THREE
MEDITATIONS
Vpon
these
three
places
of
Scripture
:
1
COR.
2.2
.
For
I
determined
not
to
know
any
thing
among
you
,
saue
Iesus
Christ
,
and
him
crucified
.
PSAL.
6.1
.
O
Lord
rebuke
me
not
in
thine
anger
,
&c.
PROV.
3.11
,
12.
My
sonne
despise
not
the
chastisement
of
the
Lord
,
&c.
By
IOHN
BVLTEEL
.
LONDON
,
Printed
by
I.
H.
for
Nathanael
Newbery
,
and
are
to
be
sold
in
Popes-head
Alley
at
the
signe
of
the
Starre
.
1627.
TO
THE
RIGHT
Honorable
,
the
right
vertuous
,
and
most
truly
Religious
Lord
,
Robert
Earle
of
Warwicke
,
Baron
of
Leeze
,
&c.
Right
Honourable
:
IT
is
not
without
cause
that
the
Apostle
S.
Paul
did
desire
to
know
nothing
but
Christ
crucified
;
nor
to
glory
in
any
thing
but
in
his
crosse
,
because
the
knowledge
of
this
is
the
substance
and
marrow
of
true
knowledge
:
for
if
we
know
Christ
,
it
is
no
matter
though
wee
know
nothing
else
,
but
we
know
nothing
if
we
know
not
Christ
,
though
we
vnderstand
all
mysteries
&
all
knowledge
;
which
knowledge
consisteth
not
in
going
on
pilgrimage
to
the
mount
of
Caluarie
,
and
beholding
the
place
where
Christ
was
crucified
in
Golgotha
,
or
to
behold
him
in
a
wooden
crucifix
,
or
in
an
image
as
the
Papists
do
;
but
as
the
Apostle
saith
,
to
goe
vnto
him
out
of
the
campe
,
not
with
bodily
feet
,
or
with
corporall
eyes
(
he
is
in
heauen
)
but
with
the
feet
of
faith
,
which
represents
things
past
as
if
they
were
present
;
with
spirituall
eyes
to
behold
his
passion
with
compassion
,
himselfe
bearing
his
crosse
,
and
his
crosse
beares
him
,
he
carrying
the
wood
as
Isaac
wheron
he
was
to
be
sacrificed
:
as
Noah
carried
on
the
Arke
;
yea
carrying
the
Arke
to
saue
vs
from
the
Floud
of
Gods
wrath
:
as
Iacob
bearing
on
his
shoulder
the
ladder
whereby
we
mount
vp
into
heauen
;
as
Moses
with
the
rod
of
his
crosse
ouercomming
his
enemies
in
the
red
sea
of
his
bloud
,
and
sauing
his
people
:
to
behold
the
God
of
glory
crucified
betweene
two
theeues
,
as
the
greatest
sinner
of
all
,
that
hee
might
glorifie
vs
with
Angels
;
that
diuine
head
at
whose
presence
the
very
powers
of
heauen
were
wont
to
tremble
,
that
had
heretofore
a
crowne
of
glory
,
all
to
be
crowned
and
pricked
with
a
crowne
of
thornes
.
That
Angellike
face
defiled
with
the
spittle
of
the
Iewes
,
bowing
it
&
his
head
to
kisse
vs
.
Those
chrystall
eyes
once
clearer
than
the
Sunne
beames
,
bloudshed
and
cast
ouer
with
the
darknesse
of
death
;
thirsting
that
he
might
shew
his
desire
of
our
saluation
;
his
mouth
so
sweet
full
of
Gall
and
Vinegar
,
that
he
might
satisfie
for
that
deadly
iuice
which
Adam
sucked
out
of
the
forbidden
fruit
;
his
hands
and
armes
that
framed
and
fashioned
the
heauens
,
all
bespred
and
distrained
on
the
crosse
,
on
the
left
&
on
the
right
side
,
that
hee
might
call
all
vnto
him
,
ready
to
embrace
both
Iew
and
Gentile
;
naked
(
but
cloathed
with
charitie
)
because
of
Adams
nakednesse
;
that
we
may
bee
cloathed
with
grace
and
glory
:
his
bloud
gushing
from
him
as
the
foure
riuers
of
Paradise
to
water
Gods
Eden
,
wash
his
Church
with
his
bloud
;
crying
with
feare
,
that
wee
might
cry
in
faith
;
crying
in
the
anguish
of
his
soule
,
in
his
feeling
,
as
if
hee
were
left
not
of
Angels
or
men
(
that
was
but
little
)
but
of
God
his
Father
,
crying
My
God
,
my
God
,
why
hast
thou
forsaken
me
.
At
this
voyce
the
earth
trembled
,
because
it
could
not
beare
so
great
a
burthen
as
the
Crosse
.
The
Crosse
trembled
because
it
bare
Christ
,
Christ
trembled
and
was
in
a
bloudy
sweat
,
because
he
had
so
great
,
so
heauy
,
and
so
insupportable
a
weight
;
for
first
he
bare
our
persons
,
secondly
,
hee
bare
our
sinnes
,
a
great
burden
;
thirdly
,
hee
bare
the
floud
of
Gods
anger
and
iustice
powred
on
him
for
our
sinnes
.
At
this
most
dreadfull
cry
which
at
once
mooued
all
the
powers
of
heauen
and
earth
,
the
Sun
was
eclipsed
,
and
that
contrary
to
its
course
and
custome
,
which
made
a
Heathen
Philosopher
to
cry
,
that
either
nature
suffered
,
or
the
world
was
at
an
end
;
and
mooued
the
Centurion
to
say
,
Verily
this
was
a
iust
man
,
this
was
the
Sonne
of
God
;
the
Sunne
was
eclipsed
,
because
it
could
not
behold
the
Sonne
of
Righteousnesse
,
not
onely
eclipsed
with
the
interposition
of
the
body
of
the
earth
,
of
his
humane
nature
;
but
also
eclipsed
with
the
veile
of
his
Passion
;
yea
,
the
very
stones
were
rent
asunder
,
and
the
graues
were
opened
.
Euery
creature
,
saith
S.
Hierome
,
suffereth
with
Christ
at
his
suffering
;
the
Sunne
is
darkned
,
the
earth
mooued
,
the
rockes
cleaue
asunder
,
the
veile
of
the
Temple
diuided
,
the
graues
opened
;
only
miserable
mansuffereth
not
with
Christ
,
for
whom
alone
Christ
suffered
.
Lest
therefore
we
shew
our selues
vnsensible
,
vnthankfull
and
vnfaithfull
,
let
vs
consider
his
passion
with
compassion
,
with
faith
,
with
admiration
;
and
as
Saint
Austin
saith
,
behold
the
wounds
of
patient
Christ
,
the
bloud
of
him
dying
,
the
price
of
our
redemption
;
consider
what
they
are
,
&
weigh
them
in
the
ballance
of
thy
heart
,
that
hee
may
be
wholly
fixed
in
thy
heart
,
that
was
for
thee
wholly
fastned
on
the
crosse
.
And
in
it
consider
the
loue
of
God
the
Father
,
the
charity
,
the
humility
,
the
patience
of
God
the
Sonne
,
who
loued
vs
his
enemies
more
than
himselfe
;
consider
our
sinnes
and
wounds
which
were
healed
by
the
precious
balme
of
his
bloud
.
Consider
Oman
(
saith
Bernard
)
how
great
are
those
wounds
for
the
curing
of
which
the
Lord
Christ
must
needs
bee
wounded
:
If
these
wounds
had
not
beene
deadly
,
yea
,
and
to
eternall
death
,
the
Sonne
of
God
would
neuer
haue
died
that
he
might
cure
them
.
Besides
,
we
must
crucifie
our
sinnes
,
our
members
,
as
Christ
was
crucified
;
be
crucified
to
the
world
,
the
world
crucified
to
vs
;
he
alone
(
saith
S.
Hierom
)
can
glory
in
the
crosse
who
takes
it
vp
,
and
followeth
Christ
,
who
crucifieth
his
flesh
&
his
concupiscence
.
So
then
we
must
crucifie
our
heart
,
that
it
may
die
to
wicked
cogitations
;
crucifie
our
hands
,
so
that
they
may
haue
no
life
to
commit
euill
actions
;
crucifie
our
eyes
,
that
they
take
no
delight
to
gaze
on
worldly
vanities
;
crucifie
our
eares
,
that
they
listen
not
to
fruitlesse
and
friuolous
words
;
crucifie
our
tongue
,
yea
,
crucifie
the
old
man
that
hath
been
a
tenant
so
long
,
and
hath
had
his
habitation
in
our
bosome
,
that
he
being
dead
hee
may
be
carried
to
his
graue
;
that
our
soule
may
be
infected
no
longer
with
his
carnall
impiety
,
and
that
wee
may
no
longer
loue
but
loathe
,
and
for
euer
leaue
his
damnable
company
.
Besides
the
crucifying
of
the
old
man
,
we
must
suffer
and
beare
afflictions
,
as
pouerty
,
crosses
,
sicknesse
,
temptations
,
for
what
meruaile
?
If
God
did
afflict
his
Son
for
our
sinnes
,
if
he
afflict
vs
for
our
own
:
and
God
had
in
the
arke
of
the
Couenant
both
Manna
,
and
the
rod
of
Aaron
;
shewing
that
as
a
Father
hee
nourisheth
vs
,
and
as
a
Father
hee
chastiseth
vs
as
his
Sonnes
,
and
these
afflictions
are
ensignes
&
markes
of
his
loue
:
So
saith
Christ
,
I
reproue
&
chastise
those
whom
I
loue
.
So
Iacob
whom
he
loued
,
and
Moses
the
beloued
of
God
and
man
.
And
Dauid
a
man
according
to
GODS
heart
.
So
Solomon
called
Iedidia
,
i.
the
beloued
of
God
,
yet
if
hee
sinne
,
God
will
chastise
him
as
a
Father
his
Son
;
for
God
chastiseth
vs
to
humble
vs
,
to
make
vs
haue
zeale
and
repentance
,
to
try
our
faith
,
obedience
,
patience
,
hope
;
as
Iob
,
Though
thou
kill
me
,
yet
will
I
hope
in
thee
;
and
these
afflictions
,
yea
armies
of
crosses
God
sendeth
against
his
children
to
chastise
them
,
not
to
hurt
them
;
as
Dauid
sent
his
armie
against
Absolon
,
Deale
gently
(
for
my
sake
)
with
the
young
man
,
euen
with
Absolon
.
He
reproueth
vs
not
in
his
fury
,
but
in
his
mercy
,
according
to
our
desire
,
and
sendeth
vs
these
vipers
of
afflictions
,
that
we
may
shake
them
off
as
Paul
did
,
and
make
an
antidote
,
&
treackle
against
sinne
and
death
;
for
they
are
not
vnto
death
,
as
Christ
said
of
Lazarus
,
at
least
not
vnto
eternall
death
,
but
Chariots
to
carry
vs
vp
to
Heauen
,
for
by
afflictions
wee
must
enter
into
the
kingdome
of
heauen
.
Neither
is
this
all
,
for
wee
must
goe
forth
vnto
Christ
out
of
the
camp
,
to
beare
reproaches
&
crosses
for
Christ
;
for
Augustine
saith
,
if
we
remember
the
passion
of
Christ
,
there
is
nothing
so
difficult
but
wee
will
patiently
endure
,
bearing
according
to
his
commandement
his
crosse
after
him
.
And
Simon
Cyrenaeus
example
,
to
carry
Christs
crosse
for
him
,
first
,
because
he
did
beare
the
crosse
and
reproach
,
yea
died
:
now
if
the
head
,
then
much
more
the
members
;
if
that
was
done
to
the
green
wood
,
then
much
more
to
the
dry
wood
;
the
seruants
condition
ought
not
to
be
better
than
the
masters
:
secondly
,
because
Christ
did
beare
our
reproach
,
died
for
vs
;
and
therefore
with
Thomas
let
vs
goe
and
die
with
him
,
and
for
him
:
thirdly
,
because
the
reproches
which
we
endure
for
Christ
,
are
not
tearmed
ours
but
his
;
so
Christ
saith
to
Iames
and
Iohn
,
Yee
shall
drinke
of
my
cup.
And
Simon
Cyrenaeus
could
not
say
I
beare
mine
owne
crosse
,
but
Christs
crosse
because
he
bare
Christs
crosse
,
and
for
Christ
.
And
therefore
S.
Paul
saith
,
I
beare
in
my
body
the
markes
of
the
Lord
Iesus
;
and
that
in
three
respects
.
First
,
As
a
member
of
Christ
;
for
as
the
marke
on
the
hand
or
forehead
redounds
not
to
that
member
,
but
to
all
the
members
,
to
the
head
,
yea
to
the
whole
person
,
and
that
hand
should
not
be
branded
,
but
that
it
is
the
hand
of
such
a
person
;
so
the
Christians
branded
and
marked
because
the
members
of
Christ
,
Christ
is
branded
,
marked
,
whipped
in
their
person
.
Paul
and
Silas
are
they
whipt
in
prison
?
Christ
is
whipped
in
their
person
;
Christ
,
though
in
heauen
,
yet
he
said
,
Saul
,
Saul
,
why
persecutest
thou
me
?
Secondly
,
As
an
Ambassadour
,
for
if
the
iniury
offered
to
an
Ambassadour
redounds
to
the
King
who
sends
him
;
so
the
dishonour
offered
by
Hanun
King
of
the
Ammonites
vnto
the
Ambassadours
of
King
Dauid
,
redounded
vnto
King
Dauid
,
and
he
reuenged
himselfe
on
the
Ammonites
;
then
the
dishonour
offered
to
Christs
Ambassadours
and
Ministers
redounds
to
Christ
himselfe
;
for
who
receiueth
you
,
receiueth
mee
;
who
reiecteth
you
,
reiecteth
mee
;
who
dishonoureth
you
,
dishonoureth
me
.
Thirdly
,
As
a
Souldier
:
for
as
a
souldier
who
receiueth
wounds
and
skarres
in
his
Princes
quarels
,
or
for
his
Countries
sake
,
dares
say
hee
beares
his
Princes
wounds
,
the
skarres
of
his
Country
;
so
Paul
beares
the
skarres
and
markes
of
Christ
Iesus
,
hee
beares
on
him
(
as
Chrysostome
saith
)
the
ensignes
of
honour
,
hee
is
not
ashamed
of
them
,
but
he
shews
them
open
to
the
whole
world
;
as
Emperours
that
carrie
openly
their
Coronets
,
Diadems
,
and
precious
ornaments
;
and
as
souldiers
chosen
out
of
companies
to
vndertake
some
enter
prize
,
thinke
themselues
honoured
(
though
they
vndergoe
those
dangers
with
the
danger
of
their
liues
)
because
they
are
preferred
before
the
rest
,
though
there
be
no
merit
:
so
the
Apostles
reioyced
in
that
they
were
thought
worthy
to
be
whipped
for
Christ
his
sake
;
and
as
a
souldier
is
not
ashamed
to
shew
his
wounds
to
the
world
.
So
Sertorius
hauing
an
eye
lost
in
warre
was
not
ashamed
thereof
,
but
glorying
in
it
said
,
that
others
keepe
in
their
houses
their
ensignes
and
other
marks
of
victory
,
but
he
carried
them
in
his
body
.
Yea
as
men
,
yea
noblemen
thinke
themselues
honoured
with
the
order
of
a
King
;
as
for
example
,
the
order
of
the
Garter
,
though
in
it selfe
it
is
a
matter
of
nought
:
it
is
but
a
Garter
,
yet
because
it
is
of
a
royall
institution
,
and
a
King
hath
made
this
order
,
and
held
those
Knights
of
that
order
to
be
his
brethren
and
companions
;
so
though
ignominies
,
reproaches
,
imprisonment
,
&
chaines
,
are
vile
,
and
naught
in
its
selfe
,
and
ignominious
to
the
world
,
yet
are
they
honourable
to
the
Saints
,
Angels
,
&
God
,
because
they
are
the
order
of
Christ
:
the
crosse
is
his
order
,
the
chaines
are
the
order
of
Christs
gates
;
and
therefore
Moses
himselfe
did
esteeme
more
of
this
order
of
the
reproach
of
Christ
,
than
of
all
the
riches
of
Aegypt
.
