THE
FIRST
BOOKE
.
What
DEATH
is
in
it selfe
.
CHAP.
I.
Of
mans
Creation
,
and
excellent
estate
before
his
Fall
.
OVr
most
gracious
God
,
infinite
in
section
1
wisedome
,
and
incomprehensible
in
loue
towards
mankinde
,
hauing
before
all
worlds
decreed
to
make
himselfe
most
glorious
in
his
Creation
,
did
in
his
appointed
time
effect
the
same
.
For
hauing
made
the
world
in
wonderfull
manner
,
and
furnished
it
with
all
varietie
of
creatures
,
both
for
profit
and
pleasure
,
deuising
in
his
wisedome
and
vnspeakable
loue
,
a
perfection
of
happinesse
for
man
vpon
the
earth
;
at
last
,
Gen.
1.26
.
after
a
most
exquisite
manner
consulted
with
himselfe
for
the
shape
of
man
,
and
finding
no
creature
fit
enough
for
a
patterne
of
his
portraiture
,
concluded
with
himselfe
to
make
mankinde
,
as
a
Chrystall
glasse
of
his
glory
,
and
a
most
liuely
resemblance
,
after
a
sort
,
of
his
Maiestie
.
section
2
And
that
not
onely
in
the
frame
of
his
body
,
to
be
as
it
were
a
briefe
Map
and
abridgement
of
the
whole
worlds
perfection
,
which
hee
made
as
a
most
glorious
Theatre
,
fully
replenished
with
most
admirable
sights
of
all
sorts
:
but
(
which
is
more
)
both
in
body
and
soule
to
represent
his
Creator
,
as
his
Vicegerent
and
petty
Monarch
on
the
earth
,
and
seating
him
here
as
it
were
in
his
Throne
,
and
putting
his
owne
Scepter
into
his
hand
,
and
his
Crowne
of
glory
vpon
his
head
,
gaue
him
dominion
and
rule
ouer
all
the
workes
of
his
hands
;
so
that
well
may
the
Prophet
with
wonder
exclaime
and
cry
out
:
Psal.
8.4
.
Lord
,
what
is
man
that
thou
art
so
mindefull
of
him
?
&c.
section
3
Now
that
this
Image
of
God
was
liuely
expressed
in
whole
man
(
resembling
his
Maker
both
in
his
body
,
and
in
his
soule
)
doth
plainly
appeare
by
the
renuing
of
man
in
Christ
,
Rom.
12.1.2
.
2
Cor.
7.1
.
who
is
not
onely
sanctified
in
the
one
alone
,
but
in
the
other
.
section
4
And
first
for
mans
Body
:
it
did
resemble
God
in
that
immortalitie
wherein
it
was
first
created
,
as
also
in
the
seuerall
members
thereof
,
expressed
the
varietie
of
his
perfections
,
and
therefore
(
in
respect
of
Gods
diuers
employments
)
in
a
borrowed
speech
are
ascribed
to
him
,
as
the
hands
and
armes
,
Gen.
49.24
.
Exod.
6.6
.
Psal.
31.3
.
&
34.16
.
&
114.7
.
Iob
19.21
.
Esay
66.2
.
Psal.
8.6
.
&c.
to
shew
Gods
omnipotencie
and
power
;
his
eyes
and
eares
,
his
piercing
prouidence
and
sight
,
&c.
I
omit
mans
face
and
comely
countenance
(
in
which
principally
doth
shine
a
certaine
imperious
maiestie
and
grace
most
conspicuous
)
causing
all
liuing
creatures
to
stoupe
vnto
him
;
and
besides
the
goodly
order
of
all
his
outward
parts
(
set
and
disposed
in
admirable
sort
)
a
glorious
beauty
spreading
it selfe
throughout
,
with
wonderfull
strength
,
agillitie
,
and
nimblenesse
of
all
his
members
,
made
him
most
famous
:
that
very
Naturalists
and
Pagans
anatomizing
his
very
body
,
not
onely
preferred
the
frame
thereof
before
the
worlds
whole
curious
creation
but
(
rauished
in
their
senses
with
the
consideration
of
the
same
)
deified
and
preferred
it
aboue
all
measure
.
section
5
Yet
as
waxe
is
more
apt
to
receiue
an
impression
then
clay
:
so
the
soule
,
being
a
Spirit
,
commeth
nearest
to
Gods
nature
.
For
first
,
the
very
substance
of
Adams
soule
did
most
liuely
shadow
out
the
diuine
Essence
,
not
onely
in
the
simplicitie
,
inuisiblenesse
and
immortalitie
thereof
,
but
also
in
that
power
which
it
enioyed
,
to
know
and
will
.
And
as
God
is
but
one
in
the
world
,
quickning
,
sustaining
,
and
gouerning
the
same
;
so
there
is
but
one
soule
in
the
body
,
which
(
being
whole
in
euery
part
thereof
without
augmentation
or
diminution
)
giueth
vnto
it
both
life
,
sense
,
and
motion
.
Further
,
the
soule
is
like
vnto
God
in
the
faculties
of
the
same
:
For
as
there
is
but
one
onely
diuine
Essence
in
the
Godhead
,
and
yet
three
distinct
persons
in
respect
of
their
externall
actions
:
so
the
soule
is
but
one
,
howsoeuer
it
consisteth
of
sundry
essentiall
qualities
.
This
Image
of
God
in
man
consisted
especially
in
the
section
6
rule
and
dominion
of
the
Creatures
.
Gen.
1.26
.
Let
vs
make
man
(
saith
God
)
in
our
owne
image
,
that
hee
may
rule
the
fowles
of
the
ayre
,
fish
of
the
sea
,
beasts
of
the
earth
.
Now
to
rule
well
,
is
required
Knowledge
,
Memorie
,
Will
,
Vnderstanding
and
Iudgement
;
which
are
essentiall
in
God
,
and
proper
to
our
soules
.
Man
had
not
onely
giuen
vnto
him
of
God
power
and
abilitie
to
vnderstand
diuine
and
humane
things
,
but
was
endued
with
other
heauenly
qualities
,
as
Iustice
,
Wisedome
,
Temperance
,
Mercy
,
Loue
,
&c.
Gods
Image
in
man
is
righteousnesse
,
holinesse
and
knowledge
.
Be
renued
(
saith
the
Apostle
)
in
the
spirit
of
your
minde
,
Ephe.
4.23.24
.
and
put
on
the
new
man
,
which
after
the
Image
of
God
is
created
vnto
righteousnesse
and
true
holinesse
.
Whose
qualities
are
necessarily
inferred
by
the
contrary
,
attributed
to
the
olde
man
:
where
truth
is
opposed
against
lying
,
Christian
anger
against
sinfull
rage
,
iust
dealing
against
falshood
and
wrong
,
holy
and
gracious
speech
against
corrupt
and
filthy
communication
.
And
hee
saith
,
that
this
Image
or
new
man
is
renued
in
knowledge
after
the
image
of
him
that
created
it
;
because
the
true
knowledge
of
God
transformeth
man
to
the
image
of
God
his
Maker
,
Col.
3.10
.
2
Cor.
3.18
.
that
is
to
say
,
to
the
true
sinceritie
and
purenesse
of
the
soule
▪
Therefore
presently
following
hee
expresseth
the
qualities
of
this
Image
;
Col.
3.12.13
.
to
wit
,
tender
affection
,
or
bowels
of
compassion
,
kindnesse
,
humblenesse
of
minde
,
meeknesse
,
long-suffering
,
forbearing
,
and
forgiuing
one
another
,
Loue
,
Peace
:
and
these
be
the
fruits
of
Gods
Spirit
,
which
renueth
our
hearts
,
(
as
they
are
mustred
by
S.
Paul
)
against
which
vertues
(
hee
saith
)
there
is
no
Law
:
Gal.
5.22.23
.
Rom.
8.29
.
which
Image
also
is
called
,
a
conformitie
to
Gods
Sonne
.
section
7
By
the
infusion
of
Gods
holy
Spirit
(
saith
Iraeneus
)
man
is
made
spirituall
,
Irenaeus
lib.
5.
as
at
the
first
hee
was
created
.
And
Tertullian
saith
,
that
the
Image
of
God
in
man
,
is
to
haue
the
same
sense
and
motion
with
God
,
Tertul.
contra
Marcion
.
the
same
Will
,
Knowledge
,
Affection
,
Iudgement
,
and
Reason
,
in
all
humane
and
heauenly
things
,
according
to
the
measure
of
a
creature
.
The
reason
thus
to
perswade
vs
,
is
,
that
man
was
made
first
according
to
Gods
Image
,
that
hee
might
rule
all
his
creatures
below
as
his
President
and
Substitute
ouer
all
.
And
it
is
no
question
,
but
God
would
haue
all
his
creatures
(
which
hee
had
made
)
well
and
orderly
to
be
ouer-heeded
and
ruled
,
(
who
alwayes
and
euery
where
in
his
Word
)
forbiddeth
the
abuse
of
any
,
or
the
least
:
and
wee
are
straightly
bound
to
referre
all
of
them
to
the
glory
and
praise
of
their
author
and
owner
.
Now
this
good
vse
and
excellent
administration
of
all
the
creatures
,
which
God
requireth
,
cannot
stand
without
all
those
former
conditions
and
qualities
of
the
soule
of
man
,
whereof
this
Image
of
God
consisteth
.
So
that
when
the
minde
is
endued
with
the
sound
knowledge
of
God
,
and
adorned
with
Iustice
;
then
it
most
truely
representeth
Gods
Image
and
likenesse
▪
because
that
Iustice
and
knowledge
of
diuine
and
heauenly
things
are
nothing
else
but
a
certaine
influence
from
the
diuine
nature
into
our
mindes
and
soules
.
section
8
But
that
these
things
may
appeare
more
plainly
,
wee
are
to
know
,
that
the
Image
of
a
thing
is
the
forme
by
which
it
is
resembled
,
and
a
similitude
is
a
qualitie
of
a
thing
,
by
which
it
is
shadowed
.
Now
man
in
his
Image
,
not
onely
resembled
his
Maker
in
knowledge
and
vnderstanding
,
but
was
also
created
in
other
celestiall
conditions
,
as
Iustice
,
Wisedome
,
Mercy
,
Loue
,
&c.
(
as
before
was
declared
)
yet
so
,
Hebr.
1.3
.
Coll.
2.9
.
&
1.15
.
as
that
Christ
alone
is
the
very
ingrauen
forme
of
his
person
,
according
to
his
Deitie
,
and
in
his
Humanitie
,
so
farre
as
it
is
capable
of
the
same
.
And
to
this
end
hath
God
predestinated
and
elected
vs
,
that
we
should
be
conformable
to
the
Image
of
his
Sonne
.
Rom.
8.29
.
Therefore
God
made
vs
of
an
vnderstanding
nature
,
and
capable
of
diuine
perfection
,
when
with
these
heauenly
properties
our
soules
were
first
endued
,
which
now
cannot
be
againe
recouered
but
thorow
the
helpe
of
Christ
,
the
true
patterne
and
type
of
our
first
created
Image
.
To
conclude
,
how
like
we
were
made
to
God
,
appeareth
by
our
proposed
end
of
that
selfe-same
happinesse
and
blisse
which
wee
feare
to
loose
,
and
waite
(
through
hope
)
to
enioy
with
God
himselfe
,
both
in
louing
and
knowing
of
him
as
hee
is
.
Mans
soule
by
creation
,
had
Reason
and
Will
,
(
as
it
section
9
were
)
for
two
wings
:
Reason
to
vnderstand
and
know
,
and
Will
to
approue
and
elect
things
vnderstood
and
knowne
.
And
these
two
wings
did
with
equall
force
and
sweet
consent
carry
vp
and
support
the
soule
,
to
guide
it
aright
to
God
;
that
so
it
might
sore
aloft
(
with
her
affections
)
as
the
Eagle
flying
carryeth
her
young
ones
to
inure
them
with
the
Sunne
;
so
it
might
lift
vp
it selfe
aloft
from
all
infection
whatsoeuer
:
A
rectitude
and
vprightnesse
was
also
added
that
it
might
beare
the
force
and
power
(
as
it
were
)
of
a
cleare
and
pleasant
gale
of
winde
,
to
these
two
wings
;
which
blast
receiued
into
the
braine
,
did
carry
and
freshly
set
forward
the
powers
of
the
minde
,
as
when
the
flight
of
the
Larke
or
Nightingale
(
ascending
on
high
)
is
hastened
with
a
quicke
and
pleasant
winde
,
wherewith
these
birds
are
so
delighted
,
that
the
higher
they
flye
aloft
towards
the
skye
,
the
more
sweetly
doe
they
sing
.
Such
a
heauenly
harmonie
and
consent
was
in
all
the
faculties
of
the
soule
,
that
alwayes
and
altogether
they
aspired
with
ioy
to
holy
and
heauenly
things
.
All
excellent
learning
and
skill
was
engrauen
in
mans
soule
:
his
Reason
was
more
sharpe
and
cleare
then
the
Eagles
eye
,
which
can
behold
the
Sunne
:
his
Knowledge
surpassed
all
Arts
and
Sciences
,
so
that
by
nature
he
could
approach
vnto
the
eternall
light
,
and
vnderstanding
of
God
himselfe
,
and
heauenly
things
,
as
the
Angels
and
holy
Spirits
themselues
.
CHAP.
II.
Man
in
his
first
and
best
estate
was
mutable
by
nature
,
and
subiect
to
fall
,
and
so
righteously
made
of
God
,
without
any
cause
of
iust
complaint
.
NOW
for
the
better
humbling
of
man
in
this
his
high
estate
,
that
hee
might
know
himselfe
farre
inferiour
vnto
God
that
thus
had
exalted
him
,
and
acknowledge
his
subiection
,
by
the
soueraignety
of
his
Maker
:
It
pleased
God
in
his
wisedome
to
set
a
great
difference
,
as
betweene
the
Angels
and
himselfe
in
their
creation
,
Ioh.
3.2
.
Exod.
3.14
.
Esay
44.24
.
Rom.
11.36
.
Acts
17.28
.
so
betweene
man
made
like
to
God
,
made
like
(
I
say
)
to
himselfe
,
but
not
himselfe
,
who
onely
hath
this
name
and
nature
(
I
am
,
)
to
shew
his
being
of
himselfe
,
and
vnchangeable
nature
;
and
to
teach
vs
that
all
creatures
haue
not
onely
their
being
,
but
their
standing
and
vpholding
by
him
that
onely
is
:
Therefore
he
is
called
the
liuing
God
,
not
onely
because
hee
hath
life
in
himselfe
,
but
because
hee
is
the
fountaine
and
originall
of
life
:
he
doth
not
onely
liue
,
but
hath
life
of
himselfe
,
and
is
the
cause
of
life
,
because
there
is
no
life
besides
or
without
him
.
Though
mans
nature
(
saith
Augustine
)
was
vpright
and
sound
,
Aug.
in
lib.
de
peccat
.
merit
.
&
remiss
.
and
nothing
sinfull
,
yet
was
it
capable
of
sinne
,
and
apt
to
receiue
infection
:
Though
man
in
his
nature
was
mortall
(
standing
in
his
state
)
yet
was
it
not
of
necessitie
that
he
should
die
;
and
as
our
flesh
is
apt
to
receiue
a
wound
,
yet
euery
one
is
not
wounded
;
and
as
the
body
of
man
is
subiect
to
sicknesse
,
yet
many
often
die
,
not
touched
with
sicknesse
:
So
the
state
of
Adams
body
was
such
,
that
although
it
was
subiect
to
death
,
yet
except
sinne
had
come
betweene
,
he
might
and
should
haue
liued
for
euer
:
Deut.
8.4
.
euen
as
the
hose
and
shooes
of
the
Hebrewes
in
the
desart
,
by
Gods
mighty
prouidence
and
power
,
neuer
waxed
olde
by
wearing
or
consumption
.
Neither
was
this
vnreasonable
in
God
,
nor
vnagreeable
to
his
iustice
,
to
make
a
distinction
betweene
himselfe
and
his
creatures
,
for
that
he
himselfe
is
onely
good
,
without
change
and
alteration
,
all
his
creatures
good
,
yet
subiect
to
corruption
.
Man
was
made
of
a
mutable
nature
,
in
power
of
standing
,
and
possibility
of
falling
:
power
of
standing
he
had
from
God
his
creatour
:
possibility
of
falling
from
himselfe
,
being
a
creature
.
Aug.
Because
the
Lord
created
man
of
nothing
,
therefore
he
left
possibility
in
man
to
returne
to
nothing
.
Basil
.
If
God
had
giuen
Adam
an
immutable
nature
,
he
had
created
a
God
and
not
a
man
,
being
onely
proper
to
God
to
be
vnchangeably
good
.
In
the
very
Angels
in
heauen
(
in
respect
of
God
)
is
found
imperfection
:
Iob
15.15
.
Esay
6.2
.
the
Cherubs
hide
their
faces
with
their
wings
,
for
the
brightnesse
of
his
glory
.
Thus
God
doth
humble
all
his
creatures
to
exalt
himselfe
,
euen
to
teach
them
this
;
not
to
goe
from
him
of
whom
they
had
and
haue
their
goodnesse
,
nor
to
trust
vnto
themselues
,
though
by
creation
good
,
yet
subiect
to
decline
.
Adam
then
,
although
he
was
created
in
goodnesse
,
yet
was
he
made
but
changeably
good
:
for
such
was
the
goodnesse
and
inclination
of
his
will
to
obey
God
,
as
might
be
altered
and
changed
by
force
of
temptation
.
The
cause
of
this
mutability
was
,
that
the
creature
righteous
by
creation
,
may
remaine
eternally
,
and
constantly
righteous
;
two
helpes
or
fauours
of
God
are
necessarily
required
:
First
a
power
to
perseuere
in
goodnesse
;
for
without
this
power
the
creature
of
it selfe
ceaseth
to
be
good
:
the
second
is
,
an
act
or
deede
,
and
that
is
the
will
to
perseuere
,
or
perseuerance
itselfe
:
This
also
is
requisite
with
the
former
;
Phil.
2.13
.
for
God
giues
not
onely
the
power
,
but
also
the
will
and
deede
:
and
the
creature
doth
not
the
good
which
it
can
doe
,
vnlesse
God
cause
it
to
doe
the
said
good
;
both
which
helpes
the
good
Angels
haue
,
and
therefore
keepe
them
standing
:
now
Adam
receiued
the
first
of
God
,
but
not
the
second
;
for
besides
the
goodnesse
of
his
will
,
he
receiued
of
God
a
power
constantly
to
perseuere
in
goodnesse
,
if
he
would
:
yet
the
act
of
perseuerance
was
left
to
the
choise
and
liberty
of
his
owne
will
.
In
nature
it selfe
,
this
truth
appeareth
.
God
we
know
creates
the
eye
,
and
puts
into
it
the
faculty
of
seeing
;
yet
withall
he
addes
to
the
eye
necessary
helpes
by
the
light
of
the
Sunne
;
but
for
the
act
of
seeing
,
it
is
left
to
mans
choise
,
for
he
may
see
if
he
will
,
or
if
he
please
he
may
shut
his
eyes
.
Againe
,
the
Physition
by
Art
procures
an
appetite
:
this
done
,
he
prouides
conuenient
foode
;
yet
for
all
this
,
the
patient
may
eate
if
he
will
,
or
otherwise
may
abstaine
.
Now
if
any
reply
,
that
Adam
receiued
not
sufficient
grace
,
hauing
not
the
will
to
will
that
good
he
could
and
might
:
Obiection
.
the
answer
is
,
Answere
.
that
he
receiued
sufficient
for
the
perfection
of
his
nature
:
that
is
,
for
the
full
obedience
of
the
will
of
God
,
and
for
the
attaining
of
euerlasting
happinesse
,
if
he
would
not
haue
bin
wanting
to
himself
,
but
he
receiued
not
sufficient
grace
,
which
might
cause
the
immutability
of
his
nature
;
neither
was
it
of
necessitie
to
be
giuen
(
as
I
haue
already
shewed
)
to
a
creature
.
A
Goldsmith
intends
to
make
a
Iewell
of
singular
price
and
value
,
he
compounds
it
of
gold
,
pearles
and
precious
stones
;
when
hee
hath
brought
it
to
perfection
,
he
doth
not
put
this
propertie
to
it
,
that
if
it
fall
,
it
shall
not
be
bruised
or
broken
.
Now
God
created
Adam
in
all
perfection
,
and
gaue
him
power
and
abilitie
to
continue
in
the
same
,
if
he
would
:
yet
did
he
not
put
vnto
his
nature
this
condition
,
that
it
should
be
vnchangeable
,
when
it
should
be
assayled
by
the
force
of
outward
temptation
.
By
this
we
see
the
weakenesse
of
the
excellentest
creature
in
it selfe
,
without
the
grace
of
God
.
Adam
could
fall
of
himselfe
,
but
he
could
not
stand
or
rise
againe
:
he
could
not
auoide
the
least
assault
of
euill
,
no
further
then
he
was
helped
by
the
grace
of
God
.
We
are
to
God
as
the
sicke
man
to
his
keeper
,
who
saith
,
Take
me
vp
and
I
will
rise
,
hold
me
and
I
will
stand
,
helpe
me
and
I
will
goe
,
&c.
Which
must
make
vs
to
renounce
our selues
,
and
cleaue
to
God
,
wholly
depending
vpon
his
gratious
prouidence
and
protection
in
all
our
actions
and
attempts
.
God
(
I
confesse
)
could
haue
made
our
first
parents
of
such
an
vnchangeable
nature
,
that
they
could
not
possibly
haue
fallen
away
,
but
it
was
not
expedient
that
they
should
be
so
made
,
because
then
the
obedience
of
man
should
seeme
to
haue
beene
forced
(
as
it
were
)
and
so
not
so
acceptable
vnto
God
.
Gen.
2.7
.
And
albeit
the
body
of
man
being
made
of
dust
and
earth
,
and
himselfe
in
respect
of
his
substance
and
beginning
was
mortall
:
yet
if
he
had
preserued
the
holy
spirit
of
God
within
him
,
and
giuen
him
the
vpper
hand
,
this
spirit
of
God
,
which
by
sinne
he
vanquished
,
had
farre
surmounted
all
that
was
mortall
in
him
.
And
to
end
this
point
.
As
Sathan
tempted
Adam
,
to
proue
God
a
lyer
,
and
to
bring
him
to
dishonour
,
Gen.
3.1.4.5.6
.
and
so
became
the
instrument
of
mans
damnation
.
So
also
Adam
tempted
himselfe
to
taste
the
fruit
,
which
(
as
he
thought
)
would
make
himselfe
as
God
.
Now
God
most
iustly
suffered
him
to
be
tryed
by
this
meanes
,
to
make
a
way
for
his
iustice
,
in
the
condemnation
of
the
reprobate
,
and
an
entrance
for
his
mercy
in
the
saluation
of
his
elect
;
for
if
there
had
beene
no
fall
of
man
,
God
should
haue
manifested
himselfe
neither
iust
in
condemning
some
,
nor
mercifull
in
sauing
others
,
which
very
much
would
haue
obscured
his
glory
,
and
altogether
depriued
him
of
his
praises
amongst
the
sonnes
of
men
,
&c.
Man
was
subiect
to
death
by
nature
,
yet
not
of
necessitie
,
as
though
he
saw
no
way
to
shunne
it
:
(
and
now
I
goe
no
further
then
mans
knowledge
reuealed
in
the
word
,
setting
Gods
decree
and
secret
counsell
aside
)
for
he
had
sufficient
power
giuen
him
of
God
in
his
creation
to
auoide
it
.
Rom.
2.15
.
Gods
law
was
written
in
his
heart
,
agreeable
to
his
nature
,
he
thought
it
no
yoake
or
burthen
to
obserue
it
,
his
shoulders
or
backe
being
bigge
enough
to
sustaine
it
:
Sinne
therefore
,
wee
may
see
,
hath
diminished
our
strength
,
and
altered
our
nature
,
that
now
we
are
forced
to
be
slaues
to
those
,
who
before
were
our
subiects
.
Gods
law
(
now
written
)
is
the
same
which
before
was
engrauen
in
our
nature
;
yet
now
it
is
such
a
huge
weight
and
heauie
yoake
,
Acts
15.10
.
Mat.
23.4
.
which
neither
we
,
nor
our
fathers
were
euer
able
to
beare
.
CHAP.
III.
Of
the
greatnesse
of
Adams
sinne
,
and
his
grieuous
fall
:
with
the
fearefull
effects
and
fruites
thereof
.
MAn
being
thus
created
in
so
glorious
an
estate
,
raigning
and
ruling
,
not
onely
as
a
Prince
,
but
(
as
it
were
)
a
petty
God
vpon
the
earth
,
all
things
being
put
in
subiection
vnder
his
feete
,
Sathan
that
olde
serpent
and
enuious
aduersary
of
mankinde
,
hauing
fallen
himselfe
and
his
associates
(
by
his
and
their
owne
transgression
)
into
a
most
cursed
and
wretched
estate
,
enuying
at
the
blessednesse
of
our
first
parents
,
so
happily
planted
vpon
the
earth
,
and
placed
in
Paradise
(
possessing
the
body
of
the
Serpent
,
and
abusing
his
forme
)
drew
Enah
by
his
wiles
to
heare
her
God
accused
of
vnkindnesse
,
Gen.
3.1
.
and
from
hearing
to
suspition
,
and
from
suspition
to
plaine
rebellion
against
his
law
;
and
so
Sathan
not
contented
,
she
was
made
his
snare
to
catch
her
husband
also
.
But
marke
(
I
pray
you
)
this
diuels
proceeding
,
and
see
what
hookes
this
Fisher
hid
vnder
his
fine
and
pleasant
baites
.
First
he
bewitcheth
her
sences
with
a
faire
sight
and
pleasant
shew
of
the
forbidden
fruit
;
Gen.
3.6
.
v.
3.4
.
then
he
assaileth
her
with
infidelity
,
and
doubtfulnesse
of
Gods
word
:
namely
,
that
they
should
die
the
death
:
thirdly
,
he
opposeth
himselfe
against
the
vndoubted
truth
of
Gods
word
,
setting
downe
the
contrary
,
Ye
shall
not
die
:
lastly
,
verse
4.5
.
he
pricketh
them
forward
to
pride
,
and
selfe-loue
,
Ye
shall
be
as
Gods
,
euen
as
cunning
as
the
highest
in
good
and
euill
:
So
they
poore
creatures
not
resting
vpon
God
,
nor
asking
counsell
at
his
word
,
but
trusting
to
themselues
(
deceiued
by
his
strange
delusions
)
yeelded
,
and
in
yeelding
were
seduced
,
and
so
shackled
with
the
wards
of
their
owne
sinne
,
Pro.
5.22
.
and
fetters
of
their
owne
finding
out
:
and
as
he
solde
himselfe
to
sinne
and
Sathan
by
this
his
fall
;
so
iustly
did
God
ordaine
the
meanes
to
hamper
him
,
to
wit
,
Death
and
Destruction
.
Neither
was
this
action
contrary
to
his
iustice
(
except
he
should
haue
denied
himselfe
)
nor
yet
repugnant
to
his
vnchangeable
word
pronounced
:
for
in
the
beginning
(
as
we
haue
heard
)
God
created
man
holy
and
righteous
;
euen
like
to
himselfe
▪
and
so
long
as
he
kept
this
forme
,
Gen.
1.26
.
he
enioyed
Gods
presence
;
his
protection
and
prouidence
ruled
ouer
him
,
he
wanted
nothing
that
was
needefull
for
him
,
all
the
creatures
were
his
seruants
,
they
came
at
his
call
,
and
bowed
at
his
becke
;
Gen.
2.19
.
he
wanted
nothing
that
heart
could
wish
;
he
was
placed
in
Paradise
amidst
all
passing
pleasures
,
the
ground
of
it selfe
yeelded
forth
her
encrease
,
without
toyle
,
or
trauell
:
he
was
made
subiect
to
no
creature
,
verse
9.
but
was
Lord
ouer
all
(
him
onely
excepted
that
had
thus
preferred
him
.
)
Now
this
his
gracious
God
and
bountifull
Lord
,
for
all
these
his
graces
and
blessings
vnspeakeable
,
required
no
great
seruice
or
homage
at
his
hands
,
he
exacted
no
great
rent
,
he
did
not
ouercharge
him
;
but
onely
this
(
to
shew
his
soueraigne
power
)
he
gaue
him
a
Commandement
,
no
weighty
thing
to
be
obserued
,
but
a
small
matter
,
and
easie
to
be
performed
,
to
wit
,
that
he
(
hauing
such
choise
and
aboundance
of
all
things
besides
)
should
abstaine
(
for
his
pleasure
)
from
tasting
of
the
tree
of
the
knowledge
of
good
and
euill
,
Gen
2.17
.
and
all
this
he
did
to
try
his
obedience
.
And
now
behold
this
vnkinde
creature
,
this
vngratefull
wretch
,
and
wicked
man
,
forgetting
God
and
his
duetie
,
casting
aside
his
blessings
and
graces
(
wherewith
he
abounded
,
)
most
traiterously
,
villainously
,
and
shamefully
rebelling
against
his
Lord
,
contemneth
his
Creatour
,
and
setteth
his
God
at
naught
;
he
listneth
to
the
Diuell
,
and
beleeueth
his
lies
,
and
followeth
(
like
a
beast
)
his
sensuall
appetite
,
and
euen
in
that
one
thing
forbidden
,
spiteth
his
God
,
regardeth
not
his
word
,
feareth
not
death
that
was
threatned
,
but
eateth
of
the
forbidden
tree
,
maugre
the
beard
of
God
,
and
his
iudgements
.
And
here
let
vs
throughly
consider
,
not
so
much
the
matter
and
meanes
(
which
was
but
the
eating
of
an
Apple
)
as
the
manner
and
measure
of
this
rebellion
,
and
sinne
,
which
manifested
it selfe
by
these
degrees
:
first
a
doubtfulnesse
of
Gods
word
,
which
made
him
to
stagger
:
secondly
,
a
losse
of
faith
,
not
beleeuing
Gods
threatning
:
thirdly
,
a
nise
curiositie
in
departing
from
Gods
word
,
and
seeking
other
wisedome
:
fourthly
,
a
pride
in
desiring
to
be
greater
then
God
had
made
him
:
fiftly
,
a
contempt
of
God
,
breaking
his
law
against
his
conscience
:
sixtly
,
an
apostasie
in
falling
from
the
counsell
of
God
,
to
beleeue
the
Diuell
:
seuenthly
,
an
ingratitude
and
hellish
vnkindenesse
in
driuing
away
,
and
expelling
Gods
holy
spirit
dwelling
in
them
:
eightly
,
a
murthering
of
himselfe
and
his
whole
posteritie
:
for
this
fall
of
his
was
the
first
opening
of
the
gate
to
all
sinne
and
misery
,
to
all
mankinde
.
This
sinne
therefore
can
no
way
be
lessened
,
consisting
of
so
many
most
monstrous
and
horrible
impieties
.
Could
any
punishment
possible
be
sharpe
enough
for
such
a
monstrous
fact
?
that
whereas
God
had
giuen
them
such
liberty
and
freedome
of
all
things
,
yet
would
not
so
much
as
obey
him
in
this
one
?
Againe
,
God
did
not
onely
binde
him
to
obedience
,
but
threatned
his
rebellion
,
if
thou
eate
thereof
,
Gen.
2.17
.
thou
shalt
die
the
death
:
Notwithstanding
Gods
commanding
and
his
threatning
,
he
is
most
carelesse
,
and
swiftly
runnes
headlong
to
sinne
and
wickednesse
,
and
so
entred
into
such
a
maze
of
miseries
,
from
whence
neither
himselfe
,
nor
his
posteritie
,
were
euer
able
to
vnwinde
themselues
:
for
so
abusing
his
owne
free
will
,
he
lost
it
,
and
was
made
a
slaue
to
Sathan
and
himselfe
.
Gods
image
being
by
his
fall
defaced
,
he
became
like
the
diuell
,
and
contemning
life
,
he
found
out
death
,
euen
death
eternall
.
This
was
the
wages
of
his
sinne
,
this
was
the
hire
of
his
labour
,
Rom.
6.23
.
this
profit
reaped
he
for
his
paines
.
God
thrust
him
out
of
Paradise
,
and
being
expelled
,
he
was
kept
out
by
the
Cherubins
,
so
presently
he
saw
his
shame
,
his
figge
leaues
could
not
couer
his
nakednes
;
Gen.
3.24
.
but
God
accursed
him
and
his
seede
;
he
plagued
the
earth
with
barrennesse
,
and
caused
all
the
creatures
to
feele
the
smart
of
this
his
fall
:
and
as
he
disobeyed
God
,
so
procured
he
the
disobedience
of
all
the
creatures
towards
himselfe
.
Hereof
comes
the
fiercenesse
of
Lyons
,
Beares
,
Tygers
,
Wolues
,
and
all
wilde
beasts
:
hence
ariseth
all
rebellions
,
and
vprores
,
warres
,
seditions
,
scarcitie
,
dearth
,
&
hunger
,
colde
,
and
nakednesse
;
murther
,
plagues
,
and
all
kinde
of
calamities
that
are
in
the
world
,
all
which
are
forerunners
of
this
eternall
death
,
and
ring-leaders
to
damnation
.
Thus
Sathan
suggesting
a
want
of
knowledge
,
because
he
knew
not
euill
,
and
so
corrupting
his
heart
with
a
curious
desire
thereof
(
not
able
of
himselfe
to
effect
the
ill
that
he
suggesteth
)
procured
man
to
the
practise
of
ill
,
before
he
could
obtaine
to
the
knowledge
thereof
:
euen
as
a
man
commeth
to
the
knowledge
of
poyson
by
the
dangerous
taste
thereof
:
so
deare
was
the
purchase
of
euils
experience
,
that
it
sodainely
procured
mans
ruine
and
fall
.
And
so
his
passions
were
made
to
see
,
and
his
Reason
blinde
:
in
searching
for
knowledge
,
hee
met
with
error
.
So
Reason
it selfe
(
the
lampe
of
mans
soule
)
which
like
the
Sunne
in
the
firmament
,
spreading
her
beames
thorough
mans
little
centre
,
is
now
become
so
dimme
and
darke
,
in
his
cloudy
and
ecclipsed
skye
,
that
the
eye
of
the
soule
is
as
voide
of
light
in
things
diuine
,
as
the
little
sparkes
of
fire
raked
vp
close
in
the
ashes
:
which
blindnes
and
ignorance
of
God
and
heauenly
things
,
were
not
personall
in
Adam
himselfe
,
but
by
possession
entred
into
all
his
posteritie
and
of-spring
.
And
originall
sinne
(
the
fountaine
and
wel-spring
of
all
the
rest
)
as
a
pestilent
poyson
infected
euery
part
.
This
is
that
canker
of
our
nature
,
and
contagious
infection
,
the
vtter
confusion
of
mans
state
,
the
roote
of
iniquitie
,
the
puddle
of
all
dregges
,
the
seede
of
rebellion
,
the
pumpe
of
all
enormities
,
whence
issueth
infinite
and
innumerable
vices
:
This
is
the
pit
of
perdition
,
which
Adam
digged
for
himselfe
and
his
broode
,
in
this
we
were
left
,
in
this
we
were
lost
,
in
this
we
were
condemned
,
in
this
conuicted
:
This
sinne
is
deriued
by
propagation
,
and
laid
vpon
vs
;
and
by
imitation
confirmed
,
and
multiplied
in
all
mankinde
;
whose
very
bones
by
the
same
are
corrupted
,
sinewes
tainted
,
veines
infected
,
arteries
poysoned
,
flesh
polluted
,
wit
confounded
,
minde
captiuated
,
knowledge
turned
into
ignorance
,
wisedome
to
errour
,
will
to
wilfulnesse
,
memory
to
forgetfulnesse
,
the
whole
soule
to
sinfulnesse
,
reason
to
rebellion
,
innocency
to
impudency
,
and
immortality
to
death
it selfe
,
both
of
soule
and
body
:
So
that
man
now
of
his
owne
nature
is
no
lesse
the
bondslaue
of
sin
,
then
the
slaues
which
are
bought
,
Rom.
7.14.15
.
whose
Maisters
vse
their
seruice
,
as
that
of
their
Oxen
and
Asses
,
at
their
pleasure
.
So
are
we
wholly
led
vnder
the
gouernment
of
sin
,
being
wholly
addicted
to
the
seruice
thereof
.
And
so
much
the
more
is
our
slauery
,
that
in
our
corrupted
wills
,
we
desire
and
onely
delight
to
sin
;
which
must
teach
vs
to
be
continually
touched
with
our
miserable
sinfull
life
,
and
in
this
respect
daily
to
desire
and
long
after
death
,
as
the
onely
medicine
to
heale
these
deadly
maladies
of
our
soules
.
Many
Beasts
and
Fowles
(
saith
one
)
farre
exceed
mankinde
in
some
vertue
and
good
qualities
,
as
the
Doue
in
simplicitie
,
the
Storke
in
kindnes
,
the
Dogge
in
fidelitie
,
Esay
1.3
.
the
Oxe
and
Asse
in
memorie
of
benefits
,
&c.
but
in
vice
and
euill
man
surpasseth
them
all
;
being
more
cruell
then
the
Wolfe
,
more
crafty
then
the
Foxe
,
more
proud
then
the
Peacocke
,
&c.
yea
,
all
vices
and
wickednes
(
which
are
but
seuerall
in
beasts
)
are
mustered
and
troupe
together
in
sinfull
man
.
And
as
many
members
vnited
,
make
but
one
body
;
so
doth
the
Spirit
of
God
terme
this
heaping
of
vices
in
man
,
a
body
of
sinne
,
euery
vice
being
(
as
it
were
)
a
member
.
It
is
said
,
Rom.
6.6
.
Col.
3.5
.
that
in
a
Sheepe
euery
thing
turneth
to
profit
;
the
flesh
for
food
,
the
wooll
for
cloathihg
,
&c.
but
euery
thing
that
is
in
man
,
is
eyther
euill
,
or
tendeth
to
euill
;
as
the
reason
to
beguile
and
deceiue
,
the
liberty
to
licentiousnesse
,
the
eyes
to
wantonnesse
,
the
heart
to
couetousnesse
,
&c.
All
the
members
(
I
say
with
S.
Paul
)
are
weapons
,
instruments
,
Rom.
6.19
.
Rom.
3.12
.
Gen.
6.5
.
Psal.
14.3
.
and
seruants
to
sinne
.
All
his
actions
and
affections
are
out
of
order
.
As
a
man
that
hath
a
Palsie
,
hath
still
a
motion
left
of
head
and
hands
,
(
as
hee
had
before
his
sicknesse
)
but
yet
his
mouings
are
now
altogether
irregular
and
out
of
order
;
so
all
those
affections
of
the
minde
,
as
Loue
,
Desire
,
Ioy
,
&c.
and
all
naturall
functions
of
the
body
,
as
eating
,
drinking
,
sleeping
,
&c.
(
which
should
haue
beene
performed
without
any
sinne
)
are
now
mixed
in
man
with
many
blemishes
and
corruptions
:
so
that
this
corruption
of
our
flesh
(
so
long
as
we
liue
)
sendeth
out
the
filthy
scum
of
all
vncleannesse
,
which
continually
broyleth
and
walloppeth
in
our
nature
,
foaming
out
such
filthy
froath
and
stinking
sauour
to
our
mindes
,
that
it
is
not
onely
detestable
to
the
soule
of
the
regenerate
,
but
also
abasheth
the
very
naturall
man
to
looke
into
such
a
loathsome
stye
of
sinne
,
and
sincke-hole
of
iniquities
;
for
mighty
is
the
power
,
and
raging
is
the
strength
of
originall
sinne
in
all
Adams
sonnes
,
breaking
out
into
action
.
Sinfull
man
(
saith
Iob
)
drinketh
iniquitie
like
water
,
but
wee
may
truely
say
,
Iob
15.16
.
like
wine
,
with
pleasure
and
delight
;
with
great
facilitie
,
custome
,
and
ease
,
passeth
hee
downe
any
kinde
of
sinne
that
is
offered
,
as
a
man
drinketh
water
when
hee
is
a
thirst
.
Rom.
7.17
.
Wee
know
that
in
vs
,
(
saith
Paul
)
that
is
,
in
our
flesh
,
dwelleth
no
goodnesse
:
but
whatsoeuer
the
corruption
of
our
nature
is
,
be
it
neuer
so
great
,
yet
our
fault
is
neuer
the
lesse
;
no
more
then
if
wee
had
had
an
Angels
nature
,
which
willingly
and
wittingly
wee
would
peruert
.
For
vnto
our
corrupt
nature
wee
bring
of
our selues
a
froward
and
crooked
Will
,
which
did
corrupt
the
Angels
nature
,
and
made
them
fall
from
God
.
Therefore
let
vs
not
so
much
finde
fault
with
our
nature
,
as
condemne
our
wicked
wils
,
so
set
to
worke
sinne
,
and
with
delight
affecting
and
effecting
euill
.
The
corruption
which
wee
haue
,
our
pleasure
is
in
it
;
and
all
the
goodnesse
which
wee
want
,
wee
care
not
for
it
:
but
our
Will
is
after
our
worke
,
and
as
wee
are
,
so
wee
like
our selues
best
.
Iames
1.14.15
.
Sinne
springeth
vp
,
and
is
nourished
in
our
hearts
,
and
whatsoeuer
is
euill
in
vs
,
there
it
hath
the
fountaine
,
in
which
wee
know
first
that
sinne
is
our
owne
,
and
in
our
hearts
it
breedeth
as
wormes
in
the
wood
.
And
as
our
heart
is
the
roote
of
sinne
,
so
there
is
no
sinne
but
commeth
from
the
heart
:
Gen.
6.5
.
&
8.21
.
if
thy
heart
accuse
thee
,
thy
sinnes
must
needes
bite
thee
.
To
conclude
,
Concupiscence
(
which
was
the
fruit
of
Adams
eating
the
forbidden
fruit
)
cleaueth
now
to
the
nature
of
all
his
sonnes
:
Mat.
15.19
.
1
Iohn
3.20
.
which
is
the
tyrant
of
the
flesh
,
Rom.
7.23
.
the
law
of
the
members
,
the
nourishment
of
sinne
,
Iames
1.15
.
the
feeblenesse
of
nature
,
and
the
food
of
death
.
Oh
grieuous
necessitie
,
and
fearefull
state
of
man
!
before
wee
can
sinne
,
wee
are
lincked
to
sinne
,
and
before
we
offend
,
we
are
bound
with
offence
.
By
one
man
sinne
entered
into
the
world
,
Rom.
5.12
.
Ierem.
31.29
.
and
Ezech.
18.2
.
and
through
sinne
death
hath
gone
ouer
all
.
Did
not
our
Fathers
eate
the
sowre
grapes
,
and
are
not
the
teeth
of
their
children
set
on
edge
?
CHAP.
IIII.
Of
the
originall
and
entrance
of
Death
:
and
how
iustly
it
was
imposed
vpon
Adam
and
all
his
brood
,
by
the
propagation
of
Sinne
,
deriued
vnto
them
.
THE
Nature
of
man
being
thus
wholly
corrupted
by
Adams
sinne
,
Death
presently
followed
him
at
the
heeles
,
to
pay
him
his
hyre
.
As
Death
at
first
was
threatned
,
so
speedily
vpon
his
fall
was
it
executed
,
both
vpon
him
and
his
:
Yet
touching
the
originall
of
Death
(
though
the
cause
thereof
be
iust
)
it
seemeth
doubtfull
,
from
whence
it
came
,
and
what
author
it
had
.
For
although
the
issues
thereof
be
in
the
hand
of
God
,
and
that
it
is
his
handmaide
to
execute
his
will
(
as
hee
also
fetters
the
very
Diuels
themselues
,
Psal.
68.20
.
who
can
doe
nothing
without
him
,
)
yet
all
the
creatures
that
God
did
make
,
were
very
good
;
and
as
he
is
the
very
goodnesse
it selfe
,
so
nothing
but
good
proceedes
from
God
.
Since
therefore
Death
and
the
Diuell
be
enemies
to
God
and
goodnesse
,
destroyers
,
and
corrupters
of
Nature
,
which
he
hath
made
;
they
are
none
of
his
creatures
;
hee
is
neyther
their
author
,
nor
they
of
his
off-spring
.
All
things
which
were
made
,
were
made
by
the
word
,
Ioh
1.2.3
.
and
all
things
which
were
made
by
the
word
were
exceeding
good
:
Gen.
1.31
.
Euill
then
in
generall
,
and
Death
in
particular
,
which
is
euill
in
it selfe
,
were
not
made
of
God
;
and
nothing
can
be
good
,
without
the
soueraigne
goodnesse
,
which
is
God
himselfe
.
And
whereas
good
is
not
,
there
is
euill
;
which
in
effect
is
nothing
else
,
but
the
priuation
of
good
,
as
death
is
the
want
of
life
,
and
blindnesse
the
want
of
sight
.
Lord
(
saith
Augustine
)
thou
hast
not
made
death
,
Aug.
in
Soliloq
.
neyther
hast
thou
pleasure
in
the
destruction
of
the
liuing
,
therefore
suffer
not
that
which
thou
hast
not
made
,
to
haue
dominion
ouer
me
,
whom
thou
hast
made
.
God
made
not
Death
,
but
man
after
hee
fell
to
sinne
,
receiued
the
sentence
of
his
disloyaltie
and
reuolt
,
that
he
should
returne
to
dust
,
of
which
he
was
framed
.
The
Diuell
hath
the
power
of
Death
,
that
is
,
hee
is
the
author
of
Death
;
who
by
his
malicious
nature
brought
it
into
the
world
:
for
God
made
it
not
,
neyther
hath
any
delight
therein
,
neyther
is
it
good
in
his
eyes
,
nor
euer
mentioned
amongst
his
workes
;
but
from
the
Diuell
,
and
of
the
Diuell
,
and
in
the
Diuell
it
beganne
,
and
is
,
and
abideth
:
Reuel.
9.11
.
and
therefore
his
name
is
rightly
giuen
him
,
Abaddon
,
that
is
,
a
destroyer
.
And
as
death
is
of
him
,
so
for
this
cause
also
hee
is
said
to
haue
the
power
of
it
,
because
through
his
manifold
temptations
hee
maketh
men
sinne
,
Mr.
Dearing
on
Heb
2.
Rom.
5.12.14
.
by
which
Death
raigneth
.
For
so
saith
S.
Paul
of
Adam
seduced
by
the
Diuell
.
Christ
then
vanquished
him
that
had
the
power
of
Death
;
that
is
,
hee
abolished
sinne
,
and
the
condemnation
of
sinne
,
which
was
the
Kingdome
of
the
Diuell
,
and
thereby
triumphed
ouer
him
.
For
this
cause
(
saith
S.
Iohn
)
the
Sonne
of
God
appeared
,
1
Iohn
.
3.8
.
that
he
might
loose
the
workes
of
the
Deuill
,
that
is
,
Sinne
and
Death
,
which
are
both
of
the
Diuell
:
for
Sinne
God
condemneth
,
and
of
Death
hee
saith
,
Hos.
13.14
.
I
will
be
thy
destruction
;
protesting
thereby
that
hee
is
author
of
neyther
.
If
God
had
made
Death
,
why
did
Christ
weepe
for
Lazarus
his
death
,
Iohn
11.35
.
for
he
ought
not
to
mourne
for
that
himselfe
had
made
?
Aug.
contra
Pellagian
.
but
by
this
sorrow
hee
shewed
that
those
that
God
had
made
to
liue
,
the
Diuell
by
sinne
had
made
to
dye
,
and
therefore
he
raised
him
from
the
graue
,
that
Sathan
might
know
he
should
little
gaine
by
mans
death
.
Ezech.
18.
I
will
not
the
death
of
a
sinner
,
(
saith
the
Lord.
)
If
God
were
the
author
of
Death
,
how
could
hee
but
be
the
willer
of
the
same
?
Not
God
then
,
but
the
Diuell
is
the
author
of
Death
.
God
made
Adam
without
corruption
,
and
created
him
after
his
owne
Image
,
yet
thorow
enuy
of
the
Diuell
came
Death
,
and
they
that
hold
of
his
side
proue
it
:
so
that
the
Father
of
Death
is
the
Diuell
;
and
as
he
is
euill
by
nature
,
so
likewise
is
Death
in
it selfe
,
issuing
and
proceeding
from
such
a
fountaine
.
Rom.
5.12
.
&
6.23
.
The
Diuell
is
the
author
of
Sinne
,
and
consequently
of
Death
:
for
by
Sinne
Death
entered
,
and
Death
is
the
wages
thereof
.
1
Iohn
3.8
.
Hee
that
committeth
sinne
is
of
the
Diuell
,
for
the
Diuell
sinneth
from
the
beginning
;
hee
is
a
murtherer
from
the
beginning
;
hee
is
both
a
lyer
,
Iohn
8.44
.
and
the
father
thereof
,
not
by
creation
,
but
by
corruption
.
God
made
him
an
Angell
,
hee
made
himselfe
a
Diuell
;
so
falling
from
God
,
hee
fell
from
goodnesse
,
and
became
the
father
of
sinne
and
wickednes
.
Non
stetit
in
veritate
;
Iohn
8.44
.
he
stood
not
in
the
truth
.
Hee
that
caused
Sin
,
caused
Death
for
sinne
:
The
third
part
of
the
waters
became
Wormewood
,
Apoc.
8.10.11
.
and
many
men
dyed
of
the
waters
,
because
they
were
made
bitter
.
Bitternes
caused
death
;
but
whence
came
the
bitternesse
?
from
the
Starre
that
fell
into
the
waters
,
called
by
the
name
of
Wormewood
.
And
albeit
that
Death
proceeded
of
the
Diuell
(
as
wee
haue
heard
)
yet
is
it
also
attributed
vnto
man
himselfe
,
to
leaue
him
inexcusable
,
as
plainely
appeareth
by
Paul
his
comparison
betweene
Christ
and
Adam
.
Rom.
5.17.18
.
As
by
the
offence
of
one
man
(
saith
hee
)
death
raigned
ouer
all
,
and
sinne
came
ouer
all
,
to
condemnation
:
so
by
Christ
,
which
is
one
,
the
benefit
of
grace
abounded
towards
all
men
,
to
Iustification
of
life
.
In
which
Antithesis
wee
may
see
Death
seazing
vpon
all
men
through
Adam
,
and
that
very
iustly
:
so
that
Man
and
Diuell
are
partners
in
sinne
,
and
so
in
death
.
Here
two
things
concurre
together
,
the
tempter
and
the
obeyer
.
Sathan
tempted
,
and
man
consented
:
He
tempted
and
perswaded
of
enuy
,
intermingling
the
matter
with
belying
and
slandering
of
the
truth
,
to
haue
man
breake
Gods
commandement
:
notwithstanding
all
this
,
Sathan
had
nothing
preuailed
,
had
man
resisted
,
and
not
consented
to
his
temptation
.
Therefore
wee
may
conclude
,
that
in
respect
of
Sathans
enuy
,
lying
,
and
other
euill
attempts
,
tending
all
to
mans
destruction
,
hee
may
be
called
(
as
hee
is
indeede
)
the
author
of
death
:
yet
in
regard
of
mans
consent
,
in
transgressing
Gods
Law
,
Death
may
duely
be
imputed
to
himselfe
,
although
there
were
none
other
cause
:
for
that
he
was
created
to
the
likenesse
of
God
himselfe
;
Gen.
1.27
.
and
flourished
with
Free-will
,
which
as
then
hee
possessed
.
The
Diuell
then
is
not
the
proper
and
absolute
cause
of
sin
,
because
that
the
nature
of
the
absolute
&
proper
cause
is
such
,
that
it
going
before
,
the
effect
cannot
choose
but
follow
after
.
But
it
falleth
not
out
so
alwayes
in
man
prouoked
of
the
Diuell
,
who
although
he
continually
assaile
and
most
vehemently
assault
Gods
Saints
to
sin
,
yet
sinne
doth
not
alwayes
follow
his
assaults
;
his
worke
is
not
euer
effectuall
.
For
many
of
Gods
Children
very
mightily
resist
him
,
1
Pet.
5.9
.
Iames
4.7
.
Mat.
4.6
.
being
armed
with
Faith
,
which
weapon
hee
flyeth
.
The
Diuell
vsed
no
violence
to
Christ
,
but
onely
said
;
Cast
thy selfe
downe
head
long
;
that
wee
may
know
,
that
Sathan
seduceth
none
,
but
such
as
obey
him
:
assault
hee
may
to
euill
,
but
compell
vs
hee
cannot
,
if
wee
resist
him
;
Chrisost.
on
Mat.
4.6
.
Ierome
.
so
saith
Chrisostome
.
They
are
to
be
reproued
(
saith
Ierome
)
who
thinke
our
thoughts
and
cogitations
to
to
be
sent
of
Sathan
,
and
not
to
proceede
from
mans
free-will
,
seeing
the
Diuell
may
be
an
inuenter
of
euill
thoughts
,
but
not
the
author
.
Seneca
.
The
eye
neuer
offendeth
if
the
minde
gouerne
the
eye
:
Iob.
31.7
.
Iob
therefore
saith
,
My
heart
hath
not
walked
after
my
eyes
.
The
Diuell
not
by
compulsion
,
but
by
perswasion
,
may
moue
man
to
sinne
:
solicite
he
may
,
but
force
he
cannot
.
Neyther
triumpheth
he
euer
more
greatly
,
then
when
man
confesseth
that
hee
hath
made
him
sinne
;
Augustine
.
so
saith
Augustine
.
Againe
,
let
vs
image
(
saith
one
)
the
Diuell
himselfe
neuer
to
haue
fallen
from
God
,
Pet.
Mart.
loc.
com
.
class
.
1.
cap.
14.
sect.
12.
and
man
as
yet
to
haue
stood
in
his
Creation
;
yet
man
by
nature
might
haue
declined
,
and
should
in
himselfe
haue
had
the
cause
of
sinne
.
The
reason
is
this
,
God
gaue
him
Free-will
,
and
so
left
him
to
himselfe
:
and
free
it
cannot
be
,
except
hee
had
choyse
of
good
and
euill
:
yet
not
so
vnarmed
and
naked
was
hee
left
,
but
that
his
Creator
gaue
him
power
and
strength
sufficient
to
continue
,
if
hee
would
,
in
his
vpright
estate
,
wherein
hee
left
him
:
howbeit
hee
trusting
too
much
to
himselfe
,
and
leauing
Gods
Law
,
and
not
vsing
,
but
rather
abusing
,
the
meanes
that
God
had
giuen
him
,
hee
might
haue
fallen
from
his
Creation
,
and
so
intangled
himselfe
in
the
snare
of
death
and
condemnation
.
So
that
in
this
supposition
,
the
suggestion
of
the
Diuell
is
not
simply
the
cause
of
sinne
and
death
;
the
Diuell
(
as
yet
)
not
falling
from
God
,
but
remayning
in
his
nature
an
Angell
of
light
.
Neyther
hath
hee
such
power
(
as
I
haue
proued
)
ouer
the
will
of
man
,
to
bowe
it
as
hee
listeth
,
to
his
purpose
.
Therefore
once
againe
to
conclude
this
poynt
,
not
onely
the
Diuell
,
but
euen
our
first
Parents
themselues
,
were
the
first
causes
of
Sinne
,
and
so
of
Death
.
Although
indeede
(
to
speake
properly
)
an
euill
thing
hath
no
cause
efficient
,
but
rather
deficient
.
Aug.
de
ciuit
.
dei
.
lib.
12.
cap.
7.
And
if
any
man
will
goe
about
ouer-curiously
to
search
out
the
efficient
cause
of
Death
,
it
is
all
one
as
if
a
man
should
labour
with
his
eyes
to
see
darkenesse
;
and
bend
the
sense
of
his
eares
to
heare
silence
:
which
(
since
they
be
of
themselues
meere
priuations
)
haue
no
essence
in
nature
,
though
existent
in
some
subiect
,
and
knowne
vnto
vs
.
The
sight
seeth
nothing
but
bright
things
,
and
the
eare
heareth
nothing
but
a
noyse
of
loud
things
:
these
things
are
knowne
to
our
senses
,
not
by
vse
,
but
by
priuation
onely
.
Death
is
a
priuation
of
life
,
onely
hauing
a
name
,
and
no
nature
or
substance
;
God
therefore
made
it
not
:
for
whatsoeuer
hee
made
,
had
an
essence
,
and
a
kinde
of
substance
;
Death
therefore
being
nothing
but
the
absence
of
life
(
as
hunger
the
want
of
meate
,
thirst
of
drinke
,
darknesse
of
light
,
barrennesse
of
fruit
,
pouerty
lacke
of
riches
,
&c.
)
is
nothing
but
in
name
,
and
so
no
creature
of
God
.
The
deficient
cause
therefore
of
Sinne
and
Death
,
is
the
Diuell
and
Man
:
the
Diuell
by
suggesting
,
Man
by
obeying
,
both
their
actions
not
vrged
of
God
,
but
voluntary
of
themselues
.
Let
this
therefore
be
for
our
instrustion
by
the
way
:
Whosoeuer
committeth
sinne
is
of
the
Diuell
;
1
Iohn
3.4
.
whosoeuer
sinneth
is
the
seruant
of
death
:
neither
yet
let
vs
so
rage
against
the
diuell
,
as
that
wee
altogether
exempt
our selues
from
guilt
;
but
rather
knowing
the
readinesse
of
the
diuell
in
assailing
,
and
our
owne
willingnesse
in
obeying
,
we
ought
both
to
renounce
the
diuell
,
and
forsake
our selues
,
and
cleaue
onely
in
this
extremitie
to
the
Lord
.
Now
how
iustly
Death
was
deriued
from
Adam
to
all
his
heires
,
will
better
appeare
,
by
the
succeeding
inheritance
of
sinne
,
to
all
his
posteritie
and
race
.
For
God
bestowed
his
gifts
and
graces
vpon
Adam
,
vpon
condition
,
that
hee
should
conuey
them
to
his
seede
,
if
hee
himselfe
by
obedience
would
haue
kept
them
,
but
God
meant
not
to
giue
them
to
his
posteritie
,
if
hee
by
his
rebellion
and
vnthankfulnesse
should
rashly
loose
them
,
as
hee
did
.
Adam
therefore
falling
from
God
,
was
iustly
depriued
of
these
his
graces
and
gifts
,
and
as
a
iust
punishment
inflicted
vpon
his
sinne
,
did
in
equitie
also
depriue
his
whole
posteritie
of
the
same
.
God
could
(
I
confesse
)
haue
preserued
Adams
seed
from
his
pollutions
:
but
it
made
more
for
his
glory
,
that
it
might
be
knowne
what
we
are
by
nature
,
and
what
by
Grace
.
Furthermore
,
as
in
murther
,
when
the
hand
onely
striketh
,
the
whole
man
offendeth
;
seeing
that
the
Law
seuereth
not
the
parts
from
the
whole
:
so
Adams
sinne
extends
it selfe
to
whole
mankinde
,
though
all
succeeding
natures
are
but
part
of
him
.
For
as
a
Riuer
poysoned
in
the
Well-spring
or
fountaine
,
so
was
the
nature
of
man
altogether
corrupted
in
our
first
Parents
:
corrupt
Parents
,
corrupt
Children
.
Hee
was
no
priuate
but
a
publike
person
,
and
generall
head
of
all
mankinde
,
and
therefore
his
sinne
was
not
proper
onely
to
his
indiuiduall
subiect
,
but
reall
and
hereditary
to
all
his
Sonnes
:
the
euill
and
punishment
,
whereof
(
by
reason
of
Nature
and
Law
)
succeeded
by
right
to
all
his
brood
.
For
as
the
Law
of
God
was
giuen
to
Adam
and
his
heyres
,
euen
first
and
last
:
so
was
the
first
breach
thereof
vniuersall
,
and
all
in
him
did
plucke
and
taste
the
forbidden
fruit
,
to
their
endlesse
woe
.
And
as
wee
see
many
thousand
men
in
a
Citie
doe
make
but
one
Corporation
and
Societie
,
who
all
participate
in
gaine
and
losse
of
their
Liberties
and
Freedomes
:
so
Adam
and
all
his
heyres
,
though
in
number
they
passe
the
Stars
of
the
Skye
and
in
multitude
should
surmount
the
very
sands
of
the
Sea
,
are
still
but
one
,
Graue
illud
delictum
,
quod
non
solum
personam
inficit
sed
&
naturam
.
Bernard
.
and
in
forfeiture
of
their
priuiledges
and
freedomes
must
needes
remaine
alike
:
Great
indeede
was
that
sinne
,
which
not
onely
infected
the
person
,
but
nature
it selfe
,
and
the
whole
stocke
.
And
as
it
is
most
iust
with
men
to
disinherit
the
stained
issue
of
tainted
Traitors
to
King
and
State
:
so
is
it
iustice
with
God
to
be
reuenged
on
Adam
and
all
his
sinfull
race
,
and
to
depriue
him
and
his
seede
of
all
his
natiue
vertues
which
were
giuen
to
him
in
trust
:
Leprous
fathers
beget
leprous
children
,
which
are
infected
by
theirs
and
their
owne
Leprosie
.
As
euery
man
dieth
of
his
owne
disease
,
and
yet
it
may
be
he
had
the
contagion
from
another
,
so
for
Adams
sinne
,
as
it
was
imputed
vnto
vs
,
we
die
,
and
yet
not
for
Adams
sinne
alone
,
but
for
our
owne
;
for
in
vs
there
is
the
very
matter
of
corruption
.
It
is
all
one
as
if
a
man
vpon
easie
conditions
should
gaine
an
high
estate
to
him
and
his
for
euer
,
and
yet
should
wittingly
and
wilfully
forfeite
it
againe
to
the
owner
;
who
would
either
moane
the
heire
,
or
blame
the
giuer
?
Euen
so
,
God
hauing
made
the
soule
of
man
good
,
righteous
,
and
faire
,
as
from
himselfe
,
yet
knitting
it
to
the
body
,
to
make
the
man
(
which
man
is
Adams
heire
)
he
may
iustly
withdraw
his
graces
from
it
,
as
his
owne
,
being
forfeited
and
lost
by
traiterous
man
.
Thus
Gods
grace
most
iustly
fayling
the
soule
,
it
falleth
to
sinne
and
declineth
to
naught
;
which
pronenesse
of
euill
is
our
naturall
sicknesse
,
which
we
call
Originall
sinne
.
So
that
the
soule
of
man
is
not
now
created
with
that
strength
to
perseuere
in
goodnesse
,
and
resistance
of
euill
,
and
other
excellent
graces
which
it
should
haue
had
,
if
Adam
had
not
sinned
:
and
albeit
it
be
pure
and
vnspotted
as
it
proceedeth
from
God
;
yet
is
it
no
sooner
ioyned
to
the
body
,
but
it
is
presently
polluted
▪
euen
as
the
purest
wine
and
best
quintessence
,
when
it
is
powred
into
a
filthy
pot
,
poysoned
and
vnsauory
,
doth
in
a
moment
loose
their
naturall
taste
and
tallage
:
so
doth
the
sweet
soule
loose
her
fragrant
smell
of
grace
and
goodnesse
,
so
soone
as
it
is
sent
into
this
filthy
vessell
,
the
body
of
sinne
.
Neither
is
the
soule
of
man
subiect
onely
to
weakenesses
and
infirmities
in
resisting
of
corruptions
,
but
hath
many
other
defects
,
both
of
minde
and
will
,
being
destitute
of
spirituall
life
and
light
,
blinde
by
nature
,
and
not
so
much
as
inclinable
to
holy
desires
and
sanctified
workes
,
as
God
(
her
Creatour
)
by
his
law
requireth
.
And
although
in
the
iust
iudgement
of
God
(
as
we
haue
already
heard
)
mens
soules
be
now
made
in
such
sort
,
as
that
of
necessitie
they
must
be
defiled
(
being
ioyned
to
these
bodies
of
sinne
)
yet
are
they
not
thereby
to
be
excused
from
the
guilt
of
sinne
;
for
though
it
be
of
a
iust
necessitie
,
yet
is
it
not
of
any
compulsion
that
they
should
sinne
;
as
we
see
by
experience
,
Iron
and
Stones
,
and
such
like
graue
and
heauie
substances
(
though
neuer
so
softly
let
downe
into
a
brooke
)
doe
of
necessitie
,
yet
not
by
any
violence
,
sinke
downe
to
the
bottome
thereof
.
Bodies
depriued
of
foode
,
and
flesh
,
in
time
doe
putrifie
of
necessity
,
yet
neither
the
one
,
nor
the
other
by
any
compulsion
.
God
of
necessitie
is
good
,
and
the
Diuell
is
euill
,
yet
can
we
not
say
that
either
goodnes
in
God
,
or
iniquity
in
the
Diuell
,
doe
proceede
of
compulsion
.
So
our
soules
being
ioyned
to
our
bodies
are
of
necessitie
sinfull
,
yet
willingly
also
and
of
their
owne
accord
.
Neither
yet
is
it
or
can
be
otherwise
now
with
the
best
regenerate
,
and
holiest
men
(
renewed
in
Christ
)
towards
their
children
,
then
it
was
in
Adam
at
the
first
,
touching
the
propagation
of
originall
sinne
;
they
can
conuey
no
more
vnto
their
posteritie
,
but
that
which
by
nature
they
are
possessed
of
;
for
grace
comes
from
heauen
,
and
our
new
birth
is
not
of
blood
,
nor
of
the
will
of
the
flesh
,
Iohn
1.13
.
nor
of
the
will
of
man
,
but
of
God
.
If
we
winnow
any
Wheate
or
graine
neuer
so
perfectly
,
and
purge
it
neuer
so
throughly
by
the
fanne
,
from
the
chaffe
and
dust
;
yet
when
it
is
sowne
againe
,
it
will
not
bring
forth
cleansed
corne
,
but
with
the
graine
yeelde
huskes
and
hawnes
;
which
also
must
it selfe
be
threshed
with
the
flayle
,
and
cleansed
with
the
fanne
vpon
the
floore
:
As
this
clensed
Corne
(
I
say
)
can
giue
no
more
but
what
it
had
by
nature
;
and
looke
what
it
had
by
the
art
&
industry
of
man
,
the
same
meanes
must
be
vsed
to
it
againe
,
before
it
be
cleane
and
fit
for
our
vse
:
Euen
so
,
the
faithfull
,
though
they
be
washed
,
1.
Cor.
8.11
.
iustified
,
and
sanctified
by
Gods
spirit
,
and
the
blood
of
Christ
;
yet
can
they
giue
no
more
to
their
children
then
what
themselues
haue
had
by
nature
,
being
the
children
of
wrath
:
and
as
for
any
grace
or
goodnesse
,
Eph.
2.3
.
it
must
come
from
the
same
Author
,
and
by
the
same
meanes
which
their
parents
had
,
to
worke
it
in
them
,
or
else
it
can
neuer
be
effected
.
God
doth
worke
in
the
hearts
of
men
to
incline
their
wills
which
way
hee
pleaseth
,
either
to
good
things
(
according
to
his
mercy
,
)
or
to
euill
(
according
to
their
owne
desert
,
)
and
that
by
his
iudgement
,
Aug.
de
gra.
&
lib.
arbit.
cap.
21.
sometime
manifest
,
sometime
secret
,
but
alwayes
iust
.
A
worke-house
must
needes
decline
and
also
fall
,
when
the
vnder-proppes
are
remoued
:
Darkenesse
must
needes
ensue
,
when
the
Sunne
and
light
is
departed
away
.
Those
bright
beames
of
all
light
and
happy
life
,
which
were
giuen
to
our
first
parents
,
are
remoued
,
and
other
excellent
gifts
and
graces
of
God
are
(
in
his
iust
iudgement
)
so
long
withholden
from
our
soules
,
vntill
by
his
holy
spirit
(
as
the
worker
)
and
by
his
holy
word
(
as
the
instrument
)
God
in
his
good
time
doe
againe
enlighten
our
mindes
,
and
purifie
our
hearts
by
faith
,
Acts
15.9
.
2.
Thes.
2.17
.
and
confirme
and
strengthen
vs
in
euery
good
word
and
worke
.
Sinne
to
mankinde
will
alwaies
be
a
Iebusite
,
a
false
borderer
,
yea
a
ranke
traitour
,
rebelling
against
the
spirit
,
which
makes
the
life
of
man
to
be
(
saith
Chrisostome
)
a
debt
,
as
it
were
owne
,
and
due
to
death
:
for
the
diuell
is
the
father
of
sinne
,
and
sinne
is
the
mother
of
death
:
Iam.
1.15
.
Hereupon
saith
S.
Iames
,
that
Sinne
being
finished
,
trauaileth
in
childe-birth
(
like
a
mother
)
to
bring
forth
Death
;
Psal.
9.13
.
and
Dauid
calleth
sinne
the
gate
of
death
,
because
as
a
man
commeth
into
a
house
by
the
dore
or
gate
,
so
death
came
into
the
world
by
sinne
.
The
corruption
of
our
flesh
did
not
make
our
soule
sinfull
,
Lactantius
.
Pabulum
mortis
but
the
sinne
of
our
soule
did
make
the
flesh
corruptible
.
Whereupon
Lactantius
calleth
sinne
the
reliefe
or
foode
of
death
:
and
as
a
fire
goeth
out
when
all
the
fuell
is
spent
,
but
burneth
as
long
as
it
lasteth
;
so
death
dieth
when
sinne
ceaseth
,
but
where
sin
aboundeth
,
there
death
raigneth
.
CHAP.
V.
Of
the
Nature
of
Death
,
what
it
is
,
and
how
manifold
,
and
whence
Deuines
haue
deriued
it
.
DEath
thus
iustly
deriued
from
Adam
,
as
the
stocke
,
to
all
and
euery
one
of
vs
,
his
line
and
race
,
as
to
the
boughes
and
branches
(
the
leprosie
of
his
sin
cleauing
fast
to
all
his
seede
,
)
we
are
further
to
consider
the
nature
thereof
for
our
better
humbling
,
which
cannot
more
plainely
appeare
,
then
by
the
true
describing
and
diuiding
of
the
same
,
by
and
into
his
seuerall
parts
,
properties
,
and
effects
,
as
they
are
laid
out
vnto
vs
,
and
gathered
from
the
Scriptures
.
As
man
therefore
in
his
nature
consisteth
of
two
principall
parts
,
a
humane
body
,
and
a
diuine
soule
,
which
vnited
together
make
but
one
person
;
so
there
is
a
Death
of
the
body
,
and
a
Death
of
the
soule
,
and
a
death
that
is
common
both
to
body
and
soule
.
Death
then
in
it selfe
is
not
onely
a
killing
of
the
body
,
but
also
a
slaying
(
as
it
were
)
of
the
soule
;
Mat.
10.28
.
not
onely
a
separation
of
the
soule
from
the
body
,
but
a
diuision
and
cutting
off
both
of
body
and
soule
from
God
.
Hence
it
appeareth
that
Death
is
threefold
:
first
corporall
,
secondly
spirituall
,
and
thirdly
a
death
common
both
to
body
and
soule
;
and
all
these
kindes
due
to
all
men
(
without
exception
)
for
all
haue
sinned
,
and
are
destitute
of
the
grace
of
God
.
Rom.
3
23.
This
corporall
Death
(
which
I
said
to
be
a
seperation
of
the
soule
from
the
body
)
is
likewise
called
the
first
Death
:
And
spirituall
Death
(
which
is
a
renting
of
the
soule
from
God
,
Apoc.
2.11
.
who
is
the
life
thereof
)
is
also
called
the
second
Death
:
Both
corporall
and
spirituall
,
or
the
Death
that
is
common
both
to
body
and
soule
(
which
is
an
euerlasting
diuorce
both
of
body
and
soule
from
the
vnion
and
fellowship
of
God
)
is
also
called
eternall
death
,
which
is
inchoatiue
in
this
life
(
for
they
that
beleeue
not
are
condemned
already
)
and
compleate
in
the
life
to
come
,
Ioh.
3.18
.
when
(
after
the
resurrection
of
the
body
)
both
body
and
soule
shall
euerlastingly
be
seperated
from
the
Lord
of
life
,
Acts
3.15
.
which
is
also
common
to
all
,
by
reason
of
sinne
,
yet
not
preuailing
ouer
Gods
elect
,
iustified
and
freed
from
it
by
faith
in
Christ
.
Death
therefore
in
a
word
,
is
nothing
else
,
but
a
departing
from
life
;
the
life
of
the
body
is
the
soule
,
therefore
the
separation
of
the
soule
from
the
body
is
Death
.
And
as
the
soule
is
the
life
of
the
body
,
so
the
life
of
the
soule
is
God
;
therefore
the
going
and
departing
of
the
soule
from
God
(
to
cleaue
to
sinne
and
Sathan
)
is
the
death
also
of
the
soule
.
The
sinfull
soule
dies
not
because
she
turnes
to
nothing
,
but
in
that
she
dies
to
God
,
and
liues
to
sinne
:
for
how
can
the
substance
thereof
perish
,
seeing
it
is
the
soule
that
giueth
life
;
he
that
receaueth
the
soule
receaueth
life
,
and
when
the
soule
departeth
,
life
flyeth
away
:
The
soule
therefore
is
life
,
and
how
can
it
die
,
which
is
opposite
so
directly
to
death
it selfe
?
For
as
Snow
can
endure
no
heate
,
but
presently
it
melteth
,
and
as
the
Sun
in
his
brightnesse
can
receaue
no
obscuritie
,
but
dissipates
and
dispels
all
darkenes
by
his
cleare
and
christall
beames
:
and
as
the
coldest
and
hardest
Ice
(
at
the
approach
of
the
fire
)
is
turned
into
water
;
so
the
soule
(
which
is
the
fountaine
of
life
,
and
authour
of
mouing
)
is
not
capable
properly
of
death
,
nor
can
possibly
die
.
Therefore
the
soule
of
man
being
immortall
ought
to
be
well
ordered
,
and
heeded
,
least
the
Immortality
to
ioy
,
should
turne
to
Immortality
of
sorrow
.
The
death
of
the
body
is
not
the
death
of
the
soule
,
but
onely
a
seuering
or
parting
of
the
same
from
the
body
:
As
in
taking
of
a
Candle
out
of
a
Lanthorne
,
we
may
take
the
light
out
,
and
not
put
out
the
Candle
,
and
the
Lanthorne
is
full
of
darkenesse
,
by
reason
of
the
light
remoued
,
yet
the
Candle
casteth
her
light
more
cleare
and
bright
:
euen
so
,
the
soule
departing
from
this
body
of
clay
,
liueth
and
moueth
afterward
more
freshly
and
blessedly
.
The
soule
then
dies
not
because
it
is
vtterly
abolished
,
but
because
it
is
,
as
though
it
were
not
,
&
it
ceaseth
to
be
in
respect
of
righteousnes
,
and
fellowship
with
God
:
for
this
is
the
death
of
all
deaths
,
when
the
creature
hath
subsisting
and
being
still
in
it selfe
,
and
yet
for
all
that
,
is
depriued
of
all
happy
and
heauenly
societie
with
God
.
The
soule
in
the
body
is
the
life
of
the
flesh
;
but
God
(
which
quickneth
all
things
)
is
the
life
of
our
soules
;
so
saith
Gregorie
.
In
Ezech.
ohm.
17.
As
the
body
dieth
when
it
sendeth
out
the
soule
,
so
doth
the
soule
die
when
it
looseth
God
.
The
seperation
from
God
is
the
death
of
the
soule
▪
De
verbis
dom.
in
Math.
serm.
6.
euen
as
the
departing
of
the
soule
is
the
death
of
the
body
;
so
saith
Augustine
.
Sinne
begat
the
last
,
and
the
punishment
of
sinne
brought
forth
the
first
;
In
quibusdam
dict
.
so
saith
Bernard
.
The
nature
then
of
death
in
effect
,
is
the
absence
or
depriuation
of
that
life
which
God
bestowed
on
man
in
his
creation
.
It
is
an
execution
of
Gods
iustice
and
iudgement
vpon
man
for
sinne
:
God
ordained
it
in
iustice
,
but
man
procured
it
by
his
sinne
,
whose
stipend
it
is
,
euen
the
ouerthrower
of
mankinde
,
Rom.
6.23
.
Heb.
2.14
.
an
enemy
to
nature
,
the
dissolution
of
Gods
worke
,
the
power
of
the
diuell
,
the
strength
of
Gods
wrath
,
and
the
very
kingdome
of
hell
.
The
death
of
the
soule
is
to
cease
from
righteousnesse
,
and
quite
to
be
sequestred
from
the
life
of
God
.
This
is
called
the
first
death
,
in
respect
of
time
,
going
(
as
I
said
)
before
the
second
,
which
is
the
compleate
death
indeede
:
for
as
the
soule
(
as
we
haue
heard
)
is
the
life
of
the
body
:
so
God
is
the
life
of
the
soule
,
and
his
spirit
is
(
as
it
were
)
the
soule
of
our
soules
:
the
want
of
which
communion
brings
nothing
else
but
endlesse
and
eternall
death
.
Without
God
there
is
no
life
,
therefore
Adam
and
Euah
departing
from
God
,
departed
from
their
life
,
and
although
their
soules
were
not
presently
seperated
from
their
bodies
,
yet
being
gone
from
God
their
life
,
they
lay
as
it
were
buried
in
their
bodies
,
as
dead
carkases
in
the
graues
,
as
also
their
bodies
themselues
euery
moment
were
mortall
.
Sinne
(
saith
Bernard
)
went
before
,
and
Death
followed
at
the
heeles
:
which
if
Man
had
preuented
,
death
had
not
entred
:
He
would
not
be
ruled
by
God
,
and
so
was
made
vnable
to
rule
his
body
.
Thus
by
sinne
he
lost
his
life
,
&
found
out
death
.
As
his
soule
could
not
be
diuided
from
God
his
life
,
but
by
sinning
;
Bernard
de
laude
nouae
militiae
.
Cap.
11.
no
more
could
his
body
be
seperated
from
his
soule
but
by
dying
:
and
nothing
was
more
agreeable
to
Gods
iustice
then
that
a
spirituall
death
should
beget
a
corporall
,
a
guilty
death
that
which
is
penall
,
and
a
voluntary
death
an
ineuitable
and
fatall
.
So
soone
as
man
through
sinne
had
turned
himselfe
from
God
,
so
soone
and
as
sodainely
was
he
destitute
of
his
grace
,
and
so
soone
did
the
huge
hoast
of
death
ceaze
vpon
him
and
besiege
him
,
as
hunger
,
thirst
,
and
nakednesse
,
sicknesse
,
sorrow
,
and
all
kinde
of
miseries
.
So
soone
as
euer
they
had
sinned
(
saith
Chrisostome
)
euen
so
soone
did
the
Lord
pronounce
sentence
of
death
against
them
:
In
Gen.
suse
tractat
hanc
rem
.
and
euen
as
those
that
are
condemned
of
an
earthly
Iudge
,
although
for
a
while
perhaps
they
may
be
reserued
aliue
in
prison
,
and
be
repriued
;
yet
in
effect
they
are
but
dead
men
:
Euen
so
our
first
parents
,
though
(
through
the
exceeding
great
mercy
of
God
)
after
sentence
pronounced
,
they
did
long
enioy
their
liues
,
yet
forthwith
(
in
effect
)
they
were
as
good
as
dead
;
for
no
day
,
houre
,
or
moment
did
afterwards
ensue
,
in
which
they
had
assurance
of
their
life
.
Whereby
we
may
learne
that
the
life
of
sinners
is
no
life
indeede
;
Eph.
2.12.19
.
but
a
death
,
being
estranged
from
the
life
of
God
;
and
none
haue
life
in
God
,
which
want
beliefe
in
Christ
,
1.
Ioh.
5.20
.
for
onely
Christ
(
who
is
eternall
life
through
faith
)
doth
quicken
vs
:
So
that
truely
to
acknowledge
Christ
,
and
thorough
faith
to
possesse
him
,
is
to
be
freed
from
death
,
Ioh.
17.3
.
and
to
haue
eternall
life
.
Onely
in
name
to
professe
him
is
the
part
of
dead
men
;
for
as
whosoeuer
beleeueth
not
remaineth
in
death
,
Ioh.
3.18.36
.
and
hath
the
wrath
of
God
still
staying
vpon
him
;
Iohn
14.15
.
1
Iohn
2.3.4
.
so
none
beleeueth
in
Christ
that
loues
him
not
,
and
none
loueth
him
that
keepeth
not
his
commandements
.
Hereof
(
saith
Saint
Iohn
to
the
Angell
of
Sardis
)
thou
hast
a
name
that
thou
liuest
,
Reuel.
3.1
.
but
thou
art
dead
:
so
Christ
called
the
Scribes
and
Pharisees
painted
sepulchers
,
whose
soules
were
dead
in
their
bodies
for
want
of
faith
.
Math.
23.27
.
Hence
it
was
that
he
said
to
the
young
man
,
Mat.
8.22
.
let
the
dead
burie
their
dead
;
and
Paul
of
the
wanton
Widdow
,
that
being
aliue
,
she
was
but
dead
.
1.
Tim.
5.6
.
Eph.
5.14
.
Eph.
2.1
.
Awake
thou
that
sleepest
,
and
stand
vp
from
the
dead
,
and
Christ
shall
giue
thee
light
;
you
hath
he
quickned
that
were
dead
in
your
trespasses
and
sinnes
.
As
the
soule
infused
into
the
body
,
quickeneth
a
massie
piece
of
flesh
,
which
had
no
motion
before
:
so
the
soule
(
to
make
it
a
liuely
and
a
good
soule
)
must
haue
(
as
it
were
)
a
soule
powred
into
it
,
that
is
,
the
Spirit
of
God
:
and
if
this
Spirit
be
absent
,
wee
are
but
dead
from
all
holy
motions
,
as
the
body
naturall
is
from
outward
actions
by
absence
of
the
soule
.
So
that
a
man
may
liue
a
life
in
the
flesh
,
and
yet
be
dead
in
respect
of
the
life
of
God
.
Againe
,
as
the
body
(
while
it
hath
a
soule
)
is
but
a
naturall
body
(
wasting
it selfe
like
oyle
in
the
Lampe
)
and
cannot
choose
but
in
the
end
to
dye
;
yet
after
this
life
shall
be
called
a
spirituall
body
,
not
in
substance
,
but
in
qualitie
;
because
in
the
resurrection
it
shall
be
quickened
by
the
spirituall
power
of
Christ
:
So
a
man
that
hath
but
simply
a
soule
(
if
hee
haue
not
the
true
soule
of
the
soule
,
which
is
the
Spirit
of
God
,
to
quicken
and
reuiue
it
)
hee
is
but
a
meere
naturall
man
,
and
must
needes
be
damned
.
Furthermore
,
as
a
body
raised
vp
and
quickened
by
the
power
of
God
,
can
neuer
dye
againe
:
so
the
soule
of
a
faithfull
man
,
being
a
spirituall
soule
(
hauing
once
receiued
the
earnest
of
Gods
Spirit
,
and
a
measurable
power
of
true
Sanctification
from
the
holy
Ghost
)
can
neuer
dye
.
Now
the
life
of
Gods
Spirit
hath
three
degrees
in
Gods
elect
:
Regeneration
in
this
life
,
when
we
are
renued
in
our
affections
,
and
doe
feele
a
true
change
of
minde
within
vs
:
the
second
after
this
life
,
when
the
soule
shall
be
separated
from
the
body
,
which
being
once
(
as
it
were
)
released
from
the
fetters
of
the
flesh
,
shall
swiftly
take
her
flight
to
heauen
;
and
then
shall
the
soule
liue
indeede
a
heauenly
life
,
being
altogether
freed
from
the
temptations
of
the
Diuell
,
and
all
allurements
of
the
flesh
.
But
the
highest
degree
of
all
,
of
the
soules
estate
,
is
,
at
the
generall
day
of
resurrection
,
when
the
world
,
with
the
lusts
thereof
,
shall
passe
away
like
a
cloud
,
and
be
sodainely
wrapped
vp
like
a
scrole
:
for
then
both
the
body
and
soule
of
man
shall
not
onely
enioy
the
presence
of
God
,
but
liue
also
with
him
for
euer
in
heauenly
blisse
.
So
likewise
the
reprobate
in
this
life
,
and
in
the
life
to
come
haue
double
miseries
coupled
to
their
double
deaths
.
For
first
,
while
they
liue
they
want
Gods
grace
and
fauour
,
being
strucken
with
terrour
in
their
conscience
,
Gen.
4.14
.
(
as
Cain
that
runnagate
and
vagabond
)
not
onely
fearing
their
liues
,
but
being
frighted
at
their
shadowes
.
And
they
haue
the
Diuell
,
2
Cor.
4.4
.
(
who
is
the
God
of
this
world
)
possessing
them
,
2
Tim.
2.26
.
and
still
leading
them
captiues
(
by
the
cords
and
chaines
of
all
manner
of
wickednesse
)
towards
hell
and
damnation
;
Prou.
5.22
.
and
in
the
life
to
come
they
are
not
onely
depriued
of
the
presence
of
God
,
but
suffer
and
endure
all
endlesse
and
vnspeakable
torments
with
the
Diuell
and
his
Angels
.
Gal.
2.20
.
&
6.14
.
As
Gods
Children
therefore
being
crucified
to
the
world
and
the
flesh
,
haue
the
life
of
God
liuing
in
them
,
which
will
most
perfectly
appeare
and
shew
it selfe
at
Christs
comming
:
Col.
3.3.4
.
so
all
fleshly
and
wicked
men
,
who
haue
giuen
themselues
to
the
Flesh
,
World
,
and
Diuell
,
doe
presently
liue
the
life
of
hell
,
which
(
they
carrying
about
in
their
bodies
)
will
clearely
shew
it selfe
to
their
shame
and
confusion
,
at
the
latter
day
.
So
that
the
wicked
in
this
life
,
doe
liue
in
death
,
and
conuersing
in
earth
,
they
are
the
bond-slaues
of
hell
.
And
as
Faith
in
Christ
(
as
I
said
before
)
is
the
life
of
the
soule
in
Gods
elect
:
so
no
faith
can
quicken
vs
,
which
is
not
liuely
in
it selfe
,
which
apprehendeth
not
Christ
aright
,
Gal.
5.6
.
which
worketh
not
by
loue
,
which
flourisheth
not
with
fruits
;
Iames
2.26
.
for
Faith
without
good
workes
is
dead
.
And
therefore
to
the
end
wee
may
be
reuiued
(
being
dead
and
buryed
in
our
sinnes
)
we
must
first
beleeue
in
Christ
,
Iohn
11.25
.
(
which
is
our
life
)
and
if
our
beliefe
be
liuely
,
wee
must
shew
it
forth
by
our
fruits
;
Reu.
3.1
.
otherwise
we
may
haue
a
name
to
liue
,
and
yet
be
dead
.
Now
to
vnderstand
this
poynt
the
better
,
let
vs
obserue
what
it
is
to
be
dead
in
sinne
.
They
are
said
to
be
dead
in
their
sinnes
,
whom
Death
still
holdeth
in
the
cords
and
bonds
thereof
;
Ephes.
4.15
.
such
as
are
strangers
from
the
life
or
God
,
that
haue
neyther
sense
nor
feeling
of
their
sinnes
,
nor
any
motion
to
godlinesse
,
2
Tim.
2.26
.
to
whom
all
goodnesse
is
vnsauory
;
whose
bodyes
and
soules
are
holden
captiue
of
the
Diuell
,
whom
they
serue
as
slaues
:
such
as
are
void
of
Gods
Spirit
,
wedded
to
their
owne
wicked
wils
;
whom
the
God
of
this
world
hath
blinded
,
2
Cor.
4.4
.
that
they
can
neyther
see
nor
beleeue
the
truth
;
whose
conuersion
is
as
hard
,
as
to
raise
vp
Sonnes
of
Stones
vnto
Abraham
.
Mat.
3.9
.
Who
is
more
dead
then
hee
that
carryeth
fire
in
his
bosome
,
sinne
in
his
Conscience
,
and
doth
neyther
feele
it
nor
shake
it
out
,
nor
tremble
at
it
?
for
Sathan
hath
gotten
quiet
possession
,
and
hee
is
carelesse
in
assaulting
of
such
,
in
whom
he
hath
gotten
a
quiet
dwelling
.
Hence
we
may
learne
to
loath
our selues
for
our
sinnes
,
which
bring
vs
into
such
thraldome
to
Death
and
Diuell
,
which
cut
vs
off
from
God
,
shut
vs
out
of
heauen
,
rob
vs
of
saluation
,
and
bring
the
euerlasting
wrath
of
God
vpon
vs
,
which
is
vnmeasurable
,
infinite
,
and
vnportable
,
neuer
able
to
be
sustained
of
any
,
but
of
Christ
our
infinite
God
and
Sauiour
,
who
in
maiestie
and
power
is
equall
with
his
Father
.
Thus
we
haue
heard
the
nature
of
death
,
common
vnto
all
,
by
the
meanes
of
sinne
,
without
exception
.
Well
therefore
is
Death
deriued
from
a
word
that
signifies
to
to
diuide
;
Greg.
lib.
14.
moral
.
not
onely
for
that
it
maketh
diuision
where
it
comes
,
but
that
without
exception
it
equally
diuides
to
all
alike
.
Some
thinke
that
it
proceedes
from
bitternesse
,
for
that
the
sweetnesse
of
the
forbidden
fruit
proued
bitter
to
Adam
and
his
brood
.
August
.
contra
Pellag
.
lib.
1.
Ero
morsus
tuus
infern●
.
And
Augustine
not
vnwittily
deriueth
Mors
,
à
morsu
,
for
that
our
first
parents
in
biting
the
Apple
,
were
bitten
of
death
.
Whence
hee
also
alludeth
to
that
of
Osea
15.
O
death
,
I
will
be
thy
sting
,
O
hell
,
I
will
be
thy
biting
.
The
Grecians
also
deriue
it
from
a
word
importing
to
looke
vpwards
,
because
it
brings
vs
to
God
:
and
they
tearme
it
,
Initiation
or
Perfection
,
because
in
ending
this
life
,
it
entereth
vs
,
or
rather
perfecteth
our
life
in
heauen
.
And
the
Latines
take
the
name
thereof
from
mora
,
which
signfieth
delay
,
Mors
,
à
mora
.
or
tarrying
for
a
thing
,
because
it
waiteth
and
expecteth
for
all
men
,
of
all
sorts
and
conditions
.
And
this
may
suffice
for
the
dedescription
of
Death
,
and
declaration
of
the
nature
thereof
.
CHAP.
VI.
At
Death
is
due
to
all
mankinde
by
the
meanes
of
Sinne
:
so
all
creatures
,
actions
,
and
experience
it selfe
preach
and
proclaime
the
same
.
AS
the
wages
of
Sinne
is
Death
:
so
all
Adams
sonnes
hauing
sinned
,
must
needes
dye
the
death
.
Rom.
6.23
.
As
in
Adam
(
saith
the
Apostle
)
all
men
dye
,
so
in
Christ
shall
all
beleeuers
be
made
aliue
.
It
is
Gods
Statute
enacted
in
heauen
,
1
Cor.
15.
that
all
must
dye
;
(
euen
this
were
enough
to
cast
a
cloud
ouer
all
our
fayrest
delights
)
but
there
is
more
behinde
;
Heb.
9.27
.
and
after
that
comes
the
iudgement
.
The
perswasion
whereof
possessing
our
hearts
,
should
(
one
would
thinke
)
more
then
all
penall
Lawes
,
deterre
vs
from
impietie
.
Ashes
(
saith
one
)
are
wont
to
keepe
the
fire
,
the
remembrance
whereof
wee
beare
about
in
our
bodies
:
But
I
would
to
God
that
the
knowledge
of
these
ashes
(
I
meane
our
fraile
estate
)
would
keepe
in
our
hearts
the
fire
of
Gods
grace
,
that
we
might
neuer
forget
our
graue
.
And
as
the
Law
of
dying
was
enacted
at
the
first
for
sinne
;
so
hath
it
beene
,
and
shall
be
executed
vpon
all
men
(
without
repeale
)
vnto
the
end
.
Neyther
saith
the
Apostle
any
more
then
hath
beene
confirmed
by
a
continuall
course
from
the
first
creation
,
as
the
registers
of
the
death
and
buryals
(
recorded
in
the
Scripture
)
doe
declare
.
Adam
liued
(
saith
the
holy
Ghost
by
Moses
)
nine
hundred
and
thirty
yeares
,
Gen.
5.3.4.5
.
&c.
and
so
hee
dyed
.
Seth
liued
nine
hundred
and
twelue
yeares
,
and
after
dyed
,
&c.
And
is
not
this
a
true
table
,
most
liuely
representing
our
mortalitie
and
death
?
Of
some
others
it
is
said
,
that
they
were
gathered
to
their
fathers
;
Gen.
47.30
.
&
49.29
.
&
25.8
.
of
others
,
to
their
people
,
&c.
but
of
none
,
that
hee
euer
escaped
.
