GODS
Rebuke
.
Psal.
39.
vers.
11.
When
thou
with
rebuke
doest
chastice
man
for
iniquity
,
thou
as
a
moth
makest
his
beauty
to
consume
:
surely
euery
man
is
vanitie
.
AS
oft
as
I
haue
considered
with
my selfe
(
since
this
heauie
accident
befell
vs
)
of
the
worth
and
dignitie
of
him
whose
body
we
haue
now
committed
to
the
earth
;
so
oft
hath
the
consideration
thereof
made
mee
(
though
in
vaine
)
desire
either
a
longer
time
,
or
more
daies
for
the
better
fitting
of
our selues
for
the
solemnizing
of
those
his
Funerals
:
or
seeing
that
necessitie
driueth
vs
within
the
compasse
of
one
:
that
then
we
could
with
Iosua
lengthen
this
our
day
making
of
one
,
two
;
yea
if
it
might
be
,
of
euery
houre
of
the
same
,
a
day
,
that
so
nothing
might
haue
beene
wanting
in
the
least
respect
;
for
the
further
adorning
and
setting
forth
of
these
his
Funerall
solemnities
.
For
shall
we
indeed
suffer
so
faire
a
star
as
this
,
thus
fatally
to
passe
away
without
any
more
remembrance
?
But
it
is
the
hand
of
God
that
hath
done
it
,
[
a
](A08481-e11040-b)
a
Ps.
39.9
.
let
vs
be
silent
,
it
cannot
be
auoided
,
let
it
therefore
with
[
b
](A08481-e11050-b)
b
Apo.
13.10
.
Heb.
10.13
.
patience
be
indured
.
Neither
doe
we
dispaire
at
all
of
the
fauourable
censure
of
wise
and
vertuous
men
,
for
our
more
then
ordinarie
hast
(
as
may
be
thought
)
in
this
his
buriall
.
Especially
when
as
they
shall
vnderstand
that
it
was
the
minde
of
the
deceased
in
his
lifetime
,
that
things
should
be
thus
ordered
.
Oft
times
in
his
health
desiring
,
of
his
deare
Wife
and
now
desolate
Lady
:
oft
times
of
his
dearest
friends
,
that
if
God
saw
so
good
that
hee
should
end
his
daies
before
them
,
that
they
would
be
pleased
as
to
see
his
body
in
a
decent
and
comely
manner
committed
to
the
earth
;
so
in
doing
of
the
same
that
all
needlesse
and
superfluous
expences
should
be
aauoided
:
He
deeming
the
money
laid
out
vpon
the
same
of
all
other
worst
bestowed
,
considering
that
vsually
such
assemblies
were
rather
meetings
of
not
and
excesse
,
then
of
any
true
humiliation
.
Well
then
let
others
haue
their
pompous
Obsequies
,
neither
he
nor
we
doe
enuie
them
;
And
let
them
if
they
please
hire
Trumpets
to
sound
out
and
proclaime
to
the
world
those
their
virtues
,
which
till
then
the
world
neuer
tooke
notice
of
.
Onely
let
the
world
but
speak
what
it
knoweth
here
,
and
it
shall
be
sufficient
for
the
honour
of
this
worthy
Gentleman
,
though
none
speake
for
him
,
nor
he
now
a
word
for
himselfe
.
Bury
not
therefore
in
obliuion
,
oh
forgetfull
and
ingratefull
world
,
1.
His
Piety
and
Deuotion
to
Godward
.
2.
His
Integritie
and
vprightnesse
toward
man
.
Two
things
indeed
principally
deseruing
our
consideration
here
on
earth
,
especially
standing
as
they
doe
vpon
record
in
heauen
,
being
written
(
I
make
no
question
)
long
ago
in
a
booke
of
remembrance
before
the
Lord
:
there
they
were
recorded
,
and
there
they
are
now
rewarded
.
And
these
likewise
are
the
two
things
that
I
purpose
to
insist
principally
vpon
in
passing
through
the
life
of
this
worthy
person
:
the
which
being
done
,
and
something
spoken
likewise
of
his
death
:
then
will
I
by
Gods
fauourable
assistance
proceed
on
to
lay
forth
such
principall
instructions
,
as
that
portion
of
Scripture
,
which
according
to
the
few
houres
allotted
me
,
and
I
had
leasure
to
thinke
of
,
will
afford
vnto
vs
.
But
before
I
come
to
any
of
these
I
must
here
craue
pardon
:
First
if
I
shall
more
hastily
and
with
a
drier
foot
passe
through
things
,
then
is
of
the
greatest
part
of
this
Assembly
either
expected
or
desired
:
ingenuously
confessing
that
at
this
time
I
am
not
at
all
mine
owne
,
neither
will
Passion
and
Sorrow
once
free
my
heart
,
or
suffer
mee
by
any
meanes
possible
to
inlarge
my selfe
:
my
greatest
comfort
being
this
,
that
the
vertues
of
this
so
rare
a
Iewell
are
so
well
knowne
,
that
the
Iewell
it selfe
needeth
nor
greatly
my
commendation
:
neither
doth
this
Blessed
wine
desire
an
Iu●girland
.
Let
mee
hold
my
peace
and
the
dead
speaketh
sufficiently
,
in
the
place
of
silence
,
he
is
not
silent
,
he
ceaseth
onely
from
his
labours
,
and
his
workes
they
follow
him
.
There
is
a
second
thing
likewise
(
which
if
it
be
a
fault
)
then
as
for
the
former
craue
fauour
,
so
for
this
onely
a
fauourable
construction
:
And
that
is
for
seeming
as
perhaps
I
shall
this
whole
discourse
of
mine
thorough
,
with
too
dimme
,
and
carelesse
an
eie
,
to
neglect
and
ouer-looke
such
externall
things
which
notwithstanding
,
in
the
veiw
doubtlesse
of
many
here
(
sure
I
am
of
the
most
part
in
the
world
)
are
held
and
reputed
,
of
highest
esteem
and
reckoning
.
And
these
are
Antiquitie
of
Familie
:
Generositie
of
bloud
:
Faire
Lands
:
Large
possessions
:
together
with
Natures
richest
beneuolence
,
those
Gratuita
dona
(
as
the
Scholemen
tearme
them
)
all
which
I
confesse
in
no
wise
ought
to
be
neglected
,
much
lesse
contemned
of
any
.
For
in
doing
of
the
one
,
man
shall
not
discerne
two
things
in
God
which
are
indeed
most
remarkable
.
First
his
absolute
power
in
disposing
of
these
glittering
things
here
in
the
world
according
to
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
good
pleasure
of
his
.
Secondly
his
infinite
wisedome
in
this
his
disposition
whereby
things
thus
forted
serue
most
excellently
not
onely
for
order
,
but
likewise
for
ornament
.
And
then
secondly
,
in
doing
of
the
other
he
shall
not
giue
Honour
her
due
according
to
that
Rom.
13.7
.
Cui
honorem
,
honorem
,
and
honour
to
whom
honour
is
due
.
Neither
would
I
haue
any
ignorant
(
but
where
is
hee
that
heard
of
this
Worthies
name
that
can
be
ignorant
)
how
the
worlds
great
Benefactour
was
no
Niggard
at
all
in
bestowing
euen
of
the
fairest
of
these
his
fauours
vpon
him
.
For
first
can
that
Familie
,
trow
you
,
be
of
yesterdaies
beginning
that
hath
brought
forth
so
many
?
Or
an
ignoble
stemme
that
yeeldeth
especially
in
this
fading
and
decaying
time
of
ours
(
inleed
our
winter
)
so
honourable
a
braunch
?
Or
secondly
,
can
it
be
an
emptie
or
beggerly
Fountaine
which
being
seated
vnder
so
rich
and
glorious
an
[
c
](A08481-e11310-b)
c
The
Church
so
compared
,
Isa.
4.
and
Psal.
68.
Iudg.
8.2
.
Hill
was
fedde
continually
with
three
such
pleasant
Rills
,
namely
,
Prudence
,
Fortitude
,
and
Temperance
:
whose
waters
neuer
failed
vntill
at
the
last
this
cruell
and
vnmercifull
East-winde
dried
vp
,
as
you
see
,
and
quite
cut
of
the
pleasant
spring
and
sourse
thereof
.
But
in
this
so
great
variety
let
it
be
sufficient
for
me
to
gleane
(
the
gleaning
of
this
Ephraim
,
being
a
great
deale
better
I
make
no
question
then
the
whole
vintage
of
many
an
Abieser
)
though
not
euery
thing
that
may
happily
make
either
for
his
greatnesse
or
goodnesse
,
yet
at
the
least
some
one
or
two
,
the
most
principall
which
may
serue
a
little
to
eleuate
these
drooping
eies
of
ours
,
too
much
I
feare
mee
fixed
vpon
his
outward
losse
,
to
the
due
consideration
of
his
present
gaine
,
and
instant
happinesse
.
And
these
shall
be
no
other
but
those
two
things
before
mentioned
,
and
whereof
I
desired
the
world
to
take
speciall
notice
.
-
1.
His
Piety
to
Godward
.
-
2.
His
Integritie
toward
man
.
The
which
as
they
are
in
themselues
things
most
excellent
,
so
doe
they
by
reason
of
this
their
excellencie
,
more
grace
and
beautifie
him
in
whose
breast
they
are
then
all
the
gifts
either
of
nature
of
fortune
.
For
the
best
of
those
doe
but
reddere
virum
:
but
the
least
of
these
do
reddere
Diuum
:
By
the
others
helpe
a
man
may
perchaunce
go
beyond
brute
creatures
,
but
by
the
help
of
these
beyond
[
d
](A08481-e11470-b)
d
Being
changed
into
the
Image
of
Christ
2
Cor.
3.18
.
himselfe
.
But
to
speake
briefly
of
these
things
(
as
I
may
,
not
as
I
would
)
and
the
dignitie
of
the
person
deserueth
.
First
for
his
Piety
to
Godward
:
who
more
pious
and
religious
then
he
?
Witnesse
those
Sacrifices
of
his
,
the
fruit
(
as
may
be
iudged
,
if
a
man
may
iudge
(
as
indeed
he
ought
)
the
tree
by
the
fruit
)
of
a
true
and
liuely
faith
.
-
1.
Their
Nature
.
-
2.
Their
Number
.
Their
nature
:
they
were
Euangelicall
,
such
as
the
Apostle
Peter
mentioneth
in
his
first
Epistle
and
second
chapter
,
verse
5.
terming
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
spirituall
sacrifices
,
in
way
of
opposition
to
those
carnall
and
ceremoniall
rites
,
abolished
and
remoued
altogether
by
the
brightnesse
of
the
Messias
comming
.
Secondly
,
for
their
number
,
they
were
these
three
principally
.
1.
The
Sacrifice
of
Praier
,
Praise
and
Thankesgiuing
.
2.
The
Sacrifice
of
reading
priuately
,
and
of
hearing
the
word
of
God
both
read
and
preached
publikely
.
3.
The
Sacrifice
of
Almes
and
releeuing
the
poore
.
For
the
doing
of
all
which
as
he
had
his
specia
I
warrant
,
so
in
doing
of
the
same
none
that
I
know
more
frequent
.
And
first
for
the
Sacrifice
of
Praier
and
Thankesgiuing
,
hee
had
his
seuerall
Altars
where
he
offered
the
same
continually
.
First
his
priuate
one
where
hee
offered
a
speciall
sacrifice
twice
at
the
least
,
or
thrice
euery
day
.
Secondly
,
hee
had
his
Altar
more
publike
,
where
his
morning
and
euening
sacrifice
were
constantly
performed
.
For
well
did
hee
consider
,
that
as
praier
is
a
sacrifice
to
God
,
so
is
it
a
succour
vnto
man
.
It
is
that
wherein
God
is
much
delighted
,
and
Sathan
most
terrified
,
wherewith
blessings
are
procured
,
and
plagues
preuented
.
In
prosperitie
Iacobs
Ladder
whereby
the
soule
of
a
Christian
hath
a
sweet
societie
with
God
:
and
in
aduersitie
Noahs
messenger
,
neuer
ceasing
comming
and
going
vntill
at
the
last
it
returneth
with
an
Oliue
lease
in
the
mouth
,
the
signe
of
peace
and
reconciliation
.
This
made
this
honourable
Gentleman
so
carefull
as
hee
was
for
the
performing
of
this
dutie
,
and
that
not
only
by
himselfe
alone
,
but
in
company
likewise
with
his
familie
:
no
day
euer
passing
him
(
to
my
knowledge
)
since
he
came
to
be
a
setled
house-keeper
,
wherein
his
manner
was
not
(
whatsoeuer
resort
was
with
him
,
or
how
great
the
businesse
was
that
befell
him
)
to
haue
his
familie
gathered
together
,
and
there
himselfe
(
if
no
Minister
were
present
,
after
a
chapter
once
read
out
of
the
old
and
new
Testament
,
and
a
Psalme
sung
)
vpon
his
knees
not
only
to
blesse
that
God
that
had
giuen
life
and
being
both
to
him
and
his
,
but
also
humbly
to
craue
of
him
whatsoeuer
things
he
thought
most
necessary
,
in
regard
of
soule
and
body
.
As
for
the
second
,
But
here
whilest
I
am
thus
speaking
,
I
finde
my
thoughts
at
some
variance
and
strife
within
themselues
,
whether
I
should
speake
rather
of
the
matter
of
this
sacrifice
,
or
of
his
manner
of
offering
the
same
.
To
end
which
strife
in
a
word
,
let
the
issue
(
if
it
please
you
)
be
this
:
That
whereas
there
is
no
one
thing
the
whole
Scripture
through
more
commended
vnto
vs
either
by
varietie
of
arguments
,
or
more
noble
consequence
then
the
sacrifice
it selfe
;
neither
any
thing
in
my
conceit
,
whereof
the
most
here
(
in
this
so
iudicious
and
Christian
an
assembly
)
haue
a
more
honourable
esteeme
then
of
it
:
for
mee
to
enter
any
commendations
of
the
same
,
were
a
meere
lending
of
light
to
the
Sunne
,
a
labour
altogether
needlesse
:
and
in
the
meane
time
a
neglecting
of
that
light
which
this
glorious
Starre
doth
offer
vnto
vs
,
as
a
most
necessary
direction
for
the
performance
of
this
so
Christian
a
dutie
.
Now
that
we
may
looke
the
better
into
the
same
,
how
he
did
it
,
we
will
diuide
the
Sacrifice
into
two
parts
,
and
will
consider
of
either
of
them
briefly
,
and
yet
seuerally
by
it selfe
.
