An
eye
to
Heauen
in
Earth
.
A
Necessarie
Watch
for
the
time
of
Death
,
consisting
in
Meditations
and
Prayers
fit
for
that
purpose
.
WITH
The
Husbands
Christian
counsell
to
his
Wife
and
Children
,
left
poore
after
his
Death
.
PSAL.
65.
4.
Blessed
is
the
man
whom
thou
choosest
and
causest
to
come
vnto
thee
:
he
shall
dwell
in
thy
Courts
,
and
be
satisfied
with
the
pleasures
of
thine
House
,
euen
of
thine
holy
Temple
.
PSAL.
116.
15.
Precious
in
the
sight
of
the
Lord
is
the
death
of
his
Saints
.
LONDON
Printed
by
W.
Stansby
for
Richard
Meighen
,
and
are
to
be
sold
at
his
shops
at
Saint
Clements
Church
ouer
against
Essex
house
,
and
at
Westminster
Hall
.
1619.
1.
Ianuarie
called
of
the
|
Latins
,
Ianuarius
.
|
●ath
31.
daies
.
|
Graecians
.
Gamelion
.
|
Hebrewes
,
Tebeth
,
and
is
their
10.
moneth
.
|
1
|
A
|
Calends
.
|
|
2
|
b
|
|
The
first
day
of
this
Moneth
Christ
was
circumcised
,
Luk.
1.
21.
The
tops
of
the
mountaines
appeared
vnto
Noah
,
Gen
8.
5.
The
Israelites
put
away
their
wiues
,
Ezra
.
10.
16.
|
3
|
c
|
Nones
of
Ia.
-
-
4
-
3
|
4
|
d
|
|
5
|
e
|
|
6
|
f
|
Day
before
the
N.
|
7
|
g
|
Nones
of
Ianuar.
|
8
|
A
|
|
9
|
b
|
|
The
5.
of
this
moneth
word
was
brought
vnto
Ezechiel
the
Prophet
,
that
the
Citie
Ierusalem
was
smitten
,
Ezechiel
33.
21.
|
10
|
c
|
Idus
of
Ianuarie
.
-
-
8
-
7
-
6
-
5
-
4
-
3
|
11
|
d
|
|
12
|
e
|
|
13
|
f
|
|
14
|
g
|
Day
before
the
Id.
|
The
sixth
of
this
moneth
Christ
was
worshipped
of
the
wise
men
,
Mat.
2.
1.
&c.
baptized
,
Mat.
3.
15.
turned
water
into
wine
,
Ioh.
〈◊〉
.
1.
&c.
as
testifieth
Epiphanius
.
|
15
|
A
|
Idus
of
Januarie
.
|
16
|
b
|
|
17
|
c
|
|
18
|
d
|
|
19
|
e
|
|
20
|
f
|
|
The
10.
of
this
Month
Nabuchadnezzar
,
King
of
Babel
,
moued
therunto
by
the
rebellion
of
Zedechiah
,
besieged
Ierusalem
most
fiercely
,
as
may
appeare
2.
Kings
.
25.
&c.
Ier.
52.
4.
Also
Ezechiel
was
willed
to
vtter
his
parable
,
Ezech.
2.
&c.
|
21
|
g
|
|
22
|
A
|
Calends
of
Februarie
.
-
-
17
-
16
-
15
-
14
-
13
-
12
-
11
-
10
-
9
-
8
-
7
-
6
-
5
-
4
-
3
|
23
|
b
|
|
24
|
c
|
|
25
|
d
|
|
26
|
e
|
|
27
|
f
|
|
28
|
g
|
|
29
|
A
|
|
Paul
called
,
and
conuerted
the
25.
of
this
moneth
,
Acts.
9.
3.
|
30
|
b
|
|
31
|
c
|
Day
before
the
Calends
of
Feb.
|
Festiual
daies
in
this
moneth
be
|
Circumcision
the
first
|
day
.
|
Epiphanie
the
sixth
|
2
Februarie
,
called
of
the
|
Latins
,
Februarius
.
|
hath
28
daies
vnlesse
it
bee
yere
Bissextil
,
and
then
29.
|
Graecians
,
Elapheb●liō
.
|
Hebrews
,
Shebat
.
and
is
their
11.
month
.
|
1
|
d
|
Calends
.
|
The
first
of
this
moneth
Mose
▪
repeated
the
Law
vnto
the
children
of
Israel
,
Deut.
1.
3.
|
2
|
e
|
Nones
of
Februar
.
-
-
4
-
3
|
3
|
f
|
|
4
|
g
|
Day
before
the
N.
|
5
|
A
|
Nones
of
Februa
.
|
The
second
of
this
month
our
Sauiour
was
presented
to
the
Lord
,
and
Marie
purified
,
Luke
2.
22.
|
6
|
b
|
|
7
|
c
|
|
8
|
d
|
Idus
of
Februar
.
-
-
8
-
7
-
6
-
5
-
4
-
3
|
9
|
e
|
|
The
ninth
of
this
month
,
Noah
40.
daies
after
he
had
seene
the
tops
of
the
mountaines
,
sent
out
of
the
Ark
a
Rauen
,
&
afterward
a
Doue
which
returned
,
Ge.
8.
6.
&c.
|
10
|
f
|
|
11
|
g
|
|
12
|
A
|
Day
before
the
Id.
|
13
|
b
|
Idus
of
Februar
.
|
14
|
c
|
|
15
|
d
|
|
The
15
of
this
month
,
the
Iewes
spend
merily
together
,
for
that
the
Spring
of
the
yeare
doth
enter
then
,
as
they
thinke
.
|
16
|
c
|
|
17
|
f
|
|
18
|
g
|
|
19
|
A
|
|
20
|
〈◊〉
|
|
The
16.
of
this
moneth
,
Noah
the
second
time
sent
out
a
Doue
,
which
returned
with
an
Oliue
branch
in
her
bill
,
Gen.
8.
10.
|
21
|
c
|
Calends
of
March.
-
-
17
-
16
-
15
-
14
-
13
-
12
-
11
-
10
-
9
-
8
-
7
-
6
-
5
-
4
-
3
|
22
|
d
|
|
23
|
e
|
|
24
|
f
|
|
25
|
g
|
|
The
24.
of
this
month
,
Zechariah
was
commanded
to
prophecie
,
Zechary
1.
7.
Matthias
was
elected
into
the
number
of
the
Apostles
,
Acts
1.
26.
|
26
|
A
|
|
27
|
b
|
|
28
|
c
|
|
29
|
d
|
Day
before
the
Calends
of
March.
|
|
|
|
Festiuall
daies
in
this
moneth
be
the
2.
called
the
Purification
of
Saint
Marie
.
The
24.
which
is
Saint
Matthias
day
.
3.
March
called
of
the
|
Latins
,
Martius
.
|
hath
31.
daies
,
|
Graecians
,
Mouuichyon
,
|
Hebrewe
,
Adar
:
and
is
their
12.
moneth
.
|
1
|
d
|
Calends
.
|
The
Temple
of
Ierusalem
was
finished
the
3.
day
of
this
month
,
Esra
.
6.
15.
In
the
1.
of
Esdr.
7.
5.
it
is
said
to
be
the
23.
of
this
moneth
.
|
2
|
e
|
|
3
|
f
|
Nones
of
March
.
-
-
6
-
5
-
4
-
3
|
4
|
g
|
|
5
|
A
|
|
6
|
b
|
Day
before
the
N.
|
The
tenth
of
this
month
,
Christ
was
aduertised
that
Lazarus
was
sicke
.
Ioh.
11.
3.
|
7
|
c
|
Nones
of
March
|
8
|
d
|
|
9
|
e
|
|
A
feast
was
celebrated
among
the
Iewes
,
for
the
ouerthrow
of
Nicanor
,
the
13.
of
this
moneth
2.
Mac.
15
37
Also
vpon
the
same
day
al
the
Iews
vnder
Ashuerosh
were
commanded
to
bee
put
to
death
,
Esth.
3.
13.
vpon
the
same
day
the
Iewes
had
a
priuiledge
giuen
them
to
slay
all
their
enemies
.
Est.
8.
12.
This
day
also
the
Iewes
solemnized
for
their
ioifull
deliuerance
,
Est.
8.
17.
|
10
|
f
|
Idus
of
March
.
-
-
8
-
7
-
6
-
5
-
4
-
3
|
11
|
g
|
|
12
|
|
|
13
|
b
|
|
14
|
c
|
Day
before
the
Id.
|
15
|
d
|
Idus
of
March
.
|
16
|
e
|
|
17
|
f
|
|
18
|
g
|
|
19
|
A
|
|
20
|
b
|
|
21
|
c
|
|
22
|
d
|
Calends
of
Aprill
.
-
-
17
-
16
-
15
-
14
-
13
-
12
-
11
-
10
-
9
-
8
-
7
-
6
-
5
-
4
-
3
|
23
|
e
|
|
The
14.
day
of
this
month
was
called
of
the
Iews
,
Mardocheus
day
,
2.
Macc.
15.
37.
also
Purim
,
as
may
appeare
Esth.
9.
vers.
21.
26.
|
24
|
f
|
|
25
|
g
|
|
26
|
A
|
|
27
|
b
|
|
28
|
c
|
|
The
15.
also
is
another
day
of
Purim
,
Est.
9.
21.
|
29
|
d
|
|
30
|
e
|
|
The
16.
of
this
Moneth
Lazarus
was
raised
from
the
dead
,
Iohn
11.
43.
|
31
|
f
|
Day
before
the
Calends
of
April
.
|
|
|
|
This
Moneth
hath
one
festiual
day
called
the
Annunciation
of
Saint
Marie
,
celebrated
the
25.
of
this
moneth
.
4.
April
called
of
the
|
Latins
,
Aprilis
.
|
hath
30
daies
|
Grecians
,
Thargelion
.
|
Hebrewes
,
Abib
or
Nisan
,
and
is
their
1.
moneth
|
1
|
g
|
Calends
.
|
The
first
of
this
Moneth
Noah
vncouered
the
Arke
,
&
saw
earth
,
Ge.
8.
13.
Moses
reared
the
Tabernacle
,
Exo.
40.
2.
17.
the
Temple
began
to
be
sanctified
,
2.
Ch.
29.
17.
|
2
|
A
|
Nones
of
April
.
-
-
4
-
3
|
3
|
b
|
|
4
|
c
|
Day
before
the
N.
|
5
|
d
|
Nones
of
April
.
|
6
|
e
|
|
7
|
f
|
|
The
10.
of
this
month
the
children
of
Israel
passed
thorow
the
riuer
●ordan
on
dry
foote
,
Iosu.
4.
19.
the
Paschal
Lamb
was
chosen
,
Exo.
1
23.
|
8
|
g
|
Idus
of
April
.
-
-
8
-
7
-
6
-
5
-
4
-
3
|
9
|
A
|
|
10
|
b
|
|
11
|
c
|
|
12
|
d
|
Day
before
the
Id.
|
The
●3
.
of
this
moneth
the
edict
of
King
Abashuerosh
came
out
for
the
murthering
of
the
Iewes
,
Esth
3.
12.
|
13
|
c
|
Idus
of
April
.
|
14
|
f
|
|
15
|
g
|
|
16
|
A
|
|
The
14
of
this
month
the
Passeouer
was
kept
Exo.
12.
6.
Leuit
23
5.
Ios.
5.
10.
|
17
|
b
|
|
18
|
c
|
|
19
|
d
|
The
15.
of
this
moneth
the
Israelite
,
departed
out
of
Egypt
.
Numb
33.
3.
|
20
|
e
|
|
21
|
f
|
Calends
of
May.
-
-
18
-
17
-
16
-
15
-
14
-
13
-
12
-
11
-
10
-
9
-
8
-
7
-
6
-
5
-
4
-
3
|
22
|
g
|
|
The
16.
of
this
moneth
Hezekiah
made
an
end
of
sanctifying
and
purging
the
Temple
,
2
Chron.
29.
17.
|
23
|
A
|
|
24
|
b
|
|
25
|
c
|
|
26
|
d
|
|
The
18.
of
this
month
the
childien
of
Israel
walked
on
drie
land
through
the
midst
of
the
red
sea
,
Exod.
14
19.
|
27
|
e
|
|
28
|
f
|
|
29
|
g
|
|
30
|
A
|
Day
before
the
Calends
of
May.
|
The
24
,
Daniel
saw
his
vision
,
Dan.
10
4.
|
|
|
|
The
25.
of
this
moneth
the
feast
of
S.
Marke
is
obserued
.
5.
May
,
called
of
the
|
Latins
,
Maius
.
|
hath
31.
daies
.
|
Graecians
,
Scri●ophorion
.
|
Hebrewes
,
Liar
,
which
is
their
2.
moneth
.
|
1
|
b
|
Calends
.
|
The
first
of
this
Moneth
Moses
was
commanded
to
number
the
children
of
Israel
,
Numb.
1.
1.
&c.
|
2
|
c
|
|
3
|
d
|
Nones
of
May.
-
-
6
-
5
-
4
-
3
|
4
|
e
|
|
5
|
f
|
|
The
5.
of
this
Moneth
,
Christ
is
thought
to
haue
ascended
vp
into
heauen
,
Mar.
16.
9.
Luk.
24.
51.
Act.
19.
They
which
could
not
keep
the
Passeouer
at
the
day
appointed
by
the
Lord
,
were
willed
to
celebrate
the
same
the
14.
of
this
month
,
Nu.
39.
v.
10.
11.
So
did
the
Israelites
at
the
commandement
of
King
Hezekiah
,
2.
Ch.
30.
15.
|
6
|
g
|
Day
before
the
N.
|
7
|
A
|
Nones
of
May.
|
8
|
b
|
|
9
|
c
|
|
10
|
d
|
Idus
of
May.
-
-
8
-
7
-
6
-
5
-
4
-
3
|
11
|
e
|
|
12
|
f
|
|
13
|
g
|
|
14
|
A
|
Day
before
the
Id
|
15
|
b
|
Idus
of
May.
|
16
|
c
|
|
17
|
d
|
|
The
16.
day
,
Manua
rained
from
heauen
,
Exod.
16.
14
|
18
|
e
|
|
19
|
f
|
|
The
17.
day
Noah
entred
the
Arke
,
and
the
floud
began
.
Gen.
7.
11.
13.
|
20
|
g
|
|
21
|
A
|
|
22
|
b
|
Calends
of
Iune
.
-
-
17
-
16
-
15
-
14
-
13
-
12
-
11
-
10
-
9
-
8
-
7
-
6
-
5
-
4
-
3
|
The
22.
fire
from
Heauen
consumed
such
as
murmured
against
the
Lord
,
Nu.
11.
|
23
|
c
|
|
24
|
d
|
|
25
|
e
|
|
The
23.
the
Israelites
with
great
ioy
triumphingly
entred
into
the
Castle
of
Ierusalem
,
1.
Mac.
13.
51.
|
26
|
f
|
|
27
|
g
|
|
28
|
A
|
|
29
|
b
|
|
Noah
,
the
27.
the
wate●
being
dried
vp
,
came
foorth
of
the
Arke
,
Gen.
8
14.
&c.
|
30
|
c
|
|
31
|
d
|
Day
before
the
Calends
of
Iune
|
The
first
of
this
Moneth
is
vsually
celebrated
for
the
feast
of
Philip
and
Iacob
.
〈◊〉
.
Iune
,
called
of
the
|
Latins
,
lunius
.
|
hath
30.
daies
.
|
Graecians
,
Ekat●mb●i●n
.
|
Hebrewes
Siuan
which
is
their
third
moneth
.
|
1
|
e
|
Calends
.
|
The
first
comming
of
the
children
of
Israel
vnto
mount
Sinai
was
the
1.
of
this
moneth
,
where
they
abode
11.
moneths
,
and
20.
daies
,
in
which
time
all
those
things
were
done
,
recorded
in
Exod.
cap
19.
1.
&c.
|
2
|
f
|
Nones
of
Iune
.
-
-
4
-
3
|
3
|
g
|
|
4
|
A
|
Day
before
the
N.
|
5
|
b
|
Nones
of
Iune
.
|
6
|
c
|
|
7
|
d
|
|
8
|
e
|
Idus
of
Iune
.
-
-
8
-
7
-
6
-
5
-
4
-
3
|
9
|
f
|
|
The
sixth
of
this
moneth
Alexander
that
mighty
Monarch
of
the
world
was
borne
,
of
whom
Dan.
c.
11.
3.
doth
prōphesie
.
Also
on
this
day
that
famous
temple
of
Diana
in
Ephesus
,
numbred
among
the
7.
wonders
of
the
world
,
was
set
on
fire
by
Herostratu
.
The
Iewes
likewise
kept
their
feast
of
Pentecost
on
this
day
.
|
10
|
g
|
|
11
|
〈◊〉
|
|
12
|
b
|
Day
before
the
Id
|
13
|
c
|
Idus
of
Iune
.
|
14
|
d
|
|
15
|
e
|
|
16
|
f
|
|
17
|
g
|
|
18
|
A
|
|
19
|
b
|
|
20
|
〈◊〉
|
|
21
|
d
|
Calends
of
Iuly
.
-
-
18
-
17
-
16
-
15
-
14
-
13
-
12
-
11
-
10
-
9
-
8
-
7
-
6
-
5
-
4
-
3
|
22
|
e
|
|
The
23
of
this
month
the
first
edict
came
out
for
the
safetie
of
Gods
people
the
Iewes
,
against
Haman
,
and
the
rest
of
their
enemies
,
Esther
8
,
9.
|
23
|
f
|
|
24
|
g
|
|
25
|
A
|
|
26
|
b
|
|
27
|
c
|
|
28
|
d
|
|
The
29.
of
this
month
the
Arke
of
Noah
through
the
increase
of
waters
was
lifted
vp
from
the
earth
,
Gen.
7.
12.
|
29
|
e
|
|
30
|
f
|
Day
before
the
Calends
of
Iuly
.
|
|
|
|
|
|
|
Festiuall
daies
in
this
moneth
,
are
the
24.
which
is
the
feast
of
S.
I●●
.
Baptist.
29.
which
is
S.
Peters
.
7.
Iuly
,
called
of
the
|
Latins
,
Iulius
.
|
hath
31.
daies
.
|
Graecians
,
Metageitmon
,
|
Hebrewes
,
Thamus
,
being
their
4.
moneth
.
|
1
|
g
|
Calends
.
|
|
2
|
A
|
|
The
5.
of
this
moneth
Ezechiel
saw
his
visions
.
Ezech.
1.
1.
|
3
|
b
|
Nones
of
Iuly
.
-
-
6
-
5
-
4
-
3
|
4
|
c
|
|
5
|
d
|
|
|
6
|
e
|
Day
before
the
N.
|
The
6.
of
this
moneth
the
Capitol
of
Rome
,
counted
one
of
the
7.
wonders
of
the
world
,
was
burned
:
and
the
mirror
of
Christian
Princes
King
Edward
the
sixt
,
died
the
sixt
of
this
moneth
,
Anno
●553
.
|
7
|
f
|
Nones
of
Iuly
|
8
|
g
|
|
9
|
〈◊〉
|
|
10
|
b
|
Idus
of
July
.
-
-
8
-
7
-
6
-
5
-
4
-
3
|
11
|
c
|
|
12
|
d
|
|
13
|
e
|
|
14
|
f
|
Day
before
the
Id.
|
|
15
|
g
|
Idus
of
Iuly
.
|
|
16
|
A
|
|
The
9.
of
this
moneth
Ierusalem
,
after
it
had
a
long
while
been
besieged
by
Nebuchadnezzar
,
was
taken
,
Ier.
39
,
2.
|
17
|
b
|
|
18
|
c
|
|
19
|
d
|
|
20
|
e
|
|
21
|
f
|
|
|
22
|
g
|
|
|
23
|
A
|
Calends
of
August
.
-
-
17
-
16
-
15
-
14
-
13
-
12
-
11
-
10
-
9
-
8
-
7
-
6
-
5
-
4
-
3
|
The
〈◊〉
.
of
this
month
,
Iulius
Caesar
,
the
first
Roman
Emperor
was
borne
.
Of
him
is
this
moneth
called
Iuly
.
|
24
|
b
|
|
25
|
c
|
|
26
|
d
|
|
27
|
e
|
|
|
28
|
f
|
|
The
18.
of
this
month
,
the
Egyptians
begin
their
yere
,
Plin.
lib.
8.
cap.
47.
|
29
|
g
|
|
30
|
A
|
|
31
|
b
|
Day
before
the
Calends
of
August
.
|
|
The
25.
of
this
moneth
is
the
feast
of
S.
Iames
the
Apostle
:
and
vpon
this
day
K
James
was
crowned
King
of
England
.
1●●3
.
8.
August
,
called
of
the
|
Latins
,
Augustus
.
|
hath
31.
daies
.
|
Graecians
,
Boedromion
.
|
Hebrewes
▪
Ab
,
which
is
their
5.
moneth
.
|
1
|
c
|
Calends
.
|
|
2
|
d
|
Nones
of
August
.
-
-
4
-
3
|
The
first
of
this
moneth
,
Aaron
,
40.
yeeres
after
the
children
of
Israel
were
come
out
of
Egypt
,
died
on
mount
Hor
,
Num.
33.
38.
Also
on
this
day
Ezra
with
his
company
came
out
of
Babel
vnto
Ierusalem
,
Ezra
.
7.
9.
|
3
|
e
|
|
4
|
f
|
Day
before
the
N.
|
5
|
g
|
Nones
of
August
.
|
6
|
A
|
|
7
|
b
|
|
8
|
c
|
Idus
of
August
.
-
-
8
-
7
-
6
-
5
-
4
-
3
|
9
|
d
|
|
10
|
e
|
|
|
11
|
f
|
|
|
12
|
g
|
Day
before
the
Id
|
The
7.
of
this
moneth
Nebuchadnezzar
burnt
the
house
of
the
Lord
,
and
●l
Ierusalem
.
2.
King
.
25.
8.
9.
|
13
|
A
|
Idus
of
August
.
|
14
|
b
|
|
15
|
c
|
|
16
|
d
|
|
|
17
|
e
|
|
|
18
|
f
|
|
The
10.
of
this
moneth
,
some
thinke
Ierusalem
to
haue
been
burnt
by
the
Babylonians
,
Ierem.
52.
12.
Iosephus
(
lib.
5.
cap.
26.
)
said
it
was
burned
afterward
by
the
Romans
the
same
day
.
Therefore
doe
the
Iewes
on
this
day
obserue
a
most
straight
fast
,
and
goe
bare-footed
,
and
sitting
on
the
ground
,
reade
twice
ouer
the
Lamentations
of
Ieremie
.
|
19
|
g
|
|
20
|
A
|
|
21
|
b
|
Calend.
of
Septemb.
-
-
18
-
17
-
16
-
15
-
14
-
13
-
12
-
11
-
10
-
9
-
8
-
7
-
6
-
5
-
4
-
3
|
22
|
c
|
|
23
|
d
|
|
24
|
e
|
|
25
|
f
|
|
26
|
g
|
|
27
|
A
|
|
28
|
b
|
|
29
|
c
|
|
30
|
d
|
Day
before
the
Calends
of
Sep.
|
31
|
e
|
|
The
2●
.
of
this
moneth
is
vsually
called
S.
Bartholmewes
day
.
9.
September
called
of
the
|
Latins
,
September
.
|
hath
30.
daies
.
|
Graecians
,
Maimacterion
.
|
Hebrewes
,
Elul
,
which
is
their
6.
moneth
.
|
1
|
f
|
Calends
.
|
|
2
|
g
|
Nones
of
Septemb.
-
-
4
-
3
|
The
first
of
this
Moneth
Haggai
the
Prophet
began
to
prophecie
,
Hag.
1.
1.
|
3
|
A
|
|
4
|
b
|
Day
before
the
N.
|
5
|
c
|
Nones
of
Septemb.
|
|
6
|
d
|
|
|
7
|
e
|
|
The
sixt
of
this
month
Ezechiel
saw
another
vision
Ezec.
8.
1.
|
8
|
f
|
Idus
of
Septemb.
-
-
8
-
7
-
6
-
5
-
4
-
3
|
9
|
g
|
|
10
|
A
|
|
|
11
|
b
|
|
|
12
|
c
|
Day
before
the
Id.
|
|
13
|
d
|
Idus
of
Septemb.
|
The
7.
of
this
moneth
our
late
most
noble
Queene
Elizabeth
was
borne
at
Greenewich
,
Anno
,
1533.
|
14
|
e
|
|
15
|
f
|
|
16
|
g
|
|
17
|
A
|
|
|
18
|
b
|
|
|
19
|
c
|
|
|
20
|
d
|
|
The
8.
of
this
Month
,
Anno
,
73.
Ierusalem
was
vtterly
with
fire
and
sword
destroied
by
Titus
the
Emperour
▪
Ioseph
.
lib.
7.
cap.
●6
.
|
21
|
e
|
Calends
of
Octobe●
-
-
18
-
17
-
16
-
15
-
14
-
13
-
12
-
11
-
10
-
9
-
8
-
7
-
6
-
5
-
4
-
3
|
22
|
f
|
|
23
|
g
|
|
24
|
A
|
|
25
|
b
|
|
|
26
|
c
|
|
|
27
|
d
|
|
|
28
|
e
|
|
The
25
:
of
this
month
,
Nehemiah
finished
the
walles
of
Ierusalem
,
Nehem
6.
15.
|
29
|
f
|
|
30
|
g
|
Day
before
the
Calends
of
October
.
|
Festiual
daies
in
this
moneth
be
.
|
the
|
21.
S.
Matthew
.
|
29.
S.
Michael
.
|
10.
Octob
called
of
the
|
Latins
,
October
.
|
hath
31.
daies
.
|
Graecians
,
Pianepsion
.
|
Hebrewes
,
Thisr●
,
and
is
then
7.
moneth
.
|
1
|
A
|
Calends
.
|
The
1.
of
this
moneth
the
Iews
celebrated
the
feast
of
Trumpets
,
Leuit.
23
24
the
later
Iewes
cal
this
day
the
beginning
of
the
new
yere
.
|
2
|
b
|
|
3
|
c
|
Nones
of
October
.
-
-
6
-
5
-
4
-
3
|
4
|
d
|
|
5
|
e
|
|
6
|
f
|
Day
before
the
N.
|
Ierusalem
,
after
it
had
bin
possessed
of
Christian
Princes
88.
veeres
through
mortall
dissension
came
into
the
hands
of
the
Saracen
,
Ann.
1●87
.
|
7
|
g
|
Nones
of
October
|
8
|
A
|
|
9
|
b
|
|
10
|
c
|
Idus
of
October
.
-
-
8
-
7
-
6
-
5
-
4
-
3
|
11
|
d
|
|
12
|
e
|
|
The
3.
of
this
month
some
hi●ke
the
Iewes
fasted
for
the
death
of
Gedaliah
▪
wherby
occasion
was
offered
to
bring
them
againe
into
the
miserable
seruitude
of
the
Egyptians
,
2.
King
.
25.
25.
Ierem.
41.
1.
2.
&c.
|
13
|
f
|
|
14
|
g
|
Day
before
the
Id
|
15
|
A
|
Idus
of
October
|
16
|
b
|
|
17
|
c
|
|
18
|
d
|
|
19
|
e
|
|
20
|
f
|
|
The
10.
of
this
month
the
feast
of
reconciliation
was
kept
,
Leuit.
23.
27.
So
did
the
yeere
of
Iubile
euery
fifty
veere
begin
as
on
the
same
day
,
Leuit.
25.
9.
|
21
|
g
|
|
22
|
A
|
Calends
of
Nouember
.
-
-
17
-
16
-
15
-
14
-
13
-
12
-
11
-
10
-
9
-
8
-
7
-
6
-
5
-
4
-
3
|
23
|
b
|
|
24
|
c
|
|
25
|
d
|
|
26
|
e
|
|
The
15.
of
this
moneth
the
Iewes
obserued
the
feast
of
Tabernacles
7.
daies
together
,
in
memory
of
the
Lords
protecting
them
i●
the
desert
,
Leuit.
23.
34.
|
27
|
f
|
|
28
|
g
|
|
29
|
A
|
|
30
|
b
|
|
31
|
c
|
Day
before
the
Calends
of
Nouemb.
|
Festiuall
daies
in
this
moneth
are
,
18.
day
,
S.
Luke
,
28.
Simon
and
Iude.
11
Nouember
called
of
the
|
Latins
,
Nouember
,
|
hath
30.
daies
.
|
Graecians
,
Authesterion
.
|
Hebrewes
,
Mar●esuam
,
their
8.
moneth
.
|
1
|
d
|
Calends
.
|
The
third
of
this
moneth
Constantius
the
Emperour
,
Sonne
to
Constantinus
the
great
,
departed
out
of
this
world
,
An.
364.
Hist
tripart
.
in
the
end
of
the
fift
booke
.
|
2
|
e
|
Nones
of
Nouemb.
-
-
4
-
3
|
3
|
f
|
|
4
|
g
|
Day
before
the
N.
|
5
|
A
|
Nones
of
Nouem
.
|
6
|
b
|
|
7
|
c
|
|
The
tenth
of
this
moneth
An.
1483.
D.
Martin
Luther
was
borne
in
Islebia
.
|
8
|
d
|
Idus
of
Nouemb
.
-
-
8
-
7
-
6
-
5
-
4
-
3
|
9
|
e
|
|
10
|
f
|
|
The
15.
of
this
moneth
was
made
a
new
holiday
by
Ieroboam
without
the
commandement
of
God
,
whereupon
hee
committed
most
●icked
Idolatry
in
Dan
and
Bethel
:
but
he
remained
not
long
vnpunished
,
nor
his
people
vnplagued
for
the
same
,
as
may
appeare
,
1.
Kin.
12.
verse
32.
33.
1.
King
.
13
,
1.
2.
&c.
|
11
|
g
|
|
12
|
A
|
Day
before
the
Id.
|
13
|
b
|
Idus
of
Nouemb
|
14
|
c
|
|
15
|
d
|
|
16
|
e
|
|
17
|
f
|
|
18
|
g
|
|
19
|
A
|
|
20
|
b
|
|
21
|
c
|
Calends
of
Decemb.
-
-
18
-
17
-
16
-
15
-
14
-
13
-
12
-
11
-
10
-
9
-
8
-
7
-
6
-
5
-
4
-
3
|
22
|
d
|
|
Queene
Elizabeth
began
happily
to
raign
for
the
aduancement
of
the
Gospel
of
our
Sauiour
Christ
▪
the
17.
of
this
moneth
.
1558.
|
23
|
e
|
|
24
|
f
|
|
25
|
g
|
|
26
|
A
|
|
27
|
b
|
|
The
18
of
this
month
Titus
the
Emperour
most
cruellie
executed
to
death
a
great
number
of
the
Iewes
,
Ioseph
.
lib.
7.
cap.
10.
|
28
|
c
|
|
29
|
d
|
|
30
|
e
|
Day
before
the
Calends
of
Decemb.
|
|
|
|
Festiuall
daies
in
this
moneth
are
the
first
day
.
The
feast
of
All
Saints
.
The
30.
and
last
day
,
Saint
Andrew
the
Apostle
.
12.
December
called
of
the
|
Latins
,
December
.
|
hath
31
daies
.
|
Graecians
,
Pos●idon
.
|
Hebrews
,
Sisleu
,
and
is
their
9.
moneth
.
|
1
|
f
|
Calend.
|
The
15.
of
this
moneth
Antiochus
placed
an
abominable
Idoll
vpon
the
altar
of
the
Lord
,
1.
Macc.
1.
57.
|
2
|
g
|
Nones
of
December
.
-
-
4
-
3
|
3
|
A
|
|
4
|
b
|
Day
before
the
No.
|
5
|
c
|
Nones
of
Decemb.
|
The
20
of
this
month
Esdras
exhorted
the
Israelites
to
put
away
their
strange
wiues
,
1.
Esd.
9.
5.
6.
&c.
|
6
|
d
|
|
7
|
e
|
|
8
|
f
|
Idus
of
Decemb.
-
-
8
-
7
-
6
-
5
-
4
-
3
|
9
|
g
|
|
The
foundation
of
the
second
Temple
was
laid
the
24.
of
this
moneth
.
Hagg.
2.
vers.
11.
19.
|
10
|
A
|
|
11
|
b
|
|
12
|
c
|
Day
before
the
Id.
|
13
|
d
|
Idus
of
December
.
|
The
25.
of
this
month
our
Sauior
Christ
was
borne
of
the
Virgin
,
the
yere
after
the
worlds
creation
,
4018.
On
which
day
also
Antiochus
Epiphanes
entred
into
Ierusalem
with
a
mighty
army
,
●●poiled
the
same
,
Ios.
lib
21
c.
16.
On
this
day
he
prophaned
the
altar
of
the
Lord
,
1.
Macc.
1.
62.
which
day
also
the
Iewes
kept
holy
,
because
thereon
the
Temple
was
purged
from
idolatry
.
1.
Mac.
4.
59.
|
14
|
e
|
|
15
|
|
|
16
|
g
|
|
17
|
A
|
|
18
|
b
|
|
19
|
c
|
|
20
|
d
|
|
21
|
e
|
|
22
|
f
|
Calends
of
Ianuarie
.
-
-
19
-
18
-
17
-
16
-
15
-
14
-
13
-
12
-
11
-
10
-
9
-
8
-
7
-
6
-
5
-
4
-
3
|
23
|
g
|
|
24
|
A
|
|
25
|
b
|
|
26
|
c
|
|
27
|
d
|
|
28
|
e
|
|
The
28.
of
this
month
Herod
caused
the
poore
Innocents
to
be
murthered
,
thinking
thereby
to
haue
slaine
Christ
,
Mat.
2.
16.
&c.
|
29
|
f
|
|
30
|
g
|
|
31
|
A
|
Day
before
the
Calends
of
Ianuar.
|
|
|
|
Festiual
daies
in
this
moneth
are
the
21.
Thomas
Apost.
25.
The
Natiuity
of
Christ
.
26.
S.
Steuen
27.
Iohn
the
E●ang
.
2●
.
Innocents
,
called
commonly
Childermas
day
▪
¶
A
rule
to
know
how
many
daies
be
contained
in
euery
moneth
in
the
yeere
.
Thirtie
daies
hath
Nouember
,
April
,
Iune
,
and
September
.
The
rest
haue
thirtie
and
one
,
Except
it
be
Februarie
alone
,
Which
alwaies
hath
twenty
eight
meere
,
When
it
is
no
Bisextile
or
Leape
yeere
.
¶
A
note
of
the
Moneths
,
weekes
,
daies
and
houres
,
throughout
the
whole
yeere
.
The
yeere
containeth
|
Moneths
12.
|
Hours
|
69478
|
Weeks
52.
|
Daies
365.
|
Day
|
Naturall
,
|
hath
|
24
|
houres
.
|
Artificiall
.
|
12
|
¶
Almanacke
for
ten
yeeres
The
yere
of
our
Lord
.
|
The
prime
.
|
Sundaies
letter
.
|
Leape
yeere
.
|
Ash
wednesday
the
first
day
of
Lent
.
|
Easter
day
.
|
Whitsunday
.
|
1615
|
1
|
A
|
|
Feb
22.
|
Apr
9.
|
May
28.
|
1616
|
2
|
G
|
F
|
Feb.
14
|
Mar.
31
|
May
19.
|
1617
|
3
|
E
|
|
Mar.
7.
|
Apr.
20.
|
Iune
30
|
1618
|
4
|
D
|
|
Feb
18.
|
Apr.
5.
|
May
24.
|
1619
|
5
|
C
|
|
Feb.
10
|
Mar.
28.
|
May
16.
|
1620
|
6
|
E
|
A
|
Mar.
1
|
Apr.
16.
|
Iune
4.
|
1621
|
7
|
G
|
|
Feb.
14.
|
Apr.
1.
|
May
20.
|
1622
|
8
|
〈◊〉
|
|
Mar.
6
|
Apr.
21.
|
Iune
9.
|
1623
|
9
|
〈◊〉
|
|
Feb.
16
|
Apr.
13.
|
Iune
1.
|
1624
|
10
|
D
|
C
|
Feb.
11.
|
Mar.
28.
|
May
16.
|
TO
THE
RIGHT
HONORABLE
SIR
Henrie
Hobart
Knight
and
Baronet
,
Lord
chiefe
Iustice
of
the
Common
Pleas
,
CHANCELOR
to
Prince
CHARLES
,
and
to
the
rest
of
that
honorable
Societie
of
his
Highnesse
Commissioners
of
Reuenues
Prosperitie
in
this
life
temporall
,
and
blessednesse
in
that
which
is
Eternall
.
IF
it
should
be
demaunded
(
Right
Honorable
)
why
I
would
aduenture
to
vndertake
a
matter
of
this
subiect
;
so
farre
(
in
opinion
)
differing
from
my
ordinarie
imployments
:
It
may
please
you
to
conceiue
,
that
it
is
not
altogether
contrarie
to
my
publike
profession
,
as
being
a
Christian
,
though
no
professed
Diuine
:
and
therefore
may
stand
with
my
ordinarie
worldly
trauailes
.
For
I
am
not
ignorant
,
that
euery
man
is
bound
,
to
indeuour
,
in
his
function
of
this
present
life
,
to
seeke
the
meanes
,
to
know
,
and
to
attayne
vnto
the
life
to
come
.
And
what
I
haue
done
in
this
,
I
may
truly
say
I
haue
done
it
only
,
(
with
earthly
,
and
corporall
)
to
entermixe
and
increase
my
spirituall
consolation
and
comfort
;
by
these
priuate
,
(
though
weake
)
Meditations
:
Not
purposing
to
haue
exposed
them
to
the
variable
censures
of
exquisite
wits
,
whereunto
I
know
they
are
now
subiect
:
But
that
some
of
impartiall
iudgement
(
as
I
hold
them
)
hauing
an
accidentall
view
of
them
,
thought
it
not
vnfit
(
weake
as
they
are
)
that
they
should
be
made
publike
:
for
the
mouing
of
others
,
to
a
consideration
of
their
fraile
estates
,
being
all
subiect
to
one
and
the
same
mortalitie
;
as
also
in
the
course
of
their
liues
,
to
the
like
censure
of
their
doings
,
and
execution
of
their
vocations
in
this
present
life
;
which
reasons
,
I
trust
,
may
excuse
both
mine
vndertaking
and
the
publishing
of
these
my
weake
Meditations
.
I
may
also
be
demanded
how
I
could
presume
,
to
make
choice
of
your
Honorable
Patronages
,
of
a
worke
so
weake
,
and
vnworthy
.
It
may
please
you
also
to
conceiue
,
that
they
more
properly
belong
vnto
your
Honors
(
as
being
my
labours
)
then
to
any
other
:
especially
for
that
I
am
subiect
in
accompt
,
vnto
that
Honorable
Table
,
of
mine
imployments
,
principally
vndertaken
by
your
directions
and
commands
:
And
for
that
your
imployments
require
not
the
totall
allowance
of
time
,
which
(
to
my
little
profit
)
I
find
my selfe
to
haue
;
I
can
no
better
expend
the
idle
interims
of
the
rest
of
my
libertie
(
my
dutie
and
care
,
to
answere
your
expectations
in
my
seruice
,
duly
respected
and
performed
)
then
to
seeke
mine
owne
satisfaction
,
in
that
which
immediately
concerneth
not
your
ordinarie
imployments
:
But
my
future
accompt
of
another
seruice
,
enioyned
me
by
another
Master
.
And
although
it
be
true
,
that
,
a
man
cannot
serue
two
Masters
,
God
and
Mammon
:
he
may
yet
serue
GOD
and
Man
:
But
in
seuerall
respects
;
God
in
Spirit
and
Truth
:
And
Man
in
Loue
,
and
faithfull
execution
of
his
vocation
:
And
hee
that
so
serues
the
one
,
as
hee
neglect
not
the
other
;
He
is
that
faithfull
seruant
of
that
one
,
that
shall
reward
him
here
with
an
inuisible
gratuitie
,
peace
of
conscience
:
and
of
that
other
,
who
shal
recompence
him
with
a
competent
temporall
salarie
.
This
is
that
golden
meane
,
which
whoso
keepes
(
be
he
of
highest
or
lowest
function
in
the
world
)
wades
safely
betweene
the
two
extremes
:
for
,
he
that
so
serues
Man
,
as
he
neglects
God
:
Or
so
serues
God
,
as
he
is
no
way
seruiceable
to
the
Church
or
Common-weale
,
serues
rightly
neither
God
nor
Man
.
For
,
as
GOD
created
Man
for
himselfe
,
as
touching
his
spirituall
:
so
hath
hee
enioyned
labour
for
man
,
as
touching
his
corporall
part
.
And
both
these
may
bee
performed
(
and
ought
)
by
euery
man
,
without
exception
,
according
to
his
calling
:
Nay
,
one
stands
not
with-out
the
other
:
But
the
one
is
performed
the
better
for
the
other
:
for
,
without
seruing
of
God
,
no
blessing
is
obtayned
,
&
with-out
Gods
blessing
,
corporal
labours
neither
prosper
,
nor
profit
man
:
and
with-out
an
honest
calling
duly
and
truly
executed
,
God
nor
Man
is
rightly
serued
.
Therefore
I
,
(
though
I
come
far
short
of
perfection
in
either
)
do
endeuour
with
vnfayned
desire
,
so
to
walke
and
work
,
as
I
may
perform
my
dutie
to
both
:
Humbly
requiring
your
Honours
to
shewe
the
like
mind
towards
mee
,
as
doth
my
heauenly
Master
,
namely
,
to
accept
the
Will
for
the
Deede
:
So
shall
I
thinke
my selfe
happy
in
my
reputed
vnhappinesse
,
and
indeuour
to
bestowe
the
residue
of
mine
vnpleasant
pilgrimage
,
as
neere
as
I
can
,
to
the
discharge
of
my
duties
and
seruices
to
GOD
and
Man
;
Recommending
your
Honours
to
GOD
,
my selfe
to
your
seruice
,
and
this
silly
Pamphlet
vnto
(
though
vnworthy
of
)
your
pervsalls
.
At
my
house
at
Hendon
,
the
10.
of
Aprill
.
1619.
Your
Honors
in
all
seruice
readie
to
be
commanded
,
IO.
NORDEN
.
A
most
necessarie
and
patheticall
MEDITATION
&
CONFESSION
of
mans
miserable
estate
by
nature
:
And
of
his
restauration
by
the
death
of
Christ
;
with
many
necessarie
Petitions
concerning
this
life
,
and
a
happie
death
,
fit
for
men
of
whatsoeuer
estate
or
qualitie
often
to
ruminate
.
IDoe
acknowledge
&
confesse
vnto
thee
,
most
mercifull
God
,
and
louing
Father
,
that
I
am
in
thy
sight
,
a
most
miserable
and
wretched
sinner
,
aswell
by
the
originall
corruption
of
my
nature
,
as
by
the
continuall
course
of
my
sinfull
life
,
wherein
(
I
cannot
but
confesse
)
I
daily
transgresse
and
breake
thy
most
holy
Commandements
.
The
thoughts
of
my
heart
are
onely
euill
euermore
;
The
words
of
my
mouth
are
often
prophane
,
and
all
mine
actions
euill
,
whereby
I
acknowledge
my selfe
,
to
haue
worthily
deserued
thy
fierce
and
iust
indignation
,
and
consequently
,
mine
owne
fearefull
condemnation
.
And
were
it
not
that
thou
art
a
God
most
mercifull
and
truly
gracious
,
full
of
compassion
,
forbearing
long
to
punish
sinners
,
I
had
perished
through
thy
iust
iudgement
long
agone
,
euen
in
my
youth
;
for
,
as
soone
as
I
was
able
to
speake
,
though
vnderstanding
little
,
I
indeuoured
to
excuse
my
childly
errors
with
vntruths
,
falshood
,
&
lying
;
growing
to
mans
estate
,
and
to
the
abilitie
to
act
greater
sinnes
,
I
omitted
no
one
forbidden
vanitie
offered
to
any
of
my
sences
,
but
greedily
imbraced
it
;
and
as
I
increased
in
yeeres
,
and
in
strength
to
sinne
,
so
did
I
increase
in
committing
wickednesse
;
neither
reuerencing
thee
,
nor
seeking
to
know
thee
,
or
to
obey
thee
according
to
my
dutie
,
but
rebelled
against
thee
and
thy
Lawes
,
as
if
thy
threats
against
sinne
and
sinners
,
had
been
only
to
terrifie
and
not
to
punish
them
:
And
thy
promises
of
spirituall
comforts
and
future
happines
,
had
been
only
to
withdraw
mee
from
my
carnall
delights
(
wherein
I
reposed
all
my
felicitie
)
perswading
my selfe
there
was
no
danger
in
sin
,
nor
reward
for
well-doing
.
Thus
foolish
was
I
,
and
ignorant
by
nature
,
shewing
that
I
had
no
originall
goodnesse
in
mee
,
but
corrupt
in
my
conception
,
sinfull
in
my
birth
,
and
wicked
in
my
life
;
and
consequently
,
the
childe
of
wrath
.
This
masse
of
miserie
befell
me
by
the
fall
of
the
first
man
ADAM
,
in
whom
I
was
first
good
,
and
pure
,
and
righteous
,
and
holy
,
like
vnto
thee
,
O
God
of
heauen
:
And
had
not
Adam
defaced
that
Image
of
sanctitie
in
himselfe
,
I
should
haue
remained
holy
,
as
thou
art
holy
for
euer
.
But
by
his
disobedience
I
lost
in
him
all
obedience
towards
thee
,
and
became
a
Rebell
like
vnto
him
,
euen
in
his
loynes
,
for
,
in
him
I
was
conceiued
in
sinne
,
and
through
the
corruption
of
that
my
conception
,
I
only
bring
forth
iniquitie
.
Beeing
thus
miserably
cast
downe
from
glorie
to
shame
,
from
light
to
darknesse
,
from
sanctitie
to
sin
,
from
Heauen
to
Hell
;
to
whom
shall
I
appeale
for
reliefe
?
whose
aide
shall
I
craue
for
the
obtayning
of
thy
fauour
&
loue
againe
?
for
,
being
depriued
of
thee
,
I
am
dead
,
being
aliue
:
if
I
die
without
thee
,
I
die
eternally
:
But
,
Lord
,
now
I
know
thee
,
and
whom
thou
hast
sent
,
IESVS
CHRIST
;
and
I
know
,
that
in
thy
seuere
iustice
through
him
,
thou
remembrest
mercie
;
and
in
thy
fierce
wrath
,
thou
shewest
compassion
,
which
in
nothing
appeareth
so
much
,
as
in
the
performance
of
thy
promise
in
sending
thy
Sonne
,
the
Seede
of
the
Woman
,
who
according
to
thy
Couenant
hath
conquered
Satan
,
and
trodden
downe
the
Serpent
,
by
whome
our
first
Parents
were
inuenomed
and
stung
vnto
death
,
and
I
in
them
:
But
now
in
and
by
that
sacred
Seede
Iesus
Christ
,
that
poysonous
sting
is
remoued
,
and
all
beleeuers
restored
to
life
:
Therefore
,
Lord
Iesu
,
thou
Lambe
of
God
,
that
takest
away
the
sinnes
of
the
world
,
haue
mercie
vpon
me
,
take
away
my
sins
,
wash
me
and
make
mee
cleane
,
through
thy
bloud
,
from
all
my
filthinesse
,
giue
me
a
liuely
faith
to
take
hold
of
thy
merits
,
and
to
depend
vpon
thy
promises
of
saluation
:
And
that
I
may
apply
thy
salutarie
death
vnto
my
sicke
and
diseased
soule
,
wounded
by
the
dart
of
sinne
,
and
guilt
of
disobedience
;
set
thy
righteousnesse
against
my
sins
;
and
thine
obedience
,
to
my
disobedience
,
couer
me
with
the
Robe
of
thine
owne
Innocencie
,
that
the
foulenesse
of
my
deseruings
may
be
hidden
from
mine
highly-offended
God
,
who
by
promise
will
impute
thy
most
absolute
integritie
to
be
mine
,
as
he
imputed
and
laid
all
the
sinnes
of
Adams
posterity
vpon
thee
,
as
thine
.
