
,
that
is
,
loueth
and
reuerenceth
Christ
,
whom
they
loue
and
honour
.
Then
,
howsoeuer
they
be
despised
in
the
world
as
the
scum
of
the
earth
,
and
of-scouring
of
all
things
,
yet
because
they
honour
God
,
good
men
will
reuerence
them
,
and
take
them
out
of
contempt
,
as
gold
out
of
the
mire
,
to
make
them
their
treasure
.
They
are
fellow-heires
with
the
righteous
at
the
inheritance
of
heauen
.
And
therefore
doe
the
righteous
performe
all
good
offices
of
loue
and
fellowship
toward
them
in
this
vale
of
want
and
scorne
.
Though
euill
men
make
them
their
mocke
,
they
make
them
their
fellowes
;
&
where
bad
men
take
away
their
right
,
good
men
inrich
them
.
Great
(
therfore
)
is
the
consolation
of
the
righous
,
who
though
contemned
in
the
world
,
yet
are
precious
to
God
,
and
to
all
the
sonnes
of
God
.
So
much
for
the
generalitie
of
the
promise
,
the
condition
vnder
which
it
runneth
,
followes
.
That
walketh
before
him
.
]
We
haue
heard
of
the
promise
what
it
is
,
tho
persons
to
whom
it
is
made
,
and
to
how
many
:
The
condition
vnder
which
it
runneth
,
is
,
that
such
persons
must
be
,
and
continue
godly
;
which
is
expressed
by
a
phrase
of
walking
before
God
.
Where
wee
may
consider
two
things
:
as
the
act
of
walking
,
and
the
obiect
before
whom
.
By
walking
,
the
Prophet
meaneth
according
to
an
vsuall
Metaphor
in
Scripture
,
a
common
vsuall
course
of
mens
behauiour
,
or
their
ordinarie
trade
of
life
.
And
by
walking
before
God
,
a
scruing
of
him
without
hypocrisie
,
or
doing
of
all
our
matters
,
as
in
his
sight
.
The
word
which
is
here
translated
,
walketh
,
is
rendred
in
a
tense
or
time
,
which
in
the
owne
tongue
,
noteth
a
continuance
of
walking
,
or
walking
forward
vnto
the
time
when
God
should
take
them
hence
.
And
the
meaning
is
,
that
peace
shall
come
to
all
those
who
continue
to
serue
God
in
their
outward
behauiour
and
in
their
hearts
,
or
who
,
liuing
and
dying
,
are
found
so
doing
,
Not
that
begin
well
,
and
goe
one
for
some
time
,
but
that
continue
and
encrease
in
well
doing
,
from
the
time
of
their
enlightening
to
the
time
of
their
last
breath
.
From
whence
the
doctrine
is
,
Doctr.
1
That
Christians
must
not
begin
onely
or
stand
still
,
but
goe
forward
with
encrease
,
and
not
goe
out
of
the
walke
of
godlinesse
.
For
therefore
is
our
course
of
new
life
compared
to
a
way
:
because
,
as
men
goe
in
their
way
,
and
goe
forward
in
it
;
so
,
new
men
keepe
godlinesse
and
increase
in
it
.
All
that
came
into
the
Vineyard
were
labourers
till
the
euening
:
and
to
these
the
househoulder
gaue
the
hire
of
the
day
.
Math.
20.2.8
.
So
in
the
vineyard
of
the
new-birth
,
none
must
be
idle
from
the
first
houre
of
their
entring
in
,
to
the
last
day
of
their
going
out
by
death
:
and
to
these
God
giueth
the
pennie
of
his
endlesse
peace
in
glorie
.
For
this
,
the
Spirit
is
called
winde
,
Ioh.
3.8
.
&
they
spiritual
whom
that
winde
driueth
forward
to
saluation
,
with
a
diuine
gale
;
who
wax
not
worse
,
nor
keep
at
a
stand
in
godlinesse
,
but
striue
to
be
better
and
better
,
by
going
on
in
the
good
way
of
eternall
life
.
So
did
the
Apostle
S.
Paul
,
who
(
therfore
)
forgate
that
which
was
behinde
,
and
endeuoured
himselfe
to
that
which
was
before
,
and
followed
hard
toward
the
marke
,
to
the
prize
of
the
high
calling
of
God
in
Christ
Iesus
.
Phil.
3.13.14
.
He
was
not
as
a
vain
foolish
man
,
who
running
in
a
race
,
will
bee
euer
and
anone
looking
backe
to
see
how
much
ground
hee
hath
rid
:
but
his
eye
was
alway
vpon
the
marke
or
goal
to
consider
how
much
he
had
to
runne
:
how
farre
off
hee
was
to
perfection
:
and
what
was
further
to
be
done
to
an
absolutenesse
in
his
Christian
course
,
that
hee
might
finish
the
same
with
ioy
.
And
as
the
Apostle
himselfe
did
,
so
he
would
haue
the
Philippians
to
do
,
and
all
Christians
in
them
:
that
is
,
hee
would
haue
them
to
proceed
in
that
grace
to
which
they
were
come
.
Phil.
3.16
.
as
if
he
should
haue
exhorted
them
to
abound
more
and
more
,
in
all
wisedome
and
godlinesse
.
Rom.
15.14
.
And
to
goe
forward
therein
,
not
to
fit
downe
or
goe
backe
.
If
wee
haue
prayed
once
a
day
in
priuate
and
coldly
,
we
must
(
after
)
pray
twice
,
or
oftner
,
and
more
feruently
.
If
wee
haue
read
and
meditated
in
the
word
seldome
,
and
with
great
weakenesse
,
we
must
mend
that
seldome
,
and
vse
those
exercises
more
frequently
,
and
with
more
spirit
.
If
we
giue
something
to
the
poore
this
yeare
,
we
must
giue
more
the
next
,
as
God
shall
blesse
our
increase
.
If
wee
doe
some
good
now
vnwillingly
,
wee
must
hereafter
doe
much
good
and
with
great
pleasure
.
So
then
,
wee
must
continue
to
walke
before
God
as
we
ought
to
walke
,
and
to
please
him
that
hath
called
vs
,
growing
in
grace
,
and
increasing
in
goodnesse
.
2.
Pet.
3.18
.
1.
Thes.
4.1
.
The
end
makes
all
:
and
,
hee
that
endureth
to
the
end
shall
be
saued
.
Math.
24.
So
saith
hee
who
saueth
vs
,
whose
words
are
true
and
faithfull
.
He
saith
not
,
he
that
endureth
for
a
season
,
or
for
some
daies
,
but
that
continueth
to
the
end
:
and
not
,
he
that
runneth
(
for
all
runne
)
but
who
so
runneth
that
he
may
obtaine
:
1.
Cor.
9.24
Apoc.
2.7
.
and
not
he
who
fighteth
(
for
wee
may
fight
and
be
foiled
)
but
hee
that
ouercommeth
shall
bee
saued
,
and
receiue
this
prize
of
peace
,
and
crown
of
life
.
The
reasons
;
He
is
not
crowned
,
that
proueth
masteries
;
but
hee
receiueth
the
crowne
who
doth
Master
.
1.
Cor.
9.25
.
Not
hee
that
commeth
into
the
field
,
but
he
that
ouercommeth
in
the
field
,
is
praised
:
And
who
will
giue
him
the
garland
of
a
good
runner
,
who
sitteth
downe
,
or
giueth
ouer
before
he
come
to
the
Goale
?
Now
,
will
not
men
,
and
will
God
praise
those
,
or
giue
saluation
to
those
who
shall
begin
onely
to
doe
well
,
and
not
continue
in
well
doing
?
Will
he
crowne
those
that
giue
ouer
?
or
saue
those
that
fall
away
?
It
is
certaine
,
&
these
comparisons
,
vsed
in
scripture
,
shew
plainly
and
conclude
soundly
,
that
he
will
not
.
Secondly
;
The
way
of
the
righteous
,
is
compared
to
the
way
of
the
Sunne
that
shineth
more
and
more
vnto
the
perfect
day
.
Prou.
4.18
.
Now
the
Sun
is
not
in
full
glorie
till
full
noone
;
Neither
perfect
,
till
he
haue
runne
his
course
like
a
Gyant
:
So
,
Christians
receiue
not
their
glorie
at
their
morning
,
and
nine
of
the
clock
,
but
when
their
Sunne
is
come
to
his
full
point
;
nor
when
they
begin
to
beleeue
,
Rom.
13.11
.
but
when
they
come
to
the
end
of
faith
,
1.
Pet.
1.9
.
Apoc.
2.10
.
nor
when
they
are
baptized
,
but
when
they
die
in
the
faith
of
their
baptism
.
Thirdly
,
that
we
must
continue
,
and
not
begin
onely
to
walke
before
the
Lord
,
is
plaine
by
the
word
,
which
in
the
tense
wherein
the
Prophet
vseth
it
,
signifieth
to
continue
walking
,
not
giuing
ouer
till
we
come
to
our
waies
end
:
or
to
walke
as
they
who
walke
to
a
Citie
,
and
therefore
goe
on
till
they
come
thither
.
So
must
Christians
doe
,
and
not
faint
by
the
way
,
else
their
labour
of
setting
forth
is
vaine
and
fruitlesse
.
For
as
in
our
way
to
a
place
,
hee
that
goeth
not
forward
nor
to
his
waies
end
,
is
neuer
the
neare
,
though
he
haue
gone
halfe
the
way
,
or
(
almost
)
the
whole
way
:
so
in
the
course
and
way
of
godlinesse
,
he
that
walketh
not
forward
with
encrease
,
or
continually
to
the
end
,
looseth
his
labour
,
and
findeth
nothing
.
Lastly
,
if
we
eate
daily
that
we
may
liue
,
wee
must
doe
good
alway
,
if
wee
will
liue
for
euer
.
If
a
man
should
giue
ouer
eating
,
and
thinke
to
liue
,
his
hope
were
vaine
:
and
as
vaine
is
their
hope
,
who
giue
ouer
to
doe
well
,
and
thinke
to
be
saued
.
A
reproofe
of
their
follie
,
who
,
Vse
1
hauing
kept
the
path
of
righteousnesse
for
a
while
,
doe
(
afterward
)
walke
in
no
good
way
,
or
,
being
in
noe
good
way
,
thinke
to
keepe
the
path
to
heauen
:
but
he
that
will
keepe
the
path
of
life
,
must
walke
in
it
by
meanes
,
and
not
,
without
meanes
,
thinke
to
flie
to
heauen
besides
it
.
Now
,
to
walke
in
the
way
(
as
the
scripture
speaketh
of
walking
)
is
to
vse
all
good
meanes
for
goodnesse
,
and
to
auoid
all
inducements
to
euill
.
For
example
.
Doth
any
desire
grace
?
he
must
vse
by
himselfe
and
with
others
all
holy
and
religious
exercises
,
as
prayer
,
hearing
,
reading
,
receauing
of
the
sacraments
,
and
the
like
,
that
may
set
him
forward
in
the
way
and
to
the
power
of
godlinesse
.
Doth
any
hate
wickednesse
?
he
must
auoid
all
temptations
to
it
.
More
particularly
:
doth
any
man
hate
swearing
?
he
must
auoid
swearing
,
by
auoiding
the
company
of
swearers
.
Doth
he
hate
Popery
?
he
must
hate
to
be
among
Papists
.
Doth
he
hate
whooredome
?
he
must
not
keepe
company
with
suspected
persons
,
nor
haunt
suspected
places
.
Doth
he
hate
drunkennesse
?
he
must
shun
,
as
hell
,
the
roomes
,
nay
sties
,
where
drunkards
be
If
(
then
)
the
exercises
of
religion
doe
not
affect
vs
so
much
as
vaine
exercises
:
if
we
had
rather
be
in
an
Ale-house
then
in
Gods-house
;
and
at
our
wake-dinners
then
at
Christs
supper
;
and
at
the
hearing
of
an
enterlude
then
at
hearing
of
the
word
;
and
abroad
in
pleasures
,
then
at
Church
in
praier
:
or
,
if
we
be
wearie
of
an
houres
preaching
,
and
not
weary
of
a
dayes
play
:
and
sleepe
at
praiers
,
but
watch
in
vanities
:
and
refuse
to
sup
with
Christ
,
to
take
a
supper
with
worldlings
:
how
shall
wee
keep
the
path
of
grace
,
or
,
not
walking
in
it
,
assure
our selues
that
we
walke
before
God
,
&
that
peace
shall
come
?
So
if
we
striue
not
against
sinne
,
to
master
it
,
but
onely
wish
we
could
:
if
we
find
onely
an
vnwillingnesse
in
vs
to
commit
sinne
,
and
no
care
to
resist
it
:
or
if
there
be
a
strife
,
and
it
be
but
naturall
,
like
that
of
the
twinnes
in
Rebekahs
womb
,
a
strife
and
fight
,
that
we
rather
wonder
at
,
then
know
how
to
deale
in
:
Gen.
25.22
.
that
is
,
if
shame
,
or
feare
,
or
both
,
rather
then
conscience
of
sinne
,
make
vs
bashfull
to
commit
that
sinne
openly
,
which
we
boldly
doe
in
corners
,
waiting
for
the
twilight
,
and
if
this
be
all
our
strife
and
resistance
,
not
striuing
till
we
ouercome
,
how
shall
we
be
crowned
?
and
what
difference
between
vs
and
those
Souldiers
,
who
are
loth
to
be
ouercome
,
and
yet
will
not
striue
to
conquer
?
He
(
therefore
)
is
a
Christian
conquerour
,
and
he
onely
,
who
striueth
against
sinne
till
it
be
subdued
,
and
loueth
righteousnesse
,
in
a
godly
life
,
beginning
well
,
and
daily
going
forward
,
till
he
receaue
the
crowne
of
righteousnesse
.
But
he
that
keepeth
no
constancie
in
the
worke
of
mortification
,
and
is
good
but
by
fits
,
being
hote
at
hand
onelie
,
and
humble
for
a
day
,
Esa.
58.5
,
is
no
conquerour
,
that
is
,
man
of
spirituall
valour
,
but
a
slaue
,
and
that
to
the
diuell
,
the
basest
slaue
.
He
that
masters
not
anger
,
but
sometime
holds
it
in
:
nor
subdueth
his
lusts
,
but
restraines
them
onely
:
nor
loueth
chastity
,
but
will
not
be
an
adulterer
for
feare
,
is
a
weake
warriour
against
sinne
,
and
in
goodnesse
an
hypocrite
.
Which
may
be
spoken
of
those
professors
that
are
off
and
on
,
and
who
,
because
they
neuer
had
foundation
well
laid
,
stand
in
no
weather
,
nor
change
.
Math.
7.27
.
Such
houses
are
blowne
downe
with
euerie
wind
.
And
if
such
perish
,
how
shall
they
thinke
to
be
saued
who
loue
sinne
,
and
hate
godlinesse
?
if
they
that
goe
to
meete
the
bridegroome
be
shut
out
,
because
they
are
not
in
the
way
at
his
comming
:
how
shall
they
thinke
to
enter
,
who
cannot
abide
those
that
but
seem
to
meet
him
,
and
are
neuer
in
the
way
,
nay
that
wickedly
deride
the
way
of
his
comming
?
Math.
25.1.12
.
If
those
hearers
withered
away
in
destruction
,
whose
blade
continued
not
,
Math.
13.6
.
how
shall
they
prosper
,
vpon
whom
neuer
plough
came
,
and
who
neuer
were
tillable
,
but
a
wild
waste
?
If
painted
tombs
,
hauing
rotten
bones
,
be
odious
to
God
;
how
shall
sinkes
please
him
,
that
are
foule
without
,
and
foule
within
?
Math.
23.27
.
And
if
they
be
farre
from
saluation
,
who
,
hauing
walked
in
the
good
way
,
goe
out
of
it
before
their
death
:
how
farre
are
they
,
who
neuer
were
in
any
such
way
,
neither
before
their
death
,
nor
in
all
their
life
,
that
they
might
haue
some
hope
to
be
saued
?
A
doubt
resolued
.
But
where
it
hath
beene
said
,
that
they
who
continue
not
in
goodnesse
,
shall
perish
and
be
damned
,
I
would
not
be
mistaken
,
as
if
I
had
said
,
that
they
cannot
be
saued
,
who
haue
left
their
good
beginnings
for
a
season
,
or
,
being
in
this
way
of
life
,
haue
gone
out
of
it
by
humane
slips
,
and
after
(
vpon
better
aduisement
and
further
grace
)
haue
come
againe
vnto
it
by
righteousnesse
,
and
to
the
Lord
by
repentance
.
For
whensoeuer
a
sinner
shall
so
turne
to
God
,
and
by
such
a
course
,
God
,
who
embraceth
penitent
sinners
,
will
receaue
him
.
Neither
would
I
be
conceaued
to
say
,
that
they
who
,
a
long
time
,
haue
run
a
large
race
of
sinne
,
if
they
find
mercy
in
their
life
time
at
the
Lords
hands
to
be
conuerted
,
are
excluded
from
saluation
.
For
euen
they
who
at
,
or
not
long
before
their
death
shall
be
found
penitent
,
shall
enter
into
happinesse
.
But
let
none
aduenture
so
dangerously
to
tempt
God
,
or
thus
to
put
all
to
the
successe
of
the
last
battle
,
hauing
no
better
weapons
then
those
,
wherewith
so
many
millions
of
slumbering
christians
,
haue
before
them
lost
the
field
.
Here
,
an
answere
for
them
,
and
that
also
which
teacheth
them
to
answere
for
themselues
,
who
meete
with
the
thrusts
of
the
world
for
their
zeale
and
care
(
precisely
to
hold
the
way
of
life
.
)
O
,
say
some
;
this
is
too
much
nicenesse
,
and
what
needeth
all
this
adoe
?
To
whom
we
may
say
againe
,
that
all
this
is
needfull
,
and
much
more
,
that
wee
cannot
doe
,
if
we
will
wait
for
peace
,
in
the
wayes
of
peace
,
and
not
in
the
broad
way
of
libertie
,
as
they
doe
,
of
whom
it
may
be
truely
said
,
the
way
of
peace
they
haue
not
knowne
.
O
,
we
are
men
and
not
Angels
,
say
some
.
A
little
to
tread
awry
,
and
(
a
little
)
to
goe
out
of
the
way
,
is
but
a
humane
frailtie
:
and
an
inch
breaks
no
square
:
But
to
such
we
may
say
:
it
may
be
our
frailtie
thus
to
doe
.
But
if
wee
presume
we
may
so
doe
,
or
if
we
striue
not
to
doe
otherwise
,
it
may
bee
our
destruction
,
that
wee
so
did
,
and
the
losse
of
our
peace
for
euer
.
Indeed
,
we
are
men
by
nature
;
but
we
must
correct
nature
by
grace
,
and
labour
to
be
good
men
.
We
are
not
Angels
;
it
is
true
:
yet
wee
must
imitate
the
Angels
:
and
an
inch
in
finne
may
so
far
breake
square
,
as
it
may
send
vs
square
and
roundly
to
hell
.
Be
perfect
(
saith
our
Sauiour
Christ
)
as
your
heaneuly
Father
is
perfect
.
Math.
5.48
.
It
was
spoken
to
his
Disciples
,
and
it
is
spoken
in
them
to
vs
.
Wee
can
not
,
neithes
could
they
be
perfect
in
the
same
measure
;
yet
as
they
were
charged
,
so
are
we
commanded
to
be
perfect
in
the
like
manner
,
by
a
kind
of
conformitie
and
imitation
.
The
meaning
is
,
we
must
endeuour
to
be
,
what
(
perfectly
)
we
cannot
be
.
And
how
can
we
(
then
)
iustifie
any
limping
in
the
way
,
or
little
going
out
of
the
way
of
grace
by
small
infitmities
?
It
is
pardonable
in
Christ
,
but
not
iustifiable
by
vs
.
Therefore
where
we
make
such
littles
of
sinne
:
as
a
little
oath
,
a
little
meriment
,
a
little
of
the
fashion
,
and
a
little
must
be
borne
with
:
let
vs
know
,
that
Satan
by
such
littles
,
maketh
his
kingdome
great
.
For
,
as
a
couetous
man
gathereth
by
halfe
pennies
,
and
by
pence
till
he
come
to
poundes
:
so
the
diuell
getteth
his
wealth
from
some
by
littles
,
here
a
little
,
and
there
a
little
.
Prou.
6.10
,
till
finne
be
full
,
and
many
litles
in
finne
make
a
great
totall
.
There
is
no
dalying
with
God
,
nor
playing
out
and
in
our
progresse
to
saluation
:
which
is
to
heape
wrath
vpon
wrath
,
til
it
come
to
a
mountaine
,
or
from
some
small
heapes
to
come
to
a
treasure
.
Rom.
2.5
.
The
way
is
,
to
giue
the
water
no
passage
,
to
pound
in
sinne
,
and
to
giue
no
way
to
occasion
,
to
take
heed
we
be
not
led
away
from
our
stedfastuesse
in
knowledge
and
grace
.
2.
Pet.
3.17.18
.
not
to
trip
,
(
if
we
can
chuse
,
)
but
to
make
straight
steps
in
the
way
,
and
to
hold
on
our
fellowship
in
the
Gospell
from
this
day
and
hereafter
.
Philip.
1.5
.
Blessed
is
the
seruant
whom
his
Master
,
when
he
commeth
,
shall
find
so
doing
.
Math.
24.46
.
But
,
it
is
said
here
,
that
they
enter
into
peace
and
come
to
rest
,
that
walke
before
the
Lord
,
as
it
were
vpon
two
legs
,
the
right
,
of
sound
religion
,
and
the
left
,
of
an
vndefiled
life
:
for
,
where
one
of
these
is
lacking
,
there
is
halting
in
the
way
,
as
also
where
they
be
seuered
,
and
where
both
goe
not
together
.
The
doctrine
is
:
Doctr.
A
good
life
hath
a
good
death
,
and
they
who
liue
well
here
,
shall
liue
well
,
that
is
,
blessedly
,
hereafter
.
Dauid
made
this
question
,
Lord
who
shall
rest
in
thy
mountaine
,
that
is
,
in
heauen
,
not
as
Pilgrims
for
a
time
,
but
as
heires
for
euer
.
Ps.
15.1
.
and
God
maketh
this
answere
.
He
that
walketh
vprightly
and
worketh
righteousnesse
,
verse
2.
that
is
,
he
that
liueth
holily
,
shall
die
purely
,
and
liue
for
euer
.
He
that
loueth
the
face
of
God
in
his
Church
,
shall
see
the
face
of
his
pleasures
in
his
kingdome
.
The
same
Prophet
with
some
small
alteration
of
the
words
,
asketh
the
like
question
,
to
which
the
like
answere
is
made
.
The
question
is
:
who
shall
ascend
into
the
Lords
mountaine
?
Psal.
24.3
.
that
is
,
who
shall
be
taken
from
their
pilgrimage
to
their
countrey
,
and
from
this
mortall
vale
,
to
the
hils
of
immortall
rest
?
and
the
answere
is
.
He
that
hath
innocent
hands
and
a
pure
heart
.
verse
4.
The
meaning
is
,
he
that
liueth
charitably
with
men
,
and
holily
with
God
:
or
that
is
not
vniust
to
men
,
nor
an
hypocrite
to
God
.
He
that
professeth
the
Gospell
and
is
carefull
of
his
waies
,
not
walking
vpon
a
leg
and
a
stumpe
,
as
they
doe
,
who
seeme
religious
,
and
liue
ill
;
or
appeare
righteous
,
and
are
prophane
;
hee
shall
stand
before
the
Lord
for
euer
.
Esay
(
likewise
)
maketh
a
question
and
answere
to
this
effect
:
Who
(
saith
he
)
shall
dwell
with
the
deuouring
fire
?
who
shall
dwell
with
the
euerlasting
burning
?
Esay
33.14
.
His
meaning
is
,
who
shall
abide
the
presence
of
God
,
who
is
a
consuming
fire
?
Heb.
12.29
.
and
dwel
safely
before
him
?
This
is
the
question
;
and
the
answere
is
;
He
that
walketh
in
iustice
and
speaketh
righteous
things
,
&c.
ver.
15.
that
is
,
whose
waies
are
without
offence
,
and
words
without
guile
,
he
that
saith
well
,
and
doth
well
,
shall
dwell
on
high
,
ver.
16.
or
rest
safely
in
the
mountaine
of
peace
.
And
Christ
(
our
blessed
Sauiour
)
telling
vs
,
who
shall
not
enter
into
the
kingdome
of
heauen
,
as
the
hypocrites
of
heart
,
who
make
a
stirre
with
their
mouthes
,
and
put
no
good
work
into
their
hands
,
who
prophecie
in
Christs
name
;
and
doe
nothing
for
for
his
name
,
and
call
him
Lord
,
but
make
their
lusts
their
Lords
;
telleth
vs
,
that
they
shall
enter
into
heauen
,
who
doe
his
fathers
will
which
is
in
heauen
.
Math.
7.21.22
.
All
desire
to
rest
in
the
holy
mountaine
of
God
,
but
few
behaue
themselues
as
Pilgrims
in
his
tabernacle
:
Yea
,
all
desire
with
Balaam
,
to
die
the
death
of
the
righteous
,
when
there
are
few
who
take
care
to
liue
the
life
of
the
righteous
,
that
they
may
so
die
;
Num.
23.10
.
Therefore
our
Sauiour
sheweth
that
our
talking
of
saluation
will
not
bring
vs
to
it
,
nor
our
wishing
to
bee
in
heauen
send
vs
thither
.
If
we
will
be
saued
(
then
)
we
must
liue
as
the
heires
of
the
grace
of
life
,
that
is
,
as
the
sonnes
of
God
,
not
as
brands
of
hell
.
The
reasons
;
Though
nothing
be
due
to
a
good
life
by
desert
on
our
parts
,
or
by
debt
on
Gods
;
yet
it
being
his
merciful
promise
,
that
all
such
shall
be
happie
both
here
and
hence
,
in
this
world
,
and
in
Gods
kingdome
;
Psa.
112.16
&c.
128.1.2
.
he
will
not
,
and
(
because
it
so
pleaseth
him
)
cannot
call
backe
his
word
,
whose
promises
are
all
yea
,
and
Amen
;
that
is
,
no
sooner
made
,
2.
Cor.
1.20
.
but
as
good
as
done
:
Therefore
they
that
liue
godly
,
shall
die
blessed
.
Secondly
,
they
who
liue
well
,
liue
in
obedience
to
God
.
Now
,
they
who
obey
a
good
master
,
are
in
fauour
,
and
encrease
in
wealth
,
and
shall
the
seruants
of
God
liue
in
miserie
,
and
die
vnrewarded
?
Also
,
they
who
conforme
to
Gods
commandements
are
his
faithfull
scruants
,
and
loyall
subiects
,
whom
a
good
master
and
gracious
Prince
must
needs
countenance
.
Thirdly
,
the
Apostles
words
are
plaine
,
that
godlinesse
hath
the
promises
of
this
life
,
and
of
that
to
come
.
1.
Tim.
4.8
.
As
much
as
if
hee
had
said
;
They
who
walke
according
to
this
rule
,
shall
be
blessed
here
,
and
blessed
in
heauen
.
Indeede
the
godly
doe
not
alway
prosper
in
these
outward
things
;
yet
wanting
them
,
or
their
fill
in
them
,
they
haue
Gods
blessing
,
inwardly
in
the
peace
of
a
contented
minde
,
outwardly
in
so
much
as
is
sufficient
.
The
wicked
,
who
haue
them
in
greater
measure
,
haue
them
not
vnder
Gods
hand
nor
as
his
blessings
,
but
as
stolne
wares
that
they
shall
answere
for
,
because
they
haue
no
right
vnto
them
by
Christ
,
nor
hold
them
in
Capite
,
that
is
,
in
him
.
Therefore
,
their
table
is
a
snare
vnto
them
,
and
their
prosperitie
their
ruine
.
They
liue
to
the
encrease
of
their
damnation
,
and
they
die
to
take
possession
of
it
.
Fourthly
,
they
who
with
the
glorified
virgins
,
wait
for
Christ
in
the
life
of
the
righteous
,
are
alway
prepared
for
death
,
when
it
knocketh
,
Mat.
25.10
.
to
open
vnto
it
.
And
what
is
a
prepared
death
,
but
an
happy
death
?
And
what
followes
an
happie
death
,
but
an
happy
life
,
neuer
to
die
againe
?
Such
goe
in
with
Christ
,
to
his
marriage
of
euerlasting
life
.
We
see
(
then
)
that
the
last
houres
repentance
(
the
common
refuge
of
worldlings
)
as
it
commeth
short
of
a
sanctified
life
,
Vse
so
it
seldome
reacheth
to
an
happy
death
,
or
life
after
death
.
For
,
as
the
tree
boweth
before
it
bee
cut
downe
,
so
it
falleth
;
and
in
the
place
where
it
falleth
,
there
it
shall
be
.
Eccles.
11.3
.
That
is
,
as
we
liue
so
wee
(
commonly
)
die
.
Or
,
shall
we
thinke
that
men
can
easily
begin
righteousnesse
at
their
last
houre
,
and
that
repentance
in
that
houre
is
(
ordinarily
)
good
and
sound
repentance
?
Let
them
well
consider
this
who
put
off
their
conuersion
to
God
,
and
send
away
,
by
hope
of
repenting
old
,
all
those
good
motions
that
knocke
at
the
doore
of
their
hearts
for
a
sanctified
life
.
One
saith
well
:
While
the
Lord
speaketh
to
thee
make
him
answere
:
and
while
he
calleth
,
let
there
bee
an
eccho
in
thy
heart
,
such
as
was
Dauids
,
who
,
when
God
said
;
seeke
yee
my
face
,
presently
answered
,
thy
face
will
I
seeke
.
Psal.
27.8
.
The
Lord
hath
promised
pardon
to
him
that
repenteth
,
saith
another
,
but
that
hee
or
any
other
shall
liue
till
to
morrow
,
he
hath
not
promised
.
Many
in
their
puttings
off
,
fare
as
if
they
should
say
:
Lord
,
let
me
sinne
in
my
youth
,
and
pardon
me
in
mine
age
.
But
where
,
in
the
meane
season
,
is
their
walking
before
God
yong
,
that
peace
may
come
when
they
are
old
?
And
is
it
not
a
iust
thing
,
that
men
(
dying
)
should
forget
themselues
,
who
(
liuing
)
neuer
remembred
God
?
Surely
,
let
them
looke
for
no
better
,
who
watch
not
the
stealing
steps
of
death
in
their
tower
of
repentance
,
&
in
the
life
of
the
righteous
.
And
if
moe
things
belong
to
repentance
then
can
bee
done
in
an
houre
,
and
(
well
)
in
a
mans
life
,
as
to
bring
forth
the
buds
of
it
young
,
to
beare
fruits
of
it
at
more
yeares
,
to
ripen
it
being
man
,
and
to
gather
it
toward
death
in
the
autumne
of
fruits
;
how
can
they
thinke
one
poore
houre
to
be
sufficient
to
bring
the
seednesse
,
the
spring
,
the
summer
,
the
autumne
and
full
crop
of
these
things
together
,
in
so
short
time
?
and
how
can
they
hope
in
such
a
span
of
life
,
to
prepare
themselues
for
the
Lord
,
when
so
many
els
of
long
l●fe
afford
so
scant
measure
to
the
best
men
to
set
them
in
a
readinesse
for
him
?