For
what
man
liueth
and
shall
not
see
death
?
shall
bee
deliuer
his
soule
from
the
hand
of
the
graue
?
Psal.
89.48
.
Therefore
Iosuah
calleth
Death
,
The
way
of
all
the
world
.
David
,
Iosh.
23.14
.
The
way
of
all
the
earth
.
Iob
,
The
house
of
all
men
liuing
.
1
Kings
2.2
.
He
calleth
it
also
The
heape
,
Iob
30.23
.
&
21.32
.
&
3.19
.
whereupon
the
liues
of
all
men
shall
be
powred
:
where
Kings
and
Counsellors
are
,
great
and
small
,
Captaines
and
Souldiers
,
bond
and
free
.
Wee
see
how
the
best
and
happiest
dayes
of
man
slide
swiftly
away
,
after
come
diseases
and
dolefull
age
,
and
last
comes
cruell
Death
,
the
lodge
of
all
estates
.
All
must
dye
without
distinction
:
wee
came
by
the
wombe
,
and
wee
must
goe
by
the
graue
.
Before
wee
come
to
the
sweet
running
waters
of
Shilo
,
which
runne
softly
,
Esay
8.6
.
we
must
passe
the
rough
waters
of
Iorden
,
that
runne
most
swiftly
.
Death
is
the
Lady
and
Empresse
of
all
the
world
:
her
seizure
is
without
surrender
,
and
from
her
sentence
there
is
no
appeale
.
It
is
not
the
Maiestie
of
the
Prince
,
nor
the
holinesse
of
the
Prophet
,
nor
grauitie
of
the
Prelate
,
that
shee
respecteth
.
Strength
of
body
,
feature
or
comelinesse
of
face
,
or
other
parts
,
learning
,
riches
,
or
any
such
secular
regard
,
can
plead
against
Death
,
or
priuiledge
any
person
against
the
graue
:
be
thy
dayes
neuer
so
few
,
or
thy
yeares
neuer
so
full
,
be
they
many
,
or
be
they
few
,
all
is
one
:
Dayes
,
and
yeares
,
and
time
,
are
no
plea
against
the
graue
,
but
a
fitter
pray
for
Death
.
The
Decree
is
out
,
All
must
dye
.
Balthasars
embleame
is
written
vpon
euery
mans
wall
,
Heb.
9.27
.
God
hath
numbred
thy
dayes
,
he
hath
laid
thee
in
the
ballance
,
thou
art
found
too
light
;
Dan.
5.25
.
though
not
thy
Kingdome
(
which
thou
hast
not
)
yet
thy
life
(
which
thou
possessest
)
is
diuided
,
and
giuen
to
death
.
All
Princes
,
and
the
basest
Peasants
;
yea
,
all
persons
whatsoeuer
,
may
say
with
Iob
;
Corruption
,
Iob
17.13.14
.
thou
art
my
father
,
Rottennesse
,
thou
art
my
mother
,
Wormes
and
Vermine
yee
are
my
sisters
,
yee
are
my
brethren
.
All
men
may
truely
say
,
Graue
thou
art
my
bed
,
Sheete
thou
art
my
shrine
,
Earth
thou
art
my
couer
,
Grasse
thou
art
my
carpet
.
Numb.
2.31
.
Iosh
6.9
.
Numb.
10.25
.
Oh
Death
therefore
demand
thy
due
,
and
thou
gathering
hoast
Dan
,
come
last
,
and
sweepe
all
cleane
away
.
Death
is
not
partiall
,
but
dealeth
vprightly
with
all
,
making
the
state
and
condition
of
all
men
alike
;
that
none
can
repine
;
Gen.
4.8
.
for
as
well
died
righteous
Abell
,
whose
sacrifice
God
accepted
,
as
enuious
Cain
,
whose
seruice
he
reiected
;
as
well
Abraham
(
the
father
of
the
faithfull
,
)
as
Abimelech
the
infidell
;
as
well
Isaack
as
Ismael
;
as
well
Iacob
(
whom
God
loued
)
as
Esau
whom
God
hated
;
as
well
chast
Ioseph
,
as
incestuous
Ammon
;
as
well
meeke
Moses
,
as
rayling
Rabsheka
;
as
well
Dauid
(
a
man
after
Gods
owne
heart
)
as
Saul
,
from
whom
God
tooke
his
spirit
;
as
well
tender-hearted
Iosiah
,
as
hard-hearted
Pharaoh
;
as
well
Salomon
the
wise
,
as
Nabal
the
foole
;
as
well
poore
Lazarus
,
as
the
rich
Glutton
;
as
well
Iohn
the
beloued
Disciple
,
as
Iudas
the
Traitor
;
as
well
Simon
Peter
,
as
Simon
the
Sorcerer
:
mercilesse
Death
doth
exercise
her
crueltie
vpon
all
alike
.
Notable
is
that
saying
of
Agesilaus
to
diuers
Captaines
counselling
him
to
walke
to
the
hill
Olimpus
,
where
hee
should
see
such
store
of
wealthy
Merchants
,
vttering
a
world
of
riches
,
An
excellent
saying
of
Agesilaus
.
and
precious
Iewels
.
If
I
could
(
saith
he
)
buy
and
sell
,
or
exchange
there
,
sorrow
for
mirth
,
sicknesse
for
health
,
death
for
life
,
I
would
then
goe
thither
,
and
spend
all
that
I
haue
;
but
I
see
that
the
buyers
and
sellers
(
yea
and
the
very
things
themselues
)
are
condemned
to
dye
and
to
perish
:
Wherefore
neyther
the
sight
of
any
thing
there
can
better
my
estate
,
or
help
me
at
the
houre
of
death
,
when
I
must
creepe
into
my
graue
.
For
although
honour
,
wealth
and
riches
beare
here
a
great
sway
amongst
men
,
yet
can
they
nothing
at
all
preuaile
against
the
graue
,
and
Death
it selfe
.
Men
by
wisedome
haue
found
out
how
the
hardest
stones
may
be
broken
and
softened
,
how
wilde
beasts
may
be
tamed
,
&c.
but
nothing
could
be
inuented
,
whereby
Death
might
be
auoyded
.
Gods
hand
(
saith
one
)
may
a
man
escape
,
but
for
Deaths
dart
no
man
can
shunne
it
.
Against
bodily
enemies
there
may
Fortresses
be
made
,
Castles
and
Bulwarkes
builded
;
but
to
Death
and
his
forces
all
men
lye
open
,
as
vnfenced
Cities
.
In
other
dangers
,
power
,
money
,
flight
,
counsell
,
and
policie
,
may
serue
our
turne
;
but
as
for
Death
,
it
can
neyther
be
banished
with
power
,
bought
with
money
,
nor
escaped
with
flying
away
,
nor
preuented
with
counsell
,
nor
turned
backe
with
policie
.
All
(
I
say
)
without
redresse
,
must
hasten
vnto
Deaths
home
.
Hee
therefore
that
thinketh
it
strange
to
dye
,
forgetteth
himselfe
and
his
owne
nature
,
complaineth
of
the
God
of
heauen
,
that
suffered
him
to
be
borne
a
man
,
and
not
an
Angell
.
Death
is
the
common
road-way
of
all
the
world
,
there
is
no
by-paths
any
nearer
,
or
nearer
way
;
no
,
not
for
Kings
and
Emperours
themselues
.
What
worlds
of
men
are
gone
before
vs
?
yea
,
how
many
thousands
out
of
one
field
?
How
many
Crownes
and
Scepters
lye
pyled
vp
at
the
gates
of
Death
?
Men
are
here
as
in
a
voyage
,
the
which
wee
must
one
day
finish
:
yesterday
we
came
into
this
vale
of
teares
,
and
to
morrow
(
if
our
Maker
will
)
we
shall
goe
out
.
One
goes
before
,
another
followes
:
one
man
rots
in
the
graue
,
and
makes
it
empty
,
that
he
which
is
yet
aliue
,
may
haue
place
therein
.
Or
if
we
should
continue
here
long
,
yet
can
wee
not
escape
;
for
that
all
mortall
men
are
enclosed
in
Deaths
Parke
.
Whether
wee
goe
softly
,
or
runne
swiftly
,
whether
wee
dye
willingly
,
or
end
our
dayes
grudgingly
(
when
the
appointed
time
is
come
)
wee
must
yeeld
our selues
to
the
Law
of
Death
.
Doe
wee
flye
?
Death
yet
followes
vs
,
and
catcheth
vs
behinde
;
in
retyring
backe
,
shee
approacheth
neare
vs
;
turning
from
her
,
shee
surpriseth
vs
sodainely
,
and
ceaseth
not
like
a
greedy
Beare
,
and
hungry
Lyon
,
vntill
shee
hath
broken
our
bones
,
and
torne
our
flesh
in
sunder
.
Death
equally
drags
away
all
men
which
haue
beene
,
are
,
or
shall
be
:
We
are
distinguished
by
times
,
but
made
equall
in
the
Issue
.
Some
are
sent
before
,
others
come
after
;
but
all
goe
the
same
way
without
exception
.
In
all
these
reuolutions
of
humane
things
,
there
is
nothing
certaine
but
Death
,
and
yet
euery
one
complaineth
of
that
which
neuer
yet
failed
any
.
Wee
dye
hourely
,
and
as
we
grow
our
life
decreaseth
:
for
what
is
the
beginning
of
Youth
,
but
the
death
of
Infancie
?
the
entrance
of
Manhood
but
the
end
of
Youth
?
and
what
is
the
beginning
of
to
morrow
but
the
death
of
to
day
?
Wee
are
no
sooner
entered
into
the
earth
,
but
wee
are
constrained
to
returne
to
the
earth
againe
,
as
it
were
from
one
sepulchre
to
another
;
euen
from
the
wombe
to
a
beginning
to
liue
and
die
together
:
so
as
the
most
part
of
the
time
Death
giues
vs
no
warning
,
but
by
the
blow
it selfe
.
Many
thinke
they
neuer
dye
,
but
when
they
yeeld
vp
the
last
gaspe
of
Death
,
but
if
wee
marke
it
,
wee
dye
euery
day
and
moment
:
for
our
very
liuing
(
as
I
said
)
is
a
continuall
dying
;
wee
no
sooner
set
a
step
into
life
,
but
wee
enter
a
step
into
death
.
Of
our
life
all
the
time
past
is
dead
,
the
present
liues
and
dyes
at
once
,
and
the
future
likewise
shall
perish
.
The
time
past
is
no
more
,
the
future
is
not
yet
,
the
present
onely
is
and
no
more
.
This
whole
life
(
I
say
)
is
but
a
death
.
It
is
like
a
candle
lighted
in
our
bodies
;
in
one
the
winde
maketh
it
melt
away
,
in
another
blowes
it
cleane
out
,
ere
halfe
it
be
burned
;
in
others
it
endureth
vnto
the
end
:
but
looke
how
much
soeuer
it
shineth
,
so
much
it
burneth
;
her
shining
is
her
burning
,
her
light
a
vanishing
smoake
,
her
last
fire
her
last
wyke
,
and
her
last
drop
of
moysture
:
So
is
it
in
the
life
of
man
;
his
life
and
death
are
all
one
.
But
how
should
man
be
ignorant
of
his
death
,
vnto
whom
all
creatures
and
actions
preach
his
mortalitie
?
We
see
it
by
experience
,
that
all
earthly
things
haue
their
end
:
our
yeares
are
limited
,
God
hath
measured
out
our
months
;
Iob
14.1
.
the
daies
of
our
liues
are
dated
,
how
long
wee
haue
to
liue
:
so
that
the
first
lesson
that
we
haue
to
learne
,
is
to
think
of
our
end
.
We
see
that
the
longest
day
passeth
,
and
the
night
succeedeth
;
how
Sommer
followeth
Winter
,
and
Winter
Sommer
:
the
Sunne
hath
both
his
rising
and
his
setting
,
his
shining
and
his
shading
:
the
Spring
couers
and
cloathes
the
ground
with
fruits
;
Sommer
ripeneth
them
▪
Haruest
gathers
them
,
and
Winter
spends
them
.
Thus
one
thing
followes
another
,
and
both
one
and
another
passe
swiftly
to
their
end
.
The
generation
of
one
thing
is
the
destruction
of
another
;
and
the
death
of
one
thing
is
the
life
of
another
.
First
is
our
generation
,
then
our
conception
,
after
comes
our
birth
in
wonderfull
weakenesse
.
The
cradle
at
the
first
is
our
castle
;
when
we
are
crept
out
of
that
,
we
come
to
a
little
strength
,
yet
long
is
the
time
ere
we
come
to
our
ripenesse
.
And
here
,
behold
,
we
neuer
continue
in
one
state
;
for
as
our
strength
increased
at
the
first
,
so
by
little
and
little
it
diminisheth
at
the
last
:
as
Youth
succeedeth
childehood
,
and
age
youth
,
so
childehood
,
youth
,
and
age
haue
all
their
end
.
Wee
see
by
obseruation
that
the
freshest
and
sweetest
flower
soone
fadeth
:
our
garments
waxe
olde
,
be
they
neuer
so
gay
:
our
buildings
become
ruinous
,
be
they
neuer
so
stately
:
and
as
our
life
is
vpholden
by
the
death
of
Gods
creatures
;
so
death
shall
be
the
end
as
well
of
vs
as
of
them
.
The
Sunne
towards
his
setting
,
and
the
Moone
towards
her
wayning
haue
dimmer
beames
and
light
.
And
this
is
the
vniuersall
sentence
of
the
world
,
and
Gods
decree
(
which
needes
must
stand
)
that
all
things
flourishing
shall
fade
,
all
things
of
force
and
might
shall
be
feebled
,
all
great
things
lessened
,
and
so
by
little
and
little
(
being
weakened
)
shall
at
the
last
dissolue
into
the
first
substance
and
matter
whereof
it
came
;
as
the
cloudes
in
the
skie
,
into
dewes
and
showers
,
Ice
and
Snow
into
water
;
all
earthly
things
that
are
of
the
earth
shall
turne
to
earth
againe
,
and
they
that
are
of
the
waters
shall
turne
into
the
sea
:
Gen.
3.19
.
So
shall
Adam
(
being
dust
)
to
dust
againe
returne
with
all
his
brood
.
The
law
of
Nature
(
established
amongst
all
nations
and
people
of
the
world
)
is
this
,
that
all
men
come
into
the
world
with
condition
to
retire
out
of
it
againe
.
He
is
no
great
man
(
saith
one
)
that
thinketh
it
a
great
matter
for
Trees
and
stones
to
fall
,
and
for
mortall
men
to
die
.
I
knew
(
saith
Anaxagoras
,
hauing
intelligence
of
the
death
of
his
sonne
)
that
hee
was
mortall
and
subiect
to
die
:
For
as
it
is
impossible
for
any
man
to
die
that
liued
not
before
;
so
none
can
possibly
liue
that
shall
not
die
hereafter
.
Our
life
is
as
a
garment
that
weares
of
it selfe
,
and
by
it selfe
;
for
we
weare
out
our
life
in
liuing
;
the
more
we
liue
,
the
lesse
we
haue
to
liue
,
and
still
approach
nearer
death
:
whatsoeuer
we
are
cloathed
with
,
is
a
mortall
and
perishing
merchandise
:
our
garments
weare
vpon
our
backs
,
and
we
in
our
garments
;
they
are
eaten
with
mothes
,
and
wee
with
time
.
So
in
our
meates
(
as
in
a
looking-glasse
)
we
may
learne
our
owne
mortalitie
:
for
let
vs
put
our
hand
into
the
dish
,
and
what
doe
we
take
,
but
the
foode
of
a
dead
thing
,
which
is
either
the
flesh
of
beasts
,
or
of
birds
,
or
of
fishes
,
with
which
foode
wee
so
long
fill
our
bodies
,
vntill
they
themselues
be
meate
for
wormes
?
All
this
we
see
by
experience
,
we
feele
it
and
we
taste
it
daily
:
we
see
death
(
as
it
were
)
before
our
eyes
:
we
feele
it
betwixt
our
teeth
,
and
yet
can
wee
not
cast
our
accompt
,
that
we
must
die
.
There
is
no
action
without
pause
,
no
warre
without
truce
;
the
weary
workeman
hath
his
day
of
rest
;
Musicke
hath
her
stops
,
the
Scriuen
or
his
points
:
we
do
not
alwayes
eate
and
drinke
,
we
doe
not
alwaies
walke
nor
sleepe
;
yea
we
doe
not
alwaies
breath
(
although
we
cannot
liue
without
breathing
)
but
concerning
our
life
,
there
is
no
truce
,
no
pause
,
no
rest
,
no
delay
,
but
hourely
,
yea
euery
moment
,
in
all
places
,
and
actions
,
we
hasten
to
our
end
.
Whether
we
eate
or
drinke
,
or
sleepe
,
or
wake
,
or
goe
,
or
stand
still
,
the
course
of
our
life
runnes
out
as
the
houre-glasse
,
and
neuer
rests
till
it
hath
finished
his
course
.
They
which
come
hereafter
shall
march
vpon
our
graues
,
as
we
doe
now
vpon
the
sepulchers
of
our
fathers
;
they
shall
remaine
in
our
houses
,
as
we
doe
now
in
theirs
that
were
before
vs
;
they
shall
possesse
our
goods
,
our
lands
,
our
gold
and
siluer
,
our
Iewels
and
treasuries
,
as
we
at
this
day
enioy
theirs
whom
we
haue
succeeded
.
But
I
will
hasten
to
an
end
(
though
the
experience
be
endlesse
which
confirmeth
this
point
.
)
One
rufully
thus
exclaimeth
of
Death
:
How
quickly
and
sodainely
stealest
thou
vpon
vs
?
how
secret
are
thy
paths
and
waies
?
how
doubtfull
is
thy
houre
?
how
vniuersall
is
thy
kingdome
?
The
mighty
cannot
escape
thy
hands
,
the
wise
cannot
hide
themselues
from
thee
,
and
the
strong
are
weakened
before
thy
face
:
Thou
accountest
no
man
rich
,
for
that
no
man
is
able
to
pay
the
ransome
for
his
life
:
Thou
goest
euery
where
,
thou
searchest
euery
where
,
and
thou
art
euery
where
.
Thou
witherest
the
hearbes
,
thou
wastest
the
windes
,
thou
corruptest
the
aire
,
thou
dryest
the
waters
,
thou
changest
the
ages
,
thou
alterest
the
water
,
and
suppest
vp
the
sea
.
All
things
doe
decrease
and
diminish
,
but
thou
still
remainest
and
raignest
in
the
world
.
Thou
art
the
hammer
that
alwaies
striketh
,
the
sword
that
neuer
blunteth
,
the
snare
that
alwayes
catcheth
:
Thou
art
the
prison
whereinto
euery
man
entreth
,
thou
art
the
sea
wherein
euery
one
drowneth
,
thou
art
the
paine
that
euery
one
suffereth
.
O
cruell
Death
thou
snatchest
vs
away
in
our
ripest
age
,
thou
many
times
interruptest
our
best
affaires
,
thou
robbest
vs
in
one
houre
of
all
the
gaines
we
euer
got
.
Thou
cuttest
off
succession
of
kinreds
,
and
families
;
thou
bereauest
kingdomes
of
their
naturall
heires
;
thou
fillest
the
world
with
widowes
,
and
orphanes
;
thou
breakest
off
the
studies
of
the
learnedst
Clearks
;
thou
ouerthrowest
the
finest
wits
,
and
best
conceits
,
in
the
ripest
age
:
thou
,
ioynest
the
end
with
the
beginning
,
without
giuing
place
to
the
middle
;
thou
art
such
a
meanes
as
God
neuer
created
,
Aug
tract.
13.
in
Iohannen●
.
but
thy
comming
was
by
the
Diuels
enuie
and
malice
.
Now
that
wee
may
profit
by
this
experience
of
our
mortall
estate
,
and
not
forget
our selues
,
so
grosely
vpon
euery
occasion
,
as
we
doe
;
it
is
necessary
to
haue
this
holy
Meditation
still
fixed
in
our
mindes
,
that
since
we
liue
,
moue
,
and
haue
our
being
of
God
,
that
therefore
our
liues
are
not
our
owne
,
but
lent
vs
for
a
time
:
we
must
remember
that
we
are
borne
to
die
,
and
must
liue
to
die
,
for
the
forgetfulnesse
of
Death
,
and
hope
of
long
life
makes
vs
so
secure
and
carelesse
,
as
that
we
desire
no
other
heauen
but
earth
.
Esay
28.15
.
Many
make
a
couenant
with
Death
,
and
clap
hands
with
the
graue
,
hoping
thereby
to
escape
,
or
for
a
time
to
solace
themselues
in
the
forgetfulnesse
of
their
latter
end
,
and
so
bathe
themselues
in
their
fleshly
pleasures
,
and
wallow
(
like
fatted
Swine
in
the
filthy
stie
)
of
all
vncleanenesse
,
still
following
things
apparant
to
their
eyes
,
and
neuer
regarding
the
time
to
come
,
till
death
preuent
them
on
a
sodaine
,
and
summon
them
to
appeare
before
their
Iudge
:
So
it
commeth
to
passe
that
as
they
liued
wickedly
,
Iob
8.14
.
they
die
most
fearefully
;
their
hope
is
as
the
winde
,
and
their
confidence
like
the
cobwebbe
:
Death
is
a
terrour
and
a
torment
both
to
their
soule
and
body
:
and
this
is
the
reason
they
haue
not
learned
to
die
;
Death
is
strange
vnto
them
,
he
seemes
an
vgly
monster
,
they
dare
not
once
behold
him
.
True
it
is
that
Death
in
it
owne
nature
(
as
partly
wee
haue
heard
)
is
most
terrible
to
behold
,
that
the
horror
thereof
amazeth
all
our
senses
;
yet
he
that
is
armed
with
faith
,
is
well
assured
that
it
is
sent
for
his
profit
,
to
be
as
his
hackney
to
carry
and
conuey
him
from
earth
to
heauen
,
from
paine
to
pleasure
,
from
misery
,
vexation
,
griefe
,
and
woe
,
to
endlesse
mirth
,
melody
,
and
ioyes
vnspeakeable
with
God
for
euer
.
And
seeing
the
sentence
of
death
is
gone
forth
against
vs
,
and
that
our
soules
remaine
in
our
bodies
attending
the
day
of
execution
;
let
vs
detest
to
heare
of
our
former
wicked
life
,
(
as
prisoners
condemned
to
die
)
and
humble
our selues
in
prayer
vnto
God
,
reprouing
the
vanities
of
this
wicked
world
,
and
aduertising
our
friends
and
familiars
to
doe
the
like
,
&c.
CHAP.
VII
.
Of
the
miserable
life
,
and
wretched
state
of
man
,
by
the
meanes
of
Sinne
and
Death
.
INfinite
are
the
miseries
of
mortall
men
:
their
sinne
brought
in
a
sea
of
euils
;
and
iust
is
Iobs
complaint
,
Iob
14.1
.
that
man
borne
of
a
woman
is
full
of
wretchednesse
:
from
the
day
of
his
birth
,
till
the
day
of
his
death
,
a
whole
armie
of
euils
besiege
him
.
Tormented
he
is
in
his
soule
,
and
afflicted
in
his
body
:
Esay
1.9
.
in
euery
part
(
from
the
crowne
of
the
head
to
the
sole
of
the
foote
)
he
is
full
of
infirmities
,
sores
,
and
maladies
,
no
place
is
free
:
The
first
day
of
the
life
of
man
is
a
beginning
of
conflicts
:
Our
ingresse
and
egresse
,
and
whole
progresse
of
life
,
is
set
about
with
seuerall
signes
of
sorrow
.
The
tender
babe
new
borne
,
and
not
yet
able
to
speake
(
saith
Augustine
)
doth
by
his
teares
prophesie
and
foretell
the
manifold
sorrowes
that
are
incident
to
this
miserable
life
of
man
.
We
enter
this
life
with
teares
,
August
.
hom.
10.
we
passe
it
in
toyle
,
and
end
it
in
sorrow
and
torment
.
Great
and
little
,
rich
and
poore
,
not
one
in
the
whole
world
that
can
pleade
immunitie
from
this
condition
.
Life
and
misery
(
saith
one
)
are
as
two
twinnes
which
were
borne
together
,
and
must
die
together
.
From
the
wombe
to
our
winding-sheete
our
life
is
a
warfare
vpon
earth
;
no
age
,
no
condition
of
life
,
no
day
,
no
night
but
brings
his
enemy
with
him
,
as
well
against
the
man
of
an
hundred
yeares
olde
,
as
against
the
babe
new
borne
.
How
full
of
ignorance
is
the
time
of
our
infancie
?
how
light
and
wanton
are
wee
,
growing
to
be
striplings
?
how
rash
and
headlong
in
the
time
of
our
youth
?
how
heauy
and
vnweildy
when
we
come
to
olde
age
?
What
is
an
infant
but
a
bruit
beast
in
the
shape
of
a
man
?
and
what
is
a
young
youth
,
but
(
as
it
were
)
a
wilde
vntamed
Asse-colt
vnbridled
?
and
what
is
an
aged
,
heauy
,
and
crooked
old
man
,
but
euen
a
sacke
and
fardell
stuffed
with
griefes
and
diseases
?
He
is
forsaken
of
the
world
,
his
kinsfolk
,
friends
,
and
acquaintance
;
his
owne
members
and
senses
faile
him
;
yea
,
hee
forsaketh
(
as
it
were
)
himselfe
,
in
that
the
very
vse
of
reason
forsaketh
him
.
Hee
is
accompanied
with
painfull
aches
,
griefes
,
and
diseases
:
his
company
and
conuersation
is
combersome
in
the
Family
where
hee
dwelleth
.
This
is
the
marke
(
for
sooth
)
at
which
euery
one
shooteth
,
vpon
which
the
eyes
of
all
are
fixed
.
This
is
the
happy
estate
,
so
greatly
desired
;
this
I
say
,
is
the
end
of
the
greedy
ambition
of
long
life
.
Take
thy
Counters
into
thy
hands
,
see
what
reckoning
thou
canst
make
of
life
:
what
is
past
frighteth
thee
with
remembrance
of
it
,
because
so
much
of
thy
light
is
spent
,
what
is
present
burdeneth
thee
with
the
weight
of
it
,
because
in
sweate
and
sorrow
thou
doest
waste
and
spend
thy
time
;
what
is
to
come
troubleth
thee
with
the
vncertainty
of
it
,
least
the
graue
doe
swallow
thee
before
thou
see
it
:
what
booteth
it
thee
so
vnseasonably
to
ripen
thy
cares
for
the
tares
of
this
life
?
To
conclude
,
childehood
is
but
a
foolish
simplicitie
,
Youth
a
vaine
heate
,
Manhood
a
painefull
carefulnesse
,
and
old
age
a
noysome
languishing
.
Our
playes
are
but
teares
,
our
pleasures
feauers
of
the
minde
,
riches
,
are
but
rackes
and
torments
,
honours
heauie
vanities
,
our
rest
vnresty
;
and
so
passing
from
age
to
age
,
we
passe
from
euill
to
worse
,
from
the
lesser
to
the
greater
.
Thus
one
waue
of
trouble
and
affliction
driueth
vpon
another
,
vntill
wee
be
arriued
at
the
hauen
of
Death
.
Here
,
life
is
dying
,
and
death
liuing
;
whiles
it
increaseth
,
it
decayeth
:
all
this
present
life
is
but
a
wishing
of
the
future
,
&
a
bewailing
of
the
past
,
a
loathing
of
that
we
haue
,
and
a
longing
for
that
we
haue
not
tasted
,
a
vaine
memory
of
the
state
past
,
and
a
doubtfull
expectation
of
the
state
to
come
.
Nothing
in
this
life
is
certaine
,
nothing
assured
but
the
certainty
and
vncertainty
of
Death
.
If
any
man
be
long
a
dying
,
and
paying
Deaths
debt
.
Nature
(
like
a
rigorous
creditour
,
that
will
be
paid
at
the
iust
day
)
sueth
out
an
execution
against
her
debtor
,
Plato
in
dialogo
contra
mortem
.
taking
from
one
his
sight
,
from
another
his
hearing
,
and
both
from
some
;
and
he
that
tarrieth
longest
in
the
world
,
shee
foundreth
,
maymeth
,
and
vtterly
disableth
in
his
limbes
.
Is
not
this
a
goodly
place
,
where
teares
and
cares
make
their
residence
?
where
pale
sicknesse
,
and
sad
old
age
haue
taken
vp
their
habitation
?
and
where
of
necessitie
we
must
passe
our
daies
with
such
companions
?
Doe
wee
not
see
how
many
discommodities
we
vndergoe
,
and
how
ill
this
body
of
ours
befitteth
vs
?
Senec.
Epist.
121.
One
while
wee
complaine
of
our
bellies
,
another
time
of
our
breasts
,
and
then
of
our
throates
;
sometimes
our
sinewes
,
and
then
our
feete
,
torment
vs
:
Now
we
haue
too
much
blood
,
anone
too
little
.
Thus
are
we
haled
and
harried
hither
and
thither
;
for
so
it
ordinarily
falleth
out
with
him
that
dwelleth
in
another
mans
house
:
here
teares
sooner
faile
vs
,
then
iust
cause
of
complaint
:
with
teares
and
cries
we
entred
,
Seneca
de
breuitate
vite
.
and
with
the
same
we
must
passe
ouer
and
end
our
dayes
.
What
other
thing
is
the
body
of
mortall
man
,
but
a
corrupt
and
tainted
vessell
,
which
infecteth
the
soule
,
and
soureth
incontinently
whatsoeuer
precious
,
or
wholesome
liquor
is
powred
into
it
?
It
is
a
filthy
dunghill
,
couered
with
snow
,
faire
without
,
and
foule
within
:
What
channell
is
so
filthy
?
what
sinke
auoideth
out
such
loathsome
geare
,
as
doth
mans
body
,
by
sundry
meanes
&
waies
?
The
trees
,
hearbes
,
and
many
beasts
doe
yeeld
forth
pleasant
smels
,
and
wholesome
sauours
,
onely
Man
doth
yeelde
most
loathsome
stuffe
;
so
that
he
seemes
to
be
no
other
thing
then
a
fountaine
of
filthinesse
.
Isidoras
.
One
fell
a
weeping
that
he
was
here
a
feeding
vpon
corruptible
meate
,
being
created
to
liue
in
the
company
of
Angels
,
to
feede
on
heauenly
food
.
What
glasse
is
so
brittle
and
subiect
to
knockes
and
breaking
as
is
this
body
of
ours
?
Sometimes
the
very
aire
and
heate
of
the
Sunne
is
able
to
bereaue
vs
of
life
:
It
shall
not
neede
to
draw
the
sword
,
or
to
vse
any
weapon
to
take
it
away
,
for
the
very
aire
and
looke
of
an
infected
man
is
able
to
doe
it
.
Consider
the
strength
of
this
Castle
,
(
wherein
the
treasure
of
our
life
is
kept
)
seeing
the
beholding
of
it
a
farre
off
is
able
to
batter
the
wals
thereof
to
the
ground
.
Neither
is
it
to
be
wondred
that
Man
is
so
fraile
and
brittle
of
himselfe
,
considering
the
moulde
whereof
he
is
made
,
being
dust
:
but
rather
we
may
admire
,
that
being
of
such
fraile
mettall
and
making
(
as
hee
is
)
yet
can
endure
so
long
.
Why
is
a
Clocke
so
often
disordered
,
and
out
of
frame
?
the
reason
is
,
because
it
hath
so
many
wheeles
and
points
of
curious
worke
,
that
though
it
be
made
of
Iron
,
yet
euery
little
thing
is
able
to
distemper
it
;
but
how
much
more
nice
is
the
artificiall
composition
of
our
body
,
and
how
much
more
fraile
is
the
matter
of
our
flesh
,
then
is
the
mettall
of
a
Clocke
?
Why
then
should
we
wonder
if
some
one
point
or
other
(
among
so
many
peeces
)
haue
some
impediment
,
by
meanes
of
which
defect
this
clocke
of
our
life
is
stopped
&
course
ended
?
for
what
firmenesse
can
be
in
the
matter
of
flesh
?
or
what
strength
consisteth
in
such
a
weake
subiect
?
Now
considering
we
liue
in
such
a
fraile
estate
(
as
wee
doe
)
our
time
is
euer
neere
(
saith
Augustine
)
because
we
are
mortall
;
Aug.
de
verbis
Dom
ser.
1.
nearer
because
we
liue
among
so
many
dangers
.
If
we
were
of
a
glassie
matter
,
our
feare
were
the
lesse
,
for
being
kept
from
knockes
,
there
were
hope
of
continuance
;
but
keepe
we
our selues
as
charily
as
wee
can
,
we
shall
away
.
Doe
we
ouercome
enemies
without
?
diseases
within
will
also
surprise
vs
?
Can
we
auoide
the
stroake
of
weapons
,
the
dart
of
Death
we
cannot
shunne
.
Mortall
man
is
like
a
snow-ball
in
the
Sunne
,
his
life
is
soone
dissolued
:
He
is
like
an
apple
hanging
on
a
tree
,
corrupted
inwardly
by
wormes
,
though
outwardly
beautifull
to
the
eye
.
Man
is
the
bondslaue
of
Death
,
as
a
guest
in
his
dwelling
,
as
a
wayfaring
man
in
his
Inne
,
for
a
night
,
but
quickly
gone
and
forgotten
:
Wheresoeuer
hee
dwelleth
,
or
whatsoeuer
hee
doth
,
Death
continually
waiteth
for
him
,
as
a
sergeant
at
his
gates
.
Oh
miserable
life
how
many
deceiuest
thou
?
which
when
thou
art
knowne
and
learned
,
art
nothing
;
when
thou
art
exalted
,
art
but
as
smoake
?
bitter
to
the
wise
,
sweet
to
the
foolish
:
who
so
seeketh
thee
,
knoweth
thee
not
;
who
so
knoweth
thee
,
flyeth
from
thee
.
It
is
reported
that
the
Chamelion
changeth
himselfe
in
one
houre
into
many
and
diuers
colours
;
and
the
Sea
called
Euripus
,
for
the
often
changing
is
accounted
famous
:
the
Moone
hath
likewise
for
euery
day
a
seuerall
forme
and
shape
:
But
what
Proteus
was
euer
changed
into
so
many
formes
as
man
altereth
euery
houre
?
sometime
hee
is
sicke
,
sometime
sound
;
sometime
angry
,
sometime
pleased
,
sometime
in
hope
,
anone
in
despayre
;
hee
willeth
,
and
hee
willeth
not
,
&c.
yea
,
many
times
hee
knowes
not
himselfe
what
hee
would
haue
.
Hee
altereth
and
changeth
euery
houre
;
he
tosseth
and
tumbleth
,
hee
rageth
,
and
is
as
restlesse
as
the
troubled
sea
.
If
hee
be
poore
,
hee
liueth
in
trauell
;
if
rich
,
hee
is
proud
and
licentions
,
&c.
The
Sea
changeth
not
but
when
the
windes
turne
contrary
vnto
it
;
but
mans
life
,
whatsoeuer
the
weather
and
seasons
are
,
eyther
calme
or
windy
,
is
continually
troubled
with
alterations
and
stormes
.
No
man
is
contented
with
his
owne
estate
,
but
desireth
to
exchange
it
with
another
.
The
King
feeleth
the
weight
of
the
Crowne
,
and
desireth
to
be
a
subiect
for
his
safety
:
the
Subiect
,
not
content
to
be
ruled
,
would
be
a
King
,
&c.
Thus
men
vexe
themselues
,
and
like
vnto
sicke
men
,
doe
nothing
else
but
tosse
and
tumble
vpon
their
beds
,
thinking
to
finde
the
better
ease
and
rest
,
and
yet
are
deceiued
,
seeing
the
cause
of
disquietnesse
is
within
themselues
,
which
is
their
griefe
and
disease
.
Great
and
heauy
is
the
yoake
of
the
Sonnes
of
men
,
from
the
day
of
their
birth
,
till
the
day
of
their
death
,
the
mother
of
all
.
Therefore
Bernard
was
not
afraid
to
say
,
Bernard
.
that
he
thought
this
life
little
better
then
the
life
of
hell
,
were
it
not
for
the
hope
to
attaine
and
come
to
the
Kingdome
of
heauen
.
Wee
liue
here
as
in
an
Ocean
Sea
of
troubles
,
wherein
wee
can
see
no
firme
land
one
waue
falling
vpon
another
ere
the
former
haue
wrought
all
his
malice
and
spight
.
Mischiefes
striue
for
places
,
as
if
they
feared
to
loose
their
roomes
,
if
they
hasted
not
.
So
many
good
things
as
wee
haue
,
so
many
euill
threaten
their
losse
and
depriuation
:
besides
many
reall
and
positiue
euils
that
afflict
vs
.
Our
life
is
lent
vs
,
as
a
ship
,
to
transport
vs
to
the
hauen
of
rest
.
From
the
Cradle
to
the
Graue
,
we
liue
as
it
were
vpon
the
stormy
Sea
,
neuer
long
quiet
and
at
rest
,
but
troubled
and
tossed
with
the
troublesome
waues
of
this
world
,
which
is
a
sea
of
hurtfull
bitternesse
;
it
hath
many
waues
of
tribulations
and
tempests
of
temptations
.
Men
are
here
floating
like
fishes
,
following
and
swallowing
many
hurtfull
baites
,
to
their
bane
and
destruction
,
nay
,
deuouring
one
another
,
as
the
greater
fishes
doe
the
small
.
It
is
a
Sea
swelling
with
pride
,
blewish
with
enuy
,
deepe
and
profound
in
couetousnesse
,
no
Plummet
being
able
to
sound
the
bottome
of
it
;
casting
out
all
that
commeth
in
the
way
,
through
excessiue
miscarriage
;
hauing
a
mercilesse
man
to
swallow
vp
all
it
can
get
with
insatiable
oppression
;
very
dangerous
to
saile
in
,
by
reason
of
the
pernitious
rockes
of
Desperation
and
Presumption
;
lofty
through
the
reciprocall
waues
of
mens
passions
,
ebbing
and
flowing
in
inconstancie
;
terrible
salt
through
sinne
,
very
brynish
are
the
waters
thereof
,
not
to
be
brooked
of
Gods
Children
.
As
in
the
sea
are
all
sorts
of
fishes
,
and
that
great
Leuiathan
that
hath
his
pastime
therein
:
Aug.
Tom.
2.
in
Psal.
39.
so
there
be
in
this
world
men
of
all
natures
and
affections
.
Wee
can
name
no
creatures
,
of
inclination
neuer
so
cruell
,
filthy
,
and
abhominable
,
but
here
will
be
a
copesmate
of
like
qualitie
and
condition
amongst
the
crowd
and
company
of
men
.
This
transitory
world
is
a
dungeon
of
ill
sauours
,
where
vertue
is
poysoned
with
the
puddle-water
of
vice
;
where
ranckor
and
despight
chiefely
raigne
,
and
all
goodnesse
is
ouerwhelmed
with
malice
;
where
Heresie
is
an
handmaide
to
sugred
Hypocrisie
;
where
smooth
hatred
,
hidden
ambition
,
smiling
enuy
,
and
wicked
tyranny
,
shrowd
themselues
.
Our
life
is
encountred
with
capitall
enemies
,
Paine
,
Care
,
and
Sorrow
:
Paine
bids
the
body
battell
,
Care
continueth
the
skirmish
,
and
Sorrow
giueth
the
victory
.
This
life
is
but
a
borrowed
dreame
of
pleasure
,
a
vision
of
ioy
,
a
pageant
of
transitory
delights
.
What
should
I
speake
of
the
shortnesse
and
swiftnesse
of
the
same
?
Iob
9.25
.
It
is
like
a
Post
(
saith
Iob
)
swiftly
galloping
away
:
yet
sometime
hee
that
rideth
so
fast
,
resteth
and
breatheth
:
but
our
dayes
passe
away
still
without
ceasing
,
till
wee
come
to
our
graues
.
Our
dayes
passe
away
as
the
Barke
of
hasty
messengers
.
A
ship
is
not
made
to
rest
,
but
continually
to
sayle
thorow
the
tempestuous
sea
,
and
to
set
forward
to
the
long
desired
hauen
:
So
are
we
not
created
to
rest
,
but
to
labour
,
(
as
the
bird
is
made
to
flye
)
vntill
by
Death
wee
be
brought
home
to
our
happy
Port
of
rest
.
As
the
ship
passeth
thorow
the
Sea
,
not
leauing
so
much
as
any
tracke
in
the
waues
;
so
our
life
goes
away
swiftly
,
and
scarce
leaues
any
signe
thereof
.
A
ship
is
subiect
to
many
dangers
;
for
it
may
be
suncke
by
the
least
leake
,
it
may
be
ouerwhelmed
with
the
waues
,
it
may
be
shiuered
against
the
rockes
,
it
may
perish
by
tempests
,
it
may
be
spoyled
by
Pirats
:
so
is
our
life
subiect
to
many
perils
,
and
may
be
taken
from
vs
by
a
thousand
dangers
.
Our
dayes
flye
away
like
an
arrow
,
and
wee
are
kept
vnder
as
a
fogge
chased
by
the
Sunne
beames
,
and
beaten
downe
by
the
heate
thereof
.
When
the
Sunne
is
at
the
highest
,
the
shadowes
are
the
shortest
;
but
when
it
beginnes
to
decline
and
set
,
then
the
shadowes
well-neare
change
euery
moment
,
vntill
they
slip
away
with
the
darknesse
that
ensues
:
Iob
9.26
.
So
the
dayes
of
all
men
passe
away
as
a
shadow
at
night
,
which
appeares
the
longest
when
it
is
nearest
to
an
end
.
Our
dayes
goe
as
an
Eagle
to
her
prey
:
and
what
are
men
but
the
prey
of
Death
,
Esay
40.6
.
which
soareth
after
vs
with
an
open
mouth
to
deuoure
vs
?
Wee
are
as
flowers
and
grasse
;
and
why
doe
wee
not
thinke
(
when
wee
walke
in
the
fields
)
that
Death
in
the
hand
of
God
,
is
like
vnto
a
Sythe
in
the
hand
of
a
labourer
,
attending
to
cut
vs
downe
euery
houre
?
Wee
gather
flowers
in
our
garden
,
and
they
fade
presently
,
and
though
wee
leaue
them
there
,
they
wither
before
the
euening
:
and
doe
wee
thinke
to
flourish
alwayes
,
and
to
haue
our
Spring-time
continuall
in
this
world
?
Our
dayes
slide
away
like
the
winde
,
and
fayle
without
hope
;
our
bodies
ebbe
and
turne
backe
like
the
course
of
waters
;
all
the
time
which
thou
seest
,
flyes
away
with
the
time
it selfe
.
Nothing
remaines
of
all
that
wee
see
.
Ieronimus
.
Euen
I
,
while
I
am
now
writing
(
that
all
things
are
changed
)
am
changed
my selfe
:
See
therefore
our
folly
that
wee
should
so
dearely
loue
a
thing
that
so
quickely
leaues
vs
,
Seneca
epist.
57.
for
euery
moment
of
this
life
is
the
death
of
the
other
.
There
is
nothing
in
vs
that
will
not
by
and
by
be
dead
:
onely
our
sinnes
liue
;
yea
,
reuiue
and
grow
young
againe
in
despight
of
Nature
.
Our
Spring
is
fading
,
our
Lampe
is
wasting
,
and
the
tyde
of
our
life
is
drawing
by
degrees
to
a
very
low
ebbe
.
Whatsoeuer
we
doe
,
our
wheele
whirles
about
apace
;
and
we
must
learne
to
know
that
euery
one
of
vs
hath
a
poore
soule
to
saue
.
And
not
to
forget
the
cares
of
this
life
:
How
doe
they
swarme
about
vs
,
like
the
Flyes
of
Egypt
?
Of
all
the
plagues
this
was
most
loathsome
:
Exod.
8.21.24
.
for
they
neuer
suffered
men
to
rest
,
but
the
more
they
were
beaten
off
,
the
more
they
came
vpon
them
:
so
of
all
miseries
and
vexations
of
mortall
men
,
this
is
one
of
the
greatest
,
to
be
tormented
with
the
cares
of
this
life
,
which
(
as
Flyes
)
by
no
deuice
can
be
expelled
.
They
rush
vpon
them
in
the
morning
as
soone
as
they
awake
,
they
accompany
them
in
the
day
,
they
follow
them
in
the
night
,
they
forsake
them
not
to
bed
,
they
let
them
from
their
sleepe
,
they
afflict
them
in
their
rest
,
they
trouble
them
in
their
dreames
;
and
they
are
like
to
those
fierce
and
mercilesse
tyrants
(
threatned
to
the
wicked
)
which
shall
giue
them
no
rest
,
neyther
by
day
,
nor
night
:
Ier.
16.15.16
.
For
I
haue
taken
away
my
peace
from
this
kinde
of
people
(
saith
the
Lord
)
I
haue
taken
away
my
mercy
and
compassion
from
them
.
The
very
bruite
beasts
are
fed
and
prouided
for
without
their
care
;
but
man
is
constrayned
to
sweate
day
and
night
,
and
with
sorrow
to
torment
himselfe
,
by
sea
and
land
,
to
get
a
poore
liuing
.
Our
dayes
consume
away
like
the
Spiders
webbe
,
who
laboureth
night
and
day
in
spinning
,
wasting
euen
her
bowels
,
and
consuming
her selfe
,
to
bring
her
web
to
an
end
:
and
what
is
her
worke
,
but
to
make
a
fine
and
tender
net
to
catch
poore
Flyes
?
So
miserable
man
doth
toyle
and
trauell
(
like
a
hireling
)
both
his
body
and
minde
,
to
catch
the
Butter-flyes
of
this
world
,
euen
needlesse
toyes
and
trifles
,
froath
and
vanities
;
and
many
times
in
the
end
doth
come
the
blustering
winde
of
Death
,
that
carryeth
away
both
web
and
workeman
in
a
moment
.
As
our
life
is
full
of
care
,
so
it
is
fraught
and
set
with
many
snares
:
Psal.
11.6
.
God
(
saith
Dauid
)
shall
raine
snares
vpon
sinners
;
teaching
vs
how
infinite
snares
are
set
in
this
world
,
being
as
plentifull
as
the
drops
of
raine
.
For
euery
thing
almost
is
a
deadly
snare
vnto
a
carnall
man
:
Euery
sight
that
he
seeth
,
euery
word
that
he
heareth
,
euery
thought
that
hee
thinketh
:
his
youth
,
his
age
,
his
friends
,
his
foes
,
his
honour
,
his
disgrace
,
his
riches
,
his
pouertie
,
his
solitarinesse
,
his
societie
,
his
prosperitie
,
his
aduersitie
,
his
meate
,
his
drinke
,
his
apparell
that
hee
weareth
;
all
are
snares
to
draw
him
to
destruction
that
is
not
watchfull
in
the
Lord
.
Now
to
auoid
these
snares
,
that
wee
be
not
caught
,
there
is
no
better
refuge
then
that
of
the
Birds
,
who
by
the
benefit
of
their
wings
mount
vp
into
the
ayre
,
to
flye
aloft
;
Pro.
1.17
.
for
the
net
is
laid
in
vaine
before
the
eyes
of
such
as
haue
wings
and
can
flye
.
The
Spyes
of
Iericho
,
Psal.
121.1
.
though
many
snares
were
laid
for
them
,
yet
they
escaped
them
all
,
for
that
they
walked
by
hils
,
and
hid
them
in
mountaines
.
Iosh.
2.22
.
If
wee
lift
vp
our
eyes
to
the
hils
(
with
Dauid
)
whence
all
our
aide
and
assistance
commeth
,
to
auoid
the
dangers
of
this
life
:
Psal.
124.7
.
then
likewise
may
wee
say
with
him
;
Our
soule
is
deliuered
,
as
a
bird
,
from
the
snare
of
the
Fowler
:
If
wee
can
truely
say
,
Phil.
3.20
.
with
S.
Paul
,
Our
conuersation
is
in
heauen
,
then
shall
wee
little
feare
all
these
deceits
and
dangers
vpon
earth
:
for
as
the
Fowler
hath
no
hope
to
catch
the
birds
,
except
he
can
allure
them
to
his
pitch
,
and
to
come
downe
to
his
lure
:
so
hath
the
Diuell
no
way
to
intangle
vs
,
Mat.
4.6
.
but
to
say
(
as
hee
did
to
Christ
)
Throw
thy selfe
downe
;
come
to
the
baites
which
I
haue
laid
,
eate
and
deuoure
them
,
tye
thy
affections
to
earthly
things
,
&c.
But
King
Dauid
was
past
them
all
,
Psal.
73.25
.
when
he
said
to
God
;
Whom
haue
I
in
heauen
,
but
thee
?
and
there
is
none
in
earth
which
I
desire
before
thee
,
Phil.
3.8
.
&c.
And
so
was
Paul
when
hee
accounted
all
things
dung
;
2
Cor.
10.3
.
for
though
he
liued
in
the
flesh
,
yet
he
walked
not
after
the
flesh
.
I
haue
a
whole
army
of
traitors
within
mee
(
saith
Augustine
)
who
vnder
colour
of
friendship
are
mine
enemies
:
Lib.
Med.
cap.
4.
and
yet
behold
,
with
them
haue
I
liued
from
my
youth
vp
,
them
haue
I
pleased
,
them
haue
I
beleeued
,
as
the
friends
whom
I
loued
,
as
the
Masters
whom
I
obeyed
,
the
Lords
whom
I
serued
,
the
Counsellors
whom
I
trusted
,
&c.
That
the
Adamant
draweth
Iron
vnto
it
,
is
a
secret
in
Nature
:
but
for
the
World
and
Flesh
to
draw
vs
,
is
a
matter
as
naturall
as
for
the
water
of
a
riuer
to
runne
downe
the
channell
,
and
as
for
a
Coach
to
runne
downe
a
hill
:
for
being
naturally
giuen
to
the
corruptions
of
the
flesh
,
wee
neede
no
soliciting
;
the
onely
sight
of
the
thing
we
loue
is
sufficient
to
hale
vs
forward
.
As
the
wanton
harlot
allures
her
louers
,
the
baite
vpon
the
hooke
the
fishes
,
the
call
of
the
Fowler
the
foolish
Birds
;
so
is
this
World
and
Flesh
with
their
baites
and
allurements
.
They
are
like
a
violent
streame
that
carryes
away
the
highest
and
tallest
trees
not
sufficiently
rooted
:
yea
,
the
best
men
are
rightly
resembled
to
those
that
liue
among
Colliers
and
Millers
,
who
hardly
can
shunne
defiling
and
deforming
of
coale
and
meale
.
The
Diuell
setteth
before
our
eyes
enticing
pleasures
,
that
by
the
sight
of
them
hee
may
supplant
our
chastitie
,
hee
tempteth
our
eares
with
the
sweetnesse
of
Musicke
▪
that
hee
may
weaken
our
Christian
strength
;
hee
moueth
our
tongues
by
bitter
words
,
and
by
iniurious
deeds
prouoketh
our
hands
to
fight
and
slay
;
hee
offereth
vnrighteous
gaine
to
induce
vs
to
fraud
,
Cipr.
tract.
10.
de
Zel●
.
and
pernicious
profits
to
kindle
couetousnesse
in
our
soules
;
hee
promiseth
temporall
honours
wherby
to
defeat
vs
of
celestiall
ioyes
;
he
sheweth
falshood
that
hee
may
seduce
vs
from
the
truth
;
hee
practiseth
cunning
in
time
of
peace
,
and
violence
in
persecution
.
In
this
wicked
world
who
can
liue
peaceably
among
so
many
enemies
of
peace
,
where
the
mother
is
against
the
daughter
,
and
the
daughter
against
the
mother
;
yea
,
manifold
are
our
foes
in
our
owne
families
;
yea
,
in
our
owne
selues
and
soules
:
Reason
against
the
Will
,
and
Will
against
the
Reason
;
yea
,
(
which
is
more
)
euery
man
is
two
men
,
the
Flesh
against
the
Spirit
,
and
the
Spirit
against
the
Flesh
;
the
Law
of
the
members
against
the
Law
of
the
minde
?
And
this
conflict
is
not
for
a
time
,
but
so
long
as
wee
continue
in
this
body
of
sinne
.
Perfect
peace
here
we
cannot
possibly
haue
,
seeing
the
Flesh
which
euer
rebelleth
,
is
in
this
world
,
as
one
that
is
planted
in
his
owne
Countrey
:
Cast
downe
this
enemy
may
be
,
cast
out
hee
cannot
be
,
vntill
this
mortall
hath
put
on
immortalitie
:
1
Cor.
15.53
.
yet
we
must
endeuour
that
though
it
be
inhabitant
,
yet
that
it
be
not
regnant
.
The
Flesh
is
strong
,
yet
Grace
is
stronger
in
Gods
Children
,
to
subdue
the
rigour
thereof
:
the
Flesh
is
as
the
elder
,
Gen.
25.23
.
Rom.
9.12
.
Grace
as
the
yonger
;
but
in
this
Gods
Children
haue
a
promise
also
that
the
elder
shall
obey
the
younger
.
Wee
may
not
thinke
our selues
safest
,
when
wee
seeme
to
be
freest
from
the
buffettings
of
Sathan
:
for
,
bearing
in
our
bodies
a
diuided
Kingdome
,
Rom.
7.
betweene
the
Flesh
and
the
Spirit
(
represented
vnto
vs
in
the
wrestling
of
Rebeccaes
twinnes
in
her
wombe
)
if
wee
haue
peace
with
God
wee
shall
haue
warre
with
the
Dragon
;
and
hauing
forsaken
Egypt
,
Gen.
25.22
.
Reu.
12.47
.
yet
in
the
way
to
our
heauenly
Canaan
,
wee
shall
haue
a
spirituall
Pharaoh
,
with
his
Captaines
,
like
Grassehoppers
,
Exod.
14.9.10
.
to
feed
vpon
vs
:
yea
,
the
libertie
which
wee
haue
in
Christ
,
the
corruption
of
our
heart
will
labour
to
inuert
to
voluptuousnesse
;
the
sweetnesse
which
wee
taste
in
his
word
,
the
vanity
of
our
mindes
will
endeuour
to
ouer-cast
with
drowsinesse
;
the
Faith
which
we
ground
on
his
promises
,
the
subtiltie
of
the
Serpent
will
seeke
to
vndermine
with
doubtfulnesse
;
the
conscience
wee
make
to
offend
,
the
lusts
of
our
flesh
will
contend
for
to
couer
with
hypocrisie
;
the
detestation
wee
haue
of
sinne
,
the
concupiscence
of
our
eyes
will
striue
to
ouer-reach
with
prophanenesse
;
and
the
interest
wee
haue
to
heauen
,
the
pride
of
our
liues
will
perswade
vs
to
change
for
trifles
.
Being
freed
from
outward
warre
,
ciuill
and
intestine
ariseth
vp
against
vs
:
our
Affections
against
Reason
and
Will
Earth
troubleth
Heauen
,
and
the
World
in
our selues
(
although
wee
greatly
shunne
it
,
doe
what
wee
can
)
will
haue
a
pauilion
and
tent
in
our
hearts
.
Yea
,
those
oftentimes
(
who
with
tragicall
and
vehement
words
seem
most
to
detest
it
)
are
yet
made
so
blinde
with
the
glory
thereof
,
that
the
very
shadow
of
ambition
affecteth
them
.
Many
(
I
dare
boldly
say
)
seeme
to
defie
the
World
,
which
meet
and
welcome
the
same
with
the
kindest
embracings
.
This
masking
World
(
in
her
strange
disguised
vizour
)
not
seldome
flourisheth
among
such
as
seeme
most
to
ahhorre
her
.
For
(
alas
)
wee
are
resident
in
the
World
,
and
the
World
in
vs
,
so
that
wee
cannot
be
free
from
the
World
,
except
wee
depart
from
our selues
;
and
what
is
this
departure
but
death
?
Some
in
flying
the
contagion
of
others
are
corrupted
of
themselues
,
and
in
with-drawing
from
the
societie
of
men
,
yet
deny
not
the
olde
man
possessing
them
.
In
the
great
deluge
of
this
life
Gods
Children
are
tossed
with
raging
stormes
on
euery
side
,
where
no
good
footing
or
high
place
can
be
found
for
the
Doue
of
Christ
to
rest
her selfe
:
Gen.
8.9
.
Here
is
no
sure
peace
,
nor
secure
quietnesse
;
but
warres
on
euery
side
,
and
in
all
places
contention
and
deadly
foes
.
The
tempestuous
sea
torments
vs
,
wee
are
grieued
at
the
heart
,
and
desirous
to
vomit
and
to
be
discharged
thereof
;
we
remoue
out
of
one
ship
to
another
;
from
a
greater
to
a
lesse
:
wee
promise
vnto
our selues
rest
in
vaine
,
they
being
alwayes
the
same
windes
that
blow
,
the
same
waues
that
swell
,
the
same
humours
that
are
stirred
,
to
all
there
is
no
other
port
,
no
other
meanes
of
tranquilitie
,
but
onely
death
.
See
the
foolishnesse
of
the
world
,
and
the
infirmity
of
our
flesh
.
Ioh.
16.20.22
.
When
God
saith
trouble
shall
come
;
they
say
,
wee
would
haue
ease
:
when
God
saith
,
be
merry
and
reioyce
in
trouble
,
wee
lament
and
mourne
,
as
though
wee
were
cast-awayes
.
But
this
flesh
(
which
is
neuer
merry
with
vertue
,
nor
sorry
with
vice
,
which
neuer
laugheth
with
grace
,
nor
weepeth
with
sinne
)
holdeth
fast
with
the
world
,
and
giueth
God
the
slip
.
Thus
wee
may
see
our
wretched
estate
in
the
flesh
,
still
crossing
God
and
the
saluation
of
our
soules
.
All
our
affections
and
wils
,
(
with
the
whole
force
of
Nature
)
helpeth
forward
our
destruction
,
fightings
without
,
and
terrours
within
,
World
▪
Flesh
,
and
Diuell
,
2.
Cor.
7.5
.
ioyne
together
with
Death
,
for
our
damnation
.
CHAP.
VIII
.
Of
the
power
,
strength
,
and
sting
of
Death
,
by
meanes
of
the
Law
,
whose
nature
is
here
vnfoulded
.
THe
originall
of
Death
we
haue
heard
,
as
also
what
it
is
,
who
be
subiect
to
it
,
with
the
fearefull
estate
wherein
they
stand
.
Now
let
vs
further
obserue
,
that
as
the
Diuell
,
and
man
together
brought
in
Death
by
sinne
:
so
it
now
being
entred
is
become
the
very
kingdome
of
the
Diuell
,
wherein
hee
raigneth
.
By
Death
he
triumphed
ouer
man
,
whom
hee
seduced
,
holding
him
fast
in
his
owne
fetters
,
and
shackles
of
sin
,
which
himselfe
first
found
out
,
and
so
leadeth
him
as
his
slaue
,
and
ruleth
ouer
him
as
his
head
:
for
God
did
renounce
man
(
although
hee
created
him
)
and
cast
him
off
by
meanes
of
sinne
,
whom
first
he
had
made
like
vnto
himselfe
.
In
that
men
die
,
it
proues
they
had
sinned
;
and
sinne
proues
there
is
a
law
,
which
law
being
broken
,
bringeth
Death
:
Rom.
6.23
.
for
the
wages
of
sinne
is
Death
.
Now
to
conuince
sinfull
man
the
better
of
this
his
cursed
estate
,
God
renewed
his
law
(
first
ingrafted
in
his
nature
,
Exod.
31.18
.
but
blotted
out
by
his
fall
)
in
Tables
of
Stone
,
to
shew
the
hardnesse
of
his
heart
,
that
so
as
in
a
glasse
hee
might
see
his
fearfull
fall
.
Iam.
1.23
.
For
(
amiddest
the
heapes
of
all
other
sins
)
pride
so
possessed
his
heart
,
that
although
he
was
nothing
else
but
sin
,
yet
stil
he
deemed
himselfe
as
innocent
and
righteous
:
He
was
so
blinded
in
his
corruption
,
that
he
knew
not
sinne
in
his
colours
,
vntill
the
law
descried
it
.
And
this
is
the
common
error
of
all
his
lynage
,
that
without
the
publishing
of
the
law
,
wee
had
not
knowne
our
sinne
.
Rom.
7.7
.
I
knew
not
sinne
(
saith
Paul
)
but
by
the
Law
:
I
had
not
knowne
lust
,
except
the
law
had
said
thou
shalt
not
lust
:
but
sinne
tooke
occasion
by
the
Law
,
Rom.
3.20
.
and
wrought
in
me
all
manner
of
lust
:
so
sinne
by
the
Law
grew
out
of
measure
sinnefull
.
Such
is
the
corruption
of
mans
nature
that
it
most
eagerly
desireth
things
,
that
are
most
straightly
denied
,
which
if
they
had
not
beene
mentioned
,
should
not
so
much
as
haue
beene
dreamed
of
.
For
though
the
flame
of
concupiscence
be
restrained
by
the
damme
and
wall
of
Gods
law
;
yet
is
it
not
dryed
vp
in
our
mortall
nature
.
When
the
law
was
giuen
to
man
in
whom
there
is
no
grace
,
Rom.
7.8
.
sinne
abounded
three
waies
:
first
,
seeing
the
law
of
God
giuen
vnto
him
as
an
helpe
,
sinne
laboureth
to
turne
it
to
his
hurt
,
whom
it
securely
before
possessing
,
lesse
assaulted
:
secondly
,
Man
naturally
desireth
liberty
and
freedome
,
and
flyeth
seruitude
and
bondage
;
by
nature
mans
minde
is
crosse
and
peeuish
,
and
is
swayed
to
contraries
.
Stolne
waters
are
the
sweetest
,
Pro.
9.17
.
&
hid
bread
is
pleasant
:
So
that
by
the
prohibitions
of
the
law
(
charity
in
man
being
decayed
)
the
desire
of
euil
increased
;
which
once
increased
,
made
the
things
forbidden
by
the
law
more
sweet
and
pleasant
:
Thirdly
,
for
that
the
inhibition
of
euill
things
puts
them
more
in
remembrance
of
the
things
forbidden
,
which
very
remembrance
to
nature
corrupted
,
is
a
prouoker
and
stirrer
vp
of
filthy
lust
and
desire
.
Againe
,
in
that
sinne
abounded
,
when
the
law
entred
,
it
is
to
be
vnderstood
by
an
accidentall
consequent
:
for
God
sent
not
his
law
in
cruelty
and
rigour
,
but
vpon
good
aduise
and
sound
iudgement
.
Sometime
man
seemeth
to
be
whole
and
is
sicke
,
and
because
he
feeleth
not
the
sicknesse
,
hee
seeketh
not
for
the
Physition
;
but
the
disease
increasing
with
the
griefe
,
the
Physition
is
sought
,
by
whose
meanes
the
sicke
and
sore
body
may
be
cured
:
So
the
law
was
giuen
to
such
as
were
infirme
and
sicke
in
sinne
,
that
so
they
may
seeke
to
the
Physitian
Iesus
Christ
to
be
healed
.
Againe
,
it
entred
,
the
better
to
discouer
sinne
,
which
without
the
light
thereof
would
haue
lurked
in
secret
.
And
as
the
beames
in
the
Sunne
are
not
euill
,
though
they
descry
and
lay
open
things
deformed
or
filthy
,
which
the
wicked
desire
,
and
as
the
knowledge
of
Physicke
is
not
to
be
condemned
,
which
acquainteth
vs
with
poyson
and
venemous
things
,
that
are
in
themselues
dangerous
,
and
abused
by
some
to
their
owne
destruction
:
So
the
law
is
not
euill
in
it selfe
,
Rom.
7.12
.
1.
Tim.
1.8
.
though
it
be
abused
as
an
occasion
of
euill
to
corrupt
and
wicked
men
.
Without
the
law
sinne
is
dead
,
not
as
though
there
was
no
sinne
in
the
world
before
the
publishing
of
the
law
;
Rom.
7.8
.
for
euen
the
Gentiles
themselues
which
had
not
the
law
written
,
shewed
the
effect
of
the
law
in
their
hearts
(
the
conscience
also
bearing
witnesse
,
and
their
thoughts
accusing
one
another
,
or
excusing
▪
)
and
therefore
being
conuinced
in
their
soules
of
sinne
without
the
Law
written
,
Rom.
2.15
.
are
a
law
vnto
themselues
;
and
sinning
without
law
,
shall
perish
without
the
law
written
,
by
the
law
of
nature
,
that
was
grafted
in
their
hearts
.
This
is
confirmed
by
many
Morall
vertues
,
which
they
naturally
followed
,
and
by
many
vices
which
they
naturally
hated
.
This
knowledge
of
the
light
of
Nature
(
though
vnperfect
)
yet
is
sufficient
to
confound
them
;
albeit
sinne
(
indeede
)
was
then
hidden
in
respect
(
which
is
the
meaning
of
the
Apostle
)
and
their
best
knowledge
of
the
Law
ouer-shadowed
,
and
well-nigh
blotted
out
,
that
sinne
could
not
appeare
in
his
nature
.
But
when
the
Law
was
renewed
,
sinne
that
seemed
to
be
dead
,
reuiued
and
shewed
it selfe
:
All
the
spots
did
then
appeare
,
which
before
were
darkened
,
by
the
ignorance
of
Gods
Law
,
which
Man
gained
by
his
fall
.
The
Law
then
conuinced
vs
of
sinne
,
and
reuealed
our
nakednesse
,
which
our
figge
leaues
had
hidden
;
Gen.
3.7
.
it
opened
the
inward
man
with
all
his
concupiscence
;
it
shewed
vs
our
shame
and
confusion
,
our
vglesome
shape
,
most
monstrous
to
beholde
,
how
wee
were
transformed
from
the
image
of
God
,
to
the
similitude
of
the
Diuell
:
It
put
vs
in
remembrance
of
our
diuine
nature
which
we
had
lost
;
it
shewed
vs
hell
,
and
the
wrath
of
God
,
nothing
but
condemnation
appeared
by
it
:
It
let
vs
vnderstand
how
farre
we
were
led
from
God
;
how
all
things
within
vs
and
without
vs
,
were
corrupted
and
out
of
course
:
It
painted
our
God
in
his
nature
,
according
to
his
most
pure
holinesse
and
iustice
;
how
he
requireth
all
our
hearts
,
all
our
soules
,
all
our
mindes
,
all
our
strength
,
that
is
to
say
,
the
whole
man
and
euery
part
of
him
in
his
seruice
.
Deut.
6.5
.
Mat.
22.37.39
.
The
least
sinne
could
not
so
shroude
it selfe
,
but
the
law
,
discouer
it
,
not
condemning
onely
all
our
outward
acts
,
Exod.
20.17
.
Rom.
7.7
.
but
giuing
sentence
against
all
our
wicked
thoughts
;
yea
,
all
our
idle
motions
without
consent
.
And
therefore
since
all
flesh
created
of
God
is
corrupted
,
so
that
all
the
imaginations
of
mans
heart
are
onely
euill
continually
,
Gen.
6.5
.
since
all
men
by
the
law
are
conuinced
of
sinne
,
all
included
vnder
sinne
,
and
subiect
vnto
the
same
guilt
of
condemnation
;
Gal.
3.16
.
since
by
the
Law
commeth
the
knowledge
of
sinne
,
which
leaueth
euery
man
without
excuse
;
since
it
was
added
because
of
transgression
,
and
that
our
sins
might
more
appeare
and
abound
,
therefore
it
is
called
to
the
vnregenerate
man
,
Act.
15.10
.
an
importable
yoke
,
the
occasion
of
sinne
,
the
law
of
sinne
and
of
wrath
,
Rom.
7.8
.
the
administration
of
condemnation
,
the
oldnesse
of
the
letter
,
Rom.
8.2
.
&
4
15
which
cannot
giue
life
,
but
pronounce
all
our
workes
accursed
.
The
law
is
a
hammer
,
2.
Cor.
3.7.9
.
not
only
to
bruise
the
conscience
,
but
to
breake
it
into
powder
,
which
if
it
be
not
done
,
we
shall
neuer
haue
the
spirit
of
adoption
to
seize
vpon
vs
;
The
law
commandeth
,
but
giueth
no
power
to
obey
;
Rom.
7.6
.
Rom.
8.15
.
It
is
but
a
dead
letter
,
2.
Cor.
3.6
.
Rom.
7.6
.
and
hath
but
a
dolefull
and
dreadfull
sound
,
vntill
the
spirit
come
and
arme
vs
with
power
to
performe
what
the
law
requireth
.
And
now
behold
the
strength
and
sting
of
Death
.
How
did
Death
enter
?
by
sinne
.
How
did
sin
appeare
,
and
what
is
the
strength
of
the
same
?
euen
the
law
of
God
,
which
giueth
sentence
of
condemation
against
all
flesh
,
and
leaueth
not
one
iustified
in
Gods
sight
:
And
yet
notwithstanding
all
this
,
the
law
of
God
is
holy
,
iust
,
and
good
,
Deut.
11.26.27.28
.
opening
vnto
vs
his
very
will
,
which
is
goodnesse
it selfe
,
setting
a
blessing
before
our
eyes
,
as
well
as
a
curse
.
It
was
not
contrary
to
our
nature
before
it
was
corrupted
,
but
agreeable
to
the
image
of
man
,
in
which
hee
was
first
created
;
it
sheweth
the
very
perfect
patterne
of
true
obedience
,
what
is
agreeable
to
God
and
his
nature
,
how
much
he
hateth
sinne
,
and
delighteth
in
goodnesse
;
it
offereth
both
life
and
death
,
life
to
the
obayers
;
death
to
the
breakers
:
Therefore
let
vs
all
glorifie
God
in
this
behalfe
,
let
euery
mans
mouth
be
stopt
from
accusing
God
or
his
law
;
let
vs
confesse
against
our selues
our
manifold
sinnes
,
and
say
vnto
him
:
Shame
and
confusion
appertaineth
vnto
vs
:
Dan.
9.7
.
Death
and
condemnation
are
our
due
:
Thy
heauy
anger
,
wrath
and
hell
be
our
deserts
,
and
thou
(
O
blessed
God
)
art
iust
,
righteous
,
good
and
gracious
in
all
thy
doings
for
euer
.
Let
vs
thus
(
I
say
)
giue
sentence
against
our selues
,
that
God
may
be
iustified
and
praised
,
euen
before
the
most
wickedest
men
when
he
is
iudged
.
Well
then
let
vs
beare
in
minde
,
that
God
is
not
rigorous
in
punishing
sinfull
man
with
euerlasting
Death
,
by
reason
of
his
innumerable
sinnes
conuinced
by
his
Law
,
and
that
Gods
infinite
iustice
thus
broken
and
disobeyed
,
could
not
otherwise
be
answered
of
man
,
but
by
the
infinite
sustaining
of
eternall
Death
.
And
now
I
pray
you
marke
the
whole
power
of
Sathan
,
and
kingdome
of
the
Diuell
:
first
hee
fighteth
and
warreth
with
temptations
(
which
are
as
darts
to
wound
our
soules
to
Death
)
which
if
we
resist
not
,
being
so
tempted
,
but
yeeld
to
sinne
,
then
comes
the
Law
against
vs
with
his
force
,
and
by
vertue
of
the
Law
Death
entreth
and
triumpheth
;
for
the
sting
of
Death
is
sinne
,
and
the
strength
of
sinne
is
the
Law
:
for
it
sheweth
vs
hell
,
1.
Cor.
15.56
.
(
which
is
the
pallace
of
Death
)
and
leaueth
vs
in
perdition
.
See
(
I
say
)
what
Prince
Death
hath
,
and
what
strong
souldiers
to
keepe
his
kingdome
,
to
wit
,
the
Diuell
himselfe
,
sinne
,
law
,
wrath
of
God
,
and
all
to
vphold
it
.
Wherefore
it
is
no
maruell
if
the
remembrance
of
Death
be
bitter
vnto
many
,
and
that
they
abhorre
and
hate
it
:
I
say
,
it
is
no
wonder
,
if
all
their
ioynts
doe
quake
and
tremble
,
yea
,
and
shake
a
sunder
;
since
the
horrour
thereof
made
the
sonne
of
God
to
pray
against
it
,
Luk.
2.40.44
.
to
sweate
drops
of
blood
for
the
agony
of
it
,
and
to
cry
out
to
his
father
(
as
a
man
forlorne
)
why
hast
thou
forsaken
me
?
Mat.
27.46
.
Neither
was
this
so
strange
a
wonder
to
see
the
sonne
of
God
so
amased
at
Death
;
for
it
set
both
Diuell
,
law
,
sinne
,
hell
,
graue
,
and
wrath
of
God
against
him
:
All
these
were
armed
to
ouerthrow
him
,
and
any
or
the
least
of
these
without
this
our
Captaine
Christ
,
will
quite
destroy
vs
.
CHAP.
IX
.
Of
euerlasting
Death
in
particular
,
and
of
the
horrour
thereof
.
GReat
and
heauie
was
the
tribute
that
the
eternall
God
(
as
a
most
iust
iudge
)
imposed
vpon
man
for
sinne
.
The
Death
of
the
body
is
fearefull
in
our
eyes
,
when
wee
consider
with
our selues
,
how
strangely
the
condition
thereof
is
altered
,
when
the
body
that
a
fleshly
man
makes
so
much
of
,
his
belly
which
he
esteemeth
for
his
God
,
his
mouth
for
whose
delight
the
sea
and
land
sufficed
not
,
his
flesh
that
was
wont
to
be
cloathed
with
costly
garments
of
silke
and
gold
,
curiously
wrought
,
shall
now
sodainely
be
haled
into
a
filthy
hole
and
pit
,
where
it
shall
be
trod
vpon
,
yea
,
and
eaten
with
wormes
;
where
in
stead
of
gorgeous
apparrell
,
he
must
now
onely
enioy
his
winding
sheete
,
and
instead
of
his
perfumes
and
maskes
,
filthy
fauours
and
rottennesse
and
in
lieu
of
his
varietie
of
delicate
dishes
,
and
seruing
men
to
attend
him
,
to
haue
a
company
and
infinite
number
of
crawling
vermine
,
to
feede
vpon
him
:
What
man
I
say
now
liuing
and
enioying
sence
and
reason
,
but
will
maruell
to
thinke
of
the
base
condition
that
so
noble
a
creature
comes
vnto
?
who
in
his
life
time
had
no
fellow
nor
equall
?
Is
it
not
a
wonder
that
so
excellent
a
myrrour
of
nature
should
come
to
such
a
dishonourable
,
base
,
and
loathsome
estate
?
The
euerlasting
Iudge
knew
well
enough
what
penance
he
enioyned
sinfull
man
,
when
he
said
,
thou
art
dust
,
and
to
dust
thou
shalt
returne
:
but
what
is
this
death
and
disgrace
of
the
body
,
to
the
death
and
deformity
of
body
and
soule
in
hell
?
it
is
but
as
the
byting
of
a
flea
to
the
stinging
of
a
Scorpion
;
a
shadow
to
the
substance
.
If
diseases
(
which
doe
but
make
the
way
to
death
)
be
so
dreadfull
,
what
must
the
end
and
perfection
of
diseases
be
?
since
as
the
diseases
are
the
malidies
of
the
body
,
so
Death
it selfe
the
maladie
of
disease
?
for
there
are
that
feare
not
so
much
to
die
,
as
to
be
dead
.
If
the
pang
be
bitter
,
yet
it
is
but
short
,
but
the
comfortlesse
state
of
the
dead
,
strikes
some
farre
deeper
,
that
could
well
be
resolued
otherwise
for
the
act
of
their
passage
.
The
very
not
being
is
sufficiently
abhorred
of
nature
:
if
Death
had
no
more
to
make
it
fearefull
,
but
those
that
haue
liued
vnder
such
shining
beames
of
light
,
to
shew
them
the
darke
dungeon
of
hell
(
after
their
straight
passage
thorough
the
gates
of
Death
)
and
such
as
haue
learned
that
Death
is
not
onely
horrible
for
their
not
being
here
,
but
for
their
abode
and
being
infinitely
and
eternally
miserable
in
the
world
to
come
,
not
so
much
for
the
dissolution
of
life
,
as
the
beginning
of
torment
:
such
I
say
,
cannot
but
extreamely
feare
to
die
,
and
hellishly
tremble
to
be
dead
indeede
.
But
if
it
be
such
paines
to
die
,
what
shall
be
the
torture
and
torment
to
be
euer
dying
,
and
neuer
dead
?
And
if
the
strayning
of
one
Ioynt
can
so
afflict
vs
(
as
experience
teacheth
)
what
shall
the
racking
of
the
whole
body
and
tormenting
of
the
soule
be
,
whose
animation
alone
maketh
the
body
feele
and
complaine
of
smart
?
And
if
our
momentany
sufferings
seeme
long
,
how
long
shall
that
be
which
is
eternall
?
If
so
extreme
sorrowes
be
incident
indifferently
to
Gods
dearest
children
vpon
earth
,
to
driue
them
sometimes
within
the
sight
of
despaire
,
what
shall
those
be
that
are
reserued
onely
for
those
that
hate
the
Lord
and
are
hated
of
him
?
There
is
nothing
great
that
hath
not
an
end
(
as
it
is
in
the
prouerbe
)
but
to
be
tormented
in
most
horrible
paines
in
all
the
parts
of
body
and
soule
without
remorse
,
that
shall
neuer
haue
end
,
nor
ease
,
nor
mitigation
,
nor
declination
,
nor
change
,
nor
alteration
,
nor
hope
of
end
in
the
sufferer
or
tormentour
,
this
euill
is
beyond
all
the
thoughts
of
man
:
this
is
the
dying
life
,
and
liuing
Death
,
full
of
endlesse
horrour
and
torment
,
where
the
damned
are
not
before
Death
,
or
after
Death
,
but
alwayes
in
Death
,
&
therfore
neuer
liuing
,
nor
euer
dead
,
but
alwaies
dying
,
and
it
shall
be
neuer
be
worse
to
the
wicked
in
Death
,
then
when
their
Death
it selfe
shall
be
without
Death
.
And
it
is
great
iustice
in
God
that
they
neuer
want
the
paine
of
hell
,
who
all
their
life
time
had
all
their
pleasure
set
on
sinne
:
Who
if
they
could
,
faine
would
haue
liued
for
euer
,
but
neuer
left
their
sinne
:
for
he
that
forsaketh
not
his
sin
in
this
life
,
seemeth
alwaies
for
sinnes
sake
to
liue
euer
.
From
this
Death
therefore
there
is
no
returne
;
it
groweth
by
continuance
,
and
by
continuing
groweth
:
from
hell
there
is
no
redemption
;
It
is
a
gulfe
deuouring
all
things
that
come
into
it
,
neuer
restoring
any
thing
againe
;
It
is
the
pit
of
perdition
,
and
house
of
despaire
;
It
is
the
second
Death
farre
exceeding
the
first
beyond
all
conceits
of
man
;
for
what
life
haue
the
damned
where
there
is
nothing
but
immortality
of
torments
and
euill
?
where
there
is
nothing
but
the
fellowship
of
Diuels
and
the
damned
?
where
there
is
fire
vnquenchable
,
to
which
ours
is
but
Ice
?
Continuall
burning
there
is
the
least
:
yet
this
is
not
all
,
for
though
the
euils
be
most
great
and
continuall
,
yet
here
hope
bringeth
some
ease
(
as
a
little
Starre
in
the
night
,
)
but
in
hell
with
those
greatest
torments
,
and
horrour
of
euils
,
is
the
greatest
despaire
,
without
hope
of
any
ease
or
recouery
.
This
horror
is
most
horrible
,
far
exceeding
all
worldly
sorrow
and
feare
;
better
it
were
neuer
to
haue
beene
,
then
not
to
be
deliuered
from
that
dying
life
,
which
is
indeede
an
immortall
death
.
In
this
life
all
the
paines
which
fall
vpon
man
are
but
particular
,
and
not
vniuersall
,
as
we
see
one
man
pained
in
his
eyes
,
another
in
his
backe
,
another
in
his
teeth
,
another
in
his
belly
,
&c.
which
particular
paines
notwithstanding
sometime
are
so
extreame
,
as
that
life
is
not
able
to
resist
them
,
and
a
man
would
not
endure
them
so
long
for
the
gaining
of
many
worlds
.
But
suppose
now
a
man
were
tormented
in
all
the
parts
of
his
body
together
,
and
at
once
,
in
his
head
,
eyes
,
tongue
,
teeth
,
throat
,
stomacke
,
belly
,
backe
,
heart
,
sides
,
thighes
,
and
in
all
his
ioynts
besides
,
without
ease
or
intermission
;
what
thing
could
be
more
miserable
then
this
?
what
sight
more
lamentable
?
yet
consider
further
what
difference
there
is
betweene
abiding
these
paines
for
a
weeke
,
or
for
euer
,
and
all
eternitie
;
in
suffering
of
them
vpon
a
soft
bed
,
or
vpon
a
burning
gridiron
and
boyling
furnace
;
amongst
a
mans
friends
comforting
him
,
or
amongst
the
Furies
of
hell
tormenting
him
.
Now
therefore
if
a
man
would
endure
a
great
deale
of
labour
,
rather
then
abide
the
one
in
this
life
,
how
carefull
and
diligent
should
we
be
to
hate
our
sinnes
,
and
serue
the
Lord
while
we
liue
,
rather
then
to
incurre
the
other
tortures
and
torments
in
the
life
to
come
?
The
wicked
shall
be
tormented
for
euer
;
so
long
as
God
is
God
,
so
long
shall
they
burne
in
hell
,
neyther
shall
the
tormenter
nor
the
tormented
dye
,
but
both
liue
for
euer
and
together
eternally
.
Oh
(
saith
a
godly
Father
)
if
a
sinner
damned
in
hell
▪
did
know
that
hee
had
to
suffer
those
torments
there
,
no
more
thousands
of
yeares
then
there
be
sands
of
the
sea
,
and
piles
of
grasse
on
the
ground
,
or
no
more
thousand
millions
of
ages
,
then
there
be
creatures
in
heauen
and
in
earth
;
hee
would
greatly
reioyce
thereof
,
and
comfort
himselfe
with
this
poore
cogitation
,
that
once
yet
his
torments
would
haue
an
end
:
but
now
(
saith
hee
)
this
word
(
Neuer
)
breakes
his
heart
when
hee
thinketh
on
it
,
and
that
after
a
hundred
thousand
millions
of
worlds
there
suffered
,
he
hath
as
farre
to
his
end
as
he
had
at
the
entrance
:
for
no
water
can
quench
this
fire
,
no
time
can
end
these
torments
.
Death
in
it selfe
to
the
vnregenerate
man
is
the
very
gate
of
hell
,
and
wicket-dore
of
damnation
:
for
whomsoeuer
it
findeth
vnrenued
by
Gods
Spirit
(
lying
still
in
the
filth
of
sinne
)
it
sendeth
them
straight
to
Gods
Iudgement
seat
for
speedy
vengeance
:
such
therefore
cannot
choose
but
loathe
and
abhorre
it
,
being
the
messenger
of
Gods
wrath
,
the
wages
for
their
sinne
,
and
the
fearefull
fore-runner
of
their
eternall
damnation
to
ensue
.
For
shall
it
hale
them
forward
to
hell
(
like
an
executioner
)
and
they
not
dislike
it
?
Shall
it
arrest
them
,
as
a
Serjeant
,
to
appeare
before
their
Iudge
,
and
they
not
regard
it
?
Fearefull
no
doubt
are
their
fits
and
furies
before
their
end
,
and
grieuous
and
vnspeakable
are
their
pangs
before
they
come
to
the
full
possession
of
their
endlesse
paines
.
And
what
a
sorrowfull
day
will
death
be
to
such
,
when
Iustice
shall
set
such
a
fyne
vpon
their
heads
,
that
will
for
euer
decay
their
former
wealthy
estate
in
the
world
,
and
leaue
them
in
a
desperate
case
?
It
is
no
maruell
therefore
that
wicked
reprobates
doe
so
shake
and
tremble
at
the
remembrance
of
death
:
for
there
is
cause
of
more
feare
then
they
can
feare
.
For
the
power
of
Gods
wrath
(
which
now
in
death
the
wicked
and
vngodly
men
presently
expect
to
feele
)
cannot
be
feared
as
it
ought
;
For
who
knoweth
the
power
of
thy
wrath
?
Psal.
90.11
.
There
is
no
feare
,
no
suspition
,
no
thought
,
which
may
sufficiently
expresse
the
terrour
of
it
.
Horrendum
est
,
Hebr.
10.31
.
it
is
a
horrible
thing
,
(
so
saith
the
Author
to
the
Hebrewes
)
but
how
fearefull
no
creature
can
tell
,
but
they
that
feele
it
,
and
lye
vnder
it
in
the
flames
of
hell
as
Diues
did
.
Luke
16.23
.
Aske
no
question
(
saith
one
)
concerning
them
that
perish
,
concerning
the
death
of
the
vngodly
:
seeke
not
,
neither
enquire
,
there
is
no
comfort
to
be
giuen
vnto
it
.
CHAP.
X.
The
fearefull
condition
of
the
reprobate
and
all
wicked
men
,
without
Christ
.
WHen
the
wicked
and
vngodly
men
shall
ponder
with
themselues
(
vpon
the
knowledge
of
the
former
poynts
)
how
sinfull
they
are
,
and
how
by
meanes
of
their
vnrepentant
hearts
,
they
are
holden
in
the
cords
of
their
sinne
,
and
as
malefactors
apprehended
and
found
guilty
,
are
ready
to
be
haled
to
deaths
prison
,
there
to
lye
vntill
their
arraignment
and
appoynted
time
of
iudgement
speedily
to
be
executed
vpon
them
.
They
cannot
choose
(
hauing
the
sentence
of
condemnation
written
in
their
consciences
)
but
tremble
and
quake
at
the
remembrance
thereof
.
If
the
hand-writing
against
Balthasar
once
read
vpon
the
wall
,
caused
his
very
heart
to
shake
,
Dan.
5.6
.
and
his
knees
knock
together
(
when
hee
heard
that
God
had
numbred
his
dayes
,
and
weighed
him
in
the
Ballance
,
)
how
fearefully
shall
the
vngodly
be
affected
with
the
continuall
expectation
of
the
wrath
and
vengeance
of
God
,
assuredly
decreed
,
sodainly
and
in
a
moment
,
to
fall
vpon
them
?
And
albeit
they
striue
to
put
away
the
euill
day
from
their
thoughts
and
cogitations
;
yet
haue
they
many
fits
and
feuers
of
feare
,
euen
in
the
middest
of
their
delights
.
When
Pharaoh
the
proud
Tyrant
,
Exod.
12.30.31
.
had
hardened
his
heart
,
and
boasted
exceedingly
against
the
people
of
God
;
yet
he
no
sooner
saw
the
death
of
the
first
borne
,
but
he
feared
and
trembled
as
the
leaues
in
the
Wildernesse
.
There
is
indeede
a
way
(
as
Solomon
saith
)
that
a
man
thinketh
straight
and
pleasant
,
Prou.
14.12
.
when
yet
the
issues
thereof
lead
to
death
:
but
what
pleasure
is
that
,
and
what
delight
?
Surely
in
that
laughter
the
heart
is
sorrowfull
,
Verse
15.
and
that
mirth
doth
end
in
heauinesse
.
True
it
is
that
such
men
strengthen
themselues
,
and
striue
to
vanquish
feare
,
sometimes
with
one
pleasure
,
and
sometimes
with
another
;
but
if
they
would
violently
cast
it
out
(
as
the
Cannon
doth
her
shot
)
yet
would
it
euermore
returne
againe
,
and
vexe
their
heart
.
And
though
they
would
neuer
so
faine
haue
their
conscience
seared
(
as
with
a
glowing
Iron
)
to
make
them
senslesse
;
yet
sometimes
it
awakeneth
them
as
out
of
a
sleep
,
and
then
they
see
most
fearefull
sights
of
horrour
and
torment
:
and
when
they
feele
it
least
,
their
state
is
no
better
then
that
of
the
stalled
Oxe
,
Prou.
7.22
.
not
knowing
(
being
so
fat
)
that
then
he
is
the
fittest
for
the
slaughter
.
All
their
life
is
a
miserable
bondage
in
feare
and
terrour
of
their
iust
condemnation
to
ensue
.
They
haue
the
spirit
of
slauery
and
feare
(
being
the
children
of
the
handmaid
Hagar
)
borne
in
the
bondage
of
her
wombe
,
Gal.
4.24.25
.
they
dwell
in
the
Desart
of
Ambia
,
and
are
in
mount
Sinai
,
where
is
the
burning
of
fire
,
and
blacknesse
,
and
darknesse
,
and
tempest
,
Exod.
19.16
.
&
20.19
.
Heb.
12.18
.
&c.
and
sound
of
Trumpet
,
at
which
they
tremble
,
for
they
are
without
Christ
,
and
therefore
must
needes
be
in
the
horrour
and
feare
of
death
all
their
dayes
.
And
though
through
the
custome
of
sinne
they
come
to
a
slumbring
spirit
,
and
are
cast
into
a
numbnesse
of
conscience
,
brawned
through
a
senslesse
blockishnesse
,
as
men
hewed
out
of
hard
Oakes
,
or
grauen
out
of
Marble
,
hauing
flinty
hearts
and
adamant
soules
,
altogether
destitute
of
true
feeling
of
their
sinnes
and
feare
of
God
;
yet
when
the
Lord
shall
let
loose
the
cord
of
their
consciences
,
and
shall
set
their
sinnes
before
their
face
,
some
of
them
depart
this
life
like
bruitish
Swine
,
and
others
of
them
surcharged
with
sinne
,
doe
end
their
dayes
like
barking
dogges
.
Esay
66.24
.
1
Tim.
4.2
.
Esay
57.20
.
Heb.
10.27
.
The
sting
of
an
ill
conscience
is
called
a
worme
that
neuer
dyeth
,
a
searing
with
an
hot
iron
,
a
sea
that
alwayes
rageth
,
a
violent
fire
to
deuoure
the
aduersary
.
An
euill
conscience
is
a
heauy
burden
,
it
will
make
the
wicked
grieue
at
the
losse
of
that
he
neuer
loued
,
for
vertue
hath
this
triumph
ouer
vice
,
that
they
which
hate
her
most
shall
be
grieued
at
her
absence
.
Tully
,
de
natura
deorum
.
If
a
man
languish
in
sicknesse
,
(
so
his
heart
be
whole
)
his
sicknesse
doth
not
so
much
grieue
him
:
if
he
be
reproached
(
so
he
be
precious
in
the
sight
of
God
and
his
Angels
)
what
losse
hath
hee
?
but
if
his
soule
be
disquieted
,
who
dareth
meete
with
the
wrath
of
the
Lord
of
hoasts
?
Who
can
put
to
silence
the
voyce
of
desperation
?
Who
can
make
agreement
with
Hell
and
Diuels
?
In
all
other
afflictions
a
man
may
haue
some
comfort
against
sinne
,
but
this
is
euer
accompanied
with
the
accusation
of
sinne
;
then
a
man
suspecteth
all
his
wayes
,
feareth
all
his
sinnes
,
hee
knowes
not
what
sinne
to
beginne
with
:
And
where
all
other
euils
pursue
men
but
to
death
,
an
ill
conscience
not
cured
,
endeth
not
in
death
,
but
becommeth
eternall
.
It
is
the
profession
of
sinne
(
although
fayre
spoken
at
the
entrance
)
to
be
a
perpetuall
make-bate
betwixt
God
and
man
;
yea
,
betwixt
a
man
and
himselfe
:
and
this
enimitie
(
though
it
doe
not
continually
shew
it selfe
(
for
that
the
conscience
is
not
clamorous
,
but
somewhile
is
silent
,
otherwhiles
with
still
murmurings
bewrayeth
her
mislikes
)
yet
it
doth
euermore
worke
secret
vnquietnesse
to
the
heart
.
The
guilty
man
may
haue
a
seeming
truce
,
a
true
peace
hee
cannot
haue
.
The
galled
spirit
doth
after
the
manner
of
sicke
Patients
,
seeke
refreshing
in
varietie
,
and
after
many
tossed
and
tumbled
sides
,
complaines
of
remedilesse
&
vnabated
torment
.
Such
a
one
may
change
his
bed-chamber
,
and
remoue
his
place
,
but
not
his
paines
;
his
furies
euer
attend
him
,
are
euer
within
him
,
and
as
parts
of
himselfe
.
And
what
auayles
it
to
seeke
outward
reliefe
when
thou
hast
thy
executioner
within
thee
?
If
thou
couldest
shift
from
thy selfe
,
thou
mightest
haue
hope
of
ease
,
for
thou
shalt
neuer
want
frettings
so
long
as
thou
hast
thy selfe
;
yea
,
what
if
thou
wouldest
run
from
thy selfe
,
thy
soule
may
flye
from
thy
body
,
thy
conscience
,
will
not
flye
from
thy
soule
,
nor
sinne
from
thy
conscience
,
the
conscience
leaues
not
where
the
Fiends
beginne
,
but
both
ioyne
together
in
torture
.