And
for
the
first
of
these
,
it
is
his
reading
of
the
word
of
God
priuately
and
alone
.
A
dutie
indeed
commendable
in
all
,
but
admirable
in
him
,
considering
that
it
is
not
the
fashion
for
men
now
adayes
,
especially
of
his
place
and
greatnesse
,
to
take
this
course
.
And
yet
a
lasse
amongst
many
hundreds
of
his
ranke
and
order
(
nay
let
mee
offend
none
in
giuing
him
his
due
)
scarse
in
an
age
is
there
not
(
especially
of
his
yeeres
and
time
)
such
another
to
be
found
;
so
generall
a
scholler
,
his
vnderstanding
so
refined
,
his
braine
so
pure
,
and
in
all
kinde
of
learning
so
absolute
.
All
which
hee
promised
from
his
cradle
,
in
the
grasse
shewing
what
the
crop
would
be
.
And
whereof
(
in
my
iudgement
)
that
faire
Mother
the
Vniuersitie
of
Cambridge
had
a
kinde
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
He
was
chosen
vpon
a
day
of
solemnitie
to
make
an
Oration
in
the
Colledge
,
being
little
aboue
a
yeers
standing
;
which
hee
did
with
great
applause
.
Midsommer
Batcheler
scarce
three
yeeres
standing
.
The
death
of
his
father
and
mother
,
dying
within
little
lesse
then
twelue
houres
one
of
another
.
guessing
happily
by
those
signes
hee
then
gaue
,
whither
his
vertuous
minde
would
at
the
length
raise
him
:
which
made
her
so
willingly
to
throw
some
of
her
fauours
vpon
him
;
and
more
she
would
haue
done
,
euen
of
her
richest
,
had
not
a
sorrowfull
accident
so
hastily
drawne
him
away
from
her
kinde
embracings
.
Now
the
Apostles
rule
is
generally
true
,
Scientiam
inflare
,
that
knowledge
puffeth
vp
,
and
so
in
truth
doth
any
other
outward
preferment
whatsoeuer
,
either
of
nature
or
fortune
,
especially
those
in
whose
heart
grace
is
not
the
principall
ingredient
:
and
because
there
are
so
few
in
whom
it
is
,
therefore
it
is
vsuall
as
I
said
before
,
for
the
most
in
the
world
,
if
aduanced
,
though
in
a
small
degree
aboue
others
,
as
to
haue
an
ouerweening
of
their
owne
worth
,
so
to
haue
a
meane
conceit
of
God
,
but
especially
of
his
eternall
word
,
either
contemning
it
altogether
as
vnworthy
of
their
hands
,
much
lesse
their
hearts
,
or
vilifying
the
same
in
comparison
of
other
writings
:
Naaman
,
Abana
and
Pharphar
(
though
Riuers
of
Damascus
)
more
excellent
then
all
the
waters
of
Israel
,
the
Israel
of
God
.
But
it
was
not
so
with
him
:
for
as
hee
honoured
God
from
&
with
his
heart
,
so
had
he
most
honourably
thought
of
his
most
blessed
word
.
Alexander
himselfe
neuer
thought
more
highly
of
Homers
workes
,
then
he
did
of
this
sacred
Booke
.
Neither
would
Cyprian
bee
more
traded
in
the
writings
of
Tertullian
,
As
for
the
second
part
of
this
sacrifice
of
his
,
namely
,
His
hearing
the
word
of
God
read
and
expounded
publikely
:
therein
likewise
we
will
obserue
briefly
these
three
things
.
-
1.
His
Diligence
.
-
2.
His
Reuerence
.
-
3.
His
Remembrance
.
For
the
first
,
namely
,
his
Diligence
therein
,
we
are
to
know
,
that
which
few
here
can
be
possibly
ignorant
of
,
namely
,
his
constant
and
continued
course
of
hearing
the
word
of
God
publikely
taught
,
both
vpon
the
Lords
dayes
,
as
also
at
all
other
times
as
occasion
offered
it selfe
fit
,
both
at
home
and
abroad
:
and
no
maruell
,
for
he
was
the
seruant
of
Wisdome
,
which
made
him
with
such
delight
to
wait
at
his
Mistresse
gates
,
and
to
giue
such
attendance
at
the
posts
of
her
doores
.
As
for
the
second
,
His
reuerend
hearing
of
the
same
:
let
that
seat
of
his
(
no
more
his
,
but
now
the
seat
of
sorrow
,
couered
to
my
thinking
with
a
sad
and
dolefull
cloud
)
let
it
speake
I
say
whether
euer
it
shrouded
,
or
were
in
the
least
respect
a
Baud
to
any
loose
or
vnreuerend
behauiour
of
his
:
rather
if
it
could
speake
,
it
would
tell
a
faire
tale
,
though
in
sorrowfull
tearmes
,
of
his
Christian
behauiour
,
both
in
the
time
of
diuine
Seruice
,
wherein
hee
alwayes
behaued
himselfe
most
deuoutly
,
as
also
in
the
Sermon
time
,
whensoeuer
there
was
any
(
as
seldome
missed
)
most
religiously
either
with
his
eare
obseruing
,
or
with
his
hand
noting
such
things
,
as
he
thought
most
necessary
to
be
remembred
:
The
which
behauiour
of
his
made
him
to
be
both
the
more
obserued
,
as
also
honoured
,
euen
in
the
hearts
of
them
that
otherwise
knew
him
but
only
by
name
.
I
remember
being
vpon
a
time
at
Bury
S.
Edmond
,
and
meeting
with
one
by
chance
knowne
to
me
,
yet
not
knowing
him
:
he
demanded
of
me
,
whether
Sir
Edward
Lewkenor
were
that
day
at
Church
or
no
?
I
told
him
that
he
was
:
so
I
thought
(
quoth
he
)
for
in
all
my
life
I
neuer
saw
a
man
of
his
yeeres
and
place
,
that
gaue
the
like
attention
to
the
word
that
hee
did
.
The
third
and
last
,
is
his
Remembrance
of
things
heard
:
A
dutie
indeed
necessarily
depending
vpon
the
other
two
,
and
making
through
the
neglect
of
the
same
,
the
other
altogether
fruitlesse
.
For
you
must
take
the
heart
of
man
as
it
is
not
only
plenum
rimarum
,
full
of
chinkes
and
crannies
,
but
withall
you
must
consider
Sathan
like
a
Vultur
continually
sitting
by
,
and
with
his
noisome
bill
,
to
the
vttermost
of
his
power
opening
of
those
passages
,
whereby
it
oftentimes
commeth
to
passe
(
the
danger
being
not
preuented
)
that
those
things
which
are
more
subtill
and
pure
,
such
as
is
the
word
of
God
,
together
with
the
sweet
motions
of
the
spirit
,
doe
suddenly
leake
out
and
vanish
away
,
leauing
behinde
them
concupiscence
her selfe
,
together
with
diuers
other
carnall
and
noisome
lusts
,
like
a
thicke
and
hellish
aire
to
supplie
their
roome
,
and
fill
vp
the
vacuum
.
Now
the
onely
thing
to
soader
&
binde
vp
these
crackes
and
flawes
of
the
soule
,
is
Meditation
,
and
calling
the
word
of
God
to
our
remembrance
when
we
are
departed
from
it
:
Duties
not
only
commanded
vnto
vs
in
the
holy
Scripture
,
but
commended
vnto
vs
by
the
examples
of
the
most
excellent
that
euer
liued
.
And
to
take
these
two
asunder
.
First
meditation
commanded
Deut.
11.18
.
Therefore
shall
you
lay
vp
these
words
in
your
heart
,
and
in
your
soule
,
and
binde
them
as
a
signe
vpon
your
hands
,
and
frontlets
betweene
your
eyes
.
And
Ios.
1.8
.
Let
not
this
booke
of
the
Law
depart
out
of
thy
mouth
,
but
meditate
therein
day
and
night
.
Secondly
commended
by
the
example
of
Dauid
:
Mine
hands
will
I
lift
vp
to
thy
Commandements
which
I
haue
loued
,
and
will
meditate
in
thy
Statutes
.
And
Dauid
commendeth
that
righteous
man
amongst
other
rare
qualities
of
his
,
that
he
is
one
that
doth
meditate
in
the
Law
of
God
night
and
day
.
So
Isaak
Gen.
24.
gaue
himselfe
to
meditation
:
Exijt
in
campum
,
Deut.
6.
saith
Ambrose
,
vt
abalienaret
se
à
curis
domesticis
:
The
more
seriously
to
consider
not
onely
of
the
workes
of
God
,
but
also
of
his
gratious
promises
.
The
second
,
namely
calling
the
word
of
God
to
remembrance
,
is
a
thing
commanded
Deut.
6.
beginning
at
the
first
verse
,
and
so
on
almost
the
whole
chapter
through
:
where
the
spirit
of
God
exhorteth
to
talke
of
the
word
of
God
in
bed
and
at
boord
:
hîc
&
vbique
,
in
all
places
and
at
all
times
:
suteable
to
the
counsell
of
the
Apostle
Coloss.
3.16
.
Let
the
word
(
saith
he
)
dwell
plentifully
in
you
.
Commended
likewise
first
by
the
example
of
the
Disciples
of
our
Sauiour
Christ
,
whose
manner
was
after
the
Sermons
of
their
Master
,
to
conferre
of
things
heard
,
as
it
is
plaine
in
the
13.
of
Matthew
and
elsewhere
.
Secondly
by
the
practise
of
our
Sauiour
himselfe
,
so
willingly
assoyling
his
Disciples
doubts
,
and
satisfying
them
in
things
that
were
beyond
their
reach
And
lastly
by
the
behauiour
of
them
of
Berrea
,
who
frequenting
the
Sermons
of
the
Apostle
Paul
(
as
it
is
plaine
Act.
17.
)
did
at
their
returne
home
,
call
ouer
what
they
had
heard
,
with
all
diligence
searching
their
bookes
,
to
see
whether
his
preachings
&
their
Bibles
did
agree
,
especially
whether
those
authorities
that
he
alleadged
out
of
Moses
and
the
Prophets
,
touching
(
doubtlesse
)
the
Messias
,
were
so
or
no.
According
to
whose
blessed
example
was
this
Worthies
practise
,
not
only
at
other
times
,
but
especially
vpon
the
Lords
day
,
wherein
his
manner
was
,
besides
his
priuate
meditation
and
conference
of
the
word
of
God
with
some
speciall
friends
of
his
,
to
haue
his
familie
assembled
together
immediately
after
dinner
,
and
then
after
a
short
praier
by
him
conceiued
,
to
call
ouer
the
princpall
points
of
the
forenoone
Sermon
:
as
also
before
Supper
to
doe
the
like
in
egard
of
the
Sermon
in
the
afternoone
:
both
which
exercises
right
commendable
he
was
wont
to
conclude
with
praier
likewise
,
and
singing
of
a
Psalme
.
Thus
whilest
others
take
their
ease
,
others
(
as
the
fashion
of
the
times
now
is
)
deuote
themselues
to
vaine
and
idle
recreations
and
pastimes
,
was
this
Noe
(
as
you
see
)
busie
at
his
worke
in
framing
of
an
Arke
,
for
the
sauing
of
himselfe
and
his
houshold
.
Neither
let
me
here
forget
one
thing
before
I
finish
this
Sacrifice
,
it
came
late
to
my
knowledge
,
this
morning
,
and
therefore
you
shall
haue
it
in
the
last
place
,
(
something
out
of
order
you
will
say
)
but
it
is
no
matter
,
fall
where
it
will
,
I
owe
it
to
the
honour
of
this
Gentleman
.
And
it
is
,
his
extraordinary
care
that
he
had
this
last
Easter
,
for
the
fitting
and
preparing
of
his
seruants
and
familie
,
for
the
right
and
orderly
receiuing
of
the
blessed
Sacrament
of
the
body
and
bloud
of
our
Sauiour
Christ
:
all
which
hee
did
not
only
by
praier
,
and
reading
of
the
word
of
God
(
his
vsuall
course
at
other
such
times
)
but
with
the
same
he
adioyned
then
a
graue
speech
,
a
zealous
exhortation
of
an
houre
long
,
wherein
to
the
admiration
of
all
that
heard
him
,
he
laboured
as
to
informe
their
iudgements
,
of
the
nature
and
end
of
the
Sacrament
,
so
to
quicken
and
stirre
vp
their
affections
,
to
come
with
a
more
hungrie
desire
and
appetite
to
these
holy
mysteries
.
The
which
speech
of
his
as
it
was
Sacra
concio
,
so
was
it
indeed
Cygnea
cantio
,
his
sweet
and
farewell
Sermon
,
where
whilest
he
spake
,
his
soule
was
(
no
question
)
rauished
with
that
whereof
he
hath
now
the
full
fruition
.
That
faire
Riuer
that
he
exhorted
other
to
seeke
for
,
he
doth
now
sit
by
,
shading
himselfe
vnder
the
tree
of
life
,
and
satisfying
himselfe
with
the
pleasures
of
both
.
And
this
shall
suffice
to
haue
spoken
of
the
two
first
Sacrifices
:
now
are
wee
come
to
the
third
and
last
Sacrifice
of
his
,
namely
,
his
Almes
and
releeuing
of
the
poore
.
In
treating
whereof
I
purpose
wholly
to
abridge
my
thoughts
:
and
whereas
much
might
be
spoken
,
to
speake
little
,
at
the
leastwise
not
so
largely
as
I
spake
of
the
former
;
a
word
or
two
shall
serue
only
as
a
taste
:
Plutarch
.
in
vita
Camilli
.
And
the
xij
.
messengers
that
Iosua
sent
,
by
a
bunch
of
grapes
the
fruitfulnesse
of
the
Land
of
Canaan
.
for
by
a
drop
a
man
may
easily
gather
the
riches
of
the
whole
vintage
.
Diuers
things
I
know
are
required
at
the
hands
of
euery
Christian
for
the
gracing
of
his
sacrifice
,
and
making
of
it
acceptable
before
God
.
But
for
breuities
sake
we
will
consider
onely
of
these
two
.
-
1.
That
the
Sacrifice
be
commanded
.
-
2.
That
it
be
cheerefully
performed
.
The
first
of
these
is
most
necessary
,
that
it
be
of
Gods
appointing
,
else
it
falleth
within
the
compasse
of
that
Rom.
14.23
.