And
Tertullian
said
,
There
is
no
nobler
order
of
Chiualry
,
nor
no
better
and
fairer
colours
than
the
chaines
wherewith
the
Martyrs
of
Christ
are
chained
and
manacled
with
,
and
there
are
not
more
precious
bracelets
than
the
manacles
wherwith
the
hands
are
chained
.
And
it
is
said
in
the
Ecclesiasticall
History
of
an
ancient
Father
Babylas
the
holy
Bishop
of
Antioch
,
who
being
detained
in
a
filthy
and
villanous
prison
for
the
name
of
Christ
,
wherein
he
died
,
did
request
his
friends
that
came
to
visite
him
,
that
after
his
death
they
should
bury
with
him
his
ornaments
&
marks
of
his
valour
,
vnderstanding
by
them
the
chaines
wherwith
his
hands
and
feet
were
chained
.
So
our
holy
Martyrs
in
the
time
of
Queene
Marie
did
kisse
the
chaines
and
stakes
wherewith
they
were
consumed
to
ashes
;
nay
,
euen
Kings
haue
much
esteemed
those
skarres
,
and
those
persons
that
haue
suffered
for
the
name
of
Christ
,
as
the
Emperour
Constantine
,
who
did
kisse
the
holes
of
the
eies
and
the
skarres
of
those
Bishops
,
who
had
receiued
those
markes
of
the
Arians
,
for
the
maintenance
of
Christs
deity
.
And
Chrysostome
desired
to
see
the
dust
of
that
body
,
namely
of
the
Apostle
Paul
,
that
had
borne
the
markes
of
the
Lord
Iesus
.
By
these
markes
and
skarres
are
the
faithfull
Christian
Martyrs
knowne
,
for
these
skarres
as
a
consequent
shall
they
triumph
.
For
as
.
Arthur
the
Kings
body
being
taken
vp
somewhat
more
than
600
yeeres
after
his
death
,
was
knowne
to
be
his
by
nothing
so
much
as
by
the
print
of
ten
seuerall
wounds
which
appeared
in
his
skull
;
and
as
Christ
after
his
resurrection
had
his
skarres
and
wounds
whereby
he
was
known
;
so
shall
the
faithfull
bee
knowne
,
not
hauing
wounds
or
skarres
,
for
their
body
shall
be
glorious
;
but
notwithstanding
knowne
of
God
,
of
Angels
,
of
Saints
,
yea
of
their
persecutors
,
for
they
shall
see
them
whom
they
haue
pierced
,
yea
those
persecutors
that
haue
borne
the
marke
of
the
Beast
,
of
Antichrist
against
Christ
,
against
his
Gospell
;
and
others
that
haue
carried
skars
of
their
villanies
,
of
gluttony
,
whoredome
,
and
riot
,
and
borne
their
owne
crosse
,
which
as
bad
Carpenters
&
wicked
men
they
haue
he
wen
vnto
themselues
;
for
it
is
not
the
marke
,
nor
the
death
,
but
the
cause
that
maketh
the
Martyr
:
they
as
bearing
the
marke
of
the
world
,
the
deuill
,
and
the
flesh
,
shall
be
cast
into
vtter
darknesse
;
but
the
faithfull
bearing
the
markes
and
skarres
of
Christ
,
shall
triumph
for
euer
.
For
as
the
people
of
Rome
would
haue
hindered
Paulus
Aemilius
after
his
victory
to
triumph
,
there
was
one
that
stood
vp
,
and
made
an
oration
in
his
behalfe
,
in
the
midst
whereof
he
cast
open
his
gowne
,
&
shewed
before
them
the
infinite
skarres
and
cuts
hee
had
receiued
vpon
his
breast
,
the
sight
whereof
preuailed
with
the
people
,
that
they
all
agreed
in
one
,
&
granted
Aemilius
his
triumph
,
which
he
did
in
the
sight
of
all
the
Romans
,
and
went
to
the
Capitoll
.
So
God
(
the
Angels
also
)
beholding
the
reproaches
,
banishments
,
wounds
,
yea
,
death
,
which
wee
haue
endured
for
his
sake
,
&
being
marked
vpon
our
foreheads
by
the
Angel
,
and
hauing
the
seale
of
the
liuing
God
;
maugre
the
Deuill
,
the
flesh
,
the
world
,
we
shall
triumph
in
the
view
of
all
the
world
,
in
the
high
Capitoll
of
Heauen
,
&
there
liue
eternally
.
But
lest
I
draw
my
lines
beyond
the
limits
of
due
measure
and
exceed
an
Epistle
,
especially
to
such
a
small
booke
,
or
shape
Hercules
shooe
for
a
childes
foot
,
or
make
the
gates
&
walls
too
big
for
the
Citty
,
I
here
breake
off
.
These
three
soundly
written
by
that
reuerend
Authour
of
blessed
memory
,
that
worthy
learned
,
religious
,
and
noble
Gentleman
Mr.
du
Plessis
,
I
haue
translated
them
;
and
as
Orphans
and
posthumes
after
their
Fathers
decease
,
I
haue
cloathed
them
in
a
strange
habit
,
making
them
that
spake
French
before
,
to
speake
English
;
which
I
presume
to
present
to
your
Honor
,
and
publish
them
in
your
name
to
the
world
,
that
by
your
countenance
,
&
vnder
the
wings
of
your
Honourable
protection
it
may
safely
walke
abroad
to
the
view
and
benefit
of
others
,
and
that
it
may
be
profitable
to
Gods
Church
,
it
being
no
new
fashion
for
those
that
publish
any
bookes
whether
of
greater
or
lesser
worth
,
whether
their
owne
or
others
,
vnlesse
especially
such
workes
wherein
they
haue
beene
translators
,
to
present
them
to
great
and
worthy
personages
.
It
were
infinite
to
instance
this
point
.
Now
there
are
some
reasons
that
haue
moued
me
to
dedicate
this
Posthume
vnto
your
Honour
;
First
,
because
great
men
are
content
and
desire
to
reade
great
mens
workes
;
So
the
Eunuch
of
Candace
did
reade
the
Prophet
Esaias
,
of
the
Royall
bloud
,
and
Kings
and
Princes
doe
reade
the
bookes
of
Kings
and
Princes
.
Secondly
,
because
as
this
Noble
man
had
his
Motto
,
Arte
&
Marte
:
So
your
Honour
as
Alexander
may
bee
represented
with
a
Horse
and
a
Booke
,
the
one
to
signifie
your
desire
to
martiall
indeuours
,
the
other
your
diligence
and
desire
in
letters
.
Alexander
had
no
sooner
off
his
Helmet
,
but
he
took
in
hand
Homers
Iliads
;
So
you
delight
not
onely
in
Martiall
actiuitie
,
but
fauour
the
study
of
good
letters
.
Thirdly
,
because
they
are
Orphans
,
and
haue
need
of
a
good
and
powerfull
Patron
in
a
forreine
land
,
and
deserue
to
be
beloued
and
protected
for
their
Fathers
sake
,
as
Mephibosheth
for
Ionathans
.
Besides
,
to
whom
doth
a
Treatise
of
godlinesse
,
more
fitly
agree
,
than
to
him
that
professeth
godlinesse
,
and
hath
the
power
of
it
dwelling
in
his
heart
?
or
to
whom
should
I
commend
the
patronage
of
truth
,
better
than
to
him
that
is
a
fauourer
and
a
louer
of
the
truth
,
and
of
such
as
loue
the
truth
?
your
true
zeale
and
desire
of
the
knowledge
of
Iesus
Christ
crucified
,
your
care
to
maintaine
the
honour
of
God
,
your
constant
profession
,
practise
,
and
defence
of
the
same
Truth
and
Religion
,
which
you
haue
beene
borne
and
bred
in
;
to
this
may
be
added
mine
own
desire
to
giue
some
testimony
of
my
dutie
to
your
Lordship
,
which
could
not
suffer
me
elsewhere
to
seeke
the
shelter
of
this
Orphane
volume
;
not
doubting
but
your
Honour
will
accept
it
in
good
part
.
Apelles
drawing
the
counterfeit
of
Honour
,
pourtrayed
her
holding
in
the
one
hand
a
starre
,
in
the
other
a
stone
;
teaching
that
although
Noble
mindes
should
reach
as
high
as
the
skie
,
yet
they
should
not
disdaine
to
looke
as
low
as
the
earth
.
The
widdow
in
the
Gospell
offered
a
little
mony
,
the
woman
a
little
oyle
to
her
Sauiour
.
Artaxerxes
accepted
of
a
few
drops
from
the
hands
of
a
poore
Cynetas
.
Mercurie
vouchsafed
to
drinke
of
Philemons
earthen
pot
;
Sigismond
tooke
a
Pomegranate
;
and
Philip
of
Macedon
accepted
a
bunch
of
grapes
presented
by
a
simple
countreyman
;
and
his
sonne
Alexander
did
parua
libenter
accipere
;
all
of
them
did
rather
consider
the
mind
of
the
giuer
than
the
gift
.
I
know
your
Honour
will
kindly
accept
my
small
Mite
,
if
you
ballance
it
with
the
willingnesse
of
my
minde
.
If
you
iudge
them
worthy
,
vouchsafe
your
Patronage
;
if
not
,
your
pardon
,
at
least
your
gracious
and
fauourable
acceptance
.
Thus
crauing
pardon
for
my
boldnesse
,
I
cease
to
trouble
your
Honour
,
not
to
pray
for
you
;
the
Lord
establish
your
Honour
in
euery
good
word
,
and
make
you
rich
in
name
and
fame
by
your
good
works
,
to
his
glory
,
to
the
good
of
his
Church
,
to
your
euerlasting
Honour
in
this
life
,
and
eternall
happinesse
in
the
life
to
come
.
Your
Honours
in
all
duty
to
be
commanded
in
the
Lord
Iesus
,
IOHN
BVLTEEL
.
A
MEDITATION
vpon
the
first
of
the
Corinthians
:
1
COR.
2.2
.
For
I
determined
not
to
know
any
thing
among
you
,
saue
Iesus
Christ
,
and
him
crucified
.
THe
Apostle
S.
Paul
who
had
so
much
knowledge
both
acquired
and
infused
,
brought
vp
at
the
feet
of
Gamaliel
,
and
most
exquisitly
instructed
in
the
Law
of
God
;
and
since
enriched
as
much
as
any
other
with
spirituall
gifts
,
as
of
prophecie
,
and
of
tongues
;
caught
vp
into
Paradise
,
where
he
heard
vnspeakeable
words
,
which
it
is
not
lawfull
for
a
man
to
vtter
,
doth
not
propose
to
himselfe
notwithstanding
to
know
any
thing
,
or
to
propound
any
thing
to
the
faithfull
Corinthians
,
saue
Iesus
Christ
and
him
crucified
.
Is
it
that
he
despised
those
great
gifts
of
God
,
powerfull
instruments
of
his
calling
?
those
vnspeakable
mysteries
that
were
reuealed
vnto
him
,
vnto
him
onely
of
all
the
Apostles
,
vnto
him
alone
in
all
ages
rauished
vp
so
farre
,
lifted
vp
so
high
,
and
returned
from
thence
to
vs
?
No
,
God
forbid
.
On
the
contrary
,
he
knowes
both
the
price
and
the
poise
thereof
;
he
can
giue
to
God
both
thankes
and
glory
,
and
that
elsewhere
very
often
.
But
hee
knowes
also
how
to
counterpoise
the
mystery
and
the
ministerie
of
the
holy
Gospell
,
the
word
of
the
Crosse
(
which
hee
so
tearmes
)
so
eminent
aboue
all
other
that
euen
they
doe
seeme
nothing
to
it
.
[
b
](A07778-e11440-b)
b
Phil.
3.5
,
6
,
7.
He
is
of
the
stock
of
Israel
,
of
the
tribe
of
Beniamin
,
touching
the
righteousnesse
which
is
in
the
Law
,
blamelesse
,
which
things
were
great
gaines
to
him
,
those
he
counted
losse
for
Christ
.
Not
but
that
it
was
honourable
for
him
to
be
of
the
seed
of
Abraham
the
Father
of
the
faithfull
;
Neither
but
that
it
was
profitable
vnto
him
to
endeauour
to
conforme
himselfe
to
the
Law
of
God
,
holy
,
spiritual
,
the
rule
of
life
,
giuen
by
the
Ministery
of
the
Angels
.
But
saith
he
,
I
count
all
things
losse
for
the
excellencie
of
the
knowledge
of
Christ
Iesus
my
Lord
,
for
whom
I
haue
suffered
the
losse
of
all
things
,
and
doe
count
them
but
dung
,
that
I
may
winne
Christ
.
Esteeming
it
more
glorious
to
participate
of
the
ignomie
of
his
Crosse
,
than
of
all
the
prerogatiues
of
the
circumcision
:
and
therefore
saith
he
,
[
c
](A07778-e11490-b)
c
Gal.
6.14
.
God
forbid
that
I
should
glory
saue
in
the
Crosse
of
our
Lord
Iesus
Christ
.
Glorying
more
in
his
infirmities
,
than
in
his
vertues
,
than
in
his
greatest
preheminencies
.
Therfore
he
saith
to
the
Corinthians
,
speaking
euen
of
his
Reuelations
,
visions
,
and
rauishment
;
[
d
](A07778-e11520-b)
d
2
Cor.
12.1
,
9.
It
is
not
expedient
for
me
doubtlesse
to
glory
,
most
gladly
will
I
rather
glory
in
my
infirmities
,
that
the
power
of
Christ
may
rest
vpon
me
.
To
know
therefore
Christ
is
a
great
Art
,
a
great
Mysterie
,
which
hee
will
onely
know
,
teach
onely
:
And
that
to
the
Graecians
,
so
much
presuming
of
their
knowledge
,
and
that
to
the
Corinthians
so
curious
among
the
Greekes
;
who
without
doubt
would
haue
taken
more
delight
,
if
he
had
related
to
them
some
newes
of
Paradise
,
if
he
had
made
(
as
that
pretended
Areopagite
)
an
Inuentory
of
heauen
,
a
numbring
of
Angels
.
Notwithstanding
he
makes
them
lay
downe
all
their
knowledge
with
his
knowledge
,
much
better
than
theirs
,
at
the
feet
of
the
Crosse
:
For
I
determined
(
saith
he
)
not
to
know
any
thing
among
you
,
saue
Iesus
Christ
,
and
him
crucified
.
Iesus
Christ
(
saith
hee
)
crucified
;
and
who
knowes
it
not
?
Where
is
that
silly
woman
,
where
is
the
child
that
is
ignorant
thereof
?
and
what
so
great
mystery
doth
he
tell
vs
of
,
whereas
we
expected
(
hauing
seene
so
much
)
that
hee
would
haue
decyphered
vnto
vs
the
Thrones
and
Dominions
,
the
Cherubins
and
the
Seraphins
,
the
Principalities
and
Powers
.
Yea
but
thou
that
speakest
thus
,
stay
,
and
thou
shalt
quickly
know
that
thou
knowest
not
Christ
,
scarcely
the
first
letter
,
who
notwithstanding
wouldst
haue
the
Apostle
relate
to
thee
heere
[
e
](A07778-e11630-b)
e
2
Cor.
12.4
.
those
vnspeakable
words
,
which
it
is
not
lawfull
for
a
man
to
vtter
,
as
little
lawful
to
thee
to
vnderstand
them
,
yea
to
heare
them
.
Thou
thinkest
thou
knowest
Christ
,
because
thou
hast
read
and
heard
that
hee
is
come
into
the
world
,
is
the
Son
of
God
,
hath
taken
our
flesh
:
A
history
which
hath
passed
thorow
thine
eare
,
which
thou
superficially
belieuest
,
which
the
Iewes
and
other
Infidels
doe
not
beleeue
;
and
thereupon
thou
imaginest
to
be
at
the
end
of
thy
lesson
,
as
wise
as
S.
Paul
,
who
will
learne
,
will
teach
no
other
thing
;
but
that
which
already
thou
think'st
thou
knowest
?
wilt
thou
behold
the
small
or
no
profit
at
all
of
this
thy
bare
&
superficiall
knowledge
?
thou
beleeuest
that
the
Son
of
God
,
the
Iudge
of
the
world
,
came
into
the
world
;
but
if
thou
doest
know
him
,
if
thou
hast
neuer
so
little
a
feeling
,
canst
thou
hope
in
him
?
rather
shall
he
not
be
an
horrour
to
thee
?