Let
vs
(
therefore
)
while
wee
haue
time
,
laying
vp
treasures
in
heauen
for
our
soules
,
store
vp
in
the
summer
of
life
,
for
the
winter
of
death
which
will
come
.
Prou.
6.8
.
In
our
last
sicknesse
,
and
vpon
our
death-bed
,
we
are
fitter
to
seeke
ease
for
our
bodies
,
then
mercie
for
our
faults
,
and
grace
for
our
soules
.
Besides
;
how
fearefull
will
it
be
to
be
taken
(
then
)
by
sudden
death
as
by
some
vnexpected
Officer
without
baile
or
warning
,
and
by
it
to
bee
brought
to
the
goale
of
the
earth
in
the
bodie
,
and
in
the
soule
to
perpetuall
prison
in
the
torments
of
hell
?
Of
this
more
was
spoken
in
the
first
Sermon
,
and
vse
of
the
last
doctrine
there
.
But
shall
they
who
liue
well
here
,
Vse
2
liue
well
hereafter
,
that
is
,
blessedly
?
then
their
desperate
and
cursed
errour
is
confuted
,
who
blaspheme
the
way
of
righteousnesse
,
saying
,
that
it
is
to
no
purpose
to
bee
so
deuout
&
godly
,
and
that
they
are
most
wise
,
who
giue
themselues
most
libertie
in
the
pleasures
and
iollitie
of
life
.
So
say
the
wicked
in
Malachy
,
it
is
invaine
to
serue
God
:
Mal.
3.14
.
And
the
wicked
in
Iob
say
,
what
profit
to
pray
vnto
him
?
Iob
21
15.
As
if
they
should
haue
said
:
we
may
serue
God
,
and
we
may
pray
to
God
,
but
there
is
nothing
gotten
by
it
:
or
,
they
speed
as
well
,
and
are
as
wise
that
are
cold
in
these
matters
as
they
who
kindle
and
are
hottest
in
them
.
But
they
Prophet
here
saith
,
that
peace
shall
come
:
that
is
,
they
shall
see
the
peace
of
God
in
heauen
,
who
make
peace
with
God
here
:
and
they
that
serue
him
shall
raigne
before
him
.
The
wicked
are
as
the
chaffe
which
the
wind
driueth
away
.
Psal.
1.4
.
That
is
,
so
soon
as
God
punisheth
them
with
the
wind
of
death
,
their
hope
is
gone
.
But
the
godly
haue
a
sure
foundation
:
and
no
storme
either
of
death
,
or
of
mans
ill
will
can
blow
them
to
destruction
,
whose
house
beeing
builded
by
God
,
not
on
the
sand
of
time
,
but
vpon
a
rocke
vnmoueable
,
standeth
fast
in
all
changes
.
Math.
7.25
.
The
builder
vp
of
Sion
is
the
wise
God
,
whose
worke
abideth
for
euer
.
Let
the
vngodly
oppose
themselues
neuer
so
much
,
they
shall
not
be
able
to
beate
down
Gods
house
,
and
death
is
their
aduantage
.
Phil.
1.21
.
Or
,
if
the
Princes
Palace
be
safely
guarded
,
we
must
not
think
that
any
of
Gods
houses
shall
be
left
without
their
keepers
,
&
sufficient
watchmen
:
and
the
righteous
shall
flourish
,
when
the
hornes
of
the
vngodly
shall
be
broken
.
And
thus
it
is
no
vaine
labour
,
nor
gamelesse
seruice
to
serue
the
Lord
.
Doth
a
good
life
bring
a
good
death
?
Vse
3
Then
the
despairing
words
of
Gods
children
in
a
troubled
skie
,
and
when
the
waters
enter
into
their
soul
;
as
,
that
God
hath
forsaken
them
;
that
God
hath
cast
them
off
in
displeasure
,
that
God
will
not
saue
them
,
and
such
like
,
are
words
of
distemper
,
not
of
reason
and
iudgement
.
For
will
God
cast
away
his
people
?
The
answere
is
,
Godforbid
:
The
meaning
is
,
hee
will
not
.
Rom.
11.1
.
Neither
can
mans
changeable
tongue
,
alter
the
decree
of
God
,
that
is
vnchangeable
.
Rom.
3.3.4
.
And
we
must
not
iudge
of
the
estate
of
any
man
before
God
,
by
his
behauiour
in
death
,
or
in
a
troubled
soule
.
For
there
are
many
things
in
death
which
are
the
effects
of
the
sharpe
disease
he
dieth
of
,
and
no
impeachments
of
the
faith
he
dieth
in
.
And
these
may
depriue
his
tongue
of
the
vse
of
reason
,
but
cannot
depriue
his
soule
of
eternall
life
.
Which
may
bee
spoken
also
of
a
troubled
soule
.
For
as
in
a
troubled
water
,
the
face
in
the
water
cannot
bee
perceiued
,
which
,
when
it
commeth
to
be
cleare
,
is
manifest
:
so
in
a
troubled
spirit
,
the
face
of
Gods
mercie
seemeth
to
be
changed
against
vs
,
and
to
be
quite
gone
,
which
out
of
temptation
,
and
in
a
calme
time
,
shineth
wonderfully
in
our
eyes
.
Besides
,
for
these
outward
things
,
whether
they
befall
a
man
in
life
or
death
;
all
things
come
alike
to
all
.
Eccles.
9.2
And
so
,
one
may
die
like
a
lambe
and
goe
to
hell
;
and
another
die
in
exceeding
torments
,
with
lamentable
vnquietnesse
,
and
shrikes
of
slesh
,
and
goe
to
heauen
.
But
you
will
say
;
They
both
say
and
thinke
that
God
hath
cast
them
off
.
And
I
say
againe
,
that
it
may
be
their
speech
and
opinion
,
and
yet
nothing
to
the
preiudice
of
their
saluation
by
Christ
.
For
when
and
why
doe
they
so
speake
and
thinke
?
It
is
not
then
,
and
because
they
are
sicke
of
that
despaire
which
ariseth
either
of
the
weakenesse
of
nature
,
or
of
the
conscience
of
sinne
,
toward
death
,
And
what
maruell
if
then
in
that
taking
they
vtter
some
distempered
words
,
and
haue
strange
and
vnquiet
thoughts
?
Therefore
though
they
should
thinke
they
are
damned
,
and
speake
it
in
such
a
disturbance
and
at
such
times
,
it
can
be
but
the
voice
and
opinion
of
their
sicknesse
:
and
a
sick
mans
iudgement
of
himselfe
is
not
to
be
regarded
.
So
much
for
the
act
of
walking
;
the
obiect
.
before
whom
,
followeth
.
Before
him
.
]
The
obiect
of
our
conuersation
is
God
:
&
the
righteous
walk
before
him
,
or
haue
him
before
them
in
all
their
life
,
looking
vpon
him
,
as
vpon
a
God
of
glorious
maiestie
,
that
wil
not
iustifie
the
wicked
;
of
gracious
mercy
that
pardoneth
sinners
;
of
speciall
prouidence
that
numbreth
our
steppes
;
and
of
infinite
knowledge
that
seeth
all
our
waies
:
or
,
they
haue
God
before
them
in
Christ
,
and
Christ
in
God
,
beholding
his
iustice
behind
the
skreene
of
his
mercie
,
and
perceiuing
his
mercie
through
the
darke
cloud
of
his
iustice
.
And
they
who
so
doe
,
Doctr.
cannot
but
do
that
which
is
good
in
his
sight
.
The
doctrine
(
then
)
is
.
The
best
meane
of
a
good
conuersation
,
is
to
set
the
Lord
alway
before
vs
.
This
hath
beene
partly
spoken
of
in
the
first
sermon
,
and
first
doctrine
.
The
way
to
walke
aright
,
is
to
behold
the
Lord
in
all
our
waies
.
So
did
Eliah
,
who
(
therefore
)
saith
to
Ahab
:
As
the
Lord
lineth
before
whom
I
stand
.
1.
King
.
17.2
.
Where
hee
confirmeth
his
speech
with
an
oath
,
and
,
lest
Ahab
should
thinke
,
he
made
no
conscience
of
what
he
said
,
addeth
this
clause
,
that
he
stood
in
the
presence
of
God
.
As
if
he
should
haue
said
:
I
set
God
before
me
in
my
sayings
,
and
therefore
make
conscience
of
that
I
say
.
Cornelius
in
like
manner
,
considering
that
hee
was
before
God
in
Peters
ministery
,
prouoketh
himselfe
and
others
with
him
,
to
a
solemne
hearing
of
what
shold
be
spoken
from
God
vnto
them
;
and
therefore
said
:
Wee
are
all
here
present
before
God
,
to
heare
all
things
that
shall
be
commanded
vs
of
God
.
Act.
10.33
.
His
meaning
was
,
as
if
he
should
haue
said
to
Peter
;
though
wee
much
reuerence
thee
,
yet
wee
more
reuerence
a
greater
in
place
,
then
thou
art
,
to
wit
,
that
terrible
God
and
consuming
fire
that
speaketh
by
thee
.
And
indeed
,
who
is
he
that
(
setting
alway
before
him
the
God
,
who
is
of
pure
eyes
and
cannot
behold
euill
;
Habac.
1.13
.
)
will
not
loth
the
practising
of
iniquitie
,
if
he
haue
any
sparke
of
grace
in
his
heart
,
or
blood
of
shame
in
his
face
?
for
,
what
Subiect
would
dare
to
walke
vndecently
,
and
not
feare
to
doe
euill
,
in
the
eye
of
his
Prince
?
or
would
a
man
steale
in
the
presence
,
and
before
him
that
must
iudge
him
for
his
theft
?
And
how
(
then
)
can
we
sinne
presumptuously
,
if
we
set
him
alway
before
vs
,
Qnest
.
who
is
iudge
of
quicke
and
dead
?
But
how
shall
we
set
the
Lord
before
vs
,
that
we
may
liue
so
as
is
here
required
,
and
bridle
sinne
that
it
haue
not
the
head
among
vs
?
I
answere
.
Answ.
We
must
set
him
before
vs
in
his
last
assise
,
&
remember
him
as
our
dreadfull
iudge
:
and
this
will
much
restraine
vs
from
sinning
against
him
.
The
euill
Steward
,
when
he
remembred
that
hee
had
a
Master
who
wold
shortly
take
his
office
from
him
,
did
wisely
(
though
not
iustly
)
in
it
.
Luc.
16.4.8
.
The
contrary
for
getting
of
the
iudgement
to
come
,
and
Iudge
that
will
come
,
is
the
cause
why
so
many
so
much
differre
to
knocke
at
the
gate
of
Heauen
with
the
hand
of
repentance
,
and
voice
of
their
praiers
,
putting
off
till
there
be
no
opening
Math.
25.11
.
And
(
therefore
)
as
riotous
persons
,
who
hauing
little
in
their
purse
,
doe
in
their
Inne
call
for
all
sortes
and
varietie
of
Cates
,
forgetting
that
a
reckoning
and
shot
will
come
:
so
these
gracelesse
spenders
in
their
Innes
of
ease
,
forgetting
or
putting
off
the
shot
and
doome
of
the
last
day
,
doe
nothing
but
bath
themselues
in
the
delights
of
sinne
,
and
put
inough
vpon
the
reckoning
&
account
to
come
,
that
they
may
walke
securely
acording
to
the
course
of
this
world
in
all
manner
lusts
and
vnrighteousnesse
,
contemning
God
.
Am.
6.3
.
Secondly
,
we
must
set
the
Lord
befóre
vs
in
his
word
:
for
so
shall
we
doe
wisely
,
and
not
goe
out
of
the
good
way
till
he
come
vnto
vs
,
in
our
death
,
or
at
his
great
day
.
Ps.
101.2
.
Ios.
1.8
.
and
largely
in
the
119.
Psalm.
throughout
.
For
this
cause
,
the
word
is
called
a
treasure
;
Mat.
13.44
.
A
treasure
which
is
to
be
found
onely
in
the
field
of
the
scriptures
of
the
old
and
new
testament
;
that
we
may
hide
it
in
our
hearts
,
as
we
safely
lay
vp
a
treasure
.
Papists
(
therefore
)
who
walke
in
their
owne
inuentions
as
in
by-waies
,
and
Protestants
that
walke
not
in
the
way
of
Gods
commandements
,
but
in
the
blind-way
of
their
ignorant
and
foolish
hearts
,
that
are
full
of
darkenesse
.
Rom.
1.21
.
Set
not
the
Lord
,
but
all
manner
sinne
and
concupiscence
before
them
,
to
worke
the
same
with
all
greedinesse
.
Eph.
4.19
.
Thirdly
,
we
must
set
the
Lord
before
vs
in
his
mercies
and
louing
kindnesse
:
and
this
will
bridle
a
good
nature
from
sinning
against
him
.
For
,
the
kindnesse
of
a
father
,
manie
times
,
ouercommeth
a
bad
nature
;
and
then
,
what
is
it
not
able
to
doe
with
a
good
nature
?
Gods
kindnesse
to
vs
,
and
tendernesse
of
vs
,
is
more
then
the
kindnesse
of
any
father
,
and
tendernesse
of
any
mother
to
the
child
whom
they
dearely
loue
,
Esay
49.15
.
And
if
we
doubt
of
this
,
remember
we
the
stories
of
Dauid
and
of
the
prodigall
sonne
.
For
,
how
did
the
fatherly
compassion
and
motherly
pitty
of
the
Lord
worke
,
nay
exceed
toward
both
of
them
?
Dauid
committed
two
great
sinnes
,
not
repenting
for
them
,
but
lying
in
them
,
and
adding
diuers
other
great
euils
vnto
them
.
The
Lord
did
not
,
for
all
this
,
reiect
him
,
but
had
great
care
of
him
,
and
when
he
sought
not
his
pardon
,
sent
it
home
vnto
him
by
Nathan
,
in
these
words
:
The
Lord
hath
put
away
thy
sinne
,
thou
shalt
not
die
.
2.
Sam.
12.13
.
The
prodigall
sonne
had
run
a
long
and
wild
course
of
errour
;
yet
did
the
pittifull
father
at
his
comming
backe
,
not
driue
him
away
,
but
meete
him
in
the
way
,
nor
speake
roughly
to
him
,
but
deale
kindly
with
him
,
nor
run
from
him
,
but
towards
him
,
to
bid
him
welcome
,
not
to
bid
him
be
gone
.
Luc.
15.11
.
&c.
His
very
miserie
was
sufficient
matter
to
worke
vpon
his
fathers
heart
,
would
not
this
ouercome
a
man
?
the
Lord
is
kinder
to
vs
:
and
how
can
we
,
setting
him
before
vs
in
so
great
loue
,
but
breake
of
the
course
of
sinne
,
and
with
a
yeeding
heart
returne
to
our
father
?
Fourthly
,
we
must
set
the
Lord
before
vs
in
his
prouidence
,
not
onely
generall
to
all
,
but
particular
to
vs
,
which
,
being
well
considered
,
must
needs
doe
something
with
vs
for
a
better
course
.
For
,
who
will
not
seeke
to
please
him
,
or
her
vpon
whom
he
must
rely
for
al
the
turnes
of
life
?
Seeing
then
wee
depend
on
God
for
all
things
,
and
that
our
life
is
at
his
only
pleasure
,
who
breath
in
the
aire
of
his
mercies
:
how
can
we
thinke
of
this
,
and
thinke
indeed
,
and
earnestly
thereof
,
and
not
striue
to
obey
him
in
his
word
,
of
whose
prouidence
we
moue
,
and
haue
beeing
?
Acts
17.28
.
Fiftly
,
and
lastly
(
for
it
were
infinite
to
speake
of
all
)
we
must
set
the
Lord
before
vs
in
Christ
:
in
whom
he
so
loued
vs
,
(
not
then
friends
,
but
enemies
.
Ro.
5.8.10
.
)
that
he
gaue
his
Son
to
death
for
vs
:
Ioh.
3.10
.
Now
what
enemie
will
not
bee
reconciled
and
dearely
loue
him
,
who
shall
but
offer
to
die
for
him
.
Christ
died
,
and
made
not
an
offer
onely
to
die
for
vs
:
and
is
not
this
sufficient
,
beeing
well
and
deepely
thought
of
,
to
reconcile
vs
to
God
by
submission
,
to
Christ
by
spirituall
life
?
By
all
this
wee
may
easily
iudge
why
God
is
so
little
regarded
among
vs
.
Vse
.
For
we
set
him
seldome
before
vs
,
and
as
seldom
we
appeare
before
him
;
rather
we
say
,
Depart
from
vs
,
wee
desire
not
the
knowledge
of
thy
waies
:
Iob.
21.14
.
So
did
Dauids
enemies
,
of
whom
hee
maketh
complaint
in
diuers
Psalmes
.
For
,
he
saith
,
they
sought
not
God
:
and
(
which
made
them
more
securely
to
doe
euill
)
they
thought
there
was
no
God
.
And
(
after
)
he
giueth
this
for
a
reason
of
their
so
desperate
and
bold
madnesse
:
The
iudgements
of
God
were
high
aboue
their
sight
:
that
is
,
they
set
them
so
farre
off
,
that
they
neuer
looked
after
them
,
nor
did
remember
them
.
Ps.
10.4.5
.
Further
,
speaking
of
strangers
that
rose
vp
against
him
,
and
of
tyrants
that
sought
his
life
;
that
which
made
them
so
cruell
(
as
he
saith
)
was
:
they
set
not
God
before
them
.
Ps.
54.3
.
&
86.14
.
God
was
not
in
their
thoughts
,
nor
the
feare
of
God
before
their
eies
:
therefore
they
kept
no
measure
in
sinning
.
Let
vs
,
for
our selues
,
remember
this
,
who
haue
the
Lord
set
before
vs
in
the
preaching
of
the
Gospell
euerie
sabbath
day
.
Let
vs
remember
him
in
his
Sonne
,
and
not
forget
him
in
his
iudgements
,
specially
in
his
last
iudgement
.
The
end
of
our
daies
and
the
beginning
of
that
,
draweth
on
:
the
Sun
is
(
long
since
)
past
the
meredian
line
:
and
death
(
we
know
)
will
not
be
answered
with
an
I
pray
thee
haue
mee
excused
.
Luc.
14.19
.
Let
vs
not
therefore
put
off
till
the
flood
come
,
not
of
waters
,
but
of
insufferable
fire
,
or
till
the
Lord
come
with
deuouring
fire
,
and
with
his
tempest
of
the
last
iudgement
to
kindle
it
.
Let
vs
rather
frame
that
course
for
our selues
now
,
that
(
hereafter
)
may
proue
,
in
our
dying
houre
,
or
at
this
worlds
last
houre
,
an
arke
for
our
bodies
,
and
a
tabernacle
for
our
soules
.
If
we
would
set
the
word
before
vs
,
or
God
,
in
it
,
we
should
see
our
dangerous
waies
,
and
by
so
cleare
a
light
better
direct
our
steppes
.
Ps.
119.105
.
If
we
would
well
remember
Gods
prouidence
ouer
vs
and
care
for
vs
,
we
should
not
doe
as
we
haue
done
,
we
would
beare
euils
more
patiently
,
and
doe
euill
more
vnwillingly
,
seeing
whatsoeuer
commeth
to
vs
commeth
by
his
appointment
,
and
whatsoeuer
euill
is
done
against
him
by
vs
,
is
done
against
his
bounties
and
loue
.
And
,
if
we
would
set
him
before
vs
in
Christ
,
how
could
we
sinne
against
the
sacrifice
of
such
a
Redeemer
?
or
if
we
wold
set
Christ
before
vs
,
in
that
day
,
wherein
this
world
(
that
must
be
destroied
)
shall
crackle
about
our
cares
,
being
all
on
fire
,
and
the
large
Ierusalem
of
the
earth
be
brought
downe
by
him
who
will
send
forth
his
voice
,
and
that
a
mighty
voice
;
Ps.
50.3.4
.
how
little
would
we
regard
the
short
and
deare-prized
pleasures
,
of
this
our
momentany
and
fading
life
?
But
,
because
God
is
so
farre
out
of
our
sight
,
and
so
late
in
our
hearts
,
therefore
doe
offenders
so
multiplie
among
vs
,
and
sinne
so
abound
that
the
regions
begin
to
grow
white
,
and
we
cannot
but
thinke
,
that
the
Angell
will
shortly
thrust
in
his
sicle
.
Men
are
at
no
paines
,
and
bestow
no
care
in
Gods
seruice
.
Men
are
mercilesse
,
without
naturall
affection
,
false
accusers
,
and
despisers
of
them
which
are
good
.
2.
Tim.
3.3
.
Men
want
faith
:
and
some
goe
cleane
against
it
,
both
in
word
and
in
bookes
written
.
Sin
is
full
ripe
now
,
which
in
our
fathers
daies
,
was
but
greene
in
the
eare
:
and
iniquitie
,
that
then
stroue
with
righteousnesse
,
hath
(
now
)
gotten
the
vpper
hand
:
what
doe
all
these
shew
but
that
God
is
forgotten
,
and
that
the
fearefull
God
is
cast
behind
vs
in
this
age
of
so
great
liberty
and
fulnes
of
sinne
?
The
Lord
giue
vs
the
due
consideration
of
these
things
,
&
pardon
our
great
sinnes
for
his
owne
great
names
sake
:
to
whom
be
praise
and
glory
for
euer
.
The
end
of
the
third
sermon
.
THE
FOVRTH
SERMON
.
IVDES
Epistle
verses
14.15
.
Vers.
14
Behold
the
Lord
commeth
with
thousands
of
Saints
.
Vers.
15.
Togiue
iudgment
vpon
all
men
;
and
to
rebuke
all
the
vngodly
among
them
of
all
their
wicked
deeds
,
which
they
haue
vngodlily
committed
;
and
of
all
their
cruell
speakings
,
which
wicked
sinners
haue
spoken
against
him
.
THis
prophecy
was
ancient
;
for
he
to
whom
this
testimonie
is
ascribed
,
was
the
seuenth
from
ADAM
.
And
it
is
like
,
it
either
passed
as
Enocks
,
from
hand
to
hand
,
by
tradition
,
or
was
found
,
in
the
daies
of
the
Apostles
,
extant
in
some
booke
bearing
Enochs
name
.
For
the
Iewes
had
some
vnwritten
truths
which
were
profitable
and
good
for
instruction
,
and
yet
were
not
made
articles
or
rules
of
faith
to
saluation
.
This
prophecie
of
Enochs
,
and
testimonie
of
Iudes
might
bee
one
:
yet
was
it
as
common
water
,
till
it
passed
through
the
sanctuarie
.
Ezech.
47.1
.
Till
the
Apostle
Iude
,
or
the
holy
Ghost
by
him
set
it
down
in
scripture
,
it
was
to
be
receiued
but
as
other
truths
,
which
are
to
haue
their
allowance
from
the
booke
of
faith
.
But
now
that
the
Lord
hath
brought
it
into
his
treasurie
;
among
the
other
golden
plates
which
beare
(
for
letters
of
credence
)
the
stampe
of
his
Spirit
,
wee
must
take
it
for
his
owne
coine
and
sacred
metall
,
distinguishing
it
from
baser
metall
that
hath
receiued
but
common
impression
,
and
is
marked
with
the
finger
of
man
.
That
which
the
Apostle
would
proue
by
this
testimoni●
,
is
,
that
those
seducers
of
Gods
people
,
of
whom
he
had
spoken
already
in
the
fourth
verse
,
should
perish
,
being
fore-written
to
condemnation
.
As
if
he
should
haue
said
:
God
will
giue
iudgement
to
destruction
,
against
all
vngodly
men
:
And
of
this
number
are
these
deceiuers
.
Therefore
they
also
shall
perish
and
be
damned
.
This
is
the
Apostles
drift
in
the
allegation
of
the
prophecie
.
Wherein
,
(
to
say
nothing
of
the
preface
to
it
,
)
wee
haue
speech
of
the
last
generall
iudgement
,
ver.
14.
and
of
the
ends
of
the
Iudges
comming
,
ver.
15.
In
the
first
,
the
Apostle
speaketh
of
the
certaintie
of
the
thing
,
and
with
what
solemnitie
it
shall
be
performed
?
The
ends
of
the
Iudges
comming
are
general
,
&
surely
as
concerne
,
the
wicked
;
first
,
in
their
deeds
,
whereof
they
shall
be
iudged
;
and
secondly
,
in
their
words
,
for
which
they
shall
giue
answere
.
In
the
certaintie
of
this
last
iudgement
two
things
may
bee
considered
:
as
first
,
who
shall
be
Iudge
,
the
Lord
,
and
secondly
,
the
manner
of
propounding
this
iudgement
,
in
the
word
commeth
.
Hee
that
is
iudge
,
is
the
Lord
,
to
wit
,
the
Lord
Iesus
Christ
,
who
shall
hold
the
Court
of
assise
in
the
clouds
,
and
cite
all
nations
before
him
with
the
sound
of
the
last
trumpet
.
Hee
shall
be
iudge
,
who
is
of
pure
eyes
,
and
cannot
behold
euill
:
Habac.
1.13
Who
iudgeth
the
world
with
righteousnesse
,
and
his
people
with
equitie
:
Psa.
98
9.
And
who
is
gracious
to
his
seruants
,
and
terrible
to
Sinners
.
From
whence
this
point
is
taught
;
Doctr.
that
the
day
of
the
last
iudgement
is
kept
by
Christ
onely
,
who
will
come
both
as
a
Sauiour
,
and
as
a
Iudge
;
and
in
a
day
of
as
great
ioy
as
may
be
,
and
feare
as
euer
was
.
Christ
himself
saith
,
the
father
iudgeth
no
man
.
Ioh.
5.22
.
To
wit
directly
,
but
by
the
sonne
,
to
whom
he
hath
committed
all
iudgement
:
that
is
,
to
whom
,
onely
he
hath
giuen
the
hearing
of
the
last
day
.
Peter
,
in
his
Sermon
to
Cornelius
and
his
company
,
saith
as
much
,
saying
,
that
Christ
is
ordained
of
God
a
iudge
of
quicke
and
dead
.
Act.
10.42
.
His
meaning
is
:
it
was
the
decree
and
will
of
God
from
eternitie
,
that
Christ
properly
should
be
iudge
:
and
that
hee
should
condemne
the
world
,
who
was
condemned
in
the
world
,
and
saue
his
owne
who
died
for
his
owne
.
And
the
Apostle
Paul
charging
Timothy
,
by
the
charge
of
an
adiuration
,
to
preach
the
word
;
giueth
him
a
commandement
so
to
doe
before
God
,
and
before
Iesus
Christ
:
whom
he
describeth
by
a
proper
effect
,
which
is
,
that
hee
shall
iudge
the
quicke
and
dead
,
at
his
appearing
and
in
his
kingdome
,
that
is
,
in
that
day
of
his
great
glorie
.
2.
Tim.
4.1
.
Also
the
same
Apostle
Paul
telleth
the
men
of
Athens
that
God
will
iudge
the
world
by
that
man
,
to
wit
,
Christ
,
God
and
Man
:
whom
hee
hath
appointed
,
or
whom
,
by
a
decree
elder
then
the
world
,
hee
hath
made
iudge
.
And
hee
(
saith
the
Apostle
)
shall
iudge
the
world
in
righteousnesse
.
Act.
17.31
.
Others
may
sell
iudgement
,
but
he
wil
giue
true
iudgement
,
and
execute
iudgement
with
righteousnesse
.
Quest.
You
will
say
:
Must
not
the
Father
and
holy
Ghost
be
Iudges
as
well
as
Christ
?
Answ.
I
answere
,
that
iudgement
is
an
action
belonging
to
all
the
three
persons
in
Trinitie
,
but
the
execution
of
it
is
proper
to
the
Sonne
,
by
whom
the
Father
and
holy
Ghost
doe
iudge
the
world
.
Quest.
But
what
say
you
,
to
those
places
of
Scripture
,
where
it
is
said
that
the
Apostles
shall
sit
vpon
Thrones
and
iudge
the
tribes
of
Israel
,
Mat.
19.28
.
and
that
the
Saints
shall
iudge
the
world
?
1.
Cor.
6.2
.
Answ.
I
say
that
the
authoritie
of
iudgement
doth
not
belong
either
to
Apostles
or
Saints
:
and
that
,
in
their
manner
of
iudgement
,
they
resemble
Iustices
,
who
at
an
assise
,
are
in
a
manner
Iudges
,
and
yet
giue
no
sentence
,
but
onely
approue
the
sentence
that
is
giuen
.
The
Iudges
for
the
time
,
haue
the
whole
authoritie
;
Iustices
on
the
bench
are
but
assistants
and
witnesses
.
So
(
here
)
the
definitiue
iudgement
is
proper
to
Christ
,
who
is
Iudge
himselfe
;
The
Saints
and
Apostles
are
not
Iudges
,
but
as
Iudges
,
hauing
no
voices
of
authoritie
but
of
assent
.
Thus
it
hath
been
shewed
that
Christ
(
onely
)
is
iudge
,
it
must
be
further
shewed
that
he
is
both
a
Sauiour
,
and
a
Iudge
.
Our
conuersation
(
saith
the
Apostle
)
is
in
heauen
.
He
speaketh
of
himselfe
and
of
the
Saints
,
whose
conuersation
and
life
is
not
carnall
,
but
spirituall
.
And
from
thence
,
we
(
saith
the
same
Apostle
)
that
is
,
all
the
godly
,
looke
for
the
Sauiour
,
meaning
Christ
the
Lord
,
who
is
a
Sauiour
to
the
righteous
,
and
a
Iudge
to
the
vngodly
.
Phil.
3.20
.
Also
,
the
grace
of
God
that
hath
appeared
(
as
the
bright
sunne-shine
)
in
our
saluation
,
teacheth
vs
to
liue
soberly
,
righteously
and
godlily
,
as
they
that
looke
for
the
appearing
of
their
Sauiour
,
Tit
,
2.13
.
that
is
,
for
the
comming
of
Christ
,
who
will
saue
his
people
,
and
iudge
the
wicked
and
sinners
.
So
he
is
called
the
Sauiour
of
his
bodie
,
which
is
the
church
,
Ephes.
5.23
.
because
at
the
last
day
,
and
at
his
last
comming
,
hee
will
come
as
a
Sauiour
to
it
,
as
a
Iudge
to
the
enemies
of
it
.
And
that
this
will
be
a
terrible
day
to
the
wicked
,
and
day
of
as
great
reiolcing
to
the
righteous
,
appeareth
in
Psal.
first
,
&
verses
3.
&
4.
Where
that
Prophet
,
speaking
of
the
different
estates
of
the
godly
and
sinners
,
in
their
apparances
at
the
great
Sessions
of
the
last
iudgement
,
saith
,
that
the
leafe
of
the
righteous
shall
not
fade
,
but
the
chaffe
of
the
vngodly
,
shall
be
driuen
away
.
Christ
saith
that
it
shall
be
a
day
of
such
tribulation
to
the
vngodly
men
,
that
their
hearts
shall
faile
them
for
feare
,
when
they
thinke
of
it
,
or
looke
after
it
.
Luke
21.26
.
But
speaking
of
and
to
the
righteous
,
by
shewing
what
manner
day
it
shall
bee
to
them
,
hee
biddeth
them
(
for
the
peace
it
bringeth
,
and
ioy
it
promiseth
to
all
such
)
to
looke
vp
,
and
to
list
vp
their
heads
;
for
it
is
the
day
of
their
redemption
(
saith
he
)
draweth
neere
.
ver.
