THE
FIRST
PART
OF
THIS
BOOKE
.
CHAP.
I.
Of
the
end
and
parts
of
this
Booke
:
with
a
necessarie
advertisement
to
the
Reader
.
THIS
first
booke
hath
for
his
proper
end
,
The
end
of
this
bóoke
.
to
persuade
a
Christian
by
name
to
become
a
tru
Christian
in
deede
▪
at
the
least
,
in
resolution
of
mind
.
And
for
that
there
be
two
principal
things
necessary
to
this
effect
:
therfore
this
first
booke
shal
be
divided
into
two
parts
.
Two
parts
of
this
booke
.
In
the
first
shal
be
declared
important
reasons
and
strong
persuasions
,
to
provoke
a
man
to
this
resolution
:
In
the
second
shal
be
refuted
al
the
impediments
,
which
our
spiritual
enimies
(
the
flesh
,
the
world
,
and
the
diuell
)
are
wont
to
lay
for
the
stopping
of
the
same
:
knowing
very
wel
,
that
of
this
resolution
dependeth
all
our
whole
seruice
of
GOD.
For
he
that
never
resolveth
himselfe
to
doo
wel
,
and
to
leave
the
dangerous
state
of
sin
wherin
he
liveth
,
is
far
of
from
ever
doing
the
same
.
But
he
that
somtimes
resolveth
to
do
it
,
although
by
frailty
he
performeth
it
not
at
that
time
:
The
necessitie
of
resolution
.
yet
is
that
resolution
much
acceptable
before
God
;
and
his
mind
the
redier
to
return
after
to
the
like
resolution
again
,
and
by
the
grace
of
God
,
to
put
it
manfully
in
execution
.
But
he
that
wilfully
resisteth
the
good
motions
of
the
holie
Ghost
,
An
advertisement
.
2
One
thing
therefore
I
must
advertise
the
Reader
before
I
go
any
further
,
that
he
take
great
heed
of
a
certaine
principal
deceit
of
our
ghostly
adversarie
,
whereby
he
draweth
many
millions
of
soules
into
hel
daily
:
which
is
,
to
fear
&
terrifie
them
from
hearing
or
reading
any
thing
contrarie
to
their
present
humor
or
resolution
.
As
for
example
,
an
usurer
,
from
reading
books
of
restitution
:
a
lecherer
,
from
reading
discourses
against
that
sin
:
a
worldling
,
from
reading
spiritual
books
or
treatises
of
deuotion
.
And
he
useth
commonly
this
argument
to
them
for
his
purpose
:
The
divels
argument
.
Thou
seest
,
how
thou
art
not
yet
resolved
to
leave
this
trade
of
life
,
wherin
thou
art
:
and
therfore
the
reading
of
these
books
wil
but
trouble
and
afflict
thy
conscience
,
and
cast
thee
into
sorrow
and
melancholie
,
and
therefore
read
them
not
at
al
▪
This
(
I
saie
)
is
a
cunning
sleight
of
Satan
,
wherby
he
leadeth
many
blindfolded
to
perdition
:
euen
as
a
faulkener
carieth
manie
hawks
quietly
being
hooded
,
which
otherwise
he
could
not
do
,
if
they
had
the
vse
of
their
sight
.
3
If
ignorance
did
excuse
sin
,
then
this
might
be
some
refuge
for
them
that
would
live
wickedly
:
Wilful
ignorance
increaseth
sin
.
But
this
kind
of
ignorance
(
being
voluntarie
and
wilful
)
increaseth
greatly
both
the
sin
,
and
the
sinners
euil
state
.
For
of
this
man
the
holie
Ghost
speaketh
in
great
disdain
.
Noluit
intelligere
vt
bene
ageret
.
He
would
not
vnderstand
to
do
well
.
And
again
:
Quia
tu
scientiam
repulisti
,
repellam
te
.
For
that
thou
hast
reiected
knowledge
I
will
reiect
thee
.
And
of
the
same
men
in
another
place
the
same
holy
Ghost
saith
:
They
do
lead
their
lives
in
pleasure
,
and
in
a
moment
go
down
vnto
hell
,
which
say
to
God
,
Go
from
vs
,
we
will
not
have
the
knowledge
of
thy
wais
.
See
S.
Austen
of
this
sin
De
gra
.
&
lib.
arb.
chap.
3.
&
S.
Chrisostom
hom.
26.
in
epist.
ad
Rom.
Let
euery
man
therfore
beware
of
this
deceit
,
and
be
content
at
the
least
,
to
read
good
bookes
,
to
frequent
devout
company
,
and
other
like
good
means
of
his
amendment
,
albeit
he
were
not
yet
resolved
to
follow
the
same
:
yea
although
he
should
find
some
greefe
and
repugnance
in
himselfe
to
do
it
.
For
these
things
can
never
do
him
hurt
,
but
may
do
him
very
much
good
:
and
it
may
be
,
that
the
very
contrarictie
and
repugnance
which
he
beareth
in
frequenting
these
things
against
his
inclination
,
may
move
the
merciful
Lord
,
which
seeth
his
hard
case
,
to
give
him
the
victorie
over
himselfe
in
the
end
,
and
to
send
him
much
more
comfort
in
the
same
,
than
before
he
had
dislike
.
For
he
can
easily
do
it
,
only
by
altering
our
tast
with
a
litle
drop
of
his
holie
grace
,
and
so
make
those
things
most
sweet
and
pleasant
,
which
before
tasted
both
bitter
and
vnsaverie
.
What
mind
a
man
shuld
bring
to
the
reading
of
this
booke
.
4
Wherfore
as
I
would
hartily
wish
everie
Christian
soule
,
that
cometh
to
read
these
considerations
following
,
should
come
with
an
indifferent
mind
laid
down
wholy
into
Gods
hands
,
to
resolve
and
do
,
as
it
should
please
his
holy
spirit
to
move
him
unto
,
although
it
were
to
the
losse
of
all
worldlie
pleasures
whatsoever
(
which
resignation
is
absolutely
necessarie
to
everie
one
that
desireth
to
be
saved
)
so
,
if
some
can
not
presently
win
that
indifferencie
of
themselves
,
yet
would
I
counsel
them
in
any
case
to
conquer
their
minds
to
so
much
patience
,
as
to
go
through
to
the
end
of
this
booke
,
and
to
see
what
may
be
said
at
least
to
the
matter
,
although
it
be
without
resolution
to
follow
the
same
.
For
I
doubt
not
,
but
God
may
so
pearse
these
mens
harts
before
they
come
to
the
end
,
as
their
minds
may
be
altered
,
and
they
yeeld
themselues
unto
the
humble
and
sweet
service
of
their
Lord
and
Saviour
,
CHAP.
II.
How
necessarie
it
is
to
enter
into
earnest
consideration
and
meditation
of
our
estate
.
THE
prophet
Ieremie
after
a
long
complaint
of
the
miseries
of
his
time
,
fallen
upon
the
Iewes
by
reason
of
their
sins
,
vttereth
the
cause
thereof
in
these
words
:
Al
the
earth
is
fallen
into
utter
desolation
,
for
that
there
is
no
man
which
considereth
deeply
in
his
hart
.
Signifieng
hereby
,
that
if
the
Iewes
would
haue
entered
into
deepe
and
earnest
consideration
of
their
liues
and
estate
,
before
that
great
desolation
fel
vpon
them
,
they
might
haue
escaped
the
same
,
as
the
Niniuites
did
by
the
fore-warning
of
Ionas
:
2
For
,
of
want
of
this
consideration
,
and
du
meditation
,
all
the
foul
errors
of
the
world
are
committed
,
and
many
thousand
Christians
do
find
themselves
within
the
verie
gates
of
hel
,
before
they
mistrust
any
such
matter
towards
them
:
being
caried
thorough
the
vale
of
this
life
blindfolded
with
the
veile
of
negligence
and
inconsideration
,
as
beasts
to
the
slawghter
hows
,
and
never
suffered
to
see
their
own
danger
,
vntil
it
be
too
late
to
remedie
the
same
.
3
For
this
cause
the
holy
scripture
doth
recommend
vnto
us
most
carefully
,
this
exercise
of
meditation
,
and
diligent
consideration
of
our
duties
,
to
deliver
us
thereby
from
the
peril
,
which
inconsideration
leadeth
us
unto
.
4
Moises
hauing
delivered
to
the
people
his
embassage
from
God
,
touching
al
particulars
of
the
law
,
addeth
this
clause
also
from
God
,
as
most
necessarie
:
These
words
must
remain
in
thy
hart
,
thou
shalt
meditate
vpon
them
,
both
at
home
,
and
abroad
,
when
thou
goest
to
bed
,
and
when
thou
risest
again
in
the
morning
.
Teach
your
children
these
things
,
that
they
may
meditate
in
their
harts
upon
them
.
The
like
commandement
was
given
by
God
himselfe
,
For
then
(
saith
he
)
shalt
thou
direct
thy
way
aright
,
and
shalt
vnderstand
the
same
.
Signifieng
,
that
without
this
meditation
a
man
goeth
both
amisse
and
also
blindly
,
not
knowing
himselfe
whither
.
5
Saint
Paul
having
described
vnto
his
scholler
Timothie
,
the
perfect
dutie
of
a
Prelate
,
addeth
this
advertisement
in
the
end
:
Haec
meditare
.
Meditate
▪
ponder
and
consider
vpon
this
.
He
wil
meditate
upon
the
law
of
God
,
both
day
and
night
.
And
for
examples
in
the
scripture
,
how
good
men
did
use
to
meditate
in
times
past
,
I
might
here
reckon
vp
great
store
,
as
that
of
Isaac
,
I
did
meditate
upon
thy
commandements
which
I
loved
.
I
wil
meditate
vpon
thee
in
the
mornings
.
And
again
:
O
Lord
how
have
I
loved
thy
law
?
It
is
my
meditation
al
the
day
long
.
And
with
what
fervour
and
vehemencie
he
used
to
make
these
his
meditations
,
he
sheweth
when
he
saith
of
himselfe
:
My
hart
did
wax
hot
within
me
,
and
fire
did
kindle
in
my
meditations
.
6
This
is
recorded
by
the
holy
Ghost
of
these
ancient
good
men
,
to
confound
vs
which
are
Christians
,
who
being
far
more
bound
to
fervour
than
they
,
by
reason
of
the
greater
benefits
we
have
received
:
yet
do
we
live
so
lazily
(
for
the
most
part
of
us
)
as
we
never
almost
enter
into
the
meditation
and
earnest
consideration
of
Gods
laws
and
commandements
;
of
the
mysteries
of
our
faith
;
of
the
life
,
and
death
of
our
Saviour
;
or
of
our
dutie
towards
him
:
and
much
lesse
do
we
make
it
our
daily
studie
and
cogitation
,
as
those
holie
kings
did
,
notwithstanding
al
their
great
busines
in
the
commonwealth
.
7
Who
is
there
of
vs
now
adaies
,
which
maketh
the
laws
and
commandements
or
justifications
of
God
(
as
the
scripture
termeth
them
)
his
daily
meditations
as
king
David
did
?
Beleefe
in
grosse
.
as
that
there
is
an
hel
;
an
heaven
;
a
reward
for
vertu
;
a
punishment
for
vice
;
a
judgement
to
come
;
an
accompt
to
be
made
;
and
the
like
:
but
for
that
we
chew
them
not
wel
by
deepe
consideration
,
and
do
not
digest
them
wel
in
our
harts
,
by
the
heat
of
meditation
;
they
helpe
vs
little
to
good
life
,
no
more
than
a
preservative
put
in
a
mans
pocket
can
helpe
his
health
.
8
What
man
in
the
world
would
adventure
so
easily
vpon
sin
(
as
commonly
men
do
,
Marvelous
effects
of
inconsideration
.
which
drink
it
up
as
easily
as
beasts
drink
water
)
if
he
did
consider
in
particular
the
great
danger
and
losse
of
grace
;
the
losse
of
Gods
favour
,
and
purchasing
his
eternal
wrath
;
also
the
death
of
Gods
own
son
sustained
for
sin
;
the
inaestimable
torments
of
hel
for
the
everlasting
punishment
of
the
same
?
Which
albeit
everie
Christian
in
summe
doth
beleeve
:
yet
bicause
the
most
part
do
never
consider
them
with
du
circumstances
in
their
harts
:
therefore
they
are
not
moved
with
the
same
,
but
do
beare
the
knowledge
thereof
locked
vp
in
their
breasts
,
without
any
sense
or
feeling
:
even
as
a
man
carieth
fire
about
him
in
a
flint
stone
without
heat
;
or
perfumes
in
a
pommander
without
smel
,
except
the
one
be
beaten
,
and
the
other
be
chafed
.
9
And
now
to
come
nere
our
matter
,
which
we
mean
to
handle
in
this
booke
)
what
man
living
would
not
resolve
himselfe
thorowly
to
serve
God
in
deed
,
and
to
leave
al
vanities
of
the
world
,
if
he
did
consider
as
he
should
do
,
the
waightie
reasons
he
hath
to
moove
him
thereunto
:
the
reward
he
shal
receive
for
it
;
and
his
infinite
danger
if
he
do
it
not
?
But
bicause
(
as
I
have
said
(
scarce
one
among
a
thousand
doth
enter
into
these
considerations
,
or
if
he
do
,
it
is
with
lesse
attention
,
or
continuance
,
than
so
great
a
matter
requireth
,
herof
it
commeth
,
that
so
many
men
perish
daily
,
and
so
few
are
saved
:
for
that
,
by
lack
of
consideration
,
they
neuer
resolve
themselves
to
live
as
they
should
do
,
and
as
the
vocation
of
a
Christian
man
requireth
.
So
that
we
may
also
complain
with
holie
Ieremie
,
alledged
in
the
beginning
,
that
our
earth
also
of
Christianitie
,
10
Consideration
is
the
key
which
openeth
the
dore
to
the
closet
of
our
hart
,
The
nature
of
consideration
.
where
al
our
bookes
of
account
do
lie
.
It
is
the
looking
glasse
,
or
rather
the
very
eie
of
our
soule
,
wherby
she
seeth
hir selfe
,
and
looketh
into
al
hir
whole
estate
:
hir
riches
;
hir
good
gifts
;
hir
defects
;
hir
safetie
;
hir
danger
;
hir
waie
she
walketh
in
;
hir
pase
she
holdeth
:
and
finally
,
the
place
and
end
which
she
draweth
unto
.
And
without
this
consideration
,
shee
runneth
on
blindly
into
a
thousand
brakes
and
briers
,
stumbling
at
every
step
,
into
some
one
inconvenience
or
other
,
and
continually
in
peril
of
some
great
&
deadlie
mischief
.
And
it
is
a
wonderful
matter
to
think
,
that
in
other
busines
of
this
life
,
men
both
see
and
confesse
,
that
nothing
can
be
either
begun
,
prosecuted
,
or
wel
ended
,
without
consideration
:
and
yet
in
this
great
busines
of
the
kingdome
of
heaven
,
no
man
almost
vseth
or
thinketh
the
same
necessarie
.
11
If
a
man
had
to
make
a
journey
but
from
England
to
Constantinople
,
A
fit
similitude
.
albeit
he
had
made
the
same
once
or
twise
before
,
yet
would
he
not
passe
it
over
without
great
and
often
consideration
:
especially
,
whether
he
were
right
,
and
in
the
way
or
no
;
what
pase
he
held
;
how
neere
he
was
to
his
wais
end
;
and
the
like
.
And
thinkest
thou
(
my
deer
brother
)
to
passe
from
earth
to
heaven
,
and
that
,
by
so
manie
hils
,
and
dales
,
and
dangerous
places
,
never
passed
by
thee
before
,
and
this
without
any
consideration
at
al
?
Thou
art
deceived
if
thou
thinkest
so
,
for
this
journey
hath
far
more
need
of
consideration
,
than
that
,
being
much
more
subject
to
bypaths
and
dangers
:
every
pleasure
of
this
world
;
every
lust
;
every
dissolute
thought
;
every
alluring
sight
▪
and
tempting
sound
;
every
divel
vpon
the
earth
,
or
instrument
of
his
(
which
are
infinite
)
being
a
theefe
,
and
lieng
in
wait
to
spoil
thee
,
and
to
destroy
thee
vpon
this
way
towards
heaven
.
12
Wherfore
I
would
give
counsel
to
every
wise
passenger
,
to
looke
wel
about
him
,
and
at
least
wise
once
a
day
,
to
enter
into
consideration
of
his
estate
,
and
of
the
estate
of
his
treasure
which
he
carieth
with
him
,
in
a
brickle
vessel
,
as
Saint
Paul
affirmeth
,
13
What
maketh
theeves
to
seeme
mad
vnto
wise
men
,
A
comparison
.
that
seing
so
manie
hanged
dailie
for
theft
before
their
eies
wil
yet
notwithstanding
steal
again
,
but
lak
of
consideration
?
The
conclusion
of
this
chapter
.
14
To
conclude
therfore
,
consideration
is
a
most
necessarie
thing
to
be
taken
in
hand
,
especiallie
in
these
our
daies
,
wherin
vanitie
hath
so
much
prevailed
with
the
most
,
as
it
semeth
to
be
tru
wisdome
,
and
the
contrarie
therof
,
to
be
meere
follie
,
and
contemptible
simplicitie
.
But
I
doubt
not
by
the
assistance
of
God
,
and
help
of
consideration
,
to
discover
in
that
which
foloweth
,
the
error
of
this
matter
unto
the
discreet
Reader
,
which
is
not
wilfullie
blinded
,
or
obstinatelie
given
over
unto
the
captivitie
of
his
ghostlie
enimie
(
for
some
such
men
there
be
:
)
of
whom
God
saith
as
it
were
pitieng
and
lamenting
their
case
,
They
haue
made
a
leag
with
death
,
and
a
couenant
with
hel
it self
:
that
is
,
they
wil
not
come
out
of
the
danger
wherin
they
be
,
but
wil
headlong
cast
themselves
into
everlasting
perdition
,
rather
than
by
consideration
of
their
estate
,
recover
to
themselves
eternal
life
and
glorie
,
from
which
deadlie
obstinacie
the
Lord
of
his
mercie
deliver
us
all
,
that
belong
unto
him
.
CHAP.
III.
Of
the
end
for
which
man
was
created
,
and
placed
in
this
world
.
NOw
then
,
in
the
name
of
almightie
God
,
and
with
the
assistance
of
his
holie
spirit
,
let
the
Christian
man
or
woman
desirous
of
salvation
,
first
of
al
consider
attentivelie
,
as
a
good
marchant-factour
is
wont
to
do
,
when
he
is
arrived
in
a
strange
countrie
;
or
as
a
captain
sent
by
his
prince
to
some
great
exploit
is
accustomed
when
he
commeth
to
the
place
appointed
:
that
is
,
to
think
for
what
cause
he
came
thither
;
why
he
was
sent
;
to
what
end
;
what
to
attempt
;
what
to
prosecute
;
what
to
perform
;
what
shal
be
expected
and
required
at
his
hands
vpon
his
return
by
him
that
sent
him
thither
!
For
these
cogitations
(
no
doubt
)
shal
stir
him
vp
to
attend
to
that
which
he
came
for
,
and
not
to
emploie
himself
in
impertinent
affaires
.
The
like
(
I
saie
)
would
I
have
a
Christian
to
consider
,
and
to
aske
of
himself
,
why
and
to
what
end
was
he
created
of
God
,
and
sent
hither
into
this
world
,
what
to
do
,
wherein
to
bestow
his
daies
,
he
shal
finde
,
for
no
other
cause
or
end
,
but
onlie
to
serve
God
in
this
life
.
That
we
being
delivered
from
the
hands
of
our
enimies
,
might
serve
him
in
holines
and
righteousnes
al
the
daies
of
our
life
.
2
Of
this
it
followeth
first
,
that
seing
the
end
and
final
cause
of
our
being
in
this
world
,
The
first
consequence
.
is
to
serve
God
in
this
life
,
that
whatsoever
we
do
,
or
endevour
,
or
bestow
our
time
in
,
either
contrarie
,
or
impertinent
to
this
end
,
which
is
only
to
the
service
of
God
,
though
it
were
to
gain
al
the
kingdoms
of
the
earth
:
yet
is
it
meere
vanitie
,
follie
,
and
lost
labour
;
and
wil
turn
vs
one
day
to
greefe
,
repentance
,
and
confusion
;
for
that
it
is
not
the
matter
for
which
we
came
into
this
life
,
or
of
which
we
shal
be
asked
account
at
the
last
day
,
except
it
be
to
receave
judgement
for
the
same
.
3
Secondlie
,
it
foloweth
of
the
premisses
,
that
seing
our
only
end
and
busines
in
this
world
,
The
second
consequence
.
is
to
serve
God
,
and
that
al
other
earthly
creatures
are
put
here
to
serve
vs
to
that
end
;
we
should
(
for
our
parts
)
be
indifferent
to
al
these
creatures
,
as
to
riches
or
povertie
;
to
health
or
sicknes
;
to
honour
or
contempt
:
and
we
should
desire
only
so
much
,
or
litle
of
the
same
,
as
were
best
for
vs
to
our
said
end
that
we
intend
;
that
is
,
to
the
service
of
God
,
for
whosoever
desireth
or
seeketh
the
creatures
more
than
this
,
runneth
from
his
end
for
the
which
he
came
hither
.
4
By
this
now
may
a
careful
Christian
take
some
scantling
of
his
own
estate
with
God
,
&
make
a
conjecture
whether
he
be
in
the
right
way
or
no.
For
if
he
attend
only
or
principally
to
this
end
,
for
which
he
was
sent
hither
,
that
is
,
so
serve
God
,
if
his
cares
,
cogitations
,
studies
,
endevours
,
labours
,
talk
,
and
other
his
actions
,
run
upon
this
matter
,
and
that
he
careth
no
more
for
other
creatures
,
as
honor
,
riches
,
learning
,
and
the
like
:
then
they
are
necessarie
vnto
him
for
this
end
,
which
he
pretendeth
:
if
his
daies
and
life
(
I
say
)
be
spent
in
this
studie
of
the
service
of
God
,
then
is
he
dowtles
a
most
happy
and
blessed
man
,
and
shal
at
length
attain
to
the
kingdom
of
God
.
5
But
if
he
find
himself
in
a
contrarie
case
,
that
is
,
not
to
attend
to
this
matter
for
which
only
he
was
sent
hither
,
nor
to
haue
in
his
hart
and
studie
this
service
of
God
,
but
rather
some
other
vanitie
of
the
world
,
as
promotion
,
wealth
,
pleasure
,
sumptuous
apparel
,
gorgious
buildings
,
bewtie
,
or
any
other
thing
els
that
pertaineth
not
to
this
end
:
if
he
spend
his
time
(
I
say
)
about
these
trifles
,
having
his
cares
and
cogitations
,
his
talk
and
delight
,
more
in
them
than
about
the
other
great
busines
for
which
he
was
sent
:
then
is
he
in
a
perilous
course
,
●eading
directly
to
perdition
,
except
he
alter
●nd
change
the
same
.
For
most
certain
it
is
,
that
whosoever
shal
not
attend
vnto
the
service
he
came
for
,
shal
never
attain
to
thereward
promised
to
that
service
.
6
And
bicause
the
most
part
of
the
world
,
not
only
of
infidels
,
but
also
of
Christians
,
do
amisse
in
this
point
,
and
do
not
attend
to
this
thing
for
which
they
were
only
created
and
sent
hither
:
It
is
easier
for
a
camel
to
go
thorough
a
nedels
eie
,
than
for
a
rich
man
to
enter
into
heaven
.
The
reason
of
which
saieng
(
and
many
mo
)
standeth
in
this
,
that
a
rich
man
or
worldling
attending
to
heap
riches
can
not
attend
to
do
that
which
he
came
for
into
this
world
,
and
consequently
never
attain
heaven
,
except
God
work
a
miracle
,
and
so
cause
him
to
contemn
his
riches
,
and
to
vse
them
only
to
the
service
of
God
:
as
som
times
he
doth
,
and
we
haue
a
rare
example
in
the
Gospel
of
Zacheus
,
who
being
a
very
rich
man
,
The
lamentable
state
of
men
of
the
world
.
7
But
hereby
now
may
be
seene
the
lamentable
state
of
manie
thousand
Christians
in
the
world
,
which
are
so
far
of
from
bestowing
their
whole
time
and
travel
in
the
service
of
God
,
as
they
never
almost
think
of
the
same
;
or
,
if
they
do
,
it
is
with
very
little
care
or
attention
.
Good
Lord
,
how
many
men
and
women
be
there
in
the
world
,
which
bearing
the
name
of
Christians
,
scarce
spend
one
hour
of
fower
and
twentie
in
the
service
of
God!
How
many
do
beat
their
brains
about
worldlie
matters
;
and
how
few
are
troubled
with
this
care
!
How
manie
find
time
to
eate
,
drink
,
sleepe
,
disport
,
deck
,
and
paint
themselues
out
to
the
world
;
and
yet
have
no
time
to
bestow
in
this
greatest
busines
of
all
other
!
How
many
spend
over
whole
daies
,
weeks
,
months
,
and
yeers
,
in
hauking
,
hunting
,
&
other
pastimes
;
without
making
account
of
this
matter
!
What
shall
be
come
of
these
people
?
What
wil
they
say
at
the
day
of
judgement
?
What
excuse
wil
they
have
?
8
If
the
marchant
factor
(
which
I
spake
of
before
)
after
many
yeers
spent
beyond
the
seas
returning
home
to
geeve
accounts
to
his
maister
,
A
comparison
.
should
yeeld
a
reconing
of
so
much
time
spent
in
singing
,
so
much
in
daunsing
,
so
much
in
courting
,
and
the
like
:
who
would
not
laugh
at
his
accounts
?
But
being
further
asked
by
his
maister
,
what
time
he
bestowed
on
his
marchandise
which
he
sent
him
for
;
if
he
should
answer
,
none
at
all
,
nor
that
he
ever
thought
or
studied
upon
that
matter
:
who
would
not
think
him
woorthie
of
all
shame
,
and
punishment
?
And
surely
with
much
more
shame
and
confusion
shall
they
stand
at
the
day
of
judgment
,
who
being
placed
here
to
so
great
a
busines
,
as
is
the
service
of
almightie
God
,
have
notwithstanding
neglected
the
same
,
bestowing
their
studies
,
labors
,
and
cogitations
in
the
vain
trifles
of
this
world
:
which
is
as
much
from
the
purpose
,
as
if
men
being
placed
in
a
course
to
run
at
a
golden
game
of
infinit
price
,
they
should
leave
their
mark
,
and
some
step
aside
after
flies
,
or
fethers
in
the
aire
;
and
some
other
stand
still
gathering
up
the
dung
of
the
ground
.
And
how
were
these
men
woorthie
(
trow
you
)
to
receave
so
great
a
reward
as
was
proposed
to
them
?
9
Wherfore
(
deer
Christian
)
if
thou
be
wise
,
consider
thy
case
while
thou
hast
time
,
follow
the
Apostles
counsel
:
Thou
foole
,
this
night
shal
they
take
away
thy
soul
:
and
then
,
who
shal
have
the
things
,
which
thou
hast
gotten
togither
?
Beleeve
me
(
deer
brother
)
for
I
tel
thee
no
untruth
,
one
hour
bestowed
in
the
service
of
God
,
wil
more
comfort
thee
at
that
time
,
than
an
hundred
yeeres
bestowed
in
advauncing
thy selfe
and
thy
house
in
the
world
.
And
if
thou
mightest
feele
now
the
case
,
wherin
thy
poore
hart
shal
be
then
,
for
omitting
of
this
thing
,
which
it
should
most
have
thought
upon
:
thou
wouldest
take
from
thy
sleepe
,
and
from
thy
meat
also
,
to
recompence
thy
negligence
for
the
time
past
.
The
difference
betwixt
a
wise
man
&
a
foole
is
this
,
that
the
one
provideth
for
a
mischeef
while
time
serveth
:
but
the
other
,
when
it
is
too
late
.
10
Resolve
thy self
therfore
good
Christian
while
thou
hast
time
.
Resolve
thy self
without
delay
,
to
take
in
hand
presently
and
to
apply
for
the
time
to
come
,
the
great
and
weightie
busines
for
which
thou
wast
sent
hither
▪
which
only
in
deed
is
weightie
and
of
importance
;
and
al
others
are
meere
trifles
and
vanities
,
but
only
so
far
forth
as
they
concern
this
.
Beleeve
not
the
world
,
which
for
running
awrie
in
this
point
,
is
detested
by
thy
saviour
;
A
praier
.
I
do
confesse
&
can
not
deny
,
that
I
have
not
hitherto
attended
to
the
thing
for
which
I
was
created
,
redeemed
,
and
placed
here
by
thee
:
I
do
see
my
errour
,
I
can
not
dissemble
my
greevous
fault
:
&
I
do
thank
thee
ten
thowsand
times
,
that
thou
hast
given
me
the
grace
to
se
it
,
while
I
may
yet
by
thy
grace
amend
it
:
which
by
thy
holy
grace
I
mean
to
do
,
and
without
delay
to
alter
my
course
:
beseeching
thy
divine
majestie
,
that
as
thou
hast
given
me
this
light
of
understanding
to
see
my
danger
,
and
this
good
motion
to
reform
the
same
;
so
thou
wilt
continew
towards
me
thy
blessed
assistance
,
for
performance
of
the
same
,
to
thy
honor
and
my
souls
health
.
Amen
.
CHAP.
IIII.
Of
the
end
of
man
in
particular
:
and
of
two
special
things
required
at
his
hands
in
this
life
HAving
spoken
of
the
end
of
man
in
general
in
the
former
chapter
,
&
shewed
that
it
is
to
serve
God
:
it
seemeth
convenient
(
for
that
the
matter
is
of
great
and
singular
importance
)
to
treat
somwhat
more
in
particular
,
wherin
this
service
of
God
doth
consist
:
that
therby
a
Christian
may
iudge
of
himself
,
whether
he
perform
the
same
or
no
;
and
consequently
,
whether
he
do
the
thing
for
which
he
was
sent
into
this
world
.
Two
parts
of
our
end
in
this
life
.
2
First
therfore
it
is
to
be
understood
,
that
the
whole
service
which
God
requireth
at
a
Christian
mans
hands
in
this
life
,
consisteth
in
two
things
:
the
one
,
to
fly
evil
;
&
the
other
to
do
good
.
And
albeit
these
two
things
were
required
of
us
also
before
the
coming
of
Christ
(
as
appeareth
by
Dauid
whose
commandement
is
general
;
Decline
from
evil
,
and
do
good
:
Leave
to
do
perversly
,
and
learn
to
do
wel
.
3
But
now
we
being
redeemed
by
Christ
,
&
receaving
from
him
not
only
the
renewing
of
the
same
commandement
,
That
we
being
dead
to
sin
,
should
live
vnto
righteousnes
.
The
grace
of
God
our
Saviour
hath
appeared
to
al
men
,
instructing
vs
to
this
end
,
that
we
renouncing
al
wickednes
,
and
worldly
desires
,
should
live
soberly
,
iustly
,
and
godly
in
this
world
.
4
These
two
things
then
are
the
service
of
God
,
for
which
we
were
sent
into
this
world
:
the
one
to
resist
sin
;
Two
parts
of
the
service
of
God
.
the
other
to
folow
good
works
.
In
respect
of
the
first
we
are
called
soldiers
,
5
These
therfore
are
two
special
points
which
a
Christian
man
should
meditate
upon
;
two
special
exercises
wherin
he
shuld
be
occupied
:
two
special
legs
wherupon
he
must
walk
in
the
service
of
God
:
and
finally
two
wings
wherby
he
must
flie
and
mount
up
unto
a
Christian
life
.
And
whosoever
wanteth
either
of
these
,
though
he
had
the
other
:
yet
can
he
not
ascend
to
any
tru
godlines
,
no
more
than
a
bird
can
fly
lacking
one
of
hir
wings
.
I
say
,
that
neither
innocencie
is
sufficient
without
good
works
:
nor
good
works
any
thing
available
,
where
innocencie
from
sin
is
not
.
The
later
is
evident
by
the
people
of
Israel
,
whose
sacrifices
,
oblations
,
praiers
,
and
other
good
works
commended
and
commanded
by
God
himself
,
were
oftentimes
abhominable
to
God
:
for
that
the
dooers
thereof
lived
in
sin
and
wickednes
,
as
at
large
the
prophet
Esay
declareth
?
How
we
ought
to
resist
sin
.
And
touching
the
first
,
which
is
resisting
of
sin
,
we
are
willed
to
do
it
even
unto
death
,
and
with
the
last
of
our
blood
(
if
it
were
need
)
and
in
divers
places
of
scripture
,
How
we
must
do
good
works
.
we
are
willed
to
do
them
abundantly
,
diligently
,
joifully
,
and
incessantly
,
for
so
saith
the
scripture
.
Whatsoever
thy
hand
can
do
,
do
it
instantly
.
And
again
:
Walk
worthy
of
God
,
fructifieng
in
every
good
work
:
And
again
Saint
Paul
saith
:
Let
us
do
good
works
unto
al
men
.
And
again
in
the
very
same
place
;
Let
us
never
leave
of
to
do
good
,
for
the
time
wil
come
when
we
shal
reap
without
end
.
And
in
another
place
he
willeth
vs
To
be
stable
,
immoveable
,
and
abundant
in
good
works
,
knowing
that
our
labor
shal
not
be
unprofitable
.
A
description
of
a
christian
.
6
By
this
it
may
be
seen
(
deer
brother
)
what
a
perfect
creature
is
a
good
Christian
,
that
is
,
as
Saint
Paul
describeth
him
,
The
hand
work
of
GOD
,
and
creature
of
Christ
to
good
works
,
wherin
he
hath
prepared
that
he
should
walk
.
The
perfection
of
a
christian
life
.
7
If
Christians
did
live
according
to
this
their
duty
,
that
is
in
doing
al
good
that
they
might
,
&
never
consenting
to
evil
:
what
needed
there
almost
any
temporal
laws
?
What
a
goodly
common
wealth
were
Christianitie
?
Who
wil
not
marvel
at
the
rare
examples
of
many
good
forefathers
of
ours
,
wherin
such
simplicitie
,
such
truth
,
such
conscience
,
such
almsdeeds
,
such
sinceritie
,
such
vertu
,
such
religion
and
devotion
,
is
reported
to
have
been
.
The
cause
was
,
for
that
they
studied
upon
these
two
points
of
a
Christian
mans
duty
,
and
labored
for
the
performance
therof
,
every
man
as
God
gaue
him
grace
.
And
we
bicause
we
look
not
into
these
matters
,
are
become
as
loose
and
wicked
in
life
,
as
ever
the
Gentils
,
or
infidels
were
.
And
yet
is
God
the
same
God
stil
,
and
wil
accept
at
our
hands
no
other
account
,
than
he
did
of
those
forefathers
of
ours
,
for
the
performance
of
these
two
parts
of
our
duty
towards
him
.
What
then
shal
become
of
us
,
which
do
not
live
in
any
part
as
they
did
?
And
to
enter
yet
somwhat
more
into
the
particular
consideration
of
these
things
,
who
is
there
now
a
daies
amongst
common
Christians
(
for
no
doubt
there
be
in
secret
many
servants
of
God
which
do
it
)
but
of
those
which
beare
the
name
of
Christians
,
and
most
stur
abroad
in
the
world
,
who
is
there
(
I
say
)
that
taketh
any
pain
about
the
first
point
,
that
is
,
touching
the
resisting
of
the
concupiscence
of
sin
?
Which
concupiscence
,
or
natural
motion
of
sin
,
remaining
in
us
,
Augu.
lib.
2.
cont.
Iulian.
&
lib.
1.
de
peccat
.
mer.
cap.
vlt.
Io.
Cassian
.
1.5
.
ca.
12.
&
deinceps
.
as
a
remnant
of
our
natural
maladie
in
punishment
of
the
sin
of
our
first
father
Adam
,
is
left
in
us
now
after
baptisme
,
ad
agonem
,
that
is
,
to
strive
withal
,
&
to
resist
.
But
alas
how
many
be
there
which
do
resist
(
as
they
should
)
these
evil
motions
of
concupiscence
?
Who
doth
ever
examine
his
conscience
of
the
same
?
Who
doth
not
yeeld
commonly
consent
of
hart
,
to
every
motion
that
commeth
,
with
pleasure
:
of
covetousnes
,
of
anger
,
of
revenge
,
of
pride
,
of
ambition
,
and
(
above
al
)
of
lecherie
,
and
other
filthie
sins
of
the
flesh
:
knowing
notwithstanding
(
by
the
protestation
of
our
Saviour
Christ
himselfe
)
that
every
such
consent
of
hart
,
8
It
is
a
woonderful
matter
to
consider
,
and
able
to
make
a
man
astonied
to
think
,
what
great
care
,
fear
,
diligence
,
and
labor
,
good
men
in
old
times
did
take
about
this
matter
of
resisting
sin
,
and
how
litle
we
take
now
.
Iob
the
just
,
I
did
fear
al
my
doings
(
ô
Lord
)
considering
that
thou
doost
not
pardon
such
as
offend
thee
.
But
the
good
king
David
which
had
now
tasted
Gods
heavy
hand
for
consenting
to
sin
before
,
sheweth
himselfe
yet
more
careful
and
fearful
in
the
matter
,
I
did
meditate
in
the
night
time
together
with
my
hart
,
and
it
was
my
whole
exercise
,
and
I
did
brush
or
sweep
mine
own
spirit
within
me
.
What
a
diligent
examination
of
his
conscience
,
thoughts
and
cogitations
was
this
in
a
king
!
And
al
this
was
for
the
avoiding
and
resisting
of
sin
:
as
also
it
was
in
Saint
Paul
,
who
examined
his
conscience
so
narrowly
,
&
resisted
al
temptations
with
such
diligence
,
&
attention
,
as
he
could
pronounce
of
himselfe
,
Remedies
used
by
the
ancient
fathers
for
resisting
of
sin
.
which
would
make
a
man
to
woonder
,
and
afeard
also
(
if
he
were
not
past
fear
)
to
see
what
extream
pain
and
diligence
those
first
Christians
tooke
,
in
watching
every
little
sleight
of
the
devil
,
and
in
resisting
every
little
temptation
or
cogitation
of
sin
:
wheras
we
never
think
of
the
matter
,
nor
make
account
either
of
cogitation
,
consent
of
hart
,
word
,
or
work
:
but
do
yeeld
to
al
,
whatsoever
our
concupiscence
moveth
us
unto
;
do
swalow
down
every
hook
laid
vs
by
the
devil
;
and
most
greedily
do
devour
every
poisoned
pleasant
bait
,
which
is
offered
by
the
enimy
for
the
destruction
of
our
souls
:
and
thus
much
about
resisting
of
sin
.
How
much
we
fail
in
doing
good
works
.
9
But
now
touching
the
second
point
,
which
is
continual
exercising
our selves
in
good
works
,
it
is
evident
in
itselfe
,
that
we
utterly
fail
(
for
the
most
part
of
us
)
in
the
same
.
I
have
shewed
before
how
we
are
in
scripture
commanded
to
do
them
,
without
ceasing
,
and
most
diligently
whiles
we
have
time
of
day
to
do
them
in
:
The
night
wil
come
when
no
man
can
work
any
more
.
I
might
also
shew
how
certein
of
our
forefathers
the
saints
of
God
,
were
most
diligent
and
careful
in
doing
good
works
in
their
dais
,
even
as
the
husbandman
is
careful
to
cast
seed
into
the
ground
whiles
fair
weather
lasteth
,
and
the
merchant
to
lay
out
his
mony
whiles
the
good
market
endureth
.
10
If
there
were
nothing
els
to
proove
their
wonderful
care
and
diligence
herein
:
yet
the
infinite
[
*
](A09069-e4620-b)
*
Although
many
such
things
wer
doon
to
superstitious
and
very
il
uses
:
yet
even
then
also
were
they
somtimes
sufficient
testimonies
of
a
great
care
to
do
wel
(
so
far
as
their
knowledge
served
them
)
in
so
manie
as
did
not
wilfully
er
;
but
were
desirous
to
know
the
truth
,
and
to
do
accordingly
.
And
so
may
those
also
be
(
in
such
a
sense
)
examples
to
us
.
monuments
of
their
almes-deeds
,
yet
extant
to
the
world
,
are
sufficient
testimonies
of
the
same
:
to
wit
,
the
infinite
churches
builded
,
and
indued
with
great
&
abundant
maintenance
for
the
ministers
of
the
same
:
so
manie
schooles
,
colledges
,
vniversities
:
so
many
bridges
,
highwais
,
and
publik
commodities
.
Which
charitable
deeds
(
and
a
thousand
mo
both
private
and
publik
;
secret
and
open
,
which
I
cannot
report
)
came
out
of
the
purses
of
our
good
ancesters
:
who
oftentimes
not
only
gave
of
their
abundance
,
but
also
saved
from
their
own
mouths
,
and
bestowed
it
upon
deeds
of
charitie
,
to
the
glorie
of
God
;
and
benefit
of
others
.
Wheras
we
are
so
far
of
from
giving
awaie
our
necessaries
,
as
we
wil
not
bestow
our
very
superfluities
:
but
wil
imploy
them
rather
,
upon
hawks
and
dogs
,
and
other
brute
beasts
,
and
somtimes
also
upon
much
viler
uses
,
than
to
the
releefe
of
our
poore
brethren
.
11
Alas
(
deer
brother
)
to
what
a
carelesse
and
senseles
estate
are
we
come
,
touching
our
own
salvation
and
damnation
!
S.
Paul
crieth
out
unto
us
;
Work
your
own
salvation
with
fear
and
trembling
:
and
yet
no
man
(
for
that
)
maketh
account
therof
.
S.
Peter
warneth
us
gravely
and
earnestly
;
Brethren
take
you
great
care
to
make
your
vocation
and
election
sure
by
good
works
:
and
yet
who
(
almost
)
wil
think
upon
them
!
Christ
himselfe
thundereth
in
these
words
;
I
tel
you
,
make
your selves
frinds
(
in
this
world
)
of
uniust
mammon
,
that
when
you
faint
they
may
receive
you
into
eternal
tabernacles
:
And
yet
for
al
that
we
are
not
moved
herewithal
:
so
dead
we
are
,
and
lumpish
to
al
goodnes
.
