THE
FIRST
BOOKE
AND
FIRST
PARTE
.
Of
the
end
and
partes
of
this
booke
,
withe
a
necessarie
aduertissement
to
the
reader
.
CHAP.
I.
THe
first
booke
(
as
I
haue
shewed
One
thinge
therfore
I
must
aduertyse
If
all
ignorance
dyd
excuse
synne
,
than
bene
ageret
.
He
would
not
vnderstande
to
doe
well
.
And
agayne
:
quia
tis
scientiam
repulisti
,
repellam
te
.
For
that
thou
hast
reiected
knoledge
,
I
will
reiect
the.
And
of
the
same
men
in
an
other
place
the
same
holye
ghost
sayethe
:
they
doe
leade
their
lyues
in
pleasure
,
and
in
a
moment
goe
downe
vnto
hell
,
whiche
saye
to
God
,
goe
frome
,
vs
,
we
will
not
haue
the
knowledge
of
thy
wayes
.
Let
euery
man
therfore
be
ware
of
this
deceyt
,
and
be
〈◊〉
at
the
least
,
to
reade
goode
bookes
,
to
frequent
deuoute
companye
and
other
lyke
goode
meanes
,
of
his
amendment
,
albeit
he
were
not
yet
resolued
to
follow
the
same
:
yea
althoughe
he
should
fynde
some
greeff
&
repugnaunce
in
hym selfe
to
doe
it
.
For
these
thinges
can
neuer
doe
hym
hurte
,
but
maye
chaunce
to
doe
hym
very
muche
goode
:
and
perhappes
the
very
contrarietie
and
repugnance
which
he
bearethe
in
frequentinge
these
thinges
against
his
inclination
,
may
moue
our
mercifull
lorde
,
whiche
seethe
his
harde
case
,
to
gyue
hym
the
victorye
ouer
hym selfe
in
the
ende
,
and
to
send
hym
much
more
conforte
in
the
same
,
than
before
he
hadd
dislyke
.
For
he
can
easelie
doe
it
onelie
by
alteringe
our
taste
withe
a
litle
droppe
of
his
holye
grace
,
and
so
make
those
thinges
seeme
most
sweet
and
pleasant
,
whiche
before
tasted
bothe
bitter
and
vnsauerye
.
Wherfore
as
I
would
hartelye
wysne
euery
Christian
soule
,
that
comethe
to
reade
these
considerations
folowinge
,
should
come
with
an
indefferent
mynde
,
layed
downe
wholly
into
godes
handes
,
to
resolue
&
doe
as
it
should
please
his
holy
spirite
to
moue
hym
vnto
,
althoughe
it
wereto
the
losse
of
all
wordlye
pleasures
what
so
euer
:
(
whiche
resignation
is
absolutlie
necessarye
to
euery
one
that
desirethe
to
be
saued
:
)
so
yf
some
can
not
presentlye
wynne
that
indifferencie
of
them selues
:
yet
would
I
counsayle
them
in
any
case
to
conquer
theyr
myndes
to
so
much
patience
,
as
to
goe
throughe
to
the
ende
of
this
booke
,
&
to
see
what
maye
be
sayde
at
leaste
to
the
matter
,
althoughe
it
be
withoute
resolution
to
followe
the
same
.
For
I
doubt
not
,
but
God
maye
so
pearse
these
mennes
hartes
before
they
come
to
the
ende
,
as
their
myndes
maye
be
altered
&
they
yealde
them selues
vnto
the
humble
&
sweete
seruice
of
theyr
lorde
and
sauiour
,
and
that
the
Angells
in
heauen
(
whiche
will
not
ceasse
to
praye
for
theym
whyle
they
are
readinge
maye
reioyce
and
triumphe
of
theyr
regayninge
,
as
Howe
necessarie
it
is
to
enter
into
earnest
condesiration
and
meditation
of
our
estate
.
CHAP.
II.
THe
prophet
Ieremie
after
a
long
complaynte
of
the
miseries
of
his
tyme
,
fallen
vpon
the
Iewes
by
reason
of
their
sinnes
,
vtterethe
the
cause
therof
in
these
wordes
:
All
the
earthe
is
fallen
into
vtter
desolation
for
that
there
is
no
man
which
considereth
deepely
in
his
harte
.
Signifieng
hereby
,
that
yf
the
Iewes
would
haue
entered
into
deepe
and
earnest
consideration
of
their
lyues
and
estate
,
before
that
greate
desolation
fell
vppon
them
:
they
might
haue
escaped
the
same
,
as
the
Niniuites
dyd
by
the
forewarninge
of
Ionas
:
albeit
the
sworde
was
nowe
drawen
,
and
the
hande
of
God
For
of
want
of
this
consideration
,
and
due
meditation
,
all
the
foule
errors
of
the
woorlde
are
committed
,
and
many
thowsand
Christians
doo
fynde
them selues
whithin
the
very
gates
of
hell
,
before
they
mystrust
anye
suche
matter
towardes
them
,
beinge
carryed
thorowghe
the
vale
of
this
lyfe
blyndfolded
,
withe
the
veyle
of
negligence
and
inconsideration
,
as
beastes
to
the
slawghter
howse
,
and
neuer
suffred
to
see
theyr
owne
daunger
,
vntill
it
be
to
late
to
remedie
the
same
.
For
this
cause
the
holly
scripture
dothe
recommende
vnto
vs
most
carefully
,
this
exercyse
of
meditation
,
and
diligent
consideration
of
our
deutyes
,
to
delyuer
vs
therby
from
the
perill
which
incōsideration
eadethe
vs
vnto
.
Moyses
hauinge
delyuered
to
the
people
his
embassage
from
God
,
towchinge
all
particulars
of
the
lawe
,
addethe
this
clause
also
from
God
,
as
most
necessarye
Thes
wordes
must
remaine
in
thy
harte
,
thou
〈◊〉
meditate
vppon
them
bothe
at
home
and
abroate
,
when
thou
goest
to
bedde
,
and
when
thourysest
agayne
in
the
morninge
.
And
agayne
in
an
other
place
:
teach
your
children
thes
thinges
,
that
they
maye
meditate
in
their
hartes
vppon
them
.
The
lyke
commandement
was
geeuen
by
God
hym selfe
,
to
Iosue
at
his
first
election
,
to
gouerne
that
he
should
meditate
vpon
the
lawe
of
Moyses
bothe
daye
and
night
,
to
the
ende
,
he
might
keepe
and
performe
the
thinges
writen
therein
.
And
God
addethe
presetlie
the
commoditie
he
should
reape
therof
.
For
then
(
saythe
he
)
shalt
thou
direct
thy
waye
aryght
,
and
shalt
vnderstand
the
same
.
Signifyinge
that
without
this
meditation
,
a
man
goethe
bothe
amysse
,
and
also
blyndlye
,
not
knownge
hym selfe
whether
.
Saint
Paule
hauinge
discribed
vnto
his
scholler
Tymothye
,
the
perfect
dewtye
of
a
prelate
,
addethe
this
aduertisement
in
the
ende
:
haec
meditare
.
Meditate
,
ponder
and
consider
vppon
this
.
And
finallie
whensoeuer
the
holye
scripture
describethe
a
wyse
,
happy
,
or
iuste
man
(
for
all
these
are
one
in
scripture
,
for
that
iustice
is
onlye
〈◊〉
wisdome
and
felicitie
:
)
one
cheefe
pointe
is
this
.
He
will
meditate
vpon
the
lawe
of
God
,
bothe
daye
and
I
dyd
meditare
vppon
thy
commandementes
whiche
I
loued
.
And
agayne
:
I
will
meaitate
vppon
the
in
the
morninges
.
And
O
lorde
howe
haue
I
loued
thy
lawe
?
it
is
my
meditation
all
the
daye
long
.
And
with
what
feruoure
and
vehemencie
he
vsed
to
my
harte
dyd
waxe
hoote
within
me
,
and
fire
dyd
kyndle
in
my
meditations
.
This
is
recorded
by
the
holy
ghoste
of
these
annuncient
good
men
,
to
confounde
vs
which
are
Christians
,
whoe
beynge
farr
more
bounde
to
feruour
than
they
,
by
reason
of
the
greater
benefytes
we
haue
receyued
yet
doe
we
lyue
so
lazelye
,
(
for
the
most
parte
of
vs
)
as
we
neuer
almoste
enter
into
the
meditation
and
carneste
consideration
of
godes
lawes
and
commaundementes
,
of
the
mysteries
of
our
faithe
,
of
the
lyfe
and
deathe
of
our
Sauyour
,
or
of
our
dewtye
towardes
hym
,
and
muche
lesse
do
we
make
it
our
dayly
studdye
and
cogitation
,
as
those
holy
kinges
dyd
,
notwithstandinge
all
their
great
busines
in
the
commen
wealthe
.
Whoe
is
there
of
vs
now
a
dayes
,
which
makethe
the
lawes
and
commandementes
or
instifications
of
God
(
as
the
scriptures
learnethe
hym
)
his
dayly
meditations
,
as
kinge
Dauid
dyd
?
neyther
onelye
in
the
daye
tyme
by
night
in
his
harte
,
as
in
an
other
place
he
testy
fiethe
of
hym selfe
.
Howe
many
of
vs
doe
passe
ouer
whole
dayes
,
and
monethes
,
without
euer
entringe
into
theise
meditations
?
nay
God
graunte
there
be
not
manye
Christians
in
the
worlde
,
which
knowe
not
what
these
meditations
doe
meane
.
We
beleeue
in
grosse
the
mysteryes
of
What
man
in
the
world
would
aduenture
And
(
now
to
come
neare
our
matter
whiche
we
meane
to
handle
in
this
boke
:
)
what
man
lyuinge
would
not
resolue
hym selfe
thorowlye
to
serue
God
in
deede
,
and
to
leaue
all
vanities
of
the
world
,
yf
he
dyd
consider
as
he
should
doe
,
the
wayghtie
reasons
he
hathe
to
moue
hym
therunto
,
the
rewarde
he
shall
receyue
for
it
,
and
his
infinitie
daunger
yf
he
doe
it
〈◊〉
?
but
,
because
(
as
I
haue
saide
)
scarce
one
among
a
thousande
doethe
enter
into
these
considerations
,
or
yf
he
doe
,
it
is
with
lesse
attention
or
contynuance
than
so
greate
a
matter
requirethe
:
her
eof
it
commethe
,
that
so
many
men
peryshe
dayly
,
and
so
fewe
are
saued
:
for
that
,
by
lack
of
consideration
,
they
neuer
resolue
them selues
to
lyue
as
they
should
doe
,
and
as
the
vocation
of
a
Christian
man
requirethe
.
So
that
we
maye
also
complayne
Consideration
is
the
keye
whiche
openethe
the
doore
to
the
closet
of
our
harte
,
where
all
our
bookes
of
accompte
doelye
.
It
is
the
lookinge
glasse
,
or
rather
the
very
eye
of
our
soule
,
wherby
shee
seethe
her selfe
,
and
lookethe
into
all
her
whole
estate
,
her
riches
,
her
debtes
,
her
duetyes
,
her
neglīgences
,
her
good
gyftes
,
her
defectes
,
her
safftie
,
her
daunger
,
her
waye
she
walkethe
in
,
her
pase
shee
holdeth
,
and
finallye
,
the
place
and
ende
which
shee
drawethe
vnto
.
And
without
this
consideration
,
shee
runnethe
on
blindlye
into
a
thousande
brakes
and
bryers
,
stumblinge
at
euery
steppe
into
some
one
inconuenience
or
other
,
and
continualie
in
perill
of
some
great
&
deadlie
mischiefe
.
And
it
is
a
wounderfull
matter
to
thincke
,
that
in
other
busines
of
this
lyfe
,
men
bothe
see
and
confesse
,
that
nothinge
can
be
eyther
begonne
,
prosecuted
,
or
well
ended
,
without
consideration
,
and
yet
in
this
greate
busines
of
the
kyngedome
of
heauen
,
no
man
almoste
vsethe
or
thinkethe
the
same
necessarie
.
If
a
man
had
to
make
a
iourneye
but
from
Wherefore
I
would
gyue
counsayle
to
euery
wyse
passenger
,
to
looke
well
aboute
hym
,
and
at
leaste
wyse
once
a
daye
,
to
enter
into
consideration
of
his
estate
,
&
of
the
estate
of
his
treasure
,
whiche
he
carryethe
with
hym
,
in
a
brickle
vessell
,
as
Sainct
Paule
affirmethe
,
What
makethe
theiues
to
seeme
madde
To
conclude
therfore
,
consideration
is
a
they
haue
made
aleague
withe
deathe
,
&
a
couenant
withe
hell
it selfe
:
that
is
,
they
will
not
come
oute
of
the
daunger
wherin
they
be
,
but
will
headelonglye
caste
them selues
into
enerlastinge
perdition
,
rather
than
by
consideration
of
their
estate
,
to
recouer
to
them selues
eternall
lyfe
and
glorie
,
from
which
deadly
obstinacie
our
Lorde
of
his
mercye
deliuer
vs
all
.
Of
the
ende
for
which
man
was
created
and
placed
in
this
world
.
CHAP.
III.
NOwe
then
,
in
the
name
of
almightie
God
,
and
with
the
assistauce
of
his
most
holy
spirite
,
let
the
Christian
man
or
woman
desirous
of
saluation
,
first
of
all
consider
attentyuely
,
as
a
good
marchand
factour
is
wonte
to
doe
,
when
he
is
arriued
in
a
strange
countrye
:
or
as
a
captaine
sent
by
his
prince
to
some
great
exployte
is
accustomed
,
when
he
comethe
to
the
place
appointed
:
that
is
,
to
thinke
for
what
cause
he
came
thither
?
why
he
was
sent
?
to
what
ende
?
what
to
attempt
?
what
to
prosecute
?
what
to
performe
?
what
shal
be
expected
and
required
at
his
handes
vpon
his
returne
by
hym
that
sent
hym
thither
?
for
these
cogitations
(
no
donbt
)
shall
styrre
hym
vpp
to
attende
to
that
which
he
came
for
,
and
not
to
employe
hym selff
in
impertinent
affayres
.
The
lyke
(
I
saye
)
would
I
haue
a
Christian
to
consider
,
and
to
aske
of
hym selfe
,
whye
,
&
to
what
ende
was
he
created
of
God
,
and
sent
hither
into
this
worlde
?
what
to
doe
?
wherin
to
bestowe
his
dayes
?
he
shall
finde
for
no
other
cause
or
ende
,
but
onely
to
serue
God
in
this
that
we
beinge
deliuered
from
the
handes
of
our
enymyes
,
might
serue
hym
in
holynes
and
instice
all
the
dayes
of
our
lyfe
.
Of
this
it
foloweth
first
,
that
seinge
the
ende
and
finall
cause
of
our
beynge
in
this
worlde
,
is
to
serue
God
in
this
lyfe
&
therby
to
gayne
heauen
in
the
next
:
that
what
so
euer
we
doe
,
or
endeuour
,
or
bestowe
our
tyme
in
,
eyther
contrarie
or
impertinent
to
this
ende
,
whyche
is
onely
to
the
seruice
of
God
,
thoughe
it
were
to
gayne
all
the
kyngdomes
of
the
earthe
:
yet
is
it
meere
vanitie
,
follie
,
&
lost
labour
:
&
will
turne
vs
one
daye
to
grefe
,
repentance
,
and
confusion
:
for
that
it
is
not
the
matter
for
whiche
we
came
into
this
lyfe
,
or
of
whiche
we
shal
be
asked
accompt
at
the
last
daye
,
except
it
be
to
receaue
Iudgement
for
the
same
.
Secondlie
it
folowethe
of
the
premisses
,
By
this
nowe
maye
a
carefull
.
Christian
take
some
scantelinge
of
his
owne
estate
withe
God
,
and
make
a
coniecture
whether
he
be
in
the
right
waye
or
no
For
yff
he
attende
onely
or
principallye
to
this
ende
,
for
whiche
he
was
sent
hither
,
that
is
,
to
serue
God
,
and
gayne
heauen
,
yf
his
cares
,
cogitations
,
studies
,
endeuours
,
labours
,
talke
,
and
other
his
actions
,
runne
vpon
this
matter
,
and
that
he
careth
no
more
for
other
creatures
,
as
honour
,
riches
,
learninge
,
&
the
lyke
:
then
they
are
necessarie
vnto
hym
for
this
ende
,
whiche
he
pretendethe
.
If
his
dayes
and
lyfe
(
I
saye
)
be
spent
in
this
studie
of
the
seruice
of
God
,
and
procuringe
his
saluation
in
feare
But
yf
he
finde
hym selff
in
a
contrarie
ease
,
that
is
,
not
to
attende
to
this
matter
for
which
onelye
he
was
sent
hither
,
nor
to
hane
in
his
harte
&
studie
this
seruice
of
God
,
and
gayninge
of
heauen
,
but
rather
some
other
vanitie
of
the
world
,
as
promotion
,
wealthe
,
pleasure
,
sumptuous
apparell
,
gorgious
buyldinges
,
bewtie
,
or
any
other
thinge
els
that
partaynethe
not
to
this
ende
:
yf
he
spende
his
tyme
(
I
saye
)
abowt
these
tryfles
,
hauinge
his
cares
&
cogitations
,
his
talke
&
delight
,
more
in
thes
,
then
about
the
other
great
busines
of
gayninge
heauen
for
which
he
was
sent
:
Then
is
he
in
a
perilouse
course
,
leadinge
directlie
to
perdition
,
except
he
alter
and
change
the
same
.
For
most
certaine
it
is
,
that
who
soeuer
shall
not
attende
vnto
the
seruice
he
came
for
,
shall
neuer
attayne
to
the
rewarde
promised
to
that
seruice
.
And
because
the
most
parte
of
the
world
not
only
of
infidels
,
but
also
of
Christians
,
doe
amisse
in
this
pointe
,
and
doe
not
attende
to
this
thinge
for
which
they
were
onely
created
and
sent
hyther
.
Hence
it
is
that
Christ
&
his
holye
saintes
haue
alwayes
spoken
so
that
it
is
easier
for
a
camell
to
goe
thorowghe
a
needles
eye
then
for
a
riche
man
to
enter
into
heauen
.
The
reason
of
which
sayenge
and
many
more
standethe
in
this
,
that
a
riche
man
or
worldlinge
attendinge
to
heape
riches
,
can
not
attende
to
doe
that
whiche
he
came
for
into
this
worlde
,
and
consequenetly
neuer
attayne
heauen
,
except
God
worke
a
miracle
,
&
so
cause
hym
to
contemne
his
riches
,
and
to
vse
them
onely
to
the
seruice
of
God
as
some
tymes
he
dothe
:
and
we
haue
a
rare
example
in
the
gospell
zacheus
,
whoe
beinge
a
very
riche
But
hereby
now
maye
be
seene
the
lamentable
If
the
marchand
factour
(
which
I
spake
Wherfore
(
deare
Christian
)
yf
thow
be
wyse
,
consider
thy
case
whyle
thou
haste
thow
foole
this
nyght
shall
they
take
awaye
thy
soule
,
and
then
whoe
shall
haue
the
thinges
which
thou
haste
gotten
together
?
Beleue
me
(
deare
brother
)
for
I
tell
the
no
vntrewth
,
one
howre
bestowed
in
the
seruice
of
God
,
will
more
comforte
the
at
that
tyme
,
than
a
hundrede
yeares
bestowed
in
aduauncinge
thy selfe
&
thy
familie
in
the
world
.
And
yf
thou
mightest
feele
nowe
the
case
,
wherein
thy
poore
harte
shal
be
then
,
for
omittinge
of
this
thinge
,
whiche
it
should
most
haue
thought
vppon
:
thow
wouldest
take
from
thy
sleepe
,
and
from
thy
meate
,
alsoo
,
to
recompence
thy
negligence
for
the
tyme
past
.
The
difference
betwyxt
a
wyse
man
and
a
foole
is
this
,
that
the
one
prouidethe
for
a
mischeef
whyle
tyme
serueth
:
but
the
other
when
it
is
to
late
.
Resolue
thy self
therfore
good
Christian
whyle
thow
hast
tyme
.
Resolue
thy selfe
without
delay
,
to
take
in
hande
presentlye
&
to
applye
for
the
tyme
to
come
,
the
great
and
weyghtie
busines
for
which
thow
wast
sent
hither
,
which
onely
in
deede
is
wayghtie
&
of
importance
,
and
all
other
are
meere
tryfles
and
vanities
,
but
onely
so
far
furthe
as
they
concerne
this
.
Beleeue
not
the
world
,
whiche
for
runninge
a
wrie
in
this
pointe
,
is
detested
by
thy
Sauiour
,
and
euery
frend
therof
,
pronounced
an
enemye
to
hym
by
his
Appostle
.
Saye
at
lenght
vnto
thy
Sauyour
,
Of
the
ende
of
man
more
in
particuler
,
and
of
two
speciall
thinges
required
at
his
handes
in
this
lyfe
.
CHAP.
IIII.
HAuinge
spoken
of
the
ende
of
man
in
generall
,
in
the
former
chapter
,
&
shewed
that
it
is
to
serue
God
in
this
lyfe
,
&
therby
to
gayne
heauen
in
the
next
:
it
semethe
conuenient
(
for
that
the
matter
is
of
greate
and
singuler
importance
)
to
treate
some
what
more
in
particuler
,
wherin
this
seruice
of
God
do
the
consist
,
that
therby
a
Christian
may
iudge
of
him selfe
,
whether
he
performe
the
same
or
no
,
&
consequentlye
whether
he
doe
the
thinge
for
whiche
he
was
sent
into
this
worlde
.
First
therfore
it
is
to
be
vnderstood
,
that
the
whole
seruice
whiche
God
requireth
at
a
Christian
mans
handes
in
this
lyfe
,
declyne
from
euill
and
doe
good
;
and
by
Esay
the
leaue
to
doe
peruerslie
,
and
learne
to
do
well
:
yet
muche
more
particulerlye
and
with
farr
greater
reason
are
they
demauuded
at
the
handes
of
Christian
people
,
whoe
by
the
death
and
passion
of
their
redemer
,
doe
receaue
grace
&
force
to
be
able
to
performe
thes
two
thinges
,
which
the
old
lawe
did
not
gyue
,
albeit
it
commaunded
the
same
.
But
nowe
we
beinge
redeemed
by
that
we
beinge
dead
to
sime
,
shoulde
liue
to
iustice
.
Or
as
S.
Paule
more
plainelye
declareth
the
same
when
he
sayeth
,
the
grace
of
God
our
Saueour
hath
appeared
to
all
men
,
instructinge
vs
to
this
end
,
that
we
renouncinge
all
wickednes
and
seculer
〈◊〉
,
should
liue
soberlye
,
iustlye
,
and
godlye
,
in
this
worlde
.
Thes
two
thinges
then
are
the
seruice
of
God
,
for
whiche
we
were
sent
into
this
world
:
the
one
,
to
resist
sinne
,
the
other
to
follow
good
woorkes
.
In
respect
of
the
first
Thes
two
thinges
are
the
pointes
which
a
Christian
man
should
meditate
vppon
:
the
exercises
wherin
he
should
be
occupied
:
the
two
legges
whervppon
he
muste
walke
towardes
his
countrie
:
the
two
armes
wherwith
he
must
apprehende
and
lay
holde
on
gods
eternall
kingdome
:
and
fynally
the
two
wynges
wherby
he
must
flie
and
mounte
to
heauen
.
And
whosoeuer
wanteth
any
one
of
thes
,
though
he
had
the
other
:
yet
can
he
not
ascend
to
heauen
no
more
,
than
a
byrde
can
flye
lackinge
one
of
her
wynges
.
I
say
,
that
nether
innocencie
is
sufficient
with
out
good
woorkes
:
nor
good
workes
anye
thing
auaileable
,
where
innocencie
from
sinne
is
not
:
the
latter
is
euident
by
the
people
of
Israell
,
whose
sacrifices
,
oblatios
,
prayers
and
other
good
workes
commended
and
commaunded
by
God
hym selfe
,
were
often
tymes
abhominable
to
God
:
for
that
the
doers
thereof
lyued
in
sinne
and
wickednes
,
as
at
large
the
prophet
Esaye
declareth
:
the
former
also
is
Whas
soeuer
thy
hand
can
doe
,
doe
it
〈◊〉
.
And
againe
:
walke
worthie
of
God
,
fructyfiynge
in
euerie
good
Let
vs
doe
and
agayne
in
the
verie
same
place
,
let
vs
neuer
leaue
of
to
doe
good
,
for
the
tyme
will
come
when
we
shall
reape
〈◊〉
end
.
And
in
an
other
place
he
willeth
vs
to
be
stable
,
immoueable
,
and
abundant
in
good
worckes
knowinge
that
our
laboure
shall
not
be
By
this
it
may
be
seene
(
deare
brother
)
the
handworke
of
God
and
creature
of
Christ
to
good
workes
,
wherin
he
hathe
prepared
that
he
should
If
Christians
did
liue
accordinge
to
this
It
is
a
wounderfull
matter
to
consider
,
&
able
to
make
a
man
astonnyed
to
thincke
,
what
greate
care
,
seare
,
diligence
and
laboure
,
good
men
in
old
tymes
did
take
about
this
matter
of
resistinge
synne
,
and
how
lytle
we
take
now
.
Iob
the
iusl
,
hauinge
lesse
I
did
feare
all
my
doinges
(
o
lord
)
consideringe
that
thow
doest
not
pardon
such
as
offende
the.
But
the
good
kynge
Dauid
whiche
had
now
tasted
gods
heauie
hande
for
consentinge
to
sinne
before
,
she
wethe
him selfe
yet
more
carefull
and
fearefull
in
the
matter
,
when
he
saieth
:
I
did
meditate
in
the
night
tyme
together
with
my
harte
,
and
it
was
my
whole
exercise
,
&
I
did
〈◊〉
or
sweepe
myne
owne
spirite
withe
in
me
:
what
a
diligent
examination
of
his
conscience
,
thoughtes
and
cogitations
was
this
in
a
kynge
?
and
all
this
was
for
the
auoidinge
and
resistinge
of
synne
:
as
allso
it
was
in
S.
Paule
,
woe
examined
his
conscience
so
narrowly
,
and
resisted
all
temptations
with
suche
diligence
and
attention
,
as
he
could
pronounce
of
hym selfe
,
that
to
his
knoledge
But
he
which
would
reade
many
heaped
togyther
in
euerye
one
of
thes
particuler
But
now
touchinge
the
second
poynte
,
whiche
is
continuall
exercisinge
our selues
in
good
workes
,
it
is
euident
in
it selfe
,
that
we
vtterlie
fayle
(
for
the
most
parte
of
vs
)
in
the
same
.
I
haue
shewed
before
how
we
are
in
scripture
commaunded
,
to
doe
them
,
without
ceassinge
,
and
most
diligentlye
whiles
we
haue
tyme
of
daye
to
doe
them
in
,
for
as
Christ
sayth
,
the
night
will
come
when
no
man
can
worke
anye
more
.
I
might
also
shew
how
our
forefathers
the
sainctes
of
God
,
were
most
diligent
and
carefull
in
doinge
good
workes
in
their
daies
,
euen
as
the
husbandman
is
carefull
to
caste
seede
into
the
grownde
whyles
fayre
weather
lasteth
,
and
the
marchante
to
laye
out
his
monye
whiles
the
good
markytt
endureth
:
If
there
were
nothinge
els
to
proue
their
wounderfull
care
and
diligence
herein
:
yet
the
infinite
monumentes
of
their
almes
deedes
,
yet
extant
to
the
worlde
,
are
sufficient
testimonies
of
the
same
:
to
wit
,
the
infinite
churches
builded
and
indowed
with
greate
and
abundant
maintenance
,
for
the
ministers
of
the
same
:
so
manye
bishopprickes
,
deaneryes
,
archdeaconryes
,
Canonryes
,
prebendes
,
chauntryes
,
and
the
like
:
So
manye
hospitalles
&
houses
of
orphanes
and
poore
people
:
so
many
scholes
,
Colledges
,
vniuersities
:
so
manye
bridges
,
high
wayes
,
and
publique
commodities
,
so
manye
Abbayes
,
Nunries
,
Priaries
,
hermitages
,
and
the
like
,
for
the
sēruice
of
God
,
and
repose
of
holye
people
,
whiche
would
leaue
the
world
and
betake
them selues
onlye
to
the
contemplation
of
heauenlye
thinges
.
Which
charitable
deedes
all
(
&
a
thow
sand
more
bothe
priuate
and
publique
,
secrete
and
open
,
which
I
can
not
reporte
)
came
owt
of
the
purses
of
our
good
auncesters
:
〈◊〉
oftentimes
not
onlye
gaue
of
their
abundance
,
but
also
saued
from
their
owne
mouthes
&
plucked
from
their
owne
children
&
posteritie
,
and
bestowed
it
vppon
deedes
of
charitis
for
behoofe
of
their
sowels
.
Wheras
we
are
so
farof
from
geeuinge
awaye
our
necessaries
,
as
we
will
not
bestow
our
verie
superfluities
,
but
will
imploye
them
rather
,
vpon
haukes
and
dogges
,
and
other
brute
beastes
,
&
some
times
also
vpon
much
viler
vses
,
then
to
the
reliefe
of
our
poore
brethren
,
and
to
the
ease
of
our
sowles
in
the
lyfe
to
come
.
Alas
(
deare
brother
)
to
what
a
carelesse
and
senseles
estate
are
we
come
to
wchinge
our
owne
saluation
and
damnation
?
S.
Paule
cryeth
owt
vnto
vs
,
worke
your
owne
saluation
with
feare
and
tremblinge
,
And
yet
no
man
for
that
maketh
accounte
therof
.
S.
Peter
warneth
vs
grauelye
and
ernestlye
:
brethren
take
you
great
care
to
make
your
vocation
and
election
suer
by
good
workes
,
&
yet
whoe
almost
will
thinke
vpon
them
?
Christ
him selfe
thundereth
in
thes
wordes
:
And
I
tell
you
make
your selues
frindes
,
(
in
this
voorld
)
of
vniust
mammon
,
that
when
you
fainte
they
maye
receaise
you
into
eternall
tabernacles
.
That
is
,
by
your
riches
of
this
worlde
,
purchase
vnto
you
the
prayers
of
good
people
,
that
by
their
intercession
,
you
may
enioye
lyfe
euerlastinge
.
And
yet
for
all
that
,
we
are
not
moued
herewithall
:
so
deade
we
are
and
lumpyshe
to
all
goodnes
.
If
God
did
exhorte
vs
to
good
deedes
for
his
owne
commoditie
,
or
for
any
gayne
that
he
is
to
take
therby
:
yet
in
reason
we
ought
to
pleasure
him
therin
,
seinge
we
haue
receaued
all
from
his
onlye
liberalitie
before
.
But
selnge
he
asketh
it
at
our
handes
for
no
neede
of
his
owne
,
but
onlye
for
our
gayne
,
and
to
paye
vs
home
agayne
with
vsury
:
it
is
more
reason
we
should
harken
vnto
him
.
If
a
common
honest
man
vpon
earthe
shoulde
inuite
vs
to
do
a
thinge
,
promisinge
vs
of
his
honestie
a
sufficient
rewarde
,
we
woulde
beleeue
him
:
but
God
makinge
infinite
promises
vnto
vs
in
scripture
of
eternall
rewarde
for
our
well
doinge
,
as
that
we
shall
eate
Of
all
this
then
that
I
haue
sayde
,
the
godlie
Christian
maie
gather
,
first
,
the
lamentable
estate
of
the
world
at
this
daye
,
when
amongest
the
small
number
of
those
whiche
beare
the
name
of
Christians
,
so
manye
are
like
to
perishe
,
for
not
perfourminge
of
thes
two
principall
pointes
of
theire
vocation
.
Secondly
he
maye
gather
the
cause
of
the
infinite
difference
of
rewarde
for
good
and
And
is
it
not
reason
now
,
that
seinge
there
is
so
great
diuersitie
in
their
estates
:
there
shoulde
be
as
greate
or
more
diuersitie
also
in
their
rewarde
?
especiallye
seinge
God
is
a
great
God
,
and
rewardeth
small
thinges
with
greate
wages
,
ether
of
euerlastinge
glorye
,
or
euerlastinge
payne
.
Thirdlye
and
lastlye
the
diligent
and
carefull
Christian
may
gather
of
this
,
what
greate
cause
he
hath
to
put
in
practyse
the
godlie
counsaile
of
S.
Paule
which
is
,
that
euerie
man
shoulde
proue
and
examine
his
owne
worke
and
so
be
able
to
iudge
of
hym selfe
,
in
what
case
he
standeth
.
And
yf
vppon
this
examination
,
he
finde
him selfe
a
wrye
:
to
thanke
God
of
so
gteate
a
benifite
,
as
is
the
reueilinge
of
his
daunger
,
whyles
yet
there
is
tyme
and
place
to
make
amendes
for
all
.
No
doubt
manye
perishe
dailie
by
gods
iustice
in
theire
owne
grosse
ignorance
,
whoe
if
they
had
receaued
this
speciall
fauoure
,
as
to
see
the
pitt
before
they
fell
in
:
happylye
they
woulde
haue
escaped
the
same
.
Vse
goddes
mercie
to
thy
gayne
then
(
gentle
brother
)
and
not
to
thy
further
damnation
.
If
thow
see
by
this
examination
that
hitherto
thow
hast
not
led
a
trew
Christian
lyfe
:
resolue
thy selfe
to
begynne
now
,
and
cast
not
awaye
wilfullye
that
precious
sowle
of
thyne
,
whiche
Christ
hath
bought
so
dearlye
,
and
which
he
is
most
readie
to
saue
and
endew
with
grace
and
eternall
glorye
,
if
thow
wouldest
yelde
the
same
into
his
handes
,
and
be
content
to
direct
thy
lyfe
accordinge
to
his
most
holye
,
easie
,
and
sweete
commaundementes
.
Of
the
seuere
accounpte
that
we
must
yelde
to
God
of
the
matters
aforesayed
.
CHAP.
V.
AMongest
other
pointes
of
a
The
like
wisdome
woulde
I
counsaile
For
better
vnderstandinge
wherof
,
it
is
to
be
noted
,
first
,
with
what
order
and
with
what
ceremonies
and
circumstances
God
gaue
vs
this
charge
,
or
rather
made
and
proclaimed
this
lawe
of
our
behaueoure
&
seruice
towardes
him
.
For
albeit
he
gaue
the
same
commaundement
to
Adam
in
his
first
creation
,
and
imprinted
it
afterwardes
by
nature
into
the
hartes
of
eche
man
before
it
was
writen
(
as
S.
Paule
testifyeth
.
)
yet
for
more
I
am
thy
Lorde
God
which
haue
brought
the
out
of
the
lande
of
Egypt
,
me
onlie
shalt
thow
serue
:
and
the
rest
which
foloweth
,
containinge
a
perfect
description
of
our
dewtie
in
this
lyfe
,
commonlye
called
the
ten
commaundementes
of
God
.
All
which
terror
and
maiestie
,
S.
Paule
hym selfe
as
I
haue
sayde
,
applyeth
to
this
Secondlye
if
we
consider
the
sharpe
Thirdlye
if
we
cousider
the
speeches
Moreouer
beinge
asked
by
a
certaine
prince
on
a
tyme
how
he
might
be
〈◊〉
〈◊〉
woold
geeue
hym
no
other
hope
,
though
he
were
a
prince
,
but
onlye
this
,
yf
thow
wilt
enter
into
lyfe
,
keepe
the
commaundements
of
God
.
yf
ye
loue
me
keepe
my
commaundements
.
As
whoe
should
saye
,
if
you
if
a
man
(
sayeth
he
)
knoweth
God
,
and
yet
keepeth
not
his
commaundementes
,
he
is
a
lyar
,
and
the
trueth
is
not
in
him
.
And
more
yet
(
to
take
awaye
all
hope
or
expectation
from
his
disciples
of
any
other
waye
of
saluation
,
than
by
keepinge
his
commaundementes
)
he
saieth
in
an
other
place
,
that
he
came
not
to
take
awaye
the
law
but
to
fulfill
it
,
&
streight
waie
he
inferreth
vppon
the
same
,
whoe
soeuer
therfore
shall
breake
one
of
the
least
of
thes
commaundementes
,
shal
be
called
the
least
in
the
kingdome
of
heauen
.
For
whiche
cause
,
at
his
departure
out
of
the
worlde
,
the
verie
last
wordes
that
he
spake
to
his
Apostles
were
these
:
that
they
should
teach
men
to
obserue
all
his
commaundementes
what
soeuer
.
By
which
appeareth
the
seuere
meaninge
that
Christ
had
to
wchinge
our
accounte
for
the
keepinge
of
his
commaundementes
in
this
lyfe
.
The
whiche
also
may
be
gathered
by
that
beinge
asked
whether
the
number
beholde
now
thow
art
hole
,
seethow
synne
no
more
,
least
worse
happen
to
the
than
before
.
And
generallye
he
warneth
vs
in
S.
Mathews
that
we
shall
render
account
at
the
daye
of
iudgement
for
euerie
ydle
worde
whiche
we
haue
spoken
.
Whiche
daie
of
iudgement
he
warneth
vs
of
before
,
and
foretelleth
the
rigour
and
daunger
in
sundrie
places
of
holye
scripture
to
the
end
we
should
preuent
the
same
,
and
so
direct
our
lyues
while
we
haue
time
in
this
world
:
as
we
may
present
our selues
at
that
daye
without
feare
&
daunger
,
or
rather
with
greate
ioye
and
confort
when
so
manie
thowsands
of
whicked
people
shall
appeare
there
,
to
their
eternall
confusion
.
And
because
there
is
nothinge
which
so
Now
as
towchinge
the
first
of
these
two
The
third
is
,
that
both
the
wicked
and
good
might
receaue
theire
rewarde
openlye
,
Te
speake
then
of
this
second
iudgement
,
God
shall
bringe
into
iudgement
euerie
errour
which
hath
bene
committed
:
there
are
diuers
circunstances
to
be
considered
,
and
diuers
men
doe
set
downe
the
same
diuerslye
,
but
in
myne
opinion
,
no
better
,
playner
,
or
more
effectuall
declaration
can
be
made
therof
,
than
the
verye
scricture
maketh
it selfe
,
settinge
furthe
vnto
vs
in
most
signifieant
wordes
,
all
the
maner
,
order
,
and
circunstances
,
with
the
preparation
therunto
as
followeth
.
At
that
daye
,
there
shal
be
signes
in
the
the
Sunne
shal
be
darckened
:
the
moone
shall
Tell
me
what
a
dreadfull
preparation
is
heere
layed
doune
how
:
manye
circumstances
of
feare
&
horrour
?
it
shal
be
(
saythe
the
scripture
)
at
midnight
when
commonlie
men
are
a
sleepe
:
it
shal
be
with
hydeous
noyse
of
trumpetts
,
sounde
of
waters
,
motion
of
all
the
elementes
.
What
a
night
will
that
bee
trowest
thow
,
to
see
the
earthe
shake
,
the
hilles
and
dales
moued
from
their
places
,
the
moone
darckened
,
the
starrs
fall
downe
from
heauen
,
the
whole
element
shiuered
in
peeces
;
and
all
the
world
in
a
flaminge
fire
?
Sainct
Iohn
sawe
it
in
vision
,
and
was
I
saw
(
faithe
he
)
when
the
lambe
had
opened
one
of
the
seuen
seales
:
&
I
harde
one
of
the
fower
beastes
saye
(
lyke
the
voyce
of
a
thunder
)
come
and
see
,
and
I
sawe
:
and
beholde
a
white
horse
,
and
one
that
satte
vpon
him
had
a
bowe
,
and
he
went
out
to
conquere
.
Then
went
there
furthe
a
blacke
horse
.
&
he
that
sate
vpon
him
had
a
payre
of
balances
in
his
hand
:
then
went
there
forthe
a
pale
horse
,
and
he
that
satte
vpon
hym
was
named
death
:
and
hell
folowed
behynde
hym
:
and
he
had
authoritie
geeuen
hym
to
kyll
by
sworde
,
by
death
,
and
by
beastes
of
the
earth
.
The
earth
did
snake
,
the
sunne
grew
blacke
lyke
a
sacke
:
the
moone
like
bloode
:
the
starres
fell
from
heauen
:
the
skye
doubled
it selfe
like
a
folded
booke
:
euerie
hyll
and
Ilande
was
moued
from
his
place
:
the
kynges
of
the
earth
and
princes
and
tribunes
,
and
the
the
riche
&
stoute
,
hid
them selues
in
dennes
,
and
in
the
rockes
of
hylles
.
Then
appeared
there
seuen
Angels
will
seuen
trumpettes
,
and
eche
one
prepared
hym selfe
to
blow
his
blast
,
at
the
first
blast
came
there
hayle
and
fyre
mixt
with
bloode
.
At
the
second
blast
came
there
a
whole
mountaine
of
burnynge
fyre
into
the
sea
,
and
the
thyrd
part
of
the
sea
was
made
bloode
.
At
the
thyrd
blast
fell
there
a
greate
starre
from
heauen
named
absinthium
,
burninge
like
a
torche
and
infected
the
ryuers
and
fountaines
.
At
the
fourth
blast
was
striken
doune
the
third
parte
of
the
sunne
,
moone
,
and
starres
:
and
an
egle
flewe
in
the
element
cryeinge
with
a
hydeous
voice
:
woe
,
woe
,
woe
to
all
them
that
dwell
vppon
the
earth
.
At
the
fyfthe
blast
fell
a
starre
from
heauen
Can
any
tongue
in
the
world
expresse
a
thinge
more
forcybly
than
this
matter
is
expressed
by
the
holie
Apostle
him selfe
?
What
mortall
harte
can
but
tremble
in
the
middest
of
this
vnspeakeable
terrour
?
is
it
meruaile
yf
the
verie
iust
men
&
the
Angels
them selues
are
sayde
to
feare
it
?
and
then
(
as
S.
Peter
reasoneth
)
yf
the
iust
shall
scarse
be
saued
:
where
shall
the
wicked
man
and
sinner
appeare
?
what
a
dreadfull
daye
wil
it
be
for
the
careles
and
loose
Christian
,
(
which
hath
passed
his
tyme
pleasantlye
in
this
worlde
)
when
he
shall
see
so
infinite
a
sea
of
feares
&
miseries
to
rushe
vpon
hym
?
But
besides
all
thes
most
terrible
and
fearce
preparations
,
there
wil
be
many
other
matters
,
of
no
lesse
dreadfull
consideration
:
as
to
see
all
sepulchres
open
at
the
sounde
of
the
trumpett
,
&
to
yelde
forth
all
their
dead
bodies
which
they
haue
receaued
from
the
Oh
(
deare
brother
)
it
is
vnpossible
to
expresse
,
what
a
great
treasure
a
good
conscience
wil
be
at
this
daye
:
it
wil
be
more
worth
then
tenne
thowsande
worldes
.
For
wealth
will
not
helpe
:
the
iudge
will
not
be
corrupted
with
monye
:
no
intercession
of
worldly
frindes
shall
preuaile
for
vs
at
that
daye
,
no
not
of
the
Angels
them selues
:
whose
glorie
shal
be
then
as
the
prophet
saieth
,
to
binde
kynges
in
fetters
,
and
noble
men
in
yron
manacles
,
to
execute
vpon
them
the
iudgment
prescribed
,
and
this
shal
be
glorie
to
all
his
sainctes
Alas
what
will
all
those
wyse
people
do
them
,
that
now
lyue
in
delites
,
and
can
take
no
paine
for
their
saluation
?
what
shyft
will
they
make
in
those
extremities
?
whether
will
they
turne
them
?
whose
helpe
will
they
craue
?
they
shall
see
all
thinges
crye
vengeance
about
them
,
all
thinges
yelde
cause
of
feare
&
terror
:
but
nothinge
to
yelde
them
anye
hope
or
comforte
.
Aboue
them
shal
be
their
iudge
Goe
you
accursed
into
euerlastinge
fyre
.
Which
sentence
once
pronunced
,
consider
what
a
dolefull
crye
and
shout
will
vigilate
etc.
Looke
aboute
you
,
watch
and
praye
,
for
you
know
not
when
the
tyme
shal
be
.
But
as
I
say
to
you
,
so
I
saie
to
all
,
be
watchfull
.
And
in
an
other
place
,
hauinge
reckonede
vpp
all
the
particulers
before
recited
,
least
anye
man
should
doubt
that
all
should
not
be
fufilled
:
he
sayeth
,
heauen
and
earth
shall
passe
,
but
my
wordes
shall
not
passe
.
And
then
he
addeth
Attend
therfore
vnto
your
selues
,
that
your
hartes
be
not
ouercome
with
banquettinge
and
dronkenns
,
and
with
the
cares
of
this
lyfe
,
and
so
that
daye
come
vppon
you
sodenlye
.
For
he
shall
come
as
a
snare
vppon
them
which
inhabite
the
earth
:
be
you
therfore
watchfull
,
and
alwayes
praye
,
that
you
may
be
worthie
to
escape
all
thes
thinges
which
are
to
come
,
and
to
stande
〈◊〉
before
the
sonne
of
man
at
this
daye
.
What
a
frindlye
and
fatherlie
exortation
is
this
of
Christ
?
whoe
could
desire
a
more
kinde
,
gentle
or
effectuall
forewarninge
?
is
there
anie
man
that
can
pleade
ignorance
hereafter
?
The
verie
lyke
conclusion
gathereth
S.
Peter
out
of
the
premisses
:
when
he
saith
:
The
daye
of
our
lorde
shall
come
as
a
theefe
,
in
which
the
elements
shal
be
dissolued
&c
seinge
then
all
these
thinges
,
must
be
dissolued
:
what
maner
of
men
ought
〈◊〉
to
be
in
holye
conuersation
and
pietie
,
expectinge
and
goinge
on
to
meete
the
comminge
of
that
daye
of
our
lorde
?
&c.
This
meetinge
of
the
daye
of
iudgement
(
which
S.
Peter
speaketh
of
)
is
dewe
examination
of
our
estate
,
and
speedye
amendment
of
our
lyfe
past
.
For
so
saithe
prouide
thee
of
a
medicine
before
the
sore
come
,
and
examyne
thy selfe
before
iudgement
,
and
so
shalt
how
finde
propitiation
in
the
sight
of
God
.
To
which
S.
if
we
woold
iudge
our selues
,
we
should
not
be
iudged
.
But
because
no
man
entreth
into
dew
iudgement
of
him selfe
,
and
of
his
owne
lyfe
:
therof
it
commeth
,
that
so
fewe
doe
preuent
this
latter
iudgement
:
so
fewe
are
watchfull
,
and
so
manie
fall
a
sleepe
in
ignorance
of
their
owne
daunger
.
our
lord
geeue
vs
grace
to
looke
better
about
vs
.
A
consideration
of
the
nature
of
sinne
,
and
of
a
sinner
:
for
the
iustifiynge
of
godes
rigour
shewed
in
the
chapiter
before
.
CHAP.
VI.
TO
the
ende
that
no
man
may
iustly
complayne
of
the
seuere
accounpte
which
God
is
to
take
of
vs
at
the
last
daye
,
or
of
the
rigour
of
his
iudgment
set
doune
in
the
chapiter
before
:
it
shall
not
be
amisse
to
consider
in
this
chapter
,
the
cause
whye
God
doth
shew
such
seueritie
against
sinne
and
sinners
:
as
bothe
by
that
which
hath
bene
sayde
doth
appeare
,
that
he
hateth
all
those
that
worke
iniquitie
.
And
that
both
the
wicked
man
and
his
wickednes
,
are
in
hatred
with
hym
.