When
as
a
malefactour
as
thou
art
,
thou
seest
him
come
,
what
canst
thou
doe
but
hide
thy selfe
amongst
the
trees
,
as
Adam
did
when
God
walked
in
the
Garden
?
A
miserable
shadow
against
too
scorching
a
Sunne
.
What
canst
thou
expect
?
nought
but
confusion
vpon
thee
,
fire
and
brimstone
on
all
thy
works
,
when
God
vouchsafes
to
come
downe
,
and
to
consider
them
.
For
doest
thou
not
remember
of
his
walking
in
the
coole
of
the
day
?
what
happened
vnto
Adam
?
The
earth
did
set
vp
its
.
bristles
against
him
,
bringing
forth
to
him
thistles
and
thornes
:
himselfe
(
God
withdrawing
his
graces
)
became
a
ground
full
of
briers
,
a
thicker
of
brambles
and
thornes
to
himselfe
.
Besides
,
what
seeft
thou
proceed
from
his
comming
downe
,
to
see
the
proud
work
which
the
children
of
men
had
builded
in
the
plain
of
the
land
of
Shinar
,
to
informe
himselfe
of
the
enormities
of
the
Cities
of
Seboim
?
what
else
but
vnto
those
a
ruine
of
their
designes
,
confusion
of
languages
,
diuision
of
men
,
&
from
thence
how
many
euils
multiplied
to
mankinde
?
To
these
an
horrible
combustion
of
a
second
Eden
,
of
a
place
heretofore
as
the
garden
of
the
Lord
,
a
Paradice
,
the
delights
of
the
world
,
a
land
which
burns
to
the
very
bottome
of
the
waters
?
which
one
may
reade
as
yet
to
this
day
in
its
ashes
.
In
a
word
,
was
it
not
vnto
the
holy
Patriarks
an
argument
of
death
to
see
God
in
this
flesh
,
what
veile
soeuer
he
tooke
?
[
f
](A07778-e11730-b)
f
Iudg.
13.22
.
We
shall
surely
die
(
said
they
)
because
we
haue
seene
God
.
Much
lesse
can
wee
liue
,
subsist
neuer
so
little
,
if
he
lookes
on
vs
,
if
hee
eyes
vs
with
a
sterne
countenance
?
yea
,
if
he
visit
vs
?
and
that
with
the
eye
of
a
Iudge
?
for
the
Iudge
of
the
world
,
commeth
hee
otherwise
than
with
iustice
,
than
for
iustice
?
But
thou
sayst
,
thou
dost
not
only
know
him
come
,
descended
from
aboue
;
but
that
which
the
Apostle
saith
,
crucified
;
what
wants
there
therefore
?
Yea
but
the
Deuill
knowes
as
much
,
who
said
to
our
Lord
,
[
g
](A07778-e11780-b)
g
Luk.
4.34
.
I
know
thee
who
thou
art
,
the
holy
one
of
God
.
And
can
he
bee
ignorant
of
his
crosse
who
was
chiefe
and
Captaine
of
the
commission
,
to
put
him
on
it
?
who
put
it
in
the
heart
of
Iudas
to
betray
him
?
notwithstanding
he
cries
out
,
Thou
Iesus
of
Nazareth
let
vs
alone
,
what
haue
wee
to
doe
with
thee
,
art
thou
come
to
destroy
vs
?
Certes
there
is
therefore
something
to
be
here
added
,
or
rather
to
bee
vnderstood
,
(
which
elsewhere
he
expresseth
)
crucified
for
the
sinnes
of
men
.
Otherwise
,
to
what
purpose
was
the
Sonne
of
man
crucified
?
and
what
followed
;
the
slaying
of
the
Sonne
of
the
master
of
the
Vineyard
,
of
the
Lord
of
the
world
,
but
that
the
Vineyard
was
rooted
vp
,
the
ground
desolate
,
the
vniuersall
ruine
at
the
last
both
of
man
,
and
of
the
world
?
Besides
,
it
sufficeth
not
,
if
thou
doest
not
know
him
crucified
for
thee
.
For
what
carest
thou
that
the
rest
bee
saued
,
if
thou
be
lost
?
This
knowledge
will
it
not
encreasethy
sorrow
?
[
i
](A07778-e11870-b)
i
1
Ioh.
3.5.10
.
Ye
know
that
he
was
manifested
,
to
take
away
our
sins
.
And
comprehends
himselfe
,
Hereby
perceiue
we
the
loue
of
God
,
because
hee
hath
laid
downe
his
life
for
vs
.
And
S.
Paul
saith
,
[
k
](A07778-e11910-b)
k
1
Tim.
1.15
,
16.
This
is
a
faithfull
saying
,
and
worthy
of
all
acceptation
,
that
Christ
Iesus
came
into
the
world
to
saue
sinners
.
feareth
not
to
adde
with
the
same
certainty
,
of
whom
I
am
chiefe
;
for
this
cause
I
obtained
mercy
,
that
in
me
first
,
Iesus
Christ
might
shew
forth
all
long-suffering
,
for
a
patterne
to
them
which
should
hereafter
beleeue
on
him
to
life
euerlasting
;
The
which
he
saith
elsewhere
,
[
l
](A07778-e11940-b)
l
2
Tim.
1.12
.
I
know
whom
I
haue
beleeued
,
and
I
am
perswaded
that
he
is
able
to
keep
that
which
I
haue
committed
vnto
him
against
that
day
.
And
it
is
that
therefore
properly
which
this
great
Apostle
(
who
did
practise
this
knowledge
in
himselfe
)
nameth
,
to
know
Christ
and
himselfe
crucified
.
To
know
a
thing
,
is
to
know
what
it
is
,
it
is
to
know
it
(
say
the
Schoolemen
)
by
its
causes
.
To
know
Christ
crucified
,
is
to
know
that
the
eternall
word
,
the
second
person
of
the
holy
Trinity
was
made
flesh
in
the
fulnesse
of
time
,
hath
vndergone
mans
infirmities
(
sinne
excepted
)
the
reproach
of
the
world
,
in
fine
the
death
of
the
crosse
.
But
that
sufficeth
not
,
hath
vndergone
(
I
say
)
all
this
by
the
eternall
counsell
of
the
Father
with
a
voluntary
obedience
,
to
redeeme
mankinde
sold
vnder
sinne
,
lost
in
himselfe
,
&
by
himselfe
;
to
release
the
beleeuers
,
those
who
imbrace
him
by
a
true
faith
,
from
the
paines
of
hell
,
and
make
them
heires
of
life
euerlasting
.
Cerces
,
this
is
a
profound
knowledge
which
comprehends
all
,
so
that
it
is
no
meruaile
,
that
the
Apostle
will
haue
no
other
;
it
is
knowledge
,
the
knowledge
of
man
,
yea
,
the
knowledge
of
God
himselfe
.
Hee
that
first
among
the
Heathen
said
,
Know
thy selfe
,
was
iudged
the
wisest
&
most
learned
of
all
men
.
And
from
thence
the
Philosophers
haue
propounded
thousands
of
precepts
.
Did
they
for
all
that
goe
further
than
to
the
skinne
and
the
flesh
?
did
they
teach
them
more
than
the
cutting
of
the
haire
,
or
paring
of
the
nailes
?
No
truely
;
therefore
study
thou
me
Christ
crucified
,
the
eternall
Sonne
of
God
for
man
,
for
his
sinnes
,
for
thine
owne
,
sighing
vnder
the
burden
of
sinne
,
and
of
the
curse
and
anger
than
followed
it
,
and
crying
to
his
Father
in
this
agony
.
Thou
canst
not
chuse
but
enter
from
the
contemplation
of
the
horror
of
that
death
,
yea
,
of
his
death
,
into
the
consideration
of
the
horror
of
sin
,
(
yea
of
thy selfe
)
so
vile
,
so
enormous
&
hainous
,
that
it
could
not
,
ought
not
to
be
washed
,
to
be
abolished
,
but
in
and
by
the
precious
bloud
of
the
Son
of
God
.
A
price
infinite
,
a
crime
therefore
infinite
,
man
all
crime
.
And
thence
gathering
thy
spirits
,
thou
wilt
descend
into
thy selfe
,
consider
thy selfe
from
top
to
toe
,
from
the
body
to
the
soule
,
from
the
flesh
to
the
spirit
,
from
sence
to
reason
;
and
consider
,
the
more
nobler
the
parts
,
the
deeper
,
the
more
mortall
the
wounds
;
so
that
from
this
anatomy
thou
wilt
be
brought
to
acknowledge
,
to
protest
with
S.
Paul
,
that
the
whole
vnderstanding
,
the
whole
wisedome
of
the
flesh
,
of
man
considered
in
his
nature
,
is
nought
but
death
,
for
[
m
](A07778-e12050-b)
m
Rom.
8.7
.
the
minding
of
the
flesh
,
that
which
in
it
seemeth
to
retaine
most
,
either
of
wholsomnesse
or
holinesse
,
is
enmity
against
God
,
for
it
is
not
subiect
to
the
law
of
God
,
neither
indeed
can
be
;
consequently
thou
wilt
detest
thy
peruerse
nature
,
contest
against
it
.
In
this
contention
thou
wilt
torment
thy selfe
,
and
be
discouraged
,
yea
and
cry
out
,
[
n
](A07778-e12080-b)
n
Rom.
7.24
.
Who
shall
deliuer
me
from
the
body
of
this
death
?
In
a
word
,
thou
wilt
cast
thy selfe
groueling
on
the
ground
before
the
iustice
of
God
,
to
cry
vnto
him
earnestly
for
mercy
,
to
vse
violence
to
force
him
to
it
,
and
then
thanke
him
,
but
I
thanke
God
[
o
](A07778-e12110-b)
o
Rom.
7.25
.
through
Iesus
Christ
our
Lord
.
And
for
what
?
That
[
p
](A07778-e12140-b)
p
Rom.
8.1
.
there
is
no
condemnation
to
them
that
are
in
Christ
Iesus
.
A
necessary
Science
which
thou
couldest
not
haue
learned
in
any
booke
but
this
;
not
in
the
booke
of
nature
,
the
knowledge
thereof
puffeth
vp
,
but
doth
not
fill
;
as
little
in
the
booke
of
Ethicke
morality
,
that
doth
but
palliate
thy
euill
,
and
so
giues
remedies
which
eate
for
a
while
,
but
heale
nor
.
But
by
this
Art
which
thou
learnest
,
thou
comprehendest
all
,
thou
apprehendest
in
one
sole
Christ
crucified
before
thine
eyes
:
In
his
wounds
,
learning
,
yea
,
feeling
thine
owne
;
in
his
wounds
,
both
taking
and
applying
the
remedy
of
thine
.
According
to
that
of
the
Prophet
,
[
q
](A07778-e12170-b)
q
Isa.
53.4
,
5.
We
did
esteeme
him
(
brutish
world
)
stricken
,
smitten
of
God
,
and
afflicted
,
but
he
was
wounded
for
our
iniquities
,
he
was
brused
for
our
transgressions
,
the
chastisement
of
our
peace
was
vpon
him
,
who
makes
atonement
betweene
God
and
vs
,
giues
peace
to
our
consciences
,
and
with
his
stripes
we
are
healed
.
And
therefore
as
hee
giues
vs
here
the
root
,
the
bulke
and
body
of
this
knowledge
;
so
elsewhere
he
shewes
vs
the
branches
.
[
r
](A07778-e12210-b)
r
Rom.
7.18
,
20
,
23
I
know
that
in
mee
(
that
is
in
my
body
)
dwelleth
no
good
thing
;
euill
present
with
me
,
it
dwelleth
in
me
,
bringing
me
into
captiuity
to
the
law
of
sin
which
is
in
my
members
.
A
knowledge
deriued
from
the
meditation
of
Christ
crucified
,
taken
from
the
necessity
whereby
it
forceth
man
to
informe
against
himselfe
,
from
thence
consequently
to
know
and
seeke
the
remedy
thereof
.
[
s
](A07778-e12240-b)
s
Rom.
6.6
,
11.
Wee
know
,
we
that
haue
imbraced
the
crosse
of
Christ
,
that
our
elde
man
is
crucified
with
him
,
that
the
body
of
sinne
might
be
destroyed
,
that
henceforth
wee
should
not
serue
sinne
;
that
we
should
be
displeased
with
it
,
renounce
it
and
our selues
.
And
therefore
he
saith
,
Reckon
yee
also
your selues
to
be
dead
indeed
vnto
sinne
,
but
aliue
vnto
God
through
Iesus
Christ
our
Lord
.
Corollaries
and
dependances
of
this
first
knowledge
of
Christ
crucified
:
for
why
was
the
Sonne
of
God
crucified
,
but
for
the
sonnes
of
men
?
Men
sinners
,
confected
in
sinne
,
they
themselues
sinne
?
Why
such
a
remedy
,
but
for
such
a
wound
?
why
descending
from
the
highest
heauens
,
but
to
hale
vs
out
of
the
bottomlesse
pit
?
Againe
,
wee
learne
to
know
God
better
in
Christ
crucified
,
than
in
all
books
,
than
in
whole
nature
.
Search
narrowly
,
and
peruse
diligently
nature
,
as
Salomon
did
from
the
Cedar
vnto
the
Hysope
;
thou
knowst
nought
[
r
](A07778-e12320-b)
r
Rom.
1.20
.
but
Gods
greatnesse
,
but
his
power
;
yea
,
examine
fully
all
the
parts
of
Philosophy
,
thou
knowest
scarce
his
shadow
.
On
the
contrary
in
this
meditation
,
thou
entrest
into
his
closet
,
yea
,
into
his
own
nature
.
There
thou
doest
take
notice
to
the
full
,
both
of
his
infinite
iustice
,
and
infinite
mercy
.
That
,
in
that
he
hates
so
much
the
euill
;
sinne
which
is
the
true
euill
,
is
so
contrary
to
him
,
that
hee
burnes
it
as
the
fire
the
stubble
,
and
because
of
it
,
his
creatures
;
he
cannot
spare
them
,
doth
not
abstaine
from
doing
it
.
But
in
as
much
as
hee
findes
them
wetted
with
the
waters
of
Siloe
,
plunged
in
the
spring
of
eternall
life
,
in
the
bloud
of
his
onely
Sonne
.
This
,
in
that
hee
also
loueth
so
tenderly
his
creatures
,
that
of
a
Creator
he
wil
become
a
Father
,
spares
not
(
to
redeeme
them
from
perdition
)
the
bloud
of
his
owne
Sonne
,
himselfe
the
Creator
for
miserable
creatures
,
the
eternall
God
for
mortall
men
,
the
righteous
for
sinners
,
the
Almighty
king
for
vile
slaues
.
And
therefore
concerning
that
the
Prophet
telles
vs
,
[
s
](A07778-e12340-b)
s
Psal.
130.3
.
If
thou
Lord
shouldest
marke
iniquities
,
O
Lord
;
who
shall
stand
?
[
t
](A07778-e12360-b)
t
Psal.
143.2
.
Enter
not
into
iudgment
with
thy
seruant
,
for
in
thy
sight
shall
no
man
liuing
be
iustified
.
For
[
u
](A07778-e12380-b)
u
Rom.
6.23
.
the
wages
of
sinne
is
death
.
And
consequently
the
Scripture
saith
,
[
x
](A07778-e12400-b)
x
Rom.
11.32
.
God
hath
concluded
them
all
in
vnbeliefe
,
and
[
y
](A07778-e12420-b)
y
Rom.
3.19
.
all
the
world
is
become
guilty
before
God
,
and
therefore
guilty
of
eternal
death
;
this
is
the
vnmeasurable
depth
of
his
iustice
.
But
concerning
this
,
mercy
doth
sweeten
and
ouer
prize
it
,
[
z
](A07778-e12440-b)
z
Ioh.
3.16
.
God
so
loued
the
world
,
that
hee
gaue
his
onely
begotten
Son
,
that
whosoeuer
belieueth
in
him
should
not
perish
,
but
haue
euerlasting
life
.
Fearest
thou
(
poore
sinner
)
to
draw
neere
him
,
as
the
Pitch
neere
the
fire
?
[
a
](A07778-e12460-b)
a
Eph.
3.12
.