12
If
God
did
exhort
us
to
good
deeds
for
his
own
commoditie
,
or
for
any
gain
that
he
is
to
take
therby
:
yet
in
reason
we
ought
to
pleasure
him
therin
,
seing
we
have
receaved
al
from
his
only
liberalitie
before
.
But
seing
he
asketh
it
at
our
hands
for
no
need
of
his
own
,
but
only
for
our
gain
,
&
to
pay
us
home
again
with
advantage
:
it
is
more
reason
we
should
harken
unto
him
.
If
a
common
honest
man
upon
earth
should
invite
us
to
do
a
thing
,
promising
us
of
his
honestie
a
sufficient
reward
,
we
would
beleve
him
:
but
God
making
infinit
promises
unto
us
in
scripture
of
eternal
reward
to
our
wel
doing
(
as
that
we
shal
eat
with
him
;
13
Of
al
this
then
that
I
have
said
,
the
godly
Christian
may
gather
,
first
,
the
lamentable
estate
of
the
world
at
this
day
,
when
amongst
the
smal
number
of
those
which
bear
the
name
of
Christians
,
so
many
are
like
to
perish
,
for
not
performing
of
these
two
principal
points
of
their
uocation
.
Secondly
,
he
may
gather
the
cause
of
the
infinit
difference
of
reward
for
good
and
evil
in
the
life
to
come
,
The
different
state
of
a
good
and
evil
man
at
the
day
of
death
.
which
some
men
wil
seeme
to
marvel
at
:
but
in
deed
is
most
just
and
reasonable
,
considering
the
great
diversitie
of
life
in
good
and
evil
men
whiles
they
are
in
this
world
.
For
the
good
man
doth
not
only
endevor
to
avoid
sin
:
but
also
by
resisting
the
same
,
daily
and
hourly
encreaseth
in
the
fauor
of
God
.
The
loose
man
by
yeelding
consent
to
his
concupiscence
,
doth
not
only
lose
the
favor
of
God
,
but
also
doubleth
sin
upon
sin
without
number
.
The
good
man
,
besides
avoiding
sin
doth
infinit
good
works
,
at
the
least
wise
in
desire
and
hart
,
wher
greter
abilitie
serveth
not
.
But
the
wicked
man
neither
in
hart
nor
deed
doth
any
good
at
al
,
but
rather
seeketh
in
place
therof
to
do
hurt
.
The
good
man
imploieth
al
his
mind
,
hart
,
words
,
and
hands
,
to
the
service
of
God
,
and
of
his
servants
for
his
sake
.
But
the
wicked
man
bendeth
al
his
force
and
powers
both
of
body
and
mind
,
to
the
service
of
vanities
,
the
world
,
&
his
flesh
.
Insomuch
,
that
as
the
good
man
increaseth
hourly
in
the
favor
of
God
,
to
which
is
du
increase
of
grace
and
glory
in
heaven
:
so
the
evil
from
time
to
time
,
in
thought
,
word
,
or
deed
,
or
in
al
at
once
,
heapeth
up
sin
and
damnation
upon
himself
;
to
which
is
du
vengeance
,
and
increase
of
torments
in
hel
:
and
in
this
contrarie
course
they
passe
over
their
lives
for
twentie
,
thirtie
,
or
fortie
yeeres
,
and
so
come
to
die
.
And
is
it
not
reason
now
,
that
seeing
there
is
so
great
diversitie
in
their
estates
:
there
should
be
as
great
or
more
diversitie
also
,
in
their
reward
?
Especially
seeing
God
is
a
great
God
,
and
rewardeth
smal
things
with
great
wages
,
either
of
everlasting
glorie
or
everlasting
pain
.
Thirdly
and
lastly
,
the
diligent
and
careful
Christian
may
gather
of
this
,
what
great
cause
he
hath
to
put
in
practise
the
godly
counsel
of
Saint
Paul
,
which
is
;
That
every
man
should
prove
and
examine
his
own
works
.
CHAP.
V.
Of
the
severe
account
that
we
must
yeeld
to
God
of
the
matters
aforesaid
.
AMongst
other
points
of
a
prudent
servant
this
is
to
be
esteemed
on
principal
,
A
principal
point
of
wisdome
in
a
servant
.
to
consider
in
everie
thing
committed
to
his
charge
,
what
account
shal
be
demanded
touching
the
same
:
also
what
maner
of
man
his
maister
is
:
whether
gentle
,
or
rigorous
;
milde
or
stern
;
carelesse
or
exquisite
in
his
accounts
:
also
whether
he
be
of
abilitie
to
punish
him
at
his
pleasure
,
finding
him
faultie
:
and
finally
,
how
he
hath
dealt
with
others
before
in
like
matters
:
for
according
to
these
circumstances
(
if
he
be
wise
)
he
wil
govern
himselfe
and
use
more
or
lesse
diligence
in
the
charge
committed
.
2
The
like
wisdome
would
I
counsel
a
Christian
to
use
,
in
the
matters
before
recited
:
A
necessarie
consideration
.
to
wit
,
touching
our
end
for
which
God
sent
us
hither
,
&
the
two
principal
points
therof
,
enjoined
for
our
exercise
in
this
life
:
to
consider
(
I
say
)
what
account
we
shal
be
demanded
for
the
same
;
in
what
maner
;
by
whom
;
with
what
severitie
;
with
what
danger
of
punishment
,
if
we
be
found
negligent
and
rechlesse
therin
.
3
For
better
understanding
wherof
,
it
is
to
be
noted
first
,
with
what
order
,
and
with
what
ceremonies
and
circumstances
God
gave
us
this
charge
,
or
rather
made
and
proclaimed
this
law
of
our
behaviour
and
service
towards
him
.
For
albeit
he
gave
the
same
commandement
to
Adam
in
his
first
creation
,
and
imprinted
it
afterwards
by
nature
into
the
harts
of
ech
man
before
it
was
written
(
as
Saint
Paul
testifieth
)
yet
for
more
plain
declarations
sake
,
The
dredful
publication
of
the
law
.
and
there
reckoneth
up
many
of
the
benefits
which
he
had
bestowed
upon
the
people
of
Israel
:
and
promiseth
them
many
mo
,
if
they
would
keepe
the
law
which
he
was
then
to
give
them
.
Moises
went
to
the
people
,
and
returned
answer
again
,
that
they
would
keepe
it
.
Then
caused
God
the
people
to
be
sanctified
against
the
third
day
,
to
wash
al
their
garments
,
and
that
no
man
should
companie
with
his
wife
:
also
to
be
charged
that
none
upon
pain
of
death
should
presume
to
mount
up
to
the
hil
but
Moises
alone
,
and
that
whosoever
should
dare
but
to
touch
the
hil
should
presently
be
stoned
to
death
.
When
the
third
day
was
come
,
I
am
thy
Lord
God
which
have
brought
thee
out
of
the
land
of
Egypt
:
me
only
shalt
thou
serve
:
and
the
rest
which
foloweth
,
conteining
a
perfect
description
of
our
dutie
in
this
life
,
commonly
called
the
ten
commandements
of
God
.
4
Al
which
terror
and
majestie
,
Gods
punishments
.
5
Secondly
,
if
we
consider
the
sharp
execution
used
by
God
upon
offenders
of
this
law
,
both
before
it
was
written
,
and
since
;
we
shal
find
great
cause
of
fear
also
:
as
the
wonderful
punishment
upon
Adam
,
Christs
speeches
.
6
Thirdly
,
if
we
consider
the
speeches
and
behaviour
of
our
Lord
and
maister
Christ
in
this
matter
,
we
shal
have
yet
more
occasion
to
dowt
our
owne
case
:
who
albeit
he
came
now
to
redeeme
us
,
and
to
pardon
al
,
in
al
mildnes
,
humilitie
,
clemencie
,
and
mercie
:
yet
in
this
point
of
taking
accounts
,
he
is
not
woont
to
shew
but
austeritie
and
great
rigor
:
not
onlie
in
words
,
and
familiar
speeches
with
his
Apostles
;
but
also
in
examples
and
parables
to
this
purpose
.
7
Moreover
,
being
asked
by
a
certain
ruler
on
a
time
,
how
he
might
be
saved
:
he
would
geeve
him
no
other
hope
(
so
long
as
he
sought
salvation
by
his
works
)
though
he
were
a
prince
,
but
only
this
;
If
thou
wilt
enter
into
life
,
keepe
the
commandements
of
God
.
And
talking
with
his
disciples
at
another
time
of
the
same
matter
,
he
geeveth
them
no
other
rule
of
their
life
,
but
this
;
If
ye
love
me
,
keepe
my
commandements
.
As
who
should
say
,
If
a
man
(
saith
he
)
knoweth
God
,
and
yet
keepeth
not
his
commandements
he
is
a
liar
,
and
the
truth
is
not
in
him
.
And
more
yet
(
to
take
away
al
hope
or
expectation
from
his
disciples
of
any
other
way
pleasing
him
than
by
keeping
his
commandements
)
he
saith
in
another
place
,
He
came
not
to
take
away
the
law
,
but
to
fulfill
it
,
and
streight
way
he
inferreth
upon
the
same
;
Whosoever
therfore
shal
break
one
of
the
least
of
these
commandements
shal
be
called
the
least
in
the
kingdom
of
heaven
.
For
which
cause
at
his
departure
out
of
the
world
,
the
verie
last
words
that
he
spake
to
his
Apostles
were
these
,
that
They
should
teach
men
to
observe
al
his
commandements
whatsoever
.
8
By
which
appeereth
the
severe
meaning
that
Christ
had
touching
our
account
for
the
keeping
of
his
commandements
in
this
life
.
The
which
also
may
be
gathered
by
that
being
asked
whether
the
number
were
smal
of
them
that
should
be
saved
:
Behold
now
thou
art
hole
,
see
thou
sin
no
more
,
least
worse
come
to
thee
than
before
.
And
generally
he
warneth
vs
in
Saint
Mathews
gospel
,
that
we
agree
with
our
adversaries
,
That
we
shal
render
account
at
the
day
of
iudgment
,
for
every
idle
word
which
we
have
spoken
.
9
Which
day
of
judgement
he
warneth
us
of
before
,
and
foretelleth
the
rigor
and
danger
in
sundrie
places
of
holie
scripture
to
the
end
we
should
prevent
the
same
:
and
so
direct
our
lives
while
we
have
time
in
this
world
;
as
we
may
present
our selves
at
that
day
without
fear
and
danger
,
or
rather
with
great
joy
and
comfort
;
when
so
manie
thousands
of
wicked
people
shal
appeer
there
,
to
their
eternal
confusion
.
10
And
bicause
there
is
nothing
which
so
fitly
sheweth
the
severitie
of
Christ
in
taking
our
account
at
the
last
day
,
Of
the
day
of
iudgement
.
as
the
order
and
maner
of
this
judgement
described
most
diligently
by
the
holy
scripture
it selfe
:
it
shal
make
much
for
our
purpose
,
to
consider
the
same
.
Two
iudgements
after
death
.
And
first
of
al
,
it
is
to
be
noted
,
that
there
be
two
judgements
appointed
after
death
;
wherof
the
one
is
called
particular
;
wherby
ech
man
presently
upon
his
departure
from
this
world
,
receaveth
particular
sentence
,
The
particular
iudgement
.
Aug.
trac
.
49.
in
Io.
11
Now
as
touching
the
first
of
these
two
judgements
,
albeit
the
holy
ancient
fathers
,
especiallie
Saint
Austen
,
do
gather
and
consider
divers
particulars
of
great
severitie
and
feare
(
as
the
passage
of
our
soul
from
the
body
to
the
tribunal
seat
of
God
,
under
the
custody
both
of
good
and
evil
angels
:
the
fear
she
hath
of
them
:
the
sodain
strangenes
of
the
place
where
she
is
:
the
terror
of
Gods
presence
;
the
strait
examination
she
must
abide
;
and
the
like
)
yet
for
that
the
most
of
these
things
are
to
be
considered
also
in
the
second
judgement
which
is
general
;
I
wil
passe
over
to
the
same
,
noting
only
certain
reasons
yeelded
by
the
holy
fathers
,
why
God
after
the
first
judgement
,
Why
there
be
two
iudgments
appointed
.
wherin
he
had
assigned
to
ech
man
according
to
his
deserts
in
particular
,
would
appoint
moreover
this
second
general
judgment
.
Wherof
the
first
is
,
for
that
the
body
of
man
rising
from
his
sepulchre
,
might
be
partaker
of
the
eternal
punishment
,
or
glorie
of
the
soul
:
even
as
it
hath
beene
partaker
with
the
same
,
either
in
vertue
,
or
vice
in
this
life
.
The
second
is
,
that
as
Christ
was
dishonored
and
put
to
confusion
here
in
the
world
publikly
:
so
much
more
he
might
shew
his
majestie
and
power
,
at
that
day
in
the
sight
of
al
creatures
,
and
especially
of
his
enimies
.
The
third
is
,
that
both
the
wicked
and
good
might
receave
their
reward
openly
,
to
more
confusion
,
&
hart
greefe
of
the
one
,
and
to
the
greater
joy
and
triumph
of
the
other
,
who
commonly
in
this
world
have
been
overborn
by
the
wicked
.
The
fourth
is
,
for
that
evil
men
when
they
die
,
do
not
commonly
carie
with
them
al
their
demerit
and
evil
:
for
that
they
leave
behind
them
either
their
evil
example
;
or
their
children
,
Consider
wel
this
reason
good
reader
.
and
familiars
corrupted
by
them
;
or
els
books
and
means
which
may
in
time
corrupt
others
.
Al
which
being
not
yet
done
,
but
comming
to
passe
after
their
death
,
they
cannot
so
conveniently
receave
their
judgement
for
the
same
presently
:
but
as
the
evil
falleth
out
,
so
their
pains
are
to
be
increased
.
The
like
may
be
said
of
the
good
.
So
that
(
for
examples
sake
)
Saint
Pauls
glorie
is
increased
daily
,
and
shal
be
unto
the
worlds
end
,
by
reason
of
them
that
daily
profit
by
his
writings
and
example
:
and
the
pains
of
the
wicked
are
for
the
like
reason
daily
augmented
.
But
at
the
last
day
of
judgment
,
shal
be
an
end
of
al
our
dooings
,
&
then
it
shal
be
seene
evidently
,
what
ech
man
is
to
have
in
the
justice
,
and
mercie
of
God
.
Of
the
generall
day
of
iudgment
.
12
To
speak
then
of
this
second
judgement
general
,
and
common
for
al
the
world
,
wherin
as
the
scripture
saith
,
God
shal
bring
into
iudgment
everie
error
which
hath
beene
committed
.
14
Tel
me
what
a
dreadful
preparation
is
here
laied
down
?
How
many
circumstances
of
fear
and
horror
?
It
shal
be
(
saith
the
scripture
)
at
midnight
,
when
commonly
men
are
asleep
:
it
shal
be
with
hideous
noise
of
trumpets
;
sound
of
waters
;
motion
of
al
the
elements
:
what
a
night
wil
that
be
trowest
thou
,
to
see
the
earth
shake
;
the
hils
&
dales
mooved
from
their
places
;
the
moone
darkened
;
the
stars
fal
down
from
heaven
;
the
whole
element
shivered
in
peeces
;
and
al
the
world
in
a
flaming
fire
.
15
Can
any
tong
in
the
world
expresse
a
thing
more
forcibly
than
this
matter
is
expressed
by
Christ
,
the
Apostles
,
and
Prophets
themselves
?
What
mortal
hart
can
but
tremble
in
the
middest
of
this
unspeakable
terror
?
Is
it
marvel
if
the
very
just
men
and
the
Angels
themselves
are
said
to
fear
it
?
And
then
(
as
S.
Peter
reasoneth
;
)
If
the
iust
shal
scarce
be
saved
;
where
shal
the
wicked
man
,
and
sinner
appeer
?
What
a
dreadful
day
wil
it
be
for
the
careles
and
loose
Christian
(
which
hath
passed
his
time
pleasantly
in
this
world
)
when
he
shal
see
so
infinite
a
sea
of
fears
and
miseries
to
rush
upon
him
?
16
But
besides
al
these
most
terrible
and
fearce
preparations
,
there
wil
be
many
other
matters
,
of
no
lesse
dreadful
consideration
:
as
to
see
al
sepulchres
open
at
the
sound
of
the
trumpet
,
and
to
yeeld
foorth
al
their
dead
bodies
,
which
they
have
received
from
the
beginning
of
the
world
:
to
see
al
men
,
women
and
children
,
kings
and
Queens
,
princes
and
potentates
,
to
stand
there
naked
in
the
face
of
al
creatures
:
their
sins
revealed
,
their
secret
offences
laid
open
,
done
and
committed
in
the
closets
of
their
pallaces
,
and
they
constrained
and
compelled
to
geeve
accounts
of
a
thousand
matters
,
whereof
they
would
disdain
to
have
beene
told
in
this
life
:
as
,
how
they
have
spent
the
time
;
how
they
have
imploied
their
welth
;
what
behavior
they
have
used
towards
their
brethren
;
The
demands
at
the
last
day
.
how
they
have
mortified
their
senses
;
how
they
have
ruled
their
appetites
;
how
they
have
obeied
the
inspirations
of
the
holy
ghost
;
and
finally
how
they
used
al
good
gifts
in
this
life
?
17
Oh
(
deare
brother
)
it
is
unpossible
to
expresse
what
a
great
treasure
a
good
conscience
wil
be
at
this
day
:
it
wil
be
more
worth
,
than
ten
thousand
worlds
:
for
wealth
wil
not
help
:
the
judge
wil
not
be
corrupted
with
money
:
no
intercession
of
worldly
frinds
shal
prevail
for
us
at
that
day
,
no
not
of
the
angels
themselves
:
whose
glorie
shal
be
then
as
the
prophet
saith
;
To
bind
kings
in
fetters
,
and
noble
men
in
iron
manacles
,
to
execute
upon
them
the
iudgement
prescribed
,
and
this
shal
be
glorie
to
al
his
saints
.
Alas
,
what
wil
al
those
wise
people
do
then
,
that
now
live
in
delites
,
and
can
take
no
pain
in
the
service
of
God
?
What
shift
wil
they
make
in
those
extremities
?
Whether
wil
they
turn
them
?
Whose
help
wil
they
crave
?
They
shal
see
al
things
crie
vengeance
about
them
;
al
things
yeeld
them
cause
of
feare
and
terror
▪
but
nothing
to
yeeld
them
any
hope
or
comfort
.
A
pitiful
case
.
Anselm
.
Above
them
shal
be
their
judge
offended
with
them
for
their
wickednes
:
beneath
them
hel
open
,
and
the
cruel
fornace
readie
boiling
to
receave
them
:
on
the
right
hand
shal
be
their
sins
accusing
them
:
on
the
left
hand
the
devils
ready
to
execute
Gods
eternal
sentence
upon
them
:
within
them
;
their
conscience
gnawing
:
without
them
,
al
damned
soules
bewailing
:
on
everie
side
the
world
burning
.
Good
Lord
what
wil
the
wretched
sinner
do
,
invironed
with
al
these
miseries
?
How
wil
his
hart
sustain
these
anguishes
?
What
way
wil
he
take
?
To
go
back
is
impossible
:
to
go
forward
is
intollerable
.
What
then
shal
he
do
,
but
(
as
Christ
foretelleth
)
he
shal
drie
up
for
very
fear
:
Go
you
accursed
into
everlasting
fire
.
18
Which
sentence
once
pronounced
,
The
last
sentence
pronounced
.
consider
what
a
doleful
cry
and
shout
wil
streight
follow
.
The
good
rejoising
and
singing
praises
in
the
glorie
of
their
saviour
:
the
wicked
bewailing
,
blaspheming
,
and
cursing
the
day
of
their
nativitie
.
Consider
the
intollerable
upbraieng
of
the
wicked
infernal
spirits
,
against
these
miserable
condemned
souls
,
now
delivered
to
them
in
pray
for
ever
.
With
how
bitter
scofs
and
taunts
wil
they
hale
them
on
,
to
torments
.
Consider
the
eternal
seperation
that
then
must
be
made
:
of
fathers
&
children
;
mothers
&
daughters
;
frinds
and
companions
:
the
one
to
glorie
,
the
other
to
confusion
,
with
out
ever
seeing
one
the
other
again
:
and
(
that
which
shal
be
as
great
a
greefe
as
any
other
:
if
it
be
tru
that
some
conceave
,
that
our
knowledge
one
of
another
here
on
earth
shal
so
far
remain
)
the
son
going
to
heaven
shal
not
pitie
his
own
father
or
mother
going
to
hel
,
but
shal
rejoice
at
the
same
,
for
that
it
turneth
to
Gods
glorie
,
for
the
execution
of
his
justice
.
What
a
separation
(
I
say
)
shal
this
be
?
What
a
farewel
?
Whose
hart
would
not
break
at
that
day
,
to
make
this
separation
,
if
a
hart
could
break
at
that
time
,
&
so
end
his
pains
?
But
that
wil
not
be
.
Where
are
al
our
delites
now
!
Where
are
al
our
pleasant
pastimes
become
?
Our
bravery
in
apparel
;
our
glistering
in
gold
;
our
honor
done
to
us
with
cap
and
knee
;
al
our
delicate
fare
;
al
our
musik
;
al
our
wanton
daliances
and
recreations
we
were
wont
to
have
;
al
our
good
frinds
and
merie
companions
,
accustomed
to
laugh
,
and
to
disport
the
time
with
us
?
Where
are
they
become
?
Oh
(
deere
brother
)
how
sower
wil
al
the
pleasures
past
of
this
world
seeme
at
that
hour
?
How
doleful
wil
their
memorie
be
unto
us
?
How
vain
a
thing
wil
al
our
dignities
,
our
riches
,
our
possessions
appeere
?
And
on
the
contrarie
side
,
how
joiful
wil
that
man
be
,
that
hath
attended
in
this
life
to
live
vertuouslie
,
albeit
with
pain
,
and
contempt
of
the
world
?
Happy
creature
shal
he
be
,
that
ever
he
was
born
,
&
no
toong
but
Gods
can
expresse
his
happines
.
19
And
now
to
make
no
other
conclusion
of
al
this
,
The
conclusion
.
but
even
that
which
Christ
himselfe
maketh
:
let
us
consider
how
easie
a
matter
it
is
now
for
us
(
with
a
little
pain
)
to
avoid
the
danger
of
this
day
,
&
for
that
cause
it
is
foretold
us
by
our
most
merciful
judge
and
Saviour
,
to
the
end
we
should
by
our
diligence
avoid
it
.
For
thus
he
concludeth
after
al
his
former
threatnings
;
Videte
,
vigilate
,
&c.
Looke
about
you
,
watch
and
praie
ye
,
for
you
know
not
when
the
time
shal
be
.
But
as
I
say
to
you
,
so
I
say
to
al
,
be
watchful
.
And
in
another
place
,
having
reckoned
up
al
the
particulars
before
recited
,
least
any
man
should
dowt
that
al
should
not
be
fulfilled
,
he
saith
;
Heaven
and
earth
shal
passe
,
but
my
words
shal
not
passe
.
And
then
he
addeth
this
exhortation
;
Attend
therfore
unto
your selves
,
A
goodly
exhortation
of
Christ
.
that
your
harts
be
not
overcome
with
banquetting
,
and
dronkenes
,
&
with
the
cares
of
this
life
,
and
so
that
day
come
upon
you
sodenly
.
For
he
shal
come
as
a
snare
upon
them
which
inhabite
the
earth
:
be
you
therfore
watchful
,
and
alwais
pray
,
that
you
may
be
woorthy
to
escape
al
these
things
which
are
to
com
,
&
to
stand
confidently
before
the
Son
of
man
at
this
day
.
What
a
frindly
and
fatherly
exhortation
is
this
of
Christ
?
Who
could
desire
a
more
kind
,
gentle
,
or
effectual
forewarning
?
Is
there
any
man
that
can
plead
ignorance
hereafter
?
The
verie
like
conclusion
gathered
Saint
Peter
out
of
the
premises
,
The
day
of
the
Lord
shal
come
as
a
theefe
:
in
which
the
elements
shal
be
dissolved
,
&c.
Seeing
then
al
these
things
must
be
dissolved
:
what
maner
of
men
ought
we
to
be
in
holy
conversation
,
and
pietie
,
expecting
and
going
on
to
meete
the
comming
of
that
day
of
the
Lord
,
&c.
This
meeting
of
the
day
of
judgement
(
which
Saint
Peter
speaketh
of
)
is
an
earnest
longing
after
it
,
which
never
is
had
until
first
there
go
before
a
du
examination
of
our
estate
,
and
speedy
amendment
of
our
life
past
.
Therfore
saith
most
notably
the
wise
man
;
Provide
thee
of
a
medicine
before
the
sore
come
,
and
examine
thy selfe
before
iudgement
:
and
so
shalt
thou
find
propitiation
in
the
sight
of
God
.
To
which
Saint
Paul
agreeth
when
he
saith
;
If
we
would
iudge
our selves
,
we
should
not
be
iudged
.
But
bicause
no
man
entreth
into
du
judgement
of
himselfe
,
and
of
his
own
life
:
therof
it
commeth
,
that
so
few
do
prevent
this
latter
judgement
;
so
few
are
watchful
,
and
so
many
fal
a
sleepe
in
ignorance
of
their
own
danger
.
Our
Lord
give
us
grace
to
looke
better
about
us
.
CHAP.
VI.
A
consideration
of
the
nature
of
sin
,
and
of
a
sinner
:
for
the
iustifieng
of
Gods
severitie
shewed
in
the
Chapter
before
.
TO
the
end
that
no
man
may
justly
complain
of
the
severe
account
which
God
is
to
take
of
us
at
the
last
day
,
or
of
the
severitie
of
his
judgement
set
down
in
the
chapter
before
:
it
shal
not
be
amisse
to
consider
in
this
chapter
the
cause
why
God
doth
shew
such
severitie
against
sin
and
sinners
;
as
both
by
that
which
hath
been
said
doth
appeer
,
and
also
by
the
whole
course
of
holie
scripture
;
where
he
in
every
place
almost
denounceth
his
extreme
hatred
,
wrath
,
&
indignation
against
the
same
:
Gods
hatred
to
sinners
.
as
where
it
is
said
of
him
;
That
he
hateth
al
those
that
work
iniquitie
.
And
that
both
the
wicked
man
and
his
wickednes
,
are
in
hatred
with
him
.
And
finaly
that
the
whole
life
of
sinners
,
their
thoughts
,
words
&
works
,
yea
and
their
good
actions
also
,
are
abhominations
in
his
sight
,
whiles
they
live
in
sin
.
And
that
(
which
yet
is
more
)
he
cannot
abide
nor
permit
the
sinner
to
praise
him
,
or
to
name
his
testament
with
his
mouth
,
as
the
holy
Ghost
testifieth
:
and
therfore
no
marvel
if
he
shew
such
rigor
to
him
at
the
last
day
,
whom
he
so
greatly
hateth
and
abhorreth
in
this
life
.
2
There
might
be
many
reasons
alledged
of
this
:
as
the
breach
of
Gods
commandements
;
the
ingratitude
of
a
sinner
in
respect
of
his
benefits
,
and
the
like
:
which
might
justifie
sufficiently
his
indignation
towards
him
.
The
reason
why
God
so
hateth
a
sinner
.
But
there
is
one
reason
above
the
rest
,
which
openeth
the
whole
fountain
of
the
matter
:
and
that
is
,
the
intollerable
injurie
don
unto
God
,
in
everie
sin
that
wittingly
we
do
commit
;
which
in
deed
is
such
an
opprobrious
injurie
,
and
so
dishonorable
,
as
no
mean
potentate
could
beare
the
same
at
his
subjects
hands
:
and
much
lesse
God
himselfe
(
who
is
the
God
of
majestie
,
may
abide
to
have
the
same
so
often
iterated
against
him
,
as
commonly
it
is
by
a
wicked
man
.
3
And
for
the
understanding
of
this
injurie
,
we
must
note
,
that
every
time
we
commit
such
a
sin
,
there
doth
passe
thorough
our
hart
(
though
we
mark
it
not
)
a
certein
practik
discourse
of
our
understanding
(
as
there
doth
also
in
everie
other
election
)
wherby
we
lay
before
us
,
on
the
one
side
,
the
profit
of
that
sin
,
which
we
are
to
commit
,
that
is
,
the
pleasure
that
draweth
us
to
it
:
and
on
the
other
part
,
the
offence
of
God
,
that
is
,
the
leesing
of
his
frindship
by
that
sin
if
we
do
it
:
and
so
having
as
it
were
the
balances
there
before
us
,
and
putting
God
in
one
end
,
and
in
the
other
the
aforesaid
pleasure
:
The
iniurie
done
to
God
by
sin
.
we
stand
in
the
midst
deliberating
and
examining
the
waight
of
both
parts
,
and
finally
,
we
do
make
choise
of
the
pleasure
,
and
do
reject
God
:
that
is
,
we
do
choose
rather
to
leese
the
frindship
of
God
,
with
his
grace
,
and
whatsoever
he
is
worth
besides
,
than
to
lose
that
pleasure
and
delectation
of
sin
.
Now
what
thing
can
be
more
horrible
,
than
this
?
What
can
be
more
spiteful
to
God
,
than
to
prefer
a
most
vile
pleasure
before
his
majestie
?
Is
not
this
worse
than
intollerable
injurie
of
the
Iewes
,
4
And
is
it
marvel
then
,
that
God
dealeth
so
severely
and
sharply
in
the
world
to
come
with
wicked
men
,
who
do
use
him
so
opprobriously
&
contemptuously
in
this
life
?
Surely
the
malice
of
a
sinner
is
great
towards
God
,
&
he
doth
not
only
dishonor
him
by
contempt
of
his
commandements
,
The
malice
of
a
sinner
towards
God
.
&
by
preferring
most
vile
creatures
before
him
:
but
also
beareth
a
secret
hatred
&
grudge
against
his
majestie
,
&
would
(
if
it
lay
in
his
power
)
pul
him
out
of
his
seat
,
or
(
at
the
leastwise
)
wish
there
were
no
God
at
al
to
punish
sin
after
this
life
.
Let
every
sinner
examine
the
bottom
of
his
conscience
in
this
point
,
whether
he
could
not
be
content
,
there
were
no
immortalitie
of
the
soule
;
no
reckoning
after
this
life
;
no
judge
;
no
punishment
;
no
hel
;
&
consequently
no
God
,
to
the
end
he
might
the
more
securely
enjoy
his
pleasures
?
5
And
bicause
God
(
which
searcheth
the
hart
and
reins
,
seeth
wel
this
traiterous
affection
of
sinners
towards
him
,
lurking
within
their
bowels
,
Sinners
enimies
to
God
,
and
God
to
them
.
oppressing
of
poore
people
,
and
the
like
)
he
defieth
the
dooers
therof
,
as
his
open
enimies
,
saieng
;
Thus
saith
the
Lord
of
hosts
,
Such
like
also
.
Isa.
26.11
the
strong
Lord
of
hosts
of
Israel
:
Behold
I
wil
be
revenged
upon
my
enimies
,
and
wil
comfort
my selfe
in
their
destruction
.
And
the
prophet
Dauid
,
as
he
was
a
man
in
most
high
favor
with
God
,
and
made
very
privie
to
his
secrets
:
so
he
very
much
doth
utter
this
severe
meaning
and
infinite
displeasure
in
God
against
sinners
,
calling
them
his
enimies
,
vessels
of
his
wrath
,
and
ordained
to
eternal
ruin
and
destruction
:
and
complaineth
that
the
world
wil
not
beleeve
this
point
;
An
unwise
man
(
saith
he
)
wil
not
learn
this
,
neither
wil
the
foole
vnderstand
it
.
What
is
this
?
How
sinners
after
they
be
sprong
up
,
and
workers
of
iniquitie
(
after
they
have
appeered
to
the
world
)
do
perish
everlastingly
?
And
what
is
the
reason
of
this
?
He
answereth
immediately
;
Bicause
thy
enimies
(
ô
Lord
)
behold
,
ô
Lord
,
thine
enimies
shal
perish
,
and
al
those
that
work
iniquitie
shal
be
consumed
.
By
this
we
see
,
that
al
sinners
be
enimies
to
God
,
and
God
to
them
,
and
we
see
also
upon
what
ground
and
reason
.
But
yet
(
for
the
further
justifieng
of
Gods
severitie
)
let
us
consider
in
what
measure
his
hatred
is
towards
sin
:
how
great
;
how
far
it
proceedeth
;
within
what
bounds
it
is
comprehended
;
or
if
it
hath
any
limits
or
bounds
at
al
,
as
indeed
it
hath
not
,
but
is
infinite
,
Gods
hatred
infinite
against
sinners
.
that
is
without
measure
or
limitation
.
And
(
to
vtter
the
matter
as
in
truth
it
standeth
)
if
al
the
toongs
in
the
world
were
made
one
tong
;
&
al
the
understandings
of
al
creatures
(
I
mean
of
Angels
and
men
)
were
made
one
understanding
:
yet
could
neither
this
tong
expresse
,
nor
this
understanding
conceave
the
great
hatred
of
Gods
hart
towards
every
sin
,
which
we
do
wittingly
commit
.
And
the
reason
hereof
standeth
in
two
points
.
First
,
for
that
God
by
how
much
more
he
is
better
than
we
are
;
by
so
much
more
he
loveth
goodnes
and
hateth
sin
,
than
we
do
:
and
bicause
he
is
infinitely
good
;
therfore
his
love
to
goodnes
is
infinite
,
as
also
his
hatred
to
evil
,
and
consequently
his
rewards
to
them
both
are
infinite
,
the
one
in
hel
,
the
other
in
heaven
.
Why
every
sin
deserveth
infinite
punishment
.
6
Secondlie
we
see
by
experience
,
that
how
much
more
great
and
worthie
the
person
is
,
against
whom
an
offence
is
committed
,
so
much
greater
the
offence
is
:
as
the
selfesame
blow
geeven
to
a
servant
,
and
to
a
prince
differeth
greatly
in
offence
,
and
deserveth
different
hatred
and
punishment
.
And
for
that
every
sin
which
we
advisedly
commit
,
is
done
directly
against
the
person
of
God
himselfe
,
as
hath
beene
declared
before
,
whose
dignitie
is
infinite
:
therefore
the
offence
or
guilt
of
everie
such
sin
is
infinite
,
and
consequently
deserveth
infinite
hatred
,
and
infinite
punishment
at
Gods
hands
.
Hereof
foloweth
the
reason
of
divers
things
both
said
and
done
by
God
in
the
scriptures
,
The
punishment
of
Angels
.
yea
millions
of
Angels
created
to
glorie
,
with
almost
infinite
perfection
,
and
that
for
one
onely
sin
,
once
committed
,
and
that
only
in
thought
,
as
Divines
do
hold
.
Secondly
,
the
rigorous
punishment
of
our
first
parents
Adam
and
Eve
,
Of
Adam
and
Eve
.
and
al
their
posteritie
,
for
eating
of
the
tree
forbidden
:
for
which
fault
,
besides
the
chastising
of
the
offenders
themselves
,
&
al
the
creatures
of
the
earth
for
the
same
,
and
al
their
children
&
ofspring
after
them
,
both
before
the
incarnation
of
Christ
,
&
since
(
for
albeit
we
are
delivered
from
the
guilt
of
that
sin
yet
temporal
chastisements
remain
upon
us
for
the
same
:
as
hunger
,
thirst
,
cold
,
sicknes
,
death
,
and
a
thousand
miseries
mo
)
besides
also
the
infinite
men
damned
for
the
same
:
besides
this
(
I
say
,
which
in
mans
reason
may
seeme
severe
inough
)
Gods
wrath
and
justice
could
not
be
satisfied
except
his
own
son
had
come
downe
into
the
world
;
and
taken
our
flesh
upon
him
,
and
by
his
pains
satisfied
for
the
same
.
And
when
he
was
come
down
and
had
in
our
flesh
subjected
himselfe
unto
his
fathers
justice
,
albeit
the
love
his
father
bare
him
,
were
infinite
:
yet
that
God
might
shew
the
greatnes
of
his
hatred
and
justice
against
sin
,
O
Father
mine
,
if
it
be
possible
let
this
cup
passe
from
me
.
And
yet
more
pitifully
after
upon
the
crosse
;
O
my
God
,
why
hast
thou
forsaken
me
.
Notwithstanding
al
this
(
I
say
)
his
father
delivered
him
not
,
The
sin
of
Esau.
7
I
might
here
mention
the
sin
of
Esau
in
selling
his
inheritance
for
a
little
meat
:
of
which
the
Apostle
saith
;
Of
Saul
.
1.
Re.
15.
and
16.
1.
Re.
9.
&
15.
&
16.
He
found
no
place
of
repentance
after
,
though
he
sought
the
same
with
teares
.
Also
the
sin
of
Saul
who
(
his
sin
being
but
one
sin
,
and
that
only
of
omission
,
in
not
killing
Agag
the
king
of
Amalek
,
and
his
cattel
,
as
he
was
willed
)
was
utterly
cast
off
by
GOD
for
the
same
(
though
he
were
his
annointed
and
chosen
servant
before
)
and
could
not
get
remission
of
the
same
,
though
both
he
,
and
Samuel
the
prophet
did
greatly
lament
and
bewail
the
same
sin
,
or
at
least
,
that
he
was
rejected
.
9
Of
this
also
do
proceed
al
those
hard
and
bitter
speeches
in
scripture
touching
sinners
,
which
comming
from
the
mouth
of
the
holie
Ghost
(
and
therfore
being
most
tru
and
certein
)
may
justly
geeve
al
them
great
cause
of
fear
which
live
in
sin
,
as
where
it
is
said
;
Death
,
bloud
,
contention
,
edge
of
sword
,
oppression
,
hunger
,
contrition
,
and
whips
:
al
these
things
are
created
for
wicked
sinners
.
And
again
;
God
shal
rain
snares
of
fire
upon
sinners
,
brimstone
with
tempestuous
winds
,
shal
be
the
portion
of
their
cup.
Again
,
God
wil
be
knowen
at
the
day
of
judgment
upon
the
sinner
,
who
shal
be
taken
in
the
works
of
his
own
hands
:
many
whips
belong
unto
a
sinner
:
10
Of
al
these
considerations
the
holy
scriptures
do
gather
one
conclusion
greatly
to
be
noted
and
considered
by
us
:
which
is
;
Miseros
facit
populos
peccatum
:
Sin
bringeth
men
to
miserie
.
And
again
;
Qui
diligit
iniquitatem
,
odit
animam
suam
:
He
which
loveth
iniquitie
,
hateth
his
own
soul.
Or
as
the
Angel
Raphael
uttereth
it
in
other
words
;
They
which
commit
sin
,
are
open
enimies
to
their
own
soules
.
Wherfore
they
lay
down
to
al
men
,
this
general
,
severe
,
and
most
necessarie
commandement
,
upon
al
the
pains
before
recited
.
Quasi
á
facie
colubrifuge
peccata
.
And
again
;
Cave
ne
aliquando
peccato
consentias
.
Beware
thou
never
consent
to
sin
,
The
sinner
is
praised
in
his
lusts
,
and
the
wicked
man
is
blessed
.
Yet
most
certain
it
is
,
for
that
the
spirit
of
God
avoucheth
it
;
Qui
facit
peccatum
ex
diabolo
est
:
He
which
committeth
sin
is
of
the
divel
.
And
therfore
is
to
receave
his
portion
among
devils
at
the
latter
day
.
11
And
is
not
al
this
sufficient
(
deer
brother
)
to
make
us
detest
sin
,
The
obstinacie
of
sinners
.
and
to
conceave
som
fear
in
committing
therof
?
Nay
is
not
al
this
strong
inough
to
batter
their
harts
,
which
live
in
state
of
sin
,
and
do
commit
the
same
daily
,
without
consideration
or
scruple
?
What
obstinacie
and
hardnes
of
hart
is
this
?
Surely
we
see
the
holy
Ghost
prophesied
truly
of
them
when
he
said
;
Sinners
alienated
from
God
,
are
possessed
with
a
fury
like
a
serpent
,
and
like
a
deafe
cocatrice
which
stoppeth
hir
eares
to
the
inchanter
.
This
fury
(
I
say
)
is
the
fury
or
madnes
of
wilful
sinners
,
which
stop
their
eares
like
serpents
,
to
al
the
holy
inchantments
that
God
can
use
unto
them
for
their
conversion
:
that
is
,
to
al
his
internal
motions
and
good
inspirations
;
to
al
remorse
of
their
own
consciences
;
to
al
threatnings
of
holy
scriptures
;
to
al
admonishments
of
Gods
servants
;
and
to
al
the
other
meanes
which
God
doth
use
for
their
salvation
.
12
Good
Lord
,
The
losses
that
came
by
sin
.
who
would
wittingly
commit
any
sin
,
for
the
gaining
of
ten
thousand
worlds
,
if
he
considered
the
infinite
damages
,
hurts
,
inconveniences
,
and
miseries
which
do
come
by
the
committing
of
one
sin
?
For
first
,
he
that
in
such
sort
sinneth
,
If
we
sin
wilfully
now
after
we
have
receaved
knowledge
of
the
truth
:
there
remaineth
no
more
sacrifice
for
sins
,
but
rather
a
certain
terrible
expectation
of
iudgement
,
and
emulation
of
fire
which
shal
consume
the
adversaries
.
To
which
Saint
Peter
agreeth
,
when
he
saith
;
It
had
beene
better
not
to
have
knowen
the
way
of
iustice
,
than
after
such
knowledge
to
slide
back
again
from
the
holie
commandement
which
was
given
.
13
Now
then
let
our
worldlings
go
and
solace
themselves
with
sin
as
much
as
they
wil
:
Excuse
of
sin
.
let
them
excuse
and
pleasantly
defend
the
same
,
saieng
;
Pride
is
but
a
point
of
gentrie
;
gluttonie
,
good
felowship
;
lecherie
,
and
wantonnes
,
a
trik
of
youth
;
and
the
like
:
they
shal
finde
one
day
,
that
these
excuses
wil
not
be
receaved
;
but
rather
that
these
pleasant
devises
,
wil
be
turned
into
teares
.
They
shal
prove
that
God
wil
not
be
jested
with
,
but
that
he
is
the
same
God
stil
,
14
Saint
Paul
comparing
the
Iewes
sins
with
ours
,
If
God
spared
not
the
natural
boughs
,
take
heed
least
he
spare
not
thee
.