Some
are
of
so
hard
and
obdurate
fore-heads
,
that
in
their
resolution
they
can
laugh
their
sinne
out
of
countenance
;
they
haue
so
long
and
able
gorges
,
that
in
their
conceit
they
can
swallow
and
digest
any
manner
of
sinne
without
complaint
.
But
beleeuest
thou
that
such
a
mans
heart
laughes
with
his
face
?
Will
not
hee
dare
to
be
an
hypocrite
,
that
durst
be
a
villaine
?
These
Glow-wormes
(
when
a
night
of
sorrow
comes
)
make
a
lightsome
and
fiery
shew
of
ioy
,
when
if
thou
vrge
them
,
thou
findest
nothing
but
a
cold
and
crude
moysture
.
Such
as
count
it
no
shame
to
sinne
,
yet
count
it
a
shame
to
be
checked
with
remorse
,
especially
to
be
espyed
of
others
.
Repentance
to
them
seemes
base
mindednesse
,
vnworthy
of
him
that
professeth
wisedome
and
valour
.
Such
a
man
yet
can
grieue
when
none
sees
it
,
but
himselfe
can
laugh
when
others
see
that
himselfe
feeles
not
;
but
assure
thy selfe
,
that
that
mans
heart
bleedeth
when
his
countenance
smileth
;
he
weares
out
many
waking
houres
,
when
thou
thinkest
he
resteth
.
As
his
thoughts
afford
him
no
sleepe
,
so
his
very
sleepe
affords
him
no
rest
,
but
while
his
senses
are
tyed
vp
,
his
sinne
is
loose
vgliest
shape
,
and
frighteth
him
with
hellish
dreames
.
The
fire
of
the
conscience
may
lye
for
a
time
smothered
with
a
pile
of
green
wood
,
that
it
cannot
be
discerned
,
whose
moysture
when
it
hath
once
mastered
,
sendeth
out
so
much
the
greater
flame
,
by
how
much
it
had
the
greater
resistance
.
Hope
not
to
stop
the
mouth
of
the
conscience
from
exclaiming
,
whiles
thy
sinne
continues
:
that
endeuour
is
both
vaine
and
hurtfull
,
which
is
as
one
should
stop
the
nosthrill
,
in
hope
to
stay
the
issue
,
when
the
bloud
hindered
of
the
former
course
,
breaketh
out
of
the
mouth
,
or
findes
a
way
downe
into
the
stomacke
,
farre
more
dangerous
.
The
conscience
cannot
be
pacified
when
sinne
is
within
to
vexe
it
,
no
more
then
an
angry
swelling
can
cease
throbbing
,
whiles
the
thorne
of
corrupt
matter
lyes
rotting
vnderneath
.
Time
that
remedies
all
other
euils
of
the
minde
encreaseth
this
,
which
like
to
bodily
diseases
proues
worse
with
continuance
,
and
groweth
vpon
vs
with
our
age
.
Thus
wee
see
that
the
wicked
are
in
hell
liuing
yet
vpon
the
earth
:
but
what
is
this
to
their
hell
hereafter
?
All
their
sufferings
here
are
but
as
their
summons
to
their
euerlasting
tortures
after
death
:
all
their
troubles
in
this
life
,
but
a
taste
of
their
endlesse
torments
in
the
life
to
come
.
These
be
but
the
beginnings
of
their
miseries
,
Ier.
25.15.16
.
Esay
51.17
.
Psal.
75.8
.
the
dregges
of
Gods
wrath
they
shall
drinke
hereafter
.
All
their
anguish
here
is
but
as
the
porch
of
hell
;
after
comes
the
maine
sea
of
all
their
sorrowes
:
for
though
they
haue
in
this
life
wallowed
in
their
delights
,
which
sometimes
through
a
hardnesse
of
heart
hath
delayed
their
sorrowes
,
yet
then
they
must
be
turned
off
,
as
Princes
Mules
are
wont
to
be
at
their
iourneyes
end
,
their
treasure
taken
from
them
,
and
their
galled
backes
left
vnto
them
.
For
as
wee
see
those
Princely
Mules
goe
day
by
day
laden
with
treasure
,
and
couered
with
fayre
cloathes
,
but
yet
at
night
bereaued
of
coyne
and
couer
,
are
turned
out
into
a
sorry
stable
,
much
wearyed
,
bruised
,
and
galled
:
so
shall
this
glutted
sort
with
galled
consciences
(
bereaued
of
worldly
helpes
)
be
thrust
to
hell
.
Man
,
Bern.
in
serm.
de
primordijs
.
(
saith
Bernard
)
though
thou
hast
lost
all
shame
,
if
thou
feele
no
sorrow
,
(
as
carnall
men
doe
not
)
yet
loose
not
feare
also
,
which
is
found
in
very
beasts
.
Wee
vse
to
load
an
Asse
,
and
to
weary
him
out
with
labour
,
yet
he
careth
not
for
it
,
because
he
is
an
Asse
,
but
if
thou
wouldest
thrust
him
into
the
fire
,
or
fling
him
into
a
ditch
,
hee
would
auoid
it
as
much
as
hee
could
,
for
that
hee
loueth
his
life
,
and
feareth
death
.
Feare
thou
then
,
and
be
not
more
senslesse
then
a
beast
:
feare
Death
,
feare
Iudgement
,
feare
the
endlesse
paine
of
Hell
.
Is
it
not
a
grieuous
thing
for
a
man
beloued
,
and
of
credit
in
the
world
,
and
making
merry
with
his
friends
and
companions
,
to
be
sodainly
apprehended
by
a
Serjeant
or
officer
,
for
a
traitor
,
theefe
,
or
murtherer
,
and
presently
without
bayle
or
main-prise
to
be
taken
from
his
companions
,
to
be
carryed
to
the
Gaole
,
and
from
thence
to
the
place
of
execution
?
More
grieuous
and
fearefull
is
it
for
a
wicked
man
,
that
liues
in
the
pleasures
of
his
sinne
,
to
be
taken
away
by
death
,
which
is
the
Lords
Serjeant
to
apprehend
and
bring
him
to
the
prison
of
hell
.
As
his
entrance
into
the
world
was
euill
,
Bernard
.
and
his
continuance
in
the
world
worse
;
so
his
taking
away
by
Death
,
is
the
worst
of
all
.
Balaams
wish
is
vsed
by
many
,
Let
me
dye
the
death
of
the
righteous
,
Numb.
23.10
.
yet
they
will
not
liue
a
righteous
life
:
but
few
of
these
obtaine
their
desire
.
Such
are
taken
from
the
practise
of
sinne
to
the
punishment
of
sin
,
from
ease
to
torments
,
from
men
to
Diuels
,
from
death
to
hell
.
At
the
houre
of
death
Sathan
will
bring
all
the
sinnes
of
a
wicked
man
,
done
in
his
former
life
,
like
a
squadron
of
enemies
,
all
ready
set
in
battell-aray
,
to
assault
him
.
No
Serpents
sting
doth
so
pricke
and
vexe
a
man
,
as
the
dreadfull
remembrance
of
his
wicked
life
past
shall
doe
at
his
latter
end
.
Therefore
they
feare
Death
as
much
as
the
malefactor
the
Gaoler
,
that
leades
him
with
gyues
vnto
prison
till
the
day
of
execution
.
They
are
like
the
Gibeonites
,
Iosh.
9.27
.
content
with
any
condition
to
enioy
their
liues
,
to
be
bondmen
and
slaues
,
hewers
of
wood
,
and
drawers
of
water
.
They
are
pulled
from
the
earth
with
as
great
violence
as
Ioab
from
the
hornes
of
the
altar
,
1
Kings
2.28
.
whither
he
fled
for
a
refuge
to
saue
his
life
.
What
will
the
wicked
doe
in
the
extremity
of
Gods
iudgement
?
whither
will
they
turne
them
?
whose
helpe
will
they
craue
?
when
all
things
shall
cause
them
to
feare
,
and
proclaime
open
vengeance
against
them
?
Anselme
.
Aboue
them
shall
be
their
Iudge
offended
with
their
sinnes
;
beneath
,
hell
gaping
to
deuoure
them
;
on
their
right
hand
shall
be
their
sinnes
,
accusing
them
,
on
the
left
hand
the
Diuels
as
tormentours
ready
to
receiue
them
;
within
them
their
conscience
grieuing
:
without
them
infinite
damned
soules
wailing
,
weeping
,
and
gnashing
their
teeth
;
Good
Lord
▪
what
will
wretched
sinners
doe
,
inuironed
with
all
these
miseries
?
how
will
their
hearts
sustaine
these
anguishes
?
what
way
will
they
take
?
to
goe
backe
is
impossible
,
to
goe
forward
is
intollerable
.
What
then
shall
they
doe
,
but
as
Christ
foretold
,
desperately
seeke
for
Death
and
shall
not
finde
it
,
cry
to
the
Mountaines
to
couer
them
,
who
yet
shall
not
stirre
to
hide
them
?
they
shall
stand
forlorne
,
as
miserable
caitifes
to
their
dreadfull
and
deadly
doome
;
Mat.
25.41
.
Goe
yee
cursed
into
euerlasting
fire
prepared
for
the
Diuell
and
his
Angels
.
For
in
that
man
offendeth
the
Lord
and
creatour
of
all
things
,
he
offendeth
also
all
the
creatures
together
in
him
;
whither
therefore
may
he
goe
?
for
as
much
as
he
hath
made
all
things
become
enemies
vnto
him
?
There
is
nothing
now
left
to
take
his
part
;
euen
so
much
as
his
owne
conscience
within
him
barketh
out
against
him
;
yea
,
it
is
the
duetie
also
of
the
faithfull
to
reioyce
in
the
damnation
of
the
wicked
,
as
well
as
to
be
glad
for
the
saluation
of
Gods
elect
,
and
howsoeuer
to
,
magnifie
the
righteousnesse
of
God
.
The
Rauens
must
haue
Hogges
garbages
;
Partridges
must
be
set
vpon
the
board
before
Lords
and
great
men
.
A
Murtherer
must
be
laid
vpon
a
Hurdle
.
And
it
is
as
meete
for
Iudas
to
sit
in
Hell
,
2.
Tim.
2.20
.
as
for
Saint
Peter
to
sit
in
Heauen
.
And
vessels
of
dishonour
are
as
necessarie
for
the
glory
of
Gods
house
,
as
precious
vessels
of
gold
for
the
honour
of
his
seruice
.
Yet
this
is
the
height
of
their
horrour
,
when
the
wicked
had
rather
be
tormented
in
hell
,
Esay
2.19
.
Hose.
10.8
.
Luk.
23.3
.
Reuel.
6.16
.
&
9.6
.
then
to
see
the
face
of
Christ
their
fearefull
Iudge
,
wishing
the
very
Mountaines
to
hide
them
,
and
the
Hils
and
Rockes
to
couer
them
from
the
glory
of
his
presence
.
Hitherto
what
Death
is
in
it selfe
:
Now
it
followeth
to
shew
what
it
is
through
Christ
to
the
faithfull
.
The
end
of
the
first
Booke
.
THE
SECOND
BOOKE
.
What
DEATH
is
in
Christ
.
CHAP.
I.
Christ
alone
,
and
none
other
,
can
and
doth
redeeme
vs
from
death
and
damnation
.
WHat
our
fearefull
estate
is
without
Christ
we
haue
heard
before
,
being
holden
in
the
shadow
of
death
by
the
chaines
of
our
sins
,
the
weight
and
burthen
whereof
is
the
law
of
God
laid
vpon
vs
;
Hell
is
our
prison
,
and
Death
is
our
Gaolor
to
hold
vs
.
See
how
fast
we
are
locked
from
God
and
his
Saints
in
the
dungeon
of
Death
,
by
the
meanes
of
sinne
,
which
is
a
sword
to
the
heart
,
a
serpent
in
the
bosome
,
poyson
in
the
stomacke
,
a
thiefe
in
the
house
.
It
woundeth
Nature
,
stingeth
the
conscience
,
killeth
charitie
,
and
depriueth
vs
of
Gods
fauour
,
which
is
the
worst
of
all
.
Now
in
this
distresse
,
Christ
came
to
visite
vs
in
his
due
time
,
euen
God
and
man
(
a
right
redeemer
for
vs
)
he
tooke
our
cause
vpon
him
,
and
wrestled
with
the
Diuell
that
held
vs
by
our
sinnes
in
Death
.
Heb.
2.14.16
;
17.
&c.
This
mighty
Sauiour
tooke
flesh
and
blood
to
take
our
part
,
none
could
be
our
Mediatour
but
he
alone
,
none
amongst
the
Angels
(
for
they
are
no
men
)
not
any
amongst
the
Saints
,
for
they
were
all
sinners
;
neither
any
amongst
the
other
creatures
,
for
they
were
all
corruptible
:
so
that
we
can
neither
giue
gold
nor
siluer
for
the
redemption
of
our
soules
,
neither
can
wee
trust
in
the
merits
of
Angels
and
Saints
,
who
all
want
vertue
for
this
worke
;
but
onely
in
Christ
the
Sonne
of
God
and
man
,
a
meete
redeemer
for
vs
,
who
is
our
Priest
alone
,
Heb.
7.24.25.26.27
.
abiding
for
euer
,
because
he
liueth
for
euer
;
neither
can
his
Priesthood
be
translated
to
another
:
and
as
the
sacrifice
is
his
owne
,
so
hee
is
Priest
alone
,
to
offer
it
to
his
Father
;
which
he
did
once
for
all
vpon
the
Crosse
for
all
belieuers
.
All
promise
and
hope
of
life
is
in
Christ
alone
,
who
hath
alone
the
word
of
life
,
Ioh.
6.68.35
.
who
is
alone
the
bread
of
life
,
the
water
of
life
,
the
author
of
life
,
yea
,
life
it selfe
:
he
that
beleeueth
in
him
hath
euerlasting
life
,
Ioh.
5.
and
hee
that
dwelleth
not
in
him
shall
neuer
see
life
,
but
abideth
still
in
death
.
Take
hold
of
Christ
,
and
take
hold
of
life
;
if
thou
reach
out
thy
hand
to
any
other
thing
,
thou
catchest
for
the
winde
;
Ioh.
6.53.54
.
Looke
not
for
life
but
where
it
dwelleth
,
in
the
flesh
of
Christ
alone
there
it
resteth
.
Death
hath
reigned
in
all
the
world
beside
,
and
ledde
euery
creature
into
bondage
.
Esa.
63.16
.
If
thou
lookest
to
the
heauens
,
there
is
but
clouds
and
darknes
,
if
to
the
earth
there
is
but
sorrow
and
sadnesse
.
If
thou
callest
to
Abraham
,
he
knoweth
thee
not
;
if
thou
cry
to
Angels
,
they
cannot
comfort
thee
:
if
thou
looke
into
thy
workes
,
they
are
vncleane
;
if
thou
trust
in
thy
prayers
,
the
Lord
hath
no
pleasure
in
them
;
call
for
the
helpe
of
all
creatures
,
they
are
subiect
to
vanitie
,
there
is
no
life
nor
rest
,
Apoc.
7.10.11.12
.
but
in
Christ
alone
.
The
elders
and
Angels
,
the
beasts
and
all
creatures
,
they
giue
this
honour
vnto
Christ
alone
.
Saluation
is
to
him
that
sitteth
vpon
the
throne
,
and
of
the
Lambe
,
and
they
all
shoute
together
and
say
,
Amen
.
He
that
would
not
wander
and
goe
astray
,
should
know
both
whither
and
which
way
to
goe
.
Now
both
of
those
we
haue
in
Christ
alone
,
very
God
,
and
very
man
:
for
in
that
he
is
God
,
and
consequently
life
,
to
him
wee
must
goe
;
and
in
that
he
is
man
,
by
him
wee
must
come
vnto
God
,
and
be
vnited
with
him
,
that
we
may
obtaine
euerlasting
life
,
and
be
freed
from
death
.
If
he
be
the
life
,
Aug.
de
ciu.
dei
lib.
11.
cap.
12.
Ioh.
14.6
.
then
is
he
the
place
to
whom
we
must
goe
;
if
he
be
the
way
,
by
him
we
must
trauell
to
attaine
eternall
life
:
and
if
he
be
the
truth
(
that
is
)
the
accomplishment
of
the
law
and
Prophets
,
concerning
both
the
shadowes
and
substance
of
Gods
promises
,
then
also
is
he
the
onely
meanes
of
our
redemption
.
God
was
so
gracious
and
mercifull
vnto
mankinde
that
he
bestowed
not
onely
his
goods
,
but
himselfe
to
redeeme
vs
,
and
that
not
so
much
for
his
owne
sake
,
as
for
mans
behoofe
.
That
man
might
be
borne
of
God
,
God
was
first
borne
of
Man
.
Who
can
hate
man
,
whose
nature
and
likenesse
hee
beholdeth
in
the
humanity
of
God
?
Doubtlesse
who
so
loueth
not
man
,
hateth
God
,
2
Ioh.
3.14
.
and
so
abideth
in
death
.
God
became
man
for
mans
sake
,
that
he
might
be
a
redeemer
,
as
he
was
before
a
creatour
,
that
men
not
onely
might
be
ransomed
thorough
his
riches
,
but
also
loue
him
the
more
for
his
goodnesse
.
God
appeared
in
the
similitude
of
sinfull
flesh
,
that
each
sense
of
man
might
be
made
blessed
in
him
,
and
as
well
the
eye
of
the
heart
renewed
in
his
diuinity
,
as
the
eye
of
the
body
in
his
humanity
;
that
whether
it
goe
in
,
or
out
,
mans
nature
which
he
hath
created
,
might
in
it
finde
comfort
and
refreshing
.
No
man
or
any
creature
else
is
able
to
satisfie
God
for
sinne
,
and
so
saue
from
death
.
An
infinite
iustice
is
offended
,
an
infinite
punishment
is
deserued
by
euery
sin
,
and
euery
mans
sinnes
are
as
neere
to
infinitie
as
number
can
make
them
.
Where
then
shall
we
finde
an
infinite
value
,
but
in
him
who
is
onely
and
altogether
infinite
in
himselfe
?
the
dignity
of
whose
person
being
infinite
,
gaue
such
worth
to
his
satisfaction
,
that
what
hee
suffered
in
short
time
might
satisfie
beyond
all
times
.
Christ
did
all
,
and
suffered
all
;
he
did
it
for
vs
,
we
in
him
;
hee
emptied
himselfe
of
his
glory
,
Phil.
2.7
.
2
Cor.
8.9
.
that
hee
might
put
on
our
shame
and
misery
,
not
ceasing
to
be
God
(
which
he
was
)
he
became
man
,
which
before
he
was
not
;
Man
to
be
a
perfect
mediatour
betwixt
God
and
man
,
which
were
both
in
one
person
:
God
that
he
might
satisfie
;
Man
that
hee
might
suffer
:
1.
Tim.
2.5
.
that
since
man
had
sinned
,
and
God
was
offended
;
he
which
was
both
God
and
man
might
satisfie
God
for
man
:
None
therefore
(
but
he
)
can
beare
our
sinnes
,
and
none
but
he
can
pay
the
wages
of
our
sinnes
,
which
is
the
sustaining
of
euerlasting
Death
.
None
but
he
can
pleade
our
cause
,
Math.
3.15
.
&
5.27.18
.
which
onely
hath
fulfilled
all
righteousnes
for
vs
.
None
can
purchase
our
saluation
but
hee
onely
that
hath
paid
the
price
of
our
redemption
.
He
alone
hath
trod
the
wine-presse
of
Gods
wrath
,
and
there
was
none
to
helpe
him
.
The
cup
of
bitter
affliction
whereof
he
tasted
,
Esay
.
63.3
.
the
drops
of
blood
(
which
in
his
agony
distilled
from
his
face
)
for
no
intreaty
with
his
father
could
passe
from
him
to
any
other
.
Luk.
22.41.42.44
.
None
but
he
saueth
vs
,
and
he
is
but
one
,
and
will
be
alone
in
all
his
courses
,
without
mixture
,
Act.
4.12
.
without
medley
.
First
,
last
,
and
middest
,
and
all
filling
all
,
yet
fined
from
all
,
in
the
glorious
worke
of
our
redemption
.
Iohn
3.13
.
No
man
can
ascend
,
but
by
him
that
did
descend
,
and
that
is
Christ
:
the
ladder
which
Iacob
saw
at
Peniel
,
Gen.
28.12
.
Exod.
13.21
.
1
Cor.
10.1
.
the
Cloud
by
day
,
and
the
Piller
by
night
,
which
guideth
thee
Israell
of
God
in
the
desart
of
this
world
,
the
Kings
highway
to
heauen
and
happy
rest
.
There
is
no
Paradise
without
this
tree
of
life
;
no
perfume
without
this
balme
so
sweete
;
Gen.
2.9
.
1
Pet.
2.6
.
Esay
20.16
.
Rom.
9.33
.
1
Pet.
1.19
.
no
building
sure
without
this
corner-stone
;
no
sacrifice
to
please
without
this
vnspotted
Lambe
.
I
say
there
is
no
God
without
Christ
in
this
wicked
world
.
As
the
light
of
the
day
is
conueyed
vnto
vs
by
the
Sunne
in
the
firmament
:
so
is
the
brightnesse
of
heauen
by
that
Sonne
of
righteousnesse
:
A
Planet
in
the
midst
of
Planets
,
to
lighten
all
aboue
,
and
all
below
,
whom
blessed
Angels
desire
to
behold
,
and
godly
men
are
earnest
to
adore
.
Christ
is
sufficient
of
himselfe
onely
,
and
so
perfect
is
his
glory
that
all
height
must
be
abased
before
him
;
he
created
alone
,
and
he
will
redeeme
alone
;
he
made
alone
and
hee
will
saue
alone
:
nothing
else
in
earth
,
nothing
in
heauen
,
nor
in
the
heauen
of
heauens
:
no
vertue
,
no
power
,
no
strength
,
no
name
,
Acts
4.12
.
no
meanes
of
saluation
,
but
by
this
our
Sauiour
Iesus
Christ
,
and
him
alone
;
winne
him
and
enioy
ail
good
things
:
loose
him
and
though
thou
shouldest
get
the
whole
world
thy
gaine
is
but
damnation
.
Ionah
2.7
.
Mat.
12.40
.
Daniel
6.16
.
Christ
is
our
true
Ionah
that
was
alotted
to
die
,
to
deliuer
his
companions
from
Death
and
Diuell
.
He
is
our
true
Daniel
,
cast
betweene
the
iawes
of
these
deuouring
beast
(
euen
the
Diuell
and
Death
)
and
yet
was
not
consumed
:
he
was
sunke
and
swallowed
downe
into
the
bottome
of
the
sea
of
our
sinnes
,
and
yet
was
not
drowned
,
but
enioyed
still
the
breath
of
life
.
Many
despaire
of
saluation
,
because
of
their
owne
vnworthinesse
,
as
though
there
were
no
hope
of
Gods
mercie
,
vnlesse
we
bring
our
gifts
and
pawnes
in
our
hands
;
but
this
indeede
were
to
discredit
the
Lords
mercy
,
and
bring
in
credit
our
owne
merits
,
and
rather
binde
the
Lord
to
vs
,
then
vs
to
him
.
But
if
our
sins
be
great
,
our
redemption
is
greater
,
though
our
merits
be
beggerly
,
Gods
mercy
is
a
rich
mercy
.
If
our
case
were
not
desperate
and
we
past
hope
of
recouery
,
our
redemption
should
not
be
so
precious
and
plentifull
:
But
when
Heauen
and
Earth
,
Sunne
and
Moone
,
and
Starres
goe
against
vs
;
then
to
ransome
vs
and
make
a
perfect
restitution
,
is
to
draw
something
out
of
nothing
;
Euen
as
in
sicknesse
to
haue
either
little
danger
,
or
being
in
great
danger
to
haue
present
deliuerance
by
meanes
,
is
nothing
in
respect
:
but
in
extreame
perill
when
Physicke
can
doe
nothing
,
and
nothing
maketh
for
vs
but
the
graue
:
then
to
be
rescued
from
the
pit
,
and
to
recouer
our
life
from
Death
it selfe
(
which
Christ
onely
could
and
did
)
is
redemption
indeede
.
Our
righteousnesse
consisteth
in
Christ
alone
,
who
therefore
is
called
our
righteousnesse
,
as
Ieremy
saith
.
Ierem.
23.6
.
1
Cor.
1.30
.
He
(
saith
Paul
)
is
our
righteousnesse
and
sanctification
and
redemption
,
by
his
obedience
many
were
made
righteous
;
he
hath
paid
our
debts
,
Rom.
5.19
.
Esay
35.4
.
Col.
1.20
.
by
him
alone
wee
are
reconciled
vnto
God
:
he
hath
obtained
remission
for
our
sinnes
by
his
death
;
he
hath
pacified
the
wrath
of
God
his
father
;
he
hath
washed
vs
in
his
blood
,
which
clenseth
vs
from
all
sinne
.
2
Cor.
5.19
.
1
Tim.
2.5.6
.
Esay
53.5
.
All
things
(
saith
Christ
)
are
giuen
to
mee
,
of
God
.
If
we
then
will
haue
all
that
is
necessary
for
our
happines
,
as
Gods
fauour
,
righteousnes
,
life
,
pardon
of
our
sins
,
sanctification
of
the
spirit
,
1
Ioh.
1.7
.
Mat.
11.17
.
redemption
,
&c.
We
must
addresse
our selues
to
Iesus
Christ
alone
,
whom
the
Father
hath
chosen
to
be
the
Lord-treasurer
of
heauen
,
Iohn
6.27
.
and
steward
of
all
his
graces
.
As
in
the
colde
winter
we
can
be
no
sooner
from
the
fire
but
we
are
colde
,
nor
out
of
the
light
but
we
are
in
darknesse
;
so
we
are
no
sooner
gone
from
Christ
who
is
our
true
righteousnesse
,
light
and
life
;
but
straight
way
we
are
in
sinne
and
death
,
for
as
much
as
he
is
the
life
that
quickneth
vs
;
the
Sunne
that
giues
vs
light
,
the
fire
that
warmeth
,
comforteth
and
refresheth
all
his
members
.
As
the
Moone
hath
her
light
from
the
Sunne
,
so
the
Church
hath
her
light
,
life
,
and
righteousnes
from
Christ
her
head
:
Christ
is
the
sheepe
that
hath
borne
the
wooll
and
fleece
to
make
vs
garments
of
righteousnesse
to
couer
our
sinne
and
wickednesse
.
Hee
as
a
glorious
King
hath
adorned
the
Queene
his
spouse
.
He
hath
prepared
for
her
all
rich
and
sumptuous
robes
,
Psal.
45.13.14
.
Ezech.
16.10
.
hee
hath
washed
her
from
her
blood
and
pollutions
throughout
.
And
as
there
is
nothing
more
vncleane
,
then
the
Church
when
she
is
naked
in
her selfe
:
so
there
is
nothing
more
beautifull
then
when
she
is
decked
with
the
Iewels
and
ornaments
of
her
husband
Christ
:
because
(
as
Augustine
saith
)
he
is
a
spunge
which
wipeth
and
clenseth
vs
from
all
our
filthinesse
,
Augustine
.
which
he
taketh
in
exchange
for
his
beautie
and
righteousnesse
.
Christ
is
said
to
keepe
the
key
of
life
and
Death
,
the
one
to
make
fast
and
shut
to
the
gates
of
Hell
,
Reuel.
1.18
.
which
alwaies
stood
open
to
swallow
vs
vp
,
and
the
other
to
vnlocke
the
kingdome
of
heauen
,
which
alwayes
was
shut
and
barred
against
vs
:
By
meanes
whereof
at
the
time
of
his
death
,
the
vaile
rent
asunder
,
Math.
27.51
.
that
kept
the
entrance
into
the
most
holy
place
.
What
is
more
filthy
then
a
man
conceiued
and
borne
in
sinne
?
and
what
is
more
cleane
and
beautifull
then
our
Sauiour
Christ
conceiued
by
the
holy
Ghost
?
Cant.
5.10
.
My
welbeloued
is
white
and
ruddy
,
the
choysest
of
tenne
thousand
.
This
sweet
and
louing
Lord
,
that
was
so
fayre
and
cleane
,
was
content
to
beare
the
blemishes
of
our
sinnes
,
and
filthinesse
of
our
soules
,
to
make
vs
beautifull
in
Gods
sight
.
It
was
a
worke
of
great
patience
and
humilitie
(
saith
Cyprian
)
that
so
high
and
excellent
a
Maiestie
would
vouchsafe
to
come
downe
from
heauen
to
earth
,
Cyprianus
.
and
all
to
cloath
himselfe
with
this
our
house
of
clay
and
dirt
,
and
that
hee
would
so
hide
the
glory
of
his
immortalitie
,
to
become
mortall
for
sinfull
man
:
that
being
himselfe
innocent
and
faultlesse
,
yet
should
be
so
punished
for
vs
that
are
guilty
,
that
hee
that
came
to
pardon
sinnes
,
would
be
content
to
be
washed
with
the
water
of
sinners
:
that
hee
that
feedeth
all
creatures
,
should
fast
himselfe
,
and
be
hungry
,
that
hee
might
fill
sinners
with
his
grace
,
and
satisfie
hungry
soules
with
his
righteousnesse
,
&c.
How
was
hee
spoyled
of
his
earthly
garments
,
that
apparelleth
the
Saints
with
the
royall
roabes
of
immortalitie
and
glory
?
How
was
hee
proffered
most
bitter
gall
,
that
offereth
to
vs
the
heauenly
Manna
and
food
of
our
soules
?
Math.
27.34
.
How
did
his
enemies
giue
him
vinegar
to
drinke
,
that
reacheth
out
vnto
vs
the
wine
and
Nectar
of
life
and
saluation
?
Hee
that
was
iust
and
innocent
,
or
rather
Iustice
and
Innocencie
it selfe
,
was
iudged
and
executed
among
theeues
and
murtherers
:
Luke
23.33
.
the
euerlasting
Truth
was
accused
of
falshood
,
the
righteous
Iudge
of
the
world
was
condemned
himselfe
,
and
that
Word
of
God
(
the
very
fountaine
of
eternall
life
)
receiued
the
sentence
and
doome
of
death
with
silence
,
&c.
Iohn
1.4
.
Innocencie
was
tyed
with
bands
,
Vertue
apprehended
,
Wisdome
flouted
,
Honour
contemned
,
Glory
defaced
,
the
well-spring
of
all
vertue
troubled
.
Christ
(
as
the
true
Isaack
and
sonne
of
promise
)
bare
the
wood
vpon
his
owne
shoulder
to
the
place
of
sacrifice
;
Gen.
22.6
.
this
carriage
was
diuided
betweene
two
,
the
sonne
carryed
the
wood
and
the
body
that
should
be
sacrificed
,
and
the
father
carryed
the
fire
and
the
knife
wherewith
the
sacrifice
should
be
accomplished
.
It
was
the
fire
of
Loue
which
God
bare
to
mankinde
,
and
the
sharpe
knife
of
diuine
Iustice
,
that
put
the
Sonne
of
God
to
death
.
These
two
vertues
in
God
our
heauenly
Father
contended
together
:
Loue
requested
him
to
pardon
mankinde
,
and
his
Iustice
required
that
sinners
might
be
punished
.
Wherefore
that
man
might
be
pardoned
,
and
sinne
punished
,
a
meanes
was
found
,
that
Christ
an
innocent
man
,
might
dye
,
and
by
his
death
redeeme
all
sinfull
men
that
doe
beleeue
.
Christ
is
our
true
Sampson
,
that
for
the
loue
of
his
Spouse
the
Church
,
suffered
himselfe
to
be
bound
hand
and
foote
,
Iudg.
15.13
.
&
16.19.25
.
to
be
shaued
of
his
lockes
,
and
spoyled
of
his
force
,
and
so
to
be
mocked
and
scorned
of
all
his
enemies
for
our
sakes
.
Christ
in
his
death
,
is
the
golden
propitiatorie
,
the
Rainebow
of
diuers
colours
,
Exod.
25.17
.
Heb.
9.12.13
.
Gen.
9.13
.
placed
among
the
clouds
of
heauen
,
with
the
sight
whereof
Almighty
God
is
pacified
:
with
this
were
his
eyes
fed
,
his
iustice
satisfied
,
and
his
fauour
restored
.
Esay
55.1
.
Yee
that
be
a
thirst
,
come
yee
to
the
waters
.
1
Cor.
10.1
.
Christ
is
the
mysticall
Rocke
that
Moses
stroke
with
the
rod
,
Exod.
17.6
.
whence
springeth
the
abundance
of
water
,
to
satisfie
the
thirst
of
poore
afflicted
soules
.
Hee
is
that
cluster
of
grapes
,
Numb.
13.24
.
brought
out
of
the
Land
of
Promise
,
out
of
the
which
was
pressed
that
ioyfull
wine
to
fill
the
cup
of
our
saluation
.
2
King
.
4.4.5
.
Hee
is
the
oyle
of
grace
,
wherewith
wee
must
repay
our
debts
.
Wee
must
not
looke
so
much
to
the
quantitie
,
as
to
the
vertue
thereof
,
which
is
so
great
and
good
,
that
so
long
as
there
be
faithfull
soules
(
as
vessels
to
be
filled
therewith
)
so
long
will
the
veyne
of
this
sacred
liquour
runne
and
neuer
cease
.
Heb.
12.24
.
Gen
4.10
.
The
bloud
of
Christ
cryeth
better
things
then
that
of
Abel
:
for
his
bloud
cryed
for
vengeance
against
the
murtherer
,
but
this
his
precious
bloud
cryeth
and
craueth
for
pardon
of
our
sinnes
.
Ezech.
33.11
.
&
18.23
.
Aug.
in
soliloq
.
O
Lord
(
saith
Augustine
)
thou
wilt
not
the
death
of
a
sinner
,
nor
reioycest
in
the
destruction
of
the
damned
;
but
that
the
dead
might
liue
thou
dyedst
,
and
thy
death
hath
killed
the
death
of
sinners
.
And
if
they
through
thy
death
were
againe
brought
to
life
,
Oh
grant
(
I
beseech
thee
)
that
I
may
not
dye
now
thou
art
aliue
.
CHAP.
II.
That
Christ
by
his
death
and
merits
,
alone
,
without
any
meanes
of
man
,
or
other
creature
,
redeemeth
vs
from
death
and
damnation
.
NO
Creature
but
Iesus
Christ
alone
(
as
hath
beene
declared
)
could
possibly
rescue
vs
from
death
,
and
restore
vs
to
euerlasting
life
.
Now
followeth
in
order
the
manner
and
meanes
of
our
redemption
:
for
as
our
deliuerance
proceeded
onely
from
Christ
himselfe
;
so
all
the
meanes
and
compleate
worke
thereof
was
performed
by
himselfe
alone
,
without
supply
.
He
tooke
our
nature
vpon
him
to
take
our
part
,
that
so
hee
might
destroy
(
through
death
)
him
that
had
the
power
of
death
,
that
is
to
say
,
the
Diuill
:
Heb.
2.14
.
and
that
hee
might
deliuer
all
them
which
for
feare
of
death
were
all
their
life
time
subiect
to
bondage
.
Hee
suffered
for
our
sinnes
,
1
Pet.
3.18
.
the
iust
for
the
vniust
,
that
he
might
bring
vs
to
God
,
and
was
put
to
death
concerning
the
flesh
,
but
was
quickned
in
the
spirit
,
that
hee
might
be
our
ransome
.
God
is
iust
,
and
we
hauing
smitten
his
Maiestie
by
our
sinne
,
must
be
smitten
againe
by
his
punishment
:
for
hee
is
so
to
be
mercifull
,
as
that
hee
disanull
not
his
Iustice
;
and
so
to
be
iust
,
as
that
hee
forget
not
his
Mercy
.
Now
to
make
a
way
to
both
:
to
appease
his
wrath
that
his
Iustice
may
be
satisfied
;
and
yet
so
to
appease
it
,
as
his
Mercy
may
be
magnified
in
forgiuing
sinne
,
it
was
necessary
that
there
should
be
a
mediation
.
For
if
all
the
world
should
be
offered
vnto
God
for
satisfaction
,
it
is
nothing
:
for
it
is
his
owne
,
euen
the
worke
of
his
hands
;
for
infinite
sinnes
,
there
must
be
infinite
sufferings
,
and
infinite
satisfaction
,
and
therefore
he
that
must
redeeme
vs
,
must
be
an
infinite
Sauiour
,
euen
God
himselfe
(
as
wee
haue
heard
,
)
yet
man
also
he
must
be
,
euen
a
true
Immanuel
,
God
with
man
.
Esay
7.14
.
For
how
can
there
be
satisfaction
for
our
apostacie
,
but
by
our
humilitie
?
or
procurement
of
life
,
but
by
suffering
of
death
?
Now
when
God
commeth
to
obay
,
hee
must
needes
be
humbled
;
and
when
hee
comes
to
deserue
,
he
must
needes
serue
;
which
God
alone
could
not
doe
:
and
when
he
comes
to
dye
,
hee
must
needes
be
mortall
,
which
God
could
not
be
:
therefore
hee
was
man
to
be
bound
himselfe
,
and
God
to
free
others
.
Man
to
suffer
,
God
to
vanquish
;
Man
to
become
mortall
,
God
to
triumph
ouer
death
.
Christ
thus
fitted
to
be
our
Sauiour
,
proceeded
to
the
worke
of
our
redemption
.
Now
in
our
sins
(
from
which
hee
saueth
vs
)
wee
must
consider
three
things
:
first
,
our
disobedience
to
the
Law
;
Gen.
6.5
.
&
8.21
.
secondly
,
our
originall
corruption
;
thirdly
,
our
condemnation
for
this
corruption
.
The
first
of
these
is
double
,
eyther
in
breaking
the
Law
,
or
not
fulfilling
it
:
The
second
is
the
originall
cause
of
this
disobedience
,
which
is
the
euill
inclination
of
our
heart
,
and
our
corrupt
affections
:
The
third
is
the
punishment
of
this
disobedience
,
hell
fire
itselfe
.
These
being
as
three
running
soares
,
are
healed
and
cured
by
three
running
streames
in
Christ
:
For
our
rebellion
to
the
Law
is
satisfied
in
him
,
who
not
onely
paid
the
penaltie
for
that
wee
had
broken
it
,
but
actually
fulfilled
euery
poynt
thereof
to
the
full
.
For
the
second
,
which
is
our
originall
corruption
,
wee
haue
the
holinesse
and
sanctification
of
his
nature
,
which
was
euer
seperate
from
all
vncleannesse
:
so
that
now
in
Christ
our
redeemer
,
our
estate
is
farre
better
,
then
euer
it
was
in
Adam
in
his
first
creation
;
for
though
he
was
made
good
,
yet
was
he
changeably
good
(
as
hath
beene
said
before
)
but
those
that
are
in
Christ
,
are
absolutely
good
,
and
vnmoueable
,
euen
as
the
strongest
mountaines
that
cannot
be
stirred
.
Thirdly
,
wee
haue
Christ
by
his
passion
to
deliuer
vs
from
condemnation
:
Euen
as
in
the
sacrifice
vnder
the
Law
,
the
blood
of
the
innocent
beast
was
shed
for
him
that
had
sinned
,
who
worthily
by
sinne
deserued
to
dye
himselfe
;
so
we
by
the
shedding
of
Christs
blood
that
immaculate
Lambe
,
Esay
53.5
.
Heb.
10.19.20
.
are
purged
from
the
guilt
of
all
our
sinnes
(
for
by
his
stripes
we
are
healed
)
and
by
suffering
in
his
flesh
hee
hath
prepared
a
ready
way
for
vs
to
heauen
,
hauing
rendred
in
the
same
most
perfect
obedience
for
vs
,
and
by
his
death
fully
satisfied
his
Father
for
our
sinnes
,
and
through
the
remission
thereof
obtayned
righteousnesse
,
and
by
righteousnesse
the
grace
and
fauour
of
God
,
and
by
grace
euerlasting
life
,
Heb.
4.16
.
that
wee
may
boldly
present
our selues
before
the
throne
of
God
.
But
here
obserue
the
wonderfull
wisedome
of
God
,
in
the
worke
of
our
redemption
,
prouiding
such
remedy
,
which
none
could
haue
deuised
but
God
alone
:
for
what
else
is
death
but
the
power
of
the
Diuell
,
and
the
vtter
euersion
of
all
the
world
?
Now
to
make
the
death
of
Christ
as
an
antidote
against
the
death
of
man
,
and
the
very
meanes
to
vanquish
Diuell
and
Hell
,
as
also
the
high
way
to
heauen
and
happinesse
it selfe
,
what
was
it
else
but
the
excellent
vertue
,
2
Cor.
4.6
.
Gen.
1.3
.
and
admirable
wisedome
of
him
alone
,
who
calleth
all
things
that
are
not
,
as
though
they
were
,
bringing
light
out
of
darknesse
,
good
out
of
euill
,
and
death
out
of
life
?
And
surely
,
if
all
men
and
Angels
should
haue
conspired
together
in
study
and
deuise
to
wish
a
plague
to
haue
fallen
vpon
Diuell
and
Death
it selfe
,
they
could
not
haue
determined
such
another
course
,
to
wit
,
that
their
glory
should
be
their
shame
,
their
power
should
be
their
plague
,
and
their
kingdom
of
pride
their
vtter
confusion
.
Psal.
69.22
:
What
could
the
Prophet
Dauid
in
all
the
hottest
zeale
he
boare
to
God
,
wish
more
against
the
wretched
reprobates
,
so
traiterous
to
Christ
his
sonne
,
and
to
his
Gospell
,
then
to
pray
that
their
dainty
tables
might
be
as
snares
to
take
themselues
withall
,
and
that
their
great
prosperitie
might
be
their
greatest
ruine
.
Euen
thus
hath
Christ
ouercome
the
Diuell
and
Death
:
and
albeit
they
still
doe
warre
against
the
Church
,
yet
their
strength
is
so
weakened
,
and
their
power
so
abated
,
that
they
cannot
hurt
it
.
And
where
the
Apostle
saith
,
that
by
death
Christ
ouercame
him
that
had
the
power
of
death
,
Heb.
2.14
.
it
is
clearely
manifest
what
manner
of
death
our
Sauiour
Christ
sustayned
,
euen
that
ouer
which
the
Diuell
had
his
power
:
the
same
death
which
is
the
reward
of
sinne
,
Rom.
6.23
.
by
bearing
it
he
ouercame
it
,
and
hee
conquered
no
more
then
hee
submitted
himselfe
vnto
:
for
by
death
hee
ouercame
death
,
If
hee
suffered
no
more
but
a
bodily
death
,
hee
ouercame
also
but
a
bodily
death
,
and
so
though
wee
all
rise
againe
,
yet
should
wee
arise
in
the
condemnation
of
the
sinne
of
our
soules
:
or
if
hee
haue
ouercome
death
and
the
power
of
it
,
Mr.
Dearing
.
both
in
our
bodies
and
soules
,
then
Christ
hath
suffered
the
paines
of
it
both
in
body
and
soule
,
that
wee
might
rise
againe
from
the
bands
of
death
,
and
liue
with
him
for
euer
:
for
hee
hath
broken
the
force
of
it
no
further
then
hee
hath
felt
the
sting
of
it
himselfe
.
Therefore
let
vs
beleeue
,
that
Christ
,
both
body
and
soule
was
made
a
sacrifice
for
our
sinnes
:
Mat.
26.38
.
for
so
hee
said
himselfe
,
My
soule
is
exceeding
sorrowfull
euen
vnto
death
.
Mar.
14.33.34
.
And
Marke
saith
,
Hee
beganne
to
be
astonished
with
his
griefe
,
and
was
ouerwhelmed
with
his
sorrow
.
Luke
22.43.44
And
S.
Luke
declareth
that
in
his
Agonie
,
his
sweate
was
as
droppes
of
bloud
,
distilling
from
his
face
,
and
that
God
sent
an
Angell
from
heauen
to
comfort
him
.
And
can
wee
thinke
that
all
this
was
for
the
feare
of
bodily
death
,
Acts
5.41
.
&
16.25
.
which
many
of
Gods
children
(
yea
,
many
wicked
men
)
haue
desperately
despised
?
Did
the
Apostles
sing
in
Prison
,
and
went
away
reioycing
being
whipped
and
scourged
?
2
Cor.
11.18
.
&c.
Did
Paul
glory
in
so
many
tribulations
which
hee
reckoneth
vp
,
and
should
our
Sauiour
Christ
in
the
like
paine
with
a
fainting
heart
cry
out
,
My
God
,
Math.
27.
my
God
,
why
hast
thou
forsaken
me
?
No
,
no
,
if
could
not
be
(
saith
a
godly
man
)
but
that
which
hath
made
Christ
to
tremble
,
would
haue
torne
his
Apostles
and
dearest
Saints
a
sunder
▪
that
which
made
him
to
sweat
blood
so
plentifully
,
would
haue
made
all
other
creatures
to
haue
sunke
to
the
bottome
of
hell
most
sodainly
:
and
that
which
forced
him
to
cry
,
would
haue
held
both
men
and
Angels
in
euerlasting
woe
,
and
hellish
howlings
without
all
end
.
Which
comfortable
poynt
serueth
to
confute
the
hereticall
doctrine
of
all
such
which
say
,
that
the
soule
of
Christ
suffred
nothing
but
only
for
the
bodies
sake
,
as
our
soules
suffer
when
our
bodies
are
weake
,
sicke
,
or
a
dying
.
But
how
then
should
wee
be
saued
from
the
death
of
sinne
and
condemnation
?
Doe
they
know
that
hee
bore
our
sinnes
in
his
body
,
1
Pet.
2.24
.
Esay
53.5.9
.
and
submitted
himselfe
to
the
death
of
the
Crosse
,
and
that
by
the
wounds
of
his
stripes
wee
are
healed
?
And
did
our
sinnes
deserue
onely
a
bodily
death
,
and
not
a
spirituall
also
,
which
is
the
wrath
of
God
holding
body
and
soule
in
the
euerlasting
fire
of
hell
?
Eph.
3.18.19
.
This
also
maketh
for
the
exceeding
comfort
of
Gods
elect
,
to
know
the
bottomlesse
loue
of
Christ
beyond
all
knowledge
indeed
;
who
was
accursed
for
our
sakes
,
and
suffered
for
vs
not
onely
the
torments
of
his
body
,
but
the
anguish
and
horrour
of
his
soule
,
and
the
wrath
of
his
Father
,
which
wounded
his
flesh
and
spirit
vnto
death
,
and
would
haue
held
him
in
that
condemnation
for
euer
,
if
hee
had
beene
no
stronger
then
wee
that
had
deserued
it
:
But
being
also
the
Sonne
of
God
(
in
whom
the
fulnesse
of
the
God-head
dwelleth
bodily
)
the
eternall
spirit
that
was
with
him
,
did
loose
the
chaines
of
Sathan
,
Col.
2.9
.
Death
,
and
Hell
,
and
so
hee
mightily
arose
from
the
power
of
the
Diuell
,
of
which
it
was
impossible
hee
should
be
holden
,
and
hath
left
those
his
enemies
,
euen
Diuell
,
Death
,
and
Hell
,
in
ignominie
and
darknesse
,
and
hath
abolished
them
for
euer
and
euer
,
not
to
hurt
vs
any
more
.
As
a
Bee
(
saith
one
)
stinging
a
dead
body
takes
no
hurt
,
but
stinging
a
liue
body
many
times
looseth
both
sting
and
life
together
:
in
like
manner
,
Death
so
long
as
it
stung
mortall
men
onely
(
which
were
dead
in
sinne
)
was
neuer
a
whit
the
worse
;
but
when
it
went
about
to
sting
Christ
(
which
is
life
it selfe
)
by
and
by
it
lost
both
sting
and
strength
.
Hee
that
felleth
a
tree
vpon
which
the
Sunne
shineth
,
may
well
cut
the
tree
,
but
cannot
hurt
the
Sunne
.
Hee
that
poureth
water
vpon
iron
(
which
is
red
hot
)
may
well
quench
the
heate
,
but
he
cannot
hurt
the
iron
,
but
rather
makes
it
harder
:
so
Christ
the
Sunne
of
righteousnesse
did
driue
away
the
shadow
of
death
,
and
as
glowing
iron
hee
was
too
hot
and
hard
a
morsell
for
Death
to
digest
.
As
the
while
Adam
did
eate
any
other
fruit
(
which
God
gaue
him
leaue
to
eate
,
)
hee
was
nourished
by
it
;
but
when
hee
had
tasted
of
the
forbidden
tree
,
hee
perished
:
euen
so
,
Death
had
leaue
to
deuoure
any
other
man
(
Christ
onely
excepted
,
)
but
when
it
went
about
to
destroy
Christ
,
then
it
was
destroyed
it selfe
.
Death
indeed
did
taste
of
Christ
,
but
could
not
swallow
him
vp
nor
digest
him
.
Fulgentius
.
Contrariwise
Christ
as
soone
as
euer
hee
had
but
a
little
tasted
of
death
,
eft-soones
he
did
deuoure
it
,
and
swallow
it
vp
in
victory
.
Death
,
as
a
rauenous
beast
deuouring
all
men
,
snatched
at
our
Sauiour
Christ
,
but
hauing
caught
him
,
could
not
hold
him
in
her
iawes
;
but
perceiuing
the
worthinesse
of
the
prey
(
trembling
for
feare
)
let
him
goe
free
:
for
although
Death
seemed
to
swallow
him
(
when
hee
was
dead
)
yet
finding
him
farre
from
the
infection
of
sinne
,
shee
could
not
retaine
him
in
her
house
.
As
the
life
of
Christ
is
the
life
of
life
;
so
the
death
of
Christ
is
the
death
of
death
.
Long
before
his
death
hee
challenged
Death
,
Osee
13.14
.
1
Cor.
15.54
.
and
threatned
his
death
;
O
Death
,
I
will
be
thy
death
:
and
after
his
death
he
scorned
Death
as
a
Drone
without
a
sting
.
It
is
reported
that
the
Dragon
killeth
the
Elephant
,
yet
so
as
the
Elephant
falling
downe
killeth
the
Dragon
with
him
.
As
an
Elephant
(
as
the
story
saith
)
killed
Eleazar
,
yet
so
as
Eleazar
falling
downe
killed
the
Elephant
with
him
:
So
the
Diuell
and
Death
by
killing
Christ
were
killed
themselues
.
The
Elephant
liued
not
after
he
had
killed
the
Dragon
,
nor
Eleazar
after
he
had
slaine
the
Elephant
.
But
Christ
liued
and
doth
foreuer
liue
after
the
full
destruction
of
the
diuell
and
death
.
Though
Christ
in
his
graue
was
neuer
like
to
rise
againe
:
yet
he
died
not
,
but
mortalitie
died
in
him
,
and
immortalitie
so
liued
in
his
person
,
that
(
euen
in
his
sepulchre
)
he
did
most
liue
when
hee
seemed
most
to
be
dead
:
as
the
Lawrill
it
greenest
in
the
foulest
winter
;
and
the
Lime
is
hottest
in
the
coldest
water
;
and
the
Glow-worme
lightest
when
the
night
is
darkest
.
Christ
by
Death
was
wounded
,
but
his
enemies
and
ours
,
Death
and
Diuell
vtterly
spoyled
;
his
buckler
(
which
was
his
god-head
)
was
whole
and
vntouched
.
So
that
his
death
was
no
death
indeede
,
but
an
exaltation
vnto
greater
glory
.
Iohn
12.32
.
He
was
led
(
saith
Esay
)
as
a
sheepe
before
the
Shearer
:
Esay
53.7
.
Shorne
he
was
(
saith
one
)
by
Death
,
but
not
for
euer
depriued
of
life
.
But
as
a
Lambe
is
much
more
nimble
and
liuely
by
shearing
:
so
this
shearing
by
Death
,
was
a
kinde
of
quickning
to
Christ
.
Christ
is
that
louing
Rahel
which
dieth
her selfe
that
her
Son
may
liue
.
He
is
that
painefull
Adam
,
Gen.
35.18
.
who
by
the
sweate
of
his
browes
hath
earned
for
vs
the
bread
of
life
:
He
is
that
iust
Noah
which
shutting
vp
himselfe
in
his
Arke
(
as
a
Sepulchre
)
saueth
all
that
come
to
him
aliue
:
Gen.
7.16
.
He
is
that
tender
Pellican
,
which
wounding
his
owne
brest
,
doth
with
his
blood
restore
his
faithfull
broode
to
life
.
And
as
honie
being
found
in
a
dead
Lion
was
the
sustenance
of
Sampson
:
So
Christs
gall
is
our
honie
,
Iudg.
14.8.9
and
his
bitter
Death
,
by
reason
of
his
righteousnesse
,
Mat.
26.15
.
is
the
sweete
life
of
all
beleeuers
.
Now
the
remembrance
of
Christ
crucified
,
must
serue
to
crucifie
sin
:
for
then
Christ
doth
sleepe
in
thee
when
thou
forgettest
his
passion
,
August
.
and
the
readiest
way
and
directest
path
to
goe
to
heauen
is
to
swimme
through
the
riuer
of
Christs
blood
,
the
drops
whereof
(
rayning
from
the
cloudes
of
his
mercy
)
commonly
quench
the
fiery
flames
of
Gods
burning
wrath
which
cannot
be
extinguished
by
the
vertuous
water
of
any
mans
merit
.
It
is
the
oyle
of
grace
which
must
purge
our
defiled
hearts
.
It
is
the
dew
of
heauen
which
will
make
vs
flourish
.
Christs
death
alone
therefore
is
the
welspring
of
our
saluation
.
Oh
loue
this
good
thing
in
which
all
good
things
are
,
&
it
is
enough
for
thee
.
Where
is
safe
and
stedfast
rest
and
assurednesse
for
the
weake
and
wounded
soule
,
but
in
the
wounds
of
our
Sauiour
Christ
?
and
so
much
the
surer
I
dwell
therein
,
as
he
is
mightier
to
saue
me
.
The
world
rageth
,
the
body
burdeneth
,
the
Diuell
(
like
a
deuouring
Lyon
)
roareth
:
yet
the
faithfull
fall
not
,
because
they
are
builded
vpon
Christ
the
rocke
.
Bern.
ser.
6.
in
Canti
.
I
haue
sinned
a
grieuous
sinne
,
my
conscience
is
troubled
,
but
it
is
not
distressed
,
because
I
remember
the
wounds
of
my
Iesus
.
Our
safe
sanctuarie
in
all
distresse
,
is
Iesus
Christ
:
who
wholly
gaue
himselfe
,
and
spent
his
soule
in
suffering
for
our
sinnes
,
still
remaining
our
Aduocate
to
his
Father
;
and
crying
alwayes
vnto
vs
to
come
to
him
for
rest
.
In
the
caue
of
this
rocke
wee
may
safely
hide
our selues
;
Mat.
23.37
.
his
death
is
the
secret
den
for
our
deliuerance
from
eternall
death
and
hell
.
Vnder
the
wings
of
this
Hen
may
the
poore
and
naked
chickens
hide
themselues
,
Ioh.
3.14.15
:
&
be
sure
and
safe
from
all
hellish
Kites
.
There
is
nothing
so
soueraigne
a
remedie
against
the
stinging
of
that
infernall
serpent
,
as
to
fasten
the
eye
of
our
faith
vpon
Iesus
Christ
heaued
vp
and
exalted
vpon
the
Crosse
.
The
venemous
by
tings
of
those
hellish
spirits
of
damnation
,
cannot
once
annoy
vs
,
if
wee
fully
repose
our
trust
in
Christ
alone
that
was
crucified
.
His
Crosse
and
passion
is
the
triumphant
ensigne
of
victorie
to
all
the
true
Israelites
of
God
.
He
hath
fought
the
fight
,
and
got
the
conquest
for
vs
,
that
being
deliuered
from
our
enemies
,
wee
may
serue
him
without
feare
,
in
holinesse
and
righteousnesse
all
the
dayes
of
our
life
.
Luk.
1.74.75
.
Faith
sheweth
to
Christian
Souldiers
the
blood
of
Christ
,
to
whet
them
on
in
their
spirituall
warfare
,
to
win
the
field
,
as
the
blood
of
Grapes
and
Mulberries
(
shewed
to
the
Elephants
in
warre
)
prouoke
them
to
fight
.
For
Christians
(
indeede
)
ouercome
through
the
blood
of
the
Lambe
.
Apoc.
12.11
.
By
the
righteousnesse
of
Christ
alone
(
apprehended
by
faith
)
we
are
reconciled
vnto
God
;
hee
hath
paid
our
debts
by
suffering
Death
,
and
satisfying
the
Law
,
who
is
the
end
of
the
Law
and
the
Prophets
.
But
they
that
giue
neuer
so
little
to
their
owne
deseruings
(
in
the
worke
of
their
redemption
)
doe
wrongfully
keepe
to
themselues
the
praise
of
grace
,
passing
by
them
:
Bern.
ser.
15.
in
Cantit
.
as
if
a
wall
should
say
it
bringeth
forth
light
,
when
it
receiueth
it
through
a
window
.
We
are
of
our selues
,
but
diuels
and
sathans
,
euen
aduersaries
to
God
;
enemies
to
his
Lawes
,
August
in
Ioh.
and
foes
of
all
vertues
:
neither
is
there
any
other
difference
betwixt
vs
and
them
,
but
the
onely
pittie
and
gracious
fauour
of
God
our
Father
.
The
grace
of
Christ
must
be
our
onely
cloathing
before
the
iudgement
seate
of
God
:
for
there
is
nothing
in
vs
that
can
please
and
content
him
,
but
onely
his
goodnesse
in
Christ
that
he
hath
put
within
vs
.
Much
it
is
(
I
grant
)
which
wickednesse
hath
deserued
:
yet
farre
much
more
it
is
which
the
loue
of
my
redeemer
challengeth
.
For
though
great
be
mine
vnrighteousnesse
:
yet
is
the
righteousnesse
of
my
redeemer
greater
.
Because
how
much
God
is
better
then
man
;
by
so
much
is
my
wickednesse
inferiour
to
his
goodnesse
,
both
in
qualitie
and
quantitie
.
For
what
hath
man
committed
which
the
Sonne
of
God
,
made
man
,
hath
not
redeemed
?
Surely
had
wee
the
knowledge
and
power
of
the
holy
Angels
;
yet
could
our
amends
be
nothing
correspondent
to
thy
mercy
and
goodnesse
:
and
were
all
our
members
conuerted
into
tongues
,
yet
could
we
neuer
extoll
thee
sufficiently
.
All
our
strength
is
in
humilitie
,
the
humble
man
is
an
vnmoueable
rocke
built
vpon
Christ
.
There
is
none
so
hard
to
be
healed
,
as
hee
that
thinketh
himselfe
to
be
whole
:
such
a
one
careth
not
for
the
Physitian
,
nor
keeping
of
good
diet
.
Men
commonly
ioyne
with
their
equals
in
riches
,
dignity
,
and
greatnesse
.
But
God
(
which
is
the
soueraigne
maiestie
and
height
it selfe
)
consorts
himselfe
with
none
but
those
that
be
poore
and
meeke
.
It
is
best
therefore
before
our
God
to
confesse
our selues
banckrupts
,
and
(
as
the
prouerbe
is
)
to
lay
the
keyes
vnder
the
dore
,
forsaking
all
when
it
commeth
to
satisfie
God
.
In
this
we
should
resemble
the
couetous
men
,
who
alwaies
thinke
themselues
poore
what
riches
so
euer
they
haue
)
because
they
still
more
regard
what
they
desire
,
then
what
they
haue
.
God
pardoneth
where
he
loueth
,
and
he
is
mercifull
where
he
hath
iust
cause
to
hate
:
so
that
he
is
mercifull
and
hateth
not
,
he
pardoneth
and
loueth
where
he
findeth
a
fault
,
and
seeth
who
hath
neede
of
compassion
,
that
both
he
and
we
may
be
knowne
;
hee
by
his
mercy
,
we
by
our
desart
,
that
to
him
might
all
praise
be
giuen
;
and
we
(
when
we
would
reioyce
)
might
reioyce
onely
in
the
Lord
.
If
I
wholly
owe
my selfe
to
my
God
for
my
first
making
,
what
shall
I
then
further
giue
him
,
for
my
reforming
and
new
making
after
I
was
marred
with
sinne
?
In
the
first
he
gaue
me
to
my selfe
;
in
the
second
himselfe
to
me
;
and
giuing
himselfe
to
me
,
Bernar.
de
delig
.
deo
.
he
restored
me
againe
to
my selfe
:
therefore
both
giuen
and
restored
,
I
owe
my selfe
to
God
for
my selfe
,
and
shall
be
indebted
still
.
What
therefore
shall
I
render
to
the
Lord
for
himselfe
?
For
although
I
should
giue
my selfe
a
thousand
times
,
what
am
I
to
God
that
redeemed
mee
,
and
wholly
gaue
himselfe
for
my
sinnes
and
saluation
.
Christs
power
is
made
perfect
in
our
weakenesse
,
for
where
the
flesh
carrieth
a
confidence
in
it selfe
,
2.
Cor.
12.9
.
there
is
no
roome
for
the
spirit
of
God
,
Rom.
8.26
.
for
the
spirit
onely
helpeth
those
that
be
infirme
,
&
Christ
is
a
Physitian
to
those
that
be
sicke
.
As
all
waters
come
from
the
sea
(
as
from
the
well-head
)
and
returne
thither
againe
,
boyling
out
of
the
vaines
of
the
earth
:
so
God
sending
out
the
streames
of
his
law
into
our
hearts
,
it
must
(
euen
from
the
very
bottome
of
of
our
hearts
)
returne
to
him
againe
:
for
wee
haue
nothing
,
1.
Cor.
4.7
.
but
what
we
haue
receiued
.
Christ
is
all
things
to
vs
that
haue
nothing
:
he
is
our
bread
being
hungry
;
our
drinke
being
thirstie
;
our
light
being
blinde
;
our
health
being
sicke
:
the
life
of
our
desires
,
the
heauen
of
our
mindes
:
a
guide
to
our
wandring
steppes
;
our
succour
in
necessitie
;
all
in
all
things
to
be
beleeuers
.
As
life
is
conueied
from
the
heart
through
the
vaines
to
all
the
vitall
parts
:
so
is
saluation
from
the
Father
through
Christ
to
all
his
liuing
members
.
As
out
of
Eden
went
a
riuer
to
water
the
garden
,
which
being
deriued
into
foure
heads
,
Gen.
2.10
.
compassed
the
whole
world
:
so
out
of
heauen
flowed
the
streame
of
Gods
mercie
,
in
and
through
our
Sauiour
Christ
,
whose
graces
(
deriued
diuersely
)
cause
all
the
earth
to
be
filled
with
his
glorie
.
Christ
is
a
mutuall
helpe
to
the
Father
and
to
vs
.
He
is
a
hand
to
the
Father
,
by
which
he
reacheth
vs
,
and
a
hand
to
vs
by
which
we
reach
him
.
The
Fathers
mouth
by
which
he
speaketh
to
vs
,
and
our
mouth
to
the
Father
by
which
we
speake
to
him
.
Our
God
is
a
consuming
fire
(
without
Christ
our
vaile
)
wee
cannot
endure
him
.
Heb.
12.29
.
Deut.
4.24
.
For
what
is
our
miserie
but
to
meete
with
his
maiestie
,
except
it
be
onely
in
the
temple
of
mercie
?
which
mercies
seate
&
all
is
Christ
.
As
then
our
words
are
messengers
of
our
mindes
,
Col.
1.15
.
Heb.
1.3
.
and
semblance
of
our
soules
,
to
parley
with
our
friends
:
so
is
Christ
the
Sonne
of
God
,
the
image
of
the
Father
,
and
mouth
to
instruct
his
dearest
Saints
:
and
not
onely
a
mouth
to
speake
by
,
but
an
eye
to
see
by
,
and
the
foote-way
to
goe
by
Christ
is
the
life
of
the
world
,
Ioh.
1.4
.
Heb
1.2
.
2
King
.
2.21
.
and
the
heire
of
all
things
;
without
whom
I
can
possesse
nothing
that
is
good
,
either
in
grace
or
glory
.
Hee
is
the
true
Salt
Eliza
threw
in
to
sweeten
the
bitter
waters
of
Iericho
.
Hee
hath
healed
this
water
?
Death
shall
no
more
come
thereof
to
men
,
nor
barrennesse
to
the
ground
.
And
for
the
Law
,
it
now
leadeth
vs
out
of
our
tents
(
as
Moses
brought
the
people
to
trembling
Sinai
.
Exo.
19.17.18
.
)
It
bringeth
vs
from
rest
and
quietnesse
,
and
haileth
vs
before
the
iudgement
seate
of
God
to
receiue
his
wrath
and
sentence
of
condemnation
for
our
sinnes
.
&
20.18.19
.
Then
wee
are
affraid
(
with
the
poore
Israelites
)
and
cry
,
let
not
the
Lord
speake
vnto
vs
,
least
we
die
;
but
speake
thou
O
Moses
as
a
mediatour
,
Deut.
34.6
.
speake
thou
O
Christ
.
When
we
flie
to
Christ
,
Moses
and
his
law
vanisheth
away
;
so
that
his
Sepulchre
can
no
where
be
found
.
So
that
Sinne
and
Death
can
hurt
vs
no
more
:
for
Christ
is
Lord
ouer
the
Law
,
Sinne
,
and
Death
,
to
all
beleeuers
.
Moses
must
giue
place
to
Christ
:
Death
and
Sinne
can
haue
no
roome
;
but
grace
,
ioy
,
righteousnesse
,
life
,
faith
,
and
peace
must
haue
place
with
all
true
happinesse
and
heauenly
rest
.
The
Law
now
cannot
condemne
,
nor
saue
;
it
restraineth
vs
from
sinning
,
as
the
bonds
and
chaines
the
Lion
and
Beare
from
tearing
and
deuouring
.
The
Law
is
the
Hammer
of
Death
,
the
thundring
of
Hell
,
and
lightning
of
Gods
wrath
,
that
beateth
to
powder
the
obstinate
and
senselesse
Hypocrites
,
and
hard-harted
reprobates
.
Exod.
19.17
.
Heb.
12.18.19
.
This
is
the
true
vse
of
the
Law
(
by
fearefull
tempests
,
and
sound
of
a
Trumpet
,
as
in
Synai
)
to
terrifie
;
and
by
thunder
to
beate
downe
and
rent
in
peeces
that
cruell
monster
of
mans
righteousnesse
.
The
Schoole-maister
chastiseth
his
Schollers
;
not
to
hurt
them
,
but
to
reforme
them
.
Gal.
3.24
.
The
rod
is
sharpe
,
but
correction
is
necessarie
;
and
the
heart
of
the
correctour
louing
.
The
Physitian
giueth
a
bitter
potion
to
his
patient
to
cure
him
:
the
bitternesse
is
not
to
be
imputed
to
the
Physitian
,
but
to
the
medicine
and
maladie
.
The
Law
condemneth
the
faithfull
to
death
no
more
,
but
teacheth
and
instructeth
them
in
their
duetie
,
exhorteth
and
reproueth
them
,
and
procureth
them
by
all
meanes
to
goe
to
the
Schoole
of
Christ
.
The
Law
and
Christ
are
as
the
Physitian
and
Surgean
,
comming
to
a
sicke
man
to
heale
him
.
The
Surgean
openeth
the
veine
,
and
taketh
away
the
corrupt
blood
;
not
to
kill
him
,
but
to
recouer
him
to
his
health
.
The
Law
peirceth
our
impostumes
and
corruptions
of
sinne
,
and
Christ
healeth
the
wound
.
But
to
seeke
to
be
iustified
by
the
Law
,
is
,
as
if
one
hauing
the
Falling-sicknesse
would
ioyne
to
it
the
Pestilence
for
his
recouery
.
Or
as
if
a
Leper
should
come
to
one
that
had
the
leprosie
to
heale
him
:
or
as
one
begger
to
another
to
enrich
them
.
So
that
they
that
seeke
to
be
righteous
by
the
Law
,
are
twise
more
vnrighteous
,
weake
and
beggerly
.
If
a
man
now
could
fulfill
all
the
Law
of
God
,
yet
could
he
not
be
saued
,
because
he
was
borne
corrupt
,
and
could
not
possibly
pay
for
that
was
past
,
and
in
performing
the
Law
afterward
,
he
should
doe
nothing
but
his
duetie
:
but
this
is
our
comfort
,
that
the
Lord
seeing
our
weakenesse
hath
(
in
his
loue
)
passed
by
it
,
Gen.
6.5
.
and
seeing
our
thoughts
alwaies
to
be
euill
,
taketh
no
accompt
,
or
reckoning
of
vs
;
but
we
(
resembling
the
Image
of
his
Sonne
)
the
Lord
reckoneth
with
him
,
and
striketh
off
our
debts
,
in
setting
them
on
his
score
;
who
hath
paid
the
Lord
his
full
due
,
euen
to
the
vtmost
farthing
,
being
in
his
birth
cleane
,
in
his
life
holy
,
and
in
his
death
obedient
.
We
therefore
that
haue
no
goodnesse
of
our
owne
,
haue
iust
cause
highly
to
extoll
the
goodnesse
of
God
,
freely
giuen
to
vs
in
Iesus
Christ
.
For
the
trusting
to
our
owne
merites
,
is
the
reioycing
of
Sathan
,
August
.
the
serpent
that
would
sting
vs
.
But
the
fastening
of
the
firme
Anchor
of
our
hope
,
vpon
Christ
alone
,
is
his
ouerthrow
and
baine
.
Rom.
8.31
.
For
as
the
Apostle
exulteth
,
If
God
be
on
our
side
,
who
will
be
against
vs
.
1
Ioh.
5.4
.
This
is
the
onely
victorie
that
ouercommeth
the
world
,
euen
our
faith
fixed
on
Christ
.
This
is
the
sling
of
Dauid
to
throw
that
mightie
Goliah
to
the
ground
;
yea
,
euen
the
weapon
that
slayeth
him
.
Neither
the
Law
then
,
1
Sam.
17.49.50
.
nor
merits
of
men
,
nor
any
other
meanes
whatsoeuer
,
but
onely
the
deserts
of
Christ
,
take
place
in
the
worke
of
our
redemption
.
The
death
and
passion
of
Iesus
Christ
is
a
soueraigne
medicine
against
all
diseases
of
soule
and
body
;
the
remembrance
whereof
doth
much
mitigate
the
feare
and
horrour
of
death
:
for
hee
that
beleeueth
in
this
crucified
Sauiour
,
is
already
passed
from
death
to
life
.
By
his
vniust
condemnation
(
which
we
onely
haue
deserued
,
we
are
deliuered
and
absolued
at
the
iudgement
seate
of
God
:
and
by
the
death
which
he
suffered
,
wee
haue
life
,
1
Pet.
3.2
.
and
our
death
is
abolished
.
Christ
suffered
for
our
sinnes
,
the
iust
for
the
vniust
:
he
hath
borne
our
sinnes
,
and
God
hath
laid
our
sorrowes
vpon
him
;
Esay
53.4.5
.
and
by
his
stripes
wee
are
healed
.
He
hath
died
for
vs
,
that
wee
might
liue
no
more
to
our selues
,
but
to
him
which
died
for
vs
;
which
we
must
doe
by
faith
?
Gal.
2.19.20
.
For
faith
presenteth
Christ
before
our
eyes
.
It
seeketh
him
out
as
a
mighty
Sampson
,
which
breaketh
the
gates
of
his
enemies
,
Iudg.
16.3
.
and
carrieth
them
away
vpon
his
shoulders
,
who
killed
and
destroyed
more
by
his
death
then
by
his
life
.
Verse
30.
So
that
Christ
alone
being
crucified
did
conquer
the
Diuell
,
being
nailed
to
the
crosse
,
he
cancelled
the
enditement
of
the
law
,
Col.
2.14
.
laid
against
vs
;
and
by
dying
he
slaue
Death
and
Sinne
with
their
owne
swords
(
as
Dauid
did
Goliah
,
1.
Sam.
17.51
.
)
and
broke
the
Serpents
head
.
Hee
opened
the
Sepulchre
,
and
gaue
life
vnto
the
dead
;
yea
,
he
entred
into
the
house
of
Death
,
Ose
13.14
.
and
Hell
,
and
(
like
a
strong
armed
man
)
bereaued
them
of
their
forces
.
Math.
12.29
.
No
sooner
was
Ionah
cast
into
the
Sea
,
Ionah
.
1.15
.
but
the
tempest
ceased
;
no
sooner
was
the
paschall
Lambe
slaine
,
Exod.
12.22.23
.
but
the
Israelites
were
deliuered
:
no
sooner
was
the
high-Priests
dead
,
but
all
banished
men
returned
home
into
their
country
.
Numb.
35.25
.
What
was
this
but
a
figure
of
Christ
?
by
whose
Death
we
haue
all
returne
into
our
country
,
and
deliuerance
from
all
danger
and
destruction
.
Who
would
not
lay
his
burden
vpon
him
,
that
so
desireth
to
giue
him
ease
.
God
would
not
haue
the
sinner
to
die
,
and
be
damned
,
but
to
liue
,
and
be
saued
.
Haue
wee
had
so
many
experiments
of
his
loue
,
and
should
wee
now
doubt
thereof
?
Is
the
Iudge
become
our
Aduocate
,
and
shall
wee
feare
to
goe
forward
to
the
throne
of
grace
?
One
deepe
calleth
another
,
Psal.
42.7
.
and
what
is
that
(
saith
one
;
)
There
is
a
depth
of
mans
miserie
,
now
at
the
gates
of
death
,
and
there
is
a
depth
of
Gods
mercie
,
which
is
ready
to
heare
and
helpe
all
that
call
vpon
him
.
Now
miserie
calleth
vpon
mercie
:
Pal.
12.1
.
wee
may
cry
,
Helpe
Lord
,
for
besides
him
there
is
none
to
helpe
.
It
is
not
the
peeces
and
patches
of
our
owne
deserts
,
that
can
make
vs
a
garment
to
couer
our
nakednesse
and
sinne
:
but
it
is
the
Scarlet-roabe
that
tooke
so
deepe
a
double
dye
in
the
bloud
of
Christ
,
that
must
now
alone
stand
vs
all
in
stead
.
CHAP.
III.
The
faithfull
onely
,
and
such
as
are
vnited
to
Christ
,
are
redeemed
from
death
,
and
restored
to
euerlasting
life
:
with
the
singular
priuiledges
and
effects
thereof
.
NOW
as
the
benefit
of
our
Redemption
section
1
by
Christ
is
great
and
vnspeakable
,
performed
onely
by
Christ
himselfe
,
Ephes.
4.15.16
.
and
his
onely
meanes
;
so
none
but
his
members
are
partakers
thereof
.
Hee
is
the
head
,
1
Cor.
12.27
.
the
Church
is
his
body
,
and
euery
faithfull
man
is
a
member
for
his
part
.
And
as
there
is
no
life
in
the
body
,
but
as
it
is
vnited
to
the
head
,
nor
any
motion
in
the
members
,
being
separated
from
the
body
:
So
in
Christ
our
head
,
consisteth
our
life
,
as
we
are
true
members
of
his
body
the
Church
,
vnited
to
him
by
a
true
and
liuely
Faith
,
and
so
quickned
by
his
Spirit
,
and
knit
and
ioyned
one
to
another
(
in
a
holy
fellowship
and
communion
)
by
the
bond
of
loue
.
Christ
is
the
Vine
,
Ioh.
15.5
.
Col.
3.14
.
and
the
faithfull
his
branches
,
without
him
they
can
doe
nothing
:
as
they
are
of
this
tree
,
they
are
fruitfull
;
but
broken
off
they
are
barren
,
and
liue
no
more
,
but
dye
and
wither
away
:
By
his
life
alone
wee
liue
,
and
without
his
death
we
are
but
dead
and
damned
for
euer
.
Therefore
wee
must
know
and
learne
our
true
vnion
section
2
with
Christ
,
and
try
our selues
whether
wee
be
members
of
that
body
whereof
hee
is
head
.
For
none
(
I
say
)
are
redeemed
from
death
,
and
freed
from
condemnation
,
Rom.
8.1
.
but
those
alone
that
are
in
Christ
;
whom
they
cannot
possibly
apprehend
but
by
a
true
and
liuely
Faith
,
which
is
the
spirituall
hand
to
lay
hold
on
Christs
merits
to
eternall
life
.
Hereby
we
are
interessed
in
all
that
eyther
God
hath
promised
,
or
Christ
hath
performed
:
hence
haue
we
from
God
,
both
forgiuenesse
of
sinnes
,
and
assurance
of
his
fauour
.
This
is
the
ground
of
our
happinesse
and
glory
:
hence
of
enemies
wee
become
more
then
friends
,
euen
the
sonnes
of
God
,
1
Ioh.
3.1
.
1
Ioh
1.12
.
that
may
challenge
not
onely
prouision
and
safe
protection
on
earth
,
but
an
euerlasting
possession
and
inheritance
in
heauen
.
The
apprehension
of
Christs
all-sufficient
satisfaction
by
a
true
and
a
liuely
Faith
,
maketh
it
our
owne
,
and
vpon
our
satisfaction
wee
haue
remission
,
vpon
remission
followeth
reconciliation
,
vpon
our
reconciliation
the
peace
of
God
which
passeth
all
vnderstanding
.
Phil.
4.7
.
When
therefore
our
conscience
(
like
a
sterne
and
sturdy
Serjeant
)
shall
catch
vs
(
as
it
were
)
by
the
throat
,
and
arrest
vs
for
Gods
debt
,
our
Plea
must
be
,
it
hath
beene
paid
,
and
so
bring
forth
that
bloudy
acquittance
sealed
vs
from
heauen
,
vpon
our
true
and
assured
Faith
.
So
shall
the
cruell
looke
of
our
Conscience
be
changed
into
friendly
smiles
,
and
that
rough
and
violent
hand
(
ready
to
dragge
vs
downe
to
hell
)
shall
euen
louingly
embrace
vs
,
and
fight
for
our
righteous
Crowne
.
Oh
heauenly
peace
,
and
more
then
peace
,
whereby
alone
we
are
in
league
with
our selues
,
and
God
with
vs
.
section
3
Gods
Spirit
sheweth
vs
our
pouerty
,
and
where
to
buy
Gold
,
that
shall
cost
vs
nothing
.
It
sheweth
vs
our
wretchednesse
,
that
haue
nothing
but
ragges
to
put
on
,
and
withall
the
wardrobe
of
Christs
righteousnesse
,
where
we
shall
haue
garments
fit
for
Gods
Saints
.
It
sheweth
vs
our
Apostacie
,
how
wee
haue
fallen
,
and
by
our
fall
haue
euen
broken
our
necke
;
and
sends
vs
to
Christ
our
Physitian
,
who
is
onely
good
at
such
a
desperate
disease
.
It
sheweth
vs
our
debt
,
and
our
Serjeant
the
Diuell
to
arrest
vs
:
and
then
sends
vs
to
the
Lord-Treasurer
of
heauen
,
in
whose
hands
are
sufficient
to
discharge
whatsoeuer
wee
owe
.
Gods
Children
then
must
be
knit
vnto
Christ
the
Son
section
4
of
God
:
they
liue
in
his
life
,
and
stand
in
his
strength
,
whose
right
hand
hath
made
all
things
,
and
whose
yeares
endure
for
euermore
:
who
is
heyre
of
all
things
,
Heb.
1.
●
.
and
shall
shew
vs
his
glory
and
immortalitie
when
all
these
creatures
shall
haue
a
change
.
There
is
no
saluation
nor
sanctification
for
vs
vnder
heauen
,
but
as
our
nature
is
really
vnited
to
the
person
of
Christ
the
Sonne
of
God
,
who
hath
sanctified
and
sacrificed
himselfe
for
vs
.
Euen
as
our
hands
,
armes
,
and
other
parts
are
not
nourished
but
onely
by
the
meate
receiued
of
the
head
:
so
our
spirituall
meate
of
life
and
righteousnesse
,
can
no where
else
be
deriued
to
vs
,
but
from
Christ
our
head
.
And
as
the
veynes
are
meanes
by
which
nourishment
is
conueyed
to
euery
part
:
so
Faith
is
the
instrument
by
which
we
receiue
from
Christ
all
that
is
healthfull
for
our
soules
.
And
as
by
ioynts
and
sinewes
our
members
are
really
knit
and
made
a
compleat
body
vnto
the
head
:
so
,
really
,
truely
,
and
indeed
,
Col.
2.19
.
by
one
Spirit
wee
be
knit
vnto
Christ
,
and
substantially
made
one
with
him
,
Ephes.
2.22
.
&
4.4
.
as
our
naturall
members
are
made
one
with
our
head
.
This
though
wee
cannot
conceiue
,
yet
wee
are
bound
section
5
to
beleeue
.
Wee
now
beleeue
in
the
Lord
our
God
,
and
yet
wee
know
not
his
countenance
:
wee
beleeue
and
apprehend
by
hope
his
glory
,
yet
neyther
eye
can
see
it
,
no
,
nor
heart
conceiue
it
:
wee
beleeue
the
resurrection
of
the
dead
,
yet
wee
cannot
vnderstand
such
excellent
wisdome
,
how
our
life
should
be
renewed
in
the
dissolued
bones
and
scattered
ashes
:
Euen
so
wee
beleeue
that
Christ
and
wee
are
one
,
hee
of
vs
,
and
wee
of
him
;
hee
the
head
,
wee
the
body
,
really
,
substantially
,
and
truely
knit
together
,
but
not
by
ioynts
and
sinewes
(
for
that
vniting
we
know
)
but
by
his
Spirit
,
which
all
his
Children
haue
;
and
this
coniunction
indeed
can
wee
neuer
fully
comprehend
,
till
wee
know
God
as
hee
is
,
and
his
holy
Spirit
which
hath
wrought
this
blessing
.
The
diuine
nature
vnited
to
the
manhood
of
Christ
,
hath
giuen
the
participation
of
his
office
to
him
as
man
,
that
as
God
is
Mediator
,
so
is
man
,
as
God
hath
deserued
saluation
,
so
hath
man
;
and
that
hee
as
man
shall
iudge
the
quicke
and
the
dead
;
not
that
hee
shall
iudge
by
his
manhood
,
but
Christ
man
,
shall
iudge
the
world
.
This
Christ
is
not
onely
God
with
vs
in
nature
,
but
in
person
;
for
the
reprobate
are
of
the
same
nature
with
him
,
and
he
with
them
,
yet
is
he
not
God
with
them
,
but
against
them
.
But
wee
(
as
the
Apostle
speaketh
)
are
flesh
of
his
flesh
,
Ephes.
5.30
.
and
bone
of
his
bones
:
euen
as
a
man
and
wife
,
which
are
not
onely
one
in
nature
,
but
in
person
,
by
speciall
couenant
;
so
are
wee
one
with
Christ
by
couenant
of
grace
,
and
being
one
with
him
,
wee
are
also
one
with
the
Trinitie
.
I
pray
thee
O
Father
(
saith
Christ
)
as
I
am
one
with
thee
,
Ioh.
17.21.22
.
so
these
may
be
one
with
vs
both
,
which
bringeth
great
comfort
to
Gods
Elect
,
that
through
Christ
haue
the
whole
God-head
reconciled
vnto
them
and
dwelling
in
them
.
section
7
And
as
Christ
is
our
person
and
Sauiour
,
so
his
righteousnesse
is
ours
,
since
we
haue
him
whose
it
is
;
and
this
maintaineth
Gods
iustice
to
punish
Christ
in
our
person
,
and
to
iustifie
vs
in
his
,
in
respect
hee
is
in
vs
,
and
wee
in
him
;
and
so
doth
hee
neyther
punish
the
innocent
,
nor
iustifie
the
offender
.
And
in
this
respect
,
when
wee
know
that
Christ
is
truely
ours
,
Iohn
1.4
.
that
God
giueth
life
,
and
this
life
is
in
the
Sonne
,
and
this
Sonne
is
in
vs
;
it
followeth
,
that
wee
are
not
saued
by
his
righteousnesse
,
but
by
our
owne
,
2
Pet.
1.4
.
his
person
being
made
one
person
with
vs
.
By
regeneration
wee
are
made
partakers
of
his
diuine
nature
,
and
flesh
,
that
is
,
our
nature
is
renewed
and
sanctified
,
and
is
made
another
flesh
,
to
wit
,
the
flesh
of
Christ
.
For
as
the
Sonne
of
God
was
so
made
man
,
Heb.
4.15
.
that
by
nature
hee
was
made
like
vnto
vs
in
all
things
(
sinne
onely
excepted
)
so
likewise
are
Christians
regenerate
by
his
Spirit
,
cleansed
from
sinne
in
his
bloud
,
that
they
being
the
body
,
may
not
be
vnlike
the
head
:
but
as
the
true
husband
and
wife
,
Ephes.
5.29.30
.
may
both
be
but
one
flesh
,
and
of
like
nature
and
condition
.
Christ
washeth
his
Children
(
whom
he
will
ioyne
and
section
8
couple
to
himselfe
)
from
their
sinnes
:
first
,
by
his
bloudshed
vpon
the
Crosse
,
Apoc.
1.5
.
Heb.
9.14
.
hauing
vndoubtedly
obtayned
of
his
Father
remission
and
forgiuenesse
of
the
same
.
Sanctifying
them
vnto
himselfe
,
by
imputing
vnto
them
and
communicating
with
them
his
owne
righteousnesse
and
holinesse
.
Secondly
,
by
the
washing
of
the
new
birth
,
Ephes.
5.26
.
Titus
3.5
.
hee
sanctifieth
them
,
with
reall
and
true
holinesse
,
making
them
holy
indeed
.
As
for
reliques
of
sin
remaining
,
partly
hee
doth
not
impute
them
,
and
partly
taketh
away
daily
more
and
more
,
Ephes.
5.27
.
till
at
length
they
be
presented
(
as
his
glorious
Spouse
)
in
the
kingdome
of
heauen
,
without
spot
and
wrinckle
.
And
as
Adam
acknowledged
,
and
tooke
no
other
to
be
his
wife
,
then
her
that
was
taken
and
made
of
his
owne
ribbe
:
Gen.
2.23
.
no
more
doth
Christ
receiue
any
other
to
be
of
his
Church
,
but
those
that
are
taken
out
of
his
side
vpon
the
Crosse
,
that
is
,
who
are
washed
from
their
sinnes
in
his
bloud
,
Iohn
3.3.5.6
.
who
are
made
new
and
regenerate
by
his
Spirit
.
By
order
of
nature
,
regeneration
and
renewing
of
the
heart
is
first
begunne
in
man
by
the
holy
Ghost
,
before
hee
can
haue
a
true
and
liuely
faith
,
which
after
is
more
and
more
perfected
by
the
encrease
of
the
Spirit
:
for
what
power
hath
a
dead
man
to
doe
the
workes
of
life
?
but
truely
to
beleeue
in
Christ
is
a
worke
of
life
.
The
whole
person
of
the
Sonne
of
God
tooke
into
the
section
9
vnitie
of
himselfe
whole
man
,
that
is
to
say
,
the
whole
humane
nature
▪
not
flesh
alone
,
nor
the
soule
alone
,
but
both
together
▪
Therefore
when
Christ
is
vnited
to
euery
faithfull
man
,
the
whole
is
vnited
to
the
whole
;
whole
Christ
to
the
whole
faithfull
man
.
So
that
Christ
is
not
the
head
and
Sauiour
to
the
Church
,
according
to
his
diuine
nature
alone
,
nor
onely
according
to
his
humane
soule
and
body
:
but
whole
Christ
,
in
his
God-head
,
in
his
soule
,
and
in
his
flesh
,
is
our
head
and
Sauiour
.
Neyther
is
the
soule
alone
of
the
faithfull
,
or
the
body
alone
saued
by
Christ
,
but
both
together
,
that
is
to
say
,
the
whole
faithfull
man
.
And
no
man
is
made
partaker
of
saluation
,
but
by
the
vnion
and
coniunction
which
hee
hath
with
Christ
.
Wherefore
in
this
spirituall
vnion
,
whole
Christ
is
coupled
with
whole
man
.
1
Tim.
3.16
.
A
mystery
vnspeakable
,
yet
(
I
say
)
to
be
beleeued
,
that
God
cloathed
in
the
flesh
should
come
downe
to
man
,
and
become
man
,
that
man
might
be
exalted
into
the
highest
heauens
,
and
that
our
nature
might
be
taken
into
the
fellowship
of
the
Deity
:
that
hee
(
to
whom
all
Powers
in
heauen
bowe
,
and
thinke
it
their
honour
to
be
seruiceable
)
should
come
downe
to
be
a
seruant
to
his
slaues
,
a
ransome
for
his
enemies
;
together
with
our
nature
taking
vp
our
infirmities
and
shame
,
and
bearing
our
sinnes
without
sinne
.
God
offered
peace
to
man
,
the
holy
seekes
to
the
vniust
,
the
Potter
to
the
clay
,
the
King
to
the
traitor
.
section
10
Christ
hauing
taken
mans
nature
vpon
him
,
not
Angels
,
Heb.
2.6
.
and
glorifying
it
with
the
roabe
of
his
holy
Resurrection
and
Immortalitie
,
hath
exalted
the
same
aboue
all
Heauens
,
Angels
,
and
Thrones
,
and
placed
it
at
Gods
right
hand
.
And
since
euery
one
of
the
faithfull
hath
a
portion
of
flesh
in
the
body
of
Iesus
Christ
,
therefore
where
a
piece
of
my
flesh
is
(
saith
Augustine
)
there
I
trust
to
raigne
,
Aug
in
soliloq
.
where
my
flesh
is
glorified
,
I
know
I
shall
be
glorious
:
and
where
my
flesh
doth
rule
,
there
I
looke
to
haue
dominion
:
and
although
I
am
yet
a
sinner
,
yet
I
doubt
not
of
this
participation
of
grace
.
Although
my
sinnes
yet
doe
hinder
mee
,
yet
my
substance
doth
require
it
:
and
although
my
offences
(
for
a
time
)
doe
exclude
mee
,
yet
the
communion
of
nature
will
not
repell
mee
.
section
11
As
by
the
flesh
of
Adam
corrupted
,
Sinne
and
Death
spread
ouer
all
;
so
by
the
flesh
of
Christ
sanctified
and
vnited
to
the
eternall
God-head
,
Righteousnesse
and
Life
is
communicated
vnto
vs
.
The
flesh
of
Christ
is
the
Arke
,
wherein
dwelleth
all
the
fulnesse
of
the
God-head
corporally
;
by
that
,
and
from
that
,
are
all
heauenly
good
things
conueyed
vnto
vs
:
Col.
2.9
.
It
is
the
instrument
of
the
God-head
,
yet
so
onely
,
being
taken
and
ioyned
inseparably
into
the
vnitie
of
the
person
.
The
God-head
of
Christ
is
as
a
fountaine
whence
all
good
things
(
as
Life
and
Saluation
)
doe
flow
:
but
his
flesh
and
his
humanitie
is
as
it
were
the
channell
and
conduit-pipe
,
by
which
all
these
good
things
doe
come
vnto
vs
.
Which
conduit
of
his
flesh
vnlesse
we
apprehend
,
and
be
vnited
thereunto
,
wee
cannot
possibly
partake
of
the
waters
of
Gods
graces
flowing
from
the
fountaine
.
Heb.
10.19.20
.
By
his
flesh
hee
hath
prepared
a
way
for
vs
to
heauen
,
to
attaine
vnto
life
,
hauing
rendred
(
in
the
same
)
most
perfect
obedience
vnto
God
for
vs
,
and
by
his
death
fully
satisfied
for
our
sinnes
,
and
through
the
remission
thereof
giuen
righteousnesse
,
and
by
righteousnesse
the
grace
and
fauour
of
God
,
and
by
grace
life
,
that
in
assurance
we
may
present
our selues
before
the
throne
of
God
.
Wee
must
goe
to
Iesus
Christ
that
is
God
,
by
Iesus
section
12
Christ
that
is
man
;
by
the
Word
which
was
made
,
August
.
to
the
Word
which
was
in
the
beginning
with
God
;
Iohn
1.1
.
and
by
the
bread
which
men
eate
,
vnto
the
meate
which
Angels
eate
.
As
Iacob
came
in
Esaus
garment
,
to
get
Isaacks
blessing
;
Gen.
27.15.19
and
as
the
high
Priest
neuer
appeared
without
his
holy
garments
and
Ephod
,
in
the
Sanctuary
of
God
:
Exod.
28.43
.
so
if
we
will
be
accepted
and
receiued
of
God
,
wee
must
not
present
our selues
but
in
the
royall
roabes
of
Christs
righteousnesse
.
Christ
in
our
flesh
hath
beene
raysed
from
the
dead
,
and
in
our
nature
hath
ascended
into
heauen
,
that
faithfull
man
(
in
his
person
)
might
be
crowned
with
glory
and
honour
.