Lord
,
now
at
the
last
,
lighten
mine
vnderstanding
,
purifie
my
heart
,
sanctifie
my
will
,
order
all
mine
affections
,
and
actions
,
and
rectifie
so
my
conuersation
,
as
I
may
walke
as
thy
truly
adopted
sonne
,
in
holinesse
and
true
righteousnesse
,
and
be
kept
euer
blamelesse
,
vntill
the
glorious
appearing
of
Christ
my
Sauiour
,
in
whose
name
I
now
come
vnto
thee
,
most
louing
and
mercifull
Father
,
beseeching
thee
for
his
sake
,
that
I
,
feeling
and
confessing
the
hainousnesse
of
my
sinnes
past
,
and
groning
vnder
the
burden
of
them
,
may
feele
the
release
and
ease
of
them
,
in
that
I
,
through
thy
holy
Spirit
am
assured
and
stedfastly
doe
beleeue
,
that
CHRIST
my
most
louing
Redeemer
,
hath
borne
the
burden
of
them
,
euen
for
me
.
Grant
,
deare
Father
,
that
I
being
assured
hereof
in
my
conscience
,
may
be
renewed
in
the
inner
man
,
through
thy
grace
,
that
I
may
hate
,
detest
,
and
abhor
sinne
,
and
indeuour
to
liue
according
to
thy
will
all
the
dayes
of
my
life
.
And
for
as
much
,
gracious
Lord
God
,
as
I
must
here
continue
,
during
thine
appointed
time
,
in
this
dangerous
wildernesse
of
many
vanities
,
subiect
to
many
troubles
,
tryed
with
many
temptations
,
and
compassed
with
many
and
infinite
miseries
and
dangers
:
hauing
of
my selfe
no
succour
,
no
defence
,
no
safetie
,
but
in
thine
alone
fauour
,
power
,
and
prouidence
,
I
humbly
pray
and
beseech
thee
,
O
mercifull
Lord
God
,
to
looke
downe
from
heauen
vpon
me
,
in
mercy
and
louing
kindnesse
:
Shew
mee
thy
wayes
,
teach
mee
thy
pathes
,
leade
mee
euer
in
thy
Truth
,
and
instruct
me
in
the
things
that
I
ought
to
learne
,
and
learne
mee
how
to
practise
,
&
to
leade
my
life
according
vnto
the
same
,
lest
I
follow
vanities
,
and
delight
in
sinne
;
lest
I
fall
into
troubles
,
and
there
bee
none
to
deliuer
mee
;
lest
Sathan
preuaile
against
me
,
and
I
fall
from
thee
;
and
lest
I
fall
into
dangers
,
and
perish
in
my
miseries
.
Turne
thy
face
towards
me
,
O
Lord
,
and
cheere
me
with
the
brightnesse
of
thine
amiable
countenance
,
for
when
thou
turnest
thy
face
from
me
,
I
faint
;
and
when
thou
hidest
thy
countenance
,
I
fall
fearefully
.
As
long
as
thou
art
with
me
,
I
am
safe
;
when
thou
leauest
mee
,
then
troubles
afflict
me
,
enemies
insult
me
,
and
triumph
ouer
me
;
I
am
then
subiect
to
all
miseries
:
Satan
with
his
temptations
preuaileth
,
my
corrupt
affections
misleade
me
,
the
world
with
vanities
distract
me
,
and
I
am
not
able
to
looke
vp
,
my
heart
is
cast
downe
,
my
mind
is
estranged
from
all
goodnesse
,
and
my
will
is
carried
into
all
forbidden
things
.
So
that
I
am
as
a
dead
man
,
or
rather
no
man
,
but
the
meere
image
of
a
man
,
in
whom
dwelleth
neither
right
reason
nor
humane
understanding
,
a
beast
in
thy
sight
.
Hide
not
therefore
thy
face
from
me
,
O
Lord
,
nor
cast
thy
seruant
away
in
displeasure
.
Thou
hast
been
euer
,
and
in
all
things
,
my
succour
,
leaue
me
not
now
,
O
Lord
,
nor
forsake
me
,
O
God
of
my
saluation
:
But
continue
thy
loue
and
fauour
towards
mee
,
that
I
may
againe
recouer
my
spirituall
strength
,
and
be
enabled
to
serue
thee
with
a
faithfull
,
constant
,
and
obedient
heart
,
vnto
the
end
.
In
my
necessitie
furnish
me
,
O
Lord
,
with
all
competent
meanes
for
the
maintenance
of
my
present
life
and
estate
here
,
in
plentie
make
me
truly
thankefull
,
in
want
patient
,
in
sicknesse
be
thou
my
Physician
and
heale
me
,
and
preuent
Satan
,
that
he
in
the
time
of
my
finall
visitation
ouer
charge
me
not
,
laying
before
the
eyes
of
my
weake
conscience
,
my
sins
past
;
but
arme
me
with
the
assurance
of
thy
mercies
,
and
with
a
liuely
hope
of
future
glorie
with
thee
in
the
heauens
.
If
enemies
rise
vp
against
me
to
take
away
my
life
,
my
goods
,
or
good
name
,
preuc̄t
them
of
their
purposes
,
and
make
their
counsels
and
practices
like
Achitophels
.
If
I
bee
persecuted
for
the
testimonie
of
thy
Truth
,
giue
mee
perfect
knowledge
,
constancie
,
courage
,
and
boldnesse
,
through
a
liuely
faith
,
to
suffer
what
it
shall
please
thee
shall
be
laid
vpon
mee
;
In
captiuitie
,
banishment
,
and
whatsoeuer
other
tryalls
,
be
thou
euer
neere
vnto
me
,
and
ease
me
,
relieue
me
and
comfort
me
,
and
neuer
lay
more
vpon
mee
then
I
shal
be
able
to
beare
;
and
in
my
troubles
neuer
leaue
me
,
nor
for
sake
me
,
and
let
all
things
worke
for
my
comfort
in
thee
.
Blesse
and
prosper
vnto
me
my
vocation
,
giue
mee
wisedome
and
strength
to
execute
the
same
,
and
that
sincerely
without
corruption
:
let
thine
holy
Angels
goe
with
me
,
take
charge
of
me
,
and
defend
and
prosper
me
in
all
my
iourneys
,
trauailes
,
labours
,
enterprises
,
and
endeuours
:
And
let
my
conuersation
be
such
,
so
vpright
,
&
vnblameable
,
that
the
wicked
haue
no
iust
cause
to
carpe
at
the
course
of
my
life
.
So
will
I
giue
thanks
vnto
thee
,
thy
praise
shall
be
in
my
mouth
continually
.
The
godly
shall
see
it
and
reioyce
:
and
I
will
publish
thy
goodnesse
towards
me
,
before
the
sons
of
men
;
and
will
tell
how
readie
thou
art
,
to
help
them
that
call
vpon
thee
:
as
for
mee
I
will
confesse
that
before
I
sought
thee
,
thou
offeredst
thy selfe
to
be
found
of
me
;
when
I
prayed
vnto
thee
,
thou
heardest
mee
;
when
I
came
vnto
thee
,
thou
reiectedst
me
not
,
but
pardonedst
my
sinnes
,
and
deliueredst
mee
out
of
all
my
feare
.
Glorie
bee
to
thy
Holy
Name
,
O
gracious
Lord
God
,
in
Iesus
Christ
:
and
thy
Name
bee
euer
glorified
,
my
heart
in
thee
comforted
,
my
sinnes
by
thee
couered
,
my
necessities
by
thee
truly
relieued
,
a
competent
estate
vnto
mee
by
thee
euer
preserued
,
my
hope
in
thee
euer
confirmed
,
and
all
mine
vndeserued
enemies
conuerted
,
or
confounded
.
Make
me
wise
,
O
Lord
,
to
vnderstand
and
consider
my
latter
end
,
let
my
whole
life
be
a
preparation
to
death
;
and
the
meditation
of
death
,
the
rule
of
my
life
:
let
mee
studie
to
bring
forth
good
fruits
in
mine
age
,
and
let
my
latter
dayes
bee
the
dayes
of
my
chiefe
spirituall
comfort
,
and
mine
obedience
vnto
thee
,
more
at
the
last
then
at
the
first
,
enable
me
so
to
walke
in
mine
old
age
,
as
I
may
increase
from
strength
to
strength
,
that
at
the
length
I
may
appear
with
the
rest
of
thy
Saints
,
in
that
Kingdom
of
glorie
,
which
thou
hast
prepared
for
all
them
that
loue
the
appearing
of
thy
Sonne
our
Lord
Iesus
Christ
,
whose
comming
grant
to
be
quickly
,
to
finish
these
dayes
of
sinne
.
AMEN
.
Lord
euermore
increase
my
faith
,
and
multiply
thy
blessings
vpon
mee
vnto
the
end
.
An
eye
to
Heauen
in
Earth
.
A
necessarie
Watch
for
the
time
of
death
.
MEDITATION
I.
A
Meditation
concerning
Death
.
IT
is
a
thing
not
seldom
comming
into
my
mind
that
I
must
die
,
&
that
I
haue
but
a
short
time
to
liue
:
and
that
the
Time
,
Death
certaine
,
the
time
vncertaine
.
when
;
the
Place
,
where
;
and
the
Manner
,
how
I
shall
dye
,
is
vtterly
vnknown
vnto
me
:
And
that
I
shall
come
vnto
Iudgement
,
for
all
that
I
haue
done
,
or
shall
doe
in
the
flesh
.
These
things
I
know
,
yet
haue
I
not
learned
what
it
is
to
die
.
To
die
,
all
men
know
,
is
the
separation
of
the
soule
from
the
bodie
:
but
what
the
soule
and
the
bodie
feele
at
the
instant
of
separation
,
may
be
coniectured
,
but
neuer
vttered
or
conceiued
.
I
see
men
of
all
ages
die
,
and
that
by
sundrie
kindes
of
death
,
and
no
doubt
,
there
is
great
difference
of
paines
to
the
bodie
,
for
euery
death
is
not
alike
tolerable
,
nor
euery
humane
creature
of
like
resolution
and
patience
,
which
may
somthing
extenuate
or
aggrauate
the
paine
.
And
,
no
doubt
,
there
is
likewise
great
difference
of
the
ioy
or
griefe
of
soules
departing
,
for
according
to
the
life
and
death
of
the
partie
,
so
is
the
soule
in
hope
or
horror
,
at
the
instant
of
separation
:
for
the
Angels
Luk.
16.
22.
of
God
,
or
Satan
,
doe
attend
the
instant
of
time
,
to
receiue
it
,
and
to
transport
it
to
it
place
of
diuine
appointment
;
and
therefore
is
it
sensible
of
present
succeeding
ioy
or
paine
;
but
in
what
degree
of
either
,
either
hath
,
neuer
any
dying
,
by
whatsoeuer
death
,
returned
to
declare
it
.
As
touching
the
future
ioy
and
paine
,
the
rich
man
Future
ioy
,
and
paine
in
the
extreme
degree
.
and
Lazarus
doe
in
part
shew
,
both
in
the
extreme
degree
,
and
so
vnspeakeable
,
as
they
cannot
be
truly
conceiued
nor
expressed
.
And
whether
the
soule
be
sensible
of
any
earthly
or
materiall
thing
,
in
it
passage
from
the
bodie
to
it
place
(
as
some
without
warrant
haue
dreamed
)
is
needlesse
to
dispute
;
yet
thus
farre
I
am
bold
to
affirme
,
That
the
spirituall
apprehension
of
the
place
whither
it
passeth
,
swalloweth
vp
all
sense
,
affection
,
and
desire
of
visible
creatures
.
I
leaue
therefore
to
inquire
and
search
into
that
which
is
no
further
reueiled
,
then
I
haue
warrant
to
beleeue
,
and
doe
only
desire
to
be
prepared
,
and
to
be
readie
when
the
time
of
my
separation
shall
come
.
A
conflict
,
no
doubt
,
I
shal
feele
in
the
approching
of
death
,
betweene
my
bodie
which
is
earthly
,
and
my
soule
which
is
spirituall
;
howsoeuer
,
notwithstanding
,
they
differ
in
condition
,
yet
they
are
louingly
linckt
together
,
and
Body
and
Soule
louingly
lin●kt
.
therefore
,
vndoubtedly
,
vnwilling
to
be
sundred
:
How
,
and
whatsoeuer
I
feele
,
it
shall
bee
vnto
mee
(
as
is
death
it selfe
)
aduantage
.
It
cannot
bee
auoided
but
a
diuorce
must
be
,
as
testifieth
the
holy
Ghost
:
It
is
appointed
that
all
men
Heb.
9.
27.
shall
die
once
.
There
is
the
separation
,
and
that
but
once
.
It
is
not
with
the
Soule
and
the
Bodie
,
as
it
is
betweene
Man
and
Wife
,
who
may
admit
a
diuorce
,
and
yet
bee
conioyned
againe
:
So
cannot
the
soule
,
once
seuered
from
the
bodie
,
vnlesse
by
speciall
miracle
,
as
was
that
,
that
Christ
wrought
vpon
dead
Lazarus
;
who
,
though
he
had
beene
so
long
dead
,
as
Iob.
11.
he
stunke
in
the
graue
,
yet
Christ
,
by
vertue
of
his
Word
,
which
was
God
,
raised
Io.
1.
1.
him
,
soule
and
bodie
;
so
that
he
may
be
said
to
die
twice
;
which
was
an
extraordinarie
miracle
to
shew
the
glorie
of
God
;
as
was
also
that
of
the
Rulers
daughter
,
whom
Christ
Matt.
9.
25.
made
to
liue
being
dead
:
This
was
by
the
power
of
the
great
Prophet
.
And
both
Eliah
and
Elisha
did
the
same
thing
by
the
power
of
the
same
GOD
.
1.
King
.
17.
22.
The
first
,
in
giuing
life
to
the
dead
sonne
of
the
Widdow
of
Sarepthah
:
the
other
,
to
the
sonne
of
the
2.
Kin.
4.
35
Dying
twice
.
Shunamite
Woman
;
these
may
bee
also
said
to
die
twice
.
But
hath
any
man
learned
by
their
relations
what
it
is
to
die
?
Or
may
a
man
by
their
examples
presume
,
that
though
hee
die
,
hee
may
yet
reuiue
againe
,
as
did
the
Souldier
cast
into
Elishaes
graue
?
2.
King
.
13.
21.
And
so
by
often
dying
,
learne
to
die
better
?
No
,
it
is
neither
permitted
nor
necessarie
,
to
fore-know
Not
necessarie
to
know
the
houre
of
death
.
the
moment
of
our
naturall
death
:
for
,
the
houre
wherin
are
many
minutes
,
and
the
minute
wherin
are
many
moments
,
as
touching
naturall
death
,
are
equally
as
vncertayne
to
man
,
as
is
the
Houre
,
the
Day
,
the
Weeke
,
the
Moneth
,
the
Yeere
,
of
Christs
Time
of
the
last
Iudgment
vnknown
.
comming
to
Iudgement
,
which
,
that
he
will
come
,
is
as
certaine
as
death
:
but
,
as
touching
the
time
of
the
consummation
of
al
things
,
Christ
,
as
hee
was
man
,
Mar.
13.
32
confessed
,
he
knew
not
the
time
,
yet
was
no
earthly
thing
hid
from
him
,
no
not
the
thoughts
of
men
.
But
that
Day
is
concealed
in
the
generall
,
as
the
houre
of
mans
death
in
particular
;
only
to
make
vs
,
and
to
keepe
vs
in
such
a
continuall
obedience
,
as
if
death
should
suddenly
steale
vpon
vs
,
we
may
be
readie
to
imbrace
him
,
in
what
manner
soeuer
hee
should
execute
his
seuerity
vpon
vs
.
Whereby
I
learne
,
that
,
as
I
tender
mine
own
safetie
:
So
I
should
prepare
me
for
that
,
and
to
that
,
which
come
it
sooner
or
later
,
cannot
be
auoyded
.
It
is
then
the
principall
point
of
diuine
Wisdome
,
to
learne
and
to
practize
to
liue
well
:
for
without
a
godly
life
,
I
cannot
willingly
A
good
life
must
precede
a
happie
death
.
and
comfortably
imbrace
death
,
which
can
neuer
bee
euill
,
if
a
good
life
haue
gone
before
.
As
I
shall
dye
,
so
shall
I
rise
:
If
I
dye
iustified
,
I
shall
rise
to
be
glorified
.
To
liue
well
,
as
some
account
it
,
wealthily
;
is
not
well
.
And
to
dye
rich
,
is
not
to
dye
righteous
;
for
so
should
the
rich
Glutton
haue
beene
carryed
into
Abrahams
bosome
,
with
,
Luk.
16.
22.
23.
or
before
poore
Lazarus
.
The
condition
of
worldlings
,
no
doubt
,
is
glorious
,
were
it
good
&
pleasant
,
were
it
truly
profitable
.
It
is
high
in
conceit
,
but
not
as
it
is
taken
,
true
happinesse
.
It
is
no
higher
then
the
Eye
can
see
:
It
consisteth
but
of
the
Earth
and
earthly
things
.
The
Swine
thinkes
his
condition
happie
,
yet
only
noozels
in
the
Earth
,
for
Apples
and
Acornes
,
neuer
looking
to
the
Tree
from
whence
they
fall
:
So
doe
Worldlings
wallow
in
all
carnall
care
,
how
to
become
great
and
glorious
in
this
life
:
seldome
or
neuer
Difference
betweene
Gods
children
and
worldlings
looking
vp
,
with
the
Eye
of
Faith
to
him
,
from
whom
and
from
none
else
commeth
the
riches
that
maketh
a
man
blessedly
happie
.
Contrarie
,
is
the
condition
of
the
Childe
of
God
,
who
loues
God
in
feare
,
and
feares
him
in
loue
:
accepting
euery
smal
gift
as
a
great
measure
of
his
bountie
:
resting
content
with
whatsoeuer
God
will
vouchsafe
to
bestow
on
him
,
liuing
in
the
world
but
dead
to
the
World
,
following
with
diligence
and
truth
,
his
Vocation
,
be
it
neuer
so
base
and
contemptible
;
receiuing
with
thankefulnesse
to
GOD
,
whatsoeuer
he
enioyeth
in
this
life
,
not
setting
his
affection
vpon
that
which
the
World
loueth
,
but
affecteth
whatsoeuer
hee
hath
for
his
sake
that
giues
it
,
hauing
the
Eye
of
his
sanctified
Soule
alwayes
,
and
in
all
things
in
prosperity
,
in
aduersity
,
in
health
,
in
sicknesse
,
in
peace
and
persecution
,
in
fulnesse
and
in
want
,
and
is
alwayes
conuersant
(
as
it
were
)
in
Heauen
,
desiring
to
bee
dissolued
,
Phil.
1.
to
bee
with
Christ
.
These
are
the
pleasures
of
that
life
that
precedes
a
happie
death
.
My
desire
therefore
,
A
Christian
resolution
.
and
continuall
indeuour
shall
be
to
learne
,
and
my
care
to
practize
the
life
and
conuersation
of
a
liuely
Christian
,
in
continuall
filiall
obedience
,
not
after
the
flesh
in
shew
only
,
but
after
the
Spirit
in
Truth
;
not
for
the
bodie
only
,
as
doth
the
beast
that
perisheth
,
but
for
the
Soule
,
which
being
safe
,
the
bodie
cannot
finally
perish
;
and
safe
I
cannot
bee
in
soule
or
bodie
,
vnlesse
I
liue
in
Christ
,
and
Christ
Gal.
2.
20.
in
me
:
for
I
now
find
that
,
as
long
as
I
liued
without
Christ
,
I
did
but
liue
in
shew
,
as
the
Angell
of
Sardis
,
Reue.
3.
1.
who
had
the
name
to
liue
,
but
yet
was
dead
:
so
I
,
though
I
liued
and
breathed
,
and
had
a
naturall
being
,
yet
was
I
dead
spiritually
without
him
,
as
the
wanton
Widdow
,
that
was
1.
Tim.
〈◊〉
.
dead
while
she
liued
.
But
by
the
Spirit
of
Christ
,
I
am
now
againe
made
aliue
,
desiring
to
liue
in
him
;
hee
is
life
in
deed
:
to
walke
in
him
,
hee
is
the
true
way
indeed
,
Iohn
14.
6.
and
to
beleeue
in
him
,
he
is
truth
in
deed
.
My
former
learning
to
liue
was
in
carnall
libertie
,
What
it
is
to
liue
carnally
.
which
I
now
finde
to
bee
but
foolishnesse
,
falshood
and
deceit
.
I
now
seeke
to
learne
to
liue
according
vnto
Christ
,
though
late
,
though
it
bee
the
very
euening
of
my
day
being
called
vnto
,
and
if
I
doe
perseuere
in
my
labour
,
according
vnto
my
dutie
,
I
doubt
not
but
to
receiue
my
penny
,
as
well
as
if
I
had
Matt.
20.
9.
carryed
the
burden
of
the
whole
day
of
my
life
:
for
,
he
that
calleth
me
into
his
Vineyard
,
is
truly
bountifull
,
and
respecteth
not
the
God
is
bountifull
without
our
merit
.
quantitie
,
but
the
qualitie
of
my
worke
:
not
how
much
I
doe
,
but
how
well
and
willingly
I
doe
it
,
for
,
he
rewards
none
for
merit
but
in
mercie
.
And
now
finding
my selfe
,
to
be
,
not
only
in
the
way
,
but
neere
vnto
the
end
of
my
day
,
I
desire
so
to
finish
it
,
as
I
may
liue
in
him
vnto
the
end
,
that
is
life
eternall
:
that
as
he
is
eternall
,
I
,
beginning
here
to
liue
in
him
,
I
may
liue
eternally
with
him
,
in
Heauen
after
this
death
.
And
therefore
I
doe
heartily
abhorre
the
life
that
I
haue
led
with-out
him
,
desiring
now
a
right
preparation
,
so
to
lay
downe
this
mortall
bodie
,
as
it
may
bee
taken
vp
and
raysed
by
the
vertue
of
Christs
Resurrection
,
at
the
comming
of
him
in
the
Cloudes
:
and
in
the
meane
season
I
desire
so
to
walke
in
my
spirituall
part
,
as
in
his
time
also
hee
may
againe
receiue
it
,
that
gaue
it
:
for
,
I
know
that
if
my
2.
Cor.
5.
1
,
2
earthly
house
be
destroyed
,
I
haue
a
building
of
God
,
an
house
not
made
with
hands
,
but
eternall
in
the
Heauens
.
And
through
the
mercy
of
God
in
Christ
,
I
shall
then
remayne
for
euer
in
Abrahams
Luke
16.
23
bosome
,
the
Paradise
of
God
,
a
new
and
spirituall
Ierusalem
.
I
confesse
,
I
ground
not
Our
merit
Gods
mercies
.
mine
assurance
of
my
future
blessednesse
,
vpon
any
worthinesse
or
merite
of
mine
owne
,
whose
merits
I
acknowledge
Gods
mercies
.
Therefore
(
being
dissolued
)
I
beleeue
not
,
that
the
Prayers
of
friends
,
or
mediation
of
Saints
or
Angels
,
or
any
Missall
Sacrifice
,
after
my
soule
hath
left
my
bodie
,
can
auayle
me
any
thing
.
But
doe
contrarily
beleeue
Post-Prayers
,
to
bee
meerely
fruitlesse
,
if
not
sinfull
,
the
intercessions
of
Saints
or
Angels
to
be
needlesse
,
if
1.
Tim.
2.
5.
not
fabulous
.
I
only
relye
vpon
the
Al-sufficient
Sacrifice
of
the
bloud
of
Iesus
Christ
,
shed
vpon
the
Crosse
for
me
,
and
his
merit
and
mediation
to
bee
mine
onely
atonement
with
God
for
my
sinnes
being
liuing
,
and
through
his
power
my
soule
to
bee
transported
to
glorie
,
my
bodie
being
dead
,
from
whence
neither
sinne
nor
Satan
,
principalities
nor
powers
shall
be
able
to
remoue
Reue.
3.
11.
mee
,
nor
to
take
mee
out
of
my
Redeemers
hands
.
Glory
therefore
bee
vnto
God
in
Iesus
Christ
,
who
hath
deliuered
mee
from
Col.
2.
15.
the
power
of
Satan
,
Death
,
and
Hell
.
This
mine
assurance
giueth
mee
peace
in
Christ
,
yet
doe
I
withall
feele
another
law
within
mee
,
stirring
mee
vp
,
or
rather
casting
mee
downe
into
sundry
corrupt
motions
,
tending
to
sinne
:
and
did
not
God
assist
me
with
his
Grace
,
I
could
not
but
fall
backe
,
and
runne
the
way
wherein
I
walked
before
I
was
called
:
and
to
that
end
Satan
ceaseth
not
to
apply
all
his
malice
,
and
meanes
,
to
allure
mee
to
Satans
policies
.
doe
those
things
I
should
not
doe
;
taking
aduantage
of
my
corrupt
inclination
,
and
to
hinder
me
from
doing
those
things
I
should
doe
:
besetting
mee
with
many
feares
,
as
first
of
Death
that
is
euery
houre
ready
to
seise
vpon
me
.
Secondly
,
by
laying
my
sins
before
the
eyes
of
my
giltie
conscience
,
and
lastly
,
the
darke
and
ougly
graue
,
that
gapes
to
swallow
vp
my
fleshly
part
.
But
what
of
these
?
No
neede
to
feare
Satan
.
Iob.
26.
should
I
be
afraid
of
them
?
no
,
Satan
himselfe
,
I
know
is
chained
,
and
the
execution
of
his
malice
limited
:
and
beyond
the
compasse
and
extent
of
diuine
permission
hee
can
not
doe
.
And
hee
that
keepeth
the
house
of
my
soule
,
is
that
absolute
strong
man
,
that
hath
already
conquered
Matt.
12.
29
him
in
me
,
and
for
mee
,
and
hath
redeemed
mee
out
of
his
power
:
my
ransome
is
paid
,
and
I
am
become
a
freeman
in
Christ
;
who
,
although
he
leaue
me
Iob.
7.
1.
for
a
time
,
here
in
a
warfare
against
many
enemies
,
and
many
kinds
of
aduersaries
,
of
whom
I
may
receiue
some
stripes
,
sometimes
wounds
,
and
many
foyles
:
yet
shall
I
neuer
be
ouercome
,
nor
fall
finally
,
for
he
that
fighteth
for
me
,
hath
chosen
mee
,
whose
election
is
sure
:
for
whom
he
once
receiueth
,
hee
loueth
to
the
end
.
And
therefore
I
Rom.
8.
33.
34.
1.
Iob.
2.
10.
Iob.
10.
28.
know
that
vnder
his
power
and
protection
,
I
shall
maintaine
that
good
fight
of
faith
,
vntill
I
haue
subiected
all
mine
enemies
,
and
at
length
be
renewed
,
and
enioy
his
full
presence
by
whome
I
haue
gotten
the
victorie
.
Then
who
shall
Rom.
8.
34.
lay
any
thing
to
my
charge
?
Or
who
shall
condemne
me
?
It
is
Christ
which
is
dead
,
yea
rather
which
is
risen
againe
,
who
is
also
at
the
right
hand
of
God
,
and
maketh
request
euen
for
me
.
And
where
the
iudge
of
Iudges
iustifies
,
no
inferiour
iudgement
may
condemne
.
But
I
am
so
farre
,
both
from
cause
The
Christians
humblenesse
.
or
conceit
to
iustifie
my
selfe
,
as
I
acknowledge
my
sins
so
great
,
and
my
wel-doing
so
weake
,
as
I
vtterly
condemne
my self
,
worthy
not
onely
of
infinite
stripes
,
but
of
eternall
death
;
yet
I
haue
hope
,
for
hee
that
is
Truth
it selfe
,
hath
promised
mercie
to
penitent
sinners
,
among
whom
I
acknowledge
my selfe
the
greatest
:
Yet
I
Psal.
145.
9
know
his
mercie
&
goodnesse
to
be
greater
,
whose
manifold
mercies
shewed
vnto
others
confirmeth
my
assurance
,
that
my
sinnes
Gods
mer
cies
greater
then
our
sinnes
(
great
as
they
are
)
are
not
onely
pardonable
,
but
already
pardoned
in
Christ
,
his
beloued
,
&
my
soules
best
beloued
:
On
him
I
fixe
the
eie
of
my
soule
in
faith
;
from
his
vertue
I
receiue
,
the
most
salutarie
oyle
of
grace
,
whereby
I
am
cured
of
all
my
death
,
bringing
diseases
:
And
from
whom
and
by
whom
,
I
haue
tasted
such
an
heauenly
antidote
,
that
hereafter
,
none
of
Satans
poysonous
confections
shall
re-inuenime
my
spirituall
part
.
Hee
may
take
and
tread
on
my
heele
:
But
I
shall
trample
on
his
head
,
through
the
power
of
that
great
conqueror
.
And
therefore
The
assurance
of
a
good
Christian.
though
his
principall
and
chiefe
Champion
Death
,
take
me
and
bind
me
hand
and
foote
:
I
shall
breake
his
cords
,
as
easily
as
Samson
did
his
.
If
he
cast
Iudg.
15.
14
me
bound
into
the
graue
,
couer
me
with
dust
,
and
fill
my
mouth
with
clay
,
shut
mine
eyes
,
bereaue
me
of
my
sences
,
and
send
mee
into
vtter
obliuion
,
out
of
the
sight
of
all
my
naturall
friends
,
I
shall
rise
&
come
Iob.
19.
27.
forth
againe
,
I
shall
see
againe
,
euen
with
these
eyes
,
and
in
despite
of
all
his
despite
,
receiue
a
farre
greater
strength
than
death
can
bereaue
mee
of
here
;
&
am
assured
,
that
neither
death
nor
the
graue
shall
retaine
me
vnder
their
power
,
for
euer
.
But
as
there
There
is
a
sowing
time
,
and
reaping
time
of
bodies
.
is
a
sowing
time
of
bodies
in
the
earth
,
so
shall
there
come
a
reaping
of
them
,
when
they
shall
be
carried
into
the
Garner
of
euerlasting
glorie
.
Therefore
I
doe
not
only
not
feare
this
death
,
this
bodies
dissolution
,
but
desire
it
rather
when
it
shall
please
him
,
that
gaue
mee
my
life
,
to
take
it
againe
.
For
,
I
am
not
ignorant
,
that
it
was
but
lent
me
at
the
first
,
as
a
Life
but
lent
vs
.
pledge
of
a
better
life
after
this
death
:
And
therefore
shall
I
most
willingly
restore
it
,
when
it
shall
bee
required
.
Christ
my
Sauiour
was
once
among
the
dead
.
But
his
death
,
is
my
life
,
as
to
Christs
death
a
Christians
life
.
all
also
that
beleeue
.
By
his
death
hee
conquered
death
:
And
by
his
rising
againe
,
made
way
for
mee
and
them
also
to
ascend
,
where
hee
is
ascended
,
namely
,
into
the
highest
heauens
,
into
the
bosome
of
his
Father
,
and
my
Father
and
their
Father
,
and
there
remaineth
in
our
flesh
glorified
,
holding
the
possession
of
that
heauenly
Kingdome
in
the
name
of
,
and
for
all
his
members
.
Should
I
then
or
neede
I
to
be
afraid
to
lay
downe
this
my
mortall
body
,
also
among
the
dead
for
a
time
?
My
Sauior
lay
three
dayes
in
the
Graue
,
and
rose
the
third
.
If
I
lie
three
thousand
yeers
,
it
is
but
as
three
dayes
,
for
with
him
a
2.
Pet.
3.
8.
thousand
yeeres
are
but
as
one
day
:
And
therefore
,
as
sure
as
hee
rose
in
three
dayes
;
So
,
in
time
,
though
it
bee
according
to
the
Suns
reuolution
after
many
yeeres
,
yet
I
shall
find
no
tedious
tarying
,
for
the
accomplishment
The
bodie
findes
no
tedious
tarrying
in
the
graue
.
of
his
promise
,
touching
my
resurrection
:
for
,
the
vttermost
of
this
temporall
death
,
is
but
the
separation
of
the
soule
from
the
body
,
which
lasteth
but
for
a
season
finite
,
and
after
,
they
shall
meete
againe
for
a
time
infinite
and
without
time
.
And
what
is
the
Graue
,
The
graue
a
bed
of
rest
.
but
a
bed
to
rest
me
in
?
A
place
of
protection
,
as
it
were
,
to
free
my
mortall
body
,
from
danger
,
from
sicknesse
,
from
labour
,
and
carke
,
and
care
,
and
feare
,
and
griefe
,
and
enuies
,
and
crosses
,
and
sinne
?
Blessed
Reue.
14.
13
are
they
that
die
in
the
Lord
:
for
they
rest
from
their
labours
,
and
all
inconueniences
.
It
is
not
so
with
all
such
as
die
:
not
so
with
them
that
die
,
but
not
in
Christ
,
whose
labours
doe
then
but
beginne
.
What
then
is
death
,
but
Death
a
sleepe
.
a
sleepe
,
out
of
which
,
I
know
,
I
shall
awake
againe
in
the
most
glorious
morning
Mar.
9.
44.
of
the
most
ioyfull
appearing
of
my
Redeemer
in
the
clouds
?
This
death
then
carryes
Death
in
shew
more
fearefull
then
in
deede
.
a
name
farre
more
fearfull
and
more
terrible
,
then
indeede
it
is
:
rather
to
bee
desired
,
and
willingly
to
be
imbraced
,
then
to
bee
feared
or
fled
from
,
especially
of
them
that
truely
vnderstand
the
benefit
it
bringeth
;
and
the
discommodities
that
accompanie
men
in
this
life
,
especially
liuing
after
the
flesh
,
and
not
after
the
Spirit
.
Rom.
2.
5.
As
there
is
a
naturall
and
a
Spirituall
death
,
so
is
A
spiritual
and
carnal
life
here
.
there
a
Spirituall
life
and
a
carnall
life
,
and
that
in
this
Pilgrimage
or
Passage
from
birth
to
buryall
,
the
first
cannot
bee
properly
called
a
naturall
,
but
a
spirituall
life
,
though
it
partake
of
both
.
The
Bond-woman
and
her
seed
must
awhile
remayne
with
the
Free-woman
and
her
sonne
the
earthly
body
,
and
the
corruption
thereof
,
with
the
heauenly
soule
.
Though
the
fleshly
part
bee
here
maintayned
by
naturall
meanes
,
as
by
the
ayre
wherein
I
breathe
and
moue
,
and
by
foode
which
nourisheth
bloud
the
vitall
spirits
and
outward
members
visible
to
men
:
yet
in
the
same
house
of
clay
,
there
is
a
spirituall
and
an
inuisible
life
which
is
nourished
in
a
more
diuine
manner
,
not
by
bread
that
perisheth
,
but
by
the
word
of
God
,
which
worketh
faith
the
life
of
the
soule
,
which
feedeth
on
things
that
are
aboue
,
and
not
on
things
of
the
earth
.
And
therefore
doth
the
Spirit
of
God
for
instruction
,
lay
downe
before
the
sonnes
of
men
,
the
fruits
Gal.
5.
19
,
20
,
21.
both
of
the
one
and
of
the
other
,
of
the
flesh
and
of
the
spirit
(
which
are
contrary
one
to
the
other
)
to
shewe
what
bitter
fiuits
proceede
of
the
flesh
,
to
moue
man
to
flie
them
;
and
the
sweet
fruits
of
the
Spirit
,
to
allure
vs
to
follow
them
.
The
fruits
of
the
flesh
Gal.
5.
19
,
20.
(
saith
Saint
PAVL
)
are
manifest
;
(
meaning
indeed
too
common
)
which
are
Adultery
,
Fruits
of
the
flesh
.
Fornication
,
Uncleannesse
,
Wantonnesse
,
Idolatry
,
Witchcraft
,
Hatred
,
Debate
,
Emulations
,
Wrath
,
Contentions
,
Seditions
,
Heresies
,
Enuie
,
Murder
,
Drunkennesse
,
Gluttony
,
and
such
like
:
affirming
also
,
that
they
that
do
such
things
shall
not
inherit
the
Kingdome
of
heauen
.
A
fearefull
conclusion
against
those
onely
,
that
with
delight
commit
them
,
for
that
they
are
so
contrarie
to
the
Law
of
the
Spirit
,
which
produceth
Loue
,
Ioy
,
Peace
,
Long
suffering
,
Fruits
of
the
Spirit
.
Gentlenesse
,
Goodnesse
,
Faith
,
Meekenesse
,
Temperance
;
against
such
there
is
no
Law
.
But
here
ariseth
,
and
I
doe
apprehend
a
fearefull
fallacie
,
to
lye
hidden
in
the
performance
of
these
spirituall
workes
:
for
as
I
may
flatter
my selfe
to
bee
spirituall
,
and
yet
be
more
carnall
;
so
may
I
censure
a
man
carnall
that
is
more
spirituall
:
for
the
performance
of
these
spirituall
works
,
as
it
were
,
literally
and
in
outward
shew
,
is
meere
carnalitie
,
ostentation
,
tending
to
Pharisaicall
glorie
:
&
better
fruits
proceede
not
from
mee
by
nature
,
then
to
seem
,
what
Counterfeit
imitation
of
good
men
.
indeed
I
am
not
,
sincere
and
pure
,
religious
&
holy
,
counterfaiting
the
workes
of
the
Spirit
,
by
a
kinde
of
outward
imitation
of
men
indeede
truely
sanctified
.
And
aboue
all
other
sins
,
this
,
which
is
hypocrisie
,
is
most
to
be
condemned
,
for
Hypocrisy
most
to
be
condemned
.
that
it
deceiues
not
onely
other
men
,
but
the
counterfeit
himselfe
.
But
being
indeede
endued
with
the
quickning
Spirit
,
which
causeth
me
to
die
vnto
the
world
,
and
the
vaine-glorie
thereof
;
then
shall
I
inwardly
and
spiritually
liue
vnto
God
;
and
the
works
that
I
shall
doe
,
shall
witnesse
vnto
men
that
I
dissemble
not
with
God
;
yet
when
I
finde
my selfe
most
and
best
inclined
to
spirituall
actions
,
I
finde
and
feele
againe
and
againe
the
buffets
of
my
corrupt
nature
Rom.
7.
16.
wresting
mee
to
the
contrarie
:
what
shall
I
then
say
?
doe
I
good
,
because
I
will
doe
good
?
and
doe
I
not
euill
,
because
I
will
not
do
euill
?
nothing
lesse
;
for
,
my
will
is
no
further
How
Will
is
free
and
not
free
.
free
to
do
that
which
is
good
,
then
it
is
made
free
by
the
grace
of
God
.
And
againe
,
my
will
is
so
farre
prone
to
euil
,
by
how
much
I
am
not
preuented
by
grace
.
To
euery
good
worke
God
giues
the
will
and
the
deed
;
and
euill
is
alwaies
present
with
mee
.
Therefore
I
in
part
desire
,
and
in
part
feare
to
die
,
yet
I
must
die
.
Forasmuch
therefore
,
as
I
know
I
shal
die
,
and
that
the
way
to
die
well
,
is
first
to
liue
well
,
which
is
not
in
my
owne
power
,
I
must
seeke
the
meanes
of
God
:
and
therefore
it
behoueth
me
to
be
much
conuersant
in
his
Word
,
wherein
the
way
is
described
,
and
the
meanes
prescribed
,
and
yet
not
vnderstood
by
naturall
wisedome
,
but
by
the
Spirit
of
God
which
reueileth
the
same
;
therefore
ought
I
to
aske
wisedome
of
him
that
is
wisedome
1.
Cor.
2.
10.
it selfe
,
who
willeth
me
to
aske
,
and
I
shall
receiue
Mat.
7.
7
,
8
wisedome
;
to
seeke
,
and
I
shall
find
grace
;
to
knocke
,
and
hee
will
open
the
dore
of
diuine
knowledge
;
how
to
walke
in
the
way
of
a
godly
life
,
the
true
and
perfect
preparation
to
a
happy
death
:
and
this
death
is
the
gate
of
eternall
life
:
To
aske
,
seeke
Prayer
.
&
knock
,
importeth
prayer
;
and
prayer
,
an
inward
heartie
desire
to
obtayne
that
at
the
hands
of
God
,
which
I
by
no
other
means
can
obtayne
:
and
this
by
a
Psal.
25.
1
,
2
&
86.
4.
feruent
,
firme
,
and
constant
assurance
,
that
GOD
,
to
whom
I
pray
,
will
grant
my
request
in
the
merits
&
mediation
of
his
Sonne
;
so
that
I
neede
not
doubt
,
but
that
if
I
aske
spirituall
things
spiritually
,
and
wauer
Iam.
1.
6
,
7.
not
in
my
Faith
,
I
shall
obtayne
grace
,
so
to
walke
in
this
life
,
as
I
shall
not
fear
to
die
,
but
with
cheerfull
alacritie
imbrace
it
,
when
it
offers
it selfe
vnto
me
:
therefore
will
I
open
my
mouth
vnto
him
that
hath
promised
to
fill
it
,
I
will
addresse
my
heart
to
him
that
can
and
will
direct
it
,
and
so
present
my
prayers
before
his
mercies
Seate
,
prostrate
vpon
the
knees
of
mine
vnfayned
heart
,
and
he
will
heare
me
and
saue
me
.
A
Prayer
for
a
godly
life
,
and
a
happy
death
.
The
Prayer
.
O
Gracions
and
most
louing
Lord
God
in
Jesus
Christ
,
the
fountaine
of
Life
,
and
the
Disposer
of
the
same
by
death
,
how
,
where
,
or
when
it
shall
best
please
thee
,
euer
for
the
best
to
them
that
loue
thy
name
.
I
cannot
but
confesse
and
acknowledge
,
that
death
cannot
but
be
fearefull
,
if
a
godly
life
go
not
before
.
O
what
a
terrour
therefore
befals
me
,
O
Lord
,
through
the
consideration
and
calling
to
mind
the
former
course
of
my
most
corrupt
and
sinfull
life
?
How
can
I
but
feare
to
be
dissolued
,
when
I
thinke
of
and
call
thy
iudgements
into
my
minde
,
and
that
hell
and
destruction
attends
the
death
of
the
wicked
,
but
the
righteous
shall
be
glad
in
thee
,
and
trust
in
thee
,
and
all
the
vpright
in
heart
shall
reioyce
,
to
whome
death
shall
bée
great
aduantage
.
Let
it
therefore
please
thée
,
O
my
most
gracious
God
and
louing
Father
,
to
remember
thy
mercies
,
and
in
the
multitude
of
them
put
away
&
cleanse
me
of
all
my
sinnes
,
and
so
reforme
me
,
that
hence-forth
I
may
walke
before
thee
and
be
vpright
.
I
am
a
man
void
of
counsell
,
neither
is
there
any
vnderstanding
in
me
:
I
am
not
sufficient
of
my selfe
,
so
much
as
to
think
a
good
thought
,
but
my
sufficiencie
is
of
thee
.
Therefore
teach
mee
thy
way
,
O
Lord
,
that
I
may
hence-forth
walke
in
thy
truth
.
Knit
my
heart
vnto
thee
,
that
I
may
feare
thy
name
,
make
my
heart
vpright
in
thy
Statutes
,
for
,
thou
Lord
,
hast
pleasure
in
righteousnesse
,
and
hée
is
blessed
,
in
whose
heart
are
thy
wayes
.
Graunt
therefore
,
gracious
Lord
,
that
according
to
the
riches
of
thy
grace
,
I
may
be
strengthened
by
the
Spirit
of
the
inward
Man
,
that
CHRIST
may
dwel
in
my
heart
by
faith
,
and
so
my
whole
spirit
,
soule
and
bodie
,
may
bee
kept
blamelesse
,
to
the
comming
of
the
Lord
Iesus
.
And
if
I
haue
found
fauour
in
thy
sight
,
shew
me
thy
way
,
that
I
may
know
thée
,
and
may
walk
from
henceforth
all
the
dayes
of
my
life
,
in
a
sincere
&
sanctified
conuersation
,
and
take
away
the
vaile
wherewith
my
mind
is
couered
,
that
I
may
behold
thy
glorie
,
and
bee
changed
into
the
same
Image
by
thy
Spirit
.
It
is
thou
only
that
giuest
wisedome
,
and
out
of
thy
mouth
proceeds
knowledge
and
vnderstanding
:
therefore
,
Make
me
more
and
more
to
abound
in
knowledge
and
all
iudgement
,
that
I
may
discerne
betweene
good
and
euill
;
and
bée
kept
pure
&
with-out
offence
,
vntill
the
finall
dissolution
of
this
my
mortall
body
,
filled
with
the
fruits
of
Righteousnes
which
are
by
Jesus
Christ
vnto
the
praise
and
glorie
of
God
.
Let
mée
not
,
good
Father
,
be
giuen
ouer
to
the
lust
of
my
Aduersarie
,
nor
to
mine
owne
corrupt
hearts
desire
,
that
iniquitie
should
haue
dominion
ouer
mé●
;
but
make
mee
perfect
to
euery
good
worke
,
who
workest
in
thy
Children
both
the
wil
and
the
deede
.
O
Lord
,
teach
me
to
do
thy
will
,
for
thou
art
my
God
:
make
my
heart
constant
,
and
euer
kéep
it
vnblameable
before
thée
in
holinesse
,
that
I
may
serue
thée
in
al
holy
duties
with
a
good
conscience
,
and
may
walk
before
thée
in
truth
,
and
with
a
perfect
heart
,
doing
that
which
is
good
in
thy
sight
.
Let
thy
peace
,
which
passeth
all
vnderstanding
,
preserue
my
heart
&
mind
in
Iesus
Christ
,
euen
to
the
end
and
in
the
end
;
yea
,
euen
when
the
Messengers
and
pangs
of
death
shal
take
hold
on
me
,
euen
then
support
me
,
that
Satan
with
his
malicious
suggestions
,
and
infernall
temptations
,
preuaile
not
against
mée
,
in
laying
before
the
eyes
of
my
guiltie
conscience
,
the
vglinesse
of
my
sinnes
past
,
or
by
drawing
my
minde
into
any
forbidden
thought
or
desire
.