Quicquid
ex
fide
non
est
,
peccatum
est
:
Whatsoeuer
is
not
of
faith
,
is
sinne
:
a
meere
Ethelothreschie
or
humane
inuention
,
a
toy
of
a
mans
idle
braine
,
and
therefore
by
no
meanes
to
be
endured
in
the
seruice
of
God
.
And
as
necessary
likewise
is
the
second
:
the
same
Apostle
shewing
a
like
reason
2.
Cor.
9.7
.
Nam
hilarem
datorem
diligit
Deus
:
For
God
loueth
a
cheerefull
Giuer
.
Yea
Cursed
(
saith
the
Prophet
Ier.
48.10
.
)
is
that
man
that
doeth
the
worke
of
God
negligently
.
Both
which
my
desire
is
may
be
well
obserued
,
seeing
that
by
the
one
a
man
shall
easily
discerne
,
the
worth
of
the
sacrifice
,
and
by
the
other
,
his
worthinesse
in
offering
the
same
.
And
first
for
the
sacrifice
it selfe
wee
must
take
it
,
as
it
is
indeed
,
a
thing
highly
commended
vnto
vs
in
the
holy
Scripture
both
for
the
nature
of
the
same
as
also
for
the
great
accompt
,
whereof
it
is
with
Almighty
God
.
And
therefore
the
Apostle
Paul
telleth
the
Philippians
that
it
is
a
sweete
smell
:
A
sacrifice
acceptable
,
and
well
pleasing
to
the
Lord
.
And
the
Authour
to
the
Hebrewes
exhorteth
the
Hebrewes
,
God
is
well
pleased
.
Neither
is
the
Spirit
of
God
more
large
in
commending
any
one
sacrifice
then
hee
is
of
this
.
And
no
maruell
,
for
there
is
none
besides
that
I
remember
,
whereby
a
man
may
either
in
the
time
of
prosperitie
,
get
vnto
himselfe
a
more
assured
testimonie
,
of
the
sinceritie
and
vprightnesse
of
his
heart
,
or
gaine
a
more
sacred
anchor
,
which
being
fastened
vpon
the
promises
of
God
in
time
of
aduersitie
,
he
may
,
by
meanes
thereof
certainely
expect
an
issue
both
happy
and
comfortable
.
The
consideration
of
all
which
doubtlesse
,
exceedingly
incouraged
and
heartned
on
this
honourable
Gentleman
,
as
to
doe
the
first
the
duty
it selfe
;
so
in
no
case
to
be
negligent
in
the
second
,
but
to
doe
it
with
all
alacritie
and
cheerefulnesse
.
Neither
can
the
latter
of
these
which
is
the
onely
beautie
of
the
former
,
in
my
Iudgement
better
be
discerned
then
by
these
two
things
especially
:
-
1.
Frequencie
.
-
2.
Constancie
.
For
doubtlesse
the
vncheerefull
Giuer
cannot
hide
himselfe
;
but
either
he
giueth
nimis
parce
,
aut
non
diù
:
Too
sparingly
:
or
not
long
:
his
candle
,
being
sodainely
drowned
in
it selfe
.
Too
sparingly
:
first
for
matter
,
it
is
like
Sauls
offerings
:
-
First
,
the
worst
.
-
Secondly
,
but
spoiles
.
Secondly
for
manner
it
is
Nabals
feast
now
and
then
,
once
a
yeare
it
may
be
,
and
it
may
be
seldomer
.
Or
secondly
not
long
,
the
sacrifice
pleasing
them
for
a
time
,
Secondly
as
hospitality
dwelt
in
his
house
;
so
did
mercie
at
his
gate
,
in
a
faire
house
built
of
purpose
for
her
,
whose
doores
like
the
temple
of
Peace
,
stood
alwaies
open
,
Certainely
a
blessed
sight
was
it
then
(
which
no
eye
but
one
frozen
in
the
place
,
could
see
,
without
blessing
)
to
behold
Christ
thus
feasted
in
his
members
,
and
such
a
number
of
distressed
soules
,
aged
persons
,
and
young
children
,
the
widow
and
the
fatherlesse
,
so
plentifully
prouided
for
.
Neither
did
his
noble
and
liberall
hand
hold
it selfe
satisfied
onely
with
satisfying
their
hungrie
stomaches
except
it
did
dilate
it selfe
likewise
further
,
in
prouiding
couering
for
their
nakednesse
,
and
comfort
against
the
iniury
of
the
weather
.
And
therefore
his
manner
was
these
diuers
yeeres
together
,
according
to
the
time
of
his
age
,
and
yeeres
of
life
,
to
distribute
garments
here
and
there
to
seuerall
Townes
,
round
about
him
(
this
yeere
amongst
other
giuing
32.
)
for
the
appairelling
and
clothing
of
so
many
poore
and
miserable
creatures
.
I
loue
not
to
tell
wonders
,
this
is
of
truth
,
I
lie
not
:
Nay
alas
I
speake
not
halfe
of
that
which
my
soule
is
priuie
to
:
of
his
Christian
behauiour
in
this
kinde
:
For
you
heare
me
not
speak
all
this
while
(
as
I
might
)
of
his
bountifull
minde
to
many
other
pious
and
religious
vses
,
maintenance
of
learning
,
releiuing
of
prisoners
,
to
whom
I
haue
knowne
that
hee
hath
sent
a
brase
of
angells
at
a
time
;
Neither
of
his
tender
care
that
he
had
of
his
poore
neighbors
oppressed
with
sicknesse
sending
them
continually
things
necessarie
for
their
comfort
,
and
oft-times
horse
and
man
for
a
Phisician
,
to
come
to
them
to
consider
of
their
estate
,
and
to
apply
remedies
accordingly
for
their
recouerie
defraying
all
the
charge
of
his
owne
purse
.
These
things
I
say
with
many
other
of
like
nature
deseruing
indeede
Caedar
Tables
,
for
breuities
sake
I
doe
willingly
omit
,
hastily
turning
my selfe
,
to
the
consideration
of
the
reason
and
cause
of
all
this
,
namely
,
what
the
reason
should
be
,
that
in
these
dead
and
lumpish
times
,
wherein
loue
is
waxen
cold
and
liberality
out
of
fashion
there
should
notwithstanding
one
be
found
,
so
liberall
,
so
mercifull
?
now
the
reason
I
take
to
be
partly
,
from
nature
,
but
principally
from
grace
.
First
for
Nature
,
it
were
indeed
a
wonder
that
one
hauing
his
breeding
,
descended
of
Parents
,
to
their
liues
end
,
of
such
renowne
,
and
honour
in
the
world
,
as
for
other
their
rare
qualities
,
so
for
their
bounteous
and
liberall
mindes
;
great
hospitality
,
and
tender
affection
to
afflicted
soules
:
for
him
I
say
thus
bred
to
be
base
or
miserable
,
were
not
onely
a
wonder
,
but
I
say
more
,
a
thing
altogether
impossible
;
Especially
if
wee
ioyne
with
this
,
a
second
,
namely
,
Grace
:
(
which
if
it
were
hereditary
as
the
former
oft-times
is
,
I
might
well
say
likewise
,
hee
receiued
from
his
worthy
Parents
)
how
euer
not
traduced
,
yet
infused
into
that
brest
of
his
,
naturally
inclined
vnto
liberallitie
,
by
meanes
whereof
his
Faith
did
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
superabound
to
euery
good
worke
.
For
how
could
it
otherwise
be
,
Neither
must
I
here
forget
,
in
speaking
how
liberall
this
worthy
Gentleman
was
to
others
:
the
exceeding
liberality
likewise
and
goodnesse
of
the
Lord
toward
himselfe
,
dealing
with
him
much
what
as
he
dealt
with
Abraham
long
agoe
,
in
regard
of
that
deare
yet
willing
sacrifice
of
his
in
deuoting
to
him
his
sonne
:
Now
see
the
goodnesse
of
God
,
hee
tooke
his
sacrifice
wherewith
he
was
highly
pleased
,
and
yet
in
the
meane
time
Abraham
had
his
sonne
:
Iust
so
was
his
dealing
with
this
worthy
Gentleman
:
he
receiued
continually
this
with
other
sacrifices
from
him
whereby
he
was
much
delighted
,
and
yet
for
all
this
he
had
his
sonne
,
he
inioying
(
my
meaning
is
,
in
regard
of
these
outward
things
)
what
possibly
could
be
desired
.
And
certainely
who
is
there
especially
if
acquainted
with
his
estate
,
his
commings
in
,
&
goings
out
,
but
would
haue
concluded
,
that
surely
he
must
needes
greatly
hinder
himselfe
by
taking
this
course
:
and
that
either
he
must
of
necessitie
abridge
himselfe
of
some
of
those
priuiledges
belonging
,
especially
to
men
of
his
place
and
degree
;
or
else
runne
himselfe
into
debt
,
or
otherwise
diminish
his
Patrimonie
.
But
none
of
these
I
can
assure
you
,
and
therefore
a
conclusion
built
vpon
false
principles
.
For
first
of
all
hee
carried
himself
like
a
Gentleman
in
all
respects
whatsoeuer
,
whether
you
regard
his
apparell
,
his
attendance
,
and
lastly
his
pleasure
,
keeping
as
he
best
liked
both
Hawkes
and
Hounds
as
well
he
might
,
not
onely
in
regard
of
the
abilitie
of
his
estate
,
but
ablenesse
of
his
minde
;
who
knew
right
well
to
put
a
difference
between
the
vse
and
the
abuse
,
between
a
recreation
now
and
then
,
and
a
daily
and
continuall
practise
,
only
vsing
the
same
as
physicke
,
to
clense
his
thoughts
and
make
him
the
more
fit
for
the
labours
of
his
calling
.
As
for
his
owings
I
confesse
he
was
in
debt
,
the
which
for
mine
owne
part
,
But
as
for
the
latter
,
namely
,
making
away
or
imbeaseling
,
of
any
part
of
his
Fathers
inheritance
,
I
may
iustly
speak
for
him
,
as
Nabaoth
speaketh
for
himselfe
Absit
illi
à
Iehoua
:
Neither
doe
I
remember
that
euer
he
sould
one
acre
,
which
if
he
did
,
then
sure
I
am
,
that
for
that
one
he
bought
two
.
No
let
this
be
the
portion
of
him
that
forgetteth
God
.
Let
him
,
indeed
be
rooted
out
of
his
dwelling
,
and
dwell
in
an
house
that
is
not
his
;
Let
his
remembrance
perish
from
the
earth
,
and
his
name
in
the
streete
.
And
let
this
Worthies
portion
be
To
scatter
and
yet
more
increase
:
Let
the
bread
that
he
throweth
vpon
the
waters
returne
to
him
againe
.
Euge
serue
bone
&
fidelis
,
And
so
much
likewise
shall
serue
to
haue
spoken
of
his
Piety
.
Now
as
briefly
as
you
can
desire
of
the
other
,
namely
,
his
Integritie
.
Of
which
I
speake
in
the
second
place
,
for
that
it
is
as
I
take
it
,
a
kinde
of
fruite
,
budding
and
blossoming
out
of
the
former
;
Neither
must
it
be
stretched
,
in
any
case
,
so
farre
as
the
word
happily
will
beare
,
I
intending
only
thereby
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Rectitude
of
his
(
as
I
may
so
tearme
it
)
or
that
vprightnesse
of
his
conuersation
before
men
.
A
thing
that
Iob
amongst
other
excellent
virtues
is
highly
commended
for
,
Hee
was
(
saith
the
Spirit
of
God
)
Rectus
,
a
right
downe
man
,
as
I
may
english
it
,
or
as
some
will
haue
it
Iustus
erat
a
iust
and
true
dealing
man
,
much
what
like
Nathaniel
,
An
Israelite
in
whom
is
no
guile
.
Now
that
we
may
looke
into
the
vprightnesse
of
this
Gentlemans
conuersation
the
better
,
wee
must
consider
him
,
-
1.
As
a
priuate
Christian
.
-
2.
As
a
publike
Person
.
Neither
shall
he
need
at
all
to
feare
(
his
behauiour
in
both
estates
being
so
excellent
)
the
verdict
,
of
his
Countrie
,
nor
for
his
triall
herein
,
refuse
at
all
,
to
put
himselfe
vpon
the
same
.
For
although
the
world
I
confesse
,
be
now
growne
old
,
and
the
elder
in
my
conceipt
,
the
more
clownish
and
foule
mouthed
,
seldome
speaking
well
of
any
,
and
ill
of
most
,
yea
oft
times
they
speeding
worst
that
deserue
best
at
her
hands
:
yet
this
quality
she
hath
,
that
when
they
are
not
,
then
to
loue
them
,
and
when
dead
to
commend
them
.
Too
Crocodile-like
I
must
needs
confesse
,
neuer
to
respect
a
man
vntill
shee
seeth
his
pale
,
and
dying
face
.
All
his
life
time
to
stand
,
crying
with
the
deceiptfull
Buyer
,
naught
,
naught
,
and
then
onely
when
she
seeth
him
hastening
to
the
slimie
vally
,
or
that
he
hath
already
pitcht
vp
his
Tabernacle
there
presently
to
change
her
note
with
Ahuz
,
Oh
my
Father
,
my
Father
,
acknowledging
the
greatnesse
of
her
losse
together
with
her
former
ingratitude
,
well
,
this
I
perswade
my selfe
will
be
her
dealing
with
this
blessed
Knight
,
whilst
he
liued
and
she
inioyed
,
his
comfortable
presence
,
then
giuing
him
scarce
a
good
word
,
or
otherwise
speaking
,
very
little
of
him
that
merited
so
much
at
her
hands
,
writing
continually
in
[
a
](A08481-e13580-b)
a
The
Pythagorians
wrot
their
anger
and
fallings
out
in
water
,
&
whatsoeuer
good
deedes
were
done
them
in
steele
.
dust
or
water
that
which
deserued
ingrauing
in
steele
or
iron
:
yea
oft-times
for
all
his
kindnesse
giuing
him
[
b
](A08481-e13590-b)
b
Witnesse
the
dealings
of
diuers
of
his
Tenants
with
him
at
a
generall
Assises
held
at
Bury
St
Edmond
,
Ann.
Dom.
1614.
Nabals
thankes
,
yet
now
he
is
gone
he
shall
be
both
iustified
as
also
largely
commended
.
For
instance
let
a
bill
be
framed
,
and
the
worlds
hand
desired
.
1.
First
whether
as
a
priuate
Person
,
he
were
not
a
most
strict
obseruer
of
his
couenants
?