Hee
hath
carryed
our
flesh
into
the
presence
of
God
his
Father
,
and
it
is
no
more
possible
to
take
this
glory
from
vs
,
(
as
many
as
be
one
with
him
)
then
it
is
possible
to
pull
away
againe
his
personall
humanitie
from
the
person
of
his
God-head
.
And
as
no
man
ascendeth
vnto
God
,
and
is
vnited
vnto
section
13
him
,
but
by
Christ
the
Mediator
,
and
that
by
his
flesh
:
so
God
also
doth
communicate
nothing
with
vs
,
but
by
the
same
Mediator
,
and
that
by
his
flesh
.
The
reason
is
,
because
euen
in
his
flesh
our
Redemption
was
wrought
,
Sinne
destroyed
,
Col.
1.
the
Diuell
vanquished
,
Death
ouercome
,
and
eternall
Life
obtayned
.
And
although
our
whole
saluation
and
life
doe
depend
on
the
fulnesse
of
the
God-head
,
which
is
in
Christ
,
yet
it
is
not
communicated
vnto
vs
but
in
the
flesh
,
and
by
the
flesh
of
Christ
.
Therefore
(
saith
Christ
)
Except
yee
shall
eate
the
flesh
of
the
Sonne
of
man
,
Ioh.
6.53.56
.
you
shall
haue
no
life
in
you
.
Againe
,
Hee
that
eateth
my
flesh
dwelleth
in
mee
,
and
I
in
him
.
Now
it
is
all
one
to
say
,
that
Christ
is
in
vs
,
and
that
hee
abideth
in
vs
,
and
to
say
with
the
Apostle
,
Ephes.
3.17
.
that
Christ
dwelleth
in
our
harts
by
faith
.
Hee
is
therefore
in
vs
,
and
abideth
in
vs
,
and
is
vnited
to
vs
by
a
liuely
Faith
.
And
as
wee
eate
the
true
and
naturall
flesh
of
Christ
,
so
wee
are
vnited
to
the
true
flesh
of
Christ
:
but
the
former
is
by
Faith
,
therefore
the
latter
also
.
section
14
Againe
,
wee
are
not
vnited
but
to
a
liuely
and
quickening
flesh
;
and
this
is
the
end
why
wee
are
vnited
thereto
,
that
being
quickened
thereby
,
wee
may
liue
eternally
.
But
the
flesh
of
Christ
is
not
a
quickening
flesh
of
it selfe
,
Zanchius
.
but
so
far
forth
as
it
was
taken
of
the
Son
of
God
into
the
vnitie
of
the
person
.
Our
soule
is
ioyned
to
the
soule
of
Christ
,
and
our
naturall
flesh
with
the
flesh
of
Christ
,
and
therefore
like
vnto
ours
in
all
things
(
sinne
only
excepted
)
which
teacheth
vs
to
fasten
the
eyes
of
our
mindes
immediately
,
Heb.
4.15
.
and
first
of
all
vpon
the
humane
flesh
of
Christ
,
as
it
were
vpon
the
vayle
,
Heb.
10.20
.
by
which
the
entrance
was
into
the
most
holy
place
,
where
the
glory
of
God
most
clearly
shined
;
and
then
after
that
to
enter
into
the
Sanctuary
it selfe
to
behold
his
Deity
.
section
15
Furthermore
,
as
Christ
by
the
communication
of
his
Spirit
vniteth
himselfe
vnto
vs
;
so
we
by
Faith
are
ioyned
to
him
.
1
Ioh.
4.13
.
For
the
first
:
By
this
wee
know
(
saith
S.
Iohn
)
that
Christ
is
in
vs
,
Rom.
8.9
.
euen
by
the
Spirit
which
hee
hath
giuen
vs
.
Hee
that
hath
not
the
Spirit
of
Christ
(
saith
S.
Paul
)
hee
is
none
of
his
.
Ephes.
3.17
.
Ioh.
6.47.54
.
For
the
second
,
(
saith
the
same
Apostle
)
that
Christ
dwelleth
in
our
hearts
by
Faith
.
Hee
that
eateth
my
flesh
,
and
drinketh
my
blood
(
saith
Christ
)
abideth
in
me
,
and
I
in
him
:
but
hee
is
eaten
and
drunke
by
faith
,
as
in
the
same
place
,
Christ
expoundeth
.
He
that
beleeueth
in
me
shall
neuer
thirst
.
We
therefore
are
vnited
to
Christ
by
a
liuely
faith
.
The
knowledge
and
apprehension
of
which
vnion
with
Christ
,
by
a
true
and
liuely
faith
,
not
onely
ministreth
a
section
16
true
euidence
of
our
right
and
interest
in
Iesus
Christ
:
but
putteth
vs
in
possession
of
all
his
benefits
purchased
to
mankinde
.
Hence
commeth
assured
remission
and
forgiuenesse
of
sinnes
,
and
by
a
necessary
consequence
perfect
deliuerance
from
eternall
Death
,
by
Christs
obedience
in
Death
:
and
likewise
full
and
perfect
possession
of
eternall
life
,
following
his
obedience
,
in
fulfilling
the
Law
.
For
both
the
parts
of
that
obedience
,
which
was
really
performed
by
Christ
;
is
communicated
to
vs
by
imputation
,
and
is
truely
made
ours
by
the
right
of
this
spirituall
vnion
:
seeing
while
Christ
(
how
great
soeuer
hee
be
)
is
made
one
flesh
with
vs
,
and
we
with
him
;
and
in
regard
thereof
(
by
imputation
also
)
we
as
the
members
together
with
Christ
the
head
,
are
now
crucified
,
are
dead
,
Gal.
2.20
.
are
buried
,
are
raised
from
death
,
haue
ascended
into
heauen
,
doe
sit
with
him
in
the
highest
heauens
,
are
blessed
with
Christ
with
all
spirituall
blessings
,
Eph.
1.3
.
and
that
not
onely
in
hope
,
but
already
in
Christ
our
head
,
wee
are
reputed
for
such
in
heauen
with
God
the
Father
.
Againe
,
two
things
necessarily
concurre
to
the
iustification
section
17
of
life
.
First
remission
of
our
sinnes
,
that
we
be
not
found
guilty
of
eternall
death
:
Secondly
,
the
imputation
of
the
righteousnesse
of
Christ
,
that
we
may
be
thought
worthy
of
eternall
life
,
and
neither
of
these
can
be
without
the
other
;
and
both
of
them
we
haue
of
Christ
.
For
the
Lord
Iesus
(
of
his
grace
and
fauour
towards
vs
)
maketh
that
what
things
soeuer
wee
doe
,
by
this
his
inherent
righteousnesse
communicated
vnto
vs
,
to
make
vs
continually
fruitfull
,
both
to
our selues
and
others
,
although
they
be
most
imperfect
workes
,
and
stained
with
the
corruption
of
the
flesh
;
yet
hee
(
I
say
)
maketh
that
they
be
pleasing
and
acceptable
to
God
,
all
our
spots
and
blemishes
being
couered
in
the
robes
of
Christs
righteousnesse
.
And
as
Adams
eating
of
the
forbidden
tree
was
imputed
to
all
his
posteritie
,
though
they
neuer
tasted
of
the
fruit
with
their
lippes
:
So
the
righteousnesse
and
obedience
of
Christ
,
shall
make
all
faithfull
men
righteous
before
God
,
2
Cor.
5.21
.
though
they
themselues
as
yet
haue
tasted
no
righteousnesse
.
For
God
hath
made
him
sinne
for
vs
,
that
knew
no
sinne
,
that
wee
should
be
made
the
righteousnesse
of
God
in
him
.
As
therefore
Christ
was
made
sinne
for
vs
;
not
by
infusion
of
sinne
into
his
person
,
but
by
imputation
of
our
sinnes
vnto
him
:
so
must
wee
be
made
righteous
before
God
,
not
by
infusion
of
righteousnesse
into
our
owne
persons
;
August
Contra
Iul.
pet.
Pelag.
l.
1.
ca.
2.
but
by
imputation
of
Christs
righteousnesse
vnto
vs
.
As
the
Moone
and
Starres
borrow
all
their
light
from
the
Sunne
;
so
the
Church
and
euery
member
of
the
same
,
borrow
all
their
righteousnesse
from
Christ
the
Sonne
of
righteousnesse
.
And
as
for
the
sinnes
of
the
faithfull
,
howsoeuer
they
section
18
cleaue
vnto
their
bones
;
yet
if
they
hate
them
as
hell
(
from
whence
they
are
,
the
Diuell
working
them
)
they
neede
not
care
for
them
,
being
heauy
in
waight
,
and
many
in
number
:
for
they
haue
their
hope
not
in
their
own
person
,
but
in
the
body
of
Christ
,
Rom.
6.5
.
into
which
they
are
grafted
,
and
in
which
there
is
no
spot
,
but
perfection
of
righteousnesse
,
euen
before
God
himselfe
.
Their
sinnes
by
his
meanes
are
put
vnder
their
feete
,
and
they
are
rulers
ouer
them
.
They
are
not
imputed
vnto
them
,
but
vnto
Christ
.
The
punishment
of
them
is
forgiuen
vnto
the
faithfull
,
but
not
forgiuen
to
Christ
.
Righteousnesse
is
freely
giuen
vnto
vs
,
but
it
was
not
freely
giuen
vnto
him
:
Mat.
3.15
.
he
obeyed
the
law
of
his
Father
,
euery
iot
and
tittle
,
that
he
might
fulfill
all
righteousnesse
.
He
bore
the
condemnation
of
hell
and
death
,
that
he
might
abolish
it
.
So
that
in
him
is
life
,
in
him
is
righteousnesse
,
in
him
is
immortalitie
,
Luk.
214.
and
in
him
is
the
reconciled
good
will
of
God
to
man
.
And
that
excellent
wisedome
which
hath
made
vs
by
faith
,
one
with
him
:
the
same
hath
made
vs
partakers
of
all
his
honour
and
blessed
immortalitie
.
If
we
be
ingrafted
into
the
body
of
Christ
,
wee
be
his
,
section
19
and
he
liueth
in
vs
;
his
victory
ouer
all
is
ours
,
we
see
it
by
faith
,
and
all
things
are
in
subiection
vnder
our
feete
.
The
Diuels
doe
challenge
no
good
by
Christ
,
Luk.
4.34
.
but
disclaime
his
mercies
,
person
,
and
all
his
meanes
:
Oh
what
haue
wee
to
doe
with
thee
?
but
euery
good
Christian
may
claime
him
as
his
due
,
with
blessed
Paul
,
1
Cor.
1.30
.
and
say
that
Christ
is
his
righteousnesse
,
wisedome
,
sanctification
,
and
redemption
;
and
be
bolde
to
affirme
that
though
his
body
be
in
heauen
,
yet
shall
I
there
finde
it
mine
:
his
diuinity
on
earth
,
yet
there
shall
I
feele
it
mine
,
&c.
All
is
for
mee
,
since
Christ
is
mine
.
Things
present
,
things
to
come
,
Life
,
Death
,
the
world
it selfe
,
all
is
ours
,
and
we
are
Christs
.
1
Cor.
3.21.22
.
Christ
in
regard
of
this
our
vnion
with
him
,
is
not
ashamed
to
call
vs
Brethren
,
who
yet
made
heauen
and
earth
,
section
20
and
is
an
immortall
and
glorious
God
,
one
with
his
Father
to
whom
all
Angels
doe
obeysance
,
and
the
most
glorious
Princes
are
but
dust
and
ashes
.
It
was
a
rare
thing
in
Moses
(
being
so
high
in
fauour
with
Pharao
)
that
hee
would
vouchsafe
to
visite
his
poore
brethren
(
such
slaues
and
bond-men
.
Mat.
7.23
.
)
It
was
singular
loue
in
Ioseph
(
being
next
to
the
King
in
honour
and
place
)
yet
not
to
be
ashamed
of
his
Fathers
house
,
being
herd-men
and
sheepe-herds
.
Gen.
45.4
.
But
this
is
nothing
to
the
kindenesse
of
Iesus
Christ
(
the
very
shining
brightnesse
of
that
most
glorious
God
,
Heb.
1.3
.
Col.
1.25
.
and
his
onely
begotten
Sonne
before
all
eternitie
)
who
yet
was
not
ashamed
of
vs
miserable
wretched
sinners
,
but
of
his
free
grace
acknowledged
vs
that
were
his
very
enemies
;
in
whose
person
he
should
suffer
a
most
shamefull
and
slanderous
Death
.
And
is
it
not
(
trow
you
)
a
iust
condemnation
,
if
wee
wretched
men
should
be
ashamed
of
him
,
who
being
the
God
of
glory
,
was
not
ashamed
of
vs
?
And
as
they
are
naturall
brethren
which
are
borne
of
the
same
Parents
:
so
all
wee
are
brethren
with
Christ
which
are
borne
of
God
through
the
same
spirit
,
by
which
we
cry
Abba
Father
,
and
exercise
our
loue
one
towards
another
in
the
vnitie
of
Christian
faith
.
section
21
Wee
wrastle
here
with
sin
as
though
the
steppes
of
our
strength
were
restrained
,
and
looke
euen
fully
vpon
death
as
the
Ialour
that
committeth
vs
to
our
graue
as
a
dungeon
:
how
be
it
euen
in
this
doth
the
Lord
reach
forth
a
most
approued
cordiall
to
reuiue
the
faintnesse
of
our
hearts
;
for
through
the
vnion
and
communion
we
haue
with
Christ
,
the
vncleanenesse
of
our
birth
is
washed
away
in
the
sanctification
of
his
nature
.
Our
transgression
remoued
in
his
innocencie
;
our
rebellion
discharged
in
his
obedience
,
and
the
vtmost
farthing
paid
in
his
sufferings
.
And
hauing
the
Image
of
God
(
which
we
lost
in
Adam
)
not
renewed
onely
,
but
a
fairer
and
deeper
stampe
thereof
ingrauen
and
set
vpon
vs
:
we
may
in
a
Christian
resolution
challenge
at
the
gates
of
Hell
and
Death
,
that
nothing
can
be
charged
vpon
vs
as
a
debt
,
and
therefore
nothing
can
light
vpon
vs
as
a
punishment
.
Wherefore
though
we
mingle
here
our
bread
with
care
,
and
drinke
with
weeping
,
and
haue
our
lodging
in
the
bed
of
darkenesse
and
discomfort
:
it
is
but
to
weane
vs
from
the
flesh-pots
of
Egypt
,
till
in
the
heauenly
land
of
Canaan
we
haue
our
hearts
desire
.
section
22
And
though
our
bodies
seeme
to
perish
for
euer
(
in
(
in
the
iudgement
of
men
)
yet
still
they
haue
a
being
in
the
sight
of
God
,
and
are
members
of
Christ
:
For
the
vnion
(
as
I
haue
said
)
betweene
Christ
and
the
faithfull
,
is
not
onely
of
our
soules
,
but
of
our
bodies
also
;
all
the
bodies
of
the
faithfull
being
vnited
to
the
bodie
of
Christ
.
And
this
is
such
a
coniunction
as
Death
can
neuer
dissolue
.
Rom.
7.2
.
For
though
it
doth
breake
the
knot
betweene
Man
and
Wife
;
yet
cannot
it
infringe
the
bond
betwixt
Christ
and
the
faithfull
.
As
Death
did
not
make
a
separation
betwixt
the
two
natures
of
Christ
,
at
the
time
of
his
suffering
,
though
his
soule
and
body
were
then
farre
distant
in
regard
of
place
(
the
one
being
in
heauen
,
and
the
other
in
the
graue
)
yet
were
they
at
that
time
,
and
in
that
case
personally
vnited
vnto
his
god-head
:
no
more
can
Death
make
a
diuision
betwixt
Christ
and
the
faithfull
,
though
there
bodies
putrifie
and
rot
in
their
graues
;
yet
still
they
remaine
true
members
of
his
body
.
And
as
the
Husbandman
doth
make
as
great
reckoning
section
23
of
that
corne
which
he
hath
sowen
in
his
Field
,
and
lieth
vnder
clods
,
as
hee
doth
of
that
which
lieth
safe
in
his
barne
,
or
garner
;
because
he
assureth
himselfe
it
will
come
vp
againe
,
and
yeelde
encrease
:
So
Christ
our
Sauiour
doth
as
highly
esteeme
of
those
bodies
which
are
dead
and
buried
,
as
of
those
which
remaine
aliue
,
because
hee
knowes
that
one
day
they
shall
rise
againe
in
honour
.
Their
life
is
but
hid
for
a
time
,
and
will
be
found
out
againe
:
for
Christ
is
able
to
restore
that
which
nature
hath
destroyed
.
And
God
doth
deale
herein
no
otherwise
with
the
bodies
of
his
children
,
then
Goldsmiths
with
their
old
peeces
of
plate
long
agoe
out
of
fashion
;
who
cast
them
in
the
Furnace
,
to
refine
them
,
and
to
bring
them
to
a
better
forme
,
according
to
his
minde
.
Chrysost.
in
Mat.
hom.
35.
&
in
1
Thes.
4.
Therefore
let
not
the
wofull
condition
of
our
bodies
discourage
vs
any
whit
,
or
lessen
our
hope
,
being
ready
to
die
.
For
though
the
graue
deuoure
them
,
wormes
doe
eate
section
24
them
,
fire
consume
them
,
or
sea
swallow
them
vp
:
yet
being
ioyned
to
Christ
in
his
death
and
resurrection
(
as
Christ
and
Christians
are
made
one
indiuisible
body
,
by
the
bond
of
Gods
spirit
)
they
can
neuer
be
seuered
from
him
.
And
although
their
bodies
be
(
as
it
were
)
rent
from
the
soule
,
by
the
violence
of
Death
;
yet
in
regard
of
this
coniunction
with
Christ
their
head
:
neither
death
,
nor
the
graue
can
separate
them
from
their
head
.
For
though
our
bodie
be
buried
in
the
earth
,
yet
our
head
is
in
heauen
.
And
as
one
that
swimmeth
(
though
his
body
diue
and
sinke
vnder
the
water
)
yet
his
head
being
aboue
the
streames
,
the
whole
man
is
sure
and
safe
from
perishing
.
So
sure
are
the
faithfull
from
euerlasting
death
and
destruction
(
though
their
bodies
be
entrenched
and
enterred
in
their
graues
)
being
members
of
their
head
Iesus
Christ
,
ascended
aloft
,
aboue
the
highest
heauens
;
to
whom
they
are
vnited
still
,
by
an
inseparable
bond
of
his
spirit
,
which
death
can
neuer
breake
.
CHAP.
IIII.
The
combat
and
conflict
of
Christians
with
Sinne
,
Flesh
,
Death
,
Law
,
and
Diuell
,
with
their
heauenly
conquest
and
triumph
ouer
them
all
,
through
Iesus
Christ
.
section
1
SVch
is
the
enmitie
of
the
old
Serpent
(
in
the
iust
,
iudgement
of
God
)
set
betweene
him
and
Adams
seede
,
that
though
his
head
be
broken
,
yet
still
he
will
labour
to
bruise
their
heele
.
Gen.
3.15
.
Like
a
coward
ouercome
,
he
lags
behinde
for
aduantage
;
and
not
daring
to
shew
his
face
any
more
in
the
field
,
hee
dragges
in
the
way
,
and
lieth
aloofe
(
vpon
euery
occasion
)
to
take
them
in
a
trappe
.
Though
he
cannot
preuaile
,
yet
prouoke
vs
still
hee
will
to
fight
,
and
try
our
manhood
:
neither
can
wee
otherwise
be
conquerours
,
then
was
Christ
our
Captaine
,
and
head
;
who
by
dying
in
the
field
,
recouered
life
both
for
himselfe
and
his
Souldiers
;
for
nothing
but
Death
can
end
this
combat
.
Our
life
is
a
warfare
,
and
that
most
strange
;
for
any
section
2
other
warre
may
haue
an
end
,
Iob
7.1
.
either
by
a
conclusion
of
peace
with
the
enemie
,
or
by
flying
farre
from
him
,
or
by
ouercomming
him
in
fight
.
But
in
this
spirituall
warre
we
cannot
lawfully
make
any
peace
with
these
our
enemies
,
the
Diuell
,
World
,
and
Flesh
,
&c.
For
so
it
would
proue
our
ouerthrow
and
destruction
;
they
being
vnto
vs
so
many
traitours
,
and
irreconcileable
murtherers
.
It
would
be
worse
for
vs
,
then
for
the
silly
Sheepe
to
make
peace
with
the
Wolues
.
Neither
yet
can
we
flee
,
and
so
get
from
them
:
for
the
Diuell
will
pursue
vs
into
euery
place
(
with
his
whole
armies
and
huge
hoasts
of
his
olde
tryed
and
trayned
Souldiers
to
inuade
vs
:
within
vs
are
our
corrupt
affections
,
and
couetous
lusts
,
as
his
hirelings
.
And
wheresoeuer
we
become
in
this
life
,
these
our
enemies
will
finde
vs
out
;
therefore
we
must
fight
or
be
foyled
,
wee
must
ouercome
,
or
be
conquered
.
This
warre
resembles
the
battels
of
the
Israelites
,
Deut.
17.
&
20
▪
16.
against
the
Kings
and
inhabitants
of
Canaan
,
they
must
destroy
them
,
peace
they
might
not
make
,
or
admit
them
tributaries
:
yet
Gods
people
were
commanded
not
to
feare
them
,
nor
to
retire
into
Egypt
:
therefore
of
necessitie
they
must
fight
to
ouercome
them
.
True
it
is
(
considering
our
owne
nature
)
that
wee
haue
iust
cause
to
feare
so
strong
and
mighty
enemies
:
but
as
God
in
old
time
encouraged
Iosuah
,
that
he
should
not
be
affraide
,
in
assuring
him
of
his
presence
so
must
we
manfully
stand
in
this
combat
,
and
in
Christ
(
our
true
Iosuah
and
captaine
Iesus
)
wee
shall
be
more
then
conquerours
.
And
as
the
Diuill
(
with
his
armies
)
maketh
war
against
all
mankinde
:
so
especially
he
fighteth
against
Christ
the
section
3
head
,
and
his
faithfull
members
.
The
woman
with
her
Son
,
he
seeketh
to
drowne
and
ouerwhelme
with
a
flood
&
sea
of
temptations
:
Apoc.
12.15.16
As
Sathan
tempted
Christ
when
hee
was
baptised
,
and
filled
with
the
holy
Ghost
:
Math.
4.
so
will
hee
still
pursue
the
best
Christians
which
haue
receiued
of
God
the
greatest
graces
and
gifts
.
As
Theeues
rob
not
beggers
,
but
rich
men
;
Chrisost.
and
Pyrats
pursue
those
Ships
the
most
that
are
of
dearest
prise
:
so
the
Diuell
would
make
a
prey
of
such
,
especially
as
are
furnished
with
faith
,
and
other
heauenly
pearles
of
greatest
value
.
In
any
commotion
whom
doe
rebels
most
indeauour
to
kill
and
spoyle
,
but
those
especially
that
are
faithfull
to
their
Prince
,
and
will
fight
for
their
Country
?
Now
the
Diuell
is
a
rebell
in
the
Lords
kingdome
:
whom
then
will
hee
most
trouble
,
but
the
godly
which
are
Gods
faithfull
souldiers
,
to
fight
his
battels
against
him
?
He
that
will
raigne
with
Christ
in
heauen
,
must
ouercome
the
Diuell
on
earth
.
The
Diuell
is
a
Peripateticke
(
saith
one
)
alwaies
walking
section
4
and
going
about
,
1
Pet.
5.8
.
seeking
whom
he
may
ensnare
,
and
all
is
fish
that
comes
to
his
net
.
Our
hearts
being
as
deepe
riuers
,
and
the
Diuell
being
no
more
able
to
discerne
the
thoughts
thereof
,
then
the
Angler
can
descry
what
fish
is
in
the
water
(
for
the
secrets
of
all
hearts
are
onely
knowne
to
God
,
)
hee
baiteth
a
hooke
for
vs
,
and
by
the
going
downe
of
the
line
,
he
knoweth
we
are
sped
.
If
he
see
any
couetously
giuen
,
he
setteth
riches
before
him
;
if
any
be
ambitious
,
he
offereth
titles
and
preferments
,
&c.
He
hath
manifold
nets
of
temptations
,
sometimes
besetting
vs
with
vaine
pleasures
and
sometimes
incirkling
vs
with
inordinate
sorrow
and
care
;
now
fetching
vs
in
with
feare
,
and
anone
pricking
vs
forward
with
pride
and
presumption
:
As
he
findeth
vs
affected
,
so
he
fitteth
his
baites
,
and
by
our
ready
and
greedy
apprehension
of
his
temptations
▪
he
effecteth
our
destruction
:
And
as
a
cunning
Fisher
(
knowing
how
to
hold
the
fish
he
hath
hooked
)
he
will
giue
them
line
and
libertie
,
but
yet
they
shall
walke
no
further
then
he
list
,
that
he
may
draw
them
backe
againe
at
his
pleasure
:
as
the
childe
playeth
with
the
bird
tyed
by
the
legge
,
not
suffering
her
to
flye
but
the
length
of
the
thread
.
Therefore
the
baite
that
he
layeth
for
vs
,
being
our
bane
,
let
vs
not
come
within
the
length
of
his
line
,
or
within
the
compasse
of
his
nets
.
Let
Gods
word
rather
be
our
baite
and
hooke
to
catch
vs
,
which
being
taken
,
taketh
vs
,
and
happy
is
he
that
is
taken
therewith
,
no
to
his
slaughter
with
the
fish
,
but
to
the
saluation
of
his
soule
with
the
faithfull
.
section
5
The
Diuell
wayeth
well
our
old
wants
,
the
course
of
our
cares
,
the
fashion
of
our
affections
,
and
out
of
the
nature
of
our
qualities
,
worketh
his
malignities
;
like
a
subtile
Souldier
trayned
vp
in
the
warres
▪
that
layeth
siege
to
that
place
of
the
wall
that
is
weakest
.
He
obserueth
our
infirmities
,
and
taketh
aduantage
of
them
.
As
a
man
when
he
would
strike
fire
out
of
a
flint
marketh
which
end
of
it
is
fittest
for
the
stroake
of
the
Iron
,
that
it
may
sparkle
the
sooner
▪
So
this
subtile
Serpent
obserueth
that
affection
that
leaneth
to
sinne
;
and
that
he
smiteth
with
his
iron
of
temptation
,
that
a
sparke
of
our
consent
thereunto
being
added
,
the
flame
of
sinne
may
sooner
be
kindled
,
to
consume
the
whole
man
.
Hee
seeth
euery
ones
complection
,
and
so
accordingly
applyeth
his
temptation
.
One
man
is
giuen
to
solace
,
another
to
sorrow
;
one
to
feare
,
another
to
pride
,
&c.
Let
vs
therefore
be
as
wise
for
our
saluation
,
as
hee
is
wily
to
worke
our
damnation
.
Sathan
by
worldly
baites
and
sleights
leadeth
many
thousand
sinners
blindefold
to
perdition
,
as
a
Faulken
or
carryeth
his
Hawkes
quietly
on
his
fist
,
being
hooded
,
which
otherwise
he
could
not
so
easily
doe
if
they
had
they
se
and
sight
of
their
eyes
.
And
as
Sathan
assayleth
vs
all
the
dayes
of
our
life
;
section
6
so
is
hee
,
and
will
be
,
most
busie
at
the
houre
of
death
:
who
dealeth
(
as
Tenants
doe
when
their
Leases
are
ready
to
expire
,
then
they
racke
and
take
all
things
to
the
vtmost
,
they
make
money
of
any
commoditie
,
they
scrape
to
themselues
by
hooke
and
by
crooke
whatsoeuer
they
can
;
so
fareth
it
with
Sathan
.
The
time
of
death
is
the
last
houre
of
the
world
,
and
then
hee
playeth
reakes
,
hee
ruffleth
it
apace
,
as
though
hee
were
wood
.
And
no
maruell
why
hee
taketh
the
greatest
aduantage
at
our
death
:
for
then
hee
must
ouercome
,
at
that
instant
,
or
not
at
all
:
then
his
rage
is
great
,
because
his
time
is
short
.
Reuel.
12.12
.
Thus
being
acquainted
with
Sathans
wylinesse
,
and
watchfulnesse
to
doe
vs
hurt
(
especially
at
our
latter
end
;
)
let
vs
now
further
display
his
manner
of
fight
in
the
field
,
and
his
Souldiers
and
weapons
that
hee
imployeth
in
this
warre
against
vs
.
Now
the
Diuell
in
his
Plea
against
vs
,
for
our
iust
condemnation
section
7
and
death
,
bringeth
in
the
Law
,
euen
the
most
righteous
Law
of
God
,
which
man
hath
transgressed
,
and
by
transgression
thereof
challengeth
to
hold
him
in
his
kingdome
.
From
whence
he
thus
reasoneth
against
our
saluation
:
Whosoeuer
breaketh
the
Law
of
God
shall
dye
the
death
:
But
euery
man
hath
broken
the
Law
of
God
:
Therefore
shall
euery
man
dye
the
death
.
And
by
the
vertue
of
the
Law
(
saith
Sathan
)
I
will
hold
him
in
death
.
The
Law
is
according
to
Gods
nature
,
good
,
holy
,
and
righteous
,
and
therefore
the
death
of
man
ponounced
by
the
Law
is
iust
,
and
his
condemnation
righteous
.
God
the
Law-giuer
is
infinit
&
eternall
,
and
so
his
Iustice
offended
;
therefore
his
death
(
by
transgressing
)
must
be
endlesse
and
euerlasting
.
God
is
iust
,
and
cannot
deny
himselfe
:
Hee
hath
said
,
that
if
man
breake
his
Law
,
he
should
dye
the
death
,
and
therefore
death
shall
hold
him
.
God
is
perfect
and
pure
,
and
therefore
the
satisfaction
must
be
answerable
to
his
nature
.
His
righteous
Law
bindes
both
soule
and
body
to
obedience
,
euen
euery
mans
thoughts
,
words
,
and
workes
:
and
therefore
let
euery
man
performe
this
,
and
hee
shall
liue
.
section
8
These
and
many
moe
are
the
darts
of
the
Diuel
,
which
hee
casteth
against
our
soules
to
wound
vs
to
death
,
the
least
of
which
assuredly
would
peirce
vs
through
,
were
it
not
that
the
strength
of
Iesus
Christ
rebounds
them
back
,
and
blunts
them
.
Hee
alone
is
our
shield
and
buckler
,
our
helmet
of
saluation
,
our
Castle
and
house
of
defence
:
hee
couereth
vs
with
his
wings
,
and
wee
are
safe
vnder
his
feathers
:
his
faithfulnesse
and
his
truth
shall
still
preserue
vs
.
For
all
these
dangerous
darts
and
a
thousand
moe
are
nothing
to
his
power
;
their
force
is
lesse
,
and
their
violence
weaker
then
straw
or
stubble
to
the
furnace
.
But
to
hasten
the
answere
:
Gods
Iustice
indeede
is
section
9
gone
out
,
it
cannot
be
reuersed
.
Man
must
keepe
his
Law
,
or
man
must
dye
eternall
death
.
Whereupon
it
pleased
the
onely
Sonne
of
God
to
become
the
sonne
of
man
for
our
sakes
,
and
so
as
man
to
satisfie
the
Law
of
God
for
our
sinnes
,
that
Gods
truth
might
not
be
altered
.
No
Angell
nor
Saint
could
be
our
Sauiour
in
this
case
,
but
man
who
had
offended
God
:
Now
man
of
himselfe
being
too
weake
to
beare
this
heauy
weight
,
Christ
being
God
,
became
also
man
(
as
we
haue
heard
)
that
so
hee
might
suffer
as
man
,
and
saue
as
God
.
Our
Mediator
was
God
and
man
:
Man
and
God
were
foes
,
and
therefore
being
God
and
man
,
hee
reconciled
man
to
God
.
And
as
the
first
Adam
by
transgressing
brought
death
vpon
all
men
;
so
Christ
the
second
Adam
by
obaying
brought
life
to
all
beleeuers
.
Gods
purest
Iustice
could
not
exact
the
thing
which
he
fulfilled
not
:
It
required
the
performance
of
the
Law
,
this
hee
accomplished
,
being
the
end
of
the
Law
and
the
Prophets
.
Hee
was
the
substance
of
all
the
old
Ceremonies
,
and
the
very
body
of
all
the
shadowes
of
the
Law
.
Hee
was
circumcised
and
baptised
,
Luke
2.24
.
and
so
fulfilled
all
righteousnesse
:
hee
paid
tribute
,
Math.
3.
and
was
obedient
in
all
things
,
and
was
vnder
the
Law
;
so
his
comming
was
not
to
breake
the
Law
,
but
to
fulfill
the
Law
.
As
it
required
perfect
holinesse
in
man
,
so
hee
was
a
man
without
sinne
;
conceiued
by
the
holy
Ghost
,
therefore
hee
was
not
afraid
to
say
to
the
faces
of
his
foes
,
Math.
27.24
.
Which
of
you
can
rebuke
mee
of
sinne
?
Yea
,
the
Iudge
himselfe
that
condemned
him
washed
his
hands
(
as
a
witnesse
of
his
cleannesse
)
I
finde
no
fault
in
this
iust
man
.
True
therefore
is
the
saying
of
the
Apostle
,
that
hee
was
made
sinne
for
vs
,
2
Cor.
5.
which
knew
no
sinne
,
that
wee
might
be
made
the
righteousnesse
of
God
through
him
.
He
is
truely
called
the
Paschall
Lambe
,
most
pure
and
vnspotted
,
which
taketh
away
the
sinnes
of
the
world
.
1
Pet.
1
.
11●
.
Ioh.
1.36
.
To
him
all
the
Prophets
beare
witnesse
,
that
iustly
through
his
name
is
preached
remission
of
sinne
:
Acts
4.12
.
and
that
there
is
no
other
name
vnder
heauen
by
which
we
can
be
saued
.
Thus
hee
fulfilled
the
Law
for
man
which
had
broke
section
10
the
Law
,
being
man
himselfe
▪
His
obedience
was
most
perfect
:
he
left
nothing
vnfulfilled
.
And
as
hee
kept
the
Law
which
man
had
broken
;
so
likewise
did
he
beare
the
punishment
which
hee
deserued
.
The
breach
of
the
Law
was
the
curse
of
God
and
eternall
death
:
Gal.
3.13
.
He
therefore
became
accursed
,
and
sustained
death
,
euen
the
death
of
the
Crosse
accursed
of
God
:
and
so
by
death
ouercame
death
,
and
by
his
curse
brought
the
blessing
of
God
vpon
vs
.
Hee
cancelled
the
hand-writing
that
the
Diuell
had
against
vs
:
Col.
2.14
.
hee
nayled
it
to
his
Crosse
,
and
made
it
void
,
so
that
now
the
faithfull
may
triumph
through
Christ
,
(
Death
being
swallowed
vp
in
victory
,
)
they
may
boldly
exclaime
and
say
,
1
Cor.
15.
O
Death
,
where
is
thy
sting
!
O
Graue
,
where
is
thy
victory
!
for
the
sting
of
Death
being
Sinne
,
and
the
strength
of
Sin
being
the
Law
,
and
both
Sin
and
Law
being
abolished
through
Christ
,
there
is
now
no
condemnation
that
remaineth
:
Rom.
8.1
.
and
therefore
thankes
be
to
God
who
hath
giuen
vs
the
victory
through
Iesus
Christ
:
1
Cor.
15.
for
hee
hath
taken
our
sinnes
vpon
his
backe
;
hee
hath
satisfied
the
Law
of
God
,
not
for
himselfe
,
but
for
vs
;
hee
dyed
,
that
wee
might
liue
;
hee
was
accursed
,
that
wee
might
be
blessed
;
he
was
buryed
and
rose
againe
,
that
wee
might
rise
from
our
graues
,
and
liue
for
euer
;
hee
descended
into
hell
,
that
wee
might
ascend
to
heauen
:
his
righteousnesse
is
our
righteousnesse
,
and
our
sinnes
are
his
;
this
exchange
did
hee
make
for
our
sakes
.
And
therefore
(
through
Faith
)
by
him
wee
are
reuiued
,
quickened
,
and
strengthened
.
All
his
merits
are
imputed
vnto
vs
as
though
they
were
our
owne
,
and
our
sinnes
are
truely
his
,
for
which
he
suffered
and
satisfied
to
the
vtmost
.
section
11
Christ
Iesus
(
I
say
)
is
our
onely
satisfaction
and
sacrifice
,
Zach.
13.1
.
Psal.
16.5
.
1
Cor.
1.30
.
Col.
2.27
.
Ioh.
10.9
.
Rom.
3.25
.
the
fountaine
of
grace
and
vertue
,
the
portion
of
our
inheritance
,
our
righteousnesse
,
wisedome
,
sanctification
,
and
redemption
;
our
hope
of
glory
,
our
doore
to
heauen
;
the
way
,
the
truth
,
and
the
light
;
our
attonement
vnto
God
,
our
Shepheard
,
Master
,
Lord
,
and
King
.
To
be
short
,
hee
is
all
in
all
to
vs
that
are
nothing
.
This
our
Sauiour
Christ
hath
abrogated
the
Law
,
and
hath
redeemed
those
that
were
vnder
the
Law
,
and
hee
himselfe
is
the
end
of
the
Law
,
and
that
which
the
Law
could
not
doe
,
hee
hath
accomplished
in
his
person
.
And
therefore
O
Diuell
let
Gods
people
goe
,
for
the
Law
cannot
hold
them
:
And
therefore
O
death
resigne
thy
power
,
thy
sting
and
strength
is
nothing
,
the
Law
being
fulfilled
,
and
Sinne
remoued
.
The
seede
of
the
woman
hath
bruised
the
Serpents
head
:
Gen.
4.15
.
Ephes.
4.8
.
Christ
hath
ledde
captiuitie
captiue
,
and
giuen
gifts
vnto
men
.
He
hath
reconciled
(
and
made
as
one
)
all
things
both
in
heauen
and
earth
.
Hee
hath
quite
plucked
downe
the
partition
wall
,
in
abrogating
(
through
his
flesh
)
the
hatred
that
remayned
.
There
is
now
neyther
Iew
nor
Gentile
,
bond
nor
free
,
Scythian
nor
Barbarian
,
man
nor
woman
,
all
(
that
beleeue
)
are
one
in
Christ
.
Esay
11.6.7
.
Hee
hath
made
the
Wolfe
to
dwell
with
the
Lambe
,
and
the
Leopard
to
lye
with
the
Kid
;
he
hath
made
the
Calfe
,
the
fat
beasts
,
and
the
Lyon
so
tame
,
that
a
little
childe
may
lead
them
;
the
Cow
,
and
the
Beare
,
with
their
young
ones
,
not
onely
feede
but
lye
together
;
the
sucking
childe
doth
play
vpon
the
hole
of
the
Aspe
;
yea
,
euen
the
weaned
childe
most
safely
putteth
his
hand
into
the
hole
of
the
Cockatrice
.
Christ
hath
now
dissolued
the
workes
of
the
Diuell
,
and
broken
his
snares
asunder
,
that
all
beleeuing
sinners
might
be
made
righteous
through
him
,
wayting
for
eternall
life
.
He
hath
opened
the
eyes
of
the
blinde
,
and
brought
the
prisoners
from
the
dungeon
;
and
him
that
sate
in
darknesse
,
hath
hee
placed
in
light
.
To
conclude
,
by
his
triumph
on
the
Crosse
hee
destroyed
section
12
Sinne
,
and
so
was
Death
in
the
same
victory
maimed
:
For
Sinne
(
as
was
said
)
is
the
sting
of
Death
,
and
when
Death
had
lost
his
sting
,
and
was
conquered
in
Christs
resurrection
from
death
,
Sathan
also
lost
his
strength
and
power
,
which
rested
vpon
them
which
through
sinne
were
in
danger
of
death
.
Finally
,
because
Hell
onely
deuoureth
them
,
which
through
Sinne
and
Death
are
slaues
to
Sathan
;
it
followeth
,
that
the
other
three
by
Christ
being
so
mightily
vanquished
,
that
hell
also
(
with
all
the
torments
thereof
)
were
vtterly
subdued
,
and
the
faithfull
deliuered
.
And
so
(
according
to
the
saying
of
Zachary
)
God
hath
performed
the
Oath
which
hee
sware
to
deliuer
vs
from
our
enemies
,
Luke
.
1.32.33
.
that
wee
might
serue
him
without
feare
,
in
holinesse
and
righteousnesse
,
all
the
dayes
of
our
life
.
Now
then
,
all
wee
which
beleeue
,
are
freed
from
the
slauery
of
Sinne
,
kingdome
of
the
Diuell
,
gulfe
of
Hell
,
and
chaines
of
Death
;
so
that
henceforth
Death
is
no
death
to
Gods
Children
(
through
Christ
)
but
great
aduantage
,
and
appoynted
for
a
passage
to
a
better
life
.
And
therefore
though
cursed
reprobates
may
tremble
at
the
name
of
Death
and
Diuell
,
(
to
whom
they
are
in
thraldome
,
)
yet
Gods
Children
being
conquerours
through
Christ
,
may
well
triumph
:
for
now
through
him
,
wee
haue
an
entrance
made
to
heauen
;
and
Death
is
the
very
doore
of
life
,
a
passage
out
of
this
world
to
the
Father
,
a
freedome
from
the
prison
of
this
body
to
goe
to
Christ
:
It
is
a
returning
to
our
heauenly
Countrey
,
from
which
wee
were
exiled
:
This
is
the
cause
why
the
godly
sigh
and
sorrow
to
be
loosed
,
and
to
be
with
Christ
.
section
13
If
Sathan
therefore
charge
vs
(
as
surely
hee
will
)
with
the
greatnesse
of
our
crimes
,
then
turning
to
God
,
let
vs
pray
,
that
hee
will
turne
away
his
face
from
our
sinnes
,
and
not
looke
vpon
vs
,
as
wee
are
in
our selues
,
but
in
the
face
of
Iesus
Christ
that
redeemed
vs
from
our
sinnes
.
If
hee
say
that
our
sinnes
are
more
then
the
sands
of
the
sea
,
let
vs
consider
that
his
mercies
are
more
,
and
most
infinite
,
and
looke
what
sinne
can
doe
against
Christ
,
so
much
can
it
doe
against
me
which
beleeue
in
Christ
:
for
I
am
in
him
,
and
hee
in
mee
,
and
therefore
am
righteous
through
Christ
,
who
is
a
condemning
sinne
,
to
condemne
thee
(
O
Sathan
)
which
art
a
condemned
sinner
.
If
hee
say
it
is
absurd
,
for
an
vniust
and
wicked
man
,
to
expect
the
reward
of
righteousnesse
;
let
vs
answere
that
Christ
is
our
righteousnesse
and
redemption
,
Bernard
.
and
that
we
shall
neuer
be
without
merits
,
so
long
as
Christ
is
not
without
mercies
.
But
from
whence
hast
thou
this
hope
?
Because
I
haue
a
good
Lord
,
an
exorable
Iudge
,
and
a
gracious
Aduocate
.
But
thou
shalt
be
swallowed
vp
of
death
?
No
,
my
Redeemer
liueth
,
and
my
head
is
in
heauen
,
who
I
am
sure
will
draw
mee
to
him
:
Christ
hath
ouercome
Death
,
and
opened
to
mee
the
gate
of
Life
.
O
Death
thou
wouldest
haue
killed
him
with
the
sting
of
sinne
;
but
being
of
no
force
,
thy
strength
hath
failed
,
and
hee
being
my
life
is
become
thy
death
.
And
though
Death
(
like
a
proud
Goliah
)
dareth
the
whole
world
,
1
Sam.
17.
to
match
him
with
an
equall
Champion
;
and
whilest
the
whole
hoast
of
worldlings
shew
him
their
backes
for
feare
,
yet
the
true
and
humble
Christian
(
with
Faith
and
resolution
in
Christ
)
dare
shew
his
face
and
stand
to
the
fight
,
till
hee
haue
foyled
him
,
and
wounded
him
in
the
fore-head
,
(
as
Dauid
the
great
Gyant
,
)
euen
the
wonted
seate
of
terrour
and
feare
,
and
trampling
him
vnder
foot
,
can
cut
off
his
head
with
his
owne
sword
,
victoriously
triumphing
ouer
him
.
A
most
admirable
victory
we
dye
,
and
are
not
foyled
;
yea
,
we
are
conquerours
in
dying
:
for
we
could
not
ouercome
Death
if
we
dyed
not
.
But
thou
shalt
be
damned
,
saith
the
Diuell
?
Sathan
,
section
14
thou
art
a
false
accuser
,
and
no
vpright
Iudge
;
one
that
art
damned
thy selfe
,
and
not
a
condemner
of
others
.
But
the
Law
of
thy
God
,
accuseth
and
condemneth
thee
?
Sathan
,
Christ
hath
fulfilled
it
,
and
giuen
his
satisfaction
vnto
mee
;
to
him
I
onely
cleaue
,
who
hath
fulfilled
it
,
so
that
I
my selfe
haue
nothing
to
doe
with
it
:
I
haue
another
Law
which
striketh
it
downe
,
euen
the
Law
of
libertie
,
which
(
through
Christ
)
maketh
mee
free
:
For
my
Conscience
which
henceforth
serueth
the
Law
of
Grace
,
is
as
a
glorious
Prince
to
triumph
ouer
the
Law
of
Wrath.
But
see
how
many
Legions
of
Diuels
looke
for
thy
soule
,
as
Death
for
thy
body
?
I
denye
it
not
,
and
should
therefore
despayre
,
but
that
I
haue
a
strong
protector
,
who
hath
vanquished
their
tyrannie
and
hellish
hatred
against
mee
.
Yea
,
but
God
is
vniust
if
hee
bestow
eternall
life
vpon
malefactors
?
Nay
,
hee
is
rather
iust
in
keeping
his
promise
,
and
I
haue
long
agoe
appealed
from
his
Iustice
to
his
Mercy
.
But
thou
flatterest
thy selfe
with
vaine
hope
?
No
,
the
Truth
cannot
lye
to
mee
,
(
Sathan
)
and
it
is
thy
propertie
to
deceiue
.
Oh
but
thou
seest
what
thou
leauest
in
the
world
,
but
what
after
this
life
thou
shalt
inioy
thou
knowest
not
?
I
tell
thee
Sathan
,
these
things
that
are
seene
are
temporall
and
momentany
,
Heb.
11.1
.
but
the
things
(
which
as
yet
I
see
not
,
yet
hope
assuredly
to
inioy
,
)
are
eternall
and
pearlesse
.
Againe
,
hee
doth
more
then
see
which
firmely
beleeueth
.
But
(
alas
!
)
thou
goest
hence
laden
with
euill
deedes
,
and
destitute
of
good
?
Yet
will
I
intreat
my
Christ
to
vnburden
mee
of
the
euill
,
and
to
cloath
mee
with
his
good
.
Iohn
9.
Ezech.
18.
But
God
heareth
not
sinners
?
I
know
hee
heareth
penitent
sinners
,
and
for
such
hee
dyed
.
But
thy
repentance
is
too
late
?
No
,
it
is
neuer
too
late
in
this
life
to
turne
to
God
,
as
we
truely
learne
by
the
theefe
vpon
the
Crosse
.
But
thy
Faith
is
weake
and
ready
to
fayle
thee
?
Yet
I
will
pray
to
God
for
the
increase
and
strengthening
of
it
,
and
then
it
shall
neuer
fayle
mee
.
section
15
But
how
canst
thou
be
perswaded
of
Gods
fauour
,
who
doth
thus
torment
thee
with
sicknesse
?
God
doth
it
in
fauour
and
loue
(
Sathan
,
)
as
the
good
Physitian
giueth
the
bitter
Potion
,
to
cure
his
Patient
:
and
wee
see
that
for
the
obtayning
of
bodily
health
,
we
are
content
not
onely
to
admit
any
loathsome
Pils
,
and
vnsauory
Receipts
,
but
also
(
if
neede
require
)
to
spill
and
spare
some
part
of
our
bloud
:
how
much
more
should
wee
hazard
for
the
recouery
of
the
eternall
health
and
saluation
of
our
soules
?
But
this
cup
of
teares
&
tribulations
shall
be
so
tempered
in
measure
,
by
our
heauenly
Physitian
,
as
that
no
man
shall
taste
thereof
aboue
his
strength
:
This
dose
of
Aloes
and
other
bitter
ingrediences
,
(
I
meane
the
very
cup
of
death
itselfe
)
shall
be
qualified
with
heauenly
Manna
,
and
sufficient
sweetnesse
of
ioy
and
consolation
.
And
seeing
that
God
my
louing
Father
tempered
this
Potion
for
mee
,
and
Iesus
Christ
his
Sonne
hath
begunne
vnto
mee
,
shall
I
not
drinke
it
with
thankfulnesse
and
comfort
?
But
why
will
hee
haue
thy
death
so
bitter
and
sharpe
?
It
is
my
Lord
who
can
and
will
wish
me
nothing
but
good
;
and
why
should
I
(
his
poore
and
vnprofitable
seruant
)
refuse
to
suffer
that
which
the
Lord
of
glory
,
and
my
blessed
Sauiour
sustained
himselfe
?
But
it
is
a
miserable
thing
to
die
?
No
,
the
death
of
Gods
Saints
is
precious
in
the
sight
of
of
God
,
Apoc.
14.
and
the
ready
way
to
eternall
life
;
Blessed
are
the
dead
which
dye
in
the
Lord
,
for
(
so
saith
the
Spirit
,
)
they
shall
rest
from
their
labours
?
But
the
death
of
sinners
is
damnable
?
Yea
,
but
he
is
no
more
a
sinner
that
truely
repenteth
and
is
pardoned
.
Let
not
Sathan
tell
Gods
children
what
they
haue
beene
,
but
what
they
would
be
:
for
such
we
are
by
imputation
,
section
16
as
we
are
in
affection
;
and
he
is
now
no
sinner
,
which
for
the
loue
he
beareth
to
righteousnesse
,
would
be
no
sinner
.
Such
as
we
be
in
desire
and
purpose
,
such
wee
be
in
reckoning
and
accompt
with
God
,
who
giueth
that
true
desire
and
holy
purpose
to
none
,
but
to
his
children
,
whom
he
iustifieth
.
Neither
vndoubtedly
can
the
guiltinesse
of
sinne
breake
the
true
peace
of
conscience
,
seeing
it
is
the
worke
of
another
,
who
hath
commended
vs
as
righteous
before
God
,
and
saued
vs
.
It
must
needes
be
graunted
that
in
our selues
we
are
weaker
then
that
we
can
resist
the
least
sinne
:
so
farre
off
is
it
that
we
can
encounter
with
the
Law
,
Sinne
,
Death
,
Hell
,
and
Diuell
,
and
yet
in
Iesus
Christ
we
are
more
then
conquerours
ouer
them
all
.
If
Sathan
summon
thee
therefore
to
answere
for
thy
section
17
debt
;
send
him
straight
to
Christ
thy
pledge
,
and
say
that
the
wife
is
not
sueable
,
but
the
husband
;
therefore
enter
thy
action
(
Sathan
)
against
Christ
my
husband
,
and
he
will
answere
thee
.
Who
then
shall
condemne
vs
,
or
what
Iudge
shall
daunt
vs
,
sith
God
hath
acquitted
vs
,
and
Christ
(
that
was
condemned
)
hath
iustified
vs
?
He
is
our
Iudge
,
that
willeth
not
the
death
of
a
sinner
:
hee
is
our
man
of
law
,
that
(
to
excuse
vs
)
suffered
himselfe
to
be
accused
for
vs
.
O
gluttenous
hell
,
where
is
thy
defence
!
O
cruell
sinne
,
where
is
thy
tyrannous
power
!
O
rauening
death
,
where
is
thy
bloody
sting
!
O
roaring
Lyon
,
why
doest
thou
fret
and
fume
?
Christ
my
law
,
fighteth
against
thee
O
law
,
and
is
my
libertie
:
Christ
my
sinne
,
against
thee
O
sinne
,
and
is
my
righteousnesse
.
Christ
warreth
against
thee
O
Diuell
,
and
is
my
Sauiour
.
Christs
Death
is
against
thee
O
Death
,
and
is
my
life
.
Thou
diddest
desire
to
paue
my
way
to
the
burning
lake
of
damned
soules
;
but
contrary
to
thy
will
,
thou
art
constrained
to
lift
vp
the
Ladder
whereby
I
must
ascend
to
euerlasting
happinesse
and
ioy
.
In
our
tryals
and
temptations
,
we
must
first
search
out
section
18
the
cause
,
and
ascend
to
God
,
pleading
guilty
,
and
crauing
mercy
at
his
hand
?
and
not
so
much
stand
quarrelling
with
the
corruption
of
our
nature
,
and
Sathans
malice
against
vs
.
For
as
it
were
no
good
wisedome
for
a
man
condemned
to
die
,
to
make
any
long
suite
to
the
Iaylour
or
hangman
,
(
for
they
be
but
vnder-officers
,
and
can
doe
nothing
of
themselues
)
but
must
rather
labour
to
the
Iudge
himselfe
,
who
can
either
repriue
,
or
release
him
:
so
it
is
no
good
pollicie
to
stand
reasoning
so
long
with
Sathan
in
our
temptations
,
who
doth
all
by
constraint
and
restraint
vnder
God
our
Lord
,
in
whose
onely
hands
are
both
the
entrance
and
issues
of
all
afflictions
,
and
Death
it selfe
.
section
19
Whatsoeuer
scruple
therefore
ariseth
from
our selues
,
or
is
inferred
of
Sathan
,
from
any
imperfection
that
is
in
vs
,
it
neede
not
at
all
dismay
vs
,
because
wee
saue
not
our selues
,
but
are
saued
by
him
,
who
is
made
vnto
vs
from
God
wisedome
,
●
.
Cor.
1.30
.
righteousnes
,
Sanctification
and
redemption
,
that
who
so
glorieth
,
should
glorie
in
him
.
Thus
we
must
send
Sathan
to
Christ
,
who
is
our
aduocate
to
pleade
and
defend
our
cause
,
which
yet
is
not
so
much
ours
,
as
his
owne
,
because
the
question
is
not
of
our
merits
,
or
satisfactions
(
which
we
freely
renounce
)
but
of
the
merits
of
his
obedience
,
and
of
the
value
of
his
Death
vnto
the
saluation
of
the
soules
of
all
the
faithfull
.
Thus
shall
we
at
once
for
euer
stop
the
mouth
of
this
our
cruell
enemie
,
when
refusing
to
pleade
our
owne
cause
,
we
referre
our selues
vnto
Christ
,
whom
we
know
to
be
the
wisedome
of
God
,
3.
Sam.
17.
and
sufficient
to
answere
what
possibly
can
or
shall
be
obiected
against
vs
.
When
Dauid
comes
to
fight
with
Goliah
,
he
casteth
away
Sauls
armour
;
all
confidence
in
the
world
or
man
is
laid
aside
,
and
he
onely
trusteth
in
God
.
section
20
Doth
the
Law
indite
vs
of
transgression
?
we
must
make
our
appeale
to
the
court
of
Conscience
in
heauen
,
and
there
get
a
Supersede
as
to
stay
the
course
of
Law
,
and
so
appeale
to
the
throne
of
grace
:
from
the
Law
of
feare
,
to
the
Law
of
loue
(
as
Augustine
speaketh
.
August
.
)
Doth
the
aduersarie
vrge
our
debt
?
our
answer
is
,
the
obligation
is
cancelled
and
the
booke
is
crossed
;
and
the
whole
sum
discharged
.
Christ
hath
passed
his
word
,
nay
,
he
hath
paid
all
that
is
due
for
vs
,
to
the
vtmost
farthing
.
Let
vs
shew
him
our
generall
acquittance
vnder
hand
and
seale
,
giuen
vs
by
God
himselfe
,
with
whom
it
is
as
proper
to
shew
pittie
,
as
mercie
to
helpe
misery
.
This
is
my
wel
beloued
Son
,
Mat.
3.17
.
in
whom
I
am
wel
pleased
.
Here
is
the
creditours
owne
word
,
his
owne
handwriting
vnder
seale
:
this
is
a
very
good
quietus
est
in
Law
,
it
is
proclaimed
from
heauen
,
and
therefore
sufficient
to
comfort
poore
distressed
sinners
vpon
earth
.
Mat.
7.
The
house
built
vpon
a
rocke
was
not
moued
when
the
stormes
beate
and
the
windes
blew
.
Christ
is
our
sure
rocke
,
let
vs
builde
our
faith
vpon
him
,
and
we
shall
be
safe
.
Men
cannot
be
more
sinfull
then
God
is
mercifull
,
if
section
21
with
penitent
hearts
they
faithfully
call
vpon
him
.
If
wee
come
to
Christ
the
fountaine
of
all
mercies
,
there
shall
we
finde
God
in
his
mediation
,
great
without
quantitie
,
and
good
without
quality
(
as
an
auncient
speaketh
.
August
.
)
When
the
wandring
Sonne
had
consumed
his
fathers
substance
,
yet
returning
sorrowfull
,
his
father
receiued
him
:
and
though
we
sometime
loose
the
nature
of
children
;
yet
God
doth
neuer
loose
the
name
and
nature
of
a
father
.
To
conclude
,
the
Diuell
once
ouercome
,
giues
a
fresh
assault
againe
,
he
will
neuer
giue
vs
ouer
,
till
death
end
the
battell
,
and
then
he
shall
be
foyled
.
As
it
comes
to
passe
amongst
warriours
,
if
the
one
die
in
the
field
and
fight
,
the
other
getteth
the
vpper
hand
.
Here
is
the
difference
,
the
faithfull
at
the
last
,
euer
get
a
finall
conquest
,
&
then
ascend
to
heauen
as
triumphers
,
&
there
the
Diuell
can
assaile
them
no
further
;
he
may
compasse
the
earth
,
Iob
1.
but
he
cannot
enter
within
the
lists
of
heauen
;
he
neuer
came
thither
to
assaile
any
since
he
was
first
cast
out
:
Death
therefore
is
the
day
of
triumph
to
the
faithfull
,
ouer
all
their
foes
.
section
22
The
last
enemy
that
shall
be
destroyed
is
Death
,
to
shew
vs
that
till
Death
be
commed
and
gone
,
an
end
of
enemies
will
neuer
come
.
1
Cor.
15.
When
we
see
so
many
fall
in
the
field
by
fight
,
we
perceiue
there
is
no
peace
to
be
looked
for
with
this
enemie
;
but
blessed
be
the
dead
which
die
in
the
Lord
,
they
rest
from
their
labours
:
as
if
the
Saints
neuer
rested
vntill
rest
and
blessednes
and
dying
in
the
Lord
meete
together
.
Apoc.
14.13
.
Here
fraile
nature
is
the
field
wherein
we
must
be
euer
toyling
,
and
Death
as
it
entred
by
Sinne
,
so
is
it
the
end
of
Sinne
:
for
for
feare
lest
if
life
had
beene
prolonged
,
sinne
might
haue
more
increased
:
the
Lord
suffered
Death
to
enter
into
the
world
,
that
Sinne
might
cease
;
and
to
preuent
that
nature
might
not
end
in
Death
,
God
hath
set
downe
a
day
,
when
all
shall
rise
againe
;
so
that
Death
in
the
end
doth
extinguish
Sinne
,
endeth
our
warfare
,
and
maketh
our
nature
durable
.
CHAP.
V.
The
faithfull
redeemed
by
Christ
,
are
still
subiect
to
corporall
Death
,
and
all
other
crosses
of
this
life
;
yet
being
sanctified
vnto
them
,
they
are
furtherances
and
helpes
to
a
blessed
life
.
section
1
NEither
yet
are
Gods
elect
so
redeemed
from
Death
,
as
that
they
shall
not
taste
thereof
at
all
;
for
though
Christ
hath
drunke
the
dregs
of
that
cup
;
yet
euery
one
must
haue
his
draught
.
It
was
enacted
of
old
(
as
we
heard
)
that
all
men
must
die
,
Heb.
9.27
.
that
all
must
goe
to
deaths
prison
,
without
bale
or
maine-prise
.
No
remedy
can
begot
,
no
dispensation
purchased
:
Death
must
giue
vs
all
our
last
purgation
;
But
his
strength
and
sting
is
gone
,
there
is
our
comfort
:
Death
now
is
but
a
Physition
to
cure
our
maladies
,
and
all
Deaths
factours
(
as
crosses
and
afflictions
)
shall
but
further
and
fit
vs
to
a
better
life
.
And
why
should
this
poynt
seeme
so
strange
,
and
so
section
2
mightily
moue
and
amaze
so
many
millions
of
men
as
it
doth
,
that
mortalitie
and
death
,
crosses
and
all
calamities
in
this
world
,
are
common
to
good
men
,
as
well
as
to
bad
;
to
the
dearest
Saints
of
God
,
as
to
the
vilest
sinners
?
for
besides
the
common
guilt
of
sinne
(
which
is
cause
sufficient
)
what
thing
in
this
world
,
haue
they
not
common
with
other
men
,
with
whom
they
haue
a
communitie
of
flesh
and
blood
?
Barrennesse
and
penurie
,
dearth
and
famine
,
drougth
and
deluge
,
warres
and
hostilitie
,
shipwracke
and
sinking
,
dolours
and
diseases
,
with
all
other
miseries
and
maladies
in
this
world
doe
betide
them
?
yea
,
many
times
here
,
they
shall
weepe
,
when
the
wicked
laugh
,
till
hereafter
that
their
sorrowes
be
turned
into
ioy
,
and
their
teares
wiped
away
.
Ioh.
16.20
.
Apoc.
13.10
.
Herein
is
the
patience
of
the
Saints
,
the
tryall
of
their
faith
,
and
exercise
of
their
hope
seene
and
approued
of
God
.
Christ
indeede
hath
altered
the
nature
of
the
first
Death
section
3
to
the
faithfull
,
but
not
taken
it
quite
away
:
first
it
was
ordeined
as
a
punishment
for
sinne
;
now
it
is
made
a
passage
into
heauen
;
then
it
was
inflicted
as
a
curse
,
now
Christ
hath
turned
it
to
a
blessing
.
It
did
at
the
first
depriue
men
of
good
,
but
now
it
putteth
them
in
possession
of
eternall
happinesse
.
Iacob
(
not
long
before
his
death
)
pronounced
this
as
a
curse
from
the
Lord
,
Exod.
32.28
.
vpon
the
tribes
of
Simeon
and
Leui
,
for
their
crueltie
against
the
Shichemites
,
that
they
should
be
diuided
in
Iacob
,
Deut.
33.8.9.10
.
&c.
Iosuah
21.41
.
Numb.
18.21.24
.
and
scattered
in
Israel
:
yet
when
the
children
of
Leui
shewed
their
zeale
and
obedience
,
in
killing
the
Idolaters
,
at
(
Moses
commandement
,
the
Lord
turned
this
curse
into
a
blessing
.
This
scattering
was
a
furtherance
vnto
them
,
to
make
them
more
fit
to
teach
the
people
in
euery
citie
,
and
so
to
receiue
the
Tithes
of
euery
Tribe
.
Ioh.
1.5
.
2
Cor.
4.6
.
Gen.
1.3
.
So
at
the
first
the
Lord
threatned
death
,
as
the
punishment
of
sinne
,
but
(
by
faith
in
Christ
)
it
is
made
the
end
of
sinne
,
and
the
beginning
of
glory
.
He
that
could
at
the
first
bring
light
out
of
darknes
,
could
after
bring
a
blessing
out
of
a
curse
.
If
Physitians
(
by
their
art
)
can
extract
an
Antidote
,
or
preseruatiue
against
poyson
,
out
of
poyson
it selfe
;
why
may
not
God
by
his
infinite
wisedome
and
power
draw
good
out
of
euil
,
mercy
out
of
iudgement
,
and
a
blessing
out
of
a
curse
?
Death
(
saith
a
learned
Father
)
as
yet
remaineth
for
the
righteous
,
August
.
de
peccatorum
meritis
&
remiss
.
lib.
2
c.
34.
to
exercise
their
faith
withall
:
for
if
immediately
vpon
remission
of
sinne
,
there
should
follow
immortalitie
of
the
body
,
faith
should
be
abolished
,
which
wayteth
in
hope
,
for
that
which
is
not
yet
enioyed
:
yea
,
the
Martyrs
could
not
testifie
their
faith
and
patience
,
their
courage
,
constancie
,
and
loue
to
Christ
,
in
suffering
Death
for
his
sake
.
section
4
Nothing
is
more
grieuous
to
a
Christian
heart
,
then
the
practise
of
sinne
,
Rom.
7.24
.
but
death
destroyeth
them
all
.
Sinne
brought
in
Death
,
and
Death
must
driue
out
Sinne.
.
After
death
our
Sanctification
shall
be
perfect
,
and
not
as
here
in
part
.
Faithfull
men
shall
be
like
Angels
in
heauen
,
readily
,
willingly
▪
and
chearefully
to
doe
the
will
of
God
.
As
hearbs
and
flowres
breede
wormes
by
nature
,
yet
wormes
at
length
doe
kill
both
hearbs
and
flowres
:
So
Sinne
breedeth
Death
in
it selfe
,
and
Death
at
last
shall
proue
the
bane
of
Sinne.
.
Iudg.
16.30
.
As
Sampson
could
not
kill
the
Philistims
but
by
his
owne
death
,
no
more
can
Christians
get
the
conquest
of
sinne
,
but
by
the
losse
of
their
liues
.
At
the
first
(
as
was
said
before
)
Death
was
ordayned
as
a
punishment
for
sinne
;
now
God
doth
vse
it
as
a
meanes
to
stop
the
course
of
sinne
.
Gen.
2.17
.
It
was
said
there
vnto
man
,
If
thou
sinne
thou
shalt
dye
the
death
:
Aug.
de
ciuit
.
dei
lib.
13.4
.
but
now
it
is
decreed
thou
must
dye
,
lest
thou
continue
in
sinne
.
That
which
then
was
to
be
feared
,
that
men
might
not
sinne
;
must
now
of
necessitie
be
suffered
,
that
they
may
be
freed
from
sinne
.
Sinne
hath
taken
such
a
deepe
roote
in
our
bodies
,
that
it
cannot
be
destroyed
without
the
destruction
thereof
.
Like
the
Leprous
houses
,
strongly
infected
,
nothing
would
serue
to
purge
them
,
Leuit.
14.45
.
but
needes
they
must
be
pulled
downe
:
Our
corrupt
flesh
and
nature
must
quite
be
plucked
vp
by
the
rootes
,
lest
any
spur
or
sprig
remayning
,
the
buds
of
sinne
doe
sprout
afresh
from
the
same
,
our
olde
house
must
be
plucked
downe
,
that
so
they
may
be
built
againe
,
as
new
Temples
to
the
Lord.
Epiphanius
contra
heres.
lib.
2.
sect.
1.
Sinne
(
saith
one
)
neuer
ceaseth
to
be
in
our
bodies
,
vntill
we
come
to
be
blessed
with
a
shuffle
.
If
there
could
any
humane
receipt
be
prescribed
to
auoid
all
crosses
and
afflictions
,
with
death
it selfe
,
it
would
section
5
be
purchased
of
some
at
any
rate
:
but
both
it
is
impossible
that
earth
should
redresse
that
which
is
sent
from
heauen
;
and
if
it
could
be
done
,
yet
the
want
of
miserie
would
proue
miserable
vnto
vs
:
For
the
minde
of
man
being
cloy●d
with
continuall
prosperity
,
would
grow
a
very
burden
vnto
it selfe
,
loathing
that
at
last
,
which
intermission
of
trouble
would
haue
made
full
sweet
.
Giue
a
free
horse
the
full
reynes
,
and
hee
will
soone
be
tyred
.
Summer
would
be
no
summer
,
if
winter
did
not
lead
it
in
,
and
follow
it
out
.
Paine
,
pleasure
,
griefe
,
sicknesse
,
health
,
with
death
it
section
6
selfe
,
be
Gods
Souldiers
,
Math.
8.9
.
which
Christ
our
Captaine
hath
vnder
his
gouernment
;
if
he
bid
them
goe
,
they
goe
;
if
he
bid
them
come
againe
,
they
come
;
if
hee
bid
them
doe
this
or
that
,
they
performe
it
.
All
euill
,
and
consequently
death
it selfe
,
are
profitable
and
medicinable
,
to
the
children
of
God
,
whither
they
be
sicknesse
of
body
,
pouerty
,
worldly
losses
,
depriuation
of
friends
,
&c.
which
(
if
they
be
vndergone
as
the
fatherly
chastisements
of
our
good
God
,
for
our
reformation
)
then
are
they
wholesome
remedies
for
our
soules
,
for
with
such
easie
and
short
receipts
God
doth
heale
the
sores
of
sinne
,
to
spare
our
soules
in
the
world
to
come
.
He
sends
afflictions
as
preuentions
of
sinne
,
as
many
be
let
blood
before
they
be
sicke
,
for
feare
of
sicknesse
.
The
superfluous
sprigs
of
the
Vine
are
pruned
to
make
it
more
fruitfull
;
God
doth
diet
his
children
,
lest
by
riches
they
should
grow
proud
,
by
sinne
become
insolent
,
by
libertie
waxe
wanton
,
&c.
All
wicked
instruments
of
our
trials
are
but
as
Apothecaries
,
to
make
drugs
to
heale
our
infirmities
;
they
are
as
Masons
to
smooth
vs
(
being
as
rough
Stones
)
for
the
building
,
as
furbushers
to
varnish
vs
from
the
rust
and
canker
of
our
corruption
,
as
Scullions
in
the
Kitchin
,
to
scoure
vs
,
and
make
vs
bright
vessels
,
for
the
Lords
owne
Table
.
Yea
,
all
the
crosses
of
the
faithfull
are
but
as
vnsauorie
Physicke
,
yet
wholsome
for
the
recouery
of
their
sicke
and
sinfull
soules
.
A
sound
body
(
saith
one
)
many
times
carrieth
within
it
a
sicke
soule
.
Some
labour
of
the
plurisie
of
pride
,
some
of
the
dropsie
of
couetousnesse
,
some
of
the
staggers
of
inconstancie
,
some
of
the
feuer
of
luxurie
,
some
of
the
lethergie
of
idlenes
,
others
of
the
phrensie
of
anger
,
&c.
And
it
is
a
rare
soule
that
hath
not
some
sicknesse
.
Now
crosses
and
afflictions
are
ordained
of
God
as
his
medicinable
remedies
.
What
though
they
be
vnpleasant
?
they
are
Physick
;
it
is
enough
if
they
be
wholesome
:
not
pleasant
taste
,
but
secret
vertue
and
operation
,
commends
the
medicine
.
If
they
cure
thee
,
they
shall
please
in
displeasing
,
or
else
thou
louest
thy
taste
aboue
thy
soule
.
section
7
Surely
we
men
are
very
fooles
in
the
estimation
of
our
owne
good
.
Like
children
,
our
choise
is
led
altogether
by
shew
,
no
whit
by
substance
.
Though
thou
knowest
what
dish
is
pleasant
to
the
eye
,
and
taste
,
yet
thy
Physitian
knowes
best
what
is
wholesome
.
Thou
wouldest
follow
thy
appetite
too
much
,
and
wouldest
dig
thine
owne
graue
(
as
it
were
)
with
thy
teeth
,
but
God
ouer-sees
thee
,
and
ouer-rules
thee
.
Wouldest
thou
then
willingly
goe
to
heauen
?
what
better
guide
canst
thou
haue
then
him
that
dwelleth
there
?
If
he
lead
thee
through
the
deepe
sloughes
and
marish
grounds
,
brakes
,
brambles
,
or
thornie
thickets
,
know
thou
that
hee
knoweth
this
to
be
the
nearer
way
,
though
more
cumbersom
.
Can
there
be
in
him
any
want
of
wisedome
,
not
to
foresee
the
best
?
can
there
be
any
want
of
power
,
not
to
effect
the
best
?
since
what
his
power
can
doe
,
and
what
his
wisdome
seeth
should
be
done
,
his
loue
no
doubt
hath
done
,
because
all
are
infinite
?
He
willeth
not
things
because
they
are
good
,
but
they
are
good
because
he
willeth
them
;
yea
,
if
ought
had
beene
better
,
this
that
befalleth
thee
had
neuer
beene
.
God
willeth
that
he
doth
,
and
if
thy
will
accord
not
with
his
,
whether
wilt
thou
blame
of
imperfection
?
If
our
affections
might
alwayes
feed
vpon
Mannah
,
we
section
8
would
loath
it
:
Numb.
11.4
.
if
our
inheritance
did
stretch
it selfe
to
the
plaines
of
Iordane
,
we
would
inlarge
it
;
and
if
our
preheminence
might
reach
to
heauen
,
yet
would
wee
raise
vp
our
hearts
higher
.
These
were
the
itching
humours
of
Euah
,
who
thought
not
Paradise
spacious
enough
for
her
habitation
,
nor
the
dainties
of
Eden
sweet
enough
for
her
taste
,
nor
the
presence
of
God
good
enough
for
her
company
.
But
where
the
superscription
of
holinesse
to
the
Lord
,
Exod.
28.36
.
1
Tim.
6.6
.
is
ingrauen
on
the
head
,
and
the
perswasion
of
godlinesse
to
be
gaine
,
is
ingrafted
in
the
heart
,
there
(
saith
a
learned
man
)
the
lust
of
the
world
,
and
the
dust
of
the
earth
shall
be
shuffled
together
as
payres
and
pearles
of
equall
price
,
accompt
,
and
continuance
.
Therefore
the
Lord
hath
here
choaked
our
fields
with
thistles
,
and
wrapped
vp
all
the
treasure
of
the
world
in
rust
,
that
seeing
the
ground
whereon
we
stand
to
be
out
of
Paradise
,
and
the
staffe
whereon
we
leane
to
be
but
rotten
wood
,
wee
might
pray
to
God
to
haue
the
sword
put
vp
that
stoppeth
vs
from
the
tree
of
life
;
Gen.
3.24
.
and
those
boughes
cut
off
that
shadow
vs
from
beholding
our
sinnes
,
borne
and
sustayned
in
the
body
of
Christ
.
Therefore
the
waters
of
troubles
and
afflictions
are
but
section
9
as
a
bath
to
the
faithfull
,
to
cleanse
and
purge
them
from
those
corruptions
they
gather
by
walking
in
this
dirty
world
.
The
chaffe
and
wheate
both
feele
the
flayle
,
yet
the
chaffe
is
free
from
the
Milstone
,
from
the
Fanne
,
and
from
the
furnace
;
of
these
onely
doth
the
wheat
taste
:
and
so
happy
is
he
that
is
ground
and
baked
(
as
it
were
)
in
an
ouen
,
and
so
made
fit
manchet
for
the
Lords
owne
dyet
.
For
though
the
chaffe
feele
not
the
hardnesse
of
the
Mill
in
grinding
,
nor
the
heate
of
the
Ouen
in
baking
;
yet
being
good
for
nothing
,
it
is
cast
forth
,
Psal.
1.4
.
scattered
with
the
winde
,
and
trodden
vnder
foote
.
Such
is
the
state
of
the
wicked
:
Mat.
13.38.40
.
they
are
separate
as
tares
from
the
corne
,
eyther
to
be
burnt
in
his
displeasure
,
or
blowne
from
his
presence
.
God
in
this
life
(
knowing
the
dangerous
temptations
of
his
Children
)
doth
sift
and
boult
them
with
afflictions
(
the
mother
of
humilitie
,
and
true
nurse
of
repentance
)
lest
in
time
they
should
loose
the
experience
of
their
knowledge
and
faith
in
Christ
,
and
so
seeke
some
easier
kinde
of
life
for
flesh
and
bloud
.
Neyther
can
we
truely
repent
,
vntill
by
some
crosse
we
know
this
world
to
be
a
place
of
sorrow
:
for
so
long
as
we
make
our
prosperitie
a
bulwarke
to
beat
downe
all
harmes
,
we
are
to
looke
for
aduersitie
to
beate
downe
the
high
sayle
of
our
proud
hearts
,
whereby
we
gad
after
our
owne
lusts
,
and
leaue
the
anchor
of
peace
,
which
is
our
trust
in
God
.
section
10
Neyther
must
wee
thinke
,
that
we
shall
euer
be
shut
vp
(
as
it
were
in
a
mewe
)
to
see
and
sustaine
no
euill
at
all
.
Let
vs
looke
to
fall
but
on
our
knees
,
because
Gods
hand
doth
hold
vs
.
Let
vs
looke
to
be
humbled
,
but
yet
in
mercy
,
because
the
Lord
sustayneth
vs
:
for
if
this
were
not
,
what
tryall
and
examination
should
there
be
of
our
faith
?
If
our
way
lay
alwayes
(
as
in
a
fayre
medow
)
that
wee
might
run
along
(
as
it
were
)
by
the
water
side
,
into
a
shade
,
and
that
there
should
be
nothing
to
crosse
our
desires
,
who
could
vaunt
that
hee
had
serued
God
with
good
affection
?
But
when
our
way
shall
sometime
be
rough
and
ragged
;
when
one
while
wee
shall
enter
into
a
quagmire
,
and
another
while
martch
on
craggy
rockes
and
stones
of
temptations
,
then
shall
wee
haue
the
vse
of
a
well
exercised
minde
,
in
prayer
,
in
repentance
,
and
in
contempt
of
this
life
.
Thus
it
is
requisite
that
Gods
graces
should
not
be
idle
in
his
Children
,
but
set
on
worke
by
afflictions
,
whereby
they
may
be
knowne
in
due
time
and
place
;
as
also
be
taught
,
that
though
sometime
they
haue
much
in
possession
,
yet
that
they
hold
but
little
in
affection
:
and
when
God
doth
most
aduance
them
,
to
feare
their
wants
of
humilitie
.
For
if
the
Lord
by
multiplying
his
mercy
increaseth
our
account
,
we
are
often
to
suspect
our selues
for
the
vsing
of
Gods
blessings
,
who
often
giueth
that
in
iudgement
,
which
he
might
denye
vs
in
mercy
;
and
often
waineth
vs
from
some
things
in
his
loue
,
which
hee
might
giue
vnto
vs
in
his
anger
.
It
is
best
here
to
be
pressed
and
harrowed
with
the
rake
section
11
of
Gods
iudgements
:
and
blessed
are
they
that
to
their
owne
saluation
,
feele
sorrow
and
griefe
in
their
body
,
whiles
sinne
may
be
both
punished
and
purged
.
It
is
better
for
vs
to
runne
to
the
Lord
in
this
life
,
lest
wee
tarry
till
the
Lord
haue
locked
vs
vp
with
the
heauy
fetters
of
desperation
,
when
hee
shall
summon
vs
to
the
barre
of
his
Iustice
and
Iudgement
in
the
sight
of
his
Angels
,
and
(
impanelling
the
great
Inquest
of
his
Saints
against
vs
)
shall
denounce
our
fearefull
and
finall
sentence
of
endlesse
condemnation
.
As
Moses
Rod
(
saith
one
)
striking
the
hard
Rocke
,
brought
forth
water
:
Numb.
20.11
.
so
the
Rod
of
affliction
(
falling
vpon
our
stony
hearts
)
by
the
working
of
Gods
Spirit
,
mollifieth
them
to
contrition
,
and
oftentimes
brings
forth
euen
flouds
of
teares
to
repentance
.
One
compareth
the
crosses
of
Gods
Children
to
a
Fyle
of
Iron
,
that
taketh
away
the
rust
of
the
soule
:
to
a
Purgation
cleansing
the
body
from
ill
humours
:
to
a
Furnace
consuming
the
drosse
,
and
purifying
the
Gold
,
&c.
Though
the
winde
blow
cold
,
yet
doth
it
cleanse
the
section
12
good
graine
:
though
the
fire
burne
hot
,
yet
doth
it
purifie
the
best
Gold
.
Afflictions
are
both
sufferings
and
instructions
.
Though
God
be
a
chastising
Father
,
yet
a
Father
;
though
a
launching
Physitian
,
yet
a
Physitian
,
and
therefore
one
that
loues
and
cures
:
wee
neede
no
more
but
lay
open
our
griefe
,
and
let
him
alone
with
the
saluing
,
who
seeth
chastisements
sometimes
as
necessary
for
the
soule
,
as
medicines
for
the
body
.
When
the
waters
of
the
Floud
came
vpon
the
face
of
the
earth
,
downe
went
starely
Turrets
and
Towers
:
but
as
the
waters
rose
,
Gen.
7.17.18.19
.
so
the
Arke
rose
still
higher
and
higher
:
In
like
sort
,
when
the
waters
of
afflictions
rise
,
downe
goeth
the
pride
of
life
,
and
lust
of
the
eyes
,
with
the
vanities
of
the
world
,
but
our
soules
(
as
in
an
Arke
)
by
a
true
and
a
liuely
Faith
,
ascend
higher
and
higher
,
and
draw
nearer
and
nearer
towards
the
heauen
of
heauens
.
Neyther
neede
Gods
children
care
what
crosses
they
sustaine
:
For
as
there
is
none
more
shamefull
then
the
Crosse
of
Christ
;
so
all
the
afflictions
of
Christians
are
accounted
his
.
If
wee
be
poore
,
despised
,
imprisoned
,
or
whatsoeuer
is
the
fruit
of
sinne
,
betide
vs
,
God
is
not
as
man
to
turne
away
his
face
,
but
wee
are
the
more
deare
in
his
sight
;
and
euery
crosse
sealeth
the
loue
of
Christ
,
who
suffereth
with
vs
,
who
likewise
was
made
sinne
for
vs
,
2
Cor.
5.21
.
who
knew
no
sinne
,
that
wee
might
be
made
the
righteousnesse
of
God
in
him
.
Who
then
can
be
discouraged
with
the
afflictions
of
this
life
,
or
enuy
at
the
wicked
to
see
their
ease
and
peace
?
No
,
no
,
these
be
but
broken
weapons
,
and
cannot
possibly
enter
to
the
heart
of
our
soules
;
onely
let
vs
take
heede
of
sinne
,
that
it
raigne
not
ouer
vs
,
for
therein
Christ
hath
taken
no
part
,
and
by
it
onely
we
are
separated
from
him
.
section
13
When
Gods
children
thinke
themselues
furthest
off
from
the
Lord
,
they
are
nearest
to
him
;
when
they
thinke
themselues
to
be
fullest
of
confusion
,
then
the
Image
of
Christ
is
most
liueliest
within
them
.
Esay
54.8
.
The
Lord
may
hide
his
face
for
a
while
,
euen
a
moment
,
as
hee
did
from
Christ
,
but
hee
must
needes
returne
vnto
vs
with
euerlasting
compassions
:
for
the
Image
of
his
Sonne
is
cleare
within
vs
.
A
blessed
sorrow
,
and
woe
full
of
happinesse
,
that
fashioneth
these
dayes
of
our
vanitie
to
the
likenesse
of
the
age
of
Christ
,
that
with
him
at
last
wee
might
raigne
for
euer
.
A
precious
countenance
it
is
,
in
the
sight
of
God
,
that
appeareth
without
beauty
in
the
eyes
of
men
,
and
an
vnspeakable
treasure
of
ioy
and
gladnesse
engrauen
in
these
vessels
that
are
but
earth
and
ashes
.
When
Christ
is
the
patterne
(
whose
similitude
wee
beare
)
who
can
be
discouraged
vnder
the
Crosse
?
Vnto
this
hee
hath
predestinated
vs
,
Rom.
8.29
.
that
wee
should
be
like
vnto
his
Sonne
,
in
all
afflictions
,
and
so
be
honoured
with
him
in
the
day
of
glory
.
Chrisostome
saith
very
well
,
that
then
wee
haue
most
section
14
neede
of
Gods
prouidence
,
Chrisost.
in
Psal.
9.
when
we
are
deliuered
from
aduersities
;
and
then
wee
haue
most
cause
of
feare
,
when
wee
are
freed
from
dangers
.
For
like
as
wee
doe
much
more
feare
the
Lyon
or
Leopard
,
when
they
are
let
loose
,
then
when
they
are
chained
vp
:
so
our
vntamed
affections
(
when
by
prosperitie
they
are
vnbrideled
)
are
much
more
to
be
feared
,
then
when
by
troubles
they
are
curbed
and
restrayned
.
Hee
that
will
be
able
to
beare
the
crosse
of
all
crosses
;
namely
,
Death
it selfe
,
must
first
of
all
learne
to
vndergoe
smaller
crosses
,
as
sicknesse
in
body
,
troubles
of
minde
,
losse
of
goods
,
friends
,
and
good
name
;
which
may
fitly
be
called
little
deaths
,
and
the
beginnings
of
Death
it selfe
.
For
the
afflictions
and
calamities
of
this
life
,
are
as
it
were
the
harbingers
and
purueyers
of
Death
:
First
therefore
wee
must
learne
to
entertayne
these
messengers
,
that
when
Death
(
the
Lord
and
Master
himselfe
commeth
)
we
may
in
better
manner
welcome
him
.
Whom
God
most
loues
,
those
hee
most
proues
by
afflictions
.
Why
is
it
that
in
a
Campe
,
the
most
perillous
section
15
actions
and
attempts
are
committed
to
the
most
couragious
and
valiant
Souldiers
?
Why
doe
Captaines
send
out
the
most
choyse
and
resolute
men
of
warre
to
giue
the
enemie
a
canvisado
,
to
discouer
a
way
to
winne
a
passage
,
or
to
driue
them
away
that
guard
the
same
?
There
is
none
will
say
my
Captaine
hath
done
me
wrong
,
but
rather
hee
holds
mee
in
great
esteeme
:
So
Gods
children
reioyce
in
their
tryals
,
whereas
cowards
and
effeminate
men
lament
and
weepe
.
God
deales
with
his
elect
,
as
Masters
doe
with
their
Schollers
,
who
set
them
the
greatest
taske
,
of
whom
most
hope
is
conceiued
.
To
be
in
daily
dangers
,
maketh
vs
lightly
to
esteeme
the
same
.
Thus
are
the
bodies
of
the
Mariners
hardened
vnto
the
Sea
:
thus
come
knobs
in
the
poore
labourers
hands
:
so
are
the
souldiers
armes
strengthened
for
the
Speares
and
Darts
,
and
the
members
of
those
that
runne
made
nimble
for
the
race
.
And
in
very
deed
,
that
part
in
any
man
is
the
stronggest
,
that
most
is
exercised
by
paines
and
toyle
.
There
is
none
so
firme
and
solid
a
tree
,
as
that
which
the
windes
oftnest
beate
vpon
:
for
being
thus
beaten
and
ballasted
,
it
knitteth
together
and
spreadeth
the
rootes
more
firmely
in
the
ground
.
The
fire
tryes
the
gold
,
and
misery
men
of
courage
:
Seneca
.
There
is
no
peace
without
war
,
no
rest
without
toyle
,
no
crowne
without
crosses
,
no
raigning
without
suffering
,
no
glory
without
shame
and
shaking
in
this
wofull
world
.
section
16
Many
would
feed
vpon
manchet
,
and
alwayes
tread
vpon
Roses
:
I
meane
in
seruing
God
they
would
be
freed
from
all
afflictions
.
They
loue
Canaan
(
with
the
Israelites
)
but
they
loath
the
wildernesse
.
The
running
waters
of
Shilo
they
would
taste
,
but
the
rough
streame
of
Iordane
they
cannot
tallage
.
Marke
10.35
.
Iames
and
Iohn
would
haue
the
seate
of
honour
,
but
they
would
not
drinke
of
the
bitter
cup.
But
wee
must
know
that
the
way
to
heauen
is
not
strewed
with
flowers
,
but
set
with
thorns
,
yet
is
it
both
the
straight
and
the
right
path
to
immortall
glory
.
The
persecutions
and
troubles
of
Gods
Children
shall
neuer
cease
,
till
the
World
be
without
hatred
,
the
Diuell
without
enuy
,
and
our
Nature
without
corruption
.
Euen
the
sweetest
of
all
flowers
hath
his
thornes
,
and
who
can
determine
whether
the
scent
be
more
delectable
,
or
the
pricks
more
perillous
?
It
is
enough
for
heauen
to
haue
absolute
pleasures
,
which
if
they
could
be
found
here
below
,
certainly
that
heauen
of
heauens
,
(
which
is
now
not
enough
desired
)
would
then
by
such
meanes
be
altogether
feared
.
God
here
compoundeth
our
pleasures
to
the
fashion
of
our selues
,
so
as
the
best
delights
we
haue
,
may
still
sauour
of
the
earth
:
thus
God
doth
weary
vs
in
the
world
,
to
weane
vs
from
it
.
section
17
And
for
Death
it selfe
(
which
by
nature
wee
so
much
abhorre
,
)
God
hath
mitigated
and
broken
the
sorrowes
thereof
,
that
though
they
tyre
the
flesh
,
and
amaze
it
for
a
season
,
yet
they
cannot
extinguish
the
hope
of
a
Christian
.
for
what
can
Sinne
(
the
sting
of
Death
)
preuaile
against
vs
,
being
pardoned
in
Christ
?
The
abundance
thereof
causeth
abundance
of
grace
,
Rom.
5.15.21
.
and
the
greater
remission
of
sinne
procureth
the
greater
loue
of
God
.
What
therefore
can
Sathan
gaine
by
his
assaults
,
but
to
multiply
the
reward
,
and
make
the
Crowne
of
Gods
Saints
farre
more
glorious
by
their
sufferings
?
Death
may
put
out
our
carnall
eyes
,
yet
Sathan
hath
not
whereof
to
reioyce
,
so
long
as
Faith
inlighteneth
the
minde
,
neuer
remouing
her
eyes
from
Christ
Iesus
crucified
:
So
forcible
and
effectuall
is
the
spirituall
contemplation
and
insight
of
Christ
crucified
,
that
it
turneth
despayre
into
hope
,
and
hope
into
ioy
most
glorious
and
vnspeakable
.
The
humbing
Bee
hauing
lost
her
sting
in
another
,
section
18
doth
still
notwithstanding
make
a
grieuous
noyse
,
by
her
often
buzzing
about
our
eares
,
yet
wee
know
she
cannot
hurt
vs
:
So
Sinne
and
Death
hauing
lost
their
sting
in
Christ
,
doe
not
as
yet
leaue
their
murmuring
,
but
with
furious
stormes
of
temptations
seeke
still
to
terrifie
our
soules
,
though
not
able
to
wound
vs
to
euerlasting
death
.
Indeede
Death
may
fray
vs
at
the
first
sight
,
Exod.
4.3
.
as
Moses
rod
turned
into
a
Serpent
,
made
him
flye
from
it
for
the
present
:
but
through
confidence
in
God
(
who
hath
willed
vs
not
to
feare
)
wee
shall
finde
it
a
blessed
meanes
to
diuide
the
waters
of
many
tribulations
,
to
make
vs
a
passage
from
the
Wildernesse
of
this
world
,
Exod.
14.16
.
vnto
the
heauenly
Land
of
eternall
rest
.
Neyther
can
Death
separate
vs
from
God
,
though
it
be
fearefull
to
the
flesh
,
to
see
his
prefixed
end
:
nay
,
nothing
hath
greater
power
to
ioyne
vs
to
God
,
through
the
death
of
him
that
conquered
Death
.
And
must
it
not
needes
be
ioyfull
to
a
Christian
,
to
be
freed
from
this
wicked
life
,
wherein
euery
day
is
the
messenger
of
fresh
sorrowes
,
and
wherein
hee
findeth
his
corruption
so
burdensome
?
and
therefore
he
is
ready
most
chearefully
to
imbrace
it
,
as
the
Souldier
that
commeth
(
after
his
valour
shewed
in
the
field
)
to
be
made
a
Knight
,
or
the
King
that
goeth
to
his
Coronation
:
for
then
they
shall
not
haue
Reeds
but
Palmes
in
their
hands
,
(
to
shew
their
triumph
)
and
not
to
be
crowned
with
thornes
(
as
Christ
in
this
world
with
his
members
are
in
mocking
)
but
with
immortall
glory
with
God
and
his
Angels
,
in
the
highest
heauens
.
section
19
To
conclude
,
Death
is
the
key
of
the
King
of
heauen
,
which
in
mercy
he
sendeth
to
deliuer
those
that
loue
him
,
from
the
irkesome
prison
of
this
body
of
sinne
.
It
is
the
gate
through
which
Gods
friends
escape
from
whole
troupes
and
swarmes
of
euils
.
This
whole
wretched
life
(
rightly
considered
)
is
nothing
else
but
a
continuall
crosse
and
death
of
the
olde
man
,
that
being
once
mortified
in
all
our
members
,
hee
may
most
gloriously
be
transformed
into
the
Image
of
God
.
For
like
as
there
can
be
no
generation
without
corruption
;
for
so
much
as
that
thing
which
is
,
must
perish
,
that
that
thing
may
be
made
which
is
not
:
so
this
spirituall
regeneration
and
transformation
of
man
into
God
cannot
be
effected
,
vnlesse
the
old
man
be
first
destroyed
by
death
.