And
therupon
he
inferreth
this
admonition
;
Noli
altum
sapere
,
sed
time
;
Be
not
too
high
minded
,
but
fear
.
Again
,
the
Apostle
reasoneth
thus
upon
the
old
and
the
new
law
:
he
that
broke
the
law
of
Moises
,
being
convicted
by
two
or
three
witnesses
,
A
good
maner
of
reasoning
.
if
God
have
punished
so
severelie
one
sin
in
the
Angels
,
in
Adam
,
and
in
others
before
recited
:
what
shal
I
look
for
,
which
have
committed
so
many
sins
against
him
?
If
God
have
damned
so
many
for
lesser
sins
than
mine
be
:
what
wil
he
do
to
me
for
greater
?
If
God
hath
born
longer
with
me
,
than
he
hath
done
with
many
other
,
whom
he
hath
cut
off
without
geving
them
time
of
repentance
:
what
reason
is
there
,
that
he
should
bear
longer
with
me
?
If
David
and
others
after
their
sins
forgeeven
them
,
were
nevertheles
so
sharply
chasticed
,
what
punishment
remaineth
for
me
either
here
or
in
the
world
to
come
;
for
so
many
,
and
so
greevous
sins
committed
?
15
These
kinds
of
consequents
were
more
tru
and
profitable
for
us
,
wherby
we
might
enter
into
some
consideration
of
our
own
danger
,
and
into
some
fear
of
the
judgements
of
God
,
for
want
wherof
the
most
part
of
sins
amongst
Christians
are
committed
:
for
so
the
holy
scripture
describing
divers
causes
of
wickednes
among
men
,
putteth
these
two
for
principal
.
First
,
the
flatterie
of
the
world
;
Quoniam
laudatur
peccator
in
desiderijs
animae
suae
:
For
that
the
sinner
is
praised
in
his
lusts
.
And
secondly
;
Quia
auferuntur
indicia
tua
a
facie
eius
:
For
that
thy
iudgements
(
ô
Lord
)
are
not
before
his
face
.
And
on
the
contrarie
side
speaking
of
himselfe
he
saith
;
How
necessarie
it
is
to
fear
.
I
have
kept
the
wais
of
the
Lord
,
and
have
not
behaved
my selfe
impiously
towards
God
.
And
he
geeveth
the
reason
therof
immediatly
;
For
that
al
his
iudgements
are
in
my
sight
.
And
again
;
I
have
feared
thy
iudgements
,
ô
Lord
.
And
again
;
I
have
beene
mindful
of
thy
iudgements
.
And
how
profitable
this
fear
is
,
he
sheweth
in
the
same
place
,
demanding
this
fear
most
instantly
at
Gods
hands
:
for
so
he
praieth
;
Strike
my
flesh
thorough
with
thy
fear
,
ô
Lord
.
And
S.
Paul
(
after
he
had
shewed
to
the
Corinthians
,
that
We
must
al
be
presented
before
the
iudgement
seat
of
Christ
)
maketh
this
conclusion
;
We
knowing
therfore
these
things
,
do
persuade
the
fear
of
the
Lord
unto
men
.
And
Saint
Peter
after
a
long
declaration
of
the
majestie
of
God
,
and
Christ
now
raigning
in
heaven
,
concludeth
thus
;
If
then
you
cal
him
father
,
which
doth
iudge
everie
man
according
to
his
works
without
exception
of
persons
:
do
you
live
in
fear
,
during
the
time
of
this
your
habitation
upon
earth
.
A
necessarie
lesson
(
no
dowt
)
for
al
men
,
but
specially
for
those
which
by
reason
of
their
sins
and
wicked
life
,
do
remain
in
displeasure
and
hatred
of
God
,
and
hourly
subject
(
as
I
have
shewed
)
to
the
furie
of
his
judgements
:
which
if
they
once
fal
into
,
they
are
both
irrevocable
,
and
intollerable
:
and
they
may
be
fallen
into
as
easily
,
and
by
as
manie
wais
,
as
a
man
may
come
to
death
,
which
are
infinite
,
especially
to
them
,
who
by
their
wickednes
have
lost
the
peculiar
protection
of
God
,
and
so
consequently
of
his
angels
too
(
as
I
have
shewed
)
&
have
subjected
themselves
to
the
feends
of
darknes
,
who
do
nothing
else
but
seeke
their
destruction
both
of
bodie
and
soul
,
with
as
great
diligence
as
they
can
.
What
wise
man
then
would
but
fear
in
such
a
case
?
The
danger
of
them
which
live
in
sin
.
Who
could
eat
,
or
drink
,
or
sleepe
quietly
in
his
bed
until
by
tru
and
hartie
repentance
,
he
had
discharged
his
conscience
of
sin
?
A
little
stone
falling
from
the
hows
upon
his
head
;
or
his
horse
stumbling
under
him
as
he
rideth
;
or
his
enimie
meeting
him
on
the
high
way
;
or
an
agew
comming
with
eating
or
drinking
a
little
too
much
;
or
ten
thousand
means
besides
(
wherof
he
standeth
daily
and
hourly
in
danger
)
may
rid
him
of
this
life
,
and
put
him
in
that
case
,
as
no
creature
of
this
world
,
nor
any
continuance
of
time
shal
be
able
to
deliver
him
thence
again
.
And
who
then
would
not
fear
?
Who
would
not
tremble
?
16
The
Lord
of
his
mercie
geeve
us
his
holy
grace
,
to
fear
him
as
we
should
do
,
and
to
make
such
account
of
his
justice
,
as
he
by
threatning
the
same
would
have
us
to
do
.
And
then
shal
not
we
delay
the
time
,
but
resolve
our selves
to
serve
him
whiles
he
is
content
to
accept
of
our
service
,
and
to
pardon
us
al
our
offences
,
if
we
would
once
make
this
resolution
from
our
hart
.
CHAP.
VII
.
Another
consideration
for
the
further
iustifieng
of
Gods
iudgements
and
declaration
of
our
demerit
taken
from
the
maiestie
of
God
,
and
his
benefits
towards
us
.
ALbeit
the
most
part
of
Christians
throgh
their
wicked
life
arrive
not
to
that
estate
wherin
holie
David
was
,
when
he
said
to
God
;
Thy
iudgements
ô
Lord
are
pleasant
unto
me
,
as
indeed
they
are
to
al
those
that
live
vertuously
,
and
have
the
testimonie
of
a
good
conscience
:
yet
at
leastwise
,
that
we
may
say
with
the
same
prophet
;
The
iudgements
of
the
Lord
are
tru
and
iustified
in
themselves
:
And
again
;
Thou
art
iust
ô
Lord
,
and
thy
iudgement
is
right
.
I
have
thought
good
,
to
ad
a
reason
or
two
mo
in
this
chapter
,
wherby
it
may
appeer
how
great
our
offence
is
towards
God
,
by
sinning
as
we
do
,
&
how
righteous
his
judgments
and
justice
are
against
us
for
the
same
.
2
And
first
of
al
is
to
be
considered
the
majestie
of
him
against
whom
we
sin
:
The
maiestie
of
God
.
for
most
certain
it
is
(
as
I
have
noted
before
)
that
every
offence
is
so
much
the
greater
,
and
more
greevous
,
by
how
much
greater
and
more
noble
the
person
is
against
whom
it
is
done
,
and
the
partie
offending
more
base
and
vile
.
And
in
this
respect
God
(
to
terrifie
us
from
offending
him
)
nameth
himselfe
often
,
with
certain
titles
of
majestie
,
as
to
Abraham
;
I
am
the
almightie
Lord
:
And
again
;
Heaven
is
my
seat
,
and
the
earth
is
my
footstoole
.
And
again
,
he
commanded
Moises
to
say
to
the
people
in
his
name
,
this
ambassage
;
Harden
not
your
necks
any
longer
,
for
that
your
Lord
and
God
,
is
a
God
of
gods
,
and
a
Lord
of
lords
,
a
great
God
,
both
mightie
and
terrible
,
which
accepteth
neither
person
nor
bribes
.
3
First
then
I
say
,
consider
(
gentle
Christian
)
of
what
an
infinite
majestie
he
is
,
whom
thou
a
poore
woorm
of
the
earth
,
hast
so
often
and
so
contemptuously
offended
in
this
life
.
We
see
in
this
world
,
that
no
man
dareth
to
offend
openly
,
or
say
a
word
against
the
majestie
of
a
prince
within
his
own
dominions
:
and
what
is
the
majestie
of
al
the
princes
upon
earth
,
compared
to
the
thousandth
part
of
the
majestie
of
God
,
4
Remember
then
(
deer
brother
)
that
everie
time
thou
dost
commit
a
sin
,
thou
givest
as
it
were
a
blow
in
the
face
,
to
this
God
of
great
majestie
,
Dwelleth
in
an
unaccessible
light
:
which
no
man
in
this
world
can
abide
to
look
upon
:
As
also
it
appeereth
by
the
example
of
Saint
Iohn
evangelist
,
5
The
prophet
Daniel
also
describeth
the
majestie
of
this
God
shewed
unto
him
in
vision
,
in
these
words
;
I
did
see
(
saith
he
)
when
the
thrones
were
set
,
and
the
old
of
many
dais
sate
down
:
his
apparel
was
as
white
as
snow
:
his
haire
like
unto
pure
wool
,
his
thron
was
of
a
flame
of
fire
,
&
his
chariots
were
burning
fire
,
a
swift
flud
of
fire
came
from
his
face
:
a
thousand
thousands
did
serve
him
,
and
ten
thousand
hundred
thousands
did
assist
him
,
he
sate
in
iudgement
,
and
the
books
were
opened
before
him
.
Al
this
and
much
more
is
recorded
in
scripture
,
to
admonish
us
therby
what
a
prince
of
majestie
he
is
whom
a
sinner
offendeth
.
6
Imagin
now
(
brother
mine
)
that
thou
seest
this
great
king
sitting
in
his
chaire
of
majestie
;
A
contemplation
of
the
maiestie
of
God
.
with
chariots
of
fire
;
unspeakable
light
;
and
infinite
millions
of
Angels
about
him
,
as
the
scripture
reporteth
.
Imagin
further
,
(
which
is
most
tru
)
that
thou
seest
al
the
creatures
in
the
world
stand
in
his
presence
,
and
trembling
at
his
majestie
,
and
most
carefully
attending
to
do
that
for
which
he
created
them
:
as
the
heavens
to
move
abovt
:
the
earth
to
bring
foorth
sustenance
:
and
the
like
.
Imagin
further
that
thou
seest
al
these
creatures
(
how
big
or
little
soever
they
be
)
to
hang
and
depend
only
of
the
power
and
vertu
of
God
:
wherby
they
stand
,
move
,
and
consist
:
and
that
there
passeth
from
God
,
to
ech
creature
in
the
world
,
yea
to
everie
part
that
hath
motion
or
being
in
the
same
some
beam
of
his
vertu
:
as
from
the
sun
,
we
see
infinite
beams
to
passe
into
the
aire
.
Consider
(
I
say
)
that
no
one
part
of
any
creature
in
the
world
(
as
the
fish
in
the
sea
,
the
grasse
on
the
ground
,
the
leaves
of
the
trees
,
or
the
parts
of
man
upon
the
face
of
the
earth
)
can
grow
,
moove
,
or
consist
,
without
some
litle
stream
of
vertu
,
and
power
come
to
it
continually
from
God
.
So
that
thou
must
imagin
God
to
stand
as
a
most
glorious
sun
in
the
midst
:
and
from
him
to
passe
foorth
infinite
beams
or
streams
of
vertu
to
al
creatures
that
are
,
either
in
heaven
,
earth
,
the
aire
,
or
the
water
,
and
to
every
part
therof
:
and
upon
these
beams
of
his
vertu
,
al
creatures
to
hang
:
and
if
he
should
stop
but
any
one
of
them
,
it
would
destroy
and
annihilate
presentlie
some
creature
or
other
.
This
I
say
,
if
thou
shalt
consider
touching
the
majestie
of
God
,
and
the
infinite
dread
that
al
creatures
have
of
him
,
except
only
a
sinner
(
for
the
devils
also
do
fear
him
,
7
But
now
if
we
adjoin
to
this
contemplation
of
majestie
,
A
consideration
of
the
benefits
of
God
.
another
consideration
of
his
benefits
bestowed
upon
us
:
our
default
wil
grow
to
be
far
greater
,
for
that
to
injurie
him
who
hath
done
us
good
,
is
a
thing
most
detestable
even
in
nature
it selfe
.
And
there
was
never
yet
so
fearce
an
hart
,
no
not
amongst
brute
beasts
,
but
that
it
might
be
woon
with
curtesie
&
benefits
:
but
much
more
amongst
reasonable
creatures
doth
benificence
prevail
,
especially
if
he
come
from
great
personages
,
whose
love
and
frindship
(
declared
unto
us
but
in
smal
gifts
)
doth
greatly
bind
the
harts
of
the
receavers
to
love
them
again
.
8
Consider
then
(
deer
Christian
)
the
infinite
good
turns
and
benefits
which
thou
hast
receaved
at
the
hands
of
this
great
God
,
therby
to
win
thee
to
his
love
,
&
that
thou
shouldest
leave
of
to
offend
and
injurie
him
,
and
albeit
no
toong
created
either
of
man
or
Angel
,
can
expresse
the
one
halfe
of
these
gifts
which
thou
hast
receaved
from
him
,
or
the
valew
of
them
,
or
the
great
love
and
hartie
good
wil
wherwith
he
bestowed
them
upon
thee
:
yet
for
som
memorie
sake
,
I
wil
repeat
certain
general
and
principal
points
therof
,
wherunto
the
rest
may
be
referred
.
The
benefit
of
creation
.
9
First
then
he
hath
bestowed
upon
thee
,
the
benefit
of
thy
creation
,
wherby
he
made
thee
of
nothing
to
the
likenes
of
himselfe
,
and
appointed
thee
to
so
noble
an
end
,
as
is
to
serve
him
in
this
life
,
and
to
reign
with
him
in
the
life
to
come
,
furnishing
thee
for
the
present
with
the
service
and
subjection
of
al
creatures
.
The
greatnes
of
this
benefit
may
partly
be
conceaved
,
if
thou
do
imagin
thy selfe
to
lak
but
any
one
part
of
thy
bodie
,
as
a
leg
,
an
arm
,
an
eie
,
or
the
like
:
and
that
one
should
freely
geeve
the
same
unto
thee
:
or
if
thou
wantest
but
any
one
sense
,
as
that
thou
were
deafe
or
blind
,
and
one
should
restore
sight
or
hearing
unto
thee
:
how
wouldest
thou
esteeme
of
this
benefit
?
How
much
wouldest
thou
professe
thy selfe
beholding
unto
him
for
the
same
?
And
if
the
gift
of
one
of
these
parts
only
would
seeme
such
a
benefit
unto
thee
:
how
great
oughtest
thou
to
esteeme
the
free
gift
of
so
manie
parts
together
?
10
Ad
to
this
now
(
as
I
have
said
)
that
he
hath
created
thee
to
the
likenes
of
no
other
thing
,
but
of
himselfe
;
to
no
other
end
,
but
to
be
his
honorable
servant
in
this
world
,
and
his
compartener
in
kingly
glorie
for
al
eternitie
to
come
:
and
this
he
hath
done
to
thee
,
being
only
a
peece
of
dirt
or
clay
before
.
Now
imagin
thou
of
what
maner
of
love
proceeded
this
.
But
yet
ad
further
,
how
he
hath
created
al
this
magnificent
world
for
thee
,
and
al
the
creatures
therof
to
serve
thee
in
this
busines
:
the
heaven
to
distinguish
times
and
seasons
,
and
to
geeve
thee
light
:
the
earth
,
and
aier
,
and
water
,
to
minister
most
infinit
varietie
of
creatures
for
thy
use
and
sustinance
:
&
hath
made
thee
lord
of
al
,
to
use
them
for
thy
comfort
and
his
service
.
And
what
magnificent
gifts
are
these
?
And
what
shameful
ingratitude
is
it
,
to
turn
the
same
to
the
dishonor
and
injurie
of
so
loving
a
geever
as
thou
dost
,
by
using
them
to
serve
thee
in
sin
.
11
But
yet
consider
a
little
further
,
The
benefit
of
redemption
.
the
benefit
of
thy
redemption
,
much
greater
than
al
the
former
:
which
is
,
that
thou
having
lost
al
those
former
benefits
again
,
and
made
thy self
guiltie
by
sin
of
eternal
punishment
,
wherto
the
Angels
were
now
delivered
for
their
sin
committed
before
:
The
benefits
of
vocation
and
iustification
.
12
But
yet
there
follow
on
mo
benefits
of
God
unto
us
,
as
our
vocation
and
justification
:
vocation
,
wherby
he
hath
called
us
from
infidelitie
,
to
the
state
of
Christians
;
and
therby
made
us
partakers
of
this
our
redemption
,
which
infidels
are
not
.
For
albeit
he
paid
the
ransom
for
al
in
general
:
yet
he
hath
not
imparted
the
benefit
therof
to
al
,
but
to
such
only
as
best
it
pleased
his
divine
goodnes
to
bestow
it
upon
.
13
After
these
do
insu
a
great
number
of
benefits
togither
(
as
to
us
being
now
made
the
children
and
deer
frinds
of
God
)
and
everie
one
of
them
,
of
infinite
price
and
valu
.
The
benefit
of
the
sacraments
.
As
the
gift
of
the
holie
sacraments
,
left
for
our
comfort
and
preservation
,
being
nothing
else
but
conduits
to
convey
Gods
grace
unto
us
,
especially
these
two
which
appertain
to
al
,
to
wit
,
the
sacrament
of
Baptism
,
and
of
his
blessed
bodie
and
blood
,
wherof
the
first
,
is
to
purge
our
souls
from
sin
,
the
second
to
feed
and
comfort
the
same
after
she
is
purged
.
The
first
is
a
bath
made
of
Christ
his
own
blood
,
The
use
of
sacraments
.
to
wash
and
bath
our
wounds
therin
:
the
second
as
a
most
comfortable
and
rich
garment
,
to
cover
our
soul
withal
after
she
is
washed
.
In
the
first
,
Christ
hath
substituted
in
his
place
his
spouse
the
church
,
to
pronounce
in
his
name
remission
of
sins
:
in
the
second
he
hath
left
himselfe
,
and
his
own
flesh
and
blood
Sacramentally
to
be
a
precious
food
,
to
cherish
hir
withal
.
14
Besides
al
these
,
The
benefit
of
preservation
and
inspiration
.
there
is
yet
another
gift
named
our
preservation
,
wherby
God
hath
preserved
us
from
so
many
dangers
into
which
others
have
fallen
,
and
wherin
we
had
fallen
also
;
if
Gods
holie
hand
had
not
staied
us
:
as
from
superstition
,
heresie
,
and
infidelitie
,
and
many
other
greevous
sins
:
and
especially
from
death
and
damnation
,
which
long
ago
by
our
wickednes
we
deserved
to
have
beene
executed
upon
us
.
Also
there
are
the
benefits
of
godlie
inspirations
and
admonitions
,
wherby
God
hath
often
both
knocked
inwardly
at
the
doore
of
our
conscience
,
15
Al
which
rare
and
singular
benefits
being
measured
,
either
according
to
the
valu
of
themselves
,
or
according
to
the
love
of
that
hart
,
from
which
they
do
proceed
,
ought
to
move
us
most
vehemently
,
to
gratitude
towards
the
giver
:
which
gratitude
should
be
,
to
resolve
our selves
at
length
to
serve
him
unfainedly
,
and
to
prefer
his
favor
before
al
worldly
or
mortal
respects
whatsoever
.
Or
if
we
can
not
obtain
so
much
of
our selves
;
yet
at
leastwise
not
to
offend
him
any
more
by
our
sins
and
wickednes
.
16
There
is
not
so
fearce
or
cruel
a
nature
in
the
world
(
as
I
noted
before
)
but
is
mollified
,
allured
,
and
woon
by
benefits
:
and
stories
do
make
report
of
strange
examples
in
this
kind
,
even
among
brute
beasts
,
as
of
the
gratitude
of
lions
,
dogs
,
and
the
like
,
towards
their
maisters
and
benefactors
.
Only
an
obstinate
sinner
is
he
,
Aelian
in
hist.
animal
.
among
al
the
savage
creatures
that
are
,
whom
neither
benefits
can
move
;
nor
curtesies
can
mollifie
;
nor
promises
can
allure
;
nor
gifts
can
gain
to
the
faithful
service
of
God
his
Lord
and
maister
.
17
The
greatest
sinner
that
is
in
the
world
,
The
intollerable
ingratitude
of
a
sinner
.
if
he
give
his
servant
but
twentie
nobles
a
yeere
,
or
his
tenant
some
litle
farm
to
liue
upon
,
and
if
for
this
they
serve
him
not
at
a
bek
;
he
crieth
out
of
their
ingratitude
:
and
if
they
should
further
maliciously
seek
to
offend
him
,
and
to
joine
with
his
professed
enimie
against
him
;
how
intollerable
a
matter
would
it
seem
in
his
sight
?
And
yet
he
himself
,
dealing
much
more
ingratefully
and
injuriously
with
God
,
thinketh
it
a
matter
of
no
consideration
,
but
easily
pardonable
.
I
say
,
he
dealeth
more
ingratefully
with
God
,
for
that
he
hath
receaved
a
thousand
for
one
,
in
respect
of
al
the
benefits
that
a
mortal
man
can
give
to
another
:
for
he
hath
receaved
al
in
al
from
God
:
the
bread
which
he
eateth
;
the
ground
which
he
treadeth
;
the
light
which
he
beholdeth
;
togither
with
his
eies
to
see
the
sun
;
and
finally
whatsoever
is
within
,
or
without
his
body
:
as
also
the
mind
,
with
the
spiritual
gifts
therof
,
wherof
ech
one
is
more
woorth
than
a
thousand
bodies
:
I
say
also
,
that
he
dealeth
more
injuriously
with
God
,
for
that
notwithstanding
al
these
benefits
,
he
serveth
Gods
open
enimie
the
devil
,
and
committeth
daily
sin
and
wickednes
,
which
God
hateth
more
than
any
hart
created
can
hate
a
mortal
enimie
,
being
that
in
very
deed
which
persecuted
his
Son
our
savior
,
Sin
persecuted
Christ
unto
death
.
with
such
hostilitie
,
as
it
tooke
his
most
pretious
life
from
him
,
and
nailed
him
fast
to
the
wood
of
the
crosse
.
Gods
complaint
against
sinners
.
18
Of
this
extreem
ingratitude
and
injurie
,
God
himselfe
is
inforced
to
complain
in
divers
places
of
the
scripture
,
as
where
we
saith
;
Retribuebant
mihi
mala
pro
bonis
.
They
returned
me
home
evil
for
good
.
Obstupescite
coeli
super
haec
.
O
you
heavens
be
you
astonished
at
this
.
As
if
he
should
say
by
a
figurative
kind
of
speech
,
go
out
of
your
wits
you
heavens
with
marvel
,
at
this
incredible
iniquitie
of
man
towards
me
.
For
so
he
expoundeth
the
whole
matter
more
at
large
in
another
place
;
Audite
coeli
&
auribus
percipe
terra
:
Harken
ye
heavens
,
and
thou
earth
bend
hither
thine
eares
:
Filios
enutrivi
&
exaltavi
,
ipsi
autem
spreuerunt
me
:
I
have
norished
up
children
and
have
exalted
them
,
and
now
they
contemn
me
.
What
a
pitiful
complaint
is
this
of
God
against
most
vile
and
base
worms
of
the
earth
?
But
yet
God
amplifieth
this
iniquitie
more
by
certain
examples
and
comparisons
;
The
oxe
(
saith
he
)
knoweth
his
owner
,
and
the
asse
knoweth
the
manger
of
his
Lord
and
maister
:
but
yet
my
people
know
not
me
:
wo
be
to
the
sinful
nation
,
to
the
people
loden
with
iniquitie
,
to
this
naughtie
seed
,
to
wicked
children
.
What
complaint
can
be
more
vehement
than
this
?
What
threatning
can
be
more
dreadful
than
this
wo
,
comming
from
the
mouth
of
him
which
may
punish
us
at
his
pleasure
?
19
Wherfore
(
deer
brother
)
if
thou
have
grace
,
cease
to
be
ungrateful
to
God
any
longer
:
cease
to
offend
him
which
hath
by
so
manie
wais
prevented
thee
with
benefits
:
cease
to
render
evil
for
good
;
hatred
for
love
;
contempt
,
for
his
fatherly
affection
towards
thee
.
He
hath
done
for
thee
al
that
he
can
:
Causes
of
love
in
God
besides
his
benefits
.
as
al
their
beautie
;
al
their
vertu
;
al
their
nobilitie
;
al
their
goodnes
,
and
the
like
:
yet
thy
Lord
and
Savior
whom
thou
contemnest
,
doth
passe
al
this
,
and
that
by
many
and
infinite
degrees
:
for
that
he
is
not
only
,
al
these
things
togither
;
but
also
he
is
very
beautie
it selfe
;
vertu
it selfe
;
wisdom
it selfe
;
sweetnes
it selfe
;
nobilitie
it selfe
;
goodnes
it selfe
;
and
the
very
fountain
and
welspring
where
hence
al
these
things
are
derived
by
litle
peeces
and
parcels
unto
his
creatures
.
20
Be
ashamed
then
(
good
Christian
)
of
this
thy
ingratitude
,
to
so
great
;
so
good
;
&
bountiful
a
Lord
:
and
resolve
thy selfe
for
the
time
to
come
,
to
amend
thy
course
of
life
and
behavior
towards
him
.
Say
with
the
prophet
,
which
had
lesse
cause
to
say
so
than
thou
;
A
praier
.
Domine
propitiare
peccatomeo
:
multum
est
enim
.
O
Lord
pardon
me
mine
offences
:
for
it
is
great
in
thy
sight
.
I
know
there
is
nothing
(
O
Lord
)
which
doth
so
much
displease
thee
,
or
dry
up
the
fountain
of
thy
mercy
,
and
so
bindeth
thy
hands
from
dooing
good
,
as
ingratitude
in
the
receavers
of
thy
benefits
,
wherin
hitherto
I
have
exceeded
al
other
:
but
I
have
done
it
(
O
Lord
)
in
mine
ignorance
,
not
considering
thy
gifts
unto
me
,
nor
what
account
thou
wouldest
demaund
again
of
the
same
.
But
now
seeing
thou
hast
vouchsafed
to
make
me
woorthy
of
this
grace
also
,
wherby
to
see
and
know
mine
own
state
and
default
:
I
hope
hereafter
by
direction
of
the
same
grace
of
thine
,
to
shew
my selfe
a
better
child
towards
thee
.
O
Lord
,
I
am
overcome
at
the
lenth
with
consideration
of
thy
love
:
and
how
can
I
have
the
hart
to
offend
thee
hereafter
,
seeing
thou
hast
prevented
me
so
many
wais
with
benefits
,
even
when
I
demanded
not
the
same
?
Can
I
have
hands
ever
more
to
sin
against
thee
which
hast
given
up
thine
own
most
tender
hands
,
to
be
nailed
on
the
crosse
for
my
sins
heretofore
?
No
,
no
,
it
is
too
great
an
injurie
against
thee
(
O
Lord
)
and
wo
woorth
me
that
have
done
it
so
often
heretofore
.
But
by
thy
holy
assistance
,
I
trust
not
to
return
to
such
iniquitie
for
the
time
to
come
:
to
which
(
O
Lord
)
I
beseech
thee
for
thy
mercy
sake
,
from
thy
holie
throne
of
heaven
,
to
say
,
Amen
.
CHAP.
VIII
.
Of
what
opinion
and
feeling
we
shal
be
,
touching
these
matters
,
at
the
time
of
our
death
.
The
induration
of
som
harts
.
THe
holie
scriptures
do
teach
us
,
and
experience
maketh
it
plain
,
that
during
the
time
of
this
life
,
the
commodities
,
preferments
,
and
pleasures
of
the
world
,
do
possesse
so
strongly
the
harts
of
manie
men
,
and
do
hold
them
chained
with
so
forcible
inchauntments
,
being
forsaken
also
upon
their
just
deserts
of
the
grace
of
God
:
say
and
threaten
what
a
man
can
,
&
bring
against
them
al
the
whole
scripture
,
even
from
the
beginning
of
Genesis
to
the
end
of
the
Apocalips
(
as
indeed
it
is
al
against
sin
and
sinners
)
yet
wil
it
prevail
nothing
with
them
,
being
in
that
lamentable
case
,
as
either
they
beleeve
not
,
or
esteem
not
,
whatsoever
is
said
to
that
purpose
,
against
their
setled
life
and
resolution
to
the
contrary
.
Of
this
we
have
infinite
examples
in
scripture
:
as
of
Sodom
and
Gomorra
,
with
the
cities
about
,
Hoc
ait
Dominus
exercituum
,
&c.
This
saith
the
Lord
of
hosts
:
iudge
iustly
:
And
so
foorth
.
And
presentlie
he
addeth
;
And
they
would
not
attend
,
but
turning
their
baks
went
away
,
&
stopped
their
ears
,
to
the
end
they
might
not
heare
,
and
they
did
put
their
harts
as
an
adamant
stone
,
to
the
end
they
might
not
heare
the
law
and
the
words
which
God
did
send
in
his
spirit
,
by
the
hands
of
the
former
prophets
,
wherby
Gods
great
indignation
was
stirred
up
.
2
This
then
is
,
and
alwais
hath
been
the
fashion
of
worldlings
,
&
reprobate
persons
,
to
harden
their
harts
as
an
adamant
stone
,
against
any
thing
that
shal
be
told
them
for
the
amendement
of
their
lives
,
and
for
the
saving
of
their
souls
.
Whiles
they
are
in
helth
&
prosperitie
they
wil
not
know
God
.
As
in
another
place
he
complaineth
yet
,
as
the
prophet
saith
;
God
wil
have
his
day
,
with
these
men
also
when
he
wil
be
known
.
And
that
is
;
Cognoscetur
dominus
iudicia
faciens
.
God
wil
be
known
when
he
beginneth
to
do
iudgment
.
And
this
is
at
the
day
of
death
,
which
is
the
next
dore
to
judgement
,
as
the
Apostle
testifieth
,
It
is
appointed
for
al
men
once
to
die
,
and
after
that
ensueth
iudgement
.
He
wil
be
known
then
to
be
a
terrible
God
,
and
such
a
one
,
as
taketh
away
the
spirit
of
princes
,
a
terrible
God
to
the
kings
of
the
earth
.
The
great
change
of
things
at
the
day
of
death
.
At
this
day
,
as
there
wil
be
a
great
change
in
al
other
things
,
as
mirth
wil
be
turned
into
sorrow
;
laughings
,
into
weepings
;
pleasures
,
into
paines
;
stoutnes
,
into
fear
;
pride
,
into
dispaire
;
and
the
like
:
so
especially
wil
there
be
a
strange
alteration
in
judgement
and
opinion
:
for
that
the
wisdom
of
God
,
wherof
I
have
spoken
in
the
former
chapters
,
&
which
(
as
the
scripture
saith
)
Is
accounted
holy
of
the
wise
of
the
world
;
4
This
the
holie
scripture
setteth
down
cleerly
when
it
describeth
the
verie
speeches
and
lamentations
of
the
wise
men
of
this
world
at
the
last
day
,
saieng
,
touching
the
vertuous
whom
they
despised
in
this
life
.
We
have
wearied
out
our selves
(
say
these
miserable
men
)
in
the
way
of
iniquitie
and
perdition
,
and
we
have
walked
craggie
paths
.
What
a
description
is
this
of
lamentable
worldlings
,
who
beat
their
brains
daily
,
&
weary
out
themselves
in
pursuit
of
vanitie
,
and
chaf
of
this
world
,
for
which
they
suffer
notwithstanding
more
pains
oftentimes
,
than
the
just
do
in
purchasing
of
heaven
?
And
when
they
arrive
to
,
at
the
last
day
wearied
and
worn
out
with
troble
and
toile
,
they
finde
that
al
their
labor
is
lost
,
al
their
vexation
taken
in
vain
:
for
that
the
litle
pelfe
which
they
have
gotten
in
the
world
,
and
for
which
they
have
strugled
so
sore
,
wil
helpe
them
nothing
,
but
rather
greatly
afflict
and
torment
them
:
for
better
understanding
wherof
,
it
is
to
be
considered
,
that
three
things
wil
principallie
molest
these
men
at
the
day
of
their
death
,
and
unto
these
may
al
the
rest
be
referred
.
Of
the
souls
parting
from
the
bodie
the
first
matter
of
miserie
in
death
.
5
The
first
is
the
excessive
[
*
](A09069-e8860-b)
*
Those
paines
in
death
are
especially
to
be
restreined
to
the
death
of
the
worldlie
:
for
the
godlie
have
for
the
most
part
a
singular
comfort
therin
.
pains
which
commonly
men
suffer
in
the
separation
of
the
soul
and
bodie
,
which
have
lived
so
long
together
as
two
deer
frinds
,
united
in
love
and
pleasure
,
and
therfore
most
loth
to
part
now
,
but
onlie
that
they
are
inforced
therunto
.
This
pain
may
partly
be
conceaved
by
that
,
if
we
would
drive
out
life
,
but
from
the
least
part
of
our
bodie
(
as
for
example
,
out
of
our
little
finger
,
as
surgeons
are
woont
to
do
,
when
they
wil
mortifie
any
place
,
to
make
it
break
:
)
what
a
pain
doth
a
man
suffer
before
it
be
dead
?
What
raging
greefe
doth
he
abide
?
And
if
the
mortifieng
of
one
little
part
onlie
,
doth
so
much
afflict
us
;
imagin
what
the
violent
mortifieng
of
al
the
parts
together
wil
do
.
For
we
see
that
first
the
soul
is
driven
by
death
to
leave
the
extreeme
parts
,
as
the
toes
,
feet
and
fingers
:
then
the
legs
&
arms
,
and
so
consequently
one
part
dieth
after
another
,
until
life
be
restrained
onlie
to
the
hart
,
which
holdeth
out
longest
,
as
the
principal
part
,
but
yet
must
finally
be
constrained
to
render
it selfe
though
with
never
so
much
pain
and
resistance
:
which
pain
how
great
&
strong
it
is
,
may
appeer
by
the
breaking
in
peeces
of
the
very
strings
and
holds
wherwith
it
was
environed
,
through
the
excessive
vehemencie
of
this
deadly
torment
.
But
yet
before
it
come
to
this
point
,
to
yeeld
,
no
man
can
expresse
the
cruel
conflict
that
is
betwixt
death
and
hir
,
and
what
distresses
she
abideth
in
time
of
hir
agonie
.
Imagin
that
a
prince
possessed
a
goodly
citie
in
al
peace
,
wealth
and
pleasure
,
and
greatly
frinded
of
al
his
neighbors
about
him
,
who
promise
to
assist
him
in
al
his
needs
and
affairs
:
and
that
upon
the
sudden
,
his
mortal
enimie
should
come
and
besiege
this
citie
,
A
similitude
expressing
the
pains
of
death
.
and
taking
one
hold
after
another
;
one
wal
after
another
;
one
castel
after
another
;
should
drive
this
prince
only
to
a
little
tower
,
and
besiege
him
therin
,
al
his
other
holds
being
beaten
down
,
and
his
men
slain
in
his
sight
:
what
fear
,
anguish
,
and
miserie
would
this
prince
be
in
?
How
often
would
he
look
out
at
the
windows
and
loope
holes
of
his
tower
,
to
see
whether
his
frinds
and
neighbors
would
come
to
help
him
or
no
?
And
if
he
saw
them
al
to
abandon
him
,
and
his
cruel
enimie
even
ready
to
break
in
upon
him
,
would
he
not
be
in
a
pitiful
plight
trow
you
?
And
even
so
fareth
it
with
a
poore
soul
,
at
the
hour
of
death
.
The
bodie
wherin
she
raigneth
like
a
joly
princesse
in
al
pleasure
,
whiles
it
florished
,
is
now
battered
and
overthrown
by
hir
enimy
,
which
is
death
:
the
arms
,
legs
,
and
other
parts
wherwith
she
was
fortified
,
as
with
wals
&
words
during
time
of
helth
,
are
now
surprised
and
beaten
to
the
ground
,
and
she
is
driven
only
to
the
hart
,
as
to
the
last
and
extreemest
refuge
,
where
she
is
also
most
fearcely
assailed
in
such
sort
,
as
she
cannot
hold
out
long
.
Hir
deer
frinds
which
soothed
hir
in
time
of
prosperitie
,
and
promised
assistance
,
as
youth
,
physik
,
and
other
humane
helps
,
do
now
utterly
abandon
hir
:
the
enimie
wil
not
be
pacified
or
make
any
leag
,
but
night
and
day
assaulteth
this
turret
wherin
she
is
,
and
which
now
beginneth
to
shake
and
shiver
in
peeces
,
and
she
looketh
hourly
when
hir
enimie
in
most
raging
and
dreadful
maner
,
wil
enter
upon
hir
.
What
think
you
is
now
the
state
of
this
afflicted
soul
?
It
is
no
marvel
if
a
wise
man
become
a
foole
,
or
a
stout
worldling
most
abject
,
in
this
instant
of
extremitie
as
we
often
see
they
do
in
such
sort
,
as
they
can
dispose
of
nothing
wel
,
either
towards
God
or
the
world
at
this
hour
:
the
cause
is
the
extremitie
of
pains
,
oppressing
their
minds
,
as
Saint
Austen
also
proveth
(
or
some
other
under
his
name
)
and
giveth
us
therwithal
a
most
excellent
forewarning
,
6
The
second
thing
,
The
second
matter
of
miserie
in
death
.
which
shal
make
death
terrible
and
greevous
to
a
worldly
man
is
the
sudden
parting
(
and
that
for
ever
and
ever
)
from
al
the
things
,
which
he
loved
most
deerly
in
this
life
:
as
,
from
his
riches
,
possessions
,
honours
,
offices
,
faire
buildings
,
with
their
commodities
,
goodlie
apparel
with
rich
jewels
;
from
wife
and
children
;
kindred
,
and
frinds
;
and
the
like
:
wherwith
he
thought
himselfe
a
blessed
man
in
this
life
,
and
now
,
to
be
plucked
from
them
upon
the
sudden
,
without
ever
hope
to
see
or
use
them
again
,
oh
what
a
greef
,
what
a
torment
wil
this
be
?
For
which
cause
the
holie
scripture
saith
;
O
mors
,
quam
amara
est
memoria
tua
,
homini
pacem
habenti
in
substantijs
suis
:
O
death
,
how
bitter
is
thy
memorie
unto
a
man
that
hath
peace
&
rest
in
his
substance
&
riches
?
As
who
would
say
:
there
is
no
more
bitternes
or
greefe
in
the
world
to
such
a
man
,
than
to
remember
or
think
on
death
only
,
but
much
more
to
go
to
it
himselfe
,
&
that
out
of
hand
,
when
it
shal
be
said
unto
him
,
as
Christ
reporteth
it
was
to
the
great
wealthy
man
in
the
Gospel
,
which
had
his
barns
ful
,
and
was
come
now
to
the
highest
top
of
felicitie
;
Stulte
,
hac
nocte
animam
tuam
repetent
à
te
,
quae
autem
parasti
,
cuius
erunt
?
Thou
foole
,
even
this
night
they
wil
take
thy
soule
from
thee
,
and
then
who
shal
have
al
that
thou
hast
scraped
together
?
The
sorrow
of
leaving
al.
7
It
is
unpossible
I
say
,
for
any
toong
to
expresse
the
doleful
state
of
a
worldly
man
in
this
instant
of
death
,
when
nothing
that
ever
he
hath
gathered
togither
,
with
so
much
labor
and
toil
,
and
wherin
he
was
woont
to
have
so
much
confidence
,
wil
now
do
him
good
any
longer
,
but
rather
afflict
him
with
the
memorie
therof
,
considering
that
he
must
leave
al
to
others
,
and
go
himselfe
to
give
account
for
the
getting
and
using
of
the
same
(
perhaps
to
his
eternal
damnation
)
whiles
in
the
mean
time
other
men
in
the
world
do
live
merilie
and
pleasantly
upon
that
he
hath
gotten
,
litle
remembring
,
and
lesse
caring
for
him
,
which
lieth
perhaps
burning
in
unquenchable
fire
,
for
the
riches
left
unto
them
.
This
is
a
woful
and
lamentable
point
,
which
is
to
bring
manie
a
man
,
to
great
sorrow
and
anguish
of
hart
at
the
last
day
,
when
al
earthly
joies
must
be
left
,
al
pleasures
and
commodities
for
ever
abandoned
.
Oh
what
a
doleful
day
of
parting
wil
this
be
!
What
wilt
thou
say
(
my
freend
)
at
this
day
,
when
al
thy
glorie
,
al
thy
wealth
,
al
thy
pomp
is
come
to
an
end
?
What
art
thou
the
better
now
to
have
lived
in
credit
with
the
world
?
In
favor
of
princes
?
Exalted
of
men
?
Feared
,
reverenced
,
and
advanced
:
seeing
now
al
is
ended
,
and
that
thou
canst
use
these
things
no
more
?
8
But
yet
there
is
a
third
thing
which
more
than
al
the
rest
wil
make
this
day
of
death
to
be
troublesom
and
miserable
unto
a
worldlie
man
,
and
that
is
,
The
third
matter
of
miserie
in
death
.
the
consideration
what
shal
become
of
him
,
both
in
bodie
and
soul.
And
for
his
bodie
,
it
wil
be
no
smal
horror
to
think
,
The
cogitation
of
the
bodie
.
that
bodie
,
which
in
this
world
was
accustomed
to
al
pampering
,
and
could
abide
no
austeritie
or
discipline
,
must
now
come
to
be
abandoned
of
al
men
,
and
left
onlie
to
be
devoured
of
worms
.
Which
thing
albeit
it
can
not
but
breed
much
horror
in
the
hart
of
him
that
lieth
a
dieng
:
yet
is
it
nothing
in
respect
of
the
dreadful
cogitations
,
which
he
shal
have
touching
his
soul
:
as
,
what
shal
become
of
it
?
Whither
it
shal
go
after
hir
departure
out
of
the
bodie
?