Most
iust
in
all
his
dealings
,
his
word
,
being
not
alwaies
as
good
as
a
sealed
euidence
?
2.
Secondly
whether
hee
were
not
mercifull
in
letting
of
his
Farmes
,
whether
he
did
gird
of
his
Tenants
with
his
Leases
as
the
manner
of
Land-lords
now
adaies
are
(
whereby
things
are
as
plentifull
at
their
Farmes
as
it
was
at
the
rich
Citizens
in
the
15.
of
Luke
,
where
the
poore
Prodigall
durst
not
fill
his
belly
for
beguiling
of
the
Hogges
)
and
did
not
rather
let
them
in
such
a
reasonable
manner
that
his
Tenants
liuing
vpon
the
same
,
were
inabled
,
both
to
bring
vp
their
children
in
good
nurtriture
and
the
feare
of
the
Lord
,
as
likewise
to
doe
good
in
those
places
where
they
liued
,
as
smaller
wheeles
mouing
according
to
the
motion
of
the
greater
?
Thirdly
,
Fourthly
,
Againe
,
secondly
whether
as
a
publique
person
a
Magistrate
his
principall
care
were
not
to
beate
downe
vice
and
to
aduance
vertue
?
Secondly
,
whether
he
did
euer
take
a
gift
out
of
the
bosome
,
to
preuent
iudgement
,
and
did
not
continually
,
without
any
sinister
respect
whatsoeuer
set
himselfe
,
to
support
the
truth
and
suppresse
falshood
?
Whether
,
lastly
his
whole
endeauour
did
not
bend
it selfe
,
as
to
maintaine
good
men
and
good
causes
,
so
to
quell
and
daunt
the
prophanesse
,
and
outragious
disorders
of
the
times
?
Let
I
say
such
a
bill
as
this
be
now
tendered
vnto
her
and
without
question
you
shall
haue
her
hand
that
it
is
Billa
vera
,
a
virdict
true
in
all
points
:
But
suppose
she
should
most
ingratefully
refuse
,
surely
the
matter
is
not
great
,
seeing
there
are
so
many
,
and
of
no
meane
credit
,
whose
sorrowfull
countenances
are
at
this
time
in
mine
eie
,
who
both
knew
the
truth
of
this
as
also
of
the
rest
that
hath
hetherto
beene
spoken
concerning
the
blessed
life
of
this
worthy
Person
,
and
will
be
ready
I
doubt
not
vpon
any
necessary
occasion
to
auerre
and
iustifie
the
same
.
And
thus
haue
I
(
I
know
not
how
)
troden
a
blessed
way
,
the
way
wherein
this
blessed
man
walked
,
and
richly
adorned
it
was
with
many
a
delightfull
flower
.
Those
that
I
haue
offered
vnto
you
,
to
my
thinking
were
the
fairest
.
A
clearer
eye
,
perhaps
(
especially
in
such
aboundance
)
would
haue
spied
out
many
more
,
of
like
nature
and
of
as
excellent
a
glosse
:
but
these
though
few
,
yet
in
my
iudgement
are
sufficient
for
the
discerning
of
those
two
things
,
that
in
the
entrance
to
speake
of
his
life
,
I
propounded
to
your
considerations
.
-
1.
His
Piety
.
-
2.
His
Integrity
.
And
therefore
contenting
my selfe
with
the
same
I
will
leaue
speaking
any
further
of
his
life
,
and
come
to
his
death
,
the
occasion
indeed
of
a
lamentable
Metamorphosis
here
amongst
vs
:
Bethel
,
being
as
you
see
strangely
changed
into
Bochim
,
the
habitation
of
delight
into
the
house
of
mourners
.
Now
for
his
death
we
are
to
know
,
it
was
much
what
such
a
one
as
Caesar
desired
.
-
1.
Short
.
-
2.
Vnexpected
.
Neither
must
I
be
mistaken
for
saying
it
was
vnexpected
,
as
though
this
Christian
Gentleman
,
had
either
made
a
couenant
with
death
and
the
graue
,
or
put
the
euill
day
farre
from
him
:
doubtlesse
he
that
taketh
but
the
least
suruey
,
of
his
vertuous
life
shall
easily
perceiue
the
contrarie
;
that
hee
rather
(
as
appeared
by
his
more
,
then
ordinarie
imploying
of
his
Talent
)
was
continually
expecting
his
Audit-day
;
when
he
must
of
necessity
make
vp
his
reckoning
.
And
as
for
the
tempest
that
is
now
falne
,
he
did
like
a
wise
Pilot
discrie
it
long
agoe
afarre
off
,
and
did
not
onely
fit
and
prepare
himselfe
for
it
,
but
did
with
many
sweete
and
comfortable
words
hearten
on
and
incourage
his
dearest
friends
patiently
to
indure
,
that
which
in
his
wisedome
hee
saw
,
would
not
long
be
auoided
:
To
vs
onely
it
was
both
sodaine
,
and
in
very
truth
altogether
vnlooked
for
:
for
who
would
haue
dreamt
of
this
some
12.
or
13.
dayes
agoe
?
or
what
reason
had
we
(
who
were
in
his
company
both
eating
and
drinking
,
merry
and
cheerefull
,
seeing
him
as
like
to
liue
as
he
was
many
a
day
before
)
to
entertaine
the
least
melancholike
thought
of
his
Fatalitie
being
so
nigh
?
But
let
mee
answer
my selfe
;
reasons
there
were
many
,
but
if
none
,
yet
his
eminencie
in
grace
had
beene
reason
sufficient
:
for
the
more
the
mountaine
hath
in
height
,
the
lesse
it
hath
in
shadow
,
and
the
higher
any
person
is
in
esteeme
with
God
,
vsually
that
shadow
of
his
(
I
meane
his
life
)
is
wont
to
be
the
shorter
.
What
remained
after
Hester
was
fully
purified
,
and
euery
way
meet
for
the
embracings
of
so
mighty
a
Prince
,
but
to
be
taken
immediately
into
the
Royall
Palace
?
It
is
reported
of
Henoch
that
he
walked
with
God
:
and
presently
after
the
text
saith
,
he
was
not
found
:
and
the
reason
is
there
likewise
expressed
,
for
God
tooke
him
to
himselfe
.
Neither
in
my
iudgement
is
it
any
way
fitting
,
that
such
fauorites
as
these
should
be
long
absent
in
this
sorrowfull
vale
,
out
of
the
presence
of
that
great
Monarch
of
the
whole
world
,
who
doth
not
onely
loue
them
most
intirely
,
but
hath
also
so
liberally
prouided
for
them
a
satietie
of
pleasure
euery
way
so
absolute
.
And
besides
,
as
we
soothed
vp
our selues
with
vaine
hopes
in
his
health
,
so
did
we
likewise
the
greatest
time
of
his
sicknesse
.
Howbeit
herein
wee
are
not
much
to
be
blamed
,
wee
being
persons
beguiled
altogether
through
the
deceitfull
working
of
the
maladie
,
which
continually
hid
it selfe
in
those
secret
and
vitall
parts
of
his
:
neither
did
death
euer
vnmaske
it selfe
(
but
like
a
subti
l
Headsman
went
cloaked
vp
&
downe
)
vntill
on
the
sudden
it
gaue
him
his
deadly
blow
.
And
surely
the
time
was
very
short
,
not
many
houres
before
his
dissolution
,
or
euer
wee
had
the
least
suspicion
of
the
same
.
For
is
it
not
a
strange
thing
that
the
death
of
his
disease
should
be
a
forerunner
of
his
owne
?
The
day
before
that
his
last
,
to
our
thinking
and
his
owne
feeling
,
his
Feuer
hauing
quite
left
him
.
Nor
did
hee
all
his
sicknesse
through
,
shew
himselfe
more
cheerefull
,
nor
yeeld
vnto
vs
a
more
assured
hope
of
his
recouerie
,
then
at
that
time
.
And
therfore
I
would
desire
all
,
especially
those
whom
his
death
more
nighly
concerneth
,
to
beare
the
same
the
more
contentedly
;
seeing
that
now
it
is
so
easily
discerned
to
be
no
other
thing
else
but
the
meere
pleasure
of
God
,
thus
hastily
(
and
in
the
flower
of
his
age
)
to
cut
in
sunder
the
thred
of
his
life
.
The
blame
I
know
right
well
will
(
especially
of
the
ignorant
multitude
)
be
laid
vpon
that
learned
man
his
Physitian
,
whom
both
for
his
great
skill
in
that
his
science
,
as
also
his
extraordinary
care
ouer
his
so
much
respected
a
patient
,
I
shall
for
mine
owne
part
honour
whilst
I
breathe
.
But
brethren
let
them
and
vs
all
know
,
that
if
God
shooteth
his
arrow
,
it
is
not
the
shield
of
man
or
Angell
that
catching
the
same
,
can
keepe
it
possibly
from
the
sides
of
him
to
whom
it
is
intended
.
Neither
is
there
any
Balme
so
soueraigne
,
that
can
heale
the
wound
that
death
maketh
.
Let
him
therefore
haue
his
due
,
hee
went
as
farre
as
Art
could
leade
him
:
if
it
had
pleased
God
to
haue
seconded
his
labours
,
wee
ought
(
as
I
make
no
question
wee
should
)
to
haue
beene
most
thankfull
;
how
euer
,
we
must
be
content
,
knowing
that
although
this
be
vnexpected
of
vs
,
yet
of
him
long
since
determined
,
when
these
dayes
of
his
were
numbred
that
are
now
fulfilled
.
Againe
secondly
,
that
I
may
hasten
to
his
last
and
dying
breath
,
wee
are
to
know
,
as
his
death
was
vnexpected
of
vs
,
so
was
it
doubtlesse
for
this
Elects
sake
exceedingly
shortned
:
God
herein
answering
him
his
continuall
desire
,
which
was
that
in
his
last
sicknesse
his
soule
might
part
with
as
little
sense
of
the
bodies
miserie
as
might
be
.
For
we
are
to
know
,
that
vntill
the
Thursday
at
night
before
his
death
(
hee
dying
the
euening
following
)
and
only
some
two
or
three
houres
preceding
his
end
,
his
paines
were
not
great
,
but
only
such
ordinary
Symptomes
as
commonly
attend
vpon
a
Tertian
Ague
.
Howbeit
,
vpon
the
Thursday
at
night
about
9.
or
10.
of
the
clocke
,
hee
grew
(
contrary
to
our
expectation
)
much
fainter
,
and
drawing
his
breath
farre
shorter
then
he
had
done
all
the
time
of
his
sicknesse
before
,
yet
wee
still
held
our
former
thoughts
,
hoping
of
his
recouerie
,
vntill
betweene
10.
and
11.
of
the
clocke
at
night
,
when
death
shewed
her selfe
plainly
striking
him
to
the
heart
with
a
sudden
cold
,
and
instantly
benumming
of
one
of
his
armes
.
I
will
not
here
spend
time
in
seeking
out
what
the
reason
should
be
of
this
his
so
sudden
a
change
:
whether
he
tooke
cold
lying
too
thinne
clad
in
his
bed
all
the
day
before
,
or
whether
some
cold
vapour
piercing
in
at
his
window
,
he
sitting
too
nigh
the
same
after
he
was
vp
,
drew
the
malignant
qualitie
inward
to
his
heart
;
or
whether
neither
of
these
,
but
only
the
immediate
hand
of
God
,
in
hastening
of
his
end
,
indeed
the
most
probable
.
In
dubijs
dubiè
:
Let
it
onely
be
sufficient
for
vs
to
know
,
that
within
one
quarter
of
an
houres
space
through
the
wisdome
and
great
skill
of
the
Physitian
his
arme
and
body
were
restored
to
their
former
temper
,
and
himselfe
likewise
after
a
while
brought
to
take
some
tolerable
rest
.
Notwithstanding
in
the
morning
there
wee
easily
discerned
in
him
a
great
alteration
,
it
being
by
this
time
written
in
his
countenance
whither
he
would
.
And
yet
at
that
very
time
,
and
so
diuers
houres
after
,
he
was
of
so
strong
and
able
a
body
,
that
wee
did
not
at
all
imagine
that
his
departure
had
beene
so
nigh
,
but
perswaded
our selues
that
he
might
liue
at
the
least
vntill
the
morrow
after
,
which
was
the
eleuenth
,
and
his
criticall
day
.
But
God
(
as
the
euent
shewed
)
had
otherwise
determined
,
appointing
that
day
to
be
his
last
,
with
the
end
whereof
he
should
end
his
life
:
vpon
which
day
(
it
being
as
we
know
according
to
the
time
of
the
yeere
May-day
)
his
desire
was
in
the
morning
to
be
remoued
into
another
chamber
,
intending
only
(
as
it
should
seeme
)
there
to
rest
himselfe
for
a
time
,
before
hee
should
remoue
into
the
chamber
of
so
great
a
presence
.
Well
his
minde
is
satisfied
,
and
he
accordingly
brought
thither
.
After
which
time
there
was
no
apparent
change
in
his
estate
to
be
descried
in
him
,
from
that
it
was
in
the
morning
,
vntill
6.
of
the
clocke
at
night
,
at
which
time
both
his
speech
,
and
(
to
the
iudgement
of
those
about
him
)
his
vnderstanding
likewise
were
at
once
taken
from
him
.
The
newes
whereof
being
brought
vnto
me
(
for
at
that
time
I
was
not
with
him
)
did
at
the
first
hearing
somewhat
amaze
me
,
yet
hastening
into
his
chamber
,
I
found
the
report
too
true
,
for
there
he
lay
as
a
man
in
an
extasie
,
neither
hearing
nor
regarding
:
only
to
my
thinking
inwardly
wrestling
with
some
strong
and
violent
temptation
.
Whereupon
pawsing
a
while
,
I
asked
him
whether
he
knew
me
?
his
answer
to
my
thinking
was
No.
Well
Sir
(
quoth
I
)
if
you
know
not
mee
,
I
pray
Almightie
God
giue
you
the
full
knowledge
of
him
,
in
whose
knowledge
alone
there
is
life
eternall
.
But
Sir
it
is
your
minde
(
is
it
not
?
)
that
we
should
pray
with
you
:
what
answer
hee
made
me
I
could
not
well
discerne
;
but
whatsoeuer
the
answer
was
,
wee
regarded
a
great
deale
more
the
present
necessitie
then
the
voice
.