Draw
me
out
of
the
net
that
hee
priuily
layeth
to
catch
my
soule
in
,
breake
it
for
mee
,
for
thou
art
my
strength
,
make
haste
to
deliuer
me
and
saue
me
:
for
,
My
soule
is
filled
with
Psal.
89.
48
euils
,
and
my
life
draweth
neere
vnto
the
graue
.
And
what
man
liueth
and
shall
not
see
death
?
Séeing
then
,
deare
Father
,
I
am
appointed
to
die
,
and
that
death
cannot
bée
comfortable
vnto
mée
when
it
commeth
,
vnlesse
a
godly
life
goe
before
:
prepare
my
hart
,
O
Lord
,
prepare
it
to
a
holy
conuersation
,
and
a
ioyfull
and
gladsome
resolution
,
that
I
may
lay
down
this
mortall
body
of
miue
in
the
dust
,
whence
it
was
taken
and
made
,
and
to
surrender
my
soule
with
all
heauenly
alacritie
into
thine
hands
that
gauest
it
.
And
when
the
snares
of
death
,
&
the
terrors
of
the
graue
take
hold
of
mee
,
then
Lord
,
let
me
find
fauour
with
thée
in
Christ
my
Redéemer
,
in
whom
I
beséech
thée
to
deliuer
my
soule
.
Amen
.
Lord
,
euer
increase
and
confirme
my
faith
.
MEDITAT
.
II.
NOw
then
,
I
hauing
by
the
grace
of
God
,
in
some
measure
,
learned
to
liue
,
and
to
know
I
shall
dye
:
what
remayneth
,
but
that
I
Luke
12.
39
Iam.
4.
13.
looke
for
the
day
,
and
attend
the
houre
,
not
knowing
when
it
will
come
?
And
therefore
to
bee
alwayes
ready
:
hauing
also
(
through
Christ
,
)
receiued
2.
Cor.
5.
6.
the
spirit
of
boldnesse
,
to
remooue
out
of
this
bodie
,
to
bee
with
the
Lord
.
This
boldnesse
,
I
confesse
,
I
haue
not
of
my selfe
,
it
is
the
gift
of
God
,
who
in
the
beginning
made
mee
to
his
Image
,
without
spot
;
but
spotted
before
I
was
borne
,
by
him
that
was
once
without
spot
,
whose
fault
is
now
by
imputation
,
nay
,
by
action
mine
:
whereby
I
bringing
sinne
and
corruption
into
the
World
with
me
,
haue
deeply
defiled
my selfe
,
by
like
actuall
disobedience
,
and
therefore
may
iustly
feare
the
face
of
that
seuere
and
iust
Iudge
;
especially
hauing
so
many
,
and
so
strong
Aduersaries
;
Satan
with
his
principalities
Col.
2.
10.
and
powers
,
and
spirituall
wickednesse
,
a
million
of
sinnes
,
and
a
guiltie
conscience
;
besides
the
horrours
of
Death
and
the
Graue
,
enough
to
cast
my
sinfull
soule
into
vtter
destruction
,
were
there
not
a
power
aboue
his
power
and
principalities
,
to
subdue
his
.
I
thanke
God
in
Christ
,
I
haue
beene
taught
,
and
I
know
that
the
seed
of
the
Col.
2.
15.
woman
hath
subdued
Satan
,
led
him
&
all
his
powers
,
principalities
,
and
spirituall
wickednesse
captiue
,
triumphing
ouer
him
and
them
vpon
the
Crosse
,
making
a
shew
of
them
openly
.
And
this
I
am
not
only
taught
to
know
,
but
I
beleeue
the
same
,
stedfastly
:
Lord
,
strengthen
my
beliefe
.
As
for
my
siunes
past
,
I
feare
them
not
:
for
Christ
suffered
for
them
once
,
the
iust
for
the
vniust
,
to
bring
me
to
God
.
As
touching
death
:
I
knew
that
my
Redeemer
The
benefit
of
Christs
death
.
liueth
,
and
he
hath
taken
away
the
sting
therof
;
and
made
a
way
for
mee
through
the
graue
to
come
vnto
glorie
:
through
the
valley
of
death
,
to
passe
vntill
I
come
to
the
Lord
my
God
in
Sion
.
I
cannot
yet
but
confesse
,
that
notwithstanding
my
boldnesse
,
I
feele
many
wauerings
,
I
am
not
at
all
times
alike
bold
,
but
often
tremble
at
the
consideration
of
death
,
because
I
haue
had
no
experience
of
the
terrour
thereof
:
and
therefore
though
the
Spirit
be
willing
,
my
flesh
is
weake
.
But
I
am
so
much
the
more
strengthened
,
by
how
much
I
doe
consider
,
that
euen
the
dearest
of
Gods
The
best
men
often
stagger
at
the
consideration
of
death
.
Children
haue
sometimes
staggered
at
the
consideration
of
death
:
Saint
Paul
himselfe
confesseth
,
that
he
had
fightings
without
,
and
terrours
within
.
Peter
for
Ioh.
18.
17.
feare
of
death
denyed
his
Master
.
And
our
Sauiour
Christ
,
being
lest
vnto
his
manhood
,
wished
(
though
contrarily
resolued
)
that
the
Cup
of
the
Crosse
might
Mat.
26.
39
passe
,
and
that
hee
might
not
drinke
of
it
.
Death
comes
with
an
vgly
and
fearefull
countenance
to
all
,
but
especially
,
to
them
that
haue
their
consolation
here
.
Death
,
Ecclus.
41.
1
nay
,
the
remembrance
of
death
(
as
the
Wiseman
affirmeth
)
is
better
to
him
,
that
hath
the
wealth
,
the
pleasures
,
and
happinesse
of
this
life
.
And
vnlesse
the
Lord
by
his
grace
support
and
sustaine
the
best
man
,
he
will
feare
and
faint
at
the
approching
of
death
.
Therefore
will
I
make
my
prayer
vnto
God
in
Christ
,
to
giue
me
strength
,
and
an
holy
resolution
,
to
imbrace
death
when
it
shall
come
.
A
Prayer
against
the
feare
of
death
,
fit
to
be
said
at
all
times
,
especially
in
sicknesse
.
The
Prayer
.
O
Lord
my
God
,
and
gracious
Father
in
Iesus
Christ
,
who
hast
formed
mee
of
the
dust
of
the
Earth
:
and
by
thy
Spirit
made
me
a
liuing
soule
in
a
mortall
bodie
:
Giue
mée
grace
continually
to
remember
my
mortality
,
how
I
am
borne
to
dye
,
and
that
after
death
I
shall
come
to
Judgement
,
yet
hast
thou
hidden
the
time
when
,
the
place
where
,
and
the
maner
how
I
shall
dye
,
from
mee
,
all
knowne
to
thée
.
Teach
mee
therefore
,
Gracious
Father
,
teach
mée
so
to
number
my
daies
,
as
to
consider
,
that
the
more
they
increase
in
number
,
so
much
the
neerer
I
draw
to
the
time
of
my
dissolution
:
therefore
giue
mee
wisedome
and
a
heart
,
whereby
I
may
apply
me
thereunto
,
that
I
may
be
at
all
times
,
and
in
all
places
,
watchfull
and
readie
to
imbrace
the
comming
of
that
,
which
I
cannot
auoyde
.
Let
mée
not
rest
secure
in
health
,
nor
be
dismayde
in
sicknesse
;
but
let
my
heart
bee
euer
set
on
the
things
that
are
;
where
I
desire
,
and
hope
to
come
:
and
not
on
the
things
which
I
sée
,
and
partake
herein
this
life
.
Teach
mee
thy
wayes
,
instruct
me
in
thy
Lawes
,
giue
me
a
repenting
heart
,
a
sanctified
spirit
,
that
I
may
walke
here
before
thée
,
and
here
doe
thy
will
,
as
thy
Saints
and
heauenly
Companies
doe
thy
will
in
Heauen
:
that
in
this
earthly
Pilgrimage
I
may
bee
numbred
among
thy
Saints
Militant
,
that
I
may
not
feare
to
bee
translated
from
this
place
of
banishment
,
vnto
that
Inheritance
purchased
by
Christ
my
Redéemer
:
where
I
shall
partake
of
his
glory
with
thy
Saints
,
now
Triumphant
in
that
most
glorious
new
Ierusalem
.
While
I
liue
here
,
let
thy
Word
bée
deare
vnto
me
,
let
the
Crosse
of
my
Lord
and
Sauiour
Christ
,
be
euer
before
the
eyes
of
my
mind
,
euer
assuring
my selfe
,
that
his
death
is
my
life
:
make
mee
therefore
holy
,
as
he
is
holy
.
And
as
hee
layd
downe
his
most
sacred
bodie
in
the
Earth
for
a
time
,
and
rose
againe
to
glorie
,
and
as
hee
resigned
his
afflicted
(
yet
innocent
)
Soule
,
into
thy
hands
,
euen
for
me
to
follow
him
:
so
grant
that
whensoeuer
or
howsoeuer
my
soule
shall
leaue
this
mortall
bodie
,
it
may
follow
my
Loue
Iesus
,
to
the
place
to
which
hee
is
gone
before
.
While
I
liue
here
,
leaue
me
not
(
Father
)
vnto
my selfe
:
for
I
am
weake
,
and
mine
enemies
are
strong
,
but
thou
art
Truth
,
the
strongest
,
kéepe
mée
vnder
thy
feathers
,
and
bind
mée
vp
in
the
bundle
of
thine
Elect
,
neuer
to
be
deuided
or
set
apart
from
them
that
shall
bee
saued
:
make
my
life
perfect
to
euery
good
worke
,
and
worke
in
mee
that
which
is
pleasant
in
thy
sight
,
through
Jesus
Christ
,
Amen
.
Lord
,
increase
and
euer
confirme
my
faith
.
MEDIT.
III.
THough
death
,
now
be
the
end
of
my
fleshly
part
,
it
is
sufficient
,
that
I
am
assured
of
the
continuing
life
of
my
soule
,
after
the
temporall
death
of
my
body
,
which
yet
shall
not
so
perish
,
but
Body
and
soule
shal
be
glorified
.
it
shall
haue
a
future
being
,
and
bee
re-vnited
to
my
soule
,
and
so
bee
made
one
glorified
body
,
by
the
glory
of
Christ
my
Redeemer
.
The
present
consideration
of
death
,
can
therefore
but
put
mee
in
minde
of
,
and
giue
mee
desire
to
bee
dissolued
,
to
enioy
a
better
life
.
And
thereby
so
much
the
more
mooue
me
to
frame
my
life
in
my
health
,
as
if
I
were
presently
dying
.
Death
is
certaine
,
common
to
all
,
the
time
vncertaine
to
all
,
yet
all
liue
not
as
if
their
death
were
neer
,
or
that
they
did
think
that
death
would
come
at
all
.
But
let
no
man
deceiue
himselfe
by
his
long
life
,
that
death
is
farre
off
,
or
that
it
hath
forgotten
him
;
it
will
come
as
a
Thiefe
Death
will
come
not
looked
for
.
suddenly
,
to
some
sooner
,
to
some
later
;
to
all
when
they
least
suspect
it
.
In
the
first
Age
of
the
World
,
men
liued
long
,
many
hundred
yeeres
.
Methusalah
Gen.
5.
25.
verse
4.
almost
one
thousand
yeeres
,
Adam
,
Noah
,
Gen.
9.
29.
and
many
others
,
to
an
extraordinarie
age
.
In
their
dayes
it
might
haue
beene
conceiued
,
by
the
number
of
their
yeeres
,
that
they
might
haue
liued
many
thousand
yeeres
.
But
being
all
seene
,
in
their
times
and
turnes
to
dye
,
the
opinion
of
a
perpetuall
life
in
earth
was
found
erronious
.
As
the
World
grew
in
Decrease
of
mens
ages
.
age
,
so
decreased
the
ages
of
men
.
In
Dauids
time
the
age
of
man
was
seldome
aboue
threescore
and
ten
;
if
hee
liued
to
fourescore
,
it
was
reputed
a
great
age
&
rare
,
yet
nothing
pleasant
to
the
partie
;
for
weaknesse
and
infirmities
of
so
many
kinds
,
commonly
possesse
the
bodies
and
mindes
of
that
age
,
as
these
dayes
are
but
a
burden
vnto
them
,
yeelding
only
sorrow
,
heauinesse
,
griefes
and
miseries
.
And
yet
many
of
that
decrepit
age
are
loth
to
dye
,
which
may
argue
no
godly
preceding
life
.
Moses
,
before
Dauids
Deut.
34.
7.
time
,
liued
one
hundred
&
twenty
yeeres
,
and
was
then
in
that
state
of
strength
,
and
agilitie
of
bodie
,
and
perfection
of
his
sences
,
as
in
his
best
age
,
and
strongest
yeeres
;
yet
he
dyed
.
Mine
own
naturall
father
liued
one
hundred
and
three
yeeres
,
lusty
and
strong
;
much
admired
for
his
agilitie
,
euen
to
that
age
:
yet
I
doe
not
by
these
precedents
,
collect
any
probabilitie
or
hope
,
that
I
shall
liue
much
more
then
halfe
his
yeeres
,
though
I
presently
feele
no
apparant
tokens
(
but
desire
)
of
my
dissolution
.
And
therefore
I
account
my
life
,
but
a
meere
watch
for
the
time
of
death
.
If
I
had
seene
the
man
that
had
liued
many
thousand
yeeres
,
and
were
yet
in
health
and
strength
,
I
should
bee
farre
from
flattering
my selfe
,
that
I
Not
to
depend
on
long
life
.
might
liue
the
longer
for
his
long
life
:
yet
I
see
that
one
man
couets
to
attaine
vnto
the
yeeres
of
the
most
aged
.
The
man
of
sixtie
,
or
seuentie
yeeres
desires
to
liue
to
eightie
,
he
of
eightie
to
one
hundred
,
yet
doe
we
scarcely
see
one
man
of
ten
thousand
,
to
see
one
hundred
,
nor
one
of
one
hundred
,
seuentie
yeeres
,
nor
one
of
fiftie
,
fortie
yeeres
.
If
I
should
liue
one
hundred
yeeres
,
when
death
comes
,
it
is
but
as
if
I
were
in
my
Cradle
.
Twentie
Time
past
short
,
in
expectation
long
.
yeeres
in
expectation
,
seemeth
farre
more
then
one
hundred
yeeres
past
.
I
thinke
it
therefore
wisedome
,
not
to
allow
vnto
my selfe
the
assurance
of
many
yeeres
,
not
of
many
dayes
,
nay
,
not
of
one
houre
:
for
I
see
some
suddenly
stricken
dead
,
yea
,
in
a
moment
:
a
fearefull
spectacle
,
Sudden
death
in
others
,
a
fearefull
spectacle
.
yet
little
moouing
some
beholders
.
But
this
vse
,
Wisedome
teacheth
me
to
make
of
other
mens
lots
,
namely
,
to
keepe
continuall
watch
ouer
my
desires
,
wordes
and
wayes
,
that
I
may
so
liue
,
as
if
I
saw
Death
with
his
Dart
at
my
brest
.
Death
then
being
certaine
,
and
his
comming
vncertayne
,
by
the
rule
of
right
reason
,
I
should
bee
alwayes
readily
prepared
,
for
Death
imports
feare
;
and
Feare
presupposeth
danger
;
Danger
requireth
watchfulnesse
;
Watchfulnesse
,
patience
;
Patience
,
Faith
and
Hope
.
As
touching
the
first
,
namely
,
feare
;
it
is
both
filial
Feare
.
Mat.
14.
26
1.
Pet.
2.
17.
1.
Ioh.
4.
18.
and
son-like
,
and
seruile
or
slauish
,
which
last
I
exempt
,
as
not
the
feare
required
of
mee
in
this
expectation
and
watchfulnes
for
death
.
But
the
feare
which
becomes
a
most
dutifull
sonne
to
a
most
louing
father
is
it
,
wherewith
I
desire
alwaies
to
be
truly
qualified
,
hauing
an
eye
euer
vnto
God
,
as
the
Col.
3.
22.
Psal.
33.
18
eye
of
a
Mayden
to
the
hand
of
her
Mistris
:
fearing
in
loue
,
not
louing
for
feare
.
When
Baruch
read
the
booke
of
the
curses
against
Iudah
and
Israel
,
vnto
the
people
:
both
the
good
and
the
bad
feared
.
Some
Difference
of
feare
.
fearing
as
children
,
desiring
to
be
reformed
according
to
the
Law
of
the
Lord
;
some
as
slaues
feared
the
horror
of
punishment
threatned
,
without
eyther
the
loue
of
God
or
their
owne
reformation
.
This
is
not
the
feare
that
Salomon
prescribes
,
where
he
saies
;
Feare
ye
the
Lord
,
all
his
Saints
,
and
depart
from
euil
.
He
that
sayes
he
feareth
God
,
and
walketh
not
in
his
wayes
,
feareth
not
at
all
,
as
he
ought
to
feare
,
and
that
for
want
of
The
want
of
wisedome
,
the
want
of
feare
.
Hos.
14.
9.
Wisedome
:
for
as
wisedome
is
giuen
to
them
that
feare
God
,
so
doth
the
feare
of
God
shew
it selfe
by
wisedome
,
namely
,
by
gouerning
his
life
according
to
the
Word
of
God
.
Blessed
is
the
man
that
Psal.
128.
1.
feareth
the
Lord
,
and
walketh
in
his
waies
.
So
that
it
is
not
in
mee
,
nor
of
my selfe
to
feare
God
,
I
must
be
first
blessed
of
God
,
before
God
must
blesse
vs
,
before
we
can
feare
him
.
I
can
truly
feare
him
,
then
that
feare
being
blessed
and
sanctified
,
●restraynes
mee
from
sinne
,
to
walke
in
the
wayes
of
God
:
therefore
I
feare
and
walke
,
because
I
am
blessed
:
and
not
blessed
,
because
I
either
feare
or
walk
in
his
wayes
:
for
,
God
by
his
blessing
,
which
is
his
grace
,
giues
mee
the
will
,
without
which
the
deede
cannot
follow
;
so
,
both
Rom.
7.
18.
Phil.
2.
13.
the
will
and
the
deede
,
the
desire
and
the
worke
,
in
me
,
are
of
God
.
He
that
feareth
the
Lord
,
will
neither
speake
nor
do
euill
,
because
both
speaking
&
doing
good
,
comes
from
the
feare
of
doing
euill
,
which
holy
feare
,
being
Feare
,
the
gift
of
God
.
the
gift
of
God
,
hath
great
commendation
in
the
Scripture
.
It
is
the
beginning
of
wisedome
,
saith
Psa.
111.
10
Salomon
,
and
wisedome
the
end
of
all
heauenly
perfection
,
and
tendeth
not
only
to
restraine
from
euill
,
for
feare
of
Gods
Iudgements
,
as
it
wrought
in
Dauid
,
when
he
said
,
My
Psal.
flesh
trembleth
for
feare
of
thee
,
and
I
am
afraid
of
thy
Iudgements
:
But
to
retayne
me
in
the
loue
and
fauour
of
God
.
Iob
was
reputed
a
iust
and
vpright
man
,
because
he
feared
God
,
and
in
fearing
God
,
he
eschewed
euill
.
Iob
1.
1.
Satan
himselfe
confessed
that
God
,
preserued
Iob
,
&
blessed
all
that
he
had
,
for
that
he
feared
God
.
The
feare
of
God
then
is
that
true
rule
of
wisedom
,
which
directeth
vnto
a
godly
life
:
&
a
godly
life
,
an
infallible
forerunner
of
a
happie
death
:
and
to
die
in
the
Lord
,
is
chiefest
blessednesse
,
Reu.
14.
13.
the
passage
from
a
miserable
mortall
,
to
a
blessed
immortall
being
.
This
feare
then
,
being
the
first
steppe
to
a
godly
preparation
to
liue
well
,
and
to
die
blessed
,
is
that
true
&
most
precious
Iem
and
Iewell
,
which
I
seeke
and
desire
to
obtayne
at
the
hands
of
God
,
whose
gift
it
is
.
And
therefore
,
according
as
Salomon
hath
defined
this
feare
of
the
Lord
,
I
will
indeuour
to
abandon
euill
,
and
to
abhorre
sinne
.
Dauid
also
teacheth
,
and
I
will
desire
to
practice
the
same
feare
,
in
keeping
my
Psal.
tongue
from
euil
,
and
my
lips
,
that
they
speake
no
guile
.
I
will
seeke
to
eschew
euill
,
and
to
doe
good
;
to
seeke
peace
,
Rom.
12.
9.
and
to
follow
it
:
for
,
Who
hath
euer
continued
in
the
1.
Thes.
3.
15
feare
of
the
Lord
,
and
hath
beene
forsaken
of
him
in
life
,
or
in
death
?
A
Prayer
for
the
feare
of
God
,
and
wherein
I
may
so
liue
,
as
I
may
not
be
afraid
to
die
.
The
Prayer
.
O
Lord
my
God
,
who
hast
made
mée
and
fashioned
mee
of
the
dust
of
the
earth
,
and
hast
breathed
into
me
the
breath
of
Life
,
here
to
trauaile
vpon
the
face
of
the
earth
,
during
a
time
appointed
by
thy
Prouidence
,
which
I
shall
not
passe
,
for
thou
hast
set
down
the
number
of
my
dayes
,
which
how
many
they
shall
bée
,
I
am
vtterly
ignorant
;
giue
me
therefore
a
holy
●eare
,
that
I
may
thinke
euery
day
to
bee
the
day
appointed
for
my
death
,
that
I
may
so
much
the
more
warily
walk
in
the
wayes
of
true
wisedome
,
in
a
holy
and
sincere
conuersation
,
before
the
sons
of
men
,
and
in
the
sanctification
of
the
inner
man
,
lest
I
be
found
more
formall
before
men
,
then
faithfull
in
thée
.
I
beséech
thée
,
hearken
to
the
prayer
of
thy
Seruant
,
who
desireth
vnfaynedly
so
to
feare
thée
,
as
I
may
not
feare
or
be
afraid
of
death
.
Giue
me
that
holy
feare
of
thy
Name
,
which
thou
hast
commanded
,
that
I
may
not
erre
from
thy
wayes
,
nor
harden
my
heart
from
thy
feare
:
for
I
know
,
that
great
is
thy
goodnesse
,
which
thou
hast
layd
vp
for
them
that
feare
thee
.
Knit
my
heart
therefore
vnto
thée
,
that
I
may
fear
thy
Name
,
and
may
receiue
grace
to
serue
thée
;
so
that
I
may
so
please
thée
with
reuerence
and
feare
,
that
I
not
only
may
not
feare
to
die
,
but
desire
it
rather
,
passing
all
the
time
of
my
dwelling
here
,
in
continuall
meditation
of
thy
future
life
,
sanctifying
thee
,
the
Lord
God
of
Hosts
,
who
art
euermore
my
feare
,
for
thou
only
art
able
to
kill
,
and
to
make
aliue
;
to
cast
downe
,
and
to
raise
vp
;
therefore
art
thou
only
to
be
feared
,
like
vnto
whom
there
is
none
among
al
the
gods
;
so
glorious
in
holinesse
,
fearefull
in
praises
and
doing
wonders
.
I
thanke
thée
,
gracious
Father
in
Jesus
Christ
,
that
in
and
by
him
I
haue
receiued
the
Spirit
of
reconciliation
&
adoption
,
whereby
I
am
enabled
to
crie
,
Abba
Father
;
and
am
freed
from
the
spirit
of
seruile
feare
,
from
the
feare
of
Satan
,
by
thy
Spirit
.
Though
for
a
little
while
,
O
Lord
,
thou
maist
séeme
to
forsake
me
,
and
leaue
mee
to
the
spirit
of
bondage
,
yet
with
great
compassion
,
according
to
thy
wonted
mercies
,
I
finde
thée
euer
readie
to
receiue
mee
againe
:
For
a
moment
thou
hidest
thy
face
from
mee
,
but
with
euerlasting
mercie
thou
wilt
haue
compassion
vpon
mee
,
and
after
this
my
mortalitie
,
receiue
mee
to
eternitie
,
who
art
my
Lord
,
my
God
,
my
strength
and
my
Redéemer
.
Lord
,
increase
my
feare
of
thee
,
my
faith
in
thee
,
and
loue
towards
thee
.
Amen
.
MEDIT.
IIII.
Watchfulnesse
.
THE
second
point
of
my
preparation
,
is
,
to
bee
watchfull
,
and
that
for
three
especiall
causes
.
The
first
,
for
that
I
haue
1.
Pet.
5.
8.
1.
an
Aduersarie
,
who
is
maliciously
watchfull
,
therefore
ought
I
to
be
religiously
watchfull
.
The
second
,
because
2.
Rom.
14.
12.
death
will
steale
suddenly
vpon
me
as
a
Thiefe
.
The
third
,
because
of
3.
Eccles.
12.
14.
We
must
giue
account
after
death
.
my
generall
account
,
to
which
,
I
know
,
I
shall
be
called
,
as
soone
as
my
soule
is
gone
from
my
bodie
:
if
then
I
bee
not
able
to
yeeld
a
●ust
reason
,
how
I
haue
spent
the
time
of
my
life
here
,
I
shall
be
cast
into
prison
,
neuer
to
bee
redeemed
.
First
then
,
to
apply
my
watchfulnes
,
to
the
watchfulnesse
of
mine
enemie
,
it
behoueth
me
euer
to
haue
an
eye
vnto
the
thoughts
,
The
heart
the
fountaine
of
al
euill
.
Iere.
17.
9.
motions
,
and
affections
of
my
corrupt
heart
;
for
,
from
my
heart
proceed
all
the
euils
,
that
by
any
part
or
member
of
my
bodie
,
are
actually
committed
:
and
all
the
thoughts
of
my
heart
are
euill
euermore
,
Gen.
6.
5.
yet
thence
is
my
tongue
moued
to
speake
,
how
then
can
my
words
be
holy
,
proceeding
from
so
polluted
a
fountayne
?
I
am
often
violently
carried
,
whither
the
thoughts
of
my
heart
doe
moue
me
,
and
am
often
incited
to
commit
those
things
,
howsoeuer
euill
,
which
my
corrupt
heart
hath
conceiued
.
And
mine
enemie
Sathan
,
Satan
watchfull
ouer
our
inclinations
aswell
as
actions
.
that
thirsteth
for
my
confusion
,
takes
aduantage
by
the
inclination
of
my
heart
,
manifested
by
mine
accustomed
actions
,
to
frame
his
bayts
according
to
my
corrupt
appetite
,
coueting
euer
to
draw
actual
euils
out
of
the
polluted
puddle
of
sinne
conceiued
in
my
heart
.
This
do
I
find
by
the
experience
of
his
long
practice
and
infer●all
stratagems
:
for
vpon
my
committing
of
some
sinne
,
and
Satan
in
his
temptations
steales
vpon
vs
.
hartily
repenting
the
same
with
a
resolution
neuer
to
commit
the
like
.
I
haue
,
as
it
were
,
sensibly
felt
and
plainly
obserued
,
how
by
little
and
little
,
he
hath
endeuoured
to
lay
snares
to
draw
me
to
the
same
euil
,
not
as
with
a
violent
hand
,
but
as
it
were
stealing
vpon
me
,
like
a
flattering
,
and
deceitefull
Theefe
,
whose
policies
I
haue
no
power
to
preuent
,
but
only
by
that
promise
,
which
GOD
made
vnto
Paul
,
that
his
grace
is
sufficient
for
mee
,
yet
doth
it
much
behooue
me
to
take
continuall
heede
vnto
my
waies
:
yea
to
the
very
motions
of
my
corrupt
heart
:
for
mine
inward
desires
are
not
long
hid
from
him
,
who
will
neuer
let
slip
the
least
shew
of
whatsoeuer
euill
and
prophane
inclination
:
But
as
the
fire
is
a
little
inkindled
in
and
by
mine
owne
nature
:
So
is
he
readie
with
a
thousand
ministers
,
and
impious
meanes
,
to
blow
it
,
and
to
bring
it
to
an
vnquenchable
flame
of
sinfull
actions
.
Therefore
,
my
heartie
The
watch
of
a
Christian
.
desire
is
,
for
the
withstanding
of
his
temptations
,
to
practise
whatsoeuer
things
Phil.
4.
8.
are
true
,
whatsoeuer
things
are
honest
,
whatsoeuer
things
are
iust
,
whatsoeuer
things
are
pure
,
whatsoeuer
things
are
worthy
loue
,
whatsoeuer
things
are
of
good
report
,
the
practice
of
which
things
is
true
watchfulnes
,
most
irksome
and
most
offensiue
to
al
mine
enemies
.
Things
true
,
Satan
,
the
father
of
lyes
,
hates
deadly
;
things
honest
,
are
contrarie
to
mine
owne
naturall
and
carnall
inclination
,
which
of
it selfe
delighteth
in
pleasure
,
in
vanities
,
and
all
kinde
of
prophanenesse
.
Things
of
good
report
,
the
World
indureth
not
,
but
rather
backe-biting
and
slandering
.
This
capitall
Aduersarie
,
the
Deuill
,
doth
not
assaile
Satan
encounters
vs
not
alone
.
me
singly
,
nor
alone
:
but
commonly
combines
together
with
the
World
,
and
my
corrupt
nature
:
then
,
as
so
many
Captains
,
each
of
them
with
a
band
of
infernall
Souldiers
,
the
Deuill
with
his
angels
powers
,
and
principalities
;
the
Flesh
with
a
thousand
contagious
cogitations
,
vngodly
affections
,
and
forbidden
vanities
;
and
the
World
with
a
million
of
vexations
set
vpon
me
.
A
man
hauing
but
one
mortal
enemie
,
wil
watchfully
beware
of
him
,
either
to
flie
him
,
or
be
prepared
with
weapons
sufficient
to
incounter
him
,
though
hee
seeke
but
to
depriue
the
life
of
the
bodie
.
How
much
more
then
behooueth
it
mee
to
bee
watchful
,
hauing
so
many
,
and
so
mightie
,
&
so
mortall
Aduersaries
,
that
seeke
not
only
my
bodily
death
,
but
the
confusion
also
of
my
soule
?
and
if
I
be
not
armed
with
grace
,
the
least
of
these
will
easily
preuaile
against
me
.
There
is
nothing
more
Our
corrupt
inclinations
aduantage
to
Satan
.
aduantagious
to
these
mine
enemies
,
then
mine
owne
corrupt
inclination
,
the
fruits
whereof
are
as
meat
and
drinke
vnto
mine
Aduersaries
,
which
are
the
works
of
darknesse
:
therefore
will
I
striue
with
an
holy
endeuour
,
to
abandon
and
cast
off
the
works
Eph.
5.
11.
of
darknesse
,
deare
vnto
mine
enemies
,
and
to
put
on
Tit.
2.
12.
the
armour
of
light
,
which
is
vnto
them
as
death
:
I
wil
Rom.
13.
12
set
mine
affections
on
things
that
are
aboue
,
and
not
on
things
that
are
on
the
earth
:
I
will
auoid
euill
,
and
cleau●
Rom.
12.
9.
vnto
that
which
is
good
.
Many
venimous
and
viperous
Though
wee
bee
tempted
,
we
shall
not
fall
.
Serpents
lurke
in
the
way
of
this
life
:
to
escape
their
poyson
in
practice
,
I
looke
not
,
but
to
resist
their
power
,
I
doubt
not
,
for
the
Lord
is
my
strength
,
to
whom
I
will
flie
for
succour
.
A
Prayer
against
Satan
and
his
ministers
,
the
World
and
mine
owne
corruption
.
The
Prayer
.
MOst
gracious
Lord
God
,
and
most
mercifull
in
Jesus
Christ
,
who
art
most
pitifull
in
beholding
the
daily
strong
tentations
,
where
with
I
am
tryed
by
the
policies
of
Satan
:
looke
vpon
me
,
for
he
taketh
,
as
it
were
,
vnto
himselfe
,
in
aide
,
the
vanities
of
the
world
,
laying
them
before
the
eyes
of
my
corrupt
minde
,
to
seduce
me
from
the
sweete
consolation
that
I
haue
in
the
contemplation
of
heauenly
things
,
vnto
the
delights
and
pleasures
of
earthly
deceits
.
And
further
,
thou
knowest
,
O
Lord
,
how
subtilly
hee
windeth
himselfe
,
as
it
were
,
into
the
secret
inclinations
of
my
heart
,
by
obseruing
the
least
shew
of
my
outward
actions
,
maliciously
watching
to
trap
me
,
and
by
his
baits
painted
out
,
as
it
were
with
the
glittering
shew
of
ease
,
of
pleasure
,
of
profit
,
&
such
like
,
deceiuing
,
succeeding
contentments
,
indeuoureth
to
traine
mée
into
his
snares
.
What
am
I
,
good
Father
,
that
I
should
vndergoe
,
and
beare
the
burden
of
so
many
subtill
wiles
,
secret
snares
,
and
strong
temptations
,
as
this
most
mortal
aduersary
of
mine
frameth
against
mée
?
how
can
I
escape
so
vigilant
and
so
powerfull
an
enemie
,
that
can
command
principalities
,
powers
,
and
all
spirituall
wickednesse
,
to
attend
his
most
deadly
designes
,
vnlesse
thou
by
thy
grace
preuent
him
?
I
disclaime
any
power
in
my selfe
,
to
resist
his
deuices
,
and
doe
rather
acknowledge
,
that
in
steade
of
resisting
,
I
doe
assist
him
against
my self
by
the
vanities
of
mine
own
corrupt
nature
;
and
therefore
doe
wholly
and
altogether
relie
vpon
thy
méere
merciè
,
wherein
thou
hast
compassion
on
thy
weake
children
,
thus
beset
with
such
and
so
many
deadly
Aduersaries
,
and
compassed
about
with
so
great
a
trsupe
of
wickednesse
.
Make
mee
therefore
strong
,
good
Father
,
in
the
power
of
thine
owne
strength
;
Put
vpon
mée
thy
defensiue
armour
,
that
I
may
yet
manfully
in
the
Spirit
of
truth
,
encounter
all
my
spirituall
and
secret
enemies
.
Gird
me
with
the
girdle
of
Truth
,
put
on
mee
the
brest-plate
of
Righteousnesse
,
and
the
inuincible
and
impenetrable
shield
of
Faith
,
so
shall
I
be
able
to
quench
the
sterie
darts
of
the
Deuill
;
and
with
the
sword
of
the
Spirit
,
wound
the
strongest
of
them
that
rise
vp
against
me
:
for
,
thou
with
thy
Helmet
of
saluation
,
shalt
kéepe
me
euer
safe
,
so
as
neither
Satan
,
Death
,
nor
Hell
shall
bée
able
to
preuaile
against
me
.
O
Lord
my
God
,
work
I
beséech
thée
in
mée
,
that
which
is
pleassng
in
thy
sight
,
and
grant
according
to
the
riches
of
thy
grace
,
that
I
may
bee
strengthened
by
thy
Spirit
in
the
inward
man
,
that
Christ
may
dwell
in
my
heart
by
Faith
,
and
so
my
whole
spirit
,
soule
and
body
,
may
be
kept
frée
from
the
power
of
sin
&
Satan
,
blamelesse
to
the
comming
of
the
Lord
Jesus
:
to
whom
bee
glorie
and
praise
for
euer
.
O
Lord
increase
my
faith
.
MEDIT.
V.
The
second
cause
of
watchfulnesse
,
the
vncertaintie
of
the
time
of
death
.
THe
second
cause
of
watchfulnesse
,
is
the
vncertayne
comming
of
death
.
To
the
end
therefore
that
I
may
prouide
for
his
comming
,
and
not
bee
afraid
;
as
no
doubt
by
nature
,
flesh
and
bloud
cannot
but
bee
,
at
the
consideration
of
the
supposed
horror
it
bringeth
with
it
:
I
must
entertayne
a
godly
care
to
liue
well
,
and
that
in
the
continuall
expectation
of
the
time
when
it
will
come
:
for
a
godly
,
sincere
,
and
a
religious
life
,
can
neuer
be
too
suddenly
surprised
by
death
,
come
it
where
,
when
,
and
how
it
will
:
so
shall
I
be
sure
to
die
in
the
Lord
.
Though
I
should
lose
my
head
with
Iohn
Baptist
;
bee
stoned
with
Matt.
14.
Stephen
;
though
I
should
Act.
7.
59.
be
burned
with
fire
,
slaine
by
the
sword
with
Iames
,
Act.
12.
2.
or
by
whatsoeuer
other
ignominious
,
cruell
,
or
tormenting
death
,
yet
I
am
the
Lords
,
and
with
him
I
shall
liue
for
euer
.
Yet
am
I
not
secure
,
as
if
I
needed
not
to
feare
;
for
,
I
cannot
but
confesse
,
that
howsoeuer
I
indeuor
to
leade
a
godly
life
;
I
find
in
my selfe
many
and
sundrie
relapses
,
and
desertions
,
though
not
finall
,
yet
fearefull
,
through
the
manifold
temptations
of
Satan
working
by
,
&
through
mine
owne
corruptions
;
&
therefore
I
finde
it
fit
,
to
stand
alwayes
vpon
my
Watch-towre
in
continuall
Mar.
13.
33
Mat.
24.
42.
Prayer
,
that
I
bee
not
vnder
the
least
power
of
any
of
mine
enemies
,
when
my
separation
shall
come
.
I
will
indeuour
to
make
The
Parable
of
the
Thiefe
.
Luk.
12.
39.
vse
of
the
Parable
of
Christ
my
Sauiour
,
who
by
way
of
premonition
,
saith
,
Vnderstand
this
,
as
being
a
matter
of
chiefe
consequence
for
my
safetie
.
If
the
good
man
of
the
house
,
(
which
is
the
soule
of
euery
man
dwelling
in
the
bodie
)
knew
at
what
houre
the
Thiefe
(
namely
Death
)
would
come
,
hee
would
be
readie
to
entertaine
it
:
And
would
not
suffer
his
house
(
his
bodie
)
to
be
digged
thorow
,
namely
,
by
violence
to
be
surprized
,
and
to
be
desperatly
spoyled
of
his
goods
(
his
soule
to
be
tormented
,
&
perplexed
by
a
guilty
conscience
and
an
vnrepentant
heart
for
sinne
committed
against
God
)
but
would
bee
still
watching
,
to
preuent
euery
euill
motion
to
sinne
,
and
wait
for
that
Thiefe
Death
,
willingly
to
lay
downe
his
bodie
for
a
time
,
in
the
graue
,
and
to
yeeld
vp
his
soule
to
God
that
gaue
it
,
in
Christ
who
redeemed
it
.
As
touching
this
watchfulnesse
,
it
is
comprehended
2.
Cor.
6.
6.
in
a
godly
life
,
and
in
a
continuall
serious
obedience
to
God
,
eschewing
1.
Pet.
3.
10
,
11.
euill
,
and
doing
good
:
in
seeking
peace
and
following
it
.
This
is
true
watchfulnesse
,
and
blessed
is
the
man
,
whom
Ecclus.
4.
20
the
Lord
when
hee
commeth
shall
find
thus
waking
.
For
he
that
slumbreth
in
security
▪
carelesse
of
future
dangers
,
leding
an
vngodly
life
,
not
remembring
his
end
,
and
what
account
he
is
to
make
,
when
Death
comes
vpon
this
man
,
he
shal
be
suddenly
carryed
to
the
place
of
extreme
and
perpetuall
torment
,
neuer
to
bee
released
.
I
will
therefore
pray
,
that
I
may
retayne
a
continuall
watchful
heart
,
and
striue
to
liue
soberly
,
because
I
know
not
the
time
.
A
Prayer
that
I
may
be
alwayes
readily
prepared
for
Death
.
The
Prayer
.
O
Lord
my
God
,
who
hast
created
mee
of
nothing
,
here
to
liue
and
breathe
in
the
Earth
for
some
few
dayes
,
(
few
were
the
many
thousand
yéeres
,
in
comparison
of
thine
Eternitie
)
and
yet
the
end
of
these
my
dayes
altogether
vnknowne
vnto
mee
:
Therefore
thou
commandest
me
,
to
watch
and
to
awake
to
siue
righteously
,
and
not
to
sinne
,
and
yet
by
nature
I
sléepe
in
carnall
securitie
.
Thou
willest
me
not
to
sleepe
as
doe
other
:
but
to
watch
and
bee
sober
:
but
,
alas
,
I
slumber
in
mine
owne
vanities
,
the
deceits
of
sinne
.
True
Wisedome
willeth
mée
to
watch
,
because
the
time
of
my
dissolution
is
at
hand
,
when
I
shall
bee
no
more
,
breathe
no
more
,
but
bee
taken
from
all
the
pleasures
and
delights
of
this
life
.
Frame
in
me
therefore
,
I
beséech
thée
,
good
Father
,
a
watchfull
heart
.
Banish
from
me
,
the
darknesse
of
ignorance
,
and
all
wicked
affections
,
by
the
knowledge
of
thy
truth
:
Giue
mee
grace
to
order
my
life
according
to
that
certaine
and
sure
rule
of
all
righteousnesse
and
sinceritie
,
by
the
vertue
of
the
Spirit
of
Iesus
Christ
.
The
darknesse
of
the
night
is
past
,
and
I
haue
the
light
of
thy
Word
:
giue
me
therefore
the
will
and
ablenesse
,
to
cast
off
the
workes
of
darknesse
,
and
to
put
on
the
armour
of
light
:
That
I
may
henceforth
walke
honestly
,
as
in
the
day
,
not
in
gluttonie
and
drunkennes
,
nor
in
chambering
and
wantonnesse
,
nor
in
strife
and
enuying
,
but
by
putting
on
the
Lord
Iesus
Christ
;
and
not
to
take
thought
for
the
flesh
,
to
fulfill
the
lusts
thereof
.
I
am
subiect
,
O
Lord
,
to
many
temptations
,
giue
me
therefore
the
Spirit
of
Wisedome
,
and
strength
to
resist
and
ouercome
them
:
And
that
I
may
kéep
continuall
watch
ouer
all
my
thoughts
,
words
,
and
wayes
,
that
I
bée
at
no
time
idle
in
wel-doing
,
that
Death
which
standeth
at
my
doore
finde
me
not
without
the
Lamp
of
Loue
,
faith
,
and
Obedience
,
burning
in
my
heart
.
Make
mee
holy
,
and
constant
in
all
good
and
godly
duties
,
that
with
a
pure
and
sanctified
con
science
,
I
may
at
all
times
and
in
all
places
serue
thee
,
walking
before
thee
in
truth
,
and
that
with
a
perfit
heart
:
that
I
fall
not
into
the
power
and
lust
of
mine
Aduersaries
,
nor
be
ouer-swayed
with
the
desires
of
my
corrupt
heart
,
but
bee
found
perfect
to
euery
good
worke
;
for
thou
art
my
God
.
Uigilant
and
watchful
is
Death
,
still
attending
to
seize
vpon
mée
,
yet
cannot
before
thine
appointed
time
,
for
my
time
is
in
thine
hand
.
Giue
me
therfore
a
watchful
heart
,
that
I
may
liue
to
thée
,
and
die
in
thée
,
that
whensoeuer
it
shall
come
to
passe
,
that
I
must
yéeld
my
body
to
the
dust
,
I
may
be
sound
waking
,
my
heart
settled
vpon
Heauen
,
and
heauenly
things
.
So
shall
not
this
death
be
terrible
,
but
most
acceptable
vnto
me
,
being
the
way
by
which
,
I
shall
enter
into
that
holy
place
new
and
spirituall
Ierusalem
,
where
the
filthy
garments
of
sinne
,
shame
and
confusion
,
shall
bee
taken
from
mee
;
and
the
most
glorious
Robes
of
Righteousnesse
,
in
the
merits
of
thy
glorified
Soune
,
bée
put
vpon
me
,
neuer
to
war
old
,
which
grant
most
louing
father
,
for
his
sake
:
So
be
it
.
O
Lord
,
increase
my
faith
,
and
giue
mee
euer
a
watchfull
heart
,
pure
and
holy
.
MEDIT.
VI.
The
third
cause
of
watchfulnesse
,
the
vncertaine
Comming
of
Christ
to
Iudgement
.
THe
third
cause
of
watchfulnesse
I
find
to
be
,
lest
my
finall
iudgement
come
vpon
me
suddenly
,
as
by
vnprouided
Death
,
and
I
be
found
not
only
idle
in
wel-doing
,
but
in
doing
that
which
is
euill
.
And
if
I
should
not
(
though
much
vnlikely
)
lay
downe
this
mine
earthly
Tabernacle
,
before
that
generall
dissolution
of
all
things
(
being
doubtlesse
not
farre
off
)
the
sudden
comming
of
that
Day
will
not
excuse
me
:
for
as
I
shall
bee
then
found
,
I
shall
be
iudged
,
&
I
shall
receiue
the
sentence
due
vnto
me
,
either
in
mercie
,
or
seueritie
at
the
instant
of
Christes
appearing
,
and
yet
shall
not
preuent
them
that
haue
slept
,
euer
since
the
death
of
innocent
Abel
.
So
that
whether
I
goe
before
,
or
stay
till
hee
come
,
I
shall
finde
no
difference
;
for
in
the
graue
there
is
no
remembrance
of
good
or
euill
,
no
feare
of
future
danger
,
or
hope
of
Happinesse
to
come
:
and
therefore
the
time
of
my
bodies
sleep
in
the
Earth
,
bee
it
long
or
short
,
is
not
conceiued
or
felt
.
Only
my
soule
that
shall
goe
before
,
cannot
but
apprehend
it selfe
,
not
fully
perfect
vntill
that
generall
Day
,
when
my
body
shall
bee
raysed
againe
out
of
the
dust
,
and
partake
together
with
my
soule
,
the
vnspeakeable
glorie
of
Christ
my
Sauiour
,
not
that
I
haue
deserued
it
,
but
the
prayse
I
yeeld
vnto
him
that
hath
merited
the
same
for
mee
,
euen
by
his
death
.
It
much
behoueth
mee
therefore
to
watch
,
and
to
make
mine
account
ready
,
for
I
find
that
the
generall
The
generall
Audit
is
at
hand
,
therefore
to
prepare
our
account
.
Audit
is
at
hand
,
where
I
shall
be
strictly
examined
,
how
I
haue
bestowed
the
talents
which
I
haue
receiued
of
my
Lord
.
At
which
generall
Audit
all
must
appeare
:
Mat.
18.
24
Emperours
,
Kings
,
Potentates
,
Bishops
,
yea
,
from
the
greatest
to
the
least
,
all
shall
bee
summoned
with
the
fearfull
sound
2.
Pet.
3.
10
Mal.
4.
1.
Zeph.
1.
14.