28.
And
the
Prophet
Daniel
aimeth
at
this
,
where
speaking
of
the
diuers
manners
and
ends
of
their
rising
,
who
sleep
in
the
dust
of
the
earth
,
saith
that
some
shall
awake
to
euerlasting
life
,
some
to
shame
and
perpetuall
contempt
.
Dan.
12.2
.
as
if
hee
had
said
;
all
the
dead
shall
not
haue
a
like
resurrection
;
for
some
shall
be
raised
to
life
,
some
to
condemnation
,
some
shall
haue
a
ioyfull
,
some
a
dreadfull
rising
,
to
some
it
shall
be
a
bitter
day
,
to
some
their
marriage
day
.
Ioh.
5.29
.
Thus
the
righteous
shall
reioice
when
hee
seeth
the
vengeance
.
Ps.
58.10
.
But
the
strange
children
shall
shrinke
away
and
feare
in
their
priuie
chambers
.
Ps.
18.45
.
saying
to
the
mountaines
,
fall
vpon
vs
,
and
to
the
hils
,
couer
vs
.
The
godly
shall
appeare
with
boldnesse
,
comming
before
Christ
,
who
will
be
their
aduocate
,
not
Iudge
,
except
to
acquit
them
and
to
giue
them
the
crowne
of
righteousnesse
.
The
wicked
not
so
:
for
,
the
wicked
shall
not
stand
in
iudgement
,
nor
sinners
in
the
assemblie
of
the
righteous
.
Psal.
1.5
.
Thus
the
doctrine
standeth
fast
,
being
proued
in
euery
part
,
particularly
.
Other
reasons
may
be
giuen
for
further
illustration
.
The
reasons
.
And
first
,
there
is
great
reason
that
Christ
should
be
Iudge
himselfe
.
For
,
he
alone
is
the
Sauiour
:
and
therefore
he
alone
must
be
Iudge
.
He
that
saueth
his
elect
,
must
condemne
the
world
.
Secondly
,
he
is
the
head
of
his
Church
to
saue
it
from
harmes
,
and
to
wring
out
the
dregs
of
his
wrath
vpon
their
heads
that
harme
it
.
Eph.
5.23
.
Esa.
63.1.2.6
.
And
how
can
he
thus
deliuer
his
Church
,
if
he
be
not
her
Sauiour
,
and
thus
be
reuenged
on
his
Churches
enemies
,
if
he
be
not
there
Iudge
?
Thirdly
,
it
shall
be
a
day
of
ioy
vnspeakable
to
the
godly
,
and
of
terrour
importable
to
the
wicked
.
For
,
the
godly
shall
meet
the
Lord
in
the
2
1.
Thes.
4.17
.
aire
.
The
fornace
,
that
is
appointed
to
purge
the
world
,
and
to
consume
sinners
,
shall
haue
no
power
ouer
such
,
nor
the
smell
of
it
come
vpon
them
.
Dan.
3.27
.
The
Iudge
will
be
their
Sauiour
.
The
witnesses
,
the
Angels
,
the
Saints
,
and
the
great
inquest
of
all
the
creatures
will
cleere
them
.
And
,
who
shall
lay
any
thing
to
the
charge
of
Gods
elect
.
Rom.
8.33
.
The
things
that
they
shall
be
iudged
off
,
are
condemned
in
Christ
;
and
the
sting
of
conuiction
is
departed
from
them
to
his
death
,
who
hath
conquered
all
the
power
of
the
enemie
.
The
tribunall
,
that
face
of
it
that
is
toward
them
,
shall
put
off
feare
,
and
become
a
session-house
of
mercie
and
of
plentifull
redemption
.
The
sentence
pronounced
shall
send
them
to
their
houses
of
ioy
and
blisse
endlesse
,
and
their
father
will
giue
them
the
kingdome
.
Luc.
12.32
.
But
,
as
the
godly
shal
(
thus
)
heare
a
most
blessed
sentence
of
absolution
,
so
the
wicked
shall
(
then
)
heare
their
iust
sentence
of
seperation
from
God
.
Where
all
things
shall
make
them
to
melt
away
with
an
horrible
dread
,
and
minister
great
matter
of
all
feare
and
terrour
in
that
day
For
first
,
it
shall
be
a
most
fearefull
thing
to
see
and
consider
the
number
of
them
without
number
,
that
shall
run
hither
and
thither
to
hide
themselues
in
the
holes
of
the
earth
.
The
place
&
ground
on
which
they
must
stand
will
be
fearefull
:
for
,
it
shall
be
all
on
a
flaming
fire
.
The
Iudge
will
be
fearefull
:
for
,
God
is
Iudge
himselfe
.
The
things
that
they
shall
be
iudged
off
will
be
fearefull
:
for
,
their
secret
and
darke
vngodlinesse
shall
then
(
euerie
thought
of
it
)
come
to
light
,
and
be
iudged
in
the
sight
of
fire
,
in
the
sight
of
water
,
in
the
sight
of
Angels
,
in
the
sight
of
all
the
elements
,
in
the
sight
of
men
,
and
presence
of
God
,
the
Iudge
of
quicke
and
dead
,
on
whose
head
are
many
crownes
,
and
who
is
clothed
with
a
garment
dipt
in
blood
Apoc.
19.11.13
.
The
witnesses
will
be
fearefull
,
which
will
be
their
owne
griping
conscience
,
and
Gods
all-seeing
prouidence
,
the
accusing
Angels
,
their
offended
brother
,
and
millions
of
creatures
abused
by
them
.
The
bench
will
be
fearefull
;
for
,
it
shall
be
to
them
a
tribunall
of
iudgment
without
mercie
.
The
sentence
will
be
(
if
any
thing
)
most
fearefull
,
as
that
which
shall
proceed
against
al
vnrighteous
persons
in
the
fearefull
forme
.
Go
ye
accursed
into
euerlasting
fire
,
prepared
for
the
Deuil
and
his
Angels
.
And
the
fire
,
that
to
which
they
are
appointed
,
shall
haue
no
end
of
feare
.
For
this
fire
is
a
far
other
thing
then
the
fire
of
the
chimney
,
the
fire
of
Gehenna
,
then
materiall
fire
.
The
vses
of
this
point
concerne
the
godly
,
and
sinners
.
Vse
1
It
is
comfortable
to
the
godly
that
Christ
shall
be
Iudge
:
and
they
who
haue
followed
him
in
the
regeneration
,
may
lift
their
head
to
their
redemption
at
hand
when
he
commeth
,
who
will
iudge
his
people
with
equitie
,
that
is
,
with
sauour
.
For
he
must
be
Iudge
,
who
hath
communicated
to
all
his
seruants
the
sweete
and
louing
names
of
his
[
](A03695-e53520-b)a
a
Mar.
33.
mother
,
sisters
,
brethren
,
[
](A03695-e53540-b)b
b
Cant.
4.9
10.11.12
.
spouse
,
[
](A03695-e53550-b)c
c
Iohn
.
15.14.15
.
friends
.
Now
we
are
his
mother
if
we
beare
him
in
the
wombe
of
our
hearts
by
faith
,
as
Marie
bore
him
in
the
wombe
of
her
bodie
.
And
we
are
his
brethren
and
sisters
,
if
we
loue
him
as
brethren
,
and
cherish
him
as
sisters
,
in
his
weake
and
despised
seruants
among
vs
.
And
if
we
keepe
our selues
to
him
alone
by
matrimoniall
faithfulnesse
,
we
are
his
spouse
&
wife
.
And
,
we
are
his
friends
,
if
we
doe
whatsoeuer
he
command
vs
.
We
being
these
,
and
doing
thus
,
what
need
we
feare
?
for
,
if
we
be
his
mother
,
may
we
not
come
to
him
with
as
great
boldnesse
and
expectation
of
successe
,
as
did
Bath-sheba
to
Salomon
,
the
naturall
mother
to
her
Sonne
?
1.
King
.
2.19
.
If
we
be
his
spouse
,
shall
we
feare
to
make
him
our
Iudge
,
who
is
one
with
vs
in
spirituall
marriage
,
and
by
the
espousall
of
faith
our
husband
and
friend
?
or
,
will
one
kind
brother
,
feare
to
make
another
his
Iudge
?
Can
he
condemne
vs
to
death
,
who
hath
redeemed
vs
from
death
eternall
?
He
is
our
Iudge
,
who
(
also
)
is
our
aduocate
at
his
fathers
right
hand
,
and
maketh
intercession
for
vs
.
Art
thou
afraide
that
thy
Iudge
will
be
vnmercifull
?
O
what
a
vaine
feare
is
that
,
seeing
he
is
thy
Iudge
,
who
condemned
himselfe
to
saue
thee
from
iudgement
?
who
emptied
himselfe
for
thy
filling
?
bestowed
and
spent
himselfe
for
thy
restoring
?
and
gaue
his
life
,
which
passed
out
at
all
the
gates
of
his
bodic
,
for
the
life
of
thy
soule
?
Can
the
sentence
be
sharpe
that
commeth
from
the
throne
of
grace
,
in
the
hand
of
a
Redeemer
,
from
whom
commeth
saluation
?
or
,
will
he
,
who
stood
at
the
barre
to
deliuer
vs
,
go
vp
to
the
bench
,
and
sit
downe
in
the
throne
to
condemne
vs
?
Rom.
8.1
.
or
,
shall
we
feare
any
longer
when
our
aduocate
is
made
our
Iudge
?
And
when
he
who
came
to
saue
vs
,
may
saue
,
or
condemne
?
But
shall
Christ
bee
iudge
?
Vse
1
The
other
was
not
more
comfortable
to
the
Saints
,
then
this
shall
bee
terrible
to
vngodly
sinners
.
For
what
a
hart-breaking
will
it
bee
to
the
wicked
and
death
,
beyond
all
kindes
of
death
temporall
,
to
see
him
who
is
their
chiefe
enemie
,
in
chiefe
place
?
What
comfort
can
it
bee
to
a
couetous
man
or
woman
to
be
iudged
by
him
,
for
auarice
,
who
limited
all
his
cares
to
the
present
day
,
and
spake
so
much
&
earnestly
against
the
morrowes
care
?
Or
,
to
a
proud
person
to
haue
him
his
Iudge
,
who
humbled
himselfe
as
a
child
being
God
of
maiestie
,
and
set
the
low
doore
of
humilitie
,
before
the
courts
of
his
fathers
house
?
Or
to
fleshly
persons
to
appeare
at
his
barre
of
iudgement
,
whose
whole
life
was
lead
in
temperance
,
and
commandement
was
,
that
we
should
be
sober
?
Or
to
Whoremongers
,
and
Adulterers
(
whom
God
will
iudge
.
Heb.
13.4
.
to
receiue
sentence
of
death
or
absolution
from
his
mouth
,
who
(
himselfe
)
was
born
of
a
pure
Virgin
,
and
hath
those
for
his
followers
,
who
were
not
defiled
with
women
.
Apoc.
14.4
.
Or
to
the
vnmercifull
,
to
be
tried
by
him
,
who
when
many
dogges
come
about
him
,
prayed
for
his
persecutors
,
saying
;
Father
forgiue
them
they
know
not
what
they
doe
?
Luke
23.34
.
Or
to
murtherers
,
to
stand
in
his
presence
,
who
being
reuiled
,
reuiled
not
againe
,
whose
comming
was
to
saue
the
life
and
not
to
spill
it
.
If
thou
hadst
a
cause
to
be
heard
in
some
court
of
iustice
,
and
it
should
be
told
thee
that
the
like
in
that
very
Court
,
had
beene
iudged
against
another
that
morning
;
wouldest
thou
not
rather
agree
with
thine
Aduersarie
,
then
aduenture
thy
matter
in
that
Court
wherin
,
&
the
presence
of
that
Iudge
before
whom
the
very
same
matter
had
been
already
condemned
in
another
mans
case
?
Euen
so
then
,
seeing
it
is
most
certaine
,
that
sentence
hath
passed
alreadie
against
all
kindes
of
sinnes
and
degrees
of
sinners
,
as
it
is
to
bee
seene
in
the
assise
booke
of
the
word
of
God
;
Should
not
the
wicked
and
sinners
dread
to
appeare
,
in
their
euils
,
and
those
euils
vnrepented
of
,
before
that
terrible
iudge
,
who
hath
already
condemned
to
destruction
so
many
millions
of
sinners
and
reprobates
,
men
,
women
,
bond
,
and
free
?
Should
they
not
rather
goe
backe
by
confideration
?
Entreat
the
iudge
by
prayers
of
repentance
?
Submit
by
a
better
course
?
be
reconciled
by
amendment
?
And
please
him
by
obedience
who
is
Lord
of
all
?
Men
must
not
thinke
to
sinne
,
and
to
bee
called
to
no
account
for
their
sinnes
,
or
to
offer
wrongs
to
their
innocent
neighbour
,
and
not
to
suffer
as
wrong
doers
:
For
Christ
is
Iudge
:
And
though
all
men
were
corrupt
,
and
seates
of
iudgement
partiall
;
yet
there
is
a
God
that
iudgeth
right
.
A
day
will
come
,
when
Naboth
shall
haue
his
vineyard
:
when
the
Martyrs
who
lost
their
liues
shall
finde
them
:
and
they
who
are
railed
on
for
the
name
of
Christ
,
shall
haue
praise
of
their
enemies
.
Christ
will
honour
those
who
haue
honoured
him
,
raise
vp
those
who
died
for
him
,
restore
those
summes
which
in
deeds
of
charitie
,
and
workes
of
mercie
,
haue
been
lent
to
him
,
and
liberally
reward
those
who
serued
him
.
But
for
the
wicked
,
though
they
were
glorious
in
their
life
,
and
pompous
in
their
death
;
they
shall
be
nothing
so
in
their
rising
,
and
there
shame
shall
come
,
when
their
iudgement
commeth
.
He
that
hath
so
much
pleasure
here
,
as
to
be
clothed
in
purple
,
and
to
fare
well
and
delicately
euery
day
,
Luke
16.19
.
could
not
haue
in
hell
torments
,
one
drop
of
water
to
coole
his
tongue
tormented
in
those
flames
.
vers.
24.
Neither
could
he
haue
the
presence
of
Lazarus
for
a
moment
,
who
cared
not
for
the
cry
of
Lazarus
,
when
he
was
in
his
ruffe
,
and
Lazarus
in
his
ragges
.
ver
,
26.29.31
,
A
reproofe
of
their
madnesse
,
Vse
3
who
goe
on
in
sinne
impenitently
,
because
here
they
answere
not
for
sinne
at
the
barre
of
man
:
either
because
they
haue
great
friends
,
or
because
they
haue
a
good
purse
,
or
because
the
Iudge
is
their
friend
;
or
because
the
countrey
will
sticke
vnto
them
.
For
what
though
no
mortall
Iudge
condemne
them
?
The
righteous
Iudge
will
.
Though
men
execute
partiall
sentence
,
hee
who
is
iudge
of
all
men
,
will
execute
righteousnesse
in
the
clouds
,
from
which
there
is
no
appeal
.
On
earth
,
there
are
meanes
to
acquite
and
set
free
from
bonds
,
and
death
,
a
guiltie
prisoner
,
as
,
the
abusing
of
the
Iudge
,
the
corrupting
of
the
witnesses
,
acquaintance
with
the
Iurors
,
fauour
with
the
Sheriffe
,
and
many
such
shifts
.
The
Iudge
may
bee
deceiued
by
certaine
pricks
in
the
law
that
destroy
iustice
.
But
there
are
no
such
,
either
pricks
or
points
in
that
vndefiled
law
by
which
both
quicke
and
dead
shall
be
iudged
;
The
witnesses
cannot
be
stopt
:
For
,
the
booke
of
our
consciences
will
not
lie
,
and
that
booke
of
euidence
which
God
himselfe
keepeth
,
cannot
.
The
Iurors
(
the
creatures
)
are
the
Lords
seruants
to
whom
they
shall
giue
glorie
in
their
true
and
honest
verdicts
,
not
respecting
the
arme
of
flesh
,
or
face
of
man
.
No
perswasions
or
windings
will
then
serue
;
For
God
is
iudge
himselfe
,
and
his
Sherifs
are
the
mighty
Angels
of
his
presence
:
The
high
acts
of
God
are
in
their
mouth
,
and
a
two
edged
sword
is
put
in
their
hands
to
execute
vengeance
vpon
the
heathen
,
and
corrections
among
the
people
.
Psal.
149.6.7
.
Or
,
if
the
Sherifs
,
Iurors
,
and
witnesses
could
be
corrupted
with
mony
(
which
were
vnspeakeable
folly
to
thinke
of
)
what
shal
we
haue
to
giue
them
,
when
all
shal
be
destroyed
with
fire
?
And
for
fauour
:
how
can
we
looke
for
any
in
a
day
,
not
of
mercie
,
but
of
iudgement
?
Further
,
to
auoide
an
earthly
sentence
,
we
plead
an
appeale
or
retraction
:
but
here
can
be
no
appeale
:
For
,
all
appeales
are
to
an
higher
.
But
what
Iudge
is
higher
then
God
,
or
court
aboue
this
of
the
last
day
?
And
for
reuersing
of
iudgement
once
giuen
,
there
is
as
little
hope
.
For
,
there
shall
not
be
any
more
sitting
or
second
iudgement
.
Let
vs
not
think
then
(
because
wee
can
escape
mans
sentence
)
that
no
sentence
to
come
,
shall
condemne
vs
.
Or
that
there
is
no
iudgement
,
but
mans
iudgement
,
or
Iudge
,
but
man
.
For
where
men
end
,
God
begins
;
and
where
men
are
partiall
,
he
will
doe
iustice
.
Here
men
breake
the
Sabbath
and
are
drunken
,
here
they
whore
,
and
sweare
,
and
deceiue
,
and
doe
vilely
,
and
answere
not
vnto
men
for
these
riots
of
sinne
Shall
they
therefore
goe
free
?
O
nothing
lesse
,
hereafter
they
shall
answere
them
,
and
in
hell
pay
dearely
for
them
,
except
they
repent
.
So
much
for
the
person
of
the
Iudge
,
the
manner
of
propounding
the
iudgement
followeth
.
Commeth
with
,
&c.
]
The
tense
or
time
,
that
the
Apostle
speaketh
in
,
noteth
the
certaintie
;
or
,
(
as
I
may
say
)
presentnesse
of
the
Iudges
comming
.
Where
he
vseth
the
time
present
,
for
the
future
,
he
commeth
,
for
he
wil
come
.
And
this
is
to
teach
vs
,
that
a
iudgement
wil
,
and
must
(
most
certainly
)
be
.
So
it
is
said
that
the
great
day
of
the
Lords
wrath
is
come
.
Apoc.
6.17
.
Not
will
come
,
but
is
come
:
as
if
that
had
beene
come
a
thousand
and
siue
hundred
yeeres
a
goe
that
is
not
come
yet
.
The
like
speech
we
haue
in
the
13.
of
Esay
and
ninth
verse
,
when
it
was
further
off
.
In
the
time
of
the
Prophet
Zephanie
it
is
said
to
be
neere
.
Zeph.
1.14
.
and
Malachi
,
another
Prophet
,
and
the
last
of
the
Prophets
,
speaketh
(
as
Enoch
here
,
)
it
commeth
.
Peter
saith
it
is
at
hand
,
though
no
man
can
shew
the
fingers
of
this
hand
.
1.
Pet.
4.7
.
Christ
saith
,
he
commeth
shortlie
.
Apoc.
3.11
.
nay
,
that
he
standeth
at
the
doore
,
as
if
he
were
come
already
.
verse
20.
And
indeed
,
as
the
day
will
most
surely
come
,
so
it
cannot
be
long
in
comming
.
It
is
not
in
the
fadome
of
mans
head
to
tell
,
or
heart
to
know
how
neere
or
farre
off
the
day
is
;
onely
God
knoweth
,
and
Christ
as
God
,
in
what
yeere
,
month
,
and
day
,
this
frame
shall
goe
downe
.
In
an
age
long
since
,
the
day
was
neere
,
now
the
houre
is
neere
.
But
curiosity
is
to
be
auoided
in
a
concealed
matter
,
and
in
this
forbidden
tree
of
knowledge
.
It
is
sufficient
for
vs
to
know
that
such
a
day
will
come
,
and
it
shall
be
our
wisdome
,
alwayes
to
be
ready
for
it
,
that
it
come
not
vpon
vs
,
as
the
snare
vpon
the
bird
.
The
reasons
of
the
certainetie
of
this
day
of
iudgement
,
are
.
First
,
it
is
the
will
and
decree
of
God
;
for
,
the
Apostle
saith
:
He
hath
appointed
a
day
in
the
which
hee
will
iudge
the
world
in
righteousnesse
.
Act.
17.31
.
Now
the
wil
and
decree
of
God
is
vnchangeable
.
His
counsell
shall
stand
Esa.
46.10
.
Secondly
,
it
is
an
article
of
our
faith
grounded
on
the
word
of
God
.
But
the
articles
of
our
faith
are
all
certaine
,
and
most
certaine
.
Thirdly
,
the
scripture
saith
that
God
will
make
manifest
euerie
mans
worke
,
and
iudge
the
secrets
of
men
.
Eccles.
12.14
.
Luc.
8.17
.
Rom.
2.16
.
This
is
not
done
here
:
and
here
many
matters
are
cloked
and
carried
in
a
mist
,
that
deserue
iudgement
and
merit
condemnation
.
Therefore
,
and
that
God
may
be
iust
in
his
sayings
,
there
must
be
a
sessions
of
gaol-deliuery
,
which
we
call
,
with
the
scriptures
,
the
iudgement
of
the
last
day
.
Fourthly
,
the
godly
doe
here
groane
vnder
many
miseries
,
and
the
vngodly
wallow
in
delights
:
the
rich
liue
delicately
,
and
Lazarus
is
in
paine
:
therefore
,
is
it
necessary
(
as
it
is
certain
)
that
a
day
should
come
wherein
the
Lord
may
make
knowne
his
righteousnesse
,
and
magnifie
his
iustice
before
his
glorious
throne
:
that
they
who
haue
liued
merrily
,
dishonouring
God
,
might
liue
in
torments
of
fire
;
and
they
whose
life
hath
beene
miserable
,
seruing
the
Lord
,
might
be
comforted
for
euer
.
Some
haue
offended
deepely
,
and
haue
not
beene
touched
by
the
Magistrate
,
some
haue
suffered
great
rebuke
,
somtimes
death
,
deseruing
fauour
:
therefore
a
day
must
come
,
and
is
appointed
,
wherein
the
Lord
,
that
is
iust
,
will
recompence
tribulation
to
all
that
haue
troubled
the
righteous
,
and
to
such
as
were
troubled
by
them
,
rest
.
2.
Thes.
1.6.7
.
On
the
other
side
,
would
it
not
be
hard
for
the
godly
,
who
here
haue
endured
the
crosse
,
for
the
ioy
that
was
set
before
them
,
if
there
shold
not
come
a
time
of
refreshing
from
God
?
and
would
it
not
too
much
indu●rate
the
wicked
,
who
drinke
iniquity
as
water
,
if
they
should
escape
all
punishments
and
vengeance
,
here
,
and
after
death
.
Fiftly
,
this
is
shadowed
out
in
that
housholder
,
who
,
when
euen
was
come
,
called
the
Labourers
,
and
gaue
euery
man
his
hire
and
pennie
.
Math.
20.8.10
.
And
,
if
a
wise
Master
will
reckon
with
his
seruants
:
Math.
25.19
.
shall
we
thinke
that
the
wisest
will
not
(
one
day
)
reckon
with
sinners
,
and
call
them
before
him
for
his
money
,
that
is
,
precious
graces
of
wit
,
learning
,
authoritie
,
wealth
,
and
other
ontward
and
inward
ornaments
of
life
,
which
they
haue
consumed
on
their
lusts
?
Sixtly
,
euery
wicked
mans
conscience
doth
,
by
a
trembling
feare
,
as
in
Felix
,
at
one
time
or
another
,
iustifie
this
point
of
a
iudgment
to
come
.
Act.
24
,
26.
And
,
therefore
,
as
the
flood
of
waters
once
drowned
the
world
,
except
a
few
who
were
saued
in
the
arke
:
Gen.
7
1.7.2
.
Pet.
2.5
.
So
it
is
certain
that
the
flood
and
tempest
of
the
last
daies
fire
shall
burne
it
,
and
all
in
it
,
except
such
as
Christ
hath
,
or
wil
(
then
)
gather
into
the
little
arke
of
his
Church
.
In
the
euening
of
this
world
,
and
when
there
shall
be
no
more
time
,
he
will
call
the
labourers
before
him
,
giuing
them
the
pennie
or
pay
of
euerlasting
life
;
but
for
the
idle
and
loiterers
,
forth
of
the
vineyard
and
out
of
Christ
,
he
will
let
them
goe
with
sinners
to
the
place
prepared
for
them
:
as
they
haue
liued
without
the
Church
or
idlie
in
it
;
so
when
the
labourers
receaue
their
pennie
,
they
shall
heare
;
depart
from
mee
ye
that
worke
iniquitie
,
I
know
you
not
.
Math.
7.23
.
Thus
it
is
proued
,
not
onely
to
be
certaine
,
but
necessarie
that
there
should
be
a
iudgment
.
But
some
will
say
:
Quest.
seeing
men
come
to
their
account
at
their
death
,
what
needeth
any
other
day
of
audit
or
hearing
?
I
answere
;
Answ.
Men
at
their
death
receiue
but
priuate
iudgement
;
here
they
shall
receiue
publike
sentence
:
Then
,
they
are
iudged
in
their
soules
onely
,
here
they
shall
bee
iudged
in
soule
and
bodie
:
that
is
,
but
a
close
Sessions
,
that
an
open
or
solemne
assise
.
There
,
much
of
their
shame
is
hid
,
here
they
shall
be
shamed
to
the
full
.
And
if
our
owne
lawes
doe
not
condemne
,
and
execute
malefactors
in
prison
,
but
for
their
greater
shame
,
in
open
place
,
and
manner
:
It
is
great
reason
that
wicked
sinners
should
not
priuately
in
their
graues
,
as
in
prison
,
bee
iudged
and
led
to
execution
,
but
be
brought
to
the
publike
scaffold
and
barre
of
solemne
fession
,
there
to
receiue
their
shame
and
sentence
together
;
and
not
to
bee
executed
by
a
close
death
in
the
goale
but
be
broght
forth
to
suffer
vpon
the
high
stage
of
the
world
,
in
the
sight
of
Saints
and
Angels
,
where
all
eyes
may
see
them
.
But
is
not
Christ
iudge
in
this
life
?
Quest.
And
is
there
not
a
iudgement
begun
here
?
Indeed
,
Answ.
there
is
a
iudgement
begun
already
,
a
iudgement
that
goeth
before
this
of
the
last
day
.
For
God
hath
erected
,
in
the
consistorie
of
euerie
mans
heart
,
a
certaine
iudgement
seat
,
where
conscience
is
iudge
.
The
wicked
securely
despise
,
or
scornefully
deride
this
iudge
and
iudgement
seat
:
but
it
giueth
them
many
secret
gripes
,
though
they
profit
not
by
them
.
Oftentimes
,
Gods
children
themselues
,
because
that
the
noises
and
sounds
that
the
ring
of
the
world
maketh
in
them
,
doe
too
much
neglect
these
loude
cals
of
their
consciences
to
amendment
of
life
.
But
this
is
the
iudgement
that
the
Lord
beginneth
here
,
with
which
they
must
well
bee
acquainted
,
who
meane
to
stand
before
Christ
the
iudge
at
the
last
day
.
And
this
,
one
well
compareth
to
our
quarter-Sessions
,
which
are
kept
for
mulcts
,
and
meddle
not
in
matters
of
life
and
death
,
as
Sessions
of
goale
deliuerie
doe
.
For
in
this
mid-space
betweene
these
Sessions
,
and
that
day
of
assise
,
the
Lord
executeth
a
kind
of
iudgement
among
his
houshould
people
and
enemies
,
by
taking
his
grace
from
his
seruants
for
a
season
,
from
the
wicked
for
euer
;
Or
,
by
taking
something
from
his
children
that
they
loued
to
much
and
did
hurt
them
,
and
that
from
the
wicked
that
they
seemed
to
haue
.
The
first
,
to
prepare
the
righteous
for
a
better
world
,
the
other
,
to
make
the
wicked
readie
for
the
sentence
of
their
last
and
iust
damnation
begunne
in
this
world
.
That
we
may
be
fitted
for
this
comfortable
meeting
of
the
Lord
in
the
ayre
,
and
not
liue
in
sinne
,
as
those
workers
of
iniquitie
do●
,
vpon
whom
these
mid-Sessions
haue
passed
sentence
,
binding
them
ouer
to
the
close
sessions
of
their
death
,
or
more
publike
assise
of
the
last
day
,
when
all
prisons
must
be
rid
,
and
graues
emptied
;
let
vs
not
sleightly
passe
ouer
those
seuerall
penalties
that
the
Lord
inflicteth
at
his
quarter-sessions
in
the
twitches
of
our
conscience
for
some
good
omitted
,
or
euill
done
:
But
when
he
thus
calleth
vs
,
let
vs
answere
,
here
am
I.
A
learned
Father
compareth
conscience
(
which
is
the
knowledge
that
we
haue
with
our selues
of
some
good
or
euill
)
to
water
in
a
Well
,
which
,
when
it
is
troubled
,
sheweth
no
image
of
any
face
,
but
waxing
cleare
,
doth
.
So
if
we
suffer
this
christall
of
our
conscience
to
bee
mudded
with
foule
trespasses
of
habit
or
impenitencie
,
wee
shall
neuer
see
our
naturall
face
in
it
,
neither
perceiue
how
deadly
we
sinne
against
God
and
our
owne
soules
:
Where
if
we
purge
daily
for
our
daily
offences
,
and
greatly
for
our
greater
sinnes
;
if
we
haue
an
eye
alway
to
the
Lord
and
his
proceedings
in
vs
,
making
good
vse
of
those
priuie
&
secret
pinches
that
our
consciences
giue
vs
,
when
we
doe
amisse
;
wee
shall
in
so
cleare
a
fountaine
of
our
good
conscience
(
as
in
a
true
glasse
)
behold
with
sanctified
profit
,
the
many
faultes
of
our
life
,
and
so
the
sooner
and
more
conueniently
bee
humbled
for
them
.
Or
,
if
when
our
consciences
reproue
vs
of
our
waies
,
wee
listen
vnto
them
,
and
make
present
good
vse
of
the
strokes
of
our
heart
for
euill
deedes
,
and
that
,
while
we
be
tender
and
sensible
of
sinne
;
wee
shall
auoide
the
plague
of
a
foolish
heart
,
or
heart
past
feeling
,
Ephes.
4.19
.
and
not
goe
desperately
on
with
bold
sinners
,
in
the
way
that
leadeth
to
destruction
.
Thus
may
wee
profit
greatly
by
the
iudgement
that
is
begunne
in
vs
,
in
these
mulcts
of
our
consciences
or
mid-hearings
,
preparing
vs
,
with
comfort
,
to
the
hearing
of
the
last
day
.