Whereupon
we
all
that
were
present
there
fell
downe
vpon
our
knees
before
God
,
and
with
what
earnestnesse
of
soule
we
could
,
we
humbly
besought
his
Maiestie
to
take
pittie
vpon
him
in
this
his
agonie
,
to
giue
him
the
sweet
fruit
of
all
his
former
labours
,
and
comfort
of
all
those
blessed
and
gratious
promises
that
carefully
he
had
laid
vp
against
this
time
specially
:
not
to
suffer
him
to
be
tempted
aboue
his
strength
,
but
to
affoord
him
an
happie
issue
with
the
temptation
.
Lastly
,
if
in
his
infinite
wisdome
hee
saw
so
good
,
then
to
affoord
him
(
if
it
were
his
pleasure
at
that
time
to
take
him
out
of
the
world
)
at
the
leastwise
so
much
libertie
as
to
giue
satisfaction
to
the
world
of
that
full
assurance
that
he
had
of
a
better
life
,
and
his
liuely
expectation
of
the
crowne
of
immortalitie
.
The
which
praier
of
ours
was
no
sooner
ended
,
but
it
was
for
the
most
part
as
gratiously
answered
:
for
immediately
after
was
both
his
vnderstanding
and
speech
restored
vnto
him
,
and
hee
thereupon
suddenly
brake
forth
into
these
or
the
like
speeches
:
Lord
God
Iehoua
haue
mercy
vpon
me
.
Holy
,
holy
,
holy
,
Lord
God
haue
mercy
vpon
mee
.
Oh
Iesu
Christ
that
sittest
at
the
right
hand
of
the
Father
,
take
pittie
on
me
and
pleade
my
cause
.
Oh
thou
good
Samaritan
,
now
powre
thy
wine
and
oile
into
my
distressed
soule
.
Father
if
the
greene
tree
be
cut
downe
,
shall
the
Sire
be
spared
?
If
the
righteous
scarcely
be
saued
,
what
shall
become
of
mee
poore
sinner
?
And
thus
he
went
on
,
we
standing
in
the
meane
time
with
watrie
eyes
about
his
bed
,
whilest
hee
pleaded
in
this
sort
his
cause
with
God
.
At
the
length
I
began
againe
with
him
,
asking
him
whether
he
knew
me
?
He
told
me
yes
,
and
called
me
by
my
name
.
Sir
(
said
I
)
I
perceiue
well
there
hath
beene
a
conflict
betwixt
you
and
some
great
and
eager
temptation
;
but
whatsoeuer
it
were
,
my
hope
is
,
that
by
this
time
it
is
vanquished
.
Oh
(
saith
he
)
my
sinnes
,
they
are
thousand
thousands
,
millions
of
thousands
.
To
whom
I
answered
,
that
hee
did
well
to
lay
them
forth
to
the
vttermost
,
shewing
plainly
thereby
that
his
minde
was
not
to
hide
any
,
but
to
confesse
all
,
as
one
heartily
sorry
for
the
committing
the
least
of
them
.
But
Sir
(
said
I
)
let
the
number
of
them
I
beseech
you
no
whit
astonish
you
,
considering
the
manner
of
our
heauenly
Father
is
,
at
what
time
soeuer
a
sinner
doth
repent
him
of
his
sins
,
to
remoue
his
sinnes
(
though
neuer
so
many
)
farre
out
of
his
remembrance
,
True
(
said
he
)
But
my
sinnes
are
scarlet
sinnes
.
Sir
(
said
I
)
be
it
so
:
but
what
saith
God
Isa.
1.
Come
(
saith
he
)
let
vs
reason
together
:
Though
your
sinnes
were
as
crimson
,
they
shall
be
made
white
as
snow
;
though
they
were
red
like
scarlet
,
they
shall
be
as
wooll
.
But
Sir
(
replied
I
)
for
that
long
discourse
may
I
suppose
be
troublesome
to
you
,
I
would
desire
you
in
a
word
or
two
to
answer
mee
these
two
questions
:
First
of
all
,
whether
you
be
not
heartily
sorry
for
offending
God
your
heauenly
father
as
you
haue
done
,
and
whether
that
be
not
the
only
weight
that
now
oppresseth
your
soule
?
He
told
me
Yes
,
desiring
Christ
to
ease
him
of
it
.
Sir
(
said
I
)
doubt
you
not
of
it
,
he
will
doe
it
,
you
and
such
as
you
are
being
(
as
you
know
as
well
as
my selfe
)
the
onely
persons
that
hee
in
the
11.
of
Matthew
doth
inuite
and
call
vnto
him
,
promising
assuredly
to
ease
them
of
their
burthen
.
The
second
question
Sir
(
quoth
I
)
shall
be
only
this
,
whether
you
doe
not
hunger
and
thirst
now
for
the
righteousnesse
of
Christ
,
preferring
it
before
all
the
glory
and
riches
in
the
world
whatsoeuer
?
Oh
saith
he
,
lifting
vp
his
dying
eyes
to
heauen
,
that
I
doe
:
Well
Sir
,
quoth
I
,
hold
out
in
this
holy
desire
of
yours
,
you
shall
(
my
life
for
yours
)
be
fully
satisfied
.
After
which
discourse
of
ours
once
ended
,
it
cannot
be
imagined
how
wonderfully
his
heart
was
cheared
,
the
Sonne
of
righteousnesse
hauing
by
this
time
brought
saluation
vnder
his
wings
:
the
loue
of
God
like
the
Sunne
oft
times
breaking
out
of
a
blacke
cloud
shining
comfortably
vpon
his
soule
:
which
made
him
desirous
,
as
wee
well
perceiued
by
him
,
to
haue
spoken
much
more
.
And
as
glad
should
we
haue
beene
to
haue
heard
him
;
but
by
this
time
his
glasse
was
run
,
and
those
two
louing
friends
,
his
soule
and
body
I
meane
,
were
shaking
hands
,
and
bidding
one
another
for
a
time
farewell
.
The
which
I
perceiuing
,
asked
him
whether
I
should
pray
with
him
againe
or
no
?
Yes
(
answered
hee
)
with
all
my
heart
:
which
words
of
his
he
drew
out
with
a
fainting
breath
,
exceeding
long
:
In
the
middest
of
which
praier
of
mine
,
he
was
heard
of
some
in
whose
armes
he
died
,
to
vtter
these
words
,
Lord
Iesus
I
come
to
thee
,
and
so
lying
quietly
for
a
time
(
not
stirring
scarcely
hand
or
foot
)
which
is
a
thing
to
be
wondred
at
,
hee
dying
in
his
full
strength
;
within
a
short
space
after
he
yeelded
that
blessed
soule
of
his
into
the
armes
of
his
Sauiour
,
in
whose
loue
he
slept
.
Qualis
vita
,
finis
ita
.
The
Catastrophe
as
you
see
in
all
points
suiting
the
Scene
forepassed
,
hee
liued
vertuously
and
died
blessedly
.
The
vse
that
we
are
to
make
principally
of
both
these
vnto
our selues
,
is
this
,
that
wee
now
all
of
vs
follow
his
holy
and
Christian
example
:
imitating
herein
the
warie
Pilot
,
whose
manner
is
,
passing
through
a
troublesome
Sea
,
wherein
is
both
Scylla
and
Charibdis
,
Rockes
and
Sands
dangerous
and
deuouring
;
if
perchance
hee
spieth
a
ship
gliding
along
before
him
,
guided
by
some
faire
and
kilfull
hand
,
and
now
entred
the
wished
Hauen
,
to
follow
her
course
with
as
little
aberration
as
possibly
may
be
:
So
I
beseech
you
brethren
let
vs
order
and
dispose
our selues
,
making
his
course
our
guide
,
and
his
life
our
example
.
Let
vs
as
little
swerue
from
him
,
as
he
swerued
from
Christ
:
so
shall
we
without
question
meet
at
the
length
comfortably
together
in
that
blessed
Hauen
where
hee
hath
now
cast
Anchor
:
where
no
tempest
can
annoy
vs
,
or
storme
how
boisterous
soeuer
trouble
vs
;
where
a
gale
of
pleasure
shall
blow
continually
vpon
our
sailes
;
where
the
Sonne
of
righteousnesse
shall
be
our
only
Load-starre
,
and
the
Father
and
Holy
Ghost
be
&
Prora
&
Puppis
,
all
in
all
vnto
vs
:
which
God
grant
.
But
now
,
for
that
the
holy
Scriptures
are
indeed
our
Vrim
and
Thummim
,
liuely
Oracles
,
teaching
vs
and
all
the
seruants
of
God
what
vse
to
make
further
of
this
and
any
other
the
like
calamitie
:
let
vs
I
beseech
you
now
draw
neere
to
the
same
,
and
heare
what
the
Lord
speaketh
to
his
people
out
of
a
part
of
that
Psalme
euen
now
sung
,
Psal.
39.
verse
11.
The
words
are
these
:
When
thou
with
rebukes
doest
chastise
man
for
iniquitie
,
thou
as
a
moth
makest
his
beautie
to
consume
:
surely
euery
man
is
vanitie
.
The
which
words
taken
generally
,
are
no
other
then
a
plaine
Demonstration
wherein
our
Prophet
doth
manifest
to
the
world
what
God
is
;
how
great
,
how
glorious
;
in
power
infinite
,
in
maiestie
incomprehensible
:
Things
indeed
most
necessary
to
be
knowne
in
regard
of
God
,
that
man
may
yeeld
the
greater
obedience
and
reuerence
vnto
him
,
of
whom
naturally
hee
hath
so
meane
and
ordinary
thoughts
;
imagining
him
,
if
not
worse
then
himselfe
,
(
as
those
Heathens
doe
Act.
17.
gold
and
siluer
)
yet
at
the
leastwise
like
vnto
himselfe
,
as
it
is
plaine
Psal.
50.21
.
Now
that
he
that
runneth
may
reade
these
things
in
God
,
therefore
doth
our
Prophet
demonstrate
and
set
forth
this
God
,
though
not
as
God
doth
himselfe
elsewhere
by
his
glorious
name
Gen.
3.14
.
and
glorious
workes
,
-
1.
Of
Creation
,
Ier.
5.20
.
-
2.
Of
Prouidence
,
Ier.
23.24
.
yet
in
as
familiar
a
manner
and
way
of
comparison
,
comparing
him
and
man
together
.
Man
wee
know
of
all
other
creatures
here
in
this
inferiour
world
is
the
most
excellent
,
comming
most
neere
to
God
,
Whereunto
will
ye
liken
me
,
saith
the
Lord
?
Isa
40.18
.
Neither
are
we
indeed
to
imagine
,
as
though
our
Prophet
by
this
comparison
of
his
,
had
any
minde
at
all
to
darken
or
blemish
in
the
least
respect
the
glory
and
beauty
of
this
Almightie
God
.
Alas
brethren
,
if
hee
had
such
a
thought
(
as
farre
be
such
thoughts
from
vs
)
so
to
conceit
this
comparison
,
doubtlesse
this
will
not
doe
it
.
What
beauty
trow
you
is
in
the
silliest
worme
,
to
blemish
the
glory
of
the
mightiest
Prince
?
or
what
light
is
in
a
small
and
fading
sparkle
,
to
darken
the
lustre
of
the
glorious
Sunne
?
Nay
rather
wee
ought
to
know
,
that
this
comparison
here
of
our
Prophet
,
doth
serue
most
excellently
(
as
it
vsually
falleth
out
when
contraries
are
compared
)
to
set
forth
the
wonderfull
difference
betweene
God
and
man
;
his
power
,
and
mans
weaknesse
;
his
eternitie
,
and
mans
vanitie
.
That
we
may
yet
looke
further
into
these
things
,
let
vs
I
beseech
you
consider
in
the
Demonstration
these
Two
things
-
1.
The
precedent
.
-
2.
The
subsequent
.
The
Precedent
in
these
words
;
when
thou
with
&c.
The
Subsequent
in
these
,
Thou
as
a
moth
makest
,
&c.
And
withall
let
vs
obserue
him
laying
downe
the
ground
of
this
latter
;
Surely
(
saith
hee
)
euery
man
is
vanitie
.
In
the
precedent
we
are
not
to
behold
God
sleeping
but
waking
:
When
a
sleepe
no
difference
betweene
the
Coward
and
valiant
man
:
the
couragious
Lyon
and
timerous
Hare
:
and
therefore
he
setteth
forth
God
,
not
onely
awake
,
but
rousing
vp
himselfe
:
meaning
indeed
to
shew
himselfe
a
God
in
punishing
man
for
his
offences
,
and
taking
this
course
with
him
;
then
what
followeth
?
the
subsequent
is
,
as
a
Moth
,
&c.
well
put
both
together
the
precedent
and
subsequent
,
and
then
you
haue
the
comparison
whereof
I
spake
before
,
God
compared
to
a
fretting
,
deuouring
Moth
:
and
man
to
a
pleasant
and
delightfull
garment
:
the
Moth
seaseth
vpon
the
garment
,
and
the
beautie
of
the
garment
presently
wasteth
.
God
rebuketh
man
for
his
sinne
,
and
man
withall
his
glory
sodainely
vanisheth
.
And
no
maruell
,
for
he
is
but
vanitie
.
To
see
the
comparison
a
little
better
.
A
garment
we
know
let
it
be
of
neuer
so
rich
a
cloth
,
or
the
thred
neuer
so
purely
spunne
,
let
the
die
be
Tirian
or
Babilonish
,
such
a
garment
as
Achan
purchased
at
so
deare
a
rate
,
or
Salomon
wore
vpon
his
Festiuall
daies
,
a
garment
wherein
Arte
contended
with
Nature
,
and
nature
onely
in
her
Lillie
excelled
Arte
:
yet
no
sooner
,
doth
the
Moth
take
it
but
as
sodainely
the
beautie
thereof
fadeth
.
So
saith
our
Prophet
here
:
And
the
like
saith
Eliphaz
,
Iob
4.19
.
is
man
compared
with
God
:
make
him
therefore
as
great
as
you
can
,
desire
,
and
happie
with
the
happiest
:
let
Nature
furnish
him
with
her
richest
store
,
and
Fortune
seate
him
vpon
the
height
of
her
wheele
;
let
him
haue
riches
,
honour
,
wisedome
,
strength
and
what
you
will
,
yet
if
the
Lord
intendeth
to
rebuke
this
man
for
his
iniquities
,
these
will
not
serue
him
:
for
no
sooner
God
chideth
but
the
man
with
his
beautie
consumeth
;
and
no
maruell
,
for
surely
he
is
but
vanitie
.