In
him
thou
hast
boldnesse
and
accesse
vnto
him
with
confidence
by
the
faith
of
Christ
.
Fearest
thou
to
bee
accused
,
to
bee
condemned
?
[
b
](A07778-e12480-b)
b
Rom.
8.33
,
34.
It
is
God
that
iustifieth
?
it
is
Christ
that
died
,
yea
rather
that
is
risen
againe
,
who
is
euen
at
the
right
hand
of
God
,
who
also
maketh
intercession
for
thee
.
[
c
](A07778-e12500-b)
c
Rom.
6.23
.
The
guift
of
God
is
eternall
life
,
which
is
giuen
thee
in
Christ
Iesus
our
righteousnesse
.
The
[
d
](A07778-e12530-b)
d
Col.
3.12
.
Scripture
indeed
hath
concluded
all
vnder
sinne
,
but
it
is
,
that
the
promise
by
faith
of
Iesus
Christ
,
might
be
giuen
to
them
that
beleeue
.
[
e
](A07778-e12570-b)
e
Rom.
11.32
.
God
hath
concluded
all
in
vnbeleefe
,
but
it
is
,
that
he
might
haue
mercy
vpon
all
,
that
none
might
glory
of
his
saluation
,
but
in
his
sole
mercy
.
And
therefore
the
Apostle
speaketh
of
this
grace
which
exceeds
sinne
,
of
this
charitie
which
ouerflowes
his
iustice
,
[
f
](A07778-e12600-b)
f
Rom.
5.20
.
Where
sinne
abounded
by
the
law
,
grace
did
much
more
abound
by
faith
in
Christ
;
In
Christ
sent
graciously
by
the
Father
,
vndergoing
charitably
the
hard
yoke
of
that
commission
for
vs
;
wherefore
Saint
Iohn
saith
,
[
g
](A07778-e12640-b)
g
1
Ioh.
3.16
.
Hereby
perceiue
we
the
loue
of
God
the
Sonne
,
because
he
laid
downe
his
life
for
vs
.
And
Saint
Paul
hauing
most
magnificently
handled
the
mystery
of
the
crosse
of
Christ
,
It
is
,
saith
he
,
[
h
](A07778-e12670-b)
h
Eph.
3.17
,
18
,
19.
That
yee
being
rooted
and
grounded
in
loue
,
may
be
able
to
comprehend
with
all
Saints
,
what
is
the
bredth
,
and
length
,
and
height
,
and
to
know
the
loue
of
Christ
,
which
passeth
knowledge
,
that
ye
might
be
filled
with
all
the
fulnesse
of
God
.
Hee
could
not
take
the
measure
either
of
his
iustice
or
mercy
,
of
these
two
vnscrutable
and
vnmeasurable
depths
,
by
any
other
thing
than
by
the
crosse
of
Christ
,
than
by
Christ
crucified
,
sufficiently
for
all
,
effectually
for
vs
;
where
one
may
reade
in
great
Characters
legible
for
all
men
,
be
they
neuer
so
short
sighted
,
both
the
infinite
anger
of
God
against
sinne
,
and
his
vnspeakable
loue
towards
his
creatures
;
and
cry
out
with
the
Apostle
,
(
who
handleth
this
point
)
on
the
brim
of
these
depths
,
[
i
](A07778-e12700-b)
i
Rom.
11.33
.
O
the
depth
of
the
riches
both
of
the
wisedome
and
knowledge
of
God!
how
vnsearchable
are
his
iudgements
,
and
his
wayes
past
finding
out
?
Why
then
,
to
know
Christ
crucified
,
is
a
profound
mystery
,
an
Art
that
goes
farre
.
And
you
must
not
hereafter
wonder
if
the
Apostle
stands
to
it
,
if
with
more
reason
hee
detains
vs
in
it
.
But
there
is
more
;
for
it
is
not
an
idle
knowledge
,
a
hollow
meditation
,
but
solide
and
actiue
,
that
carrieth
its
fruit
in
it selfe
,
is
neuer
empty
.
From
the
knowledge
that
it
giues
vs
of
our
corruption
,
and
of
Gods
iustice
,
it
engendreth
in
vs
a
hatred
of
sinne
,
which
conuerts
vs
from
our selues
to
him
,
from
our
dead
works
to
a
better
life
,
from
the
knowledge
of
his
mercy
,
of
his
loue
towards
vs
,
it
kindleth
in
vs
a
loue
towards
him
,
towards
his
word
.
A
loue
that
makes
vs
to
compose
all
our
actions
and
behauiour
to
the
pleasure
of
his
law
.
A
loue
,
which
seeing
it selfe
not
able
to
doe
any
thing
that
may
serue
him
,
or
doe
him
good
,
endeuoureth
to
become
so
much
the
more
faithfull
,
so
much
the
more
affectioned
,
in
that
it
feeles
it selfe
vnprofitable
,
and
therefore
reflecteth
it selfe
vpon
our
neighbor
,
vpon
his
image
,
on
all
that
beares
his
marke
or
stampe
.
And
that
s
that
which
S.
Iohn
saith
,
[
k
](A07778-e12750-b)
k
1
Ioh.
2.3
.
Hereby
we
doe
know
that
wee
doe
know
him
,
if
we
keep
his
commandements
.
On
the
contrary
,
[
l
](A07778-e12770-b)
l
1
Ioh.
3.6
.
whosoeuer
sinneth
,
that
is
to
say
,
makes
a
trade
of
it
,
hath
not
seene
him
,
neither
knoweth
him
.
S.
Paul
also
,
[
m
](A07778-e12810-b)
m
1
Thess.
4.1
,
2
,
3
,
4.
Yee
know
what
commandements
we
gaue
you
by
the
Lord
Iesus
,
and
what
?
That
euery
one
of
you
should
know
how
to
possesse
his
vessell
in
sanctification
&
honor
.
That
euery
one
endeuour
so
to
walke
,
and
to
please
God
,
that
he
may
abound
more
&
more
,
not
thinking
it
sufficient
,
[
n
](A07778-e12850-b)
n
2
Cor.
4.14
,
16.
That
wee
know
that
he
which
raised
vp
the
Lord
Iesus
,
shall
raise
vs
also
by
Iesus
.
On
the
contrary
,
For
this
cause
we
faint
not
.
but
worke
,
so
that
though
our
outward
man
perish
,
yet
the
inward
man
is
renued
day
by
day
.
And
this
is
one
of
the
euidences
,
whereby
we
may
know
that
we
know
Christ
in
effect
.
The
other
followeth
,
The
loue
towards
God
which
manifesteth
it selfe
towards
our
brethren
;
for
our
Sauior
saith
,
[
o
](A07778-e12900-b)
o
Ioh
5.24
.
He
that
beleeueth
on
me
,
is
passed
from
death
to
life
.
But
wilt
thou
know
who
he
is
?
We
know
,
saith
S.
Iohn
,
[
p
](A07778-e12940-b)
p
1
Ioh.
3.14
,
16.
that
we
haue
passed
from
death
vnto
life
,
because
we
loue
the
brethren
;
he
that
loueth
not
his
brother
,
abideth
in
death
.
And
againe
,
Hereby
perceiue
we
the
loue
of
God
,
because
he
laid
downe
his
life
for
vs
,
and
we
ought
to
lay
downe
our
liues
for
the
brethren
.
For
S.
Paul
tells
vs
also
,
[
q
](A07778-e12980-b)
q
1
Cor.
13.2
.
Though
I
haue
the
gift
of
prophesie
,
and
vnderstand
all
mysteries
,
and
all
knowledge
;
and
though
I
haue
all
faith
,
so
that
I
could
remoue
mountains
,
&
haue
no
charity
,
I
am
nothing
.
Charity
is
that
knowledge
of
Iesus
Christ
,
and
him
crucified
,
which
his
charity
imprinteth
in
vs
,
which
we
are
to
expresse
towards
our
brethren
,
not
able
to
exercise
it
on
him
,
for
what
heat
,
what
light
can
a
small
candle
yeeld
vnto
the
Sun
?
what
loue
,
what
charity
can
wee
render
backe
vnto
Christ
?
and
notwithstanding
,
he
will
esteeme
it
as
his
,
and
make
much
reckoning
of
the
good
which
we
that
are
his
impart
vnto
our
brethren
.
[
r
](A07778-e13010-b)
r
Marth.
10
42.
Whosoeuer
,
saith
he
,
shall
giue
to
drinke
vnto
one
of
these
little
ones
a
cup
of
cold
water
onely
,
in
the
name
of
a
Disciple
,
verily
I
say
vnto
you
,
he
shall
in
no
wise
lose
his
reward
.
Wilt
thou
now
therfore
see
if
in
good
earnest
thou
hast
learned
Christ
crucified
?
repeat
thy
lesson
,
examine
thy selfe
;
what
wouldst
thou
iudge
of
a
neighbour
,
who
being
nothing
beholding
to
thee
,
should
take
thee
out
of
prison
,
preserue
thee
from
danger
of
death
,
and
that
by
the
death
of
his
onely
Sonne
;
how
wouldest
thou
thinke
thy selfe
beholding
to
him
,
or
what
wouldest
thou
not
doe
for
him
?
wouldest
thou
spare
thy selfe
?
God
therefore
to
whom
already
thou
owest
what
thou
art
by
creation
,
infinitely
offended
with
thy
rebellions
,
since
thou
wert
;
to
redeeme
thee
from
hell
,
from
eternall
death
,
giues
his
eternall
Sonne
,
to
the
ignominie
of
the
Crosse
for
thee
.
And
behold
how
this
comparison
is
without
comparison
betweene
God
and
man
,
the
Creatour
and
the
creature
,
betweene
him
that
is
offended
,
and
him
to
whom
nothing
is
owing
,
between
hell
and
prison
,
eternall
death
and
temporall
,
the
eternall
Sonne
of
God
,
and
the
sonne
of
an
ordinary
man
;
what
proportion
betweene
good
and
euill
,
the
infinite
and
the
finite
,
the
eternall
and
the
feeble
,
all
and
nothing
.
Notwithstanding
art
thou
called
to
suffer
for
the
Name
of
God
,
for
Christs
quarrell
;
thou
refusest
him
the
life
which
thou
holdest
of
him
,
which
thou
retainest
by
none
but
by
him
,
this
life
,
miserable
man
that
thou
art
,
in
exchange
whereof
he
imparts
vnto
thee
life
euerlasting
.
Naythou
repinest
to
hazaro
I
know
not
what
goods
,
to
lose
the
least
of
thy
plesures
&
cōmoduies
,
which
shouldst
(
and
euery
day
thou
dost
it
for
a
friend
)
seeke
all
occasions
by
them
if
thou
couldst
to
testifie
thy
gratitude
,
with
the
price
of
thy
bloud
,
redeemed
with
his
bloud
.
And
dost
thou
know
then
that
Christ
hath
been
crucified
for
thee
?
this
knowledge
hath
it
made
no
impression
in
thy
soule
?
no
not
in
thy
skinne
,
that
thou
darest
not
auow
it
?
whereof
thou
hast
either
feare
or
shame
?
And
if
thou
knowest
it
,
art
thou
not
the
worse
for
it
?
or
to
interpret
it
more
mildly
,
is
it
not
true
thou
dost
not
know
it
,
that
it
is
but
a
heare-say
to
thee
?
But
it
may
be
this
lesson
is
too
high
for
thee
.
Some
man
therefore
hath
redeemed
thee
from
prison
by
his
Sonne
;
hath
saued
thee
both
from
the
guilt
and
punishment
.
If
thou
hast
not
the
heart
and
courage
to
die
for
him
at
least
,
surely
thou
shouldst
haue
the
hart
and
desire
to
liue
to
doe
him
good
.
Yea
,
what
is
there
that
thou
wouldest
not
doe
euen
for
those
that
belong
to
him
,
for
the
least
of
them
if
thou
didst
meet
them
?
And
thou
seest
the
brethren
of
Christ
,
his
owne
members
,
freeze
with
cold
,
faint
with
hunger
at
thy
doore
.
And
dost
thou
withdraw
thy selfe
from
thy
flesh
,
and
from
his
,
wilt
not
know
them
?
Art
thou
thy selfe
then
a
member
of
Christ
,
insensible
of
his
paines
?
and
dost
thou
know
Iesus
crucified
,
his
loue
towards
thee
,
that
hast
none
towards
his
owne
?
and
canst
thou
number
thy selfe
amongst
those
of
whom
the
Apostle
speaketh
,
[
s
](A07778-e13090-b)
s
2
Cor.
8.9
Yee
know
the
grace
of
our
Lord
Iesus
Christ
,
that
though
hee
was
rich
,
yet
for
your
sakes
he
became
poore
,
that
ye
through
his
pouerty
might
be
rich
;
who
in
thy
riches
sufferest
his
poore
members
to
die
?
therefore
remember
that
which
Saint
Iohn
saith
,
[
t
](A07778-e13120-b)
t
1
Ioh.
3.14
.
He
that
loueth
not
his
brother
,
abideth
in
death
.
And
beleeue
that
thou
dost
not
yet
beleeue
aright
,
for
how
canst
thou
be
passed
from
death
to
life
?
or
how
canst
thou
say
that
[
u
](A07778-e13150-b)
u
1
Ioh.
4.20
.
thou
louest
God
whom
thou
hast
not
seene
,
that
louest
not
thy
brother
whom
thou
hast
seene
?
And
how
canst
thou
know
,
or
rather
haue
studied
Christ
crucified
,
without
knowing
there
his
infinite
charitie
towards
thee
?
without
being
inflamed
towards
him
?
to
be
so
towards
him
,
and
yet
cold
towards
his
brethren
?
It
may
be
thou
hast
better
practised
this
knowledge
in
thy selfe
,
hast
in
Christ
crucified
considered
the
horrour
of
thy
sinne
,
hereafter
to
walke
not
after
the
flesh
,
but
after
the
spirit
;
to
put
on
daily
the
new
man
,
and
to
put
off
the
old
man
,
to
conclude
to
liue
to
Christ
,
who
is
dead
for
thee
;
no
more
to
the
world
,
no
more
to
thy selfe
.
Yea
,
but
whilst
thou
disputest
and
talkest
Christ
crucified
,
thou
dost
abandon
&
prostitute
thy selfe
more
and
more
to
thy
vnsatiable
lusts
,
thou
dost
pollute
this
thy
holy
confession
with
disordered
&
profused
words
,
countenan e
and
actions
,
yesterday
in
sin
,
to
day
in
scandal
,
to
day
out
of
the
termes
of
modesty
,
and
to
morrow
into
those
of
impudencie
.
So
that
the
night
that
should
adde
knowledge
vnto
the
night
,
addes
blasphemie
and
insolencie
.
Know
thou
that
thou
art
farre
from
knowing
Christ
crucified
,
though
thou
beest
learned
.
And
if
thou
hast
knowne
him
thou
hast
forgot
him
,
&
looke
to
it
lest
he
forget
thee
;
for
the
master
of
this
knowledge
saith
,
Yee
are
[
x
](A07778-e13230-b)
x
Rom.
7.4
.
become
dead
,
my
brethren
,
to
the
Law
by
the
body
of
Christ
,
that
yee
should
bee
married
to
another
,
euen
to
him
that
is
raised
from
the
dead
.
And
wherefore
?
that
we
should
bring
forth
fruit
vnto
God
,
that
heretofore
did
bring
forth
fruit
vnto
death
.
Neither
is
it
enough
to
know
[
y
](A07778-e13270-b)
y
1
Tim.
3.9
.
the
mystery
of
faith
;
wee
must
hold
it
in
a
pure
conscience
.
For
[
z
](A07778-e13290-b)
z
Luk.
11.28
.
blessed
are
they
that
heare
the
word
of
God
and
keepe
it
.
And
therefore
let
vs
boast
neuer
so
much
of
this
knowledge
,
[
a
](A07778-e13310-b)
a
Rom.
8.11
.
If
the
spirit
of
him
that
raised
Iesus
from
the
dead
(
saith
the
Apostle
)
dwell
in
you
,
hee
that
raised
vp
Christ
from
the
dead
,
shall
also
quicken
your
mortall
bodies
by
his
spirit
that
dwelleth
in
you
.
He
will
be
but
a
bad
earnest
though
he
dwell
there
,
though
hee
haue
chose
his
mansion
,
if
we
take
pleasure
to
grieue
him
by
our
disorders
.