And
finallie
,
There
might
be
manye
reasons
alleaged
of
this
:
as
the
breach
of
godes
commaundemetes
:
the
ingratitude
of
a
sinner
in
respecte
of
his
benifites
,
and
the
lyke
:
which
might
iustifie
sufficientlie
his
indignation
towards
And
for
the
vnderstandinge
of
this
iniurie
,
we
must
note
that
euerie
tyme
we
committ
a
mortall
sinne
,
there
dothe
passe
thorowgh
our
hart
(
though
we
marcke
it
anot
)
a
certaine
practick
discourse
of
our
vnderstandinge
,
(
as
there
doth
also
in
euerie
other
election
)
whereby
we
lay
before
vs
,
on
the
one
side
,
the
profit
of
that
sinne
which
we
are
to
committ
,
that
is
,
the
pleasure
that
draweth
vs
to
it
:
and
on
thother
parte
,
the
offence
of
God
,
that
is
,
the
leesinge
of
his
frindshippe
by
that
sinne
yf
we
doe
it
:
and
so
hauinge
as
it
were
the
balances
there
before
vs
,
and
And
is
it
meruaile
then
that
God
dealeth
so
seuerely
&
sharplye
in
the
worlde
to
come
with
wicked
men
,
whoe
doe
vse
hym
so
opprobriouslye
and
contemptuouslye
in
this
lyfe
?
surelye
the
malice
of
a
sinner
is
greate
towardes
God
,
and
he
dothe
not
onlye
dishonour
hym
by
comtempt
of
his
commaun
dementes
,
And
because
God
(
which
searcheth
the
This
saieth
the
lorde
of
hoostes
,
the
stronge
lord
of
hoostes
of
Israell
:
Beholde
I
uvilbe
reuenged
vppon
my
enimies
,
and
uvill
comfort
my selfe
in
their
destruction
.
And
the
prophet
Dauid
,
as
he
was
a
man
in
most
high
fauour
with
God
,
and
made
prceuie
to
his
secretes
aboue
all
other
:
so
he
(
more
than
any
other
)
doth
vtter
this
seuere
meaning
and
infinite
displeasure
in
God
against
synners
,
calling
them
his
enemies
,
vessels
of
his
wrath
,
and
ordayned
to
eternall
ruyne
and
destruction
:
and
complaineth
that
the
world
will
not
beleeue
this
point
An
unwise
man
(
saieth
he
)
will
not
learne
this
,
nether
uvill
the
foole
vnderstand
it
.
What
is
this
?
how
synners
(
after
they
are
spronge
vp
)
and
workers
of
iniquitie
(
after
they
haue
appeared
to
the
worlde
)
doe
perishe
euerlastingly
.
And
what
is
the
reason
of
this
?
he
aunswereth
immediatly
:
because
thy
enimies
(
o
lorde
)
,
behold
o
Lorde
thy
enimies
shall
perishe
,
and
all
those
that
worcke
iniquitie
shal
be
consumed
.
By
this
we
see
,
that
all
synners
be
enemyes
to
God
,
and
God
to
them
,
and
we
see
also
vpon
what
grounde
and
reason
.
But
yet
(
for
the
further
iustifyinge
of
godes
seueritie
)
let
vs
consider
in
what
measure
his
hatred
is
towardes
synne
:
how
greate
:
how
far
it
proceedeth
:
within
what
boundes
it
is
comprehended
:
or
yf
it
hath
any
lymites
or
bondes
at
all
,
as
in
deede
it
hath
not
,
but
is
infinit
,
that
is
,
without
measure
or
limitation
.
And
(
to
vtter
the
matter
as
in
Secondlie
we
see
by
experience
,
that
Secondlye
,
the
rigourous
punishment
o
father
myne
,
if
it
be
possible
,
let
this
cupp
passe
from
me
.
And
yet
more
O
my
God
,
why
hast
thow
forsaken
me
.
Notwith
standing
I
might
heere
mention
the
sinne
of
Esau
he
founde
no
place
of
repentance
after
,
though
he
sought
the
same
with
teares
.
Also
the
sinne
of
Saule
whoe
(
his
sinne
beinge
but
one
synne
,
and
that
onlye
of
omission
,
in
not
killinge
agag
the
kynge
of
Amalech
and
his
cattell
,
as
he
was
willed
)
was
vtterlie
cast
of
by
God
for
the
same
,
Also
I
might
alleage
the
example
of
kinge
Of
this
also
doe
proceede
all
those
harde
and
bitter
speeches
in
scripture
towching
sinners
,
which
comming
from
the
mouthe
of
the
holye
ghost
,
(
and
therfore
beinge
most
trewe
and
certaine
)
may
iustlye
geeue
all
them
greate
cause
of
feare
which
lyue
in
synne
as
where
it
is
saied
:
death
,
bloode
,
contention
,
edge
of
〈◊〉
oppression
,
hunger
,
〈◊〉
,
and
whyppes
:
all
thes
thinges
are
created
forwicked
sinners
.
And
againe
:
God
shall
rayne
snares
〈◊〉
vppon
sinners
,
brimstone
with
tempestuous
wyndes
shal
be
the
portion
of
their
〈◊〉
.
Agayne
,
God
wil
be
knowen
at
the
day
of
iudgement
vppon
the
synner
,
whoe
shal
be
taken
in
the
〈◊〉
of
his
owne
handes
:
manye
whippes
belonge
vnto
a
synner
:
let
synners
be
turned
into
hell
:
God
shall
These
&
a
thowsande
suche
sentences
more
of
scripture
,
which
I
omitt
,
vttered
by
the
holye
ghost
against
synners
,
maye
instruct
vs
of
their
pitifull
estate
,
and
of
the
vnspeakable
hatred
of
God
against
them
,
as
long
as
they
perfist
in
synne
.
Of
all
these
considerations
the
holy
scriptures
doe
gather
one
conclusion
greatlye
to
be
noted
and
considered
by
vs
:
which
is
,
miseros
facit
populos
peccatum
.
Synne
bringeth
men
to
miserie
.
And
againe
:
Qui
diligit
iniquitatem
odit
animam
suam
:
he
which
loueth
iniquitie
〈◊〉
his
owne
soule
:
Or
(
as
the
Angel
Raphaell
vttereth
it
in
other
wordes
)
shey
which
commit
finne
,
are
open
enemyes
to
their
owne
sowles
.
Wherfore
they
laye
downe
to
all
men
,
this
generall
,
seuere
,
and
most
necessarie
commaundement
,
vpon
all
the
paines
before
recited
.
Quasi
a
facie
colubri
fuge
peccata
.
Flee
from
siane
as
from
the
face
of
a
suake
.
And
againe
:
caue
ne
aliquando
peccato
consentias
Beware
thow
neuer
consent
to
siane
.
For
how
soeuer
the
worlde
doeth
make
litle
accounte
of
this
matter
,
of
the
sinner
is
praysed
in
his
lustes
,
and
the
wicked
man
is
blessed
,
qui
facit
peccatum
ex
diabolo
est
:
He
which
committeth
sinne
is
of
the
deuill
,
and
therfore
is
to
receaue
his
portion
amonge
deuills
at
the
latter
daye
.
And
is
not
all
this
sufficient
(
deare
brother
)
sinners
alienated
from
God
are
possessed
with
a
furye
like
a
serpent
and
like
a
deafe
cocatrise
which
stoppeth
her
heares
to
the
enchaunter
:
this
furie
(
I
saie
)
is
the
furye
or
madnesse
of
willfull
synners
,
which
stoppe
their
eares
lyke
serpentes
,
to
all
the
holy
enchauntmentes
that
God
can
vse
vnto
them
for
their
conuersion
,
that
is
,
to
all
his
internall
motions
&
good
inspirations
,
to
all
remorse
of
their
owne
conscicnces
,
to
all
threatninges
of
holye
scriptures
,
to
all
admonishmentes
of
gods
seruantes
,
&
to
all
the
other
meanes
which
God
can
vse
for
their
saluation
.
Good
Lorde
,
whoe
would
committ
a
mortall
sinne
for
the
gayninge
of
ten
thowsande
worldes
,
yf
he
considered
the
infinite
dommages
,
hurtes
,
inconueniences
&
miseries
which
doe
come
by
the
committinge
of
one
sinne
?
for
first
,
he
that
sinneth
mortallie
,
leeseth
Thirdly
he
leeseth
all
inheritance
,
clayme
,
Lastlye
he
abandoneth
Christ
,
and
If
we
synne
willfullye
now
after
we
haue
receaued
knowledge
of
the
trewth
:
there
remaineth
no
more
sacryfice
for
sinnes
,
but
rather
a
certaine
terrible
expectation
of
iudgement
,
and
emulation
of
fyre
whiche
shall
consume
the
aduersaries
.
To
which
S.
Peter
agreeth
,
when
he
saieth
:
It
had
ben
better
not
Now
then
let
our
worldlinges
goe
and
S.
Paule
comparinge
the
Iewes
sinnes
with
ours
,
maketh
this
collection
.
If
God
spared
not
the
naturall
boughes
.
take
heede
least
he
spare
not
the.
And
ther
vpon
he
inferreth
this
admonition
,
noli
altum
sapere
sed
time
.
Be
not
to
high
minded
,
but
feare
.
Againe
,
he
reasoneth
thus
vpon
the
olde
&
the
new
lawe
:
he
that
broke
the
lawe
of
Moyses
,
beinge
conuicted
by
two
or
three
witnesses
,
died
for
the
same
without
By
which
examples
we
are
instructed
to
reason
in
lyke
These
kyndes
of
consequentes
were
more
trew
and
profitable
for
vs
,
wherby
we
might
enter
into
some
consideration
of
our
owne
daunger
,
and
into
some
feare
of
the
iudgementes
of
God
,
for
want
wherof
the
moste
parte
of
synnes
amongest
Christians
are
committed
.
For
so
the
holye
scripture
describinge
dyuerscauses
of
wickednes
among
men
,
putteth
thes
two
for
principall
.
Fyrst
,
the
flatterye
of
the
world
:
〈◊〉
laudatur
peccator
in
desileriis
animae
〈◊〉
.
For
that
the
sinner
is
praysed
in
his
lustes
:
And
secondly
,
quia
〈◊〉
iudicia
tua
a
〈◊〉
eius
.
For
that
thy
iudgementes
(
o
lorde
)
are
not
before
his
face
.
And
in
the
contrarye
side
speaking
him selfe
he
saieth
:
I
haue
kept
the
waies
of
our
lorde
&
haue
not
behaued
my selfe
impiouslie
towardes
God
.
And
he
〈◊〉
the
reason
therof
immediatlie
.
For
that
all
his
〈◊〉
are
in
my
sight
.
And
againe
I
haue
feared
thy
iudgementes
o
lorde
.
And
againe
,
I
haue
ben
mindfull
of
thy
iudgementes
.
And
how
profitable
this
feare
is
,
he
sheweth
in
the
same
place
,
demaundinge
this
feare
most
instantlye
at
godes
handes
:
for
so
he
prayeth
,
stryke
my
fleshe
thorough
,
with
thy
feare
o
lorde
.
And
S.
Paule
(
after
he
had
shewed
to
the
Corinthians
,
that
we
must
all
be
presented
before
the
tribunall
of
Christ
)
,
maketh
this
conclusion
.
We
knoweinge
therfore
thes
thinges
doe
perswsade
the
feare
of
our
lorde
vnto
men
.
And
S
:
Peter
after
a
longe
declaration
of
the
maiestie
of
God
and
Christ
now
rayning
in
heauen
,
concludeth
thus
,
〈◊〉
you
call
him
father
which
doth
iudge
euerye
man
accordinge
to
his
workes
without
〈◊〉
of
persons
:
doe
you
lyue'in
feare
duringe
the
〈◊〉
of
this
your
habitation
.
vppon
earth
.
A
〈◊〉
lesson
(
no
doubt
)
for
all
men
,
but
speciallie
for
those
which
by
reason
of
their
synnes
and
wicked
lyfe
,
doe
remaine
in
〈◊〉
and
hatred
of
God
,
and
howerlye
subiect
(
as
I
haue
shewed
)
to
the
〈◊〉
of
his
iudgementes
,
whiche
if
〈◊〉
once
fall
into
,
they
are
both
irreuocable
and
intollerable
,
and
they
may
be
fallen
into
as
〈◊〉
,
and
by
as
manie
wayes
,
as
a
man
may
come
to
death
,
which
are
infinite
,
especiallie
to
them
whoe
by
their
wickednes
haue
lost
the
peculier
protection
of
God
and
good
Angels
(
as
I
haue
shewed
)
and
haue
subiected
them selues
to
the
feendes
of
darckenes
,
whoe
do
nothinge
els
but
seeke
their
destruction
both
of
bodye
and
sowle
,
with
as
greate
diligence
as
they
can
.
What
wise
man
then
would
but
feare
in
such
a
case
?
whoe
coulde
eate
or
drincke
,
or
sleepe
quietlye
in
his
bedd
vntill
by
the
holye
sacrament
of
penance
,
An other
consideration
for
the
further
iustifyinge
of
godes
iudgementes
and
declaration
of
our
demerit
,
taken
from
the
maiestie
of
God
and
his
benefites
towardes
vs
.
CHAP.
VII
.
ALbeit
the
most
parte
of
Christians
through
their
wicked
lyfe
arriue
not
to
that
state
wherin
holy
Dauid
was
,
when
he
sayed
to
God
,
thy
iudgementes
o
Lord
are
pleasant
vnto
me
,
as
in
deed
they
are
to
all
those
that
lyue
vertuouselye
and
haue
the
testimonie
of
a
good
conscience
:
yet
at
least
wise
,
that
we
maye
saye
withe
the
same
prophet
,
the
iudgementes
of
our
Lorde
are
trew
and
iustified
in
them
selues
:
And
againe
,
thow
artiust
o
Lorde
and
thy
iudgement
is
right
:
I
haue
thought
good
to
add
a
reason
or
two
more
in
this
chapter
,
wherby
it
maye
appeare
how
greate
our
offence
is
towardes
God
by
sinninge
as
we
doe
,
and
how
righteous
his
iudgementes
and
iustice
are
against
vs
for
the
same
.
And
first
of
all
is
to
be
considered
the
I
am
an
ommipotent
Lorde
:
And
heaven
is
my
seate
,
and
the
earth
is
my
harden
not
your
neckes
any
longuer
,
for
that
your
Lord
and
God
,
is
a
God
of
godes
and
〈◊〉
Lorde
of
lordes
,
a
greate
God
both
potent
and
terrible
,
which
accepteth
nether
person
nor
brybes
.
First
then
I
saye
consider
(
gentle
Christian
)
of
what
an
infinite
maiestie
he
is
,
whome
thow
a
poore
woorme
of
the
earth
,
hast
so
often
and
so
contemptuousely
offended
in
this
lyfe
.
We
see
in
this
worlde
,
that
no
man
dareth
to
offende
openly
,
or
say
a
worde
against
the
maiestie
of
a
prince
within
his
owne
dominions
:
and
what
is
the
maiestie
of
all
the
princes
vpon
earthe
,
compared
to
the
thowsandth
parte
of
the
maiestie
of
god
,
whoe
with
a
worde
made
both
heauen
and
onlye
a
sinner
is
he
which
emboldeneth
Remember
then
(
deare
brother
)
that
euerie
tyme
thow
doest
committ
a
sinne
thow
geeuest
a
blow
in
the
face
to
this
greate
maiesticall
God
,
whoe
(
as
S.
Paule
sayeth
)
dwelleth
in
an
〈◊〉
light
.
which
no
man
in
this
world
,
can
abyde
to
looke
vpon
:
As
also
it
appeareth
by
the
example
of
S.
Iohn
euangelist
,
whoe
fell
downe
dead
for
very
feare
The
prophet
Daniell
a
so
describeth
the
maiestie
of
this
God
,
shewed
vnto
hym
in
vision
,
in
these
wordes
.
I
did
see
(
saieth
he
)
when
the
thrones
were
set
,
&
the
olde
of
man
manye
dayes
sat
downe
:
his
apparell
was
as
white
as
snow
:
his
heare
lyke
vnto
pure
woolle
,
his
throne
was
of
a
flame
of
fyre
,
and
his
chariottes
were
burninge
fyre
,
a
swiste
fludd
of
fyre
came
from
his
face
:
a
thowsand
thowsandes
did
serue
hym
,
and
ten
thowsand
hundred
thowsands
did
assist
him
,
he
sat
in
iudgement
,
and
the
bockes
were
opened
before
hym
.
All
this
and
much
more
is
recorded
in
scripture
,
to
admonishe
vs
therby
what
a
prince
of
maiestie
he
is
whome
a
synner
offendeth
.
Imagine
now
(
brother
myne
)
that
thow
But
now
if
we
adioine
to
this
contemplation
Consider
then
(
deare
Christian
)
the
infinite
good
turnes
and
benefites
which
thow
hast
receaued
at
the
handes
of
thisgreat
God
,
therby
to
winne
the
to
his
loue
,
&
that
thow
shouldest
leaue
of
to
offende
and
iniurie
him
,
&
albeit
no
toague
created
ether
of
man
or
Angel
,
cna
expresse
the
one
halfe
of
thes
gyftes
which
thow
hast
receaued
from
hym
,
or
the
valew
of
them
,
or
the
greate
loue
&
hartie
goodwill
where
with
he
bestowed
them
vppon
the
:
yet
for
some
memorie
sake
,
I
will
repeate
certaine
generall
and
principall
pointes
therof
,
wherunto
the
rest
may
be
referred
.
First
then
he
hathe
bestowed
vppoa
Add
to
this
now
,
(
as
I
haue
sayde
)
that
he
hath
created
the
to
the
lykenes
of
no
other
thinge
,
but
of
hym selfe
,
to
no
other
ende
,
but
to
be
his
honorable
seruante
in
this
world
,
and
his
compartener
in
kynglie
glorie
for
all
eternitie
to
come
:
and
this
he
hath
done
to
the
,
beinge
only
a
peece
of
durte
or
claye
before
.
Now
ymagine
thow
of
what
maner
of
loue
proceeded
this
.
But
yet
add
further
,
how
he
hathe
created
all
this
magnificent
world
for
the
,
and
all
the
creatures
therof
to
serue
thee
in
this
busines
:
the
heauen
to
gouuerne
the
,
and
geeue
the
light
:
the
earthe
and
ayer
and
water
to
minister
most
infinite
〈◊〉
of
creatures
for
thy
vse
and
sustenance
:
and
hath
made
thee
Lord
of
all
,
to
vse
them
for
thy
comforte
and
his
seruice
:
and
what
magnificent
gyftes
are
these
:
and
what
shamefull
in
gratitude
is
it
,
to
turne
the
same
to
the
dishonour
and
iniurie
of
so
louinge
a
geeuer
as
thow
doest
,
by
vsinge
them
to
serue
the
in
sinne
.
But
yet
consider
a
litle
But
yet
there
follow
on
more
benefites
After
these
doe
ensew
a
greate
number
Besides
all
these
,
there
is
yet
an
other
All
whiche
rare
and
singuler
benefites
beinge
measured
,
ether
accordinge
to
the
valew
of
them selues
,
or
accordinge
to
the
loue
of
that
harte
from
which
they
do
proceede
,
ought
to
moue
vs
most
vehementlie
,
to
gratitude
towardes
the
geeuer
.
Which
gratitude
shoulde
be
,
to
resolue
our selues
at
length
to
serue
hym
vnfaynedlie
,
and
to
prefer
his
fauoure
before
all
wordlye
or
mortall
respectes
what
soeuer
.
Or
yf
we
can
not
obtaine
so
muche
of
our selues
,
yet
at
leastwise
not
to
offende
hym
anye
more
by
our
sinnes
and
wickednes
.
There
is
not
so
feerse
or
cruell
a
nature
in
the
worlde
,
(
as
I
noted
before
)
but
is
mollified
,
allured
,
and
wonne
by
benefites
:
And
stories
do
make
reporte
of
straunge
examples
in
this
kynde
,
euen
among
brute
beastes
,
as
of
the
gratitude
of
lyons
,
dogges
,
and
the
lyke
,
towardes
their
maisters
and
benefactours
.
Onlie
an
obstinate
sinner
is
he
,
among
all
the
sauage
creatures
that
are
,
whome
The
greatest
synner
that
is
in
the
worlde
,
Of
this
extreme
ingratitude
and
iniurie
,
Retribuebant
mihi
mala
pro
bonis
.
They
returned
me
home
euill
for
good
.
And
yet
much
Obstispescite
coeli
super
haec
.
O
you
heauens
be
you
astonisned
at
this
.
As
yf
he
should
saye
by
a
figuratiue
kynde
of
speeche
goe
out
of
your
wittes
you
heauens
with
meruaile
,
at
this
incredible
iniquitie
of
man
to
wardes
me
.
For
so
he
expoundeth
the
whole
Audite
caeli
&
auribus
percipe
terra
:
harken
ye
heauens
,
and
〈◊〉
earth
bende
hither
thine
eares
:
filios
enutriui
&
exaltaui
,
ipsi
autem
spreuerunt
me
.
I
haue
norished
vp
children
and
haue
exalted
them
,
and
now
they
contemne
me
.
What
a
pitefull
complainte
is
this
of
God
against
most
vile
and
base
wormes
of
the
earth
?
but
yet
God
amplyfieth
this
iniquitie
more
by
certaine
examples
and
comparisons
.
The
oxe
(
sayeth
he
)
knoweth
his
owner
,
and
the
asse
knoweth
the
maunger
of
his
Lord
and
maister
:
but
yet
my
people
knoweth
not
me
.
Wo
be
to
the
synfull
nation
,
to
the
people
loden
with
iniquitie
,
〈◊〉
this
naughtie
seede
,
to
wicked
children
.
What
complaint
can
be
more
vehement
then
this
?
what
threatninge
can
be
more
dreadfull
then
this
woe
,
commynge
from
the
mouth
of
hym
which
may
punishe
vs
at
his
pleasure
?
Wherefore
(
deare
brother
)
if
thow
haue
grace
,
cease
to
be
vngratefull
to
god
any
longer
:
cease
to
offend
hym
whiche
hath
by
so
many
waies
preuented
the
withe
benefites
:
cease
to
render
euill
for
good
,
hatred
for
loue
,
contempt
for
his
fatherlie
affection
towardes
the.
He
hath
done
for
the
all
that
Be
a
shamed
then
(
good
Christian
)
of
this
thy
ingratitudo
,
to
so
greate
,
so
good
,
&
beuntifull
a
Lord
:
and
resolue
thy selfe
for
the
tyme
to
come
,
to
amende
thy
course
of
lyfe
and
behauyour
towardes
hym
.
Say
with
the
prophet
,
which
had
lesse
cause
to
saye
so
then
thow
.
Domine
propitiaro
peccato
meo
multum
est
enim
.
O
lord
pardon
me
myne
offence
for
it
is
greate
in
thy
sight
.
I
know
there
is
nothinge
(
o
lorde
)
which
dothe
so
muche
displease
the
,
or
drye
vpp
the
fountaine
of
thy
mercye
,
&
so
byndeth
thy
handes
from
doinge
good
,
as
ingratitude
in
the
receyuers
of
thy
benefites
?
wherin
hetherto
I
haue
exceeded
all
others
:
but
I
haue
done
it
(
o
lord
)
in
myne
ignorance
,
not
conslderinge
thy
gyftes
vnto
me
,
nor
what
accounte
thow
wouldest
demaunde
againe
of
the
same
.
But
now
seinge
thow
hast
vouchsafed
to
make
me
woorthie
of
this
grace
also
,
wherby
to
see
and
knowe
myne
owne
state
and
defaut
:
I
hope
hereafter
by
direction
of
the
same
grace
of
thyne
,
to
shew
my selfe
a
better
childe
towardes
the.
O
lord
I
am
ouercome
at
the
lengthe
with
consideration
of
thy
loue
:
and
how
can
I
haue
the
harte
to
offend
thee
hereafter
,
seinge
thow
hast
preuented
me
so
manye
wayes
with
benefites
,
euen
when
I
demaunded
not
the
same
?
can
I
haue
handes
euermore
to
sinne
against
thee
,
whiche
hast
geeuen
vpp
thyne
owne
most
tender
handes
,
to
be
nayled
on
the
crosse
for
my
synnes
heretofore
?
no
,
no
,
it
is
to
greate
an
iniurie
against
thee
(
o
lord
)
&
woe
worth
me
that
haue
donne
it
so
often
heretofore
.
But
by
thy
holye
assistance
,
I
trust
not
to
returne
to
suche
iniquitie
for
the
tyme
to
come
,
to
which
(
o
lord
)
I
beseeche
the
for
thy
mercie
sake
,
from
thy
holie
throne
of
heauen
,
to
saie
amen
.
Of
what
opinion
and
feelinge
we
shal
be
,
to
wchinge
these
matters
,
at
the
tyme
of
our
deathe
.
CHAP.
VIII
.
THe
holy
scriptures
doe
teach
vs
,
and
experience
maketh
it
plaine
,
that
duringe
the
tyme
of
this
lyfe
,
the
commodities
,
preferments
,
and
pleasures
of
Hoc
ait
do
minus
exercituum
et ce.
This
sayeth
the
Lorde
of
hostes
:
iudge
iustlie
:
and
so
forthe
.
And
presentlie
he
addeth
:
And
they
would
not
attende
,
but
turninge
their
backes
uvent
auvaye
,
and
stopped
their
eares
,
to
the
ende
they
might
not
heare
,
and
they
did
put
their
hartes
as
an
adamant
stone
,
to
the
end
they
might
not
heare
the
lawe
and
the
vuordes
which
God
did
send
in
his
spirite
;
by
the
handes
of
the
former
prophetes
,
wherby
godes
greate
indignation
was
sturred
vpp
:
This
then
is
and
alwayes
hath
ben
the
fashion
of
worldlinges
,
&
reprobate
persons
,
to
harden
their
hartes
as
an
adamant
stone
,
against
anye
thinge
that
shal
be
tolde
them
for
the
amendement
of
their
liues
,
and
for
the
sauinge
of
their
soules
.
Whyles
they
are
in
healthe
and
prosperitie
,
they
will
not
know
God
,
as
in
an
other
place
he
complaineth
Marye
faciens
,
God
will
è
knowen
uvhen
he
begynneth
to
doe
iudgment
,
and
this
is
at
the
daye
of
deathe
,
which
is
the
next
dore
to
iudgement
,
as
S.
Paule
testifieth
,
sayinge
,
it
is
appointed
for
euill
men
once
to
dye
,
and
after
that
ensewe
〈◊〉
This
I
saye
is
the
day
of
God
,
most
terrible
,
and
to
restore
to
euerye
man
accordinge
as
he
hath
donne
while
he
liued
:
As
S.
he
wil
be
knowen
then
to
be
a
terrible
God
,
and
such
a
one
,
as
taketh
awaye
the
spirite
of
princes
,
a
terrible
God
to
the
kynges
of
the
〈◊〉
.
At
this
is
accounted
folye
of
the
wise
of
the
world
,
will
then
appeare
in
her
likenes
,
&
,
as
it
is
in
verie
deede
,
wil
be
confessed
by
her
greatest
enimyes
,
to
be
onlietrew
wisedome
:
and
all
carnall
wisdome
of
This
the
holye
scripture
setteth
downe
clerelye
when
it
describeth
the
verie
speeches
and
lamentations
of
the
wise
men
of
this
worlde
at
the
last
daye
,
sayinge
〈◊〉
the
vertuous
whome
they
despised
in
this
life
.
Nos
insensati
etc.
we
senseles
men
did
esteeme
their
lyfe
to
be
madnes
,
and
their
end
to
be
dishonorable
.
but
looke
howe
they
are
now
accounted
amonge
the
children
of
God
,
and
their
portion
is
with
the
sainctes
?
We
haue
erred
from
the
waye
of
trewfh
,
and
the
light
of
righteousnes
,
hath
not
shyned
before
vs
,
necher
hath
the
sonne
of
vnderstandinge
appeared
vnto
vs
.
We
haue
weried
out
our
seues
in
the
waye
of
iniquitie
and
perdition
,
and
we
haue
walked
craggye
pathes
:
but
the
waye
of
our
lord
we
haue
not
knowen
.
Hytherto
are
the
wordes
of
scripture
:
wherby
we
may
perceyue
,
what
greate
chaunge
of
iudgement
there
wil
be
,
at
the
last
daye
,
from
that
which
men
haue
now
,
of
matters
:
what
confessinge
of
folye
,
what
acknowledginge
of
errour
,
what
hartie
sorow
for
laboure
lost
,
what
fruiteles
repentance
for
hauinge
runne
a-wrie
.
Oh
that
men
would
consider
these
thinges
now
.
We
haue
weried
out
our selues
(
saye
thee
miserable
men
)
in
the
waye
of
〈◊〉
and
perdition
,
and
we
haue
walked
craggie
pathes
.
What
a
description
is
this
of
lamentable
wordlinges
,
whoe
beate
their
braynes
〈◊〉
,
and
wearie
out
them selues
in
pursuyte
of
vanitie
&
chaffe
of
this
worlde
,
for
which
they
suffer
notwithstandinge
more
paine
ofte
times
,
than
the
iust
doe
in
purchasinge
of
heauen
?
and
when
they
arriue
to
,
at
the
last
daie
,
werly
ed
and
worne
owt
with
trouble
and
toyle
,
they
finde
that
all
their
laboure
is
lost
,
all
their
vexatioh
taken
in
vaine
.
For
that
the
litle
pelfe
which
they
haugotten
in
the
worlde
,
and
for
which
they
haue
strugled
so
sore
,
will
helpe
them
nothinge
,
but
rather
greatly
afflicte
and
torment
them
.
For
better
vnderstandinge
wherof
,
it
is
to
be
considered
,
that
three
thinges
will
principallie
molest
these
men
at
the
daye
of
their
death
,
and
vnto
these
maye
all
the
rest
be
referred
.
The
first
is
the
excessyue
paynes
whiche
commonlye
men
suffer
in
the
seperation
of
the
sowle
and
bodie
,
which
haue
lyued
so
longe
together
as
two
deare
frendes
,
vnited
in
loue
and
pleasure
,
and
therfore
most
lothe
to
parte
now
,
but
onlye
that
they
are
enforced
therunto
.
This
payne
may
partlye
be
conceaued
by
that
,
yf
we
would
dryue
out
lyfe
,
but
from
the
least
parte
of
our
bodye
,
(
as
for
example
owt
of
our
litle
singer
,
as
surgeans
are
wont
to
doe
when
they
will
mortifye
any
place
,
to
make
it
breacke
)
:
what
a
payne
doth
a
man
suffer
before
he
be
dead
?
what
raginge
greefe
dothe
he
abyde
?
and
yf
the
mortyfyinge
of
one
litle
parte
onlye
,
dothe
so
muche
afflicte
vs
:
Imagine
,
what
the
violent
mortyfiinge
of
all
the
partes
together
will
doe
.
For
we
see
that
first
the
sowle
i
̄s
driuen
by
death
to
leaue
the
extreamest
partes
,
as
the
toes
,
feete
and
fyngers
:
then
the
legges
and
armes
,
and
so
consequentlye
one
parte
dyeth
after
an
other
,
vntill
lyfe
be
restrained
onlye
to
the
harte
,
which
holdeth
out
longest
as
the
principall
parte
,
but
yet
must
finallye
be
constrained
to
render
it
selfe
though
with
neuer
so
much
payne
and
resistance
,
which
paine
how
greate
and
stronge
it
is
,
may
appeare
by
the
breakinge
in
peeces
of
the
verye
stringes
and
holdes
wherwith
it
was
enuyroned
,
thorough
the
excessyue
vehemencie
of
this
deadlye
torment
.
Marye
yet
before
it
come
to
this
pointe
to
yelde
,
no
man
can
expresse
the
cruell
conflict
that
is
betwixt
death
and
her
,
and
what
distresses
she
abydeth
in
tyme
of
her
agonie
.
Imagyne
that
a
prince
possessed
a
goodlye
citie
in
all
peace
,
wealth
and
pleasure
,
and
the
cause
is
the
extremitie
of
paines
,
oppressinge
their
myndes
,
as
The
seconde
thinge
whiche
shall
make
It
is
vnpossible
I
saye
for
anye
tongue
But
yet
there
is
a
third
thinge
whiche
must
inherite
serpentes
beastes
and
wormes
,
as
the
scripture
saieth
:
that
is
,
it
must
be
cast
out
to
serue
for
the
foode
of
vermen
,
that
bodie
I
meane
which
was
so
delicatelie
handled
before
,
with
varietie
of
meates
,
pillowes
,
and
beddes
of
downe
,
so
trymlye
set
foorthe
in
apparell
,
and
other
ornamentes
,
where
vppon
the
wynde
might
not
blow
,
nor
the
sunne
shyne
:
that
bodye
(
I
saye
)
of
whose
beawtie
there
was
so
muche
pride
taken
,
and
wherby
so
greate
vanitie
and
sinne
was
committed
:
that
bodie
,
which
in
this
world
was
accustomed
to
all
pamperinge
,
&
could
abide
no
austeritie
or
discipline
must
now
come
to
be
abandoned
of
all
men
,
&
left
And
now
(
deare
brother
)
begynneth
the
miserie
of
this
man
.
For
there
is
not
a
seuere
saynge
of
God
in
all
the
scripture
,
whiche
commeth
not
now
to
his
mynde
to
terrify
hym
withall
at
this
instant
:
as
if
thow
All
these
thinges
(
I
saye
)
and
a
thowsand
more
towchinge
the
seueritie
of
godes
iustice
,
&
the
accounte
which
shal
be
demaunded
at
that
daye
,
will
come
into
his
mind
that
lieth
a
dyinge
,
&
our
ghostlye
enimie
(
which
in
this
lyfe
laboured
to
keepe
these
thinges
from
our
eyes
,
therby
the
easier
to
draw
vs
to
sinne
)
will
now
laye
all
and
more
too
,
before
our
face
,
amplyfiynge
&
vrginge
euerie
pointe
to
the
vttermost
,
alleaginge
alwayes
our
conscience
for
his
witnes
.
Which
when
the
poore
sowle
in
dieinge
can
not
deny
,
it
must
needes
terrifie
her
greatlie
:
for
so
we
see
that
it
dothe
daylie
,
euen
manie
good
and
vertuous
men
.
S.
Iereme
reported
of
holie
S.
Hillarion
,
whose
sowle
beinge
greatlie
afeard
,
vpon
these
considerations
,
to
goe
out
of
the
bodie
,
after
longe
conflict
,
he
tooke
Goe
out
my
sowle
,
goe
out
why
art
thow
afeard
:
thow
hast
serued
Christ
almost
threescore
and
ten
yeres
,
and
art
thow
now
a
fearde
of
deathe
?
And
to
lyke
effect
the
holye
martyr
,
Saint
You
are
a
feard
to
suffer
,
and
you
will
not
goe
out
of
this
lyfe
:
what
shall
I
doe
to
you
?
which
example
saint
Austen
did
often
vse
to
recounte
talkinge
of
this
matter
,
as
his
scholar
Possidonius
dothe
write
in
his
lyfe
.
Now
then
,
if
good
men
and
saintes
are
so
a
fearde
at
this
passage
,
yea
such
as
had
serued
God
with
all
puritie
of
lyfe
,
and
perfect
zeale
for
three
score
and
ten
yeres
together
:
what
shall
they
be
,
which
scarce
haue
serued
God
trewlie
one
daye
in
all
their
lyues
,
but
rather
haue
spent
all
theire
yeres
in
sinne
and
vanitie
of
the
world
?
must
not
these
men
be
needes
in
greate
extremitie
at
this
passage
?
surely
S.
Augusten
dothe
describe
the
same
maruailouslie
in
a
certaine
sermon
of
his
.
And
(
accordinge
to
his
manner
)
doth
geeue
a
notable
exhortation
vpon
the
same
.
Yf
you
wil
The
Angels
at
that
hower
,
doe
come
to
take
the
sowle
and
to
bringe
her
before
the
iudgement
seate
of
a
most
dreadfull
iudge
&
then
she
callinge
to
mynde
her
wicked
deedes
beginneth
greatlye
to
tremble
,
and
would
gladlie
seeke
to
flye
and
to
leaue
her
deedes
behynde
her
,
seekinge
to
entreate
the
Angels
&
to
request
but
one
hower
space
of
delaye
.
But
that
will
not
be
graunted
:
and
her
euill
woorkes
cryeinge
out
all
together
shall
speake
against
her
,
&
saye
,
we
will
not
staye
behynde
or
parte
from
the
,
thow
hast
donne
vs
,
and
we
are
thy
workes
,
and
therfore
we
wil
follow
the
whether
foeuer
thow
goest
,
euen
vnto
the
seate
of
iudgment
.
And
this
is
the
state
of
a
sinners
soule
which
partinge
from
his
bodye
,
with
most
horrible
feare
,
goeth
onwardes
to
iudgement
looden
with
sinnes
,
and
with
infinite
confusion
.
Contrariwise
the
iust
mans
sowle
goeth
out
of
his
bodie
with
greate
ioye
and
conforte
,
the
good
Angels
accompaininge
her
,
with
exultation
.
Wherefore
brethren
seinge
these
thinges
are
so
,
doe
you
feare
this
terrible
hower
of
death
now
,
that
you
maye
not
feare
it
when
you
come
to
it
.
Foresee
it
now
,
that
you
maye
be
secure
then
.
Thus
farre
S.
Augusten
.
And
because
S.
Austen
maketh
mention
Imagine
then
(
my
freende
)
thow
I
saye
which
art
so
freshe
and
froelicke
at
this
daie
,
that
the
ten
,
twentie
,
or
two
yeres
,
or
perhaps
two
monethes
,
which
thow
hast
yet
to
lyue
,
were
now
ended
,
and
that
thow
were
euen
at
this
present
,
stretched
out
vppon
a
bed
,
wearied
and
worne
with
dolour
and
paine
,
thy
carnall
frindes
aboute
the
weepinge
and
howlinge
,
the
phisitions
〈◊〉
with
theire
fees
,
as
hauinge
geeuen
the
ouer
,
&
thow
lyinge
there
alone
mute
and
dumme
in
most
pitifull
agonie
,
expectinge
from
moment
to
moment
,
the
last
stroake
of
death
to
be
geeuen
the.
Tell
me
in
this
instant
,
what
would
all
the
pleasures
and
commodities
of
this
world
doe
the
good
?
what
comforte
would
it
be
to
the
,
to
haue
bene
of
honour
in
this
world
,
to
haue
bene
ryche
and
purchassed
muche
,
to
haue
borne
office
,
and
bene
in
the
princes
fauoure
?
〈◊〉
haue
left
thy
children
or
kynred
wealthye
,
to
haue
trodden
downe
thyne
enimies
,
to
haue
sturred
much
,
and
borne
greate
swaye
in
this
lyfe
?
what
ease
(
I
saye
)
or
comfort
would
it
be
to
the
,
to
haue
ben
fayre
,
to
haue
ben
gallant
in
apparell
,
goodlie
in
personage
,
glytteringe
in
golde
?
now
would
thy
hart
begyn
to
saye
within
the
?
o
follye
and
vnfortunate
blindenes
of
myne
,
Loe
,
heere
is
an
end
now
of
all
my
delytes
and
prosperities
:
all
my
ioyes
,
all
my
pleasures
,
all
my
myrth
,
all
〈◊〉
pastymes
are
now
finished
.
where
are
my
frindes
whiche
were
wont
to
laugh
with
me
?
my
seruantes
wont
to
attende
me
,
my
children
wont
to
disporte
me
?
where
are
all
my
coches
&
horses
,
wherwith
I
was
wont
to
make
so
goodlie
a
shew
,
the
cappes
and
knees
of
people
wont
to
honour
me
,
the
troupes
of
suters
followinge
me
?
where
are
all
my
daliances
and
trickes
of
loue
?
all
my
pleasant
musicke
,
all
my
gorgeous
buyldinges
,
all
my
costlie
feastes
and
banquettinges
?
and
aboue
all
other
,
where
are
my
deare
and
sweete
frindes
,
whoe
seemed
they
would
neuer
haue
forsaken
me
?
but
all
are
now
gone
,
and
hath
left
me
heere
alone
to
aunswere
the
reckoninge
for
all
,
&
none
of
them
will
doe
so
muche
as
to
goe
with
me
to
iudgement
,
or
to
speake
one
worde
in
my
behalfe
.
Woe
worthe
to
me
,
that
I
had
not
foreseene
this
daye
rather
,
&
so
haue
made
better
prouision
for
the
same
:
it
is
now
to
late
,
and
I
feare
me
I
haue
purchased
eternall
damnation
,
for
a
litle
pleasure
,
and
lost
vnspeakable
glorie
,
for
a
slootinge
vanitie
.
Oh
how
happie
&
twise
fortunate
are
they
whiche
so
lyue
as
they
maye
not
be
a
fearde
of
this
daye
?
I
now
see
the
difference
betwixt
the
endes
of
good
the
deathe
of
sainctes
are
precious
:
And
of
the
other
,
the
death
of
sinners
is
miserable
:
Oh
that
I
had
lyued
so
vertuouslye
as
some
other
haue
donne
,
or
as
I
had
often
inspirations
from
God
to
doe
:
or
that
I
had
done
the
good
deedes
I
might
haue
donne
:
how
sweete
and
confortable
woold
they
be
to
me
now
in
this
my
last
,
and
extremest
distresse
?
To
these
cogitations
and
speeches
(
deare
brother
)
shall
thy
harte
be
enforced
,
of
what
estate
soeuer
thow
be
,
at
the
hower
of
death
,
yf
thow
doe
not
〈◊〉
it
nowe
by
good
lyfe
and
vertuous
actions
,
whiche
onlye
can
yeeld
the
comfort
in
that
sorowfull
daye
.
For
of
good
men
the
iudge
hym selfe
sayeth
.
His
And
the
holye
prophet
sayeth
of
the
vertuous
man
which
hath
done
good
woorkes
in
this
lyfe
,
that
he
shal
be
at
this
tyme
beatus
vir
,
a
happye
man
,
&
he
〈◊〉
For
that
God
will
deliuer
hym
in
this
euill
daye
,
and
will
assist
hym
vppon
the
bed
of
his
sorow
.
Whiche
is
ment
(
no
doubt
)
of
the
bed
of
his
last
departure
,
especialye
for
that
of
all
other
beddes
this
is
the
most
sorowfull
,
as
I
haue
shewed
,
beinge
nothinge
els
but
a
heape
of
all
sorowes
together
,
especiallie
to
them
whiche
are
drawen
vnto
it
before
they
are
readie
for
the
same
,
as
commonly
all
they
are
,
which
deferre
their
amendement
from
daye
to
daie
,
and
doe
not
attend
to
lyue
in
such
sorte
now
,
as
they
shall
wishe
they
had
done
when
they
come
to
that
last
passage
.
Of
the
paines
appointed
for
sinne
after
this
lyfe
and
of
two
sortes
of
the
same
.
CHAP.
IX
.
AMongest
all
the
meanes
whiche
God
vseth
to
wardes
the
children
of
men
,
to
moue
them
to
this
resolution
,
wherof
I
entreate
;
the
strongest
and
most
forcible
is
,
the
consideration
of
punishmentes
prepared
by
hym
for
rebellious
sinners
,
and
transgressours
of
his
commaundements
.
Wherfore
he
vseth
this
motyue
often
,
as
maye
appeare
by
all
the
prophetes
,
whoe
doe
almost
nothinge
els
but
threaten
plagues
and
destruction
to
offenders
.
And
this
meane
hath
often
tyme
preuailed
more
than
anye
other
that
could
be
vsed
,
by
reason
of
the
naturall
terrour
of
vengeance
to
come
,
and
that
the
axe
was
now
put
to
the
tree
to
cut
downe
for
the
fyre
all
those
which
repented
not
:
he
moued
the
verie
After
then
that
we
haue
considered
of
death
and
of
godes
seuere
iudgmente
,
which
ensueth
after
death
,
and
wherin
euerie
man
hath
to
receyue
accordinge
to
his
woorkes
in
if
thow
feele
no
sorow
(
as
carnall
men
doe
not
:
)
yet
leese
not
feare
also
which
is
founde
in
very
beastes
.
We
vse
to
loade
an
asse
&
to
werie
him
out
with
laboure
and
he
careth
not
,
because
he
is
an
asse
:
but
yf
thow
woldest
thrust
him
into
fyre
,
or
flynge
hym
into
a
ditche
,
he
woold
auoide
it
as
muche
as
he
coulde
,
for
that
he
loueth
lyfe
and
〈◊〉
death
.
Feare
thow
then
,
and
be
not
more
insensible
than
a
beast
.
Feare
death
,
feare
iudgement
,
feare
hell
,
this
feare
is
called
the
begynninge
of
remember
the
ende
and
thow
shalt
neuer
sinne
,
that
is
remember
the
finall
First
therfore
to
speake
in
generall
of
the
punishmentes
reserued
for
the
lyfe
to
come
,
yf
the
scriptures
did
not
declare
in
perticular
theire
greatnes
vnto
vs
:
yet
are
there
manie
reasons
to
persuade
vs
that
they
are
most
feuere
,
And
will
ye
not
then
feare
me
!
and
will
ye
not
tremble
before
my
face
whiche
haue
putt
the
sande
as
a
stopp
vnto
the
sea
,
and
haue
geeuen
the
water
a
commandement
neuer
to
passe
it
,
no
not
when
it
is
most
trowbled
&
the
flooddes
most
outragious
?
as
who
would
saye
:
yf
I
am
wounderfull
&
doe
passe
your
imagination
,
in
these
woorkes
of
the
sea
and
other
which
you
see
daylie
:
you
haue
cause
to
feare
me
,
consideringe
that
my
punishmentes
are
lyke
to
be
correspondent
to
the
same
.
An other
coniecture
of
the
great
and
seuere
A
third
reason
to
perswade
vs
of
the
doest
thow
not
know
that
the
benignitie
of
God
is
used
to
bringe
thee
to
repentance
?
and
thow
by
thy
harde
and
impenitent
hart
doest
hoord
vpp
vengeance
vnto
thy selfe
,
in
the
daye
of
wrath
,
and
appearance
of
Gods
iust
iudgementes
,
which
shall
restore
to
euerie
man
accordinge
to
his
workes
?
he
vseth
heere
the
wordes
of
hoordinge
vpp
of
vengeance
,
to
signifie
that
euen
as
the
couetous
man
,
doth
hoorde
vp
monie
to
monie
dailie
,
to
make
his
heape
greate
:
so
the
vnrepentant
synner
dothe
hoorde
vp
sinne
to
sinne
:
and
God
on
the
contrary
side
hoordeth
vpp
vengeance
to
vengeance
,
vntill
his
measure
be
full
,
to
restore
measure
against
measure
,
as
the
prophet
saith
,
and
to
paye
vs
home
accordinge
to
the
multitude
of
our
owne
obhominations
.
that
the
iniquities
of
the
Amorrheans
were
not
yet
full
vpp
.
Also
in
the
reuelations
vnto
S.
Iohn
Euangelist
,
when
he
vsed
this
conclusion
He
that
doth
euill
let
,
hym
doe
yet
more
euill
:
and
he
that
lyeth
in
filth
,
let
hym
yet
become
more
filthie
:
for
beholde
I
come
quicklye
,
and
my
rewarde
is
with
me
,
to
render
to
euerye
man
accordinge
to
his
deedes
.
By
which
wordes
God
signifieth
that
his
bearinge
&
tolleratinge
with
sinners
in
this
lyfe
,
is
an
argument
of
his
greater
serueritie
in
the
lyfe
to
come
,
which
the
prophet
Dauid
also
declareth
when
talkinge
of
a
careles
sinner
he
saieth
:
Dominus
irridebit
eum
quoniam
〈◊〉
quòd
Hytherto
is
the
speeche
of
God
hym selfe
.