But
yet
more
particularly
in
the
precedent
wee
are
to
take
notice
of
these
three
things
:
-
1.
That
there
is
a
time
of
rebuking
and
chastening
of
man
.
-
2.
From
whom
those
rebukes
and
chastisements
doe
proceed
and
come
.
-
3.
The
reason
of
the
same
plainly
denoted
:
-
1.
The
first
in
these
words
when
with
rebukes
,
man
chastened
.
-
2.
The
second
is
expressed
onely
in
this
word
,
Thou
;
Thou
doest
chasten
man
.
-
3.
The
third
and
last
is
the
very
conclusion
(
for
iniquity
)
when
thou
with
rebuks
doest
chasten
man
for
iniquity
.
The
first
of
these
that
there
is
a
time
of
rebuking
and
chastening
of
man
:
as
it
is
an
infallible
truth
so
shall
I
not
neede
to
spend
the
least
time
in
examining
and
further
prouing
the
same
.
If
any
doubt
hereof
I
would
desire
them
to
heare
the
Preacher
speaking
out
of
the
third
of
Eccles.
and
the
first
verse
,
To
all
things
(
saith
he
)
there
is
an
appointed
time
.
And
the
fourth
verse
of
the
same
Chapter
,
There
is
a
time
of
weeping
,
a
time
of
laughing
,
a
time
of
mourning
,
a
time
of
dauncing
;
Let
them
likewise
heare
what
Iob
speaketh
in
the
21.
Chapter
of
his
booke
and
17.
verse
How
oft
is
the
candle
of
the
wicked
lighted
,
and
how
often
commeth
their
destruction
vpon
them
?
Noting
as
the
former
doth
changes
and
alterations
in
mans
estate
:
He
flourisheth
for
a
time
,
but
anone
after
he
is
rebuked
,
oft
lighted
and
as
oft
extinguished
.
Neither
can
they
indeede
haue
possibly
a
better
Schoole-mistris
then
Experience
herselfe
whose
daily
lesson
is
,
that
there
is
no
constancie
at
all
to
be
expected
in
these
sublunarie
bodies
,
nothing
here
but
vicissitudes
and
alterations
,
sometimes
well
,
oftentimes
sicke
,
now
rich
,
then
poore
;
last
day
singing
,
this
day
sorrowing
:
God
giuing
,
and
God
taking
away
.
This
is
that
I
say
which
not
onely
Experience
,
but
the
holy
Scripture
principally
teacheth
to
be
the
portion
both
of
the
prophane
man
,
as
also
of
the
dearest
seruants
of
God
:
neither
is
loue
or
hatred
to
be
deserued
by
it
.
And
for
the
latter
if
time
,
would
suffer
vs
to
take
a
view
of
the
liues
of
holy
men
,
the
holiest
that
euer
liued
,
we
should
easily
finde
the
truth
thereof
,
their
estate
being
not
alwaies
the
same
,
but
as
they
met
some
good
daies
,
so
they
crossed
as
many
euill
wherein
were
not
onely
[
*
](A08481-e14960-b)
*
Pressurae
.
Heb.
10.33
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
afflictions
,
but
oppressions
.
The
which
occasioned
Iacob
in
my
minde
to
speake
as
he
did
to
Pharaoh
Gen.
47.9
.
The
daies
of
the
yeeres
of
my
pilgrimage
are
(
saith
he
)
few
and
euill
.
Intimating
not
so
few
as
euill
;
yea
our
Sauiour
Christ
himselfe
was
so
broken
and
wounded
for
our
transgressions
,
and
the
chasticement
of
our
peace
so
vpon
him
;
a
man
of
that
daily
sorrow
,
that
some
take
the
ground
of
the
Pharises
speech
Ioh.
8.57
.
Quinquaginta
annos
nondum
habes
:
Thou
art
not
yet
fifty
yeeres
old
:
to
be
altogether
from
his
looke
and
countenance
so
auncient
and
full
of
wrinkles
,
that
although
not
fully
33.
yet
he
looked
as
a
man
of
fifty
.
Howsoeuer
yet
this
must
of
necessitie
be
yeelded
as
a
truth
,
else
had
it
beene
a
thing
needlesse
and
superfluous
altogether
for
our
Sauiour
Iesus
Christ
to
admonish
his
Disciples
as
hee
doth
so
oft
,
Hetherto
was
our
Summer
,
and
we
are
they
alone
that
feele
this
winter
.
Howbeit
in
truth
we
are
not
alone
:
For
neither
doe
we
suffer
alone
as
the
onely
persons
that
haue
seene
affliction
(
no
alas
wee
doe
but
sippe
of
that
cuppe
whereof
so
many
holy
men
Patriarkes
,
The
second
thing
that
we
are
to
obserue
in
the
precedent
is
the
Authour
of
these
rebukes
,
namely
,
from
whom
they
doe
proceede
,
and
come
:
the
which
is
expressed
in
the
word
Thou
,
somewhat
darkely
I
must
needes
confesse
,
yet
afterward
in
the
12.
verse
of
this
Psalme
,
more
plainely
and
clearely
,
for
there
he
stileth
him
by
the
name
of
Lord
(
Heare
my
praier
O
Lord
)
so
here
when
thou
(
that
is
)
that
mightie
God
hauing
a
being
in
thy selfe
,
doest
giue
a
subsistance
and
being
to
afflictions
and
chasticements
:
Intimating
that
from
him
is
Malum
poenae
as
for
vs
Malum
culpae
,
the
euill
of
punishment
,
though
not
euill
of
sinne
.
Thus
God
speaketh
of
himselfe
,
Isa.
45.7
.
I
forme
the
light
and
create
darkenesse
,
I
make
peace
and
create
euill
.
And
as
the
euill
so
the
euill
Doer
,
as
he
further
speaketh
in
the
same
prophesie
,
cap.
54.16
.
I
haue
created
the
Smith
that
bloweth
in
the
fire
,
and
I
haue
created
the
Destroier
to
destroy
.
Whereupon
Amos
taketh
it
as
granted
in
the
third
Chapter
of
his
Prophesie
and
the
third
verse
That
there
is
no
euill
in
the
Citie
that
the
Lord
hath
not
done
.
And
this
verily
hath
alwaies
been
the
conclusion
of
the
seruants
of
God
,
at
all
times
,
and
in
all
ages
,
that
whatsoeuer
afflictions
they
haue
met
withall
in
this
their
pilgrimage
that
the
same
came
from
God
.
Thus
Dauid
when
Shemei
cursed
him
with
an
horrible
curse
,
2.
Sam.
16.5
.
concluded
that
God
had
hidden
him
and
therefore
none
must
touch
him
.
Thus
Aaron
long
before
Leuit.
10.3
.
when
his
sonnes
were
striken
dead
before
the
Lord
,
held
his
peace
,
concluding
it
was
the
Lord
that
would
be
sanctified
of
all
,
that
come
neere
him
.
This
lastly
was
the
conclusion
of
the
whole
Church
in
generall
;
when
as
manifold
afflictions
like
a
darke
cloud
wrapt
her
in
on
euery
side
,
Lament.
2.17
.
The
Lord
hath
done
(
saith
she
)
that
which
he
purposed
,
he
hath
fulfilled
that
which
hee
determined
.
A
truth
most
necessarie
to
be
knowne
in
these
two
respects
.
The
first
is
to
comfort
and
incourage
the
seruants
of
God
,
and
vs
especially
to
beare
and
vndergo
,
all
crosses
and
calamities
how
bitter
so
euer
,
with
the
greater
patience
,
and
cheerefulnesse
,
considering
they
come
from
him
who
as
a
Father
to
all
,
so
is
he
principally
to
the
elect
,
Math.
6.9
.
Isa.
63.16
.
An
earthly
father
wee
know
may
at
his
pleasure
and
as
he
seeth
iust
cause
,
chastice
and
correct
his
childe
,
neither
ought
the
childe
to
take
it
otherwise
then
well
,
in
no
cause
either
murmuring
or
resisting
:
and
if
an
earthly
,
then
much
more
(
saith
the
Apostle
Heb.
12.9
.
)
may
the
Father
of
Spirits
,
our
heauenly
,
and
we
in
the
meane
while
receiuing
the
same
most
patiently
and
contentedly
.
Isaackes
burthen
Genes.
12.6
.
was
both
heauie
and
vncomfortable
;
heauie
for
the
matter
,
vncomfortable
for
the
end
:
And
yet
as
farre
as
we
can
read
he
bare
it
willingly
,
the
reason
I
take
it
is
expressed
in
the
same
verse
,
Pater
imposuit
,
His
Father
laid
it
on
him
.
Whose
example
my
desire
is
may
be
ours
:
What
God
will
haue
let
vs
imbrace
:
if
hee
will
impose
it
let
vs
indure
it
:
remembring
the
counsell
of
Salomon
to
his
sonne
,
Pro.
3.11
.
My
son
refuse
not
the
chasticing
of
the
Lord
,
for
whom
hee
loueth
hee
correcteth
.
Who
knoweth
not
that
the
Argument
that
Absolom
vsed
to
perswade
his
Sister
Tamar
to
patience
,
Frater
est
,
He
is
thy
Brother
?
doubtlesse
if
this
were
reason
,
as
he
thought
sufficient
to
still
her
voice
,
that
then
cried
and
wept
so
bitterly
,
and
pacifie
her
wrath
and
furie
against
him
,
that
so
iustly
had
deserued
it
.
Then
Brethren
I
beseech
you
,
how
much
more
ought
the
consideration
of
the
person
,
from
whom
,
this
calamitie
is
thus
sodainely
come
(
he
indeed
our
gratious
Father
)
to
perswade
,
and
put
vs
on
,
to
indure
the
same
,
with
contented
mindes
:
knowing
withall
,
First
,
that
as
he
neuer
offended
vs
,
so
haue
we
infinitely
him
.
And
secondly
that
it
is
come
from
that
sweet
hand
,
from
whom
we
haue
all
our
liues
long
,
euen
to
this
instant
,
receiued
such
a
world
of
blessings
:
receiuing
then
so
many
good
things
,
is
it
not
reason
,
that
wee
should
receiue
some
euill
?
Secondly
,
this
doth
afford
vnto
vs
a
most
necessarie
direction
,
to
whom
to
resort
,
in
this
and
all
other
our
greatest
miseries
,
surely
to
him
onely
,
and
to
no
other
.
Intimating
herein
,
the
poore
Prodigall
,
who
being
in
that
misery
,
wherein
he
was
,
would
trie
the
curtesie
of
no
more
Citizens
,
but
went
straight
way
to
his
Father
;
I
will
(
saith
he
)
go
to
my
Father
,
so
let
vs
to
ours
.
Thus
doe
the
seruants
of
God
hearten
on
,
and
incourage
each
other
in
their
greatest
trialls
.
let
vs
returne
to
the
Lord
he
hath
spoiled
and
will
heale
vs
,
he
hath
wounded
and
hee
will
binde
vs
vp
.
Neither
ought
we
to
bee
discouraged
in
so
doing
,
seeing
this
is
he
whose
name
,
a
strong
Tower
to
which
the
righteous
flie
(
flying
doubtlesse
vpon
the
wings
of
their
faith
)
and
are
exalted
.
Repentance
rolled
vpon
him
.
The
third
and
last
thing
that
we
are
to
consider
in
the
precedent
is
the
reason
why
man
is
rebuked
,
conteined
as
we
heard
in
this
word
Iniquitie
,
when
thou
with
rebuke
doest
chastice
man
for
iniquitie
:
Now
iniquity
we
are
to
know
is
,
taken
diuersly
in
the
holy
Scripture
:
two
waies
especially
,
either
for
some
great
and
hainous
sinne
:
and
accordingly
,
doe
the
brethren
of
Ioseph
speake
to
him
,
Gen.
44.6
.
God
hath
found
out
the
iniquitie
of
his
seruants
,
that
is
their
great
and
heinous
sinne
,
and
is
now
ready
to
punish
them
.
Or
secondly
,
for
sinne
in
generall
agreeable
to
that
Rom.
1.18
.
The
wrath
of
God
is
reuealed
from
heauen
against
all
iniquity
:
And
so
in
this
place
for
iniquitie
,
that
is
for
the
sinne
.
Now
sinne
is
tearmed
by
the
name
of
Iniquity
Quia
peccatum
est
ab
aequitate
alienum
,
according
to
the
Apostles
owne
expression
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Iohn
3.4
.
For
sin
is
the
transgression
of
Law
.
Shewing
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
sinne
is
nothing
else
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
transgression
or
crossing
of
the
Law
of
God
.
And
indeed
hinc
lachrymae
,
hence
it
is
(
saith
our
Prophet
)
that
man
is
rebuked
:
suteable
to
that
Lament.
3.39
.
Wherefore
then
is
the
liuing
man
sorrowfull
?
man
suffereth
for
his
sinne
.
With
which
agreeth
the
saying
of
the
Apostle
Rom.
6.23
.
Stipendia
peccati
mors
:
The
wages
of
sinne
is
death
:
that
is
not
onely
the
reason
why
soule
and
body
be
separated
,
and
nature
destroied
,
but
the
cause
likewise
of
all
that
labour
and
trauell
to
which
man
is
daily
subiect
as
the
sparkes
to
mount
vpwards
,
For
first
of
all
iniquity
or
sinne
is
a
crossing
as
we
heard
before
and
thwarting
of
the
Law
of
God
:
Secondly
,
sinne
as
it
is
contrarie
to
the
Law
,
so
to
the
Law-giuer
himselfe
,
Thirdly
and
lastly
,
it
is
that
which
defaceth
the
image
of
God
in
man
,
and
like
another
bewitching
Delila
,
Egyptian
robber
,
howsoeuer
she
embraceth
,
yet
if
she
can
at
the
last
she
strangleth
.
Againe
,
sinne
being
(
as
wee
heare
)
thus
hatefull
in
the
sight
of
God
,
then
you
that
loue
the
Lord
,
hate
euill
,
Psal.
97.10
.
Amos
5.15
.
Hate
it
:
First
,
as
an
enemie
to
God
.
What
the
Father
iustly
hateth
,
there
is
no
reason
in
the
world
that
the
sonne
should
loue
.
Our
Father
long
agoe
beganne
the
Feud
:
let
vs
I
beseech
you
his
sonnes
and
daughters
continue
it
.
Secondly
,
as
an
enemie
to
our selues
,
it
being
the
originall
not
onely
of
this
,
(
as
before
was
shewed
)
but
of
all
other
miseries
and
calamities
that
wee
meet
withall
here
in
this
troublesome
vale
:
euery
day
that
hath
the
least
,
hauing
by
meanes
thereof
enough
of
the
owne
sorrow
.