And
againe
,
[
b
](A07778-e13340-b)
b
Rom.
8.13
.
If
you
liue
after
the
flesh
yee
shall
die
;
but
if
ye
,
through
the
spirit
,
doe
mortifie
the
deeds
of
the
body
,
yee
shall
liue
.
If
on
the
other
side
we
quench
the
spirit
,
or
drowne
it
in
our
pollutions
,
the
Apostle
tels
vs
as
he
did
the
Ephesians
;
[
c
](A07778-e13370-b)
c
Ephes.
4.20
,
21
,
22.
Yee
haue
not
so
learned
Christ
,
if
so
be
that
yee
haue
heard
him
,
and
haue
beene
taught
by
him
,
as
the
truth
is
in
Iesus
,
that
ye
put
off
concerning
the
former
conuersation
,
the
old
man
which
is
corrupt
,
according
to
the
deceitfull
lusts
.
But
you
are
of
the
number
of
those
[
d
](A07778-e13390-b)
d
Ibi.
v.
19.
who
being
past
feeling
of
paine
(
of
sinne
)
giue
themselues
ouer
vnto
lasciuiousnesse
to
worke
all
vncleannesse
with
greedinesse
.
To
know
therefore
Christ
in
this
manner
,
yea
crucified
,
will
it
not
turne
to
our
condemnation
,
who
take
pleasure
to
crucifie
him
?
Therefore
let
vs
not
think
that
the
Apostle
said
little
,
when
hee
determined
not
to
know
any
thing
among
the
faithfull
,
saue
Iesus
Christ
,
and
him
crucified
.
To
know
Christ
is
a
long
Art
,
and
our
life
is
short
.
It
is
the
mysterie
of
God
(
[
e
](A07778-e13460-b)
e
Coloss.
2.2
,
3.
saith
the
Apostle
)
and
of
the
Father
,
and
of
Christ
,
in
whom
are
hid
all
the
treasures
of
wisedome
and
knowledge
,
vnto
the
which
alone
,
charity
,
faith
,
repentance
,
haue
reference
.
And
therfore
let
vs
not
be
ashamed
to
study
in
it
at
all
houres
,
being
sure
,
that
if
we
should
liue
an
hundred
yeares
,
we
may
profit
therin
hourely
.
Notwithstanding
,
feeble
and
trembling
soule
feare
not
;
in
this
vnmeasurable
depth
the
Lambes
wade
ouer
,
and
the
Elephants
finde
it
deep
enough
to
swim
.
To
abridge
thy
lesson
,
know
that
thou
art
wholly
lost
in
thy selfe
,
that
God
by
his
infinite
mercy
hath
saued
thee
,
in
the
alone
bloud
of
his
Sonne
crucified
:
profit
daily
in
it
,
conforming
thy selfe
vnto
his
word
,
and
thou
hast
indeed
this
knowledge
.
Proud
heart
,
who
thinkest
thou
hast
thy
flight
more
lofty
than
other
,
think
not
thou
hast
heere
done
thy
worke
,
to
sound
and
diue
deeply
into
mans
misery
and
thine
owne
,
the
iustice
of
God
and
his
mercy
:
to
fadome
them
in
all
dimensions
,
and
in
all
senses
,
is
not
a
small
taske
for
thee
,
which
surpasseth
the
capacity
and
vnderstanding
of
all
the
Angels
,
and
not
of
men
onely
.
The
greatest
spirits
hauing
past
ouer
all
other
Sciences
,
haue
taken
their
harbour
in
this
Hauen
,
haue
happily
bounded
their
courses
in
this
knowledge
;
because
[
f
](A07778-e13490-b)
f
Luke
10.22
.
no
man
knoweth
who
the
Sonne
is
but
the
Father
,
and
he
to
whom
he
will
reueale
him
.
Now
the
mysteries
that
are
hidden
to
vs
in
this
Sonne
,
but
those
vnto
whom
they
are
giuen
,
mysteries
notwithstanding
vnprofitable
vnto
vs
,
and
vnto
vs
hurtfull
,
sauing
in
as
much
as
we
liue
in
him
,
we
liue
to
him
,
let
vs
ardently
and
continually
pray
him
,
that
as
he
hath
giuen
vs
to
haue
Iesus
crucified
before
our
eyes
,
so
he
will
giue
vs
more
and
more
the
grace
to
consider
him
,
and
withall
to
be
crucified
with
him
,
that
wee
may
say
with
the
same
Apostle
,
[
g
](A07778-e13520-b)
g
Gal.
2.
I
liue
,
yet
not
I
,
but
Christ
liueth
in
me
,
and
the
life
which
I
now
liue
in
the
flesh
,
I
liue
by
the
faith
of
the
Sonne
of
God
who
loued
me
,
and
gaue
himselfe
for
mee
.
Procuring
with
al
our
power
,
on
what
perill
soeuer
it
be
,
the
saluation
of
our
brethren
ready
to
die
,
when
it
shall
please
him
by
his
grace
in
him
,
by
his
vertue
for
him
.
Amen
.
A
MEDITATION
on
the
sixth
Psalme
.
PSAL.
VI.
O
LORD
,
vnto
whom
doth
this
Discourse
sort
better
than
vnto
me
?
than
vnto
me
,
whom
thou
pursuest
in
the
flesh
,
yea
,
vnto
the
bones
?
than
vnto
me
,
whom
thou
hast
made
a
But
vnto
thine
arrowes
?
arrowes
dipped
in
gall
,
and
piercing
with
griefe
?
Thou
knowest
how
oft
I
haue
made
prayers
vnto
thee
,
&
thou
hearest
not
.
Thou
hearest
,
but
alas
not
for
me
.
O
Lord
,
what
can
I
say
more
?
Certes
,
but
at
last
at
least
heare
at
this
time
.
1
O
Lord
rebuke
me
not
in
thine
anger
,
neither
chasten
me
in
thy
hot
displeasure
.
I
demand
not
,
O
Lord
,
that
thou
rebuke
me
not
;
God
forbid
;
those
whom
thou
rebukest
not
,
are
those
whom
thou
daignest
not
to
amend
,
those
of
whom
thou
hast
no
care
,
whom
thou
vouchsafest
not
to
be
thy
children
,
but
disclaimest
them
.
And
what
would
thy
lessons
auaile
,
if
thou
didst
not
rebuke
?
or
thy
reproofes
,
O
Lord
,
in
the
hardnesse
of
our
hearts
,
if
thou
tookest
not
sometimes
the
rod
?
But
,
O
God
,
rebuke
mee
in
thy
mercie
,
and
not
in
thine
anger
;
in
thy
gentlenesse
,
not
in
thy
furie
.
Those
whom
thou
sauest
,
O
Lord
,
thou
rebukest
them
in
thy
mercies
;
but
those
whom
thou
destroyest
,
in
thy
furie
.
O
Lord
,
wouldest
thou
then
destroy
mee
?
yea
,
Lord
,
permit
me
to
say
this
word
,
Couldst
thou
cast
me
away
?
O
Lord
thou
hast
made
me
with
thine
hands
,
and
the
worke-man
doth
not
willingly
lose
his
worke
.
I
was
lost
,
and
thou
hast
redeemed
me
,
redeemed
mee
with
the
precious
bloud
of
thine
onely
Sonne
.
Lord
,
how
vile
soeuer
I
be
in
my selfe
,
I
cannot
chuse
but
be
most
precious
to
thee
.
Keepe
,
O
Lord
,
thy
furie
for
the
vessels
of
thy
furie
,
I
am
a
vessell
of
thy
mercie
;
thy
wrath
,
for
the
children
of
wrath
.
Thou
hast
by
thy
grace
redeemed
mee
,
thou
hast
adopted
mee
for
thy
childe
,
for
heire
of
thy
grace
,
and
co-heire
with
Christ
:
and
now
,
O
Lord
,
I
crie
vnto
thee
with
confidence
,
Abba
Father
;
Father
therefore
I
beseech
thee
againe
in
fauour
of
thy
Welbeloued
,
Rebuke
me
not
in
thine
anger
,
neither
chastize
mee
in
thy
hot
displeasure
;
but
rather
2.
Haue
mercie
vpon
me
,
O
Lord
,
for
I
am
weake
;
O
Lord
,
heale
me
,
for
my
bones
are
vexed
.
O
Lord
,
I
am
assured
,
that
thou
rebukest
mee
not
to
cast
me
away
;
and
therefore
thy
mercies
will
put
some
end
vnto
my
miseries
.
Ah
father
of
mercies
,
wherfore
tarriest
thou
then
?
So
many
yeeres
are
passed
in
griefe
,
so
many
daies
and
nights
in
teares
.
My
flesh
stickes
vnto
my
bones
,
and
my
bones
are
impaired
.
O
Lord
,
why
doest
thou
any
more
with
thy
rod
;
and
if
thou
redoublest
thy
blowes
neuer
so
little
,
what
difference
will
there
be
between
the
hand
of
thy
gentlenes
,
and
that
of
thy
furie
?
The
father
strikes
the
childe
till
hee
feeles
it
to
the
quicke
:
And
thou
knowest
it
,
O
Lord
,
if
I
doe
feele
thee
,
&
if
thy
chastisement
hath
pierced
euen
vnto
the
marrow
of
my
bones
;
Till
hee
hath
promised
amendment
.
And
thou
knowest
,
O
Lord
,
if
I
haue
a
desire
therof
,
and
if
continually
I
aske
for
thy
Spirit
to
better
mee
.
But
thou
wilt
doe
more
,
O
Lord
,
for
thy
rods
are
the
medicines
of
the
soule
.
And
therefore
thou
wilt
haue
them
pierce
so
farre
,
that
they
penetrate
into
the
verie
bottome
of
our
hearts
.
Certainly
,
O
Lord
,
I
will
say
more
,
for
3.
My
soule
is
also
sore
vexed
;
but
thou
,
O
Lord
,
how
long
?
O
Lord
,
when
thou
dost
visit
vs
with
thy
rods
,
it
is
iustly
;
for
thou
art
a
righteous
Iudge
.
Then
thy
iustice
doth
discouer
our
iniustice
.
The
languishment
and
drooping
of
our
bodies
,
doth
manifest
the
impairement
and
defects
of
our
soules
;
our
soules
truly
confected
in
leprousie
,
which
giuing
feeling
to
the
body
,
feeles
not
notwithstanding
its
owne
euill
,
but
in
the
paine
of
the
body
;
neuer
remembers
its
owne
misery
but
in
the
misery
that
it
suffereth
.
Thou
doest
afflict
vs
,
O
Lord
,
we
haue
therefore
sinned
;
and
continually
.
Ah
good
God
,
I
beseech
thee
,
make
my
soule
dolorous
for
it selfe
,
sensible
for
it selfe
,
and
not
for
this
body
;
giue
it
a
feeling
of
its
faults
,
and
not
of
its
punishment
.
At
least
ô
Lord
of
its
faults
by
its
paines
.
But
,
O
God
,
let
it
be
pained
,
and
not
troubled
;
pained
in
the
acknowledgment
of
its
sin
,
not
troubled
but
comforted
in
the
assurance
of
thy
mercies
,
for
thy
afflictions
,
O
Lord
,
are
termed
the
visitations
of
our
soules
;
and
visitings
are
of
a
friend
to
his
friend
,
of
the
physitian
to
his
patient
.
Thy
visitations
therefore
ought
to
be
welcomed
of
vs
,
that
are
so
wholesome
vnto
vs
;
wholsome
to
the
soule
by
the
body
,
healthfull
and
profitable
vnto
the
body
it selfe
,
after
the
curing
of
the
soule
.
But
,
O
Lord
,
our
paine
continueth
,
and
notwithstanding
when
thou
doest
afflict
vs
,
is
it
not
to
rowze
in
vs
the
sense
of
sinne
?
Well
,
but
now
I
feele
it
.
Is
it
not
to
breake
our
hearts
?
Behold
,
my
heart
is
broken
,
softned
,
soaked
in
teares
before
thee
.
Is
it
not
to
bow
vs
to
repentance
.
Why
,
O
Lord
,
I
am
displeased
in
my selfe
,
and
with
my selfe
,
hereafter
will
I
doe
nought
but
please
thee
,
will
not
please
my selfe
but
in
thee
.
And
therefore
,
my
God
,
why
doest
thou
continue
thy
blowes
?
thy
blowes
that
doe
no
more
visit
but
trouble
my
soule
?
thy
blowes
which
seeme
to
hold
no
more
of
thy
mercy
,
but
of
thine
anger
?
thy
blowes
which
cast
mee
into
despaire
?
O
Lord
,
how
long
?
thus
this
flesh
speaketh
,
O
Lord
,
pardon
it
;
and
it
seemeth
vnto
it
that
it
hath
well
spoken
;
and
thereupon
the
Deuill
displayes
his
arguments
.
Seest
thou
not
that
hee
hateth
thee
,
and
will
destroy
thee
?
That
he
is
a
hard
and
strict
Creditour
?
And
vnto
whom
doest
thou
crie
?
Who
is
too
much
diuerted
to
heare
thee
,
too
farre
to
hearken
vnto
thee
?
vnto
whom
cry
,
how
long
?
who
is
aboue
yeares
,
ages
and
times
,
with
whom
a
thousand
yeares
is
as
one
day
,
thy
longings
and
languishings
are
lesse
to
him
than
a
moment
.
Certainly
,
O
Lord
,
for
all
that
,
how
high
soeuer
thou
art
,
the
most
lowliest
and
humblest
doe
attaine
vnto
thee
;
how
much
retired
soeuer
thou
seemest
to
bee
,
thou
art
neuer
farre
from
the
hearts
of
the
afflicted
.
So
is
it
also
,
O
Lord
,
that
thy
eternity
makes
thee
not
ignorant
of
the
time
,
and
though
thou
art
voyd
of
passion
,
thou
art
not
exempted
from
compassion
towards
thine
.
Thou
hast
measured
the
time
vnto
thy
great
and
small
creatures
,
thou
canst
therefore
succour
euery
one
of
them
in
due
time
.
Thou
shuttest
vp
our
teares
in
the
bottles
,
our
bloud
in
thy
saucers
;
thou
knowest
therefore
when
the
phlebotomie
is
sufficient
,
thou
knowest
when
the
repentance
is
come
to
its
full
period
and
issue
.
Yea
,
O
Lord
,
thy
Apostle
saith
,
that
to
haue
compassion
on
men
thou
becamest
man
;
to
saue
vs
in
time
,
thou
hast
subiected
thy selfe
(
O
eternall
God
)
vnto
time
.
It
is
therefore
O
Lord
this
flesh
that
flattereth
it selfe
,
that
nameth
her
cries
of
griefe
,
cries
of
repentance
;
her
conuulsions
,
conuersions
;
the
tossings
and
vnquiet
stirrings
,
the
anguish
and
impatient
turnings
of
the
body
,
a
turning
of
the
body
and
soule
to
thee
.
Certes
,
O
Lord
,
my
flesh
abuseth
it selfe
;
it
is
in
vaine
,
it
is
in
vaine
that
it
thinketh
it
can
turne
to
thee
,
without
thee
.
4.
Returne
,
O
Lord
,
deliuer
my
soule
;
O
saue
mee
,
for
thy
mercies
sake
.
Behold
me
,
O
Lord
,
and
I
will
behold
thee
;
Turne
vnto
me
,
O
God
,
and
I
will
turne
to
thee
,
for
certainly
if
thou
doest
not
conuert
me
,
I
cannot
bee
conuerted
;
and
then
wilt
thou
conuert
mee
when
thou
turnest
thine
eie
,
the
eie
of
thy
mercies
towards
me
a
miserable
sinner
.
My
God
,
it
is
said
that
thou
seest
what
is
done
,
that
thou
maist
iudge
the
world
.
I
demand
not
that
seeing
,
it
is
the
sight
of
thy
prouidence
which
seeth
alike
all
things
and
all
men
:
when
thou
punishest
man-kinde
,
it
is
said
that
thou
dost
behold
them
,
thou
commest
down
to
see
what
it
hath
done
.
I
demand
not
,
O
God
,
this
viewing
,
it
is
the
aspect
of
thy
iustice
.
On
the
contrary
,
enter
not
into
iudgement
with
thy
seruant
,
for
hee
knoweth
that
no
man
liuing
shall
be
iustified
before
this
sight
.