Seinge
then
now
we
vnderstande
in
generall
,
that
the
punishmentes
of
Cod
in
the
lyfe
to
come
are
moste
certaine
to
be
greate
&
seuere
,
to
all
suche
as
fall
into
them
:
for
whiche
cause
S.
Paule
saithe
:
Horrendum
est
incidere
in
Let
vs
consider
some
what
in
particular
what
manner
of
paines
&
punishmentes
they
shal
be
.
in
infernum
:
Let
sinners
be
turned
into
hell
.
And
againe
:
there
is
a
sinne
vnto
deathe
,
An
other
sorte
of
sinners
there
are
,
whiche
haue
the
guylt
of
theire
sinnes
pardoned
by
their
repentance
in
this
lyfe
,
but
yet
haue
not
made
that
temporall
satisfaction
to
gods
iustice
,
nor
are
so
thoroughlie
purged
in
this
lyfe
,
as
they
maye
passe
to
heauen
without
punishment
:
and
of
these
it
is
Detrimentum
patientur
,
〈◊〉
autem
salui
erunt
,
sic
tamem
quast
perignem
.
They
shall
suffer
hurt
and
dammage
but
yet
they
shal
be
Vpon
which
wordes
of
S.
Paul
,
the
holye
father
S.
Austen
writeth
thus
:
Because
S.
Paul
sayeth
that
these
men
shal
be
saued
by
fire
,
therfore
this
fire
is
contemned
.
They
shal
be
saued
by
fire
)
must
passe
thorough
a
firie
riuer
,
and
most
horrible
shallowes
of
burninge
flames
,
signisied
by
the
prophet
,
when
he
saithe
,
and
a
fludd
of
fyre
went
before
hym
,
&
looke
how
much
matter
there
is
in
theire
synnes
,
so
longe
must
they
sticke
in
passinge
thorough
,
how
much
the
fault
requireth
,
so
much
shall
the
punishement
of
this
fyre
reuenge
.
And
because
the
word
of
God
do
the
compare
the
sowle
of
a
synner
,
to
a
pott
of
brasse
,
sayinge
:
put
the
pott
emptie
vppon
the
coles
,
untill
all
the
rust
be
melted
of
:
therfore
in
this
fyre
all
ydle
speeches
,
all
filthie
cogitations
,
all
light
synnes
,
shall
boyle
out
,
which
by
a
shorte
waie
might
haue
ben
seperated
from
the
sowle
in
this
lyfe
,
by
almes
and
teares
.
Hitherto
S.
Austen
.
And
the
same
holie
father
in
an
other
For
he
that
differred
the
fruites
of
repentance
till
the
next
lyfe
,
must
be
perfited
in
purgatorie
fire
.
and
this
fyre
(
I
tell
you
)
though
it
be
not
euerlastinge
,
yet
is
it
passinge
greeuous
,
for
it
doth
far
exceede
all
paines
that
man
can
suffer
in
this
lyfe
.
Neuer
was
there
founde
out
yet
so
greate
a
paine
in
fleshe
,
as
that
is
,
though
martyrs
haue
abydden
straunge
tormentes
,
and
many
wicked
men
haue
suffered
exceedinge
O
Lorde
rebuke
me
not
in
thy
furye
nor
correct
.
me
in
thy
wrathe
.
This
is
as
yf
he
sayde
(
saythe
S.
Gregoire
)
I
know
that
after
this
lyfe
,
some
must
be
clensed
by
purginge
fire
.
And
other
must
receaue
sentence
of
eternall
damnation
.
But
because
I
esteeme
that
purginge
fyre
(
though
it
be
transitorie
)
to
be
more
intolerable
,
than
all
the
tribulation
which
in
this
lyfe
maye
be
suffered
:
therfore
I
doe
not
onlye
desire
not
to
be
rebuked
in
the
furie
of
eternall
damnation
,
but
also
I
greatlie
feare
to
be
purged
in
the
wrathe
of
transitorie
correction
:
thus
far
S.
Gregorie
.
And
I
might
add
a
hundred
like
sayinges
more
out
of
the
holye
fathers
towchinge
the
extreame
seueritie
of
this
purginge
fyre
after
death
,
and
of
the
greate
feare
which
they
had
of
it
,
but
this
shal
be
sufficient
to
warne
Catholiques
which
beeleue
it
,
to
looke
better
aboute
them
than
they
doe
,
for
the
auoydinge
of
the
rigoure
of
this
fyre
by
theire
good
lyfe
in
this
world
,
especiallie
by
these
two
meanes
of
almes
and
teares
,
whiche
S.
Austen
in
the
place
before
recited
,
dothe
mention
:
which
holye
father
also
in
the
same
place
,
maketh
this
collection
:
We
see
what
men
doe
or
maye
suffer
in
this
life
:
what
rackinge
,
what
tearinge
,
what
burninge
and
the
like
:
and
yet
they
are
nothinge
in
respect
of
that
fire
:
whereof
he
inferreth
this
conclusion
.
It
is
a
straunge
matter
to
consider
,
what
great
feare
holye
men
had
of
this
fire
,
&
how
litle
we
haue
now
a
dayes
,
hauing
much
more
cause
than
they
.
S.
Barnarde
hathe
these
woordes
of
hym selfe
:
Oh
wold
to
God
some
man
wold
now
before
hand
prouide
for
my
head
abundance
of
watters
and
to
my
eyes
a
fountaine
of
teares
,
for
so
perhaps
the
burninge
fire
should
take
no
holde
,
where
iunning
teares
had
clensed
before
,
And
agayne
,
I
tremble
&
shake
for
feare
,
of
falling
into
Gods
hands
.
I
wolde
gladlie
present
my selfe
before
his
face
,
alredie
iudged
of
my selfe
,
&
not
to
be
iudged
then
of
hym
.
Therfore
I
will
make
a
reckonyng
whiles
I
am
heere
of
my
good
deces
and
of
my
badde
.
My
euell
shal
be
corrected
with
better
woorkes
:
they
shal
be
watered
with
teares
they
shal
be
punished
by
fasting
:
they
shal
be
amended
by
sharp
discipline
:
I
will
ripp
vp
the
verie
bottom
of
my
wayes
&
all
my
deuises
,
that
he
may
fynde
nothing
vntryed
at
that
day
,
or
not
fullye
discussed
to
his
handes
.
And
then
I
hope
in
his
mercie
,
that
he
will
not
iudge
the
same
faults
again
,
and
the
second
time
,
as
The
lyke
feare
vttereth
S.
Ambrose
in
these
woordes
:
O
Lorde
yf
yet
I
humblie
aske
of
the
that
thow
geue
me
not
vpp
to
the
power
of
wycked
spirits
,
whiles
thou
wypest
awaye
my
synnes
,
by
the
paynes
of
purgatorie
.
And
agayne
,
in
an
other
place
:
I
shal
be
searched
&
surelie
they
that
trust
in
the
,
shall
neuer
be
confounded
.
And
thus
muche
of
this
temporall
punishement
reserued
euen
for
the
purging
of
gods
seruants
in
the
lyfe
to
come
.
But
now
touching
the
reprobate
&
such
as
for
their
wickednesse
haue
to
die
euerlastinglie
:
we
must
Imagine
that
the
case
standeth
much
more
hardlye
:
for
to
that
purpose
soundeth
Christs
sayeing
to
the
good
wemen
of
Ierusalem
,
when
he
was
goeing
to
his
passion
:
Yf
they
doe
these
things
to
grene
wood
:
what
shalbecome
of
that
which
is
drye
?
which
woordes
S.
Peter
seemeth
in
some
parte
to
exponde
,
when
he
sayeth
:
Yf
the
Iudgement
of
God
〈◊〉
with
vs
which
are
his
seruants
:
what
shall
the
end
of
wrcked
men
be
?
As
who
wold
say
,
that
in
all
reason
,
their
ende
must
be
intollerable
.
For
more
particular
conceauing
whereof
,
be
cause
the
matter
is
of
great
importance
for
all
Christians
to
know
:
it
suall
not
be
perhaps
amisse
,
to
consider
breeflie
,
what
the
holie
scriptures
and
auncient
fathers
of
the
Catholique
ehurche
,
(
directed
no
doubt
by
the
holie
Ghost
)
haue
reuealed
vnto
vs
,
concerning
this
Beholde
the
daye
of
the
lorde
cometh
burning
like
a
fornace
,
and
all
proud
and
wicked
men
shall
be
straw
to
that
fornace
,
and
you
that
feare
my
name
shall
tread
them
dowen
,
&
they
shal
be
as
burnt
ashes
vnder
the
soles
of
your
feet
in
that
〈◊〉
And
this
shal
be
one
of
the
greatest
miseries
that
can
happen
to
the
prowde
and
stowte
potentates
of
the
worlde
,
to
be
thrown
doune
,
with
suche
contempt
and
to
be
troden
vnder
feet
of
them
,
whome
they
so
muche
despised
in
this
worlde
.
The
Hebrew
woord
whiche
the
scripture
is
Seol
,
whiche
fignifieth
a
Stagnum
ardens
igne
&
sulphure
:
a
poole
burning
with
fyre
and
brimstone
.
In
greek
the
scripture
vseth
three
woordes
for
the
same
The
chaldie
woorde
which
is
also
vsed
in
hebrew
,
and
translated
to
the
greke
)
is
gehenna
.
gee
and
hinnom
signifieth
a
valley
nighe
to
Hauing
declared
the
names
of
this
place
and
thereby
also
in
some
part
,
the
nature
:
yt
remaineth
now
,
that
we
consider
,
what
maner
of
paines
men
suffer
there
,
For
declaration
whereof
,
we
must
note
,
that
as
heauen
and
hell
are
contrary
,
assigned
to
contrary
that
no
eye
hath
seene
,
nor
eare
heard
,
nor
hart
conceaued
the
ioyes
that
God
hathe
prepared
for
them
that
shal
be
saued
:
We
may
inferre
that
the
payns
of
the
damned
must
be
as
great
.
Again
,
when
the
scripture
saithe
that
the
felicitie
of
them
in
heauen
is
a
perfect
felicitie
,
containing
omne
bonum
,
all
goodnesse
:
But
to
consider
these
things
yet
further
,
not
onelie
all
these
partes
of
the
body
which
haue
bene
instruments
to
sinne
,
shal
be
tormented
together
,
but
also
euerie
sense
bothe
externall
and
internall
for
the
same
cause
shal
be
afflicted
,
with
this
particular
torment
,
contrarie
to
the
obiect
wherein
it
delited
moste
,
and
tooke
pleasure
in
this
worlde
.
As
for
example
,
the
lasciuiouse
eyes
shal
be
afflicted
with
the
vglie
and
fearefull
sight
of
deuills
:
the
delicate
eares
with
the
horrible
noyse
of
damned
spirits
:
the
nyse
smell
,
with
poysoned
stenche
of
brimstone
and
other
vnsupportable
filthe
:
the
dainty
taste
with
most
rauynouse
hungar
&
thirst
:
&
all
the
sensible
partes
of
the
body
with
burning
fire
.
Again
,
the
Imagination
,
shal
be
tormented
,
with
the
apprehension
of
paines
present
,
&
to
come
:
the
memorie
,
withe
the
remembrance
of
pleasures
past
,
the
understanding
,
with
consideration
of
the
felicitie
lost
,
and
the
miserie
now
come
on
.
O
poore
Christian
,
what
wilt
thou
doe
amiddest
the
multitude
of
so
greuouse
calamites
?
It
is
a
wounderfull
matter
,
&
able
(
as
one
father
sayeth
)
to
make
a
reasonable
man
goe
out
of
his
wittes
,
to
consider
what
God
hathe
cruciabuntur
die
&
nocte
,
they
Date
illi
tormentum
,
geue
her
,
torment
,
speaking
Yf
creating
an
element
heere
for
our
comfort
There
shal
be
weeping
&
gnashing
of
teeth
.
Wee
Besides
these
generall
paynes
common
to
thou
uviltiudge
in
measure
against
measure
.
And
I
will
exercise
Iudgement
in
weight
,
and
Iustics
in
measure
.
And
that
is
the
meaning
of
all
those
threates
of
God
Looke
how
muche
she
hathe
glorified
her selfe
,
and
hathe
liued
in
delites
:
so
muche
torment
and
affliction
geue
her
.
Where
of
the
holy
fathers
haue
gathered
the
varietie
of
torments
that
shal
be
in
that
place
As
there
so
shall
there
be
varietie
of
torments
,
(
sayeth
olde
Ephraem
)
for
the
adulterer
shall
haue
one
kynde
of
torment
,
the
murderer
an
other
,
the
theefe
an
other
,
the
drunkarde
an
other
:
the
lyar
an
other
:
And
so
he
foloweth
on
,
sheweinge
how
the
prowde
man
shall
be
〈◊〉
vnder
feet
to
recompence
his
pryde
:
the
gloutton
suffer
inestimable
hungar
:
the
drunkards
extreme
thirst
:
the
delitiouse
mouthe
filled
vp
with
gaule
:
and
the
delicate
bodie
seared
with
hote
burning
yrons
.
The
holie
Ghoste
signifieth
such
a
thingwhen
he
sayeth
in
the
scriptures
,
of
the
wicked
worldling
:
His
breade
in
his
belly
shal
be
turned
in
to
the
gaul
of
serpents
:
he
shall
be
constrayned
to
spue
out
again
the
riches
which
he
hathe
deuoured
:
Nay
,
God
shall
pull
them
out
of
his
belly
again
:
he
shall
be
constrayned
to
sucke
the
gaules
of
cocatrices
,
and
tongue
of
an
adder
shall
kill
hym
:
he
shall
pay
swetelie
for
all
that
euer
he
bathe
done
:
and
yet
shall
he
not
be
consumed
,
but
shall
suffer
according
to
the
multitude
of
all
his
deuises
:
vtter
darkenesse
lyeth
in
wayt
for
hym
:
&
fire
which
needeth
no
kindling
shall
eate
hym
vp
:
this
is
the
wicked
mans
portion
from
God
,
By
whiche
woordes
is
plainlie
shewed
,
that
woorldlings
shall
receyue
particular
torments
for
their
gluttonie
,
for
their
delicate
fare
,
for
extorsion
,
and
the
like
,
Which
torments
shall
be
greater
than
any
mortall
tongue
can
expresse
:
As
may
appeare
by
the
vehement
and
horrible
woordes
whiche
the
holie
ghoste
here
vseth
to
insinuate
the
same
.
There
is
reported
(
by
men
of
good
credit
)
a
vision
of
a
seruant
of
God
,
that
he
had
in
his
These
things
God
suffred
this
holy
man
to
see
,
not
for
that
perhaps
these
materiall
thinges
are
there
,
in
dede
,
but
that
by
these
we
might
conceaue
the
insupportable
torments
prepared
for
the
wicked
in
that
place
:
euen
as
he
shewed
hym selfe
and
his
glorie
,
by
visible
things
to
Daniel
:
though
in
dede
Beside
this
,
the
scripture
sheweth
vnto
we
shall
be
cast
in
〈◊〉
bothe
hand
and
feete
:
for
it
is
some
kynde
of
comfort
in
this
worlde
,
to
be
able
to
resist
or
striue
against
our
afflictions
,
but
heere
we
must
lye
still
and
suffer
all
.
Again
,
when
it
sayeth
:
In
respect
of
these
extremities
and
strait
dealings
of
God
in
denyeing
all
comfort
and
consolation
at
this
day
:
The
scripture
sayeth
,
that
men
shall
fall
in
to
rage
,
furie
,
and
vtter
impatience
,
blaspheming
God
,
and
cursing
the
Now
yf
we
add
to
this
the
eternitie
and
They
shal
be
tormented
for
euer
and
euer
,
in
a
poole
burning
with
fire
and
brimstone
.
As
long
as
God
is
God
,
so
long
shall
they
burne
there
:
Nether
shal
the
tormentour
nor
the
tormented
dye
,
but
bothe
liue
eternallie
,
for
the
eternall
miserie
of
the
parties
to
be
punished
.
Oh
(
sayeth
one
father
in
a
godlie
meditation
)
I
might
heere
add
an
other
circumstance
,
which
the
scripture
addeth
,
to
witt
,
that
all
And
now
all
this
that
I
haue
spoken
of
hitherto
,
is
but
one
part
of
a
damned
mans
punishement
onelie
,
called
by
diuines
paena
sensus
,
the
paine
of
sense
or
feeling
,
that
is
,
the
paine
or
punishment
sensiblie
inflicted
vpon
the
sowle
and
dodye
.
But
〈◊〉
beside
this
,
ther
is
an
other
part
of
his
punishement
called
Lett
the
wicked
And
this
losse
contayneth
all
other
losses
and
dammages
in
yt
:
as
the
losse
of
eternall
blysse
,
and
Ioye
,
(
as
I
haue
sayd
)
of
eternall
glorie
,
of
eternall
societie
,
with
the
Angels
,
and
the
like
:
whiche
losses
when
a
damned
man
considereth
(
as
he
can
not
but
consider
them
still
,
)
he
taketh
more
greef
thereof
(
as
diuines
doe
proue
)
than
by
all
the
other
sensible
torments
that
he
abydeth
besides
.
And
therefore
here
foloweth
now
the
the
worme
of
our
conscience
,
so
called
,
Now
onelie
is
the
time
of
weeping
and
lameting
for
these
men
:
but
all
in
vaine
.
Now
shall
they
begynne
to
freat
end
sume
,
&
maruaile
at
them selues
,
sayenig
:
where
was
our
witt
:
where
was
our
vnderstanding
?
where
was
our
Iudgemét
,
when
we
folowed
vanities
,
&
cóténed
these
matters
?
This
is
the
talke
what
hathe
way
of
iniquitie
and
perdition
,
but
the
way
of
our
Lorde
we
haue
not
knowne
.
This
(
I
saye
)
must
be
the
euerlasting
song
of
the
damned
wormeaten
conscience
in
hell
:
Eternall
repentance
without
profitt
.
Whereby
he
shal
be
brought
to
such
desperation
(
as
the
scripture
noteth
)
as
he
shall
turne
into
furie
against
hym selfe
,
teare
his
own
flesh
,
rent
his
own
foule
(
yf
it
were
possible
)
&
inuite
the
feendes
to
torment
hym
,
seyng
he
hathe
so
beastlie
behaued
hym selfe
,
in
this
worlde
,
as
not
to
prouide
in
time
for
this
principall
matter
,
onlie
in
deede
to
haue
bene
thought
vpon
.
Oh
yf
he
could
haue
but
an
other
lyfe
to
lyue
in
the
worlde
again
,
how
wold
he
passe
〈◊〉
ouer
?
with
what
diligence
?
with
what
seueritie
?
but
it
is
not
lawful
:
we
onelie
which
are
yet
aliue
haue
that
singular
benefit
,
yf
we
knew
,
or
wolde
resolue
our selues
to
make
the
moste
of
yt
.
One
of
these
dayes
,
we
shal
be
past
it
also
,
and
shall
not
recouer
it
agayn
,
no
not
one
houre
,
yf
we
wolde
geue
a
thowsand
worldes
,
for
the
same
,
as
in
deede
the
damned
wolde
doe
,
yf
they
might
.
Lett
vs
now
therfore
so
vse
the
benefite
of
our
present
time
,
as
whe
we
are
past
hense
,
we
haue
not
neede
to
wishe
our selues
heere
againe
.
Now
is
the
time
we
may
auoyde
all
:
now
is
the
time
we
may
put
our selues
out
of
daunger
of
these
matters
:
now
(
I
say
)
yf
we
resolue
our selues
out
of
hand
.
For
we
know
not
what
shall
become
of
vs
to
morrow
.
Yt
may
be
to
morrow
our
harts
will
be
as
hard
&
carelesse
of
these
things
as
they
haue
bene
,
heretofore
,
and
;
as
Pharao
his
hart
was
,
after
Moyses
departure
from
hym
.
Oh
that
he
had
resolued
hym selfe
throwghlie
while
Moyses
was
with
hym
,
how
happie
had
he
bene
?
yf
the
riche
glutton
had
taken
the
time
while
Lazarus
lay
at
his
dore
,
how
blyssed
a
man
had
he
bene
?
he
was
foretolde
of
his
miserie
(
as
we
are
now
)
by
Moyses
and
Resolue
thy selfe
therefore
(
my
deare
brother
)
yf
thou
be
wise
,
and
cleare
thy selfe
from
this
daunger
,
while
God
is
willing
to
receaue
the
,
and
moueth
the
therunto
by
these
meanes
,
as
he
dyd
the
riche
man
by
,
Moyses
and
the
prophets
while
he
was
yet
in
his
prosperitie
.
Let
his
example
be
often
before
thine
eyes
,
and
consider
it
throughlie
,
&
it
shall
doe
the
good
.
God
is
a
wounderful
God
,
and
to
shew
his
patience
and
infinit
goodnesse
,
he
woweth
vs
in
this
lyfe
,
seeketh
vnto
vs
,
and
layeth
hym selfe
(
as
it
were
)
it
our
feet
,
to
moue
vs
to
our
owne
good
,
to
wynne
vs
,
to
drawe
vs
,
and
to
saue
vs
from
perdition
.
But
after
this
lyfe
he
altereth
his
course
of
dealing
:
he
turneth
ouer
the
leafe
,
and
chaungeth
his
style
.
Of
a
lambe
he
becometh
a
lyon
to
the
wicked
:
and
of
a
Sauiour
,
a
iust
and
seuere
punisher
.
What
can
be
sayd
or
done
more
to
moue
vs
?
he
,
that
is
forewarned
and
seeth
his
own
daunger
,
before
his
face
,
and
yet
is
not
stirred
nor
made
the
more
weary
or
fearefull
there
by
,
but
notwithstanding
will
come
or
slyde
in
to
the
same
:
may
well
be
pityed
,
but
surelie
by
no
meanes
can
he
be
helped
,
making
hym selfe
incapable
of
all
remedies
,
that
may
be
vsed
.
Of
the
moste
honorable
and
munificent
rewardes
proposed
to
all
them
that
truelie
serue
God
.
CHAP.
X.
THe
motiues
and
consideratios
layed
downe
before
,
in
the
former
chapiters
might
well
suffice
,
to
sturre
vp
the
hart
of
anye
reasonable
Christian
to
take
in
hand
this
resolution
whereof
we
talke
,
and
whereunto
I
so
much
couet
to
persuade
the
(
for
thy
onelio
good
,
and
gayne
)
gentle
reader
.
But
for
that
all
hartes
are
not
of
one
constitution
in
this
respect
,
nor
all
drawen
and
stirred
with
the
same
means
:
I
purpose
to
adioyne
heere
a
consideration
of
commoditie
,
whereunto
commonlie
,
eche
man
is
prone
by
nature
.
And
therfore
I
am
in
hope
it
shall
be
more
forcible
to
that
we
go
about
than
anye
thinge
else
that
hitherto
hath
bene
spoken
:
I
meane
them
to
treate
of
the
benefits
whiche
are
reaped
by
seruice
of
God
,
of
the
gayne
drawn
thence
,
&
of
the
good
pay
&
most
liberall
rewarde
which
God
performeth
to
his
seruants
,
aboue
all
the
a
cuppe
of
colde
water
.
God
commaunded
Abraham
to
sacrifice
beholde
I
come
quicklie
,
and
my
rewarde
is
with
me
.
By
which
places
is
euident
,
that
God
suffereth
no
labour
in
his
seruice
to
be
lost
or
vnpayed
.
And
albeit
(
as
after
in
place
conuenient
shal
be
shewed
)
he
payeth
also
(
and
that
abundantlie
)
in
this
lyfe
:
yet
(
as
by
these
two
texts
appeareth
)
he
deferreth
his
cheefe
paye
,
vnto
his
comming
in
the
end
of
the
day
,
that
is
,
after
this
lyfe
,
in
the
resurrection
of
the
iust
,
as
hym selfe
sayeth
Of
this
payment
then
reserued
for
gods
seruants
in
the
lyfe
to
come
,
we
are
now
to
consider
,
what
,
and
what
maner
a
thing
it
is
,
and
whether
it
be
woorthe
so
muche
labour
and
trauail
,
as
the
seruice
of
God
requireth
or
no.
And
first
of
all
,
yf
we
will
belecue
the
holie
scripture
,
calling
it
a
kingdome
,
it
,
that
nether
eye
hath
seene
,
nor
〈◊〉
heard
,
nor
hart
of
man
conceaued
,
how
great
a
matter
it
is
:
nemo
scit
nisi
qui
accipit
:
No
man
And
therfore
he
calleth
it
hidden
manna
,
in
the
same
place
.
Notwithstanding
,
as
it
is
reported
of
a
learned
Geometrician
that
fynding
the
lengthe
of
Hercules
foote
,
vpon
the
hill
Olimpus
,
drewe
out
his
whole
bodie
,
by
the
proportion
of
that
one
parte
:
so
wee
by
some
things
sett
downe
in
scripture
,
and
by
some
other
circumstances
agreing
thereunto
,
may
frame
a
coniecture
of
the
matter
,
thought
it
come
farre
behinde
the
thing
it selfe
.
I
haue
,
shewed
before
how
the
scripture
calleth
it
heauenlie
,
euerlasting
&
most
blessed
kingdome
.
Whereby
is
signified
,
that
all
must
be
kinges
that
are
admitted
thither
.
To
like
effect
it
is
called
in
other
places
,
a
〈◊〉
of
glorie
,
a
throne
of
maiestie
,
a
paradise
,
or
place
of
pleasure
,
a
lyfe
euerlasting
.
S.
Iohn
also
twelue
gates
made
of
twelue
riche
stones
called
margarits
,
and
,
euerie
gate
was
an
entire
margarit
.
The
streetes
of
the
citie
were
paued
with
golde
,
interlayed
also
with
pearls
and
pretiouse
stones
.
The
light
of
the
citie
was
the
clearenesse
&
shinyng
of
Christ
hym selfe
,
sitting
in
the
middest
thereof
:
from
whose
seat
proceded
a
riuer
of
water
,
as
cleare
as
cristall
,
to
refresh
the
citie
:
&
on
bothe
sides
of
the
bankes
,
there
grew
the
tree
of
lyfe
,
geuing
out
continuall
and
perpetuall
fruit
:
there
was
no
night
in
that
citie
,
nor
any
defiled
thing
entered
there
:
but
they
which
are
within
shall
raigne
(
sayeth
he
)
for
euer
and
euer
.
By
this
deseription
of
the
moste
riche
&
pretiouse
things
that
this
worlde
hathe
,
S.
Iohn
wolde
geue
vs
to
vnderstand
the
infinite
value
,
glorie
&
Maiestie
of
this
felicitie
,
prepared
for
vs
in
heauen
:
though
(
as
I
haue
noted
before
)
it
being
the
princelie
inheritance
When
God
shall
take
vpon
hym
to
doe
a
thing
for
the
vttermoste
declaration
(
in
a
certain
sorte
)
of
his
power
,
wisdome
,
and
Maiestie
:
imagine
you
what
a
thing
it
wil
be
.
It
pleased
hym
at
a
certain
time
,
to
make
certain
a
thowsand
thowsands
dyd
minister
vnto
hym
(
that
is
vnto
God
(
&
tenn
thowsand
tymes
a
hundreed
thowsand
,
dyd
stand
abowt
hym
to
assist
.
And
for
their
After
this
,
when
many
of
these
Angels
Other
such
considerations
there
be
to
shew
the
greatnesse
of
this
felicitie
:
as
that
,
yf
God
hathe
geuen
so
many
pleasures
&
confortable
gyfts
in
this
lyfe
,
(
as
we
see
are
in
the
worlde
)
being
a
place
notwthstanding
of
banishment
,
a
place
of
sinners
,
a
vale
of
miserie
,
and
the
time
of
repenting
,
weeping
,
and
wayling
:
what
will
he
doe
in
the
lyfe
to
come
,
to
the
iust
,
to
his
freends
,
in
the
time
of
O
Lord
,
yf
thou
for
this
vile
bodie
of
oures
,
geue
vs
so
great
and
Innumerable
benefites
,
from
the
firmament
,
from
the
ayer
,
from
the
earth
,
from
the
sea
:
by
light
,
by
darkenesse
,
by
heate
,
by
shadow
:
by
dewes
,
by
showers
,
by
windes
,
by
raines
:
by
byrds
,
by
fishes
,
by
beasts
,
by
trees
:
by
multitu
de
of
hearbes
,
&
varietie
of
plants
,
&
by
the
ministerie
of
all
thy
creatures
:
O
sweet
lorde
what
maner
of
things
,
how
great
,
how
good
,
and
how
innumerable
,
are
those
which
thou
haste
prepared
in
our
heauenlie
countrie
,
where
we
shall
see
thee
face
to
face
?
yf
thou
doe
so
greate
things
for
vs
in
our
priso
:
what
wilt
thou
geue
vs
in
our
palace
?
yf
thou
geuest
so
many
things
in
this
world
,
to
good
&
euill
men
together
:
what
hast
thou
layd
vp
for
onelie
good
men
in
the
world
to
come
?
yf
thine
enemies
and
freends
together
are
so
well
prouided
for
in
this
lyfe
:
what
shall
thy
onelie
freends
receaue
in
the
lyfe
to
come
:
yf
there
be
so
great
solaces
in
these
dayes
of
teares
what
ioye
shall
there
be
in
that
day
of
and
great
is
the
multitude
of
thy
magnificence
and
An other
way
to
coniecture
of
this
felicitie
is
,
to
consider
the
great
promises
whiche
God
maketh
in
the
scriptures
,
to
honour
and
glorifie
man
in
the
lyfe
to
come
.
Who
so
euer
shall
honor
me
(
sayeth
God
)
I
will
glorifie
.
And
the
prophet
Dauid
,
as
it
were
complaineth
ioyfullie
.
that
Gods
freends
were
to
muche
honoured
by
hym
.
Whiche
he
might
with
muche
more
cause
haue
sayd
,
yf
he
had
liued
in
the
new
testament
,
and
had
An other
declaration
yet
of
this
matter
is
layd
down
by
diuines
for
opening
of
the
greatnesse
of
this
beatitude
in
heauen
:
and
that
is
,
the
consideration
of
three
places
,
whereto
man
by
his
creation
is
appointed
.
The
first
is
his
mothers
wombe
,
the
second
this
present
world
,
the
third
is
caelum
Empireum
,
whiche
is
the
place
of
blysse
in
the
lyfe
to
come
.
Now
in
these
three
places
,
we
must
holde
the
proportion
(
by
all
reason
)
whiche
we
see
sensiblie
to
be
obserued
betwene
the
first
two
.
So
that
Looke
in
what
proportion
the
socond
doeth
differ
from
the
first
:
in
like
measure
must
the
third
differ
from
the
second
,
or
rather
muche
more
:
seing
that
the
whole
earth
put
together
,
is
by
all
Philosophie
,
but
as
a
pricke
or
small
point
in
respect
of
the
maruailouse
greatnesse
of
the
heauens
.
By
this
proportion
then
we
must
say
,
that
as
farre
as
the
whole
worlde
dothe
passe
the
womb
of
one
priuate
woman
:
so
muche
in
all
beautie
,
delites
,
and
maiestie
dothe
the
place
of
blisse
passe
all
this
whole
worlde
.
And
as
muche
as
a
man
liuing
in
the
worlde
dothe
passe
a
child
in
his
mothers
bellie
,
in
strength
of
bodie
,
beautie
,
witt
vnderstanding
,
learning
and
knowlege
:
so
muche
and
farre
more
,
doeth
a
Saint
in
heauen
passe
men
of
this
worlde
,
in
all
these
things
,
and
many
more
besides
.
And
as
muche
horrour
as
a
man
wolde
haue
,
to
turne
into
his
mothers
wombe
againe
:
so
muche
wolde
a
glorified
soule
haue
,
to
returne
into
this
worlde
againe
.
The
nyene
moneths
also
of
lyfe
in
the
mothers
wombe
,
are
not
so
litle
in
respect
of
mans
lyfe
in
the
world
,
as
is
the
longest
lyfe
vpon
earth
,
in
respect
of
the
eternall
lyfe
in
heauen
.
Nor
the
blyndenesse
,
ignorance
,
and
other
miseries
of
the
childe
in
his
mothers
wombe
,
are
any
way
comparable
to
the
blyndenesse
,
ignorance
,
&
other
miseries
of
this
lyfe
,
in
respect
of
the
light
,
cleare
knowlege
,
and
other
felicities
of
the
lyfe
to
come
.
So
that
by
this
also
,
some
coniecture
may
be
made
of
the
matter
whiche
we
haue
in
hand
.
But
yet
to
consider
the
thing
more
in
At
that
daie
shall
the
Iust
shine
as
the
sunne
in
the
kingdome
of
their
father
.
A
maruailouse
sayeing
of
Christ
,
&
in
humane
sense
almost
incredible
,
that
our
putrified
bodies
should
shine
&
become
as
cleare
as
the
sunne
.
Whereas
in
the
contrarie
parte
,
the
bodies
of
the
damned
shall
be
as
black
and
vglie
,
as
silthe
it selfe
.
The
second
qualitie
is
agilitie
or
velocitie
.
whereby
the
glorified
The
third
qualitie
is
strengthe
,
where
The
sixthe
qualitie
is
pleasure
wherewith
All
is
made
to
drinke
of
the
riuer
of
Gods
diuine
pleasures
,
and
made
dronken
with
the
abundance
of
Gods
house
.
In
contrarie
wyse
the
damned
bodie
,
shal
be
tormented
in
all
his
partes
and
members
:
euen
as
yf
you
sawe
a
man
that
had
a
burning
yron
thrust
in
to
his
eyes
,
an
other
into
his
mouth
,
an
other
into
his
breest
,
an
other
into
his
ribbes
,
and
so
through
all
the
ioints
,
partes
,
and
members
of
his
bodie
.
Wolde
you
not
thinke
hym
miserable
,
and
the
other
man
happie
?
The
last
qualitie
is
perpetuitie
of
lyfe
whereby
the
bodie
is
made
sure
now
neuer
the
iust
shall
liue
for
euer
.
this
is
one
of
the
cheefest
prerogatiues
of
a
glorified
bodye
.
For
by
this
,
all
care
and
feare
is
taken
away
,
all
daunger
of
hurt
and
noyance
,
for
if
all
the
worlde
should
fall
vppon
a
glorified
bodie
,
it
could
not
hurt
or
harme
it
any
thing
at
all
:
where
as
the
damned
bodie
lyeth
alway
in
dyeing
,
and
is
subiect
to
the
greefe
of
euery
blow
and
torment
layed
vpon
it
,
and
so
must
remayn
world
without
end
,
These
seuen
qualities
then
doe
make
a
glorified
bodie
happie
.
And
albeit
this
happynesse
be
but
accidentall
(
as
I
haue
sayed
)
and
nothing
in
deede
to
the
essentiall
felicitie
of
the
soule
:
yet
is
it
no
small
matter
as
you
see
,
but
suche
as
yf
any
bodie
in
this
lyfe
had
but
one
of
these
seauen
qualities
,
we
should
thinke
him
moste
happie
,
&
rather
a
God
than
a
man
.
And
to
obtayne
one
of
them
in
this
woalde
,
many
men
wolde
spend
muche
and
aduenture
farre
:
whereas
to
gett
them
all
in
the
lyfe
to
come
,
none
allmoste
will
take
any
paynes
.
But
now
to
come
to
the
essentiall
poynt
this
is
lyfe
euerlasting
,
that
men
know
the
true
god
,
&
Iesus
Christ
uvhome
thou
hast
sent
.
S.
Paul
also
putteth
our
felicitie
,
in
seing
god
,
face
to
face
.
And
S.
Iohn
,
in
seing
god
,
as
he
is
.
And
the
reason
of
this
is
,
for
that
all
the
pleasures
&
contentations
in
the
world
being
onlie
litle
sparkles
&
parcells
sent
out
from
god
:
they
are
all
contayned
muche
more
perfectlie
&
excellentlie
in
god
hym selfe
,
than
they
are
in
their
owne
natures
created
:
as
also
all
the
perfections
of
his
creatures
are
more
fullie
in
hym
,
han
in
them selues
.
Whereof
it
foloweth
,
that
whoe
soeuer
is
admitted
to
the
vision
&
presence
of
god
,
he
hathe
all
the
goodnesse
and
perfections
of
creatures
in
the
worlde
vnited
together
,
and
presented
vnto
hym
at
once
.
So
that
what
soeuer
deliteth
ether
bodie
or
soule
,
there
he
enioyeth
it
wholye
knit
vp
together
as
it
were
in
one
bundle
,
&
with
the
presence
thereof
is
rauished
in
all
partes
bothe
of
mynde
and
bodie
:
as
he
can
not
imagine
,
thinke
,
or
wishe
for
auie
ioye
what
soeuer
,
but
there
he
findeth
it
in
his
perfection
:
there
he
〈◊〉
all
knowlege
,
all
wisedome
,
all
beautie
,
all
riches
,
all
no
bitie
,
all
goodnesse
,
all
delite
,
and
what
so
euer
boside
deserueth
ether
loue
and
admiration
,
or
woorketh
ether
pleasure
or
contentation
.
All
the
powers
of
the
mynde
shal
be
filled
with
this
sight
,
presence
,
and
fruition
of
God
:
all
the
senses
of
our
bodie
〈◊〉
satisfied
:
God
shal
be
the
vniuersall
:
felicitie
of
all
his
saints
,
contaning
in
hym selfe
all
particular
felicities
,
without
end
,
number
,
or
measure
.
He
shal
be
aglasse
to
our
eyes
;
musike
to
our
eares
,
honie
to
our
mowthes
,
moste
sweete
and
pleasaunt
balme
to
our
smell
:
he
shal
be
light
to
our
vnderstanding
,
contentation
to
our
will
,
continuation
of
eternitie
to
our
memorie
.
In
hym
shall
we
enioye
all
the
varietie
of
times
,
that
delite
vs
heer
:
all
the
beautie
,
of
creatures
that
allure
vs
heer
:
all
the
pleasures
and
Ioyes
that
content
a
depthe
vuithóut
bottome
:
Also
,
the
causes
goe
in
to
the
ioye
of
they
Lord
,
and
not
,
let
the
lordes
ioye
enter
in
to
thee
:
for
that
no
one
hart
created
can
receyue
the
fullnesse
and
greatnesse
of
this
ioye
.
Hereof
it
foloweth
lastlie
,
that
we
shall
prayse
God
without
end
or
wearinesse
,
with
all
our
harte
,
with
all
our
strengthe
,
with
all
our
powers
,
with
all
our
partes
:
according
as
the
scripture
sayeth
:
Happie
are
they
that
liue
,
in
thy
house
(
o
lord
)
for
they
shall
prayse
the
〈◊〉
rnallye
without
end
.
Of
this
moste
blessed
vision
of
God
,
the
Happie
are
the
cleene
of
harte
.
For
they
shall
see
God
(
sayeth
shall
see
hym
face
to
face
(
sayeth
the
Apostle
,
)
and
we
shall
knowe
hym
,
as
vue
are
knouven
.
We
shall
know
the
power
of
the
father
:
we
shall
know
the
wisdome
of
the
sonne
,
we
shall
know
the
goodnes
of
the
holie
ghoste
:
we
shall
know
the
〈◊〉
nature
of
the
moste
blessed
trinitie
.
And
this
seing
of
the
face
of
God
,
is
the
ioye
of
Angels
,
and
all
saints
in
heauen
.
This
is
the
rewarde
of
life
euerlasting
:
this
is
the
glorie
of
blessed
spirites
,
their
euerlasting
pleasure
,
their
croune
of
honour
,
their
game
of
felicitie
,
their
riche
rest
,
their
beautifull
peace
,
their
.
inward
and
outward
ioye
,
their
diuine
paradise
,
their
heauenlie
Ierusalem
,
their
felicitie
of
lyfe
,
their
fullnesse
of
blysse
,
their
eternall
ioye
,
their
peace
of
God
,
that
passeth
all
vnderstanding
.
I
wil
be
thy
great
Hauing
now
declared
the
two
generall
partes
of
heauenlie
felicitie
,
the
one
appertayning
to
our
soule
,
the
other
to
our
bodie
:
it
is
not
hard
to
esteeme
,
what
excesse
of
ioye
,
bothe
of
them
ioined
together
shall
woorke
,
at
that
happie
daye
of
our
glorification
.
O
ioye
aboue
all
ioyes
passing
all
Ioye
,
o
euerlasting
kingdome
,
o
kingdome
&
euerlasting
ioye
is
vpon
their
heades
,
they
possesse
ioye
and
exultation
,
and
all
payne
and
sorow
is
fledde
from
them
.
O
how
gloriouse
a
kingdome
is
thyne
(
o
lord
)
wherein
all
Saintesdoe
raigne
with
thee
,
adorned
with
light
as
with
apparell
,
and
hauing
crownes
of
pretiouse
stones
on
their
heades
?
O
kingdome
of
euerlasting
blesse
,
where
thow
o
lord
the
hope
of
all
saintes
art
,
&
the
diademe
of
their
perpetuall
glorie
,
reioysing
them
on
euerie
syde
,
with
thy
blessed
sight
.
In
this
kingdome
of
thine
,
there
is
infinite
ioye
,
and
myrthe
without
sadnesse
:
healthe
without
sorow
:
lyfe
without
labour
:
light
without
darknesse
:
felicitie
without
abatement
:
all
goodnesse
without
any
euill
.
Where
youthe
florisheth
that
neuer
waxeth
olde
:
lyfe
that
knoweth
no
end
:
beautie
that
neuer
fadeth
:
loue
that
neuer
cooleth
:
healthe
that
neuer
diminisheth
:
ioye
that
neuer
ceaseth
.
Where
sorow
is
neuer
fealt
,
complaint
is
neuer
heard
,
matter
of
sadnesse
is
neuer
seene
,
nor
euill
successe
is
euer
feared
.
For
that
they
possesse
thee
(
o
Lorde
)
whiche
art
the
perfection
of
their
felicitie
.
If
we
wolde
enter
into
these
considerations
,
as
this
holie
man
,
and
other
his
like
dyd
:
no
doubt
but
we
should
more
be
inflamed
with
the
loue
of
this
felicitie
,
prepared
for
vs
,
than
we
are
:
and
consequentlie
should
striue
more
to
gayne
it
than
we
doe
.
And
to
the
ende
thow
mayest
conceaue
some
more
feeling
in
But
yet
more
than
this
,
when
thou
shalt
It
passeth
all
other
glorie
that
saintes
haue
in
heauen
O
that
we
made
suche
accompt
of
this
matter
as
this
holie
and
learned
man
dyd
:
we
wolde
not
lyue
as
we
doe
,
nor
leese
the
same
for
suche
tryfles
as
moste
men
doe
.
But
to
goo
forwarde
yet
further
in
There
the
gloriouse
quyar
of
Apo
O
how
shall
vertue
shew
her selfe
at
this
daye
?
how
shall
good
deedes
content
their
doers
?
And
among
all
other
ioyes
and
contentations
,
this
shall
not
be
the
least
,
to
see
the
poore
soules
that
come
thither
at
a
iumpe
,
ether
from
the
miserie
of
this
lyfe
,
or
from
the
torments
of
the
purging
fyre
,
how
they
(
I
saie
)
shall
remayne
astonished
,
&
as
it
were
,
beside
them selues
,
at
the
suddain
mutation
,
and
excessiue
honour
donne
vnto
them
.
If
a
poore
man
,
that
were
out
of
his
waye
,
wanderinge
Well
then
,
so
shall
it
be
and
much
more
with
these
twyse
happie
sowles
,
that
come
to
heauen
.
For
neuer
was
there
colde
shadow
so
pleasant
in
a
hoate
burning
sunnye
daye
:
nor
the
welspring
to
the
poore
trauailer
in
his
greatest
thirst
of
the
sommer
:
nor
the
repose
of
an
easy
bedde
to
the
wearīed
seruat
after
his
labour
at
night
:
as
shal
be
this
rest
of
heauen
to
an
afflicted
sowle
whiche
cometh
thither
.
O
that
we
could
conceaue
this
,
that
we
could
imprint
this
in
our
hartes
(
deare
brother
)
Wold
we
folow
vanities
as
we
doe
?
wold
we
neglect
this
matter
as
we
doe
?
Surelye
our
coldenes
in
purchasing
these
ioyes
doeth
procede
of
the
smale
opinion
we
doe
conceaue
of
them
.
For
yf
we
made
suche
account
and
estimate
of
this
Iewell
,
as
other
marchants
before
vs
(
more
skilfull
propofito
〈◊〉
He
layinge
before
hys
eyes
,
the
ioyes
of
heauen
,
susteined
the
crosse
.
A
great
est
imation
of
the
matter
,
whiche
he
wolde
buye
at
so
deare
a
rate
.
But
what
counsayle
geueth
he
to
other
men
about
the
same
?
surelie
none
other
,
but
to
goe
and
sell
all
that
euer
they
haue
to
purchase
this
treasure
.
S.
Paul
of
him selfe
,
what
sayeth
he
?
verilie
,
that
he
esteemed
all
the
uvorld
as
Doung
,
in
respect
Fire
,
galowes
,
beasts
,
breaking
of
my
bones
,
quartering
of
my
members
,
crusshing
of
my
bodye
,
all
the
tormentes
of
the
deuill
together
,
lett
them
come
vpon
me
,
so
I
may
enioye
this
treasure
of
heauen
.
S.
Austen
Oh
children
of
why
doe
ye
loue
vanitie
and
seeke
after
a
lye
?
why
doe
you
embrace
strawe
&
contemne
golde
?
strawe
(
I
say
)
and
most
vile
chaffe
,
and
such
as
finally
will
set
your
own
howse
on
fyre
,
&
be
your
ruyne
and
eternall
perdition
?
But
now
to
drawe
towardes
an
end
in
The
kyngdome
of
heauen
suffereth
violence
(
sayeth
and
men
lay
handes
now
on
it
by
force
:
That
is
,
by
force
of
gods
couenant
made
with
The
matter
is
put
in
the
power
of
the
doer
(
sayeth
S.
Austen
,
)
for
that
the
kyngdome
of
heauen
suffereth
violence
.
This
thing
(
o
man
)
that
is
,
the
kingdome
of
heauen
,
requireth
no
other
price
but
thy selfe
:
yt
is
so
muche
woorthe
as
thou
art
woorthe
:
geue
thy selfe
and
thou
shalt
haue
it
.
By
whiche
he
signifieth
,
that
euery
man
,
how
poore
or
needye
soeuer
he
be
in
this
world
,
may
gayne
this
Turrian
heritance
to
him selfe
:
may
make
hym selfe
a
prince
,
a
king
,
a
Monarche
yf
he
will
:
euen
the
moanest
and
miserablest
man
in
the
wourlde
.
O
wunderfull
bountie
and
liberalitie
of
our
Sauiour
:
o
princelie
hart
and
vnspeakable
mercie
:
o
incredible
prodigalitie
(
as
I
may
saye
)
of
God
in
treasures
so
inestimable
,
as
are
his
infinite
and
endlesse
riches
.
Tell
me
now
(
gentle
reade
)
why
wilt
thou
not
accept
of
this
his
offer
?
why
wilt
thou
not
account
of
this
his
kyngdome
?
why
wilt
thou
not
buye
this
glorie
of
hym
for
so
litle
a
labour
as
he
requireth
?
Suadeo
tibi
emere
a
me
aurum
ignitum
,
probatum
,
vt
locuples
fies
(
sayeth
Christ
)
I
counsaile
the
to
buye
pure
and
tried
golde
of
me
,
to
the
end
thou
mayest
be
riche
.
Why
wilt
thou
not
folow
this
counsaile
(
deare
brother
?