And
then
considering
that
it
must
go
to
the
judgment
seat
of
God
,
&
there
to
receive
sentence
,
either
of
unspeakable
glorie
,
or
insupportable
pains
:
he
falleth
to
consider
more
in
particular
,
the
danger
therof
,
by
comparing
Gods
justice
and
threats
(
set
down
in
scripture
against
sinners
)
with
his
own
life
:
he
beginneth
to
examin
the
witnes
,
which
is
his
conscience
,
and
he
findeth
it
readie
to
lay
infinite
accusations
against
him
,
when
he
commeth
to
the
place
of
justice
.
9
And
now
deer
(
brother
)
beginneth
the
miserie
of
this
man
.
For
scantly
there
is
not
a
severe
saieng
of
God
in
al
the
scripture
,
which
commeth
not
now
to
his
mind
,
to
terrifie
him
withal
at
this
instant
:
If
thou
wilt
enter
into
life
,
keepe
the
commandements
.
He
that
saith
he
knoweth
God
,
and
keepeth
not
his
commandements
,
is
a
liar
.
Manie
shal
saie
unto
me
at
that
day
,
Lord
,
Lord
,
&c.
Not
the
hearers
of
the
law
,
but
the
doers
of
the
law
shal
be
iustified
.
Go
from
me
al
workers
of
iniquitie
into
everlasting
fire
.
De
not
you
know
,
that
wicked
men
shal
not
possesse
the
kingdome
of
God
?
Be
not
deceived
,
for
neither
fornicators
,
nor
idolaters
,
nor
adulterers
,
nor
unclean
handlers
of
their
own
bodies
,
nor
Sodomites
,
nor
theeves
,
nor
covetous
men
,
nor
dronkards
,
nor
bakbiters
,
nor
extortioners
,
shal
ever
possesse
the
kingdome
of
God
.
If
you
live
according
to
the
flesh
,
you
shal
die
:
and
the
works
of
the
flesh
are
manifest
,
as
fornication
,
uncleannes
,
wantonnes
,
luxurie
,
poisonings
,
enmities
,
contentions
,
emulations
,
hatred
,
strife
,
dissentions
,
sects
,
envie
,
murder
,
dronkenes
,
gluttonie
,
and
the
like
.
Wherof
I
foretel
you
,
as
I
have
told
you
before
,
that
they
which
do
these
things
shal
never
attein
to
the
kingdome
of
God
.
We
must
al
be
presented
before
the
iudgment
seat
of
Christ
,
&
every
man
receive
particularly
,
according
as
he
hath
done
in
this
life
,
good
or
evil
:
every
man
shal
receive
according
to
his
works
.
God
spared
not
the
Angels
when
they
sinned
.
You
shal
give
account
of
everie
idle
word
at
the
day
of
iudgement
.
If
the
iust
shal
scarce
be
saved
,
where
shal
the
wicked
man
and
sinner
appeer
?
Few
are
saved
,
and
a
rich
man
shal
hardly
enter
into
the
kingdome
of
heaven
.
10
Al
these
things
(
I
say
)
and
a
thousand
mo
touching
the
severitie
of
Gods
justice
,
and
the
account
which
shal
be
demanded
at
that
day
,
wil
come
into
his
mind
that
lieth
a
dieng
,
and
our
ghostly
enimie
(
which
in
this
life
labored
to
keep
these
things
from
our
eies
,
therby
the
easier
to
draw
us
to
sin
)
wil
now
lay
al
&
more
too
,
before
our
face
;
amplifieng
and
urging
everie
point
to
the
uttermost
;
alledging
alwais
our
conscience
for
his
witnes
.
Which
when
the
poore
soul
in
dieng
cannot
denie
,
it
must
needs
terrifie
hir
greatly
:
for
so
we
see
that
it
doth
daily
,
even
many
good
&
vertuous
men
.
Saint
Ierom
reported
of
holie
Saint
Hilarion
,
whose
soul
being
greatly
afeard
,
upon
these
considerations
,
to
go
out
of
the
bodie
,
after
long
conflict
,
he
took
courage
in
the
end
,
and
said
to
his
soul
;
Ierom
in
vita
Hilarionis
abba
.
Go
out
my
soul
,
go
out
:
why
art
thou
afeard
:
thou
hast
served
Christ
almost
threescore
and
ten
yeeres
,
and
art
thou
now
afeard
of
death
?
But
if
so
good
a
man
was
so
afeard
at
this
passage
,
yea
,
such
an
one
as
had
served
God
with
al
puritie
of
life
,
and
perfect
zeale
for
threescore
and
ten
yeeres
togither
:
what
shal
they
be
,
which
scarce
have
served
God
truly
one
day
in
al
their
lives
,
but
rather
have
spent
al
their
yeeres
in
sin
and
vanitie
of
the
world
?
Must
not
these
men
be
needs
in
great
extremitie
at
this
passage
?
11
Now
then
(
deer
Christian
)
these
things
being
so
,
that
is
,
this
passage
of
death
being
so
terrible
,
so
dangerous
,
and
yet
so
unavoydable
as
it
is
:
seeing
so
many
men
perish
,
and
are
overwhelmed
daily
in
the
same
,
as
it
cannot
be
denied
but
there
do
:
and
both
holie
scriptures
and
ancient
fathers
do
testifie
it
by
examples
and
records
unto
us
:
what
man
of
discretion
would
not
learn
to
be
wise
by
other
mens
dangers
?
Or
what
reasonable
creature
would
not
take
heed
,
and
look
about
him
,
being
warned
so
manifestly
,
and
apparantly
,
of
his
own
peril
?
If
thou
be
a
Christian
,
and
dost
beleeve
indeed
the
things
which
Christian
faith
doth
teach
thee
:
then
dost
thou
know
and
most
certainly
beleeve
also
,
that
of
what
state
,
age
,
strength
,
dignitie
,
or
condition
soever
thou
be
now
,
yet
that
thou
thy selfe
(
I
say
)
which
now
in
health
and
mirth
readest
this
,
and
thinkest
that
it
litle
pertaineth
to
thee
,
must
one
of
these
dais
(
and
it
may
be
shortlie
after
the
reading
hereof
)
come
to
prove
al
these
things
upon
thy selfe
,
which
I
have
here
written
:
that
is
,
thou
must
with
sorrow
and
greefe
be
inforced
to
thy
bed
,
and
there
after
al
thy
struglings
,
with
the
darts
of
death
,
thou
must
yeeld
thy
bodie
which
thou
lovest
so
much
,
to
the
bait
of
worms
,
and
thy
soul
to
the
trial
of
justice
,
for
hir
dooings
in
this
life
.
12
Imagin
then
(
my
frind
)
thou
I
say
which
art
so
fresh
and
frolik
at
this
day
,
that
the
ten
,
A
very
profitable
consideration
.
twentie
,
or
two
yeeres
,
or
(
it
may
be
)
two
moneths
,
which
thou
hast
yet
to
live
,
were
now
ended
,
and
that
thou
were
even
at
this
present
,
stretched
out
upon
a
bed
,
wearied
and
worn
with
dolor
and
pain
,
thy
carnal
frinds
about
thee
weeping
and
howling
,
the
phisitions
departed
with
their
fees
,
as
having
given
thee
over
,
and
thou
lieng
there
alone
mute
and
dum
in
most
pitiful
agonie
,
expecting
from
moment
to
moment
,
the
last
stroke
of
death
to
be
given
thee
.
Tel
me
,
in
this
instant
,
what
would
al
the
pleasures
and
commodities
of
this
world
do
thee
good
?
What
comfort
would
it
be
to
thee
,
to
have
beene
of
honor
in
this
world
,
to
have
beene
rich
,
and
purchased
much
,
to
have
born
office
,
&
been
in
the
princes
favor
?
To
have
left
thy
children
or
kindred
wealthy
,
to
have
troden
down
thine
enimies
,
to
have
sturred
much
,
and
born
great
sway
in
this
life
?
What
ease
(
I
say
)
or
comfort
would
it
be
to
thee
,
to
have
been
fair
,
to
have
been
gallant
in
apparel
,
goodly
in
personage
,
glittering
in
gold
?
Would
not
al
these
things
rather
afflict
than
profit
thee
at
this
instant
?
For
now
shouldest
thou
see
the
vanitie
of
these
trifles
:
now
would
thy
hart
begin
to
say
within
thee
;
O
follie
and
miserable
blindnes
of
mine
!
The
cogitation
&
spech
of
the
soul
at
the
day
of
death
.
Lo
,
here
is
an
end
now
of
al
my
delites
&
prosperities
:
al
my
joies
,
al
my
pleasures
,
al
my
mirth
,
al
my
pastimes
are
now
finished
:
where
are
my
frinds
,
which
were
woont
to
laugh
with
me
?
My
servants
woont
to
attend
me
;
my
children
woont
to
disport
me
?
Where
are
al
my
coches
and
horses
,
wherwith
I
was
woont
to
make
so
goodlie
a
shew
,
the
caps
and
knees
of
people
woont
to
honor
me
,
the
troups
of
suters
following
me
?
Where
are
al
my
daliances
and
triks
of
love
;
al
my
pleasant
musik
;
al
my
gorgeous
buildings
;
al
my
costly
feasts
and
banquetings
?
And
above
al
other
,
where
are
my
deer
and
sweet
frinds
,
who
seemed
they
would
never
have
forsaken
me
?
But
al
are
now
gone
,
and
have
left
me
here
alone
to
answer
the
rekoning
for
al
,
and
none
of
them
wil
do
so
much
as
to
go
with
me
to
judgement
,
or
to
speak
one
word
in
my
behalfe
.
13
Wo
worth
to
me
,
that
I
had
not
foreseen
this
day
sooner
,
and
so
have
made
better
provision
for
the
same
:
it
is
now
too
late
,
and
I
fear
me
I
have
purchased
eternal
damnation
,
for
a
litle
pleasure
,
and
lost
unspeakable
glorie
,
for
a
floting
vanitie
.
Oh
how
happie
and
twise
happie
are
they
which
so
live
,
as
they
may
not
be
afeard
of
this
day
?
I
now
see
the
difference
betwixt
the
ends
of
good
&
evil
,
and
marvel
not
though
the
scriptures
say
of
the
one
;
The
death
of
saincts
is
precious
.
And
of
the
other
;
The
death
of
sinners
is
miserable
.
14
To
these
cogitations
and
speeches
(
deer
brother
)
shal
thy
hart
be
inforced
,
of
what
estate
soever
thou
be
,
at
the
hour
of
death
,
if
thou
do
not
prevent
it
now
by
amendment
of
life
,
which
only
can
yeeld
thee
comfort
in
that
sorrowful
day
.
For
of
good
men
the
judge
him selfe
saith
;
His
autem
fieri
incipientibus
,
respicite
&
levate
capita
vestra
,
quoniam
appropinquat
redemptio
vestra
:
When
these
things
begin
to
come
upon
other
men
,
do
you
lift
up
your
heads
,
for
that
your
redemption
commeth
on
,
from
the
labors
and
toils
of
this
world
.
And
the
holie
prophet
saith
of
the
vertuous
man
which
hath
done
good
works
in
this
life
,
that
he
shal
be
at
this
time
;
Beatus
vir
:
An
happie
man
:
And
he
giveth
the
cause
;
Quia
in
die
mala
liberabit
eum
dominus
,
&
opem
feret
illi
super
lectum
doloris
eius
:
For
that
God
wil
deliver
him
in
this
evil
day
,
and
wil
assist
him
upon
the
bed
of
his
sorrow
.
Which
is
ment
(
no
dowt
)
of
the
bed
of
his
last
departure
especially
,
for
that
of
al
other
beds
,
this
is
the
most
sorrowful
,
as
I
have
shewed
,
being
nothing
else
but
an
heap
of
al
sorrows
togither
,
especially
to
them
which
are
drawn
unto
it
before
they
are
readie
for
the
same
,
as
commonly
al
they
are
,
which
defer
their
amendement
from
day
to
day
,
and
do
not
attend
to
live
in
such
sort
now
,
as
they
shal
wish
they
had
done
when
they
come
to
that
last
passage
.
CHAP.
IX
.
Of
the
pains
appointed
for
sin
after
this
life
.
AMongst
al
the
means
,
which
GOD
useth
towards
the
children
of
men
,
to
moove
them
to
this
resolution
,
wherof
I
intreat
,
the
strongest
and
most
forcible
(
to
the
common
sort
of
men
)
is
,
the
consideration
of
punishments
prepared
by
him
for
rebellious
sinners
,
and
transgressors
of
his
commandements
.
Wherfore
he
useth
this
consideration
often
,
as
may
appeer
by
al
the
prophets
,
who
do
almost
nothing
else
,
but
threaten
plaegs
and
destruction
to
offenders
,
And
this
mean
hath
oft
times
prevailed
more
than
any
other
that
could
be
used
,
The
force
of
fear
.
by
reason
of
the
natural
love
which
he
bare
towards
our selves
:
&
consequently
the
natural
fear
which
we
have
of
our
own
danger
.
So
we
read
that
nothing
could
moove
the
Ninivites
so
much
as
the
foretelling
them
of
their
imminent
destruction
.
And
Saint
Iohn
Baptist
,
The
terror
of
vengeance
to
come
,
and
that
the
ax
was
now
put
to
the
tres
,
to
cut
down
for
the
fire
al
those
which
repented
not
:
He
mooved
the
verie
publicans
and
soldiers
to
fear
(
which
otherwise
are
people
of
verie
hard
metal
)
who
came
unto
him
upon
this
terrible
embassage
,
and
asked
what
they
should
doo
to
avoid
these
punishments
?
2
After
then
that
we
have
considered
of
death
,
and
of
Gods
severe
judgement
,
which
insueth
after
death
,
and
wherin
everie
man
hath
to
receave
according
to
his
works
in
this
life
,
In
serm.
de
primordijs
.
This
expresseth
saint
Bernard
excellently
according
to
his
woont
.
O
man
(
saith
he
)
if
thou
have
left
al
shame
(
which
apperteineth
to
so
noble
a
creature
as
thou
art
)
if
thou
feele
no
sorrow
(
as
carnal
men
do
not
)
yet
lose
not
fear
also
,
which
is
found
in
verie
beasts
.
We
use
to
load
an
asse
,
and
to
wearie
him
out
with
labor
,
&
he
careth
not
bicause
he
is
an
asse
:
but
if
thou
wouldest
thrust
him
into
fire
,
or
fling
him
into
a
ditch
,
he
would
avoid
it
as
much
as
he
could
,
for
that
he
loveth
life
,
and
feareth
death
.
Fear
thou
then
,
and
be
not
more
insensible
than
a
beast
:
fear
death
;
fear
judgement
;
fear
hel
.
This
fear
is
called
the
beginning
of
wisdom
,
Remember
the
end
,
and
thou
shalt
never
sin
:
That
is
,
3
First
therfore
to
speak
in
general
of
the
punishments
reserved
for
the
life
to
come
,
if
the
scriptures
did
not
declare
in
particular
their
greatnes
unto
us
:
yet
are
there
manie
reasons
to
persuade
us
,
that
they
are
most
severe
,
dolorous
,
and
intollerable
.
For
first
,
as
God
is
a
God
in
al
his
works
,
that
is
to
say
,
great
,
Gods
maiestie
.
woonderful
,
and
terrible
:
so
especiallie
he
sheweth
the
same
in
his
punishments
,
Deus
iustitiae
:
God
of
iustice
:
As
also
;
Deus
vltionum
:
God
of
revenge
.
Wherfore
seeing
al
his
other
works
,
are
ful
of
majestie
and
exceeding
our
capacities
:
we
may
likewise
gather
,
that
his
hand
in
punishment
must
be
woonderful
also
.
God
himselfe
teacheth
us
to
reason
in
this
maner
,
when
he
saith
;
And
wil
ye
not
then
fear
me
?
And
wil
ye
not
tremble
before
my
face
,
which
have
put
the
sand
as
a
stop
unto
the
sea
,
and
have
given
the
water
a
commandement
never
to
passe
it
,
no
,
not
when
it
is
most
trobled
,
and
the
floods
most
outragious
?
As
who
would
say
:
If
I
am
woonderful
,
and
do
passe
your
imagination
,
in
these
works
of
the
sea
,
&
others
which
you
see
daily
:
you
have
cause
to
fear
me
,
considering
that
my
punishments
are
like
to
be
correspondent
to
the
same
.
Gods
mercie
.
4
Another
conjecture
of
the
great
and
severe
justice
of
God
,
may
be
the
consideration
of
his
infinite
and
unspeakable
mercie
:
the
which
as
it
is
the
very
nature
of
God
,
and
without
end
or
measure
,
as
his
Godhead
is
;
so
is
also
his
justice
.
And
these
two
are
the
two
arms
(
as
it
were
)
of
God
,
imbracing
and
kissing
one
the
other
,
Vasa
furoris
:
vessels
of
his
furie
,
5
A
third
reason
to
persuade
us
of
the
greatnes
of
these
punishments
,
Gods
patience
.
may
be
the
marvelous
patience
,
and
long
suffering
of
God
in
this
life
:
as
for
example
,
in
that
he
suffereth
divers
men
from
one
sin
,
to
another
;
from
one
day
,
to
another
;
from
one
yeere
,
to
another
;
from
one
age
,
to
another
;
to
spend
al
(
I
say
)
in
dishonor
and
dispite
of
his
majestie
,
adding
offence
to
offence
,
and
refusing
al
persuasions
,
allurements
,
good
inspirations
,
or
other
means
of
frindship
,
that
his
mercie
can
devise
to
offer
for
their
amendement
.
And
what
man
in
the
world
could
suffer
this
?
Or
what
mortal
hart
can
shew
such
patience
?
But
now
if
al
this
should
not
be
requited
with
severitie
of
punishment
,
in
the
world
to
come
,
upon
the
obstinate
:
it
might
seeme
against
the
law
of
justice
and
equitie
,
and
one
arm
in
God
might
seeme
longer
than
the
other
.
Saint
Paul
toucheth
this
reason
in
his
epistle
to
the
Romans
,
where
he
saith
;
Dost
thou
not
know
that
the
benignitie
of
God
is
used
to
bring
thee
to
repentance
?
And
thou
by
thy
hard
and
impenitent
hart
dost
hoord
up
vengeance
unto
thy selfe
,
in
the
day
of
wrath
,
and
appeerance
of
Gods
iust
iudgements
which
shal
restore
to
everie
man
according
to
his
works
?
He
useth
here
the
words
of
Hoording
up
of
vengeance
,
to
signifie
that
even
as
the
covetous
man
,
doth
hoord
up
monie
to
monie
dailie
,
to
make
his
heap
great
:
so
the
unrepentant
sinner
doth
hoord
up
sin
to
sin
:
and
God
on
the
contrarie
side
hoordeth
up
vengeance
to
vengeance
,
until
his
mesure
be
ful
,
to
restore
in
the
end
;
Measure
against
measure
;
As
the
prophet
saith
,
and
to
pay
us
home
;
According
to
the
multitude
of
our
own
abhominations
.
That
the
iniquities
of
the
Amorrheans
were
not
yet
ful
up
.
Also
in
the
revelations
unto
Saint
Iohn
the
Evangelist
,
when
he
used
this
conclusion
of
that
book
;
He
that
doth
evil
,
let
him
do
yet
more
evil
:
and
he
that
lieth
in
filth
,
let
him
yet
become
more
filthy
:
for
behold
,
I
come
quikly
,
and
my
reward
is
with
me
,
to
render
to
everie
man
according
to
his
deeds
.
By
which
words
God
signifieth
that
his
bearing
&
tollerating
with
sinners
in
this
life
,
is
an
argument
of
his
greater
severitie
in
the
life
to
come
,
which
the
prophet
David
also
declareth
,
when
talking
of
a
carelesse
sinner
he
saith
;
Dominus
irridebit
eum
quoniam
prospicit
quòd
veniet
dies
eius
.
The
Lord
shal
scof
at
him
,
foreseeing
that
his
day
shal
come
.
This
day
(
no
dowt
)
is
to
be
understood
the
day
of
account
and
punishment
,
after
this
life
,
for
so
doth
God
more
at
large
declare
himselfe
in
another
place
in
these
words
;
And
thou
son
of
man
,
this
saith
thy
Lord
God
:
the
end
is
come
,
now
(
I
say
)
the
end
is
come
upon
thee
.
And
I
wil
shew
in
thee
my
furie
,
and
wil
iudge
thee
according
to
thy
wais
.
I
wil
lay
against
thee
al
thy
abhominations
,
and
my
eie
shal
not
spare
thee
,
neither
wil
I
take
any
mercie
upon
thee
,
but
I
wil
put
thine
own
wais
upon
thee
,
and
thou
shalt
know
that
I
am
the
Lord
.
Behold
,
affliction
commeth
on
,
the
end
is
come
,
the
end
(
I
say
)
is
come
:
it
hath
watched
against
thee
,
and
behold
it
is
come
:
crushing
is
now
come
upon
thee
:
the
time
is
come
:
the
daie
of
slaughter
is
at
hand
.
Shortlie
wil
I
poure
out
my
wrath
upon
thee
,
and
I
wil
fil
my
furie
in
thee
,
and
I
wil
iudge
thee
according
to
thy
wais
,
and
I
wil
laie
al
thy
wickednes
upon
thee
:
my
eie
shal
not
pittie
thee
:
neither
wil
I
take
any
compassion
upon
thee
,
but
I
wil
laie
thy
wais
upon
thee
,
and
thy
abhominations
in
the
midst
of
thee
,
and
thou
shalt
know
that
I
am
the
Lord
that
striketh
.
Hitherto
is
the
speech
of
God
himselfe
.
6
Seeing
then
now
we
understand
in
general
,
Of
pains
in
particular
.
that
the
punishments
of
God
in
the
life
to
come
are
most
certain
to
be
great
and
severe
,
to
al
such
as
fal
into
them
(
for
which
cause
the
Apostle
saith
;
Horrendum
est
incidere
in
manus
Dei
viventis
:
It
is
an
horrible
thing
to
fal
into
the
hands
of
the
living
God
)
let
us
consider
somwhat
in
particular
what
maner
of
pains
and
punishments
they
shal
be
.
7
And
first
of
al
,
Of
the
name
of
hel
in
divers
toongs
.
touching
the
place
of
punishment
appointed
for
the
damned
,
commonly
called
hel
,
the
scripture
in
divers
languages
,
useth
divers
names
,
but
al
tending
to
expresse
the
greevousnes
of
punishment
there
suffered
.
As
in
Latin
it
is
called
Infernus
,
[
*
](A09069-e10160-b)
*
The
matter
in
hand
is
not
by
this
place
substantially
prooved
.
so
saith
the
scripture
.
Behold
,
the
day
of
the
Lord
commeth
burning
like
a
fornace
,
and
al
proud
and
wicked
men
shal
be
straw
to
that
fornace
,
and
you
that
fear
my
name
shal
tread
them
down
,
and
they
shal
be
as
burnt
ashes
under
the
soles
of
your
feet
in
that
day
.
And
this
shal
be
one
of
the
greatest
miseries
that
can
happen
to
the
prowd
and
stout
potentates
of
the
world
,
to
be
thrown
down
,
with
such
contempt
,
and
to
be
troden
under
feet
of
them
,
whom
they
so
much
despised
in
this
world
.
Lacus
irae
Dei
:
The
lake
of
the
wrath
of
God
.
And
again
;
Stagnum
ardens
igne
&
sulphure
:
A
poole
burning
with
fire
and
brimstone
.
In
Greek
the
scripture
useth
three
words
for
the
same
place
.
Terra
tenebrosa
&
operta
mortis
caligine
:
A
dark
land
,
and
overwhelmed
with
deadly
obscuritie
.
Also
in
the
Gospel
;
Tenebrae
exteriores
:
Vtter
darknes
.
The
third
greek
word
is
Tartaros
:
used
also
by
Saint
Peter
:
which
word
being
derived
of
the
verb
Tarasso
(
which
signifieth
to
terrifie
,
troble
,
and
vex
)
importeth
an
horrible
confusion
of
tormentors
in
that
place
:
even
as
Iob
saith
of
it
;
Ibi
nullus
ordo
,
sed
sompiternus
horror
inhabitat
:
There
dwelleth
no
order
,
but
everlasting
horror
.
The
valley
Hinnom
.
in
which
the
old
idolatrous
Iews
,
were
woont
to
burn
alive
their
own
children
in
the
honor
of
the
devil
,
and
to
sound
with
trumpets
,
timbrels
,
and
other
loud
instruments
,
whiles
they
were
doing
therof
,
that
the
childrens
voices
and
cries
might
not
be
heard
:
which
place
was
afterward
used
also
for
the
receit
of
al
filthines
,
as
of
doong
,
dead
carions
,
and
the
like
.
And
it
is
most
probable
,
that
our
Savior
used
this
word
above
al
other
for
hel
,
therby
to
signifie
the
miserable
burning
of
souls
in
that
place
,
the
pitiful
clamors
and
cries
of
the
tormented
;
the
confuse
and
barbarous
noise
of
the
tormentors
;
togither
with
the
most
lothsom
filthines
of
the
place
,
which
is
otherwise
described
in
the
scriptures
,
by
the
names
of
adders
,
snakes
,
cocatrices
,
scorpions
,
and
other
venemous
creatures
,
as
shal
be
afterwards
declared
.
10
Having
declared
the
names
of
this
place
,
and
therby
also
in
som
part
,
the
nature
:
it
remaineth
now
,
that
we
consider
,
what
maner
of
pains
men
suffer
there
.
The
pains
of
hel
universal
.
For
declaration
wherof
,
we
must
note
,
that
as
heaven
and
hel
are
contrarie
,
assigned
to
contrarie
persons
,
for
contrarie
causes
:
so
have
they
in
al
respects
contrarie
properties
,
conditions
,
and
effects
,
in
such
sort
,
as
whatsoever
is
spoken
of
the
felicitie
of
the
one
,
may
serve
to
infer
the
contrarie
of
the
other
.
As
when
Saint
Paul
saith
;
that
No
eie
hath
seene
,
nor
eare
heard
,
nor
hart
conceived
the
ioies
that
God
hath
prepared
for
them
that
shal
be
saved
.
Omne
bonum
:
Al
goodnes
.
So
that
no
one
kind
of
pleasure
can
be
imagined
which
they
have
not
:
we
must
think
on
the
contrarie
part
,
that
the
miserie
of
the
damned
,
must
be
also
a
perfect
miserie
,
containing
al
afflictions
that
may
be
,
without
wanting
any
.
So
that
,
as
the
happines
of
the
good
is
infinite
,
and
universal
;
so
also
is
the
calamitie
of
the
wicked
infinite
,
and
universal
.
Now
in
this
life
al
the
miseries
&
pains
which
fal
upon
man
,
are
but
particular
,
and
not
universal
.
As
for
example
:
we
see
one
man
pained
in
his
eies
;
another
in
his
bak
:
which
particular
pains
notwithstanding
somtimes
are
so
extreme
,
as
life
is
not
able
to
resist
them
;
and
a
man
would
not
suffer
them
long
for
the
gaining
of
many
worlds
togither
.
But
suppose
now
a
man
were
tormented
in
al
the
parts
of
his
bodie
at
once
,
as
in
his
head
,
his
eies
,
his
toong
,
his
teeth
,
his
throte
,
his
stomak
,
his
bellie
,
his
back
,
his
hart
,
his
sides
,
his
thighs
,
and
in
al
the
joints
of
his
bodie
besides
:
suppose
(
I
say
)
he
were
most
cruelly
tormented
with
extreme
pains
in
al
these
parts
togither
,
without
ease
or
intermission
:
what
thing
could
be
more
miserable
than
this
?
What
sight
more
lamentable
?
If
thou
shuldest
see
a
dogly
in
the
street
so
afflicted
:
I
know
thou
couldest
not
but
take
compassion
upon
him
.
Wel
then
,
consider
what
difference
there
is
between
abiding
these
pains
for
a
week
,
or
for
al
eternities
;
in
suffering
them
upon
a
soft
bed
,
or
upon
a
burning
grediron
and
boiling
fornace
;
among
a
mans
frinds
comforting
him
,
or
among
the
furies
of
hel
whipping
and
tormenting
him
.
Consider
this
(
I
say
gentle
reader
)
and
if
thou
wouldest
take
a
great
deal
of
labour
,
rather
than
abide
the
one
,
in
this
life
:
be
content
to
sustain
a
little
pain
,
rather
than
to
incur
the
other
in
the
life
to
come
.
11
But
to
consider
these
things
yet
further
,
Peculiar
torments
to
every
part
.
not
onlie
al
these
parts
of
the
body
which
have
been
instruments
to
sin
,
shal
be
tormented
togither
,
but
also
every
sense
both
external
&
internal
for
the
same
cause
shal
be
afflicted
with
his
particular
torment
,
contrarie
to
the
object
wherin
it
delited
most
,
&
took
pleasure
in
this
world
.
As
if
for
example
,
the
lascivious
eies
were
afflicted
with
the
uglie
&
fearful
sight
of
devils
:
the
delicate
eares
,
with
the
horrible
noise
of
damned
spirits
:
the
nise
smel
,
with
poisoned
stench
of
brimstone
,
&
other
unsupportable
filth
:
the
daintie
taste
,
with
most
ravenous
hunger
and
thirst
:
&
al
the
sensible
parts
of
the
bodie
with
burning
fire
.
Again
,
the
imagination
shal
be
tormented
,
with
the
apprehension
of
pains
present
,
and
to
come
;
the
memorie
,
with
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
do
amidst
the
multitude
of
so
greevous
calamities
?
The
pains
of
hel
exercised
for
torment
,
not
for
chastisement
.
12
It
is
a
woonderful
matter
,
and
able
(
as
one
father
saith
)
to
make
a
reasonable
man
go
out
of
his
wits
,
to
consider
what
God
hath
revealed
unto
us
in
the
scriptures
,
of
the
dredful
circumstances
of
this
punishment
,
and
yet
to
see
,
how
little
the
rechlesse
men
of
the
world
do
fear
it
.
For
first
,
touching
the
universalitie
,
varietie
,
and
greatnes
of
the
pain
,
not
only
the
reasons
before
alleaged
,
but
also
divers
other
considerations
in
the
scriptures
do
declare
.
As
where
it
is
said
of
the
damned
;
Cruciabuntur
die
&
nocte
:
They
shal
be
tormented
day
and
night
.
And
again
;
Date
illi
tormentum
:
Give
hir
torment
,
speaking
of
Babylon
in
hel
,
by
which
is
signified
,
that
the
pains
in
hel
are
exercised
,
not
for
chastisement
,
but
for
torment
of
the
parties
.
And
torments
commonly
we
see
in
this
world
to
be
as
great
and
as
extreme
,
as
the
wit
of
a
man
can
reach
to
devise
.
Imagin
then
,
when
God
shal
lay
his
head
to
devise
torments
(
as
he
hath
done
in
hel
)
what
maner
of
torments
wil
they
be
?
The
fearce
nature
of
the
fire
of
hel
.
13
If
creating
an
element
here
for
our
comfort
(
I
mean
the
fire
)
he
could
create
the
same
so
terrible
as
it
is
,
in
such
sort
as
a
man
would
not
hold
his
onlie
hand
in
it
one
day
,
for
to
gain
a
kingdom
:
what
a
fire
think
you
hath
he
provided
for
hel
,
which
is
not
created
for
comfort
,
but
onlie
for
torment
of
the
parties
?
Our
fire
hath
many
differences
from
that
,
&
therfore
is
truly
said
of
the
holie
fathers
,
to
be
but
a
painted
and
fained
fire
in
respect
of
that
.
For
our
fire
was
made
to
comfort
(
as
I
have
said
)
and
that
,
to
torment
.
Our
fire
hath
need
to
be
fed
continuallie
with
wood
,
or
else
it
goeth
out
:
that
burneth
continuallie
,
without
feeding
.
Ours
giveth
light
:
that
giveth
none
.
Ours
is
out
of
his
natural
place
,
and
therfore
shifteth
to
ascend
,
and
to
get
from
us
,
as
we
see
:
but
that
is
in
the
natural
place
,
where
it
was
created
,
&
therfore
it
abideth
there
perpetually
.
Ours
consumeth
the
matter
laid
in
it
,
and
so
quiklie
dispatcheth
the
pain
:
that
tormenteth
,
but
consumeth
not
,
to
the
end
the
pain
may
be
everlasting
.
Our
fire
is
extinguished
with
water
,
and
greatlie
abated
by
the
coldnes
of
the
aire
about
it
:
that
hath
no
such
abatement
,
or
qualification
.
Finallie
,
what
a
strange
and
incredible
kind
of
fire
that
is
,
appeereth
by
these
words
of
our
savior
so
often
repeated
;
There
shal
be
weeping
and
gnashing
of
teeth
.
Weeping
is
to
be
referred
to
the
effect
of
extreme
burning
in
that
fire
,
for
that
the
torment
of
scalding
and
burning
inforceth
teares
sooner
than
any
other
torment
,
as
appeereth
in
them
,
which
upon
the
sudden
do
put
an
hot
thing
into
their
mouth
,
or
scald
any
other
part
of
their
bodie
.
And
[
*
](A09069-e10650-b)
*
Gnashing
and
chattering
of
the
teeth
are
not
al
one
;
and
proceed
of
divers
causes
.
gnashing
of
teeth
or
chattering
at
least
(
as
everie
man
knoweth
)
proceedeth
of
great
and
extreme
cold
.
Imagin
then
what
a
fire
this
is
,
which
hath
such
extreme
effects
,
both
of
heat
,
and
cold
.
O
mightie
Lord
what
a
strange
God
art
thou
!
How
woonderful
and
terrible
in
al
thy
works
and
inventions
?
How
bountiful
art
thou
to
those
that
love
and
serve
thee
?
And
how
severe
to
them
which
contemn
thy
commandements
?
Hast
thou
devised
a
waie
how
they
which
lie
burning
in
a
lake
of
fire
and
brimstone
,
Particular
pains
for
particular
offenders
.
14
Besides
these
general
pains
common
to
al
that
be
in
that
place
,
the
scripture
signifieth
also
that
there
shal
be
particular
torments
,
peculiar
both
in
quality
&
quantity
to
the
sins
&
offences
of
ech
offender
.
For
to
that
end
saith
the
prophet
Esai
to
God
;
Thou
wilt
iudge
in
measure
against
measure
.
And
God
saith
of
himself
;
I
wil
exercise
iudgement
in
weight
,
and
iustice
in
measure
.
And
that
is
the
meaning
of
al
those
threts
of
God
to
sinners
,
where
he
saith
that
he
wil
pay
them
home
according
to
their
particular
works
,
&
according
to
the
inventions
of
their
own
harts
.
In
this
sence
it
is
said
in
the
Apocalyps
,
of
Babylon
now
thrown
down
into
the
lake
;
Looke
how
much
she
hath
glorified
hir selfe
,
and
hath
lived
in
delites
:
so
much
torment
&
affliction
give
hir
.
Li.
de
veri
.
Pan.
ca.
2.
Wherof
the
holie
fathers
have
gathered
the
varietie
of
torments
that
shal
be
in
that
place
.
As
there
be
differences
of
sins
:
so
shal
there
be
varietie
of
torments
(
saith
old
Ephraem
)
as
if
the
adulterer
should
have
one
kind
of
torment
;
the
murderer
,
an
other
;
the
theefe
,
another
;
the
drunkard
,
another
;
the
liar
another
.
As
if
the
proud
man
should
be
troden
under
feet
,
to
recompence
his
pride
:
the
glutton
,
suffer
inestimable
hunger
:
the
drunkards
,
extreme
thirst
:
the
delicious
mouth
filled
up
with
gaul
:
and
the
delicate
bodie
,
seared
with
hot
burning
irons
.
15
The
holie
Ghost
signifieth
such
a
thing
,
when
he
saith
in
the
scriptures
,
of
the
wicked
worldling
;
His
bread
in
his
belly
shal
be
turned
into
the
gaul
of
serpents
:
A
marvelous
description
used
by
the
scripture
.
he
shal
be
constrained
to
spu
out
again
the
riches
which
he
hath
devoured
:
nay
,
God
shal
pul
them
out
of
his
belly
again
:
he
shal
be
constrained
to
suk
the
gauls
of
cocatrices
,
and
the
tong
of
an
adder
shal
kil
him
:
he
shal
pay
sweetlie
for
al
that
ever
he
hath
done
:
and
yet
shal
he
not
be
consumed
,
but
shal
suffer
according
to
the
multitude
of
al
his
devises
:
utter
darknes
lieth
in
wait
for
him
:
and
fire
which
needeth
no
kindling
shal
eat
him
up
:
this
is
the
wicked
mans
portion
from
God
.
By
which
words
and
such
like
,
it
is
plainlie
shewed
,
that
worldlings
shal
receive
as
it
were
particular
and
proper
torments
for
their
gluttonie
,
for
their
delicate
fare
,
for
their
extortion
,
and
the
like
.
Which
torments
shal
be
greater
than
any
mortal
toong
can
expresse
:
as
may
appeer
by
the
vehement
and
horrible
words
,
which
the
holie
Ghost
here
useth
to
insinuate
the
same
.
The
straitnes
of
pains
in
hel
.
16
Beside
this
,
the
scripture
sheweth
unto
us
,
not
onlie
the
universalitie
,
particularitie
,
and
severitie
of
these
pains
,
but
also
the
straitnes
therof
,
without
aid
,
help
,
ease
,
or
comfort
,
when
it
saith
;
We
shal
be
cast
in
bound
both
hand
&
feete
:
For
it
is
some
kind
of
comfort
in
this
world
,
to
be
able
to
resist
or
strive
against
our
afflictions
:
but
here
we
must
lie
stil
and
suffer
al.
Again
,
when
it
saith
;
Clausa
est
ianua
:
The
gate
is
shut
:
That
is
,
the
gate
of
al
mercie
,
of
al
pardon
,
of
al
ease
,
of
al
intermission
,
of
al
comfort
,
is
shut
up
from
heaven
,
from
earth
,
from
the
creator
,
and
from
creatures
:
insomuch
as
no
consolation
is
ever
to
be
hoped
for
more
:
as
in
al
the
miseries
of
this
life
there
is
alwais
some
.
This
straitnes
is
likewise
most
livelie
expressed
in
that
dreadful
parable
of
the
rich
glutton
in
hel
:
who
was
driven
to
that
necessitie
;
The
wonderful
example
of
the
rich
glutton
.
and
yet
could
not
he
obtain
it
.
A
smal
refreshing
(
it
seemeth
)
it
would
have
been
unto
him
,
if
he
had
obtained
the
same
.
But
yet
to
shew
the
straitnes
of
the
place
,
it
was
denied
him
.
Oh
you
that
live
in
the
sinful
wealth
of
the
world
,
consider
but
this
one
example
of
Gods
severitie
,
and
be
afeard
.
This
man
was
in
great
roialtie
a
litle
before
,
and
nothing
regarded
the
extreme
miserie
that
Lazarus
was
in
:
but
now
would
he
give
a
thousand
worlds
(
if
he
had
them
)
for
one
drop
of
water
to
coole
his
tong
.
What
demand
could
be
lesse
than
this
?
He
durst
not
ask
to
be
delivered
thence
,
or
to
have
his
torments
diminished
,
or
to
ask
a
great
vessel
of
water
to
refresh
his
whole
bodie
therin
:
but
onlie
so
much
as
would
stik
on
the
top
of
a
mans
finger
,
to
coole
his
tong
.
To
what
need
was
this
rich
man
now
driven
?
What
a
great
imagination
had
he
of
the
force
of
one
drop
of
water
?
To
what
pitiful
change
,
was
his
tong
now
come
unto
,
that
was
woont
to
be
so
diligentlie
applied
with
al
kinds
of
pleasant
liquors
?
Oh
that
one
man
can
not
take
example
by
another
;
either
this
is
tru
,
or
else
the
Son
of
God
is
a
liar
.
And
then
,
what
men
are
we
,
that
seeing
our selves
in
danger
of
this
miserie
,
do
not
seek
with
more
diligence
to
avoid
the
same
?
17
In
respect
of
these
extremities
and
strait
dealings
of
God
,
in
denieng
al
comfort
and
consolation
at
this
day
,
the
scripture
saith
,
The
eternity
of
the
pains
.
18
Now
if
we
ad
to
this
,
the
eternitie
,
and
everlasting
continuance
of
these
torments
:
we
shal
see
that
it
increaseth
the
matter
greatlie
.
For
in
this
world
there
is
no
torment
so
great
,
but
that
time
either
taketh
awaie
,
or
diminisheth
the
same
.
For
either
the
tormentor
,
or
the
tormented
dieth
,
or
some
occasion
or
other
happeneth
,
to
alter
,
or
mitigate
the
matter
.
But
here
is
no
such
hope
or
comfort
:
but
Crutiabuntur
(
saith
the
scripture
)
in
secula
seculorum
,
in
stagno
ardente
igne
&
sulphure
:
They
shal
be
tormented
for
ever
,
in
a
poole
burning
with
fire
&
brimstone
.
As
long
as
God
is
God
,
so
long
shal
they
burn
there
:
neither
shal
the
tormentor
nor
the
tormented
die
,
but
both
live
eternally
,
for
the
eternal
miserie
of
the
parties
to
be
punished
.
19
O
(
saith
one
father
in
a
godly
meditation
)
if
a
sinner
damned
in
hel
did
know
,
A
wonderful
saieng
.
that
he
had
to
suffer
those
torments
there
,
no
mo
thousands
of
yeres
than
there
be
sands
in
the
sea
,
and
gras
piles
in
the
ground
;
or
,
no
mo
thousand
millions
of
ages
,
than
there
be
creatures
in
heaven
,
&
in
earth
:
he
would
greatly
rejoice
therof
,
for
he
would
confort
himselfe
at
the
least
with
this
cogitation
,
that
once
yet
the
matter
wold
have
an
end
.
But
now
(
saith
this
good
man
)
this
word
Never
,
breaketh
his
hart
,
when
he
thinketh
on
it
,
and
that
after
a
hundred
thousand
millions
of
worlds
there
suffered
,
he
hath
as
far
to
his
end
as
he
had
at
the
first
day
of
his
entrance
to
these
torments
.
Consider
(
good
Christian
)
what
a
length
one
hour
would
seem
unto
thee
,
if
thou
hadst
but
to
hold
thy
hand
in
fire
and
brimstone
,
onlie
during
the
space
therof
.
We
see
,
if
a
man
be
greevouslie
sik
,
though
he
be
laid
upon
a
verie
soft
bed
,
yet
one
night
seemeth
a
long
time
unto
him
.