And
notwithstanding
,
O
my
God
,
I
haue
need
that
thou
behold
me
;
and
if
thou
beholdest
me
not
,
I
finde
my selfe
lost
both
in
body
and
soule
.
I
finde
my selfe
ouerwhelmed
with
griefe
and
sinne
;
with
griefe
by
reason
of
sinne
:
O
Lord
,
let
it
be
that
looke
,
wherewith
thou
beholdest
thine
owne
;
thine
owne
for
whom
how
few
soeuer
they
be
,
thou
preseruest
this
world
;
whereby
also
thou
absoluest
and
iustifiest
thy
children
;
thy
children
whom
thou
hast
withdrawne
from
the
condition
and
condemnation
of
this
peruerse
generation
.
And
this
is
that
aspect
of
thy
mercie
,
thy
good
eye
of
thy
good
grace
,
when
thou
doest
behold
vs
in
the
iustice
of
thy
Welbeloued
,
who
is
made
vnto
vs
righteousnesse
and
iustice
;
iustice
which
makes
thy
mercie
iust
,
who
will
not
,
nor
cannot
shew
mercie
,
but
in
iustice
.
O
Lord
,
with
that
eye
of
thy
mercie
thou
wilt
deliuer
my
soule
,
and
wilt
saue
me
;
for
then
my
soule
shall
dislike
it selfe
,
and
shall
returne
wholly
towards
thee
,
to
finde
there
its
good
.
But
againe
;
certes
,
not
for
any
thing
that
this
aspect
of
thy
mercie
findes
in
me
worthy
thereof
,
but
because
of
thy
mercie
,
because
of
thine
owne
selfe
;
for
what
is
thy
mercie
but
thine
owne
selfe
;
O
Lord
,
saue
me
by
thy
mercie
;
that
is
to
say
,
I
know
that
with
what
good
eye
soeuer
thou
mayest
behold
mee
,
thou
canst
see
nought
in
me
,
that
may
inuite
thee
to
pittie
;
nothing
on
the
contrarie
,
that
causeth
thee
not
to
withdraw
thine
eye
from
me
,
or
to
inflame
thee
with
anger
and
furie
against
me
.
I
know
it
,
O
Lord
,
and
I
feele
it
.
I
feele
it
,
and
grant
mee
by
thy
Spirit
,
that
I
may
bee
more
and
more
sensible
thereof
.
But
,
O
Lord
,
our
goodnesse
did
not
moue
thee
to
make
vs
,
it
was
thine
;
neither
since
to
make
vs
anew
by
thy
Christ
:
it
was
thy
goodnesse
it selfe
.
Saue
vs
therefore
in
thy
Christ
,
euen
by
that
bountie
,
and
that
by
vs
and
in
vs
this
goodnesse
may
be
acknowledged
,
and
thou
glorified
,
who
hast
begotten
vs
,
and
renewed
vs
,
created
and
regenerated
vs
,
for
thy
glorie
,
to
render
thy
goodnesse
glorious
and
famous
on
earth
;
Saue
vs
for
that
selfe
same
glorie
.
5.
For
in
death
there
is
no
remembrance
of
thee
;
in
the
graue
who
shall
giue
thee
thankes
?
O
Lord
,
the
sinnes
(
wee
confesse
it
)
which
are
in
the
soule
,
are
causes
of
the
euils
which
we
endure
here
on
earth
.
And
therefore
said
I
,
Deliuer
my
soule
,
deliuer
my
soule
;
that
is
to
say
,
Forgiue
me
my
sinne
,
for
it
is
the
slauerie
of
sinne
that
bindes
it
.
For
if
the
Son
makes
vs
not
free
,
if
he
bindes
not
the
strong
enemie
,
who
hath
vs
in
hold
,
how
shall
wee
euer
see
our selues
set
free
?
and
when
he
shall
haue
made
me
free
,
I
am
assured
that
euen
this
bodie
of
mine
shall
finde
some
ease
.
For
what
meant
he
,
when
as
he
healing
one
sicke
of
the
palsie
,
said
to
him
;
Sonne
,
thy
sinnes
bee
forgiuen
thee
?
but
this
,
namely
,
that
for
the
obtaining
of
this
remission
,
I
must
approach
neere
vnto
thee
with
the
conuersion
of
life
;
and
this
conuersion
cannot
I
bring
,
vnlesse
thou
giuest
it
mee
,
neither
draw
neere
vnto
thee
,
if
thou
doest
not
draw
me
.
Therefore
haue
I
said
with
the
Prophet
,
Turne
thou
to
me
,
and
deliuer
my
soule
,
and
saue
me
;
that
is
to
say
,
Turne
thou
to
mee
,
and
I
will
turne
to
thee
;
and
when
I
shall
returne
to
thee
,
thou
shalt
forgiue
me
my
sinnes
,
and
shalt
deliuer
mee
from
all
my
euils
.
So
Lord
,
finding
my selfe
wholly
lost
in
my selfe
,
I
seeke
for
all
in
thee
;
I
aske
of
thee
the
knowledge
of
my
sinne
,
contrition
,
conuersion
,
remission
and
life
,
and
the
life
I
say
,
both
of
this
body
&
of
this
soule
,
that
I
may
owe
,
and
owe
againe
and
againe
all
vnto
thee
;
and
that
I
may
glorifie
thee
both
in
bodie
and
soule
.
O
Lord
,
it
is
the
prayer
which
thy
seruant
hath
else-where
taughtime
:
Purge
mee
with
hyssope
,
and
I
shall
be
cleane
;
wash
me
,
and
I
shall
be
whiter
than
snow
:
Make
me
to
heare
ioy
and
gladnesse
,
the
ioyfull
newes
of
the
remission
of
my
sinnes
,
and
the
bones
which
thou
hast
broken
shall
reioyce
;
this
flesh
which
thou
hast
afflicted
so
much
,
shall
be
made
whole
;
this
spirit
which
thou
hast
humbled
in
this
flesh
,
shall
giue
thee
thankes
and
glorie
.
For
,
O
Lord
,
suffer
mee
,
I
beseech
thee
,
to
speake
vnto
thee
,
that
am
but
dust
and
ashes
;
When
thou
shalt
haue
reduced
vs
againe
to
ashes
,
those
ashes
will
they
praise
thee
?
what
honour
canst
thou
haue
of
the
dust
?
and
who
of
those
that
descend
in
silence
into
the
graue
,
shall
giue
thee
thankes
?
But
,
O
Lord
,
restore
vnto
vs
our
life
,
render
to
vs
our
health
,
which
is
the
life
of
our
life
,
and
without
the
which
life
is
but
a
shadow
of
life
,
and
our
life
shall
be
vnto
thee
a
continuall
Sacrifice
,
vnto
thee
a
perpetuall
Canticle
.
Restore
it
to
vs
,
O
Lord
,
and
let
vs
render
it
to
thy
glorie
.
Render
it
to
vs
,
and
let
vs
consecrate
it
to
thy
victorie
.
Restore
it
to
vs
,
to
edifie
thy
people
,
instruct
the
ignorant
,
to
direct
those
children
which
thou
hast
giuen
vs
,
before
we
die
,
in
the
way
of
their
saluation
,
and
of
thy
glorie
.
(
And
thou
knowest
,
O
Lord
,
whether
wee
pray
thee
not
for
this
day
and
night
.
)
And
finally
(
O
God
)
that
all
that
is
within
vs
and
of
vs
,
with
heart
,
with
voyce
,
with
action
,
may
meditate
on
thee
,
praise
thee
,
serue
thee
,
and
that
not
for
some
dayes
,
but
for
many
yeeres
;
for
,
O
Lord
,
I
know
that
long
life
is
giuen
as
a
blessing
vnto
those
that
feare
thee
;
whose
bones
thou
preseruest
,
so
that
they
are
not
broken
;
whose
liues
are
so
deare
vnto
thee
,
as
the
apple
of
thine
eye
;
yea
,
whose
death
,
euen
this
same
death
,
which
is
but
a
passage
vnto
a
better
life
,
is
precious
before
thine
eyes
.
Now
therefore
,
O
Lord
,
haue
wee
not
prayed
enough
,
seeing
thou
art
so
neere
?
neere
vnto
the
afflicted
?
and
I
so
much
afflicted
?
and
shall
it
not
bee
from
henceforth
time
for
thee
to
withdraw
me
from
this
euill
?
these
ashes
from
the
ashes
?
this
dust
from
the
dust
?
Behold
,
6.
I
am
wearie
with
my
groanings
,
all
the
night
make
I
my
bed
to
swimme
;
I
water
my
couch
with
my
teares
.
7.
Mine
eye
is
consumed
because
of
griefe
,
it
waxeth
old
because
of
all
mine
enemies
.
O
Lord
,
is
it
not
then
yet
enough
?
and
what
other
conuersion
doest
thou
require
of
me
?
what
,
hast
thou
not
turned
thee
to
me
in
earnest
?
hast
thou
not
beheld
me
with
the
eye
of
thy
mercies
,
seeing
that
my
heart
is
melted
into
teares
?
Otherwise
,
O
Lord
,
who
could
haue
drawen
out
these
waters
and
riuers
out
of
this
rocke
?
so
many
teares
out
of
the
hardnesse
of
my
heart
?
So
Lord
,
when
thy
seruant
Peter
had
sinned
against
thee
,
thou
beheldest
him
,
and
he
wept
;
hee
wept
in
the
bitternesse
of
his
soule
,
hee
wept
,
and
withdrew
himselfe
from
the
persecutors
.
O
Lord
,
grant
vnto
this
stone
that
it
may
cast
forth
,
and
shed
in
like
manner
,
not
the
teares
of
Esau
,
but
the
teares
of
Peter
,
and
not
lament
the
losse
of
the
inheritance
of
this
world
,
but
the
withdrawing
of
thy
fauour
;
and
then
I
may
triumph
with
thy
seruant
Dauid
;
Auant
my
flesh
;
get
you
gone
,
O
Deuill
;
backe
,
O
temptations
;
depart
from
mee
,
O
yee
tempters
.
8.
Depart
from
me
all
yee
workers
of
iniquitie
,
for
the
Lord
hath
heard
the
voyce
of
my
weeping
.
O
Lord
,
they
said
vnto
me
,
Vnto
whom
doest
thou
crie
?
the
Lord
dwels
farre
from
men
;
there
is
a
great
gulfe
betweene
sinners
and
him
;
and
thou
,
who
art
thou
?
O
Lord
,
I
haue
found
on
the
contrarie
,
that
thou
art
neere
,
and
surely
very
neere
;
for
thou
hast
not
onely
heard
my
crie
,
but
my
sighes
also
:
I
said
,
I
will
hold
my
peace
,
I
will
be
dumbe
,
I
will
not
open
my
mouth
,
for
thou
hast
done
it
.
I
held
my
peace
,
and
thou
heardst
my
silence
,
my
sighes
;
O
Lord
,
where
couldest
thou
be
but
neere
me
?
where
couldest
thou
bee
,
but
in
me
?
Certes
,
O
Lord
,
there
is
nothing
that
is
farther
off
from
man
than
thy selfe
,
from
sinne
than
thy
iustice
;
therefore
thou
art
said
with
good
reason
to
be
farre
off
from
vs
.
But
there
is
nothing
also
neerer
to
vs
than
thy selfe
;
thy
well-beloued
Sonne
,
who
is
one
nature
with
vs
,
one
essence
with
thee
,
who
came
downe
to
vs
,
and
hath
filled
the
gulfe
,
who
was
clothed
with
our
flesh
,
&
of
whom
we
are
flesh
of
his
flesh
.
It
is
in
him
,
O
Lord
,
that
thou
doest
behold
vs
,
in
him
that
thou
art
neere
vnto
vs
,
in
him
that
thou
drawest
neere
vnto
the
greatest
sinners
.
For
whom
came
the
Physitian
,
but
for
the
sick
?
for
whom
the
ransome
,
but
for
captiues
?
and
for
whom
hath
righteousnesse
beene
made
sinne
,
but
for
sinners
?
therefore
depart
from
mee
ye
tempters
,
for
hee
hath
heard
the
voyce
of
my
weeping
;
Depart
from
me
,
for
9.
The
Lord
hath
heard
my
supplication
,
the
Lord
will
receiue
my
prayer
.
Happie
therefore
am
I
,
that
haue
God
for
my
Aduocate
,
and
God
for
my
Iudge
,
God
for
my
Creditour
,
and
God
for
my
Suretie
:
if
God
be
for
me
,
who
can
be
against
me
?
When
he
iustifieth
,
who
can
condemne
?
Behold
,
O
Lord
,
they
said
,
Thou
maist
wait
long
enough
,
time
seemes
nothing
to
him
that
is
not
subiect
to
it
;
and
doest
thou
thinke
that
hee
will
come
down
expressely
from
heauen
to
helpe
thee
?
Surely
my
flesh
hath
spoken
as
one
of
the
foolish
women
speaketh
,
hee
that
receiueth
good
at
thy
hand
,
why
not
also
euill
?
Satan
also
hath
endeuoured
to
surprize
me
with
his
sophistrie
;
who
can
helpe
vs
better
in
time
,
than
hee
that
hath
made
both
vs
and
time
?
Behold
,
O
Lord
,
thy
seruant
hath
no
sooner
sighed
in
his
heart
,
but
thou
answerest
;
hee
hath
no
sooner
made
his
request
,
but
thou
grantest
it
;
hath
no
sooner
prayed
,
but
thou
lendest
a
gentle
eare
vnto
it
.
O
Lord
,
let
my
supplication
bee
answered
,
as
it
was
vnto
Dauid
,
the
confession
of
my
sinne
answered
in
the
remission
thereof
,
the
paine
of
my
bodie
in
health
,
the
affliction
of
my
Spirit
in
consolation
.
And
10.
Let
all
mine
enemies
be
ashamed
and
sore
vexed
;
let
them
returne
and
be
ashamed
suddenly
.
They
haue
said
,
O
Lord
,
where
is
his
God
?
let
them
see
thee
;
they
haue
said
,
in
vaine
prayeth
he
;
let
them
see
me
againe
.
They
haue
troubled
my
spirit
,
let
them
be
troubled
.
My
flesh
that
hath
tempted
me
,
let
it
blush
for
shame
.
Satan
,
who
hath
assaulted
mee
,
let
him
get
him
hence
.
I
,
O
Lord
,
will
blesse
thee
,
who
hast
taken
this
bodie
out
of
the
graue
;
I
will
praise
thee
for
euer
,
who
hast
deliuered
my
soule
from
death
,
and
saued
mee
by
and
through
thy
Sonne
,
who
was
deliuered
and
died
for
our
offences
,
and
was
raised
againe
for
our
iustification
.
Amen
.
A
MEDITATION
on
PROVERBS
3.11
,
12.
My
Sonne
,
despise
not
the
chastening
of
the
Lord
,
neither
be
weary
of
his
correction
.
For
whom
the
Lord
loueth
,
he
correcteth
,
euen
as
a
father
the
sonne
in
whom
he
delighteth
.
OVerwhelmed
with
griefe
in
my
flesh
,
oppressed
with
astonishment
in
my
spirit
,
with
sorrow
in
my
soule
,
in
danger
to
yeeld
my selfe
vnto
the
words
of
the
vnaduised
,
who
vpon
the
redoubling
of
such
rude
blowes
,
did
murmure
about
me
;
Where
is
now
his
God
,
that
God
whom
he
did
call
vpon
so
oft
;
my selfe
to
mutter
between
my
teeth
;
where
are
indeed
those
infinite
bounties
?
And
wherefore
hast
thou
sued
mee
as
an
aduersary
,
hast
made
me
a
But
to
thy
most
rough
arrowes
?
I
heare
the
wise
man
mildly
saying
,
My
sonne
,
despise
not
the
chastening
of
the
Lord
,
neither
be
weary
of
his
correction
:
For
whom
the
Lord
loueth
hee
correcteth
,
euen
as
a
father
the
sonne
in
whom
hee
delighteth
.
At
this
word
I
breathe
a
little
,
and
come
by
little
&
little
to
my selfe
:
this
word
as
good
strong
Vinegar
comforts
my
spirits
,
restores
my
pulse
,
brings
me
out
of
sounding
,
restores
life
to
my
soule
;
one
drop
of
this
soure
sweet
liquor
on
my
tongue
baked
with
griefe
refresheth
it
,
changeth
its
blacknesse
,
yea
,
its
language
.