A
confutation
of
all
Atheists
,
Vse
1
whether
Atheists
in
iudgement
,
or
in
life
Atheists
,
who
deny
the
iudgement
to
come
,
or
liue
as
if
there
should
bee
none
.
Of
such
we
reade
,
who
slandering
the
footesteps
of
Christs
comming
,
said
;
where
is
the
promise
of
that
day
?
2.
Pet.
3.4
.
that
is
,
what
is
become
of
it
,
and
of
all
this
talke
about
it
?
So
there
were
in
Esay
,
who
said
,
when
they
heard
of
such
a
day
.
Let
him
make
speed
,
let
him
hasten
his
worke
,
that
wee
may
see
it
;
as
if
they
should
haue
said
;
if
it
shall
bee
at
all
,
let
it
be
now
.
Or
,
he
had
need
to
hasten
it
,
if
we
shall
beleeue
it
.
Esay
5.19
.
And
in
Amos
time
there
was
a
large
fellowship
of
these
mates
,
who
put
the
euill
day
,
the
day
of
their
death
and
iudgement
which
they
called
euill
,
farre
off
.
Amos
6.3
.
But
haue
we
none
of
this
knot
and
conspiracie
in
our
own
time
?
Yes
,
too
many
:
whom
I
leaue
to
the
mercie
of
God
to
be
amended
;
or
,
as
the
drosse
of
the
earth
,
to
bee
consumed
with
the
fire
of
his
comming
,
who
will
come
with
fire
and
his
chariots
like
a
whirlewinde
.
Esay
66.15
.
A
reproofe
of
their
securitie
,
Vse
2
who
by
certaine
slumbering
delaies
and
puttings
off
,
walke
in
no
reuerence
of
the
Lords
comming
,
or
remembrance
of
their
owne
death
.
For
the
yong
man
presumeth
that
he
shall
liue
long
,
and
the
oldest
,
that
he
may
liue
one
yeare
longer
.
But
knowing
these
terrours
of
the
Lord
,
what
care
should
bee
in
vs
,
presently
to
set
our
house
and
nature
in
some
good
order
for
the
comming
of
Christ
the
iudge
,
or
for
our
own
last
end
,
in
which
we
shall
be
iudged
?
2.
Cor.
5.11
.
Schollars
who
come
to
render
to
their
Master
the
lesson
or
part
giuen
them
,
doe
it
not
without
feare
:
and
shall
we
not
feare
to
thinke
of
that
day
in
which
wee
must
giue
account
to
Christ
the
iudge
for
all
the
things
that
hee
hath
put
in
our
hand
and
keeping
?
When
Paul
willed
the
men
of
Athens
to
repent
,
it
was
vpon
this
ground
that
the
Lord
had
appointed
a
day
wherein
hee
would
iudge
the
world
in
righteousnesse
.
Act.
17.31
.
As
if
he
had
said
;
yee
shall
be
sure
to
be
iudged
;
and
therefore
,
repent
.
And
yet
wee
liue
in
sinne
,
and
our
hearts
are
not
turned
.
If
we
were
sure
that
Christ
would
come
to
iudgement
the
next
May
day
:
what
an
alteration
would
it
worke
in
many
of
vs
?
and
how
would
it
change
vs
,
and
moue
vs
?
who
would
set
his
heart
vpon
riches
?
who
would
deceiue
and
oppresse
?
who
would
spend
so
much
in
apparell
,
and
so
many
daies
in
vanitie
?
who
durst
be
drunke
?
who
durst
sweare
,
and
lie
,
and
commit
adulterie
?
what
would
become
of
our
May-games
,
dauncing
greenes
and
bowres
,
and
such
conuenticles
of
spirituall
fugitiues
from
God
on
his
Sabbaths
?
who
would
not
(
rather
)
passe
the
time
,
that
remaineth
,
in
Gods
seruice
?
and
run
to
sermons
?
and
reade
and
pray
deuoutly
?
and
bestow
good
houres
well
,
and
not
spend
time
in
chambering
and
wantonnesse
?
But
we
are
not
sure
that
that
day
shall
tarrie
till
May
next
.
And
we
know
not
that
Christs
day
will
come
,
this
weeke
,
or
the
next
,
or
this
present
day
and
houre
,
or
while
I
am
speaking
of
it
:
and
yet
we
walke
in
as
great
security
,
and
as
desperately
in
sinne
,
as
if
we
were
certaine
it
would
not
come
in
our
time
.
If
we
heare
a
sudden
crie
of
fire
,
fire
,
we
are
astonied
out
of
measure
:
and
yet
hearing
by
our
Preachers
(
the
Lords
trumpets
)
so
many
and
fearefull
threatnings
by
the
word
,
concerning
the
fires
of
hell
and
iudgement
,
when
,
not
a
few
houses
,
but
the
whole
world
shall
burne
like
an
ouen
,
we
are
not
moued
.
Euerie
one
(
almost
)
will
giue
his
best
helpe
for
the
quenching
of
a
materiall
fire
:
but
who
regardeth
to
saue
himselfe
,
or
to
preserue
others
from
the
vnquenchable
fire
of
hell
,
and
terrible
fire
of
the
Lords
comming
,
that
will
most
certainely
,
(
we
know
not
how
soone
)
flame
out
to
the
burning
of
this
great
Sodom
of
the
Earth
,
in
the
which
the
heauens
shal
passe
away
with
a
noise
,
the
elements
shall
melt
with
heat
,
and
all
things
corruptible
shall
be
dissolued
most
speedily
,
as
if
they
did
flee
away
?
2.
Pet.
3.10
.
Apoc.
20.11
.
Christ
,
euen
now
,
standeth
at
the
doore
of
thy
Christian
heart
,
to
wit
,
as
a
guest
and
stranger
that
would
be
entertained
.
Apoc.
3.20
.
and
thou
by
continuing
in
sinne
,
deniest
to
receaue
him
.
He
threatneth
by
the
law
,
he
reproueth
by
the
law
,
and
condemneth
by
it
all
impenitent
sinners
.
By
these
he
knocketh
ernestly
and
crieth
vehementlie
at
the
dore
of
thy
heart
to
open
vnto
him
:
and
wilt
thou
tarrie
till
by
thy
death
he
breake
in
,
or
by
his
particular
comming
?
If
a
great
man
should
knocke
at
our
doore
,
what
stirring
would
there
bee
to
receiue
him
presently
,
and
as
is
me●te
?
Is
there
any
greater
or
more
worthy
guest
then
Christ
,
who
knocketh
,
by
the
ministerie
of
the
Gospell
,
at
the
gate
of
our
heart
,
who
reacheth
forth
the
hand
of
his
threatnings
,
to
beate
vpon
our
consciences
day
and
night
,
that
we
might
turne
with
all
speed
,
which
is
our
opening
to
the
sonne
of
God
:
and
shall
we
giue
him
no
entrance
after
so
long
a
time
of
waiting
at
our
hearts
for
our
conuersion
?
A
great
man
will
not
be
so
abused
:
and
shall
we
thinke
that
the
mighty
God
will
take
it
well
,
that
,
after
so
many
knockings
and
long
standing
without
,
he
should
finde
no
dore
of
admission
into
vs
,
or
opening
by
vs
,
and
should
still
be
deferred
and
put
off
?
or
can
these
daies
long
continue
,
wherein
charity
is
waxen
so
cold
,
and
faith
so
scant
?
In
men
there
is
not
the
mercy
that
hath
beene
.
No
man
(
almost
)
will
speake
in
a
good
cause
without
a
fee
,
and
without
a
gift
in
the
hand
there
is
no
hearing
for
it
.
Sinne
ranckleth
in
the
bosome
,
and
ratleth
in
the
bones
of
the
inueterate
adulterer
.
The
aged
drunkard
pleadeth
vnto
and
prescribeth
for
his
sinne
,
wrong
sentence
is
good
iudgement
in
some
earthly
courts
.
And
,
men
hold
their
peace
of
these
things
,
but
will
God
doe
so
?
will
not
he
speake
?
will
he
keepe
silence
for
euer
?
will
he
not
by
the
writ
of
his
last
great
sessions
,
remoue
all
these
matters
to
his
owne
court
of
audience
shortly
?
Let
vs
not
therefore
too
much
presume
,
or
thinke
that
God
is
like
vs
because
he
holdeth
his
tongue
while
we
doe
such
things
:
for
,
he
will
reproue
vs
,
and
set
them
in
order
before
vs
.
Ps.
50.21
.
But
must
a
iudgement
bee
?
Vse
3
Let
vs
then
(
while
we
are
here
)
vse
all
good
meanes
for
abating
the
edge
and
seueritie
of
this
iudgement
toward
our selues
.
And
that
we
may
not
enter
vpon
the
sharpe
of
it
,
it
shall
bee
good
to
practise
that
lesson
of
the
Apostle
,
where
hee
telleth
vs
that
if
wee
would
iudge
our selues
,
we
should
not
be
iudged
.
1.
Cor.
11.31
.
As
if
he
should
haue
said
:
if
we
would
examine
our selues
of
our
sinnes
,
confesse
them
before
God
the
Iudge
,
giue
sentence
against
them
,
or
(
as
a
iudge
vpon
the
bench
)
condemn
them
,
and
our selues
for
them
,
wee
should
not
come
into
condemnation
.
Or
,
if
we
would
iudge
our selues
,
God
would
not
iudge
vs
:
and
if
wee
would
condemne
our selues
God
would
deliuer
vs
.
For
wee
shall
not
receiue
a
double
iudgement
,
nor
double
sentence
from
him
that
iudgeth
righteously
.
When
Dauid
iudged
himselfe
,
God
forgaue
him
.
2.
Sa.
12.13
.
When
Iob
confessed
against
himselfe
,
God
accepted
him
.
Iob.
42.6.8
.
and
when
the
lost
sonne
came
vnto
himselfe
,
the
father
presently
receiued
him
.
Luk.
15.17.18.19
20.
So
shall
it
be
with
vs
in
the
day
of
Christ
,
if
we
will
(
accordingly
)
humble
our selues
in
our
day
.
With
earthly
Iudges
,
the
more
is
confessed
by
a
malefactor
,
the
worse
it
may
be
for
him
:
but
,
so
is
it
not
with
Christ
the
Iudge
.
For
,
the
more
wee
aggrauate
our
faults
,
the
more
will
he
lessen
them
;
the
more
wee
lay
vpon
them
,
the
more
will
hee
take
from
them
;
the
more
wee
mislike
them
,
the
lesse
will
hee
iudge
them
.
Let
vs
learne
then
to
auoide
the
common
fashion
and
errour
of
the
world
,
in
lessening
,
hiding
,
excusing
,
and
iustifying
of
our
faults
,
because
wee
would
not
bee
shamed
nor
condemned
here
.
For
here
we
must
be
ashamed
,
if
hereafter
wee
would
not
take
shame
:
and
here
we
must
be
condemned
,
if
hereafter
we
would
not
bee
condemned
of
the
Lord
.
And
better
now
suffer
a
little
,
that
is
,
in
this
life
,
then
(
after
it
)
suffer
with
sinners
,
in
torments
and
woe
endlesse
.
So
much
for
the
certaintie
of
the
iudgement
,
it
followeth
to
shew
with
how
great
a
traine
and
solemnitie
it
shall
be
performed
.
With
thousands
of
Saints
,
&c.
]
Or
with
his
holy
thousands
.
These
thousands
of
Christ
are
the
royall
hoast
of
his
Angels
,
and
the
glorious
company
of
his
Saints
,
all
which
shall
attend
their
Lord
vnto
iudgement
.
The
meaning
is
,
that
Christ
shall
bee
brought
with
great
glorie
and
attendance
to
the
throne
of
his
last
Sessions
.
The
doctrine
is
:
Doctr.
The
second
comming
of
Christ
shall
be
manifest
,
and
will
bee
glorious
.
Daniel
the
Prophet
,
hath
a
singular
place
for
this
purpose
,
where
speaking
of
God
the
Father
,
&
Christ
his
Sonne
,
and
of
their
state
and
magnificence
which
was
,
that
they
sate
in
thrones
,
shining
bright
like
the
flame
of
a
fornace
,
and
therefore
called
thrones
of
fire
,
the
wheeles
of
which
were
as
burning
fire
;
Dan.
7.9
.
He
saith
that
the
ancient
of
daies
,
meaning
Christ
,
who
is
the
same
and
his
yeares
shall
not
faile
,
Heb.
1.12
.
sate
on
his
throne
,
where
thousand
thousands
ministred
vnto
him
;
and
ten
thousand
thousands
stood
before
him
,
or
attended
vpon
him
.
ver.
10.
al
which
is
spoken
,
to
shew
,
with
what
a
Court
of
attendance
,
and
traine
of
glorie
,
Christ
shall
(
as
it
were
)
bee
brought
to
the
hall
and
iudgement
place
at
the
last
great
day
.
And
further
,
to
make
manifest
so
solemne
a
Session
,
it
is
added
,
that
the
bookes
shall
be
opened
:
meaning
chiefely
by
these
bookes
,
as
Saint
.
Iohn
doth
.
Apoc.
20.12
.
the
booke
of
Life
,
which
is
the
booke
of
the
law
written
,
and
the
booke
of
conscience
in
euery
mans
heart
.
The
booke
of
the
law
sheweth
what
we
should
haue
done
,
and
the
booke
of
conscience
what
we
haue
done
.
And
against
these
there
is
no
exception
.
For
the
booke
of
the
law
,
is
a
booke
of
commandements
,
that
are
all
holy
and
righteous
,
Psal.
19.9
.
And
the
booke
of
conscience
a
booke
of
euidence
that
cannot
lie
.
He
that
is
iudged
by
it
,
is
iudged
by
a
booke
that
was
euer
in
his
owne
keeping
,
and
is
written
with
his
own
hand
:
and
how
can
that
bee
falsified
?
For
God
will
iudge
no
man
by
another
mans
conscience
,
but
by
his
own
.
So
manifest
and
glorious
shall
Christs
comming
be
.
Saint
Paul
speaking
of
this
second
comming
of
Christ
,
sheweth
that
it
shall
be
manifest
.
For
,
hee
saith
,
it
shall
be
with
a
shout
.
1.
Thes.
4.16
.
Meaning
by
it
,
aloud
and
vehement
crie
,
such
as
Mariners
nake
,
who
doing
some
businesse
in
the
ship
,
make
a
very
strong
and
common
shout
.
And
this
is
further
shewed
by
that
which
followeth
of
the
trumpet
the
shrillest
and
lowedest
of
all
musicall
instruments
.
The
Euangelists
speaking
of
the
same
comming
of
Christ
,
vnto
iudgement
,
say
:
it
shall
bee
glorious
.
There
words
are
:
The
Sonne
of
Man
shall
come
in
his
glorie
,
and
all
the
holy
Angels
with
him
.
Mat.
25.31
.
Mar.
8.38
.
Mat.
16
27.
Or
,
the
Sonne
of
Man
shall
come
in
a
cloud
with
power
&
great
glorie
.
Luk.
21.27
.
Their
meaning
is
;
that
,
as
at
the
setting
forth
of
his
Gospell
,
all
the
hoast
of
heauen
did
assist
him
:
so
comming
to
reuenge
and
visit
for
the
contempt
of
that
same
Gospell
,
all
his
Saints
,
Angels
,
and
seruants
shall
attend
vpon
him
.
As
(
therfore
)
earthly
Iudges
are
brought
with
great
pompe
and
terrour
to
the
hall
or
place
of
sitting
,
the
Sheriffe
,
the
Iustices
,
and
many
other
gentlemen
attending
them
to
the
court
,
and
the
halbards
going
before
:
So
(
here
)
the
sonne
of
God
,
the
great
Iudge
,
is
said
to
come
with
his
holy
thousands
:
whose
Sheriffe
is
,
powers
,
principalities
,
thrones
,
and
dominions
,
whose
followers
are
the
Patriarkes
,
and
Prophets
,
with
the
twelue
Apostles
,
and
with
Disciples
innumerable
,
whose
guard
are
the
Angels
,
and
not
a
few
bil-men
,
whose
troupes
are
the
blessed
Martyrs
,
the
fourtie
and
foure
thousand
who
haue
his
fathers
name
written
in
their
forheads
.
Apoc.
14.1
.
Whose
throne
is
of
fire
,
and
seate
of
burning
Iasper
,
whose
garments
are
(
not
of
scarlet
)
but
of
vengeance
,
whose
head
is
like
wooll
,
and
feete
like
vnto
sine
brasse
,
and
voice
as
the
sound
of
many
waters
.
Apoc.
1.13.14
,
15.
Thus
shall
his
comming
be
manifest
,
and
thus
will
his
person
be
glorious
,
who
shall
come
to
iudge
the
world
.
The
reasons
.
There
must
be
a
difference
between
Christs
first
comming
in
the
flesh
,
and
second
comming
to
iudgement
.
Now
,
his
first
comming
was
base
,
therefore
his
second
comming
must
be
glorious
.
His
first
was
obscure
,
his
second
therefore
must
be
manifest
.
In
the
first
,
he
came
into
the
world
,
in
the
second
he
comes
against
it
.
His
first
was
to
receiue
iudgement
,
his
second
is
to
giue
iudgement
.
His
first
,
in
mercie
,
his
second
with
rebuke
.
Then
,
he
came
as
a
seruant
,
poore
and
without
shew
,
but
now
he
commeth
as
the
mighty
God
with
power
and
great
glorie
.
Tit.
2.13
.
And
,
if
Iudges
of
assise
doe
not
ascend
to
their
seats
of
iudgment
,
but
(
as
we
haue
said
)
with
great
state
&
solemnity
:
shal
we
think
that
the
Lord
of
the
Angels
,
&
iudge
of
man
wil
go
meanly
attended
)
to
his
tribunall
in
the
clouds
?
2.
Christs
second
comming
is
to
cōdemn̄
the
world
,
&
to
cast
fear
in
the
face
of
euery
sinner
.
It
is
requisite
(
therfore
)
it
should
be
with
power
,
&
with
signes
of
power
.
3.
Christ
shall
haue
,
at
his
comming
,
all
that
may
set
forth
the
state
&
roialtie
of
such
a
King
.
Now
,
a
part
this
glorie
is
in
the
attendants
about
his
person
.
For
in
the
multitude
of
the
people
is
the
honor
of
the
King
,
saith
Salomon
,
Pro.
14.28
.
Therefore
,
shal
his
day
be
manifest
,
&
his
comming
glorious
.
A
confutation
of
their
madnes
who
think
with
their
multitudes
(
as
Giants
here
)
to
put
Christ
out
of
countenance
,
Vse
1
&
Christs
seruants
out
of
heart
.
For
,
what
are
their
numbers
to
Christs
thousands
?
nay
,
what
are
they
al
to
one
Angell
,
and
what
a
nothing
to
those
troups
of
Angels
,
who
shal
come
with
him
from
heauen
,
&
now
stand
about
his
throne
in
heauen
?
Euen
they
who
band
the
world
to
resist
Christ
(
notwithstanding
that
they
boast
so
much
of
their
thousands
,
whom
they
haue
numbred
against
religion
)
shall
know
one
day
,
and
may
know
within
few
daies
,
that
there
is
no
health
but
vnder
his
wings
whom
they
haue
defied
.
For
,
what
saith
the
Lord
to
such
Assyrian
Spoilers
?
gather
on
heapes
and
yee
shall
be
broken
:
gird
your selues
and
yee
shall
be
broken
in
peeces
,
so
saith
the
Lord
,
and
he
saith
it
twise
,
because
it
is
ratified
,
and
God
will
doe
it
.
Esa
8.9
.
They
were
many
against
a
few
,
and
heapes
of
men
,
to
there
here
and
there
a
man
,
yet
did
they
stumble
,
and
fall
,
and
were
broken
,
and
snared
,
and
taken
,
verse
15.
look
Nahum
.
2.1
.
2.
13.
&
Ioel
3.9.11
.
There
was
a
conspiracie
of
Kings
against
Christ
,
and
Dauid
prophecied
of
a
world
of
kingdomes
that
should
bee
against
him
:
and
yet
what
could
they
doe
against
him
?
put
him
to
death
?
and
he
rose
from
death
,
tread
him
downe
,
by
his
owne
sufferance
and
will
,
for
a
little
while
?
and
he
is
King
for
euer
;
Iudge
him
here
?
and
he
will
be
their
iudge
at
his
terrible
comming
.
Ps.
2.2.3.4
.
But
,
Vse
2
will
Christ
come
with
such
power
,
and
signes
of
power
?
then
how
terrible
shall
his
comming
be
to
presumptuous
and
vnrepentant
sinners
?
what
will
become
of
vnpardoned
swearers
,
drunkards
,
whooremongers
,
breakers
of
the
sabbath
,
liars
,
slaunderers
,
and
such
sinners
,
at
that
great
day
of
the
Lords
comming
?
whether
will
they
runne
to
saue
themselues
?
and
into
what
holes
of
the
earth
to
hide
themselues
?
how
will
they
resist
Christ
who
commeth
so
strong
against
them
?
and
if
they
must
yeeld
vnto
him
,
(
as
is
without
question
they
must
,
)
how
will
they
abide
the
rebukes
of
his
comming
?
If
the
people
could
nor
endure
his
glorie
when
he
descended
on
mount
Sinai
,
in
a
storme
of
fire
,
in
tempest
,
thunder
,
and
darknesse
,
but
fled
and
stood
a
farre
off
.
Exod.
20.19
.
And
if
the
sight
was
so
terrible
,
that
Moses
himselfe
said
,
I
feare
and
quake
.
Heb.
12.21
.
(
And
yet
Christ
came
then
but
to
giue
the
law
as
Mediatour
,
not
to
visit
for
it
as
Iudge
:
)
how
shall
his
despisers
stand
before
his
great
glorie
and
second
comming
,
when
he
shall
burne
with
wrath
,
stirring
vp
himselfe
like
a
man
of
Warre
,
till
the
houses
of
pride
,
and
children
of
disobedience
bee
destroyed
for
euer
?
Or
,
if
the
brethren
of
Ioseph
could
not
tell
what
to
say
vnto
him
,
because
of
one
trespasse
against
him
.
Gen.
45.3
.
What
shal
these
bastard
brethren
say
to
this
glorious
Ioseph
,
our
brother
,
their
Iudge
,
for
innumerable
contempts
and
trespasses
wherewith
they
haue
pierced
him
,
being
not
ouer
one
kingdome
only
,
and
vnder
an
higher
,
as
Ioseph
ouer
Egypt
,
and
vnder
Pharao
,
but
ouer
all
the
kingdomes
of
the
world
?
And
if
they
who
came
to
take
Christ
(
being
a
well
prouided
company
)
when
he
himselfe
was
not
countenanced
with
worldly
meanes
to
resist
,
and
was
onely
followed
by
a
few
vnarmed
men
,
fell
to
the
earth
,
after
he
but
spake
vnto
them
,
Ioh.
18.6
.
how
shall
they
fall
back
,
or
(
rather
)
altogether
flat
vpon
their
faces
with
horrible
feare
,
who
shal
come
qu●uering
before
him
,
not
attended
(
as
then
)
with
eleuen
Apostles
(
onely
)
but
with
thousands
of
his
Saints
:
nor
meanely
furnished
,
but
gloriously
arrayed
;
not
speaking
gently
,
whom
seek
yee
?
But
threatning
sharpely
,
and
saving
roundly
;
Depart
from
me
ye
cursed
into
euerlasting
fire
,
which
is
prepared
for
the
Diuell
and
his
Angels
?
Mat.
25.41
.
If
men
should
pitch
against
vs
,
we
would
feare
with
the
seruant
who
said
,
Alas
Master
,
what
shall
wee
doe
?
2.
King
.
6.15
.
We
would
more
feare
if
many
Kings
should
ioine
to
make
an
hoast
against
vs
.
Yet
the
power
of
men
might
be
forced
,
yea
,
the
power
of
Princes
:
but
if
an
Angell
should
come
against
vs
,
as
sometimes
against
Balaam
,
with
a
drawne
sword
,
Num.
22.23
.
Who
can
compell
an
Angell
to
returne
to
heauen
?
What
then
,
when
mighty
troupes
of
Angels
shall
threaten
the
world
at
Christs
comming
?
Who
shall
daunt
so
strong
a
power
,
the
strong
power
of
the
Angels
,
when
they
shall
keep
their
march
in
the
aire
,
and
professe
to
rebuke
the
vngodly
and
sinners
that
shall
be
turned
into
hell
,
with
all
that
forget
God
?
The
Sunne
,
Moone
,
and
Starres
(
that
neuer
sinned
)
cannot
endure
this
wonderfull
,
and
astonishing
maiestie
of
the
Sonne
of
God
;
and
therefore
shall
,
by
a
kinde
of
blushing
darknesse
,
presently
loose
their
light
and
glorie
:
and
shall
the
race
of
men
,
that
haue
beene
such
sinners
,
and
stand
not
in
any
borrowed
corruption
(
as
those
heauenly
lights
doe
)
but
in
their
proper
transgression
and
filthinesse
,
appeare
without
shame
,
and
without
the
confusion
of
their
faces
before
Christ
the
iudge
of
all
flesh
at
that
day
?
nay
,
if
the
sea
and
waters
,
not
infected
by
their
owne
,
but
by
mans
sinne
,
shall
(
then
)
roare
and
cry
out
because
of
those
things
which
shall
come
on
the
world
,
Luk.
21.25.26
.
How
shall
the
wicked
roare
out
for
the
disquietnesse
of
their
harts
,
and
how
shall
the
vngodly
and
sinners
feare
and
be
troubled
,
who
haue
stained
themselues
and
cast
into
the
world
those
defilings
that
cannot
bee
washed
but
with
a
floud
of
fire
?
A
comfort
to
the
righteous
.
For
,
Vse
3
shall
Christs
comming
Bee
glorious
?
then
they
shall
not
bee
without
their
honour
,
whom
Christ
will
bring
with
him
,
and
whom
hee
will
make
to
sit
with
him
on
thrones
in
the
ayre
.
The
Iudges
of
assise
haue
much
honour
:
And
therefore
the
Iustices
that
sit
with
them
,
sit
downe
on
an
honourable
bench
.
So
Christ
being
exalted
;
Shall
not
his
Saints
reioice
?
When
Dauid
was
made
King
,
all
Dauids
children
sate
neere
the
throne
,
though
not
in
the
throne
.
His
sonnes
were
the
kings
sonnes
,
and
the
posteritie
he
had
,
the
Kings
children
.
Thus
Dauids
honour
honoured
those
that
come
of
him
.
And
such
honour
haue
all
the
Saints
.
Such
?
Nay
greater
.
For
they
all
are
Kings
,
&
all
sit
on
thrones
,
who
come
with
Christ
.
1.
Cor.
6.2
.
More
is
spoken
of
this
in
the
next
doctrine
.
But
the
Saints
are
a
part
of
Christs
company
&
attendance
,
that
is
,
he
will
bring
them
with
him
when
hee
commeth
to
giue
iudgement
against
the
world
of
the
vngodly
.
Doctr.
From
whence
we
learne
,
that
the
faithull
(
though
despised
here
)
shall
haue
the
honour
from
Christ
,
at
his
comming
,
to
bee
companions
with
him
in
the
last
Sessions
.
This
is
the
prerogatiue
of
the
Saints
,
and
their
proper
glorie
.
They
shall
meet
Christ
in
the
clouds
,
and
raigne
with
him
for
euer
in
heauenly
places
.
When
the
wicked
shall
stand
vpon
the
earth
,
as
vpon
a
burning
floore
,
the
fire
flaming
high
about
their
cares
,
they
shall
bee
receiued
into
fellowship
,
with
Christ
,
and
then
shall
the
iudgement
begin
.
The
Prophet
aimed
at
this
,
Psa.
50.4
5
who
speaking
of
this
great
day
of
the
Lords
comming
,
sheweth
whom
the
Lord
would
call
vnto
it
,
either
to
stand
before
him
as
witnesses
,
or
to
be
ioined
with
him
as
companions
.
The
witnesses
are
heauen
and
earth
.
They
,
whom
Christ
will
haue
in
company
with
him
,
are
the
Saints
.
And
therefore
hee
saith
,
Gather
my
Saints
together
vnto
mee
.
Psal.
50.5
.
Math.
24.31
.
As
if
hee
had
said
:
Let
heauen
and
earth
come
to
iudgement
,
but
let
my
elect
come
to
the
bench
.
And
Dauid
speaking
of
the
Saints
glorified
,
doth
not
set
them
in
the
outward
courts
of
Gods
house
,
but
in
the
presence
,
Psal.
16.11
.
In
thy
presence
,
saith
hee
,
that
is
,
in
place
where
thou
art
.
This
is
resembled
in
the
Lambes
standing
on
mount
Sion
,
and
in
those
hundred
fourtic
and
foure
thousand
that
were
with
him
,
hauing
his
fathers
name
written
in
their
forheads
.
Apoc.
14.1
.
For
by
the
Lamb
is
meant
Christ
,
and
by
the
hundred
fourty
and
foure
thousand
,
the
company
of
the
Saints
who
shall
be
with
Christ
.
So
,
in
the
Virgens
that
went
to
meete
the
Bridegroome
:
Math.
2●
.
1
.
But
more
specially
in
those
,
who
being
ready
,
when
the
Bridegroome
went
in
,
went
in
with
him
to
the
wedding
,
ver.
10.
But
the
Apostle
S.
Paul
speaketh
plainely
,
and
not
in
a
figure
,
where
,
speaking
of
the
great
honour
that
the
Saints
shall
haue
in
the
sight
of
the
damned
,
he
saith
:
They
shall
be
caught
vp
in
the
cloudes
and
meet
Christ
in
the
aire
.
1.
Thes
4
17.
And
addeth
,
So
they
shall
euer
be
with
the
Lord
.
The
meaning
is
,
and
it
is
as
if
he
had
said
:
they
shall
neuer
be
strangers
but
companions
.
Christ
himselfe
hath
said
it
,
who
speaking
to
his
Disciples
and
,
in
them
,
to
the
rest
of
the
thousands
of
his
Saints
,
that
haue
followed
him
in
the
regeneration
,
promiseth
that
they
shall
sit
on
seats
,
or
rather
on
glorious
thrones
.
Math.
19.28
.
Luc.
22.30
.
Now
he
is
faithfull
who
hath
promised
,
and
will
surely
doe
it
.
Therefore
shall
the
righteous
abide
with
Christ
for
euer
.
The
reasons
.
The
Saints
are
Christs
seruants
.
Now
where
the
Master
is
there
must
the
seruants
bee
that
,
waite
vpon
him
.
Ioh.
12.26
.
nay
,
they
are
Christs
friends
.
Ioh.
15.5
.
and
where
should
a
friend
be
,
but
in
the
presence
of
his
friend
?
or
they
are
Christs
court
.
Therefore
,
where
he
is
,
there
must
they
be
:
for
where
the
King
is
,
there
the
court
is
.
And
they
be
more
then
of
his
court
:
for
,
they
are
of
his
court
and
counsell
too
.
Ioh.
15.15
.
And
so
Christs
presence
is
not
only
where
they
are
,
as
the
Kings
is
at
court
,
but
they
be
his
counsell-table
,
or
court
of
power
,
wherein
he
sitteth
gloriously
,
as
the
King
in
his
throne
.
Secondly
,
and
to
reason
from
the
lesse
to
the
greater
.