He
turneth
and
tosseth
himselfe
from
side
to
side
,
telling
the
clok
,
and
counting
everie
hour
,
as
it
passeth
,
which
seemeth
to
him
a
whole
day
.
And
if
a
man
should
say
unto
him
,
that
he
were
to
abide
that
pain
but
seven
yeeres
togither
:
he
would
go
nigh
to
dispair
for
greefe
.
Now
if
one
night
seem
so
long
and
tedious
to
him
that
lieth
on
a
good
soft
bed
,
afflicted
onlie
with
a
litle
agu
:
what
wil
the
lieng
in
fire
and
brimstone
do
,
when
he
shal
know
evidentlie
,
that
he
shal
never
have
end
therof
?
Oh
(
deer
brother
(
the
sacietie
of
continuance
is
lothsom
,
even
in
things
that
are
not
evil
of
themselves
.
If
thou
shouldest
be
bound
alwais
to
eat
one
onlie
meat
:
it
would
be
displeasant
to
thee
in
the
end
.
If
thou
shouldest
be
bound
to
sit
stil
al
thy
life
in
one
place
without
moving
:
it
would
be
greevous
unto
thee
;
albeit
no
man
did
torment
thee
in
that
place
.
What
then
wil
it
be
to
lie
eternally
,
that
is
,
world
without
end
,
in
most
exquisite
torments
?
Is
it
any
way
tollerable
?
What
judgement
then
,
what
wit
,
what
discretion
is
there
left
in
men
,
which
make
no
more
account
of
this
matter
than
they
do
?
Darknes
in
hel
.
20
I
might
here
ad
another
circumstance
which
the
scripture
addeth
;
to
wit
,
that
al
these
torments
shal
be
in
darknes
:
21
And
now
al
this
that
I
have
spoken
of
hitherto
,
is
but
one
part
of
a
damned
mans
punishment
onlie
,
called
by
Divines
;
Poena
sensus
:
The
pain
of
sense
or
feeling
;
that
is
,
the
pain
or
punishment
sensibly
inflicted
upon
the
soul
and
bodie
.
But
yet
besides
this
,
there
is
another
part
of
his
punishment
,
called
Poena
damni
:
The
pain
of
losse
or
dammage
:
Pains
of
damnage
which
the
damned
suffer
.
which
by
al
lerned
mens
opinion
)
is
either
greater
,
or
no
lesse
than
the
former
.
And
this
is
the
infinite
losse
which
a
damned
man
hath
,
in
being
excluded
for
ever
and
ever
from
the
sight
of
his
creator
,
and
his
glorie
.
Which
sight
only
,
being
sufficient
to
make
happie
and
blessed
al
them
that
are
admitted
unto
it
,
must
needs
be
an
infinite
miserie
to
the
damned
man
to
lak
that
eternallie
.
And
therfore
this
is
put
as
one
of
the
first
and
cheefest
plaegs
to
be
laid
upon
him
;
Tollatur
impius
,
ne
videat
gloriam
dei
:
Let
the
wicked
man
be
taken
away
to
hel
,
to
the
end
he
may
not
see
the
glorie
of
God
.
And
this
losse
conteineth
al
other
losses
and
damages
in
it
:
as
the
losse
of
eternal
blisse
,
and
joy
(
as
I
have
said
(
of
eternal
glorie
,
of
eternal
societie
with
the
Angels
,
and
the
like
:
which
losses
when
a
damned
man
considereth
(
as
he
can
not
but
consider
them
stil
)
he
taketh
more
greef
therof
(
as
Divines
do
hold
)
than
by
al
the
other
sensible
torments
that
he
abideth
besides
.
22
Wherunto
apperteineth
the
worm
of
conscience
:
in
scripture
so
called
,
for
that
,
The
worm
of
conscience
.
as
a
worm
lieth
eating
and
gnawing
the
wood
wherin
she
abideth
:
The
cogitations
of
the
damned
.
even
unto
the
hart
.
As
when
it
shal
lay
before
us
al
the
occasions
that
we
had
offered
to
avoid
this
miserie
,
wherin
now
we
are
fallen
,
&
to
have
gotten
the
glorie
which
we
have
lost
:
how
easie
it
had
been
to
have
done
it
:
how
nigh
we
were
oftentimes
to
resolve
our selves
to
do
it
;
and
yet
how
ungratiously
we
left
of
that
cogitation
again
:
how
manie
times
we
were
foretold
of
this
danger
,
and
yet
how
little
care
and
fear
we
took
of
the
same
:
how
vain
the
worldlie
trifles
were
,
wherin
we
spent
our
time
,
and
for
which
we
lost
heaven
,
&
fel
into
this
intollerable
miserie
:
how
they
are
exalted
whom
we
thought
fooles
in
the
world
:
and
how
we
are
now
prooved
fooles
and
laughed
at
,
which
thought
our selves
wise
.
These
things
(
I
saie
)
and
a
thousand
mo
being
laid
before
us
by
our
own
conscience
,
shal
yeeld
us
infinite
greef
;
for
that
it
is
now
too
late
to
amend
them
.
And
this
greef
is
called
the
worm
or
remorse
of
our
own
conscience
:
which
worm
shal
more
inforce
men
to
weep
and
houl
,
than
any
torment
else
,
considering
how
negligentlie
,
foolishlie
,
and
vainlie
,
they
are
come
into
those
so
insupportable
torments
,
and
that
now
there
is
no
more
time
to
redresse
their
errors
.
23
Now
only
is
the
time
of
weeping
and
lamenting
for
these
men
:
but
al
in
vain
.
Now
shal
they
begin
to
fret
and
fume
,
and
marvel
at
themselves
,
saieng
:
Where
was
our
wit
?
Where
was
our
understanding
?
Where
was
our
judgement
,
when
we
followed
vanities
,
and
contemned
these
matters
?
This
is
the
talk
of
sinners
in
hel
(
saith
the
scripture
;
What
hath
our
pride
,
or
what
hath
the
glorie
of
our
riches
profited
us
?
They
are
al
now
vanished
like
a
shadow
:
we
have
wearied
out
our selves
in
the
way
of
iniquitie
and
perdition
,
but
the
way
of
the
Lord
we
have
not
known
.
This
(
I
say
)
must
be
the
everlasting
song
of
the
damned
worm-eaten
conscience
in
hel
:
eternal
repentance
,
without
profit
.
Wherby
he
shal
be
brought
to
such
desperation
(
as
the
scripture
noteth
)
as
he
shal
turn
into
furie
against
himselfe
,
tear
his
own
flesh
,
rent
his
own
soul
(
if
it
were
possible
)
and
invite
the
feends
to
torment
him
,
seeing
he
hath
so
beastlie
behaved
himselfe
in
this
world
,
as
not
to
provide
in
time
,
for
this
principal
matter
,
onlie
(
indeed
)
to
have
been
thought
upon
.
Oh
if
he
could
have
but
another
life
to
live
in
the
world
again
,
how
would
he
passe
it
over
?
With
what
diligence
?
With
what
severitie
?
But
it
is
not
lawful
:
we
onlie
which
are
yet
alive
have
that
singular
benefit
,
if
we
know
it
,
or
wold
resolve
our selves
to
make
the
most
of
it
.
One
of
these
dais
,
we
shal
be
past
it
also
,
and
shal
not
recover
it
again
,
no
not
one
hour
,
if
we
would
give
a
thousand
worlds
,
for
the
same
,
as
indeed
the
damned
would
do
,
if
they
might
.
Let
us
now
therfore
so
use
the
benefit
of
our
present
time
,
as
when
we
are
past
hence
,
we
have
not
need
to
wish
our selves
here
again
.
24
Now
is
the
time
we
may
avoid
al
:
now
is
the
time
we
may
put
our selves
out
of
danger
of
these
matters
:
now
(
I
saie
)
if
we
resolve
our selves
out
of
hand
.
For
we
know
not
what
shal
become
of
us
to
morrow
:
it
may
be
to
morrow
our
harts
wil
be
as
hard
and
carelesse
of
these
things
,
as
they
have
been
heretofore
,
and
as
Pharao
his
hart
was
,
after
Moises
departure
from
him
.
Oh
that
he
had
resolved
himselfe
thoroughlie
while
Moises
was
with
him
,
how
happie
had
he
been
?
If
the
rich
glutton
had
taken
the
time
while
he
was
in
prosperitie
,
how
blessed
a
man
had
he
been
?
He
was
foretold
of
his
miserie
(
as
we
are
now
)
by
Moises
and
the
prophets
,
25
Resolve
thy selfe
therfore
(
my
deer
brother
)
if
thou
be
wise
,
and
cleer
thy selfe
from
this
danger
,
while
God
is
willing
to
receive
thee
,
and
mooveth
thee
therunto
by
these
means
,
as
he
did
the
rich
man
by
Moises
and
the
prophets
while
he
was
yet
in
his
prosperitie
.
Let
his
example
be
often
before
thine
eies
,
and
consider
it
throughly
,
and
it
shal
do
thee
good
.
God
is
a
wonderful
God
,
and
to
shew
his
patience
and
infinite
goodnes
,
he
wooeth
us
in
this
life
,
seeketh
unto
us
,
and
laieth
himselfe
(
as
it
were
)
at
our
feet
,
to
moove
us
to
our
own
good
,
to
win
us
,
to
draw
us
,
and
to
save
us
from
perdition
.
But
after
this
life
he
altereth
his
course
of
dealing
:
he
turneth
over
the
leaf
,
and
changeth
his
stile
.
Of
a
lamb
,
he
becometh
a
lion
to
the
wicked
:
and
of
a
saviour
,
a
just
and
severe
punisher
.
What
can
be
said
,
or
don
more
to
moove
us
?
He
that
is
forewarned
,
and
seeth
his
own
danger
,
before
his
face
,
and
yet
is
not
stirred
,
nor
made
the
more
warie
or
fearful
therby
,
but
notwithstanding
wil
come
or
slide
into
the
same
:
may
wel
be
pitied
,
but
surely
by
no
means
can
he
be
helped
,
making
himselfe
incapable
of
al
remedies
,
that
may
be
used
.
CHAP.
X.
Of
the
most
honorable
and
munificent
rewards
proposed
to
al
them
that
truly
serve
God
.
THE
reasons
and
considerations
laid
down
before
,
in
the
former
chapters
might
wel
suffice
,
to
stir
up
the
hart
of
any
reasonable
Christian
,
to
take
in
hand
this
resolution
,
wherof
we
talk
,
and
wherunto
I
so
much
covet
to
persuade
thee
(
for
thy
only
good
and
gain
)
gentle
reader
.
But
for
that
al
harts
are
not
of
one
constitution
in
this
respect
,
nor
al
drawn
and
stirred
with
the
same
means
:
I
purpose
to
adjoin
heer
a
consideration
of
commoditie
,
wherunto
commonly
,
ech
man
is
prone
by
nature
.
And
therfore
I
am
in
hope
it
shal
be
more
forcible
to
that
we
go
about
,
than
any
thing
else
that
hitherto
hath
beene
spoken
.
I
mean
then
to
treat
of
the
benefits
which
are
reaped
by
service
of
God
,
of
the
gain
drawn
thence
,
and
of
the
good
pay
and
most
liberal
reward
which
God
performeth
to
his
servants
,
God
the
best
pay
maister
.
above
al
the
maisters
created
,
that
may
be
served
.
And
though
the
just
fear
of
punishment
(
if
we
serve
him
not
)
might
be
sufficient
to
drive
us
to
this
resolution
:
and
the
infinite
benefits
alreadie
received
,
induce
us
to
the
same
,
in
respect
of
gratitude
(
of
both
which
somwhat
hath
been
said
before
:
)
yet
am
I
content
so
far
to
inlarge
this
libertie
to
thee
(
good
reader
)
that
except
I
shew
this
resolution
,
which
I
crave
to
be
more
gainful
and
profitable
than
any
thing
else
in
the
world
that
can
be
thought
of
:
thou
shalt
not
be
bound
unto
it
for
any
thing
that
hitherto
hath
beene
said
in
that
behalfe
.
For
as
God
in
al
other
things
is
a
God
of
great
majestie
,
ful
of
bountie
,
liberalitie
,
and
princely
magnificence
;
so
is
he
in
this
point
above
al
other
:
in
such
sort
,
as
albeit
whatsoever
we
do
,
or
can
do
,
is
but
du
det
unto
him
,
and
of
it selfe
deserveth
nothing
:
yet
of
his
munificent
majestie
,
he
letteth
passe
no
one
jot
of
our
service
unrewarded
,
2
God
commanded
Abraham
to
sacrifice
unto
him
his
only
son
Isaac
,
Behold
,
I
come
quickly
,
and
my
reward
is
with
me
.
By
which
places
is
evident
,
that
God
suffereth
no
labor
in
his
service
to
be
lost
or
unpaid
.
And
albeit
(
as
after
in
place
conveneent
shal
be
shewed
)
he
paieth
also
,
and
(
that
abundantly
)
in
this
life
:
yet
(
as
by
those
two
examples
appeereth
)
he
deferreth
his
cheefe
pay
,
unto
his
comming
in
the
end
of
the
day
,
that
is
,
after
this
life
,
in
The
resurrection
of
the
iust
:
3
Of
this
paiment
then
reserved
for
Gods
servants
in
the
life
to
come
,
we
are
now
to
consider
;
what
,
and
what
maner
a
thing
it
is
,
and
whether
it
be
woorth
so
much
labor
and
travel
,
as
the
service
of
God
requireth
or
no.
And
first
of
al
,
That
neither
eie
hath
seen
,
nor
eare
heard
,
nor
hart
of
man
conceived
.
How
great
a
matter
it
is
:
then
must
we
yet
admit
a
greater
opinion
therof
,
for
that
we
have
seen
manie
woonderful
things
in
our
dais
;
we
have
heard
more
woonderful
;
we
may
conceive
most
woonderful
,
and
almost
infinite
.
How
then
shal
we
come
to
understand
the
greatnes
and
valu
of
this
reward
?
Surely
no
tong
created
,
either
of
man
or
Angel
,
can
expresse
the
same
:
no
imagination
conceive
;
no
understanding
comprehend
it
,
Nemo
scit
,
nisi
qui
accipit
:
No
man
knoweth
it
,
but
he
that
enioieth
it
.
And
therfore
he
calleth
it
Hidden
manna
,
in
the
same
place
.
Notwithstanding
,
as
it
is
reported
of
a
learned
Geometrician
,
that
finding
the
length
of
Hercules
foot
,
upon
the
hil
Olympus
,
drew
out
his
whole
bodie
,
by
the
proportion
of
that
one
part
:
so
we
by
some
thing
set
down
in
scripture
,
and
by
som
other
circumstances
agreeing
therunto
,
may
frame
a
conjecture
of
the
matter
,
though
it
come
far
behind
the
thing
it selfe
.
4
I
have
shewed
before
how
the
scripture
calleth
it
an
heavenly
,
an
everlasting
,
&
a
most
blessed
kingdom
:
wherby
is
signified
,
that
al
must
be
kings
that
are
admitted
thither
.
To
like
effect
it
is
called
in
other
places
,
A
crown
of
glorie
,
a
throne
of
maiestie
,
a
paradise
,
or
place
of
pleasure
,
a
life
everlasting
.
Saint
Iohn
the
Evangelist
being
in
his
banishment
,
by
special
privilege
,
made
privy
to
som
knowledge
&
feling
therof
,
as
wel
for
his
own
comfort
,
as
for
ours
,
taketh
in
hand
to
describe
it
,
by
comparison
of
a
citie
:
affirming
,
that
the
whole
citie
was
of
pure
gold
,
The
description
of
paradise
.
with
a
great
and
high
wal
of
the
pretious
stone
,
called
Iaspis
.
This
wal
had
also
twelve
foundations
,
made
of
twelve
distinct
pretious
stones
,
which
he
there
nameth
:
also
twelve
gates
made
of
twelve
rich
stones
,
called
Margarits
;
and
every
gate
was
an
entire
margarit
.
The
streets
of
the
citie
were
paved
with
gold
,
interlaid
also
with
pearls
and
pretious
stones
.
The
light
of
the
citie
was
the
cleernes
and
shining
of
Christ
himselfe
,
sitting
in
the
middest
thereof
:
from
whose
seat
proceeded
a
river
of
water
,
as
cleer
as
cristal
,
to
refresh
the
citie
:
and
on
both
sides
of
the
banks
,
there
grew
the
tree
of
life
,
giving
out
continual
and
perpetual
fruit
:
there
was
no
night
in
that
citie
,
nor
any
defiled
thing
entered
there
:
but
they
which
are
within
shal
reign
(
saith
he
)
for
ever
&
ever
.
5
By
this
description
of
the
most
rich
and
pretious
things
that
this
world
hath
,
S.
Iohn
would
give
us
to
understand
the
infinite
valu
,
glorie
,
and
majestie
of
this
felicitie
,
prepared
for
us
in
heaven
:
though
(
as
I
have
noted
before
)
it
being
the
princely
inheritance
of
our
Saviour
Christ
,
6
When
God
shal
take
upon
him
to
do
a
thing
for
the
uttermost
declaration
(
in
a
certain
sort
)
of
his
power
,
wisdome
,
and
majestie
:
imagin
you
,
what
a
thing
it
wil
be
.
It
pleased
him
at
a
certain
time
,
The
creation
of
Angels
.
to
make
certain
creatures
to
serve
him
in
his
presence
,
and
to
be
witnesses
of
his
glorie
:
and
therupon
with
a
word
,
created
the
Angels
,
both
for
number
,
and
[
*
](A09069-e11700-b)
*
Great
excellency
of
gifts
may
be
ascribed
unto
them
:
but
not
perfection
.
perfection
,
so
strange
and
woonderful
,
as
maketh
mans
understanding
astonished
to
think
of
it
.
For
as
for
their
number
they
were
almost
infinite
,
passing
the
number
of
al
the
creatures
of
this
inferior
world
,
as
divers
learned
men
,
and
som
ancient
fathers
do
think
:
though
Daniel
(
according
to
the
fashion
of
the
scripture
)
do
put
a
certain
number
for
an
uncertain
,
A
thousand
thousands
did
minister
unto
him
(
that
is
,
unto
God
)
&
ten
thousand
times
an
hundred
thousand
,
did
stand
about
him
to
assist
.
And
for
their
perfection
of
nature
,
it
is
such
(
being
,
as
the
scripture
saith
,
spirits
,
and
like
burning
fire
)
as
they
far
surpas
al
inferior
creatures
,
in
natural
knowledge
,
power
,
and
the
like
.
What
an
infinite
majestie
doth
this
argu
in
the
creator
?
7
After
this
,
The
creation
of
the
world
,
to
expresse
the
power
of
God
.
when
many
of
these
Angels
were
fallen
:
it
pleased
God
to
create
another
creature
,
far
inferior
to
this
,
for
to
[
*
](A09069-e11790-b)
*
We
may
not
wel
restrein
the
purpose
of
God
only
to
this
:
besides
that
,
it
may
be
dowted
likewise
,
by
what
warrant
that
opinion
doth
stand
.
fil
up
the
places
of
such
as
had
fallen
:
and
therupon
created
man
of
a
peece
of
clay
,
as
you
know
,
appointing
him
to
live
a
certain
time
in
a
place
distant
from
heaven
,
created
for
this
purpose
,
which
is
this
world
:
a
place
of
intertainment
and
trial
for
a
time
,
which
afterward
is
to
be
destroied
again
.
But
yet
in
creating
of
this
transitorie
world
(
which
is
but
a
cottage
of
his
own
eternal
habitation
)
what
power
,
what
magnificence
,
what
majestie
hath
he
shewed
?
What
heavens
,
&
how
woonderful
hath
he
created
?
What
infinite
stars
and
other
lights
hath
he
devised
?
What
elements
hath
he
framed
?
And
how
marvelouslie
hath
he
compast
them
togither
?
The
seas
tossing
and
tumbling
without
rest
,
and
replenished
with
infinite
sorts
of
fish
:
the
rivers
running
incessantly
thorough
the
earth
like
veins
in
the
bodie
,
and
yet
never
to
be
emptie
nor
overflow
the
same
:
the
earth
it selfe
so
furnished
with
al
varietie
of
creatures
,
as
the
hundred
part
therof
,
is
not
imploied
by
man
,
but
only
remaineth
to
shew
the
ful
hand
,
and
strong
arm
of
the
creator
.
And
al
this
(
as
I
said
)
was
done
in
an
instant
,
with
one
word
onlie
:
and
that
for
the
use
of
a
smal
time
,
in
respect
of
the
eternitie
to
come
.
What
then
shal
we
imagin
that
the
habitation
prepared
for
that
eternitie
shal
be
?
If
the
cottage
of
his
meanest
servant
(
&
that
made
onlie
for
a
time
,
to
bear
off
as
it
were
a
shower
of
rain
)
be
so
princely
,
so
gorgeous
,
so
magnificent
,
so
ful
of
majestie
,
as
we
see
this
world
is
:
what
must
we
think
that
the
kings
pallace
it selfe
is
,
appointed
for
al
eternitie
;
for
him
and
his
frinds
,
to
raign
togither
?
We
must
needs
think
it
to
be
as
great
,
as
the
power
and
wisdome
of
the
maker
could
reach
unto
,
to
perform
:
and
that
is
,
incomparable
,
and
above
al
measure
infinite
.
The
great
king
Assuerus
,
8
Other
such
considerations
there
be
to
shew
the
greatnesse
of
this
felicitie
:
as
that
,
The
pleasures
and
commodities
of
this
life
.
if
God
hath
given
so
many
pleasures
and
comfortable
gifts
in
this
life
(
as
we
see
are
in
the
world
)
being
a
place
notwithstanding
of
banishment
,
a
place
of
sinners
,
a
vale
of
miserie
,
and
the
time
of
repenting
,
weeping
,
and
wailing
:
what
wil
he
do
in
the
life
to
come
,
to
the
just
,
to
his
frinds
,
in
the
time
of
joy
,
In
soliloquijs
animae
ad
Deum
.
This
was
a
most
forcible
consideration
with
good
Saint
Augustine
,
who
in
the
secret
speech
of
his
soul
with
God
,
said
thus
:
O
Lord
if
thou
for
this
vile
bodie
of
ours
,
give
us
so
great
and
innumerable
benefits
,
from
the
firmament
,
from
the
air
,
from
the
earth
,
from
the
sea
:
by
light
,
by
darknes
,
by
heat
,
by
shadow
:
by
dews
,
by
showers
,
by
windes
,
by
rains
:
by
birds
,
by
fishes
,
by
beasts
,
by
trees
:
by
multitude
of
herbs
,
&
variety
of
plants
,
and
by
the
ministery
of
al
thy
creatures
.
O
sweet
Lord
what
maner
of
things
,
how
great
,
how
good
,
and
how
innumerable
are
those
which
thou
hast
prepared
in
our
heavenly
countrie
,
where
we
shal
see
thee
face
to
face
?
If
thou
do
so
great
things
for
us
in
our
prison
:
what
wilt
thou
give
us
in
our
pallace
?
If
thou
givest
so
many
things
in
this
world
,
to
good
&
evil
men
togither
:
what
hast
thou
laid
up
for
onlie
good
men
in
the
world
to
com
?
If
thine
enimies
&
frinds
togither
are
so
wel
provided
for
in
this
life
:
what
shal
thy
only
frinds
receive
in
the
life
to
come
?
If
there
be
so
great
solaces
in
these
dais
of
tears
:
what
joy
shal
there
be
in
that
day
of
mariage
?
And
great
is
the
multitude
of
thy
magnificence
and
sweetnes
.
And
as
there
is
no
end
of
thy
greatnes
,
nor
number
of
thy
wisdome
,
nor
measure
of
thy
benignitie
:
so
is
there
neither
end
,
number
,
nor
measure
of
thy
rewards
,
towards
them
that
love
and
fight
for
thee
.
Hitherto
Saint
Augustine
.
9
Another
way
to
conjecture
of
this
felicitie
is
,
How
much
God
honoreth
man
.
to
consider
the
great
promises
which
God
maketh
in
the
scriptures
,
to
honor
and
glorifie
man
in
the
life
to
come
;
Whosoever
shal
honor
me
(
saith
God
)
I
wil
glorifie
him
.
And
the
prophet
David
as
it
were
complaineth
joifullie
,
that
Gods
frinds
were
so
much
honored
by
him
.
Which
he
might
with
much
more
cause
have
said
,
if
he
had
lived
in
the
new
testament
,
and
had
heard
that
promise
of
Christ
wherof
I
spake
before
,
that
his
servants
should
sit
down
and
banket
,
10
Another
declaration
yet
of
this
matter
is
laid
down
by
Divines
for
opening
of
the
greatnes
of
this
beatitude
in
heaven
:
The
three
places
wherto
a
man
is
appointed
.
and
that
is
,
the
consideration
of
three
places
,
wherto
man
by
his
creation
is
appointed
.
The
first
is
his
mothers
womb
,
the
second
this
present
world
,
the
third
is
Coelum
Empireum
,
which
is
,
the
place
of
blisse
in
the
life
to
come
.
Now
in
these
three
places
,
we
[
*
](A09069-e12170-b)
*
It
is
rather
a
conjecture
,
than
grounded
upon
any
sufficient
warrant
,
to
set
down
so
just
a
proportion
herin
.
must
hold
the
proportion
(
by
al
reason
)
which
we
see
sensiblie
to
be
observed
between
the
first
two
.
So
that
look
in
what
proportion
the
second
doth
differ
from
the
first
:
in
like
measure
must
the
third
differ
from
the
second
,
or
rather
much
more
:
seeing
that
the
whole
earth
put
togither
,
is
by
al
Philosophie
,
but
as
a
prik
or
smal
point
in
respect
of
the
marveilous
greatnes
of
the
heavens
.
By
this
proportion
then
we
must
say
,
that
as
far
as
the
whole
world
doth
passe
the
womb
of
one
private
woman
:
so
much
in
al
beautie
,
delites
,
and
majestie
doth
the
place
of
blisse
passe
al
this
whole
world
.
And
as
much
as
a
man
living
in
the
world
doth
passe
a
child
in
his
mothers
bellie
,
in
strength
of
bodie
,
beautie
,
wit
,
understanding
,
learning
,
and
knowledge
:
so
much
and
far
more
,
doth
a
Saint
in
heaven
passe
men
of
this
world
,
in
al
these
things
,
and
manie
mo
besides
.
And
as
much
horror
as
a
man
would
have
,
to
turn
into
his
mothers
womb
again
:
so
much
would
a
glorified
soul
have
,
to
return
into
this
world
again
.
The
nine
months
also
of
life
in
the
mothers
womb
,
are
not
so
little
in
respect
of
mans
life
in
the
world
,
as
is
the
longest
life
upon
earth
,
in
respect
of
the
eternal
in
heaven
.
Nor
the
blindnes
,
ignorance
,
&
other
miseries
of
the
child
in
his
mothers
womb
,
are
any
way
comparable
to
the
blindnes
,
ignorance
,
and
other
miseries
of
this
life
,
in
respect
of
the
light
,
cleer
knowledge
,
and
other
felicities
of
the
life
to
come
.
So
that
by
this
also
,
some
conjecture
may
be
made
of
the
matter
which
we
have
in
hand
.
Two
parts
of
felicitie
in
heaven
.
11
But
yet
to
consider
the
thing
more
in
particular
,
it
is
to
be
noted
,
that
this
glorie
of
heaven
shal
have
two
parts
:
the
one
belonging
to
the
soul
;
the
other
belonging
to
the
bodie
.
That
which
belongeth
to
the
soul
,
consisteth
in
the
vision
of
God
,
as
shal
be
shewed
after
:
that
which
belongeth
to
the
bodie
,
That
which
concerneth
the
bodie
.
consisteth
in
the
change
and
glorification
of
our
flesh
,
after
the
general
resurrection
,
that
is
,
wherby
this
corruptible
bodie
of
ours
,
shal
put
on
incorruption
(
as
Saint
Paul
saith
)
and
of
mortal
,
At
that
daie
shal
the
iust
shine
as
the
sun
in
the
kingdom
of
their
father
.
A
marvelous
saieng
of
Christ
,
and
in
humane
sense
almost
incredible
,
that
our
putrified
bodies
should
shine
and
become
as
cleer
as
the
sun
.
Wheras
in
the
contrarie
part
,
the
bodies
of
the
damned
shal
be
as
blak
and
uglie
,
as
filth
it selfe
.
So
likewise
al
the
senses
togither
,
finding
then
their
proper
objects
,
in
much
more
excellencie
than
ever
they
could
in
this
world
(
as
shal
be
shewed
after
)
even
everie
part
,
sense
,
member
,
&
joint
,
shal
be
replenished
with
singular
comfort
,
as
the
same
shal
be
tormented
in
the
damned
.
I
wil
here
alledge
Anselmus
his
words
;
for
that
they
expresse
lively
this
matter
.
Al
the
glorified
bodie
(
saith
he
)
shal
be
filled
with
abundance
of
al
kind
of
pleasure
,
the
eies
,
The
whole
man
is
made
to
drink
of
the
river
of
Gods
divine
pleasures
,
and
made
dronken
with
the
abundance
of
Gods
house
.
Besides
al
which
,
it
hath
perpetuitie
;
wherby
it
is
made
sure
now
,
never
to
die
,
or
alter
from
his
felicitie
,
according
to
the
saieng
of
scripture
,
that
The
iust
shal
live
for
ever
.
Which
is
one
of
the
cheefest
prerogatives
of
a
glorified
bodie
;
That
which
concerneth
the
soul.
12
But
now
to
come
to
that
point
of
this
felicitie
,
which
pertaineth
to
the
soul
,
as
the
principal
part
,
it
is
to
be
understood
,
that
albeit
there
be
many
things
that
do
concur
in
this
felicitie
,
for
the
accomplishment
and
perfection
of
happines
:
yet
the
fountain
of
al
is
but
one
only
thing
,
called
by
divines
;
Visio
Dei
beatifica
:
The
sight
of
God
that
maketh
us
happie
?
Haec
sola
est
summum
bonum
nostrum
,
saith
Saint
Augustine
:
This
only
sight
of
God
,
is
our
happinesse
.
de
Tri.
ca.
13.
Which
Christ
also
affirmeth
,
when
he
saith
to
his
father
;
This
is
life
everlasting
,
that
men
know
the
tru
God
,
and
Iesus
Christ
whom
thou
hast
sent
.
Saint
Paul
also
putteth
our
felicitie
,
In
seeing
God
face
to
face
.
And
S.
Iohn
,
In
seeing
God
,
as
he
is
.
And
the
reason
of
this
is
,
for
that
al
the
pleasures
and
contentations
in
the
world
,
being
only
sparkles
&
parcels
sent
out
from
God
:
they
are
al
contained
much
more
perfectly
and
excellently
in
God
himselfe
,
than
they
are
in
their
own
natures
created
:
as
also
al
the
perfections
of
his
creatures
are
more
fully
in
him
,
than
in
themselves
.
Wherof
it
followeth
,
that
whosoever
is
admitted
to
the
vision
and
presence
of
God
,
he
hath
al
the
goodnes
and
perfection
of
creatures
in
the
world
united
togither
,
and
presented
unto
him
at
once
.
So
that
whatsoever
deliteth
either
bodie
or
soul
,
there
he
enjoieth
it
wholy
knit
up
togither
as
it
were
in
one
bundle
,
and
with
the
presence
therof
,
is
ravished
in
al
parts
both
of
mind
and
bodie
:
as
he
cannot
imagin
,
think
,
or
wish
for
any
joy
whatsoever
,
but
there
he
findeth
it
in
his
perfection
:
there
he
findeth
al
knowledge
,
al
wisdom
,
al
beautie
,
al
riches
,
al
nobilitie
,
al
goodnes
,
al
delite
,
and
whatsoever
beside
either
deserveth
love
and
admiration
,
or
worketh
pleasure
or
contentation
.
Al
the
powers
of
the
mind
shal
be
filled
with
this
sight
,
presence
,
&
fruition
of
God
:
al
the
senses
of
our
bodie
shal
be
satisfied
:
God
shal
be
the
universal
felicitie
of
al
his
saints
,
containing
in
himselfe
al
particular
felicities
,
without
end
,
number
,
or
measure
.
He
shal
be
a
glasse
,
to
our
eies
;
musik
,
to
our
ears
;
honie
,
to
our
mouths
;
most
sweet
and
pleasant
balm
,
to
our
smel
;
he
shal
be
light
,
to
our
understanding
;
contentation
,
to
our
wil
;
continuation
of
eternitie
to
our
memorie
.
In
him
shal
we
enjoy
al
the
varietie
of
times
,
that
delite
us
heer
;
al
the
beautie
of
creatures
that
allure
us
heer
;
al
the
plesures
and
joies
that
content
us
heer
.
Hug.
lib.
4.
de
anima
,
cap.
15.
In
this
vision
of
God
(
saith
one
Doctor
)
we
shal
know
;
we
shal
love
;
we
shal
rejoice
;
we
shal
praise
.
We
shal
know
the
very
secrets
and
judgements
of
God
,
which
are
a
depth
without
bottom
.
Also
the
causes
,
The
greatnes
of
ioy
in
heaven
.
we
shal
rejoice
at
the
felicitie
of
everie
one
of
our
companions
,
as
much
as
at
our
own
,
&
by
that
means
we
shal
have
so
many
distinct
felicities
,
as
we
shal
have
distinct
companions
in
our
felicitie
:
which
being
without
number
,
it
is
no
marvel
though
Christ
said
;
Go
into
the
ioy
of
the
Lord
.
And
not
,
let
the
Lords
joy
enter
into
thee
:
for
that
no
one
hart
created
can
receive
the
fulnes
and
greatnes
of
this
joy
.
Heerof
it
followeth
lastly
,
that
we
shal
praise
God
without
end
or
wearines
,
with
al
our
hart
;
with
al
our
strength
;
with
al
our
powers
;
with
al
our
parts
:
according
as
the
scripture
saith
;
Happie
are
they
that
live
in
thy
house
(
O
Lord
)
for
they
shal
praise
thee
eternally
without
end
.
13
Of
this
most
blessed
vision
of
God
,
in
ep.
Ioh.
the
holie
father
Saint
Austen
writeth
thus
;
Happie
are
the
clean
of
hart
:
for
they
shal
see
God
(
saith
our
Savior
)
then
is
there
a
vision
of
God
(
deer
brethren
)
which
maketh
us
happie
:
a
vision
(
I
say
)
which
neither
eie
hath
seen
in
this
world
,
nor
eare
hath
heard
,
nor
hart
conceived
.
A
vision
,
that
passeth
al
the
beautie
of
earthly
things
,
of
gold
,
of
silver
,
of
woods
,
of
fields
,
of
sea
,
of
air
,
of
sun
,
of
moon
,
of
stars
,
of
Angels
:
for
that
al
these
things
have
their
beauty
from
thence
;
We
shal
see
him
face
to
face
(
saith
the
Apostle
)
And
we
shal
know
him
,
as
we
are
known
.
Aug.
c.
36.
soliloq.
We
shal
know
the
power
of
the
Father
:
we
shal
know
the
wisdom
of
the
Son
,
I
wil
be
thy
great
reward
(
saith
he
)
to
Abraham
.
This
is
life
everlasting
,
to
see
and
know
thee
our
tru
God
,
and
Iesus
Christ
whom
thou
hast
sent
.
14
Having
now
declared
the
two
general
parts
of
heavenly
felicitie
,
the
one
appertaining
to
our
soul
,
the
other
to
our
bodie
:
it
is
not
hard
to
esteem
,
what
excesse
of
joy
,
both
of
them
joined
togither
shal
work
,
at
that
happie
day
of
our
glorification
.
O
joy
above
al
joies
,
And
everlasting
ioy
is
upon
their
heads
,
they
possesse
ioy
and
exultation
:
and
al
pain
and
sorrow
is
fled
from
them
.
O
how
glorious
a
kingdome
is
thine
(
O
Lord
)
wherin
al
saints
do
raign
with
thee
;
Adorned
with
light
,
as
with
apparel
;
and
having
crowns
of
pretious
stones
on
their
heads
?
O
kingdome
of
everlasting
blisse
,
where
thou
,
O
Lord
,
the
hope
of
al
saints
art
,
and
the
diadem
of
their
perpetual
glorie
,
rejoising
them
on
everie
side
,
with
thy
blessed
sight
.
In
this
kingdome
of
thine
,
there
is
infinite
joy
,
and
mirth
without
sadnes
;
health
,
without
sorrow
;
life
,
without
labor
;
light
,
without
darknes
;
felicity
,
without
abatement
;
al
goodnes
,
without
any
evil
.
Where
youth
florisheth
that
never
waxeth
old
:
life
,
that
knoweth
no
end
:
beautie
that
never
fadeth
:
love
,
that
never
cooleth
:
health
,
that
never
diminisheth
:
joy
,
that
never
ceaseth
.
Where
sorrow
is
never
felt
;
complaint
,
is
never
heard
;
matter
of
sadnes
,
is
never
seen
;
nor
evil
successe
is
overfeared
.
For
that
they
possesse
thee
(
O
Lord
)
which
art
the
perfection
of
their
felicitie
.
15
If
we
would
enter
into
these
considerations
,
as
this
holie
man
,
and
other
his
like
did
:
no
dowt
but
we
should
more
be
inflamed
with
the
love
of
this
felicitie
,
prepared
for
us
,
than
we
are
:
and
consequently
should
strive
more
to
gain
it
than
we
do
.
A
comfortable
consideration
.
And
to
the
end
thou
maist
conceive
som
more
feeling
in
the
matter
(
gentle
reader
)
consider
a
little
with
me
,
what
a
joiful
day
shal
that
be
at
thy
house
,
when
having
lived
in
the
fear
of
God
,
and
atchived
in
his
service
the
end
of
thy
peregrination
,
thou
shalt
come
(
by
the
means
of
death
)
to
passe
from
miserie
and
labour
to
immortalitie
:
and
in
that
passage
(
when
other
men
begin
to
fear
)
thou
shalt
lift
up
thy
head
in
hope
,
according
as
Christ
promiseth
,
for
that
the
time
of
thy
salvation
commeth
on
.
[
*
](A09069-e13010-b)
*
This
must
needs
be
warily
taken
:
otherwise
,
with
the
comfort
that
is
sought
therby
,
there
may
be
danger
of
error
also
.
recital
and
declaration
of
al
thy
good
works
,
and
travels
suffered
for
the
love
and
service
of
God
?
When
there
shal
be
laid
down
in
that
honorable
consistorie
,
al
thy
vertuous
deeds
,
al
the
labors
that
thou
hast
taken
in
thy
calling
;
al
thy
almes
;
al
thy
praiers
;
al
thy
fasting
;
al
thy
innocencie
of
life
;
al
thy
patience
in
injuries
;
al
thy
constancie
in
adversities
;
al
thy
temperance
in
meats
;
al
the
vertues
of
thy
whole
life
?
When
al
(
I
say
)
shal
be
recounted
there
,
al
commended
,
al
rewarded
:
shalt
thou
not
see
now
the
valure
and
profite
of
vertuous
life
?
Shalt
thou
not
confesse
,
that
gainful
and
honorable
is
the
service
of
God
?
Shalt
thou
not
now
be
glad
,
and
blesse
the
hour
,
wherin
first
thou
resolvest
thy selfe
to
leave
the
service
of
the
world
,
to
serve
God
?
Shalt
thou
not
think
thy selfe
beholding
to
him
or
hir
,
that
persuaded
thee
unto
it
?
Yes
verilie
.
16
But
yet
(
more
than
this
)
when
as
being
so
neer
thy
passage
heer
,
The
ioy
of
securitie
.
thou
shalt
consider
into
what
a
port
and
haven
of
securitie
,
thou
art
come
,
and
shalt
look
bak
upon
the
dangers
which
thou
hast
passed
,
and
wherin
other
men
are
yet
in
hazard
:
thy
cause
of
joy
shal
greatly
be
increased
.
For
thou
shalt
see
evidentlie
how
infinite
times
thou
were
to
perish
in
that
journey
,
if
God
had
not
held
his
special
hand
over
thee
.
Thou
shalt
see
the
dangers
wherin
other
men
are
;
the
death
&
damnation
wherinto
many
of
thy
frinds
and
acquaintance
have
fallen
;
the
eternal
pains
of
hel
incurred
by
many
,
that
used
to
laugh
,
and
be
merie
with
thee
in
the
world
.
Al
which
shal
augment
the
felicitie
of
this
thy
blessed
estate
.
And
now
for
thy selfe
,
thou
maist
be
secure
,
thou
art
out
of
al
danger
for
ever
and
ever
.
Ierom
ep.
22.
ad
Eust.
may
now
cease
to
afflict
himselfe
both
night
and
day
,
de
sanctis
.
and
to
receive
the
beams
of
glorie
,
from
the
brightnes
of
his
majestie
.
And
if
we
were
to
suffer
torments
every
day
,
yea
to
tollerate
the
verie
pains
of
hel
for
a
time
,
therby
to
gain
the
sight
of
Christ
,
and
to
be
joined
in
glorie
to
the
number
of
his
saints
:
it
were
nothing
in
respect
of
the
reward
.
O
that
we
made
such
account
of
this
matter
,
as
this
holy
and
learned
man
did
:
we
would
not
live
as
we
do
,
nor
leese
the
same
for
such
trifles
as
most
men
do
.
17
But
to
go
forward
yet
further
in
this
consideration
:
imagin
besides
al
this
,
Meeting
with
our
frinds
in
heaven
.
what
a
joy
it
shal
be
unto
thy
soul
at
that
day
,
to
meet
with
al
hir
godly
frinds
in
heaven
,
with
[
*
](A09069-e13210-b)
*
There
be
divers
of
this
mind
:
but
seeing
that
the
knowledge
of
father
,
&
mother
,
&
such
like
is
earthlie
knowlege
;
&
al
earthly
knowledge
shal
then
be
abolished
:
I
see
not
how
it
may
be
warranted
that
we
shal
then
have
remembrance
or
knowledge
of
any
such
;
saving
only
as
they
are
members
of
one
bodie
,
and
not
as
our
father
,
kinsman
,
or
frind
.
father
,
with
mother
,
with
brothers
,
with
sisters
:
with
wife
,
with
husband
,
with
maister
,
with
schollers
:
with
neighbors
,
with
familiars
,
with
kindred
,
with
acquaintance
:
the
welcoms
,
the
mirth
,
the
sweet
imbracements
that
shal
be
there
,
the
joy
wherof
(
as
[
a
](A09069-e13230-b)
a
Cyp.
lib.
de
mortalitate
.
noteth
wel
Saint
Cyprian
)
shal
be
unspeakable
.