CHAP.
VI.
Gods
Children
in
this
world
(
as
strangers
and
Pilgrims
)
haue
hard
entertainment
,
their
true
heauen
and
happinesse
commeth
hereafter
.
section
1
BVt
for
as
much
as
the
faithfull
(
while
they
liue
in
this
world
)
are
as
poore
strangers
in
their
voyage
,
and
passengers
by
the
way
in
their
iourney
;
they
must
fit
themselues
for
all
assayes
,
regarding
neyther
the
winde
nor
the
weather
,
foule
nor
faire
.
Such
as
they
finde
,
they
must
take
in
good
part
.
There
is
small
prouision
for
strangers
vnlooked
for
:
as
they
come
they
must
be
accounted
of
.
Happy
sometime
they
thinke
themselues
if
they
may
haue
any
lodging
in
their
Inne
,
if
it
be
but
bare
house-roome
it
must
serue
their
turne
for
the
tlme
.
The
best
lodgings
are
here
taken
vp
for
great
States
;
Luk.
2.7
.
Christ
and
his
Mother
must
be
glad
of
a
Stable
.
The
dainties
and
delicates
are
prouided
for
the
Nobles
and
great
men
;
the
bread
of
aduersitie
,
and
water
of
affliction
are
commonly
the
diet
of
Gods
dearest
children
;
Esa.
30.20
.
vntill
the
time
of
their
refreshing
come
in
a
better
life
.
Acts
3.19
.
Here
for
a
little
they
shall
weepe
and
mourne
,
till
hereafter
God
send
them
such
exceeding
ioy
that
none
can
take
away
.
Ioh.
16.20
.
And
when
Gods
children
are
well
vsed
in
their
hosteries
,
section
2
yet
no
allurements
can
make
them
stay
long
,
but
that
(
after
their
baite
)
they
haste
on
their
iourney
:
Neither
will
they
much
be
discouraged
,
with
their
lets
and
impediments
,
but
still
comfort
themselues
,
hoping
this
day
that
to
morrow
will
be
better
;
howsoeuer
they
still
lagge
on
,
1.
Cor.
7.29
.
that
they
were
at
home
.
And
because
the
time
is
but
short
,
they
weepe
as
they
wept
not
,
and
so
likewise
they
square
out
their
mirth
,
that
nothing
may
long
stay
them
in
their
trauell
,
or
much
either
allure
or
disturbe
them
.
As
Trauellers
therefore
that
haue
a
long
iourney
to
goe
,
prepare
for
the
speedy
and
happy
expedition
thereof
:
so
must
Christians
(
saith
one
)
make
ready
the
chariots
of
good
consciences
,
the
horses
of
feruent
prayer
,
the
oyle
of
holinesse
for
their
Lampes
,
the
sword
of
the
spirit
(
which
is
the
word
of
God
)
and
the
shield
of
faith
,
that
so
they
may
resist
and
ouercome
all
their
enemies
,
Eph.
6.26.27
.
and
constantly
proceede
to
their
iournyes
end
.
Inquire
and
you
shall
scarse
finde
out
one
faithfull
man
section
3
to
haue
had
sound
ioy
or
contentment
in
this
world
.
All
his
promises
(
saith
a
Father
)
are
lyings
,
1.
King
.
22.6
.
1.
King
.
21.10
.
Iudg.
16.
like
the
false
Prophets
of
Ahab
;
his
oathes
manifest
periuries
of
Iesabels
false
witnesses
:
The
loue
of
the
world
,
is
like
Dalilahs
to
Sampson
;
his
friendship
a
Iudas
kisse
;
Math.
26.48
.
his
imbracing
the
deceiptfull
murdering
of
Ioab
;
his
wine
is
gall
,
2.
Sam.
10.8
.
his
meate
venemous
poyson
.
He
that
doubteth
,
Apoc.
17.4
.
let
him
stand
a
farre
off
,
and
view
the
world
(
for
they
that
approach
neare
can
neither
see
God
,
nor
know
themselues
)
and
hee
shall
see
with
Abraham
a
filthy
smoake
,
ascending
from
the
world
(
as
it
were
from
Sodome
)
ready
to
strangle
him
,
if
he
flie
not
from
it
.
This
deceitfull
world
(
saith
one
)
is
like
to
wretched
Laban
,
Gen.
19.28
.
which
promised
poore
Iacob
faire
Rahel
for
his
seauen
yeeres
seruice
,
and
in
the
end
deceiued
him
with
bleare-eyed
Leah
.
Gen.
29.23
.
1.
Sam.
18.17
.
&
19.
Like
vnto
Saul
that
promised
Merab
to
Dauid
,
yet
must
he
be
pleased
with
Micoll
,
or
goe
without
.
And
what
false
and
faire
promises
doth
it
daily
make
of
long
life
,
health
,
wealth
,
and
promotion
,
and
yet
cuts
some
off
in
the
midst
of
their
daies
,
and
bringeth
others
to
beggerie
and
disgrace
?
Goe
ye
(
if
it
were
possible
)
ouer
the
whole
world
,
behold
Countries
,
and
view
Prouinces
,
looke
into
Cities
,
and
harken
at
the
doores
and
windowes
of
priuate
houses
,
of
Princes
Pallaces
,
secret
chambers
&c.
and
you
shall
heare
and
see
nothing
but
lamentable
complaints
;
one
for
that
he
hath
lost
;
another
for
that
he
hath
not
wonne
;
a
third
for
that
he
is
not
satisfied
;
ten
thousands
for
that
they
are
deceiued
of
the
world
.
Can
there
be
a
greater
deceit
then
to
promise
renowne
,
and
memoriall
(
as
the
world
doth
to
her
followers
)
and
yet
to
forget
them
as
soone
as
they
are
dead
?
Who
doth
remember
now
one
of
many
thousands
that
haue
beene
famous
Captaines
,
Souldiers
,
Counsellours
,
Dukes
,
Earles
,
Lords
,
Ladies
,
Kings
,
Queenes
,
and
mighty
monarches
in
the
world
?
Psal.
9.6
.
Iob
13.12
.
hath
not
their
memory
perished
with
their
sound
?
and
is
not
their
remembrance
as
ashes
vnder
foote
?
section
4
The
shewes
of
the
world
are
glorious
in
appearance
,
but
when
they
come
to
the
proofe
,
they
are
in
effect
as
light
as
feathers
;
when
they
come
to
waight
,
they
are
but
smoake
;
when
they
come
to
opening
,
they
are
but
rags
.
The
propertie
of
the
world
is
to
blinde
those
that
come
to
her
,
that
they
cannot
know
their
owne
estate
,
euen
as
a
Rauen
that
first
picketh
out
the
eyes
of
a
sheepe
to
dassell
her
from
seeing
what
way
to
escape
her
tyrannie
.
To
be
short
,
it
hath
all
the
deceits
,
all
the
dissimulations
,
all
the
flatteries
,
all
the
treasons
that
possibly
can
be
deuised
.
It
hateth
them
that
loue
it
,
it
deceiueth
them
that
trust
it
,
it
afflicteth
them
that
serue
it
,
it
forgetteth
them
most
that
trauell
for
it
,
&
damneth
them
that
follow
it
.
It
will
requite
vs
as
Nabal
did
Dauid
:
1
Sam.
25.10
.
Who
is
the
Sonne
of
Ishai
that
I
should
know
him
?
&c.
This
whole
world
is
nothing
else
but
a
maine
Ocean
Sea
of
infinite
troubles
,
and
calamities
,
and
scarsely
cansts
thou
finde
any
house
(
in
all
this
land
of
Egypt
)
free
from
sighing
,
mourning
,
griefe
and
sorrowes
.
Exod.
12.30
.
Wherefore
seeing
this
world
is
such
a
thing
as
it
is
,
so
vaine
,
so
deceitfull
,
so
troublesome
,
and
so
dangerous
;
seeing
section
5
it
is
a
professed
enemie
to
Christ
and
Christians
,
and
therefore
excommunicate
and
damned
to
the
pit
of
Hell
;
since
it
is
an
Arke
of
trauell
,
a
Schoole
of
vanities
,
a
seate
of
deceit
,
a
laberinth
of
horrour
:
since
it
is
nothing
else
but
a
barren
wildernesse
,
a
stonie
field
,
a
dyrtie
swines-sty
,
a
tempestuous
Sea
,
a
groue
of
thornes
,
a
medow
full
of
Scorpions
,
a
flourishing
garden
without
fruit
,
a
dungeon
of
Serpents
,
and
poysonable
Basiliskes
:
Seeing
it
is
a
foundation
of
miseries
,
a
vaile
of
teares
,
a
fained
fable
,
a
delectable
fancie
:
August
.
Epist
.
39
Seeing
(
as
S.
Augustine
speaketh
)
the
ioy
of
this
world
hath
nothing
else
but
false
delights
,
true
asperitie
,
certaine
sorrow
,
vncertaine
pleasure
,
trauelsome
labour
,
fearefull
rest
,
grieuous
miserie
,
vaine
hope
of
felicitie
.
Since
it
hath
nothing
in
it
(
saith
Chrisostome
)
but
teares
,
Chrisost.
hom.
ad
Pop.
Antioc
.
shame
,
repentance
,
reproach
,
sadnesse
,
negligence
,
labours
,
terrours
,
sicknesse
,
sin
and
death
it selfe
.
Since
the
worlds
repose
is
full
of
anguish
;
his
securitie
without
foundation
,
his
feares
without
cause
,
his
trauels
without
fruit
,
his
sorrowes
without
profit
,
his
desires
without
successe
,
his
hope
without
reward
,
his
mirth
without
continuance
,
his
miseries
without
remedies
:
Seeing
these
&
a
thousand
thousand
euils
more
are
in
it
,
&
no
one
good
thing
can
be
had
from
it
,
who
would
be
deceiued
with
this
vizard
,
or
allured
with
this
vanitie
hereafter
?
who
would
be
staied
from
the
noble
seruice
of
God
,
by
the
loue
of
so
fond
a
trifle
as
this
world
is
?
If
the
world
were
our
proper
Element
(
as
the
water
for
section
6
Fish
)
we
had
more
reason
to
be
so
worldly
minded
;
but
seeing
Christ
hath
said
,
ye
are
not
of
the
world
;
Ioh.
17.14
.
for
the
loue
of
Christ
we
must
forsake
the
world
,
Math.
9.9
.
as
Mathew
his
gainefull
receipt
of
custome
,
when
he
was
called
away
.
It
is
commodious
to
the
life
of
the
Fish
to
liue
wholly
in
the
water
,
but
it
is
hurtfull
to
the
soule
of
man
to
be
giuen
wholly
to
the
world
.
For
to
get
worldly
gaine
,
the
body
would
faine
liue
:
but
the
desire
of
heauenly
glory
must
make
it
glad
to
die
.
Worldly
cares
make
a
man
very
vnresty
with
himselfe
,
but
the
comforts
of
Gods
spirit
are
a
Supersede
as
to
them
all
,
Acts
2.2
.
and
giue
him
his
absolute
quietus
est
.
So
that
as
the
holy
Ghost
filleth
the
house
;
so
grace
,
peace
and
ioy
in
the
holy
Ghost
,
fulfilleth
the
heart
.
And
as
he
that
walketh
in
the
warme
Sun
,
neuer
desireth
the
light
of
the
Moone
:
so
he
that
walketh
in
the
way
to
heauen
,
will
neuer
so
much
respect
his
affaires
vpon
earth
.
The
world
rather
feedeth
then
slacketh
our
appetites
,
as
Oyle
doth
the
fire
.
Man
laboureth
to
labour
,
Herodot
.
lib.
4.
Phil.
and
careth
to
take
care
,
plowing
vpon
the
rockes
,
and
rowling
euery
stone
for
his
gaine
,
and
is
neuer
at
rest
;
likened
(
by
one
)
to
a
people
in
Africa
,
that
are
at
warres
with
the
winde
.
section
7
But
all
creatures
haue
their
rest
from
God
.
He
is
God
of
all
(
saith
Bernard
)
not
that
all
things
are
of
his
nature
.
Bern.
in
Cant.
serm.
4.
but
because
of
him
,
by
him
,
and
in
him
,
all
things
consist
.
A
Stone
cast
out
of
a
sling
neuer
resteth
vntill
it
come
to
his
centre
:
Rom.
11.36
.
so
God
(
whose
centre
is
euery
where
,
and
circumference
nowhere
)
is
our
onely
rest
,
and
without
him
(
who
is
onely
infinite
)
our
desires
are
neuer
replenished
,
which
are
infinite
and
endlesse
.
We
must
therefore
passe
through
this
world
(
as
the
Israelites
passed
through
Edome
)
who
onely
desired
to
goe
through
,
Num.
20.17
.
and
to
make
no
stay
at
all
:
what
should
we
set
our
delights
in
this
Edome
of
the
world
?
our
passage
through
it
is
all
we
should
require
;
we
spend
our
goulden
daies
of
prosperitie
(
as
ill
husbands
waste
their
substance
)
we
know
not
how
,
and
are
in
a
manner
so
carelesse
,
as
if
God
were
bound
to
bring
vs
to
section
8
heauen
whether
we
will
or
no.
God
hath
set
the
earth
vnder
our
feete
that
it
should
not
be
too
much
esteemed
.
The
world
it selfe
is
of
a
round
figure
(
saith
one
)
but
the
heart
of
man
is
triangular
,
and
so
comprehends
more
then
the
world
.
Our
bodies
walke
on
earth
,
but
our
soules
should
be
in
heauen
,
by
heauenly
desires
;
and
we
should
frame
our
affections
in
forme
of
a
Ship
(
that
is
,
closed
downeward
,
and
open
vpward
)
in
a
hearty
desire
of
happy
state
.
Let
my
minde
(
saith
Augustine
)
muse
of
it
,
let
my
tongue
talke
of
it
,
let
my
heart
loue
it
,
and
my
whole
soule
neuer
cease
to
hunger
and
thirst
after
it
.
Gods
children
in
this
world
(
with
their
tryals
and
troubles
)
are
tilled
and
manured
as
the
ground
,
to
be
made
section
9
fruitfull
and
fertill
,
Mat.
27.32
.
and
are
here
proued
(
with
Symon
of
Syrene
,
)
euery
one
with
his
crosse
,
and
must
thus
be
contented
to
accompanie
Christ
to
his
Kingdome
.
Manifold
troubles
are
incident
to
all
who
are
departing
from
the
myre
&
durt
of
Egypt
,
to
doe
sacrifice
to
God
,
Exod.
8.25
.
who
yet
will
bring
them
into
a
good
land
,
that
floweth
with
milke
and
hony
.
Here
we
are
a
flying
before
many
Iesabels
,
Psal.
137.4
.
here
we
sit
in
darkenesse
,
and
see
not
the
true
light
which
shineth
in
glory
.
Luk.
15.13.14.23.25
.
Here
wee
are
poore
captaines
(
as
in
Babilon
)
how
should
we
sing
and
reioyce
in
this
vale
of
teares
,
in
so
low
and
marshie
a
soyle
,
naturally
so
subiect
vnto
moysture
?
This
farre
Country
is
full
of
penurie
and
sorrow
,
no
plenty
,
no
musicke
vntill
wee
returne
vnto
our
fathers
house
;
August
.
de
verbis
dom.
serm.
70.
while
wee
are
on
this
side
Iordane
wee
are
amidst
many
troubles
and
tryals
,
we
must
looke
for
no
other
,
vntill
we
come
into
the
heauenly
land
of
rest
;
Gen.
8.9
.
and
what
is
it
to
liue
long
,
but
to
be
troubled
long
?
Noahs
Doue
,
at
her
first
flight
from
the
Arke
,
fetched
many
retyres
,
but
could
finde
no
resting
place
,
till
Noah
opened
the
window
to
take
her
in
againe
:
So
may
our
poore
soules
soare
a
time
(
by
lifting
vp
many
a
sigh
and
supplication
to
God
)
who
at
last
will
open
the
window
of
his
heauenly
Arke
,
Psal.
126.5
.
and
then
(
and
not
before
)
they
shall
finde
safe
footing
after
these
worldly
flouds
,
for
sure
repose
and
rest
.
Here
we
doe
but
sowe
with
teares
,
2
Cor.
5.1
.
there
we
shall
reape
in
ioy
.
Here
our
earthly
houses
are
like
the
Tabernacles
that
were
moueable
,
Psal.
84.5
.
there
they
shall
be
like
the
glorious
Temple
sure
fixed
.
Psal.
84.5
.
Blessed
are
they
indeed
that
dwell
in
thy
house
,
O
Lord
of
Hosts
.
Those
that
at
mid-day
desire
to
see
the
superiour
planets
section
10
and
lights
,
must
goe
downe
into
a
wonderous
deepe
pit
,
from
the
light
of
the
horizon
wherein
they
liue
,
This
is
an
Astronomicall
experiment
:
)
so
to
behold
the
light
inaccessible
and
ioyes
of
heauen
,
wee
must
be
farre
remoued
from
the
loue
and
delights
of
this
inferiour
world
;
whilst
we
set
our
affections
on
earthly
things
,
wee
seeke
for
no
better
(
for
wee
looke
for
no
higher
.
)
So
long
as
Zacheus
abode
in
the
preasse
among
the
other
people
,
Luk.
19.3.4
.
hee
was
vpon
to
low
a
ground
to
looke
on
Christ
,
till
hee
climbed
higher
.
Seafaring
men
,
that
haue
long
beene
weather
beaten
(
in
the
surging
Seas
)
are
wont
to
showt
for
ioy
when
they
discerne
the
shoare
:
So
should
Christians
reioyce
(
after
so
manifold
stormes
of
this
raging
world
)
to
draw
so
neere
by
death
,
and
by
faith
,
to
see
a
farre
off
their
heauenly
harbour
,
and
place
of
endlesse
rest
.
Worldlings
are
like
the
Reubenites
,
content
to
stay
on
this
side
Iorden
,
Numb.
32.4.5
.
because
it
was
a
place
fit
for
their
Droues
and
cattell
,
and
nothing
regarded
the
promised
land
:
so
many
desire
to
stay
here
and
goe
no
further
,
esteeming
the
profits
and
pleasures
of
this
temporall
life
,
more
then
of
the
incomprehensible
ioyes
of
life
eternall
.
They
are
so
satisfied
with
earthly
things
,
that
they
sauour
not
heauenly
,
&c.
men
led
captiue
into
a
forraine
Country
from
their
infancie
,
doe
not
onely
forget
their
naturall
language
,
but
euen
the
desire
of
returning
home
:
but
to
the
truer
Israelites
,
all
is
wearinesse
,
vntill
they
come
into
the
land
of
rest
.
section
11
Augustine
writeth
of
certaine
beasts
(
that
are
so
patient
of
thirst
)
that
seeing
many
puddles
,
and
other
waters
,
will
yet
neuer
drinke
,
till
they
come
to
a
fountaine
that
is
very
cleare
and
cleane
:
so
should
the
faithfull
stay
their
desire
till
they
come
indeed
to
the
true
waters
of
comfort
,
so
fresh
and
cleare
:
Here
we
must
but
recreate
our selues
,
retaining
still
our
thirst
,
vntill
wee
come
to
drinke
our
fill
at
the
true
fountaine
of
blisse
and
happinesse
.
The
worlds
manner
(
saith
one
)
is
the
Iewes
manner
,
who
were
wont
to
bring
the
best
wine
first
;
Ioh.
2.10
.
but
Christ
obserues
his
old
manner
,
and
keepes
the
best
wine
last
.
The
Israelites
many
and
often
times
murmured
in
the
wildernesse
,
thinking
that
after
their
deliuerance
out
of
Egypt
,
they
should
presently
haue
all
sweetnesse
and
abundance
:
Gen.
42.25
But
they
were
deceiued
,
God
kept
that
vntill
they
came
into
the
land
of
promise
:
wee
must
not
looke
for
our
happinesse
here
,
God
reserueth
that
till
hereafter
.
Here
euery
day
we
must
be
gathering
Mannah
,
but
when
the
high
Sabaoth
commeth
,
then
wee
shall
cease
.
Ioseph
gaue
his
brethren
prouision
for
the
way
,
Mat.
6.32
.
Psal.
92.5
.
but
the
full
sackes
were
kept
in
store
vntill
they
came
home
to
their
fathers
house
.
God
giues
vs
here
a
taste
and
assay
of
his
goodnesse
,
but
the
maine
sea
of
his
bountie
and
store
,
is
horded
vp
in
the
kingdome
of
heauen
.
In
this
life
Adam
shall
eate
his
bread
in
the
sweate
of
his
browes
,
in
labour
and
sorrow
shall
he
eate
thereof
,
vntill
he
returne
vnto
the
earth
,
out
of
which
he
came
:
as
if
the
daies
of
man
(
by
reason
of
sinne
)
were
nothing
else
but
the
daies
of
sorrow
,
because
euery
day
hath
her
griefe
,
and
euery
night
his
terrour
.
The
Christian
soule
shall
neuer
sing
her
sweetest
song
,
vntill
she
come
to
beare
her
part
with
the
Saints
in
the
ioyfull
quire
of
heauen
.
Wherefore
if
our
inheritance
be
that
wee
shall
raigne
as
kings
,
why
put
we
our selues
in
such
slauerie
of
creatures
?
If
our
birth
allow
vs
to
feede
of
bread
in
our
fathers
house
?
Luk.
15.16
.
why
delight
we
to
eate
huskes
prouided
for
the
swine
?
If
a
golden
prize
be
propounded
to
such
as
winne
the
race
,
and
winne
the
goale
;
why
step
wee
aside
to
follow
flies
and
feathers
in
the
ayre
?
CHAP.
VII
.
The
faithfull
in
this
life
are
subiect
to
manifold
infirmities
,
their
bodies
and
soules
are
vnder
the
thraldome
of
Sinne
,
and
corruption
,
but
Death
breakes
their
bonds
,
and
setteth
them
at
libertie
.
section
1
MOst
lamentable
and
fearefull
is
Saint
Pauls
complaint
(
in
the
person
of
the
faithfull
)
that
he
is
carnall
and
sould
vnder
sinne
,
doing
those
things
which
he
hateth
,
Rom.
7.14.15.18.24
.
and
omitting
the
good
things
he
willeth
:
that
in
his
flesh
dwelleth
no
good
thing
,
and
therefore
crieth
out
(
as
a
miserable
caitiue
)
to
be
deliuered
from
the
body
of
this
death
.
For
as
man
at
the
first
by
sin
rebelled
against
his
maker
:
so
all
things
(
while
he
liueth
)
shall
rebell
against
him
;
euen
man
against
himselfe
,
the
flesh
against
the
spirit
:
yea
,
both
of
them
doe
what
wee
can
are
lyable
to
the
tyrannie
of
sin
,
which
(
as
a
soule
and
an
vncleane
spirit
hauing
entred
)
will
not
againe
(
without
much
renting
and
torment
be
driuen
out
a
doores
?
And
were
it
not
that
our
strong
man
armed
(
far
greater
then
sinne
)
had
dispossessed
him
with
violence
;
Luk.
11.22
.
desperate
and
forlorne
had
beene
our
estate
:
yet
here
in
this
life
the
battell
is
but
begun
,
and
must
continue
all
our
tearme
(
as
we
haue
heard
,
)
onely
death
must
end
the
wars
,
and
make
our
conquest
pleasant
.
God
here
will
haue
vs
humbled
all
our
daies
,
before
he
will
fully
exalt
vs
,
when
all
times
and
daies
shall
cease
.
Apoc.
10.6
.
section
2
The
corruptions
of
this
life
,
and
manifold
infirmities
of
our
nature
,
shall
be
as
gyues
about
our
legs
,
and
fetters
about
our
feete
,
to
shew
our
guilty
condition
,
and
what
we
are
.
He
therefore
that
desireth
so
greatly
to
liue
,
is
like
a
foolish
prisoner
,
delighting
in
his
bolts
,
that
may
be
free
from
his
fetters
;
and
careth
not
,
that
may
goe
out
of
the
Iayle
and
will
not
.
Rom.
8.22
.
Shall
the
bruite
beasts
and
senceles
creatures
(
being
subiect
to
vanitie
)
grone
in
their
kinde
for
the
redemption
of
Gods
Sonnes
,
when
they
shall
be
freed
from
the
bondage
of
sinne
;
and
shall
wee
that
are
Christians
,
endued
with
reason
,
yea
,
and
aboue
reason
,
inlightened
with
Gods
holy
Spirit
,
(
especially
when
it
standeth
vpon
our
ioyfull
being
,
and
euerlasting
dwelling
with
God
in
heauen
)
shall
wee
not
(
I
say
)
lift
vp
our
mindes
,
beyond
this
rottennesse
of
earth
?
Surely
the
very
creatures
shall
condemne
our
backwardnesse
herein
,
that
we
are
worse
then
beasts
bereaued
of
sense
and
reason
.
Wee
may
say
of
our
vnruly
flesh
(
as
one
said
once
of
a
troublesome
neighbour
)
Neyther
can
I
liue
with
thee
,
section
3
neyther
yet
can
I
be
without
thee
.
Here
our
nature
(
like
Hagar
the
bond-woman
)
is
very
disdainfull
toward
Sarah
the
free-woman
,
Gen.
16.4.5
.
Gal.
4.29
.
where
the
rebellious
appetites
striue
against
the
regiment
of
Reason
;
where
our
wit
(
like
another
Heuah
)
still
prouoketh
vs
to
reach
of
the
forbidden
fruit
;
where
Sinne
,
like
Tarquinius
the
proud
,
would
tyrannize
,
&
challenge
so
a
perpetuall
Dictatorship
.
We
must
not
therefore
commit
the
guard
of
our selues
to
this
body
of
sinne
,
nor
mingle
our
soules
with
the
corruption
therof
.
Ioyne
with
thy
friends
,
not
with
thine
enemies
:
the
flesh
is
thine
enemy
,
because
it
contradicteth
the
vnderstanding
,
and
contends
after
nothing
but
to
sow
enimities
and
troubles
.
Mingle
not
thy
soule
therewith
,
for
feare
thou
confound
and
defile
it
together
:
for
making
this
commixtion
,
thy
flesh
(
which
should
be
a
subiect
)
comes
to
contemne
the
soule
,
which
ought
to
command
as
a
Soueraigne
,
seeing
shee
giues
life
to
the
body
,
and
the
flesh
(
on
the
contrary
)
effects
the
death
of
the
soule
.
Though
the
soule
be
infused
into
the
body
,
yet
wee
may
not
thinke
that
shee
is
confounded
with
the
body
.
Consider
the
light
,
for
an
example
,
though
it
peirce
into
euery
place
,
yet
is
it
not
mixed
therewith
:
wee
must
not
therefore
confound
the
office
and
effects
of
so
different
substances
,
but
let
it
reside
in
the
body
to
quicken
,
lighten
,
and
gouerne
the
same
.
section
4
Wee
see
by
experience
when
wee
muse
and
meditate
on
a
matter
,
wee
would
not
willingly
see
any
body
:
wee
like
not
to
heare
any
noyse
about
our
eares
;
hauing
sometime
our
minde
so
fixed
on
our
thoughts
,
that
wee
see
not
that
which
is
before
our
eyes
.
And
in
the
night
our
cogitations
are
more
firme
,
and
wee
conceiue
the
better
of
that
in
our
hearts
,
which
serues
for
our
learning
and
instruction
.
Oftentimes
many
men
close
their
eyes
(
when
they
would
profoundly
consider
of
any
affayres
)
auoyding
at
such
times
the
impediments
of
sight
,
otherwhiles
seeking
out
some
solitary
places
,
to
the
end
no
company
may
hinder
their
contemplations
.
For
this
body
of
ours
procureth
diuers
imployments
which
dulleth
the
soules
poynt
,
and
slackens
our
intentions
.
Well
therefore
said
Iob
;
Iob
10.9
.
Thou
hast
made
me
of
the
clay
and
slime
.
Our
soules
are
(
as
it
were
)
plastered
with
the
flesh
,
but
they
dissolue
not
into
it
:
Verse
11.
Thou
hast
apparelled
mee
with
skinne
(
saith
hee
)
and
flesh
,
thou
hast
enterlaced
mee
with
bones
and
sinewes
:
so
that
our
soule
is
confined
and
extended
through
the
sinewes
,
that
many
times
shee
is
made
stiffe
(
as
it
were
)
thereby
,
and
sometimes
crooked
by
the
heauy
affections
thereof
.
section
5
Wee
must
therefore
rouze
vp
our
soules
aboue
the
bed
of
our
flesh
,
and
rise
out
of
this
rotten
sepulchre
of
the
body
of
sinne
,
that
wee
may
the
more
nimbly
mount
aloft
towards
heauen
,
and
so
retyre
from
this
dangerous
coniunction
of
the
body
.
Let
vs
chearefully
martch
forwards
towards
our
happy
home
:
for
what
other
thing
is
Death
to
the
faithfull
,
but
the
funerall
of
their
vices
,
and
the
resurrection
of
their
vertues
?
Let
vs
therefore
swiftly
ascend
(
with
the
flight
of
loue
)
to
that
high
and
happy
hill
,
where
wee
hope
to
rest
.
Let
our
soules
soare
aloft
(
like
the
Eagle
)
who
flyes
aboue
the
clouds
,
shee
glisters
and
shines
afresh
(
by
the
renewing
of
her
plumes
,
)
shee
raises
her
flight
to
the
skyes
,
where
she
cannot
be
intrapped
by
the
snare
,
like
other
foolish
Fowles
,
which
descending
downeward
,
are
intrapped
by
the
Fowler
.
So
take
wee
heede
lest
our
soules
(
groueling
on
the
earth
)
be
insnared
with
Sathans
gyns
and
worldly
baites
.
Now
the
better
to
discerne
the
state
of
our
soules
,
let
section
6
vs
learne
of
the
Musitian
,
who
(
according
to
the
songs
that
he
singeth
,
or
playeth
,
vpon
the
Lute
,
Harpe
or
Recorder
)
hath
his
countenance
and
passions
accordingly
framed
and
affected
:
So
the
soule
which
vseth
the
body
,
and
playeth
vpon
it
(
as
an
Instrument
of
Musicke
)
if
she
be
sage
,
wise
,
and
godly
,
will
expresse
(
as
it
were
with
her
fingers
ends
)
the
most
inward
parts
and
passions
;
so
that
a
pleasant
harmony
of
good
manners
will
redound
thereof
,
and
we
shal
see
her
obserue
such
melody
in
her
thoughts
and
affayres
,
as
that
her
deliberations
and
executions
,
will
most
sweetly
accord
.
It
is
the
soule
therefore
that
needeth
the
body
,
but
as
an
instrument
;
and
therefore
soueraignetie
is
one
thing
,
and
seruice
another
:
and
there
is
great
difference
betweene
that
which
wee
are
,
and
that
which
wee
ought
to
be
.
As
the
Bee
doth
fall
among
the
weedes
(
which
seeme
section
7
sweet
flowers
)
and
lights
on
this
,
and
sits
on
that
,
and
tasting
all
,
is
pleased
with
none
,
but
flyes
away
:
so
here
the
faithfull
soule
findes
no
delight
in
these
flowers
of
sinfull
flesh
and
worldly
weedes
,
but
like
Noahs
naked
doue
,
Gen.
8.9
.
returnes
againe
whence
she
was
sent
,
and
soares
to
heauen
.
No
more
then
shall
Gods
Children
paine
themselues
in
heaping
together
these
exhalations
of
the
earth
;
for
the
heauens
shall
be
ours
,
and
this
masse
of
earth
(
which
euer
draweth
vs
to
the
earth
)
shall
be
buryed
in
the
earth
.
No
more
then
shall
wee
weary
our selues
with
mounting
from
degree
to
degree
,
and
from
honour
to
honour
;
for
wee
shall
highly
be
raised
aboue
all
heights
of
the
world
,
and
from
on
high
,
laugh
at
the
folly
of
all
those
wee
admired
,
who
fight
here
foolishly
for
lesse
then
a
poynt
or
an
apple
,
like
little
children
.
No
more
then
shall
we
haue
such
combats
in
our selues
;
for
our
flesh
shall
be
dead
,
and
our
spirit
in
full
life
;
our
passions
buryed
,
and
our
Reason
freed
in
perfection
.
Our
soule
deliuered
out
of
this
foule
and
filthy
prison
,
shall
againe
draw
her
owne
breath
,
recognize
her
ancient
dwelling
,
and
againe
remember
her
former
glory
.
section
8
This
flesh
which
wee
feele
,
this
body
which
we
touch
,
is
not
properly
man
:
Man
is
from
heauen
,
heauen
is
his
Countrey
,
and
his
Ayre
.
That
hee
is
in
his
body
,
is
but
by
way
of
exile
and
confinement
.
Man
(
indeede
)
is
soule
and
spirit
,
Philip
Mornay
de
morte
.
man
is
rather
of
celestiall
and
diuine
qualitie
,
wherein
is
nothing
grosse
or
materiall
.
This
body
(
such
as
it
is
)
is
but
the
barke
and
shell
of
the
soule
,
which
must
needes
be
broken
,
if
wee
will
be
hatched
for
a
heauenly
life
,
if
wee
will
truely
liue
and
see
the
light
.
Wee
looke
but
through
false
spectacles
;
wee
haue
eyes
,
but
ouer-growne
with
pearles
;
wee
thinke
wee
see
,
but
it
is
in
a
dreame
,
wherein
wee
see
nothing
but
deceit
.
All
that
wee
haue
,
and
all
that
we
know
is
but
abuse
and
villany
:
Death
onely
can
restore
vs
both
life
and
light
.
And
yet
so
blockish
are
wee
,
that
wee
thinke
shee
comes
to
rob
vs
of
them
.
Though
our
soule
(
now
for
a
while
)
be
bound
to
our
bodies
(
as
Isaack
was
tyed
to
the
Altar
)
yet
so
soone
as
the
bonds
are
loosed
,
Gen.
22.9
.
it
mounteth
vp
to
heauen
,
a
place
of
ioy
and
blisse
.
Death
depriues
the
soule
of
no
good
,
but
(
freeing
it
from
the
burden
of
the
flesh
)
makes
it
fitter
for
goodnesse
.
Ambr.
de
bono
mort
.
It
is
the
very
graue
of
sinne
to
the
faithfull
,
and
the
instrument
and
meanes
to
raise
them
vp
to
the
life
of
righteousnesse
:
through
it
the
sinfull
bodies
are
resolued
to
dust
,
that
so
defiled
the
soule
,
and
so
the
soule
(
once
separated
)
aspireth
to
the
heauenly
Spheares
.
section
9
The
nature
of
the
earth
(
saith
one
)
is
cold
and
drye
:
so
are
our
earthly
affections
to
deuotion
and
pietie
.
The
earth
stands
still
without
motion
,
and
hath
the
circumference
carryed
round
about
it
:
so
Gods
benefits
compasse
earthly
men
,
and
yet
they
are
nothing
moued
.
The
earth
doth
often
extinguish
hot
and
fiery
exhalations
,
which
otherwise
would
ascend
:
so
doe
earthly
affections
,
many
holy
and
heauenly
motions
of
remembring
our
latter
end
:
But
the
qualitie
of
the
earth
(
which
wee
should
imitate
for
our
good
)
is
to
be
fruitfull
after
tilling
,
because
that
the
ground
which
bringeth
forth
bryars
and
thornes
is
subiect
to
a
curse
.
Heb.
6.7.8
.
The
dearest
children
of
God
(
here
in
the
flesh
)
are
as
section
10
poysoned
vessels
washed
by
the
holy
Ghost
,
wherein
notwithstanding
there
rests
some
taste
and
tallage
of
the
former
corruptions
:
But
the
reprobate
and
wicked
,
are
as
barrels
full
of
poyson
(
infused
of
the
Diuell
)
wherein
the
spirit
of
God
neuer
shewed
his
power
.
Sinne
(
in
the
regenerate
)
hath
a
deadly
wound
,
and
is
like
the
Sun
faintly
appearing
through
a
thicke
cloud
:
but
in
the
wicked
it
hath
a
full
and
violent
course
.
2
Cor.
1.22
.
&
55.
Ephes.
1.13.14
.
Rom.
8.15
.
Gal.
46.7
.
Gen.
32.25
.
Yet
if
wee
haue
receiued
but
the
earnest-penny
of
Gods
Spirit
in
this
life
,
wee
shall
be
sure
to
receiue
our
full
wages
and
pay
in
the
life
to
come
.
Neyther
neede
wee
be
dismaid
that
we
limpe
with
Iacob
,
and
be
imperfect
in
this
life
:
for
if
wee
had
no
infirmities
,
wee
should
be
as
proud
as
the
Diuell
,
whereas
now
they
serue
to
humble
vs
,
and
make
vs
thankfull
vnto
God
,
so
mercifully
restrayning
them
,
and
so
fatherly
passing
by
them
,
and
so
they
serue
to
multiply
our
grones
vnto
God
,
the
sooner
to
be
freed
from
this
body
and
bondage
of
sinne
.
God
doth
here
buffet
his
children
with
their
imperfections
(
as
he
did
Paul
)
lest
they
should
grow
insolent
.
2
Cor.
12.7
.
Now
the
Lord
will
trust
vs
no
more
with
perfection
,
since
Adam
lost
it
in
Paradise
,
but
will
exercise
vs
with
our
weaknesses
,
lest
wee
should
step
into
our
old
mothers
conceipt
,
to
thinke
our selues
Gods
.
And
thus
the
Lord
cureth
our
grosse
sinnes
by
our
infirmities
,
euen
as
the
best
Triacle
is
made
of
poyson
,
and
the
skinne
of
a
Viper
is
the
best
cure
against
the
sting
of
a
Viper
.
And
though
our
infirmities
be
simply
euill
,
yet
qualified
and
tempered
(
with
God
our
Physitians
hand
,
)
they
are
turned
to
our
good
.
If
God
be
on
our
side
,
who
can
be
against
vs
?
Nay
,
rather
section
11
(
saith
Chrisostome
)
who
is
not
against
vs
?
Rom.
8.31
.
But
howsoeuer
they
are
against
vs
,
they
shall
not
long
trouble
vs
:
Chrisost.
for
God
is
a
recorder
of
our
patience
,
and
Death
the
finisher
of
our
paine
.
And
though
the
heauy
burden
of
our
sinfull
flesh
doe
load
vs
,
yet
lightsomnesse
it
is
to
a
Christian
to
thinke
that
the
way
is
not
long
.
The
traueller
thinking
of
his
Inne
(
but
especially
of
his
home
)
which
is
the
end
of
his
trauell
,
goeth
more
chearfully
on
to
the
end
of
his
iourney
.
The
bond-man
calling
to
minde
the
yeares
of
Iubilee
,
Leuit.
25.10
.
endureth
with
more
patience
the
yeares
of
his
bondage
.
Great
are
our
troubles
and
trauels
in
this
life
,
but
saluation
will
one
day
make
amends
for
all
;
when
wee
shall
once
be
landed
on
the
shoare
of
perfect
securitie
,
and
be
deliuered
from
all
toylesome
labours
,
&c.
Happy
,
yea
,
thrice
happy
and
blessed
shall
the
faithfull
be
,
being
departed
from
a
shadow
of
life
,
to
true
life
it selfe
;
from
darknesse
to
light
,
from
trouble
to
rest
,
from
sinfull
men
to
the
most
holy
God
;
when
the
battell
of
their
warfare
shall
be
ended
,
and
they
quite
freed
from
al
the
throes
of
Sinne
and
Death
.
section
12
One
faith
well
,
that
the
word
of
God
is
swift
,
and
it
requireth
a
speedy
follower
:
if
speede
in
following
,
much
more
in
attayning
:
if
speede
in
the
body
(
which
is
a
burden
of
sinne
)
much
more
when
the
soule
hath
put
it
off
:
if
vnder
the
crosse
wee
groane
,
and
yet
goe
forward
;
with
how
much
more
speede
shall
wee
haste
to
the
Crowne
,
when
all
teares
shall
be
wiped
from
our
eyes
?
And
if
it
be
true
of
a
glorified
body
(
as
Augustine
speaketh
)
that
the
body
is
straight
where
the
minde
will
;
how
much
rather
shall
a
sanctified
soule
(
disburdened
of
the
body
)
passe
with
speede
to
him
that
gaue
it
?
Eccles.
12.7
.
The
spirituall
body
raised
vp
from
the
graue
(
by
the
spirit
of
Christ
)
shall
againe
(
being
vnited
to
the
soule
)
obay
it
with
admirable
facilitie
,
all
sense
of
trouble
being
taken
away
,
and
all
corruption
and
slownesse
remoued
:
when
all
frailtie
and
earthly
pollution
is
conuerted
and
changed
into
heauenly
puritie
and
stedfastnesse
,
Aug.
de
ciuit
.
dei
.
lib.
3.
cap.
20.
which
shall
not
neede
eyther
meate
or
drinke
,
but
liue
for
euer
by
the
quickening
spirit
of
Christ
.
Man
,
of
woman
,
is
borne
in
trauell
,
to
liue
in
misery
:
Man
section
13
through
Christ
doth
dye
in
ioy
,
to
liue
in
felicitie
.
Iob
14.1
.
Hee
is
borne
into
the
world
with
cryes
,
vttering
at
his
entrance
his
miserable
estate
:
Straight
(
as
hee
departeth
)
with
ioyfull
songs
hee
prayseth
God
for
euer
.
Hee
is
scarcely
in
his
Cradle
,
but
deadly
enemies
assault
him
:
yet
after
death
no
aduersaries
can
annoy
him
.
Whilest
he
is
here
,
he
displeaseth
God
:
when
hee
is
departed
,
he
fulfilleth
his
will
.
In
this
life
hee
dyeth
through
sinne
:
in
the
life
to
come
hee
liueth
in
righteousnesse
.
Through
many
tribulations
on
earth
is
hee
still
tryed
,
(
as
gold
in
a
furnace
)
but
with
holinesse
vnspeakable
(
in
that
heauenly
life
)
is
he
indowed
for
euer
.
Here
he
dyeth
euery
houre
:
there
hee
liueth
continually
.
Here
is
sinne
,
there
is
righteousnesse
:
here
is
time
,
there
is
eternitie
:
here
is
mortall
hatred
,
there
is
heauenly
loue
:
here
are
paines
and
perils
,
there
is
pleasure
and
safety
:
here
is
misery
,
there
is
felicity
:
here
is
corruption
,
there
is
immortalitie
:
here
wee
see
vanitie
,
there
shall
wee
behold
the
Maiestie
of
God
,
with
triumph
and
vnspeakable
ioy
,
in
glory
euerlasting
.
Seeke
we
therefore
the
things
that
are
aboue
,
where
Christ
Iesus
our
Sauiour
sitteth
in
his
Maiestie
to
receiue
vs
.
Gods
Children
(
in
this
world
)
are
cast
(
as
it
were
)
into
section
14
a
sea
of
melting
glasse
,
to
seethe
for
a
time
,
and
boyle
in
,
Apoc.
15.2
.
and
in
great
perplexitie
to
shift
for
themselues
:
but
at
length
God
will
dragge
them
out
to
the
shoare
,
and
giue
them
ease
in
that
blessed
life
to
come
.
Sinne
,
with
all
misery
,
afflictions
,
and
death
it selfe
,
shall
be
shut
vp
in
hell
,
(
as
in
the
proper
place
:
)
and
the
passing
from
death
to
life
doubles
the
ioyes
of
eternall
life
.
As
those
that
haue
escaped
many
dangerous
shipwrackes
on
the
sea
,
greatly
exulte
when
they
come
to
shoare
.
Mans
habitation
here
is
in
houses
of
clay
,
he
leades
his
section
15
life
in
vile
and
irkesome
sort
:
2
Cor.
5
.
1●
here
is
no
firmenesse
of
iudgement
,
nor
constancie
in
actions
;
yea
,
well-nigh
no
faith
to
be
found
amongst
men
.
In
the
day
many
an
afflicted
soule
desires
the
night
,
and
when
it
is
night
,
they
wish
for
day
.
Bitter
mourning
they
haue
instead
of
meate
,
and
salt
bryne
teares
in
stead
of
drinke
.
No
ease
from
troubles
,
nor
release
from
afflictions
is
here
to
be
found
:
so
that
many
desire
deaths
company
,
and
cannot
haue
it
;
they
sue
to
her
for
rest
,
and
peace
(
as
tyred
sea-men
)
for
the
port
and
hauen
.
This
world
(
to
all
Gods
Israel
)
is
an
Egypt
of
indurable
slauery
:
Exod.
5.7.8
.
here
(
for
a
poore
liuing
)
they
make
brickes
and
pots
,
without
straw
or
stubble
;
they
toile
and
labour
for
Onions
and
Garlicke
:
here
they
lye
(
amongst
rusty
and
filthy
pots
)
and
are
made
as
Scullions
.
Psal.
68.13
.
Their
poore
soules
are
sold
for
shooes
,
Amos
8.6
.
and
cut
to
pieces
as
flesh
to
the
pot
,
Micah
3.3
.
they
are
as
bread
and
meate
to
vngodly
men
,
and
are
daily
swallowed
vp
:
Their
backes
are
broken
with
burdens
,
Amos
6.6
.
and
their
hands
feebled
with
immoderate
labours
.
None
in
comparison
,
here
,
regardeth
the
misery
of
poore
Ioseph
,
Psal.
105.18
.
though
his
feete
be
hurt
the
stockes
,
and
the
heauy
gyues
doe
peirce
his
soule
.
This
is
the
guerdon
of
the
world
,
and
the
reward
that
the
wicked
ones
repay
to
Gods
elect
,
Iob
1.2
.
1
Tim.
6.7
.
as
naked
they
came
into
it
,
so
naked
they
shall
leaue
it
for
all
their
toyle
.
section
16
What
comfort
therefore
may
it
be
to
the
faithfull
children
of
God
,
to
be
freed
from
this
thraldome
;
and
by
Death
(
as
Gods
messenger
)
to
be
sent
for
of
the
King
of
heauen
,
with
him
to
rest
from
their
trauell
,
and
to
be
blessed
for
euer
;
for
their
houses
of
clay
,
and
earthly
tabernacles
,
2
Cor.
5.1
.
to
take
possession
of
heauenly
habitations
,
glorious
and
eternall
mansions
,
with
the
liuing
God
himselfe
?
To
haue
perfect
libertie
and
freedome
,
for
their
miserable
slauery
and
bondage
;
all
fulnesse
of
ioy
and
comfort
,
in
stead
of
their
former
sorrowes
and
calamities
,
neuer
to
hunger
and
thirst
againe
,
being
still
fully
fed
and
fraught
with
the
pleasures
of
Gods
house
,
and
fully
replenished
with
the
dainties
and
delicates
prouided
for
the
marriage
of
the
Lambe
?
Apoc.
19.9
.
Mat.
22.2
.
Phil.
1.21.23
.
&c.
Is
not
this
a
royall
exchange
and
happy
Mart
?
And
therefore
true
is
Pauls
Positions
,
that
Death
is
the
faithfull
mans
aduantage
,
and
that
to
be
with
Christ
is
best
of
all
.
If
Peter
and
Iohn
,
hauing
but
a
glimpse
of
Christs
glory
in
the
mount
,
Math.
17.4
.
could
speedily
be
resolued
that
it
was
best
for
them
to
dwell
there
;
what
shall
we
then
iudge
of
the
fruition
of
happinesse
,
and
substance
of
glory
,
when
the
very
shadow
thereof
is
so
beautifull
and
glorious
?
why
therefore
should
we
feare
the
sorrowes
of
death
and
graue
,
being
fully
assured
of
the
comfortable
presence
and
protection
of
God
himselfe
.
Therefore
we
reioyce
(
saith
Paul
of
himselfe
and
the
section
17
faithfull
)
in
all
our
tribulations
and
afflictions
,
Rom.
5.
and
why
doe
they
reioyce
?
because
the
loue
of
God
is
spread
abroad
in
their
hearts
,
through
the
holy
Ghost
.
2
Cor.
1.5
.
For
as
the
sufferings
of
Christ
doe
abound
:
so
doe
the
consolations
increase
in
Gods
elect
,
to
their
exceeding
ioy
.
Thus
will
the
Lord
,
when
sicknesse
,
sorrowes
,
and
death
it selfe
approach
to
his
children
,
comfort
and
visite
them
vpon
their
death
beds
,
ministring
most
sweet
refreshing
to
their
soules
:
With
his
right
hand
will
hee
hold
vp
their
heads
,
and
with
his
left
hand
,
will
he
imbrace
them
in
his
loue
;
Cant.
2.6
&
8.3
he
will
couer
them
with
his
wings
,
and
they
shall
be
safe
vnder
his
feathers
;
Psal.
9.4
.
his
faithfulnes
and
truth
shall
be
their
shield
and
buckler
:
who
now
would
not
hasten
to
the
fruition
of
such
ioy
,
and
continuall
gladnesse
of
heart
?
And
what
man
in
miserie
desireth
not
to
rid
himselfe
from
the
daily
sorrow
and
sadnesse
of
spirit
:
Cyprian
.
de
mortalit
.
And
since
videre
Christum
sit
gaudere
(
as
Cyprian
saith
)
to
see
Christ
be
the
reioycing
of
Christians
,
and
that
without
the
sight
of
him
it
is
impossible
for
vs
soundly
to
reioyce
;
what
blindnesse
and
madnesse
is
it
in
mortall
men
,
so
to
loue
and
embrace
this
vale
of
teares
,
and
not
rather
hasten
to
that
perfect
ioy
,
that
they
can
neuer
loose
?
Wherefore
hidest
thou
thy
face
?
(
saith
Augustine
to
God
)
happily
thou
wilt
say
,
Aug.
in
soliloq
.
no
man
shall
see
me
and
liue
.
Oh
then
Lord
that
I
were
dead
,
so
I
might
see
thee
:
Oh
let
mee
see
thee
,
that
I
may
die
;
euen
here
I
will
not
liue
;
die
I
would
,
yea
,
I
desire
to
be
loosed
,
and
to
be
with
Christ
;
I
refuse
to
liue
,
Phil.
1.23
.
that
I
may
liue
with
Christ
.
CHAP.
VIII
.
The
holy
life
,
heauenly
conuersation
,
chearefull
death
,
and
blessed
daparture
of
the
faithfull
,
redeemed
by
Christ
.
section
1
GOds
children
now
being
redeemed
from
Sinne
and
Death
,
and
truely
vnited
to
Christ
by
his
spirit
(
whom
they
apprehend
by
an
vnfained
faith
)
cannot
chuse
,
but
shew
forth
the
fruits
of
this
their
high
calling
,
Phil.
3.14
.
to
the
glory
of
him
,
that
hath
chosen
them
.
And
(
being
partakers
of
the
diuine
nature
)
they
flye
from
the
corruptions
of
the
world
,
and
giue
all
diligence
to
ioyne
vertue
with
their
faith
,
2
Pet.
1.4.5.6
.
&c.
and
with
vertue
knowledge
,
and
with
knowledge
temperance
,
and
with
temperance
patience
,
and
with
patience
godlinesse
,
and
with
godlinesse
brotherly
kindenesse
,
and
with
brotherly
kindenesse
loue
,
and
these
things
(
being
among
them
and
abounding
)
will
keepe
them
from
being
idle
and
vnfruitfull
.
The
grace
of
God
to
them
appeareth
not
in
vaine
,
but
teacheth
them
to
denie
all
vngodlinesse
,
and
worldly
lusts
,
Titus
2.11.12.13.14
.
&
to
liue
soberly
,
righteously
,
&
godly
in
this
present
world
,
&c.
and
being
risen
with
Christ
(
from
the
graue
of
corruption
,
they
euery
day
more
and
more
seeke
those
things
which
are
aboue
,
setting
their
affections
where
Christ
sitteth
,
and
not
on
the
things
that
are
on
the
earth
,
for
they
are
dead
to
the
world
,
Col.
3.1.2.3
.
and
their
true
life
is
hid
with
God
in
Christ
:
therefore
they
labour
to
be
holy
(
as
he
that
hath
called
them
to
his
kingdome
and
glory
)
is
holy
.
1
Pet.
1.15.16
.
They
daily
imploy
themselues
in
reading
and
meditating
of
the
word
of
God
,
1
Thes.
2.12
.
in
prayer
and
religious
exercises
of
holy
deuotion
,
loathing
still
this
world
,
and
sinfull
life
,
daily
growing
to
be
spirituall
and
heauenly
,
hauing
their
affections
and
zeale
inflamed
with
the
loue
of
God
.
They
say
(
with
Augustine
)
O
Lord
,
Aug.
lib.
medit.
cap.
21.
I
delight
to
heare
of
thee
,
to
talke
of
thee
,
to
write
of
thee
,
to
deuise
of
thee
,
and
in
my
heart
to
print
whatsoeuer
I
learne
of
thee
.
So
must
wee
walke
in
these
holy
paths
with
all
Gods
Saints
.
Godly
deuotion
and
holy
meditations
(
saith
one
)
are
section
2
as
brine
and
pickle
,
to
keepe
and
preserue
this
corruptible
flesh
of
ours
from
the
euill
scent
that
breedeth
in
our
nature
,
by
originall
sinne
.
They
are
as
faggots
and
firebrands
that
enkindle
and
inflame
the
loue
of
God
in
our
hearts
.
And
as
the
fish
(
out
of
the
water
)
die
forthwith
,
and
the
drops
of
raine
(
distilling
from
the
clouds
vpon
the
ground
)
doe
quickly
dry
and
drench
vp
,
and
the
fire
without
fuell
is
soone
extinguished
:
So
our
faith
and
loue
,
&c.
(
without
these
sanctified
meanes
)
doe
suddenly
decrease
.
They
are
as
precious
perfumes
,
burnt
in
a
polluted
house
,
and
sick-mans
chamber
.
The
sweet
incense
of
prayer
,
Psal.
14.1.2
.
and
the
sauory
smell
of
that
odorifferous
balme
of
a
liuely
faith
and
effectuall
knowledge
of
God
,
purge
and
clense
the
corruption
of
our
liues
and
vncleane
desires
.
God
hath
chosen
vs
to
be
his
glorious
temple
(
in
whom
hee
dwelleth
by
his
spirit
)
therefore
wee
must
haue
our
hearts
purified
by
faith
,
1
Cor.
3.16.17
Acts
15.
and
clense
our selues
from
all
filthinesse
and
vncleanenesse
both
of
bodies
and
soules
,
and
so
adorne
the
place
of
his
presence
and
habitation
with
all
vertue
and
holinesse
.
1
Cor.
8.17
.
Hee
that
destroyeth
the
Temple
of
God
,
him
will
God
destroy
:
for
the
Temple
of
God
is
holy
,
which
you
are
.
1
Cor.
3.17
.
Saint
Peter
willeth
vs
to
gird
vp
the
loynes
of
our
mindes
,
teaching
vs
that
as
they
which
weare
long
garments
(
when
they
come
in
the
foule
wayes
)
doe
take
and
gird
them
vp
,
1
Pet.
1.13
.
lest
they
should
tag
in
the
way
:
So
we
whose
mindes
and
affections
doe
traile
(
as
it
were
)
vpon
the
earth
(
trudging
through
this
foule
,
and
filthy
world
)
must
heaue
them
vp
towards
heauen
,
lest
they
should
touch
the
damnable
filth
of
sinne
and
wickednesse
.
It
is
in
vaine
to
boast
of
iustification
,
without
the
vnfained
sanctification
of
Gods
spirit
.
For
as
there
can
be
no
fire
section
3
without
warmth
,
and
light
:
so
neither
can
God
by
his
spirit
be
in
vs
,
of
with
any
of
vs
,
but
he
will
also
purifie
vs
from
vice
,
and
corruption
:
therefore
wee
must
follow
peace
and
holinesse
,
Heb.
12.14
.
without
the
which
no
man
can
see
the
Lord
.
Christ
hath
crucified
our
old
man
,
and
put
to
death
our
vice
and
corruption
,
and
shall
wee
reuiue
the
same
?
Shall
we
maintaine
our
Sauiours
enemies
,
and
giue
life
againe
to
these
deadly
poysons
of
our
soules
?
If
wee
will
be
Burgesses
of
heauen
,
we
must
be
strangers
to
the
earth
:
Where
is
the
house
of
our
Father
,
but
in
heauen
?
and
there
dwelleth
our
eldest
brother
Iesus
Christ
,
and
all
our
christian
friends
and
kindred
;
Heauen
then
is
our
true
Country
,
and
on
earth
we
are
but
trauellers
.
section
4
When
Moses
had
conuersed
with
God
but
fortie
daies
vpon
the
Mount-Oliue
,
Exod.
34.29
.
at
his
comming
downe
,
his
face
shined
and
glistered
with
heauenly
glory
:
So
must
we
(
beholding
in
a
mirror
the
glory
of
our
Lord
Iesus
Christ
,
in
his
word
and
Gospell
)
as
it
were
with
open
face
,
and
not
with
a
vaile
(
as
did
Moses
)
be
changed
into
the
same
image
,
2
Cor.
3.18
.
from
glory
to
glory
,
as
by
the
spirit
of
the
Lord
.
If
(
I
say
)
but
this
short
time
,
while
we
liue
we
be
conuersant
in
heauen
(
by
our
most
holy
faith
and
fruits
thereof
,
in
all
holy
affections
,
thoughts
,
words
and
meditations
)
we
shall
in
the
end
become
heauenly
,
and
spirituall
,
both
in
word
and
deede
.
As
wee
see
by
experience
,
when
a
country-man
,
hath
beene
trayned
vp
sometime
in
the
Court
,
he
forgetteth
his
clownish
kinde
of
life
,
and
becommeth
a
Courtier
:
Let
vs
therefore
leaue
the
speaches
,
habit
,
fashions
,
and
manners
of
this
wicked
world
,
wherein
we
liue
,
and
inure
our selues
with
the
customes
and
course
of
the
court
of
Heauen
.
Let
all
our
thoughts
,
words
and
communication
testifie
,
that
(
in
spirit
)
wee
are
already
there
.
section
5
Christ
Iesus
(
whom
all
true
Christians
haue
put
on
by
baptisme
,
Rom.
13.14
.
as
a
garment
)
is
a
most
royall
robe
of
grace
,
holinesse
and
sanctification
;
and
shall
we
be
so
sloathfull
to
traile
and
trample
him
in
the
dyrt
of
filthinesse
and
sinne
?
Cant.
5.3
.
or
putting
him
off
,
to
put
on
the
vile
,
and
spotted
garment
of
the
flesh
,
by
following
the
lusts
thereof
?
Iudg.
23.
When
winter
is
once
ouer
,
the
nearer
that
the
Sunne
draweth
vnto
vs
,
the
more
doth
the
earth
(
being
warmed
with
the
heate
thereof
)
fructifie
and
increase
;
and
the
longer
the
daies
are
,
the
more
worke
we
may
doe
:
euen
so
the
nearer
the
kingdome
of
heauen
doth
approach
vnto
vs
(
by
the
comming
of
Iesus
Christ
,
the
sonne
of
righteousnesse
)
or
the
nearer
we
draw
to
death
,
the
more
we
should
be
inflamed
in
the
loue
of
God
,
and
all
good
workes
.
As
the
Sunne
beames
doe
come
to
the
earth
,
and
yet
are
in
the
region
from
whence
they
are
sent
:
so
the
mindes
and
soules
of
Gods
children
(
though
conuersant
in
the
earth
)
are
truely
seated
and
setled
with
God
in
heauen
,
from
whence
they
came
.
Let
vaine-glorious
worldlings
,
who
(
with
the
Camaelion
)
section
6
liue
by
the
ayre
,
and
therefore
are
alwaies
found
gaping
;
and
who
haue
(
with
the
Moone
)
but
a
borrowed
light
in
the
world
,
and
no
true
light
of
the
word
,
and
therefore
still
continue
in
waxing
and
waining
;
let
such
(
I
say
)
feede
still
their
fancies
with
shewes
and
shadowes
(
all
which
shall
end
in
a
moment
;
)
but
let
vs
that
are
Christians
liue
the
life
of
the
righteous
,
Numb.
23.10
:
that
so
we
may
die
a
righteous
death
,
and
liue
in
peace
and
happinesse
,
both
here
and
hereafter
.
If
we
liue
in
the
spirit
,
then
let
vs
walke
in
the
spirit
.
Gal.
5.25
.
Our
walking
and
behauiour
is
a
sure
and
certaine
signe
whether
wee
be
aliue
or
dead
.
If
our
walking
and
working
be
spirituall
,
then
doe
we
liue
in
the
spirit
,
but
if
our
workes
be
carnall
,
we
are
dead
in
the
spirit
,
neither
haue
we
any
thing
to
doe
with
Christ
and
his
kingdome
.
As
there
is
a
resurrection
to
the
life
of
glory
,
so
is
there
also
a
resurrection
to
the
life
of
grace
.
As
the
death
of
the
soule
went
before
the
death
of
the
body
:
so
must
the
resurrection
of
the
soule
(
from
the
death
of
sinne
)
be
first
,
and
then
in
due
time
will
come
the
resurrection
of
the
body
.
Sinne
is
a
kinde
of
death
:
this
my
sonne
was
dead
,
Luk.
15.24
.
and
is
now
aliue
:
holy
conuersation
is
a
rising
againe
,
and
blessed
are
those
that
haue
their
part
in
this
resurrection
.
Apoc.
20.5.6
.
Luk.
15.24
.
The
prodigall
Sonne
by
repentance
found
himselfe
,
who
first
by
riot
had
lost
himselfe
:
and
therefore
let
vs
giue
him
our
life
,
who
gaue
vs
life
.
section
7
Christians
must
be
as
birds
,
who
for
necessitie
sake
,
are
faine
to
stay
vpon
the
earth
;
yet
still
(
for
the
most
part
)
are
soaring
in
the
skie
,
where
they
tune
many
a
pleasant
note
;
so
should
our
thoughts
be
imployed
in
things
beneath
,
but
our
chiefe
delights
must
still
climbe
higher
,
where
true
ioyes
dwell
;
where
no
distracting
thoughts
can
once
disturbe
them
.
Raise
vp
thy selfe
O
soule
(
saith
Augustine
)
and
thinke
of
that
good
which
containeth
all
good
.
August
.
de
Ram.
Aug.
de
spirit
.
et
anima
.
Our
deuotion
must
not
be
as
the
Morning
dewe
,
which
vanisheth
with
the
Sunne
;
nor
like
the
leaues
of
Autumne
that
fall
from
the
tree
,
but
our
goodnesse
must
abide
so
long
as
wee
liue
;
yea
,
wee
must
rather
yeelde
vp
our
breath
and
being
,
then
our
faith
and
deuotion
.
section
8
Euery
one
feareth
the
death
of
the
body
,
but
few
are
affraide
of
the
death
of
the
soule
.
That
which
possibly
cannot
be
auoyded
,
men
seeke
to
shun
;
but
to
auoide
sin
(
that
they
may
liue
for
euer
)
few
or
none
doe
care
.
To
labour
not
to
die
,
is
but
trauell
in
vaine
:
this
is
to
defer
,
not
to
auoide
Death
,
but
if
we
would
take
heede
we
sinne
not
,
then
neede
we
not
be
doubtfull
after
death
to
liue
for
euer
.
Simply
to
liue
is
not
so
good
,
except
a
man
liue
well
and
in
Gods
feare
;
for
the
Diuels
and
the
damned
liue
,
but
better
it
were
if
they
had
no
being
.
The
soule
without
grace
,
is
as
the
ground
without
moysture
,
which
turneth
to
dust
,
and
vanisheth
,
and
like
the
barren
earth
accursed
.
It
is
as
an
vnarmed
man
,
and
one
that
is
naked
amongst
the
pykes
and
darts
of
his
aduersaries
.
And
since
the
earth
was
cursed
for
our
sinnes
in
Adam
,
and
our
soules
are
saued
by
faith
in
Christ
:
let
the
direction
of
our
thoughts
to
him
be
the
messenger
to
our
hearts
,
that
our
affections
are
in
heauen
;
for
we
are
not
placed
that
wee
should
be
planted
here
,
but
being
bought
from
this
earth
(
by
bloud
)
we
should
clense
our selues
in
this
world
with
water
,
that
since
some
inferiour
affections
must
needes
be
found
here
below
;
yet
the
dust
onely
may
cleaue
to
our
feete
,
and
our
head
and
hands
lift
vp
to
God
.
So
shall
we
haue
comfort
in
our
death
,
being
thus
sanctified
section
9
in
our
life
,
and
it
shall
serue
vs
as
a
barge
to
bring
vs
to
the
hauen
of
happy
rest
,
which
now
is
made
(
through
Iesus
Christ
)
the
issue
of
all
miserie
,
and
an
entrance
to
true
safetie
to
all
Gods
elect
.
Christians
therefore
(
one
would
thinke
)
neede
not
(
as
Pagans
)
consolations
against
death
,
Ambrose
.
but
death
should
serue
them
(
as
a
consolation
)
against
all
afflictions
.
So
that
wee
should
not
onely
strengthen
our selues
not
to
feare
it
,
but
accustome
our selues
to
hope
for
it
:
for
vnto
vs
it
is
not
onely
a
departing
from
paine
and
euill
,
but
an
accesse
and
possession-taking
of
all
happinesse
and
good
;
not
the
end
of
life
,
but
the
end
of
death
,
and
beginning
of
life
:
because
it
is
not
to
vs
a
last
day
,
but
the
dawning
of
an
euerlasting
day
.
Death
now
is
the
way
to
recouer
our
former
estate
,
being
lost
by
our
first
parens
.
It
is
the
meanes
to
translate
vs
from
our
mortall
condition
,
to
euerlasting
immortalitie
and
happinesse
in
Christ
.
Who
therefore
will
not
be
glad
to
exchange
for
the
better
?
Let
them
desire
to
liue
in
the
world
,
whom
it
loueth
and
affecteth
,
but
all
true
Christians
it
hateth
euermore
and
despiseth
.
What
man
being
farre
from
home
,
would
not
hasten
to
section
10
returne
into
his
country
?
and
though
he
saile
vpon
the
dangerous
seas
,
would
hee
not
hoyst
vp
the
sailes
of
his
Ship
,
and
hasten
his
iourney
with
some
hazard
to
come
to
the
hauen
of
rest
,
where
he
would
be
?
Now
this
world
is
a
forraine
Countrie
to
all
Christians
,
where
they
wander
for
a
while
;
our
home
is
the
Paradise
of
God
;
heauen
it selfe
is
the
hauen
,
whither
Gods
children
must
saile
to
land
,
and
the
way
and
passage
(
both
by
sea
and
land
)
is
death
,
decreed
of
God
;
which
to
the
godly
(
as
hath
beene
said
)
is
not
an
end
of
their
liues
,
but
an
end
of
their
sinnes
.
It
destroyeth
not
nature
,
but
reformes
it
.
It
cutteth
off
our
corruption
,
and
restoreth
vs
to
immortalitie
.
Whilst
I
remaine
vpon
earth
,
I
am
(
as
it
were
)
in
my
wardship
,
but
hereafter
I
shall
haue
the
full
managing
of
all
my
goods
.
O
happy
dying
,
and
blessed
death
,
which
art
made
so
gainefull
vnto
me
;
why
should
I
feare
thee
which
bringest
all
sorrowes
and
feares
to
an
end
?
Thy
name
is
fearefull
,
but
thy
effect
full
of
consolation
;
especially
when
I
behold
thee
vnder
his
feete
,
1
Cor.
15.54.55.56.57
.
which
hath
pulled
out
thy
sting
,
taken
from
hell
his
command
,
and
spoyled
the
diuell
of
his
power
.
section
11
The
iudgement
of
God
cannot
afflict
me
,
for
that
the
Iudge
is
my
aduocate
.
Sathan
my
accuser
is
condemned
,
&
the
Angels
of
the
Lord
are
my
defenders
against
him
.
August
.
The
graue
(
though
it
gape
wide
)
yet
can
it
not
deuoure
me
,
for
although
I
must
rot
in
it
,
yet
was
it
my
Sauiours
bed
,
who
was
laid
therein
to
sanctifie
it
for
me
,
by
his
sweet
funerall
,
and
to
prepare
me
there
a
chamber
of
rest
.
But
O
Lord
suffer
me
not
to
die
,
before
I
begin
to
liue
,
nor
to
rot
in
the
graue
,
before
I
be
assured
of
my
immortall
inheritance
in
heauen
?
wound
my
hart
with
a
holy
sorrow
;
wash
my
soule
with
thy
precious
blood
.
Let
other
men
desire
to
liue
many
yeares
vpon
earth
,
my
longing
is
to
aspire
to
the
dayes
of
heauen
,
whereas
one
day
consumes
not
another
,
but
are
endlesse
,
and
eternall
.
The
reward
of
life
,
the
ioy
of
euerlasting
saluation
and
perpetuall
blisse
,
the
possession
of
Paradise
(
which
were
lost
by
sinne
)
returne
againe
vnto
vs
as
soone
as
we
leaue
this
world
.
section
12
Now
where
coelestiall
things
succeede
terrestriall
,
great
,
and
inestimable
things
,
those
that
are
small
and
base
,
eternall
,
Cyprian
.
de
mortalitate
.
and
euerlasting
,
such
as
are
transitorie
and
fraile
,
is
there
any
occasion
so
to
waile
and
weepe
?
It
belongeth
to
him
to
feare
death
,
that
would
not
goe
to
Christ
,
which
beleeueth
not
that
then
hee
begins
to
reigne
in
heauen
,
when
hee
leaues
the
earth
:
wherefore
wee
must
iudge
of
death
,
not
as
it
seemeth
in
it selfe
,
but
as
it
is
in
Christ
.
Naturally
we
desire
to
be
,
and
consequently
wee
shunne
death
,
which
depriues
vs
of
our
being
heere
.
Death
(
I
confesse
)
is
fearefull
to
the
dearest
children
of
God
,
for
a
while
,
because
it
is
repugnant
to
their
nature
:
yet
notwithstanding
we
see
our
estate
,
being
holden
(
as
prisoners
)
in
this
body
of
sinne
,
so
long
as
wee
liue
,
and
therefore
we
ought
to
long
for
the
euerlasting
life
,
which
is
promised
vs
after
death
.
For
when
wee
draw
nigh
towards
death
,
then
come
we
neere
to
it
,
and
death
is
the
very
gate
of
life
;
assuring
our selues
that
since
Iesus
Christ
himselfe
hath
passed
that
way
,
we
neede
not
be
dismayed
,
that
death
shall
conquer
vs
:
for
it
is
now
(
through
him
)
but
as
a
rebated
sword
,
and
blunted
knife
,
whose
edges
and
points
are
bowed
and
broken
,
which
albeit
they
draw
some
bloud
,
yet
serueth
it
but
to
purge
vs
.
Neyther
doth
God
euer
suffer
his
Elect
to
depart
this
section
13
life
without
great
comfort
;
vntill
they
haue
seene
their
Sauiour
(
with
old
Simeon
)
eyther
in
soule
or
Spirit
.
Luke
2.28.29
.
The
life
of
this
perswasion
is
the
death
of
sinne
;
and
such
hope
of
eternitie
,
is
the
reuenge
of
iniquitie
.
Fye
vpon
sinne
,
whilest
I
behold
my
Sauiour
:
fie
vpon
shame
,
whilest
I
behold
my
glory
.
Heauen
is
my
hope
,
the
spirituall
visions
of
my
heart
are
the
impressions
of
my
ioy
.
Therefore
let
vs
shake
off
feare
,
and
arme
our selues
to
runne
this
race
,
not
seeking
any
by-way
,
but
keeping
on
the
high-way
to
heauen
,
whither
Christ
our
captaine
hath
already
conducted
vs
in
his
flesh
.
CHAP.
IX
.
The
blessed
and
vnspeakable
happinesse
,
ioy
,
and
immortalitie
of
the
faithfull
after
this
life
ended
.
NOw
that
our
desires
may
be
further
inlarged
section
1
towards
heauen
,
and
our
affections
the
better
with-drawne
from
the
loue
of
this
deceitfull
life
,
and
world
of
vanities
;
it
will
not
be
amisse
(
at
the
least
)
to
meditate
on
those
compleat
ioyes
,
which
no
tongue
indeede
is
able
to
expresse
,
or
heart
of
man
conceiue
,
which
Christ
(
by
his
bitter
death
and
sufferings
)
hath
full
dearely
purchased
for
vs
.
Rom.
8.18
.
Saint
Paul
counteth
all
the
afflictions
of
this
life
that
men
can
suffer
,
not
to
be
worthy
of
the
glory
which
shall
be
shewed
,
which
he
calleth
an
eternall
waight
of
glory
.
2
Cor.
4.17
.
Our
afflictions
here
are
but
momentany
and
temporall
;
but
the
ioyes
of
heauen
are
eternall
,
not
possible
to
be
expressed
.
It
is
a
shew
beautifull
,
in
sense
wonderfull
,
in
waight
excessiue
,
in
measure
without
bounds
,
in
dignitie
without
comparison
,
and
in
continuance
without
end
:
yea
,
it
is
such
and
so
great
,
that
as
one
torment
in
hell
shall
make
a
reprobate
to
forget
all
his
worldly
pleasures
;
so
the
least
taste
of
this
glory
,
shall
make
the
heyres
of
God
to
forget
all
their
former
miseries
.
This
glory
is
like
God
the
giuer
of
it
,
that
must
be
imbraced
for
the
excellencie
of
it
,
and
thirsted
after
for
the
eternitie
of
it
.
The
ioyes
of
heauen
as
farre
exceed
these
prison-ioyes
section
2
on
earth
,
as
Mannah
in
the
Wildernesse
did
the
flesh-pots
of
Egypt
;
and
the
bread
that
the
lost
sonne
ate
in
his
fathers
house
,
the
huskes
he
ate
abroad
with
Swine
.
They
are
so
great
(
saith
one
)
that
they
cannot
be
measured
,
so
long
that
they
cannot
be
limited
,
so
many
that
they
cannot
be
numbred
,
so
precious
that
they
cannot
be
valued
:
yet
wee
shall
see
them
without
wearinesse
,
loue
them
without
measure
,
and
praise
them
without
end
.
God
in
creating
this
transitory
world
(
which
yet
is
but
a
poore
cottage
to
his
eternall
habitation
)
what
power
,
what
magnificence
,
what
maiestie
hath
he
shewed
therein
?
what
glorious
heauens
,
and
how
wonderfull
hath
hee
created
?
what
infinite
Starres
,
and
other
Lights
hath
he
deuised
?
what
Elements
hath
he
framed
?
and
how
strangely
hath
hee
compact
them
together
?
The
Seas
tossing
and
tumbling
without
rest
,
so
well
replenished
with
all
sorts
of
fish
▪
the
Riuers
running
incessantly
through
the
earth
(
like
veynes
in
the
body
)
and
yet
neuer
to
be
empty
,
or
ouer-flow
the
same
.
The
Earth
it selfe
so
furnished
with
all
varietie
of
creatures
,
as
that
the
hundred
part
thereof
are
not
imployed
by
man
,
but
remaine
to
shew
to
man
the
full
hand
and
strong
arme
of
his
Creator
.
And
all
this
was
done
in
an
instant
,
with
one
word
,
and
that
for
a
small
time
in
respect
of
the
eternitie
to
come
:
What
then
shall
wee
conceiue
of
the
house
of
God
,
that
glorious
heauen
it selfe
?
If
the
cottage
of
his
meanest
seruant
,
(
and
that
made
for
a
time
,
to
beare
off
(
as
it
were
)
a
showre
of
raine
)
be
so
princely
,
so
glorious
,
so
gorgeous
,
so
full
of
maiestie
(
as
wee
see
this
world
is
)
what
must
we
think
that
the
Kings
Pallace
it selfe
is
?
appoynted
for
all
eternitie
,
for
himselfe
and
his
friends
to
liue
and
raigne
in
for
euer
?
O
Lord
(
saith
Augustine
)
if
thou
in
this
vile
body
of
ours
giuest
vs
so
great
and
innumerable
benefits
,
Aug.
in
soliloq
.
from
the
firmament
,
section
3
from
the
ayre
,
from
the
earth
,
from
the
sea
:
by
light
,
by
darkenesse
,
by
heate
,
by
shadow
,
by
dewes
,
by
showres
,
by
windes
,
by
raines
,
by
birds
,
by
fishes
,
by
beasts
,
by
trees
,
by
hearbs
,
by
plants
,
and
by
such
varietie
and
ministery
of
all
thy
creatures
:
Oh
(
sweet
Lord
)
what
manner
of
things
,
how
great
,
how
good
,
and
how
infinite
are
those
which
thou
hast
prepared
in
our
heauenly
Countrey
,
where
we
shall
see
thee
face
to
face
?
If
thou
doe
so
great
things
for
vs
in
our
prison
,
what
wilt
thou
giue
vnto
vs
in
our
Pallace
?
If
thy
enemies
and
thy
friends
be
so
well
prouided
for
together
in
this
life
,
what
shall
thy
onely
friends
receiue
in
the
life
to
come
?
If
our
Iayle
containe
so
great
matters
,
what
shall
our
Countrey
and
Kingdome
doe
?
O
my
Lord
and
God
,
thou
art
a
great
God
,
and
as
there
is
no
end
of
thy
greatnesse
,
nor
measure
of
thy
wisedome
,
nor
number
of
thy
mercies
:
so
is
there
neyther
end
,
number
,
nor
measure
of
thy
rewards
towards
them
that
loue
thee
.
But
these
ioyes
(
alas
)
can
we
not
comprehend
whilest
we
liue
in
loue
with
this
world
,
no
more
then
a
prisoner
shut
vp
in
a
dungeon
can
know
what
is
done
in
a
Princes
pallace
;
or
a
banished
man
in
a
forraine
land
,
can
learne
what
is
done
in
his
Country
,
from
which
he
is
exiled
.
If
the
very
remembrance
of
the
ioyes
of
heauen
so
affect
section
4
Gods
Children
,
what
will
the
fruition
doe
?
Wee
are
somewhat
moued
when
wee
call
to
minde
that
all
the
Saints
in
heauen
doe
know
God
,
all
see
God
,
all
loue
God
:
then
what
will
it
be
one
day
to
be
ioyned
with
that
celestiall
societie
,
to
know
with
them
,
to
see
with
them
,
to
loue
with
them
?
Now
what
a
ioy
is
it
to
consider
the
ioy
of
this
most
ioyfull
day
to
all
faithfull
beleeuers
in
Iesus
Christ
,
Rom.
8.33.34
.
who
shall
be
quit
by
proclamation
?
Who
shall
lay
any
thing
to
the
charge
of
Gods
chosen
?
How
shall
their
hearts
exult
,
when
those
that
were
not
worthy
to
be
seruants
,
shall
be
made
as
Gods
sonnes
,
and
coheyres
with
Iesus
Christ
of
euerlasting
glory
?
Verse
17.
True
happinesse
(
saith
one
)
is
to
haue
present
all
good
things
that
the
heart
loueth
,
and
to
haue
absent
and
banished
whatsoeuer
the
soule
loatheth
;
when
a
man
both
loueth
that
which
is
best
,
and
enioyeth
it
;
when
a
man
enioyeth
all
that
hee
willeth
,
and
willeth
nothing
but
that
which
is
best
.
section
5
Hee
which
cleaueth
to
the
Lord
,
is
one
spirit
with
him
:
for
true
loue
is
the
vnion
of
louers
.
1
Cor.
6.17
.
Such
is
euery
one
as
his
loue
is
.
So
great
then
shall
be
our
loue
to
God
and
heauen
,
as
that
wee
shall
desire
to
loue
nothing
else
.
For
with
him
in
his
Kingdome
,
wee
shall
haue
perfect
health
without
infirmitie
;
health
and
saluation
shall
be
the
wals
of
Gods
elect
,
Esay
60.18
.
they
shall
alwayes
flourish
as
in
youth
,
without
any
danger
of
withering
old
age
;
yea
,
they
shall
be
of
the
measure
of
age
,
and
fulnesse
of
Christ
;
wee
shall
haue
saturitie
without
loathsomnesse
.
Ephes.
4.13
.
Here
the
eye
is
neuer
satisfied
with
seeing
,
nor
the
eare
with
hearing
;
but
then
our
desire
shall
be
replenished
with
all
good
things
:
I
shall
be
full
with
thy
image
(
saith
the
Prophet
,
Psal.
17.15
.
)
They
shall
not
hunger
nor
thirst
any
more
;
yet
being
full
,
they
shall
still
affect
;
and
in
affecting
shall
be
satisfied
,
that
their
fulnesse
cloy
them
not
,
and
that
they
feele
no
want
in
their
desires
.
Gregorie
.
Wee
shall
haue
beauty
without
any
blemish
or
deformitie
:
the
iust
shall
be
as
the
Sunne
in
Gods
Kingdome
,
Mat.
13.43
.
Phil.
3.21
.
they
shall
be
like
Christs
glorious
body
.
Our
image
shall
be
heauenly
,
as
now
it
is
earthly
:
We
shall
haue
all
abundance
without
any
want
:
for
God
will
giue
his
people
a
place
where
there
is
no
penury
.
There
shall
be
nothing
without
them
which
they
shall
neede
to
desire
,
nor
any
thing
within
them
which
they
neede
to
abhorre
.
Mortalitie
shall
be
abandoned
,
Death
shall
be
destroyed
for
euer
.
Gods
Children
shall
liue
in
safety
without
feare
,
haue
perfect
knowledge
without
ignorance
:
for
now
we
doe
but
see
in
a
glasse
,
and
then
shall
wee
shee
with
open
face
,
and
know
as
wee
are
knowne
.
Wee
shall
haue
glory
without
reproach
,
ioy
without
sadnesse
;
for
God
will
then
wipe
away
all
our
teares
,
griefe
and
sorrow
shall
flye
away
when
we
shall
enter
into
our
masters
ioy
.
They
that
come
to
the
maine
Ocean
Sea
,
finde
water
section
6
enough
,
if
they
come
by
millions
to
take
handfuls
of
it
:
So
be
there
a
multitude
,
(
which
no
tongue
can
number
)
God
yet
hath
Crownes
for
their
heads
,
and
Palmes
for
their
hands
,
Apoc.
7.9
.
when
they
shall
follow
the
Lambe
whither
soeuer
he
goeth
.
If
there
were
so
great
Faith
in
the
earth
,
as
there
is
most
sure
reward
in
heauen
,
what
loue
should
wee
haue
to
the
life
to
come
?
Seeing
Christ
therefore
hath
prepared
heauen
for
vs
,
let
vs
prepare
our selues
for
heauen
.
What
pleasure
then
shall
wee
haue
,
when
we
shall
be
in
the
company
of
Angels
?
when
we
shall
see
our
blessed
Redeemer
with
our
eyes
,
and
the
infinite
brightnesse
of
Gods
diuine
light
?
What
a
glory
shall
it
be
to
behold
that
vniuersall
Goodnesse
,
in
whom
are
all
good
things
?
that
greater
world
,
in
whom
all
worlds
are
contained
?
What
a
ioy
shall
it
be
to
see
him
,
who
being
one
,
is
all
things
,
and
yet
being
one
,
and
most
simple
in
himselfe
,
comprehendeth
the
perfection
of
all
things
?
This
is
the
essentiall
glory
of
the
Saints
,
this
is
the
centre
of
their
desires
.
Blessed
are
the
pure
in
heart
,
for
they
shall
see
God
:
This
is
a
vision
that
maketh
vs
happy
;
a
vision
that
passeth
the
beauty
of
all
earthly
things
,
of
Gold
,
Siluer
,
Pearles
,
and
precious
Stones
;
of
woods
,
of
fields
,
of
Sea
,
of
ayre
,
of
Sunne
,
of
Moone
,
of
Starres
,
of
Angels
,
and
all
creatures
:
for
all
these
things
haue
their
beauty
from
hence
.
This
sight
of
God
is
the
full
beatitude
,
and
totall
glory
of
man
,
to
see
him
that
made
both
heauen
and
earth
,
to
see
him
that
made
thee
,
that
redeemed
thee
,
that
glorified
thee
.
For
in
seeing
him
thou
shalt
possesse
him
,
in
possessing
him
thou
shalt
loue
him
,
thou
shalt
praise
him
,
for
hee
is
the
inheritance
of
his
people
,
he
is
the
possession
of
their
felicitie
,
and
the
reward
of
their
expectation
.
section
7
Mans
soule
was
made
according
to
Gods
image
,
therefore
it
may
be
imployed
with
other
things
,
but
satisfied
and
filled
it
cannot
be
;
for
it
being
made
capable
of
God
,
whatsoeuer
is
lesse
then
God
,
cannot
suffice
it
;
and
when
it
hath
God
,
it
hath
her
hearts
desire
;
neither
is
there
any
outward
thing
besides
,
that
it
would
wish
.
But
while
it
desireth
any
outward
thing
,
it
is
a
manifest
argument
that
God
is
not
within
;
for
if
God
be
possessed
it
can
desire
no
more
:
For
in
as
much
as
God
is
the
soueraigne
good
(
yea
all
that
good
is
)
the
soule
hath
nothing
it
may
wish
for
more
,
but
inioyeth
him
who
is
all
that
good
is
.
As
long
as
the
soule
desireth
any
creature
,
it
is
alwaies
hungry
,
for
although
it
haue
what
it
can
desire
of
creatures
,
yet
remaineth
it
emptie
;
for
there
is
nothing
that
can
fill
it
,
but
him
alone
,
after
whose
Image
it
was
created
.
And
those
O
Lord
(
saith
Augustine
)
thou
onely
fittest
,
who
desire
nothing
besides
thee
,
which
iudge
al
earthly
things
as
dung
in
regard
of
thee
,
and
heauenly
things
.
section
8
Oh
that
is
a
happy
and
glorious
day
lasting
euer
,
and
neuer
at
an
end
,
wherein
I
shall
heare
the
voyce
of
ioy
and
thankesgiuing
,
when
I
shall
heare
it
said
,
enter
into
thy
Masters
ioy
,
which
is
perfect
ioy
without
all
sorrow
.
There
shall
be
the
liuing
life
,
the
sweet
life
,
the
louely
life
:
There
shall
be
no
enemie
to
assault
,
no
inticement
of
the
flesh
to
alure
,
but
soueraigne
and
sure
securitie
and
quiet
ioyfulnesse
,
and
ioyfull
and
blessed
euerlastingnesse
,
and
euerlasting
happinesse
.
The
happy
Trinitie
and
vnitie
of
Trinitie
,
and
deitie
of
vnitie
,
and
blessed
sight
of
deitie
:
this
is
the
Masters
ioy
:
O
ioy
aboue
ioy
,
besides
which
there
is
no
ioy
;
when
shall
I
enter
into
thee
,
that
I
may
see
my
God
,
who
dwelleth
in
thee
!
Blessed
are
they
that
haue
escaped
from
sea
to
shoare
,
from
exile
to
their
Countrie
;
from
the
prison
of
this
wretched
life
,
to
that
surpassing
Pallace
,
enioying
this
wished-for
rest
.
Their
comfort
is
endlesse
,
their
mirth
without
mourning
,
health
without
sicknesse
,
way
without
wearisomnesse
,
light
without
darknesse
:
where
we
shall
be
rich
without
couetousnesse
,
aduanced
without
pride
,
and
shal
possesse
all
things
without
desire
,
and
shall
liue
eternally
without
dying
any
more
.
I
can
sooner
tell
(
saith
one
)
what
there
is
not
in
that
section
9
blessed
life
,
then
what
there
is
.
There
is
no
feare
,
no
sickenesse
,
no
death
,
no
heauinesse
,
no
infirmitie
,
no
hunger
,
no
thirst
,
no
heate
,
no
cold
,
no
warre
,
no
contention
,
no
want
,
no
woe
,
no
paine
,
no
pouerty
,
no
corruption
,
no
temtation
,
&c.
I
haue
now
partly
told
you
what
there
is
not
there
,
will
you
know
what
is
there
?
I
can
say
nothing
but
with
the
Apostle
,
No
eye
hath
seene
,
no
eare
hath
heard
,
1
Cor.
2.9
.
neyther
hath
it
entred
into
the
heart
of
man
,
what
vnspeakable
ioyes
God
hath
prepared
for
them
that
loue
him
.
If
it
be
so
,
what
can
I
doe
else
,
but
lift
vp
mine
eyes
to
heauen
,
mine
eares
to
God
,
and
my
heart
to
Paradise
,
to
see
and
vnderstand
what
I
can
comprehend
vpon
earth
?
and
therefore
my
soule
longeth
after
thee
O
God
,
and
sigheth
till
it
see
the
brightnesse
of
thy
face
.
O
Kingdome
of
euerlasting
blisse
,
where
thou
O
Lord
,
the
hope
of
all
Saints
art
,
reioycing
them
on
euery
side
with
thy
blessed
sight
▪
If
the
wise
men
of
the
East
came
so
farre
off
,
and
reioyced
to
see
Christ
in
the
manger
,
what
will
it
be
(
in
the
sight
of
his
Elect
)
to
see
him
in
his
glory
?
If
Iohn
Baptist
a
babe
,
Luke
1.41
.
sprang
in
his
mothers
wombe
for
ioy
of
Christ
so
newly
conceiued
,
and
not
yet
seene
,
what
shall
his
reall
presence
doe
in
his
royall
Kingdome
,
but
euen
rauish
with
ioy
our
very
hearts
and
soules
,
when
we
shall
continually
enioy
his
most
glorious
sight
?
For
it
passeth
all
other
glory
that
the
Saints
haue
in
heauen
,
to
be
admitted
to
the
inestimable
sight
of
Christ
his
face
in
heauen
,
and
to
receiue
the
beames
of
glory
from
the
brightnesse
of
his
Maiestie
.
1
Kings
10.8
.
If
Solomons
seruants
were
accounted
happy
(
of
Sheba
the
Southerne
Queene
)
for
their
daily
liuing
and
residencie
in
his
Court
,
and
hearing
of
his
exquisite
wisedome
,
so
admirable
to
all
the
world
;
how
happy
then
,
and
thrice
blessed
shall
the
Saints
and
seruants
of
God
be
accounted
,
that
liue
continually
in
the
Court
of
heauen
,
the
very
Paradise
and
Pallace
of
God
himselfe
?
Psal.
16.11
.
Blessed
(
indeed
)
are
they
that
enioy
the
pleasures
of
his
house
,
in
whose
sight
is
the
fulnesse
of
ioy
,
and
at
whose
right
hand
there
are
pleasures
for
euermore
.
section
10
It
was
Moses
honour
to
see
Gods
hinder
parts
,
though
possibly
he
could
not
see
his
face
and
liue
:
Exod.
34.6
.
Exod.
33.20
.
and
shall
it
not
be
then
in
incomparable
ioy
and
felicitie
to
the
faithfull
,
to
see
his
glorious
face
in
heauen
?
If
the
presence
of
God
(
saith
one
)
were
vpon
hell
,
it
would
become
the
port
of
Paradise
:
So
on
the
contrary
,
if
the
presence
of
our
sins
,
miseries
,
and
woes
,
should
pester
heauen
,
and
reach
vnto
the
Saints
,
then
should
heauen
be
turned
into
hell
,
rest
into
toyle
,
peace
into
warre
;
life
into
death
,
&c.
To
conclude
,
as
beautie
seemes
more
excellent
when
it
is
paraleld
with
deformitie
;
so
will
heauen
shew
more
glorious
when
it
is
compared
with
hell
.
Oh
how
happy
,
and
blessed
is
hee
which
with
the
onely
desire
and
loue
of
eternitie
pyneth
away
?
Such
a
one
is
neither
proud
,
with
prosperitie
,
nor
cast
downe
with
aduersitie
;
for
as
hee
hath
nothing
in
this
world
that
he
loueth
:
so
is
there
no
losse
of
any
thing
in
this
life
that
he
feareth
.
Sweete
is
the
fountaine
to
the
weary
traueller
,
and
rest
to
the
tyred
seruant
:
Comfortable
is
the
coole
euening
after
a
hot
sunny
day
;
yet
much
more
sweet
will
it
be
to
the
Saints
of
this
heauenly
citie
to
haue
peace
after
warre
,
pleasure
after
paine
,
ioy
after
trouble
,
and
constant
securitie
after
their
so
long
indured
sorrowes
.
That
Citie
(
saith
Augustine
)
is
scituate
aboue
all
the
elements
,
where
no
flouds
can
arise
,
no
stormie
windes
can
blow
,
no
tempestuous
waues
can
beate
,
&c.
CHAP.
X.
The
assurance
and
certaintie
which
Gods
Children
haue
of
their
saluation
,
and
heauenly
blisse
.