If
a
good
Master
will
preferre
his
good
followers
,
when
himselfe
is
preferred
:
Christ
,
being
so
highly
exalted
in
glorie
,
will
much
more
honour
those
thousands
that
haue
beene
of
his
company
and
attendance
here
.
And
so
,
they
who
haue
had
fellowship
with
Christ
in
his
afflictions
,
shall
haue
fellowship
with
him
in
his
glorie
,
and
they
who
haue
suffered
with
him
,
shall
raigne
with
him
.
2.
Tim.
2.12
.
Thirdly
,
Luc.
12.32
.
this
is
the
hope
of
the
faithfull
,
and
shall
the
hope
and
patient
abiding
of
the
faithfull
deceiue
them
?
Vse
1
This
teacheth
the
righteous
to
beare
the
iniuries
of
the
world
quietly
,
and
willingly
.
For
,
the
day
will
come
when
their
persecutors
shall
be
troden
downe
to
hell
and
second
death
,
and
they
(
presently
)
receiue
the
crowne
of
their
sufferings
,
who
haue
suffered
for
Christ
.
Here
,
hee
that
refraineth
from
euill
maketh
himselfe
a
prey
,
Esa.
59.15
.
and
it
is
safer
to
doe
wrong
,
then
to
complaine
of
an
iniury
we
;
but
let
me
not
too
much
discourage
Gods
children
,
for
,
that
which
is
thus
,
and
so
here
,
shall
bee
contrary
hereafter
,
when
the
Lord
shall
requite
the
furie
of
his
aduersaries
with
a
recompence
,
verse
18.
then
they
who
here
despised
the
righteous
mans
life
,
will
say
,
that
they
,
whom
they
thought
to
bee
fooles
,
and
their
end
without
honour
,
are
now
counted
among
the
children
of
God
,
and
their
portion
among
the
saints
.
Wisd.
5.4.5
.
what
though
the
companions
of
the
diuell
set
themselues
,
as
in
battell
array
,
against
those
whom
it
pleaseth
Christ
,
in
a
gracious
fellowship
thus
to
call
his
,
and
the
companions
of
his
comming
:
after
a
while
they
shall
be
gathered
to
Christ
,
and
be
free
from
all
wrongs
of
men
;
and
at
Christs
comming
see
the
iust
iudgement
and
vengeance
of
all
those
,
who
cruelly
hurt
them
,
themselues
sitting
on
the
bench
,
and
giuing
a
kind
of
iudgement
against
them
,
with
Christ
,
and
the
thousands
that
are
with
him
.
But
shall
the
Saints
be
in
company
with
Christ
at
his
comming
,
Vse
2
and
bee
made
a
part
of
his
attendance
?
Then
let
vs
consider
our
high
calling
,
and
not
company
with
sinners
,
that
must
haue
fellowship
with
Christ
.
We
cannot
alway
auoide
those
that
be
such
;
yet
we
must
in
affection
seperate
from
them
,
when
we
cannot
in
place
,
and
not
delight
to
sit
down
with
them
on
one
stoole
.
There
is
a
large
fellowship
of
men
in
the
world
,
whose
whole
studies
and
desires
are
bent
to
passe
the
time
in
drinking
,
gaming
,
rioting
,
and
other
beastly
exercises
;
and
hee
that
will
not
be
combined
in
fellowship
with
such
loose
mates
,
is
counted
no
bodie
:
but
Gods
children
and
they
who
meane
to
haue
fellowship
with
Christ
,
must
abhorre
this
vngodly
fellowship
of
lewd
men
,
and
not
haue
one
purse
or
communion
with
them
,
who
beleeue
the
communion
of
saints
;
not
communion
of
light
with
such
darknesse
.
Prou.
1.14
.
2.
Cor.
6.14
.
Or
shal
they
sit
on
the
throne
of
iniquity
,
who
must
sit
on
thrones
with
Christ
?
And
make
a
league
with
the
world
,
who
must
iudge
it
and
the
Angels
?
1.
Cor.
6.2.3
.
That
is
,
shall
they
now
iustifie
the
world
with
their
talke
and
conuersation
,
who
must
hereafter
condemne
it
,
and
the
hels
of
the
diuels
with
the
sentence
of
their
mouth
,
and
sinceritie
of
their
waies
?
That
holy
Author
of
the
119.
Psalme
,
had
an
eye
to
this
blessed
hope
of
being
one
of
Christs
attendants
hereafter
;
and
therfore
,
would
not
be
for
all
companies
,
but
professed
himselfe
a
companion
onely
to
such
as
feared
God
and
kept
his
lawes
.
Psal.
119.62
.
He
would
not
hazard
his
fraile
pot-shard
vpon
the
rocke
of
euill
company
for
any
thing
.
And
wherefore
did
Dauid
hate
the
assembly
of
the
euill
,
and
not
company
with
the
wicked
,
Psal.
26.5
.
but
because
,
hauing
fellowship
with
God
,
he
feared
to
haue
any
fellowship
with
Gods
enemies
,
and
was
perswaded
that
as
God
will
not
take
a
wicked
man
by
the
hand
,
Iob
8.20
.
so
none
of
Gods
company
should
;
Also
,
he
was
loth
to
make
them
his
companions
on
earth
,
of
whom
he
could
haue
no
hope
that
they
should
bee
his
companions
in
heauen
.
Let
them
consider
this
,
who
cast
in
their
lots
with
a
wicked
generation
for
their
ends
in
the
flesh
,
and
mingle
heauen
and
earth
together
in
a
soci●tie
,
whereof
wee
may
say
,
the
head
is
gold
,
but
the
legges
are
yron
,
and
the
seete
stand
vpon
clay
.
Dan.
2.33
.
I
speake
to
the
faithfull
,
whom
I
would
not
haue
to
goe
out
of
the
world
,
to
auoide
the
wicked
that
are
in
it
,
but
entreat
by
the
tender
mercies
of
God
,
to
be
as
carefull
as
they
can
,
to
auoide
them
and
their
assembly
;
and
if
they
must
vse
them
for
necessitie
,
not
to
vse
them
as
companions
,
neither
to
draw
with
them
in
any
yoke
of
affection
,
but
rather
to
draw
back
when
the
wicked
are
in
place
.
A
comfort
to
the
godly
,
Vse
3
whom
the
wicked
thrust
out
of
their
company
,
and
would
thrust
out
of
the
world
,
because
of
their
conscience
to
God
.
For
though
they
bee
not
accepted
where
euill
men
beare
sway
(
which
is
no
disparagement
to
them
,
but
glorie
,
nor
losse
,
but
gaine
,
)
Yet
they
are
esteemed
of
the
good
,
and
admired
of
the
euill
,
though
not
followed
of
them
.
Or
,
doe
the
wicked
hate
them
?
They
shall
loose
nothing
by
such
hatred
,
for
God
&
good
men
will
loue
them
.
Will
not
the
vnrighteous
haue
any
fellowship
with
them
?
It
is
the
better
for
them
.
For
they
are
in
lesse
danger
of
corruption
,
and
more
possibilitie
of
grace
.
And
where
men
that
be
euill
auoide
them
,
Christ
and
his
thousands
will
stick
vnto
them
.
Those
worthies
of
whom
we
reade
in
the
eleuenth
to
the
Hebrewes
,
were
vilely
and
cruelly
dealt
with
in
the
world
.
But
what
saith
the
text
?
The
world
was
not
worthy
of
them
Heb.
11.36.37.38
.
The
wicked
dr●ue
them
out
of
their
companies
by
sharpe
persecution
,
into
deserts
,
and
mountaines
,
and
holes
of
the
earth
:
But
they
were
worthy
,
and
had
farre
better
company
,
hauing
a
kinde
of
fellowship
with
Christ
,
and
all
the
Saints
that
were
gone
before
them
.
ver.
40.
So
for
the
faithfull
that
now
liue
,
if
the
vngodly
make
no
more
of
them
,
then
of
the
filth
of
the
world
,
&
the
of-scouring
of
all
things
,
1.
Cor.
4.13
.
It
is
because
they
are
good
to
liue
among
them
,
and
too
precious
to
be
cast
before
Swine
,
that
so
tread
them
vnder
foote
,
and
rent
them
.
Mat.
7.6
.
And
where
they
say
;
Away
with
such
fellowes
from
the
earth
,
Act.
22.22
.
Christ
will
in
his
time
,
take
them
from
the
earth
by
a
blessed
&
sweet
death
to
haue
fellowship
with
him
&
his
thousands
.
Wherfore
,
let
vs
comfort
one
another
with
these
sayings
.
1.
Thes.
4.18
.
A
comfort
against
death
,
Vse
4
or
instruction
not
to
feare
death
,
but
rather
to
long
for
the
houre
of
our
happy
death
,
by
which
we
shall
haue
so
great
preferment
as
to
bee
with
Christ
and
his
Saints
.
Wee
desire
and
greatly
affect
earthly
preferments
:
and
shall
this
prerogatiue
of
the
Saints
get
from
vs
so
small
affections
and
weake
desires
?
Shall
wee
not
rather
preferre
to
our
chiefe
ioy
,
not
Ierusalem
onely
,
the
Church
of
Christ
:
but
Christ
himselfe
the
head
of
his
owne
Church
,
that
he
may
be
honoured
in
vs
,
&
in
the
thousands
of
his
Saints
?
Againe
,
if
we
be
hated
in
a
place
,
we
will
long
to
goe
out
of
it
,
to
a
place
,
where
we
know
or
hope
to
bee
otherwise
,
and
better
regarded
.
Here
the
true
Christian
is
hated
for
the
name
of
Christ
,
that
hee
loueth
,
and
few
places
shall
he
come
into
where
the
good
course
hee
followeth
,
and
the
profession
hee
is
of
,
is
not
spoken
against
:
What
comfort
(
then
)
can
we
haue
to
remaine
in
the
Meshech
of
those
assemblies
,
where
such
haters
of
God
be
?
Psal.
120.5
.
And
what
great
comfort
must
it
needs
be
to
him
to
remoue
to
that
place
and
glorie
,
where
all
loue
the
Lord
Iesus
with
all
their
hearts
;
which
place
is
heauen
,
and
glorie
in
heauen
,
and
not
in
these
tents
of
Kedar
?
Therefore
,
that
wee
may
comfortably
looke
for
this
day
of
the
Lord
,
or
day
of
our
remouing
to
him
,
and
to
the
company
of
all
his
thousands
;
Let
vs
loue
the
appearing
of
Christ
here
:
loue
to
goe
out
with
the
Saints
to
meete
him
in
Christian
assemblies
;
loue
his
truth
and
brethren
with
all
our
hearts
,
and
decline
the
waies
of
the
wicked
,
that
wee
may
escape
their
iudgement
.
So
much
for
the
iudgement
it selfe
,
the
ends
of
the
Iudge
his
comming
,
follow
.
To
giue
indgement
vpon
all
men
,
&c.
]
Verse
15.
The
ends
of
Christs
comming
are
to
iudge
generally
,
all
men
;
particularly
,
all
vngodly
men
.
The
generall
is
of
good
and
bad
;
the
particular
,
here
mentioned
,
is
of
bad
onely
.
The
good
shall
receiue
a
sentence
,
but
it
shall
be
of
absolution
;
the
bad
shall
haue
their
iudgement
,
but
it
shall
bee
of
rebuke
.
For
the
first
,
which
is
the
iudgement
that
concerneth
all
men
;
it
administreth
this
doctrine
;
Doctr.
That
there
must
be
an
vniuersall
iudgement
,
or
iudgement
of
all
men
,
iust
and
vniust
.
So
the
Apostle
S.
Paul
speaketh
where
he
saith
;
wee
must
all
appeare
before
the
iudgement
seat
of
Christ
.
He
saith
,
we
,
that
is
,
the
righteous
:
and
all
,
that
is
,
both
godly
and
sinners
,
must
appeare●
and
not
by
their
Attourney
but
in
their
own
persons
.
No
mans
absence
shall
be
excused
by
securitie
,
or
baile
,
neither
will
any
caution
be
receiued
for
an
after-comming
.
For
,
the
Apostle
doth
not
say
,
wee
must
appeare
hereafter
,
but
,
wee
must
appeare
,
that
is
,
presently
appeare
,
and
without
delay
,
before
Christ
the
iudge
.
Saint
Mathew
saith
that
all
nations
shall
bee
gathered
before
him
.
Mat.
25.32
.
His
meaning
is
,
that
in
euery
nation
,
euery
man
,
Ioh.
5.28.29
.
woman
,
&
little
child
,
high
,
low
,
poore
,
and
rich
,
shall
personally
be
cited
to
iudgement
by
the
voice
of
the
Sonne
of
God
in
the
ayre
.
But
shall
they
be
cited
,
and
shall
they
not
come
?
The
Euangelist
saith
,
they
shall
bee
gathered
:
that
is
,
they
shall
not
chuse
but
come
.
And
the
Euangelist
Iohn
,
the
third
witnesse
of
this
truth
vnto
vs
,
saw
this
in
a
vision
,
&
wrote
it
in
a
booke
.
His
words
are
:
And
I
saw
the
dead
both
great
and
small
,
stand
before
God
.
Apoc.
20.12
.
Not
some
dead
,
but
all
the
dead
,
little
and
great
.
And
they
were
iudged
:
Not
some
men
,
but
euerie
man
according
to
his
workes
.
ver.
13.
But
shall
the
dead
onely
stand
before
Christ
,
&
not
they
who
shal
be
found
aliue
at
his
comming
?
Yes
,
euen
they
shall
stand
before
Him
,
and
the
elect
(
then
aliue
)
shall
come
vp
vnto
him
.
1.
Thes.
4.16
.
The
elect
shall
be
with
him
in
the
Mount
,
the
wicked
and
sinners
shall
stand
at
the
foote
of
the
hill
.
The
reasons
.
First
,
euerie
thought
and
worke
must
bee
brought
into
iudgement
.
Eccles.
12.14
,
&
11.9
.
and
if
euery
secret
thing
and
worke
,
then
the
persons
out
of
whose
hearts
those
thoughts
came
,
and
in
whose
hands
those
workes
were
,
must
be
iudged
.
Secondly
,
among
the
sonnes
of
Adam
,
some
are
gold
,
and
they
must
be
purged
,
and
some
drosse
,
and
they
must
be
burnt
vp
with
the
fire
of
the
Lords
comming
.
Here
,
goates
and
sheepe
feede
together
as
in
one
common
pasture
,
and
here
tares
and
wheat
grow
vp
together
as
in
one
common
field
.
But
when
they
come
to
the
fold
,
the
Porter
of
heauen
(
not
Peter
but
Christ
)
will
open
the
doore
of
life
to
his
sheepe
,
and
open
hell
for
damned
goates
and
reprobates
:
and
when
they
come
to
the
haruest
,
the
Master
of
the
field
will
command
his
Reapers
,
the
Angels
,
to
gather
the
wheate
of
his
election
into
his
garner
;
but
for
the
chaffe
of
his
wrath
,
he
will
scatter
it
with
the
wind
of
his
iudgement
,
and
burne
it
vp
with
the
vnquenchable
fire
of
hell
.
Math.
3.12
.
&
13.30
.
It
is
necessary
therefore
,
for
the
triall
of
euery
mans
worke
and
person
,
that
there
should
be
a
generall
iudgement
,
and
a
generall
appearing
at
it
.
Thirdly
,
it
is
more
for
the
glory
of
God
and
the
solemnitie
of
the
day
,
that
all
without
exception
,
shall
be
cited
to
it
,
and
be
present
at
it
.
It
is
more
to
the
glorie
of
God
:
for
,
then
,
the
glory
of
his
iustice
shall
more
appeare
in
the
reprobation
of
sinners
,
and
the
glorie
of
his
grace
be
more
and
more
gloriously
manifest
in
the
saluation
of
his
people
.
And
for
that
daies
magnificence
,
what
can
be
imagined
to
make
it
more
solemne
,
stately
,
and
glorious
,
then
to
haue
all
countreyes
,
tongues
,
and
kindreds
of
the
earth
to
come
together
to
it
?
for
,
what
a
great
day
will
that
be
,
and
how
full
of
maiestie
,
beautie
,
and
honour
;
when
the
whole
world
shall
appeare
together
at
once
,
that
is
,
at
one
session
and
iudgement
?
If
a
King
should
marrie
his
eldest
sonne
and
bid
many
Kings
,
and
some
Emperours
to
the
marriage
,
would
not
that
be
a
great
marriage
?
but
at
the
day
of
Christs
marriage
,
wherein
he
shall
be
(
eternally
)
espoused
to
his
Church
,
all
the
world
shall
be
present
:
all
Kings
and
Emperors
that
euer
were
shall
be
at
it
:
some
as
guests
to
honour
it
,
some
as
enemies
to
be
driuen
from
it
.
Math.
22.11.13
.
Quest.
But
if
the
godly
shall
be
iudged
,
and
if
all
persons
,
both
the
godly
and
sinners
,
shall
and
must
appeare
before
Christ
in
iudgement
,
how
is
it
true
,
that
the
Saints
shall
come
with
Christ
,
and
that
no
iudgement
shall
passe
by
Christ
against
the
saints
?
and
why
doth
Saint
Iohn
say
,
that
he
who
beleeueth
in
the
Sonne
,
shall
not
come
into
iudgement
?
Ioh.
3.18
.
For
answere
,
I
say
,
that
,
Answ
though
all
persons
must
come
vnto
iudgement
,
yet
the
righteous
onely
shall
stand
in
the
iudgment
.
Ps.
1.3
.
and
with
boldnesse
,
before
Christ
the
Iudge
:
Luc.
21.36
.
who
(
therefore
)
shall
receiue
sentence
with
them
,
not
,
as
the
wicked
,
against
them
,
and
here
the
sentence
of
come
yee
blessed
,
not
the
wofull
sentence
of
goe
ye
cursed
into
euerlasting
fire
.
Math.
25.34.41
.
&
where
it
is
said
,
that
he
who
beleeueth
shall
not
come
into
iudgement
,
the
meaning
is
,
and
so
our
bookes
haue
it
,
into
iudgement
of
condemnation
.
Quest.
Answ.
But
the
text
hath
,
against
all
men
?
I
answere
,
the
me
anng
is
,
and
the
greeke
preposition
may
well
be
rendred
vpon
all
men
,
and
so
the
last
translated
Bible
copie
hath
it
.
Will
Christ
giue
iudgement
vpon
all
men
,
Vse
1
good
and
bad
?
then
the
bodies
of
all
men
that
sleepe
in
the
dust
,
good
or
bad
,
must
be
raised
.
For
,
if
they
be
not
raised
,
how
shall
they
be
iudged
?
or
shall
they
be
iudged
in
their
soules
onely
?
then
,
not
men
,
but
the
soules
of
men
onely
,
are
to
be
iudged
.
This
point
of
the
resurrection
,
is
a
point
or
article
of
faith
to
saluation
,
wherein
we
professe
to
beleeue
,
by
the
scriptures
,
that
when
the
soule
goeth
out
of
the
bodie
to
rest
or
paine
,
the
bodie
it selfe
is
laid
in
some
graue
till
the
day
come
,
wherein
the
Lord
Iesus
will
raise
it
,
by
his
voice
in
an
Archangell
,
either
to
eternall
happinesse
,
or
to
eternall
miserie
.
I
speake
of
the
soules
going
out
of
the
body
.
For
,
some
haue
thought
that
the
soules
of
men
,
which
die
not
,
are
kept
in
still
within
the
body
that
dieth
,
as
in
a
sleepe
or
swoune
till
the
last
day
.
But
,
we
reade
to
the
contrarie
in
the
word
of
God
:
as
of
soules
vnder
the
altar
,
not
still
in
the
body
;
and
of
crying
soules
,
not
of
soules
asleepe
or
soules
in
a
traunce
.
Apoc
,
6.9
.
So
Lazarus
soule
was
carried
to
heauen
.
Therefore
not
least
in
the
bodie
,
but
taken
out
of
the
bodie
.
Luc.
16.22
.
Other
groser
opinions
of
the
soules
estate
after
death
,
I
leaue
to
the
Mowles
and
to
the
Backes
from
which
they
came
,
Esa.
2.20
.
My
purpose
being
to
speake
of
the
bodies
estate
as
it
shall
be
at
the
last
day
;
not
of
the
soules
as
it
is
at
the
day
of
our
death
.
And
(
here
)
for
the
resurrection
of
bodies
,
which
we
beleeue
with
all
the
true
Churches
of
Christ
,
Satan
hath
raised
some
in
all
ages
to
cauill
against
it
,
or
flatly
to
denie
it
.
For
,
all
haue
not
(
altogether
)
denied
it
,
who
were
enemies
to
it
,
as
Himineus
and
Philetus
,
who
granted
there
was
a
resurrection
,
but
said
it
was
past
.
2.
Tim.
2.17.18
.
And
,
the
Sadduces
did
not
generally
resist
it
,
but
had
their
false
glosses
,
and
diuers
interpretations
of
it
.
Indeed
the
Stoikes
and
Epicures
,
among
the
Philosophers
were
peremptorie
ad●ersaries
to
it
.
Act.
17.18
,
and
Libertines
among
Christians
doe
in
their
liues
denie
it
.
But
the
truth
of
it
shineth
brighter
in
scripture
and
reason
,
then
that
it
can
be
darkned
by
any
cloude
(
how
blacke
soeuer
)
of
humane
opposition
.
Iob
saith
,
that
after
the
wormes
haue
done
with
his
bodie
,
yet
euen
in
that
bodie
he
shall
see
God
.
Iob.
19.26
.
Ezechiel
foresheweth
the
bringing
againe
of
the
people
out
of
captiuitie
vnder
an
excellent
figure
of
the
rising
and
restoring
of
our
flesh
at
the
last
day
.
Ezech.
37.5.6
.
as
if
he
should
haue
said
;
He
that
can
restore
flesh
and
breath
to
rotten
bones
,
can
restore
the
Israelites
to
their
country
,
Esay
speaketh
plaine
of
this
matter
,
saying
,
Thy
dead
men
shall
liue
,
together
with
my
dead
bodies
shall
they
rise
.
Esa.
26.19
.
where
the
Prophet
testifieth
,
without
any
figure
,
his
hope
in
the
resurrection
,
both
of
his
owne
bodie
and
the
bodies
of
all
beleeuers
.
His
drift
is
,
to
proue
that
same
thing
,
whereof
we
spake
before
out
of
Ezechiel
;
namely
,
the
restoring
of
Israel
after
their
long
captiuitie
in
Babylon
:
where
he
sheweth
,
that
,
as
herbs
,
which
in
winter
seem
dead
,
are
fresh
again
in
the
spring
;
so
the
people
,
who
seemed
to
die
(
as
winter
herbs
)
in
their
captiuitie
,
shall
in
the
spring
of
their
return
rise
,
as
it
were
,
from
death
to
life
:
And
yet
hee
plainely
sheweth
,
that
the
bodies
of
the
faithfull
(
though
they
seeme
vtterly
to
porish
,
when
they
are
in
the
earth
)
shall
rise
at
the
last
day
,
through
that
seed
which
they
haue
in
Christ
.
Daniel
speaketh
yet
more
plainely
,
and
saith
:
Many
of
them
that
sleepe
in
the
dust
of
the
earth
shall
awake
.
Dan.
12.2
.
He
saith
many
,
as
if
he
should
say
:
an
infinite
number
shal
awake
,
an
infinite
number
of
the
iust
,
and
an
infinite
number
of
the
wicked
.
Or
,
by
many
,
hee
vnderstandeth
all
;
as
the
Apostle
in
a
like
case
doth
,
Rom.
5.15.19
.
Where
,
speaking
of
many
dead
by
the
sinne
of
Adam
,
he
sheweth
in
the
18.
verse
,
that
by
those
many
,
hee
meaneth
all
.
The
Iewes
gather
from
the
text
in
Daniel
,
that
there
shall
be
no
resurrection
of
the
wicked
,
which
also
they
doe
from
the
first
Psalme
.
But
they
gather
that
the
holy
Ghost
neuer
scattered
.
And
they
may
as
well
say
,
that
all
the
godly
shall
not
rise
,
because
it
is
said
many
,
not
all
,
as
that
the
wicked
shall
not
be
raised
.
But
to
proceed
,
wherefore
did
Dauid
lay
vp
his
flesh
in
such
hope
,
but
because
hee
had
greater
faith
in
the
resurrection
?
Psal.
16.9.10
.
Martha
neuer
staggered
at
the
resurrection
,
but
confessed
it
,
as
a
doctrine
of
the
faith
of
those
times
.
For
when
Christ
had
said
,
thy
brother
shall
rise
againe
,
shee
readily
answered
,
I
know
that
hee
shall
rise
againe
in
the
resurrection
at
the
last
day
.
Ioh.
11.23.24
.
As
if
hee
had
said
,
I
doubt
nothing
of
that
.
Saint
Paul
in
the
whole
15.
chapter
of
his
former
Epistle
to
the
Corinthians
,
maketh
the
resurrection
the
subiect
of
all
his
disputes
there
.
And
,
this
was
his
hope
that
he
had
toward
God
,
that
the
resurrection
of
the
dead
,
should
bee
both
of
the
iust
,
and
vniust
.
Act.
24.
The
Epistle
to
the
Hebrews
speaking
of
the
manifold
martyrdomes
of
the
Saints
,
sheweth
that
they
quietly
endured
al
those
sharpe
stormes
in
their
faces
,
because
their
hope
was
to
receiue
a
better
resurrection
,
that
is
,
better
then
any
deliuerance
here
.
Heb.
11.35
.
Also
,
how
could
Christs
argument
hold
,
that
God
is
the
God
of
the
liuing
,
being
the
God
of
Abraham
,
Isaac
,
and
Iacob
;
if
Abraham
,
Isaac
,
and
Iacob
,
should
not
liue
,
as
now
in
their
soules
which
are
before
God
,
so
hereafter
in
their
bodies
,
which
are
in
Gods
keeping
?
Mat.
22.32
.
Neither
doth
the
Lord
say
,
I
am
the
God
of
Abrahams
soule
,
but
the
God
of
Abraham
,
that
is
,
of
Abrahams
whole
man
.
Thus
the
point
of
the
resurrection
is
plaine
by
Scripture
;
It
followeth
briefely
to
shew
what
euidence
it
hath
in
reason
,
that
we
may
take
heauen
&
earth
to
witnesse
against
the
oppugners
of
it
.
Deut.
30.19
.
It
is
sufficient
to
weigh
these
matters
in
the
weights
of
the
sanctuarie
,
and
not
needfull
to
trie
them
at
the
bulke
of
humane
reason
,
yet
,
to
giue
them
ouer
measure
,
that
will
not
receiue
this
truth
;
Let
it
first
bee
considered
,
that
as
the
soule
of
the
righteous
,
did
not
please
God
without
the
body
,
nor
the
soules
of
the
wicked
sinne
against
him
,
but
in
their
bodies
:
so
it
is
requisite
,
that
as
the
soule
of
the
one
is
glorified
,
and
the
soules
of
the
other
are
condemned
to
hell
,
that
(
I
say
)
their
bodies
also
should
,
in
Gods
time
,
bee
brought
to
pleasures
or
torment
.
Secondly
,
without
the
bodie
,
the
soule
is
imperfect
.
And
beeing
imperfect
,
how
can
it
enter
into
an
entire
estate
of
happinesse
,
till
the
body
bee
raised
,
that
the
bodie
may
bee
ioined
to
it
?
Thirdly
,
if
the
bodie
should
not
bee
raised
;
the
fulnesse
of
grace
should
not
be
shewed
to
the
Saints
,
nor
the
fulnesse
of
wrath
to
sinners
.
Fourthly
,
if
there
were
no
resurrection
,
God
shold
promise
,
that
which
he
minded
not
to
giue
;
who
promiseth
a
reward
to
the
iust
,
but
it
is
at
the
resurrection
.
Luke
14.14
.
Fiftly
,
the
reuolutions
of
so
many
springs
,
summers
,
haruests
,
&
hard
winters
,
as
it
were
so
many
deaths
and
resurrections
;
the
dying
of
the
day
in
the
night
,
the
graue
of
that
day
,
and
the
vprising
againe
of
it
in
the
morning
,
from
that
den
of
darknesse
,
are
,
and
doe
become
so
many
liuely
testimonies
to
the
world
,
of
the
generall
great
resurrection
of
all
bodies
,
at
the
last
day
.
Sixtly
,
doe
we
not
see
,
in
the
spring
,
how
that
from
a
dead
&
dry
tree
leaues
proceed
and
sprout
forth
,
by
a
kinde
of
resurrection
?
And
doe
wee
not
see
the
same
tree
to
beare
further
fruit
,
and
to
be
adorned
with
a
new
rinde
,
as
it
were
,
fresh
and
beautifull
skin
?
do
wee
not
fee
in
a
small
seede
a
tall
and
great
tree
?
is
that
,
which
is
sowne
quickened
except
it
die
?
1.
Cor.
15.36
.
Doe
not
our
Meddowes
,
pastures
,
and
pleasant
gardens
which
in
the
winter
appeare
dead
,
without
all
beautie
,
returne
,
with
the
returne
of
the
Sunne
,
to
their
former
full
life
and
glorie
?
This
winter
is
our
death
:
and
this
spring
our
rising
from
death
to
life
.
Seuenthly
,
the
swallowes
,
wormes
,
and
flies
which
lie
dead
all
winter
,
doe
with
the
returne
of
the
Sunne
,
and
comming
of
Summer
,
receiue
a
new
life
.
Now
,
shall
the
force
of
this
earthly
Sun
,
worke
so
in
birds
and
wormes
;
and
shall
the
Sunne
of
righteousnesse
be
lesse
able
to
giue
life
then
the
sunne
of
the
heauens
.
And
if
it
was
an
easie
thing
with
God
at
first
,
to
make
man
of
nothing
:
is
it
a
lesse
easie
thing
with
him
to
make
him
againe
,
though
he
be
as
nothing
,
seeing
hee
is
not
meerely
nothing
,
but
nothing
out
of
that
,
which
was
before
?
Before
we
were
borne
,
where
was
our
forme
and
matter
?
Yet
wee
feee
to
what
bignesse
wee
are
come
,
and
what
forme
wee
haue
,
and
what
being
.
Where
was
the
seede
of
Leui
,
when
(
to
speake
as
the
Scriptures
do
)
hee
was
in
the
loines
of
Abraham
his
great
grand-father
?
Heb.
7.20
.
Many
alterations
,
corruptions
,
and
changes
came
between
,
yet
God
purposed
that
Leui
should
be
so
borne
,
that
is
of
the
feede
of
Abraham
,
and
not
all
the
corruptions
that
came
betweene
,
could
alter
his
purpose
.
Lastly
,
all
the
resurrections
that
we
reade
of
in
the
Scriptures
of
the
old
and
new
testament
,
as
of
the
Shunamites
sonne
.
2.
Kin.
4.33
.
Of
the
body
that
was
cast
into
the
Prophets
graue
,
2.
King
13.21
.
of
Lazarus
,
Ioh.
11.43
.
of
Iairus
daughter
,
Mat.
9.25
.
yea
,
of
the
bright
Sunne
himself
,
and
of
many
Saints
with
him
,
Mat.
27.52.53
.
are
as
so
many
pledges
to
vs
of
the
resurrection
that
shal
be
of
all
dead
bodies
at
Christs
comming
.
But
must
all
bodies
bee
raised
?