Ad
to
this
,
the
daily
feasting
,
and
inestimable
triumph
,
which
shal
be
there
,
at
the
arrival
of
new
brethren
and
sisters
comming
thither
from
time
to
time
,
with
the
spoils
of
their
enimies
,
conquered
and
vanquished
in
this
world
.
O
what
a
comfortable
sight
wil
it
be
to
see
those
seats
of
Angels
fallen
,
filled
up
again
with
men
and
women
from
day
to
day
!
To
see
the
crowns
of
glorie
set
upon
their
heads
,
and
that
in
varietie
,
according
to
the
varietie
of
their
conquests
.
One
[
b
](A09069-e13250-b)
b
2.
Tim.
4.
Apoc.
2.3.4
.
for
martyrdom
or
confession
,
against
the
persecutor
:
another
for
chastitie
,
against
the
flesh
:
another
for
povertie
or
humilitie
,
against
the
world
:
another
for
many
conquests
togither
,
against
the
divel
.
There
the
glorious
companie
of
Apostles
(
saith
holy
Cyprian
)
there
the
number
of
rejoising
prophets
,
Lib.
de
mortalitate
.
there
the
innumerable
multitude
of
martyrs
shal
receive
the
crowns
of
their
deaths
and
sufferings
.
There
triumphing
virgins
,
which
have
overcom
concupiscence
with
the
strength
of
continencie
:
there
,
the
good
almers
,
which
have
liberally
fed
the
poore
,
and
(
keeping
Gods
commandements
)
have
transferred
their
earthly
riches
to
the
store-house
of
heaven
,
shal
receive
their
du
and
peculiar
reward
.
O
how
shal
vertu
shew
hir selfe
at
this
day
?
How
shal
good
deeds
content
their
doers
?
And
among
al
other
joies
and
contentations
,
this
shal
not
be
the
least
,
to
see
the
poore
souls
that
come
thither
on
the
sudden
from
the
miseries
of
this
life
,
how
they
(
I
say
)
shal
remain
astonished
,
and
as
it
were
,
beside
themselves
,
at
the
sudden
mutation
,
and
excessive
honor
done
unto
them
.
If
a
poore
man
,
A
comparison
.
that
were
out
of
his
way
,
wandering
alone
upon
the
mountains
in
the
midst
of
a
dark
and
tempestuous
night
,
far
from
companie
,
destitute
of
money
,
beaten
with
rain
,
terrified
with
thunder
,
stif
with
cold
,
wearied
out
with
labor
,
almost
famished
with
hunger
and
thirst
,
and
near
brought
to
despair
with
multitude
of
miseries
,
should
upon
the
sudden
,
in
the
twinkling
of
an
eie
,
be
placed
in
a
goodly
large
and
rich
pallace
,
furnished
with
al
kind
of
cleer
lights
,
warme
fire
,
sweet
smels
,
daintie
meats
,
soft
beds
,
pleasant
musik
,
fine
apparel
,
and
honorable
companie
:
al
prepared
for
him
,
and
attending
his
comming
,
to
serve
him
,
to
honor
him
,
and
to
annoint
and
crown
him
a
king
for
ever
:
what
would
this
poore
man
do
?
How
would
he
look
?
What
could
he
say
?
Surely
I
think
he
could
say
nothing
,
but
rather
would
weepe
in
silence
for
joy
,
his
hart
being
not
able
to
contain
the
sudden
and
exceeding
greatnes
therof
.
18
Wel
then
,
so
shal
it
be
,
and
much
more
with
these
twise
happie
souls
,
that
come
to
heaven
.
For
never
was
there
cold
shadow
so
pleasant
in
a
hot
burning
sunnie
day
;
nor
the
welspring
to
the
poore
traveller
in
his
greatest
thirst
of
the
sommer
;
nor
the
repose
of
an
easie
bed
to
the
wearied
servant
after
his
labor
at
night
:
as
shal
be
this
rest
of
heaven
to
an
afflicted
soul
which
commeth
thither
.
O
that
we
could
conceave
this
,
that
we
could
imprint
this
in
our
harts
(
deer
brother
)
would
we
follow
vanities
as
we
do
?
Would
we
neglect
this
matter
as
we
do
?
Surely
our
coldnes
in
seeking
after
these
joies
doth
proceed
of
the
smal
opinion
we
do
conceive
of
them
.
For
if
we
made
such
account
and
estimate
of
this
jewel
,
The
great
account
that
saints
made
of
heaven
.
as
other
merchants
before
us
(
more
skilful
,
and
wiser
than
our selves
)
have
done
:
we
would
bid
for
it
as
they
did
,
or
at
leastwise
would
not
let
it
passe
so
negligently
,
which
they
sought
after
so
carefully
.
The
Apostle
saith
of
Christ
himselfe
;
Proposito
sibi
gaudio
sustinuit
crucem
:
He
laieng
before
his
eies
the
ioies
of
heaven
,
susteined
the
crosse
.
A
great
estimation
of
the
matter
,
which
he
would
buy
at
so
deer
a
rate
.
But
what
counsel
giveth
he
to
other
men
about
the
same
?
Surely
none
other
,
but
to
Go
and
sel
al
that
ever
they
have
,
to
purchase
this
treasure
.
Saint
Paul
of
himselfe
,
what
saith
he
?
Verelie
,
He
esteemed
al
the
world
as
dung
:
in
respect
of
the
purchasing
of
this
jewel
.
Saint
Pauls
scholer
Ignatius
,
Ierom
in
catalogo
.
what
biddeth
he
?
Hear
his
own
words
.
Fire
,
galows
,
beasts
,
breaking
of
my
bones
,
quartering
of
my
members
,
crushing
of
my
body
,
al
the
torments
of
the
devil
togither
,
let
them
come
upon
me
,
so
I
may
enjoy
this
treasure
of
heaven
.
Oh
children
of
men
(
saith
the
prophet
)
why
do
ye
love
vanitie
,
and
seeke
after
a
lie
?
Why
do
you
imbrace
straw
,
&
contemn
gold
?
Straw
(
I
say
)
and
most
vile
chaf
,
and
such
as
finally
wil
set
your
own
house
on
fire
,
and
be
your
ruin
and
eternal
perdition
?
19
But
now
to
draw
towards
an
end
in
this
matter
(
though
there
be
no
end
in
the
thing
it selfe
)
let
the
Christian
consider
wherto
he
is
born
,
and
wherof
he
is
in
possibilitie
,
if
he
wil.
Wherto
a
Christian
is
born
by
baptism
.
He
is
born
heir
apparant
to
the
kingdome
of
heaven
,
a
kingdome
without
end
,
20
Tel
me
now
(
gentle
reader
)
why
wilt
thou
not
accept
of
this
his
offer
?
Why
wilt
thou
not
account
of
this
his
kingdome
?
Why
wilt
thou
not
buy
this
glorie
of
him
for
so
little
a
labor
as
he
requireth
;
I
counsel
thee
to
buy
pure
&
tried
gold
of
me
,
to
the
end
thou
maist
be
rich
.
Why
wilt
thou
not
follow
this
counsel
(
deer
brother
)
especially
of
a
merchant
that
meaneth
not
to
deceive
thee
?
Nothing
greeveth
this
our
Savior
more
,
than
that
men
wil
seek
with
such
pains
to
buy
straw
in
Egypt
,
21
Follow
thou
not
their
follie
then
(
deer
brother
)
for
thou
shalt
see
them
suffer
greevously
for
it
one
day
,
The
vanitie
of
worldly
men
.
when
thy
hart
shal
be
ful
glad
thou
hast
no
part
among
them
.
Let
them
go
now
and
bestow
their
time
in
vanitie
,
in
pleasures
,
in
delites
of
the
world
.
Let
them
build
pallaces
,
purchase
dignities
,
ad
peeces
and
patches
of
ground
togither
:
let
them
hunt
after
honors
,
and
build
castels
in
the
aire
:
the
day
wil
come
(
if
thou
beleeve
Christ
himselfe
)
wherin
thou
shalt
have
smal
cause
to
envie
their
felicitie
.
A
similitude
.
for
that
The
sensual
man
understandeth
not
the
things
which
are
of
God
.
If
horses
were
promised
by
their
maisters
,
a
good
banket
,
they
could
imagin
nothing
else
but
provender
and
water
,
to
be
their
best
cheer
,
for
that
they
have
no
knowledge
of
daintier
dishes
:
so
these
men
accustomed
to
the
puddle
of
their
fleshly
pleasures
,
can
mount
with
their
mind
no
higher
than
the
same
.
But
I
have
shewed
thee
before
(
gentle
reader
)
some
wais
and
considerations
,
to
conceive
greater
matters
,
albeit
as
I
have
advertised
thee
often
,
we
must
confesse
stil
,
with
Saint
Paul
,
22
To
conclude
then
,
this
game
&
gole
is
set
up
for
them
that
wil
run
,
as
Saint
Paul
noteth
:
It
is
not
every
one
that
saith
to
Christ
Lord
Lord
,
that
shal
enter
into
the
kingdome
of
heaven
:
but
they
onlie
which
do
the
wil
of
Christ
his
father
in
heaven
.
Though
this
kingdome
of
Christ
be
set
out
to
al
:
yet
every
man
shal
not
come
to
raign
with
Christ
;
23
For
the
love
of
God
then
(
deer
brother
)
and
for
the
love
thou
bearest
to
thine
own
soul
,
shake
off
this
dangerous
securitie
,
which
flesh
and
blood
is
woont
to
lul
men
in
:
and
make
som
earnest
resolution
,
for
looking
to
thy
soul
for
the
life
to
come
.
Remember
often
that
woorthy
sentence
;
Hoc
momentum
,
A
saieng
to
be
remembred
.
unde
pendet
aeternitas
.
This
life
is
a
moment
of
time
,
wherof
al
eternitie
of
life
or
death
,
to
come
,
dependeth
.
If
it
be
a
moment
,
and
a
moment
of
so
great
importance
:
how
is
it
passed
over
by
wordly
men
,
with
so
little
care
as
it
is
.
24
I
might
have
alledged
heer
infinite
other
reasons
and
considerations
to
move
men
unto
this
resolution
,
wherof
I
have
talked
:
and
surely
no
measure
of
volume
were
sufficient
to
contein
so
much
as
might
be
said
in
this
matter
.
For
that
al
the
creatures
under
heaven
,
yea
and
in
heaven
it selfe
,
as
also
in
hel
:
al
(
I
say
)
from
the
first
to
the
last
,
are
arguments
and
persuasions
unto
this
point
:
al
are
books
and
sermons
,
al
do
preach
and
crie
(
som
by
their
punishment
;
som
by
their
glorie
;
som
by
their
beutie
;
and
al
by
their
creation
)
that
we
ought
without
delay
,
to
make
this
resolution
:
and
,
that
al
is
vanitie
;
al
is
folly
;
al
is
iniquitie
;
al
is
miserie
,
beside
the
only
service
of
our
maker
and
redeemer
.
But
yet
notwithstanding
(
as
I
have
said
)
I
thought
good
only
to
choose
out
these
few
considerations
before
laid
down
,
as
cheefe
and
principal
among
the
rest
,
to
work
in
any
tru
Christian
hart
.
And
if
these
cannot
enter
with
thee
(
good
reader
)
little
hope
is
there
that
any
other
would
doo
thee
good
.
Wherfore
heer
I
end
this
first
part
,
reserving
a
few
things
to
be
said
in
the
second
,
for
remooving
of
som
impediments
,
which
our
spiritual
adversarie
is
woont
to
cast
against
this
good
work
,
as
against
the
first
step
to
our
salvation
.
Our
Lord
God
and
Savior
Iesus
Christ
,
which
was
content
to
pay
his
own
bloud
for
the
purchasing
of
this
notable
inheritance
unto
us
,
give
us
his
holy
grace
,
to
esteeme
of
it
as
the
great
weight
of
the
matter
requireth
,
and
not
by
negligence
to
leese
our
portions
therin
.
The
end
of
the
first
part
.
THE
SECOND
PART
OF
THIS
BOOKE
.
CHAP.
I.
Of
impediments
that
let
men
from
this
resolution
:
and
first
,
of
the
difficultie
or
hardnes
,
which
seemeth
to
manie
to
be
in
vertuous
life
.
NOtwithstanding
al
the
reasons
and
considerations
before
set
down
,
for
inducing
men
to
this
necessarie
resolution
of
serving
God
:
there
want
not
manie
Christians
abroad
in
the
world
,
2
First
then
supposing
that
the
way
of
vertu
were
so
hard
indeed
,
as
the
enimie
maketh
it
seem
:
yet
might
I
wel
say
with
Saint
Iohn
Chrysostom
,
that
seeing
the
reward
is
so
great
,
and
infinite
,
Lib.
de
compunct.
cordis
.
as
now
we
have
declared
:
no
labor
should
seem
great
for
obteining
of
the
same
.
ex
So.
Again
,
I
might
say
with
holie
S.
Austen
;
That
seeing
we
take
daily
so
great
pain
in
this
world
,
for
avoiding
of
smal
inconveniences
,
as
of
siknes
,
imprisonments
,
losse
of
goods
,
and
the
like
:
what
pains
should
we
refuse
for
avoiding
the
eternitie
of
hel
fire
set
down
before
?
The
first
of
these
considerations
Saint
Paul
used
,
The
sufferings
of
this
life
are
not
woorthy
of
the
glorie
which
shal
be
revealed
in
the
next
.
The
second
Saint
Peter
used
,
when
he
said
;
Seeing
the
heavens
must
be
dissolved
,
and
Christ
come
to
iudgement
to
restore
to
every
man
according
to
his
works
:
what
manner
of
men
ought
we
to
be
,
in
holie
conversation
?
As
who
would
say
:
No
labor
,
no
pains
,
no
travel
ought
to
seem
hard
or
great
unto
us
,
to
the
end
we
might
avoid
the
terror
of
that
day
.
Saint
Austen
asketh
this
question
:
what
we
think
the
rich
glutton
in
hel
would
do
,
3
But
now
in
very
deed
the
matter
is
nothing
so
,
The
way
of
vertu
is
not
hard
.
and
this
is
but
a
subtil
deceit
of
the
enimie
for
our
discouragement
.
The
testimony
of
Christ
himselfe
is
cleer
in
this
point
;
Iugum
meum
suave
est
,
&
onus
meum
leve
:
My
yoke
is
sweet
,
and
my
burden
light
.
And
the
deerly
beloved
disciple
Saint
Iohn
,
who
had
best
cause
to
know
his
maisters
secret
herein
,
saith
plainly
;
Mandata
eius
gravia
non
sunt
:
His
commandements
are
not
greevous
.
What
is
the
cause
then
,
The
cause
of
pretended
difficultie
.
one
cause
is
(
beside
the
subtiltie
of
the
devil
,
which
is
the
cheefest
)
for
that
men
feele
the
disease
of
concupiscence
in
their
bodies
,
but
do
not
consider
the
strength
of
the
medicine
given
us
against
the
same
.
They
find
a
law
in
their
members
repugning
to
the
law
of
their
mind
(
which
is
the
rebellion
of
concupiscence
left
in
our
flesh
by
original
sin
:
)
but
they
confesse
not
,
or
consider
not
with
the
same
Saint
Paul
;
That
the
grace
of
God
,
by
Iesus
Christ
,
shal
deliver
them
from
the
same
.
Sufficit
tibi
gratia
mea
:
My
grace
is
sufficient
to
strengthen
thee
against
them
al.
The
force
of
grace
,
for
the
easing
of
vertuous
life
.
4
So
these
men
,
beholding
only
our
miseries
and
infirmities
of
nature
,
wherby
daily
tentations
do
rise
against
us
:
do
account
the
battel
painful
,
and
the
victory
unpossible
,
having
not
tasted
indeed
,
nor
ever
prooved
(
through
their
own
negligence
)
the
manifold
helps
of
grace
,
and
spiritual
succors
,
which
God
alwais
sendeth
to
them
,
who
are
content
(
for
his
sake
)
to
take
this
conflict
in
hand
.
Saint
Paul
had
wel
tasted
that
aid
,
which
having
rekoned
up
al
the
hardest
matters
that
could
be
,
addeth
;
Sed
in
his
omnibus
superamus
propter
eum
qui
dilexit
nos
:
But
we
overcome
in
al
these
combats
,
by
his
assistance
that
loveth
us
.
And
then
falleth
he
to
that
woonderful
protestation
:
that
neither
death
,
nor
life
,
nor
Angels
,
nor
the
like
,
should
separate
him
:
and
al
this
upon
the
confidence
of
spiritual
aid
from
Christ
,
That
he
could
do
al
things
.
David
also
had
prooved
the
force
of
this
assistance
,
who
said
;
I
did
run
the
way
of
thy
commandements
,
when
thou
didst
inlarge
my
hart
.
This
inlargement
of
hart
,
was
by
spiritual
consolation
of
internal
unction
,
wherby
the
hart
drawn
togither
by
anguish
,
is
opened
and
inlarged
when
grace
is
powred
in
:
even
as
a
dry
purse
is
softened
and
inlarged
by
annointing
it
with
oil
.
Which
grace
being
present
,
David
said
,
he
did
not
only
walk
the
way
of
Gods
commandements
easilie
,
but
that
he
ran
them
:
even
as
a
cart
wheel
which
crieth
and
complaineth
,
under
a
smal
burden
being
dry
,
runneth
merilie
and
without
noise
,
when
a
little
oil
is
put
unto
it
.
Which
thing
aptly
expresseth
our
state
and
condition
:
who
without
Gods
help
,
are
able
to
do
nothing
,
but
with
the
aid
therof
,
are
able
to
do
whatsoever
he
now
requireth
of
us
.
5
And
surely
I
would
ask
these
men
that
imagin
the
way
of
Gods
law
to
be
so
hard
and
ful
of
difficultie
,
how
the
prophet
could
say
;
I
have
taken
pleasure
(
O
Lord
)
in
the
way
of
thy
commandements
as
in
al
the
riches
of
the
world
.
That
they
were
more
pleasant
and
to
be
desired
,
than
gold
or
pretious
stone
,
and
more
sweeter
than
hony
,
or
the
hony
comb
?
By
which
words
he
yeeldeth
to
vertuous
life
,
not
only
du
estimation
above
al
treasures
in
the
world
;
but
also
pleasure
,
delite
,
and
sweetnes
:
therby
to
confound
al
those
that
abandon
and
forsake
the
same
,
upon
idle
,
pretensed
,
and
fained
difficulties
.
That
craggy
wais
should
be
made
straight
,
and
hard
wais
plain
?
Was
not
this
the
cause
why
he
indued
his
church
with
so
many
blessed
gifts
of
the
holie
Ghost
,
Amb.
lib.
1.
de
sp.
5.
c.
20.
and
with
divers
special
graces
,
to
make
the
yoke
of
his
service
sweet
;
the
exercise
of
good
life
,
easie
;
Verbum
abbreviatum
:
The
word
of
God
abbreviated
:
wherin
do
consist
al
the
riches
and
treasures
of
Christianitie
?
6
And
this
grace
is
of
such
efficacie
and
force
in
the
soul
where
it
entereth
,
Of
the
force
of
grace
.
that
it
altereth
the
whole
state
therof
:
making
those
things
cleer
,
which
were
obscure
before
;
those
things
easie
,
which
were
hard
and
difficult
before
.
And
for
this
cause
also
it
is
said
in
scripture
,
to
make
a
new
spirit
,
and
a
new
hart
.
As
where
Ezechiel
talking
of
this
matter
,
saith
in
the
person
of
God
;
I
wil
give
unto
them
a
new
hart
,
and
wil
put
a
new
spirit
in
their
bowels
,
that
they
may
walk
in
my
precepts
,
and
keep
my
commandements
.
Can
any
thing
in
the
world
be
spoken
more
plainly
?
Now
for
mortifieng
and
conquering
of
our
passions
,
which
by
rebellion
do
make
the
way
of
Gods
commandements
unpleasant
.
Saint
Paul
testifieth
cleerly
,
that
abundant
grace
is
given
to
us
also
by
the
death
of
Christ
,
to
do
the
same
:
This
we
know
that
our
old
man
is
crucified
also
,
to
the
end
that
the
bodie
of
sin
may
be
destroied
,
and
we
serve
no
more
unto
sin
.
By
the
old
man
and
the
bodie
of
sin
Saint
Paul
understandeth
our
rebellious
appetite
and
concupiscence
,
which
is
so
crucified
and
destroied
by
the
most
noble
sacrifice
of
Christ
,
as
we
may
by
the
grace
purchased
us
in
that
sacrifice
,
So
prooveth
S.
Aust.
li.
2.
de
pecca
.
merit
.
cap.
6.
in
some
good
measure
resist
and
conquer
this
appetite
,
being
freed
so
much
as
we
are
,
from
the
servitude
of
sin
.
And
this
is
that
noble
and
entire
victorie
(
in
this
world
begun
,
&
to
be
finished
in
the
world
to
come
)
which
GOD
promised
so
long
ago
to
every
Christian
soul
by
the
means
of
Christ
,
when
he
said
:
7
Lo
here
a
ful
victory
promised
upon
our
rebels
,
by
the
help
of
the
right
hand
of
Gods
just
man
,
that
is
upon
our
disordinate
passions
,
by
the
aid
of
grace
from
Iesus
Christ
.
And
albeit
these
rebels
are
not
here
promised
to
be
taken
clean
away
,
but
only
to
be
conquered
and
confounded
:
yet
is
it
said
;
That
they
shal
be
as
though
they
were
not
.
Wherby
is
signified
,
that
they
shal
not
hinder
us
of
our
salvation
,
but
rather
advance
and
further
the
same
.
For
as
wild
beasts
,
which
of
nature
are
fearce
,
A
similitude
.
and
would
rather
hurt
than
profit
mankind
;
being
maistered
and
tamed
,
become
very
commodious
and
necessarie
for
our
uses
:
so
these
rebellious
passions
of
ours
,
which
of
themselves
would
utterly
overthrow
us
,
being
once
subdued
and
mortified
by
the
grace
of
God
,
do
stand
us
in
singuler
stead
to
the
practise
and
exercise
of
al
kind
of
vertues
:
The
use
of
passions
moderated
.
as
[
*
](A09069-e14630-b)
*
A
special
point
to
be
considered
,
for
the
rectifieng
of
one
point
of
philosophie
:
which
is
;
that
the
soul
doth
follow
the
temperature
of
the
bodie
.
And
this
do
they
hold
,
for
that
by
experience
it
is
commonly
seen
,
that
the
disposition
of
men
is
such
,
as
the
nature
of
their
complexion
doth
seem
to
import
.
For
commonly
those
that
are
sanguine
,
are
pleasant
;
those
that
are
flegmatik
,
slow
;
those
that
are
cholerik
,
earnest
;
and
those
that
are
melancholie
,
solitarie
:
and
such
like
.
And
yet
the
truth
is
,
that
the
soul
doth
not
follow
,
but
rather
doth
use
such
temperature
as
the
bodie
hath
:
&
that
very
wel
,
and
to
good
use
,
if
the
soul
be
good
;
but
otherwise
abuseth
it
il
.
For
the
complexions
are
indifferent
:
neither
good
,
nor
il
of
themselves
;
but
as
they
are
used
.
But
bicause
that
most
mens
souls
are
il
(
as
we
are
al
by
original
corruption
)
therfore
do
most
men
abuse
their
complexions
to
il
:
as
bloud
,
to
wantonnes
;
fleam
,
to
slought
;
choler
,
to
anger
;
and
melancholie
,
to
secret
practises
of
deceit
,
or
naughtines
.
Wheras
notwithstanding
,
those
souls
that
are
good
,
do
use
them
wel
:
as
blood
,
to
be
valiant
,
and
cheerful
in
goodnes
;
fleam
,
to
moderate
their
affections
with
sobrietie
;
choler
,
to
be
earnest
in
the
glorie
of
God
;
and
melancholie
,
to
studie
and
contemplation
.
Which
point
notwithstanding
might
easily
be
pardoned
to
philosophers
(
that
hold
many
things
els
as
wrong
as
it
)
but
that
this
one
point
of
error
with
them
,
is
the
cause
of
some
others
besides
in
weightie
matter
.
For
out
of
this
have
som
of
our
Divines
taken
their
opinion
,
that
the
fountain
of
sin
is
originally
in
the
bodie
,
and
from
it
derived
to
the
soul
:
and
were
the
rather
induced
to
think
that
the
blessed
Virgin
was
hir self
also
conceived
without
sin
,
for
that
otherwise
they
did
not
so
plainly
see
,
how
Christ
taking
flesh
of
hir
,
should
have
the
same
in
himselfe
without
stein
of
sin
.
And
of
themselves
there
be
that
have
dowted
of
the
immortalitie
of
the
soul
,
for
that
supposing
the
soul
to
hang
upon
the
temperature
of
the
bodie
,
they
did
not
see
how
it
could
be
immortal
,
when
as
the
temperature
and
bodie
it selfe
are
known
to
be
mortal
.
choler
or
anger
,
to
the
inkindeling
of
zeal
;
hatred
,
to
the
pursuing
of
sin
:
an
hautie
mind
,
to
the
rejecting
of
the
world
;
love
to
the
imbracing
of
al
great
and
heroical
attempts
,
in
consideration
of
the
benefits
received
from
God
.
Beside
this
,
the
verie
conflict
and
combat
it
selfe
,
in
subduing
these
passions
is
left
unto
us
for
our
great
good
:
that
is
,
for
our
patience
,
humility
,
and
victorie
in
this
life
;
and
for
our
glory
,
&
crown
in
the
life
to
come
:
as
Saint
Paul
affirmed
of
himselfe
,
8
Now
then
let
the
slothful
Christian
go
Put
his
hands
under
his
girdle
,
There
is
a
lion
in
the
way
,
and
a
lionesse
in
the
path
readie
to
devour
him
,
that
he
dare
not
go
foorth
of
the
doores
.
Let
him
say
;
It
is
cold
,
and
therfore
he
dareth
not
go
to
plow
.
It
is
uneasie
to
labor
,
&
therforè
he
cannot
purge
his
vineyard
of
nettles
and
thistles
,
nor
build
any
wal
about
the
same
.
That
is
,
let
him
say
his
passions
are
strong
,
and
therfore
he
can
not
conquer
them
:
his
bodie
is
delicate
,
&
therfore
he
dare
not
put
it
to
travel
:
the
way
of
vertuous
life
is
hard
and
uneasie
,
and
therfore
he
cannot
apply
himselfe
therunto
.
Let
him
say
al
this
,
and
much
more
,
which
idle
and
slothful
Christians
do
use
to
bring
for
their
excuse
:
let
him
alledge
it
(
I
say
)
as
much
and
as
often
as
he
wil
:
it
is
but
an
excuse
,
and
a
false
excuse
,
&
an
excuse
most
dishonorable
and
detractorie
to
the
force
of
Christ
his
grace
,
purchased
us
by
his
bitter
passion
:
If
God
be
with
us
,
who
wil
be
against
us
(
saith
the
Apostle
.
)
God
is
my
helper
and
defender
(
saith
holy
David
)
whom
shal
I
fear
,
or
at
whom
shal
I
tremble
?
If
whole
armies
should
rise
against
me
:
yet
wil
I
alway
hope
to
have
the
victorie
.
And
what
is
the
reason
?
For
that
thou
art
with
me
(
O
Lord
)
thou
fightest
on
my
side
:
thou
assistest
me
with
thy
grace
;
by
help
wherof
I
shal
have
the
victorie
:
though
al
the
squadrons
of
my
enimies
,
that
is
,
of
the
flesh
,
the
world
,
&
the
devil
,
should
rise
against
me
at
once
:
and
I
shal
not
only
have
the
victorie
,
but
also
shal
have
it
easily
,
&
with
pleasure
and
delite
.
For
so
much
signifieth
Saint
Iohn
,
in
that
(
having
said
that
the
commandements
of
Christ
are
not
greevous
)
he
inferreth
presently
,
Quoniam
omne
quod
natum
est
ex
deo
vincit
mundum
:
For
that
al
which
is
born
of
God
,
conquereth
the
world
.
That
is
,
this
grace
&
heavenly
assistance
sent
us
from
God
,
doth
both
conquer
the
world
,
with
al
difficulties
and
temptations
therof
:
and
also
maketh
the
commandements
of
God
easie
,
and
vertuous
life
most
pleasant
and
sweet
.
An
obiection
answered
.
9
But
it
may
be
you
wil
say
Christ
himselfe
confesseth
it
to
be
a
yoke
and
a
burden
:
how
then
can
it
be
so
pleasant
&
easie
as
you
make
it
.
I
answer
,
that
Christ
addeth
,
that
it
is
a
sweet
yoke
,
&
a
light
burden
.
Wherby
your
objection
is
taken
away
:
and
also
is
signified
further
,
that
there
is
a
burden
which
greeveth
not
the
bearer
,
but
rather
helpeth
and
refresheth
the
same
:
as
the
burden
of
feathers
upon
a
birds
bak
beareth
up
the
bird
,
and
is
nothing
at
al
greevous
unto
hir
.
So
also
,
though
it
be
a
yoke
,
yet
is
it
a
sweet
yoke
;
a
comfortable
yoke
;
a
yoke
more
pleasant
than
hony
,
or
hony
comb
,
We
draw
with
Christ
.
Bicause
we
draw
therin
,
with
a
sweet
companion
,
we
draw
with
Christ
:
that
is
,
his
grace
at
one
end
,
and
our
[
*
](A09069-e14930-b)
*
The
regenerate
have
an
indevor
framed
in
them
by
grace
:
but
otherwise
the
natural
children
of
Adam
have
none
such
of
themselves
but
only
to
evil
.
endevor
at
the
other
.
And
bicause
when
a
great
ox
and
a
little
do
draw
togither
,
the
waight
lieth
al
upon
the
greater
ox
his
nek
,
for
that
he
beareth
up
quite
the
yoke
from
the
other
:
therof
it
commeth
,
that
we
drawing
in
this
yoke
with
Christ
,
which
is
greater
than
we
are
:
he
lighteneth
us
of
the
whole
burden
,
and
only
requireth
that
we
should
go
on
with
him
comfortably
,
and
not
refuse
to
enter
under
the
yoke
with
him
,
for
that
the
pain
shal
be
his
,
and
the
pleasure
ours
.
This
he
signifieth
expreslie
,
when
he
saith
;
Come
you
to
me
al
that
labor
and
are
heavie
loden
,
and
I
wil
refresh
you
.
Heer
you
see
that
he
mooveth
us
to
this
yoke
,
only
therby
to
refresh
and
disburden
us
:
Love
maketh
the
way
pleasant
.
10
Another
cause
why
this
yoke
is
so
sweet
,
this
burden
so
light
,
and
this
way
of
Gods
commandements
so
pleasant
to
good
men
,
is
love
:
love
(
I
mean
)
towards
God
,
whose
commandements
they
are
.
For
every
man
can
tel
,
and
hath
experienced
in
himselfe
,
what
a
strong
passion
the
passion
of
love
is
,
and
how
it
maketh
easie
the
verie
greatest
pains
that
are
in
this
world
.
The
force
of
love
.
What
maketh
the
mother
to
take
such
pains
in
the
bringing
up
of
hir
child
,
but
only
love
?
What
causeth
the
wife
to
sit
so
attentive
at
the
bedside
of
hir
sik
husband
,
but
only
love
?
What
mooveth
the
beasts
and
birds
of
the
air
,
to
spare
from
their
own
food
,
and
to
indanger
their
own
lives
,
for
the
feeding
and
defending
of
their
little
ones
,
but
only
the
force
of
love
?
11
This
extreme
love
was
the
cause
,
The
love
of
Christ
to
his
saints
:
and
of
his
saints
to
him
.
why
al
the
pains
and
afflictions
which
Christ
suffered
for
us
,
seemed
nothing
unto
him
.
And
this
love
also
was
the
cause
,
why
al
the
travels
and
torments
,
which
many
Christians
have
suffered
for
Christ
,
seemed
nothing
unto
them
.
Imprisonments
,
torments
,
losse
of
honor
,
goods
,
&
life
,
seemed
trifles
to
divers
servants
of
God
,
in
respect
of
this
burning
love
.
This
love
drove
many
virgins
,
and
tender
children
to
offer
themselves
,
in
time
of
persecution
,
for
the
love
of
him
which
in
the
cause
was
persecuted
.
This
love
caused
holie
Apollonia
of
Alexandria
,
Euseb.
li.
6.
cap.
34.
being
brought
to
the
fire
to
be
burned
for
Christ
,
to
slip
out
of
the
hands
of
such
as
led
hir
,
and
joifully
to
run
into
the
fire
of
hir selfe
.
This
love
mooved
Ignatius
,
Ierom
in
catalogo
.
the
ancient
martyr
to
say
(
being
condemned
to
beasts
,
and
fearing
least
they
would
refuse
his
bodie
,
as
they
had
done
of
divers
martyrs
before
)
that
he
would
not
permit
them
so
to
do
,
but
would
provoke
and
stir
them
to
come
upon
him
,
and
to
take
his
life
from
him
,
by
tearing
his
body
in
peeces
.
12
These
are
the
effects
then
of
fervent
love
,
which
maketh
even
the
things
that
are
most
difficult
and
dreadful
of
themselves
,
to
appeer
sweet
and
pleasant
:
et
sentit
quod
dico
:
in
Iohan.
Si
autem
frigido
loquor
,
nescit
quid
loquar
:
Give
me
a
man
that
is
in
love
with
God
,
&
he
feeleth
this
to
be
tru
,
which
I
say
:
but
if
I
talk
to
a
cold
Christian
,
he
understandeth
not
what
I
say
.
And
this
is
the
cause
,
why
Christ
talking
of
the
keeping
of
his
commandements
,
repeateth
so
often
this
word
love
,
as
the
surest
cause
of
keeping
the
same
:
for
want
wherof
in
the
world
,
the
world
keepeth
them
not
,
as
there
he
sheweth
.
If
you
love
me
,
keep
my
commandements
,
saith
he
.
And
again
.
He
that
hath
my
commandements
and
keepeth
them
he
is
he
,
that
loveth
me
.
Again
;
He
which
loveth
me
,
wil
keep
my
commandements
.
In
which
last
words
,
Mark
this
observation
.
is
to
be
noted
,
that
to
the
lover
he
saith
His
commandement
in
the
[
*
](A09069-e15290-b)
*
But
a
little
before
he
useth
the
plural
number
in
that
case
also
.
viz.
Ioh.
14.15
.
singular
number
,
That
love
is
the
fulnes
of
the
law
:
for
that
it
comprehendeth
al.
But
to
him
that
loveth
not
,
Christ
saith
his
commandements
in
the
plural
number
:
signifieng
therby
,
that
they
are
both
many
,
and
heavie
to
him
:
for
that
he
wanteth
love
,
which
should
make
them
easie
.
Which
Saint
Iohn
also
expresseth
,
when
he
saith
;
This
is
the
love
of
God
,
when
we
keep
his
commandements
,
and
his
commandements
are
not
heavie
.
That
is
,
they
are
not
heavy
to
him
which
hath
the
love
of
God
:
otherwise
no
marvel
though
they
be
most
heavie
.
For
that
every
thing
seemeth
heavie
,
which
we
do
against
our
liking
.
And
so
by
this
also
(
gentle
reader
)
thou
maist
gesse
,
whether
the
love
of
God
be
in
thee
,
or
no.
13
And
these
are
two
means
now
,
wherby
the
vertuous
life
of
good
men
is
made
easie
in
this
world
.
There
follow
divers
others
,
Peculiar
light
of
understanding
to
the
end
that
these
negligent
excusers
may
see
,
how
unjust
and
untru
this
excuse
of
theirs
is
,
concerning
the
pretended
hardnes
of
vertuous
living
:
which
in
very
deed
is
indued
with
infinite
privileges
of
comfort
,
above
the
life
of
wicked
men
,
even
in
this
world
.
And
the
next
after
the
former
,
is
a
certain
special
and
peculiar
light
of
understanding
,
pertaining
to
the
just
,
and
called
in
scripture
;
Notas
mihi
fecisti
vias
vitae
:
Thou
hast
made
the
wais
of
life
known
to
me
.
Also
when
he
said
of
himselfe
;
Super
senes
intellexi
:
I
have
understood
more
than
old
men
.
And
again
in
another
place
;
Incerta
&
occulta
sapientiae
tuae
manifestasti
mihi
:
Thou
hast
opened
to
me
the
unknown
and
hidden
secrets
of
thy
wisdome
.
This
is
that
light
wherwith
Saint
Iohn
saith
,
Blessed
are
the
unspotted
in
the
way
:
that
is
,
in
this
life
.
14
By
this
light
of
understanding
,
and
supernatural
knowledge
and
feeling
from
the
holie
Ghost
,
in
spiritual
things
,
the
vertuous
are
greatly
holpen
in
the
way
of
righteousnes
,
for
that
they
are
made
able
to
discern
for
their
own
direction
in
matters
that
occur
,
according
to
the
saieng
of
S.
Paul
;
Spiritualis
omnia
iudicat
:
A
spiritual
man
iudgeth
of
al
things
.
Animalis
autem
homo
non
percipit
quae
sunt
spiritus
Dei
:
But
the
carnal
man
conceiveth
not
the
things
which
appertain
to
the
spirit
of
God
.
Doth
not
this
greatly
discover
the
privilege
of
a
vertuous
life
?
The
joy
,
comfort
,
and
consolation
of
the
same
;
with
the
exceeding
great
miserie
of
the
contrarie
part
?
For
if
two
should
walk
togither
,
the
one
blind
,
and
the
other
of
perfect
sight
,
which
of
them
were
like
to
be
wearie
first
?
Whose
journey
were
like
to
be
more
painful
?
Doth
not
a
little
ground
,
wearie
out
a
blind
man
?
Consider
then
in
how
wearisom
darknes
the
wicked
do
walk
?
Consider
whether
they
be
blind
or
no.
We
have
groped
like
blind
men
after
the
wals
,
&
have
stumbled
at
midday
,
even
as
if
it
had
been
in
darknes
.
And
in
another
place
the
scripture
describeth
the
same
,
yet
more
effectuously
,
with
the
painfulnes
therof
,
even
from
the
mouths
of
the
wicked
themselves
,
in
these
words
;
The
light
of
iustice
hath
not
shined
unto
us
,
and
the
sun
of
understanding
hath
not
appeered
unto
our
eies
:
we
are
wearied
out
in
the
way
of
iniquitie
and
perdition
,
&c.
This
is
the
talk
of
sinners
in
hel
.
By
which
words
appeereth
,
not
only
that
wicked
men
do
live
in
great
darknes
;
but
also
that
this
darknes
is
most
painful
unto
them
:
and
consequently
that
the
contrarie
light
,
is
a
great
easement
to
the
way
of
the
vertuous
.
15
Another
principal
matter
,
Internal
consolation
.
which
maketh
the
way
of
vertu
easie
and
pleasant
to
them
that
walk
therin
,
is
a
certain
hidden
and
secret
consolation
,
which
GOD
powreth
into
the
harts
of
them
that
serve
him
.
I
cal
it
secret
;
for
that
it
is
known
,
but
of
such
only
as
have
felt
it
:
for
which
cause
,
Christ
himselfe
calleth
it
;
Hidden
manna
,
known
only
to
them
that
receive
it
.
And
the
prophet
saith
of
it
;
Great
is
the
multitude
of
thy
sweetnes
(
O
Lord
)
which
thou
hast
hidden
for
them
that
fear
thee
.
Thou
shalt
lay
aside
(
O
Lord
)
a
special
chosen
rain
or
dew
for
thine
inheritance
.
And
another
prophet
saith
in
the
person
of
God
,
talking
of
the
devout
soul
that
serveth
him
;
I
wil
lead
hir
aside
into
a
wildernes
;
and
there
I
wil
talk
unto
hir
〈◊〉
.
By
al
which
words
of
Wildernes
,
separating
,
choise
and
hidden
,
is
signified
,
that
this
is
a
secret
privilege
bestowed
only
upon
the
vertuous
,
and
that
the
carnal
harts
of
wicked
men
,
have
no
part
or
portion
therin
.
But
now
,
how
great
and
inestimable
the
sweetnes
of
this
heavenlie
consolation
is
,
no
tong
of
man
can
expresse
:
but
we
may
conjecture
by
these
words
of
David
,
who
,
talking
of
this
celestial
wine
,
attributeth
to
it
such
force
,
Torrens
voluptatis
,
that
sweet
stream
of
pleasure
,
as
the
prophet
calleth
it
,
A
similitude
.
are
content
to
let
you
see
and
handle
,
and
somtimes
also
to
tast
the
same
therby
to
induce
you
to
buy
:
so
God
almightie
,
The
voice
of
exultation
and
salvation
is
in
the
tabernacles
of
the
iust
.
And
again
;
Blessed
is
that
people
that
knoweth
iubilation
:
I
am
filled
with
consolation
,
I
overflow
or
exceedingly
abound
in
al
ioy
,
amidst
our
tribulations
.
What
can
be
more
effectually
said
or
alledged
,
to
proove
the
service
of
God
pleasant
,
than
this
?
Surely
(
good
reader
)
if
thou
haddest
tasted
once
,
but
one
drop
of
this
heavenly
joy
,
thou
wouldest
give
the
whole
world
to
have
another
of
the
same
,
or
at
the
leastwise
,
not
to
leese
that
one
again
.
The
way
to
come
to
spiritual
consolation
.
16
But
thou
wilt
ask
me
?
Why
thou
being
a
Christian
as
wel
as
other
,
hast
yet
never
tasted
of
this
consolation
?
To
which
I
answer
,
that
(
as
it
hath
been
shewed
before
)
this
is
not
meat
for
every
mouth
:
but
A
chosen
moisture
laid
aside
for
Gods
inheritance
only
.
This
is
wine
of
Gods
own
seller
,
laid
up
for
his
spouse
;
As
the
Canticle
declareth
.
That
is
,
for
the
devout
soul
dedicated
unto
Gods
service
.
This
is
a
teat
of
comfort
,
only
for
the
child
to
suk
,
and
fil
himselfe
withal
,
Beginners
cheefly
cherished
with
spiritual
consolation
.
than
he
did
the
elder
brother
,
which
had
served
him
of
long
time
.