Why
then
began
I
to
say
to
my
soule
,
this
despaire
will
it
change
into
hope
?
From
a
Iudge
,
O
Lord
,
whom
I
did
dread
thee
,
and
an
angry
Iudge
,
shal
I
feele
thee
as
a
Father
,
a
louing
Father
?
shall
it
be
then
true
,
that
these
rude
chastisements
are
to
mee
signes
of
thy
loue
,
seales
of
mine
adoption
,
the
earnest
of
my
saluation
,
and
first-fruits
of
thy
grace
?
Therefore
will
I
hold
this
liquor
in
my
palate
,
gargarise
my
mouth
therewith
,
that
it
may
penetrate
my
heart
,
go
to
the
bottome
of
my
soule
;
for
when
men
are
afflicted
,
it
is
from
Gods
hand
;
in
this
hand
will
he
be
heard
,
with
this
hand
he
speaketh
.
And
these
afflictions
are
chastisements
to
his
owne
,
though
punishments
to
others
;
with
the
same
hand
he
doth
afflict
them
and
heale
them
,
with
the
same
rod
he
beats
them
downe
and
raiseth
them
vp
,
beats
downe
the
flesh
,
raiseth
the
soule
.
If
you
behold
the
wound
its
opening
,
and
the
bloud
he
drawes
from
vs
,
he
seemes
not
much
differing
from
an
enemy
;
if
his
soft
hand
,
if
his
tender
affection
,
if
his
wholesome
intention
,
seeing
hee
is
thy
Creator
,
thy
Redeemer
,
how
much
doth
he
exceed
any
Surgeon
,
be
he
neuer
so
much
thy
friend
,
yea
,
any
father
whatsoeuer
?
And
it
is
alwaies
a
great
point
for
vs
to
consider
,
that
our
afflictions
come
from
God
,
make
a
part
of
his
prouidence
.
For
to
omit
that
the
creature
ought
to
yeeld
to
the
whole
and
soueraigne
power
of
the
Creator
,
(
we
doe
yeeld
so
much
to
the
power
of
a
Prince
,
and
that
without
reply
)
All-wise
and
iust
that
he
is
,
can
he
doe
any
thing
either
without
reason
,
or
without
iustice
?
and
are
they
not
therefore
either
trials
of
our
faith
,
or
chastisements
of
our
sins
?
yea
,
all
good
that
he
is
,
a
louer
of
his
creature
,
can
he
doe
ought
but
in
goodnes
?
in
mercy
which
surpasseth
all
his
works
?
to
the
edification
therefore
of
his
Church
?
to
our
owne
saluation
?
for
our
profit
,
saith
the
Apostle
,
[
a
](A07778-e14100-b)
a
Heb.
12.10
.
that
we
may
be
made
partakers
of
his
holinesse
,
wee
may
profit
in
holinesse
,
we
may
walke
from
faith
to
faith
,
from
obedience
to
obedience
.
My
son
,
then
saith
the
wise
man
,
despise
not
the
chastening
of
the
Lord
.
The
wise
man
,
wise
from
elsewhere
than
from
flesh
and
bloud
,
inspired
truly
from
God
in
this
matter
,
who
teacheth
vs
here
as
his
children
;
and
seeing
that
he
is
inspired
from
God
,
God
by
his
mouth
teacheth
vs
as
children
of
God
.
Despise
not
,
saith
he
:
and
who
can
despise
this
discipline
?
as
well
may
he
ward
his
thunderbolts
.
Who
can
be
exempted
from
them
?
decline
his
iurisdiction
,
or
eschew
his
censure
?
It
is
therefore
as
much
as
if
hee
should
say
,
vndergoe
it
willingly
,
take
it
in
good
part
;
suppose
it
to
be
a
lesson
which
he
giues
thee
in
his
Schoole
.
The
slaue
flies
before
his
Master
,
who
feares
more
the
scourge
than
his
anger
.
Doe
not
thou
doe
so
;
childe
that
thou
art
,
feare
more
his
anger
than
his
rod
;
feare
more
thy
sin
the
cause
of
his
anger
,
than
his
anger
it selfe
.
But
if
he
sheweth
thee
his
rod
,
humble
thy selfe
,
kisse
it
,
yea
,
adore
it
.
A
dore
in
thy
God
his
benignity
,
who
daignes
to
visit
thee
,
whether
in
chastisement
,
or
in
triall
,
&
alwaies
finds
in
thee
too
much
matter
of
chastisement
.
Tell
him
with
Dauid
,
[
b
](A07778-e14170-b)
b
Psal.
23.4
Thy
rod
and
thy
staffe
they
comfort
me
.
If
he
strike
thee
,
if
hee
cast
a
stone
at
thee
,
he
is
thy
shepheard
,
thou
wentst
astray
,
he
sets
thee
in
the
way
,
and
therefore
the
wise
man
calls
it
discipline
,
not
punishment
.
Discipline
,
because
by
these
afflictions
hee
keepes
thee
to
schoole
,
hee
conformes
thy
motions
,
thy
actions
to
his
holy
word
.
A
discipline
surely
in
his
intention
,
how
rough
soeuer
it
seemeth
to
thee
,
because
it
tends
wholly
to
thy
instruction
,
not
to
thy
destruction
.
A
discipline
also
on
thy
part
in
its
effect
,
if
thou
takest
well
thy
chastisement
,
doest
amend
,
and
returne
more
and
more
vnto
him
.
Take
it
therefore
in
good
part
,
husband
it
well
,
for
he
addeth
,
neither
be
weary
of
his
correction
.
Not
onely
despise
it
not
,
but
vndergoe
it
,
not
for
once
,
but
often
;
if
he
redouble
,
if
he
return
often
to
it
,
be
not
weary
of
it
.
But
truly
,
who
is
not
weary
of
the
mildest
reprehensions
of
his
best
friends
,
and
whose
eares
and
head
are
not
broken
therewith
?
Why
then
when
God
redoubleth
his
blowes
on
men
,
and
that
with
so
heauie
a
hand
,
who
can
subsist
?
I
,
but
attend
with
patience
,
and
be
not
weary
thereof
:
Certes
we
haue
the
same
reason
both
to
suffer
this
chastisement
,
&
to
perseuere
in
this
patience
,
if
we
consider
that
it
is
God
who
continues
it
,
all
iust
,
all
wise
;
he
doth
it
for
our
good
,
who
is
all
goodnesse
,
all
mercy
.
And
seeing
we
doe
not
complaine
of
the
Physitian
who
purgeth
vs
at
seuerall
times
,
nor
of
the
Surgion
who
searcheth
the
wound
,
and
that
often
in
a
day
,
though
it
be
neuer
without
paine
,
yea
smarting
paine
;
when
God
dresseth
our
sinne
,
an
obstinate
euill
,
a
mortall
plague
cleauing
to
our
spirits
,
yea
,
to
our
marrow
,
shall
wee
complaine
if
hee
resumes
the
Launcer
,
presseth
the
venome
out
,
applies
at
diuers
times
the
searing
iron
,
or
the
cautere
?
according
as
the
vlcer
threatens
an
issue
,
or
that
the
humour
inciteth
it selfe
against
the
cataplasme
,
according
as
we
are
,
and
he
knoweth
vs
,
redoubleth
his
visitation
either
with
the
Launcet
,
or
the
Dose
.
Be
not
(
therefore
)
weary
when
the
Lord
doth
correct
thee
;
why
then
,
what
shall
wee
doe
?
accustome
our selues
to
Gods
rod
,
become
lumpish
or
vnsensible
?
But
on
the
contrary
,
God
will
haue
thee
to
feele
him
,
to
vnderstand
him
,
feele
his
blowes
,
know
the
cause
thereof
,
feele
thy selfe
by
them
,
and
woe
vnto
him
that
rouseth
himselfe
not
vp
.
Hee
loues
the
childe
that
vnderstands
him
at
halfe
a
word
,
that
is
not
dul
,
but
is
sensible
of
the
chastisement
,
shakes
at
the
very
shadow
of
his
rod
.
Patience
is
not
a
stupidity
or
a
want
of
apprehension
of
griefe
in
paine
;
it
presupposeth
on
the
contrary
a
griefe
,
a
suffering
,
but
the
quicker
the
paine
is
,
the
greater
is
the
patience
,
which
proceedeth
from
faith
,
and
produceth
also
obedience
;
faith
,
which
maketh
vs
turne
our
eye
to
the
cause
,
rather
than
carry
our
hand
to
the
sore
:
Faith
,
which
makes
thee
mount
vp
to
God
,
to
receiue
from
his
hand
that
which
hee
pleaseth
to
giue
,
to
descend
into
thy selfe
,
to
examine
thy
soule
,
turne
ouer
the
leaues
of
thy
conscience
,
to
finde
there
that
which
displeaseth
him
,
to
dislike
thy selfe
,
confesse
thy
debt
,
haue
recourse
to
his
benignity
.
And
that
is
it
which
hee
bids
thee
,
be
not
weary
when
God
doth
chastise
thee
;
this
is
the
exercise
properly
which
thou
must
vndertake
.
What
haue
I
done
?
what
haue
I
not
done
?
beholding
thy selfe
in
the
glasse
of
the
law
,
measuring
thy selfe
with
his
graces
;
the
Law
that
shewes
thee
his
will
,
and
thy
sinne
;
his
graces
,
which
according
to
their
proportion
doe
multiply
it
,
according
as
thou
hast
receiued
more
,
and
didst
owe
more
.
An
exercise
where
the
best
men
neuer
want
worke
,
where
the
more
they
haue
,
the
more
they
finde
,
the
more
cleere
sighted
they
are
in
their
infirmities
,
sensible
of
his
anger
;
yea
,
although
that
God
doth
visit
them
;
especially
to
put
them
to
the
proofe
,
to
make
it
appeare
vnto
the
world
what
the
power
of
his
spirit
can
doe
in
their
weaknesse
;
vnto
Sathan
himselfe
,
what
their
faith
can
doe
against
his
tentations
,
against
his
malice
,
against
his
warrefare
;
they
omit
not
to
draw
that
profit
from
thence
,
seeke
for
it
themselues
,
and
they
neuer
want
it
;
they
know
that
their
[
c
](A07778-e14260-b)
c
1
Pet.
1.7
faith
as
gold
in
the
furnace
is
to
bee
tried
with
fire
,
(
how
many
are
there
who
otherwise
faile
at
the
touch
,
and
how
pure
soeuer
they
seeme
to
be
,
haue
but
too
much
drosse
and
skum
,
wherewith
at
all
times
they
are
ouercharged
)
that
[
d
](A07778-e14280-b)
d
Vers.
7.
the
triall
of
their
faith
,
being
much
more
precious
than
of
gold
that
perisheth
,
might
be
vnto
praise
,
and
honour
,
and
glory
at
the
appearing
of
Iesus
Christ
,
according
to
that
which
is
elsewhere
said
of
this
chastening
,
[
e
](A07778-e14300-b)
e
Heb.
12.11
.
for
the
present
it
seemeth
not
to
be
ioyous
,
but
grienous
;
and
therefore
thou
art
weary
thereof
:
Neuerthelesse
afterward
it
yeeldeth
the
peaceable
fruits
of
righteousnesse
vnto
them
which
are
exercised
thereby
.
And
therefore
thou
better
instructed
by
the
wise
man
,
Bee
not
weary
of
his
correction
:
And
the
reason
followeth
;
for
God
is
so
gentle
and
courteous
,
that
he
disdaineth
not
to
render
a
reason
of
that
which
hee
doth
to
vs
his
poore
miserable
creatures
.
For
whom
the
Lord
loueth
hee
correcteth
,
euen
as
a
father
the
sonne
in
whom
hee
delighteth
.
Not
him
whom
simply
hee
loueth
(
his
loue
is
powred
ouer
all
creatures
)
but
him
whom
hee
loueth
tenderly
,
whom
of
a
creature
he
hath
daigned
to
make
his
child
,
of
whom
hee
will
haue
a
particular
care
:
so
that
this
discipline
of
affliction
makes
a
difference
between
his
children
and
strangers
;
yea
,
a
difference
betweene
his
owne
children
in
regard
of
the
degrees
of
his
graces
;
so
that
the
Apostle
groweth
confident
,
yea
,
presumeth
to
say
to
the
Hebrewes
:
[
f
](A07778-e14360-b)
f
Heb.
12.8
.
If
you
be
without
chastisement
,
whereof
all
are
partakers
(
namely
,
all
the
faithfull
)
then
are
yee
bastards
,
and
not
sonnes
.
Alledge
not
vnto
mee
,
that
ye
are
the
children
of
God
,
yee
are
not
his
schollers
:
[
g
](A07778-e14390-b)
g
Heb.
12.6
.
For
the
Lord
chasteneth
him
whom
he
loueth
,
and
the
more
certes
he
loueth
him
;
for
saith
hee
,
Hee
scourgeth
euery
sonne
whom
hee
receiueth
;
whom
particularly
he
adopteth
into
his
familie
,
he
measureth
him
his
correction
according
to
his
loue
.
And
so
indeed
we
let
passe
many
things
in
our
seruants
,
with
we
correct
,
which
we
cannot
beare
with
in
our
children
;
in
those
not
reprehending
ought
for
the
most
part
,
but
that
which
hindreth
our
businesse
and
profit
;
in
these
with
a
cordiall
loue
,
with
a
curious
eye
,
with
an
exact
iudgement
,
regarding
,
examining
from
the
head
to
the
foot
,
desirous
to
frame
and
order
them
to
the
best
gestures
in
their
behauiour
and
carriage
;
so
that
hee
that
doth
it
the
oftner
,
is
reputed
the
better
father
.
[
h
](A07778-e14440-b)
h
Prou.
13.24
.
&
23.14
.
Hee
that
loueth
his
sonne
(
saith
the
Wise
man
)
chasteneth
him
betimes
,
deliuers
his
soule
from
hell
.
Indulgence
and
forbearance
,
as
they
cause
contrarie
effects
,
so
doe
they
giue
him
a
contrarie
qualitie
and
name
:
He
that
spareth
his
rod
,
hateth
his
sonne
.
And
the
Apostle
doth
ordinarily
argue
from
our
carnall
fathers
,
to
our
principall
Father
;
in
as
much
,
certes
,
as
loue
regardeth
care
,
and
care
discipline
;
where
discipline
and
correction
is
wanting
,
there
care
seemeth
to
wither
,
yea
loue
,
yea
and
father-hood
it selfe
.
Why
then
it
is
a
marke
vnto
vs
,
that
wee
are
children
when
God
correcteth
vs
,
if
wee
receiue
this
chastisement
as
from
a
father
with
obedience
.
[
i
](A07778-e14480-b)
i
Heb.
12.9
.
We
haue
had
fathers
of
our
flesh
which
corrected
vs
,
and
wee
gaue
them
reuerence
.
We
haue
interpreted
and
taken
those
corrections
in
good
part
,
wee
haue
acknowledged
them
,
and
reuerenced
,
and
respected
them
with
an
awfull
obseruance
;
and
the
matter
was
onely
to
dispose
and
conforme
vs
to
this
life
.
[
k
](A07778-e14500-b)
k
Heb.
12.9
.
Shall
we
not
much
rather
be
in
subiection
vnto
the
father
of
spirits
?
vnto
him
,
who
by
the
afflictions
of
this
flesh
,
qualifieth
and
composeth
our
spirits
.
And
liue
;
to
prepare
vs
,
to
frame
vs
to
another
life
:
A
signe
,
say
we
more
,
that
wee
are
children
,
in
whom
God
takes
his
delight
:
For
,
saith
he
,
whom
the
Lord
loueth
,
hee
correcteth
,
not
onely
as
a
father
the
sonne
,
but
,
the
sonne
in
whom
hee
delighteth
,
the
childe
whom
hee
cherisheth
,
the
childe
for
whom
he
keepeth
an
inheritance
,
that
heauenly
inheritance
whereof
hee
maketh
vs
coheires
,
with
that
Well-beloued
in
whom
hee
is
well
pleased
;
in
whom
and
by
whom
alone
,
in
vs
and
with
vs
he
is
well
pleased
:
[
l
](A07778-e14580-b)
l
Eph.
1.5
.