15
,
16.
of
a
terrible
Trumpet
,
sounding
far
lowder
then
the
most
horrible
thunder
,
and
all
things
shall
bee
suddenly
surprized
,
by
the
greatnesse
of
his
Maiestie
that
shall
appeare
with
flames
of
fire
:
And
many
that
shall
liue
to
behold
this
fearefull
Apparition
(
as
all
men
shall
remayning
aliue
in
that
Day
,
for
none
shall
bee
able
to
shut
their
eyes
,
and
the
eyes
of
them
that
are
now
rotten
in
the
graues
shall
be
opened
)
shall
seeke
to
hide
themselues
from
the
face
of
that
most
terrible
Iudge
,
but
in
vaine
.
The
sight
of
the
Iudge
that
can
condemne
but
the
bodie
,
is
fearfull
to
the
offendor
.
What
then
will
the
sight
of
this
Iudge
of
Iudges
bee
vnto
the
wicked
,
to
sinfull
and
secure
worldlings
?
who
comes
not
with
a
mortall
Sherife
,
accompayned
with
a
Trayne
of
fantasticall
Attendants
:
but
with
millions
of
Angels
,
at
whose
presence
,
the
Heauens
shall
shrinke
away
with
a
noyse
,
the
Elements
2
Pet.
3.
10.
Christs
second
comming
fearfull
.
shall
melt
with
●eate
,
and
the
earth
with
the
works
thereof
,
the
great
and
glorious
Buildings
,
and
the
things
therein
shall
bee
burnt
with
vnquenchable
Sulpher
.
O
,
who
will
not
consider
this
?
who
will
not
watch
and
be
sober
,
knowing
that
this
great
and
terrible
Day
,
this
Day
of
Wrath
is
comming
and
at
hand
,
a
Day
of
Wrath
to
the
wicked
,
but
to
them
that
feare
God
in
loue
,
and
liue
in
his
feare
,
a
Day
of
ioy
and
gladnesse
:
therefore
shal
they
hold
vp
their
heads
,
for
their
redemption
draweth
neere
.
Seeing
then
that
all
things
that
wee
see
,
and
here
enioy
,
the
Heauens
aboue
vs
,
the
Earth
beneath
vs
,
the
Seas
,
and
all
things
in
them
shall
bee
thus
consumed
,
and
wee
know
not
how
soone
:
nor
when
one
particular
iudgement
,
namely
,
the
day
of
our
death
shall
be
.
What
manner
persons
ought
wee
to
None
shal
be
able
to
answere
the
seuere
Iudge
.
bee
?
appeare
must
euery
man
and
answere
:
answere
,
alas
,
what
can
we
answere
,
to
him
that
comes
not
to
iudge
the
bodie
onely
,
which
yet
is
terrible
,
but
the
soule
and
bodie
,
not
to
a
temporall
punishment
,
but
to
eternall
torment
?
The
stoutest
cannot
but
be
stricken
dumbe
at
the
very
sight
of
this
great
Iudge
,
who
will
giue
sentence
,
according
to
that
euery
one
hath
done
in
the
flesh
,
good
or
euill
.
O
,
that
I
could
therefore
,
clense
my
heart
,
from
euill
to
good
!
I
cannot
,
it
is
the
worke
of
the
Spirit
of
God
in
mee
,
which
hee
worketh
euen
of
his
owne
good
pleasure
freely
;
therfore
I
pursuing
this
good
begunne
in
mee
,
daily
going
on
from
faith
to
faith
,
from
grace
to
grace
,
I
shall
become
fit
through
Gods
acceptance
in
Iesus
Christ
,
to
waite
for
the
Day
of
death
,
or
the
generall
dissolution
,
with
gladnesse
.
It
is
the
rich
grace
of
GOD
bestowed
on
me
,
whereby
I
haue
my
conuersation
in
1.
Cor.
1.
7.
Heauen
,
from
whence
I
looke
for
the
comming
of
my
Phil.
3.
Sauiour
the
Lord
Iesus
:
In
whom
,
and
by
whom
,
there
is
laid
vp
for
mee
the
2.
Tim.
4.
8.
Crowne
of
Righteousnesse
,
and
not
for
me
only
,
but
for
all
them
that
loue
and
looke
for
his
second
appearing
.
I
will
therefore
,
watch
,
and
pray
(
by
the
grace
of
Luk.
21.
36.
GOD
)
continually
,
that
I
may
bee
counted
worthy
to
escape
all
these
things
that
shall
come
to
passe
,
and
that
I
may
stand
before
the
Sonne
of
man
without
feare
.
A
Prayer
for
continuall
watchfulnesse
,
that
neither
the
generall
,
nor
the
particular
Day
of
Iudgement
come
vpon
mee
vnprouided
.
The
Prayer
.
O
Lord
my
God
in
Jesus
Christ
,
who
art
terrible
and
fearefull
,
euen
to
them
that
séeke
thée
,
how
much
more
fearfull
wilt
thou
appeare
,
when
thou
settest
thy
wrathfull
countenance
against
the
wicked
,
such
as
now
haue
no
feare
of
thy
Name
!
Giue
me
,
I
pray
thée
,
a
continual
watchful
heart
,
euer
to
bée
exercised
in
diuine
and
heauenly
things
,
and
leaue
mee
nor
vnto
mine
owne
affections
,
which
are
by
nature
full
of
corruption
and
sinne
,
wherein
if
thou
shouldest
take
mee
suddenly
,
I
should
be
found
a
most
vnprofitable
seruant
,
to
bee
bound
hand
and
foot
,
and
east
into
vtter
darknesse
,
where
shall
bee
weeping
and
gnashing
of
teeth
.
O
Ps.
50.
3
,
10.
hide
thy
face
from
my
sin
,
and
blot
out
all
mine
iniquities
.
Create
in
mee
a
cleane
heart
,
O
God
,
and
renew
a
right
spirit
within
me
.
Restore
to
me
the
ioy
Ver.
11.
of
thy
saluation
,
and
stablish
me
with
thy
free
Spirit
.
Why
art
thou
cast
down
,
O
my
Soule
,
and
vnquiet
Psal.
42.
5.
within
me
?
waite
on
God
:
he
neuer
faileth
them
that
trust
in
him
.
Waite
thou
on
the
Lord
,
O
my
Soule
,
keepe
his
way
,
and
he
shall
exalt
thee
,
that
thou
shalt
inherit
the
Land
,
euen
the
Land
of
Promise
,
Spirituall
Canaan
,
new
Ierusalem
.
Psal.
37.
34.
When
the
wicked
shall
perish
,
thou
shalt
see
it
.
Such
as
are
blessed
of
GOD
,
shall
inherit
the
Land
:
And
they
that
bee
cursed
of
him
,
shall
be
cut
off
.
Endue
mee
therefore
,
good
Father
,
with
thy
grace
,
that
I
may
euer
thinke
of
my
end
,
that
I
presume
not
vpon
long
life
resting
secure
,
as
if
I
had
none
account
to
make
vnto
thée
,
of
my
time
and
talents
heere
receiued
of
thée
,
and
how
they
haue
béene
spent
by
me
:
nor
any
holy
duties
required
to
bee
performed
,
in
this
my
Pilgrimage
and
Banishment
,
where
I
haue
no
continuing
Citie
,
but
I
séeke
one
to
come
.
Holy
Father
,
giue
mée
thy
Spirit
and
Grace
,
euer
to
bring
forth
heauenly
fruits
,
that
whensoeuer
,
wheresoeuer
,
or
howsoeuer
I
shall
depart
hence
,
I
may
be
yet
found
faithfull
,
and
of
the
number
of
them
whom
Christ
when
hee
commeth
may
find
waking
,
in
well-doing
:
that
the
sentence
,
Go
ye
cursed
,
be
not
pronounced
against
me
,
but
bee
of
the
societie
of
them
,
that
shall
heare
,
Come
yee
blessed
.
Grant
this
for
Jesus
Christs
sake
,
in
,
and
by
whom
I
haue
the
promise
of
eternall
life
:
to
whom
with
thee
and
the
Holy
Ghost
,
bee
all
power
and
praise
ascribed
,
for
hee
is
worthie
.
Lord
,
increase
my
faith
.
MEDIT.
VII
.
WAtchfulnesse
then
,
being
a
principall
meane
to
preuent
the
sudden
surprise
that
death
might
make
vpon
mee
,
there
followeth
necessarily
Patience
,
an
inseparable
Patience
.
companion
of
Watchfulnesse
;
which
implies
care
,
attendance
,
and
attention
.
The
care
here
meant
,
is
Matt.
6.
25.
1.
Pet.
5.
7.
Psal.
55.
22.
not
for
any
worldly
thing
;
for
these
I
cast
my
care
vpon
God
;
for
he
careth
for
me
.
But
such
a
care
as
Paul
had
2.
Cor.
11.
28
of
all
the
Churches
,
2.
Cor.
11.
28.
seeking
the
kingdome
of
God
and
the
righteousnes
thereof
,
Matt.
6.
33.
then
Heb.
13.
7.
Matt.
6.
33
will
not
God
faile
mee
nor
forsake
me
.
The
care
therfore
that
I
couet
to
haue
,
is
,
how
to
preuent
sinne
,
and
flye
Securitie
,
which
are
contrary
to
a
godly
care
;
and
consequently
,
contrary
to
true
watchfulnesse
,
and
therefore
farre
from
true
patience
,
which
worketh
not
vpon
securitie
and
carnall
peace
,
but
vpon
wayting
for
the
promise
of
Redemption
.
This
is
the
patience
which
the
Children
of
God
haue
,
whose
patient
abiding
shall
Pro.
10.
28.
be
gladnesse
.
I
will
not
therefore
render
1.
Pet.
3.
9.
euill
for
euill
,
nor
rebuke
for
rebuke
,
but
contrariwise
,
I
will
blesse
,
knowing
that
I
am
thereunto
called
,
that
I
should
be
the
heire
of
blessing
1.
Pet.
3.
9.
And
if
I
be
rayled
on
for
the
name
of
Christ
,
shall
I
discouer
my
weakenesse
through
impatience
?
no
,
there
is
a
blessing
promised
:
for
the
Spirit
of
glorie
1.
Pet.
4.
14.
and
of
God
,
resteth
on
the
patient
man
,
which
on
their
parts
that
rayle
on
him
,
is
euill
spoken
of
,
but
on
his
part
is
glorified
.
The
Lord
is
a
Esa.
30.
18.
God
of
iudgement
,
and
they
are
blessed
that
waite
on
him
with
patience
.
Attendance
,
another
Attendance
.
branch
of
Watchfulnesse
,
may
bee
said
an
expectation
with
patience
,
for
a
thing
feared
or
desired
:
how
feare
and
desire
may
How
feare
and
desire
stand
together
.
bee
of
one
and
the
same
thing
,
in
one
and
the
same
subiect
,
being
of
contrarie
effects
,
may
bee
thus
answered
;
Feare
in
this
place
is
not
seruile
,
but
filiall
;
and
therefore
may
well
stand
with
the
desire
.
A
sonne
hauing
a
charge
Example
.
imposed
by
his
louing
father
,
though
hee
indeuour
to
performe
the
thing
commanded
neuer
so
carefully
,
feareth
yet
that
hee
may
come
short
of
some
part
of
his
dutie
;
and
therefore
feareth
how
his
father
wil
accept
of
what
hee
hath
done
;
and
yet
being
perswaded
through
a
cleane
and
cleare
conscience
,
that
hee
hath
done
his
best
endeuour
,
hopeth
his
father
will
take
it
well
;
and
therefore
desireth
that
his
father
would
returne
to
obserue
the
performance
of
that
he
had
in
charge
.
Although
hee
cannot
make
his
account
with
such
absolute
perfection
as
hee
should
,
yet
,
no
doubt
,
his
father
cannot
but
hold
him
excusable
,
in
shewing
his
good
will
to
doe
it
well
;
so
stands
his
feare
with
desire
.
So
I
,
hauing
charge
of
mine
heauenly
Father
,
to
doe
his
Commandements
,
I
confesse
,
I
cannot
performe
them
as
I
ought
,
though
I
haue
a
desire
,
and
a
feare
,
lest
when
I
haue
done
all
what
I
can
,
I
The
most
diligent
may
bee
found
vnprofitable
may
yet
bee
found
vnprofitable
,
not
withstanding
my
greatest
care
,
and
most
diligent
attendance
of
the
outward
part
:
to
which
attendance
is
required
Attention
,
Attention
two-fold
.
namely
,
the
minde
and
will
,
which
I
conceiue
to
be
two-fold
.
The
first
is
,
to
the
Will
and
Word
of
God
,
to
practise
1.
it
.
The
second
,
to
mine
owne
imperfections
,
to
reforme
2.
them
,
and
to
keepe
mine
affections
in
due
conformitie
with
the
Commandements
of
God
.
Attention
to
the
Will
and
Word
of
God
,
is
that
,
whereby
I
am
directed
to
performe
that
,
which
is
honest
,
iust
,
and
right
,
and
that
in
faith
,
wayting
with
patience
the
reward
set
before
me
,
not
as
a
reward
for
my
worke
done
,
but
as
a
free
gift
of
God
in
Christ
,
in
whom
,
and
by
whom
,
my
worke
is
accepted
as
perfect
,
though
imperfect
.
Attention
to
mine
owne
Attention
to
selfe
imperfections
.
imperfections
,
is
also
double
of
the
soule
and
of
the
bodie
.
As
touching
the
first
,
it
is
to
hearken
vnto
(
as
it
were
)
and
obserue
the
motions
of
my
corrupt
heart
,
not
to
yeeld
vnto
,
and
to
fulfill
them
;
but
to
suppresse
and
preuent
the
fruits
that
grow
from
them
,
euen
in
the
buds
,
though
they
seeme
and
shew
themselues
neuer
so
pleasant
,
sweet
,
and
delectable
:
for
,
they
breed
Securitie
&
a
carelesse
life
,
insensible
of
true
patience
,
and
so
become
subiect
to
a
sudden
surprize
.
And
the
rather
,
for
want
of
the
second
attention
;
namely
,
to
the
vncertayne
estare
of
my
feeble
bodie
,
which
is
subiect
(
besides
infinite
casualties
,
being
in
health
)
to
a
thousand
infirmities
and
mortal
diseases
,
which
may
suddenly
dissolue
this
mortall
life
,
though
they
bee
not
at
the
instant
feared
nor
felt
.
This
Attendance
&
Attention
,
are
the
fruits
and
effects
of
Watchfulnesse
,
through
Patience
;
for
,
without
patience
who
can
waite
for
any
future
benefite
?
The
Husband-man
is
The
Husband
mans
attendance
and
attention
.
brought
in
by
the
Holy
Ghost
an
example
of
wayting
with
patience
;
for
he
committeth
and
commendeth
the
seed
to
the
earth
,
with
great
diligence
,
hee
waites
for
the
crop
with
patience
,
and
attends
the
former
and
latter
raine
,
and
by
due
attention
hearkens
,
how
the
course
of
things
goe
,
that
he
may
make
the
best
of
his
commodities
.
Doth
nature
afford
men
this
care
,
patience
,
attendance
,
and
attention
,
in
worldly
and
perishing
things
?
And
shall
I
come
short
of
these
in
spirituall
and
heauenly
things
?
and
not
rather
in
watchfulnes
,
patience
,
and
godly
obedience
looke
for
the
end
of
this
mortalitie
,
in
hope
to
reape
and
receiue
celestiall
and
eternall
glorie
?
God
forbid
.
But
I
acknowledge
,
that
all
my
whatsoeuer
watchfulnesse
Watchfulnesse
in
patience
merits
nothing
,
because
it
is
all
vnperfect
.
in
patience
,
or
suffering
,
deserues
not
the
least
graine
of
glorie
:
for
,
I
am
often
,
not
only
beset
with
temptations
to
sinne
,
but
also
pressed
with
the
continuall
cares
and
troubles
of
this
life
;
and
I
through
weaknesse
doe
yeeld
vnto
the
one
,
and
faint
vnder
the
burden
of
the
other
▪
and
in
stead
of
true
watchfulnesse
with
patience
,
I
fall
either
into
the
slumber
of
Socuratia
,
o●●nto
a
kind
of
seruile
feare
,
or
despaire
;
and
most
seldome
watch
I
with
the
open
eyes
of
true
attention
and
patience
:
A
kinde
of
patience
I
seeme
to
haue
,
but
mixed
often-times
with
a
kinde
of
grudging
discontent
at
my
corporall
and
domesticke
crosses
,
and
worldly
,
troubles
,
where
with
I
often
finde
my selfe
much
oppressed
;
which
yet
God
(
I
know
)
for
no
other
cause
layeth
vpon
mee
,
but
to
make
me
sensible
of
mine
owne
imperfections
,
and
to
correct
mee
for
,
and
to
reforme
sinne
in
●e
,
while
I
liue
in
thè
world
,
that
I
b●
not
,
condemned
with
the
world
;
though
it
bee
vnto
me
for
the
time
very
vnpleasant
,
vntill
I
enter
into
consideration
,
that
through
many
tribulations
I
must
enter
into
the
Kingdom
of
heauen
:
and
,
that
the
man
is
Correction
necessarie
.
blessed
whome
God
correcteth
:
and
God
giueth
that
blessed
man
patience
to
bear
his
corrections
,
with-out
grudging
,
and
giueth
alwayes
a
comfortable
issue
to
euery
temptation
.
There
is
a
kinde
of
patience
,
wherein
a
man
indureth
that
which
hee
would
and
cannot
auoid
;
this
hath
the
name
,
but
not
Counterfeit
patience
.
the
nature
of
that
true
patience
,
which
I
wish
to
haue
.
The
patience
which
I
indeuour
to
attaine
vnto
,
is
a
constant
bearing
of
True
patience
.
my
crosses
,
and
a
settled
expectation
through
faith
,
for
the
end
of
that
which
cannot
bee
auoyded
,
nor
better
obtayned
,
but
by
death
.
Therefore
,
casting
aside
all
hope
of
temporall
freedom
,
&
the
feare
of
death
;
I
only
relie
vpon
,
and
wait
the
performance
of
his
promise
,
who
hath
reserued
all
true
freedome
of
The
place
of
freedome
is
heauen
.
those
that
are
his
,
of
his
owne
free
mercy
in
the
heauens
onely
,
as
from
hunger
,
thirst
,
nakednesse
,
enemies
,
labours
,
sicknes
,
sinnes
,
and
all
other
miseries
whatsoeuer
,
which
in
this
life
short
and
euill
,
I
am
inforced
(
yet
with
patience
)
to
endure
.
This
freedome
,
I
know
,
I
cannot
attayne
vnto
,
but
by
changing
this
life
by
death
,
and
therefore
with
patience
I
daily
expect
it
,
reuerencing
the
intire
loue
of
mine
heauenly
Father
,
in
chastising
me
here
,
and
doe
acknowledge
the
riches
of
his
bountifulnesse
,
patience
,
and
long
suffering
,
that
he
hath
spared
mee
so
Gods
forbearance
to
punish
.
long
to
liue
,
where
hee
might
iustly
haue
confounded
me
long
agone
for
my
sinnes
:
but
contrarily
hath
fauourably
kept
me
vnder
his
Fatherly
discipline
,
thereby
to
leade
me
in
the
way
I
ought
to
walke
in
,
as
in
watchfulnesse
,
patience
,
attendance
,
and
attention
,
according
to
godlinesse
,
through
IESVS
CHRIST
,
in
whose
name
I
will
addresse
my
prayers
vnto
my
heauenly
Father
,
for
the
Spirit
of
patience
,
to
wait
for
a
better
life
by
death
.
A
Prayer
for
patient
wayting
for
a
future
better
life
by
death
,
fit
to
be
said
in
sicknesse
.
The
Prayer
.
O
Lord
my
God
,
I
waite
on
thée
:
My
soule
keepeth
silence
vnto
thee
,
for
,
of
thee
commeth
my
saluation
;
therefore
do
I
submit
my self
vnto
thy
will
,
giuing
thée
thankes
for
thy
patience
towards
me
in
Jesus
Christ
;
nor
thou
hast
shewed
thy selfe
towardes
mee
slowe
to
wrath
,
and
full
of
goodnesse
and
mercy
.
Increase
euer
,
more
and
more
thy
graces
towards
mee
,
that
in
this
my
Pilgrimage
towardes
my
graue
,
I
may
possesse
my
soule
in
patience
,
waiting
thy
good
time
for
my
deliuerie
:
for
,
here
where
I
now
dwel
,
I
neither
hear
,
nor
sée
,
taste
nor
touch
any
truly
comfortable
thing
,
only
thy
Word
is
my
spirituall
consolation
,
and
the
hope
of
future
glorie
,
my
ioy
.
And
were
I
not
fed
with
the
hope
of
a
better
life
by
death
,
I
were
of
all
men
most
miserable
:
for
nature
could
not
with
patience
beare
the
burden
of
this
miserable
life
,
being
so
ful
of
all
infirmities
both
of
body
and
mind
,
so
fraught
with
sins
of
all
sorts
,
and
accompanied
with
so
many
and
sundry
crosses
,
and
finally
,
subiect
to
thy
seuere
Judgement
.
But
thy
fauour
and
thy
loue
,
and
thy
patience
towards
me
,
worheth
in
me
patience
,
knowing
that
the
time
is
comming
,
and
at
hand
,
wherein
I
shal
be
fréed
from
this
mortal
and
miserable
,
to
enioy
a
life
immortall
and
glorious
.
O
confirme
therefore
&
increase
the
patience
,
attendance
,
and
attention
,
which
thou
hast
begun
in
me
;
that
after
I
haue
here
done
thy
will
,
I
may
receiue
the
promise
,
wherein
thou
hast
assured
me
,
that
the
patient
abiding
of
the
righteous
,
shall
be
gladnesse
.
Thou
art
a
God
of
mercy
,
and
blessed
are
they
that
waite
for
thee
.
Grant
therefore
,
Lord
,
that
I
may
be
found
blamelesse
in
the
day
of
my
distation
:
and
that
I
may
here
walke
worthy
of
thee
through
Christ
,
beeing
strengthned
with
al
might
thrugh
thy
glorious
power
,
to
all
patience
and
long
suffering
,
with
ioyfulnes
.
Amen
.
Lord
,
increase
my
faith
.
MEDIT.
VIII
.
Of
Repentance
,
and
Merit
.
NO
man
,
be
he
neuer
so
holy
,
is
free
from
sinne
,
and
therefore
neuer
free
from
occ●sions
to
mooue
him
to
Repentance
.
And
I
acknowledge
,
that
Repentance
,
Patience
,
Watchfulnesse
,
Attendance
,
and
Attention
,
are
of
no
force
,
vnlesse
Faith
be
the
ground
of
euery
of
them
.
For
,
it
sufficeth
mee
not
to
bee
sorrie
for
my
sins
(
as
it
séemeth
Iudas
and
Kain
were
)
vnlesse
by
Faith
I
can
feele
,
&
assure
my selfe
,
that
my
sinnes
are
also
pardoned
(
as
neither
of
them
did
)
for
it
is
the
free
gift
of
God
,
which
God
vouchsafed
not
to
them
.
Neither
is
it
sufficient
for
mee
to
watch
with
Patience
,
or
to
attend
the
bringing
forth
of
outward
oftentiue
and
vaine-glorious
works
;
but
I
must
feele
in
my selfe
,
the
infallible
tokens
of
mine
effectuall
calling
,
and
ingrafting
into
Christ
through
Faith
,
before
I
can
bring
forth
workes
worthy
amendment
of
life
,
which
is
true
Repentance
.
Some
tokens
of
mine
effectuall
calling
,
I
fe●le
in
my selfe
,
for
I
desire
to
do
good
,
yet
euen
then
is
euill
present
with
me
.
I
delight
in
the
Law
of
God
,
as
conceruing
Rom.
7.
21
,
22
,
23.
the
inner
man
:
Namely
,
as
I
am
regenerate
.
But
I
see
another
Law
in
my
members
,
rebelling
against
the
Law
of
my
minde
,
and
lending
me
captiue
vnto
the
Law
of
sinne
which
is
in
my
members
.
So
that
I
cannot
Verse
19.
doe
the
good
I
would
doe
,
but
the
euill
which
I
would
not
do
that
I
doe
.
Should
I
then
thinke
,
that
because
I
feele
not
the
signes
of
my
calling
in
perfection
,
and
because
I
am
not
free
from
all
touch
of
infirmities
and
sinnes
,
in
thought
,
word
and
deed
,
that
therefore
I
haue
no
Repentance
?
God
forbid
,
for
to
perswade
my selfe
,
that
I
haue
no
sinne
,
were
to
deifie
my selfe
,
and
to
make
mee
equall
with
Christ
,
as
doe
those
that
are
faithed
from
,
yet
by
their
workes
of
Merit
and
of
Supererogation
,
presume
to
affirme
,
that
they
can
bring
not
only
them-selues
,
but
others
to
saluation
,
The
opinion
of
Merit
,
and
Workes
of
Supererogation
,
blasphemie
.
whose
arrogate
Merit
stinkes
before
God
,
making
the
death
of
Christ
of
none
effect
;
the
highest
Blasphemie
that
mortall
man
can
spew
out
against
the
Trinitie
:
for
,
hereby
is
the
most
vnsearchable
loue
of
God
the
Father
in
sending
his
Sonne
,
made
vain
and
fruitlesse
;
the
obedience
of
Christ
to
his
Fathers
will
,
made
needlesse
,
and
his
death
causlesse
,
and
the
worke
of
the
Holy
Ghost
who
giueth
Faith
in
the
hearts
of
them
that
shall
bee
saued
excluded
;
and
the
corrupt
heart
of
miserable
man
,
wherein
,
by
nature
,
is
nothing
but
sinne
(
the
dregges
whereof
will
remaine
,
euen
in
the
regenerate
man
during
this
mortall
life
)
exalted
aboue
the
merits
of
Christ
.
Which
Blasphemy
be
farre
from
me
.
Hee
that
can
merit
his
They
that
can
merit
,
need
no
Repentance
.
owne
Saluation
,
needs
no
Repentance
,
which
I
disclay
me
;
and
cleaue
only
and
alone
to
the
merits
of
Christ
my
Sauiour
,
in
whom
my
Repentance
imperfect
,
is
reputed
true
Repentance
,
howsoeuer
the
●ing
of
sinne
remaines
in
me
,
yet
without
mortall
venome
,
only
to
keepe
me
euer
in
minde
of
mine
imperfections
:
for
when
sinfull
motions
arise
in
mee
,
I
cannot
but
acknowledge
in
my selfe
,
corruption
,
which
cannot
but
humble
mee
before
God
,
and
occasion
me
to
pray
for
the
Spirit
of
Repentance
,
and
that
God
will
deliuer
mee
from
this
bodie
of
sinne
.
A
Prayer
for
true
Repentance
,
and
a
reformed
life
.
The
Prayer
.
O
Lord
,
my
God
,
I
come
here
into
thy
presence
,
fearefull
to
looke
vp
to
Heauen
,
where
thou
sittest
,
from
whence
thou
beholdest
all
my
wayes
,
and
obseruest
all
mine
actions
in
earth
,
cursed
and
euill
:
and
wherein
I
haue
too
too
long
wallowed
my selfe
,
and
as
it
were
bathed
my selfe
in
the
bloud
of
mine
owne
soule
,
which
I
haue
diuersly
wounded
,
through
my
sinnes
,
seldome
or
neuer
calling
my selfe
to
an
account
what
I
haue
done
:
but
resting
secure
,
haue
followed
vanitie
vpon
vanity
heaping
●●●ne
vpon
sin
,
as
if
there
were
neither
pleasure
nor
profit
but
in
a
carnall
course
of
life
.
O
touch
my
heart
,
with
a
true
sorrow
for
euery
idle
thought
of
my
heart
,
for
euery
vaine
word
of
my
mouth
,
and
for
euery
act
that
I
haue
commited
against
thy
sacred
Maiestie
,
giue
mee
grace
to
call
to
minde
my
sinnes
of
all
sorts
,
of
all
seasons
,
and
of
all
places
,
howsoeuer
or
wheresoeuer
I
haue
done
and
committed
them
that
they
appearing
vnto
mee
in
their
vgly
likenesse
,
I
may
truely
lothe
them
,
hate
and
abhorre
them
,
and
vnfainedly
repent
them
,
while
Ihane
time
,
and
while
thy
Mercies
may
be
found
,
for
in
death
there
is
no
remembrance
of
thee
,
and
in
the
graue
who
shall
prayse
thee
?
Returne
,
O
Lord
,
deliuer
my
soule
,
saue
mee
for
thy
mercies
sake
,
withdraw
not
thy
tender
mercie
from
mee
,
O
Lord
,
let
thy
Merrie
and
thy
Truth
alwayes
preserue
me
.
Open
,
Lord
,
my
dimme
eyes
,
the
●ies
of
my
heart
,
that
I
may
hence-forth
sée
and
walke
in
thy
wayes
.
Soften
and
molliste
my
hard
and
stonie
heart
,
that
with
Peter
,
I
may
go
out
of
my
sinnes
and
bitterly
bewaile
them
.
Send
thy
Psal.
43.
3.
light
and
thy
truth
,
let
them
lead
mee
,
let
them
bring
me
vnto
thine
holy
Mountaine
,
and
to
thy
Tabernacles
.
Giue
me
a
truly
repenting
heart
,
through
a
liuely
Faith
in
the
Merits
of
thy
Sonne
,
in
whom
say
vnto
my
Soule
,
and
seale
it
vnto
mee
by
thy
holy
Spirit
,
that
thou
art
my
Saluation
.
Lord
,
increase
my
faith
,
and
accept
my
Repentance
.
MEDIT.
IX
.
Of
Faith
and
Hope
,
and
the
effects
of
them
both
,
and
of
the
glorie
to
come
.
FAITH
&
HOPE
,
the
maine
Pillars
whervpon
are
builded
all
other
Diuine
Vertues
,
are
the
meere
gift
of
God
,
without
which
I
doe
acknowledge
I
cannot
be
saued
.
Saint
Paul
writing
vnto
Heb.
11.
6.
the
Hebrewes
,
describes
the
faith
whereby
I
beleeue
in
Christ
,
not
to
be
a
dead
,
but
a
working
faith
,
Iam.
2.
20.
knowne
by
the
effects
,
whereof
are
many
Examples
,
Rom.
11.
And
whereby
Rom.
11.
many
most
worthy
men
approued
themselues
to
bee
of
God
,
and
to
bee
beloued
of
God
,
who
by
their
faith
apprehended
things
absent
and
vnseene
to
their
vnspeakable
comfort
,
as
really
and
truly
,
a●
if
they
had
beene
present
and
visible
:
confirming
thereby
,
that
faith
is
the
Rom.
8.
24.
ground
of
things
which
are
hoped
for
,
and
the
euidence
of
things
which
are
not
seene
.
By
this
,
our
faithfull
Fore-fathers
saw
Christ
long
before
he
came
in
the
flesh
,
and
beleeued
him
to
The
Fathers
before
Christ
saw
Christ
to
come
.
come
to
bee
the
Messiah
.
Moses
(
saith
Christ
)
saw
my
dayes
.
So
did
the
Prophets
,
Dauid
and
many
other
,
who
hoped
for
that
which
they
saw
not
,
yet
at
length
obtained
the
visible
glorie
of
the
same
Sonne
of
God
,
by
whom
,
and
in
whose
bloud
to
bee
shed
they
were
saued
.
Without
faith
howsoeuer
a
man
may
liue
in
a
seeming
sincere
course
of
life
before
men
,
though
he
bee
obserued
to
doe
no
man
wrong
,
yet
if
hee
take
not
hold
of
Christ
by
this
liuely
faith
,
if
hee
imbrace
not
his
Word
,
lay
it
vp
in
his
heart
,
if
he
bring
not
forth
fruits
worthy
amendment
of
Mat.
3.
17.
life
;
he
pleaseth
not
God
:
for
,
in
nothing
is
GOD
Mat.
17.
5.
pleased
,
but
in
and
by
his
Sonne
:
and
is
delighted
is
2.
●et
.
1.
17.
none
,
but
in
such
as
seeke
him
and
serue
him
,
in
and
by
his
Sonne
.
I
cannot
come
vnto
God
without
Christ
;
nay
,
Heb
9.
24.
I
cannot
beleeue
that
God
is
,
but
by
Christ
.
I
cannot
hope
to
receiue
the
good
things
of
Heauen
,
not
with
patience
abide
for
them
,
but
that
Christ
hath
purchased
the
same
for
me
;
and
promised
the
same
vnto
me
.
And
therefore
I
beleeue
them
to
bee
certaine
and
sure
,
though
yet
but
in
expectation
;
therefore
I
wait
with
patience
.
The
Husbandman
wayteth
for
the
Haruest
,
many
Patience
in
the
husbandman
.
dayes
after
his
chargeable
and
laborious
committing
the
Seed
vnto
the
earth
:
if
the
Haruest
were
instant
vpon
the
casting
away
of
the
Seed
,
there
were
neither
Patience
nor
Hope
in
the
Seedes-man
.
And
if
by
experience
hee
found
not
,
that
the
Seed
cast
into
the
Earth
,
would
render
recompence
,
hee
would
either
forbeare
to
cast
it
away
,
or
being
sowne
,
neuer
hope
for
fruit
.
So
I
wretched
man
,
though
I
deserue
no
other
fruit
to
reape
then
I
haue
sowne
,
namely
,
of
the
flesh
corruption
:
yet
I
hope
to
reape
what
I
haue
not
Gal.
6.
8.
sowne
,
namely
,
of
the
Spirit
,
euerlasting
life
:
and
that
through
Iesus
Christ
,
who
,
(
and
not
I
)
hath
cast
the
Seed
of
the
Spirit
into
my
Soule
,
the
fruit
whereof
I
shall
reape
,
at
the
generall
Haruest
,
to
mine
owne
euerlasting
vse
,
as
if
the
Seed
had
beene
mine
owne
,
for
which
I
hope
with
patience
in
Faith
.
As
the
Light
followeth
the
Sunne
,
so
Hope
followes
Faith
.
But
if
I
beleeued
not
God
in
Christ
,
and
in
him
had
assurance
through
Faith
,
of
the
performance
of
his
promise
Men
most
miserable
,
but
for
the
hope
of
another
life
.
of
future
glorie
,
I
might
well
say
with
Saint
Paul
,
I
were
of
all
men
most
miserable
,
for
to
endure
here
miseries
,
crosses
,
enemies
,
labours
,
anguishes
,
and
perplexities
of
bodie
and
minde
,
and
to
bee
also
frustrate
of
future
comfort
,
my
case
were
worse
then
the
Bird
in
the
Ayre
,
the
Fish
in
the
Sea
,
or
the
brute
Beast
of
the
Field
.
But
glorie
bee
to
God
in
Christ
,
who
hath
assured
mee
of
a
Kingdome
to
come
,
an
inheritance
immortall
.
Edifie
your selues
(
saith
Saint
Iude
)
in
your
most
holy
Iude
20.
21.
Faith
,
praying
in
the
Holy
Ghost
,
and
keep
your selues
in
the
loue
of
God
,
looking
for
the
Mercie
of
our
Lord
Iesus
Christ
vnto
eternall
life
.
Eternall
life
then
,
being
the
end
of
my
Hope
,
I
will
with
patience
abide
it
,
for
comming
I
know
it
will
come
.
And
the
delay
of
mine
enioying
it
,
is
but
the
try
all
of
my
faith
,
which
yeeldeth
me
that
assurance
,
that
to
mee
is
much
more
precious
then
Gold
that
perisheth
:
and
shall
bee
found
to
my
glorie
,
at
the
appearing
of
Iesus
Christ
,
whom
,
though
I
haue
not
seene
,
yet
I
loue
him
,
beleeue
,
and
reioyce
in
him
with
ioy
vnspeakeable
and
glorious
,
and
shall
receiue
the
end
of
my
Faith
,
euen
the
saluation
of
my
soule
after
this
death
.
It
may
bee
demanded
,
Vaine
and
carnall
obiections
against
Faith
and
Beliefe
.
Is
it
so
easie
a
matter
to
obtaine
eternall
life
?
To
beleeue
onely
?
no
,
I
beleeue
not
,
that
simply
to
beleeue
,
can
obtaine
saluation
:
But
if
I
confesse
with
Ro.
10.
9
,
10
my
mouth
the
Lord
Iesus
,
and
doe
beleeue
in
my
heart
,
that
God
raysed
him
vp
from
the
dead
,
I
shall
bee
saued
.
It
may
bee
againe
obiected
,
Here
is
yet
but
faith
of
the
heart
,
and
confession
of
the
mouth
.
If
this
bee
all
that
is
required
to
saluation
,
it
is
not
so
hard
a
thing
,
as
it
is
conceiued
,
to
obtaine
it
.
I
hold
,
in
deed
,
that
the
bare
confession
of
Christ
,
and
to
beleeue
that
Christ
is
,
though
I
beleeue
him
to
bee
the
Sauiour
of
the
World
:
and
yet
doe
not
apply
his
merits
and
death
vnto
my selfe
,
my
Faith
profits
mee
little
,
and
my
Confession
nothing
at
all
.
Thou
beleeuest
(
saith
Saint
Iames
)
that
there
is
one
Ia.
2.
18
,
19.
God
,
thou
doest
well
:
the
Deuils
also
beleeue
and
tremble
:
and
therefore
barely
to
beleeue
,
that
there
is
a
God
and
a
Christ
,
&
to
confesse
as
much
,
is
no
more
then
the
Deuils
doe
.
Therefore
this
Faith
and
this
Confession
is
not
sufficient
to
my
saluation
;
for
then
should
the
Deuils
that
beleeue
,
bee
also
saued
,
but
they
beleeue
and
tremble
:
I
beleeue
and
hope
desiring
to
shew
my
Faith
,
by
my
workes
.
Abraham
indeed
was
iustified
Iam.
2.
21.
Gen.
22.
by
his
faith
,
&
that
before
the
attempting
of
the
offering
of
his
son
.
But
by
the
offering
of
his
sonne
,
hee
shewed
that
his
faith
was
not
a
naked
,
and
bare
faith
,
but
a
faith
accompanied
with
obedience
,
&
good
Workes
;
for
his
workes
preceded
not
his
iustification
,
but
beeing
first
iustified
,
he
beleeued
and
obeyed
.
Abraham
beleeued
Iam.
2.
23.
God
,
and
it
was
imputed
to
him
for
righteousnesse
.
Faith
being
the
gift
of
God
,
brings
forth
good
Faith
the
gift
of
God
,
yet
ours
by
imputation
.
Works
,
which
in
Abraham
grew
not
by
nature
,
but
by
the
free
mercie
of
God
,
wrought
,
and
working
by
the
Holy
Ghost
,
whose
fruits
they
were
;
yet
in
Gods
mercie
imputed
as
the
fruits
of
Abraham
:
so
what-soeuer
good
thing
proceedeth
of
my
faith
in
Christ
,
I
assume
it
not
as
mine
,
though
through
Christ
so
imputed
.
I
beleeue
,
that
true
and
sauing
Faith
cannot
bee
without
good
Works
,
for
without
good
Works
faith
is
Iam.
2.
20.
dead
.
And
I
also
beleeue
,
that
there
may
bee
works
of
themselues
good
,
and
yet
without
true
faith
,
not
onely
not
acceptable
to
God
,
but
rather
condemned
of
him
:
for
,
whatsoeuer
Rom.
14.
23
is
not
of
faith
,
is
sinne
.
And
therefore
,
the
opinion
of
meritorious
works
,
and
works
Heb.
11.
6.
of
supererogation
,
I
beleeue
cannot
be
grounded
on
a
true
sauing
faith
:
for
,
to
assume
selfe-power
to
doe
good
,
and
there-by
to
merit
saluation
,
is
meerely
against
Christ
and
his
merits
:
as
is
also
the
pretended
propitiatorie
sacrifice
Sacrifice
of
the
Masse
.
of
the
Masse
,
and
the
reall
being
of
Christs
flesh
in
the
Eucharist
,
not
onely
not
necessary
to
enter
into
my
beliefe
;
but
rather
,
that
I
beleeue
that
the
death
of
Christ
,
once
for
all
,
apprehended
by
a
liuely
faith
,
and
his
merits
applyed
for
the
pardon
of
my
sinnes
,
to
my
vnderstanding
〈◊〉
,
is
a
〈◊〉
sufficient
for
the
washing
away
of
the
sins
of
as
many
as
doe
truely
beleeue
,
and
earnestly
repent
;
and
doe
receiue
in
that
faith
the
sacramentall
signes
of
the
breaking
of
his
body
and
sheading
of
his
bloud
vpon
the
crosse
;
namely
,
bread
and
wine
faithfully
.
I
beleeue
that
Christ
Act.
7.
49.
continues
really
in
heauen
,
sitting
at
the
right
hand
of
God
,
a
continuall
and
alone
Mediator
,
euen
for
Heb.
4.
14.
1.
Tim.
2.
5.
me
,
and
that
the
heauens
shall
so
contayne
him
vntill
his
second
comming
;
vntill
which
time
,
the
Sacrament
is
left
vnto
all
beleeuers
,
to
be
a
remembrance
vnto
them
of
his
death
,
which
is
a
sufficient
propitiation
,
for
the
sinnes
of
all
beleeuers
.
I
doe
therefore
beleeue
,
that
the
holy
Ghost
,
possessing
my
heart
at
my
participation
of
that
holy
Sacrament
,
worketh
faith
in
me
,
which
faith
looketh
backe
vnto
the
death
of
The
true
vse
of
the
Sacrament
of
the
Lords
Supper
.
Christ
vpon
the
crosse
,
beholding
(
as
it
were
)
by
the
eye
of
the
same
faith
,
the
breaking
of
his
bodie
,
and
the
powring
out
of
his
bloud
,
euen
then
sacramentally
represented
vnto
mee
by
the
bread
broken
,
signifying
his
bodie
,
and
by
the
wine
powred
out
,
signifying
his
bloud
;
which
I
corporally
eating
and
drinking
,
I
doe
as
verily
taste
of
the
vertue
of
Christs
death
in
my
heart
by
faith
,
as
I
do
taste
in
my
mouth
the
bread
&
wine
.
And
this
I
beleeue
to
be
the
true
vse
of
this
holie
mystery
,
whereof
all
faithfull
receiuers
do
no
otherwise
partake
of
Christs
bodie
now
crucifyed
,
then
the
faithfull
Iewes
did
partake
of
him
in
eating
the
Paschall
Lambe
,
prefiguring
the
death
of
Christ
to
come
,
as
now
we
solemnize
the
commemoration
of
his
death
past
;
but
that
they
had
it
vnder
a
more
darke
vayle
,
which
now
being
taken
away
,
appeareth
to
vs
most
perspicuously
and
cleerly
.
MEDIT.
X.
Christ
elected
none
for
foreseene
workes
.
I
Doe
not
beleeue
,
that
GOD
elected
me
,
for
the
foreseen
good
works
,
that
I
would
doe
;
for
I
disclayme
all
inherent
goodnesse
by
nature
;
and
doe
belieue
that
God
giues
me
Rom.
7.
18
,
19.
and
2.
13.
both
will
and
the
power
to
doe
good
;
and
all
the
good
that
I
doe
,
I
acknowledge
to
be
of
God
:
and
the
euill
that
I
doe
,
to
bee
of
my selfe
:
therefore
the
good
that
I
doe
,
I
doe
not
beleeue
to
be
the
cause
,
but
the
effect
of
mine
election
.
I
confesse
that
God
did
foreknow
I
would
doe
good
,
not
but
that
hee
likewise
forepurposed
to
indue
me
with
his
owne
Spirit
,
whereby
I
should
doe
it
,
therefore
is
not
the
worke
mine
,
but
the
Spirits
,
that
God
hath
giuen
me
:
for
,
if
I
should
beleeue
that
God
foresaw
the
good
that
I
(
setting
the
Spirit
of
God
aside
)
should
doe
,
and
therefore
did
elect
mee
;
were
it
not
to
beleeue
,
that
mine
own
workes
were
the
cause
of
Eph.
2.
8
,
9.
mine
election
,
and
so
assume
vnto
my selfe
power
to
worke
mine
owne
saluation
?
which
God
forbid
God
giues
the
wil
and
the
power
to
worke
,
and
rewards
the
worke
,
not
as
a
debt
hee
owes
mee
for
my
worke
;
but
as
he
first
gaue
me
the
will
and
the
power
freely
,
so
hee
rewards
not
my
work
,
but
manifesteth
his
mercie
,
wherein
hee
likewise
,
as
hee
freely
elected
Gal.
5.
4.
mee
,
so
hee
freely
bestowes
vpon
me
his
saluation
,
through
his
owne
meanes
:
and
therefore
I
rather
vtterly
condemne
my
best
works
,
then
to
expect
any
meritorious
reward
for
them
.
I
feele
the
force
of
mine
owne
corruption
daily
,
and
that
appeares
in
the
whole
course
of
my
life
by
the
fruits
,
which
of
them-selues
We
cannot
suppresse
sin
,
but
by
grace
.
are
euer
euill
,
which
I
cannot
suppresse
but
by
the
grace
of
GOD
in
Christ
.
If
I
knewe
nothing
by
my selfe
,
to
yeeld
me
cause
of
doubt
,
yet
were
not
I
thereby
iustified
.
But
I
know
no
good
in
my selfe
,
what
shall
I
say
then
?
am
I
condemned
?
God
forbid
:
for
as
God
did
freely
elect
mee
,
so
hee
freely
iustifies
mee
,
not
for
mine
owne
good
workes
,
the
best
of
which
are
imperfect
,
but
of
his
owne
free
mercie
,
by
imputing
Christs
righteousnesse
and
merits
vnto
me
;
in
whom
,
and
with
whom
,
a
Crowne
of
glorie
is
laid
vp
in
heauen
,
euen
for
mee
:
from
whose
fulnesse
,
I
receiue
euen
here
,
Iob.
1.
16.
grace
for
grace
:
whereby
,
and
not
by
any
meanes
of
mine
owne
,
I
doe
grow
and
increase
,
and
the
elder
I
waxe
in
Christ
,
the
more
I
fasten
my
roote
,
and
the
more
I
flourish
in
the
Spirit
:
for
,
They
that
are
planted
in
the
Courts
of
the
Lord
,
shall
flourish
in
their
age
,
and
bring
forth
fruit
:
and
happy
are
they
that
are
in
Christ
Iesus
,
whom
neither
life
,
nor
death
,
nor
things
present
,
nor
things
to
come
,
shall
separate
from
the
loue
of
God
.
Shall
not
Death
then
separate
The
benefit
of
death
me
from
Christ
?
no
,
it
shall
not
only
not
separate
me
,
but
it
shall
bring
me
into
his
Real
and
Royall
presence
,
into
his
Kingdome
of
glorie
,
new
Ierusalem
;
where
I
shall
see
his
Maiestie
,
as
farre
to
exceed
the
glorie
of
Salomon
in
the
day
of
his
magnificent
Coronation
,
as
the
Sunne
exceedes
in
brightnesse
the
darkest
and
blackest
cloud
.