And
the
causes
hereof
are
two
:
the
one
,
for
the
joy
of
the
new
gotten
servant
,
as
is
expressed
by
Saint
Luke
in
the
text
:
the
other
lest
he
finding
no
consolation
at
the
beginning
,
should
turn
bak
to
Egypt
again
:
as
God
by
a
figure
in
the
children
of
Israel
declareth
manifestly
in
these
words
;
When
Pharao
had
let
go
the
people
of
Israel
out
of
Egypt
;
God
brought
them
not
by
the
country
of
the
Philistines
,
which
was
the
neerest
way
,
thinking
with
himselfe
that
it
might
repent
them
if
they
should
see
wars
,
streightway
rise
against
them
,
and
so
should
return
into
Egypt
again
.
Vpon
which
two
causes
thou
maist
assure
thy selfe
of
singular
consolations
and
comforts
in
the
service
of
God
(
if
thou
wouldest
resolve
thy selfe
therunto
)
as
al
other
men
have
found
before
thee
:
and
by
reason
therof
have
prooved
the
way
not
hard
,
The
quiet
of
conscience
.
17
After
this
privilege
of
internal
consolation
insueth
another
,
making
the
service
of
God
pleasant
,
which
is
the
testimonie
of
a
good
conscience
,
wherof
Saint
Paul
made
so
great
account
,
as
he
called
it
His
glorie
.
And
the
holy
Ghost
saith
of
it
further
,
Secura
mens
quasi
iuge
convivium
:
A
secure
mind
,
or
a
good
conscience
is
a
perpetual
feast
.
Of
which
we
may
infer
,
that
the
vertuous
man
having
alwais
this
secure
mind
,
and
peace
of
conscience
,
liveth
alwais
in
festival
glory
,
and
glorious
feasting
.
And
how
then
,
is
this
life
hard
or
unpleasant
,
as
you
imagin
?
In
the
contrarie
side
,
the
wicked
man
having
his
conscience
vexed
with
the
privitie
of
sin
,
is
alwaies
tormented
within
it selfe
:
as
we
read
that
Cain
was
,
They
have
a
worm
which
gnaweth
their
conscience
within
.
The
reason
wherof
the
scripture
openeth
in
another
place
,
Al
wickednes
is
ful
of
fear
,
giving
testimony
of
damnation
against
it self
:
&
therfore
a
troubled
conscience
alway
suspecteth
cruel
maters
.
That
is
,
suspecteth
cruel
things
to
be
imminent
over
it selfe
,
as
it
maketh
account
to
have
deserved
.
But
yet
further
,
above
al
other
,
holie
Iob
most
lively
setteth
foorth
this
miserable
state
of
wicked
men
,
in
these
words
;
A
wicked
man
is
prooved
al
the
dais
of
his
life
,
though
the
time
be
uncertain
how
long
he
shal
play
the
tyrant
:
the
sound
of
terror
is
alwais
in
his
eares
,
The
trouble
of
an
evil
conscience
.
and
although
it
be
in
time
of
peace
,
yet
he
alway
suspecteth
some
treason
against
him
:
he
beleeveth
not
that
he
can
rise
again
from
darknes
,
to
light
:
expecting
on
everie
side
the
sword
to
come
upon
him
.
When
he
sitteth
down
to
eat
,
he
remembreth
that
the
day
of
darknes
is
readie
at
hand
for
him
:
tribulation
terrifieth
him
,
and
anguish
environeth
him
,
even
as
a
king
is
environed
with
soldiers
,
when
he
goeth
to
war
.
18
Is
not
this
a
marvelous
description
of
a
wicked
conscience
,
uttered
by
the
holie
Ghost
himselfe
?
What
can
be
imagined
more
miserable
than
this
man
,
which
hath
such
a
boucherie
,
and
slaughter
house
within
his
own
hart
?
What
feares
,
what
anguishes
are
heer
touched
?
S.
Chrysostom
discourseth
notably
upon
this
point
;
ad
Pop.
Antiocheman
.
Such
is
the
custom
of
sinners
(
saith
he
)
that
they
suspect
al
things
;
dowt
their
own
shadowes
;
they
are
afeard
at
every
little
noise
;
&
they
think
every
man
that
commeth
towards
them
,
to
come
against
them
.
If
men
talk
togither
,
they
think
they
speak
of
their
sins
.
Such
a
thing
sin
is
,
as
it
bewraieth
it self
,
though
no
man
accuse
it
:
it
condemneth
it
selfe
,
though
no
man
bear
witnes
against
it
:
it
maketh
alwais
the
sinner
fearful
,
as
justice
doth
the
contrarie
.
Heare
how
the
scripture
doth
describe
the
sinners
fear
,
&
the
just
mans
libertie
;
The
wicked
man
flieth
,
though
no
man
pursu
him
(
saith
the
scripture
.
)
Why
doth
he
flie
if
no
man
do
pursu
him
?
For
that
he
hath
within
his
conscience
an
accuser
pursuing
him
,
whom
alwais
he
carrieth
about
him
.
And
as
he
cannot
flie
from
himself
;
so
can
he
not
fly
from
his
accuser
within
his
conscience
:
but
whersoever
he
goeth
,
he
is
pursued
&
whipped
by
the
same
,
and
his
wound
incurable
.
But
the
just
man
is
nothing
so
;
The
iust
man
(
saith
Salomon
)
is
as
confident
as
a
lion
.
Hitherto
are
the
words
of
Saint
Chrysostom
.
The
hope
of
vertous
men
.
19
Wherby
,
as
also
by
the
scriptures
alledged
,
we
take
notice
yet
of
another
prerogative
of
vertuous
life
,
which
is
hope
or
confidence
,
the
greatest
treasure
,
the
richest
jewel
,
that
Christian
men
have
left
them
in
this
life
.
For
by
this
we
passe
through
al
afflictions
,
al
tribulations
,
We
do
glorie
in
our
tribulations
,
knowing
that
tribulation
worketh
patience
;
and
patience
,
proofe
;
and
proofe
,
hope
;
which
confoundeth
us
not
.
This
is
our
most
strong
and
mightie
comfort
,
this
is
our
sure
ankor
in
al
tempestuous
times
,
as
Saint
Paul
saith
;
We
have
a
most
strong
solace
(
saith
he
)
which
do
flie
unto
the
hope
proposed
,
to
lay
hands
on
the
same
;
which
hope
,
we
hold
as
a
sure
and
firm
armor
of
our
soul.
This
is
that
noble
Galea
salutis
,
My
trust
is
in
God
,
and
therfore
I
fear
not
what
flesh
can
do
unto
me
.
Nay
,
further
with
holie
Iob
amidst
al
his
miseries
,
he
saith
;
Si
occiderit
me
,
in
ipso
sperabo
:
If
God
should
kil
me
,
yet
would
I
trust
in
him
.
And
this
is
(
as
the
scripture
said
before
)
to
be
as
confident
as
a
lion
.
Whose
propertie
is
to
shew
most
courage
,
when
he
is
in
greatest
peril
,
and
neerest
his
death
.
20
But
now
as
the
holie
Ghost
saith
;
Non
sic
impij
,
non
sic
.
The
wicked
cannot
say
this
:
they
have
no
part
in
this
confidence
,
no
interest
in
this
consolation
;
Quia
spes
impiorum
peribit
.
Saith
the
scripture
;
The
hope
of
wicked
men
is
vain
,
and
shal
perish
.
And
again
;
Praestolatio
impiorum
furor
:
The
expectation
of
wicked
men
is
furie
.
And
yet
further
;
Spes
impiorum
abhominatio
animae
:
The
hope
of
wicked
men
is
abhomination
,
and
not
a
comfort
unto
their
soul.
And
the
reason
heerof
is
double
.
First
,
for
that
in
verie
deed
(
though
they
say
the
contrarie
in
words
)
wicked
men
do
not
put
their
hope
and
confidence
in
God
:
but
in
the
world
,
and
in
their
riches
;
in
their
strength
;
frinds
and
authority
;
and
finally
in
the
Deceaving
arm
of
man
.
Even
as
the
prophet
expresseth
in
their
person
,
We
have
put
a
lie
for
our
hope
.
That
is
,
we
have
put
our
hope
in
things
transitorie
,
which
have
deceived
us
;
&
this
is
yet
more
expressed
by
the
scripture
,
The
hope
of
wicked
men
is
as
chaf
,
which
the
wind
bloweth
away
,
and
as
a
bubble
of
water
which
a
storm
disperseth
:
&
as
a
smoke
,
which
the
wind
bloweth
abroad
:
and
as
the
remembrance
of
a
ghest
that
staieth
but
one
day
in
his
In.
By
al
which
metaphors
,
the
holie
Ghost
expresseth
unto
us
,
both
the
vanity
of
the
things
,
wherin
indeed
the
wicked
do
put
their
trust
,
and
how
the
same
faileth
them
after
a
little
time
,
upon
every
smal
occasion
of
adversitie
that
falleth
out
.
The
hope
of
wicked
men
shal
perish
.
Iob
saith
;
The
hope
of
hypocrites
shal
perish
.
Calling
wicked
men
hypocrites
,
for
that
they
say
,
they
put
their
hope
in
God
,
wheras
indeed
they
put
it
in
the
world
.
Which
thing
beside
scripture
,
is
evident
also
by
experience
.
For
with
whom
doth
the
wicked
man
consult
in
his
affairs
and
dowts
?
With
God
principally
,
or
with
the
world
?
Whom
doth
he
seeke
to
,
in
his
afflictions
?
Whom
doth
he
cal
upon
in
his
siknes
?
From
whom
hopeth
he
comfort
in
his
adversities
?
To
whom
yeeldeth
he
thanks
in
his
prosperities
?
When
a
worldly
man
taketh
in
hand
any
work
of
importance
,
doth
he
first
consult
with
God
about
the
event
therof
?
Doth
he
fal
down
of
his
knees
,
and
aske
his
aid
?
Doth
he
refer
it
wholy
and
principally
to
his
honor
?
If
he
do
not
:
how
can
he
hope
for
aid
therin
at
his
hands
?
How
can
he
repaire
to
him
for
assistance
,
in
the
dangers
and
lets
that
fal
out
about
the
same
?
How
can
he
have
any
confidence
in
him
,
which
hath
no
part
at
al
in
that
work
?
It
is
hypocrisie
then
(
as
Iob
truly
saith
)
for
this
man
to
affirm
that
his
confidence
is
in
God
:
wheras
indeed
,
it
is
in
the
world
;
it
is
in
Pharao
;
it
is
in
Egypt
;
it
is
in
the
arm
of
man
;
it
is
in
a
lie
.
He
buildeth
not
his
house
with
the
wise
man
,
upon
a
rok
:
but
with
the
foole
upon
the
sands
:
and
therfore
(
as
Christ
wel
assureth
him
;
)
When
the
rain
shal
come
,
(
which
shal
be
at
the
hour
of
death
)
then
shal
this
house
fal
,
and
the
fal
of
it
shal
be
great
.
Great
,
for
the
change
that
he
shal
see
:
great
,
for
the
great
horror
which
he
shal
conceive
:
great
,
for
the
great
miserie
which
he
shal
suffer
:
great
,
for
the
unspeakable
joies
of
heaven
lost
:
great
,
for
the
eternal
pains
of
hel
fallen
into
:
great
every
way
,
assure
thy selfe
(
deer
brother
)
or
else
the
mouth
of
God
would
never
have
used
this
word
great
,
and
this
is
sufficient
for
the
first
reason
,
why
the
hope
of
wicked
men
is
vain
:
for
that
indeed
they
put
it
not
in
God
,
but
in
the
world
.
Wicked
men
cannot
hope
in
God
.
22
The
second
reason
is
,
for
that
albeit
they
should
put
their
hope
in
God
(
yet
living
wickedly
)
it
is
vain
,
and
rather
to
be
called
presumption
than
hope
.
For
understanding
wherof
,
it
is
to
be
noted
;
that
as
there
are
two
kinds
of
faith
recounted
in
scripture
(
the
one
a
dead
faith
without
good
works
,
that
is
which
,
beleeveth
al
you
say
of
Christ
,
Brethren
,
if
our
hart
reprehend
us
not
,
then
have
we
confidence
with
God
.
That
is
,
if
our
hart
be
not
guiltie
of
wicked
life
.
And
the
words
immediately
folowing
do
more
expresse
the
same
,
which
are
these
;
Whensoever
we
aske
we
shal
receive
of
him
,
for
that
we
keep
his
commandements
,
&
do
those
things
which
are
pleasing
in
his
sight
.
The
same
confirmeth
Saint
Paul
,
when
he
saith
,
The
end
of
Gods
commandements
is
charity
from
a
pure
hart
,
and
a
good
conscience
.
Which
words
,
Saint
Austen
expounding
in
divers
words
,
and
in
divers
places
of
his
works
,
prooveth
at
large
,
that
without
a
good
conscience
,
there
is
no
tru
hope
that
can
be
conceaved
.
Saint
Austen
lib.
de
doct.
Chr.
cap.
37.
Saint
Paul
(
saith
he
)
addeth
(
from
a
good
conscience
)
Bicause
of
hope
:
for
he
which
hath
the
scruple
of
an
evil
conscience
,
despaireth
to
attain
that
which
he
beleeveth
.
And
again
;
Saint
Austen
in
prefat.
Psa.
31.
Every
mans
hope
is
in
his
own
conscience
,
according
as
he
feeleth
him selfe
to
love
God
.
And
again
,
in
another
book
,
the
apostle
putteth
a
good
conscience
for
hope
:
for
he
only
hopeth
which
hath
a
good
conscience
:
and
he
whom
the
guilt
of
an
evil
conscience
doth
prik
,
retireth
bak
from
hope
,
&
hopeth
nothing
but
his
own
damnation
.
I
might
heer
repeat
a
great
many
more
privileges
and
prerogatives
of
a
vertuous
life
,
which
make
the
same
easie
,
pleasant
,
and
comfortable
,
but
that
this
chapter
groweth
to
be
long
:
and
therfore
I
wil
only
touch
(
as
it
were
in
passing
by
)
two
or
three
of
the
other
points
of
the
most
principal
:
which
notwithstanding
would
require
large
discourses
to
declare
the
same
,
according
to
their
dignities
.
Libertie
of
the
soul.
And
the
first
is
the
inestimable
privilege
of
libertie
and
freedom
,
which
the
vertuous
do
enjoy
above
the
wicked
,
according
as
Christ
promiseth
in
these
words
.
If
you
abide
in
my
commandements
,
you
shal
be
my
schollers
indeed
,
and
you
shal
know
the
truth
,
and
the
truth
shal
set
your
free
.
Which
words
Saint
Paul
as
it
were
expounding
,
Where
the
spirit
of
the
Lord
is
,
there
is
freedome
.
And
this
freedome
is
ment
,
from
the
tyrannie
and
thraldome
of
our
corrupt
sensualitie
&
concupiscence
,
wherunto
the
wicked
are
so
in
thraldome
,
as
there
was
never
bondman
so
in
thraldome
to
a
most
cruel
and
mercilesse
tyrant
.
This
in
part
,
may
be
conceaved
by
this
one
example
.
If
a
man
had
maried
a
rich
,
An
example
to
expresse
the
bondage
of
wicked
men
to
their
sensualitie
.
beautiful
,
&
noble
gentlewoman
adorned
with
al
gifts
and
graces
,
which
may
be
devised
to
be
in
a
woman
:
and
yet
notwithstanding
,
should
be
so
sotted
and
intangled
with
the
love
of
some
soul
and
dishonest
begger
,
or
servile
maid
of
his
house
,
as
for
hir
sake
to
abandon
the
company
and
frindship
of
the
said
wife
:
to
spend
his
time
in
daliance
and
service
of
his
base
woman
:
to
run
,
to
go
,
to
stand
at
hir
appointment
:
to
put
al
his
living
and
revenues
into
hir
hands
,
for
hir
to
consume
and
spoil
at
hir
pleasure
:
to
denie
hir
nothing
,
but
to
wait
and
serve
hir
at
hir
bek
:
yea
,
and
to
compel
his
said
wife
to
do
the
same
:
would
you
not
think
this
mans
life
miserable
and
most
servile
?
And
yet
surely
,
the
servitude
wherof
we
talk
,
is
far
greater
,
and
more
intollerable
than
this
.
For
no
woman
or
other
creature
in
the
world
,
is
,
or
can
be
of
that
beautie
or
nobilitie
,
as
the
grace
of
Gods
spirit
is
,
to
whom
man
by
his
creation
was
espoused
,
which
notwithstanding
we
see
abandoned
,
contemned
,
and
rejected
by
him
,
for
the
love
of
sensualitie
hir
enimie
,
and
a
most
deformed
creature
in
respect
of
reason
:
in
whose
love
notwithstanding
,
or
rather
servitude
,
we
see
wicked
men
so
drowned
,
as
they
serve
hir
day
and
night
with
al
pains
,
perils
,
and
expenses
,
and
do
constrain
also
the
good
motions
of
Gods
spirit
to
give
place
at
every
bek
&
commandement
of
this
new
mistres
For
wherfore
do
they
labor
?
Wherfore
do
they
watch
?
Wherfore
do
they
heape
riches
togither
,
but
only
to
serve
their
sensualitie
,
and
hir
desires
?
Wherfore
do
they
beat
their
brains
,
but
only
to
satisfie
this
cruel
tyrant
and
hir
passions
?
23
And
if
you
wil
see
indeed
how
cruel
and
pittiful
this
servitude
is
:
The
miserie
of
a
man
ruled
by
sensualitie
.
consider
but
some
particular
examples
therof
.
Take
a
man
whom
she
overruleth
in
any
passion
:
as
for
example
,
in
the
lust
of
the
flesh
,
and
what
pains
taketh
he
for
hir
?
How
doth
he
labor
,
how
doth
he
sweat
in
this
servitude
?
How
mightie
&
strong
doth
he
feele
hir
tyrannie
?
Remember
the
strength
of
Samson
,
the
wisdome
of
Salomon
,
24
Neither
is
it
only
in
this
one
point
of
carnal
lust
,
but
in
al
other
,
wherin
a
man
is
in
servitude
to
this
tyrant
,
An
ambitious
man
.
and
hir
passions
.
Look
upon
an
ambitious
or
vain
glorious
man
:
see
how
he
serveth
this
mistresse
:
with
what
care
and
diligence
he
attendeth
hir
commandements
,
that
is
,
to
follow
after
a
little
wind
of
mens
mouthes
:
to
pursu
a
little
feather
flieng
before
him
in
the
air
:
you
shal
see
that
he
omitteth
no
one
thing
;
no
one
time
;
no
one
circumstance
for
gaining
therof
.
He
riseth
betime
;
goeth
late
to
bed
:
trotteth
by
day
;
studieth
by
night
:
heer
he
flattereth
;
there
he
dissembleth
:
heer
he
stowpeth
;
there
he
looketh
big
:
heer
he
maketh
frinds
;
there
he
preventeth
enimies
.
And
to
this
only
end
he
referreth
al
his
actions
,
and
applieth
al
his
other
matters
:
as
,
his
order
of
life
;
his
company
keping
;
his
sutes
of
apparel
;
his
house
;
his
table
;
his
horses
;
his
servants
;
his
talk
;
his
behavior
;
his
jests
;
his
looks
;
and
his
very
going
in
the
street
.
25
In
like
wise
he
that
serveth
his
ladie
in
passion
of
covetousnes
:
A
covetous
man
.
what
a
miserable
slaverie
doth
he
abide
?
His
hart
being
so
walled
in
prison
with
money
,
as
he
must
only
think
therof
,
talk
therof
,
dream
therof
,
and
imagin
only
new
wais
to
get
the
same
,
&
nothing
else
.
If
you
should
see
a
Christian
man
in
slavery
under
the
gret
Turk
,
tied
in
a
galley
by
the
leg
with
chains
there
to
serve
by
rowing
for
ever
:
you
could
not
but
take
compassion
of
his
case
.
And
what
then
shal
we
do
of
the
miserie
of
this
man
,
who
standeth
in
captivitie
to
a
more
base
creature
than
a
Turk
,
or
any
other
reasonable
creature
that
is
,
to
a
peece
of
mettal
,
in
whose
prison
he
lieth
bound
,
not
only
by
the
feete
,
in
such
sort
as
he
may
not
go
any
where
against
the
commoditie
and
commandement
of
the
same
:
but
also
by
the
hands
,
by
the
mouth
,
by
the
eies
,
by
the
eares
,
and
by
the
hart
,
so
as
he
may
neither
do
,
speak
,
see
,
hear
,
or
think
any
thing
,
but
the
service
of
the
same
?
Was
there
ever
servitude
so
great
as
this
?
Doth
not
Christ
say
truly
,
Qui
facit
peccatum
servus
est
peccati
:
He
that
doth
sin
,
is
a
slave
unto
sin
?
Doth
not
S.
Peter
say
wel
;
A
quo
quis
superatus
est
,
huius
&
servus
est
:
A
man
is
slaue
to
that
,
wherof
he
is
conquered
.
26
From
this
slaverie
then
are
the
vertuous
delivered
,
by
the
power
of
Christ
,
and
his
assistance
:
insomuch
,
as
they
rule
over
their
passions
in
sensualitie
,
and
are
not
ruled
therby
.
This
God
promised
by
the
prophet
Ezechiel
,
saieng
;
And
they
shal
know
,
that
I
am
their
Lord
,
when
I
shal
break
the
chains
of
their
yoke
,
and
shal
deliver
them
from
the
power
of
those
that
over-ruled
them
before
.
And
this
benefit
holie
David
acknowledged
in
himselfe
,
when
he
used
these
most
effectuous
words
to
God
;
O
Lord
,
I
am
thy
servant
,
I
am
thy
servant
,
and
the
child
of
thy
handmaid
:
thou
hast
broken
my
bonds
,
and
I
wil
sacrifice
to
thee
a
sacrifice
of
praise
.
This
benefit
also
acknowledgeth
Saint
Paul
,
when
he
saith
;
that
Our
oldman
was
crucified
,
to
the
end
the
bodie
of
sin
might
be
destroied
,
and
we
be
no
more
in
servitude
to
sin
:
understanding
by
the
old
man
,
and
the
bodie
of
sin
,
our
concupiscence
,
mortified
by
the
grace
of
Christ
in
the
children
of
God
.
Peace
of
mind
.
27
After
this
privilege
of
freedom
followeth
another
of
no
lesse
importance
than
this
,
and
that
is
,
a
certain
heavenly
peace
,
and
tranquillitie
of
mind
,
according
to
the
saieng
of
the
prophet
;
Factus
est
in
pace
locus
eius
:
His
place
is
made
in
peace
.
Pax
multa
diligentibus
legem
tuam
:
There
is
great
peace
to
them
which
love
thy
law
.
And
on
the
contrarie
side
,
the
prophet
Esay
repeateth
this
sentence
often
from
God
;
Non
est
pax
impijs
dicit
Dominus
:
The
Lord
saith
;
There
is
no
peace
unto
the
wicked
.
And
another
prophet
saith
of
the
same
men
;
Contrition
and
infelicitie
is
in
their
wais
,
and
they
have
not
known
the
way
of
peace
.
The
reason
of
this
difference
hath
been
declared
before
in
that
,
which
I
have
noted
of
the
diversitie
,
of
good
and
evil
men
touching
their
passions
.
For
the
vertuous
,
having
now
(
by
the
aid
of
Christ
his
grace
)
subdued
the
greatest
force
of
their
said
passions
,
do
passe
on
their
life
most
sweetly
and
calmly
,
under
the
guide
of
his
spirit
,
without
any
perturbations
that
much
troble
them
,
in
the
greatest
occurrents
of
this
life
.
But
the
wicked
men
,
Two
causes
of
disquietnes
in
wicked
men
.
being
many
and
almost
infinit
in
number
,
do
lust
after
infinit
things
,
and
are
never
satisfied
,
but
are
like
those
blood-suckers
which
the
wise
man
speaketh
of
,
that
cry
alwais
Give
,
give
,
and
never
ho.
As
for
example
:
28
Another
cause
of
vexation
is
,
for
that
these
passions
of
disordinate
concupiscence
,
be
oftentimes
on
contrary
to
the
other
,
&
do
demand
contrary
things
,
representing
most
lively
the
confusion
of
Babel
:
Vidi
iniquitatem
,
&
contradictionem
in
civitate
:
I
have
seen
iniquitie
,
and
contradiction
in
the
selfesame
citie
.
Iniquitie
,
for
that
al
the
demands
of
these
passions
are
most
unjust
,
in
that
they
are
against
the
word
of
God
.
Contradiction
,
for
that
one
crieth
against
the
other
in
their
demands
.
From
al
which
miseries
God
hath
delivered
the
just
,
by
giving
them
his
Peace
,
which
passeth
al
understanding
,
as
the
apostle
saith
,
29
And
these
many
causes
may
be
alledged
now
(
besides
many
others
,
which
I
passe
over
)
to
justifie
Christs
words
,
that
his
yoke
is
sweet
and
easie
:
to
wit
,
the
assistance
of
grace
;
the
love
of
God
;
the
light
of
understanding
from
the
holie
Ghost
;
the
internal
consolation
of
the
mind
;
the
quiet
of
conscience
;
the
confidence
therof
proceeding
;
the
libertie
of
soul
and
bodie
;
with
the
sweet
rest
of
our
spirits
,
both
towards
God
,
towards
our
neighbour
,
and
towards
our selves
.
By
al
which
means
,
helps
,
privileges
,
and
singular
benefits
,
the
vertuous
are
assisted
above
the
wicked
,
as
hath
been
shewed
:
and
their
way
made
easie
,
light
,
and
pleasant
.
To
which
also
we
may
ad
as
the
last
,
but
not
the
least
comfort
,
Expectation
of
reward
.
the
expectation
of
reward
:
that
is
,
of
eternal
glorie
and
felicitie
to
the
vertuous
;
and
everlasting
damnation
unto
the
wicked
.
O
how
great
a
matter
is
this
,
to
comfort
the
one
,
if
their
life
were
painful
in
godlines
:
and
to
afflict
the
other
,
amidst
al
their
great
pleasure
of
sin
!
The
laborer
,
when
he
thinketh
on
his
good
pay
at
night
,
An
example
.
is
incouraged
to
go
thorough
,
though
it
be
painful
to
him
.
Two
that
should
passe
togither
towards
their
country
,
the
one
to
receive
honor
for
the
good
service
done
abroad
;
the
other
as
prisoner
to
be
arraigned
of
treasons
,
committed
in
forrain
dominions
against
his
soveraign
,
could
not
be
like
merrie
in
their
In
upon
the
way
,
as
it
seemeth
to
me
:
and
though
he
that
stood
in
danger
,
should
sing
,
or
make
shew
of
courage
and
innocencie
,
and
set
a
good
face
upon
the
matter
:
yet
the
other
might
wel
think
,
that
his
hart
had
many
a
cold
pul
within
him
:
as
no
dowt
but
al
wicked
men
have
,
when
they
think
with
themselves
of
the
life
to
come
.
If
Ioseph
&
Pharaos
baker
had
known
both
their
distinct
lots
in
prison
(
to
wit
,
The
wicked
man
being
dead
,
there
remaineth
no
more
hope
unto
him
.
30
Wel
then
(
deer
brethren
)
if
al
these
things
be
so
,
what
should
stay
thee
now
at
length
to
make
this
resolution
,
which
I
exhort
thee
unto
?
Wilt
thou
yet
say
(
notwithstanding
al
this
)
that
the
matter
is
hard
,
and
the
way
unpleasant
?
Or
wilt
thou
beleeve
others
that
tel
thee
so
,
though
they
know
lesse
of
the
matter
than
thy selfe
?
Beleeve
rather
the
[
a
](A09069-e17580-b)
a
Mat.
11.
word
and
promise
of
Christ
,
which
assureth
thee
the
contrary
:
beleeve
the
reasons
before
alledged
,
which
do
proove
it
evidently
:
beleeve
the
testimony
of
them
which
have
experienced
it
in
themselves
(
as
of
king
David
,
Saint
Paul
,
and
Saint
Iohn
the
Evangelist
,
whose
testimonies
I
have
alledged
before
of
their
own
proofe
)
beleeve
many
hundreds
,
which
by
the
grace
of
God
,
are
converted
daily
in
Christendome
from
vicious
life
,
to
the
tru
service
of
God
:
al
which
do
protest
themselves
to
have
found
more
,
than
I
have
said
,
or
can
say
in
this
matter
.
31
And
for
that
thou
maist
replie
heer
,
&
say
,
that
such
men
are
not
[
*
](A09069-e17600-b)
*
The
soundlier
that
the
Gospel
is
any
where
received
,
the
mo
examples
of
sound
conuersion
are
there
to
be
found
:
and
yet
on
the
other
side
,
it
is
not
to
be
denied
,
but
that
a
kind
of
remorse
and
sorrowing
(
especially
for
the
external
,
or
grosser
offences
)
is
oft
to
be
found
,
not
only
among
counterfet
Christians
but
among
the
heathen
also
.
where
thou
art
,
to
give
this
testimony
of
their
experience
:
I
can
,
&
do
assure
thee
,
upon
my
conscience
before
God
,
that
I
have
talked
with
no
smal
number
of
such
my selfe
,
to
my
singular
comfort
,
in
beholding
the
strong
hand
,
and
exceeding
bountifulnes
of
Gods
sweetnes
towards
them
in
this
case
.
Oh
(
deer
brother
)
no
toong
can
expresse
,
what
I
have
seen
heerin
:
and
yet
saw
I
not
the
least
part
of
that
which
they
felt
.
But
yet
this
may
I
say
,
that
those
which
are
known
to
be
skilful
,
and
to
deal
so
sincerely
withal
,
that
others
disburden
their
consciences
unto
them
for
their
comfort
or
counsel
,
are
some
part
of
those
,
That
they
work
in
multitudes
of
waters
,
and
do
see
the
marvels
of
God
in
the
depth
.
In
the
depth
(
I
say
)
of
mens
consciences
,
uttered
with
infinite
multitudes
of
teares
,
when
God
toucheth
the
same
,
with
his
holie
grace
.
Beleeve
me
(
good
reader
)
for
I
speak
in
truth
before
our
Lord
Iesus
,
I
have
seen
so
great
and
exceeding
consolations
,
in
divers
great
sinners
after
their
conversion
,
as
no
hart
can
almost
conceave
:
and
the
harts
which
received
them
,
were
hardly
able
to
contein
the
same
:
so
abundantly
stilled
down
the
heavenly
dew
,
from
the
most
liberal
and
bountiful
hand
of
God
.
And
that
this
may
not
seeme
strange
unto
thee
,
thou
must
know
,
that
it
is
recorded
of
one
holie
man
called
Effrem
,
that
he
had
so
mervelous
great
consolations
after
his
conversion
,
as
he
was
often
constrained
to
cry
out
to
God
;
O
Lord
retire
thy
hand
from
me
a
little
,
for
that
my
hart
is
not
able
to
receive
so
extreme
joy
.
Gosr.
in
vita
Bern.
And
the
like
is
written
of
Saint
Barnard
:
who
for
a
certein
time
after
his
conversion
from
the
world
,
remained
as
it
were
deprived
of
his
senses
by
the
excessive
consolations
he
had
from
God
.
32
But
yet
if
al
this
cannot
moove
thee
,
but
thou
wilt
stil
remain
in
thy
distrust
,
hear
the
testimonie
of
one
,
whom
I
am
sure
thou
wilt
not
discredit
,
especially
speaking
of
his
own
experience
in
himselfe
.
And
this
is
the
holie
martyr
&
doctor
Saint
Cyprian
,
Lib.
ep.
1.
who
writing
of
the
very
same
matter
to
a
secret
frind
of
his
,
called
Donatus
,
confesseth
,
that
he
was
before
his
conversion
of
the
same
opinion
that
thou
art
of
:
to
wit
,
that
it
was
impossible
for
him
to
change
his
manners
,
and
to
find
such
comfort
in
a
vertuous
life
as
after
he
did
:
being
accustomed
before
to
al
kind
of
loose
behavior
.
Therefore
he
beginneth
his
narration
to
his
frind
in
this
sort
;
Accipe
quod
sentitur
antequam
discitur
.
Take
that
which
is
felt
,
before
it
be
learned
:
and
so
followeth
on
with
a
large
discourse
,
shewing
that
he
prooved
now
by
experience
,
which
he
could
never
beleeve
before
his
conversion
,
though
God
had
promised
the
same
.
conf.
cap.
12.
The
like
writeth
Saint
Austen
of
himselfe
in
his
books
of
confession
:
shewing
that
his
passions
would
needs
persuade
him
before
his
conversion
,
that
he
should
never
be
able
to
abide
the
austeritie
of
a
vertuous
life
,
especially
touching
the
sins
of
the
flesh
(
wherin
he
had
lived
wantonly
,
until
that
time
)
it
seemed
impossible
that
he
could
ever
abandon
the
same
,
and
live
chastly
:
which
notwithstanding
he
felt
easie
,
pleasant
,
O
Lord
,
who
is
like
unto
thee
?
Thou
hast
broken
my
chains
and
I
wil
sacrifice
to
thee
a
sacrifice
of
thankesgiving
.
These
chains
were
the
chains
of
concupiscence
,
wherby
he
stood
bounden
in
captivitie
before
his
conversion
,
as
he
there
confesseth
:
but
presently
therupon
he
was
delivered
from
the
same
,
by
the
help
of
Gods
most
holie
grace
.
33
My
counsel
should
be
therfore
(
gentle
reader
)
that
seeing
thou
hast
so
many
testimonies
,
examples
,
reasons
,
and
promises
of
this
matter
,
thou
shouldest
at
least
proove
once
by
thine
own
experience
,
whether
this
thing
be
tru
or
no
:
especially
seeing
it
is
a
matter
of
so
great
importance
,
and
so
worthy
thy
trial
:
that
is
,
concerning
so
neer
thy
eternal
salvation
as
it
doth
.
If
a
mean
fellow
should
come
unto
thee
,
and
offer
,
for
hazarding
of
one
crown
of
gold
,
to
make
thee
a
thousand
by
Alchimie
,
though
thou
shouldest
suspect
him
for
a
cousoner
:
yet
the
hope
of
gain
being
so
great
,
and
the
adventure
of
so
smal
losse
;
thou
wouldest
go
nigh
for
once
to
proove
the
matter
.
And
how
much
more
shouldest
thou
do
it
in
this
case
,
where
by
proofe
thou
canst
leese
nothing
:
and
if
thou
speed
wel
,
thou
maist
gain
as
much
as
the
everlasting
joy
of
heaven
is
woorth
.
34
But
yet
heer
by
the
way
,
I
may
not
let
passe
to
admonish
thee
of
one
thing
,
which
the
ancient
fathers
and
saints
of
God
that
have
passed
over
this
river
before
thee
(
I
mean
the
river
dividing
between
Gods
service
and
the
world
)
do
affirm
of
their
own
experience
:
Resistance
at
the
beginning
.
and
that
is
,
that
assoone
as
thou
takest
this
work
or
resolution
in
hand
,
thou
must
expect
assaults
,
combats
,
and
open
war
within
thy selfe
,
as
Saint
Cyprian
,
Saint
Austen
,
Saint
Gregory
,
Cyp.
li.
1.
ca.
1
Aug.
lib.
1.
doct.
c.
23.
Greg.
l.
Mor.
4.
c.
24.
li.
30.
cap.
18.
Bar.
in
.
ps.
90
Cir.
li.
de
ora
.
Or.
hom.
3.
in
Ex.
&
Leu.
&
11.
Iosue
.
Hi.
in
ps.
.
118
and
Saint
Barnard
do
affirm
,
and
upon
their
own
proofe
.
This
do
Cyril
,
and
Origin
shew
in
divers
places
at
large
.
This
doth
saint
Hilary
proove
by
reasons
&
examples
.
This
doth
the
wise
man
forewarn
thee
of
,
willing
thee
;
When
thou
art
to
come
to
the
service
of
God
,
to
prepare
thy
mind
unto
temptation
.
And
the
reason
of
this
is
,
for
that
the
devil
possessing
quietly
thy
soul
before
,
lay
stil
,
and
sought
only
means
to
content
the
same
,
[
*
](A09069-e18000-b)
*
He
was
very
greevous
unto
him
before
:
but
he
did
not
follow
after
him
in
hostile
maner
til
he
departed
from
him
.
never
persecused
his
son
in
law
Iacob
,
until
he
would
depart
from
him
.
And
yet
more
was
this
expressed
in
the
doings
of
Pharao
,
who
after
once
he
perceaved
that
the
people
of
Israel
ment
to
depart
from
his
kingdome
,
never
ceased
greevously
to
afflict
them
(
as
Moises
testifieth
)
until
God
utterly
delivered
them
out
of
his
hands
,
with
the
ruin
and
destruction
of
al
Egypt
their
enimies
.
The
conversion
of
S.
Aust.
have
expounded
to
be
a
plain
figure
of
the
deliverie
of
souls
from
the
tyranny
of
the
devil
.
35
And
now
,
if
thou
wouldest
have
a
lively
example
of
al
this
that
I
have
said
before
,
I
could
alledge
thee
many
:
but
for
brevitie
sake
,
one
only
of
Saint
Austens
conversion
shal
suffice
,
testified
by
himself
in
his
books
of
confession
.
It
is
a
mavelous
example
,
and
containeth
many
[
*
](A09069-e18060-b)
*
Yet
some
points
of
the
storie
at
large
are
such
,
as
that
a
man
may
aswel
dowt
the
readines
of
satan
to
illude
&
deceive
:
as
behold
to
our
confort
the
goodnes
of
God
in
his
conversion
.
notable
and
comfortable
points
.
And
surely
whosoever
shal
but
read
the
whole
at
large
,
especially
in
his
sixt
,
seventh
,
&
eight
books
of
his
confessions
,
shal
greatly
be
mooved
and
instructed
therby
.
And
I
beseech
the
reader
that
understandeth
the
Latin
toong
,
to
view
over
,
at
least
but
certein
chapters
of
the
eight
book
,
where
this
Saints
final
conversion
(
after
infinite
combats
)
is
recounted
.
It
were
too
long
to
repeat
heer
,
though
indeed
it
be
such
matter
as
no
man
need
to
be
wearie
to
hear
it
.
There
he
sheweth
how
he
was
tossed
and
troubled
in
this
conflict
between
the
flesh
and
the
spirit
,
between
God
drawing
on
the
one
side
,
and
the
world
,
the
flesh
,
&
the
divel
,
confes
.
cap.
1.
&
2.
holding
bak
on
the
other
part
.
He
went
to
Simplicianus
a
learned
old
man
,
&
devout
Christian
:
he
went
to
S.
Ambrose
,
bishop
of
Millan
:
&
after
his
conference
with
them
,
he
was
more
trobled
than
before
.
He
consulted
with
his
companions
,
Nebridius
,
&
Alipius
:
but
al
would
not
ease
him
.
Til
at
the
length
a
Christian
courtier
&
captain
,
named
Pontition
,
had
by
occasion
told
him
and
Alipius
of
the
vertuous
life
that
Saint
Anthonie
led
,
who
a
little
before
had
professed
[
*
](A09069-e18120-b)
*
This
kind
of
monastical
or
private
life
was
very
ancient
,
&
such
as
the
time
and
estate
of
the
church
▪
required
then
:
but
that
which
after
in
place
therof
sprang
up
among
us
,
was
of
later
time
,
and
being
at
the
first
far
unlike
to
the
other
,
the
longer
it
stood
did
notwithstanding
stil
degenerate
more
&
more
til
at
the
length
it
grew
intollerable
.
a
private
&
a
solitarie
life
in
Egypt
:
as
also
others
(
he
then
heard
)
did
even
in
Millan
it selfe
,
where
then
he
was
.
Which
when
he
had
heard
,
then
with-drawing
himselfe
aside
,
he
had
a
most
terrible
combat
with
himselfe
.
Wherof
he
writeth
thus
;
What
did
I
not
say
against
my selfe
in
this
conflict
?
How
did
I
beat
and
whip
mine
own
soul
,
Mark
this
gentle
reader
.
&
à
momento
isto
non
erimus
tecum
ultra
in
aeternum
,
&c.
What
,
wilt
thou
depart
from
us
?
And
shal
we
be
with
thee
no
more
for
ever
,
after
this
moment
?
Shal
it
not
be
lawful
for
thee
to
do
this
or
that
,
no
more
heerafter
?
And
then
(
saith
Saint
Austen
)
O
Lord
,
turn
from
the
mind
of
thy
servant
,
to
think
of
that
,
which
they
objected
to
my
soul.
What
filth
,
what
shameful
pleasures
did
they
lay
before
mine
eies
.
36
I
did
talk
this
to
GOD
,
and
did
weep
most
bitterly
,
with
a
deep
contrition
of
my
hart
:
and
behold
,
I
heard
a
voice
,
S.
Austens
final
conversion
,
by
a
voice
from
heaven
.
as
if
it
had
been
of
a
boy
or
maid
singing
from
som
house
by
,
and
often
repeating
;
Take
up
and
read
,
take
up
and
read
.
And
straightway
I
changed
my
countenance
,
and
began
to
think
most
earnestly
with
my selfe
,
whether
children
were
woont
to
sing
any
such
thing
,
in
any
kind
of
game
that
they
used
:
but
I
never
remember
,
that
I
had
heard
any
such
thing
before
.
Wherfore
repressing
the
force
of
my
tears
:
I
rose
,
interpreting
no
other
thing
,
but
that
this
voice
came
from
heaven
,
to
bid
me
open
the
book
that
I
had
with
me
(
which
was
Saint
Pauls
epistles
)
and
to
read
the
first
chapter
that
I
should
find
.
S.
Anthonies
conversion
.
Athanasius
in
vita
Anthonij
.
For
I
had
heard
afore
of
Saint
Anthonie
,
how
he
was
admonished
to
his
conversion
,
by
hearing
a
sentence
of
the
Gospel
,
which
was
read
,
when
he
by
occasion
came
into
the
church
:
Go
,
and
sel
al
thou
hast
,
and
give
to
the
poore
:
and
thou
shalt
have
a
treasure
in
heaven
:
and
come
,
and
follow
me
.
Which
saieng
Saint
Anthonie
taking
as
spoken
to
him
in
particular
;
was
presently
converted
to
[
*
](A09069-e18380-b)
*
In
such
things
as
are
peculiar
or
proper
to
som
(
as
this
was
)
there
can
be
no
general
rule
drawn
unto
others
,
that
can
stand
by
undowted
warrant
,
without
some
special
calling
besides
:
and
so
may
it
wel
be
dowted
,
whether
S.