)
sepecialie
of
a
marchant
that
meaneth
not
to
deceaue
thee
?
Nothing
greeueth
this
our
Sauiour
more
,
than
that
men
will
seek
with
such
paynes
to
buy
Folow
thow
not
their
folie
then
(
deare
brother
)
for
thow
shalt
see
them
doe
heauy
the
sensuall
man
vnderstandeth
not
the
things
whiche
are
of
God
.
Yf
horses
were
promised
by
their
To
conclude
then
,
this
game
and
gole
he
enter
without
spott
,
and
hathe
wroght
iustice
,
as
the
For
the
loue
of
God
then
(
deare
brother
)
and
for
the
loue
thou
bearest
to
thy
owne
soule
,
shake
of
this
daungerouse
securitie
,
whiche
fleshe
and
bloode
is
wonte
to
lulle
men
in
:
and
make
some
earnest
resolution
,
for
looking
to
thy
soule
for
the
lyfe
to
come
.
Remember
often
that
woorthie
sentence
:
Hoe
momentum
,
vnde
pendet
aeternitas
:
This
lyfe
is
a
moment
of
time
,
whereof
all
eternitie
of
lyfe
or
deathe
,
to
come
,
dependeth
.
Yf
it
be
a
moment
,
and
a
moment
of
so
great
importance
:
how
is
it
passed
ouer
by
worldly
men
with
so
litle
care
,
as
it
is
?
I
might
haue
alleaged
here
infinite
other
reasons
and
considerations
to
moue
men
vnto
this
resolution
,
whereof
I
haue
talked
:
&
surelie
no
measure
of
volume
were
sufficient
to
〈◊〉
so
much
as
might
be
sayd
in
this
matter
.
For
that
all
the
creatures
vnder
heauen
,
yea
and
in
heauen
it
selfe
,
as
also
,
in
hell
:
all
(
I
saye
)
from
the
first
to
the
last
,
are
argumentes
and
motiues
vnto
this
poynt
:
all
are
bookes
and
sermons
,
all
doe
preache
and
crye
,
(
some
by
their
punishement
,
some
by
their
glorie
,
some
by
their
beautie
,
and
all
by
their
creation
,
)
that
we
ought
without
delay
,
to
make
this
resolutio
,
and
that
all
is
vanitie
,
all
is
folye
,
all
is
iniquitie
,
all
is
miserie
,
beside
the
onelie
seruice
of
our
maker
and
redymer
.
But
yet
not
withstanding
(
as
I
haue
sayed
)
I
thought
good
onelie
to
chuse
out
these
few
considerations
before
layed
downe
,
as
cheefe
and
principall
among
the
rest
,
to
worke
in
any
true
Christian
hart
.
And
yf
these
can
not
enter
with
thee
(
good
reader
)
litle
hope
is
there
that
any
other
wolde
doe
thee
good
.
Wherefore
heere
I
end
this
first
parte
,
reseruing
a
fewe
things
to
be
sayd
in
the
second
,
for
remouing
of
some
impediments
,
which
our
spirituall
aduersarie
is
wont
to
cast
against
this
good
woorke
,
as
against
the
first
stepp
to
our
salauation
.
Our
Lord
God
&
sauiour
Iesus
Christ
,
which
was
content
to
paye
his
own
bloode
for
the
purchasing
of
this
noble
inheritance
vnto
vs
,
geue
vs
his
holy
grace
,
to
esteeme
of
it
as
the
great
waight
of
the
matter
requireth
,
and
not
by
negligence
to
leese
our
portions
therin
.
The
end
of
the
first
parte
.
THE
SECOND
PART
OF
THIS
FIRST
BOOKE
Of
impedimentes
that
lett
men
from
this
resolution
:
and
first
,
of
the
difficultie
or
hardnesse
,
uuhiche
seemeth
to
many
to
be
in
vertuouse
lyfe
.
CHAP.
I.
NOtwithstanding
all
the
motiues
and
considerations
before
sett
downe
,
for
inducing
men
to
this
necessarie
resolution
of
seruing
God
,
for
their
saluation
:
there
want
not
many
Christians
abrodeī
the
world
,
whose
hartes
,
ether
First
then
supposing
that
the
way
of
vertue
were
so
hard
in
deede
,
as
the
enemie
maketh
it
seeme
yet
might
I
well
saye
with
S.
Iohn
the
sufferinges
of
this
lyfe
are
not
uvorthie
of
the
glorie
which
shall
be
reuealed
in
the
next
.
The
As
whoe
wold
say
:
No
labour
,
no
paynes
,
no
trauayle
ought
to
seeme
hard
or
greate
vnto
vs
,
to
the
ende
we
myght
auoyde
the
terrour
of
that
daye
.
S.
Austen
asketh
this
question
:
what
we
thinke
the
riche
gloutton
in
hell
But
now
in
verie
deede
the
matter
is
nothing
so
,
and
this
is
but
a
subtile
deceate
of
the
enemie
for
our
discouragement
.
The
testimonie
of
Christ
hym selfe
is
cleare
in
this
poynte
:
Iugum
meum
suaue
est
,
&
onus
meum
leue
:
And
the
dearlie
beloued
disciple
S.
Iohn
,
who
had
best
cause
to
know
his
maisters
secret
herein
,
sayeth
playnlie
.
Mandata
eius
grauia
What
is
the
cause
then
why
so
many
men
doe
conceaue
suche
a
difficultie
in
this
matter
?
surelie
,
one
cause
is
,
(
besyde
the
subtilitie
of
the
deuill
which
is
the
cheefest
)
that
they
fynde
a
law
in
their
members
repugning
to
the
law
of
their
mynde
,
(
whiche
is
the
rebellion
of
concupiscence
left
in
our
flesh
by
originall
synne
:
)
but
they
confesse
not
,
or
consider
not
with
the
same
S.
Paul
,
that
the
grace
of
God
,
by
Iesus
Christ
,
shall
delyuer
them
from
the
same
.
They
remember
not
the
comfortable
sayeing
of
Christ
to
S.
Paul
,
in
his
greatest
temptations
:
Sufficittibi
gratia
mea
:
My
grace
is
whoe
casting
his
eyes
onelye
vpon
his
enemies
,
So
these
men
,
beholding
onelye
our
miseries
Sed
in
his
omnibus
superamus
propter
eum
qui
dilexit
nos
:
But
we
ouercome
&
all
this
vpon
the
confidence
of
spirituall
ayd
from
Christ
,
wherby
he
sticketh
not
to
avouch
that
he
could
doe
all
things
.
Dauid
also
had
proued
the
force
of
this
assistance
,
whoe
sayde
,
I
dyd
runne
the
uvay
of
thy
cōmaudemētes
,
when
thou
dyddest
enlarge
my
hart
.
This
enlargement
of
hart
,
was
by
spirituall
consolation
of
internall
vnction
,
wherby
the
hart
drawen
together
by
anguishe
is
opened
and
enlarged
:
when
grace
is
powred
in
,
euen
as
a
drye
purse
ys
softened
and
enlarged
by
annoynting
it
with
oyle
.
Which
grace
being
present
,
Dauid
sayed
,
he
dyd
not
onelye
walke
the
way
of
gods
commaundements
easilie
,
but
that
he
ranne
them
:
Euen
as
a
carte
wheele
whiche
crieth
and
compleyneth
,
vnder
a
small
burden
being
drye
,
runneth
merilye
and
without
noyse
,
when
a
litle
oyle
is
put
vnto
it
.
Which
thinge
aptlye
expresseth
our
state
and
condition
,
whoe
without
gods
help
,
are
able
to
doe
nothing
,
but
with
the
ayde
thereof
,
are
hable
to
conquere
and
ouercome
any
thing
.
And
surelie
I
wolde
aske
these
men
that
imagine
the
waye
of
Gods
law
to
be
so
hard
and
full
of
difficultie
,
how
the
prophet
could
saye
,
I
haue
taken
pleasure
(
o
lord
)
in
the
waye
of
thy
commaundementes
as
in
all
the
riches
of
the
That
they
were
more
pleasant
and
to
be
desyred
,
than
golde
or
pretious
stone
,
and
more
sweter
than
hony
or
the
by
which
woordes
he
yeeldeth
to
vertuouse
lyfe
,
not
onely
due
estimation
aboue
all
treasures
in
the
world
:
but
also
pleasure
,
delyte
,
and
sweetnesse
:
therby
to
confound
all
those
that
abandone
and
forsike
the
same
,
vpon
ydle
pretensed
and
feyned
difficulties
.
And
yf
Dauid
could
say
this
muche
in
the
olde
law
:
how
muche
more
iustlie
may
we
say
so
now
in
the
new
,
when
grace
is
geuen
more
abundantlie
,
as
the
scripture
craggie
vuayes
should
be
made
streight
,
and
hard
vuayes
playne
?
was
If
any
man
will
be
contentiouse
and
aske
me
how
God
doeth
this
maruailous
woorke
:
I
answere
hym
(
as
I
haue
done
before
)
that
he
doeth
it
by
the
assistance
of
his
holie
grace
,
poured
into
the
soule
of
man
,
wherby
it
is
beautified
and
strengthened
against
all
temptations
as
S.
Paul
was
in
particular
against
I
will
geue
vnto
them
a
new
hart
,
and
will
put
a
nevu
spirit
in
their
bowelles
that
they
may
vualke
in
my
preceptes
and
keepe
my
commaundementes
.
Can
any
thing
in
the
worlde
bespoken
more
playnlie
?
Now
for
mortifyeing
and
conquering
of
our
passions
,
whiche
by
robellion
doe
make
the
way
of
gods
commaundementes
vnpleasant
:
S.
Paul
testifieth
clearlie
,
that
abundant
grace
is
geeuen
to
vs
also
by
the
deathe
of
Christ
,
to
doe
the
same
:
for
so
he
sayeth
:
This
uve
know
that
our
olde
man
is
crucified
also
to
the
ende
that
the
bodie
of
sinne
may
be
destroyed
,
and
we
serue
no
more
vnto
sinne
.
By
the
olde
man
and
the
bodie
of
Sinne
S.
Paul
vnderstandeth
our
rebellious
appetite
and
concupiscence
,
which
is
so
crucified
and
destroyed
by
the
most
noble
sacrifice
of
Christ
,
as
we
may
by
the
grace
purchased
Be
not
a
feard
for
I
am
with
thee
:
stepp
not
aside
,
for
I
thy
God
haue
strengthened
thee
,
and
haue
assisted
thee
:
and
the
right
hand
of
my
iust
(
man
,
)
hathe
taken
thy
defence
.
Beholde
all
that
fight
against
thee
shal
be
confounded
and
put
to
shame
:
thow
shalt
seeke
thy
rebelles
,
&
shalt
not
find
them
:
they
shal
be
as
thoughe
they
were
not
,
for
that
I
am
thy
Lord
and
God
.
Loe
heere
a
full
victorie
promised
vpon
our
rebelles
,
by
the
helpe
,
of
the
right
hand
of
gods
iust
man
,
that
is
vpon
our
disordinate
passions
by
the
ayde
of
grace
fro
Iesus
Christ
.
And
albeit
these
rebelles
are
not
heere
promised
to
be
taken
cleane
awaye
,
but
onelye
to
be
conquered
and
confounded
:
yet
is
it
sayed
that
they
shal
be
as
thoughe
they
were
not
.
Wherby
is
signified
,
that
they
shall
not
hynder
vs
in
the
way
of
our
saluation
,
but
rather
Now
then
lest
slothefull
Christian
goe
putt
his
handes
vnder
his
gyrdle
,
as
the
scripture
There
is
a
lyon
in
the
〈◊〉
,
and
a
lyonesse
in
the
pathe
,
redie
to
dououre
hym
,
that
he
dare
not
goe
furthe
of
doors
.
Let
hym
saye
:
It
is
colde
,
and
therefore
he
dareth
not
goe
to
plowe
.
Let
hym
saye
,
it
is
vneasie
to
labour
:
&
therfure
he
can
not
purge
his
vyneyarde
of
nettles
and
thystles
,
nor
buyld
any
wall
about
the
same
.
That
is
,
let
hym
saye
his
passions
are
strong
,
&
therfore
he
can
not
conquere
them
:
his
body
is
delicate
,
and
therfore
he
dare
not
put
it
to
trauayle
:
the
way
of
vertuouse
lyfe
is
hard
and
vneasie
,
and
therfore
he
can
not
applye
hym selfe
therunto
.
Let
hym
saye
all
this
,
and
muche
more
,
which
ydle
and
slothefull
Christians
doe
vse
to
bryng
for
their
excuse
:
let
hym
alleage
it
(
I
say
)
as
muche
and
as
often
as
he
will
:
it
is
but
an
excuse
,
and
a
false
excuse
,
and
an
excuse
moste
dishonorable
&
detractorie
to
the
force
of
Christ
his
grace
,
purchased
vs
by
his
bytter
passion
:
that
now
his
yoke
should
be
vnpleasant
,
seing
he
hathe
If
God
be
with
,
vs
whoe
vuill
be
against
vs
,
God
is
my
helper
and
defender
whome
shall
I
feare
,
or
tremble
?
If
whole
armies
should
rise
against
me
:
yet
will
I
allway
hope
to
haue
the
victorie
.
And
what
is
the
reason
?
for
that
thouv
are
uvith
me
(
o
lord
:
)
thow
fyghtest
on
my
syde
:
thou
assistest
me
with
thy
grace
:
by
helpe
whereof
I
shall
haue
the
victorie
,
thoghe
all
the
squadrones
of
my
enemies
,
that
is
,
of
the
fleshe
,
the
world
,
and
the
deuill
,
should
ryse
against
me
at
once
:
and
I
shall
not
onelie
haue
the
victorie
,
but
also
shall
haue
it
easilie
,
and
with
pleasure
and
delite
.
For
,
so
muche
signifieth
S.
Iohn
in
that
.
(
hauing
saide
Quoniam
omne
quod
natum
est
ex
deo
vincit
mundum
.
For
that
all
whiche
is
borne
of
God
,
conquerith
the
worlde
:
that
is
,
his
grace
and
heauenlie
assistance
sent
vs
from
God
doeth
bothe
conquer
the
world
,
with
all
difficulties
and
temptations
therof
:
and
also
maketh
the
commaundements
of
God
easie
,
and
vertuous
lyfe
most
pleasant
and
sweete
.
But
perhappes
you
will
saye
:
Christ
him selfe
confesseth
it
to
be
a
yoke
,
and
a
burden
:
how
then
can
it
be
so
pleasant
and
easie
as
you
make
yt
?
I
answer
,
that
Christ
addeth
that
it
is
a
sweete
yoke
and
a
light
burden
.
Wherby
your
obiection
is
taken
away
:
and
also
is
signified
further
,
that
there
is
a
burden
whiche
greeueth
not
the
bearer
,
but
rather
helpeth
and
refresheth
the
same
:
as
the
burden
of
fethers
vppon
a
byrdes
backe
beareth
vpp
the
byrd
,
and
is
nothinge
at
all
greeuous
vnto
her
:
So
also
thoghe
it
be
a
yoke
,
yet
is
it
a
sweete
yoke
,
a
comfortable
yoke
,
a
yoke
more
pleasant
than
hony
or
hony
combe
,
as
sayeth
come
you
to
me
all
that
labour
and
are
heauie
loden
and
I
will
refreshe
you
.
Heere
you
see
that
he
moueth
vs
to
this
yoke
,
onelie
therby
to
refreshe
and
disburden
vs
:
to
disburden
vs
(
I
saye
)
and
to
refreshe
vs
,
and
not
any
waye
to
loade
or
agreeue
vs
:
to
disburden
vs
of
the
heauye
loadinges
and
yokes
of
this
world
:
as
from
the
burden
of
a
guiltie
conscience
,
the
burden
of
care
,
the
burden
of
melancholie
,
the
burden
of
enuye
,
hatred
,
and
malice
,
the
burden
of
pryde
,
the
burden
of
ambition
,
the
burden
of
couetousnes
,
the
burden
of
wrathe
,
the
burden
of
feare
,
the
burden
of
wickednesse
,
and
hell
fire
it selfe
.
From
all
these
burdens
and
miserable
yokes
,
Christ
wold
delyuer
vs
,
by
coueringe
our
neckes
onelie
with
his
yoke
and
burden
,
so
lightned
and
sweetned
by
his
holy
grace
,
as
the
bearinge
therof
is
not
trauailsome
,
but
most
easie
,
pleasant
;
and
confortable
,
as
hathe
bene
shewed
.
An other
cause
why
this
yoke
is
so
sweete
This
extreme
loue
was
the
cause
whie
all
These
are
the
effectes
then
of
feruent
loue
,
which
maketh
,
euen
the
thinges
that
are
most
difficult
and
dreadfull
of
them selues
,
to
appeare
sweete
and
pleasant
:
and
much
more
the
lawes
and
commaundementes
of
God
,
whiche
in
them selues
are
moste
iust
,
reasonable
,
but
yf
I
talke
to
a
colde
Christian
:
he
vnderstandeth
not
what
I
saye
.
And
this
is
the
cause
whie
Christ
talking
of
the
keeping
of
his
commaundementes
,
repeateth
so
often
this
woorde
loue
,
as
the
onelye
sure
cause
of
keeping
the
same
:
for
want
whereof
in
the
world
,
the
world
keepeth
them
not
,
as
there
he
sheweth
If
you
loue
me
,
keepe
my
commaundementes
:
He
that
hathe
my
commaundementes
,
and
keepeth
them
,
he
is
he
,
that
loueth
me
.
Agayne
:
He
which
loueth
me
,
will
keepe
my
commaundement
:
and
he
that
loueth
me
not
:
keepeth
not
my
comaundementes
.
In
which
last
woordes
,
is
to
be
noted
,
that
to
the
louer
,
he
sayeth
his
commaundement
in
the
singular
number
:
That
loue
is
the
fullnesse
of
the
lauve
:
For
that
it
comprehendeth
all
.
But
to
hym
that
loueth
not
,
Christ
sayeth
his
commaundementes
in
the
plurall
number
:
signifyeing
thereby
,
that
they
are
bothe
many
and
heauie
to
hym
:
for
that
he
wanteth
loue
,
whiche
should
make
them
easie
.
Whiche
,
S.
Iohn
also
expresseth
,
when
he
sayeth
:
this
is
the
loue
of
God
,
when
we
keepe
his
commaundementes
,
and
his
commaundementes
are
not
heauie
.
That
is
,
they
are
not
heauye
to
hym
,
whiche
hathe
the
loue
of
God
:
otherwyse
no
maruaile
thoughe
they
be
moste
heauie
.
For
that
euerie
thing
seemeth
heauie
whiche
we
doe
against
our
lyking
.
And
so
by
this
also
(
gentle
reader
)
thow
mayest
gesse
,
whether
the
loue
of
God
be
in
thee
,
or
no.
And
these
are
two
meanes
now
,
wherby
notas
mihi
fecisti
Also
when
he
sayde
of
hym selfe
.
Super
senes
intellexi
.
I
haue
vnderstoode
Incerta
&
occulta
sapientiae
tuae
This
is
that
light
wherwith
S.
Iohn
sayeth
that
Christ
lighteneth
his
seruantes
:
Blessed
are
the
unspotted
in
the
uvaye
:
That
is
,
in
this
lyfe
.
By
this
light
of
vnderstandinge
,
&
supernaturall
knowlege
&
feeling
from
the
holie
ghost
,
in
spirituall
thinges
,
the
vertuouse
are
greatlie
holpen
in
the
waye
of
rightetousnes
for
that
they
are
made
able
to
discerne
,
for
their
owne
direction
in
mattors
that
occurre
,
accordinge
to
the
sayeing
of
S.
Paul
:
Spiritualis
omnia
iudicat
:
A
spirituall
man
iudgeth
Animalis
autem
homo
non
percipit
quae
sunt
spiritus
dei
:
But
the
carnall
man
conceaueth
not
the
thinges
whiche
appertayne
to
the
spirit
of
God
.
Doeth
not
this
greathe
discouer
the
priuiledge
of
a
vertuous
lyfe
?
the
ioye
comfort
and
consolation
of
the
same
?
with
the
exceeding
greate
miserie
of
the
contrarie
parte
?
for
yf
two
should
walke
together
,
the
one
blynde
,
and
the
other
of
perfect
sight
,
which
of
them
wore
lyke
to
be
wearie
first
?
whose
iourney
were
like
to
be
more
paynfull
?
doeth
not
a
litle
grownde
wearie
out
a
blynde
man
?
consider
then
in
howe
wearysome
darkenesse
the
wicked
doe
walke
:
Consider
whether
they
be
blynde
or
no.
S.
Paul
sayeth
in
the
place
before
alleaged
,
vue
haue
grooped
〈◊〉
blynde
men
after
the
vualles
,
and
haue
stumbled
at
myddaye
,
euen
as
yf
it
had
beene
in
darkenesse
.
And
in
an
other
place
,
the
scripture
describeth
the
same
,
yet
more
effectuouslie
,
with
the
paynfullnesse
therof
,
euen
from
the
mouthes
of
the
wicked
them selues
,
in
these
woordes
:
The
light
of
Iustice
hathe
not
shyned
vnto
vs
,
and
the
sunne
of
vnderstanding
hathe
not
appeared
unto
our
eyes
:
we
are
uvearyed
out
in
the
vuaye
of
iniquitie
&
perdition
etc.
This
is
the
talke
of
sinners
in
hell
.
By
which
woordes
appeareth
,
not
onelye
that
wicked
men
doe
lyue
in
great
darkenesse
:
but
also
that
this
darkenesse
is
most
paynefull
vnto
them
:
and
consequently
that
the
contrarie
light
,
is
a
great
easement
to
the
waye
of
the
vertuous
.
An other
principall
matter
which
maketh
the
waye
of
vertue
easye
and
pleasant
to
hydden
manna
knowen
onelye
to
them
that
receaue
it
.
And
the
prophet
sayeth
of
yt
,
greate
is
the
multitude
of
thy
sweetnes
(
o
Lord
,
)
vuhich
thou
haste
hydden
for
them
that
seare
thee
.
And
againe
,
in
an
other
place
,
thou
shalt
laye
asyde
(
o
Lord
)
a
speciall
chosen
rayne
or
dewe
for
thyne
inheritance
.
And
an
other
prophet
sayeth
in
the
persone
of
god
,
talking
of
the
deuoute
soule
that
serueth
hym
:
I
will
leede
her
a
side
into
a
wildernesse
,
and
there
vuill
talk
vnto
her
harte
.
By
all
which
woordes
,
of
wildernesse
,
separating
,
choyfe
,
and
hydden
,
is
signified
,
that
this
is
a
secret
priuilege
bestowed
onelie
vppon
the
vertuouse
,
and
that
the
carnall
hartes
of
wicked
men
,
haue
no
parte
or
portion
therein
.
But
now
,
how
great
and
inestimable
the
sweetenesse
of
this
heauenlie
consolation
is
,
no
tongue
of
man
can
expresse
:
but
we
may
coniecture
by
these
The
voyce
of
exultation
and
saluation
is
in
the
tabernacles
of
the
iust
.
And
agayne
,
Blessed
is
that
people
that
knouveth
iubilation
:
That
is
,
that
hath
experienced
this
extreeme
ioye
and
pleasure
of
internall
consolation
.
S.
Paul
had
tasted
it
when
he
wrote
these
woordes
,
amiddest
I
am
filled
with
consolation
,
I
〈◊〉
uve
or
superabounde
in
all
ioye
,
amyddest
our
tribulations
.
What
can
be
more
effectually
sayd
or
alleaged
,
to
proue
the
seruice
of
god
pleasant
,
than
this
?
Surelye
(
good
reader
)
yf
thow
haddest
tasted
once
,
but
one
droppe
of
this
heauenlie
ioye
:
thou
woldest
geue
the
whole
worlde
to
haue
an
other
of
the
same
,
or
at
the
leastwise
,
not
to
leese
that
one
agayne
.
But
thou
wilt
aske
me
perhappes
,
whye
a
chosen
moysture
layed
asyde
for
gods
inheritance
is
wyne
of
gods
owne
seller
,
layed
vp
for
his
spouse
,
as
the
Canticles
declare
:
That
is
,
When
Pharao
had
lett
goe
the
people
of
Israell
out
of
Egypt
:
God
brought
them
not
by
the
countrie
of
philistines
,
whiche
was
the
nearest
waye
,
thinking
with
hym selfe
,
lest
perhappes
it
might
repent
them
,
yf
they
should
see
warres
streight
waye
ryse
agaynst
them
,
and
so
should
returne
into
Egypt
agayne
.
Vpon
which
two
causes
thow
mayest
assure
thy selfe
,
of
singular
consolations
and
comforte
.
in
the
seruice
of
God
(
yf
thou
woold
est
resolue
thy selfe
therunto
)
as
all
other
men
haue
founde
before
thee
,
and
by
reason
therof
haue
proued
the
waye
not
harde
,
as
worldlye
men
After
this
priuilege
of
internall
consolation
enseueth
an
other
,
making
the
seruice
of
God
pleasant
,
which
is
the
testimonie
of
a
good
conscience
,
wherof
S.
Paul
made
so
great
accounte
,
as
he
called
it
his
glorie
.
And
All
wickednesse
is
full
of
feare
,
geuing
testimonie
of
damnation
against
it selfe
:
and
therfore
a
troubled
conscience
alwaies
presumeth
oruell
matters
.
That
is
,
it
presumeth
cruell
thinges
to
be
imminent
ouer
it selfe
,
as
it
maketh
account
to
haue
deserued
.
But
yet
further
,
aboue
all
other
,
holie
Iobe
most
liuelie
setteth
furth
this
miserable
slate
of
wiked
men
,
in
these
woordes
:
A
wicked
man
is
prowed
all
the
dayes
of
his
lyfe
,
though
the
tyme
be
〈◊〉
howe
long
he
shall
playe
the
tyrant
:
the
sounde
of
terroure
is
allwayes
in
his
eares
:
and
althoughe
ye
be
in
time
of
peace
,
yet
he
alway
suspecteth
some
treason
against
hym
:
he
beleeueth
not
that
he
can
ryse
againe
from
darknesse
to
light
:
expecting
on
euery
syde
the
swoorde
to
come
vppon
hym
:
when
he
sitteth
downe
to
eate
,
he
remembreth
that
the
day
of
darkenesse
is
redy
at
hand
for
him
:
tribulation
terrifieth
hym
,
and
anguishe
of
mynde
enuironeth
hym
,
euen
as
a
king
is
enuironed
with
soldiers
,
when
he
goeth
to
warre
.
Is
not
this
a
maruailous
description
of
a
wicked
conscience
,
vttered
by
the
holy
ghoste
hym selfe
?
what
can
be
imagined
more
miserable
than
this
man
,
which
hathe
suche
a
boucherie
,
and
slaughterhouse
with
in
his
,
owne
harte
?
what
feares
,
what
anguishes
,
Suche
is
the
custome
of
sinners
,
(
sayeth
he
)
that
they
supect
all
thinges
,
they
dowte
their
owne
shadowes
,
they
are
afeard
at
euery
litle
noyse
,
&
they
think
euery
man
that
cometh
towardes
them
,
to
come
against
them
.
If
men
talke
together
,
they
think
they
speak
of
their
sinnes
:
suche
a
thyng
sinne
is
,
as
it
bewrayeth
it selfe
,
though
no
man
accuse
yt
:
It
condemneth
it selfe
,
though
no
man
beare
witnesse
against
it
:
It
maketh
alwayes
the
sinner
fearfull
,
as
Iustice
doeth
the
contrarie
.
Heare
howe
the
scripture
doeth
describe
the
sinners
feare
,
and
the
iust
mans
'
libertie
The
wicked
man
flyeth
though
no
man
pursue
hym
(
sayeth
the
scripture
.
)
Whie
doeth
he
flye
yf
no
man
doe
pursue
him
?
Mary
,
for
that
he
hathe
within
his
conscience
an
accuser
purfueing
hym
,
whome
alwayes
he
carieth
aboute
with
hym
.
And
as
he
can
not
flye
from
hym selfe
:
so
can
he
not
flye
from
this
accuser
within
his
conscience
,
but
where
soeuer
he
goeth
,
he
is
purseued
and
whipped
by
the
same
,
and
his
wounde
is
incurab'e
.
But
the'
iust
man
is
nothing
so
:
The
iust
man
(
sayeth
Salamon
)
is
as
confident
as
a
lyon
.
Hitherto
are
Wherby
,
as
also
by
the
scriptures
alleaged
,
We
doe
glorie
in
our
tribulations
,
knoweing
that
tribulation
worketh
patience
,
and
patience
proofe
,
and
proofe
hoope
,
which
confoundeth
vs
not
.
This
is
our
most
strong
&
mightie
comfort
:
this
is
our
sure
Ancker
in
all
tempestuous
times
,
as
S.
Paul
sayeth
We
have
a
most
strong
〈◊〉
(
sayeth
he
)
which
doe
flye
vnto
the
hope
proposed
,
to
laye
handes
on
the
same
,
which
hope
we
holde
as
a
sure
and
firme
Ancker
of
our
my
trust
is
in
God
,
and
therfore
I
feare
〈◊〉
what
flesh
can
doe
vnto
me
.
Nay
further
with
holy
Iob
,
amiddest
But
now
,
as
the
holy
ghoste
sayethe
,
non
sic
impii
,
non
sic
.
The
wicked
can
not
saie
this
,
they
haue
no
parte
in
this
confidence
,
no
interest
in
this
consolation
:
Quia
spes
impiorum
spes
impiorum
abhominatio
animae
:
The
hope
of
wicked
deceauing
arme
of
man
:
euen
as
the
prophet
expresseth
in
their
persone
,
when
We
haue
put
a
lye
for
our
hope
:
That
is
,
we
haue
put
our
hope
in
thiges
transitorie
,
which
haue
deceaued
vs
And
this
is
yet
more
expressed
by
the
scripture
,
sayeing
,
the
hope
of
wicked
men
is
as
chaffe
,
whiche
the
wynde
bloweth
awaye
:
and
as
a
buble
of
water
whiche
a
storme
disperseth
:
and
as
the
smoke
which
the
wynde
bloweth
abrode
:
and
as
the
remembrance
of
a
gest
that
stayeth
but
one
daye
in
his
Inne
.
By
all
which
metaphores
,
the
holie
ghoste
expresseth
vnto
vs
,
bothe
the
vanitie
of
the
thinges
wherein
,
in
deede
the
wicked
doe
put
their
trust
,
and
howe
the
same
fayleth
them
,
after
a
litle
time
,
vppon
euery
small
occasion
of
aduersitie
that
falleth
owte
.
This
is
that
also
whiche
God
meaneth
when
he
so
stormeth
and
thundreth
against
those
which
goe
into
Egypt
for
helpe
,
&
dce
the
hope
of
wicked
men
shall
perishe
:
Iob
sayeth
,
the
hope
of
hypocrites
shall
parishe
,
calling
wicked
men
hypocrites
:
for
that
,
they
say
,
they
put
their
hope
in
God
,
where
as
in
deede
they
doe
put
it
in
the
world
.
Which
thing
,
beside
scripture
,
is
euident
also
by
experience
.
For
with
whome
doeth
the
wicked
man
consult
in
his
affayres
and
doubtes
?
with
God
principallie
,
or
with
the
worlde
?
whome
doeth
he
seeke
too
in
his
afflictiens
?
whome
doeth
he
call
vpon
in
his
syckenes
?
from
whome
hopeth
he
comfort
in
his
aduersities
?
to
whome
yeeldeth
he
thankes
in
his
prosperities
?
when
a
worldlye
man
taketh
in
hande
any
worke
of
importance
,
doeth
he
first
consult
with
God
,
about
the
euent
thereof
?
doeth
he
fall
downe
on
his
knees
,
and
aske
his
ayde
?
doeth
he
referre
it
wholie
or
principallie
vnto
his
honour
?
yf
he
doe
not
:
ho
we
can
he
hope
for
ayde
therein
at
his
handes
?
how
can
he
repayre
to
hym
for
assistance
in
the
daungers
and
lettes
that
fall
out
about
the
same
?
how
can
he
haue
any
confidence
in
hym
,
whiche
hathe
no
parte
at
all
in
that
woorke
?
It
is
hypocrisie
then
(
as
'
Iob
truelye
sayeth
)
for
this
man
to
affirme
that
his
confidence
is
in
God
:
whereas
in
deede
it
is
in
the
worlde
,
it
is
in
Pharao
,
yt
is
in
Egypt
,
yt
is
in
the
arme
of
man
,
it
is
in
a
lye
.
He
buyldeth
not
his
house
with
the
wyse
man
,
vpon
a
rocke
:
but
with
the
foole
,
vpon
the
sandes
:
and
therfore
(
as
Christ
well
assureth
him
)
when
the
rayne
shall
come
and
fluddes
descend
,
&
wyndes
blowe
,
&
al
together
shall
rushe
vpon
that
house
(
which
shal
be
at
the
hower
of
his
deathe
:
)
then
shall
this
house
fall
,
&
the
fall
of
yt
shal
be
great
.
Great
,
for
the
great
chaunge
which
he
shall
see
:
great
,
for
the
great
horroure
which
he
shall
conceaue
:
great
,
for
the
great
miserie
which
he
shall
suffer
:
greate
,
for
the
vnspekable
ioyes
of
heauen
lost
:
great
,
for
the
eternall
paynes
of
hell
fallen
into
:
great
euery
waye
,
assure
thy selfe
(
deare
brother
)
or
els
the
mouthe
of
God
wolde
neuer
haue
vsed
this
woorde
great
.
And
this
is
sufficient
for
the
first
reason
,
whye
the
hope
of
wicked
men
is
vayne
:
for
that
in
deede
they
putt
it
not
in
God
,
but
in
the
worlde
.
The
second
reason
is
for
that
,
albeit
they
should
put
their
hope
in
God
,
yet
(
lyuing
Brethren
yf
our
harte
reprehende
vs
not
,
then
haue
we
confidence
with
God
:
That
is
,
yf
our
harte
be
not
guyltie
of
wicked
lyfe
.
And
the
woordes
immediatlie
foloweing
doe
more
expresse
the
same
,
which
are
these
:
What
so
euer
we
aske
,
we
〈◊〉
of
hym
,
for
that
we
keepe
his
commaundementes
,
and
doe
those
thinges
whiche
are
pleasing
in
his
sight
.
The
same
confirmeth
S.
Paule
,
when
he
sayeth
,
that
the
end
of
Gods
commaundementes
is
charitie
,
from
a
pure
harte
and
a
good
conscience
:
Which
woordes
S.
Auston
expoundinge
in
diuers
places
of
his
woorkes
,
proueth
at
large
,
that
without
a
good
conscience
,
there
is
no
true
S.
Paul
(
sayeth
he
)
addeth
(
from
a
good
conscience
)
because
of
hope
:
for
he
which
hathe
the
scruple
of
an
euill
conscience
dispareth
to
attaine
that
which
he
beleeueth
.
And
agayne
.
Euery
mans
hope
is
in
his
owne
conscience
according
as
he
feeleth
hym selfe
to
loue
God
.
And
agayne
in
an
other
booke
,
the
Apostle
putteth
a
good
conscience
for
hope
:
for
he
onelie
hopeth
I
might
heere
repeate
a
greate
many
more
priuileges
,
and
prerogatiues
of
a
vertuouse
lyse
,
which
make
the
same
easie
,
pleasant
,
and
confortable
,
but
that
this
chapiter
groweth
to
be
long
:
and
therfore
I
will
onelie
touche
(
as
it
were
in
passing
bye
)
two
or
three
other
pointes
of
the
moste
principall
:
which
notwithstanding
wold
requyre
large
discourses
to
declare
the
same
,
according
to
their
dignities
.
And
the
first
is
the
inestimable
priuilege
of
libertie
&
freedome
,
If
you
abyde
in
my
commaundementes
,
Which
woordes
S.
Paul
as
it
were
expounding
,
sayeth
,
where
the
spirit
of
our
lord
And
this
freedome
is
meant
,
from
the
tyrannye
and
thraldome
of
our
corrupt
sensualitie
and
concupiscence
;
called
by
diuines
the
inferior
parte
of
our
minde
:
whereuto
the
wicked
are
so
in
thraldome
,
as
there
was
neuer
bondeman
so
in
thraldome
to
a
moste
cruell
,
and
mercilesse
tyrant
.
This
in
parte
may
be
conceaued
by
this
one
example
.
If
a
man
had
marryed
a
riche
,
beautifull
,
And
yf
you
will
see
in
deede
how
cruell
and
pytifull
this
seruitude
is
:
consider
Nether
is
it
onelie
in
this
one
point
of
carnall
lust
,
but
in
all
other
,
wherein
a
man
is
in
seruitude
to
this
tirant
,
and
her
passious
.
In
likewyse
he
that
serueth
this
ladie
doeth
not
S.
Peter
From
this
slaueriethen
are
the
vertuous
deliuered
,
by
the
power
of
Christ
,
and
his
assistance
:
in
so
muche
,
as
they
rule
ouer
their
passions
&
sensualitie
,
and
are
not
ruled
thereby
.
This
God
promised
by
the
prophet
Ezechiel
,
sayeing
.
And
they
shall
know
,
that
I
am
theyr
lorde
,
when
I
shall
breake
the
chaynes
of
their
yoke
,
and
shall
delyuer
them
from
the
power
of
those
,
that
ouer
ruled
them
before
.
And
this
benefit
holye
Dauid
acknowleged
in
hym selfe
,
when
he
vsed
these
moste
affectuouse
woordes
to
God
O
lorde
I
am
thy
seruant
,
I
am
thy
seruant
,
and
the
childe
of
thy
hand
thow
hast
broken
my
bandes
,
and
I
will
sacrifice
to
the
,
a
sacrifice
of
prayse
.
This
benesit
also
acknowleged
S.
Paul
,
when
he
sayed
,
that
our
olde
man
was
crucified
,
to
the
end
vnderstanding
by
the
olde
man
,
and
the
bodie
of
synne
,
our
concupiscence
,
mortified
by
the
grace
of
Christ
in
the
vertuouse
.
After
this
priuilege
of
freedome
,
foloweth
Pax
multa
diligentibus
legem
tuam
,
there
is
greate
peace
to
them
that
loue
thy
lawe
.
And
on
the
contrarye
syde
,
the
prophet
Esay
repeateth
this
sentence
often
from
God
,
non
est
pax
impiis
dicit
dominus
:
Our
lorde
And
an
other
prophet
saieth
of
the
same
,
men
.
Contrition
and
infelicitie
is
in
their
waies
,
and
they
haue
not
knowen
the
waye
of
peace
.
The
reason
of
this
difference
hathe
bene
declared
before
in
that
which
I
haue
noted
of
the
diuersitie
,
of
good
and
euill
men
touchinge
their
passions
.
For
the
vertuous
hauing
now
(
by
the
ayde
of
Christ
his
grace
)
subdewed
their
sayd
passions
,
doe
passe
on
their
lyfe
moste
sweetly
,
and
calmely
vnder
the
guyde
of
reason
,
without
any
pertuibatiōs
that
trouble
them
in
the
greatest
oocurrents
of
this
lyfe
But
the
wicked
men
not
hauing
mortified
geeue
geeue
,
and
neuer
say
hoe
.
As
for
example
:
when
is
the
ambitious
man
satisfied
with
honour
?
or
the
incontinent
man
with
carnalitie
?
or
the
couetous
man
with
money
?
neuer
truelie
:
&
therfore
as
that
mother
can
not
but
be
greatlie
afflicted
whiche
should
haue
many
children
cryeing
at
once
for
meate
,
she
hauynge
no
bread
at
all
to
breake
vnto
them
:
so
the
wicked
man
being
greedilie
called
vppon
without
ceasing
by
almoste
insinite
passions
to
yelde
them
their
desires
:
must
needes
be
vexed
and
pitifullie
tormented
,
especiallie
being
not
able
to
satisfie
anye
one
of
their
smallest
demaundes
.
An other
cause
of
vexation
is
,
for
that
these
passions
of
disordinate
concupiscence
,
be
often
times
contrarie
one
to
the
other
,
and
doe
demaunde
contrarie
thinges
,
representing
moste
lyuelie
the
confusion
of
Babel
:
where
one
tongue
spoke
against
an
other
,
&
spend
heere
:
But
the
passion
of
auarice
sayeth
,
holde
thy
handes
.
I
echerie
sayeth
,
venture
heere
:
But
pryde
sayeth
.
No
,
it
may
turne
thee
to
dishonoure
Anger
sayeth
,
reuenge
thy selfe
heere
:
But
ambition
sayeth
,
it
is
better
to
dissemble
.
And
finallie
,
heere
is
fullfilled
that
which
vidi
iniquitatem
&
coniradictionem
in
ciuitate
:
I
haue
seene
iniquitie
&
contradiction
in
the
selfe
same
citie
:
Iniquitie
,
for
that
all
the
demaundes
of
these
passions
are
moste
vniust
,
in
that
they
are
against
reason
her selfe
:
Contradiction
,
for
that
one
contradicteth
the
other
their
demaundes
.
From
all
which
miseries
God
hathe
delyuered
the
which
passeth
all
vnderstanding
,
as
the
Apostle
sayeth
,
and
which
the
worlde
can
nether
geue
nor
taste
And
these
many
causes
may
be
alleaged
now
(
beside
many
other
which
I
passe
ouer
)
to
iustifie
Christs
woordes
,
that
his
yoke
is
sweete
and
easie
:
to
witt
,
the
assistance
of
grace
,
the
loue
of
God
,
the
light
of
understanding
from
the
holye
ghoste
,
the
internall
consolation
of
the
mynde
,
the
quiet
of
conscience
,
the
confidence
thereof
proceeding
,
the
libertie
of
soule
and
bodie
,
with
the
sweete
rest
and
peace
of
our
spirites
,
bothe
towardes
,
God
,
towardes
our
neighboures
,
and
towardes
our selues
.
By
all
whiche
meanes
,
helpes
,
priuileges
&
singular
benefites
,
the
vertuous
are
assisted
aboue
the
wicked
,
as
hathe
bene
shewed
,
and
their
waye
made
easie
,
light
and
pleasant
.
To
which
also
we
may
adde
as
the
last
but
not
the
least
consort
,
the
expectation
of
rewarde
:
that
is
,
of
eternall
glorie
and
felicitie
The
wicked
man
being
deade
,
there
remayneth
no
more
hope
vnto
hym
.
Well
then
(
deare
brother
)
yf
all
these
thinges
be
so
:
what
should
staye
thee
nowe
at
lengthe
to
make
this
resolution
,
whiche
I
exhort
thee
vnto
?
wilt
thou
yet
saye
(
notwithstanding
all
this
)
that
the
matter
is
hard
,
and
the
waye
vnpleasant
?
or
wilt
thow
beleeue
other
that
tell
thee
so
,
thoughe
they
know
lesse
of
the
matter
than
thy selfe
?
beleeue
rather
the
woorde
and
promisse
of
And
for
that
,
thou
mayest
perhappes
replye
heere
,
and
saye
,
that
suche
men
are
not
where
thou
art
to
geue
this
testimonie
of
their
experience
:
I
can
&
doe
assure
thee
vpon
my
conscience
before
God
,
that
I
haue
talked
with
no
small
number
of
suche
my selfe
,
to
my
singular
comfort
in
beholding
the
strong
hand
and
exceeding
bountifullnesse
of
gods
sweetnes
towardes
them
in
this
case
.
Oh
deare
brother
,
no
tongue
can
expresse
what
I
haue
seene
herein
:
and
yet
sawe
I
not
the
least
parte
of
that
whiche
they
felte
.
But
yet
this
maye
I
saye
,
that
those
which
attend
in
the
Catholique
Curche
,
to
deale
with
soules
in
the
holie
sacrament
of
confession
,
are
in
deede
those
,
wherof
the
prophet
sayeth
,
that
they
voorke
in
multitudes
of
waters
,
&
doe
see
the
maruailes
of
God
in
the
depthe
:
In
the
depthe
(
I
saye
)
of
mens
consciences
vttered
with
infinite
multitudes
of
teares
,
when
God
toucheth
the
same
with
his
holy
grace
.
Beleeue
me
(
good
reader
,
)
for
I
speake
in
trueth
before
our
Lord
I
esus
,
I
haue
seene
so
great
and
exceeding
consolations
in
diuers
great
synners
after
their
conuersion
,
as
no
harte
can
almoste
conceaue
:
and
the
hartes
which
receaued
them
,
were
hardlie
able
to
contayno
the
same
:
so
abundantlie
stylled
downe
that
heanenlie
dewe
from
the
moste
liberall
and
bowntefull
hand
of
God
.
And
that
this
may
not
seme
straunge
vnto
thee
:
thou
must
knowe
,
that
it
is
recorded
of
one
holy
man
O
Lord
retyre
thy
hand
from
me
a
litle
,
for
that
my
hart
is
not
able
to
receaue
so
extreeme
ioye
.
And
But
yet
,
yf
all
this
can
not
moue
thee
,
but
that
thou
wilt
still
remayne
in
thy
distrust
:
heare
the
testimonie
of
one
,
whome
I
am
sure
thou
wilt
not
discredit
,
especiallie
speaking
of
his
owne
experience
in
him selfe
:
And
this
is
the
holye
martyr
and
doctor
S.
Cyprian
,
Accipe
quod
sentitur
anteque
discitur
,
&c.
Take
that
,
which
is
first
felte
before
yt
be
learned
:
&
so
foloweth
on
with
a
large
discourso
,
sheweing
that
he
proued
now
by
experience
,
which
he
coulde
neuer
beleeue
before
his
conuersion
,
thoghe
God
had
promised
the
O
lord
who
is
lyke
vnto
thee
?
thow
hast
broken
my
chaynes
,
and
I
will
sacrifice
to
thee
a
sacrifice
of
thankesgeuing
.
These
chaines
were
the
chaines
My
counsaile
should
be
therfore
(
gentle
reader
)
that
seyng
thou
hast
so
manye
testimonies
,
examples
,
reasones
,
and
promises
of
this
matter
:
thow
shouldest
at
least
,
proue
once
,
by
thyne
owne
experience
,
whether
this
thing
be
true
or
no
:
especiallie
seying
it
is
a
matter
of
so
great
importance
,
&
so
worthie
thy
triall
:
that
is
,
concerning
so
neare
thy
eternall
saluation
as
it
dothe
.
If
a
meane
felowe
should
come
vnto
thee
,
and
offer
for
hazarding
of
one
crowne
of
golde
to
make
thee
a
thowsand
by
Alchymie
:
thogh
thou
shouldest
suspect
hym
for
a
cousiner
:
yet
the
hope
of
gayne
being
so
great
:
and
the
aduenture
,
of
so
small
losse
:
thou
woldest
goe
nighe
for
once
,
to
proue
the
matter
.
And
how
muche
more
shouldest
thow
doe
it
in
this
case
,
where
by
proofe
thow
canste
leese
nothinge
:
and
if
thow
speede
well
,
thow
mayest
gayne
as
muche
as
the
euerlastinge
ioye
of
heauen
is
woorthe
?
But
yet
heere
by
the
way
I
may
not
lett
My
sonne
when
thow
art
to
come
to
the
seruice
of
God
,
stand
fast
in
iustice
and
in
feare
,
and
prepare
thy
mynde
unto
temptation
.
And
the
reason
of
this
is
,
for
that
And
now
yf
thow
woldest
haue
a
lyuelie
example
of
all
this
that
I
haue
sayed
before
,
I
could
alleage
thee
many
:
but
for
breuities
wherof
he
writeth
thus
.
What
dyd
I
not
say
against
my selfe
in
this
conflict
?
how
dyd
I
beate
and
whyppe
my
owne
soule
,
to
make
her
folow
thee
(
o
lord
?