Is
this
then
the
hurt
that
Death
can
doe
vnto
mee
?
and
shall
I
feare
it
?
will
a
wise
man
refuse
a
rich
possession
,
for
not
passing
to
it
by
an
ordinarie
bridge
,
by
which
hee
hath
seene
millions
goe
before
him
?
And
shall
I
desire
to
dwell
in
this
base
and
beggerly
cottage
,
this
ruined
and
rotten
house
of
clay
,
in
labour
,
trauaile
,
care
,
feare
,
trouble
,
enuie
,
griefe
,
and
a
thousand
miseries
,
rather
then
passing
by
the
ordinaire
way
of
death
,
to
inherit
a
glorious
Kingdom
?
God
forbid
.
I
desire
farre
rather
to
be
The
glory
to
come
,
farre
exceedes
mans
vnderstanding
.
with
CHRIST
in
glorie
,
which
glorie
,
I
beleeue
,
farre
surpasseth
,
both
what
is
or
can
be
spoken
,
or
conceiued
of
it
.
The
very
Angels
that
presently
partake
of
it
,
cannot
expresse
it
:
nay
,
the
holy
Ghost
,
though
hee
doe
assure
vs
that
it
is
prepared
for
all
Gods
elect
,
yet
the
very
fulnesse
Wordes
cannot
expresse
the
glorie
to
come
.
of
it
is
not
reueiled
,
words
cannot
so
sufficiently
declare
it
,
as
that
the
most
illuminate
man
can
expresse
it
;
not
Paul
himselfe
,
though
hee
were
taken
vp
into
the
third
Heauen
,
where
hee
heard
,
and
no
doubt
,
sawe
wonderfull
things
,
yet
could
hee
not
discouer
them
to
the
full
apprehension
of
any
mortall
.
But
,
by
the
glorie
that
If
worldly
things
be
glorious
,
how
much
more
are
heauenly
?
God
hath
reueiled
in
his
works
,
by
the
Firmament
,
the
Sunne
,
the
Moone
,
the
Stars
,
the
Seas
,
the
Earth
,
the
order
and
course
of
all
his
creatures
visible
,
may
leade
vs
to
iudge
by
way
of
comparison
,
That
if
the
things
,
for
the
vse
of
mortall
men
here
,
bee
so
wonderfull
and
glorious
,
what
are
they
that
are
in
the
heauens
,
where
no
base
or
corrupt
thing
commeth
?
The
Sunne
is
a
creature
Mat.
24.
29
Luk.
21.
25.
that
shall
be
darkned
,
yet
who
is
able
firmely
to
fixe
his
eyes
vpon
the
glorie
thereof
?
How
much
more
glorious
,
may
I
thinke
,
is
he
that
made
it
?
whom
neuer
mortall
man
could
euer
see
and
liue
.
Moses
seeing
,
as
it
were
,
but
the
shaddow
of
his
glorie
,
receiued
yet
such
a
transplendencie
of
glorie
in
his
countenan e
,
through
that
litle
sparke
of
Gods
glorie
,
as
the
Children
of
Israel
could
not
behold
the
brightnes
of
it
.
What
glorie
then
,
shall
I
thinke
the
Elect
of
God
shall
receiue
from
GODS
al-fulnesse
of
glorie
,
which
is
so
vnspeakeable
as
cannot
bee
conceiued
?
But
as
the
Iron
,
partaking
the
feruent
heate
of
the
fire
,
becomes
like
vnto
the
fire
:
so
I
,
with
the
rest
of
Gods
Saints
,
shall
so
partake
of
his
glorie
,
as
this
my
corruptible
bodie
,
when
it
hath
put
on
incorruption
,
shall
become
totally
glorious
,
through
the
transplendencie
of
his
glorie
.
The
bodie
of
man
is
a
Great
difference
betweene
the
beautie
of
the
soule
and
body
.
beautifull
visible
workemanship
,
yet
it
is
of
the
earth
,
earthie
:
how
much
more
beautifull
is
the
inuisible
soule
of
the
regenerate
man
,
which
is
of
heauen
,
heauenly
;
spirituall
and
inuisible
?
Seeing
then
that
earthly
and
visible
creatures
be
so
glorious
,
as
they
doe
administer
great
contentment
and
delight
vnto
the
carnall
eye
:
How
much
more
will
Gods
inuisible
works
delight
the
spirituall
sense
of
Gods
elect
,
when
they
shall
at
full
partake
of
them
?
Who
then
will
not
long
and
desire
to
see
them
?
much
more
to
be
partake●
of
them
?
especially
of
that
glory
,
which
whosoeuer
inioyeth
,
shall
bee
delighted
with
no
other
obiect
?
And
I
verily
beleeue
,
that
one
day
I
shall
see
it
,
and
say
with
Dauid
:
As
I
haue
heard
,
so
haue
I
seene
in
the
Citie
of
our
God
:
and
shall
not
but
acknowledge
,
that
it
exceedes
all
that
I
haue
heard
with
mine
eares
,
seene
with
mine
eyes
,
or
conceiued
with
my
heart
,
by
infinite
degrees
.
So
gracious
is
God
,
as
he
giueth
greater
things
,
then
man
can
conceiue
by
Eternall
ioy
cannot
be
had
but
by
death
.
his
promises
:
&
although
I
cannot
as
yet
sufficiently
conceiue
,
much
lesse
speak
of
the
surpassing
excellencie
of
that
glorie
;
yet
will
I
meditate
thereupon
:
the
more
to
make
the
pleasures
of
this
life
of
no
account
,
and
the
more
to
kindle
in
me
a
desire
to
be
dissolued
,
to
enioy
that
vnspeakable
glorie
,
which
cannot
be
attayned
vnto
,
but
by
death
.
The
word
Glorie
imports
The
word
Glorie
,
what
it
imports
.
matter
of
dignitie
;
and
I
see
the
whole
multitude
of
humane
creatures
desire
it
;
bending
all
their
studies
and
endeuours
to
obtayne
it
.
But
,
alas
,
what
is
it
?
is
it
not
like
Ionahs
Gourd
,
growing
Ion.
4.
6
,
7.
vp
and
withering
all
in
a
day
?
What
man
then
of
ordinarie
vnderstanding
,
will
be
so
earnest
&
eager
in
atchieuing
this
moment
any
,
and
so
remisse
and
carelesse
in
seeking
to
obtayne
that
perpetuall
glorie
?
for
,
I
see
that
this
worlds
glorie
The
glory
of
the
World
,
what
it
is
.
is
ful
of
suspicion
,
care
,
feare
,
troubles
,
and
dangers
,
euen
in
the
best
estate
subiect
to
change
:
but
the
future
shall
be
free
,
full
Future
glorie
.
of
all
constant
happinesse
and
absolute
content
,
and
therefore
more
to
be
desired
then
all
humane
greatnesse
:
it
fades
not
,
as
did
glorious
Salomons
,
and
other
temporall
Potentates
and
Princes
;
who
yet
,
may
truely
challenge
condigne
glorie
aboue
others
in
this
life
,
through
their
morall
vertues
;
yet
not
thereby
truely
glorious
,
without
the
assurance
of
that
which
is
to
come
,
which
,
nothing
shall
be
able
to
blemish
,
as
doe
enemies
,
sicknesse
,
and
crosses
,
dishonour
and
eclipse
the
earthly
honored
.
Gods
iudgements
also
doe
often
fall
vpon
the
vnduely
dignified
,
not
vpon
Act.
12.
23.
the
truely
honourable
,
as
they
are
honored
by
men
,
but
as
they
are
men
offending
the
GOD
of
glorie
,
Who
exalteth
the
humble
&
Luk.
14.
11.
meeke
,
and
casteth
the
insolent
and
proud
(
euen
Princes
)
downe
to
the
ground
.
The
glorie
to
come
shall
no
man
or
matter
blemish
,
or
diminish
,
which
glorie
I
see
now
,
but
as
through
a
vaile
,
as
in
a
glasse
much
imperfectly
:
but
when
I
shall
be
dissolued
,
&
when
my
earthly
and
spirituall
parts
shall
be
made
one
againe
,
then
,
I
verily
beleeue
,
that
I
shall
see
at
ful
,
and
freely
enioy
that
inestimable
glorie
,
namely
,
my
glorified
Redeemer
,
face
to
face
,
and
shall
be
transformed
into
the
same
glorie
;
so
that
nothing
shall
bee
left
in
mee
,
but
that
which
shal
be
wholly
glorious
.
O
,
how
hath
the
Lord
magnified
his
mercie
towards
me
!
He
hath
raysed
mee
from
the
dust
:
hee
hath
Gods
wonderful
fauours
towards
vs
.
deliuered
my
soule
from
hell
,
and
assured
mee
to
sit
with
him
in
glorie
,
and
to
be
filled
with
the
ioyes
that
are
at
his
right
hand
,
to
eate
at
his
Table
,
to
drinke
of
the
Riuers
of
his
pleasures
:
and
in
his
light
I
shall
see
light
,
and
bee
changed
by
the
sight
of
his
countenance
.
The
faces
of
the
iust
shall
shine
as
the
Sunne
in
the
firmament
,
when
the
glorie
of
God
shall
shine
vpon
their
soules
and
bodies
together
,
changed
from
corruption
,
and
made
partakers
euen
of
the
diuine
nature
.
Can
the
tongue
of
Man
The
glory
to
come
vnspeakeable
.
or
Angels
then
,
expresse
the
aboundant
felicitie
,
that
the
Saints
of
God
shal
enioy
?
no
,
it
confoundeth
al
the
imagination
of
man
,
to
conceiue
the
vnspeakeable
glorie
that
there
will
appeare
,
now
darkely
apprehended
through
faith
.
One
torch
giueth
light
to
the
whole
roome
where
it
burnes
,
but
where
there
are
many
burning
,
the
light
is
farre
the
greater
.
If
one
Sunne
in
the
firmament
giue
light
to
so
ample
and
spacious
a
world
as
we
here
liue
in
:
and
the
face
of
euery
iust
man
shal
shine
as
the
Sunne
;
what
a
glorious
light
and
beautifull
sight
will
there
bee
in
the
heauens
,
where
millions
of
millions
of
glorified
Men
,
with
Angels
,
Archangels
,
Seraphins
,
and
Cherubins
,
shall
shine
as
so
many
bright
and
beautifull
Sunnes
together
;
all
taking
their
light
from
that
all-shining
Light
of
lights
,
the
Sonne
of
the
liuing
God
,
all
knit
together
in
the
band
of
one
Spirit
,
in
so
sacred
a
communion
and
vnion
,
that
euery
one
of
them
shall
account
the
glorie
of
another
,
the
augmentation
of
his
owne
ioy
,
contrarie
to
the
course
and
condition
of
the
worldly
glorious
;
who
emulate
and
enuie
all
others
that
exceede
or
equalize
them
in
glorie
!
Moreouer
,
with
what
spirituall
ioy
shall
I
behold
my
most
louing
Redeemer
and
Sauiour
Iesus
Christ
,
sitting
as
absolute
Prince
of
Glorie
,
by
whose
Merits
I
haue
obtayned
this
surpassing
glorie
.
MEDIT.
XI
.
The
glorie
to
come
makes
the
the
godly
willing
to
dye
,
and
the
rather
for
the
crosses
of
this
life
.
NOw
then
,
seeing
so
great
a
weight
of
glorie
,
set
before
the
eye
of
my
faith
;
why
should
I
be
afraid
to
lay
downe
this
my
mortall
bodie
in
the
graue
?
although
I
know
,
it
shall
there
rot
,
putrifie
,
&
turne
again
to
dust
:
yea
,
to
more
vile
Earth
,
then
whereof
it
seemeth
now
to
bee
made
.
Were
my
beautie
as
Absaloms
,
it
shal
become
a
stinking
Carrion
,
lothsome
,
and
filthie
.
To
what
end
then
Not
to
pamper
the
bodie
.
should
I
so
vnnecessarily
respect
it
,
as
to
adorne
it
with
superfluous
&
needles
Ornaments
?
Why
should
I
couet
to
fill
and
feed
it
with
daintie
and
delicious
fare
?
And
why
should
I
fulfill
the
desires
,
and
vaine
delights
of
my
corrupt
heart
?
Why
should
I
sweeten
and
perfume
my
out-part
,
to
make
it
odoriferous
to
others
,
mine
inward
part
resting
yet
odious
to
God
?
This
superfluous
care
of
my
bodies
vanities
,
would
not
only
make
mee
the
more
sweet
and
pleasing
,
but
farre
the
more
hatefull
to
God
and
godly
men
:
therefore
shall
my
desire
and
practice
bee
,
by
The
sum
of
a
Christians
care
.
the
grace
of
God
,
during
the
short
remaining
part
of
this
my
miserable
life
,
to
couer
my
nakednesse
with
apparell
,
meerely
needfull
,
and
seeke
to
maintaine
it
with
food
,
such
as
it
shall
please
my
God
to
blesse
vnto
mee
,
and
through
the
same
grace
,
my
hearts
delight
shall
bee
in
the
continuall
true
seruice
of
my
heauenly
Father
,
hauing
euer
an
eye
vnto
,
and
desiring
that
time
when
,
and
that
place
wherein
I
shall
need
neither
rayment
nor
food
,
and
where
I
shall
be
onely
delighted
with
the
glorie
,
wherewith
I
shall
bee
filled
after
this
bodies
death
:
which
,
although
it
perish
for
a
time
,
my
soule
resteth
euer
immortall
,
God
,
being
the
God
not
onely
of
mine
immortall
soule
,
but
of
my
mortall
bodie
also
.
And
I
beleeue
that
hee
God
will
raise
the
body
totally
at
the
last
Day
.
will
not
lose
one
haire
of
mine
head
,
nor
the
smallest
dust
that
shall
come
of
my
putrified
carcasse
,
nor
one
bone
of
my
rotten
and
consumed
bodie
;
and
that
hee
will
rayse
my
mortall
part
in
all
fulnesse
of
all
the
parts
,
and
make
them
all
ioynt-partakers
of
eternall
glorie
in
Heauen
,
in
the
Day
of
Christs
second
appearing
,
in
what
manner
soeuer
it
bee
dissolued
;
burnt
in
the
fire
,
drowned
in
the
Sea
,
deuoured
by
wilde
Beasts
,
or
by
any
other
meane
whatsoeuer
.
I
heare
naturall
reason
say
,
It
is
an
easie
matter
to
Hard
for
naturall
men
to
beleeue
the
Resurrection
.
beleeue
that
I
shall
dye
:
experience
makes
it
so
common
.
But
to
beleeue
that
this
my
bodie
,
when
it
shall
bee
rotten
,
and
consumed
to
dust
,
eaten
with
fishes
,
deuoured
and
digested
by
wilde
beasts
,
or
burnt
to
ashes
,
or
bee
vtterly
otherwise
consumed
;
that
it
shall
rise
againe
to
glorie
,
is
not
so
easily
apprehended
:
no
experience
teaching
it
,
but
the
resurrection
of
Christ
,
which
I
haue
not
seene
.
I
disclaime
in
this
point
all
naturall
reason
,
and
doe
faithfully
beleeue
,
that
as
my
Redeemer
Iesus
Christ
Rom.
10
9.
1.
Pet.
1.
3.
dyed
and
rose
againe
:
So
after
my
death
I
shall
,
by
the
vertue
of
his
Resurrection
,
rise
againe
to
eternal
life
.
Iob
prophesied
of
the
Resurrection
of
humane
dead
bodies
,
and
affirmeth
that
hee
knew
,
that
his
Redeemer
Iob
19.
26
,
27
,
and
14.
14.
liued
,
and
that
though
after
his
death
the
wormes
should
deuoure
his
flesh
:
yet
in
the
same
flesh
he
should
see
God
,
looke
vpon
him
,
and
behold
him
,
and
that
with
his
owne
,
namely
,
with
the
eyes
that
then
hee
had
.
And
the
Prophet
Esay
affirmeth
,
that
the
dead
bodies
in
the
graue
shall
rise
againe
,
some
to
glorie
,
some
to
torment
.
The
dead
men
(
saith
hee
)
Esai
.
26.
19
,
20.
shall
liue
,
euen
with
their
bodies
shall
they
rise
.
Christ
saith
,
maruell
not
at
this
:
The
houre
shall
Iohn
3.
25.
come
,
when
all
that
are
in
the
Graues
,
shall
heare
his
voyce
,
and
shall
come
forth
,
they
that
haue
done
good
,
vnto
the
Resurrection
of
life
,
but
they
that
haue
done
euill
,
vnto
the
Resurrection
of
condemnation
.
Christ
also
affirmeth
,
that
it
is
his
Fathers
will
that
sent
him
,
that
hee
shall
lose
nothing
of
that
he
hath
giuen
him
,
but
that
hee
shall
raise
it
vp
at
the
last
Day
.
They
that
sleepe
in
the
dust
shall
awake
.
Infinite
are
the
proofes
The
godly
and
the
wicked
shall
rise
,
but
to
contrarie
ends
.
of
the
Resurrection
of
humane
bodies
in
the
Scriptures
:
both
of
the
iust
and
of
the
vniust
,
of
the
godly
and
the
wicked
,
but
to
two
contrarie
final
effects
.
The
godly
shall
rise
to
euerlasting
life
,
euer
to
remayne
with
the
Lord
:
the
vngodly
shall
rise
to
euerlasting
punishment
,
to
bee
tormented
for
euer
with
the
Deuill
and
his
Angels
,
in
continuall
horrour
,
weeping
and
gnashing
of
teeth
.
Here
is
matter
of
Meditation
;
hence
ariseth
hope
and
horrour
,
comfort
and
calamitie
.
There
are
The
Resurrection
of
the
iust
&
vniust
.
but
two
ends
of
the
Resurrection
,
life
and
death
,
and
both
perpetuall
:
And
these
succeed
the
death
of
the
bodie
.
Shuld
I
then
be
so
iniurious
vnto
my
silly
soule
,
that
dwelleth
in
my
mortall
bodie
,
as
to
forget
that
it
shall
come
into
iudgement
,
in
a
time
comming
,
and
at
hand
?
and
that
this
bodie
,
this
fleshly
and
corrupted
part
shall
againe
bee
raised
to
glorie
or
shame
,
to
partake
of
eyther
,
with
the
soule
?
were
it
not
,
as
if
I
should
say
in
my
heart
,
there
were
Psal.
14.
1.
no
God
,
no
Heauen
to
glorifie
,
or
Hell
to
torment
?
perswading
my selfe
,
that
either
after
death
there
remaineth
neither
euill
nor
good
?
but
that
I
should
goe
into
vtter
obliuion
,
to
an
eternall
sleepe
,
neuer
to
returne
into
any
second
existence
?
or
that
GOD
were
a
God
,
onely
of
the
immortall
soule
,
and
not
of
the
mortall
bodie
,
or
a
God
of
Mercie
,
and
not
of
Iustice
?
Should
I
thus
foolishly
,
for
lesse
then
a
messe
of
Pottage
,
sell
my
Birth-right
in
Heauen
?
for
a
graine
of
temporarie
vanitie
,
sell
a
Crowne
of
perpetuall
glorie
?
Farre
bee
it
from
me
,
for
a
Kingdome
,
I
know
,
is
prepared
for
me
,
and
a
Kingdome
I
seeke
,
waiting
for
it
,
vntill
it
fall
vnto
mee
,
as
mine
Inheritance
,
through
Christ
,
who
hath
purchased
the
same
by
his
bloud
.
In
the
meane
time
,
I
must
taste
and
vndergoe
many
troubles
,
afflictions
,
pouertie
,
want
,
enemies
and
the
scorne
of
the
World
.
Doth
GOD
suffer
his
owne
Children
to
be
afflicted
in
this
life
?
how
can
hee
then
bee
said
a
louing
Father
vnto
them
?
Doth
not
that
worthy
Prophet
&
King
,
Dauid
,
affirme
that
Psal.
119.
165.
they
that
loue
his
Law
,
shall
haue
great
prosperitie
,
and
no
hurt
befall
them
?
How
An
obiection
.
Answere
.
then
comes
the
contrary
to
passe
?
The
Answere
:
The
Spirit
of
God
,
that
spake
thus
by
the
mouth
and
pen
of
Dauid
,
lyeth
not
:
for
the
afflictions
that
I
feele
,
and
the
crosses
that
I
haue
,
proceede
from
the
loue
of
God
,
and
hinder
not
,
but
rather
doe
much
further
my
spirituall
prosperitie
:
For
whom
the
Lord
loueth
,
Heb.
12.
6
,
7
,
8.
hee
chasteneth
,
and
scourgeth
euery
sonne
that
he
receiueth
.
If
therefore
I
patiently
endure
chastening
,
God
offereth
himselfe
vnto
mee
as
to
a
sonne
.
If
I
were
without
correction
,
whereof
all
Gods
Children
are
partakers
,
I
were
a
bastard
and
no
sonne
.
Blessed
is
the
man
,
saith
Iob
5.
17.
Iob
,
whom
God
correcteth
,
therefore
will
not
I
refuse
the
chastening
of
the
Almightie
:
let
him
therefore
deale
with
mee
according
to
his
owne
will
,
in
giuing
me
what
he
will
,
health
or
sicknesse
,
wealth
or
want
,
prosperitie
or
aduersitie
;
for
I
know
,
that
all
things
Rom.
8.
worke
together
for
the
best
to
them
that
loue
God
:
he
may
make
a
wound
,
but
he
will
bind
it
vp
againe
:
he
may
smite
,
but
his
hands
make
whole
againe
:
hee
giueth
Iob.
5.
18.
alwaies
the
issue
with
the
temptation
.
GOD
forbid
,
therefore
,
that
I
should
entertaine
the
least
thought
in
my
heart
,
that
whatsoeuer
crosse
or
affliction
befals
me
,
were
in
GODS
indignation
;
but
onely
in
loue
.
I
doe
acknowledge
Sinne
the
cause
of
affliction
.
Hag.
2.
that
sinne
is
the
cause
of
all
the
crosses
,
calamities
,
afflictions
&
miseries
that
I
endure
,
&
if
God
should
deale
with
me
answerable
to
what
I
haue
done
,
I
could
not
beare
his
punishments
:
But
in
stead
of
ouer-pressing
mee
with
troubles
,
hee
mitigat●s
euen
the
small
corrections
that
hee
sendeth
:
nay
,
rather
which
I
draw
,
as
it
were
vpon
my selfe
.
And
among
other
dangers
,
I
find
pouerty
and
want
,
not
the
easiest
to
bee
borne
,
neither
can
my
debts
bee
long
borne
withall
;
for
I
see
,
a
necessitie
inforceth
that
which
my
will
is
readie
,
but
I
am
vnable
to
performe
.
And
therefore
no
small
portion
of
affliction
oppresseth
mee
:
for
as
I
acknowledge
my selfe
worthily
inferior
to
other
men
in
Vertues
:
so
in
greatnesse
:
for
as
by
birth
I
had
no
pricefull
patrimonie
:
so
hath
not
the
World
affoorded
mee
a
gai●full
facultie
:
yet
labour
I
though
I
lacke
.
What
shal
I
say
,
or
thinke
?
Is
God
only
gracious
vnto
the
worldly-glorious
?
and
hath
he
not
regard
to
such
as
are
of
a
meane
estate
in
this
life
?
Doth
the
Holy
Ghost
visit
the
soules
of
the
wealthy
with
comfort
,
in
their
carnall
fulnesse
and
delights
?
and
leaueth
hee
Gods
children
haue
inward
comforts
in
outward
crosses
.
the
poore
,
forlorne
and
comfortlesse
here
?
Nothing
lesse
;
but
as
Christ
had
meat
to
eat
,
that
his
Disciple
knew
not
of
:
so
the
poorest
of
Gods
Children
haue
their
inward
and
spirituall
consolation
,
such
as
worldly
and
carnall
men
know
not
of
.
But
what
is
this
to
the
Spirituall
wealth
will
not
pay
carnall
debts
.
satisfaction
of
the
World
?
can
my
inward
and
spirituall
wealth
,
pay
worldly
debts
?
It
may
bee
a
good
meanes
thereof
:
for
God
hath
promised
vnto
the
faithfull
,
that
hee
will
bee
their
helping
Father
:
what
they
want
,
he
will
in
his
〈◊〉
supply
,
though
hee
delay
the
performance
of
his
promise
,
the
more
to
occasion
mee
to
pray
;
yet
i●
his
promise
yea
,
&
Amen
,
as
truly
to
bee
performed
,
as
if
it
were
already
done
.
But
(
saith
the
fleshly
A
carnall
opinion
.
minde
)
it
is
long
looked
for
.
And
it
is
but
foolish
idlenesse
of
a
curious
braine
,
that
seekes
not
timely
meanes
,
by
right
or
wrong
,
to
releeue
his
wants
,
nay
,
that
indeuours
not
his
owne
aduancement
in
this
life
,
as
doe
such
as
are
carefull
to
prouide
for
themselues
and
their
posterities
.
Thus
the
worldly
man
speaketh
to
his
own
heart
,
not
vocally
,
but
by
his
present
greedinesse
of
thi●
Carnall
securitie
of
the
rich
,
and
assurance
and
content
of
the
poore
.
lifes
fulnesse
;
Soule
,
take
thine
ease
,
thou
hast
enough
:
to
whom
,
againe
,
the
poorest
true
and
faithfull
child
of
God
may
answere
;
that
in
his
meanest
estate
hee
resteth
as
well
content
,
and
hath
,
through
the
blessing
of
God
,
a
sweeter
,
and
more
refreshfull
Dinner
and
Supper
with
a
morsell
of
Bread
,
or
a
dish
Dan.
1.
8.
of
Roots
and
Herbes
,
in
his
poore
,
base
and
beggerly
Cottage
,
yea
,
in
a
Prison
or
Dungeon
,
then
hath
the
couetous
Glutton
Luk.
16.
19.
faring
deliciously
euery
day
.
It
may
be
said
vnto
me
;
Why
doe
I
then
complaine
?
I
answere
,
Not
for
that
I
am
not
rich
in
Reuenewes
,
in
Gold
,
Siluer
,
Iewels
,
Sheepe
and
Oxen
,
Men-seruants
,
and
Maydeseruants
:
nor
for
that
I
equallize
not
others
in
worldly
glorie
:
but
for
that
,
necessitie
(
a
great
and
powerfull
Debt
,
a
heauy
burden
.
Commander
)
hath
me
vnder
her
foot
,
keeping
mee
low
,
that
I
cannot
rise
nor
attaine
vnto
meanes
by
mine
honest
endeuours
to
to
pay
what
I
owe
:
only
my
heart
earnestly
desireth
,
to
owe
nothing
to
any
man
,
but
loue
:
But
this
dischargeth
mee
not
of
the
burden
of
my
Creditours
clamours
,
and
of
the
conceiued
shame
that
my
penurie
procures
mee
.
What
then
?
what
remaineth
that
I
should
doe
?
Surely
I
will
waite
on
God
,
who
neuer
leaueth
those
that
are
his
,
without
helpe
in
their
greatest
need
.
I
will
indeuour
to
satisfie
all
men
their
due
,
and
my
desire
shall
be
in
all
good
conscience
,
to
discharge
mine
vttermost
dutie
,
and
then
I
doubt
not
but
God
in
his
Christ
will
excuse
all
my
enforced
defects
,
and
although
man
will
not
,
God
will
accept
the
will
for
the
deed
.
MEDIT.
XII
.
Gods
Prouidence
sufficient
for
the
faithfull
man
.
I
Haue
learn'd
,
that
man
liueth
not
by
bread
only
,
but
by
the
Word
of
God
.
which
contayneth
such
and
so
many
sweet
promises
of
Gods
presence
with
mee
,
and
of
his
Prouidence
ouer
mee
,
as
I
laying
them
vp
in
my
heart
by
Faith
,
am
fed
with
that
blessed
sacietie
of
spirituall
and
inward
comforts
,
which
maketh
the
new
man
to
grow
daily
in
all
fulnesse
of
heauenly
contentment
,
drowning
and
swallowing
vp
all
superfluous
cares
of
this
life
:
wherein
I
am
indeed
seene
to
liue
,
and
yet
(
I
speake
as
I
desire
)
I
wish
to
haue
my
conuersation
totally
in
Heauen
.
As
I
haue
a
corporall
being
,
so
I
conuerse
in
the
Al
haue
a
corporall
and
aspirituall
being
.
Earth
,
and
earthly
things
,
but
I
haue
also
a
spirituall
:
and
so
I
haue
my
conuersation
spirituall
;
namely
,
in
Heauen
,
from
whence
I
receiued
my
spirituall
life
.
And
where
,
after
this
life
I
know
I
shall
liue
euer
.
The
true
Child
of
God
liues
here
but
in
shew
of
his
bodily
presence
,
his
inward
part
which
is
his
regenerate
The
godly
haue
their
conuersation
in
heauen
.
minde
,
is
alwaies
conuersant
in
heauen
,
which
is
his
home
:
but
the
carnal
and
vnregenerate
man
,
hath
both
his
visible
and
inuisible
parts
,
set
especially
Phil.
3
20.
on
worldly
things
,
conuersant
with
the
vanities
of
this
world
in
spirituall
darknesse
.
Heauen
,
I
confesse
,
in
respect
Though
locall
heauen
be
far
aboue
vs
,
heauenly
comforts
are
neere
,
the
earnest
of
our
inheritance
of
the
locall
situation
thereof
,
is
farre
aboue
the
apprehension
of
my
naturall
eyes
;
yet
by
the
grace
of
God
I
apprehend
such
spirituall
comforts
from
heauen
,
as
I
beleeue
,
they
are
euen
here
,
the
very
true
earnest
of
that
ioy
,
which
I
shall
hereafter
receiue
at
full
:
and
though
this
earnest
bee
not
the
quantitie
,
yet
it
is
of
the
qualitie
of
the
heauenly
ioy
,
there
laid
vp
for
mee
after
this
life
,
when
and
where
all
corporall
miseries
shall
haue
an
end
,
and
I
shall
become
a
free-man
of
that
heauenly
Citie
,
where
I
shal
want
nothing
that
is
good
,
nor
bee
oppressed
with
any
thing
that
is
euill
.
But
who
can
bee
perswaded
of
this
my
happie
estate
to
come
,
considering
my
hard
estate
here
?
I
cannot
in
my
bodie
,
which
is
corrupt
and
sinfull
,
shew
anie
visible
token
of
the
assurance
of
glory
to
come
,
as
it
were
from
heauen
,
as
sanctified
Steuen
did
,
whose
face
did
shine
Act.
6.
15.
before
his
Persecutors
,
as
the
face
of
an
Angell
.
Such
a
confirmation
of
inward
comfort
,
in
mine
afflictions
,
by
celestiall
visible
tokens
,
now
needes
not
:
for
,
that
I
striue
not
to
seeme
a
Saint
,
or
to
bee
so
reputed
,
in
or
of
the
world
,
(
though
I
doubt
not
but
I
am
so
)
wherein
,
the
more
sincere
I
seeme
to
shew
my selfe
,
so
much
the
more
procure
I
the
contempt
of
the
world
.
The
Kings
daughter
is
all
The
glory
of
the
godly
is
within
.
glorious
within
:
so
the
children
of
God
,
howsoeuer
base
and
abiect
they
may
seeme
to
the
world
,
they
are
beautifull
within
.
They
may
be
outwardly
as
was
poore
Lazarus
;
Luk.
16.
20
beggerly
and
full
of
corporall
diseases
,
as
was
holy
Iob
in
his
miseries
:
and
Iob
2.
8.
to
13.
were
not
the
doctrine
of
the
bodies
resurrection
true
,
&
that
I
beleeued
it
,
could
I
with
patience
vndergoe
The
miseries
of
Gods
children
great
,
eased
through
hope
.
the
harsh
entertaynment
that
the
world
imposes
vpon
me
,
as
crosses
,
miseries
,
emulations
,
enuie
,
pouertie
,
labour
with
contempt
,
and
al
sorts
of
discontents
,
domesticke
and
forraigne
,
within
&
without
,
in
body
and
minde
?
In
all
which
the
assurance
of
my
bodies
resurrection
to
glorie
,
(
which
none
but
mine
owne
heart
feeleth
)
is
the
hand
,
whereby
I
receiue
comfort
from
heauen
here
in
earth
,
euen
in
my
greatest
miseries
.
I
am
not
ignorant
of
other
Som
grow
somestand
at
a
stay
,
or
wither
.
mens
growth
,
from
a
graine
of
wealth
to
an
ounce
,
from
an
ounce
to
a
pound
,
from
a
pound
to
an
hundred
waight
.
And
I
that
haue
laboured
more
peraduenture
then
some
of
them
,
am
left
so
farre
behind
them
,
as
I
am
forgotten
euer
to
haue
beene
of
their
companie
.
What
shall
I
say
?
shall
I
fret
my selfe
at
their
prosperitie
?
and
grudge
at
mine
owne
meane
estate
?
no
,
I
wil
trust
in
the
Lord
,
Psal.
37.
I
will
delight
mee
in
him
,
and
commit
my
way
vnto
him
,
I
will
not
enuie
him
that
prospereth
in
his
way
;
Psal.
37.
nor
him
that
obtayneth
his
desires
in
this
life
.
It
is
too
much
,
and
I
rather
pitty
then
enuie
them
;
for
their
fulnesse
makes
them
fall
;
and
their
fatnesse
makes
them
without
Gods
feare
,
the
more
fit
for
the
slaughter
.
It
is
enough
for
me
,
that
In
our
dependance
on
Gods
prouidence
wee
must
labour
in
our
callings
.
I
depend
on
Gods
Prouidence
:
yet
doe
I
not
so
depend
,
as
that
I
thinke
,
that
he
will
feede
me
,
though
I
put
not
my
hand
to
my
mouth
,
&
that
by
his
prouidence
and
power
,
my
wants
and
my
necessities
shuld
be
supplied
,
though
I
laboured
not
.
No
,
it
is
so
farre
from
me
so
to
thinke
,
as
I
endeuour
to
vse
all
the
lawfull
meanes
that
my
calling
(
base
as
it
is
reputed
)
and
mine
indeuours
therein
(
weake
as
they
are
knowne
)
can
administer
vnto
me
.
But
I
acknowledge
all
Nothing
prospers
without
Gods
blessing
.
my
labours
vaine
,
without
the
blessing
of
God
,
with-out
which
,
I
know
,
nothing
can
prosper
vnder
my
hand
.
And
I
am
not
ignorant
,
that
according
to
the
outward
man
,
al
things
succeede
alike
to
the
good
&
to
the
wicked
,
health
and
sicknesse
,
riches
and
pouertie
,
enemies
&
friends
:
the
Sunne
shines
,
and
the
rayne
falls
on
both
alike
,
not
to
the
best
by
desert
,
nor
by
chance
,
in
that
which
is
to
either
of
them
good
for
their
corporall
being
:
but
that
Gods
blessing
in
earthly
things
,
should
make
euen
the
wicked
without
excuse
;
and
that
GOD
may
haue
the
glorie
,
not
onely
for
the
saluation
of
the
one
,
but
for
the
condemnation
of
the
other
:
for
,
his
glorie
appeareth
aswell
in
iudgement
as
in
mercy
.
I
will
therefore
trust
in
the
Lord
,
I
will
(
during
my
time
limited
by
God
)
labour
in
my
calling
,
according
to
my
dutie
and
occasions
administred
,
and
therein
will
I
waite
with
patience
in
hope
:
I
will
rest
content
with
my
portion
,
knowing
that
a
small
thing
,
blessed
by
God
,
is
better
then
the
greatest
riches
of
the
vnsatiable
.
MEDIT.
XIII
.
Not
to
sorrow
for
a
mans
death
,
but
to
hope
of
his
better
life
.
NOw
,
forasmuch
as
I
knowe
I
shall
chaunge
this
vile
body
for
a
better
,
such
as
are
my
friends
,
in
reason
,
will
not
bee
against
it
,
though
for
a
time
they
shall
lose
mine
,
and
I
shall
lose
their
corporall
and
comfortable
societie
,
but
wee
shall
meete
againe
in
more
complete
and
comfortable
ioy
in
the
heauens
,
then
the
earth
can
afford
vs
;
and
therefore
I
wish
them
not
to
sorrow
for
my
departure
,
when
it
shall
please
GOD
to
appoint
the
time
.
But
mee
thinkes
I
heare
Feare
of
future
want
,
causeth
mourning
most
.
some
(
whom
the
Law
of
Nature
(
especially
of
Religion
)
bindeth
me
much
to
respect
)
lamenting
their
miserable
estates
,
which
cannot
but
befall
them
,
after
my
finall
departure
from
them
;
it
is
hard
with
them
now
;
and
they
may
iustly
feare
that
they
shall
want
,
what
my
poore
indeuours
,
while
I
liue
and
haue
my
health
among
them
,
doe
in
some
measure
supply
.
And
(
which
may
aggrauate
Debt
of
a
man
dying
,
is
grieuous
to
him
and
his
.
their
sorrow
,
and
my
griefe
the
more
)
I
am
indebted
,
and
thereby
shall
leaue
a
more
heauie
burden
of
miserie
and
contempt
vpon
them
,
then
the
poore
meanes
which
I
shal
leaue
for
them
,
wil
be
able
to
sustayne
:
for
,
they
say
,
and
true
it
is
,
that
creditors
are
cruell
,
and
there
is
little
mercy
among
men
:
&
therefore
may
they
iustly
feare
,
that
they
shall
be
oppressed
beyond
their
power
,
which
may
iustly
giue
them
the
greater
cause
of
feare
before
,
and
of
mourning
after
my
The
effects
of
pouertie
&
riches
,
left
to
posteritie
.
death
.
As
riches
left
vnto
posterities
,
are
the
cause
of
carnall
content
and
reioycing
:
so
is
pouertie
,
cast
vpon
them
by
Parents
,
the
occasion
of
sorrow
&
calamitie
.
The
confideration
whereof
breeds
more
grief
in
my
heart
,
then
the
remembrance
of
death
brings
feare
,
not
in
respect
of
my selfe
,
who
am
taught
,
that
in
what
estate
soeuer
I
be
,
to
bee
therewith
content
:
but
my
contentment
worketh
not
in
them
the
true
knowledge
,
how
to
vse
things
indifferent
:
for
,
being
poore
,
I
am
patient
;
and
where
patience
is
,
there
is
hope
;
and
where
hope
is
,
there
is
the
mind
at
peace
:
or
,
being
rich
,
I
may
haue
discontent
&
distraction
;
so
that
neither
wealth
nor
want
,
of
themselues
are
good
or
euill
,
but
as
they
are
made
by
the
vse
,
or
abuse
,
of
either
of
them
.
Pouertie
in
Parents
,
makes
The
benefit
of
pouertie
,
&
the
incommoditie
of
riches
left
to
children
.
often-times
children
vertuous
,
knowing
it
is
their
portion
:
whereas
the
hope
of
riches
,
often
imboldens
the
indifferently
well
inclined
,
to
bee
the
worse
conditioned
,
knowing
,
the
greatnesse
of
their
portion
will
maintayne
their
vanities
.
Vertue
,
is
a
farre
Vertue
,
a
great
patrimonie
.
greater
patrimonie
then
possessions
;
and
with
an
inheritance
,
wisedome
is
necessary
;
but
precious
,
where
no
earthly
inheritance
is
,
for
that
by
it
,
the
life
is
gouerned
by
true
discretion
;
whereas
without
it
,
the
best
patrimonie
is
suddenly
consumed
with
shame
.
If
therfore
I
could
leaue
Vertue
&
riches
of
the
mind
,
not
by
propagation
.
vnto
them
,
that
riches
of
the
minde
,
to
direct
their
wayes
,
they
might
then
spend
their
short
and
euill
dayes
as
sweetly
&
as
contentedly
in
a
poore
cottage
;
and
therein
offer
vnto
God
,
as
pleasing
sacrifices
of
prayer
and
praises
,
as
in
a
Princes
Palace
;
but
God
is
the
giuer
of
these
heauenly
vertues
.
Pouertie
is
not
to
be
imputed
Pouertie
in
it selfe
no
fault
.
as
a
fault
,
to
the
honestly
minded
and
truelyindustrious
.
The
fault
is
in
the
minde
that
deemes
it
a
fault
:
but
few
,
howsoeuer
Philosophicall
they
seem
,
can
without
diuine
wisedome
beare
with
gladnes
,
to
be
left
poore
by
Parents
:
and
what
wife
is
shee
,
that
with
willing
acceptation
will
imbrace
a
poore
life
,
after
her
(
though
)
most
vertuous
,
and
most
louing
and
beloued
husband
?
Widdowhood
of
it selfe
Widdowhood
a
sorrowfull
portion
.
seemeth
,
and
to
the
vertuous
woman
is
,
a
sorrowfull
portion
,
especially
so
left
by
a
beloued
husband
;
but
Widdowhood
with
pouertie
,
is
meere
miserie
:
yet
a
vertuous
woman
married
will
take
her
lot
with
patience
,
being
a
widdow
;
for
,
no
estate
,
time
or
triall
,
can
alter
her
constancie
.
MEDIT.
XIIII
.
The
discouerie
of
a
meane
estate
reputed
a
fault
,
is
none
.
I
Haue
beene
often
condemned
of
simplicitie
,
by
many
of
my
friends
,
for
that
I
bewray
mine
owne
poore
estate
,
so
publikely
to
the
world
,
which
peraduenture
may
repute
me
rich
,
and
of
competent
meanes
.
This
I
acknowledge
is
a
shew
of
their
loue
and
friendly
affection
,
and
I
so
take
it
,
but
cannot
obserue
it
,
nor
follow
their
counsell
;
for
if
I
should
conceale
my
necessitie
,
&
make
an
outward
shew
to
haue
what
I
haue
not
,
and
to
be
what
I
am
not
;
am
I
the
richer
,
or
the
better
?
shall
my
posteritie
receiue
the
greater
portion
of
prosperity
after
me
?
nay
,
shall
they
not
rather
vndergoe
the
greater
penurie
?
can
I
make
a
shew
of
greatnesse
:
and
will
not
that
require
a
superfluous
and
needlesse
charge
?
and
will
not
that
charge
impayre
and
diminish
,
euen
that
little
that
I
haue
?
therefore
feare
I
not
to
bewray
mine
owne
wants
;
but
desire
rather
to
shew
my selfe
as
I
am
,
and
to
be
as
I
shew
my selfe
:
for
GOD
abborreth
a
double
heart
.
Againe
,
it
hath
beene
obiected
against
mee
by
A
taxation
for
pouertie
in
a
seeming
aduantagious
calling
.
way
of
a
kinde
of
reprouing
admiration
,
that
I
hauing
liued
long
,
and
laboured
much
in
a
seeming
aduantagious
imployment
,
should
grow
no
greater
,
or
waxe
no
richer
.
What
should
I
answere
to
this
obiection
?
To
be
silent
is
best
.
If
they
could
as
well
taxe
mee
with
riotous
expendings
,
&
a
prodigall
life
,
whereby
I
haue
consumed
that
which
by
Gods
blessing
I
haue
gotten
:
I
would
answere
by
a
plaine
confession
,
that
I
were
not
worthy
to
bee
worth
a
morfell
of
bread
:
or
if
they
could
charge
me
with
idlenesse
,
or
neglect
of
the
execution
of
my
calling
,
according
to
occasion
;
I
should
shew
my selfe
destitute
of
vnderstanding
:
Pro.
12.
11.
Ecclus.
33.
26.
Ecclus.
40.
14.
and
through
mine
ldleuesse
bring
vpon
me
much
●●d
.
But
prosperitie
and
aduersitie
,
life
and
death
,
pouertie
and
riches
,
come
of
the
Lord
.
A
man
may
labour
,
and
yet
lacke
;
he
may
bee
idle
,
and
yet
abound
.
A
righteous
man
may
want
,
&
the
wicked
grow
wealthy
,
and
neyther
the
religious
industry
of
the
one
makes
rich
;
nor
the
carnall
securitie
of
the
other
,
seconded
by
worldly
policy
,
preuent
it
:
therefore
will
I
labour
,
referring
the
successe
to
him
that
blesseth
euery
worke
to
the
poore
and
the
rich
,
according
to
his
owne
will
,
but
to
diuers
ends
good
and
euill
,
Good
and
bad
are
blessed
,
but
to
seuerall
ends
.
as
are
the
subiects
of
the
blessings
,
though
none
are
truly
blessed
,
but
such
as
God
hath
made
righteous
,
yet
in
respect
of
God
,
the
good
successe
of
the
workes
of
wicked
men
are
reputed
a
blessing
,
the
abuse
whereof
,
turneth
in
the
end
to
a
curse
.
MEDIT.
XV.
A
third
taxation
.
AGAINE
,
a
second
mayne
negligence
is
obiected
,
and
laid
to
my
charge
,
by
way
of
taxing
mee
for
my
pouertie
:
That
,
if
I
prouide
not
for
my
family
,
I
am
worse
then
an
Infidell
.
These
remembrancers
are
like
Iobs
comfortars
,
that
in
stead
of
consolatorie
counsell
,
doe
afflict
mee
with
wordes
of
sorrow
and
bitternesse
.
I
know
&
acknowledge
2.
Cor.
8.
21.
Rom.
12.
17
that
I
am
bound
to
prouide
for
my
family
things
honest
;
the
scope
of
which
charge
I
conceiue
not
,
necessarily
to
be
stretched
so
farre
,
as
some
seeme
to
tenter
it
,
making
it
the
colour
of
detested
couetousnesse
.
I
vnderstand
the
true
The
meaning
of
prouiding
for
families
.
meaning
of
this
piece
of
Scripture
,
to
tend
to
the
moouing
of
Christian
parents
of
children
,
and
Masters
of
families
,
to
a
necessarie
care
of
the
sustentation
&
education
of
those
of
their
families
,
&
to
this
I
acknowledge
my selfe
bound
,
lest
that
they
through
my
negligence
,
idlenesse
,
and
vnthristie
course
of
life
,
should
want
those
things
,
that
necessarily
appertayne
either
to
their
reliefe
,
maintenance
,
or
education
,
whereby
indeed
I
should
be
guiltie
of
their
miseries
.
If
therefore
my
heart
can
(
as
it
doth
)
sincerely
testifie
vnto
me
truely
the
contrary
,
though
the
world
condemne
me
therein
;
he
,
I
know
,
to
whom
I
stand
or
fall
,
will
excuse
me
.
The
brute
beasts
and
The
care
of
brute
creatures
ouer
their
young
.
birds
haue
,
by
the
instinct
of
nature
,
in
a
sort
,
the
same
care
that
is
inioyned
vnto
man
:
they
prouide
for
their
young
as
long
as
they
are
tender
and
weak
,
but
when
they
become
stronger
and
able
to
prey
for
themselues
,
the
old
forsake
them
.
The
true
meaning
of
this
former
Scripture
,
as
I
conceiue
,
requires
no
more
of
me
necessarily
,
though
Reason
and
Religion
binde
me
,
neuer
to
forget
to
doe
them
what
good
I
can
,
and
to
adde
vnto
their
confort
,
according
to
their
necessitie
,
and
my
lawfully
gotten
meanes
.