HItherto
wee
haue
heard
of
our
comfortable
section
1
redemption
by
Iesus
Christ
from
Sin
and
Death
,
and
of
the
heauenly
fruits
and
effects
that
accompany
the
same
,
euen
ioy
and
happines
,
heauen
it selfe
,
and
vnspeakable
blessednesse
:
It
now
remaineth
(
that
nothing
may
be
wanting
to
our
harts
desire
)
to
set
downe
(
in
few
words
)
the
ground
and
assurance
that
the
godly
haue
for
the
vndoubted
fruition
of
the
former
blessed
estate
:
For
it
is
not
the
bare
knowledge
of
these
things
(
which
the
very
Diuels
and
damned
may
haue
)
but
the
sound
euidence
,
and
the
demonstratiue
and
infallible
conclusions
that
the
faithfull
finde
and
feele
in
their
soules
(
to
conuince
the
certaintie
hereof
to
themselues
)
that
supporteth
their
Faith
and
Hope
,
till
they
inioy
their
expected
happinesse
hereafter
.
It
might
be
sufficient
(
in
this
respect
)
to
perswade
vs
,
(
if
our
faith
were
not
so
weake
)
that
God
hath
promised
the
performance
of
these
things
;
that
the
ground
of
his
promise
is
his
written
Word
,
which
cannot
deceiue
vs
,
no
more
then
God
can
deny
himselfe
;
which
word
the
faithfull
beleeuing
,
haue
enioyed
the
promise
,
and
had
the
end
of
their
faith
,
Heb.
11.33
.
1
Pet.
1.9
.
euen
the
saluation
of
their
soules
,
yet
for
our
further
resolution
herein
,
I
will
dwell
a
little
longer
on
this
poynt
.
One
demanding
the
proofe
of
another
life
,
was
asked
section
2
(
for
his
answere
)
whether
hee
beleeued
there
was
a
God
?
which
being
granted
,
it
sufficeth
(
said
the
answerer
;
)
for
if
there
be
a
God
,
hee
is
righteous
;
if
hee
be
righteous
,
hee
must
in
iustice
reward
the
good
and
punish
the
wicked
:
Now
wee
know
that
many
naughty
men
liue
here
in
pompe
and
pleasure
,
and
seeme
to
dye
in
peace
;
and
likewise
many
good
men
in
continuall
anguish
and
affliction
,
consuming
away
with
sorrow
and
griefe
to
death
it selfe
.
If
therefore
there
be
a
righteous
God
,
it
cannot
be
chosen
but
there
is
another
life
,
when
these
good
men
shall
rest
in
blisse
,
and
wicked
men
in
woe
.
For
it
is
a
righteous
thing
with
God
to
recompence
their
tribulation
which
trouble
his
children
,
and
to
giue
rest
to
his
that
are
troubled
:
which
though
many
times
it
be
not
executed
in
this
life
,
2
Thes.
1.6.10
.
yet
the
Apostle
concludeth
it
to
be
certainly
accomplished
at
the
comming
of
Christ
the
righteous
Iudge
.
section
3
It
cannot
be
wee
should
know
the
grace
and
loue
of
God
,
(
which
is
our
Faith
)
but
wee
must
know
the
fruit
of
his
loue
,
that
is
,
his
glory
,
and
eternall
life
(
which
is
our
Hope
▪
)
If
therefore
wee
be
sure
that
God
doth
loue
vs
in
Iesus
Christ
,
wee
are
also
as
sure
,
that
God
will
glorifie
vs
through
Iesus
Christ
.
And
as
our
Faith
reioyceth
in
Gods
fauour
,
so
our
Hope
reioyceth
in
Gods
glory
.
And
as
our
Faith
is
sure
,
Rom.
8.39
.
that
nothing
shall
separate
the
loue
of
God
from
vs
;
so
our
Hope
longeth
after
the
incorruptible
inheritance
which
wee
feele
and
know
to
be
laid
vp
for
vs
in
heauen
.
So
that
this
constancie
and
boldnesse
of
our
hope
without
wauering
,
laid
vp
in
our
hearts
,
cryeth
still
within
vs
,
Apoc.
22
20.
come
quickly
Lord
Iesus
;
and
this
hope
is
our
warrant
,
that
we
are
the
sons
of
God
:
which
confuteth
all
such
as
conceiue
no
other
thing
of
hope
,
then
to
desire
to
haue
a
thing
whereof
we
doubt
;
for
being
demanded
whither
they
be
sure
to
be
saued
?
they
answer
,
they
can
haue
no
assurance
,
for
then
how
could
they
hope
?
Thus
they
make
hope
a
doubtfull
desire
of
a
thing
they
wish
,
instead
of
a
present
feeling
of
the
thing
they
long
for
.
But
we
are
then
indeede
the
children
of
God
,
Heb.
4.6
.
if
we
hold
the
reioycing
of
our
hope
stedfast
and
sure
vnto
the
end
.
section
4
Neither
must
Christians
be
discouraged
,
though
their
hoped-for
glory
come
not
so
soone
as
it
is
looked
for
;
for
God
giueth
them
the
plastour
of
patience
,
which
shall
suffice
and
support
their
hope
,
for
he
is
sure
that
hath
promised
,
Heb.
10.36.37
.
but
not
to
be
prescribed
a
time
by
vs
;
but
he
must
take
his
own
time
,
&
our
patience
must
preuent
al
distrust
.
Faith
is
the
foundation
of
our
hope
;
for
what
can
we
hope
for
except
we
beleeue
it
?
as
the
ground
of
faith
is
the
word
&
promise
;
for
why
should
we
beleeue
,
but
in
respect
of
Gods
promise
?
Faith
telleth
vs
,
we
beate
not
the
ayre
:
hope
biddeth
vs
hold
on
our
race
,
finish
the
course
,
fight
the
combat
,
and
then
expect
the
crowne
of
glory
:
yea
,
Faith
is
fastened
by
hope
,
that
it
doe
not
wander
,
and
is
continued
by
hope
,
2
Tim
4.7.8
.
that
it
doe
not
hasten
but
wait
the
time
;
&
it
is
confirmed
by
hope
,
that
we
may
hold
on
the
Faith
.
Example
we
haue
in
the
Cananitish
woman
,
Mat.
15.22
.
who
suffered
three
denials
of
Christ
,
each
of
them
doubled
,
with
seuerall
reproaches
,
yet
her
faith
was
relieued
by
her
hope
,
and
she
had
her
desire
.
So
Iacob
wrestled
with
God
by
Faith
,
and
in
an
assured
hope
,
Gen.
32.26
.
told
him
flatly
to
his
face
that
he
would
not
let
him
goe
vntill
he
had
blessed
him
:
Faith
will
not
flye
or
yeeld
a
foot
to
her
spirituall
foes
,
and
hope
will
neuer
be
foyled
:
It
is
the
sure
and
certaine
anchor
of
safety
,
Heb.
6.19
.
to
keepe
both
ship
and
sailes
from
dangerous
shipwracke
.
The
saile
that
maketh
the
Ship
of
our
life
to
ride
merily
section
5
(
amidst
the
loftie
surges
of
the
Sea
of
this
troublesome
world
)
is
our
apparant
and
stedfast
profession
of
faith
in
Christ
;
taking
hold
of
the
middle-mast
of
his
promises
,
and
nestling
it selfe
in
them
(
as
Doues
in
the
holes
of
rocks
)
hoysting
vp
the
harts
of
the
godly
aboue
al
earthly
things
,
giuing
them
a
safe
thorow-fare
and
free
passage
,
through
all
the
stormes
and
tempests
of
this
wretched
life
.
The
Apostle
bringeth
forth
a
cloud
of
examples
of
such
(
who
by
the
sailes
of
faith
)
haue
passed
the
pikes
of
this
dangerous
nauigation
,
Heb.
11.39
.
&
12.1
.
and
haue
happily
arriued
at
the
heauenly
hauen
of
rest
.
A
faithfull
heart
is
furnished
(
like
a
Ship
of
warre
)
with
shot
and
powder
,
and
other
strong
munition
,
which
will
surely
make
all
hellish
Pyrots
and
fleshly
force
,
either
to
pull
in
their
heads
,
or
betake
them
to
their
heeles
.
The
Diuell
and
diuellish
men
,
can
neuer
sinke
our
Ship
with
all
their
subtilties
:
so
long
as
wee
cast
our
faith
and
hope
vpon
Christ
Iesus
the
corner-stone
?
but
if
it
dash
vpon
the
rockes
of
sinne
,
it
is
in
danger
.
Iona.
1.4.12.15
Ionahs
sin
had
welnigh
sunke
the
Ship
.
A
Ship
may
more
safely
carry
any
Passenger
then
a
fugitiue
which
is
a
vagrant
and
runaway
from
God
,
Epiphan.
so
saith
Epiphanius
.
So
long
therefore
as
the
rocke
of
sinne
is
in
our
way
,
we
can
make
no
way
towards
heauen
;
wherefore
let
vs
cast
away
our
sinnes
into
the
Sea
(
as
Ionah
was
;
)
for
with
this
sacrifice
,
the
Sea
of
Gods
wrath
was
appeased
.
section
6
Wee
can
haue
no
certaine
knowledge
of
heauenly
things
but
by
faith
,
for
such
is
their
nature
that
they
can
no
otherwise
be
knowne
,
for
some
of
them
are
passed
,
and
some
to
come
;
some
in
heauen
,
some
in
hell
.
Againe
,
God
(
whom
our
faith
principally
apprehendeth
)
dwelleth
in
that
light
that
none
can
attaine
,
1
Tim.
6.16
.
Exod.
33.20
.
Ioh.
15.
Esa.
45.45
.
wee
must
therefore
beleeue
the
Sonne
speaking
of
his
Father
,
&
search
to
whom
the
Sonne
hath
reueiled
him
,
since
wee
cannot
see
him
with
our
eyes
.
God
onely
is
to
be
beleeued
touching
himselfe
,
who
onely
knoweth
himselfe
,
and
he
well
beleeueth
God
,
who
beleeueth
his
teachers
(
in
whom
God
speaketh
.
)
Neither
is
it
strange
why
wee
should
beleeue
God
alone
concerning
himselfe
,
since
we
must
credit
a
mortall
man
touching
his
owne
secrets
,
whose
spirit
(
next
God
)
knoweth
best
what
is
in
him
.
1
Cor.
2.11
.
Humane
vnderstanding
(
in
diuine
things
)
is
as
the
sight
of
an
Owle
against
the
Sunne
:
Such
things
are
knowne
(
by
faith
)
in
Gods
word
.
Since
God
is
the
highest
,
it
is
not
possible
to
reach
him
(
by
the
ladder
of
our
reason
)
no
more
then
a
Dwarfe
can
reach
so
high
as
a
huge
and
tall
Gyant
.
Now
we
cannot
see
Gods
face
,
but
he
is
couered
vnder
something
(
as
with
a
vaile
)
yea
,
sometime
in
such
things
as
are
contrary
to
his
nature
.
As
for
vs
to
behold
his
mercy
in
his
anger
.
In
bringing
vs
to
hell
,
Faith
seeth
him
bringing
vs
to
heauen
;
in
darkenesse
it
beholdeth
his
brightnesse
;
in
hyding
his
face
,
it
beholdeth
his
chearefull
countenance
.
section
7
And
did
not
Iob
see
God
(
as
they
say
)
vnder
Sathans
cloake
?
for
who
cast
fire
from
heauen
vpon
his
goods
?
who
ouerthrew
his
house
,
and
slew
his
children
?
who
stirred
vp
strangers
to
driue
away
his
cattell
,
but
Sathan
himselfe
?
and
yet
Iob
peirced
(
with
the
sight
of
his
faith
)
through
all
these
instruments
,
and
actions
,
Iob
1.21
.
confessing
plainely
,
that
as
the
Lord
had
giuen
them
,
so
the
Lord
had
taken
them
away
,
and
so
praised
his
name
.
And
how
often
did
holy
Dauid
(
amidst
the
shadowes
of
Death
)
see
life
it selfe
?
For
Faith
is
of
things
absent
,
Heb.
11.1
.
of
things
hoped
for
,
of
things
desired
;
and
can
wee
desire
any
thing
wee
know
not
?
and
is
there
of
heauenly
things
any
other
true
knowledge
,
then
by
faith
grounded
vpon
the
word
of
God
?
Let
vs
send
then
our
faith
in
beleeuing
,
and
our
hope
in
expecting
(
as
Iosuah
sent
messengers
before
)
to
view
that
heauenly
countrie
that
God
hath
promised
to
giue
vs
,
and
these
messengers
will
bring
vs
word
,
Iosuah
2.1
.
that
the
eye
hath
not
seene
,
nor
the
eare
heard
,
nor
heart
of
man
conceiued
the
excellencie
thereof
,
1
Cor.
2.9
.
which
should
moue
all
faithfull
men
to
giue
this
world
willing
farewell
.
He
that
is
eternall
hath
promised
these
things
,
and
he
is
section
8
eternall
through
whom
he
hath
promised
them
,
and
the
things
that
be
promised
are
eternall
,
bringing
eternall
felicitie
to
the
beleeuers
,
and
euerlasting
destruction
to
the
infidels
.
Againe
,
the
gifts
and
graces
of
God
are
not
without
delay
;
no
delay
in
the
creation
,
no
delay
in
the
redemption
,
no
delay
in
the
comming
of
the
holy
Ghost
,
for
suddenly
it
fell
;
and
shall
we
surmise
a
delay
(
after
the
desolution
of
our
bodies
by
death
)
when
we
haue
fought
a
good
fight
,
finished
our
course
and
kept
the
faith
?
No
,
no
,
Christ
Iesus
standeth
ready
with
a
crowne
in
his
hand
(
ouer
the
heads
of
all
his
Saints
)
to
put
it
on
,
when
they
haue
put
off
this
flesh
.
Our
saluation
in
Christ
is
alwayes
fresh
and
new
.
If
once
I
be
within
the
new
couenant
,
it
is
an
euerlasting
couenant
:
I
was
not
taken
vnder
condition
of
time
,
nor
no
time
shall
preuaile
against
mee
.
Our
Christian
state
and
condition
is
not
changeable
(
as
Adams
was
in
Paradise
)
but
it
is
made
sure
in
the
body
of
Christ
,
vnited
with
the
person
of
the
godhead
,
&
so
are
the
waies
in
which
wee
are
led
into
it
immutable
:
Our
faith
is
not
extinguished
,
our
loue
cannot
be
quenched
,
our
hope
faileth
not
,
nor
the
holy
spirit
can
euer
be
taken
from
vs
,
but
still
they
are
new
to
vs
to
eternall
life
.
section
9
And
as
for
the
wicked
,
they
shall
be
as
well
able
to
saue
themselues
without
God
,
as
to
hurt
vs
hauing
God
;
and
the
worst
they
can
doe
,
is
but
to
send
vs
to
God
.
And
for
Sathans
darts
cast
out
against
vs
,
they
are
turned
aside
in
the
armour
of
Christ
:
Apoc.
12.16
.
2
Cor.
12.7
9.
Esay
53.5
.
his
flouds
can
neuer
drowne
vs
,
and
his
buffetings
shall
be
as
our
preseruatiues
against
presumption
.
Christ
our
head
was
wounded
for
our
sins
,
and
is
healed
againe
,
raigning
and
triumphing
in
heauen
;
why
then
should
we
which
beleeue
in
him
haue
our
hearts
heauie
in
earth
,
as
though
the
head
had
forgotten
the
body
,
or
any
part
thereof
?
No
,
let
vs
not
doubt
that
he
will
suffer
a
haire
thereof
to
perish
,
which
he
so
dearely
purchased
.
Michael
(
I
meane
our
captaine
Christ
)
hath
conquered
that
dreadfull
red
dragon
,
Apoc.
12.7.8.9
.
and
subtill
serpent
(
with
his
leaders
,
and
liuetenants
)
death
and
hell
;
why
should
we
be
so
much
moued
with
any
force
of
flesh
and
bloud
,
or
any
mischiefe
the
world
can
worke
vs
?
section
10
Be
of
good
cheare
(
saith
Christ
)
I
haue
ouercome
the
world
.
Ioh.
6.33
.
Seeing
hee
hath
broken
the
head
of
our
enemie
what
should
his
taile
so
much
trouble
vs
?
Seeing
hee
hath
taken
away
our
sinnes
,
what
should
any
sorrow
remaine
amongst
vs
?
God
doth
not
choose
them
worthy
,
but
in
choosing
them
maketh
them
worthy
.
He
hath
all
in
himselfe
,
which
hath
himselfe
,
and
hee
hath
himselfe
which
hath
God
,
and
he
hath
God
who
beleeueth
,
and
confesseth
his
creatour
:
Chrisost.
but
he
that
hath
lost
his
faith
,
hath
nothing
else
to
loose
.
Christ
hath
said
it
(
and
it
is
a
warrant
to
our
wearied
soules
)
that
those
that
his
father
hath
giuen
him
,
may
be
where
he
is
,
to
behold
his
glory
.
This
is
his
will
,
Ioh.
17.24
.
and
who
dare
wrest
it
?
the
head
will
haue
his
members
,
the
Bridegroome
his
spouse
,
God
his
elect
,
and
Christ
his
redeemed
;
and
where
will
he
haue
them
,
but
where
he
is
?
and
that
is
in
heauen
.
So
much
what
Death
is
in
Christ
.
Now
followeth
our
preparation
thereunto
.
The
end
of
the
second
Booke
.
THE
THIRD
BOOKE
.
Of
preparation
vnto
DEATH
.
CHAP.
I.
The
necessitie
of
preparation
,
with
the
motiues
:
the
remembrance
of
Death
much
auaileth
thereunto
,
to
the
godly
;
and
the
carelesnesse
of
most
men
herein
.
FOr
as
much
as
the
best
things
are
section
1
not
easily
attained
vnto
(
being
so
precious
and
excellent
in
themselues
)
without
the
hardest
labour
and
greatest
attempt
(
vile
and
easie
things
being
vsually
most
common
,
and
these
so
rare
:
)
Our
most
wise
and
prouident
God
(
to
whet
our
affections
,
and
to
sharpen
our
desires
to
heauen
and
heauenly
things
)
hath
inioyned
vs
a
taske
to
be
performed
before
we
can
aspire
to
our
happy
perfection
:
Luk.
14.28
.
For
hauing
the
sumptuous
tower
of
our
saluation
to
build
,
we
must
first
sit
downe
and
reckon
our
costs
it
will
stand
vs
in
:
The
crowne
of
glory
being
proposed
,
2
Tim.
4
7
wee
must
first
fight
the
battaile
of
faith
without
being
foyled
:
And
the
garland
of
saluation
being
hung
vp
(
as
it
were
)
before
our
eyes
,
we
must
striue
to
run
the
race
,
without
tyring
,
1
Cor.
9.24
.
vntill
we
come
to
the
goale
,
where
we
must
receiue
the
prize
of
our
paines
with
endlesse
profit
.
section
2
The
dominions
of
heauen
(
I
confesse
)
are
great
and
large
,
Luk.
14.24
.
but
the
way
thither
is
narrow
and
straight
,
and
we
must
striue
to
enter
in
.
:
the
wicket-doore
is
small
,
and
the
throng
great
;
Mat.
11.12
.
therefore
we
must
vse
a
godly
violence
,
to
thrust
our selues
in
,
if
we
will
be
saued
.
Now
the
way
wee
haue
heard
already
,
and
the
doore
of
our
entrance
(
which
is
death
)
hath
sufficiently
beene
described
:
It
onely
remaineth
that
we
be
christianly
fitted
and
prepared
for
the
entrance
.
Constant
therefore
we
must
be
in
our
course
,
&
condition
of
life
,
enioyned
vs
of
God
:
for
what
auaileth
it
the
Sea-faring
man
,
to
haue
sailed
safely
through
the
surging
Seas
,
to
haue
escaped
dangerous
syrts
and
sands
,
the
craggie
rockes
and
rough
passages
,
if
yet
he
be
sunke
,
or
sustaine
Shipwrake
in
the
hauen
?
What
profiteth
it
the
Souldier
,
or
most
corragious
Captaine
,
to
haue
giuen
many
on-sets
in
the
battaile
,
and
foyles
to
his
foes
;
if
yet
he
be
killed
before
he
ouercome
?
It
booteth
not
to
run
ourselues
breathlesse
in
the
race
,
if
we
get
not
the
goale
;
and
we
shoote
but
at
Rouers
if
wee
misse
the
marke
.
This
world
therefore
being
as
a
Sea
;
a
field
,
a
race
,
and
a
marke
to
all
Gods
elect
:
Let
them
so
saile
therein
,
as
they
may
come
safely
to
the
shoare
;
so
fight
in
this
field
,
that
they
may
ouercome
;
so
runne
that
they
may
obtaine
,
and
so
shoote
that
they
misse
not
the
marke
:
that
is
,
that
they
may
after
this
life
,
come
to
the
expectation
of
their
hope
,
end
of
their
trauell
,
euen
the
blessed
immortalitie
of
euerlasting
life
.
section
3
We
all
with
our
lips
confesse
that
we
must
die
,
and
that
death
is
the
gate
either
to
heauen
or
hell
,
and
yet
not
one
of
vs
(
amongst
milions
of
men
)
so
religiously
spend
,
and
passe
their
daies
,
as
hoping
to
goe
to
heauen
,
or
fearing
the
way
to
hell
.
If
we
be
once
resolued
that
in
extremitie
of
sicknesse
we
cannot
escape
with
life
,
there
is
none
of
vs
that
is
not
very
sorry
that
euer
he
offended
God
;
liuing
in
drunkennesse
,
adulterie
,
deceit
,
riot
,
or
in
any
such
excesse
,
or
bad
course
of
life
,
without
Gods
feare
;
then
will
euery
one
wish
,
that
he
had
better
serued
God
,
&c.
Such
are
vaine
mens
complaints
,
and
late
lamentations
.
Yet
now
(
whiles
God
vouchsafeth
meanes
and
time
to
liue
)
why
doe
we
not
prepare
our selues
in
time
?
Why
hasten
wee
not
to
liue
in
such
sort
,
as
at
the
day
of
death
wee
wish
we
had
.
For
looke
how
Death
leaueth
a
man
,
so
shall
the
last
Iudgement
finde
him
.
In
this
life
there
may
be
changes
and
conuersions
from
euill
to
good
,
but
after
death
there
can
be
none
at
all
:
for
looke
where
the
tree
falleth
,
Eccles.
11.3
.
there
it
lyeth
,
whether
towards
the
North
or
towards
the
South
.
Neede
wee
haue
ro
gird
vp
our
loynes
,
1
Pet.
1.13
.
Mat.
25.4
.
and
to
get
Oyle
for
our
Lampes
,
at
all
assayes
,
for
the
sodaine
and
vncertaine
comming
of
the
Bridge-groome
.
Our
corrupt
and
cursed
nature
will
still
make
vs
carelesse
section
4
of
our
end
:
naturally
wee
are
giuen
to
cocker
our selues
with
fleshly
dreames
of
continuall
peace
and
securitie
,
and
there
is
none
so
olde
,
but
hee
hopeth
still
to
liue
longer
,
as
though
he
were
in
league
with
Death
and
Graue
.
Esay
28.95
.
But
it
is
too
late
to
beginne
then
to
liue
,
when
wee
must
leaue
our
worldly
beeing
:
Seneca
de
breuit
,
vitae
.
therefore
to
know
our selues
well
,
we
had
neede
to
make
some
tryall
;
and
who
can
doe
this
that
neuer
came
to
proofe
?
Vertue
desires
danger
,
and
obserues
to
what
it
tends
,
what
the
scope
thereof
is
;
and
not
what
shee
must
endure
for
to
attaine
to
the
same
:
for
euen
her
very
endurance
is
a
great
part
of
her
glory
.
A
Pilot
may
be
well
knowne
in
time
of
a
tempest
,
a
Souldier
in
the
heate
of
battell
.
It
is
alwayes
best
fighting
with
a
knowne
enemie
,
and
what
shall
an
vnskilfull
warriour
doe
that
knowes
not
the
nature
,
subtilly
,
weapons
and
policie
of
his
aduersary
?
A
good
House-holder
maketh
prouision
for
himselfe
,
section
5
and
family
,
and
buyeth
(
before
hand
)
all
necessary
prouision
,
according
to
his
power
:
much
more
ought
a
Christian
to
prepare
before
,
for
that
life
that
endureth
to
all
eternitie
.
Some
doe
as
the
wife
,
that
would
giue
none
of
her
pottage
,
to
any
,
till
her
pot
was
ouer-throwne
,
and
then
calleth
in
the
poore
.
With
this
penaltie
(
saith
Augustine
)
is
a
sinner
punished
,
August
.
that
when
hee
dyeth
,
hee
forgetteh
himselfe
,
who
in
his
life
time
thought
not
vpon
God
.
If
a
theefe
be
brought
from
the
prison
,
eyther
to
the
Barre
to
be
arraigned
before
the
Iudge
,
or
to
the
place
of
execution
,
hee
will
bewayle
his
misdemeanour
past
,
and
promise
reformation
of
life
,
if
so
be
hee
might
be
deliuered
.
In
this
case
,
we
are
as
fellons
:
for
wee
are
euery
day
going
to
the
barre
of
Gods
Iudgement-seate
there
is
no
stay
or
standing
in
the
way
:
Euen
as
the
ship
in
the
sea
continues
in
her
course
day
and
night
,
whether
the
Mariners
be
sleeping
or
waking
:
therefore
let
vs
prepare
our selues
betimes
,
that
in
death
we
may
make
a
happy
end
.
section
6
Many
thousand
soules
(
as
rockt
asleepe
in
the
cradle
of
securitie
in
this
seducing
world
)
doe
sodainly
finde
themselues
within
the
gates
of
hell
(
yet
liuing
on
earth
)
before
they
be
aware
:
For
they
are
led
through
the
vale
of
this
present
life
(
as
it
were
blindefolded
with
the
vizard
of
sensuall
lusts
)
like
beasts
to
the
slaughter-house
,
Prou.
7.22
.
and
neuer
espie
their
dangerous
estate
before
it
be
too
late
:
And
most
men
are
ready
to
take
their
farewell
of
the
world
,
before
they
thinke
of
their
condition
in
the
world
;
and
then
they
would
beginne
to
direct
their
course
aright
,
when
the
time
requireth
them
to
make
an
end
.
But
one
saith
otherwise
of
himselfe
,
(
drawing
towards
the
period
of
his
life
)
When
I
was
a
young
man
,
my
care
was
how
to
liue
well
;
Seneca
Ep.
32.
since
age
came
on
,
my
care
hath
beene
how
to
dye
well
.
August
.
In
this
life
(
said
Augustine
)
nothing
is
so
sweet
vnto
me
,
as
to
prepare
for
my
peaceable
passage
from
this
pilgrimage
of
sinne
,
to
life
and
happinesse
.
Alas
wee
encumber
our selues
with
many
things
(
as
Martha
did
)
not
regarding
(
as
wee
should
)
that
onely
needfull
thing
,
Luke
10.41
.
to
serue
our
God
in
life
and
death
.
The
tempest
before
expected
doth
lesse
amaze
vs
when
the
storme
shall
arise
:
Hee
that
leaues
the
world
before
the
world
leaues
him
,
and
thinkes
of
his
death
(
as
the
sicke
man
harkneth
to
the
clock
)
shall
say
with
Simeon
;
Luke
2.29
.
Now
let
thy
seruant
depart
in
peace
.
That
which
foolish
men
would
gladly
doe
in
the
end
,
section
7
should
wise
men
doe
in
the
beginning
.
It
is
best
,
with
Noah
,
Gen.
6.22
.
&
41.48
.
to
build
an
Arke
while
the
season
is
faire
and
calme
;
with
prouident
Ioseph
,
to
lay
vp
store
of
prouision
in
the
dayes
of
plenty
,
before
the
time
of
dearth
and
penury
come
to
pinch
vs
;
while
the
weather
is
faire
to
thinke
of
a
strome
,
and
when
opportunitie
is
offered
to
follow
our
thriuing
husbandry
;
still
sowing
the
seede
of
godly
actions
,
in
the
field
of
a
repentant
heart
,
that
so
(
in
the
Autumne
and
end
of
our
age
)
we
may
reape
the
fruit
of
euerlasting
comfort
,
for
our
happy
haruest
and
prouision
to
come
.
It
falleth
out
to
vaine
men
,
many
times
in
their
death
,
(
as
to
Pages
and
Seruitors
in
the
Court
)
who
being
allowed
a
candle
to
light
themselues
to
bed
,
doe
spend
it
in
playing
and
vngodly
sports
,
&
are
afterwards
constrained
to
goe
to
bed
darklings
:
So
wicked
men
do
waste
the
light
of
life
by
sinne
and
vanitie
,
and
at
last
are
void
of
comfort
and
knowledge
at
the
houre
of
death
.
Therefore
as
our
whole
life
is
a
passage
to
death
,
so
should
wee
make
it
a
preparing
for
death
;
that
how
soone
soeuer
the
body
returneth
to
the
earth
,
the
soule
may
be
as
sure
to
goe
to
heauen
.
Let
vs
doe
that
before
death
,
which
may
doe
vs
good
after
death
,
and
then
sooner
or
later
death
shall
not
hurt
vs
,
which
is
only
euill
to
the
euill
,
and
good
to
the
good
.
If
God
offer
grace
to
day
,
thou
knowest
not
whether
he
will
offer
the
same
to
morrow
,
and
therefore
now
vse
it
,
if
thou
wilt
be
sure
to
vse
it
at
all
.
The
light
will
shine
,
when
we
shall
not
see
the
closing
in
of
the
day
;
the
euening
will
come
,
when
we
shall
not
see
againe
the
breaking
forth
of
the
morning
light
.
It
behooueth
euery
one
not
so
much
(
with
Ezekiah
)
to
set
section
8
his
houshold
in
order
for
that
hee
must
dye
,
Esay
38.1
.
as
to
set
his
soule
in
order
,
his
conuersation
in
order
,
for
that
after
death
there
is
somewhat
more
behinde
,
Heb.
9.27
.
2
Kings
5.26
.
and
that
is
called
a
time
of
iudgement
.
Elisha
could
say
to
his
seruant
,
Is
this
a
time
to
take
rewards
?
and
amidst
the
pangs
of
death
,
is
that
a
time
to
thinke
of
amendment
of
life
?
Saint
Peter
saith
,
Be
sober
and
watch
,
for
your
aduersary
the
Diuell
goeth
about
like
a
roaring
Lion
,
&c.
As
if
hee
should
say
;
Watch
,
for
you
haue
a
watchfull
aduersary
;
if
yee
respect
his
old
experience
,
hee
was
in
Paradise
;
if
his
nature
,
a
Lion
;
if
his
cruelty
,
a
roaring
Lion
;
if
his
diligence
,
hee
seeketh
;
if
his
intent
,
that
is
,
to
deuoure
:
we
had
need
then
to
watch
hauing
so
watchfull
an
enemie
.
Marke
13.33
.
Luke
21.42
.
Watch
(
saith
Christ
)
because
yee
know
not
the
houre
when
the
Sonne
of
man
will
come
:
As
if
he
had
said
;
Because
yee
know
not
the
houre
,
watch
euery
houre
;
because
yee
know
not
the
month
,
watch
euery
month
,
because
yee
know
not
the
yeare
,
watch
euery
yeare
.
Why
doe
wee
not
then
keepe
a
continuall
watch
ouer
our
soules
,
since
we
know
not
at
what
houre
Death
will
assaile
vs
?
section
9
Carnall
men
are
so
inchanted
with
the
harlot-like
allurements
of
sinne
,
and
so
carryed
away
by
the
violent
streame
of
sensuall
securitie
,
as
that
they
quite
and
cleane
forget
all
remembrance
of
their
end
,
and
become
worse
then
Idols
which
haue
eyes
and
see
not
,
yea
,
a
reasonable
soule
,
and
vnderstand
not
.
But
this
is
Sathans
slight
,
whose
businesse
was
,
and
is
,
at
,
and
since
the
fall
of
the
first
man
,
with
this
bloudy
sword
,
to
slay
mens
soules
;
T●sh
,
Gen.
3.4
.
you
shall
not
dye
at
all
:
As
if
hee
would
haue
vs
to
thinke
the
remembrance
of
death
but
a
melancholy
conceipt
;
and
lest
it
should
make
too
deepe
an
impression
of
the
feare
of
God
in
mans
heart
,
hee
will
haue
the
forbidden
tree
to
delight
the
eye
,
fayre
words
to
please
the
eare
,
and
driue
all
away
.
Why
?
You
shall
be
as
Gods
:
when
his
drift
is
to
make
them
all
as
Diuels
.
What
a
dangerous
Lethargie
of
the
soule
is
this
,
when
so
many
spectacles
of
mans
mortalitie
,
before
our
eyes
,
can
nothing
moue
vs
?
or
at
least
our
mouing
(
with
Agrappa
)
is
not
much
,
Acts
26.28
.
but
somewhat
,
which
by
and
by
is
all
forgot
and
gone
;
and
so
wee
thinke
of
our
end
,
by
some
running
fits
,
and
haue
done
.
Wee
will
and
wee
will
not
,
and
so
(
with
the
Sluggard
)
nothing
is
done
.
Some
count
it
death
to
meditate
of
death
,
they
like
the
remembrance
of
it
,
as
Ahab
the
presence
of
Eliah
,
1
Kings
18.17
.
to
be
troublesome
to
them
.
Let
fooles
(
as
they
doe
)
make
but
a
sport
of
sinne
,
and
section
10
say
with
the
old
Epicures
,
Prou.
10.23
.
What
haue
wee
to
doe
with
Death
?
They
shall
one
day
finde
that
Death
will
haue
to
doe
with
them
,
when
hee
shall
strip
them
into
their
winding
sheete
,
binde
them
hand
and
foot
,
and
make
their
last
bed
to
be
the
darke
and
slimy
graue
.
1
Kings
22.8
.
Ahab
could
not
abide
to
heare
Micheas
speake
,
for
that
hee
neuer
prophesied
any
good
,
but
euill
vnto
him
;
hee
would
be
wicked
,
and
yet
could
not
endure
to
heare
any
other
newes
then
good
:
So
wicked
men
cannot
away
to
heare
of
death
,
because
they
liue
a
sinfull
life
.
Numb.
23.10
.
Balaam
desires
to
dye
the
death
of
the
righteous
,
but
hee
will
neuer
vndergoe
to
liue
the
life
of
the
righteous
.
As
Pharaoh
said
to
Moses
;
Exod.
12.31
.
Depart
from
among
my
people
:
so
say
the
vngodly
to
Death
,
Be
banished
from
vs
;
thy
presence
,
thy
shadow
,
and
the
very
remembrance
of
thee
is
fearefull
vnto
vs
.
To
muse
of
their
end
is
the
least
of
most
mens
thoughts
.
To
heare
Saint
Paul
speake
of
Gods
terrible
iudgement
to
come
,
Acts
24.25
.
is
too
trembling
a
doctrine
for
our
delightfull
dispositions
to
heare
:
with
Foelix
wee
are
not
at
leasure
,
for
this
is
iarring
Musicke
,
which
sounds
not
aright
in
the
Consort
of
our
worldly
pleasures
.
To
thinke
of
Death
is
Acheldama
(
saith
one
)
euen
a
field
of
bloud
:
but
wastfully
to
spend
the
time
in
the
dangerous
delights
of
sinne
,
and
so
to
be
flattered
with
promise
of
peace
and
pleasure
,
is
a
tuneable
Dittie
to
most
mens
eares
,
vntill
their
soules
so
sleepe
in
sinne
,
as
Sisera
slept
,
who
neuer
woke
againe
.
Iudg.
4.21
.
But
if
any
Physitian
would
take
vpon
him
to
make
men
liue
euer
in
this
world
,
what
a
multitude
of
Patients
should
he
haue
?
and
how
well
would
they
reward
him
?
Alas
poore
fooles
,
they
are
earth
,
and
will
not
know
it
.
But
will
the
forgetfulnesse
of
death
preserue
them
from
dying
?
But
Plato
said
truely
,
that
there
was
no
more
honourable
section
11
Philosophy
for
a
mortall
man
,
then
the
daily
meditation
of
his
mortalitie
and
death
:
for
the
remembrance
of
death
(
through
Gods
blessing
)
serues
as
a
sounding
Bell
to
awake
vs
from
the
sleepe
of
our
sinnes
,
and
as
a
spurre
to
pricke
vs
on
to
vertue
,
as
a
bridle
to
restraine
our
greedy
desires
,
as
an
oyntment
for
our
eyes
,
to
make
vs
clearely
see
the
foulnesse
of
our
sinne
,
whereof
the
Diuell
is
the
father
,
Death
his
fruit
,
and
Hell
his
dwelling
place
.
Remembrance
of
Death
is
as
the
match
and
tinder
,
that
nourisheth
and
inlighteneth
the
fire
of
all
holy
deuotion
;
the
Bellowes
that
kindle
all
godly
affections
;
it
is
(
as
it
were
)
the
Fanne
that
seuereth
from
our
soules
the
dust
and
chaffe
of
all
vanitie
and
sinne
;
it
serueth
as
a
Pilot
to
gouerne
the
right
course
of
our
life
,
who
stands
euer
behinde
in
the
ship
▪
to
conduct
it
the
better
to
the
desired
Port
;
it
is
better
Musicke
then
that
of
Dauids
Harpe
to
Saul
,
1
Sam.
16.16.22
.
against
all
the
raging
fits
and
furies
of
all
infernall
Spirits
.
section
12
Shew
me
a
promise
that
you
shall
liue
,
but
to
morrow
;
or
hauing
this
assurance
,
that
to
morrow
shall
giue
you
light
;
or
if
it
appeare
,
whether
you
shall
see
the
light
?
Shew
mee
(
I
say
)
the
promise
,
and
liue
to
morrow
:
But
what
doe
I
say
?
Seneca
.
It
may
be
thou
shalt
liue
long
;
wilt
thou
liue
a
long
life
and
a
wicked
together
,
and
be
in
danger
to
end
thy
life
by
a
miserable
and
wretched
death
?
As
the
Husbandman
is
carefull
to
cast
seede
into
the
ground
,
whilest
faire
weather
lasteth
;
and
the
Merchant
to
lay
out
his
money
,
whilest
the
Mart
and
good
Market
endureth
:
so
must
Christians
take
the
time
and
good
opportunitie
offered
;
Iohn
9.4
.
for
the
night
will
come
,
when
no
man
can
worke
.
We
must
vse
Gods
mercies
to
our
gaine
,
and
not
to
our
damnation
.
2
Kings
1.13
.
When
the
third
Captaine
ouer
fifty
,
saw
how
his
two
fellow-Captaines
were
deuoured
with
fire
,
it
went
so
neare
his
heart
,
that
hee
went
vp
,
and
fell
downe
,
and
besought
the
man
of
God
,
that
his
life
might
be
precious
in
his
sight
:
But
how
many
thousands
of
our
fellow-souldiers
haue
wee
heard
and
seene
to
fall
in
this
spirituall
fight
?
How
many
of
our
dearest
friends
haue
taken
their
leaue
,
and
yet
none
or
very
few
,
maketh
supplication
(
I
say
not
to
the
man
of
God
)
but
to
God
himselfe
,
that
our
liues
and
deaths
may
be
precious
in
his
sight
?
Oftentimes
hath
God
knocked
at
the
doore
of
our
hearts
,
to
put
vs
in
minde
of
our
mortalitie
;
for
who
hath
not
had
experience
of
his
declining
nature
?
But
yet
for
all
this
,
what
little
humbling
of
our selues
is
there
before
him
,
whose
dominion
reacheth
vnto
the
ends
of
the
earth
,
1
Sam.
2.6
.
who
bringeth
to
the
graue
,
and
raiseth
vp
againe
?
The
perfection
of
knowledge
is
to
know
God
and
our
section
13
selues
aright
:
and
our selues
then
wee
best
know
,
when
wee
haue
throughly
learned
our
mortall
estate
.
As
men
wee
dye
naturally
;
as
Christians
wee
dye
religiously
:
wee
must
first
dye
to
the
world
,
that
after
wee
may
liue
to
God
.
By
our
dying
to
the
world
,
Gal.
2.20
.
Christ
Iesus
commeth
and
liueth
in
vs
;
and
by
our
dying
in
the
world
,
Phil.
1.23
.
wee
are
sure
to
goe
to
liue
with
Christ
.
Wee
dye
not
(
saith
one
)
because
wee
are
sicke
,
but
because
wee
liue
;
so
when
wee
recouer
our
sicknesse
,
wee
escape
not
from
death
,
but
from
the
disease
.
Let
vs
therefore
make
that
voluntary
,
which
is
necessary
(
saith
S.
Chrisostome
)
and
yeeld
it
to
God
as
a
gift
,
which
wee
stand
bound
to
pay
as
a
debt
.
Chrisost.
Hom.
10
in
Mat.
We
must
not
(
saith
Ambrose
)
neyther
loath
to
liue
nor
feare
to
dye
,
because
wee
haue
a
good
and
gracious
Lord.
Ambrose
.
No
good
thing
can
be
well
and
perfectly
done
at
the
first
;
seeing
therefore
it
is
so
great
a
matter
to
dye
,
and
so
necessary
to
dye
well
,
it
is
expedient
that
in
our
life
we
learne
to
dye
often
,
that
we
may
at
last
dye
well
,
at
the
very
time
of
death
.
The
Souldiers
that
be
appoynted
to
fight
,
doe
first
practise
themselues
in
the
field
,
to
learne
in
time
of
peace
what
they
must
doe
in
time
of
warre
.
The
horse
that
must
runne
at
the
Tilt
,
trauerseth
all
that
ground
before
,
and
tryeth
all
the
steps
thereof
,
that
when
hee
commeth
to
make
his
course
,
he
be
not
found
new
and
strange
to
doe
his
feate
.
Wherefore
since
all
must
runne
this
race
,
and
trauerse
this
course
of
death
(
which
is
so
long
and
large
,
reaching
from
earth
to
heauen
)
considering
withall
the
danger
,
that
whosoeuer
faileth
in
the
way
,
and
goeth
not
vpright
,
shall
tumble
headlong
into
the
pit
of
hell
,
it
requires
our
best
diligence
and
endeuour
to
the
vtmost
.
To
guide
the
ship
along
the
seas
is
a
poynt
of
skill
,
but
at
the
very
entrance
into
the
Hauen
it selfe
,
then
to
auoyd
the
dangerous
rockes
,
and
to
cast
our
anchor
skilfully
in
a
safe
Roade
,
is
the
chiefest
cunning
.
To
runne
the
race
in
a
good
order
,
is
the
part
of
a
stout
and
valiant
Champion
,
but
so
to
runne
that
wee
may
obtaine
the
crowne
,
is
the
very
perfection
of
al
his
paines
.
What
more
Christian-like
then
a
good
and
holy
life
?
but
after
this
life
finished
,
to
dye
in
the
Faith
and
feare
of
God
,
what
more
diuine
?
Wherefore
there
is
nothing
so
glorious
as
to
order
aright
the
vpshot
of
our
time
,
and
farewell
from
this
world
.
To
end
well
this
life
,
is
onely
to
end
it
willingly
,
following
with
full
consent
the
will
and
direction
of
God
,
and
not
suffering
our selues
to
be
drawne
by
meere
necessitie
.
To
end
it
willingly
,
is
to
hope
for
,
and
not
to
feare
our
death
appoynted
of
God
.
To
hope
for
it
,
wee
must
certainly
looke
after
this
life
for
a
better
.
To
looke
for
it
,
we
must
feare
God
,
whom
who
so
well
feareth
,
feareth
(
indeed
)
nothing
else
in
this
world
,
and
hopes
for
all
things
in
the
world
to
come
.
section
15
To
one
well
resolued
in
these
poynts
,
Death
can
be
but
sweet
and
agreeable
to
his
minde
:
for
what
can
hee
feare
,
whose
death
is
his
hope
?
Thinke
wee
to
banish
him
his
Countrey
?
hee
knowes
hee
hath
a
Countrey
elsewhere
,
from
whence
none
can
exile
him
;
and
that
all
these
Countries
are
but
Innes
,
out
of
which
hee
must
depart
at
the
will
of
his
Host
.
Thinke
wee
to
imprison
him
?
a
more
strait
prison
he
cannot
haue
then
his
owne
body
,
none
more
filthy
,
or
more
darke
;
&c.
Will
we
kill
him
,
and
take
him
out
of
this
world
?
that
is
it
he
hopes
for
.
Ph.
Mor.
It
is
all
one
to
him
,
at
what
gate
,
or
at
what
time
he
passeth
out
of
this
miserable
life
:
for
his
businesses
then
are
for
euer
ended
,
his
affayres
all
dispatched
,
and
by
what
way
hee
shall
goe
out
,
by
the
same
hee
shall
enter
into
a
most
happy
,
and
an
euerlasting
life
.
The
threatnings
of
Tyrants
are
to
him
promises
;
the
swords
of
his
greatest
enemies
are
drawne
in
his
fauour
,
for
as
much
as
hee
knowes
that
threatning
him
death
,
they
threaten
him
life
,
and
the
most
mortall
wounds
can
make
him
but
immortall
:
for
who
feares
God
,
feares
not
death
,
and
who
feares
it
not
,
feares
not
the
worst
of
this
life
.
Why
doe
we
daily
pray
,
that
Gods
Kingdome
may
come
,
section
16
seeing
we
take
such
delight
to
remaine
in
the
prison
of
this
world
?
Why
heape
we
prayers
vpon
prayers
,
Mat.
6.10
.
that
the
generall
restauration
of
all
things
may
approach
,
Rom.
8.23
.
if
our
greater
and
more
affectionate
desires
would
rather
serue
here
below
,
the
enemy
of
our
soules
,
then
to
raigne
aboue
with
Iesus
Christ
?
It
belongs
to
him
that
taketh
all
his
pleasure
in
the
world
,
who
is
caught
with
the
baits
of
earthly
delights
,
and
the
flatteries
of
the
flesh
,
to
desire
to
tarry
long
in
this
world
.
But
seeing
it
hateth
the
Children
of
God
,
why
loue
they
such
an
enemy
?
why
followest
thou
not
rather
Iesus
Christ
thy
Redeemer
,
who
so
ardently
loues
thee
?
Let
euery
day
be
to
thee
as
the
last
day
,
since
thou
knowest
not
whether
thou
shalt
liue
till
to
morrow
or
no.
For
still
wee
carry
death
about
in
our
mortall
bodies
,
and
our
life
(
in
a
continuall
motion
)
stil
hastneth
to
an
end
.
Psal.
90.12
.
And
yet
no
man
marketh
how
his
time
passeth
.
S.
Paul
saith
Idye
daily
,
1
Cor.
15.31
.
(
for
euen
in
the
midst
of
life
wee
are
in
death
,
)
and
the
whole
time
of
our
life
is
but
a
running
vnto
death
.
Therefore
seeing
Death
watcheth
for
vs
on
euery
side
,
wisedome
it
is
to
watch
for
him
,
that
he
take
vs
not
tardy
.
The
remembrance
of
our
end
must
be
as
a
Key
to
open
section
17
the
day
,
and
shut
in
the
night
;
this
will
make
young
men
more
heedfull
in
their
waies
,
and
old
men
more
fearefull
of
their
works
,
and
all
men
more
prouident
of
the
time
to
come
.
There
is
no
meanes
more
effectuall
,
to
make
vs
shake
off
the
allurements
of
this
life
(
as
Paul
did
the
Viper
into
the
fire
)
then
the
daily
meditation
of
our
end
.
Acts
28.5
.
God
leads
Ieremie
into
a
house
of
clay
,
Ier.
18.2
.
before
hee
instructeth
him
in
his
message
:
to
teach
vs
,
that
we
are
best
lessoned
,
where
our
fraile
estate
may
be
best
considered
.
Did
wee
but
somtimes
behold
that
pale
horse
(
whose
name
is
Death
)
in
our
musing
disposition
,
Reuel.
6.8
.
it
would
make
vs
trample
vnderfoote
many
alluring
occasions
of
vanitie
and
sinne
,
which
we
pursue
fast
.
Die
we
must
needes
,
because
our
bodies
are
full
of
sinne
,
and
so
die
we
must
willingly
,
that
we
may
be
deliuered
from
this
body
of
sinne
.
Die
we
must
because
we
are
full
of
corruption
,
and
must
be
changed
;
and
die
we
must
willingly
,
as
desirous
to
put
on
incorruption
,
2
Cor.
5.
that
so
we
may
behold
our
God
.
Die
we
must
needs
,
because
we
beare
the
image
of
earthly
men
,
&
die
we
must
willingly
,
that
we
may
be
like
the
new
and
heauenly
man
,
Christ
Iesus
.
Die
we
must
needes
,
because
God
hath
so
ordained
;
1
Cor.
15.
and
let
vs
die
willingly
,
to
shew
our
obedience
to
his
wil.
Christians
must
be
as
Birds
on
a
bough
,
to
remoue
at
Gods
pleasure
,
and
that
without
resistance
,
when
the
section
18
Lord
shall
visite
them
.
Vpon
this
condition
we
entred
this
world
,
to
goe
out
of
it
againe
;
and
this
is
the
law
of
Nations
,
to
restore
and
pay
that
which
wee
haue
borrowed
,
and
retained
for
a
time
.
Our
life
is
a
pilgrimage
or
iourney
;
when
here
we
haue
trauelled
much
and
long
,
at
length
needes
wee
must
returne
to
our
home
.
Againe
,
it
is
absurd
to
feare
that
which
we
cannot
shun
;
thou
art
neither
the
first
,
nor
the
last
,
2
Cor.
5.1
.
thousands
haue
gone
before
thee
,
and
all
that
are
to
come
shall
follow
thee
.
Wee
are
but
Tenants
at
will
,
in
this
cleyie
farme
;
the
foundation
of
this
building
is
weake
in
substance
;
alwayes
kept
cold
by
an
entercourse
of
aire
;
the
piller
whereupon
the
whole
frame
and
building
doth
stand
,
is
the
passage
of
a
little
breath
,
the
strength
of
it
some
few
bones
tyed
together
with
dry
strings
or
sinewes
;
and
howsoeuer
we
repaire
&
patch
this
simple
cottage
,
it
will
at
last
fall
into
our
land-lords
hands
,
&
we
must
surrender
it
when
Death
(
the
Lords
Bailiefe
)
shall
say
this
or
that
mans
time
is
come
:
Therefore
Christians
must
haue
these
temporall
things
in
vse
,
but
eternall
things
in
desire
;
It
is
written
of
those
Phylosophers
called
Brackmani
,
that
they
were
so
much
giuen
to
thinke
vpon
their
end
,
that
they
had
their
graues
alwaies
open
before
their
gates
,
that
both
going
out
,
and
comming
in
,
they
might
alwaies
be
mindefull
of
their
death
and
latter
end
.
section
19
I
cannot
sufficiently
wonder
at
the
folly
of
our
nature
,
so
abhorring
the
mention
of
Death
:
yea
,
euen
the
aged
men
,
whose
spring
is
past
,
whose
summer
is
spent
,
and
are
euen
arriued
at
the
fall
of
the
leafe
;
whose
heads
are
dyed
with
snowie
winter
colours
,
and
whose
ship
begins
to
leake
and
grate
vpon
the
grauell
of
their
graues
:
yet
how
fearefully
are
they
amazed
,
to
heare
the
last
sound
of
Deaths
trumpet
!
O
foolish
imbecilitie
,
so
fearing
to
be
luld
a
sleepe
in
Deaths
slumbering
fits
,
which
is
so
ready
to
close
vp
this
mortall
day
,
to
bring
their
soules
to
an
euerlasting
morrow
.
Mans
life
(
saith
one
)
is
a
small
thing
,
but
the
contempt
of
this
wretched
life
is
a
great
thing
.
And
why
should
Christians
so
loue
this
sinfull
life
,
and
loath
their
death
,
which
is
so
gainefull
.
First
it
killeth
our
familiar
enemy
the
flesh
,
which
lusteth
against
the
spirit
,
and
maketh
vs
that
we
cannot
please
God
.
Now
there
is
no
enemie
like
vnto
a
domesticall
and
home-bred
enemie
,
that
lieth
in
our
bosome
,
that
rests
and
sleepes
with
vs
,
and
is
alwayes
a
companion
to
the
soule
,
vrging
and
hailing
it
to
sinne
;
but
Death
openeth
the
doore
of
this
filthy
prison
,
Gal.
5.17
.
and
stinking
dungeon
,
of
this
body
of
sinne
,
in
which
we
liue
as
slaues
.
It
freeth
vs
from
this
pannier
and
dungcart
we
carry
about
,
full
of
all
corruption
and
vilenesse
;
for
this
corruptible
body
is
heauie
vnto
the
soule
,
and
this
earthly
mansion
keepeth
downe
the
minde
,
oppressing
it
with
cares
.
It
putteth
an
end
to
this
our
painefull
pilgrimage
,
full
of
bitternesse
and
griefe
.
For
what
is
this
life
but
a
heauie
mierie
way
,
clagging
and
tyring
our
feet
and
other
limbes
?
Consider
then
how
absurd
it
is
,
for
poore
drudges
(
so
section
20
foyled
and
wearied
)
to
be
yet
vnwilling
to
haue
such
an
irkesome
life
and
way
ended
.
Our
life
is
full
of
labour
,
t'
is
led
with
sorrow
,
and
yet
left
with
teares
;
so
that
better
is
death
then
such
a
silly
life
.
We
thinke
not
so
much
how
neare
Death
we
approach
(
all
of
vs
being
reserued
to
die
)
we
complaine
not
so
much
of
the
thing
it selfe
,
Senec.
de
nat.
quest
.
as
of
the
day
of
our
death
:
But
would
wee
not
thinke
him
a
foole
(
who
amongst
many
other
being
condemned
to
die
)
would
craue
it
as
a
great
benefit
,
to
be
executed
the
last
?
So
foolish
are
many
,
esteeming
it
such
a
matter
to
haue
their
death
deferred
,
and
a
little
to
prolong
their
dayes
.
Malefactors
hate
nothing
more
then
the
giues
and
fetters
,
barres
and
bolts
of
the
prison
doores
,
wherewith
they
haue
beene
loaded
,
and
wherewith
they
haue
beene
inclosed
;
and
we
foolish
men
feare
nothing
more
then
the
opening
of
this
prison
doore
,
for
our
egresse
and
deliuery
;
we
cannot
abide
it
,
we
cannot
indure
to
haue
the
locks
and
shuts
(
of
this
layle
of
our
flesh
)
to
be
broken
and
battered
,
for
our
euerlasting
manumission
from
this
seruitude
and
slauerie
of
sinne
.
section
21
Now
then
,
if
our
whole
life
be
nothing
else
but
a
continuall
trauell
to
death
(
as
wee
haue
heard
)
if
the
houre
of
death
be
also
the
dreadfull
houre
of
Iudgement
,
what
other
thing
is
our
whole
life
,
but
a
continuall
walking
towards
the
tribunall
seate
of
God
?
Rom.
14.10
.
And
what
great
madnesse
is
it
,
for
men
(
going
actually
to
be
iudged
)
thus
in
the
way
to
prouoke
their
Iudge
to
anger
,
by
continuall
sinne
?
Let
vs
better
open
our
eyes
,
and
consider
the
way
wee
take
:
let
vs
fore-cast
with
our selues
,
to
what
place
wee
are
going
,
and
be
ashamed
of
our
euils
,
or
at
the
least
to
aduise
with
our selues
,
how
euill
this
that
wee
doe
,
agreeth
with
that
businesse
wee
haue
in
hand
.
What
a
wonder
is
this
,
that
euery
day
we
dye
,
and
yet
perswade
our selues
to
liue
for
euer
?
wee
are
like
the
Megarenses
(
of
whom
the
Phylosopher
speaketh
)
in
making
proud
and
sumptuous
buildings
,
as
though
they
should
alwayes
liue
,
yet
liuing
as
though
they
had
but
mortall
soules
.
section
22
But
to
hasten
to
an
end
.
Whereof
commeth
so
great
forgetfulnesse
of
almighty
God
,
such
negligence
of
preparing
our selues
to
die
?
euen
from
hence
,
that
we
presume
our
life
shall
last
so
long
:
This
false
imagination
perswadeth
vs
that
we
haue
time
inough
for
all
things
;
for
the
world
,
for
our
pleasures
,
for
vanitie
,
for
vices
,
for
friuolous
and
curious
exercises
,
and
that
yet
for
all
this
,
we
shall
haue
sufficient
time
to
prouide
our selues
to
die
;
in
so
much
as
we
dare
dispose
of
our
life
(
as
we
will
of
a
web
of
cloath
(
for
our
family
)
lying
on
a
table
)
appointing
one
piece
for
this
purpose
,
and
another
for
that
:
so
we
make
account
of
our
liues
,
as
though
we
had
the
signory
and
gouernment
of
times
in
our
owne
hands
to
order
,
and
our
life
at
our
owne
will
and
pleasure
to
dispose
of
.
This
fond
conceit
groweth
and
is
grounded
vpon
selfe-loue
,
which
alwaies
hateth
and
abhorreth
Death
,
to
auoide
the
paine
and
griefe
which
otherwise
it
would
conceiue
.
Such
a
one
is
easily
induced
to
beleeue
that
another
shall
die
,
for
as
hee
is
not
greatly
in
loue
with
others
,
so
is
not
the
knowledge
and
beliefe
of
that
truth
so
sowre
and
vnpleasant
vnto
him
,
but
as
hee
loueth
himselfe
exceedingly
,
so
is
hee
very
loath
to
beleeue
any
thing
that
should
increase
his
paine
and
griefe
.
Yet
see
how
such
a
one
is
deceiued
,
hee
first
of
all
begins
to
lead
the
dance
of
death
,
and
others
(
so
censured
)
long
after
doe
follow
him
.
So
that
it
fareth
with
these
men
,
as
with
yong
sea-men
,
and
fresh-water-souldiers
,
who
when
they
come
forth
of
the
hauens
mouth
,
it
seemeth
vnto
them
that
the
land
and
houses
depart
away
,
when
they
themselues
indeede
doe
moue
and
passe
away
,
the
land
and
houses
standing
still
.
Of
what
impatiencie
is
it
,
not
to
endure
that
euill
section
23
which
together
(
with
so
many
and
mighty
)
is
common
vnto
all
men
?
Thou
refusest
to
pay
the
debt
(
with
all
Gods
Saints
)
which
whether
thou
wilt
or
no
,
must
needs
be
discharged
.
Hee
which
by
nature
could
not
die
,
was
for
thy
sake
made
mortall
,
and
subiect
to
death
;
and
thou
being
borne
to
dye
,
and
which
so
often
for
thy
sinnes
hast
deserued
death
,
wouldest
thou
alone
(
amongst
all
other
)
be
priuiledged
from
dying
?
Remember
therefore
thy
folly
and
pride
,
and
rather
incourage
thy selfe
to
die
,
hauing
so
many
fellowes
and
partners
in
this
case
:
For
indeede
wee
haue
no
more
cause
to
grieue
that
wee
shall
die
,
then
wee
haue
to
be
vexed
that
wee
were
borne
,
or
that
wee
were
created
mortall
men
,
and
not
Angels
immortall
.
Senec.
Ep.
36.
Death
bringeth
an
equall
law
,
and
an
ineuitable
necessitie
ouer
all
.
Now
who
can
complaine
for
being
of
such
a
condition
,
from
which
no
man
is
excepted
?
for
the
chiefest
point
of
equitie
is
equalitie
.
Let
vs
therefore
pay
our
tribute
chearefully
,
since
wee
cannot
be
released
;
and
let
vs
second
and
follow
the
will
of
God
without
murmuring
,
from
whom
all
things
are
iustly
deriued
;
for
Destinie
leades
him
by
the
hand
that
goeth
willingly
,
and
drags
him
along
that
goeth
by
compulsion
.
Senec.
Ep.
121.
CHAP.
II.
How
dangerous
a
thing
it
is
not
to
be
prepared
for
Death
,
or
to
deferre
the
time
thereof
.
HAuing
partly
heard
of
the
necessitie
of
preparation
,
section
1
let
vs
a
little
consider
of
the
dangerous
want
thereof
;
for
Death
being
such
a
fearefull
enemie
,
we
may
not
(
without
great
hazard
of
our
estates
)
meete
him
naked
in
the
field
,
but
knowing
him
and
his
forces
,
it
is
fit
wee
be
throughly
prepared
against
the
combat
.
And
albeit
,
we
cannot
of
our selues
make
any
prouision
sure
inough
to
serue
our
turne
(
for
it
is
not
our
owne
strength
,
counsell
,
or
pollicie
)
that
can
stand
vs
in
stead
,
in
such
a
fight
)
yet
prouided
we
must
be
,
if
we
will
preuaile
:
neither
is
it
Sauls
harnesse
that
will
buckle
handsomely
to
our
backs
,
or
any
other
furniture
deuised
by
man
,
1
Sam.
17.29.40
.
but
onely
the
sling
of
faith
,
casting
out
the
stone
taken
out
of
that
riuer
,
or
rather
that
inuincible
rocke
Iesus
Christ
,
that
will
vtterly
foyle
this
huge
Goliah
Death
.
For
Gods
children
hauing
continuall
experience
of
his
section
2
mighty
power
,
in
their
worldly
deliuerances
and
of
his
gracious
protection
and
aide
in
all
the
miseries
and
calamities
of
this
life
(
feeling
still
in
themselues
,
the
sufficiencie
of
his
grace
,
and
assistance
of
his
spirit
,
1
Pet.
4.19
.
in
all
their
extremities
)
they
doubt
not
euer
to
commit
their
bodies
and
soules
to
this
their
faithfull
creatour
:
They
doe
not
feare
to
be
ruled
by
him
in
life
&
death
;
no
they
will
goe
to
God
thorow
fire
&
water
;
no
dangerous
paths
will
they
eschew
when
he
cals
them
;
they
care
not
to
goe
thorow
the
vale
of
death
(
leaning
on
his
staffe
)
nor
to
sayle
as
it
were
through
hell
,
that
they
may
come
to
heauen
,
to
enioy
his
blessed
sight
;
Psal.
23.4
.
knowing
that
by
the
susteining
of
a
temporall
death
,
they
are
freed
from
eternall
torments
and
endlesse
fire
of
hell
.
For
although
(
at
deaths
first
entrance
,
)
a
huge
flood
of
sinnes
and
a
fountaine
of
sorrowes
issued
out
,
yet
now
being
altered
by
Christ
,
it
killeth
sinne
in
Gods
Saints
,
and
perfecteth
their
estate
.
And
so
farre
off
is
it
from
the
destruction
of
a
Christian
man
,
that
it
brings
him
to
perfection
;
for
after
the
death
of
the
body
,
followes
the
freedome
of
the
spirit
,
nay
,
it
is
the
very
furnace
appointed
of
God
,
for
the
purifying
both
of
body
and
soule
from
the
drosse
of
all
corruption
and
sinne
.
But
as
it
auaileth
nothing
(
as
I
said
before
)
to
goe
to
section
3
warre
without
weapons
,
or
to
keepe
a
Castle
without
munition
;
no
more
or
lesse
can
we
withstand
deaths
deadly
force
,
our
soules
not
harnessed
against
the
same
.
The
greatest
cowards
haue
many
times
the
greatest
talke
,
then
it
will
onely
appeare
what
thou
hast
gained
in
knowledge
,
when
thou
commest
to
combat
with
Death
:
no
man
knowes
in
what
place
Death
attends
him
,
therefore
in
all
places
we
must
be
prouided
:
What
cares
Death
for
prisons
,
for
guards
,
for
iron
barres
,
&c.
one
gate
or
another
stands
alway
open
to
him
,
Senec.
Ep.
26.27
.
there
is
but
one
chaine
onely
that
keepes
vs
bound
,
euen
the
loue
of
this
life
,
and
this
must
not
wholly
be
shaken
off
,
but
extenuated
and
lessened
,
that
when
occasion
serueth
nothing
may
hinder
vs
.
If
euery
day
of
our
life
were
as
long
(
as
that
long
day
of
Iosua
)
when
as
the
Sunne
stood
still
a
whole
day
in
the
middest
of
heauen
,
Iosu.
10.13.14
.
it
would
auaile
vs
nothing
:
For
as
in
the
end
the
night
came
,
which
dissolued
that
long
day
,
so
the
night
of
death
will
at
last
assaile
vs
,
and
make
the
daies
of
our
life
vanish
away
,
how
long
so
euer
they
haue
beene
;
for
euery
thing
subiect
to
corruption
fadeth
,
and
he
that
troubleth
himselfe
therewith
shall
passe
away
.
Man
is
resembled
to
a
peece
of
rotten
wood
which
breaking
in
peeces
,
Iob
14.7
.
is
turned
into
powder
.
section
4
This
life
is
a
moment
of
time
,
whereon
all
eternitie
of
life
and
death
to
come
dependeth
.
If
it
be
a
moment
,
and
a
moment
of
so
great
importance
,
how
is
it
passed
ouer
by
worldly
men
so
carelesly
as
it
is
?
If
Death
be
an
enemie
,
1
Cor.
15.26
.
then
let
vs
watch
him
as
an
enemy
,
preuent
him
as
an
enemie
,
that
so
we
may
endure
his
hard
assaults
when
time
shall
serue
.
Doe
that
before
death
which
may
doe
thee
good
when
thou
art
dead
;
Aug.
de
cura
pro
mortuis
.
for
if
we
prouide
not
before
death
,
there
is
no
prouision
after
.
It
is
farre
better
to
enter
while
the
gate
is
open
,
Mat.
25.11
.
Esa.
55.6
.
then
afterwards
to
knocke
in
vaine
when
the
gate
is
shut
;
to
seeke
the
Lord
while
he
may
be
found
,
then
to
be
found
of
him
vnprouided
,
when
we
would
not
be
sought
.
The
morning
was
faire
when
Lot
went
out
of
Sodome
,
Gen.
19.23
.
and
yet
before
night
it
was
burnt
to
ashes
:
Nebuchadnezar
neuer
thought
himselfe
so
sure
as
when
he
boasted
himselfe
of
Babel
,
Dan.
4.12
.
and
(
yet
while
the
word
was
in
his
mouth
)
God
puld
him
downe
vpon
his
knees
.
The
rich
man
neuer
thought
himselfe
so
likely
to
liue
,
as
when
hee
said
to
his
soule
;
Luk.
12.20
.
Eate
,
drinke
,
and
be
merry
:
yet
the
selfe
same
night
it
was
taken
from
him
.
The
ship
would
be
mended
in
the
hauen
,
not
in
the
tempestuous
Sea
;
the
breach
would
be
repayred
in
the
time
of
peace
,
not
in
the
skirmishes
of
warre
.
In
time
a
care
would
be
had
of
our
estate
for
the
time
to
come
.
The
dayes
of
man
are
short
,
and
his
time
vncertaine
;
that
little
moment
wee
haue
to
prouide
for
a
state
of
all
continuance
,
and
to
gaine
eternitie
in
,
is
quickly
runne
ouer
before
wee
be
aware
.
Gods
mercy
(
in
giuing
vs
time
and
space
)
passeth
along
section
5
as
a
pleasant-riuer
;
if
we
stop
the
course
thereof
,
by
continuance
in
sinne
,
it
will
rise
high
(
as
a
floud
)
and
turne
into
Iustice
,
bearing
vs
downe
by
force
(
as
a
violent
streame
)
and
ouerthrow
our
surest
repose
.
Such
is
here
our
fraile
and
brittle
estate
,
that
when
wee
seeme
to
stand
in
great
securitie
,
wee
then
doe
dwell
in
deepest
danger
;
and
when
wee
least
feare
,
we
soonest
fall
.
Calamitie
commeth
vpon
vs
not
looked
for
,
sicknesse
sodainly
inuadeth
,
and
Death
(
without
ransome
)
requireth
her
due
;
therefore
Boast
not
thy selfe
of
to
morrow
,
Prou.
27.1
.
for
thou
knowest
not
what
a
day
may
bring
forth
.
Our
continuance
here
is
certaine
in
vncertaintie
:
therefore
(
saith
one
)
Let
our
vncertaine
condition
worke
a
certaine
carefulnesse
of
our
estate
to
come
.
That
which
once
,
and
neuer
but
once
is
done
,
should
be
aduisedly
begunne
,
carefully
prosecuted
,
and
most
seriously
laboured
,
with
all
industry
,
vnto
the
end
.
Wee
sleepe
with
our
cause
,
August
.
and
wee
rise
with
our
cause
(
saith
Augustine
:
)
Doe
well
,
and
haue
well
;
liue
the
life
of
the
righteous
,
and
dye
the
death
of
the
righteous
.
To
him
that
passeth
through
darke
places
,
one
light
carryed
before
him
,
will
doe
him
more
good
then
many
brought
after
him
.
When
sleepe
is
gone
from
the
sicke
mans
eyes
;
when
rather
extremitie
of
griefe
,
then
true
sorrow
,
doth
rake
out
a
little
sicke
repentance
from
the
most
carelesse
person
;
when
rest
is
departed
from
their
tossed
beds
,
then
many
can
wish
they
had
better
serued
God
:
but
these
things
should
be
considered
in
time
;
and
here
is
time
,
therefore
take
it
before
thou
endurest
a
dying
life
,
and
a
liuing
death
full
of
endlesse
woe
.
O
good
life
(
saith
a
holy
Father
)
what
a
ioy
art
thou
section
6
in
the
time
of
death
?
Thou
makest
men
not
ashamed
to
liue
longer
,
because
they
liue
honestly
;
nor
afraid
to
dye
,
departing
religiously
,
hauing
serued
a
good
Lord
.
But
the
wicked
are
ashamed
to
see
him
whom
they
haue
dishonoured
:
the
one
is
quit
by
a
ioyfull
Proclamation
,
the
other
found
guilty
at
the
bar
of
his
owne
conscience
.
What
a
dangerous
course
is
it
,
neuer
to
awake
Christ
till
the
ship
leake
,
and
be
in
danger
of
drowning
?
neuer
to
beginne
to
liue
well
,
vntill
wee
be
a
dying
?
neuer
to
call
to
minde
that
time
of
all
times
,
before
we
heare
the
Trumpet
sounding
,
the
graues
opening
,
the
earth
flaming
,
the
heauens
melting
,
the
Iudgement
hastening
,
and
the
Iudge
(
with
his
Angels
)
comming
to
denounce
the
last
sentence
and
doome
?
Psal.
50.22
.
O
consider
this
you
that
forget
God
,
lest
hee
take
you
away
,
and
there
be
none
to
deliuer
you
.
This
present
life
is
our
market
,
to
make
prouision
for
our
soules
against
the
life
to
come
;
now
is
the
time
of
running
to
get
the
prize
;
now
is
the
time
to
fight
to
winne
the
field
;
now
is
the
time
of
sowing
,
for
the
plentifull
crop
of
haruest
comming
on
:
If
we
omit
this
time
,
there
is
no
more
crowne
,
no
more
booty
,
no
other
Kingdome
,
no
other
prize
,
Prou.
20.4
.
no
more
haruest
to
be
looked
for
:
for
Hee
that
will
not
sow
in
winter
,
shall
beg
in
Summer
.
section
7
Marke
well
(
saith
one
)
what
I
say
,
that
a
man
which
repenteth
not
but
at
his
latter
end
,
shall
be
damned
?
I
doe
not
say
so
.
What
then
doe
I
say
?
He
shall
be
saued
?
No.
What
then
doe
I
say
?
I
say
I
know
not
,
I
say
I
presume
not
,
I
promise
not
.
Wilt
thou
then
deliuer
thy selfe
out
of
this
doubt
?
Wilt
thou
escape
this
dangerous
poynt
?
Repent
thou
then
whilest
thou
art
whole
:
for
if
thou
repent
whilest
thou
art
in
health
,
whensoeuer
the
last
day
of
all
commeth
vpon
thee
,
thou
art
safe
,
for
that
thou
didst
repent
in
that
time
when
thou
mightest
yet
haue
sinned
:
But
if
thou
wilt
repent
when
thou
canst
sinne
no
longer
,
thou
leauest
not
sinne
,
but
sinne
leaueth
thee
.
If
men
come
without
oyle
in
their
Lampes
,
then
is
there
nothing
for
them
to
expect
,
Mat.
25.
but
Nescio
vos
,
I
know
you
not
:
And
when
they
are
knowne
,
Ite
maledicti
,
Goe
you
cursed
into
euerlasting
fire
.
God
hath
giuen
other
things
double
vnto
vs
,
Chrisost.
ad
pop.
Anti.
Hom.
10.
that
if
the
one
be
hurt
,
the
other
may
stand
vs
in
stead
,
as
eyes
,
eares
,
hands
,
and
feet
double
,
but
hee
hath
giuen
vs
but
one
soule
,
which
if
we
destroy
,
what
is
there
in
the
world
,
wherby
wee
may
hope
for
any
life
?
The
Sonne
of
God
gaue
himselfe
a
ransome
for
our
soules
,
that
they
might
not
be
accounted
vile
,
but
precious
in
our
sight
.
All
that
which
thou
hast
meanes
to
doe
(
saith
the
Preacher
)
section
8
doe
it
according
to
thy
power
,
for
in
the
graue
,
Eccles.
9.10
.
whither
thou
goest
,
there
it
neyther
worke
,
nor
discourse
,
nor
knowledge
,
nor
wisedome
.
Many
then
thinke
of
death
When
they
cannot
liue
,
they
pardon
their
enemies
when
they
cannot
reuenge
,
they
giue
away
their
goods
,
when
they
can
no
longer
keepe
them
,
they
forgiue
their
debters
when
they
haue
nothing
to
pay
,
they
leaue
their
whores
when
they
can
no
longer
keepe
them
,
they
detest
wine
when
they
cannot
drinke
,
and
defie
the
world
when
they
can
no
longer
inhabite
it
;
pride
they
loath
when
they
are
preparing
of
their
winding-sheete
,
sicke
they
are
,
but
their
repentance
is
sicker
,
&c.
Death
is
at
our
doores
,
Iudgement
ouer
our
heads
,
Hell
is
at
hand
,
all
horrible
,
and
yet
without
horrour
.
We
laugh
,
we
leape
,
we
dance
,
we
drinke
,
we
sing
to
the
sound
of
the
Violl
vaine
delights
,
Amos
6.5.6
.
and
we
inuent
to
our selues
Instruments
of
Musicke
,
like
Dauid
;
as
he
to
the
seruice
and
honour
of
his
God
,
so
we
to
please
our
vnsanctified
affections
and
extrauagant
lusts
.
O
Lord
,
set
thy
feare
before
our
face
,
and
so
settle
it
in
our
hearts
,
that
we
may
readily
obay
thy
heauenly
call
,
by
flight
from
sinne
,
for
feare
of
Iudgement
:
Let
vs
not
be
like
to
the
vnwise
Leuite
,
Iudg.
19.9
.
who
at
the
end
of
the
day
would
goe
on
his
iourney
,
by
reason
whereof
hee
incurred
perill
,
and
was
the
cause
of
his
wiues
heauy
end
:
Let
vs
rather
rise
earely
,
and
goe
on
our
way
,
whiles
the
light
of
life
doth
shine
,
lest
darknesse
surprise
vs
.
Old
sores
are
hardly
cured
,
and
hardly
shall
you
bring
old
dogs
to
lead
.
Iob
20.11
.
An
old
mans
bones
(
saith
Zopher
to
Iob
)
are
filled
with
the
sinnes
of
his
youth
,
and
continue
with
him
vnto
the
graue
.
CHAP.
III.
Of
the
hinderances
of
our
Preparation
to
death
in
generall
,
and
how
carefully
they
must
be
auoyded
.
section
1
LEt
vs
now
proceede
to
remoue
such
impediments
(
through
the
helpe
of
God
)
as
lye
in
our
way
to
hinder
our
speedie
passage
,
in
this
our
pilgrimage
of
death
,
which
is
(
as
wee
haue
heard
)
the
true
hauen
of
life
,
to
all
Gods
children
.
Great
and
manifold
are
Sathans
assaults
in
this
our
iourney
,
who
still
sheweth
himselfe
a
professed
aduersarie
in
all
good
proceedings
:
And
here
he
commeth
,
not
himselfe
alone
,
but
with
a
huge
hoast
and
army
of
enemies
,
hauing
the
whole
world
,
our
flesh
,
and
friends
,
to
fight
against
vs
:
But
of
these
things
in
this
place
,
let
it
suffice
to
poynt
at
in
generall
,
vntill
wee
come
to
a
more
particular
discourse
,
as
occasion
shall
be
offered
.
And
let
vs
first
learne
to
arme
our selues
against
these
our
deadly
foes
,
that
so
being
harnessed
(
as
it
were
)
with
the
armour
of
proofe
,
wee
may
strongly
stand
out
,
when
wee
shall
be
assailed
,
neuer
yeelding
to
our
foes
,
but
following
fast
our
Captaine
Christ
,
to
get
the
conquest
in
this
our
fight
,
which
already
is
begunne
,
and
shall
most
assuredly
be
gotten
to
all
the
faithfull
.
section
2
Sathan
first
of
all
will
thus
be
ready
to
assault
vs
.
And
art
thou
ready
to
dye
O
man
?
Why
then
behold
the
swarme
of
thy
sinnes
,
the
number
of
thy
faults
,
and
monstrous
rebellions
against
thy
God
,
both
old
and
new
,
of
age
▪
and
youth
,
for
which
the
wrath
of
God
,
the
graue
,
and
hell
are
ready
to
deuoure
thee
.
The
Law
is
thy
Iudge
,
which
doth
condemne
thee
,
thy
God
is
iust
and
cannot
but
accurse
thee
,
his
sentence
is
passed
,
and
will
not
cleare
thee
,
&c.
So
that
here
(
without
Christ
)
no
comfort
can
be
found
,
hee
onely
must
now
protect
vs
,
or
else
wee
perish
;
his
righteousnesse
must
be
our
roabe
to
hide
our
raggednesse
,
his
merits
the
onely
meanes
to
cloath
our
nakednesse
;
&c.
Which
things
wee
cannot
possesse
without
a
true
and
liuely
Faith
,
which
is
the
gift
of
God
:
and
therefore
wee
must
pray
to
haue
it
wrought
in
our
hearts
by
the
holy
Ghost
,
and
all
good
meanes
.
This
then
(
as
we
haue
heard
already
)
will
get
vs
the
victory
ouer
the
Diuell
,
and
all
assaults
.
It
will
oppose
to
this
our
deadly
foe
,
life
for
death
,
holinesse
for
sinne
,
obedience
for
the
Law
;
yea
,
all
Christs
satisfactions
,
to
make
the
whole
summe
.
But
of
this
poynt
wee
haue
sufficiently
discoursed
.
Then
commeth
the
World
,
and
will
set
abroach
his
section
3
baites
:
What
wilt
thou
dye
O
man
?
I
pray
thee
behold
thy
goodly
buildings
and
stately
roomes
,
thy
lands
and
reuenues
,
thy
rents
and
treasures
,
thy
credit
,
wealth
,
and
fame
,
thy
pleasures
and
delights
,
and
all
that
thy
heart
desireth
.
But
alas
O
World
,
this
thy
felicitie
is
fayned
,
thy
loue
is
counterfeit
,
and
thy
promise
is
deceitfull
.
These
things
(
I
confesse
)
to
be
good
in
their
kinde
,
and
for
my
vse
,
so
long
as
they
stand
with
Gods
fauour
.
Kept
they
may
be
,
so
that
wee
loose
not
God
,
who
now
doth
call
vs
,
and
therefore
may
not
keepe
vs
from
him
.
Yet
I
know
(
O
World
)
the
vanitie
of
thy
pleasures
,
the
frailty
of
thy
glory
,
and
the
ficklenesse
of
thy
goods
,
and
that
all
these
are
nothing
in
respect
of
the
riches
of
heauen
and
happy
life
,
which
after
death
I
am
sure
to
haue
:
wherefore
I
desire
to
be
dissolued
,
and
to
be
with
Christ
;
in
whom
indeede
are
hid
all
the
treasures
of
God
;
who
also
is
the
keeper
of
our
true
life
:
Phil.
1.23
.
Col.
3.2
.
for
this
our
wretched
life
which
now
we
lead
,
is
no
life
indeede
,
but
a
very
death
.
For
,
we
are
dead
,
and
our
life
is
hid
with
God
in
Christ
;
wee
walke
by
faith
,
and
not
by
sight
;
yea
,
so
long
as
wee
are
at
home
in
this
body
,
wee
wander
and
goe
astray
from
God
our
Lord.
2
Cor.
5.7
.
And
thou
(
O
World
)
(
which
bewitchest
so
many
to
loue
this
life
)
what
should
I
gaine
,
if
I
should
serue
thee
?
I
am
sure
to
be
a
foe
to
Christ
who
loues
thee
not
,
who
prayeth
not
for
thee
,
Iohn
17.9
.
whose
Kingdome
is
not
of
thee
:
and
therefore
to
loue
thee
is
to
hate
my
God
,
which
to
doe
,
is
worse
then
death
.
Thy
reward
(
I
know
)
is
nothing
but
nakednesse
,
for
naked
I
came
vnto
thee
,
and
naked
I
shall
goe
from
thee
:
Iob
1.21
.
therefore
I
am
willing
to
forgoe
thee
,
and
desire
to
be
freed
to
dwell
with
Christ
.
section
4
Lastly
,
comes
the
Flesh
(
with
trembling
and
quaking
:
)
Why
?
wilt
thou
dye
O
man
?
see
here
thy
friends
and
thy
family
,
thy
Wife
and
thy
Children
,
thy
Father
,
thy
Mother
weepe
and
waile
,
cry
and
call
vnto
thee
,
and
wilt
thou
thus
depart
?
wilt
thou
needes
goe
from
them
?
It
is
good
(
no
doubt
)
to
tarry
still
among
our
friends
with
Gods
good
will
;
and
there
is
nothing
(
vnder
God
)
but
it
may
be
kept
,
so
that
God
(
being
aboue
all
things
which
we
haue
)
be
not
lost
:
Math.
10.37
.
For
hee
that
loueth
father
or
Mother
,
Wife
,
or
Children
,
&c.
better
then
Christ
,
is
not
worthy
of
his
presence
.
And
though
my
friends
lament
the
losse
of
my
life
,
Psal.
89.48
.
yet
can
they
not
redeeme
it
:
for
what
man
is
hee
that
liueth
and
shall
not
see
death
?
and
shall
hee
deliuer
his
soule
from
the
hand
of
the
graue
?
No
,
no
,
neyther
riches
nor
strength
,
neyther
power
nor
policie
can
preuaile
in
this
poynt
.
Death
neyther
spareth
pouerty
,
nor
regardeth
wealth
,
it
esteemes
neyther
manners
,
age
,
nor
time
,
but
walketh
in
the
gates
of
old
men
,
and
setteth
snares
continually
for
young
men
:
no
worldly
practise
can
escape
the
bands
of
death
.
It
alwayes
pursueth
vs
,
and
wheresoeuer
we
goe
,
it
layeth
hands
vpon
vs
:
And
though
men
labor
to
liue
long
,
and
desire
that
they
might
neuer
come
to
the
terme
of
their
dayes
;
yet
indeede
it
is
no
other
thing
to
liue
,
then
to
make
haste
to
death
.
Wherefore
men
doe
walke
,
whither
they
would
not
come
,
and
willingly
runne
to
the
end
of
that
course
which
euermore
they
haue
abhorred
;
for
death
is
the
punishment
of
all
men
,
the
tribute
of
all
men
,
the
rule
of
all
men
,
and
the
receiuer
of
all
men
:
God
hath
set
vs
our
bounds
which
wee
cannot
passe
.
section
5
And
as
the
greene
leaues
(
in
a
thicke
tree
)
some
fall
,
and
some
grow
:
so
is
the
generation
of
flesh
and
bloud
,
one
comes
to
an
end
,
and
another
is
borne
.
Wee
came
not
altogether
,
neyther
must
wee
goe
altogether
:
therefore
O
Flesh
be
content
,
O
my
friends
be
quiet
:
needes
wee
must
depart
,
though
to
meete
againe
wee
are
full
sure
:
And
in
going
from
you
my
earthly
friends
,
I
shall
not
yet
be
destitute
of
friends
,
but
make
a
good
exchange
;
for
I
goe
to
the
Saints
of
heauen
,
to
the
liuing
God
,
who
is
Iudge
of
all
;
to
Iesus
Christ
my
Redeemer
,
Heb.
12.22.23
.
to
the
celestiall
Ierusalem
,
to
my
abiding
Citie
,
to
the
company
of
Angels
,
to
the
Congregation
of
the
first
borne
,
to
the
spirits
of
the
righteous
,
and
to
ioyes
vnspeakable
beyond
all
mans
conceit
.
Such
be
the
comforts
,
the
rewards
,
heritages
,
and
exceeding
priuiledges
that
God
hath
(
before
all
worlds
)
prepared
and
alwayes
had
in
store
for
his
elect
.
And
therefore
still
I
desire
to
be
freed
from
the
flesh
,
to
liue
with
Christ
;
Wee
haue
here
no
continuing
Citie
,
Heb.
13.13.14
.
wee
looke
for
one
of
God
:
And
I
know
that
so
long
as
I
am
in
the
flesh
I
cannot
please
God
,
and
that
if
once
this
earthly
house
of
this
tabernacle
were
destroyed
,
I
shall
haue
a
building
giuen
me
of
God
,
a
house
not
made
with
hands
,
2
Cor.
5.1
.
but
euerlasting
with
God
in
the
heauens
.
Not
to
liue
(
said
one
)
but
to
passe
the
life
well
,
is
life
section
6
indeede
.
Our
life
is
very
short
,
for
all
good
things
,
yet
long
enough
,
and
too
long
(
may
we
thinke
it
)
in
regard
of
our
miseries
.
A
dangerous
straite
,
in
which
the
lesse
time
thou
hast
to
passe
,
the
more
perill
and
danger
thou
hast
in
the
passage
:
But
this
is
a
miserie
of
miseries
(
that
being
in
such
a
miserable
case
)
we
liue
like
men
in
a
phrensie
,
not
knowing
our
misery
.
Heraclitus
and
Democritus
could
better
discerne
this
poynt
then
many
Christians
,
of
whom
it
is
reported
that
the
one
past
his
life
in
laughing
,
and
the
other
alwayes
in
weeping
:
seeing
(
as
it
seemeth
)
that
all
our
life
is
nothing
else
but
ridiculous
vanitie
and
lamentable
misery
.
Moreouer
,
if
this
life
be
a
vale
of
teares
,
a
prison
of
guilty
persons
,
and
a
banishment
of
them
that
be
condemned
,
how
canst
thou
place
such
great
pompe
and
pride
,
such
gay
ornaments
,
and
stately
furniture
of
houses
and
families
,
in
such
a
wretched
place
?
how
canst
thou
take
here
thy
pastimes
and
pleasures
?
how
canst
thou
delight
thy selfe
in
feasting
and
banketting
?
how
canst
thou
desire
so
greedily
to
gather
the
prouision
of
this
world
,
and
be
so
forgetfull
for
the
life
to
come
?
As
though
thou
wert
onely
borne
to
liue
alwayes
here
with
bruite
beasts
,
and
hadst
no
portion
with
the
Angels
in
heauen
.
Such
wretchednesse
sheweth
of
what
a
miserable
stocke
thou
commest
,
if
nothing
can
perswade
thee
to
behold
this
thy
great
and
palpable
blindnesse
.
section
7
Wee
maruell
much
at
the
rude
and
ignorant
Indians
,
who
(
for
glasses
and
trifles
)
are
said
to
part
from
their
purest
gold
:
but
wee
neuer
thinke
of
our
owne
folly
,
who
forgoe
the
treasures
of
heauen
for
very
bables
,
and
sell
our
birth-right
and
blessing
for
Esaus
broath
.
Heb.
12.16
.
Men
looke
vnto
pleasures
as
they
are
comming
to
them
,
&
not
as
they
are
going
from
them
,
when
they
are
wont
to
leaue
trouble
and
vexation
behinde
:
for
the
sting
of
the
Scorpion
is
in
his
tayle
.
Wee
sell
our
hearts
to
the
world
for
very
chaffe
,
and
God
offers
vs
millions
for
them
;
nay
(
to
haue
our
custome
)
hee
giues
vs
an
assay
of
merchandise
,
peace
of
conscience
,
and
ioy
of
the
holy
Ghost
.
Who
would
not
traffique
with
so
good
a
Chapman
?
that
meanes
no
other
but
to
doe
vs
good
indeed
,
and
will
giue
vs
heauen
,
when
we
haue
giuen
him
our
hearts
who
is
in
heauen
.
As
all
the
waters
of
the
Riuer
runne
into
the
Sea
,
so
all
worldly
delights
finish
their
course
in
the
salt
brine
sea
of
sorrowes
.
The
peaceable
dayes
of
the
wicked
,
their
immunitie
from
the
rod
,
their
dancing
to
the
Instruments
of
Musicke
,
haue
their
present
period
,
and
in
a
moment
they
goe
downe
to
hell
.
Iob
21.
&
12.13
Such
lusty-guts
(
in
the
prime
of
their
pride
,
and
raging
madnesse
)
are
sure
of
a
Iudgement
.
The
gurmandizing
Epicure
holloweth
not
so
loud
(
whilst
hee
walloweth
in
his
sensuall
life
,
as
the
Swine
in
their
styes
)
but
hee
shall
howle
as
much
when
hee
is
in
hell
.
1
Sam.
16.23
.
It
was
but
a
dumpish
delight
that
Saul
tasted
(
in
his
mad
melancholy
moode
)
in
the
sweet
notes
of
Dauid
,
sung
vpon
the
harpe
.
We
must
mistrust
worldly
benefits
,
and
baits
couering
section
8
the
hooke
for
the
fish
;
we
must
not
feede
so
hungerly
on
then
,
their
pleasings
are
leasings
,
and
their
friendships
fallacies
;
they
are
as
false
witnesses
against
thy
soule
,
such
as
Iezabell
suborned
to
kil
innocent
Naboth
:
After
the
manner
of
Egyptian
theeues
,
they
imbrace
vs
,
that
they
may
slay
vs
:
They
are
as
goblets
of
gold
,
sugered
with
poyson
.
This
deceiptful
Dalilah
of
delights
,
speaketh
thee
faire
,
but
in
the
end
she
will
bereaue
thee
of
thy
strength
,
of
thy
sight
,
yea
,
of
thy selfe
.
These
waspes
flye
about
thy
eares
,
and
make
thee
musicke
,
but
euermore
they
sting
ere
they
part
.
Sorrow
and
repentance
is
the
best
end
of
pleasure
,
paine
is
yet
worse
,
but
the
worst
of
all
is
despaire
.
How
much
better
is
it
for
thee
to
want
a
little
hony
,
then
to
be
swolne
vp
with
a
venemous
sting
?
Wee
must
vse
them
without
trust
,
and
want
them
without
griefe
,
still
thinking
while
we
haue
them
,
that
we
possesse
a
benefit
with
a
charge
.
If
crosses
once
befall
vs
,
the
comfort
of
riches
flie
from
vs
(
like
vermine
from
a
house
on
fire
)
leauing
vs
to
our
ruine
.
But
he
that
hath
placed
his
refuge
aboue
,
is
sure
that
the
ground
of
his
comfort
cannot
be
matched
with
any
earthly
sorrow
;
cannot
be
moued
with
any
worldly
thought
,
but
is
infinitely
aboue
all
hazards
.
Let
the
world
tosse
and
tumble
how
it
list
(
as
euer
it
doth
)
the
rest
of
Gods
children
is
pitched
aloft
,
aboue
the
spheare
of
changable
mortalitie
?
O
the
broken
reede
of
humane
confidence
!
who
euer
trusted
in
friends
that
euer
could
trust
to
himselfe
?
who
was
euer
more
discontented
then
the
wealthy
?
Friends
may
be
false
,
wealth
cannot
but
be
deceitfull
:
trust
thou
therefore
to
that
(
which
if
thou
wouldest
)
cannot
faile
thee
.
The
Elephant
(
being
coursed
)
casteth
her
precious
tooth
section
9
and
so
escapeth
;
so
must
we
forsake
the
flesh
and
dearest
friends
,
the
world
&
greatest
pleasures
,
to
be
with
Christ
.
If
men
forsake
their
own
will
,
&
submit
themselues
to
Gods
,
what
can
be
hard
?
But
if
we
follow
our
owne
appetites
,
and
delicate
nicenesse
(
reiecting
Gods
pleasure
)
what
can
be
easie
?
Therefore
not
ours
,
but
thy
will
be
done
.
God
hath
a
care
ouer
vs
,
our
life
is
in
his
hand
,
yet
scarce
the
hundreth
man
hath
this
fastned
in
his
heart
;
for
euery
one
searcheth
a
way
and
meanes
to
saue
his
life
,
as
though
there
were
no
power
,
and
care
in
God
:
And
yet
in
his
hands
are
the
issues
of
death
:
Death
seemeth
to
consume
all
things
,
but
God
deliuereth
out
of
that
deuouring
gulfe
,
whom
he
pleaseth
,
therefore
let
vs
leaue
it
at
his
pleasure
,
either
to
deliuer
vs
from
present
danger
,
or
to
take
vs
to
a
better
life
.
A
wise
man
,
ought
alwaies
to
keepe
himselfe
from
sorrow
section
11
and
inordinate
care
,
for
this
worldly
and
transitory
life
,
and
the
things
thereof
.