And
therefore
howsoeuer
the
foole
maketh
a
sport
of
sinne
,
Prouerb
.
10.23
.
and
14.9
.
let
vs
I
pray
you
,
foster
no
such
Scorpion
in
our
bosomes
,
which
howsoeuer
(
as
I
said
before
)
it
may
fawne
for
a
time
,
will
at
the
last
wound
vs
to
the
heart
:
whose
pleasures
are
but
for
a
season
,
The
subsequent
are
in
these
words
:
As
a
moth
thou
makest
his
beauty
to
consume
.
The
which
words
haue
diuers
significations
allowed
them
by
Interpreters
.
We
will
thinke
only
but
of
two
:
And
first
of
all
they
are
taken
-
1.
Passiuely
.
-
2.
Actiuely
.
Passiuely
,
that
a
man
,
howsoeuer
he
may
presume
perhaps
vpon
himselfe
,
his
strength
,
wisdome
,
riches
,
and
many
other
preferments
,
yet
is
he
no
more
in
the
hand
of
God
,
then
the
silliest
moth
in
the
hands
of
the
mightiest
man
,
who
at
his
pleasure
crusheth
the
same
,
and
bringeth
it
vnto
nothing
.
The
which
indeed
is
a
truth
,
and
the
onely
drift
of
our
Prophet
here
in
this
place
,
to
shew
the
vanitie
of
man
;
howbeit
,
the
same
to
my
thinking
expressed
after
another
manner
:
And
therefore
we
will
follow
the
second
opinion
,
taking
our
Prophets
meaning
altogether
Actiuely
,
intending
a
comparison
,
wherein
God
is
(
as
wee
heard
before
)
compared
to
a
moth
,
and
man
to
a
garment
:
The
which
comparison
or
similitude
of
his
he
rather
(
in
my
iudgement
)
chuseth
then
any
other
,
not
only
in
regard
of
the
secret
and
sudden
working
of
God
in
humbling
and
abasing
of
the
proudest
man
,
but
also
as
best
suiting
the
prophane
,
and
yet
ordinary
conceit
that
man
hath
of
the
eternall
and
Almightie
God
,
esteeming
him
no
better
then
a
moth
or
flie
,
and
his
anger
but
a
buzz
,
and
not
to
be
regarded
.
An
hard
censure
I
must
needs
confesse
of
the
creature
,
especially
in
regard
of
the
Creator
;
yet
our
Prophet
seemeth
to
yeeld
to
what
they
affirme
:
A
moth
,
saith
he
,
but
withall
sheweth
,
that
suppose
a
moth
,
yet
a
dreadfull
one
,
as
soone
spoiling
and
consuming
the
mightiest
Potentate
,
and
most
renowned
person
in
the
world
,
together
with
all
his
glory
and
beauty
,
as
the
moth
doth
the
fairest
garment
and
of
greatest
lustre
.
Now
although
that
this
comparison
here
vsed
by
our
Prophet
,
be
sufficient
of
it selfe
to
set
forth
God
euen
in
his
weaknesse
,
as
the
Apostle
speaketh
1.
Cor.
1.15
.
farre
stronger
then
man
;
yet
for
the
vnderstanding
of
the
words
the
better
,
we
are
to
consider
the
reason
of
either
.
1.
First
,
why
God
as
a
moth
consumeth
man
.
2.
Secondly
,
why
man
so
glorious
a
creature
is
so
suddenly
consumed
as
a
garment
.
The
reason
of
the
former
,
wee
shall
finde
the
better
,
if
we
consider
the
eternall
God
here
likened
to
a
moth
,
set
forth
vnto
vs
in
the
holy
Scriptures
by
other
comparisons
farre
more
honorable
,
as
namely
Hos.
13.8
.
by
A
Beare
robbed
of
her
whelpes
,
rending
and
tearing
the
heart
and
call
.
Ioel
3.6
.
by
a
dreadfull
Lion
roaring
out
of
Sion
,
and
the
heauens
and
earth
shaking
.
But
of
all
others
,
most
glorious
are
those
comparisons
that
you
may
reade
of
Dan.
7.9.10
.
where
he
is
described
,
hauing
His
haires
as
pure
wooll
,
and
his
eyes
a
flaming
fire
:
A
fiery
streame
going
before
him
,
and
thousand
thousands
ministring
vnto
him
.
Iob
15.10
.
Beholding
the
heauens
,
and
they
are
impure
in
his
sight
.
And
Iob
4.18
.
Imputing
follie
to
his
Angels
.
Isa.
44.13
.
Crying
and
shouting
like
a
man
of
warre
.
Ios.
5.13
.
A
valiant
Captaine
with
a
glittering
sword
in
his
hand
.
Apoc.
19.13.16
.
His
Coat-armour
dipt
in
bloud
,
whereupon
is
written
(
without
doubt
in
golden
letters
)
Rex
regum
,
&
Dominus
dominantium
,
The
King
of
Kings
,
and
Lord
of
Lords
.
But
of
all
other
,
that
Heb.
12.29
.
For
our
God
is
a
consuming
fire
.
No
maruell
then
if
whilest
hee
rebuketh
,
the
beauty
of
man
consumeth
.
For
this
is
he
that
toucheth
the
mountaines
,
and
they
smoake
;
and
at
whose
rebuke
the
ancient
hills
vanish
.
Now
the
only
reason
why
the
spirit
of
God
both
here
and
in
so
many
other
places
in
the
holy
Scripture
is
so
frequent
in
describing
and
setting
forth
of
this
God
,
is
without
question
(
as
wee
haue
heard
before
)
that
man
,
sillie
man
,
may
haue
more
honourable
thoughts
,
together
with
a
more
high
and
reuerend
esteeme
of
the
diuine
and
glorious
maiestie
,
then
naturally
hee
hath
.
For
certainly
the
thoughts
of
man
in
regard
of
God
are
(
as
I
said
)
most
ordinary
and
meane
,
as
may
appeare
-
1.
By
the
Honour
,
-
2.
By
the
Feare
,
(
though
both
his
due
)
that
are
vsually
affoorded
vnto
him
.
And
first
for
honour
,
there
is
no
question
but
that
honour
is
due
to
him
,
not
only
as
the
Father
of
vs
all
,
Ephes.
4.6
.
and
accordingly
doth
he
challenge
it
to
himselfe
of
all
his
sonnes
and
daughters
Mal.
1.6
.
If
I
be
a
Father
,
where
is
mine
honour
?
but
also
it
is
his
due
,
as
our
dread
Soueraigne
,
and
King
vniuersall
:
which
maketh
our
Prophet
Psal.
2.11
.
so
earnestly
to
exhort
all
sorts
,
yea
the
most
puissant
Princes
on
the
earth
,
to
doe
their
homage
daily
before
him
for
feare
of
his
high
displeasure
.
Now
how
farre
men
are
from
the
performance
of
this
so
necessary
a
dutie
,
may
appeare
,
First
,
by
the
obedience
that
is
yeelded
to
his
most
blessed
word
,
That
rod
of
his
power
,
whereby
hee
ruleth
in
the
middest
of
his
enemies
.
Who
(
brethren
)
like
Ester
toucheth
this
Mighties
Scepter
,
and
boweth
himselfe
before
it
?
Nay
doe
not
men
rather
imbase
and
contemne
the
same
?
he
saying
what
he
will
,
and
they
notwithstanding
doing
what
they
list
.
Secondly
,
who
doth
honour
this
God
as
he
ought
,
in
deuoting
to
him
all
that
he
hath
,
soule
and
body
,
a
hauing
Sacrifice
,
making
his
members
weapons
of
righteousnesse
,
the
Sonne
of
glory
may
come
in
,
and
not
onely
inlighten
,
but
inrich
the
same
with
all
sauing
graces
,
Faith
,
Hope
,
Repentance
,
Peace
of
conscience
,
Sanctification
,
Thirdly
,
who
doth
honour
him
in
depending
and
waiting
vpon
his
prouidence
both
in
prosperitie
and
also
in
aduersitie
?
In
prosperitie
neither
sacrificing
to
his
net
,
Iacob
Gen.
32.10
.
ascribing
all
that
he
hath
,
his
whole
estate
,
to
God
the
giuer
of
euery
good
and
perfect
gift
.
And
secondly
,
in
aduersitie
is
not
ready
with
prophane
Esau
to
sell
his
birthright
,
Although
thou
killest
me
,
yet
will
I
trust
in
thee
.
Iob
13.15
.
Secondly
,
for
the
feare
of
God
,
it
is
that
which
the
Lord
himselfe
commandeth
and
challengeth
likewise
at
the
hands
of
all
his
seruants
.
Oh
King
of
Nations
?
Abraham
,
in
this
place
,
for
farre
be
it
from
me
by
so
saying
to
wrong
so
Christian
an
Assemblie
,
howbeit
this
I
may
safely
say
)
in
some
parts
of
the
Land
.
Instances
let
me
giue
you
two
.
First
,
Secondly
,
are
not
things
vsually
committed
in
the
flaming
eye
of
God
,
If
not
they
,
then
let
the
Maiestie
of
God
strike
a
terrour
into
vs
,
wee
seeing
this
deuouring
moth
suddenly
consuming
the
beauty
euen
of
the
mightiest
,
in
the
middest
of
all
their
royaltie
.
Let
vs
therefore
behold
Pharaoh
in
the
middest
of
his
Armie
drowning
,
Vicisti
Galilae
.
Thus
I
say
let
vs
take
notice
of
the
goodnesse
of
this
God
,
as
also
of
his
almightie
power
,
by
opening
our
eares
to
his
voice
,
and
our
eyes
to
his
workes
:
so
shall
we
thinke
most
highly
of
him
,
and
basely
of
our selues
;
honour
him
,
and
humble
our selues
,
saying
with
Iob
,
I
haue
heard
of
thee
by
the
hearing
,
but
now
mine
eye
seeth
thee
,
therefore
I
abhorre
my selfe
in
dust
and
ashes
,
Iob
42.4
.
Secondly
,
let
vs
(
I
pray
you
)
consider
as
before
the
power
of
the
moth
,
so
in
the
last
place
the
frailtie
of
the
garment
:
a
principall
ground
or
reason
why
it
is
so
suddenly
consumed
.
Surely
euery
man
is
vanitie
.
The
which
being
a
principle
hardly
beleeued
,
is
therefore
(
as
you
see
)
by
our
Prophet
earnestly
vrged
&
pressed
.
Surely
(
saith
he
)
man
,
that
is
,
not
one
man
,
but
all
,
not
this
man
,
but
euery
man
,
is
vanitie
.
Further
,
whereas
hee
saith
man
,
we
must
not
take
him
alone
,
but
attended
likewise
with
all
his
glory
,
the
garment
with
the
beautie
,
and
both
but
vanitie
.
Let
vs
(
I
pray
you
)
single
out
both
these
,
that
so
wee
may
take
the
better
notice
of
either
.
And
first
of
the
glory
and
beauty
of
man
in
the
first
place
,
being
no
other
but
the
possession
of
those
things
,
as
we
heard
before
,
that
make
him
glorious
and
renowned
,
as
honour
,
riches
,
strength
,
beautie
,
and
the
like
:
all
which
he
sheweth
to
be
no
better
then
man
,
and
man
vanitie
.
And
indeed
vanitie
they
are
,
First
in
themselues
,
being
most
vnconstant
and
vncertaine
.
Secondly
,
in
their
promises
,
promising
much
,
but
performing
little
,
nay
for
the
most
part
the
quite
contrary
happening
.
Their
manner
is
to
make
men
beleeue
that
they
can
lengthen
out
their
dayes
,
but
alas
oftentimes
they
shorten
them
;
that
they
can
make
them
the
happiest
vnder
the
Sunne
,
and
for
the
most
part
they
make
them
the
most
miserable
,
not
only
in
bringing
with
them
such
a
number
of
cares
and
troubles
,
but
also
so
locking
vp
and
imprisoning
their
thoughts
in
themselues
,
that
their
soules
haue
no
libertie
,
scarce
an
houre
in
a
yeere
,
to
consider
of
those
things
,
wherein
the
true
ioy
and
comfort
of
a
Christian
consisteth
:
for
which
their
false
and
deceitfull
dealing
,
they
haue
the
lie
giuen
them
Psal.
4.2
.
And
the
Prophet
Ierem.
9.23.24
.
exhorteth
all
those
that
haue
them
,
in
no
case
to
be
ouer-ioyed
or
puffed
vp
with
them
.
Let
not
(
saith
he
)
the
wise
man
reioyce
in
his
wisdome
,
nor
the
strong
man
in
his
strength
,
neither
the
rich
man
in
his
riches
:
But
if
any
glory
,
let
him
in
this
,
that
hee
knoweth
me
that
sheweth
mercy
and
iudgement
.
Secondly
,
as
his
glory
is
,
so
is
himselfe
,
nothing
better
,
but
vanitie
.
1.
First
,
vanitie
,
being
taken
from
so
fraile
and
brittle
an
element
.
2.
Secondly
,
vanitie
,
being
so
subiect
euery
moment
to
be
dissolued
into
the
same
againe
,
and
in
the
meane
while
meeting
with
such
and
so
many
sorrowes
,
and
with
so
few
and
such
mixed
pleasures
,
that
leauing
the
stage
,
hee
may
close
vp
his
part
with
that
speech
of
Iob
,
4.
I
had
for
inheritance
the
moneths
of
vanitie
.
Seeing
then
that
man
with
all
his
glory
is
vanitie
,
let
vs
not
then
(
I
pray
you
)
build
vpon
him
in
the
least
regard
placing
our
trust
and
confidence
in
him
,
No
(
saith
the
Psalmist
46.3
.
)
not
in
Princes
.
One
reason
is
there
:
for
there
is
no
helpe
in
them
.
There
is
another
,
Isa.
2.22
.
for
their
breath
is
in
their
nostrils
.
And
here
in
my
text
the
ground
of
both
:
For
they
are
but
vanitie
.
Secondly
,
as
we
build
not
vpon
others
,
so
let
vs
not
(
I
pray
you
)
build
vpon
our selues
in
regard
of
any
outward
priuilege
whatsoeuer
,
seeing
wee
are
no
better
then
others
,
but
euen
vanitie
as
well
as
they
.
But
here
let
me
make
a
stay
a
little
,
and
propound
two
questions
,
which
being
answered
,
then
will
I
draw
to
a
conclusion
.