The
contrarie
of
the
true
meaning
of
prouiding
for
families
.
Some
yet
thinke
them-selues
Infidels
,
if
they
vse
not
all
possible
meanes
,
by
right
or
wrong
,
to
enrich
their
posterities
,
to
aduance
their
greatnesse
,
to
equalize
them
in
lands
,
liuings
,
&
possessions
,
with
their
Superiors
,
pretending
thereby
,
that
it
behooues
them
euen
by
the
Law
of
Loue
and
Religion
,
thus
to
prouide
for
the
superfluous
future
maintenance
of
their
children
,
and
their
heires
,
intayling
their
possessions
Intayling
possessions
.
from
generation
to
generation
;
and
what
do
they
but
thereby
argue
their
distrust
,
that
the
God
of
Abraham
,
the
God
of
Isaac
,
of
Iacob
,
Ioseph
,
Iob
,
and
other
godly
men
,
who
onely
cast
their
care
vpon
God
,
is
not
now
as
prouident
,
powerfull
,
and
carefull
of
the
necessitie
of
his
children
,
as
hee
was
of
them
?
Doth
not
this
prooue
A
kind
of
infidelitie
in
prouiding
.
worldly
minded
men
,
more
to
resemble
Infidels
then
doe
they
,
that
cast
the
care
of
prouiding
for
their
children
vpon
God
,
them-selues
not
able
by
all
their
lawfull
endeuours
to
leaue
them
competencie
after
their
death
?
but
do
worke
as
much
as
in
them
lyeth
,
to
bring
their
children
to
the
feare
of
God
,
that
they
againe
by
their
godly
liues
and
holy
conuersations
,
might
teach
their
Posterities
.
Riches
without
the
feare
of
God
quickly
spent
.
This
in
deed
is
the
greatest
portion
,
and
most
perpetuall
,
without
which
it
is
daily
obserued
,
that
the
greatest
earthly
portions
and
possessions
,
are
commonly
spent
and
consumed
,
before
their
too
carefull
fathers
carcasses
bee
halfe
rotten
in
the
Graue
.
There
be
some
by
their
Vertues
haue
worthily
Honour
maintayned
by
possessions
but
better
by
vertue
.
merited
Honour
,
which
cannot
bee
maintayned
,
but
by
possessions
,
and
reuenewes
:
whose
Vertues
imprinted
in
their
children
,
doe
more
magnifie
the
dignity
of
fathers
,
then
the
possessions
they
leaue
them
after
their
deaths
.
Honour
,
in
deed
should
be
the
reward
of
Uertue
,
A
kind
of
preposterous
dignifying
.
but
contrary
,
commonly
Uertue
followes
Honour
:
and
Honour
,
Possessions
:
for
as
a
mans
greatnesse
is
,
so
are
his
reputed
Vertues
.
So
that
Possessions
are
as
the
Load-stone
,
to
draw
on
Titles
of
Honour
,
and
Honorable
Offices
:
and
farre
the
more
gloriously
doth
Vertue
shine
,
by
how
much
it
is
found
in
men
honoured
.
In
men
base
in
shew
,
let
their
Vertues
bee
Vertue
not
obserued
in
poore
men
.
neuer
so
great
,
they
will
not
shine
to
the
eyes
of
the
world
;
nor
be
discerned
,
but
by
their
contraries
,
nor
made
perfect
,
but
by
aduersitie
:
&
in
whomsoeuer
true
vertue
is
found
,
be
he
neuer
so
base
in
outward
shew
,
hee
deserueth
more
respect
,
then
he
that
hath
much
wealth
,
and
is
vicious
,
though
he
be
dignified
with
the
title
of
honour
.
MEDIT.
XVI
.
A
iustification
of
good
indeuours
.
NOw
then
,
although
I
striue
not
to
iustifie
mine
endeuours
,
which
I
know
,
are
not
to
all
men
hid
:
Yet
may
I
iustly
iustifie
my
lawfull
defence
against
the
former
imputations
:
And
I
thinke
I
erred
not
,
if
I
did
in
some
measure
:
challenge
vnto
me
the
merite
of
some
gratuitie
,
among
other
laborers
,
whose
estates
testifie
,
that
either
their
wit
,
policy
or
friends
haue
farre
exceeded
mine
:
or
else
it
hath
so
fallen
vpon
them
by
Chance
;
which
last
I
beleeue
not
;
for
the
The
word
Chance
excludes
diuine
prouidence
.
word
excludes
Diuine
prouidence
:
which
to
denie
,
is
proper
to
Atheists
and
Epicures
,
as
Eliphas
reporteth
,
or
rather
whereby
he
vpbraided
,
faithfull
and
holy
IOB
,
saying
,
How
should
GOD
know
?
How
should
hee
iudge
through
the
darke
cloudes
?
The
cloudes
hide
him
that
he
cannot
see
.
This
was
his
blindnesse
,
Worldly
wisdome
,
spirituall
folly
and
contrarie
.
1.
Cor.
3.
19.
his
eyes
were
open
to
carnall
,
but
shut
to
diuine
vnderstanding
.
But
GOD
sees
the
blindnes
of
them
,
that
are
wise
to
the
world
,
and
fooles
to
God
,
and
obserueth
also
those
that
are
fooles
to
the
world
,
who
are
wise
to
GOD
.
Though
he
haue
his
dwelling
on
high
,
he
yet
abaseth
himselfe
,
to
behold
things
,
as
well
in
the
Earth
,
which
is
his
footestoole
,
as
the
things
in
Heauen
,
the
throne
of
his
Maiestie
.
And
I
know
,
and
verily
beleeue
,
that
God
is
no
idle
obseruer
of
the
things
that
befall
vnto
euery
man
in
this
life
.
Some
things
come
to
passe
euen
of
his
owne
meere
prouidence
,
for
the
corporall
comfort
,
and
reliefe
of
his
distressed
children
,
as
to
the
widdow
of
Sareptha
:
Some
to
their
spiritual
comfort
,
as
when
1.
Kin.
17.
8.
Philip
was
sent
to
the
Eu●uch
:
And
some
things
Act.
8.
27.
God
tolerates
men
to
atchieue
by
vnlawful
means
:
As
Ahab
,
Naboths
Vineyard
.
1
King
.
21.
And
because
things
fall
not
out
to
an
equall
allotment
to
all
,
but
some
to
be
aduanced
,
some
kept
low
,
some
in
prosperitie
,
some
in
pouertie
,
some
vndeseruing
,
richly
rewarded
,
some
deseruing
,
not
regarded
:
there
be
that
thinke
of
God
,
as
the
Syrians
did
,
onely
to
bee
a
God
of
the
1.
King
.
20.
23.
Mountains
,
of
great
men
of
the
world
;
not
of
the
Vall●ies
,
of
poore
,
oppressed
men
of
the
world
:
as
if
he
were
not
〈◊〉
God
that
cared
for
the
poore
.
Whatsoeuer
therfore
the
men
of
worldly
minds
think
,
howsoeuer
they
perswade
themselues
:
I
doe
constantly
beleeue
,
that
there
is
nothing
,
great
nor
small
,
no
man
high
nor
low
,
but
is
vnder
Gods
Prouidence
;
as
touching
All
things
are
vnder
Gods
disposing
.
the
successe
of
whatsoeuer
they
doe
.
Doth
God
number
the
haires
of
●●r
heads
,
and
Mat.
10.
30
Luk.
12.
7.
put
our
teares
in
a
bottle
?
and
shall
I
not
thinke
,
that
hee
regardeth
,
ruleth
,
appointeth
,
and
disposeth
greater
things
that
concerne
mee
?
I
beleeue
that
the
preferment
and
dignitie
of
one
,
and
the
keeping
of
another
in
meane
estate
:
is
as
far
from
fortune
and
chance
,
as
it
is
from
a
mans
owne
power
,
to
adde
a
cubit
to
his
stature
,
or
to
make
a
haire
blacke
that
is
white
.
It
is
not
then
in
him
that
willeth
,
nor
in
him
that
runneth
,
but
in
God
that
giueth
what
euery
man
runneth
for
.
And
therefore
I
thinke
,
He
that
hath
done
all
that
he
can
,
may
be
excused
.
that
when
I
haue
done
all
I
can
by
my
best
and
sincerest
endeuours
to
increase
my
portion
,
I
can
lawfully
adde
no
more
then
I
haue
done
,
to
the
inlarging
of
mine
estate
.
To
heaue
,
to
shoue
,
to
striue
,
to
struggle
,
to
insinuate
,
to
flatter
,
to
cogge
,
to
face
,
lye
and
deceiue
,
are
as
easily
learned
,
as
to
be
an
honest
man
.
And
hee
that
is
either
ignorant
of
,
or
not
apt
in
practice
of
these
,
he
may
liue
censured
〈◊〉
simple
man
,
but
no
laudable
Politician
,
but
of
a
base
,
weak
and
deiected
condition
,
of
which
ranke
I
am
numbred
.
But
I
may
answere
my
Censurers
,
as
Dauid
did
.
How
long
will
yee
iudge
vn●●●●ly
,
and
accept
the
persons
of
the
〈…〉
:
yet
there
is
no
doubt
,
but
that
many
rich
and
wealthy
men
may
bee
free
from
the
former
No
doubt
but
many
rich
men
may
bee
good
.
kind
of
policie
,
and
haue
inno●ent
hearts
and
cleane
hands
.
MEDIT.
XVII
.
Not
good
to
yeeld
to
euill
meanes
,
to
get
wealth
.
IT
is
a
fearefull
thing
to
yeeld
vnto
vnlawfull
motions
and
meanes
to
become
rich
by
the
Examples
of
Achan
and
Gehezi
,
Iosh.
7.
1.
2.
Kin.
5.
22.
whom
God
gaue
vp
to
their
couetous
hearts
,
and
to
walke
according
to
their
own
counsels
,
whose
rewards
well
weighed
,
may
make
others
(
as
I
desire
)
to
beware
:
yet
according
to
the
course
of
common
carnall
policie
these
were
wise
fellowes
and
prouident
.
There
was
not
so
thriftie
a
fellow
in
all
the
Campe
of
Israel
,
as
Achan
was
:
for
although
many
precise
and
scrupulous
Fooles
past
by
and
neglected
,
the
wedge
of
Gold
,
hee
thought
it
wisdome
to
singer
it
:
though
a
curse
were
laid
vpon
it
,
hauing
learned
,
belike
of
Horace
,
A
foolish
proposition
.
That
none
but
Fooles
will
refuse
Gold
that
can
get
it
.
A
foolish
Proposition
,
without
a
disiunction
,
and
restriction
.
Gold
,
indeed
,
is
lawfull
,
lawfully
gotten
,
not
contrarie
.
Elisha
refused
,
but
Gehezi
his
seruant
tooke
the
2.
Kin.
5.
15.
He
that
gaue
the
spirit
to
Elisha
,
knowes
all
things
.
forbidden
reward
:
as
many
seruants
of
great
men
at
this
day
doe
,
who
haue
not
Elishaes
spirit
to
follow
and
discouer
them
.
But
he
that
gaue
the
spirit
to
Elisha
,
knows
all
altogether
;
though
the
Achans
and
Gehezies
of
this
olde
politike
World
haue
learned
to
bee
more
secret
,
vnseene
and
vn-noted
.
They
grow
wealthy
vn-awares
to
men
:
hauing
but
some
colourable
office
or
trade
,
Offices
colour
Briberies
.
who
can
taxe
them
with
Talents
of
Siluer
,
or
Wedges
of
Gold
?
Only
they
are
admired
for
their
wit
,
much
reuerenced
for
their
wealth
,
gazed
on
for
their
glorie
,
and
flattered
for
their
felicitie
:
and
therefore
thinke
they
are
euen
here
in
the
very
bosome
of
Paradise
,
and
in
so
high
fauour
of
God
,
as
they
could
bee
content
to
dwell
here
in
the
Earth
(
with
that
contentment
they
now
haue
)
all
eternities
;
seldome
or
neuer
calling
to
mind
that
they
must
dye
,
and
that
(
it
may
bee
)
suddenly
,
as
others
doe
:
and
that
they
must
yeeld
an
account
,
both
for
the
getting
and
vsing
of
their
wealth
and
greatnesse
.
God
is
not
ignorant
of
Briberies
,
Extortions
,
Oppressions
God
not
ignorant
of
Briberies
.
and
wrongs
,
that
men
vnlawfully
commit
in
their
lawfull
callings
,
as
they
(
with
Gehezi
)
thinke
he
is
:
no
,
he
knowes
their
thoughts
,
much
more
secretest
Briberies
,
nicely
termed
Gratuities
.
Gehezi
was
leprozed
2.
Kin.
5.
27
for
one
,
and
that
a
seeming
lawfull
Gratuitie
:
and
should
I
thinke
to
escape
a
more
deadly
leprosie
by
such
and
so
many
extorted
Gratuities
,
plaine
Briberies
,
as
I
might
take
,
to
make
me
rich
?
One
common
Gratuitie
,
nor
twentie
can
effect
that
,
which
some
men
bring
to
passe
,
vnder
colour
of
some
imployments
:
The
benefit
whereof
lawfully
taken
,
cannot
so
much
and
so
speedily
enrich
them
,
as
they
are
obserued
to
enrich
themselues
:
partaker
of
whose
secrets
,
let
my
soule
neuer
be
!
Vnhappie
is
hee
,
that
Vnlawfull
execution
of
a
lawful
calling
,
dangerous
and
vnhappie
.
cannot
liue
contentedly
in
a
lawfull
calling
,
by
the
fruits
of
the
lawfull
execution
of
the
same
,
and
more
vnhappie
is
he
,
that
to
increase
his
competent
estate
,
doth
vse
vnlawfull
and
forbidden
meanes
.
Such
a
man
no
doubt
is
ignorant
;
that
the
feare
of
God
is
great
riches
,
and
that
godlinesse
is
gaine
.
Neither
1.
Tim.
6.
6.
of
which
can
stand
with
a
couetous
desire
of
superfluous
riches
.
For
the
feare
of
God
and
godlinesse
,
are
Twins
,
borne
at
one
birth
,
by
the
Siprit
of
God
,
working
by
faith
,
which
brings
forth
hope
,
both
which
they
seeme
to
want
,
that
are
sollicitous
and
ouer-greedie
,
to
get
the
pelfe
and
pillage
of
the
World
;
who
cannot
containe
themselues
within
the
limits
prescribed
by
the
Holy
Ghost
,
namely
,
In
whatsoeuer
estate
wee
are
,
Phil.
4.
11.
therewith
to
bee
content
,
not
caring
for
too
morrow
,
as
Mat.
6
25.
34.
doubting
of
Gods
Prouidence
:
but
hauing
food
and
rayment
,
to
be
therewith
satisfied
.
Gen.
28.
20.
This
Doctrine
,
though
it
be
Christs
owne
,
is
too
restrictiue
,
it
is
a
hard
and
harsh
Commandement
,
so
contrary
to
the
practice
of
carnall-minded
men
,
as
many
of
them
would
eyther
wish
it
striken
out
of
the
Booke
,
or
to
heare
such
a
pleasing
glosse
vpon
it
,
as
might
moderate
the
seueritie
of
it
.
They
are
content
to
take
what
the
time
present
will
afford
them
:
yet
they
thinke
it
not
sufficient
,
vnlesse
they
prouide
and
lay
vp
for
many
yeeres
.
A
godly
respect
,
no
A
godly
care
not
forbidden
,
so
we
shew
no
distrust
in
God
.
doubt
,
is
not
hereby
forbidden
,
as
namely
,
to
labour
to
day
,
the
better
to
liue
to
morrow
;
this
yeere
to
sow
and
reape
,
to
nourish
vs
the
next
yeere
:
and
so
to
prouide
for
future
times
,
as
we
shew
not
any
distrust
in
God
,
though
we
haue
not
to
day
,
but
only
for
the
day
,
he
hath
willed
vs
to
aske
of
him
Bread
,
which
comprehendeth
all
Mat.
6.
11.
necessaries
;
which
he
hath
promised
to
giue
vs
euery
day
.
By
that
Petition
which
hee
hath
taught
vs
,
Giue
vs
this
day
our
daily
bread
.
And
though
hee
giue
me
not
dainties
to
eate
,
I
know
that
by
his
blessing
,
the
meanest
fare
shall
satisfie
my
continent
appetite
,
and
temperate
Dyet
.
Daniel
and
his
fellowes
were
as
well
filled
and
fed
,
Dan.
1.
8.
waxed
as
fat
and
faire
,
with
Water
and
Pulse
,
as
were
any
,
that
fed
on
the
full
furnished
and
varietie
of
the
Kings
daintie
Dishes
.
Therefore
it
is
not
Meane
fare
by
Gods
blessing
,
nourisheth
sufficiently
.
the
meate
that
I
eate
,
bee
it
neuer
so
rare
,
that
feedes
and
preserues
my
bodie
,
but
the
meanest
,
and
least
,
(
blessed
to
my
vse
by
God
)
worketh
the
same
,
and
through
faith
a
better
effect
.
The
like
〈◊〉
conceiue
of
Riches
and
Possessions
:
what
could
I
account
mee
the
better
,
were
I
owner
of
a
whole
Countie
?
were
I
not
still
the
same
,
and
onely
one
man
?
And
had
I
the
fayrest
and
most
spacious
House
in
the
World
,
I
could
be
but
in
one
roome
at
one
time
:
were
my
calling
neuer
so
great
.
What
neede
I
then
hazard
my
soule
for
this
bodies
vaine
delights
,
and
superfluous
vanities
?
I
doe
consider
the
varietie
of
the
wished
contentments
,
that
wise
Salomon
made
proofe
of
,
in
his
most
absolute
experiments
;
wherein
I
obserue
his
finall
discontents
,
who
cried
out
against
all
his
delights
,
that
they
were
but
vanitie
,
yea
,
Vanitie
of
vanities
,
Eccles.
1.
2.
all
vanity
.
Many
superfluous
things
The
rich
are
neuer
satisfied
,
yet
euer
poore
.
men
couet
,
and
the
couetous
are
neuer
full
,
the
eye
is
neuer
satisfied
with
seeing
,
nor
the
heart
in
desiring
,
crying
,
More
,
more
;
their
Chests
are
full
,
their
commings
in
are
great
,
and
greatest
of
all
is
their
desire
of
more
;
and
hauing
too
much
,
they
still
plead
pouertie
:
and
so
truly
I
do
beleeue
,
many
of
them
may
,
for
in
their
greatest
outward
abundance
,
their
wants
are
great
within
.
If
therefore
I
should
As
gaine
,
so
desire
increaseth
.
striue
to
get
much
,
my
desire
to
get
,
would
alwayes
be
greater
then
the
gaine
,
and
of
lesse
true
value
then
my
trauaile
,
that
I
might
spend
vpon
better
things
.
I
will
therefore
content
mee
with
my
poore
portion
,
and
giue
GOD
the
prayse
,
if
hee
bee
pleased
by
his
blessing
to
increase
it
,
by
the
lawfull
execution
of
that
imployment
whereunto
I
am
called
,
fearing
(
by
experience
)
that
if
once
the
desire
of
riches
possesse
my
heart
,
it
will
bee
hard
for
mee
to
bridle
it
:
for
the
obtayning
of
that
I
couetously
desire
,
would
bee
but
the
increase
of
the
desire
of
hauing
,
and
so
I
should
at
length
want
,
aswell
that
which
I
should
attaine
vnto
and
not
vse
,
as
that
which
I
had
not
.
A
true
meane
in
desiring
A
true
meane
,
hard
to
finde
.
a
lawfull
manner
of
gathering
,
and
a
right
vse
of
keeping
and
disposing
of
riches
,
are
as
hard
to
find
,
as
a
couetuous
man
to
bee
a
good
man
:
for
,
no
man
that
sets
his
affections
on
the
things
of
this
world
,
can
haue
true
peace
with
God
,
nor
haue
a
good
conscience
.
If
I
settle
the
loue
of
God
&
the
World
cannot
dwell
in
one
heart
.
Luk.
16.
13.
this
world
in
my
heart
,
the
loue
of
God
cannot
dwell
there
,
I
cannot
loue
God
&
Mamman
:
and
where
the
creature
is
entertayned
before
,
and
preferred
vnto
the
Creator
,
I
exclude
Christ
my
Sauior
,
in
whom
,
&
by
whom
,
&
for
whom
,
I
enioy
all
good
things
here
:
should
I
not
then
set
him
before
all
?
yea
,
as
All
in
all
things
in
my
heart
?
if
I
haue
Christ
,
I
haue
all
things
,
euen
in
my
corporall
pouertie
;
and
without
him
I
haue
nothing
,
in
my
greatest
seeming
something
.
I
may
,
and
I
am
commanded
,
to
vse
all
lawfull
meanes
according
to
my
calling
,
to
liue
competently
in
the
world
:
but
that
I
ought
first
to
seeke
Matt.
6.
33
the
kingdom●
of
heauen
,
&
the
righteousnesse
thereof
,
so
all
things
necessary
,
by
diuine
promise
,
shall
be
administred
vnto
〈◊〉
.
And
,
I
hold
things
only
necessarie
,
sufficient
,
being
obtayned
.
But
what
are
the
things
,
What
are
things
necessarie
.
that
in
this
life
,
may
be
reputed
o●ely
necessarie
?
Tha●
which
may
be
truly
held
suffici●●●●
,
that
a
man
finde
himselfe
neither
to
w●●t
,
no●
to
haue
more
then
he
hath
iust
occasion
to
vse
necessarily
,
according
to
his
calling
,
high
or
low
:
he
hath
most
,
I
thinke
,
that
couets
least
,
and
he
hath
enough
,
that
owes
nought
,
that
neither
needes
to
flatter
nor
to
borrow
.
Here
is
the
difference
Difference
betweene
humane
policie
&
diuine
wisedome
.
betweene
humane
policie
,
and
diuine
wisedome
,
and
hereupon
they
are
at
od●
:
Policie
prouides
and
laye●
vp
in
banke
,
increasing
it
more
and
more
,
vntill
too
much
bee
not
sufficient
,
grounding
the
care
vpon
the
prouidence
of
the
P●ssemire
and
Bee
,
&
such
small
creatures
,
who
through
the
instinct
of
nature
,
are
taught
to
prouide
in
Summer
for
the
consequent
Gen.
41.
47
48.
Winter
.
Ioseph
prouided
in
seuen
yeeres
plentie
,
for
seuen
yeeres
scarcetie
:
this
diuine
wisedome
and
nature
it selfe
teacheth
,
but
neither
of
them
,
especially
diuine
wisedome
,
to
prouide
but
according
to
necessitie
;
and
whatsoeuer
God
sends
by
blessing
a
mans
lawfull
labours
and
honest
endeuors
,
is
a
Christian
mans
greatest
portion
.
Foode
and
rayment
was
Gen.
28.
20.
Iacobs
desire
:
and
the
same
request
I
daily
make
vnto
A
competent
estate
to
the
contented
God
,
namely
,
that
he
will
afford
meate
,
drinke
,
and
rayment
competent
for
my selfe
and
family
,
and
to
free
me
,
and
euer
to
keepe
me
from
debt
and
danger
of
other
men
.
If
I
can
attaine
vnto
this
meane
estate
,
I
shall
hold
me
happy
among
men
,
and
blessed
of
GOD
;
and
this
is
the
marke
vnto
which
I
only
ayme
all
my
desires
of
earthly
preferment
;
for
that
I
labour
,
&
for
that
I
pray
,
and
rest
in
hope
,
which
hope
,
I
know
,
shall
not
finally
make
mee
ashamed
:
though
,
for
the
time
,
a
kinde
of
shamefull
imputation
seemeth
to
be
laid
vpon
me
,
for
not
raysing
my
meanes
to
a
higher
proportion
,
as
if
Gods
purpose
and
worke
were
my
fault
,
who
knoweth
what
lot
in
this
life
is
best
and
fittest
for
mee
;
and
therefore
I
rest
and
relye
vpon
his
prouidence
,
wherin
I
stedfastly
beleeue
,
hee
will
neuer
fail●
me
,
nor
forsake
me
,
to
the
end
of
my
life
,
short
and
euill
.
MEDIT.
XVIII
.
All
men
in
this
life
haue
vse
of
their
owne
labours
.
MY
time
,
at
the
first
,
was
reputed
but
a
spanne
long
,
and
now
I
cannot
account
it
a
fingers
br●adth
:
yet
,
while
I
haue
my
being
in
this
life
,
I
shall
stand
in
neede
of
the
continuall
vse
of
mine
owne
labours
(
hauing
no
other
reuenues
,
no
,
not
the
bredth
of
a
foote
)
wherein
I
craue
Gods
diuine
aide
,
direction
,
and
blessing
,
who
hath
been
mine
original
Scholemaster
God
in
all
things
hath
been
my
Schole
master
.
in
all
the
good
things
that
euer
I
haue
learned
,
or
haue
been
able
to
practise
:
for
,
of
my selfe
I
am
a
foole
,
ignorant
,
not
only
of
diuine
,
but
of
humane
profitable
knowledge
,
yea
of
mine
owne
worldly
profession
;
and
finding
mine
owne
insufficiencie
,
I
sought
&
found
that
which
I
haue
(
slender
as
it
is
)
at
the
hands
of
him
that
made
Iub●l
a
Gen.
4.
21.
&
vers.
22.
pleasant
Musician
,
and
Tubal
a
painfull
Smith
.
And
to
say
as
I
find
,
my
A
thankelesse
profession
.
profession
agrees
little
with
the
qualitie
of
the
first
,
but
much
with
that
of
the
last
:
for
,
it
is
mixed
with
farre
more
paine
,
then
pleasure
;
and
with
more
care
,
then
comfort
;
and
with
more
griefe
,
then
gaine
;
and
with
more
suspicion
,
then
thanks
.
Can
there
be
(
may
some
A
calling
subiect
to
censure
.
say
)
a
profession
,
bringing
with
it
such
a
troupe
of
inconueniences
?
yes
,
though
I
be
no
publik
Magistrate
,
my
calling
is
as
subiect
to
censure
:
for
,
what
man
is
hee
that
deales
betweene
two
,
or
more
,
of
contrarie
desires
,
that
can
truly
giue
them
all
contented
satisfaction
,
be
he
the
most
iudicious
and
iustest
Iudge
or
Magistrate
?
How
much
more
,
to
deale
with
multitudes
of
peruerse
and
preiudicate
people
:
yea
,
if
it
be
in
a
businesse
that
concernes
their
soules
,
by
the
sincerest
Minister
of
God
,
will
they
not
censure
according
to
their
seuerall
conceiued
(
though
corrupt
and
peruerse
)
opinions
?
But
if
the
businesse
concern
their
worldly
estates
,
much
more
will
the
most
of
them
kicke
against
the
most
iust
,
and
most
indifferent
iudgement
of
the
Agent
,
who
being
tyed
by
the
band
of
dutie
and
a
good
conscience
,
to
giue
a
true
account
of
his
imployments
to
a
second
person
,
the
maintenance
of
whose
dignitie
and
liuelyhood
,
in
some
part
consisteth
in
the
iust
execution
of
that
wherein
he
is
trusted
,
cannot
yet
escape
their
slanders
,
deale
he
neuer
so
sincerely
.
Need
not
I
therefore
to
To
be
subiect
to
a
double
censure
,
requires
care
of
a
mans
carriage
.
be
carefull
of
my
carriage
,
being
subiect
to
a
double
censure
?
If
I
come
short
of
mine
expected
dutie
,
I
may
be
taxed
at
home
;
if
I
performe
it
truely
,
I
am
condemned
abroad
:
and
,
to
arbitrate
mine
actions
,
there
are
such
,
sometimes
,
as
for
their
owne
vaine
popularitie
among
the
multitude
,
and
to
insinuate
with
the
Honorable
wise
,
will
rather
adde
a
sentence
of
rash
(
yea
false
)
condemnation
,
then
a
sillable
to
excuse
the
smallest
slip
(
if
any
bee
)
incensing
so
the
waspish
Hidra
,
to
a
clamorous
out-cry
,
that
I
haue
abused
them
:
who
being
thus
seconded
,
will
not
forbeare
to
disgorge
their
malicious
hearts
to
the
vttermost
disgrace
of
him
,
that
with
a
most
sincere
conscience
carryeth
his
desires
,
neither
to
leane
vnto
the
right
hand
,
partially
to
please
his
Master
;
nor
to
the
left
hand
,
iniuriously
to
wrong
any
,
whome
his
seruice
concernes
.
What
then
?
Shall
I
Not
to
relinquish
our
calling
,
for
false
suggestions
.
looke
backe
?
shall
I
leaue
my
plough
for
some
rubs
it
meets
withall
in
a
rough
and
rugged
soyle
?
No
,
I
may
not
,
but
rather
indeuour
so
to
carry
my selfe
in
my
calling
,
as
my
conscience
may
still
(
as
euermore
formerly
it
hath
)
testifie
with
mee
mine
integritie
,
whatsoeuer
may
be
said
or
done
against
me
.
I
am
not
of
my selfe
ignorant
,
but
doe
know
and
acknowledge
,
that
if
I
should
rest
either
carelesse
of
▪
my
dutie
on
the
one
side
,
or
ouer-harsh
or
heauy
on
the
other
,
respecting
onely
my
priuate
salarie
and
extorted
gaine
,
forgetting
dutie
and
charitie
,
A
cleere
conscience
makes
bold
.
I
should
carry
a
greater
charge
of
conscience
(
not
questioned
)
then
all
the
vniust
calumniations
and
Pro.
28.
1.
slanders
of
malicious
men
could
cast
vpon
me
;
I
will
therefore
with
patience
goe
on
,
and
vndergoe
the
burden
of
what●oeuer
crimination
.
MEDIT.
XIX
.
Obiection
.
SOme
man
may
say
,
To
what
end
is
all
thi●
Discourse
,
touching
the
crosses
falling
vpon
him
in
his
priuate
profession
and
calling
?
What
is
his
case
to
other
men
?
It
concernes
none
but
himselfe
,
and
therefore
a
relation
needlesse
and
vnprofitable
.
If
it
concerne
none
but
All
men
are
subiect
to
euil
toungs
.
my selfe
;
as
it
profits
none
else
,
it
little
hurts
any
else
:
yet
this
may
any
man
learne
hereby
,
that
all
possessions
and
imployments
are
not
free
from
censure
;
nor
any
man
so
iust
,
and
sincere
in
his
calling
in
this
life
,
but
is
subiect
to
back-byting
tongues
:
yea
,
such
as
thinke
this
my
relation
to
concerne
them
nothing
at
all
,
shall
finde
it
a
necessarie
preuention
of
their
too
much
securitie
;
for
I
yet
neuer
knew
the
man
,
of
whatsoeuer
Calling
,
Trade
,
Mysterie
,
Profession
,
or
Imployment
,
whom
neither
his
owne
conscience
in
some
Is
none
so
iust
,
but
conscience
or
wicked
men
will
taxe
for
iniustice
.
things
could
,
or
malicious
men
would
not
slander
,
backe-bite
,
or
accuse
:
let
him
bee
of
what
eminent
place
soeuer
,
in
Church
,
or
Common-wealth
;
especially
,
where
he
is
to
handle
matter
of
difference
betweene
men
;
hee
shall
hardly
escape
,
either
temptation
by
reward
,
or
condemnation
for
iniustice
,
deale
hee
neuer
so
iudiciously
and
iustly
.
Doth
this
concerne
none
Obiection
but
my selfe
?
yes
,
but
what
then
?
why
should
I
vntimely
discouer
these
common
abuses
offered
to
the
good
by
the
bad
?
It
is
the
meane
to
bring
men
into
suspicion
of
doing
euill
,
that
are
free
:
and
to
put
men
in
minde
to
slander
,
that
thought
not
of
it
.
It
were
a
happie
forgetfulnesse
.
But
the
World
is
not
so
sleepie
,
but
the
least
occasion
awakes
it
,
to
the
vniust
reproch
of
iustest
men
;
men
of
all
degrees
and
qualities
.
And
therefore
I
thinke
fit
to
let
all
A
slanderer
wounds
himselfe
.
such
abusing
tongues
to
know
,
that
their
malice
is
in
vaine
towardes
them
they
ayme
to
hit
,
but
they
wound
themselues
,
and
defile
the
cares
that
heare
them
:
therefore
I
feare
them
not
,
but
will
goe
on
,
in
my
lawfull
calling
,
to
day
and
to
morrow
,
and
while
it
pleaseth
God
,
and
leaue
them
and
their
tongues
,
either
to
repent
,
or
to
perish
in
their
time
.
I
find
the
surest
and
safest
Best
,
not
to
regard
what
the
wicked
say
defence
against
these
dogged
natur'de
tongues
that
bite
them
,
that
heare
not
their
barking
,
not
to
regard
what
they
say
,
or
Esa.
51.
7
,
8
to
whom
,
or
what
they
report
.
For
if
I
should
feare
to
goe
on
in
my
calling
,
because
I
am
subiect
to
the
mis-conceiuings
and
misreports
of
common
Detractors
,
I
should
seeme
to
feare
more
their
slanders
,
then
the
breach
of
Gods
Precept
,
who
approoueth
Pro.
12.
11.
not
,
but
condemneth
the
life
that
is
idle
.
The
World
esteemeth
The
idle
are
least
at
leisure
to
doe
good
.
them
happiest
men
,
that
in
wealth
,
pleasure
and
idlenesse
,
liue
without
labour
,
who
haue
most
leisure
to
heare
,
obserue
and
publish
the
defects
of
other
men
;
and
yet
haue
no
time
to
looke
into
,
or
reforme
their
owne
farre
more
grosse
Errours
,
or
to
serue
him
that
will
teach
them
better
things
.
The
Holy
Ghost
approueth
them
happiest
,
that
liue
of
the
meane
profit
of
their
labours
:
Thou
shalt
be
blessed
,
saith
Dauid
,
when
thou
●atest
the
fru●●s
of
the
labors
of
thine
owne
hands
:
though
it
bee
no
daintie
fare
,
by
common
experience
,
that
a
man
iustly
may
get
,
by
the
meere
labour
of
his
owne
hands
(
excluding
high
Offices
)
yet
competent
,
Handie
trade
lawfully
vsed
,
can
hardly
purchase
much
Land
:
Officers
may
.
Act.
18.
3.
blessed
by
God
.
How
then
can
this
poore
industrie
attaine
the
meanes
to
purchase
Patrimonies
for
Posterities
?
Paul
by
his
Tent-making
,
nor
Peter
by
his
fishing
,
Mat.
4.
18.
could
grow
great
in
the
World
;
but
Matthew
an
Mar.
2.
14.
Col.
4.
14.
Officer
,
and
Luke
a
Phisician
,
were
in
the
way
of
farre
more
profit
:
Such
are
the
different
estates
of
men
in
this
World
,
some
poore
,
some
rich
,
some
base
,
some
in
honour
,
not
one
without
his
crosses
;
therefore
not
one
without
All
haue
need
to
pray
.
necessarie
occasion
,
to
pray
for
a
contented
minde
,
euer
prepared
for
the
time
of
death
;
neuer
looking
for
true
peace
with
,
or
in
the
World
:
and
happie
is
hee
that
hath
warres
with
it
,
and
peace
with
God
.
But
here
is
the
miserie
The
cause
of
household
troubles
.
of
miseries
;
hence
is
griefe
,
hence
often
vpbraydings
;
especially
domesticke
:
the
want
of
daintie
fare
,
gay
,
and
fashionable
garments
,
and
the
want
of
meanes
to
preferre
and
aduance
Posterities
,
is
the
Houshold
Breake-peace
:
and
to
auoid
Some
to
auoide
worldly
miserie
,
fall
into
mischief
.
this
miserie
,
some
runne
into
a
mischiefe
,
vsing
sinister
and
vnlawful
means
to
satisfie
the
World
and
worldly
mindes
,
displeasing
God
,
to
please
vaine
fantasies
:
yet
,
for
a
time
,
it
is
sweet
and
pleasant
,
yeelding
a
kind
of
content
and
carnall
comfort
:
such
as
CHRIST
fore-told
,
that
Worldlings
should
haue
in
this
life
;
as
the
Rich
man
in
the
Gospell
had
:
but
GODS
owne
Children
should
haue
contrarie
enentertainmēt
in
the
world
:
they
should
want
,
weepe
,
and
lament
as
Lazarus
Luk.
16.
20.
did
:
and
as
their
estates
of
wealth
and
want
,
pleasure
and
paine
,
faith
and
infidelitie
doe
differ
;
so
do
their
ends
;
for
fulnes
and
want
,
mirth
and
mourning
,
ioy
and
sorrow
,
idlenesse
and
labour
,
stand
not
together
in
this
life
,
neither
yeeld
they
like
comfort
,
or
calamitie
after
death
.
There
are
but
two
extremes
Two
extremes
of
pouertie
andriches
.
in
riches
and
pouertie
,
but
their
degrees
are
infinite
:
so
are
there
of
pleasure
and
paine
after
this
life
:
The
true
vse
of
riches
,
and
the
patient
acceptance
of
a
meane
estate
are
equall
,
and
receiue
eequall
proportion
of
reward
.
So
the
abuse
of
riches
,
and
the
impatient
vndergoing
of
a
poore
estate
,
shall
be
equally
punished
:
whether
therefore
I
bee
poore
or
rich
,
I
am
in
neither
happie
,
but
so
farre
,
as
I
walke
in
either
of
them
,
in
the
feare
and
loue
of
God
,
that
giues
both
;
for
the
good
of
the
good
;
and
to
the
reproofe
of
them
that
abuse
either
.
O
,
happie
is
that
heart
,
He
is
happiest
,
that
seekes
to
be
filled
with
heauenly
things
.
that
harbours
the
hope
of
heauenly
things
!
it
is
contentedly
satisfied
with
the
smallest
portion
the
world
doth
yeeld
,
and
yet
resteth
not
idle
in
well-doing
,
but
carefully
indeuoreth
so
to
liue
,
as
willingly
not
to
be
chargeabe
to
any
,
desiring
rather
to
bee
able
to
helpe
the
needie
,
and
to
owe
nothing
but
good
will
to
any
.
Naked
came
I
into
the
World
:
poore
and
in
a
meane
estate
I
liue
,
and
naked
I
must
goe
hence
:
as
touching
my
spirituall
part
,
I
shall
be
clothed
with
the
Robe
of
my
Redeemers
merits
,
in
the
Heauens
,
vntill
my
bodie
shall
be
raysed
againe
,
and
then
reunited
vnto
my
soule
,
and
both
become
one
bodie
clothed
with
eternall
glorie
.
And
therefore
,
Come
,
Lord
Iesus
,
come
quickly
,
and
finish
these
dayes
of
sinne
,
that
I
may
partake
of
thy
glorie
.
THE
HVSBANDS
Christian
counsell
to
his
Wife
and
Children
,
left
poore
after
his
death
.
PART
.
1.
Death
certaine
,
his
comming
vncertaine
.
BY
the
former
Discourse
,
ye
may
perceiue
,
that
Death
will
certainly
come
vpon
mee
and
you
,
as
vpon
all
men
;
but
when
,
where
or
how
,
no
man
knowes
;
and
that
after
death
,
all
shall
come
to
Iudgement
,
and
yeeld
account
for
whatsoeuer
they
haue
done
in
this
life
,
and
therefore
wee
all
should
prepare
vs
against
the
time
,
by
continuall
watchsulnesse
in
well-doing
.
You
may
also
conceiue
,
and
I
know
,
you
haue
too
well
experimented
my
poore
estate
to
bee
such
,
as
I
cannot
leaue
behinde
me
such
testimonies
,
of
my
worldly
happinesse
as
many
other
men
doe
to
them
they
leaue
behinde
them
,
that
may
challenge
some
remembrance
by
their
worldly
substance
.
And
therefore
,
in
stead
of
such
commemorations
,
I
desire
,
before
I
goe
hence
,
and
bee
no
more
seene
,
to
leaue
such
token
of
my
loue
towards
you
,
as
I
can
;
that
you
may
likewise
remember
mee
in
Christian
imitation
,
after
my
death
,
wishing
you
to
take
that
in
good
part
at
my
hands
,
that
I
shall
giue
you
in
counsell
,
though
words
,
I
know
,
make
none
wealthy
.
In
stead
therefore
of
The
loue
of
God
in
pouertie
,
is
greatest
portion
.
Possessions
,
and
Pecuniary
Portions
,
I
wish
you
euer
to
esteeme
the
fauor
,
loue
,
and
prouidence
of
God
,
your
chiefest
riches
,
who
as
he
hath
been
euer
mine
:
so
will
hee
bee
assuredly
yours
,
if
in
faith
yee
serue
him
and
seeke
him
.
Bee
yee
therefore
patient
in
that
,
which
in
this
life
necessitie
inforceth
to
be
vndergone
,
howsoeuer
hard
and
vnsauourie
it
bee
to
flesh
and
bloud
:
and
make
of
that
necessitie
a
vertue
;
which
if
bee
taken
with
grudging
,
turnes
into
sinne
.
The
time
will
not
bee
long
,
which
will
giue
end
Death
giues
equall
portions
to
poore
and
rich
.
to
the
greatest
miseries
,
then
what
difference
can
there
bee
obserued
,
betweene
them
that
haue
abundance
,
and
them
that
haue
least
;
they
shall
carrie
equall
portions
to
their
graues
,
only
nakednesse
,
which
both
the
rich
and
poore
,
the
glorious
and
the
base
brought
into
the
World
with
them
:
yet
their
future
portions
may
differ
,
as
did
the
Rich
mans
Mat.
16.
21
and
Lazarus
.
Let
vs
therefore
,
as
long
as
we
liue
together
,
couple
and
comfort
our
hearts
together
in
the
Lord
,
whose
pleasure
it
is
(
and
that
in
God
keeps
them
low
,
whom
hee
loues
.
loue
)
to
keepe
vs
low
in
this
World
,
to
the
end
wee
should
not
be
transported
from
the
loue
of
heauenly
,
to
earthly
things
;
the
best
whereof
is
our
bodie
,
which
yet
is
compared
to
a
Flowre
,
that
fades
and
comes
to
nothing
.
If
therefore
pouertie
and
afflictions
continually
possesse
vs
,
and
presse
vs
downe
,
euen
vnto
our
liues
ends
:
Let
vs
rest
euer
faithfull
,
cleauing
constantly
vnto
God
,
for
hee
careth
for
vs
;
so
shall
wee
1.
Pet.
5.
7
bee
the
lesse
carefull
for
worldly
things
.
Care
not
for
your
liues
(
saith
Christ
)
namely
,
what
Luk.
12.
22.
yee
shall
eate
,
or
what
yee
shall
drinke
,
nor
for
your
bodies
,
what
yee
shall
put
on
:
Mat.
6.
26.
for
the
bodie
is
more
worth
then
meate
,
and
of
more
value
then
rayment
,
bee
it
neuer
so
precious
:
yet
shall
it
naturally
rot
as
the
Garment
doth
:
but
so
much
the
more
precious
is
the
bodie
,
though
it
perish
,
by
how
much
it
shall
bee
futurely
glorified
.
But
the
bodies
of
the
disobedient
and
wicked
,
are
so
much
the
more
base
and
vile
then
is
a
garment
,
by
how
much
it
shall
not
so
totally
perish
as
the
garment
doth
,
but
bee
reserued
and
raysed
to
endlesse
torments
.
The
fowles
of
the
ayre
Mat.
6.
26.
are
brought
in
by
Christ
,
to
teach
man
to
cast
his
care
vpon
God
,
Who
careth
The
very
brute
beasts
and
fowles
must
trauaile
for
their
food
,
how
much
more
man
?
for
the
verie
fowles
,
though
they
sow
not
,
nor
reape
,
nor
carrie
into
barnes
,
yet
they
are
fedde
and
nourished
by
God
:
but
they
are
not
idle
:
for
as
God
hath
ordained
food
for
them
,
so
are
they
to
flye
to
and
fro
to
seeke
it
;
teaching
as
not
to
rest
careles
of
lawfull
labours
,
though
Christ
say
,
Care
not
for
to
morrow
:
but
rather
that
we
should
bee
so
much
the
more
industrious
euery
where
,
by
all
meanes
&
at
all
times
,
in
our
lawfull
callings
,
omitting
no
opportunitie
lawfully
to
encrease
our
store
.
Christ
likewise
by
way
Mans
beautie
farre
short
of
the
flowres
of
comparison
,
brings
in
the
Lillyes
of
the
field
,
setting
their
glorie
to
the
glorie
of
our
corrupt
bodies
;
shewing
,
that
although
wee
labour
and
toyle
,
and
carke
and
care
,
Matt.
6.
28.
and
busie
our
bodies
and
braynes
about
superfluous
and
vanishing
things
,
wee
can
neuer
bee
comparable
to
the
glory
of
the
Lilly
,
&
other
glorious
&
beautifull
flowers
;
no
not
Salomon
in
his
most
glorious
robes
:
yet
as
glorious
as
these
beautifull
flowers
are
,
they
quickly
fade
and
fall
away
.
Whereby
we
are
taught
,
Mans
estate
like
a
flower
here
.
that
how
gawdily
or
gloriously
soeuer
we
couet
to
beautifie
our
bodies
,
wee
make
them
neuer
the
more
permanent
,
but
,
as
these
Esa.
40.
6.
flowers
wither
and
fall
,
leafe
after
leafe
,
through
the
defect
of
the
sap
,
that
first
caused
them
to
flourish
:
1.
Pet.
1.
24
so
man
,
liue
he
neuer
so
long
,
and
neuer
so
full
of
glorie
,
when
the
sap
of
nature
begins
to
wax
drie
in
him
,
his
most
glorious
leaues
begin
to
fade
and
faile
,
one
after
another
;
the
strong
men
(
his
legs
)
begin
to
weaken
and
falter
;
the
grinders
(
his
teeth
)
fall
out
of
the
head
;
the
lookers
,
(
the
eyes
)
wax
dim
,
&
one
part
after
another
decayes
,
till
the
bodie
totally
comes
to
dust
in
the
graue
.
This
is
the
glorie
of
the
most
glorious
;
hee
buds
,
blossoms
,
ripes
,
&
rots
,
as
doth
the
flower
in
the
Psal.
78.
39.
garden
,
the
grasse
of
the
field
,
and
as
a
shaddow
,
a
dreame
,
and
as
a
fancie
flyes
to
his
end
;
and
liue
he
neuer
so
long
,
his
life
is
but
as
a
tale
that
is
told
.
Doe
wee
not
daily
see
The
fragilitie
of
man
.
the
youngest
&
strongest
among
humane
creatures
,
liuely
,
full
of
agilitie
,
and
corporall
actiuitie
in
the
morning
;
who
yet
before
night
are
eyther
naturally
or
accidentally
oftentimes
cut
downe
,
and
in
their
graues
?
Why
therefore
should
Why
we
should
not
be
too
carefull
of
worldly
things
.