)
But
she
helde
backe
:
she
refused
,
and
excused
her selfe
:
and
when
all
her
argumentes
were
conuicted
,
she
remained
trembling
and
fearing
as
deathe
to
be
restrayned
from
her
loose
custome
of
sinne
:
wherby
she
consumed
her selfe
euen
vnto
death
.
After
this
he
went
into
a
garden
What
is
this
?
(
Alipius
)
what
suffer
we
vnder
the
tyrannie
of
synne
?
vnlearned
men
(
suche
as
Anthonie
and
other
)
doe
take
heauen
by
violence
:
and
we
with
all
our
learninge
,
without
hartes
,
beholde
,
how
we
lye
groueling
in
fleshe
and
bloode
?
And
he
goeth
forwarde
in
that
place
,
sheweing
the
wounderfull
and
almoste
incredible
tribulations
that
he
had
in
this
fight
,
that
daie
.
After
this
,
he
went
further
into
an
orcharde
:
and
there
he
had
yet
a
greater
conflict
.
For
Demities
ne
nos
,
&
a
momento
isto
non
eximus
tecum
vltra
in
aeternum
?
&c.
What
,
wilt
thou
departe
from
vs
?
and
shall
not
we
be
with
thee
,
no
more
for
euer
,
after
this
moment
?
shall
it
not
be
lawfull
for
the
to-doe
this
&
that
,
no
more
hereafter
?
And
then
(
sayeth
S.
Austen
.
)
O
Lorde
,
turne
from
the
mynde
of
thy
seruant
,
to
think
of
that
,
whiche
they
obiected
to
my
soule
.
What
filthe
,
what
shamefull
pleasures
dyd
they
lay
before
myne
eyes
!
At
lengthe
he
sayethe
Et
tis
domine
,
vsquequo
?
quam
diu
?
quam
diu
,
cras
,
&
cras
?
quare
non
modo
?
quare
non
hac
hora
finis
est
turpitudinis
meae
?
O
Lorde
,
how
long
wilt
thou
suffer
me
thus
?
how
long
,
how
long
,
shall
I
saye
to
morow
,
to
morow
?
why
shoulde
I
not
doe
it
now
?
whie
should
there
not
be
an
end
of
my
filthie
lyfe
,
euen
at
this
hower
?
And
after
this
foloweth
his
finall
and
miraculous
conuersion
,
together
with
the
conuersion
of
Alipius
,
his
companion
:
which
because
it
is
sett
downe
breeflie
by
hym selfe
:
I
will
recite
his
owne
woordes
,
which
are
,
as
foloweth
immediatlie
vpon
those
that
went
before
,
I
dyd
talke
this
to
God
,
and
dyd
weepe
take
vpp
,
and
reade
:
take
vp
and
reae
:
And
streight
wayes
;
I
chaunging
my
countenance
,
beganne
to
think
moste
earnestlye
withe
my selfe
,
whether
children
were
wont
to
sing
any
such
thing
,
in
any
kinde
of
game
that
they
vsed
:
but
I
could
neuer
remember
,
that
I
had
heard
any
such
thing
before
.
Wherfore
repressing
the
force
of
my
teares
:
I
rose
vp
,
interpreting
no
other
thing
,
but
that
this
voyce
came
from
heauen
,
to
bydde
me
open
the
booke
that
I
had
with
me
(
which
was
S.
Paules
epistles
)
&
to
reade
the
first
chapiter
that
I
shoulde
finde
.
For
I
had
heard
before
of
S.
Anthonye
,
how
he
Goe
and
sell
all
thou
hast
,
and
geue
to
the
poore
,
and
thou
shalt
haue
a
treasure
in
heauen
,
and
come
and
folowe
me
.
Which
Not
in
banquettinges
,
or
in
dronkennes
:
not
in
wantonnes
,
and
chamber
workes
:
not
in
contention
and
emulation
:
but
doe
you
put
on
our
Lorde
Iesus
Christ
.
and
doe
you
not
performe
the
prouidence
of
fleshe
,
in
concupiscences
.
Further
than
this
sentence
I
wolde
not
reade
:
nether
was
it
needfull
.
For
presentlie
with
the
end
of
this
sentence
,
as
yf
the
light
of
securitie
had
bene
poured
into
my
hart
:
all
the
darkenes
of
my
doutfullnes
fledd
away
.
Where
vpon
,
putting
in
my
finger
,
or
some
other
signe
,
(
which
now
I
remember
not
,
)
vpon
the
place
:
I
closed
the
booke
,
and
with
a
quiet
countenance
opened
the
whole
matter
to
Alipius
.
And
he
by
this
meanes
,
vttered
also
that
whiche
now
wroght
in
hym
,
(
which
I
before
knew
not
:
)
he
desired
that
he
might
see
what
I
had
redde
:
&
I
shewed
hym
.
He
marked
it
all
,
and
went
further
also
than
I
had
redde
.
For
it
folowed
in
S.
Paul
,
(
which
I
knew
not
)
take
vnto
you
hym
,
that
is
yet
weake
in
faith
.
Whiche
sayeing
,
Alipius
applied
vnto
hym selfe
,
&
opened
his
whole
state
of
doutefulnes
,
vnto
me
.
But
by
this
ad
monition
of
S.
Paul
,
he
was
established
,
&
was
ioyned
to
me
in
my
good
purpose
,
but
yet
calmelie
,
and
without
any
troublesome
cunctation
,
according
to
his
nature
and
maners
,
wherby
he
differed
alwayes
greatlie
from
me
,
in
the
better
parte
.
After
this
we
went
in
together
,
to
my
[
*
](A09062-e21440-b)
*
Her
name
was
monica
,
a
verie
holy
we
man
as
he
sheweth
Li.
9.
c.
9.
10.
11.
12.
13.
mo
ther
:
we
tell
her
the
matter
:
she
reioyseth
:
we
recite
vnto
her
the
whole
order
of
the
thyng
:
she
exulteth
and
triumpheth
,
&
blesseth
thee
(
o
Lorde
,
whiche
art
more
strong
&
liberall
than
we
can
aske
or
vnderstand
,
)
for
that
sue
sawe
now
,
much
more
graunted
to
her
from
thee
,
touching
me
,
than
she
was
wont
to
aske
with
her
pittifull
and
lamentable
sighes
.
For
thou
.
haddest
so
conuerted
me
now
to
thee
,
that
I
nether
soght
for
wyfe
,
nor
any
other
hope
at
all
,
of
this
world
:
lyuing
and
abyding
in
that
[
*
](A09062-e21450-b)
*
This
was
the
religious
rule
of
monasticall
lyfe
whiche
S.
Austen
after
pro
fessed
.
pos
sid.
in
vita
Augu.
rule
of
fayeth
,
in
which
thou
dyddest
reueale
me
vnto
her
,
so
many
yeres
before
.
And
so
thou
diddest
turne
her
sorow
now
,
into
more
abundant
ioye
,
than
she
could
wishe
:
and
into
muche
more
deare
and
chaste
ioye
,
than
shee
could
require
,
by
my
childeren
,
her
nepheues
,
yf
I
had
taken
wyfe
.
O
Lorde
,
I
am
thy
seruant
,
I
am
now
thy
seruant
,
&
chylde
of
thy
handmayde
:
thou
hast
broken
my
chaynes
,
and
I
will
sacrifice
to
thee
therfore
,
a
sacrifice
of
prayse
.
Let
my
harte
and
tongue
prayse
the
:
and
let
my
bones
say
to
thee
.
O
Lorde
,
whoe
is
lyke
vnto
thee
?
Lett
them
saye
it
(
o
Lord
,
)
and
doe
thou
answere
,
(
I
beseeche
thee
,
)
and
saye
to
my
soule
:
I
am
thy
saluation
.
Hither
to
are
S.
Austens
woordes
.
In
this
maruailous
example
of
this
famous
mans
conuersion
,
there
be
diuers
things
to
be
noted
,
bothe
for
our
comfort
,
and
also
for
our
instruction
.
First
is
to
be
marked
,
the
great
conflict
he
had
with
his
ghostelye
enemye
,
before
he
could
gett
owt
of
his
possession
and
dominion
:
which
was
so
much
the
more
(
no
dowt
:
)
for
that
he
was
to
be
so
greate
a
pillar
afterward
in
godes
churche
.
And
we
see
,
Alipius
founde
not
so
great
resistance
:
for
that
the
enemye
sawe
there
was
muche
lesse
in
hym
,
to
hurt
his
kyngdome
,
than
in
Austen
:
which
ought
greatlie
to
animate
them
,
that
feele
greate
resistance
,
and
Secondlye
is
to
be
noted
,
that
althoghe
this
man
had
moste
strong
passions
,
before
his
conuersion
,
and
that
in
the
greatest
,
and
moste
incurable
diseases
,
whiche
commonlie
afflict
worldlye
men
:
as
in
ambition
,
couetousnes
,
and
sinnes
of
the
fleshe
,
(
as
hym selfe
I
could
not
be
satisfied
(
o
Lorde
)
in
those
dayes
,
with
the
Fourethlie
is
to
be
noted
for
our
instruction
And
heere
by
this
occasion
I
may
not
Christ
sayeth
vnto
vs
:
take
my
yoke
,
you
shall
fynd
rest
.
This
is
a
maruailous
noueltie
,
but
that
it
cometh
from
him
which
maketh
all
things
new
.
He
that
taketh
vpp
a
yoke
,
findeth
rest
:
he
that
leaueth
all
,
findeth
a
hundred
tymes
so
muche
.
He
knew
well
this
(
I
meane
that
man
according
to
the
hart
of
God
)
whiche
Dothe
the
seate
of
iniquitie
cleaue
to
thee
(
o
lorde
(
whiche
faignest
a
laboure
in
thy
commaundement
?
is
not
this
a
faigned
laboure
(
deare
bretheren
)
in
a
commaundement
(
I
meane
)
a
light
burden
,
a
sweete
yoke
,
an
anoynted
crosse
?
so
in
olde
time
take
thy
sone
Isaac
,
uvhome
thou
louest
,
and
offer
hym
to
me
in
sacrifice
.
This
was
a
faigned
labour
in
a
commaundement
.
For
Isaac
being
offered
,
he
was
not
killed
,
but
sanctified
therby
.
Thou
therfore
,
if
thou
heare
the
voyce
of
God
within
thy
hart
,
willing
thee
to
offer
vp
Isaac
(
whiche
signifieth
ioye
or
laughter
)
:
feare
not
to
obey
yt
faithefullye
,
and
constantlie
:
what
so
euer
thy
corrupt
affection
iudgeth
of
the
matter
,
be
thow
secure
:
Not
Isaac
,
but
the
Ramme
shall
die
for
yt
:
Thy
Ioie
shall
not
perishe
,
but
thy
stubburnes
onclie
,
whose
hornes
are
entangled
with
thornes
,
and
can
not
be
in
thee
,
without
the
prickynges
of
anxietie
.
Thy
lorde
dothe
but
tempt
the
,
as
he
dyd
Abraham
,
to
see
what
thow
wilt
doe
.
Isaac
(
that
is
thy
ioye
in
this
lyfe
)
shall
not
die
,
as
thow
imaginest
,
but
shall
lyue
:
one
ie
he
must
be
lyfted
vpp
,
vppon
the
wood
,
to
the
end
,
thy
ioye
may
be
on
highe
,
and
that
thow
maiest
glorie
,
not
in
thy
owne
fleshe
,
but
onelie
in
the
crosse
of
thy
lorde
,
by
whome
thy selfe
also
art
crucified
:
crucified
,
Of
the
second
impediment
,
whiche
is
persecution
,
affliction
,
and
tribulation
,
wherby
many
men
are
kept
from
the
seruice
of
God
.
CHAP.
II.
MAny
there
are
in
the
worlde
abrode
who
:
ether
vpon
these
considerations
before
layde
doune
:
or
for
that
,
they
see
some
good
men
to
lyue
as
merylye
as
them selues
are
content
to
yeeld
this
muche
,
that
in
verye
deed
they
esteeme
vertouse
lyfe
to
be
pleasant
enough
,
to
such
as
are
once
entered
in
thervnto
.
And
that
in
good
soothe
,
for
their
owne
partes
,
they
could
be
content
to
folowe
the
fame
,
yf
they
might
doe
it
wyth
quiet
and
peace
of
all
handes
:
Mary
to
request
them
vnto
yt
in
such
tyme
or
place
,
or
with
such
order
and
circumstances
,
as
tribulation
,
affliction
,
or
persecution
may
fall
vpon
them
,
for
the
same
:
they
think
it
a
matter
vnreasonable
,
to
be
demaunded
,
and
them selues
verie
excusable
,
bothe
before
God
,
and
man
,
for
refusing
it
.
But
this
excuse
is
no
better
,
than
the
other
goyng
before
,
of
the
pretended
difficultie
:
for
that
it
standeth
vpon
a
false
ground
,
as
also
vppon
an
vniust
illation
,
made
vppon
that
grounde
.
The
ground
is
this
,
that
a
man
maye
,
lyue
vertuouslie
,
and
serue
God
truelie
,
with
all
worldlie
ease
,
and
without
any
affliction
,
tribulation
,
or
persecution
:
whiche
is
false
.
For
that
,
albeit
externall
contradictions
and
persecutions
be
more
in
one
tyme
than
in
an
other
:
more
in
this
place
,
than
in
that
:
yet
can
there
not
be
any
time
or
place
without
some
,
bothe
externall
&
internall
.
Which
althoghe
(
as
I
haue
shewed
before
)
in
respect
of
the
manyfolde
helpes
and
consolations
sent
from
God
in
counterpoyze
of
the
same
,
they
seeme
not
heauye
nor
vnpleasant
vnto
the
godlie
:
yet
are
they
in
them selues
bothe
great
and
weightie
,
as
wolde
appeare
yf
they
fell
vpon
the
wicked
and
impatient
.
Secondlie
,
the
illation
made
vpon
this
grounde
,
is
vniust
:
for
that
it
alleageth
tribulation
,
as
a
sufficient
reason
to
abandone
gods
seruice
,
whiche
God
hym selfe
hathe
ordained
for
a
meane
to
the
contrary
effect
:
that
is
,
to
draw
men
therby
And
touching
the
first
,
there
needeth
In
your
patience
shall
you
possesse
your
soules
:
That
is
,
by
suffering
patientlie
in
All
those
that
uuill
lyue
godlie
in
Iesus
Christ
,
shall
suffer
persecution
.
Yf
all
,
then
none
can
be
excepted
.
And
to
signifie
that
we
of
necessitie
must
enter
into
the
kingdome
of
god
,
by
many
tribulations
:
vsing
the
woorde
oportet
,
whiche
signifieth
a
certaine
necessitie
.
And
Christ
him selfe
yet
more
reuealeth
this
secret
,
when
he
that
he
chastyneth
all
those
uvhome
he
loueth
:
Whiche
woordes
S.
Paul
as
it
were
expounding
to
the
hebrewes
flagellat
omnem
filium
quem
recipit
.
He
whippeth
euery
childe
whome
he
receaueth
.
And
S.
Paul
vrgeth
this
matter
so
sarre
in
that
place
,
as
he
affirmeth
playnlie
all
those
Yf
we
suffer
Wherin
also
concurreth
holye
Dauid
,
when
be
sayeth
,
Multae
tribulationer
The
same
might
be
proued
by
many
other
meanes
,
as
by
that
,
Christ
sayeth
.
He
came
not
to
bringe
peace
,
but
the
sword
into
the
uvoorld
.
Also
by
that
S.
Paul
saieth
.
That
no
man
can
be
crowned
except
he
fight
laufullie
.
But
how
can
we
fight
,
yf
we
haue
no
enemie
to
oppugne
vs
?
The
same
signifieth
Christ
in
the
Apocalips
,
The
verie
same
also
may
beshewed
by
thou
were
a
man
gratefull
to
God
,
it
uvas
of
necessitie
that
this
tentation
should
proue
thee
.
Beholde
the
necessitie
of
afflictions
to
good
men
.
I
might
adde
to
this
,
the
example
of
Dauid
and
others
:
but
that
S.
Paul
geueth
a
generall
testimonie
of
all
the
saintes
of
the
olde
That
some
were
racked
,
some
reproched
,
some
whipped
,
some
chained
,
some
imprisoned
:
other
were
stoned
,
cutt
in
peeces
,
rempted
,
&
slayne
with
the
swoorde
:
some
went
about
in
heare
clothe
,
in
skynnes
of
goates
,
in
great
neede
,
pressed
&
afflicted
:
wandering
and
hyding
them selues
in
wildernesses
,
in
hilles
,
in
caues
,
and
holes
vnder
grounde
,
the
worlde
not
beynge
woorthie
of
them
.
Of
all
whiche
he
pronounceth
this
comfortable
sentence
,
to
be
noted
of
all
men
:
Non
suscipientes
redemptionem
,
vt
meliorem
inuenirent
resurrectionem
:
That
is
,
God
wolde
not
delyuer
them
from
these
afflictions
in
this
lyfe
,
to
the
end
their
resurrection
&
rewarde
in
the
lyfe
to
come
might
be
more
glorious
.
And
this
of
the
saintes
of
the
olde
testament
.
But
now
in
the
new
testament
,
founded
expresselie
vpon
the
crosse
,
the
matter
standeth
much
more
playne
,
&
that
with
great
reason
.
that
the
seruante
hathe
not
priuilege
aboue
his
maister
:
It
must
nedes
folowe
,
that
all
haue
that
the
svuoorde
of
tribulations
should
passe
her
harte
,
signifieing
therby
,
the
extreme
afflictions
that
she
felt
afterward
in
the
death
of
her
sonne
,
and
other
miseries
heaped
vpon
her
.
Of
the
Apostles
it
is
euident
,
that
besyde
all
the
laboures
,
trauailes
,
needes
,
sufferinges
,
persecutions
and
calamities
'
which
were
infinite
,
and
in
mans
sight
intolerable
,
(
yf
we
beleeue
S.
Paul
recounting
the
He
that
taketh
not
vp
his
crosse
and
foloweth
me
,
is
not
woorthie
of
me
.
By
which
,
is
resolued
playnelie
,
that
there
is
no
saluation
now
to
be
had
,
but
onelye
for
them
that
take
vp
(
that
is
doe
beare
willinglie
)
theyr
propper
crosses
,
and
therwith
doe
folowe
theyr
captaine
,
walking
on
with
his
crosse
on
his
shoulders
before
them
.
But
heere
perhappes
some
man
may
they
are
not
in
the
laboure
of
other
men
,
nor
yet
uvhipped
and
punished
as
others
are
.
And
therfore
pryde
possessed
them
,
and
they
were
couered
with
iniquitie
and
impietie
:
and
their
iniquitie
proceeded
of
their
fatnesse
,
or
abundance
.
Beside
this
,
thoghe
men
suffered
nothing
in
this
lyfe
,
yet
(
as
saint
Austen
largelye
proueth
:
)
yf
they
dyed
out
of
the
state
of
mortall
sinne
:
they
might
be
saued
shall
Second
:
ie
,
I
answer
,
that
there
is
no
suche
tyme
&
place
so
voyde
of
tribulation
,
but
that
there
is
allwayes
a
crosse
to
be
founde
,
for
them
that
will
take
yt
vp
.
For
ether
is
there
pouertie
,
siknesse
,
slaunder
,
enemitie
,
iniurie
,
contradiction
,
or
some
lyke
affliction
offered
continually
.
For
that
,
those
men
neuer
want
in
the
world
,
wherof
the
prophet
sayed
:
These
that
doe
render
euill
for
good
,
dyd
detract
from
me
,
for
that
I
folouved
goodnesse
.
At
the
leastwyse
,
there
neuer
want
those
domesticall
enemyes
,
of
which
Christ
Touching
the
second
,
whye
God
wolde
haue
this
matter
so
:
yt
were
sufficient
to
answere
,
that
yt
pleased
hym
best
so
,
without
seeking
any
further
reason
of
his
meaninge
heerein
:
euen
as
it
pleased
him
,
without
all
reason
in
oure
syght
,
to
abase
his
sonne
so
much
,
as
to
send
hym
hyther
into
this
world
to
suffer
and
dye
for
vs
:
Or
yf
we
will
needes
haue
a
reason
hereof
:
this
one
myght
be
sufficient
for
all
:
that
seynge
we
looke
for
so
great
a
glorie
as
we
doe
:
we
should
laboure
a
litle
first
for
the
same
,
and
so
shewe
our selues
woorthie
of
gods
fauoure
,
and
exaltation
.
But
yet
,
for
that
yt
hath
pleased
his
diuine
maiestie
,
not
onelye
to
open
vnto
vs
his
will
and
determination
for
our
suffering
in
this
lyfe
:
but
also
diuers
reasons
of
his
moste
holy
purpose
&
pleasure
therin
,
for
our
further
encouragement
and
consolation
which
doe
suffer
:
I
will
in
this
place
repeate
some
of
the
same
,
for
declaration
of
his
exceeding
great
loue
,
and
fatherlie
care
towardes
vs
.
The
first
cause
then
,
and
the
most
principall
,
is
to
encrease
therby
our
merite
&
glorie
in
the
lyfe
to
come
.
For
hauing
appointed
by
his
eternall
wisdome
and
iustice
,
that
none
shall
be
crowned
there
,
but
according
to
the
to
Witt
,
that
they
receaued
no
redemption
from
their
miseries
in
this
world
,
to
the
end
they
might
find
a
better
resurrection
in
the
world
to
come
.
This
also
meant
Christ
expresselie
when
Happie
are
they
which
suffer
persecution
,
for
theyrs
is
the
kyngdome
of
heauen
:
happie
are
you
when
men
speake
euell
,
and
persecute
you
&c.
reioyse
and
be
glad
(
I
saye
,
)
for
that
your
rewarde
is
greate
in
heauen
.
Hither
also
doe
appertaine
all
those
promyses
:
of
gayning
lyfe
by
leesing
lyfe
:
of
,
receauing
a
hundred
for
one
,
and
a
litle
and
short
tribulation
in
this
lyfe
worketh
a
weight
of
glorie
aboue
all
measure
in
the
hyght
of
heauen
.
The
second
cause
why
God
appoynted
We
are
punished
of
God
,
to
the
end
we
should
not
be
damned
with
this
world
.
Euen
then
,
as
a
Nurse
,
that
to
weane
her
child
from
the
lykyng
of
her
mylke
,
dothe
anoynte
her
teat
with
Alloes
,
or
some
other
suche
bytter
thing
:
so
our
mercyfull
father
,
that
wolde
retire
vs
from
the
loue
of
worldlie
delytes
,
whereby
infinite
men
doe
perish
dayly
,
vseth
to
send
tribulation
:
whiche
of
all
other
thinges
hathe
moste
force
to
woorke
that
effect
:
as
we
see
in
the
example
of
the
prodigall
sonne
,
whoe
could
by
no
meanes
be
stayed
from
his
pleasures
,
Thirdlie
,
God
vseth
tribulation
as
a
most
affliction
geueth
vnderstanding
.
the
rodde
bryngeth
uvisdome
.
This
was
shewed
in
figure
,
when
the
sight
of
Tobie
was
restored
We
suffer
those
thinges
woorthely
,
for
that
we
synned
against
our
brother
.
And
as
tribulation
bryngeth
this
light
,
whereby
we
see
our
owne
defectes
:
so
helpeth
yt
greatlie
to
remoue
and
cure
the
same
:
wherin
it
may
be
well
lykened
vnto
the
rodde
of
Moyses
.
For
as
that
rodde
strikinge
the
harde
rockes
,
hrought
foorth
water
,
as
In
tyme
of
tribulation
thou
forgeuest
sinnes
.
And
for
lyke
effect
,
it
is
compared
I
will
trye
thee
by
fyre
to
the
quick
(
sayeth
God
to
a
sinner
by
Esay
the
prophet
)
and
I
will
take
awaye
all
thy
tynne
,
and
refuse
metall
.
And
againe
by
Ieremie
,
I
will
melt
them
,
and
trye
them
by
fire
.
This
he
meant
of
the
fyre
of
tribulation
,
whose
propertie
is
(
according
as
the
scripture
saythe
)
to
purge
and
fyne
the
soule
,
as
fyre
purgeth
and
This
God
declareth
by
the
prophet
Ezechiel
,
sayeing
,
This
also
God
instructeth
a
man
by
discipline
(
or
correction
)
to
the
end
he
may
turne
hym
from
the
thinges
that
he
hath
done
,
and
deliuer
hym
from
pryde
:
(
whiche
is
vnderstoode
of
his
synfull
actes
,
)
he
addeth
a
litle
after
,
the
maner
of
this
purgation
,
sayeing
,
his
fleshe
being
consumed
by
punishementes
,
let
hym
returne
agayne
to
the
dayes
of
his
youthe
:
That
is
,
all
his
fleshlie
humours
and
passions
being
now
consumed
by
punishementes
and
tribulations
,
let
hym
begynne
to
lyue
agayne
in
suche
puritie
of
soule
,
as
he
dyd
at
the
begynning
of
his
youthe
,
before
he
had
contracted
these
euill
humours
&
diseases
.
Nether
onelie
is
tribulation
a
strong
medicine
to
heale
sinne
:
and
to
purge
awaye
the
the
discipline
(
o
Lorde
)
hathe
corrected
me
for
euermore
:
That
is
,
it
hathe
made
me
wary
,
and
wachefull
,
not
to
committ
sinne
agayne
,
according
as
the
scripture
sayeth
in
an
other
place
:
A
greuous
infirmitie
or
affliction
For
whiche
cause
the
prophet
Ieremie
calleth
tribulation
,
virgam
I
uvil
hedge
in
thy
waye
withe
thornes
:
That
is
,
I
will
so
close
thy
lyfe
on
euerie
side
with
the
remembrance
and
feare
of
affliction
,
that
thou
shalt
not
dare
to
treade
a-wrie
,
lest
thou
treade
vpon
a
thorne
.
All
whiche
good
Dauid
expresseth
before
I
was
humbled
and
broght
lowe
by
affliction
,
I
did
sinne
and
offend
the
(
o
Lord
:
)
but
after
that
tyme
,
I
haue
kept
thy
commaundementes
.
Of
this
also
appeareth
an
other
cause
,
wold
to
God
some
man
wolde
now
beforehand
,
prouide
for
my
head
abundance
of
waters
,
and
to
myne
eyes
a
fountayne
of
teares
:
for
so
happely
the
burning
fyre
should
take
no
holde
,
where
running
teares
had
clensed
before
.
And
the
reason
of
this
is
,
(
as
that
holy
man
hym selfe
noteth
after
)
for
that
God
hathe
sayd
by
Naum
the
prophet
,
I
haue
afflicted
the
once
,
and
I
will
not
affiicte
thee
agayne
:
there
shall
not
come
from
me
a
double
tribulation
.
Sixthelie
,
God
sendeth
tribulation
vpon
Thou
shaltremēbre
how
thy
God
ledde
thee
fortie
yeres
about
the
desert
to
afflict
thee
,
and
tempt
thee
:
to
the
end
it
might
appeare
what
was
in
thy
hart
:
whether
thou
woldest
keepe
his
c̄omaundementes
or
no.
And
agayne
,
a
fewe
chapiters
after
:
Your
God
and
Lorde
dothe
tempt
you
,
to
the
end
it
may
be
manifest
whether
you
loue
him
or
no
,
with
all
your
hart
and
with
all
your
soule
.
In
whiche
sense
,
also
the
scripture
sayeth
of
Ezechias
,
after
many
prayses
geuen
vnto
hym
,
that
God
left
hym
for
a
tyme
to
be
tempted
,
that
the
thoughtes
of
his
hart
might
therby
be
made
manyseftie
.
And
Thou
hast
proued
vs
(
o
lord
)
thou
hast
examined
vs
by
fyre
:
thou
hast
layed
tribulation
vppon
our
backes
,
and
hast
broght
men
vpon
our
heades
.
And
yet
how
well
he
lyked
of
this
matter
,
he
signifieth
,
when
he
calleth
for
more
therof
in
an
other
place
:
sayeing
,
Trye
me
(
o
Lorde
)
and
tempt
me
:
burne
my
reynes
and
hart
within
me
.
That
is
,
trye
me
by
the
way
of
tribulation
and
persecution
:
searche
out
the
secretes
of
my
hart
and
reynes
:
let
the
world
see
whether
I
will
sticke
to
thee
in
aduersitie
or
no.
Thus
sayed
that
holie
prophet
,
well
knoweing
that
whiche
in
an
other
place
the
holie
ghoste
vttereth
:
that
as
the
fornace
tryeth
the
potters
vesselles
,
so
tribulation
tryeth
men
.
For
as
the
sounde
vesselles
onelie
,
do
holde
when
they
come
to
the
fornace
,
and
those
whiche
are
crased
doe
breake
in
peeces
:
so
in
tyme
of
tribulation
&
persecution
,
the
vertuous
onelie
stand
to
yt
,
and
the
counterfeit
bewraye
them selues
:
according
to
the
sayeing
of
Christ
:
In
tempere
tentationis
The
seuenth
reason
,
whye
God
layeth
I
will
draw
them
vnto
me
,
in
the
ropes
of
Adam
,
in
the
chaynes
ofloue
,
and
will
seeme
vnto
them
as
thoughe
I
raysed
a
yoke
vpon
their
iaw
bones
.
By
the
ropes
of
Adam
,
he
meaneth
affliction
,
wherby
he
drewe
Adam
to
knowe
hym selfe
:
as
also
appeareth
by
that
he
addethe
of
the
heauy
yoke
of
tribulation
,
whiche
he
will
laye
vppon
the
heades
and
faces
of
his
seruantes
,
as
chaynes
of
loue
,
therby
to
draw
them
vnto
hym
.
This
chayne
had
O
lorde
thouv
art
my
refuge
from
the
tribulation
of
sinners
.
As
also
those
wherof
Esay
sayeth
,
they
sought
the
out
(
o
lorde
)
in
theyr
affliction
.
Also
those
of
whome
Dauid
sayed
,
Infirmities
were
multiplied
vpon
them
,
and
after
that
,
they
made
haste
to
come
.
And
God
sayeth
generallie
of
all
good
men
:
They
will
ryse
betimes
in
the
morninge
,
and
come
to
me
in
their
tribulation
.
Wherfore
holy
kyng
Dauid
desiring
to
doe
Fyll
theyr
faces
(
o
lorde
)
with
shame
,
and
confusion
,
and
then
will
they
seek
vnto
thy
name
.
And
this
is
true
(
as
I
sayde
)
in
the
elect
and
chosen
seruantes
of
God
:
but
in
the
reprobate
,
this
rope
draweth
not
,
this
yoke
holdeth
not
,
nor
dothe
this
chayne
of
loue
wynne
them
vnto
God
:
wherof
God
hym selfe
complaineth
,
sayeing
,
In
vayne
haue
I
strycken
your
children
,
for
they
haue
not
receaued
my
discipline
.
And
agayne
the
prophet
Ieremie
sayethe
of
them
to
God
,
thow
hast
crushed
them
and
they
haue
refused
to
receaue
thy
discipline
:
they
haue
hardened
theyr
faces
euen
as
a
rocke
,
and
will
not
returne
to
thee
.
Beholde
,
they
haue
rent
the
yoke
,
and
broken
the
chaynes
.
Of
this
now
enseueth
an
eigthe
reason
,
And
of
this
one
reason
,
many
other
reasones
your
sorowe
shal
be
turned
into
ioye
:
That
is
,
you
shall
reioyse
,
that
euer
you
were
sorowfull
.
This
had
Dauid
proued
when
he
sayed
,
thy
rodde
(
o
Lorde
)
and
thy
staffe
haue
comforted
me
:
that
is
,
I
take
great
confort
that
euer
I
was
chastyned
with
them
.
according
to
the
multitude
of
my
sorowes
,
thy
consolations
haue
made
ioyfull
my
mynde
:
That
is
,
for
euery
sorow
that
I
receaued
in
tyme
of
affliction
,
I
receaue
now
a
consolation
after
my
delyuerance
.
And
agayn
,
in
an
other
plaee
,
I
vuill
exult
and
reioyse
in
thy
mercye
o
Lord
.
And
wherfore
(
good
kyng
)
wilt
For
that
thou
hast
respected
my
abasement
,
and
hast
delyuered
my
foule
from
the
necessitie
vuherin
soee
was
,
nor
hast
not
left
me
in
the
handes
of
myne
enemye
.
This
then
,
is
one
most
graciouse
meaning
of
our
louyng
and
mercifull
father
,
in
afflicting
vs
for
a
tymee
to
the
end
,
our
ioye
may
be
the
greater
after
our
delyuerance
,
as
no
doubt
but
it
was
,
in
all
those
whome
I
haue
named
before
,
deliuered
by
gods
mercie
:
I
mean
,
Abraham
,
Ioseph
,
Daniel
,
Sidrach
,
Misach
,
and
Abdenago
,
Susanna
,
Iob
,
Thobias
,
peter
and
the
rest
:
whoe
tooke
more
ioye
after
their
deliuerance
,
than
yf
they
had
neuer
bene
in
affliction
at
all
.
When
Iudith
had
Out
of
this
great
ioye
resulteth
an
other
I
for
my
part
will
syng
of
thy
strengthe
,
and
will
exalt
thy
merice
betymes
in
the
morning
for
that
thou
hast
bene
my
ayder
and
refuge
,
in
the
daye
of
my
tribulation
.
Suche
hartie
thankes
&
prayse
dyd
the
children
of
Israel
yeelde
to
God
for
their
delyuerance
,
when
they
were
passed
ouer
the
read
sea
,
in
that
notable
song
of
theirs
,
whiche
begynneth
Cantemus
domino
:
vpon
me
in
the
daye
of
tribulation
:
I
will
deliuer
thee
,
and
thou
shall
honoure
me
.
Besides
all
these
,
God
hathe
yet
further
This
the
what
greater
confidence
can
be
imagined
than
this
?
Agayne
,
by
persecution
&
affliction
God
God
shall
make
perfect
,
confirme
,
and
establishe
those
,
whiche
haue
suffered
a
litle
for
his
name
.
Finallie
,
gods
meaning
is
by
layeing
persecution
Virum
dolorum
,
&
scientem
infirmitatem
:
A
man
of
sorowes
,
and
one
that
had
tasted
of
all
maner
of
infirmities
:
therby
to
receaue
the
more
glorie
at
his
returne
to
heauen
,
and
to
make
more
glorious
all
those
,
that
will
take
his
parte
therin
.
To
speake
in
one
worde
:
God
crucified
Christians
:
Whiche
is
the
moste
honorable
title
that
can
be
geuen
vnto
a
creature
:
crucified
(
I
saye
)
and
mortified
to
the
vanities
of
this
worlde
:
to
the
fleshe
:
and
to
our
owne
concupiscence
and
carnall
desires
:
but
quicke
&
full
of
all
lyuelie
spirit
,
to
vertue
,
godlines
,
&
deuotion
.
This
is
the
heauenlie
meaning
of
our
Soueraigne
Lord
and
God
,
in
sending
vs
persecution
,
tribulation
,
&
affliction
:
in
respect
whereof
holie
Iob
dowteth
not
to
saye
:
Blessed
is
the
man
that
is
afflicted
by
God
.
And
are
they
which
suffer
persecution
.
Yf
they
are
happie
&
blessed
therby
:
then
is
the
worldlie
greatlie
a-wrie
,
whiche
so
much
abhorreth
the
sufferance
therof
them
is
god
but
vnthankfullie
dealt
withal
by
many
of
his
children
,
whoe
repyne
at
this
happines
bestowed
vpon
them
:
where
as
in
deede
they
should
accept
it
with
ioye
and
thankes
geuing
.
For
proofe
&
better
declaration
wherof
,
I
will
enter
now
into
the
third
pointe
of
this
chapiter
,
to
examine
what
reasones
and
causes
there
be
to
induce
vs
to
this
ioyfullnes
&
contentation
of
tribulation
.
And
first
,
the
reasones
layed
downe
alredie
of
gods
mercifull
,
and
fatherlie
meaning
And
now
(
as
I
haue
sayd
)
these
reasons
Shall
I
not
drinke
the
cuppe
which
my
father
hathe
geuen
me
?
That
is
,
seing
my
father
hath
tempered
a
potion
for
me
,
shall
I
not
drynke
yt
?
as
whoe
would
saye
,
it
were
too
muche
ingratitude
.
Secondlie
is
to
be
noted
,
that
the
verie
same
hand
of
God
,
whiche
tempered
the
cuppe
for
Christ
,
his
owne
sonne
,
hathe
done
the
same
also
for
vs
,
according
to
Christ
his
sayeing
:
You
shall
drynk
of
my
cuppe
.
That
is
,
of
the
same
cuppe
whiche
my
father
hathe
tempered
for
me
.
Heerof
it
foloweth
,
that
,
with
what
hart
and
loue
God
tempered
this
cuppe
vnto
his
owne
sonne
:
with
the
same
he
hathe
tempered
it
also
to
vs
:
that
is
,
altogether
for
our
good
and
his
glorie
.
Thirdlie
is
to
be
noted
,
that
this
cuppe
is
tempered
withe
suche
speciall
care
(
as
Christ
sayeth
)
that
,
what
trouble
or
daunger
soeuer
it
seeme
to
woorke
:
yet
shall
not
one
heare
of
our
head
perishe
by
the
same
.
O
Lord
thou
shalt
geue
vs
to
drynke
in
teares
,
in
measure
.
That
is
,
the
cuppe
of
teares
and
tribulation
shall
be
so
tempered
in
measure
by
our
heauenlie
phisition
,
as
no
man
shall
haue
aboue
his
strengthe
.
The
dose
of
Aloes
and
other
bitter
ingredientes
shal
be
qualified
withe
manna
&
sufficient
sweetnes
of
heauenlie
consolation
.
God
is
faithfull
(
saieth
S.
Paul
)
and
vuill
not
suffer
you
to
be
tempted
aboue
your
abilitie
.
This
is
a
singular
point
of
comfort
,
and
ought
alwayes
to
be
in
our
remembrance
.
Beside
this
,
we
must
consider
,
that
the
appointing
&
tempering
of
this
cuppe
,
being
now
in
the
handes
of
Christ
our
Sauiour
,
by
the
full
commission
graunted
hym
from
his
vas
electionis
est
mihi
,
he
is
a
chosen
For
I
will
shew
vnto
hym
,
what
great
thinges
he
must
suffer
for
my
name
.
Loe
heere
:
for
that
he
was
a
chosen
vessell
,
therfore
he
muste
suffer
great
matters
.
Doth
not
the
measure
of
suffering
goe
then
according
to
the
measure
of
gods
loue
vnto
vs
?
Surely
S.
Peter
knew
well
how
the
matter
Yf
you
liuing
well
,
doe
suffer
uvith
patience
,
this
is
a
grace
(
or
priuilege
)
before
God
.
And
agayne
a
litle
after
:
Yf
you
sufferreproche
in
the
name
of
Can
there
be
any
greater
rewarde
promised
,
or
anie
more
excellent
dignitie
,
than
to
be
made
partaker
of
the
honour
,
glorie
,
and
power
of
Christ
?
Is
it
maruayle
now
yf
Christ
sayed
,
Happie
are
you
when
men
reùile
and
persecute
you
?
Is
it
maruaile
thoughe
he
sayed
,
gaudete
in
illa
die
,
&
exultate
,
reioyse
&
I
take
greate
pleasure
,
and
Is
it
meruaile
yf
Peter
and
Iohn
being
reproched
It
is
geuen
to
you
,
not
onelie
to
beleeue
in
Christ
,
but
also
to
suffer
for
hym
,
and
to
haue
the
same
combate
,
whiche
you
haue
seene
in
me
,
and
now
heare
of
me
:
All
this
is
no
maruaile
(
I
saye
,
)
〈◊〉
that
suffering
withe
Christ
,
and
bearing
the
crosse
with
Christ
,
is
as
great
a
preferment
in
the
court
of
heauen
,
as
yt
should
be
in
an
earthlye
courte
,
for
the
prince
to
take
of
his
owne
garment
,
and
to
laye
yt
on
the
backe
of
one
of
his
seruantes
.
Of
this
now
foloweth
an
other
consequent
Happie
are
you
that
weepe
now
,
for
you
shall
laughe
.
And
on
the
other
side
:
Woe
vnto
you
that
laughe
now
,
for
you
shall
weepe
:
woe
vnto
you
riche
men
,
which
haue
your
consolation
heere
in
this
lyfe
.
And
yet
more
vehementlie
than
all
this
,
dothe
the
sayeing
of
Abraham
to
the
riche
man
in
hell
,
(
or
rather
Christs
woordes
parabolicallye
attributted
vnto
Abraham
)
confirme
this
matter
:
For
he
sayeth
to
the
riche
man
complayning
of
his
torment
:
Remember
child
,
that
thou
receauest
good
in
thy
lyfe
tyme
:
Thow
hast
geuen
them
That
is
,
thow
hast
throwen
them
downe
to
the
sentence
of
damnation
,
in
thy
secrete
and
inscrutable
determination
.
Heere
the
comparison
of
S.
Gregorie
taketh
Beside
this
matter
of
predestination
and
cum
ipso
sum
in
tribulatione
:
I
am
withe
hym
in
tribulation
.
Wherby
is
promised
the
companie
of
God
hym selfe
in
affliction
and
persecution
.
This
dyd
we
not
Christ
restored
,
as
he
passed
by
,
a
certaine
beggar
vnto
his
sight
,
whiche
hadd
bene
blynde
from
his
natiuitie
.
For
whiche
But
that
which
the
eye
can
not
see
,
the
soule
fe
feeleth
:
that
is
,
she
feeleth
the
assistance
of
gods
grace
amyddest
the
depthe
of
all
tribulations
.
this
he
hathe
promised
agayne
&
agayn
:
this
he
hathe
sworne
:
and
this
he
performeth
moste
faythfullye
to
all
those
that
suffer
meeklie
for
his
name
.
This
S.
Paul
most
certaynlie
assured
him selfe
of
,
when
he
sayed
,
that
he
dyd
glorie
in
all
his
infirmities
and
tribulations
,
to
the
end
,
that
Christ
his
vertue
might
dwell
in
hym
:
that
is
,
to
the
end
that
Christ
should
assist
hym
more
abundantlie
with
his
grace
:
Cum
enim
infirmor
,
tune
potens
sum
:
For
when
I
am
in
moste
infirmitie
,
then
am
I
moste
strong
,
saythe
he
:
That
is
,
the
more
tribulations
and
afflictions
are
layed
vpon
me
,
the
more
potent
is
the
ayde
of
Christs
grace
vnto
me
.
And
therfore
the
same
Apostle
writeth
thus
of
all
the
Apostles
together
:
We
suffer
tribulation
in
all
things
,
but
yet
we
are
not
distressed
:
we
are
brought
into
perplexities
,
but
yet
we
are
not
forsaken
:
we
suffer
persecution
,
but
yet
we
are
not
abandoned
:
we
are
flong
downe
to
the
grounde
,
but
yet
we
perishenot
.
This
then
ought
to
be
a
moste
sure
and
secure
staffe
in
the
hand
of
all
Christians
afflicted
,
that
,
what
soeuer
befall
vnto
them
:
yet
the
grace
of
God
will
neuer
fayle
to
holde
them
vp
,
and
beare
them
owt
therein
:
for
moste
true
&
certaine
is
that
sayeing
of
S.
Austen
,
so
often
repeated
For
the
last
reason
of
comfort
in
affliction
,
I
will
ioyne
two
thinges
together
,
of
great
force
and
efficacie
to
this
matter
.
The
first
wherof
,
is
the
expectation
of
rewarde
:
the
other
is
the
shortnes
of
tyme
wherein
we
that
a
litle
,
and
momentarie
tribulation
in
this
world
,
worketh
an
eternall
weight
of
glorie
in
the
byghth
of
heauen
.
By
momentarie
he
shewethe
the
litle
time
we
haue
to
suffer
:
and
by
eternall
weight
of
glorie
he
expresseth
the
greatnes
of
the
rewarde
prepared
in
heauen
for
recompence
of
that
suffering
.
Christ
also
ioynethe
bothe
these
comfortes
together
,
when
he
sayethe
:
Beholde
I
come
quicklie
,
and
my
rewarde
is
with
me
.
In
that
he
promiseth
to
come
quicklye
,
he
signifiethe
that
our
tribulation
shall
not
endure
long
:
by
that
he
bringethe
his
rewarde
with
hym
,
he
assureth
vs
that
he
will
not
come
emptie
handed
,
but
redie
furnished
,
to
recompence
our
labour
throughelie
.
And
what
greater
meanes
of
encouragement
could
he
vse
than
this
?
If
a
man
did
beare
a
verie
heauy
burden
:
yet
yf
he
were
sure
to
be
well
payed
for
his
labour
,
&
that
he
had
but
a
litle
waye
to
beare
the
same
:
he
wold
strayne
hym selfe
greatlie
,
to
goe
throughe
to
his
wayes
end
,
rather
than
for
sparing
so
snorte
a
labour
,
to
leese
so
large
and
so
present
a
rewarde
.
This
is
our
lordes
most
mercyfull
dealing
,
to
comfort
vs
in
our
affliction
,
&
to
animate
vs
to
holde
out
manfullie
for
a
time
,
thoghe
the
poyse
seeme
heauye
on
our
shoulders
:
the
comming
That
the
sufferinges
of
this
uvorld
are
not
woorthie
of
that
glorie
which
shal
be
reuealed
in
vs
.
And
this
may
be
sufficient
for
the
reasones
left
vs
of
comforts
in
tribulation
and
affliction
.
And
thus
hauing
declared
the
first
three
pointes
promised
in
this
chapiter
:
there
remayneth
patientia
vobis
necessaria
est
,
vt
reportetis
promissionem
:
Secondlie
,
we
ought
to
doe
as
the
Apostles
Maister
:
dothe
it
not
appertaine
vnto
you
that
we
perish
here
?
As
whoe
wolde
saye
,
are
not
we
your
Disciples
and
seruantes
?
are
not
you
our
I
orde
and
Maister
?
is
not
the
cause
yours
?
is
not
all
our
trust
and
hope
in
you
?
how
chaunceth
it
then
,
that
you
sleepe
and
suffer
vs
to
be
thus
tossed
and
tombled
,
as
yf
we
appertained
nothing
vnto
you
?
with
this
affection
prayed
Esaye
,
when
he
Attend
(
o
Lord
)
from
heauen
:
looke
hither
from
the
holie
habitation
of
thy
glorie
:
where
is
thy
zeale
?
where
is
thy
fortitude
?
where
is
the
multitude
of
thy
mercifull
bowelles
?
Haue
they
shutt
them selues
vp
nowe
towardes
me
?
thow
art
our
father
Abraham
hathe
not
knowen
vs
,
and
Israel
hathe
bene
ignorant
of
vs
:
thow
art
our
father
(
o
lord
)
turne
thy selfe
about
for
thy
seruantes
sake
,
for
loue
of
the
trybe
of
thyne
inheritance
.
Thus
I
say
we
must
call
vpon
God
:
thus
we
must
awaken
hym
,
when
he
seemeth
to
sleepe
in
our
miseries
,
with
earnest
,
with
deuoute
,
with
continuall
prayer
:
allwayes
hauing
in
our
mynde
that
moste
comfortable
parable
of
Christ
,
wherin
he
sayeth
,
that
yf
we
But
yet
heere
is
one
thing
to
be
noted
He
is
faithfull
,
and
therfore
he
will
not
suffer
vs
to
be
tempted
aboue
our
flrengthe
.
We
may
not
examine
or
mistruste
his
doeyngs
:
Wee
maye
not
inquire
why
doth
he
this
?
or
why
suffereth
he
that
?
or
how
long
will
he
permitt
these
euills
to
raygne
?