O
then
,
let
vs
so
prepare
for
death
by
a
good
life
,
that
the
day
of
our
resurrection
may
bee
a
day
of
refreshing
to
vs
from
the
Lord
.
Act.
3.19
.
When
the
wicked
(
as
seede
that
rotteth
in
the
earth
which
God
doth
not
blesse
)
shall
arise
without
comfort
,
let
vs
endeuor
to
lie
downe
in
that
fauour
of
God
,
wherein
who
so
falleth
a
sleep
,
shal
out
of
the
same
be
sure
to
awake
comfortably
and
ioifully
,
hauing
no
more
woe
nor
sorrow
.
And
as
Christ
is
the
first
fruits
of
them
that
sleepe
,
1.
Cor.
15.20
.
there
resurrection
beeing
yet
in
the
blade
and
greene
eare
,
and
their
bodies
at
rest
in
their
graues
,
as
it
were
beds
of
peace
,
in
which
they
sleepe
quietly
till
he
shal
raise
them
,
who
raiseth
the
Sunne
daily
from
his
den
:
So
,
let
vs
so
liue
in
Christ
by
our
good
consciences
,
that
when
the
night
shall
come
,
that
night
,
or
hour
in
the
night
,
whereof
our
Sauiour
spake
,
when
hee
said
;
the
night
commeth
when
no
man
can
worke
,
Ioh.
9.4
.
we
may
goe
down
peaceably
to
our
sepulchers
,
as
into
our
beds
,
with
confidence
to
stand
before
God
in
the
resurrection
of
the
iust
.
The
day
will
come
(
let
vs
thinke
of
it
earnestly
)
when
we
must
meete
the
Lord
face
to
face
.
It
is
good
therefore
to
meete
him
heere
in
his
word
,
and
in
our
honest
conuersation
,
seeking
the
things
aboue
,
Col.
3.1
.
that
when
we
shall
goe
forth
to
meet
him
with
the
Virgins
,
that
had
oile
in
their
lampes
,
and
store
of
oile
,
that
is
grace
in
their
hearts
,
wee
may
not
bee
ashamed
.
Math.
25.1.10
.
If
we
will
attaine
to
the
resurrection
of
the
iust
;
we
must
begin
it
here
in
the
New
birth
of
a
Christian
,
and
new
life
of
one
that
is
so
borne
.
For
as
in
the
first
birth
,
man
is
brought
forth
,
consisting
of
soul
and
body
:
so
in
this
second
of
our
spirituall
resurrection
,
wee
must
haue
a
new
soule
and
bodie
,
as
it
were
new
heauen
and
earth
created
in
vs
.
Of
flesh
we
must
be
made
spirit
;
and
of
fleshly
,
diuine
;
so
wee
may
comfortably
looke
for
the
last
resurrection
,
or
our
parts
in
it
:
a
day
that
sweeteneth
more
then
sugar
,
the
crosses
and
miseries
of
our
hard
life
here
.
The
comfortable
day
of
the
Saints
:
and
Christs
glorious
and
welcome
day
,
after
which
he
will
raigne
in
the
middes
of
the
people
for
euer
.
Againe
,
shall
the
iudgement
be
of
all
men
good
and
bad
?
then
it
concerneth
vs
all
,
if
we
meane
to
receiue
from
Christ
the
Iudge
,
a
comfortable
sentence
in
that
day
,
to
looke
well
to
our
estate
and
matters
here
,
that
we
bring
a
good
cause
,
and
the
witnesse
of
a
good
conscience
to
that
iudgement
seat
.
He
that
hath
a
matter
to
be
heard
before
some
earthly
Iudge
,
and
vpon
some
certaine
day
,
will
,
at
the
time
and
about
the
day
appointed
,
be
in
some
good
readinesse
.
That
is
:
He
will
bring
his
sufficient
counsell
to
the
barre
,
be
sure
that
his
matter
be
good
,
and
eu●dence
without
exception
,
haue
his
witnesses
to
speake
for
him
,
and
the
truth
of
the
cause
to
speake
for
it selfe
.
And
,
shall
we
negligently
deale
in
so
waighty
an
action
,
as
that
which
must
come
to
hearing
before
so
great
a
Iudge
of
quicke
and
dead
?
The
day
is
set
:
and
we
know
not
how
suddenly
it
will
come
,
and
in
how
short
time
.
Besides
,
the
matter
to
be
heard
,
concerneth
not
lands
or
goods
,
but
life
or
death
eternall
.
Christ
is
our
onely
Counsellour
,
or
Aduocate
in
that
court
,
our
good
deedes
are
our
good
euidence
.
The
witnesses
are
the
word
that
must
iudge
vs
,
and
our
owne
consciences
.
And
,
shall
we
now
despise
the
Son
of
God
,
and
count
his
couenant
a
prophane
thing
?
shall
we
crucifie
,
by
our
sinnes
,
Christ
our
Aduocate
,
and
thinke
to
haue
him
on
our
side
and
part
,
or
dreame
that
he
will
be
for
vs
whom
we
haue
crucified
?
should
we
not
rather
kisse
the
Sonne
with
the
kisse
of
our
reconcilement
to
Christ
,
who
must
speake
for
vs
,
and
be
for
vs
,
if
euer
we
be
saued
?
our
good
deedes
are
our
best
euidence
:
and
shall
we
follow
after
vnrighteousnesse
,
doe
bad
deeds
with
greedinesse
,
and
shew
no
good
euidence
why
we
should
not
be
damned
?
our
witnesses
are
the
word
and
our
owne
consciences
:
and
shall
we
make
a
mocke
of
the
word
,
and
not
regard
the
witnesse
of
our
conscience
,
whether
it
be
with
vs
or
against
vs
?
if
we
despise
the
Gospell
,
it
cannot
speake
for
vs
,
and
if
we
goe
against
our
conscience
,
it
will
surely
be
against
vs
.
And
should
not
man
feare
to
bring
a
witnesse
(
specially
in
such
a
court
)
that
will
fearefully
speake
against
him
?
Let
vs
(
therefore
)
endeuour
,
by
making
much
of
the
word
,
by
preferring
it
to
our
chiefe
ioy
,
by
hearing
it
diligently
,
by
being
moulded
in
it
,
and
fashioned
like
vnto
it
,
to
get
one
witnesse
for
vs
,
that
is
more
worth
,
then
all
the
pleasures
and
profits
of
sinne
,
that
wretched
men
so
admire
.
And
,
for
the
waies
of
our
heart
,
and
actions
of
our
life
,
let
vs
so
approue
them
to
God
,
who
will
giue
an
vpright
sentence
vpon
them
,
and
vpon
vs
for
them
,
and
doe
them
in
such
an
integrity
before
God
,
and
innocencie
before
men
,
when
we
either
deale
with
God
,
or
haue
dealing
with
our
Neighbor
,
that
wee
may
haue
two
witnesses
clearely
for
vs
in
that
great
day
of
hearing
.
Lastly
,
Vse
3
if
all
matters
and
persons
must
be
iudged
by
Christ
;
they
are
here
reproued
,
who
take
from
God
his
seat
,
and
iudge
their
brother
,
that
is
,
iudge
him
to
condemnation
.
For
,
this
Christ
hath
forbidden
who
is
Iudg.
Math.
7
1.
And
the
Apostle
Saint
Paul
would
not
haue
vs
thus
to
iudge
our
brother
,
giuing
this
for
a
reason
:
for
,
we
must
all
appeare
before
the
iudgement
seate
of
Christ
.
Rom.
14.10
.
as
if
he
should
haue
said
:
by
iudging
in
this
manne●
we
would
seeme
to
step
before
God
,
and
to
preuent
his
sentence
,
exposing
our
brother
,
with
great
wrong
,
to
a
double
iudgement
,
one
,
which
we
pronounce
,
another
,
which
Christ
will
giue
at
the
last
day
.
So
our
brother
shall
be
twice
iudged
,
once
by
vs
who
are
vsurpers
,
and
againe
by
Christ
who
is
Iudge
indeed
,
or
,
by
such
manner
iudgement
,
we
argue
Gods
righteous
iudgement
of
insufficiencie
,
and
iudgement
seat
of
corruption
,
and
so
wrong
the
Lord
,
and
not
only
our
brother
when
we
so
iudg
him
.
But
though
rash
iudgement
be
forbidden
,
yet
all
iudgement
is
not
.
For
,
the
Iudge
may
censure
a
fault
,
that
deserueth
death
,
with
death
,
and
may
condemne
a
malefactor
to
the
gallowes
,
whom
he
may
not
condemn
to
hell
.
The
Minister
may
censure
faults
by
the
doome
of
the
word
of
God
,
and
by
ecclesiasticall
correction
.
Nay
,
the
priuate
man
may
iudge
a
wicked
person
by
his
life
,
so
farre
as
he
may
know
him
by
it
,
and
iudge
him
by
the
word
,
though
he
may
not
iudge
him
to
hell
,
nor
iudge
him
before
the
time
.
1.
Cor.
4.5
.
we
may
iudge
the
tree
by
the
fruit
,
because
by
the
fruit
we
may
know
it
.
Math.
12.33
,
and
so
,
as
farre
as
we
know
we
may
speake
,
so
we
speake
charitably
and
wisely
of
our
brother
,
we
may
not
iudge
of
the
tree
by
the
sappe
:
neither
may
we
iudge
our
brothers
heart
,
but
must
leaue
that
to
his
iudgment
seat
who
knoweth
it
,
and
the
secretest
walkes
of
it
.
Neither
is
rash
iudgement
onely
here
forbidden
,
but
much
more
all
lying
iudgement
,
as
to
say
,
a
man
doth
euill
when
he
doth
well
,
or
,
when
he
doth
euill
,
to
say
he
doth
worse
then
hee
doth
.
When
a
thing
is
doubtfull
to
take
it
in
the
worst
part
,
and
when
it
is
plaine
to
obscure
it
.
This
meteth
(
also
)
with
a
kind
of
people
who
blow
abroad
(
vncharitably
)
the
faults
which
they
should
couer
,
and
haue
their
tongues
alwaies
vpon
their
neighbours
sores
,
setting
their
small
faults
vpon
tenters
,
and
great
vpon
the
stage
of
the
wide
world
.
But
the
time
that
such
spend
in
censuring
of
others
,
they
should
bestow
in
amending
of
themselues
,
remembring
that
they
haue
a
Iudge
,
and
that
,
that
Iudge
is
the
Lord
,
who
is
full
of
eyes
,
and
lacketh
not
power
to
thrust
into
hell
all
such
vsurping
Iudges
,
who
speake
cruelly
and
without
respect
,
either
of
their
owne
frailtie
or
their
brothers
amendment
.
But
more
of
this
in
the
place
thereof
,
hereafter
.
Here
(
also
)
they
are
reproued
,
who
giue
a
fauourable
sentence
,
not
so
much
vpon
euill
doers
,
as
vpon
their
euill
deedes
,
calling
their
euill
good
.
Esa.
5.20
.
For
,
these
doe
not
onlie
preuent
,
but
flatly
crosse
Christs
righteous
iudgement
.
Of
these
saith
Salomon
:
He
that
iustifieth
the
wicked
,
and
he
that
condemneth
the
iust
,
euen
they
both
are
an
abhomination
to
the
Lord
.
And
let
them
consider
this
,
who
will
be
sure
to
speake
for
,
or
to
speake
well
of
a
wicked
person
,
or
excuse
him
in
his
boldnesse
with
a
lying
tongue
.
Men
may
commend
such
as
charitable
,
but
God
will
condemne
them
as
vnrighteous
:
they
may
bee
welcome
to
men
,
but
they
are
an
abhomination
to
God
.
You
will
say
:
Christians
must
iudge
charitably
.
Charitably
,
I
grant
,
but
not
falsely
.
Charitie
must
neither
bee
too
quicksighted
,
nor
blind
.
And
here
wise
iudgement
is
not
forbidden
,
but
rash
iudgement
.
So
much
for
the
general
end
of
Christs
second
comming
,
the
particular
followeth
.
And
to
rebuke
all
the
vngodly
among
them
,
&c.
]
The
particular
end
of
Christs
comming
concerneth
the
vngodly
among
men
:
and
that
is
to
rebuke
them
to
damnation
,
and
to
set
their
doings
in
his
angry
countenance
.
Where
the
Apostle
setteth
down
two
things
;
as
the
forme
of
iudgement
in
the
word
rebuke
or
conuince
,
and
●ow
farre
it
exceedeth
in
the
letter
,
he
speaketh
of
the
persons
who
,
and
the
matters
where
of
they
shall
be
iudged
.
The
forme
is
by
a
iudgement
of
rebuke
or
conuiction
,
wherein
the
Lord
will
proceede
against
all
vngodly
persons
seuerely
and
terribly
by
his
word
and
their
owne
consciences
.
For
God
rebuketh
two
waies
,
either
in
mercy
when
he
correcteth
his
children
.
Ha●
.
3.2
.
or
in
iustice
without
mercie
,
when
he
destroyeth
his
enemies
.
Psal.
6.1
.
Of
the
latter
it
is
meant
,
where
it
is
said
,
that
the
Lord
will
rebuke
all
the
vngodly
among
men
,
as
if
it
had
beene
said
;
he
wil
rebuke
them
to
a
perpetuall
destruction
,
or
poure
out
his
furie
vpon
them
.
The
doctrine
here
taught
is
:
The
day
of
Christs
comming
against
his
enemies
will
be
intollerable
and
full
of
wrath
.
So
the
word
sheweth
whereby
the
Apostle
doth
expresse
their
igtollerable
iudgement
to
come
.
For
,
he
saith
,
the
Lord
,
will
rebuke
.
Meaning
,
that
in
his
iudgement
of
rebuke
,
he
will
reproue
them
by
the
booke
of
theirown
wicked
hearts
,
which
shall
be
so
touched
(
as
it
were
opened
)
euerie
leafe
of
it
,
and
worke
in
it
,
that
all
shall
come
forth
,
Apoc
20.12
.
and
they
shall
bee
able
to
deny
nothing
,
that
shall
bee
obiected
against
them
:
and
being
thus
laid
open
in
their
own
consciences
,
he
will
presently
execute
his
fierce
anger
vpon
them
by
punishing
them
with
hell
fire
.
Esay
the
Prophet
saith
,
speaking
of
the
Lords
comming
to
iudgment
against
vngodly
men
,
that
he
will
stretch
out
his
hand
as
one
that
swimmeth
;
his
meaning
is
,
His
iudgement
shall
so
extend
to
them
all
,
that
no
one
shall
escape
it
.
Esay
25.11
.
Yea
,
as
an
ouerflowing
riuer
,
so
shall
it
be
,
and
shall
goe
ouer
all
their
bankes
,
and
with
such
force
break
into
their
soules
that
they
shall
bee
able
no
more
to
auoide
this
destruction
of
fire
,
then
the
old
world
could
that
of
the
floud
.
Esay
8.7.8
.
Now
,
will
not
this
be
an
intollerable
iudgement
,
that
thus
shal
single
out
euery
vngodly
sinner
,
as
it
were
by
the
Pole
,
to
perishment
?
It
shall
not
be
auoided
,
and
it
cannot
be
abidden
:
so
terrible
to
all
the
Lords
enemies
,
shall
the
Lords
comming
be
.
But
this
is
set
downe
more
fully
by
Saint
Mathew
,
where
shewing
how
Christ
,
in
his
last
iudgement
,
shall
seperate
his
own
people
from
strangers
,
as
a
Shepheard
separateth
the
sheepe
from
the
goates
;
he
saith
,
he
will
call
to
saluation
the
righteous
,
whom
(
therefore
)
hee
will
set
on
the
right
hand
of
his
fauour
;
but
for
the
wicked
,
whom
(
therefore
)
he
will
set
,
as
on
his
left
hand
,
before
the
face
of
his
rebuke
in
all
their
sinnes
,
hee
will
,
in
the
chiding
voice
of
that
his
last
iudgement
,
send
them
from
his
own
comfortable
presence
,
to
haue
company
with
the
Diuell
&
his
Angels
of
darknes
in
the
lowest
hels
.
The
words
are
:
Depart
from
me
ye
cursed
into
euerlasting
fire
,
which
is
prepared
for
the
Diuell
and
his
Angels
.
Math.
25.41
.
One
writing
vpon
these
words
,
doth
thus
amplifie
,
As
if
the
damned
should
say
:
Lord
let
vs
be
in
thy
presence
,
though
vnworthy
to
sit
downe
vpon
seates
in
thy
kingdome
.
No
,
saith
the
Lord
,
but
depart
from
me
,
that
is
,
out
of
my
sight
and
presence
for
euer
.
Yet
,
say
the
damned
,
if
thou
put
vs
out
of
thy
sight
,
blesse
vs
before
we
goe
.
Gen.
27.38
.
No
,
saith
the
Lord
,
but
depart
yee
cursed
.
And
must
wee
goe
with
a
curse
,
say
the
damned
?
yet
send
vs
into
some
place
of
ease
and
comfort
.
No
,
saith
the
Lord
,
but
goe
into
a
lake
of
fire
.
Yet
let
this
fire
haue
an
end
might
the
damned
say
,
No
saith
the
Lord
,
but
goe
into
euerlasting
fire
.
If
wee
must
depart
into
euerlasting
fire
,
might
the
damned
say
,
yet
,
let
vs
haue
some
good
company
there
.
No
,
saith
the
Lord
,
but
goe
into
euerlasting
fire
,
which
is
prepared
for
the
Diuell
and
his
Angels
,
hauing
the
Prince
of
Diuels
for
your
King
,
and
the
rest
of
the
Diuels
for
your
companions
.
And
thus
,
after
this
second
Noah
,
hath
blessed
the
seed
of
the
righteous
,
as
is
said
before
in
this
Chapter
:
vers.
34.
he
will
curse
all
the
Chams
of
the
earth
:
Gen.
9.24
.
And
now
,
that
the
blessing
is
past
,
which
,
not
Iacob
alone
,
but
the
seede
of
Iacob
hath
gotten
;
though
they
would
say
with
Esau
,
yet
blesse
vs
,
euen
vs
also
,
before
we
goe
hence
;
they
shal
heare
,
not
from
Isaac
,
but
from
him
that
is
iudge
in
the
clouds
,
who
hauing
made
an
end
of
blessing
,
shall
say
:
Iacob
haue
I
blessed
,
and
hee
shall
be
blessed
,
the
godly
are
with
me
,
and
shall
euer
remaine
with
mee
,
but
for
you
the
workers
of
iniquitie
,
Depart
from
mee
,
I
know
you
not
.
Gen.
27.30.33.38
.
Mat.
7.23
.
It
is
a
plague
of
all
plagues
,
and
the
very
bottome
of
the
viall
of
Gods
wrath
,
to
bee
separated
from
Christ
.
For
,
as
in
the
presence
of
God
is
the
fulnesse
of
all
ioy
:
Ps.
16.11
.
So
to
depart
from
the
Lord
,
is
the
perfection
of
all
miserie
.
Absalon
could
say
;
Let
mee
see
the
Kings
face
,
and
if
there
bee
any
trespasse
in
mee
,
let
him
kill
me
.
2.
Sa.
14.32
.
His
meaning
was
,
rather
let
me
not
liue
,
then
liue
in
disgrace
,
an
exile
from
my
fathers
court
and
fauour
.
And
what
will
the
wicked
say
,
who
must
in
this
rebuke
of
their
euerlasting
banishment
,
from
the
face
and
saluation
of
Christ
,
depart
,
neuer
to
returne
?
And
if
the
comming
of
the
Sunne
to
a
place
,
promise
ioy
,
and
the
againe
departing
of
it
from
the
same
place
,
cause
sorrow
and
darkenesse
:
what
ioy
must
needs
be
lacking
,
and
sorrow
abound
,
where
the
Sunne
and
God
of
saluation
,
shall
neuer
in
the
sunne-shine
of
his
presence
,
bee
seene
any
more
?
Where
shall
be
no
gleames
of
fauour
,
but
darke
tempests
of
iustice
,
raining
snares
vpon
all
the
wofull
inhabitants
of
the
earth
?
And
yet
this
punishment
is
not
all
,
though
insufferable
.
For
,
the
damned
Cains
of
hell
,
shall
not
onely
haue
this
cursed
marke
set
vpon
them
,
to
goe
from
the
presence
of
the
Lord
;
Gen
4.16
.
but
shall
dwell
for
euer
in
the
Tophet
of
damnation
,
Esay
30.33
.
where
besides
their
not
endurable
pain
of
losse
,
they
shall
haue
inflicted
vpon
them
paines
of
sense
that
are
intolerable
.
For
,
spirituall
Tophet
is
a
place
,
wherin
is
fire
,
and
much
burning
.
Our
ordinarie
fire
,
the
hottest
we
make
,
and
greatest
we
kindle
,
is
but
as
painted
fire
,
to
this
fire
indeede
.
Yet
a
man
would
not
be
in
it
,
one
quarter
of
an
houre
to
gaine
the
world
.
How
much
then
and
itolerably
shall
the
wicked
suffer
,
who
shal
be
tormented
in
this
fierce
fire
,
not
a
quarter
of
an
houre
or
yeare
only
,
but
yeares
vppon
yeares
,
yea
millions
of
yeares
,
world
without
end
?
or
,
if
a
little
disease
and
that
but
in
one
part
onely
,
so
troubled
vs
lying
vpon
a
soft
bed
:
How
shall
we
abide
the
rebuke
of
the
Lord
in
all
the
parts
of
our
body
and
tender
powers
of
our
mind
,
and
not
vppon
our
pallats
of
ease
but
beds
of
glowing
fire
?
The
rage
of
the
fiercest
enimy
may
be
qualified
,
or
if
it
might
not
,
yet
he
shall
perish
,
and
his
wrath
with
him
.
But
in
this
large
winepresse
of
the
Lords
indignation
,
the
worme
dieth
not
and
Gods
anger
endureth
for
euer
as
himselfe
is
eternal
.
The
couenant
that
God
hath
made
with
the
day
and
night
shall
be
broken
.
But
his
iudgment
of
rebuke
is
inuiolable
.
They
,
whom
he
condemneth
shall
bee
euer
damned
,
and
whom
he
sendeth
to
hel
,
shall
neuer
returne
.
Some
doe
(
here
)
idly
aske
how
fire
can
euer
burne
the
flesh
of
the
damned
and
neuer
consume
it
?
To
this
Ianswere
,
materiall
fire
cannot
,
but
this
fire
appointed
so
to
doe
by
the
powere
and
will
of
the
Creator
,
shall
.
The
bush
that
Moses
saw
in
the
fire
,
burned
and
consumed
not
:
Exod.
3.2
.
And
it
is
saide
of
the
Salamander
,
that
shee
liueth
in
the
fire
and
is
not
burnt
.
So
why
may
not
these
bushes
of
the
curse
ordained
to
burning
,
and
hellish
Salamanders
iudged
to
perpertuall
fire
be
,
day
and
night
,
tormented
in
a
fornace
of
intollerable
heat
,
and
yet
their
flesh
neuer
be
diminished
,
nor
their
bodie
consumed
in
those
flames
?
Some
are
curious
to
know
what
manner
fire
that
shall
be
,
Quest.
that
is
able
to
burne
vpon
,
not
the
bodies
onely
,
but
soules
of
damned
wretches
?
To
this
curious
question
I
only
answere
.
Answ.
God
knoweth
.
And
let
vs
,
who
haue
the
hope
of
the
Saints
,
endeuour
,
rather
neuer
to
feele
it
then
to
know
it
.
For
,
as
when
a
mans
house
is
on
fire
,
we
stand
not
to
enquire
how
it
came
,
but
doe
our
best
to
quench
it
:
so
,
it
should
be
our
wisdome
,
hearing
that
the
Lord
will
rebuke
the
world
with
fire
,
and
sinners
with
hell
fire
,
rather
to
quench
the
matter
of
it
in
our
so
many
increasings
against
God
,
by
the
meanes
of
sinne
that
dwelleth
in
vs
,
and
to
take
from
it
the
wood-pile
that
fedeth
it
,
then
curiously
to
dispute
or
search
how
fire
can
fasten
vpon
a
spirituall
substance
and
with
what
kind
of
burning
.
Thus
haue
we
showed
that
the
Lords
comming
,
at
the
last
day
,
shal
be
a
putting
of
the
wicked
from
God
,
and
a
putting
of
them
into
hell
,
where
they
shall
be
tormented
day
and
night
for
euer
:
and
that
(
therefore
)
it
will
be
a
day
to
all
vngodly
men
of
intolerable
wrath
from
God
,
and
vexation
from
the
effects
of
his
comming
.
The
reasons
.
All
things
which
(
then
)
they
shall
see
and
feele
shall
be
,
if
any
thing
may
be
terrible
,
most
terrible
.
They
shall
see
and
feele
sinne
on
their
right
hand
,
and
Satan
on
their
left
hell
vnder
their
feet
,
and
an
angry
Iudge
aboue
their
head
,
the
world
full
of
destruction
without
,
and
a
worme
gnawing
the
heart
within
.
Or
,
to
speake
,
as
Anselme
[
](A03695-e57540-b)b
b
.
one
,
(
sometimes
)
fearefully
spake
.
Aboue
them
,
shall
be
their
Iudge
offended
with
them
for
their
wickednesse
:
beneath
them
,
hell
open
and
that
burning
furnace
wide
gaping
to
receiue
them
:
on
the
right
hand
,
their
sinnes
accusing
them
:
on
the
left
hand
fierce
diuels
ready
to
execute
this
wrathfull
sentence
of
the
Lords
rebuke
vpon
them
:
within
them
,
their
conscience
gnawing
:
without
them
all
damned
soules
bewailing
:
on
euerie
side
,
the
world
burning
.
Be
not
these
sights
terrible
?
and
will
not
these
things
worke
terribly
?
Secondly
,
the
wrath
of
a
Lyon
is
terrible
.
Am.
3.8
.
what
then
,
when
the
Lord
shall
roare
from
heauen
,
and
giue
forth
his
voice
,
and
that
a
glorious
voice
?
who
will
not
(
then
)
be
afraid
?
or
,
if
the
wrath
of
a
King
,
that
is
,
if
a
Kings
anger
or
fire
,
iust
kindled
,
burne
to
death
vpon
the
offendours
:
for
Salomon
saith
,
The
wrath
of
a
King
is
as
messengers
of
death
.
Prou.
16.14
,
how
terrible
to
eternall
death
,
shall
the
Lords
anger
be
,
prouoked
by
sinners
?
how
insufferable
to
all
those
,
who
haue
by
rebellious
wickednesse
offended
him
?
If
the
King
passe
sentence
,
who
will
denie
execution
?
For
,
where
the
word
of
the
King
is
(
saith
the
Preacher
)
there
is
power
.
Eccles.
8.4
.
And
yet
the
King
may
command
where
the
Subiect
will
not
see
done
:
as
when
Saul
would
haue
put
Ionathan
to
death
,
and
the
people
would
not
let
him
die
.
1.
Sam.
14.44.45
.
But
if
God
once
passe
sentence
,
who
will
stop
it
?
nay
,
who
will
not
be
readie
,
both
good
and
bad
Angels
,
to
execute
it
?
If
Gods
wrath
be
to
be
feared
in
man
:
how
fearefull
is
that
wrath
,
in
the
God
of
wrath
?
Dauid
saith
,
if
his
wrath
be
kindled
but
a
little
,
blessed
are
they
that
trust
in
him
:
then
,
when
it
is
all
on
fire
,
how
miserable
are
they
,
who
hauing
trusted
in
themselues
and
prouoked
him
,
can
haue
no
hope
from
him
,
nor
comfort
from
his
comming
?
Thirdly
,
the
signes
that
shall
keepe
company
with
,
or
be
ioined
to
the
comming
of
the
sonne
of
man
to
iudgement
;
as
the
darkning
of
the
Sunne
and
Moone
,
the
roaring
of
the
Sea
and
waters
,
not
by
an
ordinary
but
strange
vnquietnesse
,
the
failing
of
mens
hearts
,
the
generall
palsey
or
shaking
disposition
,
that
shall
be
in
all
the
heauenly
powers
,
which
shall
be
so
violent
,
and
with
such
perturbations
of
all
lights
and
elements
;
that
the
starres
shall
fall
,
that
is
,
shall
seeme
to
fall
from
heauen
,
and
the
signe
of
the
Sonne
of
Man
,
which
I
take
to
be
the
burning
of
the
high
heauens
and
this
lower
earth
,
which
,
at
the
instant
of
his
comming
shall
be
set
on
fire
;
these
and
the
like
signes
,
(
not
of
peace
,
but
of
warre
to
the
world
,
and
not
of
fauour
,
but
of
great
wrath
to
sinners
)
how
can
they
but
pierce
with
feare
all
such
as
shal
come
before
the
Lord
,
in
their
sinnes
without
repentance
,
at
this
day
?
If
the
winds
keepe
vs
in
some
awe
when
they
be
high
and
loud
,
and
if
we
feare
the
sea
when
it
is
but
a
little
mooued
:
if
euerie
sudden
noise
and
cracke
at
mignight
fright
vs
,
and
if
the
thunder
make
vs
afraid
;
what
shall
their
feare
be
,
and
how
great
the
confusion
of
their
faces
,
who
shall
stand
in
no
faith
,
and
therefore
with
no
boldnesse
before
the
Sonne
of
God
,
when
all
these
matters
of
intolerable
feare
shall
come
together
,
and
meete
vpon
the
(
then
)
firie
stage
of
this
world
,
and
be
ready
to
execute
,
in
their
fiercest
wrath
and
greatest
power
,
the
law
and
will
of
their
most
excellent
Creator
against
all
faithlesse
reprobates
?
Fourthly
,
this
will
be
a
day
,
not
of
mercie
,
but
of
rebuke
to
all
Gods
enemies
,
and
therefore
intolerable
to
such
.
For
,
if
the
Lord
doe
straitly
marke
what
is
done
amisse
,
who
shall
abide
it
?
Psal.
130.3
.
An
admonition
,
Vse
1
seeing
it
shall
be
thus
to
all
the
enemies
of
Christ
,
presently
to
make
our
peace
with
Him
while
we
are
in
the
way
.
Mat.
5.25
.
Our
Sauiour
doth
exhort
all
the
faithfull
to
this
wisdome
by
the
example
of
a
King
,
going
to
warre
,
who
being
wise
,
considereth
if
hee
be
able
with
tenne
thousand
,
to
meere
him
that
commeth
against
him
with
twenty
thousand
:
or
if
he
be
not
,
will
send
an
ambassage
,
and
desire
conditions
of
peace
.
Luc.
14.31.32
.
Haue
we
our
ten
thousands
to
incounter
with
Christ
,
who
commeth
,
that
is
,
will
come
with
thousands
of
his
Saints
,
to
giue
iudgement
vpon
all
men
?
Surely
,
as
the
men
of
Samaria
reasoned
concerning
Iohn
;
two
Kings
could
not
stand
before
him
,
how
then
shal
we
stand
?
2.
King
.
10.4
.
so
we
may
more
truly
and
better
say
concerning
Christ
:
not
two
Kings
,
but
not
all
the
Kings
of
the
earth
,
though
they
banded
themselues
,
and
assembled
in
troupes
against
him
,
could
(
yet
)
euer
preuaile
,
or
stand
before
the
fierce
wrath
of
his
comming
.
Psal.