I
,
or
you
,
that
shall
perchance
suruiue
me
,
be
so
sollicitous
,
and
ouercarefull
of
worldly
things
?
especially
seeintg
he
longest
liuer
cannot
enioy
what
he
desireth
,
with
any
true
contentment
,
aboue
fortie
or
fiftie
yeeres
:
for
till
he
bee
twentie
,
hee
is
vnder
gouernment
,
not
at
his
owne
will
:
after
that
,
he
is
wearied
with
labours
,
and
cares
of
the
world
;
&
when
he
comes
to
sixtie
or
seuentie
yeeres
,
hee
be
comes
decrepit
,
vnapt
,
&
vnable
to
follow
his
owne
occasions
.
To
bee
in
league
with
As
no
man
can
put
off
death
,
so
can
he
not
prolong
life
.
death
,
as
hoping
he
will
forbeare
the
execution
of
his
warrant
vpon
vs
,
or
by
arte
to
indeuour
to
put
off
old
age
,
though
many
desire
it
,
none
can
doe
it
;
the
richest
by
his
gifts
,
the
strongest
by
his
valour
,
the
wisest
by
his
policie
,
nor
the
most
cunning
by
any
artificiall
deuice
or
stratagem
he
can
contriue
.
Who
can
free
himselfe
of
a
feuer
?
who
can
rid
himselfe
of
the
gout
,
of
the
stone
,
or
of
any
other
inherent
infirmitie
of
the
bodie
?
Surely
none
but
death
:
death
is
the
Phisician
Death
cureth
all
diseases
.
that
cures
all
the
diseases
present
in
the
bodie
:
yet
we
like
not
his
phisick
,
wee
are
contented
to
vse
art
,
money
we
willingly
giue
to
auoyd
it
;
and
yet
it
is
commonly
seene
,
that
hee
that
seekes
and
desires
most
to
prolong
his
life
,
is
most
suddenly
taken
by
death
:
and
he
that
seekes
most
to
flie
from
it
,
him
it
followes
euen
at
the
heeles
:
and
hee
that
couets
most
to
saue
his
life
,
soonest
loseth
it
.
I
thinke
it
therefore
How
farre
to
couet
long
life
.
greatest
wisdome
,
so
farre
to
couet
long
life
,
as
it
may
stand
a
blessing
of
God
;
during
which
life
,
we
are
to
meditate
necessarily
Exo.
23.
26.
two
especial
points
,
namely
,
how
to
leade
our
liues
,
&
how
to
entertaine
death
when
it
comes
.
As
touching
the
first
,
First
point
to
liue
godly
.
we
are
inioyned
,
&
therefore
bound
to
liue
godly
;
which
comprehendeth
all
the
dueties
of
a
Christian
life
,
which
duties
although
All
duties
performed
by
holy
obedience
they
be
many
,
are
all
performed
by
holy
obedience
to
God
,
which
consisteth
in
a
perfect
obseruing
of
his
diuine
Precepts
,
namely
,
1.
Sam.
15.
22
,
23.
Hos.
6.
6.
in
doing
that
which
is
good
,
and
auoyding
that
which
is
euill
.
The
good
commanded
,
All
good
is
of
God
,
euill
of
ourselues
.
cannot
be
done
by
nature
,
which
is
corrupt
;
but
by
grace
,
freely
giuen
:
the
euill
,
which
is
forbidden
,
comes
,
and
is
done
by
nature
.
The
effects
of
good
and
ill
affections
,
consist
in
action
,
by
seuerall
operations
:
the
good
which
we
doe
,
God
worketh
both
in
vs
and
by
vs
;
the
euill
which
wee
doe
,
is
of
&
by
our selues
:
The
like
in
suffering
;
the
good
suffer
euill
with
patience
,
not
the
euill
of
doing
,
but
the
bearing
of
euils
and
wrongs
offerd
,
without
grudging
:
The
wicked
suffer
euen
goodnesse
,
as
it
were
,
against
their
wils
,
and
commit
euils
against
the
good
wittingly
,
and
with
their
wils
:
The
good
endeuour
to
leade
their
liues
vnspotted
in
the
world
,
not
as
did
many
Heathen
Philosophers
,
who
had
both
the
actiue
and
passiue
parts
of
doing
good
,
and
suffering
euill
,
&
that
in
great
measure
of
patience
,
wanting
only
diuine
knowledge
,
&
consequently
,
faith
:
which
are
no
more
ours
by
nature
,
then
they
were
theirs
.
Therefore
,
if
I
,
or
you
Outward
vertues
gaine
but
a
bare
name
of
holinesse
.
should
onely
indeuour
a
kinde
of
Philosophical
outward
and
morall
goodnes
,
without
the
internal
working
of
grace
through
faith
;
wee
should
by
our
such
doing
and
suffering
,
gaine
but
that
which
they
gayned
,
a
bare
name
of
holinesse
;
although
wee
(
as
some
of
them
did
)
would
voluntarily
giue
our
bodies
to
death
,
wee
should
thereby
gain
but
the
more
future
miseries
.
In
all
our
doings
and
We
must
haue
God
before
our
eyes
,
both
in
doing
and
suffering
.
sufferings
,
wee
must
set
GOD
alwayes
before
the
eye
of
our
mindes
,
taking
hold
of
Christ
by
faith
,
by
whome
hee
hath
reueiled
himselfe
vnto
vs
(
to
be
our
louing
Father
)
not
vnto
them
:
without
Christ
,
wee
are
euen
as
the
former
Gentiles
were
,
vnder
the
curse
;
but
,
by
and
through
him
,
made
heires
of
the
Kingdome
of
glorie
:
whereof
(
although
these
Philosophers
were
endued
with
humane
wisedome
farre
aboue
vs
,
they
had
yet
no
understanding
of
,
nor
were
partakers
of
that
true
glorie
which
is
by
Christ
.
Therefore
must
we
,
that
liue
in
the
light
of
Truth
,
striue
to
bee
partakers
of
We
must
striue
to
do
better
things
,
then
the
Philosophers
did
.
better
things
then
they
,
that
liued
in
the
darknesse
of
ignorance
:
for
vs
to
come
short
of
their
care
(
of
doing
the
good
they
suppos'd
good
)
in
doing
that
wee
know
to
bee
good
,
were
most
palpable
idlenesse
,
and
seuerely
punishable
.
We
must
therefore
,
while
it
is
to
day
,
studie
,
and
practise
to
be
holy
in
deede
,
not
in
shew
,
like
the
Pharises
,
whose
seeming
sanctitic
was
all
external
,
and
internally
were
prophane
hypocrites
.
As
touching
the
second
point
of
Meditation
,
namely
,
Second
point
,
to
prepare
vs
for
death
.
of
the
vncertayne
comming
,
and
to
be
prepared
for
death
:
cast
your
eye
vpon
the
fore-part
of
the
former
treatie
,
where
you
may
peraduenture
finde
matter
of
Meditation
touching
this
point
.
In
briefe
,
Remember
your
ends
,
namely
,
death
;
and
if
you
haue
any
grace
,
it
will
preuent
sinne
in
you
:
so
walke
in
health
,
as
if
you
should
presently
die
:
ye
shall
find
it
a
remedy
against
the
vanities
of
this
life
.
Who
can
thinke
of
present
death
,
and
yet
delight
himselfe
in
the
vncertayne
things
of
this
world
?
Hee
that
is
still
dying
,
begins
his
eternall
life
here
,
and
remembers
that
hee
hath
here
no
continuing
Citie
;
No
continuing
Citie
here
and
therefore
thinks
of
,
&
seekes
that
which
is
to
come
;
not
liuing
as
the
secure
conetous
man
in
the
Gospell
,
flattering
his
soule
to
remaine
many
yeeres
in
his
bodie
,
not
hauing
one
night
to
liue
.
Yee
are
poore
,
I
confesse
,
Needlesse
to
dissuade
the
poore
from
couetousnes
I
cannot
enrich
you
,
and
therefore
to
disswade
you
from
couetousnesse
,
may
seeme
superfluous
;
yet
I
thinke
not
,
but
a
begger
may
be
as
couetous
,
and
as
greedy
to
get
&
hoord
vp
,
as
the
richest
man
:
flie
it
therefore
in
your
smallest
meanes
:
it
is
the
roote
of
all
other
sinnes
,
it
depriues
men
of
the
sense
of
future
good
or
euill
;
auoid
it
,
left
death
steale
vpon
you
,
and
finde
you
so
doing
:
depend
To
depend
on
God
.
on
Gods
prouision
&
blessing
of
your
owne
lawfull
and
laudable
industries
;
He
is
your
heauenly
Father
,
and
knoweth
whereof
ye
haue
neede
;
seeke
him
,
hee
will
be
found
,
he
will
supply
all
your
occasions
,
if
yee
bee
faithfull
,
though
yee
were
neuer
so
poore
.
DAVID
depending
on
The
safest
course
,
to
cast
our
care
vpon
God
.
God
,
found
by
experience
,
that
the
righteous
were
neuer
left
destitute
,
nor
their
faithfull
children
to
begge
.
Cast
then
your
care
vpon
God
,
for
hee
careth
for
you
:
And
let
not
the
care
of
the
things
of
this
life
preuent
your
carefull
preparation
to
a
better
life
,
which
you
cannot
attayne
vnto
but
by
death
:
and
therefore
indeuour
so
to
liue
,
as
God
may
bee
glorified
in
your
death
,
not
giuing
your
members
as
weapons
Rom.
6.
13.
of
vnrighteousnesse
,
vnto
sinne
here
:
but
giue
your selues
vnto
God
,
as
they
that
are
aliue
from
the
dead
,
and
giue
your
members
as
weapons
of
righteousnesse
vnto
GOD
.
Striue
against
your
owne
corruption
,
and
let
Vers.
12.
not
sinne
raigne
in
your
mortall
bodies
,
that
yee
should
obey
it
in
the
lusts
thereof
:
for
,
When
lust
hath
conceiued
,
it
Iam.
1.
15.
bringeth
forth
sinne
,
and
sin
,
when
it
is
finished
,
bringeth
forth
death
;
not
the
death
of
the
body
only
,
which
is
but
a
dissolution
of
the
soule
from
it
for
a
season
:
but
the
death
both
of
soule
and
body
,
which
is
eternall
.
Walke
therefore
in
Gal.
5.
16.
the
Spirit
(
saith
Saint
Paul
)
and
yee
shall
not
fulfill
the
lusts
of
the
flesh
.
Ye
haue
the
light
,
walke
not
in
darknes
;
for
,
he
that
walketh
in
darknesse
,
Iob.
12.
35.
walkes
hee
knowes
not
whither
:
while
yee
haue
the
light
therefore
,
walke
in
it
.
So
walke
as
your
hearts
We
ought
to
walke
from
euill
to
good
.
may
mooue
from
euill
to
good
,
from
sinne
to
sanctitie
;
cease
to
do
euil
,
learne
to
doe
good
,
and
practise
it
.
Learne
of
Dauid
,
to
run
the
way
of
the
Lords
Commandements
:
Walke
not
in
Psal.
1.
1.
the
counsell
of
the
wicked
,
stand
not
in
the
way
of
sinners
,
nor
sit
in
the
seate
of
the
scornefull
:
but
,
delight
Vers.
2.
your selues
in
the
Law
of
the
Lord
,
and
thereupon
meditate
day
and
night
,
so
shall
yee
bee
blessed
in
life
and
death
.
Yet
thinke
not
to
bee
The
most
godly
haue
most
troubles
.
free
from
troubles
,
enemies
,
and
crosses
,
how
sincerely
soeuer
yee
liue
;
nay
,
the
more
carefull
yee
shall
be
to
lead
a
holy
and
a
godly
life
,
so
much
the
more
will
Satan
seeke
to
peruert
you
:
bee
not
dismaid
,
cease
not
to
walke
honestly
,
as
in
the
open
light
,
that
men
may
see
your
good
works
,
and
glorifie
your
Father
which
is
in
heauen
.
PART
.
II.
Gods
prouidence
towards
his
.
IF
pouertie
&
want
oppresse
you
,
Let
your
Petitions
bee
vnto
God
,
who
,
as
he
giueth
seede
vnto
the
Sower
,
so
shall
he
administer
vnto
you
meat
,
drinke
,
and
all
things
necessarie
.
Remember
the
rich
mercies
of
God
,
which
he
hath
euer
shewed
to
his
faithfull
distressed
children
.
He
sent
his
Prophet
Abacuck
to
Daniel
,
when
hee
was
Dan.
14.
33
not
only
a
prisoner
,
and
out
of
the
reach
of
all
his
friends
,
to
releeue
him
,
but
had
for
his
companions
,
the
fearfull
deuouring
Lyons
,
Dan.
6.
16.
whose
mouthes
that
most
mightie
God
(
who
will
bee
yours
)
closed
vp
,
they
could
not
hurt
his
seruant
.
God
might
haue
sustayned
him
with-out
foode
,
as
he
did
Moses
and
Exod.
24.
18
1.
Kin.
19.
8
Eliah
;
but
to
shewe
his
secret
mercies
by
visible
meanes
.
Remember
also
the
miserable
estate
of
that
poore
distressed
woman
Hagar
'
Gen.
21.
19.
who
was
so
farre
from
any
hope
of
worldly
helpe
in
the
barren
wildernesse
,
hauing
a
most
heauie
heart
for
her
poore
infant
,
that
God
helpeth
when
most
need
is
.
with
the
mother
was
like
to
perish
,
for
want
of
a
cup
of
cold
water
,
despairing
,
as
it
were
,
in
her selfe
,
laid
away
the
childe
from
her
,
forsooke
it
,
as
loth
to
see
the
sorrowfull
spectacle
of
its
death
,
and
looked
vp
vnto
GOD
that
saw
her
,
whose
mercy
and
compassion
was
such
towards
her
,
as
hee
opened
a
Well
of
water
,
&
opened
her
eyes
to
see
it
,
whereby
shee
refreshed
her selfe
,
and
relieued
her
child
:
shewing
thereby
how
carefull
the
Lord
is
of
the
distressed
estates
,
euen
of
such
as
are
out
of
the
couenant
of
grace
;
Ismael
.
how
much
more
of
such
as
take
hold
of
him
by
faith
in
Christ
,
namely
,
of
them
that
truly
feare
him
,
faithfully
beleeue
in
him
,
and
vnfainedly
serue
him
?
Iudg.
15.
18
,
19.
When
Samson
had
wearied
himselfe
,
combating
with
the
Philistims
,
became
so
weake
and
faint
,
as
hee
was
readie
to
perish
for
want
of
water
to
refresh
Nothing
so
dry
,
out
of
which
God
cannot
bring
water
.
him
:
did
not
the
same
God
(
yea
,
our
God
,
the
God
of
the
faithfull
)
giue
him
drinke
out
of
the
drie
iaw-bone
of
an
Asse
?
Could
he
bring
water
sufficient
to
quench
his
great
thirst
,
out
of
so
small
and
so
drie
a
vessell
?
yes
,
for
as
long
as
hee
desired
to
drinke
,
so
long
it
yeelded
water
;
like
as
did
the
oyle
,
which
by
the
power
of
the
same
God
,
Eliah
infused
into
the
emptie
vessels
of
the
widdow
of
Sarepthah
,
it
1.
Kin.
17.
9
ranne
so
long
as
shee
had
vessells
to
contayne
it
.
When
Christ
turned
water
Ioh.
1.
7
,
8.
into
wine
,
it
ceased
not
till
all
the
vessells
were
filled
vp
to
the
brim
.
So
doth
the
same
God
,
God
feedeth
his
faithfull
children
,
as
long
as
they
haue
neede
.
euen
to
this
day
,
deale
with
his
children
,
whom
he
neuer
ceaseth
to
fill
and
feede
,
as
long
as
they
haue
faith
to
receiue
his
blessings
,
and
necessitie
to
haue
them
.
Hee
fed
foure
thousand
God
can
feed
many
with
a
little
.
Matth.
15.
33
,
34.
Mar.
6.
38.
to
45.
Ioh.
6.
9.
with
seuen
loaues
and
a
few
fishes
;
and
fiue
thousand
with
fiue
loaues
and
two
fishes
,
besides
women
and
children
:
hee
could
with
the
same
meanes
haue
fed
a
more
infinite
number
,
his
power
is
so
absolute
,
what
hee
will
,
hee
works
,
and
what
hee
commands
,
is
done
.
The
hard
Rocke
Exo.
17.
5
,
6
must
yeeld
Riuers
of
water
,
shewing
that
he
can
mollifie
the
heart
of
the
most
cruell
Tyrant
,
and
in
stead
of
afflicting
,
to
comfort
his
children
.
The
deuouring
Rauen
,
when
God
will
vse
him
,
contrary
to
his
nature
,
shall
carry
foode
to
his
distressed
Eliah
:
1.
King
.
17.
46.
so
doth
hee
at
this
day
,
doubtlesse
,
worke
the
hearts
of
most
obdurate
men
,
to
doe
good
,
as
it
were
contrary
to
their
condition
,
to
them
that
feare
him
,
and
faithfully
call
vpon
him
in
their
distresses
.
Examples
of
Gods
prouidence
numberlesse
.
The
examples
of
Gods
presence
,
with
his
loue
vnto
his
,
and
his
power
and
prouidence
ouer
his
faithfull
children
,
are
in
the
Scriptures
numberlesse
.
The
like
are
of
his
iudgements
towards
the
wicked
,
not
only
particular
enemies
of
his
,
as
was
Pharaoh
,
Nebuchadnezzar
,
Scnacherib
,
Herod
,
and
others
,
but
against
whole
Kingdomes
,
Cities
,
&
Multitudes
;
the
Kingdomes
of
Israel
and
Iudah
:
where
are
they
?
Is
not
the
Scepter
departed
from
them
,
for
the
wickednesse
of
the
people
that
dwelt
in
them
?
Sodom
,
Gomorrah
,
Zeboim
,
Gen.
15.
Iudgements
against
the
vniust
.
Admah
,
and
Zegor
;
where
are
they
?
Came
not
fire
&
brimstone
from
heauen
vpon
them
?
How
did
the
same
God
confound
Ierusalem
,
the
slaughter-house
,
as
it
were
,
not
only
of
his
Prophets
,
but
of
his
owne
innocent
Sonne
?
and
doe
wee
not
see
daily
GODS
iust
iudgements
vpon
diuers
Countries
&
People
,
by
fire
,
inundations
of
water
,
by
pestilence
,
warres
,
and
famine
?
And
is
not
the
sudden
hand
of
God
vpon
such
as
at
this
day
blaspheme
his
Name
?
Needes
there
examples
of
such
as
haue
beene
striken
,
some
dumbe
,
some
blind
,
some
dead
in
an
instant
?
Doe
not
our
owne
eyes
?
besides
our
owne
;
yea
,
moderne
Histories
witnes
the
same
?
Terrible
is
the
Lord
in
his
wrath
;
and
who
shall
stand
Psal.
76.
7.
in
his
sight
when
he
is
angry
?
He
is
terrible
,
euen
to
the
Vers.
12.
Kings
of
the
earth
:
Nay
,
vnto
such
as
seeme
to
be
,
and
are
not
truely
religious
,
as
Ananias
and
Sapphira
his
Act.
5.
wife
,
who
lying
vnto
the
holy
Ghost
,
were
striken
suddenly
dead
:
It
is
a
fearfull
thing
to
fal
into
the
hands
of
the
liuing
God
,
especially
when
he
is
angrie
.
We
are
all
by
nature
the
children
of
wrath
,
dead
in
Ephe.
2.
1
,
2
trespasses
and
sinnes
.
So
is
al
the
world
subiect
to
the
iudgement
of
God
,
being
found
guiltie
in
his
sight
.
If
GOD
therefore
should
Rom.
3.
19.
marke
what
is
done
amisse
,
who
could
abide
it
?
or
expect
worldly
conforts
from
him
?
Therefore
,
whether
yee
shall
in
this
life
receiue
pouertie
We
cannot
suffer
what
we
haue
deserued
.
or
riches
,
sicknesse
or
crosses
,
or
whatsoeuer
calamities
and
afflictions
,
and
in
what
measure
soeuer
,
perswade
your selues
,
that
it
is
far
short
of
what
yee
haue
deserued
:
therefore
,
take
his
chastisements
with
patience
,
and
endeuour
1.
Cor.
15.
58.
stedfastly
,
alwayes
to
abound
in
the
workes
of
the
Lord
,
assuring
your selues
,
your
labour
shall
not
bee
in
vaine
:
for
,
God
wil
be
euer
readie
to
work
for
you
beyond
that
yee
are
able
to
aske
or
thinke
.
PART
.
III.
Obiection
against
Gods
miraculous
working
at
this
day
.
SOme
yet
wil
say
,
that
the
time
of
Gods
working
miracles
,
namely
,
miraculously
,
and
beyond
the
apprehension
of
naturall
vnderstanding
,
is
past
and
ended
;
and
there
is
now
no
experience
of
such
supply
by
Gods
prouidence
,
as
when
God
sent
Eliah
to
the
widdow
of
Sarepthah
;
and
foode
by
a
Rauen
:
extraordinarie
meanes
indeede
,
which
nowe
are
neither
visibly
nor
actually
done
.
Beware
of
this
rash
censure
;
it
is
the
voice
of
meer
An
vnwarrantable
opinion
against
Gods
working
miraculously
at
this
day
answered
.
Infidelitie
:
for
,
God
is
God
yester-day
(
namely
,
of
old
)
and
to
day
,
and
for
euer
,
his
loue
is
not
diminished
,
his
power
is
not
weakned
,
his
prouidence
preuented
,
nor
his
command
and
absolute
authoritie
ouer
his
creatures
any
way
,
or
by
any
meanes
encountred
,
or
the
execution
of
his
will
opposed
:
but
is
euen
the
first
and
the
last
,
neuer
altering
nor
changing
:
but
as
hee
had
subiects
of
mercy
and
iudgement
to
worke
vpon
,
and
meanes
by
which
to
worke
;
so
hath
hee
at
this
day
,
and
vntill
the
finall
dissolution
of
all
things
,
he
will
still
work
by
meanes
,
without
meanes
,
&
against
meanes
.
His
promises
are
Yea
,
&
Amen
,
not
to
our
Fathers
only
,
but
to
vs
,
and
all
posterities
for
euer
:
&
those
he
performeth
at
this
day
,
yet
not
so
visibly
and
apparantly
,
as
in
the
dayes
of
our
Fathers
of
old
.
We
haue
not
a
Moses
,
Exod.
17.
6.
and
4.
3.
I
confesse
,
to
bring
water
out
of
the
Rocke
,
by
striking
with
his
rod
:
nor
an
Aaron
,
to
turne
a
Rod
into
a
Serpent
,
and
to
deuoure
the
counterfeit
Serpents
of
the
Inchanters
.
Wee
haue
no
Eliah
,
2.
King
.
1.
10
,
11
,
12.
to
pray
for
fire
to
consume
Gods
enemies
:
nor
an
Elisha
,
to
diuide
a
Riuer
2.
Kin.
2.
14
with
his
cloke
:
No
Paul
,
that
with
his
word
Act.
16.
16.
can
dispossesse
a
spirit
of
diuination
:
nor
a
Peter
,
that
Act.
3.
4.
with
his
word
can
make
a
cripple
to
goe
sound
.
Many
miracles
in
former
Miracles
to
bee
wrought
by
men
are
ceased
,
but
the
same
power
of
God
remaynes
.
times
done
,
are
recorded
both
in
the
old
&
new
Testament
,
through
the
power
of
GOD
,
by
the
hands
of
men
:
which
kind
of
working
miracles
,
are
ceased
;
but
the
power
of
God
continueth
the
same
for
euer
,
euer
working
wonderfull
things
with-out
the
compasse
of
humane
apprehension
,
and
sets
before
our
eyes
daily
examples
of
his
extraordinarie
working
in
mercy
,
for
the
comfort
of
his
children
:
and
(
as
before
is
said
)
in
iustice
and
iudgement
against
the
wicked
,
according
to
the
song
of
the
blessed
Virgin
:
The
Lord
Luk.
1.
46.
sheweth
strength
with
his
arme
,
he
scattereth
the
proud
in
the
imagination
of
their
hearts
,
he
putteth
downe
the
mightie
from
their
seate
,
and
exalteth
the
humble
and
meeke
,
he
filleth
the
hungrie
with
good
things
,
and
sendeth
the
rich
emptie
away
.
Is
not
this
a
strong
confirmation
of
the
faith
of
Gods
children
,
plunged
in
perils
,
visited
with
afflictions
,
and
tossed
to
and
fro
in
the
troublesome
and
tempestuous
Sea
of
this
world
?
in
which
,
are
they
not
commanded
to
pray
for
their
deliuerie
?
And
to
whom
pray
they
?
not
vnto
the
same
GOD
as
our
forefathers
did
?
If
GOD
therefore
were
not
now
in
his
Mercie
,
Loue
,
Power
,
If
God
were
not
powerfull
and
proui
dent
as
in
time
past
,
wee
may
pray
in
vaine
.
and
Prouidence
as
hee
was
then
,
as
able
and
willing
to
helpe
;
wee
were
taught
both
to
pray
and
to
feare
in
vaine
,
neither
his
Mercie
,
nor
Iustice
could
appeare
,
as
with
our
owne
eyes
wee
haue
seene
the
wicked
to
perish
,
and
the
innocent
deliuered
,
euen
by
the
hand
of
God
himselfe
:
that
his
Glorie
and
Power
might
,
by
the
iust
punishment
of
the
one
,
and
maruellous
deliuerance
of
the
other
,
be
seene
and
celebrated
of
all
them
that
feare
him
.
The
Holy
Ghost
doth
euery
where
in
the
Scripture
make
vs
see
and
perceiue
the
great
and
manifold
benefits
,
which
come
All
know
why
God
afflicteth
his
.
by
aduersitie
:
he
declareth
them
to
all
,
but
all
haue
not
the
true
apprehension
,
that
it
is
sent
for
their
good
.
And
vnlesse
ye
be
inlightened
in
the
spirit
of
your
mindes
,
and
the
cloudes
of
your
carnal
cogitations
be
driuen
away
by
the
wind
of
diuine
vnderstanding
:
yee
cannot
but
mistake
the
good
pleasure
,
loue
and
fauour
of
God
(
that
causeth
all
things
to
worke
together
for
the
best
to
them
that
loue
him
)
and
grudge
at
your
heauenly
Fathers
Discipline
.
Ye
are
poore
:
murmure
not
,
nor
grudge
at
the
prosperitie
of
others
:
Learne
of
Dauid
the
contrarie
,
Psal.
73.
in
〈◊〉
.
who
in
his
haste
,
and
vnaduisedly
fretted
to
see
the
prosperitie
of
the
wicked
,
that
alwayes
prospered
and
increased
in
riches
:
And
thought
indeed
,
that
God
We
ought
not
to
fret
our selues
at
the
prosperitie
of
the
wicked
made
no
difference
betweene
the
good
and
the
bad
,
the
righteous
and
the
wicked
;
and
therefore
thought
it
a
vaine
thing
to
bee
curious
to
liue
well
:
considering
,
that
notwithstanding
his
continuall
seruing
of
God
;
yet
was
he
punished
and
chastened
euery
morning
,
namely
daily
:
the
wicked
still
secure
,
and
in
no
danger
;
this
strange
course
of
Gods
working
,
hee
(
as
it
were
)
admired
,
and
began
to
consider
,
if
hee
could
finde
out
the
cause
;
but
it
was
too
deepe
for
his
naturall
wisedome
,
Ver.
27.
but
when
hee
entred
into
the
Sanctuarie
of
God
,
when
he
had
consulted
with
the
holy
Spirit
of
God
,
and
had
learned
his
Word
;
then
he
vnderstood
what
the
end
of
these
flourishing
men
would
be
:
he
considered
,
that
God
had
set
them
in
slipperie
places
,
how
hee
east
them
into
sudden
desolation
,
Ver.
18.
wherein
they
perished
and
were
fearefully
confounded
.
Put
therefore
your
trust
in
God
,
he
will
guide
you
in
all
your
occasions
by
his
counsell
,
and
after
your
godly
life
ended
,
hee
will
receiue
you
to
Glorie
.
Ver.
24.
Seeke
therefore
neither
helpe
nor
comfort
,
but
of
GOD
alone
;
for
there
is
none
in
Heauen
but
hee
,
and
desire
none
in
the
Earth
,
but
him
.
If
ye
fall
into
troubles
,
beware
as
neere
as
ye
may
it
bee
not
for
euill
doing
:
for
the
Magistrate
beares
the
Sword
for
sinners
.
If
ye
Rom.
13.
4.
bee
troubled
for
well-doing
,
yee
need
not
feare
,
yee
haue
God
on
your
side
,
and
his
Minister
the
Magistrate
,
in
his
stead
to
defend
you
.
Troubles
and
aduersities
,
of
themselues
,
as
they
Troubles
of
the
righteous
to
be
born
with
gladnesse
.
are
sent
of
God
,
are
to
be
borne
with
more
then
patience
,
euen
with
ioy
:
they
shall
cause
your
mindes
to
bee
set
on
things
profitable
,
and
will
make
you
wise
in
learning
good
things
.
Therefore
,
saith
Dauid
,
It
is
good
for
mee
that
I
haue
beene
in
trouble
,
that
I
might
learne
thy
Statutes
.
PART
.
IIII.
The
benefit
of
aduersities
.
ADuersities
bring
those
that
are
much
exercised
with
them
,
to
the
contempt
of
earthly
,
and
desire
of
heauenly
things
.
Paul
,
that
sanctified
Vessell
of
God
,
had
many
afflictions
,
imprisonments
,
whippings
,
scourgings
,
stonings
,
reproches
;
which
hee
yet
imbraced
,
for
the
loue
of
Christ
:
and
they
wrought
in
him
a
hatred
of
worldly
things
,
and
desired
only
to
be
disselued
,
to
be
with
Christ
his
Master
in
Glorie
:
acknowledging
that
Christ
was
his
(
as
he
is
our
)
life
:
and
death
was
to
him
(
as
it
shall
bee
to
vs
,
if
wee
liue
here
in
him
)
aduantage
.
The
light
affliction
,
which
Greatest
afflictions
cannot
deserue
the
glorie
to
come
.
yee
shall
here
indure
but
for
a
moment
,
shall
cause
vnto
you
a
farre
most
excellent
and
eternall
weight
of
Glorie
.
Therefore
looke
not
on
,
with
a
longing
desire
for
the
things
of
this
life
,
which
are
seene
:
but
for
the
things
that
are
not
seene
,
for
The
things
that
are
seene
,
are
temporall
;
but
the
things
that
are
not
seene
,
are
eternall
.
Who
then
would
not
Rather
to
long
for
,
then
to
lothe
death
.
rather
long
to
bee
clothed
with
that
House
which
is
from
Heauen
,
then
to
remaine
here
in
a
base
Cottage
,
full
of
troubles
,
and
most
vncertaine
?
whatsoeuer
yee
indure
here
,
yee
cannot
merit
by
it
:
for
it
is
only
either
in
way
of
a
punishment
for
sinne
,
or
sent
of
God
to
preuent
sinne
.
I
account
not
(
saith
Saint
Rom.
8.
18.
Paul
)
that
the
afflictions
of
this
present
time
,
are
worthy
of
the
glorie
,
which
shall
bee
futurely
shewed
me
.
If
Pauls
afflictions
could
not
merit
the
glorie
to
come
;
how
much
lesse
shall
yours
or
mine
.
Wee
must
make
our
account
before-hand
,
not
to
goe
to
Heauen
,
by
eating
and
drinking
,
by
getting
and
hoording
,
by
pleasure
Pleasure
nor
profit
.
can
bring
vs
to
Heauen
.
and
profit
;
but
through
hunger
,
nakednesse
,
Pouertie
,
Enemies
,
and
many
troubles
and
afflictions
:
Therefore
saith
the
Wiseman
,
Refuse
not
the
chastening
of
the
Lord
,
neither
be
grieued
with
his
correction
:
for
whom
the
Lord
loueth
,
Heb.
12.
6.
Reuel.
3.
19.
him
hee
correcteth
,
euen
as
the
father
doth
the
childe
in
whom
he
delighteth
.
So
that
afflictions
approue
you
the
Children
of
God
,
if
with
patience
yee
endure
chastening
:
for
by
correction
,
God
offereth
himselfe
vnto
vs
,
as
vnto
sonnes
;
and
if
yee
bee
without
correction
,
whereof
all
the
Children
of
God
are
partakers
,
then
are
yee
bastards
and
no
sonnes
.
PART
.
V.
Great
difference
betweene
the
Children
of
GOD
,
and
Worldlings
.
THere
is
,
in
deede
,
great
difference
,
betweene
the
children
of
God
,
and
the
men
of
this
World
,
in
this
life
:
for
,
Uerily
,
verily
,
(
saith
CHRIST
)
I
say
vnto
you
,
(
vnto
his
owne
)
yee
shall
weepe
and
lament
,
but
the
World
(
Worldlings
)
shall
reioyce
,
and
yee
shall
sorrow
,
but
your
sorrow
shall
be
turned
into
ioy
,
and
your
ioy
shall
no
man
take
from
you
.
Seeing
the
God
of
Truth
affirmeth
this
good
,
Correction
comprehendeth
all
afflictions
from
the
seeming
euill
of
affliction
,
I
hold
correction
,
which
comprehendeth
all
aduersities
,
to
be
good
,
for
that
it
maketh
prosperitie
the
sweeter
when
it
comes
,
and
to
learn
vs
how
to
behaue
our selues
in
both
;
as
to
be
patient
in
the
one
,
and
not
to
waxe
proud
in
the
other
;
but
in
what
estate
soeuer
ye
bee
,
to
bee
therewith
content
:
as
was
Saint
Paul
,
Who
had
learned
(
not
of
the
Phil
4.
11.
World
,
though
in
the
World
)
to
know
how
to
bee
abased
,
and
how
to
abound
:
Euery
where
and
in
all
things
,
hee
was
instructed
both
to
be
full
and
to
be
hungrie
:
hee
was
able
to
doe
all
things
,
through
Christ
that
strengthened
him
.
It
is
not
then
in
our
It
is
not
in
our
power
to
bee
patient
or
thankeful
.
power
to
beare
afflictions
,
and
to
endure
all
things
with
patience
,
namely
,
troubles
,
and
to
be
thankfull
in
prosperitie
,
it
is
the
gift
of
GOD
in
Christ
:
wherefore
,
seeing
yee
suffer
according
to
the
will
of
God
,
commit
your
soules
to
him
in
well-doing
,
as
vnto
a
most
faithfull
Creator
.
Yee
see
then
,
that
it
is
Afflictions
more
necessarie
then
prosperitie
.
necessarie
for
you
,
sometimes
to
suffer
afflictions
,
that
ye
may
call
to
minde
your
sinnes
,
the
cause
of
your
afflictions
,
and
then
the
remedie
of
your
sinnes
.
The
whole
need
not
the
Phisician
,
but
they
that
are
sicke
.
The
rich
need
not
to
seeke
God
,
they
haue
enough
,
but
the
poore
that
want
.
Therefore
doe
the
poore
and
needie
,
and
men
afflicted
yeeld
him
more
honour
,
then
the
●ich
and
prosperous
,
and
are
euer
more
occupied
in
spirituall
exercises
,
then
they
to
whom
all
things
doe
so
prosperously
succeed
,
as
they
scarcely
haue
leisure
to
thinke
on
the
calling
vpon
God
.
Trouble
,
no
doubt
,
is
Trouble
is
irkesome
,
yet
profitable
.
irke
some
to
a
carnal
mind
,
but
to
them
that
feare
God
,
acceptable
,
keeping
them
from
securitie
.
For
as
long
,
and
as
often
,
as
the
Israelites
enioyed
peace
and
prosperitie
,
they
became
secure
,
carelesse
of
seruing
of
God
,
and
to
forget
his
blessings
.
But
when
troubles
came
vpon
them
,
and
Enemies
beset
them
,
then
they
sought
the
Lord
,
and
he
deliuered
them
out
of
their
distresse
.
Seeke
the
Lord
alwayes
,
and
ye
shal
find
rest
for
your
soules
.
Among
all
other
afflictions
,
Pouertie
not
the
least
affliction
.
Pouertie
is
one
of
the
greatest
,
and
by
diuers
meanes
seizeth
vpon
a
man
.
Some
actiue
,
some
passiue
:
the
actiue
,
are
inordinate
expendings
,
gaming
,
and
a
riotous
,
and
lasciuious
life
.
The
passiue
,
are
either
Gods
visitations
,
as
were
Iobs
,
or
Selfeidlenesse
,
the
Mother
of
Pouertie
,
the
Step-mother
of
Wisdome
and
Godlinesse
:
flye
therefore
these
;
Ryoting
,
and
Idlenesse
:
as
two
dangerous
Vipers
that
deuoure
a
man
ere
hee
bee
aware
;
vse
therefore
lawfull
meanes
commanded
,
honest
and
vertuous
endeuours
,
in
some
necessarie
,
and
praise-worthy
Profession
or
calling
.
The
Bee
Little
creatures
teach
vs
industrie
.
and
the
Ant
,
little
Creatures
teach
you
to
bee
industrious
,
who
cannot
abide
an
idle
drone
or
sluggard
in
their
societies
.
Therefore
haue
they
euer
sufficient
.
PART
.
VI.
The
idle
presume
to
haue
that
they
deserue
not
.
IDlenesse
presupposeth
Presumption
:
for
how
idle
soeuer
the
slothfull
person
is
,
yet
hee
presumeth
to
craue
and
haue
what
hee
deserueth
not
;
neuer
comes
good
successe
to
him
that
so
presumeth
,
though
it
succeed
sometimes
to
satisfie
his
euill
desire
,
yet
it
brings
with
it
an
vnsauourie
reward
,
such
as
commonly
befalleth
him
that
feareth
not
God
.
To
liue
without
labour
,
Idlenesse
is
not
libertie
.
cannot
be
held
libertie
:
for
while
the
bodie
is
idle
,
the
minde
is
sowing
the
seeds
of
sinne
,
and
within
few
dayes
he
reapes
the
fruites
of
sorrow
.
Without
good
care
and
diligence
,
no
estate
can
prosper
:
and
by
industrie
,
the
meanest
estate
is
made
competent
:
and
what
is
labour
?
It
is
not
,
as
some
idle
drones
account
it
,
a
burden
to
the
bodie
:
no
,
it
is
light
and
easie
,
if
the
mind
Labour
is
light
to
a
willing
minde
.
be
willing
,
to
which
nothing
is
more
irkesome
then
idlenesse
,
and
corporall
ease
;
yet
some
thinke
nothing
so
consonant
and
agreeable
to
their
greatnesse
as
idlenesse
,
or
(
which
is
as
ill
)
euill
and
forbidden
imployments
:
and
therefore
is
not
labour
simply
commendable
:
for
there
is
labour
in
forbidden
vanities
;
and
paine
in
whatsoeuer
pleasure
.
But
labour
allowed
of
God
and
good
men
,
is
that
which
is
seasoned
with
the
feare
of
God
:
for
it
neuer
goeth
without
the
blessing
of
GOD
,
which
it
euer
finds
by
the
successe
.
If
therefore
such
an
industrious
The
poore
are
rich
,
hauing
Gods
blessing
.
man
seeme
poore
by
reason
of
his
basenesse
,
yet
is
he
rich
,
hauing
the
blessing
of
God
;
and
hee
that
is
blessed
of
GOD
here
,
doth
euen
here
beginne
his
euerlasting
happinesse
:
If
hee
bee
idle
here
,
or
giuen
to
carnall
vanities
,
bee
hee
neuer
so
worldly
glorious
,
he
euen
here
begins
his
perpetuall
miserie
and
wretchednesse
.
Labour
of
it selfe
maketh
Labour
with
the
feare
of
God
is
blessed
.
Psal.
128.
not
rich
,
but
the
blessing
of
God
vpon
our
labours
:
Blessed
are
they
that
feare
the
Lord
,
and
walke
in
his
wayes
.
If
therefore
yee
feare
the
Lord
,
and
therein
labour
,
Yee
shall
eat
the
labours
of
your
owne
hands
,
and
,
well
and
happie
shall
yee
bee
.
Except
the
Lord
build
the
house
,
they
labour
in
vaine
that
build
it
.
It
is
in
Psal.
127.
vaine
for
you
to
rise
early
,
and
to
lye
downe
late
,
and
to
eat
the
bread
of
carefulnesse
.
It
is
God
by
his
blessing
,
that
prospereth
your
labours
,
making
them
sweet
vnto
you
and
profitable
.
Haue
also
respect
vnto
your
seruants
that
labour
To
take
seruants
fearing
God
.
vnder
you
,
that
they
bee
such
,
as
neere
as
you
can
,
as
feare
God
:
for
God
often-times
blesseth
the
Master
for
his
seruants
sake
;
as
Laban
confessed
that
God
Gen.
30.
27.
had
blessed
him
for
Iacobs
sake
,
in
all
his
substance
.
The
little
that
hee
had
before
Iacobs
comming
,
was
wonderfully
increased
.
So
was
Potiphars
House
blessed
Gen.
39.
3.
5
for
Iosephs
sake
.
If
then
the
wicked
bee
blessed
for
godly
seruants
sake
,
how
much
more
when
godly
Masters
haue
religious
seruants
fearing
God
:
And
as
there
is
a
blessing
promised
to
the
godly
,
so
a
curse
denounced
against
the
wicked
in
their
labours
,
They
shall
carrie
out
Deut.
28.
38.
to
58.
much
Seede
into
the
Fields
,
and
shall
bring
in
but
little
.
They
shall
plant
Uineyards
,
and
not
drinke
the
Wine
.
Nothing
shall
truely
prosper
with
them
,
what
paine
soeuer
they
take
.
Feare
yee
God
,
therefore
,
bee
doing
good
,
and
yee
shall
bee
fed
assuredly
,
Yee
shall
bee
like
Trees
planted
Psal.
1.
3.
by
the
Riuers
of
waters
,
that
shall
bring
forth
fruit
in
due
season
:
whose
leafe
also
shall
not
wither
,
and
whatsoeuer
yee
doe
,
it
shall
prosper
.
The
wicked
are
not
so
,
but
are
as
the
chaffe
which
the
winde
driueth
away
and
scattereth
.
The
poore
shall
not
alwaye●
Psal.
9.
18.
be
forgotten
:
the
Lord
will
bee
a
refuge
vnto
you
,
a
God
a
refuge
for
the
poore
.
Psal.
10.
17.
refuge
euen
in
your
greatest
dangers
:
for
he
heareth
the
desires
of
the
poore
,
and
prepareth
their
hearts
.
O
the
wonderfull
deepnesse
of
Gods
Mercies
!
who
,
because
we
of
our selues
are
ignorant
of
good
things
and
dull
to
all
goodnesse
,
our
hearts
being
prophane
by
nature
,
hee
,
euen
hee
himselfe
hath
promised
to
prepare
euen
these
dull
and
wicked
hearts
,
and
to
make
them
fit
for
his
owne
seruice
,
not
that
hee
hath
neede
of
any
good
God
needeth
not
our
seruice
that
our
best
workes
can
doe
him
,
but
for
our
comfort
hee
doth
it
,
lest
that
through
our
owne
infirmities
,
we
should
faint
vnder
the
hand
of
his
most
louing
corrections
,
and
therfore
mooued
euen
of
his
free
Mercies
and
tender
compassion
towards
the
distressed
,
he
hath
promised
,
and
will
assuredly
performe
it
,
that
for
the
oppression
Psal.
12.
5.
of
the
needie
,
and
for
the
sighes
of
the
poore
,
he
will
arise
and
set
at
libertie
whom
the
wicked
hath
snared
.
O
,
Psal
16.
8.
set
the
Lord
therefore
alwayes
before
you
,
hee
is
at
your
right
hand
,
therefore
shall
ye
not
fall
.
PART
.
VII
.
Pouertie
hinders
not
,
neither
doth
riches
further
true
happinesse
.
I
Would
haue
you
thinke
that
happinesse
consisteth
not
in
riches
,
nor
that
pouertie
hinders
it
,
for
riches
come
and
goe
;
and
therefore
is
a
man
no
longer
held
happy
then
hee
hath
riches
;
and
consequently
,
reputed
happie
according
to
the
proportion
of
his
riches
.
But
it
is
not
so
with
godly
pouerty
,
or
pouertie
in
the
godly
,
which
although
it
be
in
the
extremest
degree
,
it
is
but
pouertie
;
when
hee
wants
all
necessaries
whatsoeuer
,
as
meate
,
drinke
,
clothing
,
lodging
,
friends
,
and
all
helpe
;
yet
God
careth
euen
for
these
poorest
,
fearing
him
,
&
calling
vpon
him
.
Pouertie
,
nor
riches
are
Pouertie
nor
riches
of
them-selues
good
or
euill
.
Ier.
17.
7.
of
themselues
good
,
or
ill
,
neither
make
they
a
man
happy
or
vnhappy
;
but
he
is
happy
,
who
trusteth
in
the
Lord
,
and
whose
hope
the
Lord
is
.
And
blessed
are
Psal.
119.
2.
they
that
ke●pe
his
Testimonies
,
and
seeke
him
with
their
whole
heart
.
This
is
true
happinesse
,
and
none
besides
.
Pouertie
and
riches
do
neither
helpe
nor
hinder
,
but
according
to
the
vse
or
abuse
.
Let
pouertie
or
riches
fall
to
a
man
,
that
knowes
not
how
to
vse
either
,
&
hee
will
bee
the
worse
for
either
:
but
let
either
befall
a
good
man
,
and
hee
will
be
no
worse
for
neither
.
But
commonly
where
men
are
honored
for
their
wealth
,
poore
men
are
despised
for
their
pouertie
,
without
respect
of
vice
,
or
vertue
:
so
that
not
the
persons
,
but
the
portions
of
either
are
honored
or
despised
.
If
the
richest
waxe
poore
,
contempt
increaseth
,
as
his
greatnesse
diminisheth
:
if
the
poore
growe
rich
,
his
honour
growes
,
as
doth
his
welth
.
Is
not
this
respect
of
Respect
of
persons
.
persons
?
is
there
not
great
partialitie
in
reuerencing
I
am
.
2.
1.
the
glorious
,
though
vicious
?
and
disgracing
the
poore
,
be
he
neuer
so
vertuous
?
God
iudgeth
according
to
euery
mans
worke
,
not
according
to
his
worth
.
God
is
indifferently
1.
Pet.
1.
17
rich
in
loue
to
all
,
aswell
to
the
rich
as
to
the
poore
,
being
Lord
ouer
all
:
but
a
father
to
them
onely
that
loue
him
in
Christ
,
whom
he
will
neuer
Rom.
10.
12
faile
nor
forsake
vnto
the
end
.
Let
not
then
pouertie
Trust
in
God
,
makes
pouertie
and
reproches
easie
to
●e
borne
.
moue
you
to
distrust
the
Lord
,
though
the
world
despise
you
,
and
say
of
you
as
they
did
of
Dauid
(
yea
of
my selfe
also
)
that
there
was
no
helpe
for
him
in
God
:
a
grieuous
temptation
,
I
acknowledge
,
but
not
to
the
faithfull
,
that
hath
learned
to
bee
patient
,
&
to
depend
on
God
,
who
is
neuer
neerer
,
then
when
carnall
men
thinke
hee
hath
forsaken
his
children
:
be
not
deceiued
,
nor
dismayd
at
their
reproches
;
for
the
poore
shall
not
bee
alwaies
Psal.