God
is
a
great
God
in
all
his
doeyngs
:
and
when
he
fendeth
tribulation
,
he
sendeth
a
great
deale
together
,
to
the
ende
he
maye
shewe
his
great
power
,
in
deliueringe
vs
,
and
recompence
it
after
,
with
greate
measure
of
confort
.
His
temptations
often
times
doe
goe
very
deepe
,
therby
to
trye
the
verie
hartes
and
reynes
of
men
.
He
wet
farre
with
Elias
,
when
he
caused
hym
to
flye
into
a
mountaine
,
and
there
moste
desirous
of
deathe
,
to
saye
:
They
haue
kylled
all
thy
prophettes
(
o
Lord
)
and
I
am
left
alone
,
and
now
they
seek
to
kyll
me
also
.
He
went
farre
with
Dauid
,
when
he
made
hym
crie
out
:
why
doest
thou
turne
thy
face
away
from
me
(
o
Lorde
?
)
whye
doest
thou
forget
my
pouertic
and
tribulation
?
And
in
But
yet
aboue
all
others
,
he
went
furthest
with
his
owne
deare
sonne
,
when
he
constrayned
hym
to
vtter
those
pityfull
and
moste
lamentable
woordes
vpon
the
crosse
:
My
God
,
my
God
,
why
hast
thou
for
saken
me
?
Who
can
now
complayne
of
any
Heereof
then
enseweth
the
thyrd
thing
we
perishe
before
the
waues
had
couered
the
ship
,
as
S.
Mathew
writeth
:
and
yet
Christ
sayed
vbi
est
fides
vestra
?
where
is
your
thou
man
of
litle
faythe
,
why
diddest
thou
doubte
?
What
then
must
we
doe
in
this
case
,
deare
brother
?
surelie
we
must
putt
on
that
magnanimous
faithe
of
valiant
king
Dauid
,
whoe
vpon
the
moste
assured
trust
he
had
of
gods
assistance
,
sayed
In
deo
meo
transgrediar
in
eo
qui
me
〈◊〉
:
I
can
doe
all
thinges
in
hym
that
comforteh
and
strengtheneth
me
:
Nothing
is
vnpossible
,
nothing
is
to
harde
for
me
,
by
his
assistance
.
We
must
be
(
as
the
quasi
leo
confidens
absque
terrore
.
Lyke
a
bolde
and
confident
lion
whiche
is
without
terrour
:
that
is
,
we
must
not
be
astonyed
at
anye
tempest
,
anye
tribulation
,
anye
aduersitie
:
we
must
saye
withe
the
prophet
Dauid
,
experienced
in
these
matters
:
I
God
is
my
helper
,
and
protector
,
and
therfore
I
will
despise
Beholde
,
God
is
my
sauioure
,
and
therfore
will
I
deale
confidentlie
,
&
will
not
feare
.
These
were
the
speeches
of
holye
prophettes
:
of
men
that
knew
well
what
they
sayed
,
and
had
often
tasted
of
affliction
,
them selues
:
and
therfore
coulde
saye
of
their
owne
experience
,
how
infallible
gods
assistance
is
therin
.
To
this
supreme
courage
,
magnanimitie
,
Yf
the
spirite
of
one
that
is
in
authoritie
,
doe
ryse
againste
thee
:
see
thou
yeelde
not
from
thy
place
vnto
hym
.
And
agayn
,
an
And
S.
Peter
addeth
further
,
Christ
goeth
further
in
the
Apocalyps
,
and
vseth
maruailous
speeches
to
entyse
vs
to
this
fortitude
.
For
these
are
his
woordes
:
he
that
hathe
an
eare
to
heare
,
let
hym
heare
what
the
spirit
sayth
vnto
the
churches
.
To
hym
that
shall
conquere
,
I
will
geue
to
eate
of
the
tree
of
lyfe
,
whiche
is
in
the
paradise
of
my
God
.
This
sayeth
the
first
and
the
last
:
he
that
was
deade
,
and
now
is
a
lyue
:
I
know
thy
tribulation
,
and
thy
pouertie
:
but
thow
art
riche
in
deede
,
and
art
blasphemed
by
those
that
saye
they
are
true
Israelites
,
&
are
〈◊〉
:
But
are
rather
the
Sinagoge
of
Satan
.
Feare
nothing
of
that
whiche
you
are
to
suffer
:
beholde
,
the
deuill
wil
cause
some
of
you
to
be
thrust
into
prison
,
to
the
end
you
may
be
tempted
:
and
you
shall
haue
tribulation
for
[
*
](A09062-e26700-b)
*
Those
t●…ne
dayes
some
〈◊〉
haue
bene
the
ten
ne
generall
perse
〈◊〉
,
within
the
first
300
yeres
,
after
Christ
.
tenne
dayes
.
But
be
faythefull
vnto
deathe
,
and
I
will
geue
the
a
crowne
of
lyfe
.
He
that
hathe
an
eare
to
heare
,
lett
hym
heare
what
the
spirit
sayeth
vnto
the
churches
:
he
that
shall
ouercome
,
shall
not
be
hurt
by
the
second
deathe
.
And
he
that
shall
ouercome
,
and
keepe
my
woorkes
vnto
the
end
:
I
will
geue
vnto
hym
authoritie
ouer
nations
,
euen
as
I
haue
receaued
it
from
my
father
:
and
I
will
geue
him
besides
,
the
morning
starre
.
He
that
shall
ouercome
,
shal
be
appareled
in
whyte
Hitherto
are
the
woordes
of
Christ
to
S.
Ioh.
And
in
the
end
of
the
same
book
,
after
he
had
described
the
ioyes
and
glorie
of
heauen
at
large
,
he
concludeth
thus
.
And
he
that
satte
,
on
the
throne
sayde
to
me
.
Wryte
these
woordes
,
for
that
they
are
moste
faythfull
and
true
.
Qui
vicerit
possidebit
haec
,
&
ero
illi
He
that
shall
conquer
,
shall
possesse
all
the
ioyes
that
I
haue
heere
spoken
of
:
and
I
will
be
his
God
,
and
he
shall
be
my
sonne
.
But
they
whiche
shal
be
fearfull
to
fight
,
or
incredulous
of
these
thinges
that
I
haue
sayed
:
theyr
portion
shall
be
in
the
lake
burning
withe
fire
and
brymstone
,
which
is
the
second
deathe
.
Heere
now
we
see
bothe
allurement
&
threates
:
good
and
euill
:
lyfe
and
deathe
,
the
Heere
then
must
ensewe
an
other
vertue
esto
firmus
in
via
domini
:
Be
firme
and
immouable
in
the
waye
of
our
confide
in
deo
,
&
mane
in
loco
tuo
:
Trust
in
God
,
and
abyde
firme
in
thy
And
finalie
,
confortamini
&
non
dissoluantur
manus
vestrae
.
Take
courage
vnto
you
,
and
let
not
your
handes
be
dissolued
from
the
worke
you
haue
begonne
.
This
resolution
had
the
three
children
〈◊〉
,
Misach
,
&
Abdenago
,
when
hauing
heard
the
flattering
speeche
,
&
infinite
threates
of
cruell
Nabuchodonasar
,
they
answered
O
kyng
:
wee
may
not
answere
you
,
to
this
long
speeche
of
youres
.
For
beholde
our
God
is
able
(
yf
he
will
)
to
delyuer
vs
from
this
furnace
of
fyre
,
whiche
you
threaten
,
and
from
all
that
you
can
doe
otherwyse
against
vs
.
But
yet
yf
it
should
not
please
hym
so
to
doe
:
yet
you
muste
know
(
Syr
king
)
that
we
doe
not
woorshippe
your
goddes
,
nor
yet
adore
your
golden
ydole
,
whiche
you
haue
sett
vp
.
This
resolution
had
peter
&
Iohn
,
who
being
so
often
〈◊〉
before
the
councell
,
&
bothe
commaunded
,
threatened
,
and
beaten
,
he
answered
,
what
mean
you
to
weepe
thus
;
and
to
afflict
my
hart
?
I
am
not
onelie
readie
to
be
in
bondes
for
Christ
name
in
Ierusalem
:
but
also
to
suffer
deathe
for
the
same
.
And
in
his
epistle
to
the
Romanes
,
he
yet
further
Finallye
,
this
was
the
resolution
of
all
the
holye
martyres
and
confessors
,
and
other
seruantes
of
God
:
wherby
they
haue
withstoode
the
temptations
of
the
deuill
,
the
allurementes
of
fleshe
and
bloode
,
and
all
the
persecutions
of
tyrantes
,
exacting
things
vnlaufull
at
their
handes
.
I
will
alleage
one
example
more
owte
of
the
scripture
,
and
that
before
the
comming
of
Christ
,
but
yet
nighe
vnto
the
same
,
and
therfore
no
maruaylle
(
as
the
fathers
doe
note
)
thoghe
it
tooke
some
heate
of
Christian
feruour
and
constancie
towardes
martyrdome
.
The
example
is
wounderfull
,
for
that
in
mannes
sight
it
was
but
for
a
small
matter
required
at
their
handes
,
by
the
tyrantes
commaundement
:
that
is
,
onelie
to
eate
a
peece
of
swynes
fleshe
:
for
thus
it
is
recorded
in
the
scripture
.
It
happened
seuen
brethren
to
be
apprehended
together
in
those
dayes
,
and
to
be
what
doest
thou
seke
?
or
what
wilt
thou
learne
oute
of
vs
o
king
?
we
are
readie
heere
rather
to
dye
,
than
to
breake
the
auncient
lawes
of
our
God
.
Wherat
the
king
being
greatlie
offended
,
commaunded
the
fryeing
pannes
&
pottes
of
brasse
to
be
made
burning
hote
:
whiche
being
redie
,
he
caused
this
first
mannes
tongue
to
be
cutt
of
,
with
the
toppes
of
his
fingers
,
&
toes
,
as
also
with
the
skynne
of
his
head
,
the
mother
and
other
brothers
looking
on
,
&
after
that
to
be
fried
vntill
he
was
dead
.
Whiche
being
done
,
the
second
brother
was
brought
to
torment
,
and
after
his
heare
pluckt
of
from
his
head
,
together
withe
the
skynne
,
they
asked
hym
whether
he
wolde
yet
eate
swynes
fleshe
or
no
,
before
he
was
put
to
the
rest
of
his
tormentes
?
wherto
he
answered
,
Noe
:
and
ther
vpon
was
(
after
many
tormentes
)
slayne
with
the
other
.
Who
being
deade
the
third
was
take
in
hand
,
and
being
willed
to
putt
forthe
his
tongue
:
he
helde
it
foorthe
quicklye
together
withe
bothe
his
handes
,
to
be
cut
of
,
sayeing
confidentlie
:
I
receaued
bothe
tougne
and
handes
from
heauen
,
and
now
I
despyse
them
bothe
for
the
lavue
of
God
,
for
that
I
hope
to
receaue
them
all
of
hym
agayne
.
And
after
they
had
in
this
sorte
tormented
&
putt
to
deathe
syx
of
the
brethren
,
euerie
one
moste
constantlie
protesting
his
faythe
,
and
the
ioye
he
had
to
dye
for
gods
cause
:
there
remayned
onelie
the
yongest
,
whome
Antiochus
(
being
a
shamed
that
he
coulde
peruert
neuer
a
one
of
the
former
)
endeuoured
by
all
meanes
possible
to
drawe
from
his
purpose
,
by
promising
and
swearing
,
that
he
should
be
a
riche
and
happie
man
,
and
one
of
his
cheefe
freendes
,
yf
he
wold
yeelde
.
But
when
the
youthe
was
nothing
moued
therwith
:
Antiochus
called
to
hym
the
mother
,
and
exhorted
her
to
saue
her
sonnes
lyfe
,
by
persuading
hym
to
yeeld
:
whiche
she
faigning
to
doe
,
therby
to
haue
libertie
to
speake
to
her
sonne
:
made
a
most
vehement
exhortation
to
hym
in
the
hebrew
tongue
,
to
stand
to
yt
,
and
to
dye
for
his
conscieuce
:
whiche
speeche
being
ended
,
the
youthe
cryed
owt
with
a
lowde
voyce
,
and
vttered
this
noble
sentence
woorthie
to
be
remembred
:
Quem
sustinetis
?
non
obtempero
praecepto
regis
,
sed
praecepto
legis
:
Whome
doe
you
staye
for
?
I
doe
not
obey
the
commaundement
of
the
kyng
,
but
the
commaundemente
of
the
lawe
of
God
.
Where
vppon
both
he
and
his
mother
were
presentlie
(
after
many
and
sundrye
tormentes
)
putt
to
deathe
.
This
then
is
the
constant
and
immouable
resolution
whiche
a
Christian
man
should
haue
in
all
aduersitie
of
this
lyfe
.
Wherof
Gratia
preparandus
est
animus
,
exercenda
mens
,
&
stabilienda
ad
constantiam
:
vt
nullis
perturbari
animus
possit
terroribus
,
nullis
frangi
molestiis
,
nullis
suppliciis
cedere
.
Our
mynde
is
to
be
prepared
with
grace
,
to
be
exercised
,
and
to
be
so
established
in
constantie
,
as
it
may
not
be
troubled
withe
anye
terrours
,
broken
with
any
aduersiities
,
yeeld
to
anye
punishementes
or
tormentes
what
soeuer
.
If
you
aske
me
heere
how
a
man
may
come
Saint
Paul
writeth
of
all
the
Apostles
we
are
vagabondes
,
not
hauing
where
to
staye
:
we
laboure
and
woorke
withe
our
owne
handes
:
we
are
cursed
,
and
we
doe
blesse
:
we
are
persecuted
,
and
we
take
it
patientlie
:
we
are
blasphemed
,
and
we
praye
for
them
that
blaspheme
vs
:
we
are
made
as
it
were
the
verie
owte
castes
&
purginges
of
this
worlde
euen
vnto
this
daye
:
That
is
,
thoghe
we
be
Apostles
,
thoghe
we
haue
wroght
so
manye
miracles
,
&
conuerted
so
manye
milions
of
people
:
yet
euen
vnto
this
daye
are
we
thus
vsed
.
And
a
litle
after
,
describing
yet
further
their
we
shew
our selues
as
the
ministers
of
God
,
in
muche
patience
,
in
tribulations
,
in
necessities
,
in
distresses
,
in
beatinges
,
in
imprisonmentes
,
in
seditions
,
in
laboures
,
in
waches
,
in
fastinges
,
in
chastitie
,
in
longanimitie
,
In
laboribus
plurimis
,
&c.
I
am
the
minister
of
God
in
many
laboures
,
in
imprisonmentes
more
than
the
rest
,
in
beatinges
aboue
measure
,
&
oftentymes
in
doathe
it selfe
.
Fyue
tymes
haue
I
bene
beaten
of
the
Iewes
,
and
at
euery
tyme
had
fortye
lashes
lacking
one
:
three
tymes
haue
I
bene
whipt
with
roddes
:
once
I
was
stoned
:
three
times
haue
I
suffered
shipwrake
:
A
daye
and
a
nyght
was
I
in
the
bottome
of
the
sea
:
oftentymes
in
iourneyes
,
in
daungers
of
fluddes
:
in
daungers
of
theeues
:
in
daungers
of
Iewes
:
in
daungers
of
Gentyles
,
in
daungers
of
the
citie
:
in
daungers
of
wildernes
:
in
daungers
of
sea
:
in
daungers
of
false
bretheren
:
in
labour
and
trauayle
:
in
muche
waching
:
in
hungar
and
thyrst
:
in
muche
fasting
:
in
colde
and
lack
of
clothes
:
and
besyde
all
these
externall
thinges
,
the
matters
that
daylie
doe
depend
vpon
me
,
for
my
vniuersall
care
of
all
churches
.
By
this
we
may
see
now
whether
the
Apo
stles
taught
vs
more
by
woordes
,
than
they
shewed
by
example
,
aboute
the
necessitie
of
suffering
in
this
lyfe
.
Christ
might
haue
prouyded
for
them
yf
he
wolde
,
at
least
wyse
thinges
necessarie
to
their
bodies
&
not
haue
suffered
them
to
come
into
these
extremities
of
lacking
clothes
to
their
backes
:
meate
to
their
mouces
,
&
the
lyke
.
He
that
gaue
the
authoritie
to
doe
so
manieother
miracles
,
might
haue
suffered
them
at
least
to
haue
wroght
sufficient
maintenance
for
theyr
bodyes
,
whiche
should
be
the
first
miracle
that
wordlie
men
would
woorke
,
yf
they
had
suche
authoritie
.
Christ
myght
haue
sayed
to
Peter
when
he
sent
hym
to
take
his
tribute
from
owte
of
the
fyshes
mouthe
:
take
so
muche
more
,
as
will
suffice
your
necessarie
expences
,
Saint
paul
vseth
this
,
as
a
principall
consiration
,
wherfore
we
also
(
bretheren
)
hauing
so
great
a
multitude
of
witnesses
(
that
haue
suffered
before
vs
,
)
lett
vs
laye
of
all
burdens
of
sinne
hanging
vpon
vs
:
and
lett
vs
runne
by
patience
vnto
the
battaile
offered
vs
,
fyxing
our
eyes
vpon
the
authour
of
our
faith
,
and
fulfiller
of
the
same
,
Iesus
,
who
putting
the
ioyes
of
heauen
before
his
eyes
,
sustayned
patientlie
the
crosse
,
contemning
the
shame
:
and
confusion
therof
,
and
therfore
now
sitteth
at
the
right
hand
of
the
seate
of
God
.
Thinke
vpōhym
(
I
saye
)
which
sustayned
suche
a
contradiction
against
hym selfe
,
at
the
handes
of
sinners
:
and
be
not
wearie
,
nor
fainte
not
in
courage
.
For
you
haue
not
yet
resisted
against
sinne
vnto
bloode
:
and
you
haue
forgotten
(
perhapps
)
that
comfortable
sayeing
,
whiche
speaketh
vnto
you
as
vnto
children
:
My
sonne
,
doe
not
〈◊〉
the
discipliue
of
our
Lorde
,
and
be
not
〈◊〉
vuhen
thou
art
chastened
of
hym
.
For
whome
That
is
,
take
courage
vnto
you
,
and
goe
forwarde
valiantlye
vnder
the
crosse
laied
vpon
you
.
This
was
the
exhortation
of
this
holie
captayne
vnto
his
countrie
men
,
souldyers
of
lesus
Christ
,
the
Iewes
.
Saint
Iames
the
brother
of
our
Lorde
Be
you
therfore
patient
my
brethren
(
say
the
he
)
vntill
the
comming
of
our
lord
.
Beholde
,
the
husbandman
expecteth
for
a
time
,
the
fruite
of
the
earthe
,
so
pretious
vnto
hym
,
bearing
patientlie
vntill
he
may
receaue
the
same
in
his
season
:
be
you
therfore
patient
,
and
comfort
your
hartes
,
for
that
the
commyng
of
our
lorde
will
shortlie
draw
neere
.
Be
not
sadde
,
and
complayne
not
one
of
an
other
.
Beholde
the
Iudge
is
euen
at
the
gate
.
Take
the
prophetes
for
an
example
of
labour
and
patience
,
whiche
spake
vnto
vs
in
the
name
of
God
.
Beholde
,
we
account
them
blessed
which
haue
suffered
.
You
haue
hearde
of
the
sufferance
of
Iob
,
&
you
haue
seen
the
end
of
our
lord
withe
him
:
you
haue
seen
(
I
saye
)
that
our
lord
is
mercifull
and
full
of
compassion
.
I
might
heere
alleage
many
thinges
more
owt
of
the
scripture
to
this
purpose
,
for
that
the
scripture
is
moste
copious
heerin
:
and
in
verie
deed
,
yf
it
should
all
be
melted
and
poured
owt
,
yt
wolde
yeelde
vs
nothing
els
almoste
,
but
touching
the
crosse
,
and
patient
bearing
of
tribulation
in
this
lyfe
.
But
I
must
end
,
for
that
this
chapiter
ryseth
to
be
long
,
as
the
other
before
dyd
:
And
therfore
I
will
onelye
,
for
my
conclusion
,
sett
downe
the
confession
,
and
moste
excellent
exhortation
of
olde
Mathathias
,
in
the
tyme
of
the
cruell
persecution
of
Antiochus
against
the
Iewes
.
The
storie
is
thus
reported
in
the
scripture
.
At
that
tyme
the
officers
of
Antiochus
come
thow
therfore
first
,
and
doe
the
kinges
commaundement
,
as
other
men
haue
done
in
Iuda
and
Ierusalem
,
and
thow
and
thy
children
shal
be
the
kynges
freends
,
and
enryched
with
golde
and
syluer
,
and
many
guyftes
from
hym
.
Wherto
Mathathias
answered
with
a
lowde
voyce
:
yf
all
nations
should
obey
Antiochus
,
to
departe
from
the
obedience
of
the
lawes
of
theyr
auncestours
:
yet
I
,
and
my
childredn
,
and
bretheren
will
folowe
the
lawes
of
our
fathers
,
Let
God
be
mercifull
vnto
vs
at
his
pleasure
&c.
And
the
dayes
came
of
Mathathias
his
dethe
,
and
then
he
sayed
vnto
his
children
:
Now
is
the
tyme
that
pryde
is
in
her
strengthe
:
Now
is
the
tyme
of
chastisement
towardes
vs
:
of
euersion
and
indignation
come
.
Now
therfore
(
o
children
)
be
you
zelous
in
the
lawe
of
God
:
yeeld
vpp
your
lyues
for
the
testaments
of
your
fathers
:
remember
the
woorkes
of
your
auncestours
,
what
they
haue
done
in
theyr
generations
,
and
so
shall
you
receaue
greate
glorie
,
and
eternall
name
.
Hitherto
are
the
wordes
of
scripture
,
which
shall
suffice
,
for
the
end
of
this
chapter
.
Of
the
thyrd
impediment
that
letteth
men
from
resolution
:
whiche
is
,
the
loue
of
the
uuorlde
.
CHAP.
III.
AS
the
two
impedimentes
remoued
before
,
be
in
deede
great
stayes
to
many
men
from
the
resolution
we
talke
of
:
so
this
that
now
I
take
in
hande
,
is
not
onelie
of
it selfe
a
strong
impediment
,
but
also
a
greate
cause
and
common
grounde
(
as
it
were
)
to
all
the
other
impedimentes
that
be
.
For
yf
a
man
could
touche
the
verie
pulse
of
all
those
,
whoe
refuse
,
or
neglect
,
or
differre
this
resolution
:
he
should
finde
the
foundation
therof
to
be
the
loue
of
this
world
,
what
soeuer
other
excuse
they
pretended
besides
.
The
noble
men
of
lewrie
,
pretended
,
feare
to
be
the
cause
,
whye
they
could
not
resolue
,
to
confesse
Christ
openlie
:
but
S.
Iohn
that
felt
their
pulse
,
vttereth
the
true
cause
to
haue
bene
,
for
that
they
loued
the
glorie
of
men
,
more
than
the
glorie
of
God
.
Demas
that
forsooke
S.
Paul
in
his
bandes
,
euen
a
litle
before
his
deathe
,
pretended
an
other
cause
of
his
departure
to
Thessalonica
,
but
This
may
be
confirmed
by
that
moste
excellent
and
bringeth
foorthe
no
fruite
.
By
whiche
last
woordes
our
Sauiour
signifieth
,
that
whersoeuer
the
doctrine
of
Christ
groweth
vp
,
&
yet
bringeth
not
foorthe
due
fruite
:
that
is
,
whersoeuer
it
is
receaued
,
and
imbraced
(
as
it
is
among
all
Christians
)
&
yet
bringethe
not
foorthe
good
lyfe
:
there
the
cause
is
,
for
that
it
is
choked
with
the
vanities
of
this
world
.
This
is
a
parable
of
maruailous
greate
He
that
hathe
eares
to
heare
,
let
him
heare
:
As
also
,
for
that
he
expounded
it
hym selfe
in
secrete
onelie
to
his
Disciples
:
And
principallie
,
for
that
before
the
exposition
therof
,
he
vsed
such
a
solemne
preface
:
sayeing
,
to
you
it
is
geuen
to
knowe
the
mysteries
if
the
kingdome
of
heauen
,
but
to
others
not
:
for
that
they
seyng
doe
not
see
,
and
hearing
doe
not
heare
,
nor
vnderstand
.
Wherby
Christ
signisieth
,
that
the
vnderstanding
of
this
parable
,
among
others
,
is
of
singular
importance
,
for
conceauing
the
true
mysteries
of
the
kyngdome
of
heauen
:
&
that
many
are
blinde
,
which
seeme
to
see
:
and
many
deafe
&
ignorant
,
that
seeme
to
heare
and
knowe
:
for
that
they
vnderstand
not
well
the
mysteries
of
this
parable
.
For
which
cause
also
Christ
maketh
this
conclusion
before
he
beginnethe
to
expounde
the
parable
.
Happie
are
your
eyes
that
see
,
and
blessed
are
your
eares
that
heare
.
After
whiche
woordes
,
he
beginneth
his
exposition
,
withe
this
admonition
:
Vos
ergo
audite
parabolam
:
Doe
you
therfore
heare
and
vnderstand
this
parable
.
And
for
that
this
parable
dothe
contayne
and
touche
so
much
in
deede
,
as
may
or
needeth
be
sayed
,
for
remouinge
of
this
greate
and
daungerous
impediment
,
of
worldly
loue
:
I
meane
to
staye
my selfe
onelye
vppon
the
explication
therof
in
this
place
,
and
will
declare
the
force
and
truthe
of
certaine
woordes
heere
vttered
by
Christ
,
of
the
world
and
worldlie
pleasures
:
and
for
some
order
and
methodes
sake
,
I
will
drawe
all
to
these
six
pointes
foloweing
.
First
how
&
in
what
sense
all
the
world
Sccondlie
how
they
are
not
onelye
vanities
Thyrdlie
,
how
they
are
spinae
,
that
is
,
Fowerthlye
how
they
are
aerumnae
,
that
Fyuethlie
,
quomodo
suffocant
,
how
they
Sixthelie
,
how
we
may
vse
them
notwithstanding
,
And
touching
the
first
,
I
doe
not
see
how
that
all
the
princes
lyuing
besides
,
were
not
lyke
hym
in
wealthe
:
that
he
had
six
hundred
.
sixtie
and
six
talents
of
golde
(
which
is
an
infinite
summe
)
brought
hym
in
yerelie
,
besides
all
other
that
he
had
from
the
kynges
of
Arabia
,
and
other
princes
:
that
siluer
was
as
plentifull
withe
hym
as
heapes
of
stones
,
and
not
esteemed
,
for
the
greate
store
,
and
abundance
he
had
therof
:
that
his
plate
and
Iewelles
had
no
ende
:
that
his
seat
of
maiestie
,
with
stooles
,
lyons
to
beare
it
vp
,
and
other
furniture
,
was
of
golde
,
passing
all
other
kyngely
seates
in
the
world
:
that
his
pretious
apparell
,
and
armoure
were
infinite
:
that
he
had
all
the
kinges
,
from
the
riuer
of
the
philistians
,
vnto
Egypt
,
to
serue
hym
:
that
he
had
fortie
thowsand
horses
in
his
stables
to
ride
,
and
twelue
thousand
chariottes
,
with
horses
and
other
furniture
,
redye
to
them
,
for
his
vse
:
that
he
had
two
hundred
speares
of
golde
,
borne
before
hym
,
and
six
hundred
crownes
of
golde
,
bestowed
in
euerie
speare
:
as
also
three
hundred
buckelers
,
and
three
hundred
crownes
of
golde
,
bestowed
in
the
guylding
of
euery
buckler
:
that
he
spent
euerye
daye
in
his
howse
,
a
thowsand
,
nyne
hundred
,
thirtie
&
Vanitas
vanitatum
,
&
omnia
vanitas
:
Vanitie
of
Nether
onelye
dothe
Salomon
affirme
this
thing
,
but
dothe
proue
it
also
by
examples
of
hym selfe
.
I
haue
bene
kyng
of
Israel
This
is
the
testimonie
of
Salomon
,
vpon
his
owne
proofe
,
in
these
matters
:
and
yf
he
had
spoken
yt
vppon
his
wisedome
onelye
(
being
suche
as
yt
was
:
)
we
ought
to
beleeue
hym
:
but
muche
more
,
seyng
he
affirmeth
yt
,
of
his
owne
experience
.
But
yet
,
yf
any
man
be
not
moued
withe
thys
:
lett
vs
bryng
yet
an
other
wyitnesse
owte
of
the
new
testament
,
and
suche
an
one
,
as
was
pryuie
to
the
opinion
of
Christ
heerin
:
that
is
S.
Iohn
the
Euangelist
,
whose
woordes
are
these
:
Doe
not
loue
the
world
,
nor
those
thinges
that
are
in
the
world
:
yf
any
man
loue
the
world
:
the
loue
of
god
the
father
,
ys
not
in
hym
.
For
that
,
all
whiche
is
in
the
world
,
is
ether
concupiscence
of
the
fleshe
,
or
concupiscence
of
the
eyes
,
or
pryde
of
lyfe
.
In
whiche
woordes
S.
Iohn
,
besyde
his
threate
agaynst
fuche
as
loue
and
folow
the
And
first
to
Ambition
or
pryde
of
lyfe
,
Now
my
freend
,
yf
they
delt
thus
withe
Christ
,
whiche
was
a
better
man
,
than
euer
thou
wilt
be
:
&
dyd
more
glorious
miracles
,
than
euer
thou
wilt
doe
,
to
purchase
the
name
and
honour
withe
the
people
:
whie
doest
thou
so
labour
,
and
beate
thy selfe
about
this
vanitie
of
vainglorie
?
whye
doest
thou
cast
thy
trauailes
into
the
wynde
of
mens
mouthes
?
whye
doest
thou
put
thy
riches
in
the
lyppes
of
mutable
men
,
where
euerie
flatterer
may
robbe
the
of
them
?
hast
thou
no
better
a
cheest
to
locke
them
vp
in
?
S.
Paul
was
of
an
other
mynde
,
when
he
sayde
:
I
esteeme
litle
to
be
iudged
of
you
,
or
of
the
daye
of
man
.
And
he
had
reason
surelye
.
For
what
carethe
he
that
runneth
at
tylt
,
yf
the
ignorant
people
geue
sentence
against
hym
,
so
the
Iudges
geue
yt
with
hym
?
If
the
blynde
man
,
in
The
scripture
saythe
moste
truelye
;
As
siluer
is
tryed
in
the
fyre
by
bloweing
to
it
:
so
is
a
man
tryed
in
the
mouthe
of
hym
that
prayseth
.
For
as
siluer
,
yf
it
be
good
,
taketh
no
hurt
therby
:
but
yf
it
be
euill
,
it
goethe
all
into
fume
:
so
a
vaine
man
,
by
prayse
and
commendation
How
manye
haue
we
seene
puffed
vp
withe
mennes
prayses
,
and
almoste
put
beside
them
selues
,
for
ioye
therof
:
and
yet
after
warde
brought
downe
,
with
a
contrarye
wynde
,
and
dryuen
full
neare
to
desperation
by
contempt
?
how
many
doe
we
see
daylie
(
as
the
prophet
dyd
in
his
dayes
)
commended
in
their
awaye
uuithe
this
oyle
,
and
oyntement
of
sinners
,
let
it
not
come
vpon
my
heade
?
Is
not
all
this
vanitie
?
homo
vanitati
similis
factus
est
:
A
man
is
made
lyke
vnto
vanitie
:
that
is
,
lyke
vnto
his
owne
vanitie
:
as
lyght
as
the
verie
vanities
them selues
,
whiche
he
foloweth
.
And
yet
the
wife
man
more
expresselie
,
In
vanitate
sua
appenditur
The
second
vanitie
that
belongeth
to
Nolite
esse
pueri
sensibus
,
be
you
not
children
It
is
a
wounderfull
thing
to
consider
the
vanitie
of
this
wordlie
honour
.
It
is
like
a
thy
freendes
(
o
Lorde
)
are
to
too
muche
honored
?
Moste
seuere
iudgement
shal
be
vsed
vpon
those
that
are
ouer
other
:
the
meane
man
shall
obtaine
mercie
:
but
the
greate
and
strong
shall
suffer
tormentes
stronglye
.
The
third
vanitie
that
belongeth
to
ambition
I
sayde
vnto
rottennesse
,
thou
art
my
father
:
and
vnto
wormes
,
you
are
my
mother
and
sisters
.
He
that
will
beholde
the
gentrye
of
his
auncestoures
:
Lett
hym
looke
into
their
graues
,
and
see
whether
Iob
say
the
truelie
or
no.
True
nobilitie
was
neuer
begonne
but
by
vertue
:
and
therfore
,
as
it
is
a
testimonie
of
vertue
to
the
predecessours
:
so
is
it
an
other
of
vertue
vnto
the
successours
.
And
he
whiche
holdethe
the
name
therof
by
descent
,
without
vertue
,
is
a
meere
monster
,
in
respect
of
his
auncestoures
:
for
that
,
he
breaketh
the
limites
of
the
nature
of
nobilitie
.
Of
which
sort
of
men
,
God
sayeth
by
They
are
made
abominable
,
euen
as
the
thinges
whiche
they
loue
:
theyr
glorie
is
from
theyr
natiuitie
,
from
the
bellye
,
and
from
theyr
conception
.
It
is
a
miserable
vanitie
,
to
goe
begge
credit
of
deade
men
,
wher
as
we
deserue
none
our selues
:
to
seek
vp
olde
titles
of
honoure
from
our
auncestours
,
we
beyng
vtterlye
vncapeable
therof
,
by
our
owne
base
maners
and
behauyour
.
Christ
clearlie
confounded
this
vanitie
,
when
being
descended
hym selfe
of
the
greatest
nobilitie
,
that
euer
was
in
this
world
:
and
besides
that
,
being
also
the
sonne
of
God
:
yet
called
he
him selfe
ordinarilie
,
the
sonne
of
manne
:
That
is
,
the
sonne
of
the
virgin
The
fourthe
vanitie
that
belongeth
to
The
wisdome
of
this
world
is
folye
vuith
God
.
If
it
be
folie
,
then
greate
vanite
(
no
dowbt
)
to
delite
so
respect
not
his
countenance
,
nor
hys
taulnes
of
personage
:
for
I
haue
reiected
hym
:
nor
doe
I
iudge
according
to
the
countenance
of
man
.
After
that
,
I
say
brought
in
his
second
sonne
,
Abinadab
:
and
after
hym
,
Samma
,
and
so
the
rest
,
vntill
he
had
shewed
hym
seuen
of
his
sonnes
:
All
whiche
being
refused
by
Samuel
,
they
maruayled
,
and
sayde
,
there
was
no
moe
left
but
onelye
a
litle
read
headed
boye
,
that
kept
the
sheep
,
called
Dauid
:
whiche
Samuel
caused
to
be
sent
for
.
And
as
sone
as
he
came
in
sight
:
God
sayd
to
Samuel
,
this
is
the
man
that
I
haue
chosen
.
When
the
Messias
was
promised
vnto
the
Iewes
to
be
a
king
:
they
imagined
presentlie
according
to
theyr
worldlye
wisdome
,
that
he
should
be
some
great
prince
:
and
therfore
they
refused
Christ
,
that
came
in
pouertie
.
Iames
and
Iohn
being
yet
but
carnall
,
seing
the
Samaritanes
contemptuouslie
to
refuse
Christes
disciples
sent
to
them
,
and
knoweing
what
Christ
was
,
thoght
streightwaye
,
that
he
must
in
reuenge
,
haue
called
downe
fyre
from
heauen
to
consume
them
:
But
Christ
rebuked
them
,
sayeing
,
you
know
not
of
what
spirit
you
are
.
The
Apostles
preachyng
the
crosse
,
and
necessitie
of
suffering
,
to
the
wyse
Gentiles
,
and
Philosophers
,
were
vitam
illorum
aestimabamus
insaniam
,
we
fond
men
,
esteemed
the
liues
of
Saintes
as
madnes
.
Wherfore
,
this
is
also
great
vanitie
(
as
I
haue
sayde
)
to
make
suche
accoumpt
of
worldlye
wisdome
:
which
is
not
onelye
folye
,
but
also
madnes
,
by
the
testimonie
of
the
holye
ghoste
hym selfe
.
Whoe
would
not
thinke
,
but
that
,
the
wyse
men
of
this
world
,
were
the
fittest
to
be
chosen
to
doe
Christ
seruice
in
his
churche
?
〈◊〉
fiat
,
vt
sit
sapiens
:
If
any
The
fyfthe
vanitie
belonging
to
pryde
of
lyfe
,
is
corporall
beautie
:
wherof
the
wyseman
vayne
is
beautie
,
and
deceaueable
is
the
grace
of
countynance
.
Wherof
also
,
king
Dauid
vnderstoode
properlie
,
when
he
sayde
,
Turne
a●…vaye
my
eyes
(
o
lord
,
)
that
they
beholde
not
vanitie
:
This
is
a
singular
great
vanitie
,
daungerous
,
and
deceatfull
:
but
yet
greatlie
esteemed
of
the
children
of
men
:
whose
propertie
is
,
to
loue
vanitie
,
as
the
prophet
say
the.
If
we
wolde
exercise
our selues
in
these
maner
of
cogitations
:
We
might
easilye
keepe
oure
hartes
pure
and
vnspotted
before
God
,
in
beholding
the
beautie
of
his
creatures
.
But
for
that
we
vse
not
this
passage
from
the
creature
to
the
creator
:
but
doe
rest
onelye
in
the
eternall
appearance
of
a
deceatfull
face
:
letting
goe
the
brydle
to
foule
cogitations
,
and
setting
willfully
on
fyre
our
owne
concupiscences
:
hence
is
it
,
that
infinite
men
doe
peryshe
daylie
by
occasion
of
this
fond
vanitie
.
I
call
it
fond
,
for
that
euerie
chylde
may
discrie
the
deceate
and
vahitie
therof
.
For
take
the
fairest
face
in
the
world
,
wherwithe
infinite
folishe
men
fall
in
loue
,
vpon
the
sight
:
and
rase
yt
ouer
but
with
a
litle
scrache
,
and
all
the
matter
of
loue
is
gone
:
lett
there
come
but
an
Ague
,
&
all
this
goodly
beautie
is
distroyed
:
lett
the
soule
departe
but
one
halfe
hower
from
the
bodye
,
and
this
louing
face
is
vglye
to
looke
on
:
lett
yt
lye
but
two
dayes
in
the
graue
,
and
those
whiche
were
so
hote
in
loue
withe
yt
before
,
will
skarse
abyde
to
beholde
yt
,
or
come
neare
yt
.
And
yf
none
of
those
things
happen
vnto
yt
:
yet
quicklie
cometh
on
olde
age
,
which
riueleth
the
skinne
,
draweth
in
the
eyes
,
setteth
owt
the
teethe
,
and
so
disfigurethe
the
whole
visage
,
as
yt
becometh
more
contemptible
now
,
than
it
was
beautifull
and
alluringe
before
.
And
what
then
can
be
more
vanitie
than
this
?
What
more
madnesse
,
than
ether
to
take
pride
of
it
,
yf
I
〈◊〉
it
my selfe
:
or
to
endaunger
my
soule
for
yt
,
yf
I
see
it
in
others
?
The
sixthe
vanitie
belonging
to
pryde
of
Yf
we
haue
whervuithall
to
couer
our selues
,
lett
vs
be
content
.
And
Christ
touched
deeplie
the
daunger
of
nyce
apparell
,
when
he
commended
so
muche
S.
Iohn
Baptist
for
his
austere
That
he
was
apparelled
in
purple
and
It
is
a
wounderfull
thing
to
consider
the
different
proceeding
of
God
and
the
world
The
second
generall
braunche
,
whiche
Geue
commaundement
to
the
riche
men
of
this
world
,
not
to
be
highe
mynded
,
nor
to
put
hope
in
the
vncertaintie
of
their
riches
.
The
reason
of
which
speeche
is
vttered
by
the
scripture
,
in
an
other
place
,
when
it
sayeth
:
Riches
shall
not
profitt
a
man
in
the
daye
of
reuenge
.
That
is
,
at
the
daye
of
deathe
&
Ludgement
:
which
thing
,
the
riche
men
of
this
world
,
doe
confesse
them selues
,
thoghe
to
late
,
when
they
crye
,
diuitiarum
iactantia
Riche
men
haue
slept
theyr
sleepe
,
(
saythe
and
haue
found
nothing
in
theyr
handes
:
that
is
,
riche
men
haue
passed
ouer
this
lyfe
,
as
men
doe
passe
ouer
a
sleepe
,
imaginyng
them selues
to
haue
golden
mountaines
,
and
treasures
:
and
when
they
a
wake
(
at
the
daye
of
their
deathe
)
they
fynde
themselues
to
haue
nothinge
in
theyr
handes
.
In
respect
wherof
,
the
prophet
Baruch
asketh
this
question
:
Where
are
they
novu
,
whiche
heaped
together
golde
and
syluer
,
and
whiche
made
no
end
of
their
scrapyng
together
?
And
he
answereth
hym selfe
immediatlie
:
Exterminati
sunt
,
&
ad
inferos
descenderunt
:
They
are
now
rooted
owte
,
and
are
gone
downe
vnto
hell
.
To
lyke
effect
saythe
S.
Iames.
Now
goe
to
,
you
riche
men
:
weepe
,
and
howle
in
your
If
wealthe
of
this
world
be
not
onelie
so
vaine
,
but
also
so
perilous
as
here
is
affirmed
:
what
vanitie
then
is
yt
for
men
to
sett
their
myndes
vpon
it
,
as
they
doe
?
S.
Paul
sayeth
of
him selfe
,
that
he
esteemed
it
all
but
as
dung
.
We
came
in
naked
vnto
this
world
,
&
naked
we
must
goe
foorthe
again
,
saycthe
Iob.
The
mylle
wheele
stirrethe
much
aboute
,
and
beateth
it selfe
from
daye
to
daye
,
and
yet
at
the
yeres
end
it
is
in
the
same
place
,
as
it
was
in
the
begynning
:
so
,
riche
men
,
let
them
toyle
and
labour
what
they
can
,
yet
at
their
deathe
must
they
be
as
poore
,
as
at
the
first
daye
wherein
they
were
borne
.
When
the
riche
man
dyeth
(
say
the
The
prophet
Dauid
in
lyke
wyse
forewarneth
vs
of
the
same
,
in
these
woordes
:
be
not
afeard
when
thou
seest
a
man
made
riche
,
and
the
glorie
of
his
house
multiplied
.
For
when
he
dyeth
,
he
shall
take
nothing
with
hym
,
nor
shall
his
glorie
descend
to
the
place
whether
he
goeth
:
he
shall
passe
into
the
progenies
of
his
auncestoures
(
that
is
,
he
shall
goe
to
the
place
where
they
are
,
who
haue
liued
as
he
hathe
done
)
and
world
without
end
he
shall
see
no
more
light
.
All
this
and
muche
more
is
spoken
by
the
holie
ghoste
,
to
signifie
the
dangerous
vanitie
of
worldlie
weal
the
:
and
the
folie
of
those
men
,
who
laboure
so
muche
to
procure
the
same
,
with
the
eternall
peril
of
their
soules
,
as
the
scripture
assureth
vs
.
If
so
many
phisitions
,
as
I
haue
heere
alleaged
scriptures
,
should
agree
together
,
that
suche
,
or
suche
meates
were
vencomus
&
perillsome
:
I
think
fewe
wold
geue
the
aduenture
to
eate
them
,
thoghe
otherwyse
in
taste
they
appeared
sweet
,
and
pleasant
.
How
then
cometh
it
to
passe
,
that
so
manie
earnest
admonitions
of
God
him selfe
,
can
not
staye
vs
from
the
loue
of
this
daungerous
vanitie
?
〈◊〉
cor
apponere
,
saythe
God
by
the
prophet
:
that
is
,
laye
not
Qui
diligit
he
that
loueth
gold
shall
neuer
be
iustifed
.
I
am
angrie
greatelye
vppon
riche
nations
,
sayethe
God
by
Zacharie
.
Christ
saythe
:
Amen
And
agayne
,
wobe
to
you
riche
men
,
for
that
you
haue
receaued
your
consolation
in
this
lyfe
.
Finallie
S.
Paul
saythe
generallie
of
all
,
&
to
all
:
They
which
wil
be
riche
,
doe
faell
into
temptation
,
and
into
the
snare
of
the
deuill
,
and
into
many
vnprofitable
and
hurtfull
desires
,
whiche
doe
drowne
men
in
destruction
and
perdition
.
Can
any
thing
in
the
world
be
spoken
more
effectuallie
,
to
dissuade
from
the
loue
of
riches
than
this
?
must
not
heere
now
the
couetous
men
,
ether
denye
God
,
or
condemne
them selues
in
their
owne
consciences
?
lett
them
The
third
braunche
of
worldlie
vanities
Wo
be
for
the
tyme
shall
come
,
when
you
shall
suffer
hunger
.
And
agayne
,
in
You
shall
uveepe
and
pule
:
but
the
world
shall
reioyse
:
making
it
a
signe
distinctiue
betwene
the
good
and
the
badde
:
that
the
one
shall
mourne
in
this
lyfe
,
and
the
other
reioyse
,
and
make
them selues
merye
.
The
verye
same
dothe
Iob
confirme
both
of
that
they
solace
them selues
with
all
kynde
of
Musicke
,
&
doe
passe
ouer
their
dayes
in
pleasure
,
and
in
a
verie
moment
doe
goe
doune
into
hell
.
But
of
the
god
:
ie
he
saythe
in
his
owne
persone
:
that
they
sighe
The
reason
whereof
the
wyse
man
yet
further
expresseth
.
sayeing
:
That
the
uvorkes
of
good
men
are
in
the
handes
of
God
:
and
no
man
knoweth
whether
he
be
woorthie
of
loue
or
hatred
,
at
gods
handes
:
but
all
is
kept
vncertayne
for
the
tyme
to
come
.
And
olde
Tobias
insinuateth
What
ioye
can
I
haue
or
receaue
,
seing
I
sytt
heer
in
darkenes
?
Speaking
literallye
of
his
corporall
blyndenes
,
but
yet
leauinge
it
also
to
be
vnderstande
of
spirituall
,
and
internall
darkenes
.
These
are
then
the
causes
(
beside
externall
It
is
better
to
goe
to
the
house
of
sorow
,
than
to
the
house
of
feasting
.
And
agayne
.
Where
sadnes
is
,
there
is
the
hart
of
wysemen
:
but
where
myrthe
is
,
there
is
the
harte
of
〈◊〉
.
Finallie
,
in
respect
of
this
the
scripture
saythe
:
Beatus
homo
qui
semper
est
pauidus
:
Happie
is
the
man
whiche
alwayes
is
fearefull
.
Whiche
is
nothinge
els
,
but
that
whiche
the
holie
ghoste
commaundethe
euery
man
,
by
Micheas
the
solicitum
ambulare
cum
deo
:
To
walke
carefull
an
diligent
withe
God
,
thynkynge
vppon
his
commaundementes
,
how
we
keepe
and
obserue
the
same
,
how
we
resist
,
and
mortifie
our
members
vppon
earthe
and
the
like
:
whiche
cogitations
,
if
they
might
haue
place
withe
vs
,
wolde
cutt
of
a
greate
deale
of
those
wordlie
pastimes
,
wherwithe
the
careles
sorte
of
synners
are
ouerwhelmed
.
I
meane
of
those
good
feloushippes
of
eatings
,
drynkings
,
laughings
,
syngings
,
disputings
,
&
other
suche
vanities
that
distract
vs
most
.