2.2.4.9
.
and
shall
we
(
poore
wormes
,
)
when
Christ
will
come
to
rebuke
sinners
,
thinke
to
abide
or
stand
against
the
chiding
voice
of
his
iudgement
,
so
intolerable
and
righteous
?
therefore
yeeld
we
must
,
or
be
broken
in
peeces
.
Should
we
not
therefore
,
while
this
King
is
(
I
cannot
say
a
great
way
off
,
for
he
may
be
neeter
then
we
are
aware
)
but
in
his
way
yet
toward
vs
by
his
singular
patience
,
send
forth
an
ambassage
of
humble
supplication
and
teares
,
and
present
amendment
of
life
,
desiring
peace
and
that
he
would
not
turne
against
vs
,
but
to
vs
in
mercy
,
that
we
may
be
saued
?
Therefore
while
our
feet
are
at
libertie
,
and
before
wee
bee
bound
hand
and
foot
,
let
vs
runne
the
way
of
the
Lords
commandements
:
&
while
we
haue
tongues
,
and
before
we
become
speechlesse
,
Mat.
22.12
.
let
vs
vse
our
tongues
well
,
and
not
suffer
our
mouthes
to
sinne
:
and
while
we
haue
hands
,
and
before
our
hands
fall
from
our
arme
,
and
arme
rot
from
our
shoulder
,
let
vs
worke
with
our
hands
,
the
thing
that
is
good
,
Ephes.
4.28
.
and
procure
things
that
bee
honest
in
the
sight
of
all
men
:
and
while
wee
haue
breath
,
&
before
God
stop
our
breath
,
let
breath
and
all
praise
the
Lord
:
and
while
we
haue
eares
,
and
before
our
eares
,
these
daughters
of
singing
,
bee
abased
,
Eccles.
12.4
.
let
vs
lift
vp
our
eares
to
the
word
,
and
not
vnto
vanitie
.
For
,
if
(
here
)
we
stop
our
eares
against
the
trumpet
of
the
Gospell
,
we
shall
heare
to
our
griefe
,
the
trumpet
of
the
last
iudgement
,
which
,
whether
wee
sleepe
in
the
ayre
,
or
fire
,
or
sea
,
or
holes
of
the
earth
,
will
awake
vs
.
Some
,
nay
many
,
like
some
players
at
the
game
of
cardes
,
who
(
though
the
night
be
farre
spent
)
will
not
giue
ouer
till
their
candle
faile
them
,
will
not
leaue
off
to
doe
wickedly
,
till
the
candle
,
that
Iob
speaketh
of
,
bee
put
out
.
And
some
flatter
themselues
with
an
imagination
of
a
longer
day
then
God
hath
set
vnto
them
,
or
perhaps
to
the
world
,
for
the
last
houre
thereof
.
But
let
such
know
,
that
thogh
the
day
of
iudgement
were
far
of
,
yet
the
day
and
houre
of
euery
mans
particular
iudgement
in
death
,
cannot
be
;
it
being
a
common
and
true
saying
:
to
day
a
man
,
to
morrow
none
.
And
for
the
day
of
the
generall
death
of
this
languishing
world
,
he
that
wisely
considereth
the
waines
and
declinings
that
haue
been
found
in
it
within
these
few
yeares
,
and
(
how
like
a
woman
with
child
,
which
hath
many
panges
&
fits
before
the
throwes
of
her
great
labour
come
)
it
is
now
in
paine
till
it
be
deliuered
,
hauing
much
complained
in
those
signes
and
alterations
that
are
gone
before
;
I
say
,
hee
that
well
obserueth
,
to
the
true
purpose
of
his
saluation
,
these
&
such
like
throws
,
or
rather
downe
throwes
of
things
,
in
the
womb
of
this
old
and
sickly
world
so
neare
to
the
trauell
,
and
time
of
her
appointed
end
by
fire
,
cannot
but
say
that
it
cannot
continue
long
,
and
that
the
Lord
will
come
shortly
among
vs
.
When
wee
see
a
man
,
in
whose
face
wearing
age
hath
many
wrinckles
,
and
deepe
surrowes
,
we
say
,
This
man
can
not
liue
long
:
so
when
we
see
the
furrowes
of
old
age
to
appeare
and
bee
manifest
,
in
so
many
wastes
and
consumptions
,
as
this
feeble
world
is
entred
into
,
why
doe
we
not
see
that
the
death
of
it
is
neare
?
More
particularly
and
specially
,
as
there
is
no
greater
signe
that
a
man
is
drawing
towards
death
,
then
that
hee
is
alway
catching
at
the
sheetes
and
blankets
,
and
alway
snatching
and
pulling
at
somewhat
:
so
,
seeing
that
euerie
one
catcheth
what
hee
can
in
this
griple
and
couetous
age
,
and
seeing
that
there
is
so
insatiable
a
minde
of
hauing
,
in
all
conditions
and
callings
of
people
now
,
it
is
a
sure
signe
to
the
heart
of
a
wiseman
,
that
this
world
is
sicke
vnto
death
,
and
so
,
as
it
cannot
hold
out
long
.
And
if
there
be
no
greater
signe
of
death
,
then
that
the
bodie
is
so
cold
,
that
no
heate
will
come
vnto
it
;
surely
the
cold
charitie
of
the
world
,
mens
no
zeale
to
religion
,
our
nullitie
of
faith
,
or
poore
growth
in
faith
,
insomuch
as
Sermons
are
seldom
heard
,
or
with
small
amendment
,
can
not
but
testifie
that
the
world
it selfe
came
to
be
of
no
long
life
.
And
if
for
should
it
not
much
concerne
vs
without
putting
off
,
presently
to
turne
vnto
God
,
presently
to
repent
and
beleeue
the
Gospell
,
and
presently
to
enter
into
,
and
keepe
the
way
of
truth
and
vertue
,
which
are
so
seldome
birds
in
our
dayes
?
A
terrour
to
all
the
enemies
of
Christ
,
Vse
2
who
wil
not
haue
him
to
raigne
ouer
them
.
For
,
now
the
Kings
writs
come
forth
for
the
execution
of
all
vngodly
men
,
and
of
such
he
will
say
,
at
his
second
comming
,
bring
them
hither
,
and
slay
them
before
mee
.
Luk.
19.27
.
Then
shall
Kings
be
bound
in
chaines
,
and
the
Nobles
(
that
would
not
be
linked
to
Christ
)
in
linkes
of
yron
,
till
the
appointed
vengeance
come
.
And
when
that
time
is
come
;
the
King
will
say
:
Executioners
,
doe
your
offices
.
Bind
these
Kings
,
and
these
great
men
:
binde
them
hand
and
foote
,
that
they
may
neither
defend
themselues
nor
flye
;
and
cast
them
into
vtter
darknesse
,
that
if
they
would
flye
,
they
may
not
know
whether
to
flye
in
the
darke
.
Mat.
22.13
.
They
haue
had
their
time
,
and
this
is
mine
.
Men
durst
not
rebuke
them
,
but
I
will
rebuke
them
in
iudgement
.
And
not
them
onely
,
but
all
the
vngodly
of
the
earth
.
This
is
my
great
day
,
wherein
I
will
burne
with
the
fire
of
rebuke
,
and
perpetuall
torment
,
with
the
intolerable
fire
of
hell
all
mine
enemies
.
Thus
Christ
will
rebuke
all
the
vngodly
among
men
,
when
hee
sendeth
the
damned
to
their
owne
place
.
At
his
comming
,
&
when
hee
shall
put
on
these
garments
of
rebuke
,
hee
will
sharpely
reproue
the
world
,
with
a
fire
burning
before
him
?
At
mignight
shal
a
cry
be
made
by
the
voice
of
an
Angell
,
and
trumpet
of
God
.
Mat.
15
6.
Now
,
canst
thou
heare
a
sudden
and
long
crie
of
fire
,
fire
,
at
midnight
,
and
not
be
afraid
?
Thou
wilt
be
worse
afraid
,
if
the
fire
shall
be
in
thine
own
house
:
and
worse
then
that
,
if
it
shall
burne
in
the
timber
,
and
along
the
floore
of
thy
bed
chamber
.
But
the
vngodly
shal
suddenly
and
wofully
heare
a
greater
cry
,
and
cry
of
greater
feare
.
For
,
the
fire
of
hell
,
and
not
the
bare
crie
of
fire
,
shall
be
in
their
eares
,
and
begin
to
kindle
in
their
bodies
,
at
their
first
rising
out
of
their
graues
.
They
shall
see
heauen
and
earth
burning
before
their
eyes
,
and
the
chambers
of
their
graues
all
on
a
fire
.
They
shall
see
the
fire
about
them
,
and
flames
of
euer-burning
fire
ready
to
enter
into
them
,
to
torment
them
day
and
night
.
So
terrible
shall
this
day
of
rebuke
be
to
sinners
and
vngodly
men
.
And
shall
not
the
expectation
of
all
this
make
the
vnrighteous
to
melt
with
feare
?
If
the
downefall
of
two
or
three
houses
can
giue
such
a
cracke
:
what
a
terrible
cracke
and
great
burst
will
the
heauens
,
aire
,
sea
,
and
all
the
elements
,
with
all
the
buildings
and
houses
of
this
large
and
great
frame
,
make
when
they
shall
(
all
)
runne
togither
like
a
scroule
in
the
fire
?
Therefore
,
if
wee
would
not
haue
this
cry
,
at
midnight
to
condemne
vs
,
let
vs
now
in
this
mid-day
of
the
Gospell
,
heare
,
to
obedience
,
the
cry
of
the
word
,
that
we
may
liue
.
If
we
would
haue
a
comfortable
rising
,
let
vs
goe
to
our
beds
,
that
is
graues
,
in
the
peace
of
faith
and
a
good
conscience
.
And
if
we
would
not
feare
hereafter
,
let
vs
feare
now
;
and
now
be
Saints
,
if
we
meane
to
be
as
the
Saints
then
,
that
is
,
at
that
great
day
of
Christs
comming
.
So
much
for
the
forme
of
the
last
iudgement
,
the
persons
to
whom
it
extendeth
,
follow
.
All
the
vngodly
among
them
,
&c.
]
The
persons
,
who
shall
be
rebuked
in
iudgement
,
are
the
vngodlie
:
yea
,
all
the
vngodly
,
none
excepted
.
By
this
propertie
of
vngodlinesse
,
and
by
these
persons
who
are
called
vngodly
,
the
Apostle
vnderstandeth
impenat●
wickednesse
,
and
the
impenitent
wicked
against
God
,
and
the
people
of
God
,
who
shall
rise
to
damnation
.
Vngodlinesse
is
a
sinne
directly
against
God
,
and
vngodly
men
are
fighters
a-against
him
.
Either
their
thoughts
are
,
that
their
is
no
God
.
Ps.
10.4
.
or
,
if
they
beleeue
a
God
,
yet
they
denie
his
prouidence
,
and
distinguish
of
his
presence
:
they
make
an
idol
of
his
mercy
,
and
a
sport
of
his
iustice
.
Or
,
if
they
confesse
that
God
is
Ruler
,
yet
they
will
not
confesse
his
rule
by
his
word
.
Iob
21.14
.
nor
worship
him
as
he
hath
commanded
,
but
as
they
(
themselues
)
thinke
good
.
They
neither
pray
for
their
necessities
,
nor
giue
thanks
for
their
receipts
.
Iob.
21.15
.
They
loue
not
the
Lord
,
and
they
abhorre
his
inheritance
:
they
make
much
of
his
enemies
,
and
smite
downe
his
people
,
liuing
as
if
there
were
no
God
,
nor
iudgement
to
come
,
Ps.
44.5
.
These
are
vngodly
men
,
and
against
these
this
iudgement
of
rebuke
is
threatned
.
Doctr.
From
whence
we
learne
,
That
God
will
not
iustifie
the
wicked
,
though
he
beare
with
them
,
nor
count
them
innocent
,
though
he
suffer
them
long
.
When
the
Lord
stood
before
Moses
,
and
proclaimed
his
name
before
him
,
he
speaketh
of
his
mercie
,
grace
,
and
slownes
to
wrath
,
yet
with
a
reseruation
and
prouiso
of
taking
his
iustice
vnto
him
when
he
seeth
time
:
for
,
he
addeth
,
that
all
this
shall
not
make
the
wicked
innocent
,
as
if
he
had
said
,
Indeed
I
am
slow
to
anger
,
but
iust
in
my
anger
,
to
all
those
,
who
shall
abuse
these
graces
of
my
patience
,
mercie
,
and
fauour
to
sinners
.
Exod.
34
,
6.7
.
When
the
haters
of
God
,
and
they
who
cast
his
words
behind
them
powred
out
themselues
to
all
vngodlinesse
,
and
vnrighteousnesse
,
the
Lord
held
his
tongue
,
that
is
,
seemed
not
to
dislike
so
great
disorder
,
and
excesse
of
wickednesse
in
vngodly
men
:
therefore
they
thought
that
he
was
like
to
them
,
and
liked
〈◊〉
sinne
as
well
as
they
;
that
he
toke
pleasure
in
wickednesse
,
and
would
neuer
punish
those
that
did
wickedly
.
But
God
assureth
them
that
all
is
contrarie
,
telling
them
that
he
will
reproue
them
as
here
,
and
draw
forth
his
hand
to
punish
them
as
in
a
day
of
rebuke
,
and
make
them
ashamed
of
all
their
sinnes
,
that
he
will
bring
in
order
before
them
,
and
as
they
committed
them
before
him
,
not
sparing
any
Psal.
50.21
.
The
sinner
(
saith
Salomon
)
doth
euill
an
hundred
times
:
that
is
,
makes
no
end
,
and
keepes
no
measure
,
in
sinning
,
because
God
prolongeth
his
daies
,
or
,
is
patient
,
not
cutting
him
off
so
soone
as
hee
hath
done
wickedly
.
But
though
God
beare
neuer
so
long
,
presume
neuer
so
much
,
it
shall
not
be
well
to
him
,
or
it
shall
be
farre
otherwise
with
him
at
the
last
.
For
,
as
the
shadow
that
flyeth
away
,
so
shall
hee
post
to
his
graue
and
his
soule
flye
to
destruction
.
Eccles.
8.12.13
.
The
reasons
.
If
God
should
euer
iustifie
the
sinner
,
it
were
either
because
hee
did
want
power
to
punish
him
,
or
instice
to
punish
sinne
.
But
neither
is
lacking
to
God
,
who
for
power
is
almightie
,
and
for
zeale
against
sinne
,
of
pure
eyes
that
cannot
see
euill
.
Habac.
1.13
.
That
is
,
cannot
abide
it
.
Secondly
,
if
God
should
beare
euer
with
sinners
;
men
would
thinke
that
God
delighted
in
them
,
or
made
some
reckoning
of
them
.
The
godly
would
be
discouraged
from
doing
good
,
and
the
wicked
incouraged
to
doe
euill
.
Thirdly
,
so
,
God
should
condemne
the
generation
of
the
righteous
.
For
,
he
that
iustifyeth
the
wicked
condemneth
the
iust
.
A
man
cannot
take
an
euill
mans
part
,
but
he
must
by
taking
part
with
the
euil
,
take
part
against
the
good
.
Esay
5.23
.
Fourthly
,
Gods
law
condemneth
the
wicked
;
Now
shall
his
law
condemne
them
:
and
will
hee
cleere
them
?
Or
shall
his
word
send
them
to
execution
:
and
will
hee
saue
them
from
the
hand
of
the
Executioner
?
Fiftly
,
this
were
to
bring
sin
into
credit
.
For
,
the
Magistrat
that
wil
not
punish
sin
,
doth
countenance
sinne
.
And
shall
we
think
that
hee
who
perfectly
hateth
euill
,
a●…
good
men
hate
it
,
but
imperfectly
,
will
grace
either
it
or
the
doers
of
it
?
Lastly
,
the
word
euery
way
threatneth
finners
:
and
therefore
if
God
should
for
euer
spare
them
,
the
word
should
not
be
true
.
Will
not
God
iustifie
sinners
?
Vse
1
then
,
men
must
not
,
and
good
men
will
not
.
For
this
is
a
fault
essentiall
in
the
Diuell
and
his
seede
.
But
Gods
children
will
striue
to
bee
like
God
,
and
vnlike
the
Diuell
.
Of
this
somewhat
was
spoken
before
,
the
last
doctrine
but
one
,
and
third
vse
.
And
it
would
bee
well
considered
of
those
flatterers
who
palpably
iustifie
the
wicked
,
saying
,
they
doe
well
when
they
doe
euill
,
&
that
they
offend
pardonably
,
when
their
offence
is
intolerable
.
Magistrat●
also
,
that
are
too
sparing
to
malefactors
,
are
here
admonished
not
to
keep
still
in
sheath
the
sword
of
punishment
for
euil
deeds
,
which
they
should
draw
vpon
offendours
.
For
,
this
were
to
incourag●
not
to
reforme
them
,
or
to
〈…〉
,
and
let
the
disease
〈…〉
.
〈…〉
to
Christians
,
Vse
2
to
deny
vngodlinesse
,
and
to
exercise
themselues
vnto
godlinesse
,
and
the
duties
thereof
,
that
they
may
escape
this
sentence
of
the
rebuke
of
vngodly
men
.
so
much
the
grace
of
God
,
that
(
namely
)
which
hath
appeared
in
our
saluation
,
teacheth
vs
.
Tit.
2.11
.
Where
the
Apostles
meaning
is
,
that
we
should
forbeare
,
not
onely
palpable
Atheisme
,
of
an
vngodly
life
in
Christianitie
:
and
that
we
should
au●ide
not
onely
the
vngodlinesse
of
despising
God
openly
,
but
the
dissembling
vngodlinesse
of
seruing
him
negligently
.
Some
will
beleeue
that
what
God
hath
promised
,
in
mercie
to
his
people
shall
bee
done
,
who
will
not
beleeue
that
what
the
same
God
hath
threatned
in
iustice
,
to
sinners
,
shall
be
performed
.
This
is
open
vngodlinesse
.
So
,
when
we
heare
men
say
,
it
were
no
〈◊〉
i●
there
were
on
more
going
〈…〉
seeing
there
is
no
more
follo●●●
:
this
(
likewise
)
is
a
speech
of
〈…〉
.
For
,
did
euer
any
grow
〈…〉
sitting
by
the
fire
,
or
more
〈…〉
eating
of
good
meate
?
So
me
will
●eare
the
word
,
who
yet
despise
him
that
teacheth
it
.
But
how
can
this
be
lesse
then
a
maine
effect
of
vngodlinesse
,
seeing
that
he
who
despiseth
the
teacher
,
despiseth
God
?
Luc.
10.16
.
Some
thinke
if
they
frequent
the
assemblie
with
those
foolish
virgins
,
that
went
out
to
meet
the
Bridegroom
,
Mat.
25.1
,
or
if
they
be
at
Church
,
though
they
heare
not
at
the
Church
,
and
come
to
praier
,
though
carelesse
how
to
pray
,
and
receiue
the
Sacrament
,
though
not
Christ
by
faith
in
the
Sacrament
,
that
their
comming
hither
,
and
being
here
is
sufficient
.
But
he
that
resteth
in
these
formes
,
going
no
further
,
is
an
vngodly
man
.
Some
haue
a
forme
of
godlinesse
and
denie
the
power
thereof
,
who
weare
Christ
in
their
mouths
,
and
haue
not
tasted
of
him
in
their
hearts
.
Some
haue
a
polygamie
of
husbands
,
their
old
husband
the
world
is
not
dead
,
and
they
will
be
married
to
Christ
,
seruing
God
and
ritches
:
or
,
they
are
not
diuorced
from
the
flesh
,
and
they
will
marrie
with
the
Spirit
,
seeming
spirituall
and
seruing
sinne
.
These
and
such
like
,
are
the
vngodly
men
,
whom
without
repentance
,
God
will
iudge
.
It
must
be
our
care
(
therefore
)
not
to
walke
in
their
waies
,
and
to
decline
their
paths
.
For
,
their
waies
are
contrarie
to
wisdoms
waies
,
of
which
it
is
said
:
Her
waies
are
waies
of
pleasure
,
and
all
her
paths
prosperity
.
Pro.
3.17
.
Indeed
,
there
is
a
way
that
seemeth
right
to
a
man
,
the
issues
wherof
are
the
waies
of
death
.
Prou.
16.25
.
And
so
,
the
broad
and
easie
way
to
death
and
hell
,
seemeth
to
haue
much
pleasure
in
it
in
the
conceipt
of
worldlings
.
But
so
many
as
feare
the
Lord
,
will
refraine
their
foot
from
such
waies
.
And
,
seeing
they
onely
shall
stand
in
iudgement
who
take
hold
of
the
waies
of
life
,
walking
with
God
,
let
vs
keep
the
waies
of
iudgement
,
and
walke
vprightly
,
that
the
Lord
may
be
our
shield
for
euer
.
Prou.
2.7.8
.
A
reproofe
of
the
worlds
errour
,
Vse
3
which
thinketh
that
they
onely
are
the
happie
men
,
who
liue
in
all
pleasures
and
peace
here
.
But
such
(
for
the
most
part
)
serue
not
the
Lord
Iesus
but
their
owne
bellies
.
Rom
16.18
.
and
are
sure
to
be
damned
;
being
as
Oxen
that
are
made
fat
in
the
best
pasture
,
and
therefore
ready
for
the
slaughter-house
euery
day
.
And
is
there
any
happinesse
in
this
,
or
matter
that
we
should
enuie
?
Ps.
37.1.2
.
Say
,
there
were
no
knots
in
their
death
.
Ps.
73.4
.
and
that
the
web
of
their
life
should
runne
in
an
euen
threed
without
any
breakings
,
concerning
these
outward
things
,
euen
from
their
cradles
to
their
graues
,
(
though
this
be
rather
in
opinion
so
,
then
so
indeed
:
)
yet
after
this
commeth
the
iudgement
.
Eccles.
11.9
;
and
when
they
come
downe
,
who
now
are
on
horsebacke
in
their
ruffe
,
against
Christ
and
christians
,
their
fall
shall
be
great
;
not
to
conuersion
with
Saul
.
Act.
9.4.6
.
but
into
hell
with
all
that
forget
God
.
God
will
rebuke
them
,
and
(
suddenly
)
they
shall
be
cut
off
in
iudgement
:
their
beauty
shall
consume
when
they
goe
from
house
to
graue
,
Ps.
49.14
.
Is
there
any
happinesse
in
this
?
or
can
a
man
be
happie
for
this
?
And
yet
the
life
,
that
these
wretched
men
haue
here
,
is
not
altogether
so
without
twitches
of
sorrow
,
as
we
thinke
.
For
,
when
we
suppose
them
most
happie
in
their
goods
,
and
most
pleasant
in
their
daies
,
perhaps
euen
then
,
there
is
a
most
bitter
remembrance
of
death
within
.
Euen
,
in
laughing
(
saith
Salomon
speaking
of
the
wicked
)
the
heart
is
sorrowfull
.
Prou.
14.13
.
His
meaning
is
,
when
you
thinke
them
most
merrie
and
past
bitternes
,
there
are
gripes
of
feare
in
their
pleasures
,
and
sorrow
of
heart
in
all
their
mirth
.
Faine
would
they
cast
out
feare
,
sometime
with
one
pastime
,
sometme
with
another
:
but
it
will
not
goe
out
;
and
though
they
would
cast
it
out
as
out
of
a
Cannon
,
it
will
returne
to
vexe
them
.
Thus
there
is
no
peace
to
the
wicked
.
Esa.
57.21
.
nor
sound
ioy
in
the
wicked
,
and
what
is
it
(
then
)
that
we
thinke
to
be
so
full
of
pleasure
in
a
life
so
vnpleasant
,
tormented
with
the
guilt
of
an
euill
conscience
,
that
like
an
vlcer
in
the
body
,
will
put
those
to
great
anguish
that
are
pursued
of
it
in
the
middes
of
their
feasting
,
and
not
cease
to
torment
them
day
and
night
,
though
wrapped
vpwith
neuer
so
great
brauery
?
But
,
this
is
the
very
case
of
some
of
those
whose
life
we
thinke
to
be
so
happie
,
and
condition
of
life
so
without
knot
.
So
much
for
the
persons
that
shall
be
rebuked
;
the
things
,
for
which
,
follow
.
Of
all
their
wicked
deeds
which
they
haue
vngodlily
committed
.
]
The
matters
about
which
the
sessions
of
the
last
day
shall
be
holden
,
by
Christ
with
all
wicked
sinners
,
concerne
their
deeds
and
speeches
,
according
to
which
,
or
the
euidence
of
which
,
they
shall
be
reproued
of
him
at
his
comming
.
Their
deeds
are
to
be
said
vngodlily
committed
,
that
is
,
done
against
the
law
of
God
,
in
the
first
and
second
table
.
For
,
euery
sinne
(
though
it
be
done
directly
against
man
)
yet
hath
a
kind
of
defect
,
and
withdrawing
from
God
.
And
for
the
manner
of
committing
them
:
it
is
not
said
that
they
were
sinnes
of
infirmitie
or
accident
,
but
sinnes
done
after
an
vngodly
manner
,
or
,
to
render
it
by
the
aduerbe
,
as
here
,
vngodlily
,
or
sinnes
,
not
weakely
,
but
wickedlie
committed
,
and
not
vpon
occasion
but
of
purpose
:
that
is
,
from
an
vnrepentant
heart
,
and
mind
addicted
to
vngodlinesse
.
The
Apostles
meaning
is
,
that
they
doe
not
euill
vnwillingly
but
gladly
,
nor
against
their
mind
,
but
purposely
,
nor
sometimes
of
weaknesse
,
but
continuallie
,
or
,
that
they
are
of
the
occupation
of
sinne
,
and
follow
it
,
as
men
doe
their
trades
;
and
for
this
,
they
shall
bee
rebuked
to
damnation
.
Doctr.
1
The
doctrine
here
taught
is
,
That
not
simply
the
committing
of
vngodlinesse
,
but
the
committing
of
sinne
vngodlily
,
bringeth
death
:
not
our
being
in
sinne
,
but
our
trading
in
it
,
will
condemne
vs
.
Indeed
,
to
commit
a
sinne
deserueth
death
,
but
to
lie
in
sinne
,
bringeth
it
.
So
the
Apostle
Iohn
is
to
be
vnderstood
when
he
saith
:
He
that
committeth
sinne
is
of
the
Diuell
.
1.
Ioh.
3.8
.
For
,
his
meaning
is
,
he
,
who
giueth
himselfe
ouer
to
sinne
,
in
whom
Christ
neuer
destroied
sinne
,
cannot
be
the
child
of
God
,
but
of
the
Diuell
,
nor
child
of
saluation
,
but
of
death
.
●inne
destroied
not
Dauid
,
for
he
repented
of
it
:
but
sinne
destroied
Saul
,
for
he
would
not
leaue
it
to
the
day
of
his
death
.
If
Iudas
had
repented
for
betraying
of
Christ
,
as
Peter
did
repent
for
denying
of
Christ
,
Iudas
had
not
perished
more
then
did
Peter
.
Iudas
did
cast
to
doe
euill
,
Peter
was
circumuented
:
therefore
Peter
obtained
mercie
,
Iudas
died
in
his
sinne
.
Sin
therefore
doth
not
principally
or
so
much
condemn
a
wicked
person
,
as
his
impenitencie
in
sinning
,
a
greedinesse
to
commit
sinne
.
For
,
a
man
may
haue
an
infirmitie
,
and
not
die
of
it
;
and
regenerate
man
may
commit
some
sinnes
,
and
not
be
damned
for
them
.
Else
why
came
Christ
?
Was
it
not
to
saue
sinners
,
that
is
,
repentant
sinners
?
1.
Tim.
1.15
.
I
speake
not
this
,
as
if
sinnes
of
infirmitie
did
deserue
pardon
.
For
,
I
haue
said
that
euerie
sinne
(
both
of
infirmitie
and
other
)
deserueth
death
.
Yea
,
sinnes
of
infirmitie
in
Gods
children
,
deserue
death
,
and
are
sinnes
:
but
,
by
grace
,
they
loose
their
power
and
condemnation
,
Rom.
8.1
.
and
so
are
,
as
they
are
accounted
,
not
sinnes
vnto
death
,
but
sinnes
that
shall
not
bee
condemned
,
and
his
sinnes
who
shall
not
die
.
The
reasons
;
All
are
sinners
in
Adam
,
and
all
haue
sinne
in
them
,
that
came
from
Adam
:
and
therefore
if
sinne
(
simply
)
should
condemne
a
man
,
no
man
should
be
saued
.
Secondly
,
a
man
may
commit
sinne
,
as
the
Apostle
did
,
who
said
:
the
euill
that
I
would
not
doe
,
that
I
doe
.
Rom.
7.19
.
But
sinne
so
committed
is
couered
in
mercie
,
that
is
,
is
accounted
none
:
or
is
not
imputed
,
that
is
,
standeth
not
vpon
the
booke
,
and
so
goeth
for
no
debt
,
and
is
made
,
by
remission
,
no
sinne
.
and
if
no
sinne
,
by
account
,
then
none
to
condemnation
.
Further
,
wee
are
that
in
account
that
we
are
in
affection
:
and
hee
is
no
sinner
,
who
striueth
to
be
none
.
Now
,
if
no
sinner
in
account
,
then
no
sinner
vnto
death
.
But
it
is
so
,
with
all
Gods
children
,
who
are
in
sinne
,
as
a
Mal●factor
in
prison
,
that
would
gladly
go
out
and
cannot
,
that
is
,
though
they
doe
euill
,
they
would
&
with
all
their
hearts
,
would
doe
otherwise
:
and
therfore
in
some
,
sinne
doth
not
condemn
,
which
in
others
,
sinning
vngodlily
,
that
is
,
willingly
,
wilfully
,
&
ordinarily
,
is
to
condemnation
.
Thirdly
,
when
Gods
children
fall
out
with
their
sinnes
,
which
they
euer
doe
,
and
doe
by
true
repentance
,
God
comes
in
with
them
:
being
in
with
them
,
they
are
no
longer
accounted
enemies
by
him
,
but
friends
,
and
so
their
sinnes
cannot
hurt
them
.
For
,
who
shall
lay
any
thing
to
the
charge
of
Gods
chosen
?
Rom.
8.33
.
That
is
,
who
shall
obiect
any
thing
against
them
that
shall
bee
able
to
condemne
them
,
or
harme
them
?
But
this
should
not
be
,
if
the
committing
of
sinne
simply
,
should
bring
death
.
Vse
1
The
vse
of
this
point
teacheth
vs
to
distinguish
betweene
sinners
,
and
to
put
difference
,
in
sinnes
committed
by
Gods
elect
and
reprobates
.
For
,
the
sinnes
of
Gods
children
are
sinnes
of
infirmitie
;
so
are
not
the
sinnes
of
the
wicked
that
bring
death
;
and
sinnes
of
infirmitie
befall
not
gracelesse
sinners
.
The
ordinarie
drunkard
,
though
hee
call
his
sinne
of
drunkennes
his
infirmitie
,
yet
is
it
his
inexcusable
sinne
.
And
large
couetousnesse
is
not
an
infirmitie
,
but
sinne
of
idolatry
in
those
that
commit
it
.
Raigning
anger
is
a
great
iniquitie
:
so
is
the
custome
of
swearing
.
Buyers
and
sellers
,
who
trade
with
lying
,
as
they
doe
with
wares
,
are
obdurate
sinners
,
not
sinners
of
infirmitie
.