Not
to
doe
(
as
the
Doue
)
which
breeding
her
Pidgeons
about
the
house
,
maketh
them
familiar
with
the
same
:
And
albeit
they
are
monthly
taken
from
her
and
killed
,
yet
she
returneth
to
her
old
nest
,
and
breedeth
young
againe
.
Worldly
fauours
,
honours
,
temporall
goods
,
&c.
are
but
as
bals
of
snow
,
which
by
the
beames
of
the
Sunne
dissolue
,
and
come
to
nothing
.
What
cost
doe
wee
bestow
vpon
the
haires
of
our
head
and
beard
?
which
when
the
Barber
once
clippeth
off
,
are
despised
and
swept
away
.
A
man
should
neuer
trust
this
foolish
life
,
it
is
but
as
a
fire
kindled
on
the
coales
,
which
consuming
it selfe
giueth
heate
to
others
.
God
hath
made
the
beasts
with
their
faces
towards
the
earth
,
thither
they
looke
,
for
from
thence
they
haue
their
life
,
and
reliefe
;
but
man
is
erected
with
two
standards
with
his
head
,
face
,
and
breast
,
to
looke
to
heauen
:
Let
not
our
hearts
therefore
differ
from
our
faces
;
haue
not
thy
face
aboue
and
thy
heart
below
,
but
lift
vp
thy
heart
(
as
thou
professest
)
lest
thou
lie
to
the
Church
before
God
and
his
Angels
.
section
12
The
pouertie
of
a
Christian
,
doth
forerunne
the
riches
which
he
hath
in
heauen
:
The
loue
of
the
world
,
is
an
exemption
from
the
life
of
God
;
the
allurements
thereof
are
like
the
crying
of
a
Lapwing
,
that
traineth
vs
the
furthest
from
that
we
seeke
.
The
pompe
of
the
world
,
is
like
a
blazing
Starre
,
that
dreadeth
the
minde
by
presaging
ruine
;
and
the
temptations
to
pleasure
,
are
like
canded
worm-wood
that
coosen
the
taste
,
and
kill
the
stomacke
.
To
be
vnknowne
in
the
world
,
we
neede
not
care
,
so
be
it
we
be
in
credit
with
God
,
for
hee
that
is
great
with
God
,
shall
haue
quietnesse
in
earth
,
and
blessednesse
in
heauen
.
When
it
ceased
to
be
with
Sara
(
saith
one
)
after
the
manner
of
the
world
,
she
conceiued
Isaac
the
Sonne
of
promise
,
Gen.
18.11
&
21.2
.
her
exceeding
ioy
:
so
when
our
worldly
desires
once
wither
,
heauenly
will
ensue
.
Let
vs
therefore
care
little
for
the
world
,
that
careth
so
little
for
vs
.
Let
vs
crosse
saile
,
and
turne
another
way
vnto
our
long
home
,
and
looked-for
abode
:
from
a
life
subiect
vnto
death
,
to
a
deathlesse
life
,
euen
as
neare
as
wee
can
with
a
still
and
peaceable
passage
.
Am
I
contemned
of
the
world
,
it
is
inough
for
me
that
section
13
I
am
honoured
of
God
;
of
both
I
cannot
:
the
world
would
loue
me
more
,
if
I
were
lesse
friends
with
God
:
He
is
vnworthy
of
Gods
fauour
that
cannot
thinke
it
happinesse
enough
,
without
the
worlds
.
The
diuell
playeth
the
Host
(
in
this
world
)
and
will
serue
our
turne
,
with
any
delights
that
flesh
desireth
,
but
he
noteth
all
in
a
booke
,
and
at
the
day
of
reckoning
(
which
is
our
death
)
it
will
be
to
our
cost
,
if
we
take
not
heede
in
time
.
This
is
the
trinitie
that
wicked
men
(
saith
one
)
doe
worship
,
the
Diuell
,
the
world
and
the
flesh
,
instead
of
the
Father
,
Sonne
,
and
holy
ghost
.
The
lust
of
the
flesh
,
the
lust
of
the
eyes
,
and
the
pride
of
life
,
are
the
idols
that
the
world
doe
make
their
Gods
.
1
Ioh.
2.16
.
But
the
minutes
that
hackney
at
the
heeles
of
time
,
runne
not
so
fast
away
as
doth
this
world
with
his
pleasures
,
and
fleshly
ioyes
.
Let
vs
therefore
alwaies
detest
the
eye-pleasing
baits
of
carnall
desires
,
and
wholly
delight
our selues
with
heauenly
ioyes
.
He
which
once
haue
drunke
of
the
floods
of
Paradise
(
one
drop
whereof
quencheth
the
thirst
sooner
then
the
ocean
Sea
)
shall
quickly
haue
the
desires
of
this
world
,
and
fleshly
lusts
,
extinguished
in
him
.
CHAP.
IIII.
Of
the
allurements
of
the
world
in
particular
,
and
the
remedies
thereof
.
section
1
BVt
for
as
much
as
this
wicked
world
is
Sathans
kingdome
,
2
Cor.
44.
Eph.
2.2
.
&
6.12
wherein
hee
ruleth
(
in
the
iustice
of
God
)
ouer
the
children
of
disobedience
,
blinding
the
eies
of
Infidels
,
with
a
false
glory
&
glistring
shewes
thereof
,
that
they
should
not
beleeue
the
truth
of
Gods
word
;
for
their
further
assurance
of
that
incomparable
glory
&
blessed
state
to
come
;
it
is
expedient
more
fully
to
disclose
this
dangerous
place
,
wherein
Sathan
pitcheth
his
camp
against
Gods
elect
.
Num
20.17.18
Deut.
8.15
.
&
32.10
.
Exo.
14.15.16
.
And
so
much
the
rather
because
it
is
the
passage
of
their
pilgrimage
,
which
possibly
they
cannot
shun
.
Israel
must
needs
go
thorow
Edom
where
cruell
Esau
dwels
;
and
passe
along
this
dangerous
wildernesse
,
full
of
sauage
beasts
,
fiery
Serpents
,
Tygers
,
and
Scorpions
:
Yet
goe
hee
must
,
thorow
the
red
sea
of
all
fearefull
hazards
and
temptations
(
that
spirituall
Tyrant
Pharo
following
him
fast
to
the
heeles
,
with
all
possible
violence
)
before
they
can
arriue
at
the
heauenly
hauen
and
blessed
land
of
rest
.
section
2
This
world
is
a
Sea
of
sorrow
,
and
our
life
resembleth
the
new
sailing
Ship
,
not
acquainted
with
the
water
,
but
fleeting
to
the
bottomelesse
swallow
of
tempestuous
waues
,
alwaies
threatning
the
sinking
of
our
life
.
It
is
as
a
course
of
a
most
vehement
running
streame
,
but
yet
not
appearing
to
haue
any
perill
of
drowning
to
him
that
passeth
:
It
is
shallow
by
the
sides
,
but
deepe
and
very
dangerous
in
the
midst
,
aboue
,
it
runneth
very
quietly
,
couering
the
water
with
great
riches
,
and
wares
of
an
inualuable
price
,
by
meanes
whereof
it
deceiueth
couetous
men
,
that
run
and
enter
it
.
Some
wade
shallow
,
wetting
onely
their
feet
,
and
take
a
few
;
others
goe
vp
to
the
knees
,
and
catch
for
more
:
a
third
sort
(
with
an
insatiable
desire
)
doe
plunge
their
whole
body
into
the
water
;
others
trusting
to
swim
,
so
wrestle
with
the
violent
streames
,
Mat.
6.11
.
and
finding
it
deepe
(
being
wearied
)
sinke
to
the
bottome
,
which
is
most
swift
and
raging
.
We
daily
pray
that
God
would
not
lead
vs
into
temptation
,
yet
still
we
feede
our
couetous
humor
,
which
drowneth
vs
therin
.
And
the
Diuel
doth
daily
pitch
his
nets
to
compasse
vs
therewith
,
to
hale
vs
into
hell
,
&
couetousnes
causeth
vs
to
stumble
and
tumble
thereinto
.
It
ingendereth
such
noysome
lusts
that
drowne
men
in
perdition
.
1
Tim.
6.9.10
It
is
Sathans
forge
and
stithie
(
saith
one
)
where
he
fashioneth
and
frameth
a
thousand
chaines
of
impieties
,
Diogines
in
Plut.
Apoth
.
to
pull
men
into
hell
,
and
a
thousand
fiery
darts
to
wound
mens
soules
with
all
sorts
of
vices
,
it
is
the
metropolitane
citie
of
all
corruption
and
sinne
.
All
other
vices
(
saith
Hierome
)
doe
with
age
waxe
old
,
section
3
onely
couetousnesse
groweth
young
with
age
,
and
getteth
head
.
It
lurketh
in
the
raynes
,
and
is
tyed
vnto
the
bowels
,
neither
can
it
be
pulled
vp
by
any
strength
of
men
.
The
greatest
rauening
beasts
,
are
sometime
satisfied
,
purses
and
coffers
may
be
filled
,
but
an
insatiable
minde
is
a
bottomlesse
pit
,
and
a
gulfe
deuouring
all
,
yet
neuer
replenished
.
It
resembleth
a
spring
,
whose
riuer
is
small
,
yet
(
by
receiuing
other
brookes
and
streames
)
groweth
strong
and
violent
.
Such
are
like
men
in
a
dropsie
,
Ber.
in
Cant.
ser.
39.
still
drinking
,
their
thirst
increasing
:
Bernard
compareth
it
to
a
Lady
in
a
Chariot
,
whose
wheeles
are
contempt
of
God
,
in
humanitie
,
forgetfulnesse
of
death
,
and
mistrust
,
whose
horses
are
niggardlinesse
and
rauin
,
and
whose
carter
is
desire
to
haue
.
Chrisostome
calleth
the
couetous
man
,
an
enemie
to
all
men
,
Chrysost.
in
Mat.
imagining
all
others
to
be
cast
out
for
a
pray
,
for
him
to
rob
and
spoyle
.
He
putteth
all
things
to
sayle
,
hee
laboureth
to
haue
all
,
and
hath
the
vse
of
nothing
:
he
filleth
his
Cellers
,
Garners
,
&
Coffers
,
Salust
.
but
(
Lady
couetousnesse
)
layeth
vp
the
Keyes
,
and
locketh
from
him
the
vse
of
all
;
like
Horses
and
Mules
going
laden
with
the
gold
and
siluer
of
others
,
eate
nothing
but
hay
themselues
:
such
a
mans
wealth
is
but
as
a
faire
Tapestrie
,
that
couereth
foule
and
broken
wals
:
The
higher
such
a
man
clymeth
(
saith
Ambrose
)
and
the
higher
he
goeth
the
greater
is
his
fall
:
August
.
Before
he
gaineth
he
hath
lost
himselfe
(
saith
Augustine
.
)
Such
beasts
are
these
misers
that
they
know
not
this
life
,
yet
can
they
not
deny
but
they
must
die
.
What
pleasure
therefore
can
they
take
in
cutting
the
wood
,
and
making
the
faggots
,
wherewith
in
hell
(
without
repentance
)
they
shall
be
burnt
for
euer
.
The
customers
of
this
world
(
saith
one
)
who
haue
got
their
wealth
with
fraud
and
deceipt
:
they
sleepe
like
the
Nightingale
with
a
pricke
against
their
breast
;
so
doe
such
slumber
with
a
pricking
conscience
,
and
liue
in
horrour
of
Death
.
section
4
God
therefore
in
his
prouidence
and
wisedome
,
hath
fraught
this
life
with
so
manifold
miseries
,
to
make
them
as
medicinable
punishments
for
our
fleshly
desires
;
he
hath
laid
such
bitter
wormewood
on
the
breasts
of
this
flattering
world
,
to
waine
vs
from
it
;
hee
hath
made
it
loathsome
to
his
children
,
that
they
should
not
loue
it
,
but
willingly
forsake
it
,
and
sigh
for
the
blessed
life
to
come
:
For
if
we
be
so
vnwilling
to
forsake
this
life
,
so
irksome
;
if
wee
be
euer
whimpring
and
whining
,
for
the
fruits
and
flesh-pots
of
this
slauish
Egypt
,
Exod.
16.3
.
what
would
wee
doe
if
all
our
life
were
sweet
?
what
would
we
doe
if
it
were
wholy
to
our
tast
and
tallage
?
who
would
then
contemne
it
for
Gods
cause
?
who
would
exchange
it
for
heauen
it selfe
?
When
Iacob
was
hasting
into
his
owne
country
,
Laban
(
in
his
great
hast
pursuing
him
)
said
,
why
didst
thou
not
tell
mee
of
thy
departing
,
Gen.
31.27
.
that
I
might
haue
let
thee
goe
with
mirth
and
melodie
?
when
his
meaning
was
to
haue
kept
him
still
in
drudgerie
.
But
as
Iacob
did
well
(
seeing
Labans
countenance
set
against
him
;
)
so
should
Christians
(
finding
the
world
to
frowne
vpon
them
)
be
ready
to
packe
from
the
world
,
Gen.
19.26
.
it
being
no
fit
place
for
them
to
tarry
in
.
Lots
wife
(
setting
her
minde
vpon
her
substance
in
Sodome
and
other
pleasures
there
)
shee
looked
backward
,
but
neuer
looked
forward
againe
:
She
is
turned
into
a
Piller
of
Salt
:
a
Piller
,
and
so
standeth
for
an
example
;
of
Salt
,
and
so
should
season
our
vnsauorie
desires
of
this
world
and
worldly
things
.
Small
cause
had
the
Isralites
to
care
to
continue
among
section
5
the
task-maisters
of
Aegipt
;
Exod.
1.11.14
.
no
more
haue
Christians
to
dwell
in
this
world
,
as
in
a
wildernes
,
among
many
wolfes
.
Surely
this
barren
light
land
wherein
wee
liue
(
after
all
our
drugery
&
excessiue
paines
)
yeeldeth
nothing
else
but
a
crop
of
cares
,
troubles
,
feares
,
&
vexations
of
minde
.
How
acceptable
therefore
may
death
be
,
when
in
dying
we
sleepe
,
&
in
sleeping
we
rest
from
all
the
trauels
of
this
toylesome
life
?
Loue
the
world
saith
one
,
&
it
will
deuoure
thee
,
for
it
knoweth
better
how
to
swallow
vp
her
louers
,
then
to
support
them
.
There
is
no
trusting
to
this
worlds
security
,
for
in
one
moment
the
sea
ouerwhelmes
the
same
nauies
which
a
little
before
plaied
&
sported
vpon
it
.
Now
,
that
this
world
is
a
sea
,
the
small
number
of
safe
passingers
,
&
the
great
company
of
such
as
perish
therein
doth
proue
.
Here
we
are
placed
(
as
it
were
)
betweene
heauen
&
hell
,
section
6
&
our
danger
is
so
much
the
greater
,
by
how
much
it
is
easier
,
to
desend
downeward
then
to
aspire
&
clyme
vpward
;
Facilis
discensus
Auerni
,
&c.
d.
6
Learne
not
to
loue
the
world
,
that
thou
maiest
learne
to
imbrace
thy
God
,
turne
away
from
it
,
that
thou
maiest
turne
to
him
.
Powre
out
the
dreggs
,
that
thou
maiest
be
filled
with
pure
wine
,
thou
art
to
be
fild
with
good
,
powre
out
the
euill
,
dost
thou
thinke
that
God
will
fil
thee
with
hony
,
if
thou
beest
full
of
gall
?
Our
loue
must
be
as
a
iust
ballance
,
affording
euery
man
his
owne
;
but
the
weights
of
worldly
lusts
are
vnequall
,
valewing
earthly
things
to
be
most
pretious
,
Phil.
3.8
.
Luk.
16.15
.
Ose
1.12
.
whereas
with
the
christian
,
they
should
be
estemed
as
dung
.
These
make
that
to
be
of
weight
&
great
with
man
,
which
is
most
vile
and
abhominable
in
Gods
account
.
Such
are
the
deceitfull
scoales
of
cursed
Canaan
:
Leuit.
25.15
.
Amongst
the
Iewes
for
that
their
contracts
and
bargaines
had
by
a
prescript
law
,
a
day
of
determining
and
of
being
voide
,
therefore
,
the
shorter
the
time
was
,
the
lesse
and
slight
was
the
price
and
valuation
of
the
thing
.
And
therefore
how
much
more
vile
and
of
lesse
account
should
all
these
momentanie
and
earthly
things
be
reputed
,
subiect
to
such
losse
,
which
though
they
were
not
,
yet
Death
it selfe
dispatcheth
vs
of
all
?
section
7
They
which
runne
in
a
race
,
looke
what
ground
they
haue
rid
behind
,
and
how
farre
they
haue
to
the
goale
before
.
And
they
which
looked
for
the
yeare
of
Iubilee
,
knew
how
long
they
might
possesse
their
bargaines
:
But
there
is
no
mortall
man
that
can
be
assured
to
liue
a
day
.
Indeede
we
run
,
yet
hauing
deaths
shackles
on
our
legs
,
yea
,
carrying
him
about
in
our
whole
bodies
and
liues
.
The
glory
of
this
world
(
being
grounded
vpon
the
life
of
man
,
Pindarus
.
as
the
subiect
and
foundation
)
can
no
longer
endure
then
the
substance
it selfe
.
Now
if
the
life
be
no
more
but
a
dreame
of
a
shadow
,
what
must
we
thinke
of
the
glory
of
this
world
,
which
is
shorter
of
continuance
then
mans
life
?
What
account
would
one
make
of
a
stately
building
,
if
in
case
it
should
stand
vpon
a
false
foundation
?
What
reckoning
would
one
make
of
an
image
of
waxe
very
curiously
wrought
,
in
case
it
should
be
set
against
the
Sunne
,
where
(
presently
being
molten
)
it
should
loose
both
forme
and
fashion
?
Why
doe
we
make
so
little
account
of
the
beautie
of
a
flower
,
but
because
it
beginneth
to
fade
so
soone
as
it
flourisheth
;
for
being
nipt
from
the
stalke
,
it
presently
looseth
the
pleasant
glosse
and
hew
.
And
albeit
glory
doe
continue
after
the
end
of
our
life
,
yet
what
shall
it
auaile
thee
man
,
that
hath
no
sence
?
What
profiteth
it
Homer
,
that
now
thou
praise
his
Iliads
?
Ierom.
euen
as
Ierome
speaketh
of
Aristotle
,
that
he
was
praised
in
the
world
where
he
was
not
,
and
condemned
in
hell
where
hee
was
indeede
.
Therefore
well
said
Euripides
,
Euripides
.
that
men
fall
into
a
frenzie
to
vse
pride
after
Death
.
section
8
The
tempter
(
saith
Ambrose
)
shewed
the
glory
of
the
world
in
the
twinckling
of
an
eye
,
which
likewise
shall
vanish
in
a
moment
;
like
Nabuchadnezzers
Image
,
Dan.
2.33.34
.
that
had
ahead
of
gold
,
brests
and
armes
of
siluer
,
&c.
and
yet
one
dash
(
with
a
stone
,
out
of
the
rocke
)
brought
all
to
ruine
.
All
worldly
glory
is
no
more
sure
and
certaine
,
then
calmenesse
in
the
Sea
,
which
is
still
subiect
to
a
storme
.
O
world
(
saith
one
)
most
vnworthy
to
be
affected
!
where
are
the
riches
that
pouerty
hath
not
decayed
?
where
is
the
beauty
that
age
hath
not
withered
?
where
is
the
strength
that
sickenesse
hath
not
weakened
?
where
is
the
pompe
that
time
hath
not
wasted
?
I
say
not
of
men
,
but
of
Cities
and
Empires
themselues
?
Those
that
so
eagerly
seeke
after
the
things
of
this
world
,
and
so
seldome
and
sleightly
after
heauen
and
heauenly
things
,
are
not
vnfitly
resembled
to
children
,
that
esteeme
more
of
Apples
and
Nuts
then
the
assurance
of
rents
and
reuenues
.
And
indeede
most
men
(
and
those
the
wisest
in
the
world
)
doe
not
so
much
as
vnderstand
the
Kingdome
of
heauen
and
the
righteousnesse
thereof
,
so
farre
are
they
from
seeking
it
,
rather
then
the
riches
of
the
world
.
Such
men
(
as
they
say
)
set
the
Cart
before
the
Horse
,
first
seeking
things
for
the
body
before
they
take
any
care
for
the
soule
.
Luke
16.8
.
These
men
yet
are
wiser
in
their
generation
,
then
the
children
of
the
Kingdome
,
and
haue
eyes
as
broad
as
the
Moone
in
her
full
;
but
such
aduantage
hath
the
Owle
of
a
man
,
whose
sight
is
better
at
midnight
then
mans
.
Such
Owle-faces
are
better
sighted
then
the
children
of
light
.
In
wily
craftinesse
the
rudest
Rusticke
easily
circumuenteth
the
cunningst
Christian
:
yet
hee
is
but
an
Asse
in
the
shape
of
a
man
,
who
hath
not
learned
Christ
;
Ier.
8.8
.
and
Ieremy
wondreth
how
hee
should
be
a
wise
man
that
is
not
a
godly
man
.
These
doe
not
so
much
as
wet
their
lips
at
the
well-spring
of
wisedome
,
and
hauing
not
so
much
as
a
smacke
of
Gods
Word
,
how
should
they
not
but
be
fooles
?
Such
are
fooles
in
graine
,
and
a
burthen
to
the
earth
,
setting
vp
mans
folly
as
a
monarchy
in
the
world
,
displaying
(
as
with
a
banner
)
their
owne
worldly
fooleries
.
section
9
But
sith
our
life
dependeth
not
vpon
the
world
,
or
the
goods
thereof
,
but
vpon
God
alone
:
let
vs
put
our
trust
not
on
our
goods
but
vpon
God
,
on
whose
pleasure
our
goods
depend
;
who
also
hath
promised
neuer
to
forsake
any
faithfull
men
,
that
put
their
trust
in
him
.
Wee
may
not
be
as
sawcy
Children
,
who
when
they
know
their
Father
will
not
please
them
in
their
foolish
appetites
,
will
prouide
for
themselues
:
but
our
duety
is
to
be
pleased
with
our
daily
bread
.
Mat.
6.7
.
Many
that
make
this
prayer
to
God
,
would
be
very
loath
hee
should
take
them
at
their
word
,
and
daily
giue
them
bread
but
for
a
day
at
once
:
yet
such
men
(
in
vsing
this
prayer
)
doe
nothing
else
but
scorne
their
prouident
God
;
but
let
good
Christians
learne
to
cast
their
care
on
God
,
that
they
may
the
better
moderate
their
desires
.
section
10
Learne
not
so
much
(
saith
Plato
)
to
increase
thy
possessions
,
as
to
diminish
thy
lusts
:
for
the
high-way
to
be
rich
,
is
to
be
poore
in
coueting
:
and
hee
is
the
richest
that
coueteth
the
least
,
and
is
content
with
a
little
.
Now
the
way
to
cure
this
Feuer
(
which
causeth
such
a
thirst
of
the
world
and
worldly
things
)
is
not
to
giue
vs
drinke
,
and
fill
of
our
desires
,
(
which
increaseth
the
disease
)
but
by
diminishing
the
immoderate
loue
and
liking
of
the
same
.
Now
one
speciall
meanes
hereunto
is
to
trust
in
God
,
since
the
roote
of
this
sinne
is
distrust
in
God
.
Before
the
creation
of
man
,
the
world
was
made
and
replenisht
with
all
things
requisite
for
his
vse
,
and
before
the
soule
the
body
was
created
to
receiue
it
:
Sith
then
God
prouided
for
man
before
his
creation
,
and
nourished
the
body
in
the
wombe
before
it
was
borne
,
and
giueth
care
to
the
mother
of
sustayning
and
cloathing
it
before
the
birth
;
shall
wee
call
into
question
his
fatherly
care
ouer
vs
?
Let
not
these
things
therefore
hinder
vs
in
the
high-way
to
heauen
;
but
casting
all
our
care
vpon
God
,
let
vs
be
packing
on
our
iourney
.
Let
the
messengers
of
death
be
welcome
vnto
vs
,
and
Death
himselfe
be
imbraced
when
God
doth
send
it
:
For
though
they
depriue
vs
of
the
world
(
with
his
wealth
and
pleasures
,
)
yet
they
put
vs
in
possession
of
heauen
itselfe
,
and
happy
treasures
.
And
for
these
transitory
things
(
which
are
but
as
vapours
and
exhalations
of
the
world
,
)
A
godly
man
(
saith
Augustine
)
neuer
so
fully
enioyeth
his
desire
,
as
when
hee
is
willing
nothing
at
all
to
desire
them
.
August
.
Contentment
(
saith
one
)
consisteth
not
in
much
,
yet
he
hath
much
that
hath
it
;
and
this
is
soone
obtayned
of
God
in
a
low
estate
.
Nature
(
wee
say
)
is
content
with
a
little
,
and
onely
contentation
ministreth
rest
and
peace
vnto
our
mindes
.
The
Sea
of
this
world
(
saith
a
holy
Father
)
freezing
vnto
vs
,
it
hardeneth
,
Mat.
14
29.
that
wee
may
safely
walke
vpon
it
,
as
Peter
on
the
water
.
CHAP.
V.
Of
the
great
griefe
of
forsaking
our
wealth
and
worldly
estate
,
and
leauing
of
our
manifold
friends
and
acquaintance
in
the
world
:
with
the
remedies
thereof
.
FEarefull
is
the
consideration
to
flesh
and
bloud
section
1
(
not
indued
with
the
comforts
of
Gods
holy
Spirit
)
to
thinke
of
our
poore
and
naked
estate
,
at
our
latter
end
;
Death
waiting
vpon
vs
,
not
onely
to
depriue
vs
of
our
life
and
beeing
,
but
of
all
such
comfortable
meanes
and
helpes
which
formerly
wee
enioyed
:
taking
from
vs
our
houses
,
goods
,
and
friends
;
which
Iob
beganne
to
feele
and
confesse
in
his
tryals
with
lowd
exclamation
;
Iob
1.21
.
Naked
I
came
into
the
world
,
and
naked
shall
I
returne
.
God
indeede
made
all
these
things
for
man
;
yea
,
the
whole
world
it selfe
,
of
which
hee
tooke
possession
;
yet
forgetting
his
homage
to
God
,
and
chiefe-rent
of
obedience
,
hee
forfaited
all
againe
into
his
hands
,
and
from
whence
hee
came
,
thither
sent
he
him
againe
,
giuing
him
iust
as
much
with
him
,
as
hee
brought
at
first
;
Dust
thou
art
,
and
to
dust
thou
shalt
dissolue
.
Gen.
3.19
.
And
indeede
this
prouision
is
sufficient
enough
for
the
place
whither
hee
goeth
.
For
what
great
matters
should
we
looke
for
in
the
graue
,
where
rottennesse
is
our
father
,
and
wormes
are
our
mother
?
Iob
17.14
.
When
our
breath
once
vanisheth
,
and
we
shall
be
turned
out
of
the
house-roomes
of
this
world
,
repayring
to
our
doomes-day
house
,
where
the
wormes
(
the
dead
mens
Lawyers
)
shall
take
their
fees
out
of
vs
their
graue-clyents
,
and
our
bodies
with
our
bowels
shall
be
their
bread
to
satiate
their
hunger
.
Then
happy
(
I
say
)
are
those
that
by
the
wings
of
a
liuely
faith
,
haue
their
soules
flying
vp
to
the
heauenly
habitations
.
section
2
Hither
we
came
as
Iacob
to
Laban
;
onely
by
Gods
prouidence
,
Gen
28.20.21
.
wee
are
that
wee
are
.
If
God
will
giue
vs
food
to
eate
,
and
cloathes
to
put
on
,
God
shall
be
our
God
.
These
heards
and
droues
about
vs
,
Gen.
33.11
.
they
are
from
the
mercy
of
God
;
not
plants
growing
in
our
owne
soyle
;
not
vapours
that
did
arise
from
vs
,
but
of
the
nature
of
influences
from
heauen
are
come
vpon
vs
.
Euery
one
sueth
to
God
in
forma
pauperis
:
for
things
necessary
wee
are
poore
Publicanes
,
(
receiuers
onely
)
God
is
the
giuer
of
all
.
Wee
cannot
call
any
thing
ours
but
Time
;
While
we
haue
time
let
vs
doe
good
.
Nay
,
this
time
it selfe
is
not
in
our
hands
,
but
in
the
Lords
.
All
these
temporall
things
come
from
the
great
store-house
of
heauen
.
We
may
not
say
(
as
the
Tempter
did
)
All
these
are
mine
:
Mat.
4.
&
Luke
4.6
.
no
,
all
is
Gods
,
who
is
the
best
Land-lord
.
Hee
requires
no
more
but
our
acknowledgement
of
his
blessings
,
with
thankefulnesse
in
our
obedience
.
Wee
may
haue
them
,
wee
must
not
be
had
of
them
:
wee
haue
had
them
to
liue
,
the
end
ceasing
,
the
meanes
also
cease
concurring
to
the
end
.
Wee
must
not
make
Idols
of
them
,
Exod.
32.14
.
as
the
Egyptians
did
of
their
treasure
.
section
3
Is
it
possible
to
forget
whither
wee
are
going
?
Where
should
the
members
be
,
but
where
the
head
raigneth
?
where
should
the
heart
be
,
Mat.
6.21
.
but
where
our
heauenly
treasure
is
placed
?
Christ
,
who
is
our
treasure
is
in
heauen
,
whither
first
our
affections
must
ascend
,
and
then
we
follow
after
.
Prou.
27.34
.
Riches
(
saith
the
Wise-man
)
helpe
not
in
the
time
of
neede
,
they
take
them
to
their
wings
and
flye
away
:
they
are
but
straw
and
stabble
,
no
sure
foundation
to
build
on
.
For
all
worldly
goods
are
ebbing
and
flowing
(
like
the
Sea
,
)
and
wee
doe
not
possesse
them
(
as
wee
ought
)
vnlesse
at
all
times
we
be
ready
and
willing
(
when
God
seeth
it
good
)
to
forgoe
and
leaue
them
.
Let
vs
consider
that
when
we
dye
,
wee
depart
from
the
world
,
and
therefore
worldly
affections
should
now
depart
from
vs
.
Let
vs
betake
our selues
wholy
to
a
better
habitation
,
better
societies
,
to
better
ioyes
,
and
so
desire
chearefully
to
be
dissolued
and
to
be
with
Christ
.
God
many
times
punisheth
our
ouer-louing
of
earthly
things
with
their
losse
,
or
great
hinderance
;
because
he
thinkes
them
vnworthy
riuals
to
himselfe
,
who
challengeth
all
height
of
loue
,
as
his
onely
right
.
So
that
the
way
to
loose
them
,
is
to
loue
them
much
;
and
the
largenesse
of
affection
maketh
an
open
way
to
dissipation
.
The
fayrer
and
higher
in
the
world
our
estate
shall
be
,
the
fayrer
marke
hath
mischiefe
giuen
vnto
it
,
and
(
which
is
worse
)
that
which
maketh
vs
so
easie
to
hit
,
maketh
our
wound
more
deepe
and
grieuous
.
Neyther
must
wee
thinke
that
wee
hold
any
thing
of
section
4
right
,
which
wee
enioy
of
Gods
free
mercy
and
grace
:
neyther
in
our
conceit
,
to
binde
the
Lord
(
at
his
owne
cost
and
charges
,
as
it
were
,
by
Obligation
)
to
finde
vs
.
And
notwithstanding
wee
be
but
beggars
(
as
at
whose
gate
of
mercy
wee
receiue
all
our
maintenance
,
)
yet
to
make
a
rent-charge
of
all
that
which
he
giueth
of
his
free
liberalitie
.
Thus
proud
men
many
times
make
a
breach
into
the
Lords
possession
,
and
prouoke
him
(
to
proue
to
their
faces
)
that
all
that
they
haue
is
but
lent
them
,
and
borrowed
.
Let
vs
therefore
vpon
euery
blow
(
when
the
Lord
shall
strike
vs
)
be
ready
to
receiue
it
,
and
to
yeeld
vp
our
bands
vnto
him
,
the
condition
whereof
is
,
that
wee
be
ready
to
remoue
when
hee
will
haue
vs
:
knowing
that
Gods
prouidence
alwayes
forceth
vs
to
the
best
,
and
as
the
most
may
make
for
the
hastning
of
our
soules
to
our
euerlasting
inheritance
.
Let
vs
learne
then
not
to
reckon
with
our
host
;
and
that
wee
hold
our
liues
,
and
all
wee
haue
,
not
in
Fee-simple
,
but
as
Tenants
at
will
,
that
so
from
day
to
day
,
wee
may
resigne
to
God
the
soueraigntie
of
reuoking
vs
,
at
his
pleasure
.
Thus
when
wee
see
our selues
shut
vp
,
and
finde
that
wee
be
entertayned
in
this
life
(
as
Iourney-men
for
the
present
day
)
not
knowing
what
will
become
of
vs
to
morrow
;
wee
shall
better
desire
to
take
our
rest
in
the
bosome
of
Gods
prouidence
,
and
to
strike
our
sayles
the
lower
,
when
the
Lord
proclaymeth
warre
with
our
secure
estate
,
and
learne
to
cut
our
prosperitie
by
the
patterne
of
humilitie
;
that
when
wee
are
well
,
to
looke
for
worse
;
that
so
in
abounding
we
may
see
our
wants
,
in
health
our
sicknesse
,
and
still
to
stand
in
doubt
,
that
these
outward
things
may
be
holden
with
one
hand
,
and
lost
with
another
.
section
5
A
worldly
mans
body
shall
dye
but
once
,
but
his
heart
shall
dye
as
often
as
he
shall
remember
those
things
whereon
hee
sets
his
affections
and
loue
;
for
as
much
as
death
shall
put
the
knife
betweene
him
and
all
things
hee
loued
.
The
deeper
roote
the
tooth
hath
in
the
iaw
,
the
greater
paine
there
is
in
plucking
it
out
:
So
the
more
the
heart
is
set
vpon
the
things
of
this
life
,
the
greater
griefe
will
it
be
to
depart
from
them
all
.
The
Diuell
had
spoyled
that
holy
man
Iob
of
all
manner
of
things
saue
onely
of
his
life
,
Iob
2.4
.
and
it
seemed
to
him
that
all
the
rest
were
of
small
account
in
comparison
of
the
losse
thereof
.
So
that
the
thing
that
naturally
is
loued
,
is
let
goe
&
lost
with
greatest
griefe
of
heart
.
Earthly
things
in
themselues
(
without
Gods
blessing
in
the
vse
)
are
like
alluring
strumpets
,
catching
many
(
in
their
snares
of
beauty
)
to
lust
after
them
,
yet
depriuing
such
as
inioy
them
of
all
vertue
and
happinesse
.
They
are
like
vnto
sweet
wines
of
artificiall
Nectar
,
alluring
a
man
to
excessiue
drinking
,
yet
withall
taking
man
from
himselfe
,
in
making
him
senslesse
.
They
trouble
the
minde
,
and
replenish
the
heart
with
passions
.
When
wicked
men
will
vse
their
riches
,
they
pollute
themselues
with
pleasures
and
pride
:
when
they
keepe
them
,
Socrates
.
care
consumeth
them
,
and
eateth
out
their
hearts
:
when
they
labour
to
get
them
,
they
grow
more
wretched
and
miserable
.
They
are
like
to
wilde
beasts
,
which
a
man
can
hardly
take
,
and
when
he
hath
taken
them
,
must
take
great
heede
they
doe
no
hurt
.
Vaine
confidence
in
wealth
,
Chrisost.
becomes
not
onely
a
poyson
to
Humilitie
,
Modestie
and
Faith
,
but
quite
and
cleane
transformes
them
into
Pride
,
Arrogancie
and
Infidelitie
.
Such
goods
are
as
plenty
of
Sugar
&
fruit
(
in
the
liberty
of
children
,
)
as
pleasant
wine
to
a
drunkard
,
and
as
a
sword
in
a
mad
naked
mans
hand
,
more
ready
to
hurt
them
then
to
doe
them
good
.
All
immoderations
are
enemies
to
health
(
so
said
skilfull
Hipocrates
.
)
Hee
that
desires
,
wants
as
much
as
hee
that
hath
nothing
.
The
drunken
man
is
as
thirstie
as
the
sweating
traueller
.
It
is
true
of
riches
and
all
outward
blessings
that
we
say
of
Fire
and
Water
,
They
are
good
seruants
,
but
ill
masters
:
Make
them
therefore
thy
slaues
,
and
they
shall
be
good
in
vse
;
good
to
thy selfe
,
and
good
to
others
by
thee
;
But
if
they
be
thy
masters
,
thou
hast
condemned
thy selfe
to
thy
owne
Gally-slaues
:
Now
if
a
seruant
rule
,
he
proues
a
Tyrant
.
If
thou
seruest
God
for
goods
and
greedinesse
of
worldly
section
6
gaine
(
as
Iudas
did
his
Master
,
)
thou
maist
soone
proue
a
looser
of
a
happy
estate
,
and
strangle
thy
Soule
.
Wherefore
let
vs
vse
our
riches
as
our
rayment
:
such
as
are
fit
,
are
better
then
those
that
are
too
long
.
For
couetousnesse
groweth
with
riches
,
as
the
Iuy
with
the
Oake
.
Our
hutches
may
be
filled
,
but
not
our
hearts
:
and
though
wee
here
loose
all
our
goods
,
yet
are
wee
scarce
depriued
of
a
farthing
:
And
in
another
life
we
haue
not
onely
Kingdomes
and
Empires
,
but
God
himselfe
,
and
euerlasting
goods
,
in
comparison
whereof
all
the
pomp
,
mirth
,
cheare
,
honour
,
dignities
,
and
preferments
of
the
world
,
are
not
to
be
esteemed
as
casting
Compters
towards
the
finest
Coyne
,
and
vilest
drosse
to
the
purest
plates
of
gold
and
precious
stone
.
Wee
may
lend
our selues
to
the
things
of
the
world
,
but
not
giue
our selues
vnto
them
.
Neyther
is
any
thing
possessed
(
as
it
ought
)
except
wee
be
ready
at
all
times
to
loose
it
.
Seneca
.
Wee
must
remember
alwayes
that
they
are
transitory
things
,
which
may
be
lost
and
forgone
when
time
requireth
.
These
earthly
things
are
good
,
but
woe
be
to
thee
(
if
for
the
loue
of
the
creature
)
thou
forsakest
thy
creator
.
If
we
loue
not
any
thing
that
seemeth
not
good
vnto
vs
,
then
let
vs
be
ashamed
so
to
sticke
to
them
,
and
not
to
the
loue
of
him
that
hath
made
them
good
.
O
Lord
(
saith
Augustine
)
hee
loueth
thee
too
little
that
loueth
any
thing
with
thee
,
Aug.
in
ser.
quodam
.
and
loueth
it
not
for
thee
.
God
therefore
is
to
be
loued
aboue
all
things
,
and
all
things
for
him
.
He
requires
all
thy
loue
that
made
thee
wholy
:
and
maruell
not
that
hee
will
haue
thy
whole
heart
,
being
sufficient
to
fill
thy
heart
.
O
Lord
thou
hast
made
all
things
to
serue
man
,
that
man
alone
might
serue
thee
;
and
that
man
might
be
wholy
thine
,
thou
hast
made
all
the
creatures
his
.
God
hath
created
all
outward
things
for
the
body
,
and
section
7
the
body
for
the
soule
,
and
both
body
and
soule
for
himselfe
,
Aug.
in
Soliloq
.
that
man
might
onely
obay
him
,
and
onely
loue
him
,
enioying
God
for
his
onely
solace
,
and
all
inferiour
things
for
his
seruice
.
That
was
neuer
throughly
good
that
maybe
lost
.
My
true
riches
will
not
leese
mee
,
though
I
forgoe
all
to
my
skinne
.
For
if
hee
be
rich
that
hath
some
thing
,
how
rich
is
hee
that
is
the
maker
and
owner
of
all
things
,
whom
I
enioy
?
So
long
as
God
fauours
mee
,
I
shall
haue
liberty
in
prison
,
home
in
banishment
,
honour
in
contempt
,
in
losse
wealth
,
health
in
infirmitie
,
life
in
death
,
heauen
in
hell
,
and
in
all
these
happinesse
and
rest
.
If
the
fire
commonly
flame
according
to
the
quantitie
of
fuell
heaped
vpon
the
same
:
great
then
is
the
fire
of
Gods
loue
to
the
faithfull
;
who
in
stead
of
fire
(
to
inflame
it
)
hath
as
many
benefits
for
man
,
as
hee
hath
Creatures
.
All
things
loue
him
,
that
loueth
God
;
Rom.
8.28
.
for
to
those
that
loue
God
all
things
worke
for
their
good
.
Good
men
therefore
so
vse
the
world
,
and
the
things
thereof
,
that
they
may
enioy
God
:
Aug.
de
ciuit
.
lib.
15.
And
the
wicked
so
vse
God
,
as
that
they
may
inioy
the
world
.
If
we
loue
God
lesse
then
we
ought
,
when
we
loue
many
section
8
things
besides
him
,
which
we
loue
yet
for
his
sake
;
how
much
then
a
greater
sinne
is
it
,
when
wee
shall
loue
our
goods
,
and
friends
,
not
for
Gods
sake
,
but
euen
in
spight
of
God
,
in
that
we
loue
them
more
then
God
,
that
calleth
vs
from
them
?
Luk.
14.10
.
such
Christ
pronounceth
not
worthy
of
his
glory
.
Therefore
happy
is
hee
(
O
Lord
)
which
loueth
thee
,
and
his
friends
in
thee
,
and
his
enemies
for
thee
;
for
he
can
neuer
be
destitute
of
friends
who
inioyeth
God
,
which
is
neuer
lost
,
and
esteemes
all
as
friends
.
Gods
children
and
chosen
can
neuer
be
poore
,
that
are
ioyned
to
so
rich
and
glorious
a
head
,
euen
Iesus
Christ
,
the
Lord
Treasurer
of
heauen
;
Col.
3.9
.
in
whom
all
the
riches
of
Gods
wisedome
,
mercy
,
goodnesse
,
&c.
are
hid
,
and
god-head
it selfe
doth
corporally
dwell
.
But
(
alas
)
thou
wilt
say
it
is
hard
to
forgoe
our
sweet
children
,
and
deare
wiues
,
our
trusty
and
best
beloued
friends
,
our
pastures
and
tillage
,
our
grounds
and
sumptuous
buildings
,
our
mannor-houses
,
rents
and
reuenewes
,
our
great
treasures
and
Iewels
,
and
other
worldly
wealth
:
Phil.
3.8
.
And
what
of
all
this
to
him
to
whom
all
things
are
counted
losse
,
and
esteemed
as
dung
,
in
regard
of
Christ
?
And
haue
not
the
true
souldiers
of
Christ
learned
long
agoe
to
despise
all
these
assaults
;
whose
soules
still
watch
in
the
ward
and
tower
of
this
body
,
expecting
euery
moment
to
heare
the
sound
of
the
trumpet
,
to
follow
their
Captaine
Christ
?
Therefore
they
vse
this
body
,
2
Cor.
5.1
.
not
as
a
home
or
strong
hold
,
but
as
a
Tabernacle
and
pitched
tent
,
for
a
time
to
serue
their
turne
in
this
field
of
their
warfare
:
They
hoord
not
their
treasures
here
,
but
are
content
with
their
daily
pay
,
alwayes
watching
in
the
campe
,
harnessed
for
the
fight
.
The
souldiers
of
the
world
lie
sleeping
and
snorting
:
Christs
souldiers
are
alwayes
watching
and
waiting
for
his
comming
.
If
we
loue
our
friends
too
much
,
and
not
God
aboue
all
things
,
then
hath
our
sorrow
no
measure
as
it
ought
.
section
9
He
cannot
be
said
to
flit
,
that
neuer
changeth
his
host
:
God
alone
is
as
a
thousand
companions
,
hee
alone
is
a
world
of
friends
;
and
though
we
depart
from
our
friends
here
,
we
goe
to
more
better
and
more
louing
:
As
Iacob
said
(
when
hee
should
die
)
I
shall
be
gathered
to
my
people
;
Gen.
49.29
.
hereby
declaring
that
death
is
a
passage
to
many
more
folkes
,
and
greater
friends
then
we
leaue
behinde
.
There
is
God
our
Father
,
his
Sonne
our
brother
,
his
heauen
our
inheritance
,
and
all
his
Angels
and
Saints
as
our
brethren
,
sisters
,
and
kinsfolkes
;
with
whom
we
shall
inioy
eternall
blisse
.
That
man
neuer
throughly
knew
what
it
was
to
be
familiar
with
God
,
that
complaines
of
the
want
of
his
home
and
friends
,
while
God
is
with
him
.
If
the
Sonne
naturally
loue
his
Father
,
Aug.
of
whom
he
hath
his
body
;
how
much
more
should
the
children
of
God
loue
him
,
of
whom
they
haue
both
bodies
and
soules
?
Carnall
Parents
and
friends
are
to
be
loued
,
but
the
Creator
to
be
preferd
and
double
imbraced
.
Loue
him
therefore
most
of
all
which
thou
canst
not
loose
;
euen
thy
Redeemer
,
who
(
to
draw
thee
vnto
his
loue
,
and
to
deliuer
thee
from
the
loue
of
the
world
)
stretched
out
his
armes
vpon
the
crosse
,
and
suffered
a
most
vile
and
cursed
death
,
to
purchase
for
thee
,
not
an
earthly
,
but
a
heauenly
and
an
euerlasting
life
▪
CHAP.
VI.
Now
Death
is
and
may
be
feared
of
the
faithfull
,
and
how
of
wicked
Infidels
.
No
man
is
to
be
censured
simply
for
the
manner
or
suddennesse
of
Death
.
We
may
not
couet
to
know
our
death
,
or
for
any
thing
to
shorten
our
life
.
THere
is
no
one
greater
hinderance
(
to
the
section
1
cheerefull
resolution
of
our
death
and
departure
)
then
the
fore-conceiued
feare
of
flesh
and
blood
against
the
same
.
And
this
is
common
to
all
men
(
without
exception
of
any
,
)
in
a
measure
and
degree
;
for
so
long
as
wee
remaine
in
this
body
of
sinne
,
wee
cannot
choose
but
feare
death
(
the
wages
thereof
,
Rom.
6.23
.
)
which
followeth
and
pursueth
the
sinner
to
his
graue
,
as
the
shadow
doth
the
body
till
the
Sunne
be
set
.
And
indeede
it
is
both
naturall
in
all
to
desire
their
being
,
and
so
to
hate
Death
,
depriuing
them
thereof
in
this
world
:
as
also
lawfull
in
Gods
children
for
their
true
humiliation
,
before
they
be
exalted
in
the
highest
heauens
.
It
may
be
feared
,
in
regard
it
is
the
destruction
of
nature
in
a
mans
owne
selfe
and
others
;
Luk.
22.44
.
and
in
this
respect
Christ
feared
it
himselfe
,
without
any
sinne
:
But
wee
must
not
feare
it
otherwise
,
then
sicknesse
,
pouertie
,
famine
,
with
other
calamities
of
body
and
minde
,
which
God
will
not
haue
vs
to
despise
or
lightly
regard
,
but
to
feele
the
paine
thereof
,
because
they
are
sent
as
punishments
for
sinne
;
and
he
doth
therefore
lay
paines
and
torments
vpon
vs
,
that
they
may
be
feared
and
eschewed
;
and
that
by
eschewing
them
,
wee
may
further
learne
to
hate
the
causes
of
them
,
which
are
our
sinnes
,
and
by
our
experience
in
feeling
paine
,
to
acknowledge
that
God
is
a
iust
Iudge
,
and
an
enemie
to
sinne
.
And
albeit
(
I
grant
)
that
the
most
faithfull
men
haue
their
fits
of
feare
,
yet
are
they
euer
free
from
the
bondage
section
2
and
state
of
those
that
haue
no
hope
:
For
although
they
die
in
body
,
yet
are
they
free
from
eternall
death
:
And
this
is
their
blessing
indeede
,
not
that
they
shall
not
die
,
but
that
the
snares
of
death
cannot
hold
them
;
not
that
they
shall
not
feare
,
but
that
feare
shall
not
conquer
them
:
and
he
is
a
true
christian
man
,
that
neither
refuseth
to
die
,
nor
yet
fainteth
for
any
feare
of
death
.
Before
iudgement
it
is
good
to
be
afraide
,
that
thou
maist
finde
fauour
at
the
tribunall
of
the
Iudge
.
Faith
and
a
religious
feare
are
alwaies
friends
in
a
Christian
man
.
The
feare
of
Gods
iudgement
is
as
a
needle
,
the
loue
of
God
as
a
thread
;
first
the
needle
entreth
,
and
then
followeth
the
thread
.
Faith
striketh
Gods
children
with
feare
and
terrour
,
Bernard
.
and
anone
vanquisheth
and
ouercommeth
the
same
;
it
feareth
vs
with
the
greatnesse
of
him
whom
we
offend
,
and
yet
ouercommeth
the
same
by
leading
vs
to
Christ
,
our
attonement
to
God
.
section
3
And
as
it
is
(
sometime
)
no
fortitude
or
man-hood
to
be
afraide
to
die
,
but
a
stupor
and
stoicall
obstinacie
:
So
to
feare
death
approaching
,
is
not
alwaies
a
note
of
infidelitie
and
mistrust
of
Gods
loue
,
seeing
feare
many
times
proceedes
from
the
infirmitie
of
nature
or
sexe
.
Ezechiah
was
an
vpright
man
,
yet
feared
he
the
sentence
of
Death
,
his
very
bones
did
shiuer
and
all
his
ioynts
did
quake
,
yea
,
his
tongue
did
chatter
like
a
Swallow
;
Esa
38.3
.
&c.
Luk.
22.44
.
and
Christ
himselfe
had
his
agonies
and
wrestlings
.
The
affections
of
nature
are
not
simply
euill
in
themselues
,
but
lawfull
and
tollerable
when
they
are
ordered
by
Gods
spirit
.
But
if
we
feare
death
,
let
vs
seeke
out
the
cause
of
this
feare
:
are
our
sinnes
the
cause
?
let
vs
repent
and
amend
:
Is
it
the
loue
of
this
world
?
let
vs
hate
it
:
Is
it
for
want
of
faith
?
let
vs
pray
,
Lord
helpe
our
vnbeliefe
.
section
4
But
what
speake
I
so
much
to
true
Christians
,
concerning
the
feare
of
Death
,
they
hauing
so
many
causes
rather
to
imbrace
the
same
?
First
to
shew
their
subiection
and
obedience
to
Gods
will
,
by
the
example
of
Christ
;
Father
not
my
will
,
but
thy
will
be
done
.
Secondly
,
for
as
much
(
as
by
death
)
all
sinne
is
abolished
,
and
wee
for
euer
cease
to
offend
our
God
any
more
:
Our
bodies
likewise
are
brought
to
a
better
condition
then
euer
they
were
in
our
liues
;
for
by
death
they
are
made
insensible
,
and
so
freed
from
all
the
miseries
of
this
life
,
ceasing
to
be
the
instruments
of
sin
any
more
.
Againe
,
it
giues
the
soule
passage
to
rest
,
life
and
heauenly
glory
,
in
which
we
shall
see
our
God
as
he
is
,
perfectly
know
him
,
and
praise
his
name
,
keeping
an
eternall
Saboath
in
the
celestiall
places
.
And
lastly
,
it
executeth
Gods
iudgement
vpon
the
wicked
,
and
purgeth
his
Church
from
such
filthy
dung
and
drosse
.
Let
Pagans
therefore
(
saith
Cyprian
)
and
Infidels
feare
Death
,
who
neuer
feared
God
in
their
life
;
but
let
Christians
goe
as
trauellers
vnto
their
natiue
home
,
and
as
children
to
their
Father
,
willingly
&
gladly
.
Balaam
would
faine
haue
comforted
himselfe
with
riches
&
honour
(
which
he
esteemed
so
much
,
)
yet
was
he
not
without
feare
,
which
at
last
brake
out
,
Numb.
23.10
.
and
forced
him
to
wish
that
his
soule
might
die
the
death
of
the
righteous
,
and
that
his
latter
end
might
be
like
vnto
theirs
:
So
(
I
beleeue
)
it
is
with
all
wicked
reprobates
,
they
know
it
,
and
euen
(
as
Iosuah
saith
)
withall
their
hearts
,
Iosu.
23.14
.
and
withall
their
soules
they
know
it
▪
that
the
righteous
mans
life
is
better
then
theirs
,
and
tremble
and
quake
at
the
remembrance
of
their
owne
death
,
which
is
farre
worse
then
theirs
,
desiring
to
die
the
death
of
those
,
who
in
their
life
and
practise
they
vtterly
detest
.
True
it
is
,
that
wicked
men
(
in
appearance
)
die
quietly
section
5
in
their
beds
,
Iob
21.13
.
hauing
(
as
Iob
speaketh
)
no
bonds
in
their
death
:
But
iudge
such
a
one
no
more
by
his
death
,
then
by
his
birth
;
for
many
women
may
haue
more
easie
trauell
of
a
reprobate
,
then
some
of
an
elect
childe
of
God
.
Hypocrisie
it
may
be
,
hath
put
the
conscience
to
silence
here
,
that
they
may
more
suddenly
and
fearefully
roare
out
in
hell
.
It
may
be
a
crust
is
growne
vpon
their
hearts
,
that
they
rot
and
fester
within
,
and
feele
it
not
;
whereas
the
elect
haue
the
wound
of
their
sinne
kept
alwaies
open
;
neither
can
they
flye
the
least
breach
of
the
Lords
displeasure
,
but
are
anguished
;
neither
can
they
thinke
that
they
euer
feare
inough
;
which
tender
heart
of
a
Christian
,
is
like
the
Adamant
,
as
it
to
draw
the
iron
,
so
this
to
draw
the
oyle
of
grace
into
his
soule
,
for
his
solace
.
If
a
man
die
like
a
Lamb
,
and
passe
out
of
the
world
(
like
a
bird
in
a
shell
)
the
sottish
sort
,
say
that
certainly
hee
is
saued
;
although
neither
holinesse
was
in
his
life
,
nor
God
in
his
mouth
,
grace
in
his
heart
,
nor
yet
repentance
,
faith
,
or
feeling
at
his
death
.
Such
men
saith
one
(
excepting
their
feather-beds
and
pillowes
)
die
liker
beasts
,
then
Christians
:
For
they
shall
neuer
haue
their
sinnes
forgiuen
,
which
first
or
last
doe
not
vndergoe
a
holy
despaire
for
them
,
acknowledging
nothing
to
remaine
in
themselues
,
but
matter
of
iudgement
and
euerlasting
death
,
and
comfort
and
eternall
life
,
to
flow
alone
from
Iesus
Christ
.
For
thorow
him
we
see
our
sinnes
purged
,
the
diuell
vanquished
,
death
and
condemnation
abolished
,
our selues
established
and
infranchised
into
the
libertie
and
freedome
of
the
Saints
in
heauen
.
Are
we
ready
to
goe
out
of
this
world
(
as
the
Israelites
out
of
Egypt
?
Exod.
9.12.22
.
let
vs
sprinckle
our
hearts
with
the
blood
of
the
Lambe
,
and
the
destroyer
shall
not
enter
,
nor
haue
power
to
hurt
vs
.
Rom.
8.32
.
Let
vs
call
to
minde
Gods
loue
,
who
spared
not
his
Sonne
,
but
gaue
him
to
death
for
vs
,
and
how
shall
he
not
giue
vs
all
things
with
him
?
section
6
The
steps
of
Saints
(
saith
one
)
and
the
state
of
sinners
,
their
liues
(
I
meane
)
and
deaths
,
are
here
equally
bound
vp
with
the
coards
of
corruption
,
yet
vnequally
matched
in
the
ioy
of
their
seperation
:
the
one
falling
away
like
a
flower
(
transplanted
to
a
better
soyle
)
the
other
rushing
vpon
the
rocke
of
Gods
wrath
,
either
shamefully
deiected
with
the
horrour
of
iudgement
(
while
they
liue
)
or
else
fearefully
entangled
with
the
feare
of
torment
when
they
die
.
Yet
may
we
not
in
conscience
censure
any
man
simply
for
his
manner
of
death
,
or
sudden
departure
:
for
many
sicknesses
slay
men
suddenly
,
euen
while
they
haue
meate
in
their
mouthes
,
and
are
full
merry
:
Many
are
sharpe
,
and
of
long
continuance
,
as
the
Palsie
,
Sciatica
,
or
Hipgoute
(
as
Physitions
best
doe
know
:
)
Some
take
away
the
vse
of
the
tongue
and
other
members
,
as
the
Apoplexie
and
falling
euill
:
Some
the
wits
,
as
the
Phrensie
,
and
burning
feauer
,
and
other
strange
and
vnknowne
diseases
,
as
experience
it selfe
doth
proue
;
and
therefore
it
is
good
to
be
prepared
in
our
Christian
estate
.
But
in
all
these
strange
assaults
of
our
brethren
,
we
must
iudge
the
best
;
for
there
neuer
can
be
an
euill
death
where
a
constant
good
life
hath
gone
before
:
For
as
many
(
amidst
these
torments
)
doe
suddenly
passe
to
the
Paradise
of
Gods
Saints
;
so
many
dying
peaceably
in
their
beds
,
are
swiftly
translated
from
earth
to
hell
;
Psal.
116.15
:
yet
still
precious
in
Gods
sight
is
the
death
of
his
Saints
.
Elie
was
a
Priest
and
a
good
man
,
yet
brake
he
his
neck
section
7
with
falling
backward
from
his
seat
.
1
Sam.
4.
●●
.
Ionathan
a
godly
man
and
a
faithfull
friend
to
Dauid
;
yet
was
he
slaine
in
battell
by
the
vncircumcised
Philistimes
.
1
Sam.
31.2
.
The
Prophet
that
came
from
Iuda
to
Bethel
(
to
speake
against
Ieroboam
,
and
his
Alter
)
was
a
good
man
,
yet
killed
by
a
Lyon
.
1
King
.
13.24
.
So
was
Iosiah
slaine
in
the
valley
of
Megiddoe
.
Iobs
children
(
so
well
brought
vp
by
their
Godly
Father
)
were
slaine
by
the
ruine
of
a
house
,
in
a
violent
winde
?
2
Chro.
35.23
Wee
must
not
therefore
iudge
so
much
of
men
by
their
manner
of
death
,
as
by
their
life
;
for
though
sometimes
a
good
death
may
follow
an
euill
life
,
yet
an
euill
death
can
neuer
follow
a
constant
good
life
.
Correct
therefore
thy
euill
life
,
and
feare
not
an
euill
death
,
for
he
cannot
die
ill
that
liues
well
.
Aug.
de
discip
.
Christiana
.
So
that
sudden
death
is
onely
euill
to
them
which
lead
an
euill
life
;
it
finding
them
vnprepared
carrieth
them
suddenly
to
hell
:
But
it
cannot
be
euill
to
them
which
liue
well
,
for
finding
them
prepared
,
it
freeth
them
from
paine
which
others
indure
,
by
long
and
lingring
sicknesse
,
and
brings
them
forthwith
to
the
place
of
happy
rest
.
Some
pray
against
sodaine
Death
,
which
yet
can
neuer
come
sodainely
to
Gods
Saints
,
whose
whole
life
is
a
continuall
meditation
of
Death
.
We
ought
rather
to
pray
to
be
deliuered
from
a
bad
and
wicked
life
,
which
maketh
the
death
of
the
reprobate
so
sodaine
and
fearefull
.
And
with
what
reason
can
we
name
Death
sodaine
,
which
euery
day
manifesteth
it selfe
to
all
our
sences
?
For
what
else
doe
we
heare
from
the
cradle
,
then
lamentations
&
mourning
for
the
dead
?
What
doe
we
oftner
see
with
our
eyes
,
then
exequies
and
funerals
of
the
departed
;
mourners
weedes
,
and
monuments
of
men
deceased
?
Now
if
we
regard
not
the
burials
of
others
;
Death
commeth
home
to
our
owne
doores
,
and
houses
,
to
our
friends
and
kinsfolkes
:
Yea
,
how
often
are
we
our selues
remembred
in
our
owne
persons
,
by
the
messengers
of
Death
?
Who
hath
not
sometime
or
other
bin
in
danger
of
the
same
,
by
sea
or
land
,
by
storme
or
tempest
,
by
warre
or
famine
,
by
theeues
or
Pyrots
,
by
sicknesse
or
some
disease
or
other
?
Wheresoeuer
thou
turnest
thee
,
Death
still
pursueth
thee
:
Euery
mans
house
is
as
his
refuge
,
and
Castle
;
yet
how
many
are
ouerwhelmed
with
the
ruines
thereof
?
how
many
hath
the
earth
swallowed
vp
,
and
the
ayre
choaked
?
Famaine
and
thirst
(
without
continuall
reliefe
)
are
as
Deaths
Souldiers
,
still
ready
to
strike
vs
to
the
heart
.
What
shall
I
say
?
Man
can
no
sooner
be
named
,
but
his
mortalitie
is
sounded
out
.
Death
therefore
can
be
sodaine
to
none
,
but
to
wilfull
,
ignorant
,
secure
,
and
carelesse
sots
,
who
(
although
they
liue
a
hundred
yeares
,
and
are
daily
warned
thereof
)
will
be
still
vnprepared
.
section
8
Againe
,
some
are
so
foolishly
curious
,
that
they
would
choose
their
kinde
of
Death
.
Eccles.
9.12
.
Some
require
a
certaine
space
and
time
in
their
sicknesse
,
for
to
repent
and
amend
.
Some
desire
quickly
to
be
rid
out
of
paine
,
that
they
be
not
tormented
in
themselues
,
or
troublesome
to
their
friends
;
but
these
be
notes
of
our
infirmitie
and
weakenesse
.
True
faith
maketh
a
Christian
carelesse
of
these
circumstances
,
and
constantly
to
commit
both
kinde
,
manner
,
space
,
and
time
of
sicknesse
,
and
death
it selfe
,
to
the
wise
disposing
of
their
almighty
and
mercifull
maker
.
Neither
may
we
be
moued
(
as
many
vniustly
are
)
for
that
the
time
and
houre
of
death
is
hidden
from
vs
,
for
herein
God
manifesteth
his
goodnesse
,
to
keepe
vs
from
presumption
to
sinne
;
and
that
we
should
not
deferre
our
repentance
to
the
latter
end
.
By
this
meanes
he
cheereth
vs
and
freeth
from
that
griefe
&
sorrow
which
we
should
too
truely
receiue
of
our
death
&
graue
.
Thus
he
restraineth
the
wicked
,
that
they
do
lesse
hurt
to
the
godly
,
and
the
godly
themselues
are
feared
from
doing
euill
,
as
those
that
may
die
to
morrow
,
or
(
if
God
will
)
in
a
moment
:
and
withall
inforceth
them
to
doe
well
,
as
those
that
should
liue
for
euer
.
section
9
Man
knoweth
not
his
end
,
but
as
fishes
are
taken
with
the
baite
,
&
birds
with
the
snare
;
so
death
commeth
vpon
them
vnexpected
.
Which
point
condemneth
such
as
will
seeke
to
Palmisters
,
&
Pythonists
,
to
star-gazers
and
Physiognomists
,
to
Calculators
,
&
birth-Wizards
(
no
better
then
very
Witches
)
to
Babilonicall
,
or
rather
Diabolicall
Southsayers
,
and
Inchanters
,
to
know
their
end
and
age
.
But
what
madnes
is
this
,
to
desire
to
know
our
end
,
of
such
as
are
ignorant
of
their
owne
?
Such
are
like
to
King
Saul
,
1
Sam.
28.8.9
.
who
sought
to
the
Witch
at
Endor
,
2
Kin.
1.2
.
&c.
&
like
to
Ahazia
that
sent
to
Baalzebub
:
but
what
auayled
this
,
but
to
double
their
death
,
in
hazarding
the
saluation
both
of
body
and
soule
?
And
as
wee
may
not
vse
any
vnlawfull
meanes
for
the
preseruation
of
life
,
or
be
too
curious
in
searching
out
section
10
our
death
:
So
must
none
(
for
any
distresse
)
be
weary
of
their
life
,
or
by
any
wicked
course
procure
their
death
.
God
hath
giuen
no
man
leaue
to
depriue
himselfe
of
the
least
space
of
time
allotted
vnto
him
for
his
repentance
;
nor
to
shorten
the
benefit
of
life
,
which
hee
hath
granted
him
,
to
gaine
an
eternall
state
.
Hee
that
brought
vs
into
the
world
hath
onely
the
calling
of
vs
out
againe
;
and
when
hee
calleth
thee
(
and
not
before
)
must
thou
depart
.
Abridge
the
time
wee
may
not
,
wee
must
not
,
for
all
the
crosses
and
losses
this
world
can
lay
vpon
vs
.
We
must
seeke
to
mortifie
our
flesh
in
vs
,
and
to
cast
the
world
out
of
vs
;
but
to
cast
our selues
out
of
the
world
,
is
in
no
sort
permitted
vs
.
A
Christian
ought
willingly
to
depart
,
but
not
cowardly
to
runne
away
:
Hee
must
fight
therein
,
as
a
Souldier
in
the
field
;
but
he
may
not
leaue
his
place
without
shame
and
reproach
.
If
it
please
the
Generall
to
recall
him
,
let
him
take
the
retraite
in
good
part
,
and
with
good
will
obay
it
,
for
hee
is
not
borne
for
himselfe
but
for
God
:
of
whom
he
holds
his
life
in
farme
,
(
as
his
tenant
at
will
)
to
yeeld
him
both
house
and
rent
.
It
is
in
the
Land-lord
to
take
it
from
him
,
not
in
him
to
surrender
it
,
when
a
conceit
or
sullen
dislike
ouer-takes
him
.
We
must
not
twine
a-two
the
little
twist
of
our
mortalitie
,
vntill
our
clew
be
ended
,
but
pray
to
our
God
,
for
the
thread
of
his
grace
,
to
lead
vs
out
of
the
labyrinth
of
such
a
troubled
minde
,
ready
to
destroy
our
soules
.
Wee
should
not
seeke
death
,
death
should
rather
come
to
vs
,
then
wee
goe
to
it
before
our
time
.
Life
is
precious
,
and
it
is
great
impietie
to
bring
it
into
perill
.
For
a
man
to
see
the
greatnesse
of
his
sins
finally
,
and
not
the
greatnesse
of
Gods
grace
(
in
the
remission
thereof
)
is
Caines
disease
,
Gen.
4.13
.
Mat.
27.5
.
Gen.
9.5
.
and
a
fruit
of
Iudas
kisse
.
Will
God
require
bloud
at
the
hand
of
man
and
beast
,
and
shall
he
not
require
it
at
thine
owne
hand
?
Thou
maist
not
kill
another
,
therefore
not
thy selfe
.
Aug.
de
ciuit
.
des
,
lib.
1.
cap.
24.
Holy
Iob
would
rather
endure
in
his
flesh
all
extremities
,
then
to
procure
his
deliuery
(
by
an
vntimely
death
)
to
be
free
from
his
miseries
.
section
11
Gods
Children
alwayes
waite
in
their
trials
,
vntill
death
open
the
doore
for
their
deliuerance
.
Let
no
Christian
therefore
be
cast
downe
by
distrustfull
thoughts
.
The
tempest
may
rage
,
but
stay
a
while
,
and
the
calme
will
follow
.
The
Sunne
may
be
ouer-cast
for
a
season
,
but
the
weather
will
be
fayre
againe
.
Christ
may
hide
him
a
little
time
(
as
it
were
)
behinde
the
Curtaines
,
Cant.
3.4
.
&
2.9
but
his
Spouse
at
last
shall
see
his
chearefull
face
.
I
will
not
feare
in
the
euill
day
(
saith
the
Prophet
:
)
Is
not
the
euill
day
the
day
of
our
end
?
Aug.
in
Psal.
49
5.
Aug.
tract.
52.
in
Iohannem
.
This
euill
day
(
by
the
hope
of
the
resurrection
)
is
made
a
good
day
.
The
wickednesse
which
our
mortall
enemy
casteth
at
our
heeles
,
is
now
remoued
by
him
,
Ioh.
21.18.19
.
who
hath
broken
his
head
.
Christ
told
Peter
,
that
when
hee
was
old
,
they
should
binde
and
lead
him
whither
hee
would
not
:
to
shew
that
hee
should
suffer
of
another
,
and
not
of
himselfe
.
God
giueth
to
euery
one
their
hyre
in
their
due
time
and
turne
:
But
hee
who
leaues
his
worke
(
before
God
cals
him
)
looseth
his
wages
;
and
who
importunes
him
before
the
time
,
is
destitute
of
reward
.
Wee
must
rest
then
in
his
will
,
who
in
the
midst
of
our
troubles
will
set
vs
all
at
rest
in
his
due
time
.
section
12
Wee
must
therefore
neyther
hate
this
life
,
for
the
toyles
therein
(
for
that
is
sloath
and
cowardlinesse
)
nor
loue
it
for
the
delights
,
(
for
that
is
folly
and
vanitie
:
)
but
serue
our selues
of
it
,
to
serue
God
in
it
;
who
afterward
shall
place
vs
in
ioyfull
rest
,
and
replenish
vs
with
pleasures
,
which
shall
neuer
more
perish
.
Againe
,
to
flye
it
is
childish
,
and
in
flying
from
it
,
wee
meete
it
:
Much
lesse
ought
wee
to
seeke
it
,
(
for
that
is
temer●tie
)
nor
euery
one
that
would
dye
,
can
dye
.
It
is
enough
that
constantly
wee
waite
for
deaths
comming
,
that
shee
neuer
finde
vs
vnprouided
.
Wee
must
not
fall
sodainely
vpon
death
,
but
march
valiantly
towards
the
same
,
by
little
and
little
:
Seneca
Epist.
26.
wee
must
not
rashly
or
vnaduisedly
leaue
our
life
,
like
one
that
takes
his
runne
to
fetch
the
better
rise
.
CHAP.
VII
.
Consolations
against
the
agony
of
Death
,
and
horrour
of
the
Graue
,
and
Corruption
.
THE
very
remembrance
of
Death
is
bitter
section
1
enough
to
frayle
and
mortall
man
,
but
the
agonies
and
bickerings
wee
haue
in
the
flesh
,
are
farre
beyond
the
conceit
of
men
.
For
such
is
the
weaknesse
of
our
nature
,
and
the
guiltinesse
of
sinne
,
(
making
warre
in
our
flesh
)
that
without
especiall
aide
and
helpe
from
heauen
,
wee
shall
be
swallowed
vp
of
griefe
.
And
what
man
is
hee
,
so
strong
in
Faith
,
that
can
contayne
himselfe
in
this
pittifull
tryall
of
deaths
combat
?
It
made
Christ
himselfe
to
sweat
,
and
cry
,
and
pray
,
Luke
22.44
.
before
he
got
the
victory
.
Although
(
I
confesse
)
the
burden
of
our
sinnes
)
and
Gods
wrath
,
were
importable
to
any
but
himselfe
,
yet
was
hee
fitted
with
grace
and
power
without
measure
;
and
for
all
that
felt
this
horrour
:
and
therefore
the
best
and
strongest
regenerate
men
cannot
goe
free
,
but
are
made
conformable
to
the
sufferings
of
Christ
in
a
measure
:
Besides
,
the
corruption
of
sinne
remayning
in
vs
,
which
finally
must
be
purged
by
the
bitter
pill
of
death
.
Ezechiah
(
after
the
sentence
of
death
pronounced
section
2
against
him
by
the
Prophet
)
complayneth
how
his
dayes
were
cut
off
,
that
he
should
goe
to
the
gates
of
the
graue
,
to
the
pit
of
corruption
,
where
hee
could
not
see
the
Lord
any
more
,
in
the
Land
of
the
liuing
:
nor
the
inhabitants
of
the
world
,
to
confesse
and
prayse
God
as
the
liuing
doe
,
Esa.
38.10
.
&c.
and
hope
for
his
truth
.
He
cryes
out
,
that
his
habitation
is
remoued
like
a
Shepheards
Tent
,
and
his
life
cut
off
as
the
weauers
webbe
;
that
God
brake
all
his
bones
like
a
Lyon
,
and
so
made
an
end
of
him
.
This
made
him
in
his
prayer
to
chatter
like
a
Swallow
,
and
mourne
like
a
Doue
:
Hee
saith
,
hee
was
oppressed
,
and
walked
to
his
graue
in
the
bitternesse
of
his
soule
,
&c.
What
should
I
speake
of
many
other
of
the
faithfull
?
which
cry
out
aliue
,
as
men
free
among
the
dead
,
drawing
neere
to
the
graue
,
and
going
downe
to
the
pit
:
who
are
remembred
no
more
,
but
cut
off
by
Gods
hand
,
lying
in
a
place
of
darknesse
,
and
in
the
deepe
,
feeling
Gods
wrath
lying
vpon
them
,
being
vexed
with
all
his
waues
and
stormes
?
How
doe
they
stretch
out
their
hands
with
lamentable
complaints
?
saying
,
Shall
thy
louing
kindnesse
be
declared
in
the
graue
?
Psal.
88.4.5
.
&c.
or
thy
faithfulnesse
in
destruction
?
Shall
thy
wondrous
workes
be
knowne
in
the
darke
?
and
thy
righteousnesse
in
the
land
of
obliuion
?
I
omit
to
speake
of
Iob
,
of
Ionah
,
and
many
of
Gods
children
,
who
haue
rufully
complained
in
this
case
.
section
3
If
the
parting
company
of
one
way-faring
man
with
another
(
when
they
haue
trauelled
but
for
a
time
together
)
doe
cause
such
sorrow
and
solitarinesse
,
what
a
griefe
then
will
it
be
,
to
thinke
that
two
such
friends
(
as
the
Soule
and
Body
haue
beene
)
shall
be
separated
and
singled
one
from
another
,
which
so
long
haue
trauelled
together
,
euen
from
the
mothers
wombe
,
vntill
the
instant
moment
of
death
?
Betweene
whom
there
hath
beene
so
many
knots
and
bands
of
mutuall
loue
.
O
Death
how
imperious
art
thou
to
carnall
mindes
,
aggrauating
their
other
miseries
,
not
onely
by
expectation
of
future
payne
,
but
by
the
remembrance
of
wonted
ioyes
;
not
suffering
them
to
see
ought
,
but
what
may
torment
them
▪
Great
(
no
doubt
)
are
the
horrours
of
death
,
when
the
sicke
man
shall
see
the
world
,
his
friends
,
and
all
earthly
things
,
forsaking
him
;
but
farre
greater
is
the
horrour
of
iudgement
,
to
consider
hee
is
now
going
to
answere
for
all
that
hee
hath
done
in
his
body
,
whether
it
be
good
or
ill
.
If
the
countenance
of
an
earthly
Iudge
be
fearefull
to
a
guilty
prisoner
,
how
much
more
shall
the
beholding
of
an
eternall
Iudge
,
amaze
all
such
,
who
finde
a
thousand
witnesses
in
themselues
,
to
giue
in
euidence
against
them
?
But
as
hee
that
is
to
passe
ouer
some
great
and
deepe
Riuer
,
(
vpon
a
narrow
plancke
and
straite
passage
)
must
not
looke
downeward
,
to
the
streame
of
the
water
,
but
(
for
preuenting
of
feare
)
must
set
his
foote
sure
,
and
cast
his
eyes
to
the
bancke
on
the
further
side
:
So
must
hee
that
draweth
neare
to
death
(
as
it
were
)
looke
ouer
the
waues
thereof
,
and
fixe
the
eye
of
Faith
vpon
eternall
life
.
If
in
the
time
of
temptation
wee
looke
to
sayle
a
right
course
(
neyther
sincking
nor
slipping
into
the
gulfe
of
desperation
,
neyther
battering
our
Barke
against
the
rocke
of
presumption
,
)
let
vs
in
a
contrite
spirit
cry
to
the
Lord
our
God
,
and
say
,
Heale
my
soule
,
Psal.
147.3
.
for
I
haue
sinned
against
thee
:
for
thou
healest
those
that
are
broken
in
heart
,
and
bindest
vp
their
soares
.
I
see
(
and
that
with
ioy
)
how
my
flesh
must
decay
;
for
looke
what
freshnesse
soeuer
was
in
it
at
the
first
,
diminisheth
day
by
day
:
And
I
neede
not
goe
farre
to
seeke
for
death
;
for
I
feele
not
so
small
an
infirmitie
in
my
body
,
but
the
same
is
vnto
mee
a
messenger
of
dissolution
.
Yet
for
all
this
,
I
shall
see
my
God
,
and
when
I
am
couered
in
the
belly
of
the
graue
,
I
am
assured
hee
will
reach
mee
his
hand
,
to
raise
me
vp
againe
to
immortalitie
and
life
;
so
that
this
base
cottage
and
shade
of
leaues
being
brought
to
dust
,
shall
yet
in
the
end
be
conuayed
vnto
my
incorruptible
house
in
heauen
.
That
dissolution
is
well
bestowed
,
that
parts
the
soule
section
4
from
the
body
,
to
vnite
them
both
to
God
.
All
our
life
here
is
but
a
vitall
death
:
How
gainefull
therefore
is
that
death
that
determines
this
false
and
dying
life
,
and
beginnes
a
true
and
happy
life
?
Acts
7.56
.
Hee
that
hath
Stephens
eyes
to
looke
into
heauen
,
cannot
but
haue
the
tongue
of
the
Saints
,
Reuel.
22.20
.
to
say
;
Come
quickly
Lord
Iesus
.
Such
a
man
(
seeing
the
glory
of
the
end
)
cannot
but
contemne
the
hardnesse
of
the
way
:
but
who
so
wants
these
eyes
,
though
hee
say
,
and
sweares
hee
feares
not
death
,
beleeue
him
not
.
But
is
thy
soule
sorrowfull
vnto
death
?
Remember
Christs
prayer
in
his
Agonie
,
Luke
22.42
.
Father
,
not
my
will
,
but
thine
be
fulfilled
:
Teaching
vs
what
to
doe
in
the
time
of
distresse
,
what
wee
should
thinke
,
how
wee
should
speake
,
whom
wee
should
inuocate
.
In
his
temptation
hee
withstood
the
Tempter
,
to
shew
vs
how
to
come
out
of
temptation
:
Mat.
4
4.
In
his
Agonie
hee
prayed
,
to
teach
vs
how
,
and
what
to
pray
.
section
5
Let
vs
call
to
minde
how
wee
lost
happinesse
,
in
seeking
to
saue
ourselues
;
and
iust
it
is
,
(
that
by
induring
sorrowes
)
wee
should
recouer
what
wee
haue
lost
.
Wee
ranne
away
by
committing
euill
,
and
wee
must
returne
againe
by
suffering
euill
.
Once
wee
sinned
by
transgressing
righteousnesse
,
and
now
wee
must
humble
ourselues
by
induring
for
righteousnesse
.
Iob
1.15.16.17.18
.
Great
were
Iobs
crosses
,
which
he
endured
;
none
of
his
Sonnes
and
Seruants
were
left
,
but
onely
foure
messengers
,
to
bring
him
tidings
of
sorrow
;
and
those
not
altogether
,
but
one
after
another
,
to
increase
the
same
.
Ierom.
ad
Iulian.
All
Iobs
comforts
goe
away
together
,
and
Sathan
was
perswaded
that
this
trayne
of
troubles
would
haue
blowne
vp
the
strongest
fort
;
but
he
is
deceiued
,
Iob
is
the
same
man
still
:
For
hee
that
did
truly
serue
God
in
time
of
prosperitie
,
did
also
blesse
him
in
his
greatest
aduersitie
.
Here
was
patience
with
thankfulnesse
well
met
together
.
Sathan
tooke
away
many
things
from
him
,
but
God
he
could
not
take
away
,
that
gaue
him
all
;
Iob
13.15
.
his
resolution
was
too
strong
for
that
,
Though
he
kill
mee
,
yet
will
I
not
be
kept
from
trusting
in
him
.
It
is
God
that
knoweth
the
perils
of
thy
death
,
and
can
onely
defend
thee
.
Through
his
power
shalt
thou
get
thorow
,
and
drinke
the
bitter
draught
:
Though
wee
dye
,
yet
liueth
God
before
vs
,
with
vs
,
after
vs
,
and
is
able
to
preserue
vs
for
euer
.
Death
(
as
one
speaketh
)
is
euen
as
a
darke
caue
in
the
section
6
ground
,
but
who
so
taketh
Christs
true
light
and
candle
,
(
in
beleeuing
on
him
)
and
goeth
into
that
dimme
and
darke
hole
,
the
mist
flyeth
before
him
,
Ioh.
19.39.40
.
and
the
darknesse
vanisheth
away
:
The
sweet
spices
of
Christ
his
buriall
,
expelleth
the
strong
scent
and
ill
sauour
of
our
rotten
graues
.
He
is
our
hope
,
our
safeguard
,
our
triumph
,
our
crowne
;
wee
may
be
dead
,
Col.
3.3.4
.
but
our
life
is
hid
with
God
in
Christ
.
Our
true
life
then
is
not
in
this
world
,
but
laid
vp
with
God
in
heauen
,
and
shall
in
time
(
through
Christ
)
be
gloriously
reuealed
.
And
although
after
our
departure
from
our
soft
lodgings
and
beds
of
Downe
,
our
bodyes
must
be
placed
for
a
time
in
darke
dungeons
and
loathsome
graues
,
there
to
rot
in
the
earth
,
and
be
consumed
of
wormes
;
yet
Christians
looking
vpon
them
(
in
this
so
vile
estate
as
they
appeare
)
with
the
Chrystall
eyes
of
Faith
,
and
considering
them
aright
,
as
now
altered
and
changed
by
Christ
(
who
hath
vanquished
Death
and
pursued
her
to
her
denne
)
we
neede
not
to
bewayle
our
euill
exchange
,
or
thinke
our
bargaine
hard
;
for
that
our
bodies
hereafter
shall
become
most
beautifull
and
precious
,
and
euen
conformable
to
the
glorious
body
of
Christ
himselfe
.
Phil.
3.24
.
And
albeit
the
gate
of
death
be
so
narrow
and
hard
a
passage
,
yet
our
heauenly
Father
shorteneth
it
;
and
though
the
paines
thereof
should
passe
all
that
wee
haue
felt
vpon
the
earth
,
it
endureth
not
long
,
but
maketh
quicke
dispatch
;
and
when
the
paine
is
greatest
of
all
,
then
is
it
nearest
an
end
,
and
God
can
then
more
comfort
vs
,
then
the
most
horriblest
death
,
with
the
pangs
thereof
,
are
able
to
disturbe
or
torment
vs
.
Such
is
the
state
of
this
world
,
that
one
euill
cannot
be
section
7
cured
but
by
another
:
To
heale
a
contusion
or
bruise
,
must
be
made
an
incision
.
All
the
paines
that
our
life
yeeldeth
vs
,
at
the
last
houre
we
impute
to
death
,
not
marking
that
as
our
life
beganne
and
continued
in
all
sorts
of
griefe
and
sorrow
,
so
necessarily
must
it
end
in
like
afflictions
.
Wee
marke
not
(
as
one
saith
)
that
it
is
the
remainder
of
our
life
,
not
of
death
,
that
tormenteth
vs
:
The
end
of
our
nauigation
that
paineth
vs
,
not
the
hauen
wee
are
to
enter
,
which
is
nothing
else
but
a
sure
refuge
,
against
all
stormes
.
And
thus
wee
complaine
of
death
,
Ph.
Mor.
de
vita
&
morte
.
when
wee
should
indeed
complaine
of
life
:
as
if
one
hauing
beene
long
sicke
,
(
and
now
beginning
to
be
well
)
should
accuse
his
health
of
his
former
paine
,
and
not
the
reliques
of
his
disease
.
For
what
is
it
else
to
be
dead
,
then
to
be
no
more
aliue
in
the
world
?
Now
simply
not
to
be
in
the
world
,
is
it
any
paine
?
did
we
then
feele
any
paine
when
we
were
not
?
section
8
Nothing
better
resembleth
death
then
our
sleepe
,
and
when
doe
wee
euer
better
rest
then
at
that
time
?
Now
if
this
be
no
paine
,
why
accuse
we
death
of
the
paines
(
our
life
yeeldeth
vs
)
at
our
departure
?
vnlesse
wee
will
fondly
accuse
the
time
,
when
as
yet
wee
were
not
,
of
the
paines
wee
felt
at
our
birth
?
If
our
comming
in
be
with
teares
,
is
it
a
wonder
that
our
going
out
be
answerable
?
If
the
beginning
of
our
being
be
the
beginning
of
our
paine
,
is
it
any
maruell
that
such
should
be
our
ending
?
Death
is
no
wayes
hurtfull
to
those
that
be
liuing
,
and
for
the
dead
they
are
out
of
his
reach
.
Seneca
Epist.
24.
Such
a
death
is
neuer
to
be
deplored
,
which
is
seconded
with
immortalitie
and
euerlasting
life
.
Wilt
thou
feare
that
once
which
is
alwayes
acted
?
Fearest
thou
to
dye
once
,
when
thou
dyest
euery
day
by
little
and
little
?
Seneca
Epist.
71.
Death
,
which
wee
so
feare
and
flye
,
taketh
not
from
vs
our
life
,
but
giueth
it
truce
and
intermission
for
a
time
.
&
Epistola
57.
Neyther
children
nor
mad-men
feare
Death
,
and
how
absurd
is
it
,
that
reason
and
wisedome
should
not
be
as
able
to
furnish
vs
with
securitie
,
as
they
are
fortified
by
their
simplicitie
and
fury
?
section
9
What
hurt
is
it
to
the
inhabitant
,
to
pull
downe
an
old
ruinous
house
,
to
build
it
vp
againe
,
and
make
it
more
glorious
?
Now
our
bodies
are
as
old
rotten
houses
,
for
our
soules
to
dwell
in
;
if
God
cause
our
soules
to
depart
then
out
of
our
bodies
for
a
time
;
and
so
destroy
them
,
to
build
them
vp
againe
,
and
make
them
fitter
habitations
for
our
soules
,
haue
we
any
cause
to
mourne
?
Nay
,
rather
if
we
looke
not
so
much
on
the
present
condition
of
our
bodies
after
death
,
as
vpon
their
glorious
estate
at
the
day
of
resurrection
(
by
the
eye
of
faith
)
wee
haue
great
cause
to
praise
our
God
,
for
this
our
good
exchange
.
And
why
should
the
faithfull
be
affraide
of
Death
,
by
which
they
are
deliuered
from
the
slauery
of
sinne
?
For
when
Death
hath
made
vs
all
,
euen
leuell
with
the
ground
;
the
graue
shall
be
to
vs
as
a
fould
,
vntill
our
Shepheard
come
;
and
to
the
wicked
as
a
shambles
,
till
the
destroyer
of
their
soules
shall
haue
receiued
an
endlesse
commission
to
torment
them
.
What
cause
haue
wee
then
to
shut
our
gates
against
the
gaspe
of
Death
?
Or
like
trembling
leaues
,
to
entertaine
the
gale
and
blast
of
sicknesse
,
which
doth
but
prune
our
feathers
,
to
flye
both
faster
and
swifter
towards
heauen
itselfe
.
For
if
neither
the
waight
of
our
corruption
(
though
it
sorely
presse
vs
)
nor
the
violence
of
affliction
(
though
it
soundly
beat
vs
)
can
separate
vs
from
the
loue
of
God
,
nor
the
league
with
his
creatures
;
Iob
5.23
.
Rom.
8.
Into
what
fond
vanities
are
we
fallen
,
if
we
would
still
be
hedged
in
and
enthralled
in
this
vale
of
teares
?
and
not
desire
to
ascend
on
that
ladder
,
which
Iacob
knew
to
be
the
gate
of
heauen
?
Gen.
28.17
.
the
skirts
whereof
(
but
seene
and
felt
of
the
Apostles
)
did
so
rauish
all
their
sences
with
delight
,
as
that
they
onely
vaunted
in
the
crosses
of
Christ
,
Acts
4.24
.
which
was
also
their
preseruatiue
against
the
feare
of
death
,
and
their
spurre
and
preparatiue
to
set
the
houses
of
their
hearts
in
order
,
before
they
descended
to
the
graue
?
We
may
learne
by
the
very
foode
that
nourisheth
vs
section
10
(
euen
our
meates
and
drinks
)
to
what
loathsomnesse
they
come
,
before
they
worke
their
perfection
in
vs
.
From
life
they
are
brought
to
death
,
being
dead
to
the
fire
,
&
so
clean
altered
from
that
they
were
aliue
;
from
the
fire
they
come
to
the
trenchers
and
knife
,
all
to
hackt
and
cut
;
and
from
the
trencher
to
the
mouth
,
and
there
be
ground
as
small
as
the
teeth
can
make
them
;
and
so
from
the
mouth
to
the
stomacke
,
there
to
be
boyled
and
dressed
,
before
they
be
fit
for
our
nourishment
.
Is
it
then
any
maruell
if
Christians
(
who
are
to
be
as
Gods
delicates
and
dainties
)
in
the
life
to
come
,
be
now
so
defaced
and
deformed
in
this
world
,
(
as
in
a
Kitchin
and
Mill
,
to
boyle
and
grinde
them
,
)
should
by
death
and
the
graue
,
be
quite
altered
and
changed
for
a
time
,
till
they
atchiue
their
happie
perfection
in
the
world
to
come
?
And
as
we
looke
for
no
nutriment
of
our
meate
,
before
it
be
digested
:
So
must
we
not
expect
for
our
happy
state
of
heauenly
blisse
,
before
the
corruption
of
the
world
and
flesh
be
first
swallowed
vp
of
immortalitie
.
Raw
flesh
is
not
fit
meate
for
the
stomack
,
nor
vnmortified
men
meete
for
God
and
heauen
,
till
by
death
and
graue
they
be
altered
,
and
by
Gods
spirit
renewed
,
as
fit
Citizens
for
his
kingdom
.
Let
vs
therefore
waite
for
sicknesse
(
as
the
fore-runner
of
sleepe
,
)
and
welcome
death
(
as
the
sickle
of
the
Lords
haruest
,
)
beholding
our
graue
as
the
faithfull
treasurie
of
our
bodies
,
and
look
vp
to
heauen
as
the
vndoubted
Paradise
of
our
soules
.
CHAP.
VIII
.
In
what
things
our
Christian
preparation
to
Death
doth
chiefely
consist
.
section
1
HAuing
indeauoured
to
remoue
such
impediments
as
hinder
preparation
,
and
warned
Gods
children
to
auoide
some
dangerous
rocks
,
in
this
their
narrow
nauigation
towards
the
hauen
of
death
;
it
seemeth
now
as
necessarie
(
for
their
better
encouragement
)
to
set
downe
some
safe
directions
,
to
guide
them
in
this
perillous
way
,
that
chearefully
they
may
passe
on
without
any
stay
,
till
they
ioyfully
arriue
at
the
land
of
heauenly
rest
.
Great
prouision
(
I
confesse
)
would
be
made
for
this
long
and
waightie
voyage
,
but
so
many
things
being
obserued
by
others
,
I
will
briefely
passe
by
them
,
and
come
to
the
principall
prouision
it selfe
.
And
as
for
the
disposing
and
well
ordering
of
our
goods
section
2
and
worldly
state
,
it
is
best
to
dispatch
this
businesse
in
the
time
of
our
strength
and
health
,
before
we
be
bound
to
our
beds
,
and
haue
to
deale
with
sicknesse
(
which
troubleth
all
our
senses
)
with
Physition
,
with
Death
,
and
Sathan
himselfe
,
which
then
will
be
most
busie
to
molest
vs
;
neither
will
this
so
short
a
time
suffice
,
for
so
many
waightie
imployments
.
Eccles.
12.1
.
Remember
thy
Creatour
in
the
daies
of
thy
youth
(
saith
the
wise
man
.
)
Much
more
then
ought
we
wholy
to
thinke
on
him
in
the
time
of
sicknes
;
when
euery
day
is
suspected
to
be
the
last
day
we
haue
to
liue
.
Many
are
affraide
to
make
their
Testaments
betime
(
as
things
infortunate
,
and
presaging
euill
)
but
this
is
their
ignorance
and
infidelitie
:
For
the
disposing
of
our
worldly
goods
,
and
exempting
our selues
from
earthly
cares
,
maketh
none
die
more
quickly
,
but
more
quietly
.
Esay
38.1
.
So
had
Ezechiah
counsel
from
God
to
put
his
house
in
order
;
&
Abraham
deuided
his
goods
to
Isaac
,
&
the
rest
of
his
Sons
:
Gen.
25.56
.
So
Isaac
(
dim
sighted
)
yet
in
good
and
perfect
health
,
tooke
order
for
his
children
before
his
death
;
So
did
Iacob
for
his
Sonnes
,
after
his
Fathers
example
:
Which
duetie
is
very
fit
to
be
seasonably
performed
of
euery
Christian
,
&
27.
of
any
state
or
wealth
,
for
the
cutting
off
of
contention
betweene
brethren
and
kinsfolkes
.