Hereof
,
Christ
gaue
vs
a
moste
notable
aduertisement
,
in
that
he
wept
often
:
as
at
his
natiuitie
:
at
the
resuscitation
of
Lazarus
:
vpon
A
wyse
trauailer
passyng
by
hys
Inne
,
thoughe
he
see
pleasant
meates
offered
hym
:
This
the
scripture
affirmethe
also
,
of
the
pleasures
of
this
world
:
Risus
dolore
miscebitur
&
extrema
gaudii
luctus
occupat
:
Laughter
shal
be
myngled
with
sorowe
:
and
mourning
shal
ensue
at
the
hynder
end
of
myrthe
.
The
deuill
,
that
playeth
the
hoste
,
in
this
world
,
and
will
serue
you
,
withe
what
delyte
or
pleasure
you
desyre
,
wrytethe
vp
all
in
his
booke
:
and
at
the
daye
of
your
departure
,
(
that
is
,
at
your
deathe
)
will
he
bring
the
whole
reckening
,
and
charge
you
withe
it
all
and
then
shall
folow
that
,
whiche
God
promiseth
to
Your
mirthe
shal
be
turned
into
mourning
and
lamentation
.
Yea
,
and
more
than
this
,
if
you
he
not
able
to
discharge
the
rekening
:
you
may
chaunce
to
heare
that
other
dreadfull
sentence
of
Wherfore
,
to
conclude
this
point
,
and
ther
withall
this
first
parte
,
touching
〈◊〉
:
truelie
may
we
saie
with
the
prephet
Dauid
,
of
a
wordlye
minded
man
:
〈◊〉
vanitas
Thow
hatest
(
o
Lord
)
obseruers
of
superfluous
vanities
.
And
the
For
that
they
had
prouoked
God
in
their
vanities
.
And
lastlye
,
for
this
cause
the
holie
ghoste
pronounceth
generallie
of
all
men
:
Beatus
vir
qui
non
respexit
in
vanitates
,
&
insanias
falsas
:
Blessed
Now
come
I
then
to
the
second
part
Can
there
be
a
greater
deceite
(
for
examples
sake
)
than
to
promis
renowme
,
and
memorie
,
as
the
world
dothe
to
her
folowers
:
and
yet
to
forget
them
as
soone
as
they
are
deade
?
who
dothe
remember
now
one
,
of
fortie
thowsand
iolye
felowes
in
this
worlde
,
captaines
,
souldiars
,
counsaillers
,
Dukes
,
Erles
,
princes
,
prelates
,
and
Emperoures
,
kynges
&
quenes
,
Lordes
and
ladyes
?
whoe
remembrethe
them
(
I
say
?
)
who
once
thynkethe
or
speakethe
of
them
now
?
hathe
not
their
memorie
perished
with
their
sounde
,
as
the
prophet
that
their
remembrance
shoulde
be
as
ashes
troden
vnder
foote
?
That
they
shoulde
be
as
dust
blowne
abrode
with
the
wynde
?
S.
Paul
the
first
heremite
hydd
hym selfe
fowerskore
and
tenne
yeeres
in
a
wyldernesse
,
without
knowing
,
or
speaking
with
any
man
,
or
once
shewing
or
reuealing
hym selfe
to
the
world
:
And
yet
now
,
the
world
bothe
remembreth
,
&
honoreth
his
memorie
.
But
many
a
kyng
,
&
Emperour
haue
stryued
&
laboured
,
all
their
lyfe
,
to
be
knowne
in
the
world
,
and
yet
are
now
forgotten
:
So
that
the
world
is
like
,
in
this
pointe
,
(
as
one
saythe
)
vnto
a
couetouse
&
forgetfull
Infinite
are
the
deceytes
,
and
dissimulations
After
the
worlde
hathe
once
bereft
the
worldlyng
,
of
his
spirituall
syght
,
that
he
can
iudge
no
longer
,
betwene
good
,
and
euell
,
vanitie
,
and
veritie
:
then
,
it
rockethe
him
a
sleepe
,
at
ease
and
pleasure
:
it
byndethe
hym
sweetelie
:
it
deceyuethe
hym
pleasantlie
:
it
tormentethe
him
in
great
peace
and
rest
:
it
hathe
a
prowde
spirite
streightwayes
,
to
place
uvhoe
is
Dauid
?
or
who
is
the
sonne
of
Isay
,
that
I
should
knowe
him
?
vpon
greate
cause
then
sayd
the
O
you
children
of
men
,
hovue
long
will
you
be
so
dull
harted
?
Whie
doe
you
loue
vanitie
,
and
seeke
after
a
lye
?
He
callethe
the
The
third
name
or
propertie
that
Christ
And
yet
surelie
By
whiche
wordes
,
this
holye
father
signifieth
,
that
euen
,
as
a
mans
naked
bodye
,
tossed
and
tumbled
among
many
thornes
,
can
not
be
but
much
rent
and
torne
,
and
made
bloudie
with
the
prickes
therof
:
so
a
worldly
mans
soule
beaten
with
the
cares
and
cogitations
of
this
lyfe
,
can
not
but
be
vexed
with
restles
pricking
of
the
same
,
&
wounded
also
with
many
temptations
of
sinne
,
which
doe
occurre
.
This
dothe
Salomon
(
in
the
places
before
alleged
)
signifie
,
when
he
dothe
not
onelie
call
the
riches
and
pleasures
of
this
world
,
vanitie
of
vanities
,
that
is
,
the
greatest
vanitie
:
affliction
of
spirite
:
Geuing
vs
to
vnderstand
,
that
where
these
vanities
are
,
&
the
loue
of
them
once
entered
:
there
is
no
more
the
peace
of
God
,
whiche
And
the
reason
hereof
is
,
that
as
a
clocke
Of
all
the
plagues
sent
vnto
Egypt
,
that
But
yet
,
the
prophet
Esaye
hathe
a
muche
They
put
their
trust
in
thinges
of
nothing
,
and
doe
talke
vanities
:
They
conceaue
laboure
,
&
bring
foorthe
iniquitie
:
they
breake
the
egges
of
serpentes
,
&
weaue
the
webbes
of
spyders
:
he
that
shall
eate
of
theyr
egges
,
shall
dye
:
and
that
whiche
is
hached
thence
,
shal
be
a
Cocatrice
:
their
webbes
shall
not
make
clothe
,
to
couer
them
:
for
that
,
their
woorkes
are
vnprofitable
:
and
the
worke
of
iniquitie
is
in
their
handes
.
These
are
the
woordes
they
put
theyr
hope
in
thinges
of
nothing
,
and
doe
talke
vanities
:
To
signifie
,
that
he
meanethe
of
the
vanities
,
and
vayne
men
of
this
worlde
:
whoe
commonlie
doe
talke
of
the
thinges
whiche
they
loue
best
,
and
wherin
they
place
their
greatest
affiance
.
Secondlie
he
saythe
,
they
conceaue
labour
,
and
bringfoorthe
iniquitie
:
alluding
herein
,
to
the
chyldbyrthe
of
women
,
whoe
fyrst
,
doe
conce
aue
in
their
wombe
:
and
after
a
greate
deale
of
trauaile
,
doe
bring
foorthe
their
infant
:
so
,
worldlie
men
,
after
a
greate
tyme
of
trauaile
,
and
laboure
in
vanities
,
doe
bring
foorthe
no
other
fruite
,
than
sinne
and
iniquitie
For
that
is
the
effect
of
those
vanities
,
as
he
speaketh
in
the
same
chapiter
,
crieinge
owte
to
suche
kynde
of
men
:
Woe
be
vnto
voas
,
which
doe
〈◊〉
iniquitie
in
the
ropes
of
vanitie
.
But
,
yet
to
expresse
this
matter
more
forciblye
,
he
vsethe
two
other
similitudes
:
sayeing
,
they
breake
the
egges
of
serpentes
,
and
doe
weaue
the
webbes
of
spiders
:
Signifieing
by
the
one
,
the
vanitie
of
these
worldlie
cares
:
and
by
the
other
,
the
daunger
therof
.
The
spider
we
see
,
takethe
great
paynes
and
labour
many
dayes
together
,
to
weaue
her selfe
a
webbe
:
and
in
the
ende
,
when
all
is
done
,
cometh
a
puffe
of
wynde
,
or
some
other
litle
chaunce
,
and
breaketh
all
in
peeces
:
euen
as
he
in
the
gospel
,
which
had
taken
great
trauayle
&
care
,
Now
be
merie
:
That
night
his
soule
was
taken
from
him
,
&
all
his
labour
lost
.
Therfore
Esay
saithe
in
this
place
,
that
the
webbes
of
these
weauers
shall
not
make
them
clothe
to
couer
them
with
all
?
for
that
their
woorkes
are
vnprofitable
.
The
other
comparison
contayneth
matter
of
great
daunger
and
feare
.
For
,
as
the
bird
that
sitteth
vpon
the
egges
of
serpentes
,
by
breaking
&
hatching
them
,
bringeth
foorthe
a
perilous
broode
,
to
her
owne
destruction
:
so
those
that
sytt
a
broode
vppon
these
vanities
of
the
worlde
(
saythe
Esay
)
doe
hatche
at
last
their
owne
destruction
.
The
reason
wherof
is
,
(
as
he
saythe
)
for
that
the
worke
of
iniquitie
is
in
their
hande
:
Still
harping
vppon
this
stringe
,
that
a
man
can
not
loue
and
folow
these
vanities
,
or
intangle
hym selfe
with
their
ropes
(
as
his
phrase
is
)
but
that
he
must
in
deede
drawe
on
muche
iniquitie
there
with
:
that
is
,
he
must
mingle
muche
sinne
and
offence
of
God
with
the
same
:
whiche
effect
of
sinne
,
because
it
kylleth
the
soule
,
that
consenteth
vnto
it
:
therfore
Esay
compareth
it
vnto
the
broode
of
serpentes
,
that
kylleth
the
byrd
which
bringeth
them
foorthe
to
the
world
.
And
finallie
,
Moyses
vsethe
the
lyke
similitudes
,
when
he
saythe
,
of
vayne
and
wicked
men
.
Their
vineyard
is
the
vineyarde
of
Sodomites
,
their
grape
is
the
grape
of
gaule
,
and
their
clusters
of
grapes
are
moste
bytter
:
their
wyne
is
the
gaul
of
dragons
,
and
the
poyson
of
cocatrices
,
vncurable
.
By
which
dreadfull
&
lothesome
comparisons
,
he
wolde
geue
vs
to
vnderstand
,
that
the
sweete
pleasures
of
this
worlde
are
in
deede
deceytes
,
and
will
proue
them selues
,
one
daye
,
most
bytter
and
daungerous
.
The
fowerth
point
that
we
haue
to
consider
O
deathe
howe
bytter
is
thy
remembrance
(
sayethe
the
scripture
)
●…nto
a
man
that
hathe
peace
in
his
riches
?
we
haue
seene
many
men
aduanced
,
and
not
endured
two
monethes
in
their
prosperitie
:
we
haue
heard
of
diuers
maryed
in
greate
ioye
,
and
not
haue
lyued
six
dayes
in
their
felicitie
:
we
haue
read
of
straunge
matters
happened
owt
in
this
kynde
:
and
we
see
with
our
eyes
no
few
examples
daylie
.
What
An other
miserie
ioyned
to
the
prosperitie
tribulation
of
the
fleshe
:
Whoe
can
recken
vp
the
calamities
of
Add
now
to
this
the
miserie
of
darkenes
&
blindenes
,
wherin
worldlie
men
liue
,
(
as
in
parte
I
haue
touched
before
)
most
fitlie
prefigured
by
the
palpable
darkenes
of
Egypte
,
Beside
all
these
miseries
,
there
is
yet
an
God
shall
rayne
snares
vpon
sinners
:
that
is
,
God
shall
permit
wicked
men
to
fall
into
snares
:
which
are
as
plentyfull
in
the
world
,
as
are
the
droppes
of
rayne
,
which
fall
downe
from
heauen
.
Euerie
thing
almoste
,
is
a
deadly
snare
,
vnto
a
carnall
,
&
loose
harted
man
.
Euerie
sight
that
he
seeth
,
euery
woord
that
he
heareth
,
euery
thought
that
he
conceaueth
:
his
youthe
,
his
age
:
his
freendes
,
his
enemies
:
his
honoure
,
his
disgrace
:
his
riches
,
his
Pouertie
:
his
compagnie
keeping
:
his
prosperitie
,
his
aduersitie
:
his
meate
that
he
eateth
:
his
apparell
that
he
weareth
:
all
are
snares
,
to
drawe
hym
to
destruction
,
that
is
not
watchefull
:
Of
this
then
,
and
of
the
blyndenes
declared
miseros
facit
populos
peccatum
:
Sinne
is
the
thing
that
maketh
people
miserable
.
And
yet
,
how
easilie
men
of
the
worlde
doe
committ
sinne
,
&
how
litle
scruple
they
make
of
the
matter
,
Iob
signifieth
,
vhen
,
talking
of
suche
a
man
,
he
sayeth
,
bibit
quasi
aquam
iniquitatem
:
Of
this
dothe
ensue
the
fiueth
point
that
Christ
toucheth
in
his
parable
,
and
whiche
I
promised
heere
to
handle
:
to
witt
,
that
the
loue
of
this
world
choketh
vp
and
strangleth
euerie
man
,
whome
it
possesseth
,
from
all
celestiall
and
spirituall
lyfe
,
for
that
it
filleth
hym
with
a
playne
contrarie
spirite
,
to
the
spirite
of
God
.
The
Apostle
faieth
,
Si
quis
these
men
(
saithe
S.
Paul
)
there
is
no
lawe
.
And
in
the
verie
same
chapiter
he
expresseth
the
spirite
of
the
world
by
the
contrarie
effectes
,
sayeing
,
the
worckes
of
fleshe
are
manifest
,
whiche
are
,
fornication
,
vncleannes
,
wantonnes
,
lecherie
,
Idolatrie
,
poysonninges
,
enemities
,
contentions
,
emulations
,
wrathe
,
strife
,
dissention
,
sectes
,
enuie
,
murder
,
dronkennes
gluttonie
,
and
the
like
:
of
whiche
I
foretell
you
:
as
I
haue
tolde
you
before
,
that
those
men
whiche
doe
suche
thinges
shall
neuer
obteyne
the
kyngdome
of
heauen
.
Heere
now
may
euery
man
iudge
of
the
spirit
of
the
world
and
the
spirit
,
of
Christ
:
and
(
applieing
it
to
him selfe
)
may
coniecture
,
whether
he
holdeth
of
the
one
,
or
of
the
other
.
S.
Paul
geeueth
two
pretie
shorte
rules
in
the
very
same
place
to
trye
the
same
:
The
first
ys
,
They
whiche
are
of
Christ
,
haue
crucified
their
fleshe
,
uvithe
the
vices
,
and
concupiscences
therof
:
That
is
,
they
haue
so
mortified
their
owne
bodies
,
as
they
committ
none
of
the
vices
and
sinnes
repeated
before
,
nor
yeeld
not
vnto
the
concupiscences
or
temptations
therof
.
The
second
rule
is
,
yfwe
lyue
in
spirite
,
then
let
vs
walke
in
spirit
:
That
is
,
our
walking
and
behauioure
is
a
signe
whether
we
be
alyue
or
dead
.
For
yf
our
walking
be
spirituall
,
suche
as
I
haue
declared
before
by
the
twelue
fruites
therof
:
then
doe
we
lyue
and
haue
life
in
spirite
:
but
yf
our
workes
be
carnall
,
suche
as
S.
Paul
now
hathe
described
:
then
are
we
carnall
and
dead
in
spirite
,
nor
haue
we
any
thing
to
doe
with
Christ
,
or
portion
in
the
kingdome
of
heauen
.
And
for
that
all
the
worlde
is
full
of
those
carnull
workes
,
and
bringeth
foorthe
no
fruites
in
deede
of
Christs
spirit
,
nor
permittethe
them
to
grow
or
prosper
within
her
:
thence
is
yt
,
Christ
hym selfe
saveth
,
that
the
worlde
can
not
receaus
the
spirit
of
trueth
.
And
againe
in
Iust
father
the
world
hathe
not
knowen
thee
For
which
If
any
man
loue
the
world
the
loue
of
the
father
is
not
in
hym
:
And
yet
further
who
soeuer
but
desireth
to
be
freend
of
this
world
,
is
therby
made
an
enemye
to
God
.
What
will
worldly
men
saye
to
this
?
Non
pro
mundo
rogo
saithe
he
?
Can
any
man
maruayle
now
why
S.
Paul
cryeth
so
carefullie
to
vs
,
nolite
conformari
huic
If
you
aske
me
the
cause
whye
Christ
so
for
that
it
hathe
a
spirite
contrarie
for
that
it
teacheth
pryde
,
vainglorie
,
ambition
,
enuie
,
reuenge
,
malice
,
with
pleasures
of
the
fleshe
,
and
all
kynde
of
vanities
:
And
Christ
,
on
the
contrarie
side
,
humilitie
,
meekenes
,
perdonyng
of
enemyes
,
abstince
,
chastitie
,
sufferance
,
mortisication
,
bearing
the
crosse
,
with
contempt
of
all
earthelye
pleasures
for
the
kyngdome
of
heauen
:
for
that
it
persecuteth
the
good
,
&
aduanceth
the
euill
:
for
that
it
rooteth
owt
vertue
,
and
planteth
all
vice
:
And
finalie
,
for
that
it
shutteth
the
Wherfore
to
conclude
this
parte
,
seyng
this
world
is
suche
a
thing
as
it
is
:
so
vaine
,
so
deceytfull
,
so
troublesome
,
so
daunger●…us
:
seyng
it
is
a
professed
enemye
to
Christ
,
excommunicated
and
damned
to
the
pitt
of
hell
:
seyng
it
is
(
as
one
father
sayeth
)
an
arcke
of
trauaile
,
a
schoole
of
vanities
,
a
feare
of
deceite
,
a
labirin
the
of
errour
:
seing
it
is
nothing
els
but
a
barraine
wildernes
,
a
stonye
fyeld
,
a
durtye
Stye
,
a
tempestuous
sea
:
seing
it
is
a
groue
full
of
thornes
,
a
medowe
full
of
scorpions
,
a
flourishing
garden
without
fruite
,
a
caue
full
of
poysoned
and
deadlie
basiliskes
:
seyng
it
is
finallie
(
as
I
haue
shewed
,
a
fountaine
of
miseries
,
a
ryuer
of
teares
,
a
faigned
fable
,
a
delectable
frensie
:
seyng
(
as
S.
Austen
But
yet
for
the
satissieing
of
my
promisse
in
the
begynning
of
this
chapiter
:
I
haue
to
adde
a
woorde
or
two
in
this
place
,
how
we
may
auoyde
the
daunger
of
this
world
,
and
also
vse
it
vnto
our
gayne
and
commoditie
.
〈◊〉
rete
ante
oculos
pennatorum
:
saythe
the
wyse
man
:
that
is
,
the
nett
is
layde
in
vayne
before
the
eyes
of
suche
as
haue
wynges
,
and
can
flye
.
The
spyes
of
Hierico
,
thoghe
many
snares
were
layde
for
them
by
their
enemyes
:
yet
they
escaped
all
,
for
that
they
walked
by
hilles
,
sayeth
the
Our
conuersation
is
in
heauen
.
And
then
shall
we
litle
feare
all
these
deceytes
,
&
daungers
vpon
earthe
.
For
as
the
fowler
hathe
no
hope
to
cache
the
byrde
,
excepte
he
can
allure
her
to
pyche
,
and
come
downe
,
by
some
meanes
:
so
hath
the
deuill
,
no
waye
to
entangle
vs
,
but
to
saye
as
he
dyd
to
Christ
,
mitte
te
Whiche
grosse
and
open
temptation
he
that
will
avoyde
,
by
contemning
the
allurement
of
these
baytes
:
by
flyeing
ouer
them
:
by
placeyng
his
loue
and
cogitations
in
the
mountaines
of
heauenlie
ioyes
and
eternitie
:
he
shall
easilie
escape
all
daungers
and
perilles
.
Kyng
Dauid
was
past
them
all
when
he
sayed
to
God
:
What
is
there
for
me
in
heauen
,
or
what
doe
I
desire
besides
thee
vpon
earthe
?
my
fleshe
and
my
harte
haue
faynted
for
desyre
of
thee
.
Thou
art
the
God
of
my
hart
,
and
my
portion
(
o
Lord
)
for
euer
.
Saint
Paul
also
was
past
ouer
these
daungers
,
when
he
sayed
,
that
now
he
was
crucified
Touching
the
second
pointe
:
how
to
vse
Deceiue
not
your selues
:
Looke
vuhat
a
man
sovueth
,
and
that
shall
he
reape
.
What
a
plentifull
haruest
then
might
riche
men
prouide
them selues
,
yf
they
wolde
:
whiche
haue
suche
stoore
of
seede
,
and
so
muche
ground
offered
them
daylie
to
sowe
it
in
?
whie
doe
they
not
remember
that
sweete
haruest
song
:
Come
ye
blessed
of
my
father
,
enter
into
the
kingdome
prepared
for
you
:
for
I
vuas
hungrie
,
and
you
fedd
me
:
I
was
thirstie
,
and
you
gaue
me
to
drinke
:
I
vuas
naked
and
you
appareled
me
?
Or
yf
they
doe
not
care
for
this
:
whie
doe
they
not
feare
at
least
the
blacke
Sanctus
that
must
be
chaunted
to
them
for
the
contrarie
?
Agite
The
holy
father
Iohn
Damascen
reporteth
This
parable
teacheth
as
muche
as
possiblie
may
be
sayd
in
this
point
.
For
the
citie
Ite
〈◊〉
in
ignem
aeternum
,
goe
you
accursed
into
fyre
euerlasting
.
Of
the
fowerthe
impediment
:
whiche
is
,
to
muche
presuming
of
the
mercie
of
God
.
CHAP.
IIII.
THere
are
a
certaine
kynde
of
people
in
the
world
,
who
will
not
take
the
paynes
to
think
of
,
or
to
alleage
any
of
the
sayd
impedimentes
before
but
haue
a
shorter
waye
for
all
,
and
more
plausrble
,
as
it
seemeth
to
them
:
And
that
is
,
to
lay
the
whole
matter
vpon
the
backe
of
Christ
hym selfe
,
and
to
answere
what
soeuer
you
can
saye
agaynst
them
,
with
this
onclye
sentence
:
God
is
mercifull
.
Of
these
men
Christ
complayneth
greeuouslie
by
the
prophet
,
sayeing
:
Supra
dorsum
meum
fabricauerunt
peccatores
,
Dominus
iustus
,
concidet
ceruices
peccatorum
:
God
is
iust
,
he
will
cutt
the
neckes
of
sinners
.
Heere
are
two
coolyng
cardes
,
for
the
two
warme
imaginations
before
.
Meane
you
(
Syr
)
to
prolong
your
iniquitie
,
for
that
God
is
mercifull
?
remember
also
,
that
he
is
iust
,
sayeth
the
prophet
.
Are
ye
gotten
vp
,
vppon
the
backe
of
God
,
to
make
your
nest
of
sinne
there
?
take
heede
:
for
he
will
fetche
you
downe
agayne
,
&
breake
your
necke
downeward
,
except
ye
repent
:
for
that
in
deede
there
is
no
one
thing
whiche
may
be
so
iniurious
to
God
,
as
to
make
hym
the
foundation
of
our
sinfull
lyfe
,
whiche
lost
his
owne
lyfe
for
the
extinguishing
of
sinne
.
But
you
will
saye
perhappes
:
and
is
not
all
the
wayes
of
our
lord
are
mercie
and
trueth
:
Which
woordes
That
is
,
mercie
and
trueth
:
And
God
fastneth
bothe
these
feete
vppon
the
hartes
of
them
whiche
turne
vnto
him
.
And
euerie
sinner
that
will
truelie
conuert
him selfe
,
must
laye
hande
faste
on
bothe
these
feete
.
For
yf
he
should
laye
handes
on
mercie
onelie
,
letting
passe
trueth
and
iustice
:
he
wold
perishe
by
presumption
.
And
on
the
other
syde
,
yf
he
should
apprehend
iustice
onelie
,
without
mercie
:
he
wolde
perishe
by
desperation
.
To
the
end
therfore
that
he
may
be
saued
:
he
must
humblie
fall
downe
and
kisse
bothe
these
feete
:
that
in
respect
of
gods
iustice
he
may
retayne
feare
:
and
in
respect
of
his
mercie
,
he
maye
eonceiue
hope
.
And
in
an
other
S.
Austen
handleth
this
pointe
moste
excellentlie
in
diuerse
places
of
his
workes
.
Lett
them
marke
(
sayeth
he
)
whiche
loue
so
muche
mercie
and
gentlenes
in
our
lord
:
lett
them
marke
(
I
saye
)
and
feare
also
his
trueth
.
For
(
as
the
prophet
saieth
)
God
is
bothe
sweete
and
iust
.
Doest
thou
loue
that
he
is
sweete
?
I
haue
held
my
peace
at
your
sinnes
:
But
as
a
iust
lord
he
addeth
.
And
thynke
you
that
I
uvill
holde
my
peace
styll
?
God
is
mercifull
,
that
he
beareth
long
.
But
yet
feare
that
which
commeth
in
the
verses
ende
,
&
verax
:
That
is
,
he
is
also
true
and
iust
.
There
be
two
thinges
wherby
sinners
doe
Doe
not
saye
with
thy selfe
:
the
〈◊〉
of
God
is
greate
,
he
vuill
be
mercifull
to
the
multitude
of
my
sinnes
:
for
the
face
of
hys
uvrathe
ys
vppon
sinners
.
To
hym
that
is
in
daunger
by
desperation
he
sayeth
:
At
what
tyme
soeuer
a
sinner
shall
turne
hym selfe
to
me
,
I
wil
forgett
his
iniquities
:
Thus
farre
S.
Austen
,
beside
muche
more
whiche
he
addeth
in
the
same
place
,
touching
the
great
perill
and
folie
of
those
,
whiche
vppon
vayne
hope
of
gods
mercie
doe
perseuer
in
theyr
euill
lyfe
.
It
is
a
verie
euill
consequent
and
most
vniust
kinde
of
reasoning
,
to
saye
:
that
for
so
muche
as
God
is
mercifull
and
long
suffering
,
therfore
will
I
abuse
his
mercie
,
&
continue
in
my
wickednesse
.
The
scripture
teacheth
vs
not
to
reason
so
,
but
rather
quite
contrarie
.
God
is
mercifull
,
and
expecteth
my
conuersion
,
and
the
longer
he
expecteth
,
the
more
greeuous
will
be
his
punishement
when
it
commeth
,
yf
I
neglect
this
patience
.
And
therfore
I
ought
presentlie
to
accept
of
his
mercie
.
So
reasoneth
,
S.
Paul
,
whiche
sayeth
,
In
which
woordes
S.
Paul
signifieth
,
that
the
longer
that
God
suffereth
vs
with
patience
in
our
wickednes
,
the
greater
heape
of
vengeance
dothe
he
gather
against
vs
,
yf
we
persist
obstinate
in
the
same
.
thou
knowest
not
whether
he
will
doe
it
to
morow
or
no.
If
he
geue
thee
lyfe
and
memorie
this
weeke
:
thow
knowest
not
whether
thou
shall
enioye
it
,
the
next
weeke
or
no.
The
holye
prophet
beginnyng
his
seuentithe
Hovu
good
a
God
,
is
the
God
of
Israel
vnto
them
that
be
of
a
ryght
hart
?
And
yet
in
all
that
Psalme
,
he
dothe
nothing
els
but
shewe
the
heauie
iustice
of
God
towardes
beholde
(
o
Lord
)
they
shall
perishe
uvhich
departe
from
thee
:
thou
hast
destroyed
all
those
that
haue
broken
theyr
faythe
of
wedlocke
vuith
the.
By
which
is
signified
,
that
,
how
good
soeuer
God
be
vnto
the
iust
:
yet
that
pertayneth
nothing
to
the
releefe
of
the
wicked
,
whoe
are
to
receyue
iust
vengeance
at
his
handes
,
amyddest
the
greatest
mercies
,
bestowed
The
eyes
of
our
Lorde
are
vpon
the
iust
,
(
sayeth
the
same
prophet
,
)
and
his
eares
are
bent
to
heare
their
praeyers
:
but
the
face
of
our
Lord
is
vpon
them
that
doe
euill
,
to
destroye
theyr
memorie
,
from
owt
the
earthe
.
It
was
an
olde
practise
of
deceyuing
prophettes
,
resisted
stronglie
by
the
prophettes
of
God
,
to
crye
,
peace
peace
,
vnto
wicked
men
:
when
in
deed
theyr
was
nothing
towardes
sacrificium
iustitiae
,
&
sperate
in
domino
,
doe
you
sacrifice
vnto
God
the
sacrifice
of
righteousnes
,
and
then
trust
in
hym
.
Wherwith
S.
Iohn
agreeth
when
he
sayeth
,
yf
our
harte
or
conscience
doe
not
reprehend
vs
for
wicked
lyfe
:
then
haue
we
confidence
with
God
:
as
whoe
wolde
saye
,
yf
our
conscience
be
guyltie
of
lewde
and
wicked
lyfe
,
and
we
resolued
to
dwell
&
continue
therin
:
then
in
vaine
haue
we
confidence
in
the
mercyes
of
God
,
vnto
whose
iust
iudgement
we
stand
subiect
for
our
wickednes
.
It
is
most
wounderfull
,
and
dreadfull
to
After
this
,
God
made
hym selfe
an
other
The
two
miracles
of
the
world
,
Moyses
In
what
speciall
great
fauour
was
Saul
Dauid
was
the
chosen
and
deare
freend
one
that
was
according
to
gods
owne
hart
,
But
yet
,
The
scripture
hath
infinite
examples
of
And
for
the
greeuousnes
of
gods
iustice
,
And
who
will
not
then
confesse
with
Moy
that
God
is
a
iust
God
,
a
great
God
,
and
a
terrible
God
?
who
will
not
confesse
with
S.
Paul
,
It
ys
horrible
to
fall
into
the
handes
of
the
lyuing
God
?
Who
will
not
say
with
holye
Dauid
:
A
Iuditiis
tuis
timui
:
I
haue
feared
at
the
remembrance
If
thou
woldest
consider
the
greate
and
But
here
perhappes
some
man
may
saye
,
that
the
mercies
of
God
are
aboue
all
his
other
vuoorkes
,
(
as
the
scripture
saythe
,
)
and
that
it
passeth
and
exalteth
it selfe
aboue
his
And
first
,
his
mercie
may
be
sayd
to
exceede
,
for
that
,
all
our
saluation
is
of
his
mercie
,
&
our
damnation
from
our selues
,
as
from
the
first
and
principall
causes
therof
,
according
to
the
sayeing
of
God
,
by
the
prophet
,
Perditio
tua
Israel
:
taniummodo
in
me
auxilium
tuum
.
Thy
onelie
perdition
is
from
thy selfe
So
that
,
as
we
muste
acknowlege
gods
grace
and
mercie
for
the
author
of
euerie
good
thought
,
and
acte
that
we
doe
,
and
consequenlie
ascribe
all
our
saluation
vnto
hym
:
so
none
of
our
euill
actes
(
for
whiche
we
are
damned
)
doe
proceede
from
hym
,
but
onelie
from
our selues
,
and
so
he
is
no
cause
at
all
of
our
damnation
:
and
in
this
dothe
his
mercie
exceede
his
iustice
.
Secondlie
his
mercie
dothe
exceede
,
in
I
will
not
the
deathe
of
a
sinner
,
but
rather
that
he
turne
from
hys
uvickednes
and
lyue
.
And
againe
by
the
prophet
Ieremie
,
he
complayneth
greeuouslie
that
men
will
not
accept
of
his
mercie
offered
.
Turne
from
your
uvicked
wayes
whye
uvill
ye
dye
,
you
howse
of
Isreal
?
By
which
appeareth
that
he
offereth
his
mercie
most
willinglie
and
freelie
to
all
,
but
vseth
his
iustice
onelie
vpon
necessitie
(
as
it
were
:
)
constrained
therunto
by
our
obstinate
behauioure
.
This
,
Christ
signifieth
more
plainlie
,
when
he
sayth
to
Ierusalem
:
O
Ierusalem
,
Heere
you
see
thee
mercie
of
God
often
offered
vnto
the
Iewes
:
but
,
for
that
they
refused
it
,
he
was
enforced
(
in
a
certaine
maner
)
to
pronounce
this
heauie
sentence
of
destruction
&
desolation
vpon
them
:
which
he
fullsilled
within
fortie
,
or
fiftie
yeeres
after
,
Thirdlie
,
his
mercie
exceedeth
his
Iustice
,
By
this
then
we
see
that
to
be
true
,
which
Misericordiam
&
veritatem
diligit
dominus
:
God
loueth
mercie
and
trueth
.
And
againe
:
Mercie
and
trueth
haue
mett
together
:
Iustice
and
peace
ha●…e
kyssed
them selues
.
I
will
sing
vnto
thee
mercie
&
iudgement
(
o
Lord
,
)
not
mercie
alone
,
nor
iudgement
alone
,
but
mercie
and
iudgement
together
:
that
is
,
I
will
not
so
presume
of
thy
mercie
,
as
I
will
not
feare
thy
iudgement
:
nor
will
I
so
feare
of
thy
iudgement
,
as
I
will
euer
despayre
of
thy
mercie
The
feare
of
Gods
iudgement
is
alwayes
to
be
ioyned
with
our
confidence
in
gods
mercie
:
yea
in
verye
saintes
them selues
,
as
Dauid
sayeth
.
But
what
feare
?
that
feare
trulie
,
whiche
the
scripture
the
feare
of
our
Lord
expelleth
sinne
:
the
feare
of
God
This
is
the
description
of
the
true
feare
〈◊〉
vitae
,
radix
prudentiae
,
That
is
,
the
fountaine
of
lyfe
,
Of
hym
that
hathe
this
feare
the
scripture
saythe
,
happie
is
the
man
vuhiche
feareth
our
Lorde
,
for
he
will
place
his
mynde
vpon
his
commaundementes
.
And
againe
,
the
man
that
feareth
god
shal
be
happie
at
the
last
ende
,
and
shal
be
blessed
at
the
daye
of
hys
deathe
.
Finallie
,
of
suche
as
haue
this
feare
,
the
scripture
saythe
,
that
God
is
theyr
foundation
:
God
hath
prepared
great
multitude
This
holie
feare
had
good
Iob
,
when
he
sayd
to
god
:
I
feared
all
my
workes
:
And
he
yealdeth
For
that
I
knewe
that
thow
sparest
not
hym
that
offendeth
thee
.
This
feare
backed
the
other
of
whome
the
prophet
sayeth
:
The
sinner
hathe
exaspered
God
,
by
sayeing
,
yt
is
a
great
wickednes
(
no
dowt
)
and
a
greate
exasperation
of
God
against
vs
,
to
take
the
one
halfe
of
gods
nature
from
hym
,
whiche
is
:
to
make
hym
mercifull
without
iustice
:
and
to
lyue
so
,
as
though
God
wolde
take
no
account
of
our
lyfe
:
wheras
he
hath
protested
most
earnestlie
the
contrarie
,
sayeing
that
he
is
a
hard
and
eouetous
man
,
whiche
will
not
be
Christ
in
the
three
score
&
eight
psalme
,
lett
theyr
eyes
be
daseled
in
suche
sorte
as
they
may
not
see
:
powre
owte
thy
wrathe
(
my
father
)
vpon
them
:
lett
the
furie
of
thy
vengeance
take
hand
fast
on
them
:
add
inquitie
vpon
their
iniquitie
:
and
lett
hym
not
enter
into
thy
iustice
:
Lett
them
be
blotted
owt
of
the
booke
of
lyfe
:
and
lett
them
not
be
inrolled
together
with
the
iust
.
Heer
(
loe
)
we
see
,
that
the
greatest
curse
,
which
God
can
laye
vpon
vs
,
next
before
our
blotting
owt
of
the
booke
of
lyfe
,
is
to
suffer
vs
to
be
so
blinded
,
as
to
adde
iniquitie
vpon
iniquitie
,
and
not
to
enter
into
consideration
of
hys
iustice
.
For
whiche
Wherfore
,
to
conclude
this
matter
of
presumption
:
me
thinke
,
we
may
vse
the
same
kynde
of
argument
touching
the
feare
of
woldest
thow
not
feare
the
power
of
a
temporall
prince
,
sayeth
he
?
doe
well
then
:
&
thow
shalt
not
onelie
not
feare
,
but
also
receyue
laude
and
prayse
therfore
.
But
if
thow
doe
euill
:
then
feare
.
For
he
beareth
not
the
swoorde
without
a
cause
.
In
lyke
sort
may
we
saye
to
those
good
felowes
,
whiche
make
god
so
mercifull
,
as
no
man
ought
to
feare
his
iustice
.
Wolde
ye
not
feare
(
my
brethren
)
the
iustice
of
god
in
punishement
?
lyue
vertuouslie
then
:
and
you
shall
be
as
voyde
of
feare
,
as
lyons
are
fayeth
the
wiseman
:
For
that
,
perfect
charitie
expelleth
feare
.
But
yf
you
lyue
wickedlie
:
then
haue
you
cause
to
feare
:
for
god
called
not
hym selfe
a
iust
iudge
for
nothing
.
If
the
matter
had
bene
so
secure
,
as
manye
men
by
flatterie
doe
persuade
themselues
it
is
:
S.
Peter
wold
neuer
haue
sayde
vnto
Christianes
now
baptized
:
Walke
you
in
feare
,
during
the
time
of
this
your
earthelie
habitation
.
Nor
S.
Paul
to
the
same
men
:
Woorke
your
owne
saluation
in
feare
and
tremblyng
.
But
here
perhappes
,
some
men
will
aske
,
how
then
That
God
hath
not
geuen
vs
the
spirite
of
feare
,
but
of
vertue
,
loue
,
and
,
sobrietie
?
to
which
I
answere
:
that
our
spirite
is
not
a
spirit
of
seruile
feare
:
that
is
,
to
lyue
in
feare
,
onelie
for
dreade
of
you
haue
not
receyued
agayne
the
spirit
of
seruitude
(
saythe
he
)
in
feare
,
but
the
spirite
of
adoption
of
children
,
wherby
vue
crye
to
God
,
Abha
father
.
He
saythe
heere
to
the
Romanes
:
you
haue
not
receyued
againe
the
spirite
of
seruitude
in
feare
,
for
that
their
former
spirite
,
(
being
gentiles
,
)
was
onelye
in
Saint
Peter
also
in
one
sentence
expoundeth
Dominum
autem
Christum
sanctificate
in
cordibus
vesiris
&c
cum
modestia
,
&
timore
,
conscientiam
habentes
bonam
:
That
is
,
doe
you
sanctifie
our
Lord
Iesus
Christ
in
your
hartes
:
hauing
a
good
conscience
,
with
modestie
and
feare
.
So
that
the
spirite
of
seruile
feare
,
which
is
grounded
onelie
vpon
respect
of
punishement
,
is
forbidden
vs
:
but
the
louing
feare
of
children
is
commaunded
.
And
yet
also
about
this
,
are
there
two
things
to
be
noted
.
The
first
,
that
albeit
the
spirite
of
seruile
the
begynnyng
of
wisdome
.
And
therfore
,
perfect
loue
,
or
charitie
expelleth
feare
.
Wherupon
The
second
thing
to
be
noted
is
,
that
albeyt
this
feare
of
punishement
be
not
in
verie
perfect
men
,
or
at
leastwyse
,
is
lesse
in
them
,
than
in
others
,
as
S.
Iohn
teacheth
:
yet
beyng
ioyned
with
loue
and
reuerence
:
(
as
it
ought
to
be
:
(
it
is
moste
profitable
,
and
necessarie
for
all
common
Christianes
,
whose
lyfe
is
not
so
perfect
,
nor
charitie
so
greate
,
as
that
perfection
wherof
S.
Iohn
speakethe
.
This
appeareth
by
that
,
that
Christ
persuaded
also
this
feare
,
euen
vnto
his
Apostles
,
sayeing
,
feare
you
hym
,
whiche
after
he
〈◊〉
〈◊〉
the
bodye
,
hath
power
〈◊〉
to
send
bothe
bodye
and
soule
vnto
hell
fyre
:
this
I
saye
〈◊〉
you
feare
hym
.
All
we
(
sayeth
he
)
must
Nay
(
that
whiche
is
more
)
S.
Paul
testifieth
,
that
notwithstanding
all
his
fauours
receyued
from
God
:
he
retayned
yet
him selfe
this
feare
of
Gods
iustice
,
as
appeareth
by
those
woordes
of
his
:
I
doe
chastyne
my
bodie
,
and
doe
bring
it
into
seruitude
,
least
porchaunce
,
when
I
haue
preached
to
other
,
I
become
a
reprobate
my selfe
.
Now
(
my
freend
)
yf
S.
Paul
stoode
in
awe
This
knowe
you
(
sayeth
S.
Paul
)
that
no
fornicator
,
vncleane
persone
,
couetouse
man
,
or
the
lyke
can
haue
inheritance
in
the
kingdome
of
Christ
.
And
immediatlie
after
,
as
thoghe
this
had
not
bene
sufficient
,
he
addeth
,
for
preuenting
the
folye
of
sinners
,
whiche
flatter
them selues
:
Lett
no
man
deceyue
you
,
uvith
vayne
woordes
:
for
the
wrathe
of
God
cometh
for
these
thinges
,
vpon
the
children
of
vnbeleefe
.
Be
not
you
therfore
partakers
of
them
:
As
yf
he
should
saye
,
those
that
flatter
you
and
saye
,
tushe
God
is
mercifull
,
and
will
perdone
easilie
all
these
and
lyke
sinnes
:
these
men
deceyue
you
(
saythe
S.
Paul
)
,
for
that
the
wrathe
and
vengeance
of
God
lyghteth
vpon
the
children
of
vnbeleefe
,
for
these
matters
:
that
is
,
vppon
those
whiche
will
not
beleeue
gods
iustice
,
nor
his
threates
against
sinne
:
but
presuming
of
his
mercie
doe
perseuere
in
the
same
,
vntill
vppon
the
sodayne
,
gods
wrathe
doe
rushe
vpon
them
:
and
then
is
it
toolate
to
amende
.
Wherfore
(
sayeth
he
)
yf
you
be
wise
:
be
not
partakers
of
theyr
folie
:
but
amend
your
lyues
presentlie
,
while
you
haue
time
.
And
this
admonition
of
S.
Paul
shall
be
sufficient
to
ende
this
chapiter
:
against
all
those
that
refuse
,
or
deferre
theyr
resolution
of
amendement
,
vppon
vayne
hope
of
gods
perdon
,
or
tolleration
.
Of
the
fyueth
impediment
:
vuhich
ys
,
delaye
of
resolution
from
tyme
to
tyme
,
vpon
hope
to
doe
it
better
,
or
with
more
case
,
afterward
.
CHAP.
V.
Tthe
reasons
hitherto
alleaged
,
might
seeme
(
I
think
)
sufficient
to
a
reasonable
man
,
for
prouing
the
necessitie
of
this
resolution
,
we
talke
of
:
and
for
remouing
the
impedimentes
that
let
the
same
.
But
yet
,
for
that
(
as
the
wiseman
This
is
one
of
the
greatest
and
most
dangerous
deceites
,
and
yet
the
moste
ordinarie
and
vniuersall
,
that
the
enemie
of
mankinde
dothe
vse
towardes
the
children
of
Adam
:
&
I
dare
say
boldlye
,
that
more
doe
perishe
by
this
deceyte
,
than
by
all
his
other
guiles
and
subtilities
besides
.
He
well
knoweth
the
force
This
,
S.
Austen
proued
in
his
conuersion
,
as
hym selfe
writeth
.
For
that
after
he
was
yet
a
litle
staye
:
yet
deferre
for
a
time
:
Therby
(
as
he
sayeth
)
to
binde
hym
more
fast
in
the
custome
of
sinne
,
vntill
,
by
the
omnipotent
power
of
gods
grace
,
and
his
owne
moste
earnest
endeuoure
,
he
bracke
vyolentlie
from
hym
,
crieing
to
God
,
●…hie
shall
I
longer
saye
to
morouv
to
morow
?
why
shall
I
not
doe
it
euen
at
this
instant
?
And
so
he
did
,
euen
in
hys
verie
yowthe
,
lyuing
afterward
a
moste
holie
and
seuere
Christian
lyfe
.
But
yf
we
will
discouer
yet
further
,
the
Well
then
,
put
all
this
together
(
my
freend
)
and
consider
indifferentlie
within
thy selfe
,
whether
it
be
more
likelie
,
that
thow
shalt
rather
make
this
resolution
hereafter
,
than
now
.
Hereafter
,
(
I
say
)
when
,
by
longer
custome
of
sinne
,
the
habite
shal
be
more
fastyned
in
thee
:
the
deuill
more
in
possession
vppon
the
:
gods
helpe
further
of
from
thee
:
thy
mynde
more
infēcted
;
thy
iudgement
more
weakened
:
thy
good
desires
extinguished
:
thy
passions
confirmed
:
thy
bodie
corrupted
:
thy
strengthe
diminished
:
and
all
thy
whole
common
wealthe
more
peruerted
.
We
see
by
experience
,
that
a
shypp
Saint
Austen
expounding
the
miracle
The
reason
heerof
is
,
that
which
the
wise
man
sayeth
,
languor
prolixior
grauat
medicum
,
Breuem
autem
languorem
praecidit
medicus
:
But
the
phisition
cutteth
of
quicklie
a
newe
or
freshe
disease
,
whiche
hathe
endured
but
a
litle
time
.
The
verie
bones
of
an
olde
wicked
man
shal
be
replenished
with
the
vices
of
his
We
reade
that
Moyses
,
in
part
of
punishement
If
it
seeme
harde
to
thee
to
doe
penance
now
:
to
fast
,
to
praye
,
and
to
take
vppon
thee
other
afflictions
,
whiche
the
churche
prescribeth
to
sinners
at
their
conuersion
:
how
wilt
thow
doe
yt
in
thy
olde
age
?
when
thy
bodie
shall
haue
more
neede
of
cheryshing
,
than
of
punishement
?
Yf
thow
finde
yt
vnpleasant
to
resist
thy
sinnes
now
,
and
to
roote
them
owte
,
after
the
continunace
of
two
,
three
,
or
fower
yeeres
:
what
will
it
be
after
twentie
yeres
more
adioyned
vnto
them
?
How
madde
a
man
woldest
thow
esteeme
But
to
lett
passe
the
folie
of
this
deceyte
,
O
deare
brother
,
what
reason
is
there
,
why
God
should
thus
be
vsed
at
thy
handes
?
what
lawe
,
iustice
or
equitie
is
there
,
that
after
thow
hast
serued
the
world
,
fleshe
,
and
deuill
all
thy
youthe
,
and
best
dayes
:
in
the
ende
to
come
,
and
clappe
thy
olde
bones
,
defiled
and
worne
owt
with
sinne
,
in
the
dyshe
of
God
?
his
enemies
to
haue
the
best
,
and
he
the
leauinges
?
Hys
enemies
the
wyne
,
and
he
the
lyes
and
dreagges
?
doest
thow
not
remember
,
that
he
will
haue
the
fatt
and
best
parte
offered
be
myndefull
of
thy
creator
in
the
dayes
of
thy
youthe
,
before
the
tyme
of
affliction
come
on
,
and
before
those
yeeres
draw
neere
,
of
whiche
thow
shalt
saye
,
they
please
me
not
.
How
many
hast
thow
seene
cutt
of
in
the
myddest
of
their
dayes
,
whiles
they
purposed
in
tyme
to
come
,
to
chaunge
theyr
lyfe
?