And
they
who
so
offend
,
let
them
repent
quickly
,
or
they
shall
beare
their
condemnation
,
whosoeuer
they
be
.
Gods
children
may
fall
into
some
of
these
sinnes
,
or
all
;
yet
,
though
they
fall
into
them
by
infirmitie
,
they
rise
vp
from
them
by
repentance
;
but
the
wicked
fall
into
them
,
and
lie
in
them
,
and
loue
them
.
Againe
,
the
sinne
of
wantonnesse
is
couered
by
sinners
with
a
cloke
of
naturall
infirmitie
,
and
the
wicked
lend
a
sigge
leafe
of
excuse
to
prankes
of
vanitie
in
striplings
and
yong
men
.
But
the
godly
say
with
Dauid
,
Lord
remember
not
the
dayes
of
my
youth
.
Psal.
25.
and
the
sinnes
of
my
youth
,
they
call
not
infirmities
,
but
rebellions
.
If
yong
men
dance
,
and
colt
,
and
ryot
,
and
poure
out
themselues
to
all
excesse
,
not
onely
on
common
dayes
,
but
on
the
Lords
day
;
cockering
parents
,
and
carnall
masters
will
iustifie
all
the
profuse
wickednesse
and
say
,
Youth
must
haue
a
time
.
But
godly
parents
,
will
sacrifice
care
for
their
children
,
with
Iob
,
in
such
a
case
:
Iob.
1.5
.
and
religious
masters
say
for
themselues
&
their
seruants
,
with
Iosua
in
a
like
matter
:
I
,
and
my
house
will
serue
the
Lord
.
Ios.
24.15
.
And
if
any
such
wickednesse
be
committed
by
their
children
,
or
any
in
their
house
,
they
wil
not
beare
it
with
the
vngodly
,
but
bee
against
it
with
Dauid
,
Psal.
101.3.4.5.8
.
and
protest
against
the
doers
of
it
with
Nehemiah
.
Neh.
13.21
.
So
for
mispending
of
time
:
The
wicked
iustifie
that
vnthristinesse
,
the
godly
bewaile
their
losse
of
precious
time
.
The
wicked
say
,
how
shall
we
passe
the
time
?
They
cast
to
doe
euill
:
the
godly
say
,
let
vs
redeeme
the
time
,
they
are
sorrie
for
the
losse
,
and
confesse
it
.
And
thus
great
difference
is
to
be
put
betweene
the
fals
of
Gods
children
,
and
the
breake
neckes
of
the
wicked
,
who
fall
into
death
.
A
comfort
to
repentant
sinners
.
Vse
2
For
though
their
sinnes
haue
hurt
them
,
their
repentance
may
heale
them
.
Ier.
18
8.
Though
they
haue
beene
great
sinners
,
as
Saul
and
Manasses
were
:
Yet
if
they
bee
repentant
sinners
,
neither
they
nor
their
sinnes
can
change
the
new
testament
,
that
God
will
be
mercifull
to
their
sinnes
,
and
blot
out
all
their
transgressions
.
Though
their
sinnes
were
many
:
the
matter
is
not
how
many
their
sinnes
are
,
but
how
penitent
they
be
that
are
sinners
;
and
the
more
they
are
,
the
greater
is
his
mercie
who
hath
forgiuen
them
.
But
is
this
for
the
worke
of
repentance
?
No
,
but
because
the
repentant
soule
doth
by
faith
apprehend
Christ
in
his
promises
,
and
beleeue
that
vpon
his
true
conuersion
or
comming
home
,
God
will
receiue
him
,
and
the
father
welcome
home
his
straying
sonne
.
Luk
15.20.22.23
.
Quest.
Some
will
say
:
My
sinnes
were
committed
vngodlily
,
Answ.
and
with
purpose
of
heart
.
Say
they
were
so
:
now
that
you
are
sorie
for
them
,
it
is
not
iudged
so
:
and
your
mercifull
God
will
take
you
as
you
are
,
not
as
you
haue
beene
.
A
repentant
sinner
you
are
:
and
as
a
repentant
sinner
,
you
shall
haue
mercie
at
Gods
hands
.
Onely
look
that
your
repentance
be
sound
;
so
you
may
haue
confidence
for
pardon
,
that
God
will
bee
mercifull
to
your
vnrighteousnesse
,
and
forgiue
you
your
sinnes
.
Ezech.
18.21.22.23.32
.
Luc.
17.4
.
Though
your
conscience
be
full
of
wounds
,
the
Lord
who
is
your
Surgeon
,
hath
plaister
inough
of
his
tender
mercie
and
long
compassions
to
heale
them
.
Though
the
debts
you
owe
bee
great
summes
,
Gods
mercie
is
not
stinted
to
any
number
,
and
he
that
is
infinite
in
his
pardons
,
will
as
soone
,
and
doth
as
graciously
pardon
many
as
few
sinnes
;
yea
,
when
the
summe
of
them
is
growne
to
a
great
reckoning
,
and
maine
totall
.
And
though
,
like
a
wretched
subiect
,
you
haue
raised
against
Christ
many
commotions
in
his
owne
kingdome
,
yet
the
King
of
the
Kings
of
Israel
,
is
a
mercifull
King
;
and
when
you
come
to
him
with
true
submission
,
as
Benhadads
seruants
did
to
the
King
of
Israel
,
with
signes
of
submission
.
1.
King
.
20.31.32
.
he
will
be
as
readie
to
grant
your
pardon
,
as
you
to
aske
it
.
Of
all
their
vngodly
deedes
,
&c.
]
Secondly
,
where
the
vngodly
shall
be
called
to
their
answere
for
all
that
they
haue
done
,
we
learne
that
all
the
deeds
of
the
wicked
shall
be
rebuked
to
damnation
.
So
saith
the
Apostle
S.
Paul
,
where
he
sheweth
,
that
in
the
day
of
wrath
,
the
wicked
shall
be
rewarded
according
to
their
deeds
:
meaning
by
their
deeds
,
their
euill
deeds
.
Rom.
2.5.6.8
.
And
the
same
Apostle
saith
:
we
shall
receiue
,
according
to
that
wee
haue
done
;
the
godly
for
the
good
they
haue
done
in
Christ
,
the
wicked
(
out
of
Christ
)
for
the
euill
they
haue
done
in
their
owne
bodie
.
2.
Cor.
5.10
.
And
S.
Mathew
the
Euangelist
saith
as
much
,
where
,
speaking
of
the
comming
of
the
Sonne
of
Man
,
he
saith
:
when
the
Sonne
of
Man
commeth
in
his
glorie
,
he
shall
giue
to
euerie
man
according
to
his
deedes
.
His
meaning
is
,
the
godly
shall
beare
vnto
iudgement
the
good
deeds
of
Christ
,
imputed
to
them
,
and
the
wicked
bring
into
iudgement
the
bad
deedes
of
sinne
,
properly
theirs
.
Math.
16.27
.
The
like
we
read
in
the
booke
of
the
Reuelation
,
or
rather
the
same
,
where
it
is
said
,
that
all
the
dead
shall
be
iudged
according
to
their
works
.
The
good
,
for
Christs
righteousnesse
,
and
by
it
,
shall
liue
:
the
wicked
shall
be
damned
for
their
owne
vnrighteousnesse
.
Quest
.
Apoc.
20.11.12
.
But
some
may
say
:
if
euill
deeds
deserue
damnation
,
why
should
not
good
deeds
merit
life
?
I
answere
.
Answ.
It
followeth
not
,
seeing
that
(
here
)
good
and
bad
workes
cannot
be
opposed
directly
.
For
,
our
good
workes
are
imperfitly
and
faultily
good
,
but
our
bad
deeds
are
perfitly
naught
:
our
good
deedes
are
Christs
in
vs
,
our
bad
are
our
owne
and
Satans
:
our
bad
deeds
,
because
perfectly
bad
,
iustly
deserue
hell
,
our
good
,
because
so
mixed
with
infirmities
,
cannot
merit
heauen
.
And
now
,
that
bad
deedes
shall
be
rebuked
in
iudgement
,
may
further
appeare
by
the
reasons
which
follow
.
As
(
first
:
)
The
deeds
of
the
wicked
more
harme
the
Church
,
then
words
doe
,
or
thoughts
can
:
but
words
and
thoughts
shall
be
iudged
,
therefore
deeds
much
more
:
els
why
doth
Christ
say
,
that
God
will
auenge
his
elect
that
crie
day
and
night
vnto
him
?
Luc.
18.7
.
Secondly
,
these
things
saith
Amen
;
now
,
if
Amen
say
it
,
the
same
Amen
,
who
is
faithfull
,
will
doe
it
.
Apoc.
3.14
.
Amen
hath
said
by
his
Seruants
and
in
the
Scriptures
,
that
he
will
bring
euery
work
vnto
iudgement
.
Eccles.
12.14
.
And
therefore
euerie
vngodly
worke
,
&
deed
of
euery
vngodly
man
shall
be
ludged
.
Thirdly
,
for
this
cause
(
as
hath
been
said
)
the
Lord
will
stretch
out
his
hand
,
in
the
rebuke
of
the
vngodly
,
as
one
that
swimmeth
spreadeth
his
armes
abroad
to
enclose
all
before
him
.
The
meaning
is
:
God
will
enclose
so
in
the
fadome
of
his
second
comming
euery
work
of
wicked
man
,
that
no
one
shall
escape
the
seuerity
of
his
throne
.
Esa.
25.11
.
Fourthly
,
if
any
wicked
worke
should
not
be
iudged
,
it
were
either
because
God
could
not
,
and
then
were
he
not
almighty
;
or
would
not
iudge
it
,
and
then
should
he
loose
his
righteousnesse
.
But
none
can
stand
before
his
great
power
.
Ier
49.19
.
And
he
that
is
Iudge
of
the
world
wil
iudge
it
with
righteousnesse
.
Psal.
98.9
.
An
instruction
to
doe
good
deeds
,
Vse
.
1
seeing
bad
deeds
shall
be
iudged
to
hell
.
For
,
though
good
deeds
may
not
sit
in
the
chaire
of
merit
,
yet
we
must
giue
them
their
proper
place
,
They
are
not
merits
of
eternall
life
,
yet
they
must
be
witnesses
of
our
being
in
Christ
.
Good
workes
cannot
saue
vs
:
and
yet
if
we
doe
not
good
workes
,
we
cannot
be
saued
.
I
speake
according
to
the
ordinary
rule
,
and
of
persons
able
to
doe
good
workes
:
not
of
infants
,
nor
what
God
doth
extraordinarily
,
as
when
he
saued
the
confessing
thiefe
at
the
last
houre
:
and
yet
he
not
onely
had
faith
but
shewed
it
by
diuers
testimonies
and
effects
of
grace
.
Luc.
23.40.41.42
.
Therefore
,
though
good
workes
cannot
saue
vs
,
yet
bad
workes
and
the
want
of
good
,
may
damne
vs
.
They
be
euidences
of
our
saluation
,
though
not
causes
.
As
(
therefore
)
he
who
holdeth
a
peece
of
land
,
holdeth
it
by
his
euidence
,
his
euidence
was
not
that
that
procured
it
,
but
his
mony
:
so
the
good
euidence
of
our
saluation
,
is
in
our
sanctified
liues
,
the
cause
of
it
in
Christs
merits
,
no
other
coine
,
either
of
gold
or
siluer
,
could
purchase
it
at
the
hands
of
Gods
iustice
;
in
our
redemption
.
1.
Pet.
1.18
.
wherefore
,
as
S.
Iames
saith
:
If
thou
hast
faith
,
shew
it
by
thy
workes
.
Iam.
2.18
.
so
with
the
Apostle
S.
Iames
I
say
:
If
thou
hast
this
hope
,
let
me
see
it
in
that
euidence
of
thy
good
conuersation
in
Christ
.
A
terrour
to
all
the
persecutors
of
Gods
Church
and
people
,
Vse
2
who
driue
from
their
pastures
,
and
send
to
the
slaughter-house
,
the
harmelesse
lambes
of
Christs
fold
.
For
,
Christ
will
come
to
iudgement
against
all
those
who
,
in
such
manner
and
so
cruelly
,
smite
their
fellowes
with
imprisonment
and
death
.
Math.
24.49
.
And
,
the
beast
and
false
Prophet
shall
bee
cast
into
the
lake
of
fire
and
brimstone
,
there
to
be
tormented
day
and
night
for
euermore
.
Apoc.
20.10
.
Men
may
not
iudge
the
Antichrist
of
the
West
though
he
doe
neuer
so
badly
,
yet
God
will
iudge
him
.
And
such
portion
shall
they
haue
from
the
Lord
;
euery
one
that
smiteth
downe
his
people
,
and
vexeth
his
heritage
.
So
much
for
the
first
of
those
things
for
which
the
wicked
shall
be
rebuked
,
the
second
followeth
.
And
of
all
their
cruell
speakings
which
wicked
sinners
haue
spoken
against
him
.
]
The
last
of
those
things
,
whereof
the
vngodly
shall
be
iudged
,
is
their
cruell
speakings
,
that
is
words
proceeding
from
a
cruell
minde
in
all
vngodly
and
railing
tongues
of
euill
men
.
For
,
men
shall
receiue
according
to
that
which
is
done
in
the
bodie
,
or
any
part
of
the
bodie
,
whether
hands
or
tongue
.
Doctr.
2.
Cor.
5.10
.
The
doctrine
from
hence
is
:
The
wicked
shall
not
onely
answere
for
their
euill
deedes
,
but
for
their
bad
tongues
.
So
saith
our
Sauiour
Christ
.
By
thy
words
,
to
wit
,
if
they
be
gracious
,
thou
shalt
be
iustified
:
and
by
thy
words
,
if
they
bee
wicked
,
thou
shalt
be
condemned
.
Math.
12.37
.
Salomon
did
confesse
as
much
,
when
hee
said
,
that
death
and
life
are
in
the
power
of
the
tongue
.
Prou.
18.21
.
as
if
he
had
said
,
as
a
man
ordereth
his
tongue
well
or
ill
,
so
shall
hee
receiue
his
sentence
from
the
throne
that
iudgeth
right
,
either
vnto
death
or
life
.
And
hee
(
further
saith
;
He
that
keepeth
his
mouth
,
his
meaning
is
,
is
considerate
or
wise
in
the
words
of
his
mouth
,
speaking
but
when
hee
ought
,
and
what
hee
should
,
keepeth
his
life
,
that
is
,
prouideth
well
for
his
saluation
hereafter
:
as
contrarily
,
he
that
is
carelesse
of
his
tongue
,
or
cruell
in
talke
,
shall
come
to
destruction
.
Prou.
13.3
.
The
Prophet
Dauid
saith
:
hee
that
desireth
life
,
and
loueth
good
dayes
,
let
him
keepe
his
tongue
from
euill
.
Psal.
34.12.13
.
Then
,
they
who
keepe
not
there
tongue
,
shal
neither
see
life
,
nor
the
good
dayes
of
life
,
but
inherit
the
euill
that
they
haue
paid
for
with
their
bad
tongues
.
And
Saint
Iames
saith
,
that
a
fierie
tongue
shall
haue
a
fierie
doome
.
Iam.
3.6
.
For
as
it
hath
done
,
so
God
will
doe
vnto
it
.
Iudg.
1.7
.
And
,
it
is
iust
,
that
,
that
which
hath
set
on
fire
the
course
of
nature
,
should
(
it
selfe
)
be
set
on
fire
,
by
the
curse
of
God
.
The
reasons
.
If
(
as
we
heard
)
sentence
must
be
giuen
for
euerie
thing
that
is
done
in
the
bodie
,
then
for
words
which
are
vttered
by
the
tongue
,
a
part
of
the
body
.
2.
Cor.
5.10
.
Secondly
,
the
mouth
is
the
sin-hole
of
the
vncleane
heart
,
for
out
of
the
aboundance
of
the
heart
the
mouth
speaketh
.
Mat.
12.34
.
And
what
is
due
to
the
one
,
is
payable
to
the
other
.
If
the
one
deserue
iudgment
,
both
deserue
it
,
and
if
one
be
punishable
,
both
are
.
Thirdly
,
cruell
tongues
are
compared
to
sharp
arrowes
,
and
coles
of
Iuniper
,
to
shew
,
that
as
arrowes
sent
out
of
a
bow
,
by
the
hand
of
a
strong
man
,
flye
with
great
force
and
violence
,
and
as
Iuniper-coles
are
not
onely
very
hot
,
but
doe
long
continue
so
.
So
cruell
words
forced
out
of
an
euill
heart
,
and
wicked
speeches
fired
by
the
malice
of
a
spitefull
soule
,
doe
not
only
pierce
violently
through
the
name
of
the
innocent
;
but
leaue
a
long
and
incurable
wound
in
it
after
the
blow
giuen
.
And
doe
not
such
tongues
deserue
to
be
rebuked
in
iudgement
?
Psal.
120.4
.
Yea
surely
;
And
therefore
among
the
rabble
of
reprobates
,
spoken
off
.
1.
Cor.
6.10
.
railing
persons
,
and
railing
tongues
are
in
the
number
.
But
shall
cruell
speeches
and
speakers
be
iudged
to
condemnation
?
Vse
1
It
shall
be
(
then
)
an
admonition
to
the
godly
,
patiently
to
suffer
the
reuilings
of
men
,
and
not
to
render
euill
for
euill
,
one
euill
word
for
another
.
Rom.
12.17
.
Some
giue
reproch
for
reproch
,
as
if
they
would
fight
against
an
iniury
,
not
with
the
weapons
of
Christ
,
who
being
reuiled
,
reuiled
not
againe
,
1.
Pet.
2.23
.
But
with
the
Diuels
weapons
of
impatiencie
and
reuenge
.
The
Prophet
saith
,
his
enemies
laid
a
snare
for
him
.
Psal.
119.110
.
Did
hee
(
therefore
)
lay
another
for
them
?
No
,
he
would
not
shoote
with
Satan
in
his
own
bow
,
recompencing
sin
with
sin
,
but
stuck
to
the
word
,
committing
all
to
him
who
saith
;
Vengeance
is
mine
&
I
will
repay
:
Heb.
10.30
.
Rom.
12.19
.
This
is
written
for
our
learning
:
and
therfore
seeing
that
the
reuiling
tong
shall
be
brought
into
iudgement
,
let
the
Lord
iudge
it
,
let
not
vs
iudge
it
before
the
time
.
And
as
our
Sauiour
saith
:
resist
not
euill
.
Mat.
5.39
;
So
let
vs
bee
so
farre
from
fighting
with
the
wicked
at
their
owne
weapons
,
auenging
our selues
,
that
we
be
ready
rather
to
suffer
two
wrongs
then
to
reuenge
one
.
ver.
39.40.41
.
Dauids
example
is
notable
in
this
case
:
who
,
when
Shemei
that
Cur-dog
snarles
fiercely
at
him
,
being
then
King
,
would
suffer
nothing
to
be
done
vnto
him
for
it
,
but
with
remembrance
of
his
owne
sinne
and
wicked
sonne
,
suffered
him
to
goe
on
,
leauing
him
to
a
higher
Iudge
.
2.
Sam.
16.5.6.7.8.9.1.11.12
.
An
instruction
to
looke
carefully
to
the
good
ordering
of
our
tongues
,
Vse
2
seeing
wee
must
bee
brought
to
our
account
for
speeches
,
as
well
as
for
deeds
.
Saint
Iames
saith
,
be
slow
to
speak
,
and
slow
to
wrath
.
Iam.
1.19
.
As
if
hee
should
haue
said
:
If
thou
bee
of
an
hastie
minde
,
keepe
thy
tongue
long
in
thy
mouth
,
the
scabbard
thereof
;
and
draw
not
that
sword
hastily
,
so
shalt
thou
neither
prouoke
so
much
,
nor
be
prouoked
so
soone
.
Salomon
the
Preacher
giueth
like
good
counsell
,
bidding
a
Christian
not
to
be
rash
with
his
mouth
,
Eccles.
5.1
.
His
meaning
is
,
the
Tongue
is
an
edge
toole
that
will
cut
where
it
should
not
,
if
we
handle
it
rashly
,
and
nimble
,
and
light
tongues
cannot
but
doe
much
harme
:
and
therfore
we
must
keep
the
tongue
in
the
sheath
,
if
we
would
not
be
cruell
speakers
,
and
such
as
must
come
to
our
answere
for
bloud
.
Set
a
watch
before
my
mouth
,
and
keepe
the
doore
of
my
lips
,
was
Dauids
prayer
,
and
must
bee
our
practise
.
Psal.
141.3
.
And
why
did
the
Prophet
pray
the
Lord
(
so
earnestly
)
to
set
his
watch
at
the
gate
of
his
lippes
,
but
because
he
knew
wel
that
without
Gods
watch
ouer
his
words
,
they
wold
rather
pursue
mischiefe
,
then
follow
peace
.
And
shold
we
not
fear
more
then
he
to
let
our
tongues
goe
at
such
liberty
without
a
keeper
and
watch
man
,
being
nothing
so
able
to
guide
them
as
he
was
?
This
would
be
considered
of
those
who
turne
their
tongues
loose
,
and
giue
them
leaue
to
vtter
whatsoeuer
the
lusts
or
malice
of
their
heart
can
inuent
.
For
,
lewd
words
do
not
only
worke
on
themselues
,
but
on
those
that
heare
them
;
on
themselues
to
destruction
,
and
on
their
hearers
to
infection
:
and
malicious
tongues
doe
not
onely
destroy
the
soule
that
vseth
them
,
but
wound
the
innocent
name
of
those
against
whom
they
are
bent
and
vsed
.
So
,
they
are
to
giue
a
double
account
for
their
wicked
speeches
:
one
for
hurting
themselues
,
another
for
harming
their
brethren
.
So
much
for
the
last
of
those
things
that
are
to
be
iudged
;
which
is
further
amplified
:
and
that
by
two
properties
,
as
first
,
that
those
speakings
are
cruell
,
and
secondly
that
they
are
spoken
against
Christ
.
Cruell
speakings
,
&c.
]
The
speakings
of
the
wicked
are
said
to
be
cruell
speakings
,
because
,
by
them
,
they
cruelly
raged
against
the
righteous
,
and
,
after
a
sort
,
drew
blood
from
them
in
the
point
of
their
credit
,
and
(
sometime
)
in
the
case
of
their
life
,
bitterly
accusing
or
tauntinglie
mocking
them
.
And
now
where
these
things
are
stiled
,
with
the
name
of
crueltie
,
The
doctrine
is
;
Doctr.
That
the
scornes
and
reuilings
of
the
wicked
,
incident
to
Gods
children
,
are
persecutions
.
Among
the
grieuous
trials
of
the
Saints
,
this
,
that
they
were
tried
by
mockings
,
was
reckone
one
.
Hebr.
11.36
.
And
thus
was
Isaac
persecuted
by
scoffing
Ismael
.
Moses
saith
no
more
but
that
Sarah
saw
the
sonne
of
the
Egyptian
,
mocking
her
sonne
.
Gen.
21.9
.
yet
,
S
Paul
speaking
to
that
point
,
saith
,
He
persecuted
him
.
Gal.
4.29
.
Saint
Pauls
meaning
is
,
that
scoffes
and
girds
at
men
for
good
waies
,
are
sore
afflictions
and
the
point
of
cruelty
at
their
heart
.
It
was
not
the
least
part
of
Christs
suffering
,
that
the
instruments
of
his
death
and
many
limmes
of
the
Diuell
so
despitefully
wagged
their
heads
at
him
in
great
disdaine
:
and
that
they
spate
upon
him
,
and
spake
vnto
him
so
disgracefully
and
so
cruelly
,
saying
:
Thou
that
destroiest
the
temple
and
buildest
it
in
three
daies
,
saue
thy selfe
,
&c.
Math.
27.40
.
A
great
portion
of
the
cup
of
his
bitter
Passion
consisted
in
this
,
that
hee
was
mocked
for
his
confidence
in
God
.
For
,
they
said
:
He
trusteth
in
God
,
let
him
deliuer
him
now
,
if
he
will
haue
him
.
Psal.
22.8
.
Math.
27.43
.
The
reasons
.
First
,
it
is
a
degree
of
murder
thus
to
speake
.
Math.
5.22
.
For
,
to
speake
cruelly
,
is
to
speake
wrathfully
,
with
despitefull
tongues
and
goomes
in
blood
.
Secondly
,
such
speeches
proceed
from
a
contempt
of
the
grace
of
God
in
those
who
so
suffer
.
And
it
greeueth
them
more
,
and
they
set
it
more
to
heart
that
God
is
contemned
,
then
if
themseles
were
to
suffer
reproch
and
contempt
,
yea
losse
of
their
goods
,
and
that
,
which
is
dearer
to
them
,
their
life
.
Hebr.
10.33.34
Act.
20.23.24
Lastly
,
that
which
sauoureth
of
cruelty
must
needs
be
an
affliction
.
But
cruel
speakings
are
such
,
for
they
are
cast
vpon
the
righteous
with
terrible
indignities
,
and
therefore
cruell
speakings
are
afflictions
.
First
,
Vse
1
this
doctrine
doth
teach
vs
to
feare
to
be
scorners
of
our
brethren
,
as
we
would
be
afraid
to
be
persecutors
of
them
.
The
practise
of
godlinesse
which
standeth
by
the
law
of
God
,
and
the
good
lawes
of
this
land
,
is
called
Puritanisme
,
and
the
professours
of
it
,
in
a
by-name
,
Puritans
.
But
let
such
reprochers
of
the
good
way
of
the
Lord
in
their
fellow-christians
,
bewaile
such
cruell
speeches
,
lest
,
proceeding
so
to
doe
,
the
Lord
rebuke
them
at
his
comming
.
And
for
the
Papists
,
whose
bitter
railings
we
haue
heard
,
and
rancor
against
the
truth
of
Christ
we
know
:
let
them
learne
here
that
they
are
right
Ismaelites
,
and
therfore
bound
ouer
to
condemnation
for
their
cruell
speakings
against
Christ
,
and
the
Church
of
Christ
.
Like
iudgement
is
to
be
giuen
of
all
filthy
speeches
of
vncleane
Sodomites
,
which
gall
the
simplicitie
and
very
soules
of
the
righteous
.
Secondly
,
Vse
2
true
christians
here
learne
to
prepare
for
,
&
to
bear
the
scourge
of
tongues
.
For
among
other
persecutions
that
they
must
looke
for
,
persecution
by
euill
tongues
,
is
one
.
The
Disciple
is
not
aboue
his
Master
.
Math.
10.24
.
Thus
men
dealt
with
Christ
:
and
they
must
expect
accordingly
,
to
suffer
,
that
are
in
Christ
It
is
our
Masters
reproch
,
and
we
must
beare
it
.
Hebr.
13
.
1●
.
or
(
properly
)
our
own
reproch
,
and
good
reason
wee
should
beare
it
.
So
much
for
the
first
propertie
of
the
wi●ked
,
the
second
amplified
propertie
,
followeth
.
Which
wicked
sinners
haue
spoken
against
him
.
]
That
which
was
spoken
against
the
godly
is
(
here
)
said
to
bee
spoken
against
Christ
:
For
hee
taketh
the
iniuries
of
his
Saints
,
to
bee
iniuries
done
vnto
himself
:
they
that
deale
despitefully
with
them
,
deale
contemptuously
with
him
.
The
point
taught
is
:
Doctr.
Whatsoeuer
is
spoken
or
practised
against
the
godly
for
their
righteousnesse
is
esteemed
as
spoken
,
and
done
vnto
Christ
,
for
whose
sake
and
cause
they
so
suffer
.
The
people
had
cast
off
Samuel
whom
God
had
chosen
.
Therefore
the
Lord
counted
himselfe
despised
,
because
they
had
despised
him
whom
he
had
chosen
.
1.
Sam.
8.7
.
Saul
persecuted
the
church
,
and
Christ
saith
,
I
am
Iesus
whom
thou
persecutest
:
to
wit
,
not
in
my
person
,
but
in
the
church
my
members
.
Act.
9.4.5
.
Also
,
concerning
his
Disciples
Christ
saith
,
and
concerning
all
the
godly
in
them
:
Hee
that
despiseth
you
,
despiseth
me
.
Luc.
10.16
.
The
reasons
;
That
which
is
done
against
the
bodie
,
concerneth
the
head
,
but
Christ
is
the
head
of
his
church
,
and
the
church
is
his
bodie
.
Ephes.
1.22.23
.
And
therefore
what
is
done
against
the
Church
,
is
done
against
Christ
.
Secondly
,
It
is
not
we
that
are
hated
,
but
the
cause
of
Christ
in
vs
when
we
suffer
for
righteousnesse
.
And
wil
not
he
reuenge
his
owne
abuse
,
and
desend
his
own
glorie
?
He
that
spurneth
against
his
truth
,
spurneth
against
him
.
And
shall
not
the
Lord
turne
to
confusion
all
his
despisers
.
A
terrour
to
those
who
reproch
a
good
man
for
his
goodnesse
,
Vse
1
and
a
religious
man
for
the
truth
.
For
the
Lord
will
proceede
against
such
,
not
onely
for
their
iniury
to
man
,
but
for
their
blasphemie
to
God
.
So
they
that
smite
his
seruants
,
shall
be
as
they
that
smite
himselfe
.
For
,
as
hee
that
beateth
a
mans
scruant
,
abuseth
the
master
:
So
he
persecuteth
Christ
,
that
vexeth
his
seruants
.
Pharao
,
Saul
,
Senacherib
,
Herod
and
others
,
found
the
truth
of
this
in
their
fearefull
destruction
,
because
(
like
desperate
wretches
)
they
fought
against
God
,
in
his
Saints
.
A
comfort
to
those
who
defend
a
good
cause
.
Vse
2
For
,
they
stand
not
alone
,
but
hee
standeth
with
them
who
is
stronger
then
all
men
.
And
,
of
God
bee
on
our
side
,
who
can
bee
against
us
.
Rom.
8.31
.
If
wee
haue
such
a
cause
as
Hezekiah
had
,
we
may
say
with
like
confidence
as
Hezekiah
did●
there
be
〈◊〉
with
vs
,
then
are
with
them
.
2.
Chron.
32.7
.
2.
King
.
6.16
.
Dauids
cause
,
was
the
Lords
:
and
hee
found
that
God
would
bee
neare
to
auouch
his
owne
truth
in
the
middes
of
his
enemies
.
Therefore
was
hee
deliuered
from
the
battell
that
was
against
him
;
for
many
were
with
him
.
Psal.
55.18
.
To
conclude
therefore
,
let
vs
prouide
our selues
of
a
good
cause
:
and
wee
shall
be
sure
of
a
strong
helper
:
Let
vs
reuerence
the
godly
,
and
honour
the
Lord
:
and
we
shall
stand
inuincible
in
all
oppositions
,
or
as
mount
Sion
that
cannot
bee
remoued
,
but
remaineth
for
euer
.
Psal.
125
,
1.
Our
death
shall
bee
comfortable
,
and
our
iudgement
without
rebuke
:
wee
shall
benefit
Christs
church
,
&
haue
praise
of
God
;
to
whom
,
Father
,
Sonne
,
and
holy
Ghost
,
three
persons
,
and
one
immortall
and
onely
wise
God
,
be
rendred
all
glorie
,
power
and
thanksgiuing
now
and
euer
.
Amen
.
All
glorie
to
God
.
FINIS
.