Besides
that
,
&
29.
many
diseases
are
so
sharpe
and
sodaine
,
they
giue
men
small
leasure
to
dispose
of
themselues
;
much
lesse
so
large
a
time
,
as
to
order
their
goods
and
familie
.
As
he
that
dreamed
of
long
life
,
had
suddenly
his
answere
;
thou
foole
,
this
night
shall
they
take
away
thy
soule
:
Luk.
12.17
.
Luk.
17.26.27
&
Sodainely
came
the
flood
vpon
the
wicked
world
,
being
eating
and
drinking
;
and
sodainely
was
Sodome
consumed
with
fire
,
amidst
their
fleshly
pleasures
:
Sodainly
fell
the
Tower
vpon
the
eighteene
men
in
Syloah
,
Luk.
13
4.
2
Pet.
3.10
.
not
expected
:
and
sodainely
will
Christ
come
in
the
cloudes
,
as
a
theefe
in
the
night
:
Apoc.
3.3
.
But
because
all
men
(
for
the
most
part
)
are
prouident
inough
for
these
worldly
matters
,
and
meanes
of
state
,
family
,
friends
,
Physicke
,
&c.
I
come
to
more
necessarie
matters
,
concerning
the
soule
against
the
time
of
neede
.
section
3
The
chiefest
furniture
and
best
prouision
therefore
for
a
Christian
man
(
against
his
death
and
departure
out
of
life
)
are
faith
,
hope
,
and
a
conscience
vndefiled
.
Faith
in
Christ
,
is
as
Noahs
Arke
to
saue
vs
from
drowning
in
the
flood
of
our
sinnes
;
and
from
the
deuouring
of
the
dangerous
gulfe
of
death
,
amidst
the
proud
waues
,
and
bottomelesse
sea
of
our
innumerable
transgressions
;
able
to
sinke
and
swallow
vs
vp
with
the
wicked
world
:
And
hope
in
God
,
is
as
the
vnmoueable
anchor
,
fastned
to
the
almighty
power
of
God
(
as
to
the
most
strong
and
vntwineable
cable
)
ready
prepared
to
keepe
vs
from
Shipwrack
of
our
soules
,
in
all
the
raging
stormes
,
fearefull
tempest
,
and
rough
passages
of
Death
and
Hell
.
For
albeit
Death
be
a
fray-bug
to
all
faint-harted
Souldiers
,
and
faithlesse
men
(
not
built
vpon
Christ
the
corner
stone
,
by
a
liuely
faith
,
and
vndoubted
hope
,
)
threatning
,
and
fearing
them
with
the
losse
of
life
,
worldly
wealth
,
and
all
things
else
:
Yet
the
flocke
of
Christ
,
doe
scorne
and
despise
her
;
who
account
all
the
world
(
with
his
wealth
and
pleasures
)
but
dung
and
drosse
;
yea
,
all
things
losse
to
win
the
loue
of
Christ
.
Phil.
3.8
.
Their
riches
and
treasures
are
placed
on
high
,
whither
their
affections
and
delights
were
sent
before
;
not
basely
groueling
and
crawling
vpon
this
filthy
earth
below
,
but
aspyring
and
climing
to
the
heauen
of
heauens
,
whither
long
before
they
were
ascended
and
setled
.
All
earthly
things
to
them
are
but
as
toyes
and
trifles
,
their
inheritance
is
in
heauen
,
there
is
the
true
portion
of
their
cuppe
,
Mat.
6.20
.
there
be
the
Iemmes
and
Iewels
that
they
affect
,
euen
such
as
are
safe
from
rust
,
and
free
from
corruption
;
And
thither
they
are
assured
(
by
death
)
to
be
speedily
conuayed
.
section
4
He
that
hath
not
the
helmet
of
the
hope
of
a
better
life
to
come
,
must
needs
be
vnwilling
to
leaue
this
present
life
,
especially
if
he
haue
any
portion
of
comfort
in
the
same
;
needes
must
he
feare
to
forsake
it
,
when
hee
heareth
and
seeth
how
roughly
death
dealeth
with
other
men
round
about
.
This
maketh
Physicke
so
seriously
sought
for
(
though
neuer
so
costly
,
)
and
Physitians
more
honoured
of
many
,
then
the
God
of
heauen
himselfe
:
This
causeth
so
many
salt
brine
teares
to
trickle
and
distill
from
the
eyes
of
worldly
men
,
being
in
danger
to
die
,
which
(
although
they
be
reputed
to
come
from
a
remorsed
soule
for
sinne
)
yet
from
many
(
God
knoweth
)
they
proceede
from
this
fountaine
;
namely
,
that
they
are
flitting
from
this
world
,
where
(
if
they
might
liue
)
they
are
sure
of
something
,
vnto
another
life
,
where
they
are
vncertaine
of
any
good
thing
.
Such
men
are
as
a
Ship
without
sayle
or
anchor
,
tossed
and
tumbled
with
euery
storme
and
tempest
,
and
alwayes
in
ieopardie
of
sincking
or
ship-wracke
.
Therefore
that
we
may
be
assured
,
that
we
truely
haue
and
enioy
these
precious
iewels
of
a
sauing
faith
,
and
hope
section
5
vnmoueable
?
we
must
labour
to
approue
,
or
rather
finde
out
the
same
,
by
a
Christian
life
,
and
an
vndefiled
conscience
.
For
,
euen
as
pure
and
christall
water
,
commeth
from
a
quicke
fountaine
and
liuely
spring
incorrupted
:
So
doth
a
good
conscience
,
and
holy
life
,
from
an
vnfained
faith
.
And
as
in
digging
of
Wels
,
we
first
finde
out
and
discerne
the
streames
of
cleare
water
,
issuing
from
the
liuely
spring
;
and
in
searching
for
mettals
of
gold
,
siluer
,
copper
,
brasse
,
or
tinne
,
wee
first
know
wee
haue
found
out
the
Mines
thereof
by
the
shining
and
glistering
veynes
in
the
earth
,
appearing
vnto
vs
:
So
if
wee
will
not
misse
but
meete
with
a
liuely
faith
and
blamelesse
hope
,
we
must
first
discerne
them
by
the
powerfull
fruits
of
a
sanctified
life
;
alwaies
attended
vpon
by
the
hand-mayde
of
a
pure
and
vndefiled
conscience
.
These
be
the
remarkable
streames
of
the
true
and
liuing
fountaine
of
a
sauing
,
faith
,
and
the
vndeceiueable
veines
of
these
rich
and
wealthy
Mynes
of
an
inuincible
hope
,
to
inrich
our
soules
.
1
Tim.
1.5
.
Loue
out
of
a
pure
heart
,
and
of
a
good
conscience
,
and
faith
vnfained
,
be
linkes
of
one
chaine
,
beames
of
one
Sunne
,
streames
of
one
riuer
,
fruit
of
one
tree
,
twins
of
one
womb
,
&c.
To
separate
any
of
these
is
to
make
ship-wrack
of
the
soule
.
A
good
conscience
watcheth
ouer
the
soule
,
Charitie
is
carefull
to
keepe
Gods
commandements
;
and
a
pure
heart
loueth
and
imbraceth
God
aboue
all
;
and
faith
vnfained
is
neuer
ashamed
of
professing
Christ
,
and
his
Gospell
for
section
.6
any
trouble
.
By
faith
conceiued
in
the
heart
,
professed
with
the
mouth
,
and
practised
with
the
hand
,
the
righteous
man
liueth
:
For
as
it
is
certaine
,
there
is
no
saluation
without
faith
;
So
there
is
no
faith
without
repentance
;
no
repentance
without
amendment
of
life
,
nor
any
amendment
without
forsaking
of
sinne
:
whence
wee
may
conclude
,
that
no
euill
liuer
hath
any
part
in
Christs
death
,
but
the
markes
of
Gods
vengeance
abiding
on
him
;
and
that
he
aduentureth
his
saluation
that
deferreth
his
repentance
.
For
what
knowest
thou
,
whither
tomorrow
shall
euer
come
?
Dally
not
therefore
thus
with
God
,
till
the
Diuell
take
thee
in
the
lurch
:
For
as
Christ
came
to
saue
vs
from
the
damnation
of
sinne
;
so
also
to
free
vs
from
the
dominion
of
sinne
;
1
Ioh.
3.8
.
and
as
he
was
sent
to
destroy
the
Diuell
,
so
likewise
to
ouerthrow
the
workes
of
the
Diuell
:
And
most
absurd
it
is
,
for
such
as
are
the
slaues
of
sinne
,
to
vaunt
themselues
for
the
seruants
of
God
.
section
7
The
praise
of
faith
is
,
to
ouercome
by
fighting
,
that
the
power
of
our
Lord
Iesus
Christ
may
be
made
strong
by
our
infirmitie
.
2
Cor.
12.9
.
He
that
hath
a
soule
,
must
needs
breath
,
and
he
that
hath
Gods
spirit
,
must
needs
bring
forth
the
fruits
thereof
.
Faith
(
I
confesse
)
is
euer
alone
in
iustifying
,
but
neuer
alone
in
the
person
iustified
:
euen
as
the
eye
alone
seeth
,
but
the
eye
separate
from
the
body
doth
not
see
at
all
,
but
is
a
dead
eye
:
As
Christ
neuer
raised
vp
himselfe
without
his
humanitie
,
yet
not
his
humanitie
but
his
diuinitie
raised
him
vp
.
Though
faith
doth
worke
by
loue
,
yet
is
it
not
inclosed
in
Faith
(
as
Papists
say
)
like
a
Diamond
in
a
Ring
:
neither
yet
is
Faith
as
the
shell
,
and
Charitie
as
the
kernell
;
but
faith
must
haue
this
place
which
apprehendeth
Christ
,
who
adorneth
faith
as
the
colour
beautifieth
the
wall
.
Faith
is
a
certaine
obscure
knowledge
,
or
rather
darknesse
in
it selfe
,
which
seeth
nothing
,
and
yet
Christ
(
apprehended
by
faith
)
sitteth
in
this
darknesse
(
as
God
in
mount
Sinai
)
and
in
the
temple
:
Wherefore
Christ
apprehended
,
and
dwelling
in
the
heart
,
Exod.
19.9
.
by
Faith
,
is
the
true
Christian
righteousnesse
,
who
giueth
vs
eternall
life
.
Christ
is
the
Lord
of
our
life
,
in
him
we
are
by
faith
,
and
he
in
vs
.
This
Bridegroome
must
be
alone
with
the
Bride
,
in
his
secret
chamber
(
all
the
seruants
and
family
set
apart
;
)
but
after
(
when
the
doore
is
open
)
then
let
them
minister
vnto
them
,
let
Charitie
doe
her
office
,
and
all
good
workes
be
busie
.
When
Faith
is
feeble
,
Loue
looseth
her
feruor
;
but
pray
wee
the
Lord
to
increase
our
Faith
,
and
Loue
forthwith
will
be
on
fire
.
By
Faith
indeede
we
take
hold
of
the
righteousnesse
of
Christ
;
by
which
alone
,
we
are
reconciled
vnto
God
:
but
of
this
wee
cannot
take
hold
,
except
withall
,
we
apprehend
the
sanctification
of
Gods
spirit
;
for
he
was
giuen
to
vs
for
righteousnesse
,
wisedome
,
sanctification
,
and
redemption
.
1
Cor.
1.30
.
Therefore
Christ
iustifieth
none
,
whom
he
doth
not
also
sanctifie
.
Wherefore
our
indeuour
and
care
must
be
(
for
the
sure
approuing
of
our
faith
and
hope
,
)
to
haue
in
readinesse
a
pure
heart
,
and
vndefiled
conscience
,
which
may
be
as
vnreprouable
witnesses
before
God
and
man
,
that
we
haue
had
a
sincere
care
to
please
our
God
,
not
onely
in
outward
action
,
but
inward
affection
,
labouring
to
the
vtmost
of
our
knowledge
and
power
,
to
put
in
practise
all
the
holy
duties
of
our
callings
,
towards
God
and
man
.
Thus
if
our
heart
condemne
vs
not
,
we
are
sure
to
haue
peace
with
God
,
howsoeuer
we
are
troubled
in
the
world
,
1
Ioh.
3.20
.
or
afflicted
in
the
flesh
.
Now
to
clense
our
conscience
,
and
to
haue
it
single
and
sincere
,
is
by
the
blood-shedding
of
Christ
,
which
section
8
hath
satisfied
for
our
sinnes
,
whose
death
(
apprehended
by
a
liuely
faith
)
doth
purifie
and
purge
the
same
.
Acts
15.9
.
Which
conscience
thus
cleared
,
shall
now
no
more
accuse
,
but
excuse
vs
before
our
God
.
And
albeit
our
former
ignorance
and
infidelity
,
hardnes
of
heart
,
&
securitie
(
with
the
innumerable
euils
both
originall
and
actuall
)
haue
stained
and
defiled
the
same
heretofore
:
yet
now
our
conscience
(
being
bathed
in
the
blood
of
Christ
,
and
rinsed
from
the
guilt
of
sinne
and
vncleannesse
)
doth
henceforward
,
behold
Gods
anger
turned
into
fauour
,
his
iustice
into
mercy
,
&c.
Which
sight
so
purifieth
a
Christian
soule
,
that
neither
death
nor
diuell
can
dant
it
.
But
on
the
contrary
,
such
as
want
this
good
testimonie
section
9
of
the
conscience
(
purified
by
faith
in
the
blood
of
Christ
)
their
case
is
very
dangerous
,
lying
still
in
their
sinnes
,
which
in
the
time
of
Gods
visiting
hand
,
will
sting
them
deadly
,
and
in
this
world
(
if
they
be
not
awakened
by
repentance
,
but
lye
snorting
in
the
same
till
their
dying
day
,
)
their
conscience
that
hath
furfeited
of
sinne
in
this
life
,
will
vomit
all
in
their
faces
,
when
they
come
once
to
their
reckoning
.
For
as
a
good
conscience
is
a
continuall
feast
,
and
paradise
to
him
that
hath
it
:
so
an
euill
one
is
a
perpetuall
plague
,
and
prison
to
the
soule
;
and
like
the
raging
sea
,
Esay
57.20.21
.
that
casts
vp
mire
and
durt
.
A
pure
conscience
(
saith
one
)
is
as
the
sweetest
sugar
,
to
delay
the
bitternesse
of
all
afflictions
;
it
is
as
marrow
in
the
bones
,
and
good
blood
in
the
veynes
;
as
sound
health
to
the
body
,
fitting
and
inabling
it
to
sustaine
all
blustering
stormes
,
and
winter
blasts
:
It
is
as
a
watch-tower
,
and
Beacon
on
a
hill
,
to
giue
vs
warning
and
word
of
all
danger
imminent
to
our
life
:
As
a
Trumpet
to
awaken
vs
from
our
sinnes
:
It
is
as
the
match
and
tinder
,
to
kindle
the
fire
and
zeale
of
all
holy
deuotion
;
faith
,
and
obedience
,
still
pricking
vs
forward
to
all
vertue
and
godlinesse
,
till
wee
end
our
daies
in
peace
.
We
may
say
of
the
conscience
(
as
Zeno
the
Philosopher
)
of
a
Wife
,
that
shee
is
a
continuall
comfort
,
or
a
perpetuall
crosse
.
A
good
conscience
is
an
inuincible
Tower
,
it
may
be
besieged
,
but
neuer
battered
and
raced
to
the
ground
:
It
will
neither
be
borrowed
,
nor
bought
,
nor
sould
;
yet
if
it
should
be
set
a
sale
,
few
would
buy
it
.
The
bed
of
a
good
Conscience
flourisheth
alwayes
,
as
the
greene
borders
in
a
Garden
.
If
our
hearts
be
setled
in
loue
and
obedience
to
the
section
10
Lord
,
all
the
world
besides
cannot
defile
vs
.
Our
heart
is
the
safest
Tower
of
defence
that
wee
haue
in
all
our
life
:
take
heede
therefore
of
thy
heart
;
for
if
it
accuse
thee
,
it
will
kill
thee
:
If
it
be
on
thy
side
,
let
the
heauens
fall
,
yet
the
ruines
thereof
shall
not
affright
thee
;
let
thy
foes
be
what
they
will
,
let
their
counsell
be
what
it
can
,
and
destruction
(
that
is
conspired
)
neuer
so
cruell
,
yet
if
thy
heart
be
faithfull
to
God
,
thy
enemies
shall
feare
more
then
thou
:
for
Innocencie
assisteth
thee
,
(
which
is
strengthened
with
the
arme
of
God
)
and
cannot
be
conquered
by
any
meanes
of
Man
,
Death
,
or
Diuell
.
Though
nature
be
weake
to
raise
vp
it selfe
,
and
aduersities
and
temptations
strong
to
cast
it
downe
;
yet
both
troubles
and
temptations
flye
fast
away
before
the
face
of
our
trust
in
God
.
O
Lord
take
from
mee
(
saith
one
)
(
if
thou
wilt
)
my
goods
and
riches
,
my
pleasures
,
&c.
yea
my
life
to
,
Anselm
.
in
med
.
so
thou
leaue
mee
my
heart
,
which
way
neuer
cease
to
loue
thee
,
trust
in
thee
,
and
call
vpon
thy
name
.
Thou
canst
not
be
friends
with
thy selfe
,
till
thou
be
with
God
;
for
thy
Conscience
(
like
an
honest
seruant
)
taketh
his
masters
part
against
thee
,
when
thou
hast
sinned
,
and
will
not
countenance
thee
till
thou
be
reconciled
to
God
;
neyther
dare
it
be
kinde
to
thee
,
and
vnfaithfull
to
her
Maker
.
God
doth
commit
men
to
their
Conscience
(
as
vnto
a
Tutor
)
which
vigilantly
attends
vpon
them
:
Isidor
.
and
a
man
may
better
flye
from
any
thing
then
from
his
owne
heart
:
And
therefore
this
hath
alwayes
beene
the
ioy
and
reioycing
of
the
faithfull
,
1
Thes.
2.10
.
to
haue
the
witnesse
of
a
good
conscience
,
that
they
haue
simply
and
honestly
walked
with
men
in
this
world
:
This
is
their
Crowne
and
comfort
,
to
thinke
how
holily
and
vnblameably
they
haue
behaued
themselues
;
that
they
haue
fought
a
good
fight
,
and
finished
their
course
,
and
kept
the
faith
;
that
they
haue
kept
the
profession
of
their
hope
without
fainting
,
2
Tim.
4.7
.
still
(
with
a
good
Conscience
)
making
their
request
to
God
.
This
oyle
of
gladnesse
hath
cheared
their
countenance
,
and
this
pure
wine
of
a
good
Conscience
hath
gladed
their
heart
;
amidst
all
their
griefe
it
hath
sweetned
their
sorrowes
,
Rom.
5.2
.
hauing
the
loue
of
God
shed
in
their
hearts
through
the
holy
Ghost
:
And
therefore
our
greatest
care
must
be
to
haue
alwayes
a
cleare
Conscience
towards
God
and
man
,
Acts
24.16
.
which
will
greatly
cheare
vs
against
our
death
.
section
11
Christians
must
be
daily
practicioners
of
Faith
and
Repentance
,
they
must
not
onely
(
by
mortification
of
the
flesh
)
dye
to
sinne
,
but
(
being
renewed
in
the
spirit
)
rise
againe
vnto
righteousnesse
and
amendment
of
life
.
They
must
hate
euill
and
doe
good
,
Heb.
12.14
.
pursue
after
peace
and
holinesse
,
without
the
which
no
man
can
see
God
.
For
as
hee
that
hath
a
hope
to
liue
againe
(
when
he
is
dead
)
must
dye
while
hee
is
aliue
,
to
sinne
and
wickednesse
:
So
hee
that
will
escape
the
second
death
,
Reu.
20.6
.
must
be
made
pertaker
of
the
first
resurrection
,
to
newnesse
of
life
.
And
those
that
are
deliuered
from
darknesse
,
must
be
translated
into
the
Kingdome
of
Christ
;
and
being
dead
in
themselues
,
must
liue
the
life
of
Christ
.
Col.
1.13
.
And
this
is
the
end
,
why
they
are
freed
from
their
deadly
foes
,
to
serue
God
in
holinesse
and
righteousnesse
all
their
dayes
:
Luke
2.
So
shall
they
come
to
peace
of
Conscience
,
and
ioy
in
the
holy
Ghost
.
section
12
Repentance
and
amendment
of
life
serue
vs
(
as
the
Cannon
shot
)
to
scatter
the
cruell
bands
of
Death
and
Diuell
;
and
ioyning
Faith
with
Repentance
,
wee
shall
be
sure
to
winne
the
field
,
by
the
safe
conduct
of
Christ
our
Captaine
vnconquerable
;
who
(
as
wee
haue
heard
)
hath
satisfied
for
our
sinnes
,
fulfilled
the
Law
,
and
foyled
all
our
foes
.
If
the
day
of
our
death
finde
vs
a
sleepe
in
our
sinne
,
woe
be
vnto
vs
;
for
then
wee
shall
hardly
awake
.
The
end
of
all
things
(
saith
Saint
Peter
)
is
at
hand
,
1
Pet.
4.7
.
therefore
be
sober
and
watch
in
prayer
.
Euery
one
in
his
death
shall
finde
this
end
of
all
things
:
when
men
are
once
dead
and
carryed
out
of
dores
,
all
is
at
an
end
with
them
,
neyther
hath
their
body
any
more
then
their
length
of
ground
.
One
being
demanded
when
it
was
time
to
repent
,
answered
,
section
13
One
day
before
our
death
:
but
when
it
was
replyed
that
no
man
knew
that
day
;
hee
said
,
Beginne
then
to
day
for
feare
of
fayling
,
and
boast
not
of
to
morrow
,
Prou.
27.1
.
for
thou
knowest
not
what
a
day
may
bring
forth
.
It
is
a
folly
to
dissemble
our
sores
whilst
they
are
cureable
,
and
after
make
them
knowne
when
there
is
no
remedie
.
Many
pretend
to
amend
all
in
time
,
and
this
time
is
so
deferred
from
day
to
day
,
vntill
God
(
in
whose
hands
onely
all
times
consist
)
doth
shut
them
out
of
all
time
,
and
send
them
to
paines
eternall
,
without
time
,
for
that
they
abuse
the
speciall
benefit
of
time
in
this
world
.
For
custome
groweth
to
another
nature
,
and
old
diseases
are
hardly
cured
.
Wilt
thou
goe
to
heauen
liuing
in
sinne
as
thou
dost
?
It
is
impossible
.
As
soone
thou
maist
driue
God
out
of
heauen
(
saith
one
)
as
goe
thither
thy selfe
in
this
wicked
kinde
of
life
.
What
then
,
wilt
thou
forgoe
heauen
,
and
yet
escape
hell
?
This
is
lesse
possible
,
whatsoeuer
the
Atheists
of
this
world
perswade
thee
.
Wilt
thou
deferre
the
matter
,
and
thinke
of
it
hereafter
?
Thou
shalt
neuer
haue
more
abilitie
to
doe
it
then
now
;
and
it
may
be
neuer
halfe
so
much
againe
.
If
thou
refuse
it
now
,
thou
maist
greatly
feare
to
be
refused
thy selfe
hereafter
.
There
is
nothing
then
so
good
,
as
to
take
this
good
occasion
while
it
is
offered
.
Breake
from
those
tyrants
(
which
detaine
thee
in
seruitude
)
section
14
the
Diuell
,
Sinne
,
World
,
and
Flesh
,
shake
off
their
shackles
,
cut
all
their
bands
and
chaynes
asunder
,
free
thee
from
their
gyues
and
irons
,
and
runne
violently
to
Iesus
Christ
,
Hierom.
who
standeth
(
with
open
armes
)
ready
to
imbrace
thee
;
Luke
15.25
.
make
ioyfull
all
the
Angels
and
Saints
with
thy
conuersion
;
strike
once
the
stroke
with
God
againe
,
and
returne
to
thy
Father
.
Who
would
be
so
base
minded
(
with
the
Prodigall
Sonne
in
this
world
)
rather
to
eate
huskes
with
the
Swine
,
then
to
turne
home
with
him
againe
,
to
be
so
honourably
receiued
;
haue
such
good
cheare
and
banketting
,
and
heare
so
great
melody
,
ioy
,
and
triumph
for
his
returne
?
Hee
that
will
liue
without
repentance
,
must
looke
to
dye
without
repentance
.
The
sparing
of
the
Theefe
on
the
Crosse
at
the
last
gaspe
,
Luke
23.43
.
was
set
out
as
a
medicine
against
desperation
,
and
not
as
a
matter
of
imitation
.
Chrisost.
God
(
saith
one
)
spared
one
,
that
no
man
might
despaire
,
and
hee
spared
but
one
,
that
no
man
might
presume
.
The
Lord
hath
promised
pardon
to
him
that
repenteth
,
but
to
liue
till
to
morrow
hee
hath
not
promised
.
section
15
The
heauenly
dewe
of
Repentance
neuer
fals
,
but
the
Sunne
of
righteousnesse
draweth
it
vp
.
Repentant
eyes
(
bedewed
with
teares
for
sinne
)
are
the
cellers
of
Angels
,
and
penitent
sighes
and
sobs
the
sweetest
wines
,
which
the
sauour
of
life
perfumeth
,
the
taste
of
grace
sweetneth
,
and
the
purest
colours
of
returning
innocencie
,
highly
beautifieth
.
O
that
our
hearts
were
euermore
such
a
Lymbecke
,
distilling
so
pure
a
quintessence
of
godlinesse
,
drawne
(
from
the
weedes
of
our
offences
)
by
the
fire
of
true
Faith
,
and
vnfayned
contrition
of
spirit
.
Heauen
would
mourne
at
the
absence
of
such
precious
waters
,
and
earth
lament
the
losse
of
such
fruitfull
showers
.
Surely
till
death
close
vp
those
fountaines
,
they
should
neuer
fayle
running
;
which
if
they
had
alwayes
issue
,
we
neede
not
doubt
of
our
saluation
,
but
that
God
would
wash
away
all
our
filthinesse
and
sinne
.
Bernard
.
The
world
(
saith
Bernard
)
had
not
perished
with
the
Floud
,
if
the
flouds
of
teares
for
sinne
,
had
euer
flowed
from
mens
eyes
.
section
16
To
conclude
,
if
thou
shalt
see
thy selfe
to
floate
in
the
sea
of
temptations
(
in
the
agonies
of
death
)
leaue
not
the
Anchor-hold
of
hope
,
before
thou
enter
the
hauen
of
rest
.
This
is
the
sure
Anchor
indeede
of
the
soule
,
which
lyeth
deepe
and
is
not
seene
,
and
yet
is
the
stay
of
all
,
euen
the
soule
of
our
life
.
August
.
And
because
wee
cannot
plead
the
plea
of
Innocencie
,
Faith
bids
vs
boldly
plead
the
plea
of
Mercy
,
and
telleth
vs
the
Iudge
is
reconciled
.
But
this
is
no
Palsie-faith
(
as
wee
haue
heard
)
but
firme
and
constant
vnto
the
end
,
which
still
concludes
(
through
Christ
)
to
the
Conscience
(
that
liuing
and
dying
)
we
are
the
Lords
.
Hope
is
the
piller
,
sustayning
this
building
of
our
Faith
,
which
fayling
,
our
Faith
falleth
into
the
gulfe
of
Despayre
.
Bern.
in
Cant.
And
there
is
nothing
maketh
more
cleare
the
mighty
power
of
the
Word
,
and
of
Gods
promise
,
then
that
it
makes
men
so
mighty
that
hope
and
trust
in
God
:
for
all
things
are
possible
to
him
that
beleeueth
.
Marke
9
.
2●
.
When
wee
seeme
(
as
it
were
)
in
the
whirle-pit
of
Despayre
,
and
are
carryed
by
a
violent
streame
of
trouble
wee
know
not
whither
,
and
are
constrayned
to
diue
and
plunge
downe
,
the
water
of
affliction
running
ouer
our
soules
;
yet
the
Lord
will
recouer
vs
,
and
set
our
feet
in
a
steady
place
.
If
wee
be
cast
downe
,
so
that
wee
can
but
scrawle
vp
againe
;
if
wee
be
so
tyred
of
Sathan
(
by
temptations
,
)
that
yet
wee
can
but
kicke
against
him
in
affection
;
if
we
can
but
open
our
lips
,
and
accuse
him
of
malice
before
the
Lord
;
there
is
yet
some
hope
of
comfort
to
be
found
.
And
in
all
our
tryals
and
temptations
,
wee
must
haue
recourse
to
faithfull
prayer
,
that
so
the
burthen
thereof
may
eyther
be
remoued
,
or
at
the
least
eased
,
or
wee
better
strengthened
and
inabled
to
sustaine
the
same
.
Hope
to
a
Christian
(
in
this
life
)
is
as
a
staffe
to
a
traueller
section
17
in
his
iourney
:
who
leaneth
to
it
,
and
resteth
vpon
it
,
shall
hardly
fall
,
but
shall
flye
aloft
as
the
Eagles
.
It
is
giuen
to
Hope
to
enter
the
garden
of
pleasures
,
Esay
40.31
.
and
thence
to
fetch
all
fragrant
smels
,
to
season
the
bitternesse
of
our
sorrowes
,
whose
nature
is
to
glory
in
tryals
.
Rom.
5.3
.
It
ouer-floweth
with
dainties
in
the
pining
Desart
of
this
world
;
Who
is
this
that
ascendeth
from
the
Desart
,
Cant.
8.5
.
flowing
with
delights
?
It
esteemes
not
the
losse
of
temporall
goods
;
for
it
is
said
of
the
Saints
,
Heb.
10.34
.
that
they
had
sustayned
(
with
ioy
)
the
spoyling
of
their
goods
.
And
,
Psal.
73.25
.
whom
haue
I
in
heauen
but
thee
?
and
there
is
none
in
earth
with
thee
.
It
bringeth
rest
in
labour
,
a
shadow
against
the
heate
of
tribulation
,
ioy
in
mourning
;
it
sheweth
vs
life
in
death
,
and
heauen
(
as
it
were
)
in
hell
.
Hee
may
boldly
giue
(
saith
one
)
that
hath
so
good
a
pawne
;
and
hee
may
be
sure
of
heauen
,
that
hath
the
pledge
of
an
assured
Hope
:
But
Despayre
is
as
a
tree
pulled
vp
by
the
rootes
;
it
is
a
bottomlesse
gulfe
,
out
of
which
few
or
none
returne
,
that
fall
into
it
.
CHAP.
IX
.
The
true
knowledge
and
assured
perswasion
of
the
Resurrection
of
our
bodyes
,
much
furthereth
our
chearefull
resolution
to
Death
.
section
1
NOW
,
for
as
much
as
the
fairest
frame
and
building
(
with
all
the
prouision
and
preparation
thereunto
)
is
nothing
worth
,
if
the
ground-worke
and
foundation
be
not
sure
and
vnmoueable
,
(
besides
the
abuse
of
the
time
,
costs
,
and
persons
imployed
about
the
same
)
frustrating
the
purpose
and
end
of
the
builder
,
with
the
ruines
of
despayre
:
So
all
that
hath
hitherto
beene
spoken
,
of
Life
and
Death
,
of
Heauen
and
Hell
,
of
Christians
and
Infidels
,
of
Faith
and
Hope
,
and
other
furniture
and
prouision
(
for
the
assured
fruition
of
a
blessed
life
)
is
but
spoken
in
the
ayre
,
and
a
fighting
with
our
shadow
,
if
there
be
no
sure
demonstration
of
the
vndoubted
resurrection
of
our
bodies
.
For
then
(
saith
the
Apostle
Paul
)
our
Preaching
is
in
vaine
,
1
Cor.
15.14
.
our
Faith
in
vaine
,
Christ
dyed
in
vaine
,
all
Religion
in
vaine
,
the
persecutions
and
sufferings
of
Gods
children
in
vaine
;
nay
,
then
let
vs
scoffingly
conclude
(
with
Epicures
and
Atheists
,
Verse
32.33
.
)
Let
vs
eate
and
drinke
,
for
to
morrow
wee
shall
dye
.
But
such
euill
words
corrupt
good
manners
.
I
will
therefore
endeauour
(
as
much
as
in
me
lyeth
)
to
make
it
plaine
to
all
mens
senses
,
that
are
not
bruitishly
senslesse
;
or
at
the
least
,
to
make
it
cleare
and
out
of
question
to
the
spirituall
eye
and
vnderstanding
of
all
beleeuers
(
to
whom
onely
it
is
giuen
of
God
)
to
be
perswaded
of
this
truth
.
section
2
First
therefore
the
resurrection
of
our
bodies
is
most
sure
and
certaine
,
because
the
Scriptures
(
euen
the
whole
word
of
God
,
contained
both
in
the
old
and
new
Testament
)
doe
teach
and
conuince
the
same
.
But
because
the
places
are
so
many
,
I
will
but
onely
alledge
some
few
,
very
plaine
and
pregnant
to
this
purpose
.
First
then
I
wil
begin
with
that
famous
testimony
of
holy
Iob
,
(
who
wisheth
his
words
to
be
written
in
a
Booke
;
yea
,
to
be
ingrauen
with
an
iron
penne
in
Lead
or
Brasse
(
but
more
deseruedly
in
Gold
;
)
I
know
(
saith
he
)
that
my
Redeemer
liueth
,
Iob
19.23.24.25.26.27
.
and
though
wormes
destroy
my
body
,
yet
I
shall
see
God
in
my
flesh
,
whom
I
myselfe
shall
see
,
and
mine
eyes
shall
behold
,
and
none
other
for
mee
.
Esay
26.19
.
Thy
dead
men
(
saith
the
Prophet
Esay
)
shall
liue
(
euen
with
my
body
)
shall
they
rise
:
Awake
and
sing
yee
that
dwell
in
the
dust
;
the
earth
shall
cast
out
her
dead
.
Many
that
sleepe
(
saith
Daniel
)
in
the
dust
of
the
earth
shall
awake
,
Dan.
12.2
.
some
to
euerlasting
life
,
and
some
to
shame
and
perpetuall
contempt
.
The
houre
shall
come
(
saith
Christ
)
in
which
all
that
are
in
their
graues
shall
heare
his
voyce
.
Iohn
5.28
.
The
Trumpet
shall
blow
(
saith
Saint
Paul
)
and
the
dead
shall
rise
.
1
Cor.
15.52
.
I
saw
the
dead
(
saith
Saint
Iohn
)
both
great
and
small
stand
before
God
.
Reuel.
20.12
.
Now
the
Scriptures
are
not
of
man
,
but
of
God
,
Tit.
1.2
.
who
is
true
,
and
cannot
lye
.
Besides
,
there
be
many
reasons
(
deriued
from
the
word
of
God
)
to
conuince
the
truth
hereof
.
1
Cor.
15.16
.
If
the
dead
be
not
section
3
raised
,
then
Christ
is
not
risen
,
who
is
the
pledge
and
assurance
that
Christians
shall
rise
againe
,
and
the
Head
of
his
Body
the
Church
,
of
which
wee
are
members
.
And
as
the
body
cannot
dye
,
nor
the
members
of
it
(
if
the
head
doe
liue
:
)
no
more
can
wee
dye
if
Christ
liue
:
Col.
1.18
.
Because
I
liue
(
saith
hee
)
you
also
shall
liue
.
Secondly
,
1
Cor.
12.27
.
because
the
Spirit
of
Christ
dwelleth
in
our
body
(
for
our
body
is
the
temple
of
the
holy
Ghost
)
therefore
they
shall
rise
againe
:
Iohn
14.19
.
1
Cor.
6.19
.
Rom.
8.11
.
For
that
same
spirit
which
raised
vp
Christ
from
the
dead
,
shall
also
quicken
our
mortall
bodies
,
because
it
dwelleth
in
vs
.
If
Gods
loue
be
so
great
towards
our
bodies
,
2
Tim.
1.12
.
to
haue
his
Spirit
dwell
in
them
,
he
will
not
suffer
them
to
perish
.
Againe
,
because
the
faithfull
beleeue
in
God
(
who
also
loueth
them
who
loue
and
serue
him
,
Iohn
14.1.3
.
)
therefore
hee
will
raise
vp
their
bodies
.
For
wee
that
haue
giuen
and
committed
our selues
vnto
God
(
as
the
Apostle
speaketh
)
cannot
perish
,
2
Tim.
1.12
.
because
hee
is
able
to
keepe
that
which
is
committed
vnto
him
;
and
will
,
because
he
loueth
vs
,
Iohn
16.27
.
beleeuing
in
him
.
If
the
dead
should
not
be
raised
to
life
,
God
should
not
be
iust
,
(
which
cannot
be
:
Gen.
18.25
.
)
For
in
this
world
it
hapneth
to
him
that
serueth
God
,
Eccles.
9.2
.
as
to
him
that
serueth
him
not
.
Then
also
the
body
(
wherein
God
was
glorified
,
as
well
as
in
the
spirit
)
should
haue
no
reward
.
Then
did
Christ
take
our
nature
vpon
him
in
vaine
,
and
in
it
ascended
into
heauen
in
vaine
:
Luke
21.18
.
for
it
had
beene
sufficient
onely
to
take
our
spirit
.
If
the
body
must
perish
,
then
the
whole
man
cannot
be
saued
,
which
is
contrary
to
the
Scripture
.
Psal.
8.6
.
&
89.47
.
Then
the
most
excellentest
creature
vnder
the
Sunne
(
for
whose
sake
all
vnder
the
Sunne
was
created
)
should
with
all
the
creatures
be
made
for
nought
,
which
is
absurd
.
section
4
Furthermore
,
to
helpe
our
naturall
incredulitie
,
and
distrust
in
this
point
,
(
for
the
most
sure
resolution
of
our
resurrection
indeede
)
is
it
not
as
easie
for
God
(
who
is
almighty
)
to
command
the
sea
and
earth
to
giue
vp
their
dead
,
Reuel.
20.13
.
as
it
was
to
make
the
sea
and
earth
,
and
all
that
is
therein
of
nothing
,
and
that
only
with
a
word
?
It
is
a
lesse
matter
(
saith
one
)
to
bring
againe
vnto
life
that
which
is
dead
,
then
it
was
to
giue
life
vnto
it
before
it
was
made
.
When
thou
wast
not
,
thou
wast
made
;
and
when
thou
shalt
not
be
,
thou
shalt
againe
be
made
,
and
liue
.
Here
is
nothing
strange
or
vnlikely
.
Consider
how
thou
earnest
into
this
life
before
thou
wert
borne
,
and
thou
needest
not
doubt
,
how
to
be
restored
to
life
after
thou
art
dead
.
I
omit
here
to
speake
of
so
many
apt
similitudes
and
fit
resemblances
of
the
vndoubted
truth
of
this
point
,
which
the
best
and
greatest
Diuines
haue
fetched
and
deriued
from
our
meats
and
drinks
,
from
trees
and
plants
,
from
corne
and
grasse
,
which
in
the
winter
seeme
to
haue
neither
sap
nor
shew
of
life
,
yet
(
when
the
winter
is
past
,
and
the
spring-time
comes
)
doe
liue
againe
,
and
are
most
gloriously
arayed
.
section
5
How
many
things
are
,
and
come
to
passe
,
which
ere
they
are
,
and
come
to
passe
,
we
would
haue
thought
they
could
not
be
,
for
that
the
workes
of
God
are
all
wonderfull
?
Mat.
13.32
.
The
Mustard-seede
(
saith
Christ
)
when
it
is
sowne
,
is
the
least
of
all
seeds
;
and
when
it
is
growne
it
is
a
tree
,
the
greatest
among
all
hearbs
.
In
one
so
little
a
graine
doth
consist
the
whole
greatnesse
of
that
tree
,
which
afterward
commeth
forth
.
Now
if
that
which
we
see
to
be
true
in
the
grasse
of
the
field
,
in
the
corne
that
is
swone
,
yea
,
in
the
seede
of
the
trees
,
and
wood
which
grow
(
albeit
they
wither
to
nought
,
they
rot
and
dye
,
yet
liue
againe
,
)
why
should
wee
not
thinke
it
as
true
of
men
,
that
albeit
they
dye
,
and
are
turned
to
dust
,
that
yet
they
shall
be
raised
to
life
againe
?
For
he
that
is
Lord
of
the
spirit
,
and
hath
life
in
himselfe
,
Ioh.
11.25
.
Eccles
8.8
.
Ioh.
▪
5
.
2●
.
Luk.
3.8
.
and
in
his
owne
power
and
will
,
can
as
certainly
giue
life
to
the
body
(
which
is
vtterly
without
life
)
as
hee
is
able
to
giue
life
to
a
stone
,
and
so
to
a
peece
of
earth
,
to
ashes
,
or
any
other
thing
.
And
as
it
is
no
harme
for
the
seede
to
be
harrowed
and
hidden
in
the
ground
,
for
that
it
shall
spring
and
flourish
againe
,
and
bring
forth
fruit
in
due
season
:
no
more
is
it
any
hurt
to
our
bodies
to
be
cast
into
our
graues
in
weakenesse
,
for
they
shall
rise
againe
in
power
;
being
sowne
naturall
bodies
,
they
shall
rise
againe
spirituall
,
being
sowne
in
dishonour
,
they
shall
rise
againe
in
glory
;
Thoufoole
(
saith
Saint
Paul
)
that
which
thou
sowest
is
not
quickned
,
except
it
first
die
.
A
little
corne
,
or
wheate
,
1
Cor.
15.43.44
.
&
46.
or
other
graine
,
cannot
haue
vertue
to
become
so
fruitfull
,
in
bringing
forth
thirty
or
forty
times
better
then
it
was
;
being
multiplyed
to
so
many
(
all
as
good
as
it selfe
)
and
bringing
forth
besides
such
fruitfull
increase
of
straw
and
chaffe
,
except
it
first
be
cast
into
the
ground
and
die
.
And
therefore
how
shouldest
thou
enioy
so
good
an
exchange
,
except
thou
first
corrupt
and
die
?
And
how
much
better
art
thou
then
a
graine
of
corne
?
when
thorow
corruption
thou
shalt
come
to
incorruption
,
thy
glory
then
shall
be
vnspeakeable
,
and
all
things
shall
serue
thee
.
Thy
hope
now
,
if
thou
couldest
in
large
it
a
thousand
section
6
fold
,
yet
it
shall
be
greater
then
thou
canst
imagine
,
and
thy
faith
(
if
it
could
apprehend
more
assurance
of
immortalitie
,
then
the
clearest
eye
doth
of
the
light
of
the
Sunne
,
)
yet
thou
shalt
finde
the
fruit
of
it
aboue
all
thy
thoughts
.
This
thou
seest
,
if
thou
see
Christ
by
faith
;
and
this
thou
knowest
to
be
true
,
if
thou
knowest
thy selfe
to
be
one
with
him
.
Gen.
8.11
.
Numb.
17.8
.
The
keeping
greene
of
Noahs
Oliue-tree
vnder
the
flood
;
the
budding
againe
of
Arons
rod
;
the
deliuerance
of
Ionah
from
the
depth
of
the
Sea
;
Ion.
1.10
.
Psal.
90.3
.
Iob
19.25
.
Ezech.
37.4.5.6
.
&c.
the
voyce
that
calleth
come
againe
ye
children
of
men
;
the
hope
that
Iob
hath
to
see
God
with
the
selfe-same
eyes
;
the
dry
bones
that
should
come
bone
to
bone
,
and
be
knit
together
with
sinewes
,
&c.
may
stirre
vp
in
vs
a
ioyfull
hope
,
and
cheere
our
pensiue
soules
,
against
the
feare
of
death
,
and
doubt
of
our
resurrection
:
but
aboue
all
,
the
rising
againe
of
Christ
:
The
voyce
of
Christ
(
is
thorow
Christ
)
the
voice
of
Christians
,
(
saith
Augustine
,
)
Death
where
is
thy
sting
,
Hell
where
is
thy
victory
?
1
Cor.
15
45.
If
the
sinne
of
Adam
(
who
was
a
liuing
soule
)
was
the
cause
that
Death
reigned
ouer
all
men
;
much
more
the
resurrection
of
Christ
(
who
is
a
quickning
spirit
)
shall
be
of
power
to
raise
vp
all
beleeuers
,
to
the
hope
of
a
blessed
and
eternall
life
.
section
7
As
Christ
in
dying
shewed
what
we
should
suffer
;
so
by
his
rising
from
death
,
Dan.
12.2
.
he
declared
what
wee
should
hope
for
:
For
all
the
bones
in
Golgatha
shall
rise
,
and
those
that
sleepe
in
the
dust
,
shall
awake
.
Wherefore
though
Death
doe
swallow
vs
vp
(
as
the
Whale
did
Ionah
,
Ionah
.
1.17
.
)
and
binde
vs
hand
and
foot
(
as
the
Philistims
did
Sampson
;
Iudg.
16.7
.
)
yea
seale
the
Sepulcher
vpon
vs
(
as
the
Iewes
did
vpon
our
Lord
Iesus
:
Mat.
27.60.65.66
.
)
yet
wee
shall
come
forth
,
and
breake
the
bands
,
(
as
the
bird
out
of
the
snare
,
)
the
snare
shall
be
broken
,
Eph.
4.8
.
Col.
2.15
.
and
we
shall
be
deliuered
.
Christ
our
head
and
Captaine
raigneth
now
most
gloriously
in
heauen
,
and
as
a
most
victorious
conqueror
,
hath
led
away
captiue
,
Death
,
Sinne
,
and
Diuell
,
in
shew
and
open
triumph
.
Wherefore
we
may
no
lesse
assure
our selues
,
that
we
shall
rise
againe
and
raigne
with
God
:
for
seeing
he
hath
taken
our
flesh
,
and
suffered
for
our
sins
,
and
hath
borne
the
iudgement
and
curse
of
God
in
himselfe
,
and
died
for
our
redemption
;
so
may
we
be
as
sure
and
certaine
our
flesh
shall
rise
againe
in
him
,
and
be
exalted
vnto
the
glory
of
God
,
aboue
the
highest
heauens
:
1
Cor.
15
20.
And
therefore
hee
is
called
the
first
fruits
of
them
that
sleepe
in
him
,
Col.
1.18
.
&
the
first
borne
among
the
dead
;
so
called
indeede
,
because
hee
is
the
first
,
and
onely
one
which
is
risen
againe
,
by
his
owne
diuine
nature
,
and
power
:
As
the
onely
spring
and
originall
fountaine
of
the
resurrection
of
life
,
to
all
the
faithfull
,
which
die
and
rise
againe
in
him
,
and
onely
by
him
:
Hee
hath
giuen
vs
a
pledge
,
and
taken
one
of
vs
,
to
put
vs
out
of
doubt
.
He
hath
taken
our
flesh
(
which
hee
hath
carried
into
heauen
)
to
put
vs
in
possession
;
and
he
hath
giuen
vs
his
holy
spirit
for
an
earnest
,
to
seale
his
promises
in
our
hearts
,
witnessing
to
our
spirit
that
we
are
the
Sonnes
of
God
,
and
co-heires
with
Iesus
Christ
,
Rom.
8.16.17
.
to
raigne
with
him
in
glory
.
Seeing
then
that
wee
are
the
children
of
God
,
and
haue
section
8
the
seede
of
God
remaining
in
vs
;
wee
must
not
doubt
,
but
that
as
Christ
hath
made
vs
partakers
of
his
diuine
nature
(
euen
as
it
hath
pleased
him
,
to
take
part
of
ours
,
1
Ioh.
3.9
.
2
Pet.
1.4
.
to
become
true
man
,
)
to
make
vs
Gods
,
that
is
,
diuine
and
spirituall
;
1
Cor.
15.36.42.43.44
.
that
euen
as
the
corne
(
that
is
sowne
in
the
ground
)
doth
die
in
the
same
,
and
after
groweth
and
taketh
roote
,
springeth
,
eareth
,
and
bringeth
forth
fruit
for
the
haruest
:
so
should
wee
be
well
assured
that
when
wee
die
,
and
haue
our
bodies
sowne
(
as
it
were
)
as
seede
in
the
earth
,
yet
that
they
shall
againe
be
quickned
in
Christ
,
and
rise
againe
to
immortall
life
;
for
as
much
as
we
carry
with
vs
,
the
warmenesse
of
Gods
spirit
,
which
cannot
die
.
And
though
our
flesh
doe
rot
,
yet
shall
the
spirit
of
section
9
Christ
deliuer
our
bodies
from
corruption
,
which
shall
againe
be
raised
vp
by
the
vertue
of
him
that
raised
vp
Christ
from
the
dead
,
and
so
shall
our
dead
members
be
made
aliue
againe
.
He
that
neuer
saw
a
haruest
(
seeing
the
Plow-man
taking
so
much
paines
to
till
the
earth
,
to
spread
it
with
dung
,
and
after
to
cast
faire
Wheate
into
the
field
)
he
would
thinke
that
this
man
were
mad
;
but
seeing
after
the
happy
haruest
that
should
come
of
it
,
he
would
change
his
minde
,
and
say
,
that
the
husband-man
had
done
an
excellent
worke
.
Now
this
life
is
the
time
to
till
,
to
dung
,
and
to
sow
the
soyle
;
but
the
happy
haruest
shall
follow
hereafter
.
Let
vs
not
change
the
course
of
the
seasons
,
neither
yet
let
vs
seperate
them
the
one
from
the
other
:
But
let
vs
ioyne
the
time
of
death
,
with
the
glorious
day
of
our
resurrection
,
and
so
assuring
our selues
,
that
hauing
sowed
with
teares
,
Psal.
126.6
.
we
shall
reape
with
ioy
.
CHAP.
X.
Very
fruitfull
and
necessary
considerations
,
much
auailing
to
our
Christian
preparation
for
death
.
section
1
ANd
to
the
end
that
we
may
be
most
chearfully
resolued
to
finish
our
course
with
ioy
,
let
vs
alienate
our
affections
and
thoughts
from
the
earth
,
and
worldly
cares
,
hauing
our
whole
soules
and
senses
(
as
much
as
in
vs
lieth
rauished
with
heauen
and
heauenly
things
.
Let
them
be
the
matter
of
our
speech
,
the
subiect
of
our
thoughts
,
and
our
alone
meditations
;
So
shall
we
in
time
become
diuine
,
and
loath
this
sinfull
life
:
Let
vs
seriously
make
vse
of
our
knowledge
and
godly
readings
,
ioyning
our
experience
with
the
same
,
in
our selues
,
and
Gods
Saints
on
earth
:
Let
our
skill
herein
not
onely
be
contemplatiue
,
but
practique
,
for
the
good
of
our selues
.
section
2
Let
vs
not
descant
and
discourse
(
as
carnall
men
can
doe
)
for
a
time
,
which
often
can
say
and
confesse
that
they
are
mortall
and
sinfull
,
that
they
are
but
dust
and
clay
;
and
that
their
bodies
are
as
tabernacles
set
vp
for
a
time
,
and
quickly
to
be
remoued
,
being
without
foundation
.
Let
vs
not
onely
say
(
for
fashion
sake
)
that
we
are
strangers
vpon
the
earth
,
and
soiourners
as
all
our
Fathers
were
,
&c.
but
be
willing
indeede
(
with
good
Abraham
)
when
the
Lord
shall
call
and
command
vs
,
to
leaue
our
owne
country
,
and
remoue
our
tents
,
to
pitch
them
where
hee
pleaseth
:
And
so
to
follow
him
with
all
obedience
,
where
he
will
leade
vs
.
Heb.
11.8.9.10
.
He
abode
(
saith
the
Apostle
)
in
the
land
of
promise
(
as
in
a
strange
country
,
as
one
that
dwelt
in
tents
)
for
he
looked
for
a
citie
hauing
a
foundation
,
whose
builder
and
maker
is
God
.
And
all
the
godly
groane
in
these
their
earthly
tabernacles
(
being
laden
with
corruption
)
that
this
mortalitie
may
be
swallowed
vp
of
life
,
2
Cor.
5.2
.
for
they
know
that
corrupt
flesh
&
blood
cannot
enter
into
heauen
.
Gods
children
(
I
say
)
are
grieued
,
not
because
they
beare
about
their
bodies
(
for
it
is
a
griefe
for
them
to
lay
them
downe
,
)
but
they
sigh
to
be
clensed
from
their
sinnes
,
and
corruption
of
their
bodies
,
which
make
them
so
wretched
.
We
ought
not
therefore
to
long
so
much
for
this
present
life
(
which
indeede
is
nothing
else
but
an
image
of
death
)
but
rather
loath
it
,
to
be
vnloaden
of
our
sinnes
.
And
as
for
Death
,
it
appertaineth
to
all
men
(
as
we
haue
section
3
heard
;
)
for
neither
rich
nor
poore
,
old
nor
young
,
prince
nor
people
,
can
escape
it
.
It
respecteth
no
mans
person
,
no
sexe
,
no
age
,
no
condition
whatsoeuer
:
No
power
,
no
wealth
,
no
learning
,
no
wisedome
,
art
,
Iosu.
23.14
.
Iob
30.23
.
or
skill
can
auoide
it
:
There
is
no
salue
to
heale
this
soare
,
no
Physicke
to
be
found
for
this
sicknesse
,
it
is
the
way
of
all
the
world
,
and
the
house
appointed
for
all
the
liuing
:
It
is
an
Axe
that
heweth
downe
,
not
onely
the
low
shrubs
,
and
small
Osiers
,
but
the
great
Elmes
and
huge
Oakes
,
yea
,
all
the
high
and
tall
Cedars
of
Libanon
.
The
daies
of
man
are
but
as
the
winde
,
and
weauers
shittle
,
as
grasse
and
flowers
,
which
in
the
morning
are
fresh
and
greene
,
but
anone
(
towards
the
euening
)
dried
vp
and
withered
.
We
bring
our
yeares
to
an
end
,
as
it
were
a
tale
that
is
told
.
Our
life
is
like
a
stage
,
on
which
men
play
their
parts
,
and
passe
away
:
Man
is
like
a
thing
of
nought
,
his
daies
are
like
a
shadow
.
God
bids
Esay
to
cry
,
All
flesh
is
grasse
,
Esay
40.6
.
and
that
all
the
grace
and
goodlinesse
thereof
is
but
as
a
flower
of
the
field
.
O
that
the
Lord
would
open
all
our
eyes
,
that
in
this
glasse
wee
might
behold
our
estate
!
What
,
are
we
all
but
grasse
?
and
shall
we
wither
like
hay
?
Alas
,
wee
cannot
so
perswade
our selues
,
for
(
if
we
could
)
it
would
plucke
downe
our
pride
,
and
lay
our
lofty
lookes
:
it
would
then
reforme
our
disguised
ruffes
,
and
make
our
monstrous
attire
more
modest
:
it
would
mitigate
our
madnesse
,
and
make
vs
humble
minded
:
we
would
then
throw
downe
our selues
(
with
Abraham
)
and
say
to
God
,
we
are
but
dust
.
Gen.
18.27
.
And
to
the
end
that
our
resolution
to
death
may
be
more
chearefull
,
and
this
rough
way
(
as
it
seemeth
to
the
section
4
flesh
)
may
be
made
more
plaine
:
Let
vs
comfort
our selues
with
these
meditations
,
let
vs
say
vnto
our
soule
,
why
art
thou
so
sad
?
Psal.
42.11
.
why
art
thou
so
vnquieted
within
vs
?
Put
thy
trust
in
God
,
which
is
the
helpe
of
our
countenance
,
and
our
God
?
For
why
should
a
Christian
man
so
feare
the
violence
of
Death
,
whose
force
is
broken
?
Can
Death
depriue
him
of
Christ
,
which
is
all
his
comfort
,
ioy
and
life
?
No
,
but
Death
shall
deliuer
him
from
this
mortall
body
,
full
of
sinne
and
corruption
,
which
beareth
and
beateth
downe
the
soule
.
Faine
would
the
flesh
make
strange
of
that
which
the
spirit
doth
imbrace
.
Oh
(
saith
a
holy
Martyr
)
how
loath
is
this
loytering
sluggard
to
passe
forth
,
and
goe
forward
in
Gods
path
to
heauen
?
Saunders
,
Acts
and
Monuments
.
So
that
were
it
not
through
the
force
of
Faith
,
plucking
it
forward
,
by
the
bridle
of
Gods
sweet
promises
,
and
of
Hope
(
the
anchor
of
saluation
)
pricking
still
behinde
,
great
aduenture
there
were
of
fainting
by
the
way
.
section
5
Who
would
be
sorry
to
forsake
this
life
,
which
cannot
but
be
most
certain
of
eternall
life
?
Who
loueth
the
shadow
better
then
the
substance
?
who
can
so
loue
this
life
,
but
he
that
regardeth
not
the
life
to
come
?
who
can
desire
the
drosse
of
this
world
,
but
such
as
are
ignorant
of
the
true
treasure
&
euerlasting
ioyes
in
heauen
?
I
meane
,
who
is
affraide
to
die
,
but
such
as
haue
no
hope
to
liue
eternally
?
A
greater
assurance
(
next
saith
in
Christ
)
of
our
election
cannot
be
found
,
then
not
to
stand
in
feare
of
Death
,
which
(
like
a
Tayler
)
putteth
off
our
ouer-worne
rags
,
to
apparell
vs
with
royall
robes
of
immortalitie
,
incorruption
,
&
glory
.
If
the
wals
of
thy
house
shake
with
age
;
if
the
roofe
thereof
totter
;
if
the
whole
edifice
(
not
being
able
any
longer
to
stand
)
presage
a
meere
downefall
and
ruine
to
approach
;
wouldst
thou
not
make
more
then
ordinary
hast
to
remoue
and
be
gon
?
If
thou
wert
sayling
in
the
maine
sea
,
and
that
a
furious
storme
(
swelling
the
waues
thereof
,
with
the
blustering
windes
)
should
threaten
thy
shipwracke
;
wouldest
thou
not
endeuour
to
recouer
some
cricke
,
or
hauen
?
Behold
this
world
,
how
it
shaketh
,
and
is
ready
to
fall
,
manifesting
very
shortly
her
vtter
ruine
:
Wherefore
thinkest
thou
not
on
God
?
why
reioycest
thou
not
at
thy
condition
,
being
ready
to
depart
this
world
,
seeing
thy selfe
taken
betimes
out
of
those
shipwracks
,
&
warranted
from
the
blowes
that
threaten
al
such
as
suruiue
thee
?
Wherefore
(
to
the
end
that
the
former
perswasions
may
section
6
better
preuaile
,
&
pierce
the
deeper
)
let
vs
further
consider
(
for
the
same
,
&
abridgement
of
all
that
hath
been
hitherto
spoken
)
what
this
life
is
,
which
wee
so
loue
;
what
death
is
,
which
we
now
so
feare
;
and
what
is
prepared
for
vs
after
death
,
which
we
so
little
regard
.
First
,
therefore
concerning
this
present
life
,
we
know
(
and
haue
heard
already
)
that
it
is
full
of
miserie
,
vanitie
,
vexation
,
&
woe
;
being
a
plaine
exile
from
God
.
For
if
heauen
be
our
country
,
what
is
this
earth
,
but
a
place
of
banishment
?
If
the
departing
out
of
this
world
,
be
an
entrance
into
life
;
what
is
this
world
,
but
a
graue
wherein
we
are
buried
?
what
is
it
else
,
but
to
be
drowned
in
death
?
If
to
be
deliuered
out
of
the
body
,
is
to
be
set
at
liberty
,
what
is
this
body
else
but
a
prison
,
a
Iayle
,
and
a
dungeon
?
If
to
enioy
the
sweet
fellowship
of
God
be
the
highest
felicitie
,
why
then
to
be
kept
from
it
,
is
it
not
the
extreamest
misery
?
for
certainly
til
we
be
escaped
out
of
this
life
,
we
wander
,
&
goe
astray
from
the
Lord
our
God
.
If
we
consider
that
this
vnstedfast
,
faulty
,
corruptible
,
frayle
,
withering
,
&
rotten
tabernacle
of
our
body
,
is
&
shall
therefore
be
dissolued
by
death
;
that
it
may
afterward
be
restored
againe
,
vnto
a
stedfast
,
perfect
,
incorruptible
,
and
heauenly
glory
;
shall
not
faith
compel
vs
feruently
to
desire
that
which
nature
feareth
?
If
we
consider
that
by
death
,
we
are
called
out
of
banishment
,
to
inhabit
our
country
;
yea
,
our
heauenly
country
,
shall
we
not
reioyce
and
be
glad
therefore
?
Alas
this
our
wretched
life
is
a
vapour
,
a
smoake
,
a
shadow
,
a
warfare
,
a
wildernesse
,
and
a
vale
of
wretchednesse
,
section
7
wherein
wee
are
compassed
(
on
euery
side
)
with
most
fierce
&
fearefull
foes
.
And
should
we
desire
to
dwell
here
?
should
we
lust
and
long
to
liue
in
this
loathsome
,
and
laborious
life
?
should
wee
wish
to
tarry
in
this
miserable
wretchednesse
?
should
we
take
pleasure
to
remaine
in
this
so
dangerous
estate
?
Daniels
denne
is
not
so
dreadfull
,
as
this
dungeon
we
dwell
in
.
In
this
life
,
wee
are
daily
challenged
of
our
deadly
enemies
,
the
diuell
,
the
world
,
and
the
flesh
.
Our
owne
sins
are
as
swords
,
to
pierce
our
soules
.
Couetousnesse
,
vncleanenesse
,
anger
,
ambition
,
worldly
lusts
,
and
fleshly
thoughts
doe
fight
against
vs
.
Here
we
are
vrged
to
curse
,
to
sweare
,
to
lye
,
&c.
Who
therefore
would
care
for
such
a
seruice
,
after
which
damnation
(
without
repentance
)
shall
be
our
due
?
It
is
truely
said
that
counterfeit
sanctitie
,
is
compound
iniquitie
;
and
that
deceitfull
felicitie
is
double
miserie
:
For
if
this
sinfull
life
would
simply
shew
itselfe
(
without
dissembling
)
we
would
not
so
lightly
loose
our
soules
for
the
loue
thereof
:
But
see
how
it
deceiueth
vs
?
being
soule
and
filthy
,
it
is
sold
for
beautifull
,
and
faire
;
being
short
it
seemeth
very
long
;
and
continually
changing
,
it
professeth
constancie
.
section
8
Dost
thou
perceiue
(
saith
Ierome
)
when
thou
was
made
an
infant
?
canst
thou
tell
how
thou
camest
to
be
a
stripling
?
or
how
thou
grewest
to
mans
estate
?
or
when
thou
beganst
to
be
an
old
man
?
That
which
we
call
life
,
is
but
a
kinde
of
death
,
because
it
maketh
vs
to
die
;
and
that
which
we
account
death
,
is
the
very
birth
of
our
true
life
;
for
that
it
maketh
vs
to
liue
eternally
.
Euill
men
are
sorry
that
this
time
of
our
present
life
passeth
away
so
fast
,
but
the
godly
desire
to
be
where
time
passeth
not
all
.
And
though
we
make
neuer
so
much
of
our
bodies
(
to
keepe
them
in
health
and
life
)
yet
can
we
not
long
containe
them
from
corruption
,
though
we
feede
them
most
finely
,
and
cloath
them
most
costly
,
and
cherish
them
most
carefully
;
yet
at
the
last
they
will
become
a
thing
of
naught
▪
their
beautie
shall
fade
,
and
they
shall
be
deformed
,
their
strength
taken
away
,
their
agilitie
lost
,
yea
,
all
their
parts
shall
perish
,
and
fall
away
like
dust
:
He
that
knew
them
before
,
would
neuer
iudge
that
dust
and
earth
,
to
haue
beene
the
flesh
,
blood
,
and
bones
,
of
a
liuing
man
.
Euery
mans
life
,
is
like
a
rocke
in
the
sea
,
beaten
vpon
by
the
floods
,
on
euery
side
;
and
like
a
tree
on
a
high
&
open
hill
,
blowne
vpon
by
the
windes
from
euery
quarter
:
and
like
vnto
a
But
,
or
marke
,
vnto
which
,
sorrow
shoots
,
misaduenture
shoots
,
and
at
last
Death
(
that
most
sure
Archer
)
shoots
,
and
strikes
it
dead
.
Thou
that
flowest
with
wealth
,
and
gloriest
in
reputation
,
wilt
thou
know
thy
waight
?
Psal.
144.34
.
&
39.5
.
thou
art
lighter
then
vanitie
,
then
nothing
.
Wilt
thou
know
the
length
of
thy
dayes
?
they
are
but
a
hand-breadth
.
Wilt
thou
know
how
and
in
what
sort
thou
fadest
?
Esa
,
40.6.7
.
as
a
slender
picture
or
Image
.
And
though
one
hearbe
be
sweeter
then
another
,
of
more
vertue
then
another
;
and
one
flower
of
more
indurance
then
another
:
yet
at
last
all
hearbes
shall
wither
,
and
all
flowers
fade
:
So
one
man
may
be
wiser
then
another
,
and
richer
then
another
,
and
learneder
then
another
,
and
more
honourable
then
another
,
and
stronger
then
another
,
&c.
but
the
state
and
condition
of
all
flesh
is
to
be
miserable
and
mortall
.
Marke
how
huge
and
stately
the
vapours
appeare
,
Iam.
4.14
.
(
when
they
mount
vpward
vnto
the
heauen
,
)
and
yet
how
soone
they
vanish
,
in
the
turning
of
a
hand
:
Such
is
this
life
,
though
it
decke
it selfe
with
neuer
so
glorious
pompe
,
yet
it
fals
away
as
a
bubble
.
Our
life
is
compared
to
a
toppe
(
which
children
whirle
and
driue
to
and
fro
with
the
scourge
)
it
is
tossed
vp
and
downe
,
forward
and
backward
,
Greg.
Nazian
.
and
when
it
seemes
to
stand
constantly
,
it
fals
sodainely
.
A
stranger
or
a
traueller
,
hath
little
or
no
contentation
,
section
10
till
hee
come
to
the
end
of
his
iourney
:
Eyther
hee
complaines
of
the
raine
,
or
of
the
winde
,
or
of
the
heat
of
the
Sunne
,
or
of
his
lodging
,
or
of
his
dyet
,
or
something
or
other
:
So
man
hath
still
occasion
to
complaine
of
his
troubles
in
this
life
(
and
can
neuer
inioy
securitie
)
while
hee
remaineth
here
.
For
as
noysome
and
pestilent
beasts
,
seeke
after
their
prey
,
and
surcease
not
till
they
haue
found
it
:
So
miseries
continually
hunt
after
poore
miserable
man
,
and
Death
it selfe
at
length
doth
greedily
deuoure
him
.
Basil
in
Psal.
45
Greg.
in
Iob
,
c.
28
All
the
ioy
(
the
godly
haue
in
this
life
)
is
as
a
sowre
grape
gathered
out
of
time
:
And
the
Children
of
God
here
,
not
onely
in
sorrow
,
but
euen
in
ioy
,
shall
somtimes
shed
forth
teares
.
Here
the
sweet
Easter-Lambe
must
be
eaten
with
sowre
hearbes
.
Exod.
12.8
:
Ambrose
.
The
godly
(
saith
one
)
finding
no
ioy
in
the
earth
,
haue
their
conuersation
in
heauen
,
and
Sathan
finding
no
ioy
in
hell
,
hath
his
conuersation
in
the
earth
:
So
that
the
earth
is
a
hell
to
vs
,
but
a
heauen
to
him
.
One
desired
God
to
spare
him
a
little
,
that
hee
might
weepe
for
his
misery
and
griefe
,
thinking
(
as
it
seemeth
)
that
a
man
could
not
haue
time
enough
in
this
life
,
(
though
neuer
so
long
)
to
lament
and
rue
the
miseries
of
this
life
,
Bernard
.
though
neuer
so
short
.
This
life
(
said
Bernard
)
is
a
most
dead
and
mortall
life
;
that
by
how
much
the
more
it
increaseth
,
by
so
much
the
more
it
decayeth
;
which
the
farther
it
proceedeth
,
the
nearer
it
approacheth
to
death
.
section
11
This
life
is
like
a
cloud
in
the
element
,
whereof
wee
are
vncertaine
where
and
when
it
falleth
.
This
cloud
of
life
sometime
melteth
in
the
cradle
,
somtime
in
the
bed
,
sometime
in
the
chayre
,
sometime
in
the
house
,
sometime
in
the
field
,
&c.
And
Death
is
like
the
Sunne
,
whensoeuer
it
shineth
,
it
surely
melteth
this
cloudie
life
,
be
the
cloud
thereof
neuer
so
thick
,
or
thin
in
yeares
.
Our
life
is
an
vncertaine
Weather-cocke
,
which
turneth
at
euery
blast
;
like
a
waue
that
walloweth
at
euery
storme
;
like
a
Reede
that
yeeldeth
at
euery
whistling
winde
.
It
is
a
sea
of
miseries
,
wherein
wee
passe
away
the
wandring
dayes
of
this
vncertaine
life
;
sayling
(
like
Pilgrimes
)
on
the
waters
of
this
world
,
tossed
by
the
tempests
of
aduersities
,
and
oppressed
by
sundry
Pirats
,
the
Flesh
,
World
,
and
Diuell
.
And
yet
by
the
Bark
of
a
liuely
faith
in
Christ
,
(
and
by
the
Mariner
Death
)
wee
shall
be
transported
to
the
heauenly
hauen
of
rest
.
Many
yet
(
amidst
the
miseries
of
this
life
)
are
like
Ionah
vnder
the
hatches
,
Ionah
5.6
.
when
others
cry
and
are
affraid
of
drowning
,
they
lye
snorting
and
sleeping
in
the
sea
of
their
sinnes
.
Here
we
are
continually
subiect
to
feare
,
anguish
,
and
sorrow
,
and
death
it selfe
,
lyes
euer
in
Ambush
for
vs
;
but
when
we
are
in
heauen
it
shall
haue
no
place
.
section
12
Secondly
,
concerning
Death
(
as
we
haue
partly
heard
)
what
is
it
now
else
to
the
faithfull
,
but
an
angry
waspe
without
a
sting
,
a
sword
without
an
edge
,
a
dagger
without
a
poynt
?
What
other
thing
is
it
(
to
all
Gods
Children
)
then
the
dispatcher
of
all
displeasures
,
the
end
of
all
trauels
,
the
dore
of
heauen
,
the
gate
of
gladnesse
,
the
port
of
Paradise
,
the
hauen
of
health
,
the
rayle
of
rest
,
the
entrance
to
felicitie
,
the
end
of
all
misery
,
and
the
beginning
of
all
blessednesse
?
It
is
the
very
bed
of
Downe
(
saith
one
,
and
therefore
well
compared
to
a
sleepe
)
for
the
dolefull
bodies
of
Gods
seruants
to
rest
on
,
out
of
the
which
they
shall
arise
,
and
awake
most
fresh
and
lusty
,
to
euerlasting
life
.
It
is
a
passage
to
the
Father
,
a
chariot
to
heauen
,
the
Lords
messenger
,
a
leader
vnto
Christ
,
a
going
to
our
home
,
a
deliuerance
from
bondage
and
prison
,
a
dimission
from
warre
,
a
securitie
from
all
sorrowes
,
and
a
manumission
from
all
miseries
.
It
is
the
fulfilling
of
our
pilgrimage
,
the
laying
downe
of
our
burden
(
being
loaden
)
the
lighting
from
a
wilde
and
furious
horse
;
a
dispossessing
of
our selues
from
an
old
ruinous
house
,
it
is
the
escaping
of
all
dangers
,
the
wasting
and
diruption
of
all
euils
,
the
payment
of
our
naturall
debt
,
the
end
of
our
race
and
iourney
,
and
our
entrance
into
glory
.
Wherefore
though
Death
in
it selfe
,
be
as
a
fiery
Dragon
,
section
13
venemous
Cockatrice
,
and
stinging
Serpent
,
for
poore
Christians
to
behold
(
in
outward
shew
and
shape
,
)
yet
now
through
Christ
(
who
hath
conquered
it
)
it
can
neuer
preuaile
against
vs
to
ouercome
vs
.
For
as
a
Bee
without
a
sting
may
be
put
into
the
bosome
,
so
need
wee
not
to
feare
to
meete
with
death
.
Serpent
still
shee
may
seeme
in
sight
(
to
the
outward
man
)
yet
voyd
of
poyson
shee
is
to
the
man
of
God
.
Fight
it
may
against
vs
,
but
neuer
be
able
to
foyle
vs
;
nay
,
rather
it
deliuereth
vs
from
a
thousand
dangers
.
The
Souldier
though
hee
be
neuer
so
expert
in
his
weapons
,
yet
still
hee
desireth
the
end
of
warre
,
to
inioy
the
triumph
of
his
fight
,
and
alwayes
preferreth
the
comfortable
league
of
peace
,
before
the
Pikes
.
The
Mariner
,
though
hee
delight
and
loue
to
saile
on
the
seas
,
yet
still
hee
perswadeth
himselfe
the
shoare
to
be
the
safest
;
and
there
is
no
Countrey
so
comfortable
to
the
traueller
,
as
is
his
natiue
soyle
.
If
a
man
were
shut
vp
in
a
miserable
darke
prison
,
with
condition
hee
should
not
come
forth
till
the
wals
of
the
tower
were
fallen
downe
,
would
hee
not
reioyce
to
see
them
ruinous
and
ready
to
fall
?
Now
our
soule
is
kept
in
the
body
(
as
in
a
prison
,
in
captiuitie
and
bands
)
and
when
by
death
it
beginnes
to
be
shaken
,
and
cannot
choose
but
fall
,
shall
we
be
sorry
?
For
then
indeede
approacheth
our
deliuerance
and
freedome
from
all
sinne
and
misery
,
and
presently
wee
are
brought
to
the
ioyfull
fruition
of
God
himselfe
,
and
all
happinesse
.
Eccles.
7.2
.
So
that
this
day
of
death
is
better
then
the
day
of
birth
:
yea
,
this
day
(
which
thou
fearest
to
be
thy
last
)
shall
be
thy
natiuitie
to
euerlasting
life
.
And
indeede
we
cannot
make
the
world
to
dye
in
vs
,
section
14
except
we
dye
our selues
.
Sinne
,
which
is
in
vs
,
liueth
in
vs
,
and
fighteth
against
vs
,
vntill
we
dying
,
it
also
dye
with
vs
,
and
by
death
alone
,
the
deadly
assaults
of
Sathan
(
our
chiefe
enemy
)
dye
forthwith
.
Yet
for
all
this
,
the
last
day
of
our
life
,
is
vnto
vs
alwayes
the
first
day
to
life
,
though
we
neuer
account
the
first
day
to
be
the
last
.
The
things
that
God
will
haue
come
to
passe
(
saith
one
)
are
alwayes
springing
,
and
things
present
doe
alwayes
decay
and
perish
.
Those
things
that
are
past
,
are
cleane
dead
and
consumed
.
We
then
are
dying
while
we
liue
,
and
then
doe
we
cease
from
dying
,
when
we
doe
cease
to
liue
.
Therefore
it
is
better
to
dye
alwayes
,
to
liue
;
then
to
liue
to
dye
euer
.
One
saith
well
to
this
purpose
,
that
life
and
death
haue
deceiuable
vizards
,
but
let
vs
cast
them
off
,
and
wee
shall
change
our
mindes
:
when
vnder
the
fayre
forme
of
life
,
there
is
nothing
but
matter
of
griefe
,
and
vnder
the
foule
and
hideous
maske
of
death
,
such
beauty
and
felicitie
,
as
we
shall
presently
be
taken
with
her
loue
.
The
way
of
this
life
is
straite
and
narrow
,
full
of
thornes
section
15
and
bryers
,
that
we
cannot
escape
scratching
:
The
way
to
Canaan
is
cumbersome
,
ouer
hils
and
mountaines
,
and
lyeth
through
the
wildernesse
,
where
we
shall
finde
many
wants
:
yet
may
we
not
be
discouraged
,
but
the
rather
be
assured
wee
are
going
to
the
promised
Land
.
We
must
all
arriue
at
the
port
of
death
,
and
land
at
his
stayres
,
when
wee
passe
from
this
life
to
our
graues
,
where
the
body
abideth
the
time
of
the
restauration
of
all
things
;
that
(
with
all
the
coheyres
of
Christ
)
we
may
enter
into
the
Land
of
promise
.
And
who
being
a
traueller
in
forraine
parts
would
not
gladly
hasten
homewards
?
Cyprian
de
mort
.
who
would
not
willingly
sayle
to
his
friends
,
and
desire
a
lusty
gale
of
winde
to
speede
him
,
that
he
might
sooner
see
the
faces
of
his
dearest
kindred
?
If
wee
looke
for
our
felicitie
here
,
we
are
deceiued
:
Elias
must
goe
to
heauen
in
a
whirle-winde
:
2
Kings
2.11
.
God
will
send
Iacob
an
Angell
of
comfort
in
his
iourney
,
(
after
all
his
troubles
with
Laban
)
and
God
will
bring
him
home
with
abundance
of
increase
at
the
last
.
Gen.
31.11.12
.
When
old
Iacob
saw
the
chariots
of
Egypt
,
then
he
perceiued
section
16
his
sonne
Ioseph
was
aliue
,
Gen.
45.27.28
.
then
his
fainting
spirit
reuiued
;
I
will
goe
see
him
(
said
hee
)
before
I
dye
.
Our
true
Ioseph
liueth
(
euen
Iesus
our
Sauiour
)
and
seeing
wee
can
not
see
him
liuing
,
let
vs
willingly
goe
by
the
chariots
of
death
.
Since
man
cannot
see
God
and
liue
,
let
me
dye
(
O
Lord
)
that
I
may
see
thee
.
When
we
are
borne
(
saith
one
)
wee
are
mortall
,
August
.
but
when
wee
are
once
dead
wee
become
immortall
.
We
are
aliue
in
the
wombe
,
to
die
in
the
world
;
but
wee
are
dead
in
the
graue
to
liue
in
heauen
.
Here
the
soules
of
Gods
children
are
pent
and
pind
(
within
the
clayie
,
wals
of
their
corruptible
bodies
)
where
they
may
looke
(
as
it
were
)
thorow
the
yron
grates
of
their
busie
thoughts
,
but
can
neuer
quite
be
released
,
till
that
God
(
who
gaue
vs
our
Mittimus
into
this
layle
)
send
vs
our
deliuery
,
with
a
Returne
yee
sonnes
of
Adam
.
Psal.
90.3
.
To
be
short
,
what
other
thing
is
this
death
,
but
after
a
section
17
long
conflict
the
day
of
victory
;
the
birth
of
a
blessed
soule
,
after
a
great
trauell
(
as
it
were
)
in
childe-birth
;
the
healing
of
all
wounds
and
sicknesses
;
the
deliuerance
from
all
feare
;
the
accomplishing
of
our
sanctification
;
the
day
of
our
marriage
with
the
Lambe
,
and
the
enioying
of
our
desires
?
Who
is
it
then
among
vs
(
who
feeling
with
S.
Paul
,
the
bondage
of
sin
)
would
not
also
cry
out
with
him
;
Who
shall
deliuer
mee
from
this
body
of
death
?
Rom.
7.24
.
And
feeling
the
good
(
that
death
bringeth
vnto
vs
)
will
not
also
desire
to
be
dissolued
,
and
to
be
with
Christ
?
Phil.
1.23
.
Death
and
Life
are
as
two
twins
,
vnited
and
knit
together
,
vntill
the
seperation
of
the
soule
and
the
body
,
which
seperation
is
called
Death
;
and
is
rather
indeede
the
deadly
stroake
of
death
,
(
the
body
being
then
exempted
from
paine
,
and
the
soule
from
corruption
and
sinne
)
waiting
vntill
the
remnants
of
death
be
swallowed
vp
in
victorie
,
at
the
day
of
resurrection
:
And
shall
we
so
lament
our
death
,
which
is
so
gainefull
?
The
very
Pagans
in
some
places
(
as
it
is
recorded
)
did
celebrate
the
day
of
their
death
,
with
mirth
,
melodie
,
and
minstrelcie
;
and
shall
wee
that
are
Christians
be
so
dismaid
,
and
cast
downe
?
should
such
a
friend
as
it
is
be
vnwelcome
?
shall
the
foulenesse
of
his
face
,
feare
vs
from
his
good
conditions
?
shall
the
hardnesse
of
the
huske
hinder
vs
from
the
sweetnesse
of
the
kirnell
?
shall
the
roughnesse
of
the
tide
,
feare
vs
from
the
banke
,
and
shoare
,
and
so
hazard
our
drowning
;
rather
then
the
desire
of
our
home
,
driue
vs
to
the
land
with
all
expedition
?
shall
the
hardnesse
of
the
saddle
,
set
vs
on
foote
,
to
slacken
our
voyage
;
rather
then
wee
will
leape
vp
,
and
endure
the
same
a
little
,
and
so
come
swiftly
to
the
place
wee
doe
desire
?
section
18
Lastly
,
touching
the
heauenly
life
(
prepared
for
the
faithfull
after
death
,
)
if
I
should
goe
about
to
expresse
it
,
the
more
I
should
so
doe
,
the
further
I
should
be
from
it
;
so
farre
exceeding
the
sight
,
thought
,
or
conceit
of
man
or
any
creature
.
Apoc.
21.3
.
&c.
Behold
(
saith
Saint
Iohn
)
the
tabernacle
of
God
is
with
men
,
and
he
will
dwell
with
them
,
and
they
shall
be
his
people
,
and
he
their
God
,
and
he
shall
wipe
away
all
teares
from
their
eyes
,
and
there
shall
be
no
more
death
,
nor
sorrow
,
nor
crying
,
nor
paine
,
(
for
the
former
things
are
past
.
)
O
most
blessed
tabernacle
?
O
most
safe
refuge
!
O
region
most
resplendant
and
glorious
!
All
thy
inhabitants
weare
crownes
of
glory
;
sit
in
thrones
of
maiestie
,
liue
in
life
eternall
,
and
possesse
a
paradise
of
infinite
pleasures
.
Which
(
as
Saint
Bernard
saith
)
are
so
many
,
that
they
cannot
be
numbred
;
of
such
eternitie
,
that
they
are
endlesse
;
so
precious
as
they
cannot
be
estimated
,
and
so
great
as
they
cannot
be
measured
.
This
Citie
is
made
of
pure
gold
,
the
very
wals
of
precious
stones
;
hauing
twelue
foundations
,
made
of
twelue
distinct
precious
stones
,
hauing
twelue
gates
set
with
pearles
,
the
very
streetes
paued
with
gold
,
&
interlaied
with
precious
stones
:
The
light
of
this
citie
is
Christ
(
in
his
shining
brightnesse
)
sitting
in
the
midst
thereof
;
from
whose
seate
proceedeth
the
water
of
life
,
and
there
growes
the
tree
of
life
,
bearing
continuall
fruit
,
for
the
continuall
refection
of
the
Saints
.
There
is
no
night
in
that
citie
,
nor
any
defiled
thing
,
but
they
which
are
within
,
shall
raigne
for
euer
in
vnspeakeable
glory
,
who
shine
as
the
Sunne
in
the
Kingdome
of
their
Father
.
If
one
Sunne
can
lighten
and
fill
the
whole
world
with
section
19
his
brightnes
;
if
the
Maiestie
&
glory
of
his
beames
be
such
,
and
so
great
,
that
some
Ethnicks
haue
worshipt
him
for
a
God
;
and
haue
called
him
the
father
of
gladnes
;
the
eye
of
the
world
,
and
the
fountaine
of
light
:
Dan.
12.3
.
Mat.
13.43
.
What
shall
so
many
glorified
bodies
of
the
blessed
appeare
,
that
shall
be
as
so
many
Sunnes
,
so
many
Lampes
,
and
so
many
shining
lights
in
heauen
?
Then
shall
we
be
blessed
indeede
,
when
we
shall
be
like
vnto
God
,
which
by
nature
is
blessed
;
and
we
shall
be
like
vnto
God
when
we
shall
see
him
as
hee
is
:
1
Ioh.
3.2
.
For
this
onely
sight
of
God
,
is
our
whole
happinesse
.
1
Cor.
13.12
.
O
what
a
ioy
shall
it
be
,
when
(
at
one
view
)
we
shall
behold
the
most
high
and
hidden
misterie
of
the
inseparable
trinitie
,
and
of
the
loue
of
God
therein
?
For
what
shall
not
he
see
,
who
seeth
him
that
seeth
all
things
?
Then
shall
mans
minde
haue
perpetuall
rest
and
peace
;
neither
shall
it
desire
any
further
vnderstanding
,
when
hee
hath
all
before
his
eyes
,
that
may
be
vnderstood
.
Then
shall
mans
will
be
quiet
,
when
he
enioyeth
that
felicitie
,
wherein
all
other
good
things
(
as
in
the
fountaine
of
all
happinesse
)
are
contained
:
Then
shall
Faith
haue
her
perfect
worke
,
&
Hope
shall
inioy
that
which
she
long
desired
,
but
Charitie
shall
indure
for
euer
.
Then
shall
be
sung
continuall
praises
vnto
the
Lambe
,
Apoc.
14.3
.
&
the
song
(
although
it
be
alwaies
sung
)
yet
it
shall
be
euer
new
.
The
ioy
,
mirth
,
melodie
,
pleasure
,
power
,
wealth
,
riches
,
honour
,
beautie
,
fellowship
,
dainties
,
odors
,
glory
,
wisedome
,
knowledge
,
treasures
,
securities
,
peace
,
quietnesse
,
and
eternall
felicitie
,
is
beyond
all
vnderstanding
,
and
comprehension
of
man
;
which
the
faithfull
shall
haue
and
inioy
world
without
end
,
with
God
the
Father
,
the
Sonne
,
and
the
holy
Ghost
;
with
Angels
,
and
Arkangels
,
Patriarks
,
and
Prophets
;
with
the
Apostles
,
and
Euangelists
;
with
the
Martyrs
,
and
Confessors
,
and
with
the
Saints
of
God
,
in
the
pallace
of
the
Lord
;
in
heauen
,
the
kingdome
of
God
,
the
glory
of
the
Father
;
Where
there
shall
be
an
euerlasting
Saboath
,
which
no
euening
shall
end
.
section
20
There
we
shall
rest
,
and
we
shall
see
;
we
shall
see
,
and
we
shall
loue
;
wee
shall
loue
,
and
wee
shall
praise
.
Behold
(
saith
Augustine
)
that
which
is
in
the
end
,
Aug.
de
Ciuit.
dei
.
lib.
22.
ca.
30.
is
without
end
;
for
what
other
end
is
there
ordained
for
the
godly
,
but
to
attaine
to
that
kingdome
which
hath
no
end
?
Wee
call
Paradise
our
Country
,
and
the
Patriarks
our
Fathers
,
and
the
Saints
our
brethren
and
friends
:
Why
runne
we
not
then
(
with
all
speede
)
to
enioy
our
Country
,
and
to
salute
our
Parents
?
A
great
number
of
our
friends
and
kinsfolkes
,
brethren
and
children
,
already
assured
of
their
immortalitie
,
and
desirous
of
our
good
,
doe
there
attend
,
wishing
and
expecting
our
comming
:
Cyprian
de
mort
.
What
ioy
will
it
be
both
to
them
and
vs
,
there
to
renew
our
acquaintance
,
and
meete
one
another
?
What
pleasures
are
there
amongst
the
inhabitants
of
heauen
,
which
now
feare
death
no
more
,
and
are
sure
to
liue
for
euer
?
Woe
to
the
blindnesse
of
our
eyes
,
that
see
not
this
:
woe
to
the
hardnesse
of
our
hearts
,
that
feele
not
this
:
woe
to
the
deafenesse
of
our
eares
,
that
heare
not
,
this
in
such
wise
as
we
should
do
,
where
through
we
might
be
so
farre
from
fearing
death
,
that
rather
wee
should
wish
it
,
with
old
Simeon
,
Now
let
thy
seruant
depart
in
peace
:
Luk.
2.29
.
Psal.
42.2
.
and
(
with
Dauid
,
)
when
shall
I
come
and
appeare
before
thee
?
section
21
If
true
knowledge
and
faith
possest
our
hearts
(
as
they
should
)
feare
and
doubtfulnesse
would
vanish
quite
away
:
For
assurance
of
heauenly
things
,
maketh
vs
willing
to
part
with
earthly
.
Hee
cannot
contemne
this
life
,
that
knoweth
not
the
other
.
If
wee
would
dispise
this
world
,
we
must
thinke
of
heauen
:
If
wee
will
make
death
easie
,
we
must
thinke
of
the
glorious
life
that
followeth
it
:
And
if
we
can
endure
paine
for
health
,
much
more
should
wee
abide
a
few
pangs
for
glory
?
How
foolish
are
wee
to
feare
a
vanquished
enemie
?
Christ
hath
triumphed
ouer
death
,
it
bleedeth
(
as
it
were
)
and
gaspeth
vnder
vs
,
and
yet
doe
we
tremble
?
It
is
enough
that
Christ
died
,
neither
would
he
haue
died
,
but
that
we
might
die
with
safetie
and
pleasure
.
How
truely
may
wee
say
of
this
our
Dauid
,
thou
art
worth
ten
thousand
of
vs
,
yea
worth
a
world
of
Angels
?
yet
he
died
,
and
died
for
vs
.
Who
would
therefore
liue
,
that
knowes
his
Sauiour
died
?
Who
can
be
a
Christian
,
and
would
not
be
like
him
,
that
would
not
die
after
him
?
Thinke
of
this
,
and
iudge
whither
all
the
world
can
hire
vs
not
to
die
.
But
(
alas
)
great
is
our
vnbeliefe
,
full
faint
and
weake
is
our
faith
;
or
else
night
and
day
,
teares
and
cryes
,
should
section
22
be
our
meate
and
drinke
:
whilst
the
wicked
say
vnto
vs
,
Psal.
42.3
.
where
is
now
your
God
?
we
should
wish
rather
to
be
doore-keepers
(
in
the
house
of
God
)
then
to
dwell
in
these
vngodly
tents
:
For
one
day
in
his
courts
,
Psal.
84.10
.
is
better
then
a
thousand
.
It
is
a
token
of
little
loue
to
God
,
to
be
so
loath
to
goe
vnto
him
,
when
he
calleth
.
Herein
we
ought
to
lament
the
weakenesse
of
our
faith
,
and
seeing
our
wants
,
to
prepare
for
remedie
,
against
the
time
of
neede
:
and
to
beg
of
God
,
his
aide
,
strength
,
and
comfort
against
the
pinch
:
which
things
vndoubtedly
(
if
we
aske
in
faith
)
we
shall
obtaine
,
and
finde
his
promise
true
.
God
reacheth
out
his
hand
to
conduct
vs
;
but
wee
draw
backe
our
owne
,
and
runne
away
,
when
hee
calleth
vs
.
If
hee
bring
vs
into
the
way
of
saluation
,
Gen.
19.26
.
wee
mourne
for
the
world
,
we
looke
behinde
vs
(
with
Lots
wife
)
and
procrastinate
our
desire
of
well
doing
.
We
must
therefore
rouze
vp
our selues
,
and
not
remaine
st●ll
in
the
mire
:
wee
must
be
fortified
in
his
vertue
,
who
supporteth
and
comforteth
vs
in
all
distresse
.
Let
vs
attempt
to
despise
corruptible
things
,
and
to
desire
heauenly
and
eternall
.
When
God
calleth
,
at
euery
section
23
occasion
,
let
vs
harken
vnto
him
;
if
he
be
our
guide
,
we
must
follow
him
for
to
arriue
in
his
house
.
Let
vs
receiue
his
benefit
,
and
himselfe
too
,
for
hee
giues
himselfe
vnto
vs
,
in
the
person
of
his
Sonne
.
Hee
causeth
vs
to
see
the
meanes
how
to
come
vnto
him
.
Wee
must
therefore
request
him
to
bestow
vpon
vs
will
and
desire
to
come
thither
by
Faith
,
Repentance
,
Hope
,
&c.
and
that
hee
would
maintaine
his
gifts
and
graces
in
vs
to
the
end
;
that
here
wee
may
mourne
in
this
mortall
life
,
and
attend
(
in
the
assurance
of
his
mercy
)
for
the
end
of
this
world
,
and
our
last
day
,
which
shall
be
the
beginning
of
our
true
life
.
Beseeching
God
our
heauenly
Father
,
(
for
his
Son
Christ
his
sake
)
to
keepe
vs
soules
and
bodies
,
to
his
kingdome
and
glory
,
and
to
lead
vs
,
order
vs
,
and
dispose
of
vs
,
as
hee
will
,
in
all
things
,
in
all
places
,
and
for
euer
;
that
at
the
length
,
we
may
come
whither
we
would
,
that
is
,
into
his
owne
blessed
presence
and
fruition
of
immortality
,
with
Christ
and
his
Saints
,
world
without
end
.
Amen
.
Trin
vni
Deo
soli
,
sit
sola
&
solida
laus
,
&
maiestas
,
in
aeternum
.
FINIS
.