He
hath
predestinated
vs
vnto
the
adoption
of
children
by
Iesus
Christ
to
himselfe
,
according
to
the
good
pleasure
of
his
will
:
whereupon
wee
ought
surely
to
say
with
the
Psalmist
,
Before
[
m
](A07778-e14610-b)
m
Psal.
119
67.71
.
I
was
afflicted
I
went
astray
,
it
is
good
for
me
that
I
haue
been
afflicted
,
that
I
might
learne
thy
statutes
.
Thy
chastisements
,
O
God
,
haue
beene
for
my
conuersion
,
for
my
correction
:
with
the
Apostle
also
,
[
n
](A07778-e14630-b)
n
Iam.
1.12
.
Blessed
is
the
man
that
endureth
temptation
,
for
when
hee
is
tried
hee
shall
receiue
the
crowne
of
life
,
which
the
Lord
hath
promised
to
them
that
loue
him
.
In
as
much
,
certes
,
[
o
](A07778-e14650-b)
o
Rom.
5.3
,
4
,
5.
as
tribulation
worketh
patience
,
and
patience
experience
,
and
experience
hope
,
and
hope
maketh
not
ashamed
,
because
the
loue
of
God
is
shed
abroad
in
our
hearts
by
the
Holy
Ghost
,
which
is
giuen
vnto
vs
;
whereupon
hee
saith
we
glorie
in
tribulation
also
:
In
as
much
also
as
[
p
](A07778-e14670-b)
p
Rom.
8.28
.
all
things
worke
together
for
good
,
as
it
were
in
emulation
one
of
the
other
,
to
them
that
loue
God
,
to
them
vnto
whom
by
his
loue
shed
abroad
in
their
hearts
,
hee
hath
giuen
to
loue
him
,
called
according
to
his
purpose
;
in
as
much
in
a
word
,
that
in
all
things
bee
they
neuer
so
difficult
,
[
q
](A07778-e14720-b)
q
Vers.
37.
wee
are
more
than
conquerours
through
him
that
loued
vs
,
our
Lord
and
Sauiour
Iesus
Christ
,
beloued
with
so
strong
a
loue
and
coniunction
,
that
in
him
and
by
him
the
father
loueth
vs
,
the
father
vouchsafes
to
delight
in
vs
;
where
we
crie
confidently
with
the
Apostle
,
that
[
r
](A07778-e14740-b)
r
Rom.
8.35
,
38.
neither
tribulation
nor
distresse
shall
separate
vs
from
the
loue
of
Christ
;
in
those
tribulations
he
acknowledgeth
his
badge
,
nay
not
death
it selfe
,
nor
any
thing
that
may
happen
vnto
vs
,
how
sharpe
soeuer
it
bee
,
from
the
loue
of
God
which
is
in
Christ
Iesus
our
Lord
.
Nay
rather
they
doe
assure
vs
they
doe
testifie
vnto
vs
his
loue
,
are
vnto
vs
pledges
of
his
grace
and
good
will
,
first
fruits
of
his
glorie
.
But
here
the
flesh
repugneth
.
Why
,
saith
it
,
shall
affliction
be
a
marke
of
the
children
of
God
?
why
then
all
they
who
are
chastized
,
are
they
his
children
?
Contrariwise
,
looke
about
you
,
see
in
how
many
sorts
this
marke
is
defectiue
.
I
but
the
wise
man
saith
not
,
that
all
those
whom
God
strikes
are
his
children
,
for
them
what
should
become
of
his
iudgments
,
so
frequent
on
strangers
,
on
the
wicked
?
But
he
meanes
that
all
his
children
,
those
to
whom
he
vouchsafeth
to
be
in
his
house
,
are
subiect
to
feele
his
hand
;
and
children
as
they
are
of
his
mercie
,
they
feele
it
not
in
his
anger
,
as
those
children
of
wrath
;
but
in
his
mercie
.
And
wilt
thou
know
the
difference
?
those
impute
it
to
fortune
,
to
nature
,
to
mischance
,
thinke
on
nought
but
on
their
paine
;
if
any
thought
of
God
enters
perhaps
into
their
mindes
,
they
smother
it
presently
,
ready
to
doe
worse
if
they
doe
but
escape
.
These
in
their
paine
feele
the
hand
of
God
,
thinke
on
their
sinne
,
forget
their
paine
;
conuince
themselues
,
and
conuicted
,
humble
themselues
at
the
foot
of
his
clemencie
;
more
ashamed
of
their
offence
than
of
their
punishment
,
more
confounded
in
themselues
before
the
benignitie
of
such
a
father
,
than
before
the
inflamed
anger
of
the
most
rigorous
Iudge
;
walking
henceforth
warily
,
not
so
much
for
feare
of
incurring
his
indignation
,
as
out
of
a
desire
not
to
commit
any
thing
vnworthy
of
his
adoption
,
of
his
family
.
So
doe
we
read
of
Pharaoh
,
when
he
feeles
the
lice
and
swarms
of
flies
,
&
the
other
rods
of
God
,
according
as
he
doth
redouble
them
,
he
grieueth
,
is
disquieted
,
is
impatient
,
makes
a
capitulation
with
God
;
but
eftsoones
returneth
,
who
is
that
God
,
whom
you
doe
so
much
alleage
?
it
is
maruell
hee
saith
not
,
Let
mee
see
him
,
and
thereupon
hee
hardneth
his
heart
.
Gods
rod
went
but
to
his
backe
,
little
sensible
thereof
in
his
soule
.
On
the
contrary
,
Dauid
sees
the
destroying
Angell
smiting
his
people
,
threatning
very
neere
his
owne
person
,
forgets
his
owne
danger
for
his
sinne
,
readie
to
redeeme
Gods
anger
with
the
losse
of
his
life
;
[
f
](A07778-e14810-b)
f
2
Sam.
24.17
.
Lee
I
haue
sinned
,
saith
he
,
and
I
haue
done
wickedly
;
but
these
sheepe
,
what
haue
these
done
?
let
thine
hand
I
pray
thee
be
against
mee
,
and
against
my
fathers
house
,
because
he
was
sensible
of
his
sinne
,
insensible
of
his
paines
.
Grieue
not
therefore
when
God
chasteneth
thee
,
rather
grieue
when
he
correcteth
thee
not
;
feare
that
hee
hath
forgot
thee
,
and
left
thee
to
thy selfe
:
thou
oughtest
to
suspect
those
prosperities
which
thou
drinkest
in
long
draughts
.
The
sicke
man
,
who
hath
neuer
so
little
iudgement
,
takes
it
for
an
ill
signe
,
when
the
Physitian
permits
him
to
take
any
thing
,
lets
him
drinke
wine
in
his
full
feuer
,
because
he
forbids
nothing
to
desperate
sicke
folkes
,
hee
neuer
maketh
incision
on
those
that
are
mortally
wounded
;
there
is
both
reason
and
art
to
let
them
die
at
leasure
.
I
but
it
is
the
correction
of
a
father
,
the
chastisement
of
a
sonne
,
to
cut
off
an
arme
or
leg
,
pull
out
our
eyes
or
bowels
;
and
shall
wee
not
thinke
that
these
words
serue
rather
to
lull
vs
asleepe
?
for
what
could
the
greatest
enemie
doe
to
vs
more
in
the
heat
of
his
anger
?
I
but
vnaduised
flesh
refraine
thy selfe
,
it
is
God
that
speakes
:
and
if
thy
vine
could
speake
,
and
should
vpbraid
thee
,
and
tell
thee
how
often
thou
makest
it
to
weepe
,
when
thou
cutst
it
,
and
cutst
it
againe
,
leauest
but
a
twig
in
an
vnassured
hope
notwithstanding
of
more
fruit
;
Good
husband-man
,
as
thou
thinkest
thy selfe
to
be
,
wouldst
thou
not
mock
at
it
?
And
how
often
to
heale
the
bodie
,
to
preuent
a
Cangrene
,
secst
thou
the
arme
,
the
leg
offred
to
the
Surgeons
saw
,
without
caution
or
assurance
to
be
bettered
,
to
a
losse
,
to
an
anguish
both
certaine
&
extreme
?
Why
then
ought
we
not
to
suffer
in
this
bodie
,
and
in
all
worldly
things
,
to
heale
,
to
soue
the
soule
?
of
God
aboue
all
,
who
hath
made
the
soule
and
bodie
,
Creatour
of
this
vniuersall
world
,
who
knoweth
how
farre
the
dammage
of
our
body
,
the
losse
of
this
present
world
may
serue
,
may
contribute
to
the
saluation
of
our
soules
?
But
behold
I
see
what
troubleth
thee
,
I
am
the
nian
,
that
hath
seene
affliction
by
the
rod
of
his
wrath
;
surely
against
mee
is
be
turned
;
hee
turneth
his
hand
against
mee
all
the
day
.
He
hath
taken
from
me
an
onely
sonne
,
and
thorow
the
sonnes
side
hath
pierced
the
mother
.
A
sonne
in
the
flower
of
his
age
,
the
stay
of
my
declining
yeeres
in
this
corrupted
age
;
a
bud
of
manly
vertue
,
already
the
honour
of
his
age
.
A
woman
,
a
wife
,
my
counsell
in
perplexitie
,
my
comfort
in
aduersitie
,
a
continuall
spurre
to
good
,
surpassing
most
,
yea
all
,
both
in
regard
of
her
sex
,
and
of
that
age
.
And
thereupon
thou
framest
thy
reply
.
And
thereupon
Satan
doth
tempt
thee
;
Thy
force
and
thy
hope
in
God
is
gone
.
I
but
consider
that
wee
must
all
die
,
and
by
Gods
will
according
as
it
pleaseth
him
to
call
vs
.
This
call
is
our
calling
,
he
hath
preuented
thy
sonne
by
his
mercie
,
hee
hath
taken
him
away
from
corruption
,
(
what
caution
,
what
securitie
,
be
it
neuer
so
firme
,
can
one
haue
to
swim
against
the
streame
of
this
●●●●uption
)
hath
taken
him
away
from
hence
with
honour
,
hath
aduanced
and
taken
him
vp
into
his
glorie
.
Setapart
the
interest
thou
hast
;
hast
thou
occasion
to
complaine
?
And
wouldest
thou
,
O
miserable
man
,
on
the
hazard
of
his
soule
,
haue
thy
condition
amended
?
to
support
some
few
yeeres
which
remaines
to
thee
,
see
him
deliuered
and
giuen
ouer
to
the
windes
of
youth
,
the
waues
of
vanitie
,
among
so
many
rockes
,
yea
amongst
so
many
Sirens
?
Hee
tooke
a
little
while
after
thy
wife
away
.
But
note
his
prouidence
,
by
the
death
of
that
deare
Sonne
shee
was
weaned
from
all
pleasure
,
from
all
hope
in
this
life
.
And
so
to
weane
our
children
,
to
set
them
forwards
,
to
vse
them
to
a
better
food
,
we
vse
to
〈◊〉
Orpin
on
the
nurses
brest
A
while
after
thy
wife
melted
with
griefe
,
wearied
and
tired
with
anguish
,
cloyed
with
daies
,
desirous
of
a
better
life
,
God
tooke
her
away
from
thee
,
and
that
before
thine
eyes
,
thy selfe
,
thy
soule
,
thou
wilt
say
and
thine
owne
entrailes
.
But
wouldest
thou
not
haue
made
conscience
,
for
thy
contentment
,
rather
than
for
hers
,
to
see
her
endure
,
not
able
to
dure
vnder
such
a
torture
?
But
seeing
we
must
all
part
from
hence
,
louing
her
so
tenderly
,
wouldst
thou
haue
preceded
her
decease
?
And
knowest
thou
what
yeeres
remaine
thee
after
her
;
and
with
what
loue
then
wouldest
thou
haue
surcharged
her
,
ouerwhelmed
her
with
such
griefe
,
to
see
thee
die
before
her
?
yea
,
if
thou
wouldest
but
consisider
thine
interest
;
what
greater
good
,
yea
almost
what
other
good
ioyned
with
hers
couldst
thou
draw
,
than
from
the
death
of
thy
wife
,
who
after
hauing
beene
giuen
thee
thirtie
yeeres
and
more
for
an
helpe
to
liue
well
,
thou
hast
had
her
as
an
example
to
die
well
,
dying
vertuously
,
Christianly
,
for
others
to
take
example
by
?
to
learne
of
her
and
in
her
(
a
liuely
lesson
at
the
very
stroke
of
death
)
to
crowne
,
to
conclude
thy
life
?
But
in
stead
of
replying
,
thou
redoublest
thy
complaint
,
why
could
not
God
take
mee
some
other
way
,
and
whether
it
hath
beene
to
chastize
mee
,
or
to
proue
mee
,
had
hee
no
other
meanes
,
but
hee
must
needs
come
to
extremities
?
But
whether
it
be
to
make
thee
feele
his
rod
,
or
to
put
thy
faith
in
euidence
,
what
could
he
doe
more
?
His
goods
giuen
thee
by
his
mercie
,
and
worldly
honours
,
how
often
hadst
thou
spurned
at
them
,
trod
them
vnder
foot
,
made
vile
account
of
them
?
what
had
it
been
then
else
,
than
to
haue
strucke
thee
vpon
thy
cloaths
,
to
try
the
valour
of
a
Souldier
in
a
pettie
game
,
the
constancie
of
a
Senatour
in
a
pupper
.
In
that
one
therefore
which
remained
to
thee
,
whereof
thou
wert
sensible
,
hee
hath
strucken
thee
,
who
knoweth
thee
better
than
thy selfe
doth
;
elsewhere
it
had
beene
vnprofitable
,
yea
ridiculous
.
He
hath
strucke
thee
but
in
his
mercie
,
to
thy
saluation
,
happie
is
the
man
whom
God
correcteth
,
for
hee
maketh
sore
and
bindeth
vp
,
hee
woundeth
and
his
hands
make
whole
.
And
therefore
learne
to
say
more
and
more
to
God
with
Iob
,
neither
be
weary
therof
;
though
he
slay
me
yet
will
I
trust
in
him
.
And
notwithstanding
protest
holily
with
him
,
euen
vpon
that
point
,
but
I
will
maintaine
mine
owne
wates
before
him
,
all
these
temptations
shall
not
slacken
my
course
,
but
rather
shall
settle
mee
in
his
seruice
,
frame
me
and
resolue
me
thereto
.
And
then
doe
not
doubt
,
God
will
blesse
thy
latter
end
more
than
thy
beginning
.
That
hee
will
restore
vnto
thee
not
the
double
,
as
to
Iob
,
but
an
hundred
fold
,
when
hee
shall
restore
vnto
thee
those
whom
thou
bemoanest
,
and
thee
to
them
;
but
glorious
,
but
in
his
glorie
,
at
the
voice
of
the
Arch-Angell
,
wee
shall
rise
out
of
the
dust
,
wee
shall
meet
the
Lord
in
the
aire
,
to
dwell
,
liue
,
reigne
,
and
triumph
with
him
for
euer
.
Amen
.
These
wholesome
simples
(
O
Lord
)
doe
I
gather
in
thy
Garden
,
in
thy
holy
Word
,
and
doe
compound
them
,
and
dispose
of
them
,
but
vnprofitably
(
this
flesh
doth
so
much
repugne
)
if
thy
Spirit
doth
not
apply
them
vnto
me
.
Therfore
,
O
Father
,
God
of
patience
and
comfort
,
effect
in
mee
this
thy
worke
;
behold
my
wounds
,
powre
therein
the
sweet
balme
of
thy
Word
,
giue
it
vertue
and
efficacie
;
let
this
paine
turne
into
conuersion
,
these
medicines
into
comfort
vnto
my
soule
.
That
I
may
haue
matter
to
cry
out
with
the
Prophet
,
O
Lord
,
I
will
praise
thee
though
thou
wast
angry
with
me
;
for
I
acknowledge
it
,
I
had
need
thereof
;
I
adore
thy
mercie
in
the
scalding
water
of
thine
anger
,
but
I
adde
also
with
one
tenour
in
full
confidence
,
Thine
anger
is
turned
away
,
and
thou
comfortedst
me
;
behold
the
Lord
Iehouah
is
my
strength
,
and
my
song
,
he
also
is
become
my
saluation
;
for
his
holy
name
sake
,
in
his
Sonne
Iesus
Christ
our
Lord
,
Amen
.
FINIS
.