The
first
shall
be
this
,
What
the
reason
should
be
,
that
God
being
so
strong
and
man
so
weake
,
the
wicked
notwithstanding
all
this
,
should
liue
,
and
wax
old
,
and
grow
in
wealth
,
Iob
2.7
.
These
are
Gods
enemies
,
why
doth
hee
then
suffer
them
,
seeing
if
he
please
he
can
so
suddenly
consume
them
?
To
this
I
answer
,
that
long
life
,
together
with
the
fruition
and
enioyment
of
these
outward
things
,
are
not
alwayes
a
blessing
,
and
if
they
be
;
surely
rather
Esaus
,
yea
euen
in
Esaus
eye
they
are
not
the
best
,
which
maketh
him
so
discontented
with
his
brother
for
leauing
him
but
only
this
.
And
in
truth
God
suffereth
the
wicked
oft
times
as
Dauid
did
both
Absolom
and
Adonijah
from
their
cradle
,
laying
the
raynes
vpon
their
necks
,
and
giuing
them
their
hearts
desire
:
his
rod
is
not
vpon
them
,
But
secondly
there
are
diuers
other
speciall
ends
that
our
heauenly
Father
propoundeth
to
himselfe
in
all
this
.
I
will
name
but
some
of
them
.
First
,
to
allure
and
draw
the
prophane
man
to
repentance
:
knowest
thou
that
the
patience
,
and
long
suffering
,
and
beautifulnesse
of
the
Lord
,
leadeth
thee
to
repentance
?
2.
Secondly
,
that
Asher
may
be
the
rodde
of
his
wrath
and
staffe
of
his
indignation
,
Isa.
10.51
.
to
scourge
and
humble
his
Church
,
and
people
for
their
iniquities
.
Thirdly
,
to
take
away
in
the
end
all
excuse
from
them
:
That
thou
mightest
be
iustified
when
thou
speakest
,
and
cleare
when
thou
iudgest
,
Psal.
50.4
.
And
lastly
,
to
shew
vnto
the
world
,
that
the
happinesse
of
a
Christian
,
resteth
not
in
these
outward
and
fading
things
;
but
that
there
is
another
recompence
of
reward
,
My
second
demaund
shall
be
,
the
reason
,
why
the
Lord
thus
sparing
the
wicked
man
and
miscreant
,
doth
in
the
meane
time
rebuke
and
chastice
his
dearest
seruants
,
and
oft-times
,
in
this
very
kinde
cutting
them
off
in
their
flourishing
age
?
And
first
for
afflictions
,
they
serue
most
excellently
to
weare
and
wast
away
by
little
and
little
that
body
of
death
or
rather
sinne
,
that
is
the
cause
of
death
,
and
whereof
the
Apostle
so
exceedingly
complaineth
,
Rom.
7.24
.
These
are
the
refining
pot
,
Secondly
,
to
weane
them
more
and
more
from
this
world
,
that
with
the
Epicures
they
should
not
make
their
nest
,
hereupon
the
earth
:
or
with
the
Israelites
delight
too
much
in
this
their
Egypt
,
but
that
loathing
the
Tents
of
Kedar
,
Thirdly
,
To
make
the
kingdome
of
heauen
(
they
being
once
entred
the
same
)
the
more
pleasant
and
delightfull
to
them
.
The
poore
Pilgrime
that
hath
now
beene
deteined
sometime
in
forraine
parts
farre
from
his
natiue
soile
,
the
worse
his
condition
hath
beene
,
the
more
welcome
is
his
home
vnto
him
?
with
what
cheere
doth
hee
enter
his
doores
;
and
with
what
contentment
doth
he
sit
him
downe
in
the
middest
of
his
friends
flocking
on
all
hands
to
congratulate
his
returne
?
His
misery
past
is
instantly
forgotten
;
or
if
he
speaketh
of
it
at
any
time
,
it
is
alwaies
with
much
delight
.
Doubtlesse
this
is
the
estate
,
of
all
the
seruants
of
God
their
pilgrimage
once
ended
,
and
they
through
manifold
afflictions
entred
that
blessed
Pallace
,
by
how
much
they
haue
more
suffered
,
by
so
much
are
their
ioyes
more
augmented
.
Here
they
were
contemned
and
spurned
at
:
How
comfortable
then
are
the
embracings
of
that
heauenly
company
vnto
them
?
Here
naked
or
at
the
leastwise
in
ragges
and
patches
.
How
welcome
then
are
those
pure
garments
the
pretious
robes
of
Christs
righteousnesse
to
them
?
Here
hungrie
and
thirsty
.
Lastly
,
hereby
those
graces
,
that
otherwise
would
lie
hid
and
buried
within
them
(
or
at
leastwise
not
shew
themselues
so
clearely
)
are
discouered
and
made
manifest
to
the
world
.
These
being
the
sharpe
and
cutting
windes
of
the
Lord
that
blowing
vpon
his
garden
,
cause
these
blessed
flowers
to
cast
forth
their
sauour
.
They
bring
indeed
darknesse
with
them
,
but
onely
to
this
end
that
the
beautie
of
these
pretious
Diamondes
may
be
the
better
veiwed
and
more
plainely
discerned
.
Secondly
,
as
these
so
death
it selfe
is
gaine
vnto
them
,
die
they
sooner
or
later
;
If
later
,
then
they
are
Schollers
,
longer
trained
vp
in
the
Schoole
of
Christ
,
and
hauing
greater
experience
of
the
goodnesse
of
God
,
attaine
to
an
higher
pitch
in
grace
and
fuller
ripenesse
in
Christ
.
Secondly
,
if
Christ
calleth
sooner
,
the
sooner
doth
Bartimeus
throw
off
his
patched
cloake
.
And
the
sooner
the
Angell
calleth
Peter
,
the
sooner
doth
he
leaue
that
stinking
prison
of
his
;
and
through
the
iron
gate
entreth
a
Cittie
both
spatious
and
delightfull
.
Daughters
of
Ierusalem
(
saith
our
Sauiour
Christ
)
weepe
not
for
mee
,
but
weepe
for
your selues
.
And
yet
hee
was
then
approaching
the
gates
of
death
in
the
middest
of
his
daies
,
and
flower
of
his
age
,
yet
saith
he
Weepe
not
for
me
.
And
truely
,
no
cause
at
all
,
had
they
to
weepe
for
him
,
for
now
was
the
time
,
when
the
sonne
of
man
,
should
bee
glorified
:
Now
was
he
to
put
off
that
shape
,
and
forme
of
a
seruant
,
which
for
our
sakes
he
had
taken
vpon
him
.
Phil.
21.6.7
.
now
was
the
time
come
,
when
being
wholly
freed
from
the
contempt
,
and
scorning
of
all
his
enemies
,
he
should
be
aduanced
aboue
all
principalities
and
powers
,
That
at
the
name
of
Iesus
euery
knee
should
bow
,
Ephes.
1.21
.
Phil.
21.10
.
Let
them
therefore
not
weepe
for
him
,
if
they
will
weepe
,
then
let
them
onely
for
themselues
and
for
their
sinnes
.
And
as
this
is
the
estate
of
the
head
,
so
is
it
likewise
of
the
members
:
howeuer
the
ignorant
man
esteemeth
them
dying
in
the
best
of
their
strength
and
middest
of
their
daies
,
as
vnhappy
men
;
yet
wee
are
to
know
,
that
this
their
taking
away
doth
adde
greatly
to
their
happinesse
.
For
behold
death
giueth
to
them
A
quietus
est
from
all
their
labours
,
and
a
cessation
from
all
their
troubles
.
After
that
no
more
paine
or
griefe
,
no
more
sorrowing
or
lamenting
:
Their
mouthes
are
filled
with
laughter
;
and
the
salt
teares
wiped
from
their
eies
.
That
pleasant
Land
and
fragrant
Hill
,
Mount
Sion
(
I
meane
)
which
all
their
life
long
like
Moses
,
standing
on
Mount
Nebo
they
beheld
afarre
of
,
now
they
cheerefully
enioy
:
here
they
walke
to
and
fro
,
no
longer
by
faith
,
but
now
by
sight
they
see
as
they
are
seene
,
they
know
as
they
are
knowne
.
If
then
their
estate
be
thus
(
as
indeed
it
is
,
)
and
farre
more
happie
a
great
deale
then
I
am
able
to
expresse
)
why
should
any
trouble
themselues
in
bewailing
and
lamenting
the
same
which
is
euery
way
so
blessed
?
But
will
one
say
to
me
;
Not
sorrow
?
why
who
can
with
drie
eies
behold
such
worthy
persons
as
this
cut
off
in
the
prime
of
their
age
?
who
for
their
piety
,
wisedome
,
learning
,
and
many
a
noble
vertue
might
haue
stood
the
world
(
if
God
had
thought
so
good
)
in
exceeding
steed
.
Shall
the
righteous
perish
,
and
no
man
lay
it
to
heart
?
To
this
I
answere
,
though
there
bee
no
cause
at
all
why
we
should
sorrow
for
them
,
yet
there
is
cause
sufficient
for
our selues
:
and
that
in
these
three
respects
:
First
,
That
when
wee
had
them
wee
made
no
more
accompt
of
them
,
not
knowing
our
good
vntill
wee
had
lost
it
.
Secondly
,
that
by
our
sinnes
wee
prouoked
the
Lord
to
depriue
of
so
great
comfort
and
to
extinguish
such
glorious
lights
in
this
Church
.
Thirdly
,
let
vs
weepe
for
our selues
,
in
that
the
euill
day
is
so
fast
approaching
vpon
vs
These
summer
birds
doe
leaue
vs
,
doubtlesse
:
our
winter
is
comming
God
hasteneth
so
fast
,
his
seruants
into
their
chambers
,
and
therefore
we
haue
cause
to
feare
that
a
storme
is
at
hand
.
Euery
man
is
vanitie
:
and
wofull
experience
this
day
verifieth
the
truth
both
of
this
,
as
also
of
the
former
:
That
when
God
rebuketh
,
man
consumeth
;
and
therefore
it
being
so
,
let
me
desire
you
all
,
a
great
assemblie
here
met
together
,
(
some
I
know
onely
to
see
,
but
most
to
sorrow
.
)
well
to
consider
the
speech
of
the
Preacher
,
Eccles.
7.2
.
affirming
that
it
is
farre
better
to
goe
to
such
a
house
as
this
,
The
house
of
mourning
,
then
the
house
of
feasting
;
and
his
reason
is
for
this
saith
he
is
the
end
of
all
men
,
and
the
liuing
will
lay
it
to
his
heart
.
Giuing
vs
to
vnderstand
,
that
such
places
as
this
(
where
are
so
dolefull
obiects
offering
themselues
to
all
)
serue
most
excellently
to
awaken
the
drowsie
and
secure
heart
of
man
dreaming
(
as
before
)
of
I
know
not
what
perpetuity
and
stedfastnesse
of
things
here
below
;
to
entertaine
thoughts
farre
differing
,
both
of
the
vanitie
and
vncertainetie
of
all
other
things
,
so
principally
of
man
himselfe
.
And
accordingly
I
beseech
you
let
the
temper
of
our
thoughts
be
,
wee
are
the
liuing
,
in
this
honourable
Gentleman
,
let
vs
behold
the
inconstancie
of
all
things
here
in
this
transitory
world
;
and
in
his
end
,
the
end
of
vs
all
:
and
let
vs
not
onely
see
but
consider
,
and
lay
it
to
our
heart
:
where
hee
is
now
,
we
must
all
come
hereafter
,
death
being
the
hauen
,
where
the
smallest
boate
,
and
tallest
shippe
at
the
last
arriueth
:
Yea
the
appointed
Harbour
of
all
the
liuing
,
Iob.
30.30
.
we
shall
go
to
him
,
but
he
shall
not
returne
to
vs
,
2.
Sam.
12.23
.
Secondly
,
as
he
is
gone
before
,
and
wee
there
is
no
remedie
must
follow
after
,
so
indeed
know
we
not
how
sodainely
,
a
hint
whereof
,
our
Prophet
giueth
in
the
first
word
of
my
Text.
When
thou
,
that
is
,
at
what
time
soeuer
thou
intendest
to
rebuke
man
:
intimating
,
that
as
there
is
a
day
and
time
of
rebuking
,
so
God
knoweth
when
,
it
may
be
neerer
,
it
may
be
further
off
,
it
may
be
to
morrow
,
it
may
be
this
night
.
Thou
foole
,
he
will
take
away
thy
soule
from
thee
.
Sure
we
are
,
we
all
must
die
,
Old
men
may
young
men
must
:
but
who
knoweth
amongst
vs
all
,
whose
lot
is
next
,
and
at
whose
doore
the
staffe
now
standeth
?
Seeing
therefore
it
is
so
,
let
the
prophane
person
,
whose
eyes
the
God
of
the
world
hath
blinded
,
doe
as
pleaseth
him
:
let
him
make
his
rest
here
on
the
earth
,
and
minde
no
other
but
these
earthly
things
:
let
his
thoughts
be
continually
working
how
to
pull
downe
his
barnes
,
and
build
bigger
,
or
how
he
may
goe
to
this
or
that
Citie
,
and
there
continue
a
yeere
to
buy
and
sell
:
putting
the
euill
day
from
him
:
Like
those
whereof
Isa.
50.12
calling
for
wine
and
strong
drinke
,
Come
fetch
wine
,
and
let
vs
fill
our selues
with
strong
drinke
,
for
tomorrow
shall
be
as
this
day
and
more
abundant
.
But
let
vs
brethren
take
a
quite
contrarie
course
,
seeing
our
liues
are
so
vncertaine
,
to
thinke
more
of
our
departure
then
euer
before
:
practising
the
commaundement
of
our
Sauiour
Christ
,
Mat.
24.41
.
Wake
therefore
,
for
you
know
not
at
what
houre
your
Master
will
come
.
Getting
into
our
Lampes
store
of
oyle
,
that
so
when
the
voice
is
Ecce
sponsus
venit
:
Behold
the
Bridegroome
commeth
:
we
may
likewise
Virgines
be
euery
way
fitted
,
to
attend
vpon
him
into
that
presence
Chamber
whither
this
worthy
person
is
already
gone
.
To
which
most
sacred
place
,
Christ
for
his
mercies
sake
bring
vs
all
:
to
whom
with
the
Father
and
the
holy
Spirit
,
be
praise
and
glory
world
without
end
:
Amen
.