9.
18.
forgotten
,
neither
shall
the
hope
of
the
afflicted
perish
for
euer
.
Though
worldlings
make
a
mocke
at
the
counsell
of
the
poore
,
because
their
trust
is
in
God
.
Remember
they
are
the
men
Psal.
14.
6.
of
the
world
,
who
haue
their
portion
in
this
life
,
whose
bellies
God
filleth
with
his
hid
treasure
,
their
children
haue
enough
,
and
leaue
the
rest
of
their
substance
vnto
Psal.
17.
14.
their
childrens
children
.
But
behold
yee
the
face
of
the
LORD
in
righteousnesse
,
liue
godly
and
yee
shall
be
timely
satisfied
with
euery
thing
necessary
:
he
will
send
Psal.
18.
16.
downe
from
heauen
and
take
you
;
and
bring
you
out
of
all
your
troubles
.
God
chooseth
to
himselfe
God
chooseth
godly
men
,
and
blesseth
them
.
the
man
that
is
godly
,
and
when
he
calleth
vpon
him
,
he
will
heare
him
.
He
blesseth
the
righteous
,
and
with
fauour
compasseth
him
about
on
euery
side
,
as
with
a
shield
:
therfore
feare
not
your
pouertie
,
nor
bee
afraid
of
man
,
that
may
despise
you
,
and
reproch
you
for
your
afflictions
sake
.
Remember
the
afflictions
of
Dauid
,
and
the
reproches
that
Shemei
cast
vpon
him
,
rayling
on
him
and
reuiling
of
him
;
yet
did
not
Dauid
rayle
vpon
,
or
reuile
him
againe
,
neither
would
he
permit
any
reuenge
to
be
inflicted
vpon
him
,
but
with
patience
endured
it
,
imputing
his
malicious
speeches
(
though
they
proceeded
from
his
owne
enuious
heart
)
to
be
sent
from
God
,
to
trie
him
,
and
to
put
him
in
mind
of
his
murder
and
other
sinnes
,
that
hee
peraduenture
had
forgotten
;
conceiuing
the
cause
to
be
(
as
indeede
it
was
)
that
God
had
bidden
this
wicked
Shemei
to
rayle
on
Dauid
,
euen
for
Dauids
good
.
God
powreth
contempt
God
makes
disobedient
Princes
contemptible
.
euen
vpon
Princes
.
Though
Dauid
were
a
King
,
hee
was
not
yet
free
from
base
&
malicious
enimies
:
much
lesse
thinke
yee
to
bee
,
especially
if
yee
bee
vertuous
.
But
let
it
not
trouble
you
,
the
praise
remaineth
for
you
:
for
it
is
a
righteous
thing
with
God
,
to
render
vnto
you
that
are
troubled
,
rest
with
the
Saints
,
but
to
them
that
trouble
you
,
tribulation
.
If
your
enemies
lay
They
that
lay
snares
for
others
,
fall
into
the
same
.
snares
to
trappe
you
,
or
digge
pits
for
you
,
seare
them
not
;
for
they
them-selues
shall
bee
snared
,
and
fall
into
the
pits
that
they
prepared
for
you
.
As
the
Gallowes
that
Haman
set
Ester
7.
10.
vp
to
hang
guiltlesse
Mordecai
,
was
his
owne
destruction
:
as
was
the
fire
,
prepared
for
the
consuming
of
the
three
children
,
and
the
Lyons
for
Daniel
,
the
Dan.
6.
24.
confusion
of
the
false
accusers
:
so
shall
all
the
euils
that
the
wicked
practise
and
intend
against
you
,
fall
vpon
them-selues
.
They
may
trauaile
with
wickednesse
,
hauing
conceiued
mischiefe
,
but
the
fruit
of
their
breath
shal
be
their
owne
confusion
.
Saluation
belongeth
vnto
Experience
of
Gods
deliueries
,
an
incouragement
to
the
godly
.
the
Lord
,
and
his
blessing
is
vpon
all
them
that
trust
in
him
.
And
that
encouraged
Dauid
,
hauing
had
experience
of
the
loue
&
power
of
God
,
to
say
,
that
if
ten
thousand
of
the
people
should
rise
against
him
,
and
compasse
him
round
(
as
Pharaoh
and
the
Aegyptians
Exo.
14.
28.
did
Moses
&
the
Israelites
)
he
would
not
be
afraid
.
Such
was
his
confidence
in
Gods
ready
defence
,
who
deliuered
him
at
all
times
,
in
all
places
,
&
from
all
dangers
plotted
against
him
by
Saul
.
Euen
so
hee
deliuered
Gen.
31.
24
and
32.
4.
Gen.
22.
9.
and
39.
Iacob
from
Laban
his
Vncle
;
and
Esau
his
brother
;
Isaac
from
being
sacrificed
by
Abraham
;
Ioseph
from
his
brethren
,
and
from
the
malice
of
Potiphars
wife
;
and
Iob
from
the
power
and
malice
of
Satan
:
and
thinke
not
ye
,
that
God
was
Dauids
God
,
and
Iacobs
God
,
and
Isaacs
,
and
Iosephs
,
and
Iobs
God
?
only
a
God
of
our
godly
Fathers
?
and
not
our
God
,
and
the
God
of
all
the
faithfull
,
to
the
end
of
the
world
.
Trust
yee
in
him
,
be
doing
God
is
God
of
the
godly
for
euer
.
good
,
shun
to
doe
euill
,
and
yee
shall
find
him
likewise
your
God
,
and
to
worke
for
you
and
your
children
,
as
great
things
for
your
defence
,
and
according
to
yours
and
their
necessities
,
as
euer
he
hath
formerly
done
:
for
,
Hee
was
,
Hee
is
,
and
for
euermore
will
be
a
refuge
for
the
poore
,
and
that
in
due
time
,
euen
in
greatest
affliction
:
yea
,
euen
in
the
very
moment
of
neede
hee
will
be
neere
you
;
though
hee
may
seeme
sometimes
to
tarrie
long
,
and
ye
may
thinke
hee
hath
forgotten
you
:
be
patient
,
waite
his
leisure
:
for
comming
,
hee
will
surely
come
,
and
will
deliuer
you
in
time
most
conuenient
.
Hee
knoweth
what
yee
God
knoweth
whereof
wee
haue
neede
.
want
,
and
the
time
fit
to
giue
it
you
;
and
therefore
whatsoeuer
,
and
whensoeuer
he
giues
you
,
thinke
it
is
the
thing
fittest
for
you
,
&
the
time
most
conuenient
to
giue
it
you
in
:
He
is
a
Father
of
the
fatherlesse
,
and
a
Iudge
of
the
widdowes
cause
:
hee
knoweth
what
is
fit
for
them
all
,
and
will
administer
it
in
due
time
.
PART
.
VIII
.
Hypocriticall
lowlinesse
to
deceiue
.
IT
is
the
nature
of
the
wicked
,
hypocritically
to
dissemble
lowlinesse
&
loue
to
the
poore
and
needy
,
to
cause
them
to
fall
into
their
nets
by
heapes
,
and
so
to
sucke
from
them
(
as
is
daily
seene
by
experience
)
their
lands
&
goods
,
as
Achab
did
Naboths
vineyard
:
1.
King
.
21.
2.
14.
and
to
draw
you
into
their
societies
,
to
the
end
you
should
followe
their
euill
course
of
life
.
A
matter
too
frequent
in
our
dayes
.
Beware
therefore
of
these
kinds
of
fawnes
and
Flatterie
,
dangerous
.
flatteries
,
and
flatterers
:
for
,
when
they
smile
most
vpon
you
,
they
practise
most
to
deceiue
you
,
and
to
betray
you
.
As
Dauid
complayned
in
his
time
of
the
flatterers
in
SAVLS
Court
;
who
(
though
they
hated
him
without
a
cause
)
spake
deceitfully
vnto
him
and
with
lying
lips
&
flattering
tongues
.
How
did
Absaloms
by
2.
Sam.
15.
1.
to
6.
flattery
insinuate
into
,
and
gayned
the
hearts
of
the
people
,
Dauids
subiects
,
to
supplant
his
Father
,
and
to
gayne
the
Kingdom
to
himselfe
?
Tertullus
the
Orator
,
Act
24.
2
,
3.
by
flattering
Foelix
,
moued
him
against
Paul
.
Hee
that
flattereth
a
man
,
Pro.
29.
5.
spreadeth
a
net
for
his
steps
.
How
did
the
Iewes
flatter
Christ
,
when
they
went
about
to
betray
him
,
about
the
giuing
of
tribute
to
Matth.
22.
16
,
17.
Casar
?
examples
are
infinite
.
Take
heede
,
there
are
Counterfait
kindnesse
deceiuesmany
.
some
,
that
when
they
intend
most
mischiefe
,
will
be
then
most
humble
,
bowing
themselues
in
a
counterfeit
curtesie
before
him
they
purpose
to
deceiue
;
Pro.
27.
6.
yet
before
hee
perceiue
it
,
they
will
be
vpon
him
,
and
hurt
him
:
and
although
Eccles.
7.
7.
such
flatterers
be
so
weake
as
they
can
doe
you
no
harme
by
violence
,
yet
will
they
seeke
,
and
when
they
find
oportunitie
,
they
will
doe
you
mischiefe
.
As
yee
would
therefore
auoid
flatterers
,
not
to
bee
Good
neither
to
flatter
,
nor
bee
flattered
.
deceiued
by
them
:
so
,
flatter
neither
your selues
,
to
thinke
,
yee
bee
what
indeed
yee
are
not
,
nor
others
,
to
make
them
beleeue
what
yee
meane
not
:
for
,
none
flatter
but
wieked
men
and
harlots
,
for
Iudg.
14.
the
word
can
neuer
be
taken
but
in
the
ill
part
,
and
therefore
Dauid
calls
flatterie
,
deceit
.
They
speake
deceitfully
(
saith
he
)
euery
one
to
his
Neighbour
,
flattering
with
their
lips
speaking
with
a
double
heart
;
and
so
vnder
colour
of
confort
,
they
seeke
to
confound
the
poor
,
making
a
mock
of
the
confidence
and
trust
that
the
poore
haue
in
GOD
,
hauing
them
in
dirision
,
in
regard
of
their
basenesse
,
boasting
themselues
of
their
owne
pride
,
and
of
their
owne
hearts
desire
;
blessing
themselues
in
their
aboundance
,
insomuch
as
they
shew
themselues
contemners
euen
of
God
himselfe
,
flattering
him
yet
with
Psal.
78.
36
their
mouth
,
and
dissembling
with
him
with
their
tongue
:
and
in
their
pride
doe
flatter
themselues
,
to
haue
no
Iob
34.
9.
cause
to
seeke
God
:
nay
,
they
thinke
,
indeed
,
there
is
no
God
,
and
so
declare
Psal.
36.
2.
they
by
their
actions
.
My
familiar
friend
A
dissembling
friend
worse
then
an
open
enemie
.
Pro.
27.
5.
(
saith
Dauid
)
whom
I
trusted
,
which
did
eate
of
my
bread
,
hath
lifted
vp
his
heele
against
me
.
It
is
better
for
you
to
bee
rebuked
of
Act.
12.
22.
your
friends
,
then
to
bee
flattered
of
your
secret
enemies
;
therefore
admit
no
flatteries
,
or
flatterers
.
Be
yee
the
same
yee
seeme
to
be
,
neither
to
flatter
nor
be
flattered
;
Speake
euer
as
yee
thinke
,
and
thinke
as
yee
speake
,
and
neuer
speake
or
thinke
but
that
which
is
good
,
and
truely
profitable
.
And
vexe
not
your selues
to
see
the
wicked
prosper
,
by
their
crouching
&
flattering
,
though
they
become
rich
;
desire
not
to
be
like
them
that
feare
not
God
,
howsoeuer
glorious
they
seeme
:
neither
desire
Euill
companie
,
dangerous
.
their
societies
;
it
is
a
dangerous
thing
to
accompanie
such
as
liue
viciously
and
inordinately
:
for
of
them
yee
shall
but
learne
to
be
vicious
,
and
so
to
perish
with
them
through
GODS
iust
iudgement
:
therefore
,
if
yee
haue
any
fellowship
with
such
,
come
from
among
them
,
returne
to
GOD
,
that
hee
may
returne
to
you
;
trust
in
him
,
that
hee
may
protect
you
,
and
direct
you
:
let
your
wils
be
guided
and
gouerned
by
his
reueiled
will
,
and
so
with
patience
possesse
your
soules
:
bee
not
led
by
your
owne
wisedome
:
but
apply
your
mindes
and
wills
to
his
will
,
who
is
wisedome
it selfe
:
Aske
of
him
,
and
he
will
giue
you
wisedome
;
yea
,
such
wisdome
,
as
(
like
Wisdome
,
a
defence
against
euill
and
flatterie
.
as
the
Serpent
which
Aaron
made
of
the
rod
,
did
eate
vp
the
Serpents
of
the
Sorcerers
)
shall
preuent
the
circumuenting
practices
and
policies
of
the
hypocriticall
flatterers
,
and
bring
their
counsels
,
plotted
against
you
,
to
the
like
end
,
as
he
brought
Achitophels
▪
2.
Sam.
17.
23.
Hee
will
suppresse
them
that
oppresse
you
,
&
will
laugh
them
to
scorne
,
that
haue
you
in
derision
;
therefore
yet
a
little
while
wait
,
and
the
wicked
shall
not
appeare
,
and
your
insolent
enemies
,
whatsoeuer
they
be
,
shall
be
put
to
silence
:
and
if
ye
be
meeke
,
Matt.
5.
5.
ye
shall
possesse
a
competent
portion
in
the
earth
,
and
shal
haue
your
delight
in
the
multitude
of
peace
,
as
worldlings
haue
in
the
multitude
of
plenty
,
whose
riches
are
seene
,
and
felt
,
and
gotten
,
and
lost
:
but
the
riches
that
yee
shall
possesse
are
great
,
yet
not
seene
,
nor
felt
of
any
,
but
of
such
as
enioy
them
;
they
are
not
gotten
,
but
freely
giuen
,
and
cannot
be
lost
;
for
,
hee
that
giues
them
,
shal
continue
them
in
you
,
to
you
,
and
for
you
.
What
are
riches
of
the
Many
things
which
worldlings
seek
after
,
are
but
shaddowes
.
world
?
honor
of
the
person
?
libertie
of
the
body
,
or
pleasure
of
the
minde
?
they
seem
to
be
somthing
,
for
,
all
the
wise
men
of
the
world
seeke
after
them
:
but
being
duely
considered
,
they
are
found
but
shaddowes
,
which
wee
see
doe
often-times
suddenly
vanish
;
and
he
that
enioyeth
them
most
and
longest
,
is
nothing
the
better
;
and
he
that
hath
of
them
least
,
and
but
a
moment
,
is
nothing
the
worse
.
And
what
is
pouertie
,
ignominie
,
captiuitie
,
miserie
,
but
(
seeming
)
not
necessarie
causes
of
griefe
?
vnder
all
which
,
the
minde
of
the
sanctified
man
passeth
the
course
of
this
life
,
with
farre
more
inward
alacritie
and
true
consolation
,
then
the
worldly
man
,
that
passeth
his
life
in
al
carnall
contentment
;
and
is
more
willing
and
readie
to
die
,
hauing
his
conscience
cleer
through
faith
in
Christ
,
then
the
carnall
man
can
bee
.
The
godly
poore
haue
The
godly
rich
account
their
wealth
not
their
owne
.
their
dependance
on
Gods
prouidence
,
for
the
supply
of
their
wants
;
and
the
godly
rich
accounts
his
wealth
not
his
,
but
Gods
that
gaue
them
,
and
is
readie
to
restore
them
,
and
so
to
dispose
them
as
GOD
requireth
him
:
but
the
rich
,
that
haue
their
hope
in
earthly
things
,
haue
no
willing
minde
to
leaue
them
,
but
here
to
possesse
them
,
rather
then
to
goe
they
know
not
whither
,
Miserable
riches
,
that
make
the
possessors
ignorant
of
better
things
.
after
death
.
Miserable
riches
,
that
tye
the
mindes
of
the
possessors
of
them
,
to
the
loue
of
this
vncertaine
life
,
and
to
an
vncertaine
knowledge
of
the
life
to
come
.
The
defence
of
the
poore
and
needie
,
abused
,
The
defence
of
the
poore
,
and
of
the
rich
.
slandered
,
oppressed
,
and
wronged
,
by
the
worldlings
,
consisteth
in
their
faith
in
GOD
through
Christ
.
I
will
vp
,
saith
the
Lord
,
and
will
set
them
at
Psal.
libertie
whom
the
wicked
haue
snared
.
If
worldly
men
bee
wronged
,
they
will
vp
in
their
owne
defence
,
they
wil
bring
forth
the
weapons
of
their
might
,
their
gold
and
siluer
,
and
be
therewith
reuenged
,
against
such
as
rise
vp
against
them
:
therefore
is
their
pride
as
a
chaine
of
gold
about
their
necks
,
at
whose
glorie
the
poore
must
bow
:
and
though
he
be
content
to
become
the
rich
mans
foot-stoole
,
yet
many
times
the
rich
doe
with
the
poore
,
as
Aesops
Aesops
Wolfe
.
Wolfe
did
with
the
Lamb
,
who
although
hee
dranke
of
the
current
below
the
Wolfe
,
yet
the
Wolfe
checkt
him
for
troubling
the
water
.
So
oftentimes
the
rich
picke
causelesse
quarrels
against
the
poore
,
when
they
cannot
haue
a
confining
Vineyard
,
house
,
or
adiacent
field
,
that
they
desire
of
them
.
I
intimate
this
vnto
you
,
To
giue
place
vnto
the
wrath
of
the
wicked
to
the
end
that
,
as
much
as
in
you
shall
bee
,
you
giue
place
to
the
wrath
of
wicked
men
,
not
recompensing
vnto
them
euill
for
euill
,
but
rather
good
for
euill
,
knowing
it
is
the
will
of
your
heauenly
Father
,
so
to
heape
coles
of
fire
vpon
such
wicked
men
,
among
whom
,
I
know
,
may
also
bee
numbred
many
poore
men
,
that
haue
not
in
them
faith
,
&
the
feare
of
God
:
for
,
as
it
is
not
riches
,
that
of
themselues
doe
make
a
man
euill
;
so
it
is
not
pouertie
of
it selfe
makes
a
man
good
.
PART
.
IX
.
More
euill
then
good
men
in
the
world
.
TO
consider
duely
the
estate
of
the
world
,
as
common
experience
at
this
death
findes
it
:
It
may
bee
obserued
,
that
the
world
is
more
fraught
with
wicked
1.
Ioh.
3.
19.
then
with
men
fearing
God
;
so
that
it
followeth
,
that
there
are
more
men
apt
and
ready
to
hurt
,
then
able
or
willing
to
helpe
the
distressed
:
and
as
the
multitude
is
great
,
so
their
actions
and
conditions
are
many
&
diuers
.
Some
men
seeme
onely
hurtfull
vnto
themselues
(
according
to
a
foolish
prouerbe
,
Hee
is
no
mans
foe
,
but
his
owne
)
as
the
drunkard
&
speudthrift
,
who
yet
are
not
only
foes
to
themselues
,
but
to
others
(
notwithstanding
the
prouerbe
)
drawing
them
into
their
companies
and
wicked
societies
,
&
by
their
examples
,
many
take
the
same
most
vngodly
course
with
them
following
likewise
forbidden
excesse
and
riot
.
Some
are
apparantly
Men
apparantly
hurtfull
to
them-selues
and
others
.
hurtfull
to
themselues
and
others
;
as
the
enuious
and
malicious
man
:
who
,
howsoeuer
hee
aymes
to
hurt
another
,
hee
may
misse
of
his
purpose
,
but
neuer
of
wounding
himselfe
,
for
his
will
to
doe
the
euill
he
intended
,
is
imputed
to
him
in
diuine
Iustice
,
as
the
deede
done
;
God
in
his
prouidence
preuenting
the
act
,
for
his
sake
to
whom
it
was
intended
:
and
howsoeuer
God
permit
a
wicked
man
,
to
hurt
one
that
feares
GOD
,
in
body
,
goods
,
or
reputation
,
the
hurt
that
he
giues
is
onely
outward
,
and
may
worke
to
the
good
of
him
that
is
hurt
;
but
hee
that
hurts
,
receiues
a
deadly
wound
within
,
and
so
much
the
more
grieuous
,
by
how
much
it
is
little
felt
;
for
an
enuious
man
hurts
with
desire
,
and
reioyceth
in
To
beare
all
euils
with
patience
,
that
men
offer
vs
.
his
wicked
deede
.
If
therefore
there
come
a
Shemei
,
to
raile
causelesse
vpon
you
,
a
Iudas
to
betray
2.
Sam.
16.
〈◊〉
,
6.
Mat.
26.
47
Gen.
4.
8.
Dan.
13.
1
,
2
1.
King
.
21.
14.
you
;
a
Cain
,
causelesse
to
kill
you
;
false
witnesses
,
to
accuse
you
,
as
the
wieked
Iudges
did
Susanna
;
or
an
Achab
,
or
a
lezabel
,
to
wrest
from
you
both
life
and
liuing
:
or
whatsoeuer
crosse
or
calamitie
soeuer
befall
you
,
through
the
malice
of
men
,
grudge
not
thereat
,
nor
seeke
despitefull
reuenge
;
but
examine
your
consciences
,
whether
ye
be
guiltie
of
that
which
is
laid
to
your
charge
;
if
so
,
confesse
it
,
and
repent
it
:
or
whether
ye
haue
secretly
offended
GOD
in
some
thing
,
whereof
yee
were
neuer
accused
,
or
for
which
yee
were
neuer
punished
.
Thinke
(
if
ye
finde
any
such
thing
in
your selues
,
though
no
man
else
knowes
it
)
that
God
vnderstands
it
:
and
there
is
no
man
,
but
vpon
true
&
serious
examination
of
his
owne
(
peraduenture
slumbering
)
conscience
,
but
shall
finde
matter
enough
to
prouoke
God
to
anger
,
wherein
hee
may
(
though
in
loue
)
stir
vp
some
Shemei
,
a
Iudas
,
a
Cain
,
to
raile
on
you
,
to
betray
you
,
to
robbe
or
to
wound
you
to
death
:
all
to
rowse
you
out
of
your
securitie
(
wherein
the
best
man
sometimes
slumbers
,
as
Dauid
did
)
&
cannot
be
awaked
,
vnlesse
GOD
send
some
seuere
messenger
to
tell
you
,
that
thou
art
the
man
.
Seeing
therefore
yee
We
ought
to
be
circumspect
in
our
wayes
.
shal
be
subiect
,
and
that
of
necessitie
,
to
so
many
dangerous
enemies
;
it
behoues
you
euer
to
looke
about
you
,
and
to
haue
an
eye
euen
to
heauen
,
while
ye
liue
in
the
earth
:
&
remember
how
watchfully
ye
ought
to
liue
ouer
your
owne
wayes
,
and
what
manner
people
yee
are
to
shew
your selues
,
in
holy
and
heauenly
conuersation
,
preparing
your selues
before-hand
,
for
any
of
these
things
,
that
when
they
come
,
yee
knowing
wherefore
,
and
by
whom
they
are
sent
,
may
make
true
vse
of
them
;
and
in
the
meane
time
to
walke
so
much
the
more
warily
,
watchfully
,
and
soberly
.
An
vnwise
man
knoweth
All
men
know
not
why
God
sends
them
enemies
.
not
this
,
and
a
foole
vnderstands
it
not
:
but
if
yee
haue
learned
,
or
will
learne
and
practise
it
aright
,
ye
shall
be
happy
in
the
worlds
vnhappinesse
.
If
yee
bee
ignorant
,
looke
into
,
and
search
the
Word
of
God
,
heare
it
,
reade
it
,
lay
it
vp
in
your
hearts
,
make
true
vse
of
it
:
leaue
off
to
sinne
,
and
liue
righteously
:
if
ye
haue
sinned
,
sinne
no
more
:
The
Lord
Psal.
103.
8.
is
full
of
compassion
,
slow
to
anger
,
and
of
great
kindnes
and
truth
.
Hee
will
forgiue
all
your
sinnes
,
and
heale
you
of
all
your
infirmities
.
It
is
hee
that
hath
redeemed
you
,
by
the
precious
bloud
of
his
owne
&
only
Sonne
.
And
if
you
beleeue
in
him
and
obey
him
,
he
will
finally
crowne
you
with
mercie
and
louing
kindnesse
,
and
shall
from
time
to
time
fill
you
full
of
euery
good
thing
:
feare
him
and
loue
him
,
and
then
bee
afraid
of
no
mortall
creature
:
for
,
if
God
be
on
Rom.
8.
31.
your
side
,
who
can
be
against
you
?
If
yee
continue
vnto
the
end
,
ye
shall
assuredly
bee
saued
.
Therefore
,
I
say
,
grudge
not
,
though
ye
bee
left
behind
me
poore
,
and
much
destitute
of
the
superfluous
things
of
this
world
,
God
is
your
portion
,
in
whom
yee
haue
a
farre
greater
treasure
,
then
the
world
can
yeeld
you
.
If
I
could
haue
left
you
riches
in
aboundance
,
yee
had
beene
,
indeede
,
neuer
truely
the
better
,
but
in
common
reputation
,
which
is
as
variable
as
are
vncertaine
riches
:
&
being
left
poore
,
yee
are
neuer
the
worse
,
but
in
opinion
,
which
many
times
allowes
of
the
worst
,
&
condemnes
the
better
:
it
is
the
vertue
of
your
minde
,
that
shines
within
,
that
is
allowed
of
God
,
and
giues
light
vnto
men
without
.
PART
.
X.
Ignorance
,
a
shame
for
men
or
women
of
yeeres
.
TO
teach
you
now
the
Principles
of
true
Religion
,
in
this
Exhortation
,
were
to
argue
your
ignorance
;
and
your
ignorance
,
your
shame
and
mine
:
yee
are
not
Infants
,
who
are
to
bee
otherwise
taught
,
then
I
hope
you
haue
need
,
yee
haue
Moses
and
the
Prophets
,
ye
haue
Christ
and
his
Gospell
,
yee
haue
the
comfort
of
the
Apostles
,
yee
liue
in
a
time
wherein
(
God
haue
the
prayse
)
yee
may
freely
reade
,
ye
may
freely
heare
,
as
freely
practise
what
yee
learne
:
they
teach
you
spirituall
knowledge
,
and
the
way
of
saluation
.
Endeuour
to
learne
,
Prayer
obtayneth
knowledge
,
how
to
liue
godly
.
pray
for
the
Spirit
,
in
the
Spirit
;
without
the
Spirit
yee
cannot
pray
;
and
that
Spirit
is
the
gift
of
God
,
which
prayeth
in
you
;
and
hee
that
giues
you
the
Spirit
to
pray
,
will
also
giue
you
knowledge
for
what
to
pray
,
and
how
to
liue
;
he
will
fill
you
with
Diuine
vnderstanding
,
and
will
make
you
wise
in
all
heauenly
knowledge
,
and
shew
you
the
same
through
good
workes
,
in
a
godly
conuersation
before
men
,
in
faith
glorifying
God
.
So
in
what
manner
soeuer
ye
passe
your
dayes
,
whether
in
prosperitie
or
aduersitie
,
ye
shall
be
blessed
,
for
it
is
not
the
outward
appearance
that
approoueth
,
or
disprooueth
man
,
as
glorie
or
basenesse
,
but
a
holy
or
prophane
life
.
Christs
owne
Apostles
suffered
hunger
,
cold
,
nakednesse
,
All
Gods
Children
haue
suffered
afflictions
.
wants
,
and
persecutions
;
Lazarus
,
sores
and
extreme
pouertie
;
Iob
,
deepest
afflictions
;
Ioseph
,
slander
and
wrongfull
imprisonment
.
Were
they
the
worse
?
no
,
but
so
much
the
more
approoued
the
children
of
the
most
highest
,
and
farre
the
more
noble
.
And
these
Examples
doth
the
Spirit
of
Truth
recommend
vnto
you
for
your
imitation
,
that
yee
should
follow
them
in
their
Vertues
,
Faith
,
Patience
,
and
Integritie
.
If
therefore
it
fall
out
,
that
yee
lose
that
little
yee
haue
,
say
with
Iob
,
Naked
Iob.
1.
21.
I
came
into
the
World
,
and
naked
must
I
returne
:
blessed
be
the
Name
of
the
Lord
.
If
yee
bee
slandered
,
remember
the
wordes
of
our
Sauiour
:
Cursed
are
they
of
whom
all
men
speake
well
:
therefore
,
Reioyce
and
bee
glad
,
when
men
speake
euill
of
you
for
wel-doing
.
If
it
come
to
passe
,
that
ye
Banishment
.
be
banished
from
your
owne
natiue
countrie
and
friends
for
the
Truths
sake
,
and
to
trauaile
from
place
to
place
for
succour
:
remember
that
yee
haue
heere
no
continuing
Citie
,
but
ye
seeke
one
to
come
.
If
ye
haue
neither
house
Comfort
in
whatsoeuer
calamitie
.
nor
home
,
remember
that
Christ
our
Sauiour
had
no
house
to
put
his
head
in
.
If
yee
fall
into
sicknesse
or
any
infirmitie
of
body
,
limbes
or
senses
,
remember
that
though
your
outward
man
perish
,
your
inner
man
shall
bee
renewed
daily
:
for
God
is
your
Father
,
and
the
rocke
of
your
saluation
:
he
will
increase
his
Graces
towardes
you
,
euen
towardes
you
,
and
your
children
.
PART
.
XI
.
A
guiltie
Conscience
for
a
most
grieuous
affliction
,
and
the
remedie
.
TO
come
now
to
the
most
grieuous
things
,
that
can
befall
you
in
this
life
:
namely
,
the
committing
of
such
sinnes
,
as
doe
oppresse
your
consciences
,
and
which
doe
cast
downe
your
soules
as
it
were
into
despaire
,
thinke
with
your selues
,
and
beleeue
,
that
your
Father
whom
ye
haue
offended
,
is
mercifull
,
and
that
ye
haue
a
most
louing
and
most
preuailing
Mediator
with
him
,
euen
Iesus
Christ
the
righteous
,
who
is
a
propitiation
for
your
sinnes
,
in
and
through
whom
(
although
God
be
angrie
with
Sinners
)
hee
becomes
a
most
louing
and
kinde
Father
to
them
that
are
truely
sorrie
for
their
sinnes
,
and
intend
to
lead
a
new
life
.
Hee
is
the
Father
of
Mercies
,
and
God
of
all
Gods
goodnesse
and
mercy
.
Consolation
,
long
suffering
and
patient
,
great
in
Mercie
and
Goodnesse
,
He
forgi●eth
the
iniquitie
of
his
Psal.
85.
2.
people
,
and
couereth
all
their
sinnes
:
He
withdraweth
all
his
anger
,
and
turneth
from
the
fiercenesse
of
his
wrath
:
and
his
Saluation
is
neere
to
them
that
feare
him
.
Forsake
and
bewaile
To
turne
vnto
God
.
your
sinnes
,
and
cleaue
againe
vnto
Righteousnes
,
&
turne
vnto
him
in
Faith
:
then
shall
hee
clense
your
hearts
,
and
the
bloud
of
Iesus
Christ
shall
wash
you
from
all
your
sinnes
;
hee
shall
deliuer
your
soules
from
death
,
your
eyes
from
teares
,
and
your
feet
from
falling
.
He
hath
promised
to
be
your
Father
,
whom
,
although
of
weaknes
,
not
of
presumption
,
yee
daily
offend
,
if
yee
bee
truely
sorrie
for
it
,
hee
will
not
cast
you
off
,
but
will
receiue
you
as
his
sonnes
and
daughters
.
Mary
Magdalen
was
Mark
.
16.
9.
a
woman
of
a
defiled
conuersation
;
Peter
,
weake
,
&
Ioh.
18.
17
for
fear
denied
his
Master
.
Dauid
committed
two
2.
Sam.
11.
4.
7.
Act.
26.
9
,
10.
great
sinnes
,
Whoredome
,
and
Murder
;
Paul
persecuted
Gods
people
:
yet
vpon
Repentance
they
all
receiued
pardon
.
Yee
may
not
therefore
We
may
not
imitate
sinners
,
but
their
Repentance
.
Rom.
6.
1.
imitate
them
as
they
were
sinners
,
but
imitate
their
Repentance
,
and
lye
not
in
your
sinnes
:
God
indeed
is
gracious
,
but
ye
may
not
sinne
,
that
grace
may
the
more
abound
:
God
for
bid
:
for
although
God
be
mercifull
,
As
God
is
mercifull
,
he
is
iust
.
hee
is
not
totally
mercie
,
but
is
also
iust
:
and
in
his
iustice
hee
might
condemne
all
humane
creatures
,
for
no
man
is
righteous
in
his
fight
.
And
therefore
none
(
without
Christ
,
in
whom
all
that
shal
be
saued
)
are
saued
.
Take
therefore
holde
of
him
and
his
mercies
,
and
mediation
through
Faith
:
so
,
were
your
sins
as
red
as
bloud
,
they
shal
be
made
as
white
as
snow
,
and
were
they
as
Purple
,
bee
made
as
white
as
wooll
,
by
the
sheading
of
his
bloud
vpon
the
Crosse.
Cast
off
all
feare
and
We
may
not
sinne
,
after
pardon
obtayned
.
despaire
,
therefore
,
only
beware
of
relapses
,
fall
not
backe
againe
;
bee
not
like
the
Dogge
and
the
Sow
,
and
take
heede
of
presumptuous
sinning
:
as
to
sinne
,
perswading
your selues
,
ye
will
,
and
can
repent
when
yee
list
,
and
so
much
the
more
boldly
,
because
ye
haue
learned
,
that
God
is
mercifull
.
This
is
to
quench
his
Mercie
,
and
to
incense
his
Iustice
,
and
to
harden
your
hearts
,
in
the
custome
of
sinning
:
so
should
ye
haue
Iudgement
without
Mercie
.
Such
as
thus
sinne
against
Wilfull
sinners
.
Phil.
3.
18.
God
,
are
enemies
to
the
Crosse
of
Christ
,
and
contemners
of
the
Mercie
of
God
:
who
shall
melt
away
as
Waxe
at
the
fire
,
and
perish
at
the
presence
of
God
:
But
the
Righteous
shall
bee
glad
and
reioyce
,
yea
,
they
shall
leape
for
ioy
:
not
the
Righteous
in
their
owne
opinion
;
or
the
Righteous
in
shew
,
but
the
truly
Righteous
to
whom
the
Righteousnesse
of
Christ
is
freely
imputed
.
Take
heede
therefore
,
Not
to
assume
selferighteousnesse
.
that
yee
assume
not
vnto
your selues
to
bee
righteous
,
for
before
God
there
is
none
,
no
,
not
one
righteous
in
the
Earth
:
ye
may
obiect
,
and
say
,
How
then
shall
any
man
reioyce
,
seeing
there
is
none
righteous
?
none
,
in
or
by
their
owne
inherent
Righteousnesse
?
for
the
best
mans
actions
are
,
in
,
and
of
them-selues
,
euill
euermore
without
Christ
.
He
therefore
that
is
truely
righteous
,
is
righteous
by
imputation
,
not
by
actuall
perfection
.
Not
one
of
our
godliest
Fore-fathers
were
with-out
sinne
,
much
le●e
wee
.
Abraham
,
nor
Isaak
nor
Iacob
,
nor
Iob
,
nor
Dauid
,
nor
Daniel
,
no
,
not
Enoch
or
Elias
,
nor
Peter
,
nor
Paul
,
nor
that
Diuine
Apostle
Iohn
,
were
of
them-selues
by
nature
so
perfect
,
holy
,
or
righteous
,
as
that
any
of
them
durst
to
stand
vpon
their
owne
merits
,
by
them
to
bee
saued
:
no
,
the
Blessed
Virgin
acknowledged
Christ
to
bee
her
Sauiour
.
Beware
therefore
of
Iusticiaries
to
be
auoided
.
that
generation
of
Vipers
,
Iusticiaries
,
who
assume
vnto
themselues
that
puritie
,
and
power
,
as
they
do
;
and
are
able
to
fulfill
all
the
Commandements
,
and
whole
Law
of
God
,
which
the
most
righteous
man
(
Christ
excepted
)
could
neuer
doe
;
Christ
came
to
saue
Sinners
,
confessing
their
owne
vnworthinesse
,
not
such
as
neede
no
other
workes
of
Redemption
,
but
their
owne
workes
of
perfection
,
by
which
workes
they
shall
bee
iudged
,
without
the
imputation
of
the
worthinesse
of
Christs
Merits
:
vnlesse
they
repent
,
their
iudgement
is
pronounced
alreadie
.
O
,
flye
from
the
hearing
of
any
bewitching
tongue
whatsoeuer
,
that
shall
indeuour
to
make
you
beleeue
,
that
yee
may
liue
without
sinne
.
They
are
Lyers
,
the
children
of
the
father
of
Lyes
,
and
would
make
you
Lyers
like
vnto
themselues
,
who
though
they
bee
men
in
shape
,
yet
are
they
Monsters
indeed
;
they
would
seeme
Dcified
,
and
,
alas
,
they
are
Deuils
incarnate
:
haue
no
conuersation
with
such
men
,
yet
striue
and
Though
we
cannot
be
,
yet
we
ought
to
striue
to
be
perfect
.
studie
to
be
perfect
,
namely
,
to
attaine
vnto
such
perfection
,
as
the
dearest
children
of
God
can
haue
in
this
life
.
Stand
not
at
a
stay
,
but
We
must
goe
on
in
goodnesse
.
endeuour
to
proceed
from
faith
to
faith
,
from
one
diuine
vertue
to
another
,
vntill
yee
become
perfect
in
Christ
,
in
whom
,
and
not
in
your selues
,
your
absolute
perfection
consisteth
:
and
when
yee
haue
done
all
that
yee
can
,
acknowledge
your selues
farre
imperfect
,
and
vnprofitable
seruants
;
for
the
way
to
glorie
is
by
humilitie
:
and
hee
that
exalteth
himselfe
,
shall
be
brought
low
.
The
humble
man
thinks
The
ppoperties
of
the
humble
man
.
euery
man
better
then
himselfe
,
and
thinkes
his
best
actions
worthy
rather
to
bee
reprooued
then
rewarded
:
And
vpon
due
consideration
of
his
deserts
,
is
so
farre
from
iustifying
himselfe
,
as
hee
is
ashamed
of
his
owne
vnworthinesse
:
he
casts
himselfe
downe
,
and
the
Lord
lifts
him
vp
.
But
hee
that
iustifies
himselfe
,
lifts
himselfe
vp
,
and
makes
himselfe
equall
with
God
,
and
God
doth
cast
him
downe
,
to
haue
his
portion
with
Lucifer
.
Remember
the
reiection
of
the
proud
Pharises
The
Pharise
and
Publican
.
iustification
,
and
the
acceptation
of
the
Publicans
humiliation
:
your
humilitie
consisteth
in
your
voluntarie
subiection
vnto
the
Ordinances
of
God
,
who
reuealeth
vnto
the
poore
in
spirit
,
the
knowledge
of
his
will
,
and
hides
it
from
them
,
that
assume
vnto
themselues
knowledge
,
sufficient
without
the
Doctrine
of
his
Word
.
Yee
can
in
nothing
bee
Meeknesse
makes
men
likest
vnto
Christ
.
more
like
vnto
Christ
,
then
in
meeknesse
and
humility
;
two
adiuncts
of
Christ
,
not
much
vnlike
in
operation
.
The
first
,
namely
,
Meekenesse
,
is
most
properly
shewed
in
your
conuersation
among
men
.
The
second
,
which
is
humilitie
,
sheweth
it selfe
,
in
patient
submitting
your selues
,
without
any
inward
discontent
to
what
it
pleaseth
God
to
doe
with
you
,
or
against
you
:
against
you
neuer
,
though
your
carnall
vnderstanding
may
so
conceiue
it
.
Iob
was
contented
with
We
must
be
humble
whatsoeuer
befall
vs
.
all
his
afflictions
,
resoluing
himselfe
,
that
though
GOD
would
kill
him
,
yet
would
he
trust
in
him
.
And
should
you
professing
humilitie
,
grudge
when
any
thing
befalls
you
for
your
good
?
farre
be
it
from
you
:
rather
prayse
God
,
exalt
his
Name
,
fall
downe
before
his
footstoole
,
imbrace
his
Discipline
;
for
he
is
holy
,
and
to
be
loued
and
feared
:
loued
,
in
that
hee
is
your
God
who
hath
created
you
,
and
preserued
you
:
to
bee
feared
,
in
that
hee
is
iust
,
and
may
iustly
condemne
you
,
in
the
strictnesse
of
his
Iustice
.
Enter
therefore
into
his
gates
with
prayse
,
and
into
We
ought
to
prayse
God
.
his
Courts
with
reioycing
:
prayse
him
and
blesse
his
Name
;
for
hee
is
good
,
his
Mercie
is
euerlasting
,
and
his
Truth
,
namely
,
the
performance
of
his
promises
,
endureth
from
generation
to
generation
:
Serue
him
with
gladnesse
,
and
come
before
him
euer
with
ioyfulnesse
:
for
though
hee
be
in
the
Heauens
,
yet
looketh
hee
downe
from
his
holy
Sanctuarie
,
to
heare
the
mournings
of
the
Prisoners
,
and
to
deliuer
them
that
are
appointed
to
death
.
Let
your
soules
therefore
Harty
,
not
verball
praises
are
acceptable
to
God
.
euermore
prayse
the
Lord
,
not
your
tongues
and
lippes
only
,
which
are
outward
,
and
oftentimes
,
Organs
of
Hypocricie
.
Remember
,
and
keepe
in
minde
all
his
benefits
,
for
they
are
more
towardes
you
,
then
yee
are
able
to
number
:
hee
for
giueth
all
your
sinnes
,
he
healeth
all
your
infirmities
,
he
giueth
you
all
good
things
,
he
preserueth
you
in
troubles
,
supplyeth
your
wants
,
redeemeth
your
liues
from
the
Graue
,
and
hath
prouided
for
you
a
Crowne
of
Glorie
.
And
,
Wife
,
although
I
Wife
and
children
are
to
bee
recommended
to
God
.
your
poore
Husband
shall
leaue
you
a
penurious
and
desolate
Widdow
,
hee
will
bee
vnto
you
a
prouiding
Husband
,
cleaue
vnto
him
.
And
though
I
shall
leaue
you
,
poore
fatherlesse
children
,
cast
your
care
vpon
him
,
he
will
care
for
you
,
hee
will
bee
your
Father
:
and
as
a
most
louing
and
helping
Father
obey
him
,
as
most
dutifull
and
faithfull
Children
.
And
when
the
time
of
my
dissolution
shall
come
,
which
cannot
be
long
,
I
must
obey
:
and
I
am
readie
.
I
shall
goe
a
little
before
you
,
and
yee
shall
shortly
follow
,
(
if
ye
goe
not
before
mee
,
which
is
in
God
)
euen
to
the
place
of
mine
assured
happines
,
if
with
faith
ye
imbrace
&
obey
the
wil
of
him
that
calleth
you
,
while
ye
yet
liue
,
as
becommeth
the
Children
of
so
Gracious
a
Father
.
In
the
meane
time
,
the
same
God
blesse
you
all
with
his
true
Feare
,
continuall
Peace
,
and
competent
Plentie
.
A
briefe
collection
of
Diuine
comfort
,
for
mine
owne
,
and
the
incouragement
of
euery
Christian
to
dye
willingly
.
FOr
asmuch
as
death
is
the
end
of
this
life
,
and
this
life
duly
considered
,
an
vnpleasant
passage
to
a
better
;
and
whether
it
shall
bee
long
or
short
,
it
behoueth
vs
to
vndergoe
with
patience
in
hope
,
whatsoeuer
entertainment
this
World
shall
afford
vs
.
Iob
had
as
an
inheritance
,
the
moneths
of
vanitie
,
and
Iob
7.
3.
painfull
nights
were
appointed
vnto
him
.
The
dayes
of
Gen.
49.
7.
Iacobs
pilgrimage
were
few
,
and
euill
;
yet
some
thinke
their
pleasantest
dayes
are
here
in
the
earth
,
&
therefore
desire
no
better
:
not
so
with
me
,
knowing
that
after
this
life
,
there
is
layd
2.
Tim.
4.
8.
vp
for
me
a
crowne
of
righteousnes
,
and
not
for
me
only
,
but
for
all
them
that
loue
the
appearing
of
the
Lord
Iesus
.
There
is
little
reason
therefore
,
that
I
,
or
any
other
,
that
haue
tasted
and
do
daily
taste
of
the
bitter
cup
of
this
liues
vanities
and
miseries
,
should
desire
longer
to
be
pressed
or
oppressed
there
with
:
but
rather
to
comfort
my selfe
in
a
godly
and
patient
expectation
of
the
time
when
Iob
14.
14.
my
dissolution
may
come
,
desiring
to
bee
dissolued
,
and
Phil.
1.
to
be
with
Christ
:
to
whom
no
man
commeth
,
but
he
must
remooue
out
of
this
house
of
clay
;
and
that
cannot
bee
by
any
other
meanes
but
by
death
,
that
is
,
by
the
destruction
or
change
of
this
earthly
Tabernacle
,
either
leauing
it
in
the
earth
for
a
season
,
or
to
be
taken
vp
suddenly
at
Christs
second
comming
;
but
howsoeuer
,
I
know
,
and
am
assured
,
that
both
soule
and
bodie
shall
bee
together
,
and
for
euer
be
glorified
in
the
end
,
&
be
clothed
with
a
house
,
not
2.
Cor.
5.
made
with
hands
,
eternall
in
the
heauens
.
Who
then
can
but
sigh
in
desire
,
to
be
an
inhabitant
in
that
house
,
which
is
perpetuall
and
glorious
?
I
looke
for
it
,
in
hope
confidently
assuring
my selfe
,
that
Christ
shall
bee
then
magnified
in
my
bodie
,
whether
it
bee
by
life
or
death
:
for
,
whether
I
liue
,
I
liue
Rom.
14.
8.
vnto
him
;
or
whether
I
die
,
I
die
vnto
him
;
whether
therefore
I
liue
or
die
,
I
am
the
LORDS
:
for
,
I
know
that
he
whom
I
haue
beleeued
,
is
able
to
keepe
that
which
I
haue
committed
vnto
him
,
against
that
day
,
wherein
my
mortall
bodie
shall
bee
quickned
&
made
like
vnto
Phil.
3.
21.
his
glorious
bodie
:
therefore
will
I
willingly
lay
downe
my
life
,
and
commit
my
soule
vnto
God
,
as
vnto
my
most
faithfull
Creator
.