How
many
haue
come
to
olde
age
yt selfe
,
and
yet
then
haue
felt
lesse
will
of
amendement
than
before
?
How
many
haue
dryuen
of
,
euen
vnto
the
verie
howre
of
deathe
,
and
then
least
of
all
haue
remembred
their
owne
state
?
but
haue
dyed
,
as
dumme
and
sensles
beastes
,
according
to
the
sayeing
of
holie
S.
Gregorie
,
The
sinner
hathe
also
this
affliction
layed
vppon
hym
,
that
when
he
cometh
.
o
dye
,
he
forgetteth
hym selfe
,
uvhich
in
his
lyfe
tyme
dyd
forgett
God
?
O
,
how
many
examples
are
there
seen
hereof
daylie
?
how
many
worldlie
men
,
that
haue
lyued
in
sesualitie
:
how
many
great
sinners
,
that
haue
passed
theyr
lyfe
in
wickednes
,
doe
ende
and
dye
,
as
yf
they
went
into
some
place
insensible
,
where
no
account
,
no
reckeninge
should
be
demaunded
?
they
take
suche
care
in
theyr
testamentes
for
fleshe
and
bloode
,
and
commodities
of
this
worlde
,
as
yf
they
should
lyue
styll
,
or
should
haue
theyr
parte
of
these
vanities
when
they
are
gone
.
In
trueth
,
to
speake
as
the
matter
ys
,
they
dye
as
yf
there
were
no
immortalitie
of
the
soule
,
&
that
,
in
verie
deede
,
is
theyr
inwarde
persuasion
.
But
suppose
now
,
that
all
this
were
not
But
yf
this
consideration
of
gayne
can
not
moue
thee
(
gentle
reader
)
as
in
deed
it
ought
to
doe
,
beyng
of
suche
importance
as
it
is
,
and
irreuocable
when
it
is
once
past
:
yet
weyghe
with
thy selfe
,
what
obligation
and
Make
thyne
account
now
as
thou
wilt
:
yf
thou
neuer
doe
repent
and
chaunge
thy
lyfe
:
then
euery
sinne
thou
committest
,
and
euery
daye
that
thou
lyuest
therein
,
is
encrease
of
wrathe
and
vengeance
vpon
thee
in
Alto
vu●…neri
diligens
&
longa
adhibenda
est
medicina
:
paenitentia
crimine
minor
non
sit
(
sayth
S.
Ciprian
)
A
diligent
&
long
medicine
is
to
be
vsed
to
a
deepe
sore
:
and
the
penance
may
not
be
lesse
than
the
fault
.
And
then
he
sheweth
in
what
order
it
must
be
:
with
prayer
,
with
teares
,
with
waching
,
with
lyeing
on
the
ground
,
with
wearing
of
heare
clothe
,
and
the
lyke
.
It
is
not
enoughe
(
sayeth
S.
Austen
)
to
chaunge
(
sayeth
S.
Ierom
:
)
our
long
laughing
must
be
recompensed
with
long
weepinge
:
our
soft
lynnen
,
and
fyne
silke
apparell
,
must
be
chaunged
into
sharpe
hearclothe
.
Finallie
,
Vnto
a
great
wounde
,
a
deepe
&
long
medicine
is
needfull
.
A
great
offence
requireth
of
necessitie
a
great
satisfaction
.
Marke
heere
(
deare
brother
)
that
this
satisfaction
must
be
bothe
great
&
long
,
&
also
of
necessitie
.
What
madnes
is
it
then
for
the
,
now
to
enlarge
the
wounde
,
knoweing
that
the
medicine
must
after
wardes
be
so
paynfull
?
what
crueltie
can
be
more
against
thy selfe
,
than
to
driue
in
thornes
into
thine
owne
flesh
,
which
thou
must
after
pull
owte
againe
with
so
many
teares
?
woldest
thou
drink
that
cuppe
of
poysoned
liquour
for
a
litle
pleasure
in
the
taste
,
whiche
wolde
cast
thee
soone
after
into
a
burning
feuer
,
torment
thy
bowells
within
thee
,
and
ether
dispache
thy
lyfe
,
or
put
the
in
great
ieoperdie
?
But
heere
I
know
thy
refuge
will
be
,
as
it
is
to
all
them
,
wherof
the
prophet
saieth
,
mentita
For
we
must
vnderstand
(
as
S.
Austen
well
noteth
)
that
this
was
but
one
particular
acte
of
Christ
,
which
maketh
no
generall
rule
:
euen
as
we
see
,
that
a
temporall
prince
perdoneth
some
tyme
a
malefactor
,
when
he
is
come
to
the
verie
place
of
execution
:
yet
were
it
not
for
euerie
malefactor
to
trust
therupon
.
For
that
,
this
is
but
an
extraordinarie
acte
of
the
prince
his
fauoure
,
and
nether
shewed
,
nor
promised
to
all
men
.
Besides
this
,
this
act
was
a
speciall
miracle
reserued
for
the
manifestation
of
Christ
his
power
and
glorie
,
at
that
howre
vpon
the
crosse
.
Agayne
,
this
acte
was
vpon
a
moste
rare
confession
made
by
the
theefe
,
in
that
instant
,
when
all
the
world
forsooke
Christ
,
and
euen
the
Apostles
them
selues
,
ether
dowted
,
or
lost
their
faithe
of
his
godhead
.
Beside
all
this
,
the
confession
of
this
theefe
was
at
suche
a
time
,
as
he
could
nether
be
baptized
,
nor
haue
further
tyme
of
penance
.
And
we
holde
:
that
at
a
mans
first
conuersion
,
there
is
required
no
other
penance
,
or
satisfaction
at
all
,
but
onelye
to
be
baptised
,
for
the
gayning
of
heauen
.
But
it
shall
not
be
amysse
perhappes
,
to
put
to
S.
Austens
verye
woordes
vpon
this
matter
.
For
thus
he
writeth
.
It
is
a
remedyles
perill
,
when
a
man
gyueth
hym selfe
ouer
so
muche
to
vices
,
as
he
forgetteth
that
he
must
geue
accompt
therof
to
God!
and
the
reason
whye
I
am
of
this
opinion
is
,
for
that
it
is
a
greate
punishement
of
sinne
,
to
haue
lost
the
feare
and
memorie
of
the
iudgement
to
come
,
&ce.
But
(
dearlie
beloued
)
least
perhappes
,
the
newe
felicitie
of
the
beleeuing
theefe
on
the
crosse
,
doe
make
any
of
you
too
secure
and
remisse
:
least
peraduenture
some
of
you
saye
in
his
harte
,
my
guyltie
conscience
shall
not
trouble
nor
torment
me
:
my
naughtie
lyfe
shall
not
make
me
verie
sadde
,
for
that
I
see
euen
in
a
moment
all
sinnes
forgeuen
vnto
the
theefe
:
we
must
consider
first
in
that
theefe
,
not
onelye
the
shortnes
of
his
beleefe
and
confession
,
but
his
deuotion
,
and
the
occasion
of
that
tyme
,
euen
when
the
perfection
of
the
iust
dyd
staggar
.
Secondlie
,
shew
me
the
faith
of
that
theefe
in
thy selfe
,
and
then
promise
to
thy selfe
his
felicitie
.
The
deuill
doeth
put
into
thy
heade
this
securitie
,
to
the
ende
he
may
bryng
thee
to
perdition
.
And
it
is
vnpossible
to
number
all
them
,
which
haue
perished
by
the
shadowe
of
this
deceitfull
hope
.
He
decerueth
him
selfe
,
and
maketh
but
a
Ieste
of
his
owne
damnation
,
whiche
thinketh
that
gods
mercie
at
the
last
daye
shall
help
or
releeue
hym
.
It
is
hatefull
before
God
,
when
a
man
,
vpon
confidence
of
penance
in
his
olde
age
,
dothe
sinne
the
more
freelie
.
The
happie
theefe
wherof
we
haue
spoken
,
happie
(
I
saye
)
not
for
that
he
layed
snares
in
the
waye
,
but
for
that
he
tooke
holde
of
the
waye
it selfe
in
Christ
,
layeing
handes
on
the
praye
of
lyfe
:
and
after
a
straung
maner
,
makyng
a
bootie
of
his
owne
deathe
:
he
(
I
saye
)
nether
dyd
deferre
the
tyme
of
his
saluation
wittinglie
,
nether
dyd
he
deceytfullie
put
the
remedye
of
his
state
,
in
the
last
moment
of
his
lyfe
:
nether
dyd
he
desperatlie
reseruo
the
hope
of
his
redemption
vnto
the
howre
of
his
deathe
:
nether
had
he
any
knowlege
ether
of
religion
,
or
of
Christ
before
that
tyme
.
For
yfhe
had
:
perhappes
he
wold
not
haue
bene
the
last
in
number
among
the
Apostles
,
which
was
first
in
the
kyndome
of
heauen
.
By
these
woordes
of
S.
Austen
we
are
admonyshed
,
(
as
you
see
)
that
this
particular
facte
of
Christ
maketh
no
generall
rule
of
remission
to
all
men
:
not
,
for
that
Christ
is
not
allwayes
redye
to
receyue
the
penitent
,
as
he
promiseth
:
but
,
for
that
euerie
man
hath
not
the
tyme
or
grace
to
repent
,
as
he
should
,
at
that
howre
,
according
as
hath
beene
declared
before
.
The
generall
waye
that
God
proposeth
to
all
is
that
,
whiche
S.
Paul
sayeth
:
Finis
To
that
affect
sayeth
the
prophet
.
Once
God
spake
,
and
I
heard
theese
two
things
from
his
mouthe
.
Power
belongeth
to
God
:
and
mercie
vnto
thee
,
(
o
Lord
)
for
that
thou
wiltrender
to
euerie
man
,
according
to
his
workes
.
The
wyse
man
maketh
this
playne
,
sayeing
,
the
waye
of
sinners
is
paued
with
stones
,
and
Be
not
deceyued
:
God
is
not
mocked
,
looke
what
a
man
soweth
,
and
that
shall
he
reape
.
He
that
saweth
in
fleshe
shall
reape
corruption
:
he
that
soweth
in
spirit
shall
reape
lyfe
euerlasting
.
In
whiche
woordes
,
he
doeth
not
onelie
laye
downe
vnto
vs
the
generall
rule
wherto
we
must
trust
:
But
also
saieth
further
,
that
to
persuade
our selues
the
contrarie
therof
,
were
to
mocke
and
abuse
God
,
whiche
hathe
layed
downe
this
law
vato
vs
.
Notwithstanding
(
as
I
haue
sayd
)
this
The
first
reason
is
,
for
that
the
extreeme
The
second
reason
is
,
for
that
,
the
conuersion
,
The
thyrd
reason
is
,
for
that
,
the
custome
yf
an
Ethiopian
can
The
fowerth
cause
is
,
for
that
,
the
actes
Theese
are
the
reasons
whie
the
holie
fathers
and
doctors
of
Christ
his
church
,
doe
speake
so
dowtfullie
of
this
last
conuersion
:
not
,
for
any
want
on
gods
parte
,
but
on
theirs
whiche
are
to
doe
that
great
acte
.
I
might
heere
alleage
greate
store
of
authorities
for
this
purpose
:
But
one
place
of
S.
Austen
shall
serue
for
all
.
Thus
then
he
writeth
If
a
man
haue
done
penance
truelie
,
&
do
dye
,
being
absolued
from
the
bondes
wherwith
he
was
tyed
,
and
seperated
from
the
bodie
of
Christ
:
he
goeth
to
God
,
he
goeth
to
reste
But
yf
a
man
in
the
extreeme
necessitie
of
his
sicknenesse
,
doe
desire
to
receyuo
penance
,
and
doe
〈◊〉
it
,
and
doe
passe
hence
reconciled
:
I
confesse
vnto
you
,
that
we
doe
not
denye
hym
that
,
whiche
he
demaundeth
:
but
yet
we
presume
not
,
that
he
goeth
hence
in
good
case
.
I
doe
not
presume
(
I
tell
you
playnelie
,
)
I
doe
not
presume
.
A
faythefull
man
that
hathe
lyued
well
,
goeth
awaye
securelie
.
He
that
dyeth
the
same
howre
he
was
baptized
,
goeth
hence
securelie
.
He
that
is
reconciled
in
his
healthe
,
and
doeth
penance
,
and
afterwarde
I
yueth
well
:
goeth
hence
securelie
.
But
he
that
is
reconciled
,
and
doeth
penance
at
the
last
cast
:
I
am
not
secure
,
that
he
goeth
hence
securelie
.
Where
I
am
secure
:
I
doe
tell
you
,
and
doe
geue
securitie
.
And
where
I
am
not
secure
,
I
may
geue
penance
,
but
I
can
geue
no
securitie
.
But
heere
perhappes
some
man
will
saye
to
me
:
good
pryest
,
yf
you
knowe
not
in
what
state
a
man
goeth
hence
:
nor
can
not
geue
securitie
that
he
is
saued
,
to
whome
penance
was
assigned
at
his
death
:
teache
vs
(
I
beseeche
you
)
how
we
must
lyue
after
our
conuersion
and
penance
.
I
saye
vnto
you
:
abstayne
from
dronkennesse
,
from
concupiscence
of
the
fleshe
,
from
thefte
,
from
muche
babling
,
from
immoderate
laughter
,
from
ydle
woordes
,
for
whiche
men
are
to
geue
account
in
the
daye
of
iudgement
.
Loe
how
small
thinges
I
haue
named
in
youre
sight
.
But
yet
,
all
Hitherto
are
S.
Austens
woordes
of
the
dowtfull
case
of
those
,
whiche
doe
penance
at
the
last
daye
.
And
heere
now
wolde
I
haue
the
carefull
Christian
to
consider
,
(
with
me
)
but
this
one
comparison
that
I
will
make
.
If
those
whiche
repent
,
and
doe
suche
penance
as
they
may
at
the
last
daye
,
doe
passe
hence
,
notwithstanding
,
in
suche
daungerous
dowtfullnes
as
S.
Austen
sheweth
:
what
shall
we
thinke
of
all
those
,
whiche
lacke
ether
time
or
abilitie
,
or
will
,
or
place
,
or
meanes
,
or
grace
to
doe
any
penance
at
all
,
at
that
howre
?
what
shall
we
saye
of
all
those
,
whiche
are
cutt
of
before
?
whiche
dye
suddenlie
?
whiche
are
stricken
dumme
,
or
deafe
,
or
senseles
,
or
frentike
,
as
we
see
manye
are
?
what
shall
we
saye
of
those
,
which
are
abandoned
by
God
,
&
left
vnto
vice
,
euen
vnto
the
last
breathe
in
theyr
bodie
?
I
haue
shewed
before
owte
of
S.
Paul
,
that
ordinarilie
,
sinners
dye
,
according
as
they
liue
.
for
that
,
I
haue
held
owt
my
hande
,
and
none
of
you
wolde
vouch
safe
to
looke
towardes
me
:
I
will
laughe
also
at
your
destruction
,
when
anguyshe
and
calamitie
cometh
on
you
.
You
shall
call
vppon
me
,
and
I
will
not
heare
:
you
shall
ryse
betymes
in
the
morning
to
see
me
,
but
you
shall
not
fynde
me
.
It
is
bothe
dreadefull
&
lamentable
which
the
prophet
sayeth
,
of
suche
as
deferre
their
conuersion
,
from
tyme
to
tyme
:
Conuertentur
They
will
conuert
them
selues
to
God
at
the
euenyng
,
and
then
shall
they
suffer
hungar
,
as
dogges
:
and
shall
runne
about
the
citie
.
The
woordes
that
goe
immediatlie
before
,
and
doe
immediatlie
ensue
after
,
doe
expresse
more
playnlie
the
greatnes
of
this
threate
For
before
,
the
verse
is
:
Aitend
(
o
Lord
)
to
visit
all
nations
:
take
no
mercie
vpon
all
those
,
whiche
woorke
iniquitie
.
That
is
,
which
woorke
iniquitie
vnto
the
ende
.
And
immediatlye
after
enseweth
:
These
men
shall
speake
uuith
their
mouthe
,
and
a
sworde
shall
be
in
their
lypper
:
for
whoe
hath
heard
them
?
and
thou
(
o
Lord
)
snalt
skoffe
at
them
.
That
is
,
these
men
in
their
last
extremitie
shall
crye
vehementlie
for
help
:
and
their
crye
shall
be
as
sharp
to
pearse
mens
eares
,
as
a
swoord
is
:
and
yet
notwithstanding
,
no
man
shall
heare
them
:
and
thou
(
o
Lord
)
whiche
onelie
cannest
help
them
,
shalt
be
so
farre
of
from
hearing
or
pityeing
their
case
,
as
thou
shalt
also
laugh
at
their
miserie
and
destruction
.
By
all
whiche
is
signified
,
the
greate
calamitie
of
suche
as
deferre
their
conuersion
vnto
the
laste
daye
,
expressed
by
three
circumstances
,
in
the
former
sentence
alleaged
.
For
first
he
sayeth
,
they
will
turne
at
the
euenyng
:
that
is
,
at
the
howre
of
deathe
.
For
as
the
euening
is
the
ende
of
the
daye
,
and
the
begynning
of
night
:
euen
so
is
this
tyme
,
the
ende
of
light
,
and
the
begynning
of
all
darkenes
vnto
the
wicked
.
In
whiche
sense
Christ
sayd
:
I
must
worke
the
workes
of
hym
that
sent
me
,
whiles
the
day
lasteth
:
for
night
will
come
on
,
when
no
man
can
worke
more
.
At
this
tyme
than
,
that
is
,
at
this
euening
,
in
this
twye
light
,
betwene
daye
and
darkenes
,
when
the
pleasant
brightnes
,
&
heate
of
all
sunne
beames
is
past
:
the
brightnes
(
I
meane
)
of
honour
,
of
vainglorie
,
and
of
worldlie
pompe
is
consumed
:
when
the
heat
of
concupiscence
,
of
carnall
loue
,
of
delicate
pleasures
is
quenshed
:
when
the
beautyfull
sommer
daye
of
this
lyfe
is
ended
,
and
the
boysterous
wynter
night
of
deathe
draweth
on
:
then
(
sayeth
the
prophet
)
will
the
wicked
man
turne
vnto
God
,
then
will
he
repent
,
then
will
he
resolue
hym selfe
,
and
make
his
conuersion
.
But
what
?
shall
this
be
accepted
?
you
haue
heard
the
prophets
request
to
God
:
Non
miserearis
:
Doe
not
take
mercie
on
them
:
Not
,
for
that
the
prophet
wisheth
God
to
be
vnmercifull
:
but
for
that
he
knewe
gods
iustice
towardes
suche
men
.
Whose
miserie
,
in
this
extremitie
,
he
expresseth
further
,
by
sayeing
,
they
shall
suffer
hungar
as
dogges
:
whiche
is
,
as
yf
he
should
haue
sayed
:
euen
as
dogges
,
when
they
are
hungrie
,
are
ravynous
,
and
do
seeke
by
all
meanes
,
for
meate
,
be
it
neuer
so
homelye
:
and
will
refuse
nothing
that
is
offered
,
but
will
deuoure
all
those
thynges
most
gredilie
,
which
they
contemned
whiles
their
bellies
were
full
:
so
these
men
that
wolde
not
heare
of
penance
,
while
they
were
in
health
,
will
now
admitt
any
thyng
,
&
make
straunge
of
nothing
:
Now
(
I
saye
)
when
they
can
lyue
no
longer
,
will
they
promyse
any
paynes
:
what
prayer
you
will
:
what
fasting
you
will
:
what
almes
deedes
you
can
desire
:
what
austeritie
soeuer
you
can
imagine
,
they
will
promyse
it
,
(
I
saye
)
vpon
condition
they
myght
haue
lyfe
agayne
:
vpon
condition
that
the
daye
might
be
prolonged
vnto
them
:
thoghe
,
yf
God
shoulde
graunt
them
their
request
,
(
as
many
tymes
he
doeth
)
they
wolde
performe
no
one
point
therof
:
but
be
as
careles
,
as
they
were
before
:
yet
for
the
preset
,
you
shall
see
them
as
hungrie
as
dogges
,
sayeth
the
prophet
,
most
redye
to
〈◊〉
any
thyng
,
that
may
be
deuised
for
their
saluation
.
And
not
contemed
with
this
,
the
same
prophet
addeth
yet
a
further
clause
of
miserie
:
And
that
is
,
that
they
shall
circuite
or
runne
aboute
the
citle
:
euen
as
dogges
doe
,
when
they
are
hungrie
,
putting
in
their
heades
at
euerie
dore
for
〈◊〉
,
●…Wors●…
it
be
with
great
〈◊〉
to
be
beaten
owt
agayne
.
This
expresseth
an
vnspeakable
distresse
and
calamitie
of
wicked
men
,
at
the
last
daye
:
when
they
shall
circuite
,
and
runne
about
the
whole
citie
of
God
,
bothe
in
heauen
,
and
earthe
,
to
seeke
help
,
and
shall
finde
none
:
When
they
shall
crie
,
with
sighes
and
groones
,
as
pearsing
as
a
swoorde
,
and
yet
shall
not
be
heard
.
For
,
whether
will
they
turne
them selues
in
this
distresse
?
vnto
their
worldlie
wealthe
,
power
,
or
riches
?
alas
,
they
are
gone
:
and
the
scripture
sayeth
,
riches
shall
not
profitt
in
the
daye
of
reuenge
.
The
saintes
shall
reioyse
in
glorie
,
exultation
shal
be
in
their
throotes
,
and
two
edged
swoordes
in
their
handes
,
to
take
〈◊〉
vpon
nations
,
and
increpations
vpon
people
:
to
bynde
kynges
in
fetters
,
and
noble
men
in
manacles
of
yron
:
to
execute
vpon
them
the
prescript
iudgement
of
God
:
and
this
is
the
glorie
of
all
his
〈◊〉
.
Their
onelye
refuge
then
must
be
vnto
God
,
who
in
deed
is
the
onelie
surest
refuge
of
all
:
but
yet
in
this
〈◊〉
,
the
prophet
sayeth
here
,
that
he
shall
not
heare
them
:
but
rather
contemne
;
and
〈◊〉
he
at
their
miserie
.
To
conclude
then
this
matter
of
delaye
,
what
wyse
men
is
there
in
the
woorlde
;
who
reading
this
,
will
not
feare
the
deferring
of
his
conuersion
,
thoughe
it
were
but
for
one
daye
?
who
doeth
know
whether
this
shal
be
the
last
daye
,
or
no
,
that
euer
God
will
call
him
in
?
God
sayeth
,
I
called
,
and
you
refused
to
come
:
I
held
owt
my
hand
;
and
you
wolde
,
not
looke
towardes
me
:
and
therfore
will
I
forsake
you
,
in
your
extremitie
.
He
doeth
not
I
stand
at
the
dore
,
and
knocke
.
But
he
sayeth
not
,
how
often
he
doeth
that
,
or
how
many
knockes
he
geeueth
.
Agayne
,
he
sayde
of
wicked
Iezabel
,
O
Paul
,
thow
persuadest
me
a
litle
,
to
be
a
Christian.
But
,
because
he
deferred
Twyse
happie
had
PHARAO
beene
,
yf
he
I
haue
sinned
,
and
God
is
iust
.
But
by
delay
he
God
is
most
bountifull
to
knocke
and
O
Ierusalem
,
if
thow
knewest
also
,
those
thinges
whiche
appertaine
to
thy
peace
,
euen
in
this
thy
day
:
but
now
these
thinges
are
hydden
from
thee
:
As
yf
he
had
sayed
,
yf
thow
knewest
(
Ierusalem
)
as
well
as
I
doe
,
what
mercie
is
offered
thee
,
euen
this
daye
,
whiche
is
the
last
day
,
that
euer
suche
offer
shal
be
made
:
thow
woldest
not
doe
as
thow
doest
:
but
woldest
presentlie
accept
therof
:
but
now
this
secret
iudgement
of
my
father
is
hidden
from
thee
:
and
therfore
thow
makest
litle
account
therof
,
vntill
thy
destruction
shall
come
suddenlie
vpon
thee
.
As
sone
after
it
did
.
By
this
now
may
be
considered
the
great
reason
of
the
wise
mans
exhortation
:
Forslow
not
to
turne
to
God
:
nor
doe
not
deferre
it
from
day
to
daye
:
for
his
wrathe
uvill
come
vpon
the
,
at
the
suddain
:
and
in
time
of
reuenge
it
will
destroy
thee
.
It
may
be
seene
also
vpon
what
great
cause
,
S.
Paul
exhorted
the
Hebrewes
Alas
(
deare
brother
)
what
hope
of
gayne
hast
thou
by
this
perilous
dilation
,
which
thou
makest
?
thy
accounte
is
increased
therby
.
as
I
haue
shewed
:
thy
debt
of
satisfaction
is
made
more
greuous
:
thy
enemie
more
strong
:
thy
selfe
more
feeble
:
thy
difficulties
of
conuersion
multiplied
:
what
hast
thou
then
to
withholde
thee
one
daye
from
resolution
?
the
gayning
perhappes
of
a
litle
time
in
vanitie
.
But
I
haue
proued
to
thee
before
,
how
this
tyme
is
not
gayned
but
lost
,
beyng
spent
without
merit
,
The
daye
of
perdition
is
at
hand
,
and
the
Doest
thou
seeke
vnto
God
while
he
may
be
fownd
:
call
vpon
hym
vuhile
he
ys
neare
at
hand
.
Now
is
the
time
acceptable
,
now
is
the
day
of
saluation
,
sayeth
S.
Paul
.
Of
three
other
impedimentes
that
hynder
men
from
resolution
:
vuhiche
are
slothe
,
negligence
,
and
hardnes
of
harte
.
CHAP.
VI.
BEsides
all
impedimentes
which
hytherto
haue
bene
named
,
there
are
yet
diuers
other
to
be
founde
:
yf
a
man
could
examine
the
particular
consciences
of
all
suche
as
doe
not
resolue
.
But
these
three
heere
mentioned
,
and
to
be
handeled
in
this
chapiter
,
are
so
publique
&
knowen
:
as
I
may
not
passe
them
ouer
,
without
discouering
the
same
:
for
that
,
many
tymes
men
are
euill
affected
,
and
know
not
their
owne
diseases
:
the
onelie
declaration
whereof
(
to
suche
as
are
desirous
of
their
owne
healthe
)
is
sufficient
to
auoyde
the
daunger
of
the
sickenes
.
First
then
,
the
impediment
of
slouthe
is
a
great
and
ordinarie
let
of
resolution
to
many
desires
do
kyll
the
slothefull
man
(
sayeth
Salomon
:
)
his
handes
Of
this
fountaine
of
slouthe
do
proceede
surge
qui
videte
,
vigilate
,
looke
about
how
long
wilt
thou
sleepe
〈◊〉
slouthefull
felow
?
when
wilt
thou
arise
owt
of
thy
dreame
?
A
litle
yet
wilt
thou
sleepe
:
a
litle
longer
wilt
thou
slumber
:
a
litle
wilt
thou
close
thy
handes
together
,
and
take
rest
:
and
so
,
prouertie
shall
hasten
vpon
thee
as
a
running
poste
,
and
beggarye
as
an
armed
man
shall
take
and
possesse
thee
.
The
second
effect
of
slouthe
,
is
fond
feare
,
they
shake
for
feare
where
there
is
no
feare
.
These
men
doe
frame
vnto
them selues
.
straunge
imaginations
of
the
seruice
of
God
,
and
daungerous
euentes
,
yf
they
should
folow
the
same
.
One
sayeth
,
If
I
should
fast
muche
:
it
wolde
without
dowte
corrupt
my
bloode
.
An
other
sayeth
,
yf
I
should
pray
,
and
be
bareheaded
muche
:
I
should
dye
moste
certainlie
with
reume
.
A
third
sayeth
,
yf
I
should
kepe
account
of
all
my
sinnes
,
to
confesse
them
:
it
wolde
quicklie
kill
me
with
sadnes
.
And
yet
all
this
is
nothing
els
but
slouthe
,
as
the
scripture
The
flouthefull
man
sayeth
,
sitting
still
in
his
house
:
ther
is
a
lyon
withoute
:
if
I
should
goe
oute
of
doores
to
labour
,
I
should
certainlie
be
slayne
in
the
middest
of
the
streetes
.
A
third
effect
of
slouthe
is
pusillanimitie
in
lapide
luteo
lapidatus
est
piger
,
the
that
is
,
he
is
ouerthrowne
with
a
difficultie
of
no
importance
.
Agayne
:
De
stercore
boum
lapidatus
est
piger
,
the
slouthefull
man
is
stoned
dead
with
the
dung
of
oxen
:
whiche
commonlie
is
of
matter
so
soft
,
as
it
can
hurt
no
man
.
A
fowerth
effect
of
slouthe
is
ydle
lazynes
:
Sicut
ostium
vertitur
in
cardine
that
is
,
he
turneth
him selfe
to
&
fro
in
his
bedde
,
and
betwene
willinge
and
nilling
he
doeth
nothing
.
And
yet
further
,
in
an
other
place
the
scripture
describeth
this
lazynesse
,
sayeing
,
the
slothefull
man
〈◊〉
〈◊〉
handes
vnder
his
girdle
,
and
will
not
vouchesafe
to
life
them
vp
to
his
mouthe
,
for
that
it
is
painfull
.
All
these
&
many
more
are
the
effectes
of
slouthe
:
but
theese
fower
especiallie
,
haue
I
thought
good
to
touche
in
this
place
:
for
that
,
they
lett
and
hinder
greatlie
this
resolution
whiche
we
talke
of
.
For
he
that
lyueth
in
a
slumber
,
and
will
not
heare
,
or
attend
to
any
thing
,
that
is
sayed
of
the
lyfe
to
come
:
&
beside
this
,
imagineth
fearefull
matters
in
the
same
:
and
thirdlie
,
is
throwen
downe
by
euerie
litle
blocke
,
that
he
findeth
in
the
waye
:
&
lastlie
is
so
lazye
,
as
he
can
beare
no
laboure
at
all
:
this
man
(
I
saye
)
is
past
hope
,
to
be
gayned
,
to
any
suche
purpose
as
we
speake
for
.
To
remoue
therfore
this
impediment
,
Saint
Paul
sayeth
of
him selfe
and
others
,
we
dyd
not
eate
our
breade
of
free
cost
when
we
were
with
you
:
but
dyd
woorke
in
labour
and
wearynesse
,
bothe
daye
and
night
:
therby
to
geue
you
an
example
of
imitation
:
denouncing
further
vnto
you
,
that
yf
any
man
wolde
not
woorke
he
should
not
eate
.
Christ
went
foorthe
into
the
streetes
twyse
in
one
day
,
and
still
reprehended
greuouslie
those
that
stoode
ydle
there
:
Quid
hic
statis
tota
die
otiosi
?
Whye
doe
ye
stand
All
this
pertayneth
to
shew
,
how
that
this
lyfe
is
a
time
of
labour
,
and
not
of
ydlenes
:
&
appointed
vnto
vs
for
the
gayning
of
heauen
:
it
is
the
Marquet
,
wherein
we
must
buye
:
the
battaille
wherein
we
must
fight
,
&
gayne
our
crowne
:
the
winter
wherin
we
must
sowe
:
the
daye
of
labour
wherin
we
must
sweate
&
gaine
our
pennie
:
And
he
that
passeth
ouer
lazilie
this
daye
(
as
the
most
parte
of
men
doe
)
must
suffer
eternall
pouertie
,
and
neede
in
the
●…fe
to
come
:
as
in
the
first
parte
of
this
Runne
aboute
:
make
haste
:
styrre
vp
thy
freend
:
geue
no
sleepe
vnto
thy
eyes
:
lett
not
thine
eye
lyddes
slumber
:
skyppe
owt
as
a
doe
from
the
handes
of
hym
that
held
her
:
and
as
a
byrd
owt
of
the
hand
of
the
fowler
:
goe
vnto
the
Emmet
(
thow
slothefull
man
,
(
and
consider
her
doeinges
,
and
learne
to
be
wise
:
she
hauing
no
guyde
,
teacher
,
or
captaine
,
prouideth
meate
for
her selfe
in
the
sommer
,
and
gathereth
together
in
the
haruest
,
that
whiche
maye
serue
her
to
feed
vpon
in
the
wynter
.
By
whiche
woordes
we
are
admonished
in
what
order
we
ought
to
behaue
our selues
in
this
lyfe
,
and
how
diligent
and
carefull
we
should
be
in
doeinge
of
all
The
seconde
impediment
ys
called
by
These
kynde
of
men
are
those
which
the
I
wold
thou
were
ether
colde
or
hoate
.
But
for
that
thou
art
luke warme
,
and
nether
cold
nor
hoate
:
therfore
will
I
beginne
to
vomite
thee
owt
of
my
mouth
:
Theese
are
they
whiche
can
accorde
all
religions
together
,
&
take
vp
all
controuersies
by
onely
sayeing
,
that
ether
they
are
differences
of
small
importance
,
or
els
that
they
appertaine
onelie
to
learned
men
to
thinke
vpon
,
and
not
vnto
them
.
These
are
they
which
can
applie
them selues
to
anye
companie
,
to
any
time
,
to
any
princes
pleasure
,
for
matters
of
〈◊〉
to
come
.
These
men
forbyd
all
talke
of
spirite
,
religion
,
or
deuotion
in
their
〈◊〉
onelie
they
will
haue
men
eate
,
drinke
,
&
be
merie
with
them
:
tell
newes
of
the
courte
and
affayres
abrode
,
sing
,
daunce
,
laugh
,
and
playe
at
cardes
,
and
so
passe
ouer
this
lyfe
in
lesse
consideration
of
God
,
than
the
very
heathens
did
.
And
hath
not
the
scripture
reason
then
,
in
sayeing
that
these
men
in
their
hartes
and
woorkes
are
Atheistes
?
yes
〈◊〉
.
And
yt
may
be
proued
by
many
rules
of
Christ
.
As
for
example
:
this
is
one
rule
sett
downe
by
hym selfe
:
By
their
fruites
yee
shall
know
them
:
For
suche
as
the
tree
ys
within
,
suche
is
the
fruit
the
mouthe
speakethe
from
the
abundance
of
the
where
the
treasure
is
,
there
is
the
harte
,
and
so
,
This
impedimente
reacheth
farre
and
The
onelie
waye
to
doe
theese
men
good
,
(
if
there
be
any
waye
at
all
)
is
to
make
them
know
that
they
are
sicke
,
and
in
great
daunger
:
whiche
in
our
case
may
be
done
best
(
as
it
seemeth
to
me
)
by
geuing
them
to
vnderstand
,
how
farre
they
are
of
,
from
any
one
peece
of
true
Christianitie
,
and
consequentlie
from
all
hope
of
saluation
that
may
be
had
,
therby
.
God
requireth
at
our
handes
,
that
we
with
all
our
harte
,
with
all
our
soule
,
and
with
all
our
streengthe
.
Christ
making
the
estimate
of
things
in
this
lyfe
,
pronounced
this
sentence
:
Vnum
est
must
nether
loue
the
world
,
nor
any
thing
in
the
world
.
These
men
loue
nothinge
els
but
that
whiche
is
of
the
world
:
he
sayeth
,
That
who
soeuer
is
a
freend
to
the
world
,
is
an
enemie
to
Christ
:
These
men
are
enemies
to
who
soeuer
is
not
a
freer
de
to
the
worlde
.
How
then
can
these
men
holde
of
Christ
?
Christ
sayeth
,
we
should
praye
still
.
These
men
that
couetousnes
,
〈◊〉
,
or
scurrilitie
should
not
be
so
muche
as
once
named
amonge
Christians
:
be
attenti
,
vigilantes
,
soliciti
,
instantes
,
feruentes
,
persouerantes
And
this
is
sufficient
te
shew
how
great
and
dangerous
an
impediment
this
careles
,
senseles
,
and
supine
negligence
is
,
to
the
resolution
wherof
we
entreate
.
For
yf
Christ
require
Wherfore
,
who
soeuer
findeth
hym selfe
in
this
disease
,
I
wolde
counsaile
him
to
reade
some
chapiters
of
the
first
parte
of
this
booke
,
especiallie
the
third
and
fowerth
,
entreating
The
third
and
last
impediment
,
that
I
This
hardnes
of
harte
hathe
diuerse
degrees
Others
there
are
,
whoe
haue
not
this
obduration
Dixerunt
deo
,
recede
And
the
Their
furie
is
lyke
the
furie
of
serpentes
,
lyke
vnto
cocatrices
that
stoppe
their
eares
,
&
will
not
heare
the
voyce
of
the
inchaunter
.
By
this
inchaunter
he
meaneth
the
holy
ghoste
,
whiche
seeketh
by
all
meanes
possible
to
charme
them
from
the
bewitching
wherein
they
stand
,
called
by
the
wyse
man
,
fascinatio
nugacitatis
:
The
bewitching
of
they
will
not
heare
,
they
turne
their
backes
,
they
stoppe
their
eares
,
to
the
ende
they
may
not
vnderstand
:
they
put
their
hartes
as
an
Adamans
stone
,
leste
perhappes
they
should
heare
gods
lawe
,
&
beconuerted
.
The
nation
of
lewes
is
peculiarlie
noted
to
haue
bene
alwayes
geuen
to
this
great
sinne
,
You
styffe
necked
Iewes
,
you
haue
allwayes
resisted
the
holye
ghoste
,
meaning
therby
(
as
Christ
declareth
more
at
large
)
they
haue
hardened
And
in
an
other
place
of
the
same
prophet
he
complayneth
greeuouslie
of
this
peruersenes
:
Quare
ergo
auersus
est
populus
iste
in
Ierusalem
,
auerstone
And
yet
againe
in
an
other
place
:
Quare
moriemini
domus
Israel
?
why
Doe'st
thou
not
ymagine
(
deare
brother
)
that
God
vseth
this
kynde
of
speeche
,
not
onelye
to
the
Iewes
,
but
also
to
many
thousand
Christians
,
and
perhappes
also
vnto
thy selfe
many
tymes
euerie
daye
:
for
that
thou
refusest
his
good
motions
,
and
other
meanes
sent
from
hym
,
to
draw
thee
to
his
seruice
,
thou
being
resolued
not
to
yeeld
ther
vnto
,
but
to
folow
thy
pursuite
,
what
soeuer
persuasions
shall
come
to
the
contrarie
?
Alas
,
how
many
Christians
be
there
,
whoe
saye
to
God
daylie
,
(
as
they
dyd
whome
I
haue
named
before
)
deparie
from
vs
,
we
will
not
haue
the
knowlege
of
thy
uuayes
?
How
many
be
there
,
which
abhorre
to
heare
good
counsayle
?
feare
and
tremble
to
reade
good
bookes
?
flye
and
detest
the
frequentation
of
godlie
companie
,
lest
perhappes
by
suche
occasions
they
might
be
touched
in
conscience
,
conuerted
,
&
saued
?
how
many
be
there
,
whiche
saye
with
those
most
vnfortunate
hard
harted
men
,
wherof
the
prophet
speaketh
:
Percustimus
foedus
cum
whiche
is
as
muche
to
saye
,
as
if
they
had
sayde
:
trouble
:
vs
not
,
moleste
vs
not
with
thy
persuations
:
spend
not
thy
woordes
and
labour
in
vayne
:
talke
vnto
others
whoe
are
not
yet
setled
:
lett
them
take
heauen
that
take
it
will
:
we
for
our
partes
are
resolued
we
are
at
a
pointe
:
we
haue
made
a
league
that
must
be
kept
:
we
haue
made
a
bargaine
that
must
be
perfourmed
,
yea
It
is
a
wounderfull
furie
,
the
obduration
of
a
hard
hart
:
and
not
without
cause
compared
Quid
ergo
cor
durum
?
and
what
is
then
a
hard
harte
?
and
he
answereth
immediatlie
:
A
hard
hart
is
that
,
whiche
is
nether
cutt
by
compunction
,
nor
softened
by
godlynes
,
nor
moued
with
prayers
,
nor
yeeldeth
to
threatning
,
nor
is
any
thing
holpen
,
but
rather
hardyned
,
by
chastening
.
A
hard
hart
,
is
that
whiche
is
ingreatefull
to
gods
benefites
,
disobedient
to
his
counsails
,
made
cruell
by
his
iudgementes
,
dissolute
by
his
allurementes
,
vnshamefast
to
filthines
,
feareles
to
perils
,
vncourteous
in
humane
affaires
,
recheles
in
matters
pertayning
to
God
,
forgetfull
of
things
past
,
negligent
in
things
present
,
improuident
for
things
to
come
.
By
this
description
of
S.
Barnard
it
appeareth
,
Not
without
greate
cause
surelie
dyd
the
wyse
man
pray
so
hartilie
to
God
:
Animae
irreuerenti
Cor
enim
durum
habebit
male
in
nouissimo
:
for
that
a
hard
〈◊〉
shal
be
in
an
euill
ca●…e
at
the
last
daye
.
Oh
that
all
hard
harted
people
wolde
note
this
reason
of
the
scripture
.
But
S.
Barnard
goeth
on
,
and
openeth
the
terrour
heerof
more
fullie
,
when
he
sayeth
.
Nemo
duri
cordis
salutem
vnque
adeptus
I
will
take
awaye
the
stony
hart
owt
of
therof
.
That
is
,
I
will
take
away
your
hard
hart
and
geue
you
a
soft
hart
,
that
wil
be
moued
when
it
is
spoken
vnto
.
And
of
all
other
blessings
and
benefites
whiche
God
dothe
bestowe
vpon
mortabll
men
in
this
lyfe
,
this
soft
and
tender
hart
is
one
of
the
greatest
:
I
meane
suche
a
hart
as
is
soone
moued
to
repentance
,
soone
checked
and
controlled
,
soone
pearsed
,
soone
made
to
bleede
,
soone
styrred
to
amendement
.
And
on
the
contrarie
parte
,
there
can
be
no
greater
curse
or
malediction
layed
vpon
a
Christian
,
than
to
haue
a
hard
and
obstinate
hart
,
which
heapeth
euery
day
vengeance
vnto
it selfe
and
his
maister
,
also
,
as
S.
Paul
sayeth
:
Whiche
thinge
being
so
,
no
maruaile
though
the
holie
scripture
doe
dehort
vs
so
carefullie
from
this
obduration
and
hardnes
of
hart
,
as
from
the
moste
daungerous
&
desperate
disease
,
that
possiblie
may
fall
vppon
the
Christian
,
being
in
deed
(
as
S.
Paul
signifieth
nolite
extinguere
spiritum
dei
doe
you
Da
seruo
tuo
cor
docile
:
Geue
vnto
.
Beholde
(
deare
brother
)
what
a
hart
God
requireth
at
thy
handes
?
A
litle
poore
and
humble
hart
:
(
for
so
muche
importeth
the
diminitiue
pauperculus
)
Also
a
contrite
hart
,
for
thy
offences
past
:
and
a
hart
that
trembleth
at
euerie
woord
that
cometh
to
thee
from
God
,
by
his
ministers
.
How
then
wilt
thow
not
feare
at
so
many
woordes
,
&
whole
discourses
as
haue
bene
vsed
before
,
for
thy
a-wakening
,
for
openyng
thy
perill
,
for
styrring
the
to
amendement
?
how
wilt
thou
not
feare
the
threates
and
iudgementes
of
this
great
Lord
for
thy
sinnes
?
how
wilt
thou
dare
to
proceede
any
further
in
his
displeasure
?
howe
wilt
thou
deferre
this
resolution
any
longer
?
surelie
the
least
parte
of
that
which
hathe
bene
sayde
,
might
suffice
to
moue
a
tender
hart
,
an
humble
and
contrite
spirite
,
to
present
resolution
and
earnest
amendement
of
lyfe
.
But
yf
all
together
,
can
not
moue
thee
to
doe
the
same
:
I
can
saye
no
more
,
but
that
thou
hast
a
verie
hard
hart
in
deede
:
whiche
I
beseeche
our
heauenlye
father
to
soften
for
thy
saluation
,
with
the
pretious
hoate
bloode
of
his
onelie
sonne
,
our
sauiour
,
who
was
content
to
shedde
it
for
that
effect
vpon
the
crosse
.
And
thus
now
hauing
sayd
so
muche
as
time
permitted
me
,
concernynge
the
fyrst
And
surelie
(
gentle
reader
)
thoughe
I
must
confesse
that
muche
more
might
be
sayde
for
this
point
of
resolution
,
than
is
heere
touched
by
me
,
or
than
anye
man
can
well
vtter
in
any
competent
kinde
of
booke
or
volume
:
yet
am
I
of
opinion
,
that
ether
these
reasons
heere
alleaged
are
sufficient
,
or
els
nothing
will
suffice
,
for
the
conquering
of
our
If
all
this
styrre
the
not
,
what
will
stirro
thee
(
gentle
reader
?
)
yf
when
thou
hast
read
this
,
thou
laye
downe
the
booke
againe
,
and
walke
on
in
thy
careles
lyfe
as
quietlye
as
before
:
what
hope
(
I
beseeche
thee
)
maye
there
be
conceiued
of
thy
saluation
?
wilt
thou
goe
to
heauen
liuing
as
thow
doest
?
it
is
impossible
:
as
soone
thow
maiest
driue
God
owt
of
heauen
as
gett
thither
thy selfe
,
by
this
kind
of
lyfe
.
What
then
?
wilt
thow
forgoe
heauen
,
and
yet
escape
hell
too
?
this
is
lesse
possible
,
what
soeuer
the
Atheistes
of
this
world
doe
persuade
thee
.
Wilt
thow
perhappes
deferre
the
matter
,
and
think
of
yt
heerafter
?
I
haue
tolde
thee
my
opinion
heerof
before
.
Thou
shalt
neuer
haue
more
abilitie
to
doe
it
than
now
,
and
perhappes
neuer
halfe
so
muche
.
If
thou
refuse
it
now
:
I
maye
greatlie
feare
,
that
thou
wilt
be
refused
hereafter
thy selfe
.
There
is
no
waye
then
so
good
(
deare
brother
)
as
to
doe
it
presentlie
whiles
it
is
offered
.
Breake
from
that
tyrant
,
whiche
detayneth
thee
in
seruitude
:
shake
of
his
chaynes
:
cutt
a
sunder
his
bandes
:
runne
violentlie
to
Christ
,
whiche
standeth
redye
to
embrace
,
thee
with
his
armes
open
on
the
crosse
.
Make
ioyfull
all
the
Angels
,
and
court
and
all
my
bretheren
,
sisters
,
children
,
and
kynsefolkes
howling
on
euery
syde
to
retayne
me
in
synfull
lyfe
with
them
:
I
wolde
fling
of
my
mother
to
the
grounde
:
dispyse
all
my
kynred
,
runne
ouer
my
father
&
treade
hym
vnder
my
feete
,
therby
to
runne
to
Christ
when
he
calleth
me
.
Oh
that
we
had
suche
hartes
as
this
seruant
of
God
had
:
suche
courage
,
suche
manhoode
,
suche
feruent
loue
to
our
Maister
.
Who
wolde
lye
one
daye
drowned
in
sinne
?
who
wolde
lyue
one
daye
in
suche
slauerie
as
we
doe
?
who
wolde
eate
hulkes
with
the
prodigall
sonne
amonge
swyne
,
seeynge
he
may
returne
home
,
and
be
soo
honorablye
receyued
,
and
entertaynede
by
his
olde
father
,
haue
so
good
cheere
,
and
banquetinge
,
and
heare
soo
greate
melodie
,
ioye
,
and
triumphe
for
his
returne
?
I
saye
no
more
Amen
.
The
ende
of
the
fyrst
booke
:
touching
resolution
.