Anthonie
had
on
that
place
sufficient
ground-work
of
those
his
doings
,
unlesse
he
had
som
special
motion
besides
.
It
was
otherwise
with
Saint
Augustine
,
whose
conversion
was
not
,
but
to
such
things
as
we
are
al
bounden
unto
,
and
upon
such
a
place
as
speaketh
to
al.
thee
(
O
Lord.
)
Wherfore
I
went
in
haste
to
the
place
where
Alipius
sate
,
for
that
I
had
left
my
booke
there
when
I
departed
:
I
snatched
it
up
,
and
opened
it
,
and
read
in
silence
the
first
chapter
that
offered
it selfe
unto
mine
eies
:
and
therin
were
these
words
;
Not
in
banketings
,
or
in
dronkennes
:
not
in
wantonnes
,
and
chamber
works
:
not
in
contention
and
emulation
:
but
do
you
put
on
the
Lord
Iesus
Christ
:
and
do
you
not
perform
the
providence
of
the
flesh
in
concupiscence
.
Further
than
this
sentence
I
would
not
read
,
neither
was
it
needful
.
For
presently
with
the
end
of
this
sentence
,
as
if
the
light
of
securitie
had
been
powred
into
my
hart
,
al
the
darknes
of
my
dowtfulnes
fled
away
.
Wherupon
putting
in
my
finger
,
or
som
other
signe
(
which
now
I
remember
not
)
upon
the
place
,
I
closed
the
book
,
and
with
a
quiet
countenance
opened
the
whole
matter
to
Alipius
.
And
he
by
this
means
uttered
also
that
which
now
wrought
in
him
(
which
I
before
knew
not
)
he
desired
that
he
might
see
what
I
had
read
:
and
I
shewed
him
.
He
marked
it
al
,
and
went
further
also
than
I
had
red
.
For
it
followeth
in
Saint
Paul
(
which
I
knew
not
;
Take
unto
you
him
that
is
yet
weak
in
faith
.
Which
Alipius
applied
unto
himselfe
,
and
opened
his
whole
state
of
dowtfulnes
unto
me
.
But
by
this
admonition
of
Saint
Paul
,
he
was
established
,
and
was
joined
to
me
in
my
good
purpose
:
but
yet
calmly
,
and
without
any
troublesom
cunctation
according
to
his
nature
and
maners
,
wherby
he
differed
alwais
greatly
from
me
,
in
the
better
part
.
37
After
this
we
went
to
my
mother
:
Hir
name
was
Monica
:
a
very
holy
woman
as
he
sheweth
.
li.
9.
ca.
9.10.11.12.13
.
we
tel
hir
the
matter
:
she
rejoiceth
:
we
recite
unto
hir
the
order
of
the
thing
:
she
exulteth
and
triumpheth
,
and
blessed
thee
(
O
Lord
,
which
art
more
strong
and
liberal
,
than
we
can
aske
or
understand
)
for
that
she
saw
now
much
more
granted
to
hir
from
thee
,
touching
me
,
than
she
was
woont
to
aske
with
hir
pittiful
and
lamentable
sighs
.
For
thou
hadst
so
converted
me
now
to
thee
,
that
I
neither
sought
for
wife
,
nor
any
other
hope
at
al
of
this
world
:
living
and
abiding
in
that
[
*
](A09069-e18480-b)
*
Which
was
but
a
more
careful
endevor
in
the
way
of
godlines
,
such
as
was
not
used
of
the
common
sort
.
And
so
is
this
example
of
his
,
no
patronage
to
any
of
our
latter
monasteries
or
rules
,
that
were
laden
with
loosenes
and
superstition
:
which
notwithstanding
som
would
gladly
defend
by
this
rule
of
his
.
rule
of
faith
,
in
which
thou
didst
reveal
me
unto
hir
so
manie
yeers
before
.
And
so
thou
didst
turn
hir
sorrow
now
into
more
abundant
joy
than
she
could
wish
:
and
into
much
more
deer
and
chaste
joy
,
than
she
could
require
by
my
children
hir
nephewes
,
if
I
had
taken
wife
.
O
Lord
,
I
am
thy
servant
,
I
am
now
thy
servant
,
and
child
of
thy
handmaid
,
thou
hast
broken
my
chains
,
and
I
wil
sacrifice
to
thee
therfore
a
sacrifice
of
praise
.
I
am
thy
salvation
.
Hitherto
are
Saint
Austens
words
.
Annotations
upon
this
conversion
.
38
In
this
marvelous
example
of
this
famous
mans
conversion
,
there
be
divers
things
to
be
noted
,
both
for
our
comfort
,
and
also
for
our
instruction
.
First
is
to
be
noted
the
great
conflict
he
had
with
his
ghostly
enimie
before
he
could
get
out
of
his
possession
and
dominion
.
Which
was
so
much
the
more
(
no
dowt
)
for
that
he
was
to
be
so
great
a
piller
afterward
in
Gods
church
.
And
we
see
,
Alipius
found
not
so
great
resistance
:
for
the
enimie
saw
there
was
much
lesse
in
him
,
to
hurt
his
kingdome
than
in
Austen
.
Which
ought
greatly
to
animate
them
,
that
feele
great
resistance
,
Those
that
are
to
be
best
men
,
have
greatest
conflict
in
their
conversion
.
and
strong
temptations
against
their
vocation
:
assuring
themselves
,
that
this
is
a
sign
of
grace
and
favor
,
if
they
manfully
go
thorough
.
So
was
Saint
Paul
called
(
as
we
read
)
most
violently
being
striken
down
to
the
ground
,
39
Secondly
it
is
to
be
noted
,
that
although
this
man
had
most
strong
passions
before
his
conversion
,
&
that
in
the
greatest
,
and
most
incurable
diseases
,
which
commonly
afflict
worldly
men
:
as
in
ambition
,
covetousnes
,
&
sins
of
the
flesh
,
as
himselfe
before
confesseth
:
[
*
](A09069-e18690-b)
*
When
the
people
of
God
did
sing
their
psalms
of
thanksgiving
and
praises
to
God
.
thy
hymns
and
canticles
,
being
vehemently
stirred
up
with
the
voices
of
thy
church
singing
most
sweetly
?
Those
voices
did
run
into
mine
eares
,
and
thy
truth
did
melt
into
mine
hart
,
and
thence
did
boil
out
an
affection
of
pietie
,
and
made
tears
to
run
from
me
,
and
I
was
in
most
happie
state
with
them
.
S.
Austens
diligence
in
trieng
out
his
vocation
.
40
Fourthly
is
to
be
noted
for
our
instruction
and
imitation
,
the
behavior
of
this
man
about
his
vocation
.
First
in
searching
and
trieng
out
the
same
by
his
repair
to
Saint
Ambrose
,
Simplicianus
,
and
others
:
by
reading
the
word
of
God
,
frequenting
of
good
companie
,
and
the
like
:
which
thou
oughtest
also
(
good
reader
)
to
do
,
when
thou
feelest
thy selfe
inwardly
mooved
:
and
not
●olie
dead
as
many
are
woont
,
resisting
openly
the
holie
Ghost
,
with
al
good
motions
,
and
not
so
much
as
once
to
give
eare
to
the
knocking
of
Christ
,
at
the
doore
of
their
consciences
.
Moreover
,
Saint
Austen
as
we
see
,
refused
not
the
means
to
know
his
vocation
,
41
And
heer
by
this
occasion
,
Violence
to
be
used
at
the
beginning
of
our
conversion
.
I
may
not
let
passe
to
advertise
thee
good
reader
,
and
also
by
Saint
Austens
example
to
forewarn
thee
,
that
whosoever
meaneth
to
make
this
resolution
thoroughly
,
must
use
some
violence
at
the
beginning
.
For
as
fire
if
you
rush
in
upon
it
with
force
,
is
easilie
put
out
;
but
if
you
deal
softlie
,
putting
in
one
hand
after
another
,
you
may
rather
hurt
your selfe
than
extinguish
the
same
:
so
is
it
with
our
passions
,
who
require
manhood
and
courage
for
a
time
at
the
beginning
,
which
whosoever
shal
use
,
togither
with
the
other
means
therunto
appertaining
,
he
shal
most
certeinlie
find
that
thing
easie
,
which
now
he
thinketh
heavie
,
and
that
most
sweet
,
which
now
he
esteemeth
so
unsaverie
.
For
proofe
wherof
,
as
also
for
conclusion
of
this
chapter
,
I
wil
alledge
a
short
discourse
out
of
Barnard
:
who
after
his
fashion
prooveth
the
same
fitly
out
of
the
scriptures
.
Christ
saith
unto
us
;
Take
my
yoke
,
you
shal
find
rest
.
[
*
](A09069-e18840-b)
*
The
place
being
better
considered
,
it
doth
not
appeere
that
David
so
said
.
Nevertheles
,
that
which
Barnard
doth
gather
out
of
it
doth
stand
very
wel
with
those
words
of
Christ
that
therwithal
he
allegeth
of
the
light
burden
&
easie
yoke
.
said
in
his
psalm
;
Doth
the
seat
of
iniquitie
cleave
to
thee
(
O
Lord
)
which
feignest
a
labor
in
thy
commandements
?
Is
not
this
a
feigned
labor
(
deer
brethren
)
in
a
commandement
?
I
mean
,
a
light
burden
,
an
easie
yoke
,
an
annointed
crosse
.
So
in
old
time
he
said
to
Abraham
;
Take
thy
son
Isaac
whom
thou
lovest
,
and
offer
him
unto
me
a
sacrifice
.
This
was
a
feigned
labor
in
a
commandement
:
for
Isaac
being
offered
he
was
not
killed
,
but
sanctified
therby
.
Thou
therfore
,
if
thou
hear
the
voice
of
God
within
thy
hart
,
willing
thee
to
offer
up
Isaac
(
which
signifieth
joy
or
laughter
)
fear
not
to
obey
it
faithfullie
and
constantly
:
whatsoever
thy
corrupt
affection
judgeth
of
the
matter
,
be
thou
secure
.
Not
Isaac
,
but
the
ram
shal
die
for
it
:
thy
joy
shal
not
perish
,
but
thy
stubburnes
only
,
whose
horns
are
intangled
with
thorns
,
and
cannot
be
in
thee
without
the
prickings
of
anxietie
.
Thy
Lord
doth
but
tempt
thee
as
he
did
Abraham
,
CHAP.
II.
Of
the
second
impediment
,
which
is
persecution
,
affliction
,
and
tribulation
,
wherby
many
men
are
kept
from
the
service
of
God
.
MAnie
there
are
in
the
world
abroad
,
who
either
upon
these
considerations
before
laid
down
:
or
for
that
,
they
see
some
good
men
to
live
as
merilie
as
themselves
,
are
content
to
yeeld
thus
much
,
that
in
verie
deed
they
esteem
vertuous
life
to
be
pleasant
inough
,
to
such
as
are
once
entered
in
therunto
:
and
that
in
good
sooth
,
for
their
own
parts
,
they
could
be
content
to
follow
the
same
,
if
they
might
do
it
with
quiet
and
peace
of
al
hands
.
But
to
request
them
unto
it
in
such
time
or
place
,
or
with
such
order
and
circumstances
,
as
tribulation
,
affliction
,
or
persecution
may
fal
upon
them
,
for
the
same
:
they
think
it
a
matter
unreasonable
,
to
be
demanded
,
and
themselves
verie
excusable
;
both
before
God
and
man
,
for
refusing
it
.
But
this
excuse
is
no
better
,
than
the
other
going
before
,
of
the
pretended
difficultie
:
for
that
it
standeth
upon
a
false
ground
,
as
also
upon
an
unjust
illation
,
made
upon
that
ground
.
The
ground
is
this
,
that
a
man
may
live
vertuously
,
and
serve
God
truly
,
with
al
worldly
ease
,
and
without
any
affliction
,
tribulation
,
or
persecution
:
which
is
false
.
For
that
,
albeit
external
contradictions
,
and
persecutions
be
more
in
one
time
than
in
another
;
more
in
this
place
,
than
in
that
:
yet
can
there
not
be
any
time
or
place
without
some
,
both
external
,
and
internal
.
Which
although
(
as
I
have
shewed
before
)
in
respect
of
the
manifold
helps
and
consolations
sent
from
God
in
counterpoize
of
the
same
,
they
seem
not
heavie
nor
unpleasant
unto
the
godlie
:
yet
are
they
in
themselves
both
great
and
waightie
,
as
would
appeer
if
they
fel
upon
the
wicked
and
impatient
.
Secondly
,
the
illation
made
upon
this
ground
,
is
unjust
:
for
that
it
alledgeth
tribulation
,
as
a
sufficient
reason
to
abandon
Gods
service
,
which
God
himselfe
hath
ordained
for
a
mean
to
the
contrarie
effect
:
that
is
,
to
draw
men
therby
unto
his
service
.
Four
points
to
be
handled
in
this
chapter
.
For
better
declaration
wherof
(
the
matter
being
of
very
great
importance
)
I
wil
handle
in
this
chapter
,
these
four
points
.
First
,
whither
it
be
ordinarie
for
al
that
must
be
saved
,
to
suffer
some
kind
of
persecution
,
tribulation
,
or
affliction
.
Secondlie
,
what
are
the
causes
why
God
(
so
loving
us
as
he
doth
)
would
chose
and
appoint
so
to
deale
with
us
heer
in
this
life
.
Thirdlie
,
what
principal
reasons
of
comfort
,
a
man
may
have
in
tribulation
.
Fourthlie
,
what
is
required
at
his
hands
in
that
state
.
Which
four
points
,
being
declared
,
I
dowt
not
but
great
light
shal
appeer
in
this
whole
matter
,
which
seemeth
to
flesh
and
blood
to
be
so
ful
of
darknes
and
improbabilities
.
2
And
touching
the
first
,
Whether
al
good
men
must
suffer
tribulation
or
no.
there
needeth
little
poofe
:
for
that
Christ
himselfe
saith
to
his
disciples
,
and
by
them
to
al
other
his
servants
;
In
mundo
pressuram
sustinebitis
:
In
the
world
you
shal
sustain
affliction
.
And
in
another
place
;
In
your
patience
shal
you
possesse
your
souls
?
That
is
,
by
suffering
patientlie
in
adversities
:
which
Saint
Paul
yet
uttereth
more
plainly
when
he
saith
;
Al
those
that
wil
live
godlie
in
Iesus
Christ
,
shal
suffer
persecution
.
If
al
,
then
none
can
be
excepted
.
That
we
of
necessitie
must
enter
into
the
kingdome
of
God
,
by
many
tribulations
.
Vsing
the
word
Oportet
,
which
signifieth
a
certein
necessitie
.
And
Christ
himselfe
yet
more
revealeth
this
secret
,
when
he
saith
to
Saint
Iohn
the
Evangelist
;
That
he
chastiseth
al
those
whom
he
loveth
.
Which
words
,
Flagellat
omnem
filium
quem
recipit
:
He
whippeth
every
child
whom
he
receaveth
.
Si
sustinemus
,
&
conregnabimus
:
If
we
suffer
with
Christ
,
we
shal
reign
with
Christ
;
and
no
otherwise
.
Wherin
also
concurreth
holie
David
,
Multae
tribulationes
iustorum
:
The
iust
are
appointed
to
many
tribulations
.
3
The
same
might
be
prooved
by
many
other
means
,
He
came
not
to
bring
peace
,
but
the
sword
into
the
world
.
Also
by
that
Saint
Paul
saith
;
That
no
man
can
be
crowned
except
he
fight
lawfullie
.
But
how
can
we
fight
,
if
we
have
no
enimie
to
oppugn
us
?
The
same
signifieth
Christ
in
the
Apocalips
,
4
The
verie
same
also
may
be
shewed
by
the
examples
of
al
the
most
renowned
saints
from
the
beginning
:
The
example
of
saints
.
who
were
not
only
assalted
internally
with
the
rebellion
of
their
own
flesh
;
but
also
persecuted
and
afflicted
outwardly
:
therby
to
confirm
more
manifestly
this
purpose
of
God
.
As
we
see
in
Abel
,
Bicause
thou
wert
a
man
acceptable
to
God
,
it
was
of
necessitie
that
this
tentation
should
proove
thee
.
Behold
the
necessitie
of
afflictions
to
good
men
.
I
might
ad
to
this
the
example
of
David
&
others
:
but
that
the
apostle
giveth
a
general
testimonie
of
al
the
saints
of
the
old
testament
,
saieng
;
That
some
were
racked
,
some
reproched
,
some
whipped
,
some
chained
,
some
imprisoned
:
others
were
stoned
,
cut
in
peeces
,
tempted
,
and
flain
with
the
sword
:
some
went
about
in
hair-cloth
,
in
skins
of
goats
,
in
great
need
,
pressed
and
afflicted
:
wandring
and
hiding
themselves
in
wildernesses
,
in
hils
,
in
caves
,
and
holes
under
ground
,
the
world
not
being
woorthy
of
them
.
Of
al
which
he
pronounceth
this
comfortable
sentence
,
to
be
noted
of
al
men
.
Non
suscipientes
redemptionem
;
vt
meliorem
invenirent
resurrectionem
:
That
is
;
God
would
not
deliver
them
from
these
afflictions
in
this
life
,
to
the
end
their
resurrection
and
reward
in
the
life
to
come
,
might
be
more
glorious
.
And
this
of
the
saints
of
the
old
testament
.
5
But
now
in
the
new
testament
,
founded
expressedly
upon
the
crosse
,
the
matter
standeth
much
more
plain
,
&
that
with
great
reason
.
The
servant
hath
not
privilege
aboue
his
maister
.
It
must
needs
follow
,
That
the
sword
of
tribulation
should
passe
hir
hart
.
Signifieng
therby
,
the
extreme
afflictions
that
she
felt
afterward
in
the
death
of
hir
son
,
and
other
miseries
heaped
upon
hir
.
Of
the
apostles
it
is
evident
,
that
beside
al
the
labors
,
travels
,
needs
,
sufferings
,
persecutions
,
and
calamities
which
were
infinite
,
and
in
mans
sight
in
tollerable
(
if
we
beleeve
S.
Paul
,
Tert.
lib.
de
prescrip.
heretic
.
Ierom.
lib.
cont.
Ia.
vin.
&
at
another
time
,
thrust
into
a
tun
of
hot
oil
at
Rome
(
as
Tertullian
and
Saint
Ierom
do
report
)
we
shal
see
that
his
part
was
no
lesse
than
others
in
this
cup
of
his
maister
.
I
might
rekon
up
heer
infinite
other
examples
:
but
it
needeth
not
.
For
it
may
suffice
,
that
Christ
hath
given
this
general
rule
in
the
new
testament
;
He
that
taketh
not
up
his
crosse
and
followeth
me
,
is
not
worthy
of
me
.
By
which
is
resolved
plainly
,
that
there
is
no
salvation
now
to
be
had
,
but
only
for
them
that
take
up
(
that
is
,
do
bear
willingly
)
their
proper
crosses
,
and
therwith
do
follow
their
captain
,
walking
on
with
his
crosse
on
his
shoulders
before
them
.
An
obiection
answered
.
6
But
heer
some
man
may
say
:
If
this
be
so
,
that
no
man
can
be
saved
without
a
crosse
,
that
is
,
without
affliction
,
and
tribulation
,
how
do
al
those
that
live
in
peaceable
times
and
places
,
where
no
persecution
is
,
no
trouble
,
no
affliction
,
or
tribulation
?
To
which
I
answer
:
first
,
that
if
there
were
any
such
time
or
place
,
the
men
living
therin
,
should
be
in
great
danger
;
according
to
the
saieng
of
the
prophet
;
They
are
not
in
the
labor
of
other
men
,
nor
yet
whipped
and
punished
as
others
are
:
and
therfore
pride
possessed
them
,
and
they
were
covered
with
iniquitie
and
impietie
:
and
their
iniquitie
proceeded
of
their
fatnesse
,
or
abundance
.
Secondlie
I
answer
;
that
there
is
no
such
time
or
place
so
void
of
tribulation
,
but
that
there
is
alwais
a
crosse
to
be
found
,
for
them
that
wil
take
it
up
.
For
either
is
there
povertie
,
sicknes
,
slander
,
enmitie
,
injurie
,
contradiction
,
or
some
like
affliction
offered
continually
.
For
that
,
those
men
never
want
in
the
world
,
wherof
the
prophet
said
;
These
that
do
render
evil
for
good
,
did
detract
from
me
,
for
that
I
followed
goodnes
.
At
the
least
wise
,
there
never
want
those
domestical
enimies
,
of
which
Christ
speaketh
:
I
mean
,
Time
of
peace
more
dangerous
,
than
of
persecution
.
than
in
time
of
external
affliction
and
persecution
:
for
that
these
enimies
are
stronger
in
flatterie
,
than
in
force
:
which
a
godly
father
expresseth
by
this
parable
.
The
sun
and
wind
(
saith
he
)
agreed
on
a
day
to
prove
their
several
strengths
,
A
parable
.
in
taking
a
cloke
from
a
waifairing
man
.
And
in
the
forenoon
the
wind
used
al
violence
that
he
could
to
blow
off
the
said
cloke
.
But
the
more
he
blew
,
the
more
fast
held
the
travailer
his
cloke
,
and
gathered
it
more
closelie
about
him
.
At
afternoon
the
sun
sent
foorth
his
pleasant
beams
,
and
by
little
and
little
so
entered
into
this
man
,
as
he
caused
him
to
yeeld
and
put
off
,
not
only
his
cloke
,
but
also
his
cote
.
Wherby
is
ment
(
saith
this
father
)
that
the
allurements
of
pleasure
are
more
strong
&
harder
to
be
resisted
,
than
the
violence
of
persecution
.
The
cause
why
God
sendeth
affliction
to
the
godly
.
7
Touching
the
second
,
why
God
would
have
this
matter
so
:
it
were
sufficient
to
answer
,
that
it
pleased
him
best
so
,
without
seeking
any
further
reason
of
his
meaning
heerin
:
even
as
it
pleased
him
[
*
](A09069-e19700-b)
*
There
was
great
reason
in
it
,
for
that
,
seing
man
had
sinned
by
man
was
the
justice
of
God
to
be
satisfied
,
which
notwithstanding
no
man
,
but
he
alone
,
could
do
.
Wherby
it
may
seem
,
that
although
God
hath
given
to
this
our
Author
a
very
good
gift
in
persuading
to
godlines
of
life
(
for
which
we
have
to
aesteem
of
him
accordingly
:
)
yet
hath
he
not
given
him
therwithal
so
ful
a
knowlege
of
the
mysterie
of
our
redemption
in
Christ
.
So
it
is
lesse
marvel
,
that
he
is
in
matters
of
controversie
further
to
seek
,
than
otherwise
by
his
godly
disposition
,
we
may
think
that
he
should
.
without
al
reason
in
our
sight
,
to
abase
his
Son
so
much
as
to
send
him
hither
into
this
world
,
to
suffer
and
die
for
us
.
Or
if
we
wil
needs
have
a
reason
heerof
,
this
one
might
be
sufficient
for
al
:
that
seeing
we
look
for
so
great
a
glory
as
we
do
,
we
should
labor
a
little
first
for
the
same
,
and
so
be
made
somwhat
woorthy
of
Gods
favor
,
&
exaltation
.
But
yet
for
that
it
hath
pleased
his
divine
majestie
,
not
only
to
open
unto
us
his
wil
and
determination
for
our
suffering
in
this
life
;
but
also
divers
reasons
of
his
most
holie
purpose
and
pleasure
therin
,
for
our
further
encouragement
and
consolation
which
do
suffer
:
I
wil
in
this
place
repeat
some
of
the
same
,
for
declaration
of
his
exceeding
great
love
,
and
fatherly
care
towards
us
.
8
The
first
cause
then
,
and
the
most
principal
,
Increase
of
glorie
.
is
to
increase
therby
our
glorie
in
the
life
to
come
.
For
having
appointed
by
his
eternal
wisdome
and
justice
,
that
none
shal
be
crowned
there
,
Happie
are
they
which
suffer
persecution
,
for
theirs
is
the
kingdome
of
heaven
:
happie
are
you
when
men
speak
evil
,
and
persecute
you
,
&c.
Reioice
and
be
glad
(
I
say
)
for
that
your
reward
is
great
in
heaven
.
Hither
also
do
appertain
al
those
promises
;
Of
gaining
life
,
by
leesing
life
:
of
receiving
a
hundred
for
one
,
and
the
like
.
Heerhence
do
proceed
al
those
large
promises
to
mortification
,
and
newnes
of
life
.
In
both
which
are
great
conflicts
against
the
flesh
,
world
,
and
our
own
sensualitie
,
and
cannot
be
performed
but
by
sufferings
and
affliction
.
Finally
,
Saint
Paul
declareth
this
matter
fully
;
when
he
saith
;
That
a
little
and
short
tribulation
in
this
life
worketh
a
weight
of
glorie
above
al
measure
in
the
hight
of
heaven
.
Hate
of
the
world
.
9
The
second
cause
why
God
appointed
this
,
is
to
draw
us
therby
from
the
love
of
the
world
,
his
professed
enimie
:
as
in
the
next
chapter
shal
be
shewed
at
large
.
This
cause
Saint
Paul
uttereth
in
these
words
;
We
are
punished
of
God
,
to
the
end
we
should
not
be
damned
with
this
world
.
Even
then
,
as
a
nurse
,
that
to
wean
hir
child
from
the
liking
of
hir
milk
,
doth
annoint
hir
teat
with
alloes
,
or
some
other
such
bitter
thing
:
so
our
merciful
father
,
that
would
retire
us
from
the
love
of
worldly
delites
,
wherby
infinite
men
do
perish
daily
,
useth
to
send
tribulation
:
which
of
al
other
things
hath
most
force
to
work
that
effect
:
as
we
see
in
the
example
of
the
prodigal
son
,
A
medicin
to
cure
our
diseases
.
10
Thirdly
,
God
useth
tribulation
as
a
most
present
and
sovereign
medicin
,
to
heal
us
of
many
diseases
,
otherwise
almost
incurable
.
As
first
,
of
a
certain
blindnes
,
and
carelesse
negligence
in
our
estate
,
contracted
by
wealth
,
and
prosperitie
.
In
which
sense
the
scripture
saith
;
that
Affliction
giveth
understanding
.
The
rod
bringeth
wisdom
:
as
also
the
sight
of
Toby
was
restored
by
the
bitter
gall
of
a
fish
.
And
we
have
cleer
examples
in
Nabuchodonosor
,
Saul
,
Antiochus
,
and
Manasses
:
al
which
came
to
see
their
own
faults
by
tribulation
;
which
they
would
never
have
done
in
time
of
prosperitie
.
The
like
we
read
of
the
brethren
of
Ioseph
,
who
falling
into
som
affliction
in
Egypt
,
We
suffer
those
things
woorthily
,
for
that
we
sinned
against
our
brother
.
And
as
tribulation
bringeth
this
light
,
wherby
we
see
our
own
defects
:
so
helpeth
it
greatly
to
remoove
and
cure
the
same
:
wherin
it
may
be
wel
likened
unto
the
rod
of
Moises
.
For
as
that
rod
striking
the
hard
rocks
,
In
time
of
tribulation
thou
forgivest
sin
.
I
wil
try
thee
by
fire
to
the
quik
(
saith
God
to
a
sinner
by
Esay
the
prophet
)
and
I
wil
take
away
al
thy
tin
,
and
reffuse
metal
.
And
again
by
Ieremie
;
I
wil
melt
them
;
and
try
them
by
fire
.
This
he
ment
of
the
fire
of
tribulation
,
whose
propertie
is
(
according
as
the
scripture
saith
)
to
purge
and
fine
the
soul
,
as
fire
purgeth
and
fineth
gold
in
the
fornace
.
Put
hir
naked
upon
the
hot
coles
,
and
let
hir
heat
there
,
until
hir
brasse
be
melted
from
hir
,
and
until
hir
corruption
be
burned
out
,
and
hir
rust
consumed
.
There
hath
been
much
labor
and
sweat
taken
about
hir
,
and
yet
hir
over-much
rust
is
not
gone
out
of
hir
.
God
instructeth
a
man
by
discipline
(
or
correction
)
to
the
end
he
may
turn
him
from
the
things
that
he
hath
done
,
and
deliver
him
from
pride
:
(
which
is
understood
of
his
sinful
acts
)
he
addeth
a
little
after
,
His
flesh
being
consumed
by
punishments
,
let
him
return
again
to
the
dais
of
his
youth
.
That
is
,
al
his
fleshly
humors
and
passions
,
being
now
consumed
by
punishments
and
tribulations
,
let
him
begin
to
live
again
in
such
puritie
of
soul
,
as
he
did
at
the
beginning
of
his
youth
,
before
he
had
contracted
these
evil
humors
and
diseases
.
A
preservative
.
11
Neither
only
is
tribulation
a
strong
medicin
to
heal
sin
:
and
to
purge
away
the
reffuse
metals
in
us
of
brasse
,
Thy
discipline
(
O
Lord
)
hath
corrected
me
for
evermore
.
That
is
,
it
hath
made
me
warie
,
and
watchful
,
not
to
commit
sin
again
,
according
as
the
scripture
saith
in
another
place
;
Agreevous
infirmitie
or
affliction
maketh
the
fool
sober
.
Virgam
vigilantem
:
A
watchful
rod
.
I
wil
hedge
in
thy
way
with
thorns
.
That
is
,
I
wil
so
close
thy
life
on
every
side
with
the
remembrance
and
fear
of
affliction
,
that
thou
shalt
not
dare
to
tread
awry
,
lest
thou
tread
upon
a
thorn
.
Al
which
,
good
David
expresseth
of
himselfe
in
these
words
;
Before
I
was
humbled
and
brought
low
by
affliction
,
I
did
sin
and
offend
thee
(
O
Lord
)
but
after
that
time
,
I
have
kept
thy
commandements
.
12
Of
this
also
appeereth
another
cause
,
A
prevention
of
punishment
.
why
God
afflicteth
his
elect
in
this
life
:
and
that
is
,
to
prevent
his
justice
upon
them
,
in
the
world
to
come
.
Touching
which
,
Saint
Barnard
saith
thus
;
in
Cantic
.
Oh
would
to
God
some
man
would
now
beforehand
,
provide
for
my
head
abundance
of
waters
,
and
to
mine
eies
a
fountain
of
teares
:
for
so
happily
the
burning
fire
should
take
no
hold
,
where
running
teares
had
clensed
before
.
And
the
reason
of
this
is
,
(
as
that
holie
man
himselfe
noteth
after
)
for
that
God
hath
said
by
Naum
the
prophet
;
I
have
afflicted
thee
once
,
&
I
wil
not
afflict
thee
again
:
there
shal
not
come
from
me
a
double
tribulation
.
To
prove
us
.
13
Sixtlie
,
God
sendeth
tribulation
upon
his
servants
,
to
proove
them
therby
,
whether
they
be
faithful
and
constant
or
no
:
That
is
,
to
make
themselves
and
other
men
see
and
confesse
,
how
faithful
or
unfaithful
they
are
.
This
after
a
sort
was
figured
,
when
Isaac
would
grope
&
touch
his
son
Iacob
,
God
tempted
Abraham
.
By
these
means
to
proove
him
.
And
Moises
said
to
the
people
of
Israel
;
Thou
shalt
remember
how
thy
God
led
thee
fortie
yeers
about
the
desert
to
afflict
thee
,
and
tempt
thee
:
to
the
end
it
might
appeer
what
was
in
thy
hart
:
whether
thou
wouldest
keepe
his
commandements
or
no.
And
again
,
a
few
chapters
after
;
Your
God
and
Lord
doth
tempt
you
to
the
end
it
may
be
manifest
whether
you
love
him
or
no
,
with
al
your
hart
,
and
with
al
your
soul.
In
which
sense
,
also
the
scripture
saith
of
Ezechias
,
after
many
praises
given
unto
him
;
That
God
left
him
for
a
time
to
be
tempted
,
that
the
thoughts
of
his
hart
might
therby
be
made
manifest
.
And
that
this
is
Gods
fashion
towards
al
good
men
,
king
David
sheweth
in
the
person
of
al
,
Thou
hast
prooved
us
(
O
Lord
)
thou
hast
examined
us
by
fire
:
thou
hast
laid
tribulation
upon
our
baks
,
and
hast
brought
men
upon
our
heads
.
And
yet
how
wel
he
liked
of
this
matter
,
he
signifieth
,
when
he
calleth
for
more
therof
in
another
place
,
saieng
;
Try
me
(
O
Lord
)
and
tempt
me
:
burn
my
reins
and
hart
within
me
.
That
is
,
try
me
by
the
way
of
tribulation
and
persecution
,
search
out
the
secrets
of
my
hart
and
reins
:
let
the
world
see
,
whether
I
wil
stick
to
thee
in
adversitie
or
no.
Thus
said
that
holie
prophet
,
wel
knowing
that
,
which
in
another
place
the
holie
Ghost
uttereth
;
As
the
fornace
trieth
the
potters
vessels
,
so
tribulation
trieth
men
.
For
as
the
sound
vessels
only
do
hold
when
they
come
to
the
fornace
,
and
those
which
are
crased
do
break
in
peeces
:
so
in
time
of
tribulation
and
persecution
,
the
vertuous
only
stand
to
it
,
and
the
counterfet
bewray
themselves
:
according
to
the
saieng
of
Christ
;
In
tempore
tentationis
recedunt
;
They
depart
from
me
in
time
of
temptation
.
14
The
seventh
reason
,
To
make
men
run
to
God
.
why
God
laieth
tribulation
upon
the
vertuous
,
is
,
therby
to
make
them
run
unto
him
for
aid
and
help
:
even
as
the
mother
,
to
make
hir
child
more
to
love
hir
,
and
to
run
unto
hir
,
procureth
the
same
to
be
made
afraid
and
terrified
by
others
.
This
,
God
expresseth
plainly
by
the
prophet
Ose
,
saieng
of
those
that
he
loved
;
I
wil
draw
them
unto
me
,
in
the
ropes
of
Adam
,
in
the
chains
of
love
,
and
wil
seem
unto
them
as
though
I
raised
a
yoke
upon
their
iaw
bones
.
By
the
ropes
of
Adam
,
he
meaneth
affliction
,
wherby
he
drew
Adam
to
know
himselfe
:
as
also
appeereth
by
that
he
addeth
of
the
heavie
yoke
of
tribulation
,
which
he
wil
lay
upon
the
heads
and
faces
of
his
servants
,
as
chains
of
love
,
therby
to
draw
them
unto
him
.
This
chain
had
drawn
David
unto
him
,
when
he
said
;
O
Lord
,
thou
art
my
refuge
from
the
tribulation
of
sinners
.
They
sought
thee
out
(
O
Lord
)
in
their
affliction
.
Also
those
of
whom
David
said
;
Infirmities
were
multiplied
upon
them
,
and
after
that
,
they
made
haste
to
come
.
And
God
saith
generally
of
al
good
men
;
They
wil
rise
betimes
in
the
morning
,
and
come
to
me
in
their
tribulation
.
Wherfore
holy
king
David
,
desiring
to
do
certain
men
good
,
and
to
win
them
to
God
,
saith
in
one
of
his
psalms
;
Fil
their
faces
(
O
Lord
)
with
shame
and
confusion
,
and
then
wil
they
seek
unto
thy
name
.
And
this
is
tru
(
as
I
said
)
in
the
elect
and
chosen
servants
of
God
:
but
in
the
reprobate
,
this
rope
draweth
not
;
this
yoke
holdeth
not
;
neither
doth
this
chain
of
love
win
them
unto
God
.
Wherof
God
himselfe
complaineth
,
In
vain
have
I
stricken
your
children
;
for
they
have
not
received
my
discipline
.
Thou
hast
crushed
them
,
and
they
have
refused
to
receive
thy
discipline
:
they
have
hardened
their
faces
even
as
a
rok
,
and
wil
not
return
to
thee
.
Behold
,
they
have
rent
the
yoke
,
and
broken
the
chains
.
15
Of
this
now
ensueth
an
eight
reason
,
To
manifest
Gods
power
and
love
in
delivering
.
why
God
bringeth
his
servants
into
affliction
:
to
wit
,
therby
to
shew
his
power
and
love
in
delivering
them
.
For
as
in
this
world
a
princely
mind
desireth
nothing
more
,
than
to
have
occasion
wherby
to
shew
his
abilitie
and
good
wil
unto
his
deer
frind
:
so
God
,
which
hath
al
occasions
in
his
own
hands
,
and
passeth
al
his
creatures
togither
in
greatnes
of
love
,
and
nobilitie
of
mind
,
worketh
purposely
divers
occasions
and
opportunities
,
wherby
to
shew
and
exercise
the
same
.
So
he
brought
the
three
children
into
the
burning
fornace
,
therby
to
shew
his
power
and
love
in
delivering
them
.
16
And
of
this
one
reason
,
The
ioy
of
deliverance
.
many
other
reasons
and
most
comfortable
causes
do
appeer
of
Gods
dealing
heerin
.
As
first
,
that
we
being
delivered
from
our
afflictions
,
might
take
more
joy
and
delite
therof
,
than
if
we
had
never
suffered
the
same
.
For
as
water
is
more
grateful
to
the
waifaring
man
,
after
a
long
drith
;
and
a
calm
more
pleasant
unto
passengers
after
a
troublesom
tempest
:
so
is
our
deliverie
more
sweet
after
persecution
or
tribulation
:
according
as
the
scripture
saith
;
Speciosa
misericordia
Dei
in
tempore
tribulationis
:
The
mercie
of
God
is
beautiful
and
pleasant
in
time
of
tribulation
.
This
signified
also
Christ
,
Your
sorrow
shal
be
turned
into
ioy
:
that
is
,
you
shal
rejoice
,
that
ever
you
were
sorrowful
.
This
had
David
prooved
,
Thy
rod
(
O
Lord
)
and
thy
staff
have
comforted
me
:
that
is
,
I
take
great
comfort
that
ever
I
was
chastised
with
them
.
And
again
;
According
to
the
multitude
of
my
sorrows
,
thy
consolations
have
made
ioiful
my
mind
:
I
wil
exult
and
reioice
in
thy
mercie
,
O
Lord
.
And
wherfore
(
good
king
)
wilt
thou
so
rejoice
?
It
followeth
immediately
;
For
that
thou
hast
respected
mine
abasement
,
and
hast
delivered
my
soul
from
the
necessitie
wherin
she
was
,
and
hast
not
left
me
in
the
hands
of
mine
enimie
.
This
then
is
one
most
gracious
meaning
of
our
loving
and
merciful
father
,
in
afflicting
us
for
a
time
;
to
the
end
,
our
joy
may
be
the
greater
after
our
deliverance
,
as
no
dowt
but
it
was
,
in
al
those
whom
I
have
named
before
,
delivered
by
Gods
mercy
▪
I
mean
,
Abraham
,
Ioseph
,
Daniel
,
Sidrach
,
Misach
and
Abdenago
;
Susanna
,
Iob
,
Tobias
,
Peter
,
and
the
rest
:
who
took
more
joy
after
their
deliverance
,
than
if
they
had
never
been
in
affliction
at
al.
When
Iudith
had
delivered
Bethulia
,
and
returned
thither
with
Holofernes
head
:
17
Out
of
this
great
joy
resulteth
another
effect
of
our
tribulation
,
Thanks
giving
for
our
deliverance
.
much
pleasant
to
God
,
and
comfortable
to
our selves
:
and
that
is
,
a
most
hartie
and
earnest
thanksgiving
to
God
for
our
deliverance
:
such
as
the
prophet
used
,
when
he
said
,
after
his
deliverance
;
I
for
my
part
wil
sing
of
thy
strength
,
and
wil
exalt
thy
mercy
betimes
in
the
morning
,
for
that
thou
hast
been
my
aider
and
refuge
,
in
the
day
of
my
tribulation
.
Such
hartie
thanks
and
praise
did
the
children
of
Israel
yeeld
to
God
for
their
deliverance
,
when
they
were
passed
over
the
red
sea
in
that
notable
song
of
theirs
,
which
beginneth
;
Cal
upon
me
in
the
day
of
tribulation
:
I
wil
deliver
thee
,
and
thou
shalt
honor
me
.
Emboldening
us
in
Gods
service
.
18
Besides
al
these
,
God
hath
yet
further
reasons
of
laieng
persecution
upon
us
:
as
for
example
;
for
that
by
suffering
,
and
perceiving
indeed
Gods
assistance
&
consolation
therin
,
we
come
to
be
so
hardie
,
bold
,
and
constant
in
his
service
,
as
nothing
afterward
can
dismay
us
:
God
hath
been
our
refuge
,
and
strength
,
and
helper
in
our
great
tribulations
:
and
therfore
we
wil
not
fear
,
if
the
whol
earth
should
be
trouble
,
&
the
mountains
cast
into
the
midst
of
the
sea
.
What
greater
confidence
can
be
imagined
than
this
?
The
exercise
of
al
the
vertues
.
19
Again
,
by
persecution
and
affliction
God
bringeth
his
children
to
the
exercise
of
many
of
those
vertues
that
do
belong
to
a
Christian
man
,
and
to
enter
into
some
reasonable
possession
of
them
.
Patience
.
Humilitie
.
Humilitie
in
abasing
our selves
in
the
sight
of
God
.
And
so
likewise
al
other
vertues
,
belonging
to
a
good
Christian
,
are
stirred
up
,
and
established
in
man
by
tribulation
,
according
to
the
saieng
of
S.
Peter
;
God
shal
make
perfect
,
confirm
,
and
establish
those
,
which
have
suffered
a
little
for
his
name
.
20
Finally
,
Gods
meaning
is
,
To
make
us
like
unto
Christ
.
by
laieng
persecution
and
affliction
upon
us
,
to
make
us
perfect
Christians
:
that
is
,
like
unto
Christ
our
captain
,
whom
the
prophet
calleth
;
Virum
dolorum
,
&
scientem
infirmitatem
:
A
man
of
sorrows
,
and
one
that
had
tasted
of
al
maner
of
infirmities
.
Therby
to
receive
the
more
glorie
at
his
return
to
heaven
,
and
to
make
more
glorious
al
those
that
wil
take
his
part
therin
.
To
speak
in
one
word
:
Crucified
Christians
.
God
would
make
us
by
tribulation
crucified
Christians
:
which
is
the
most
honorable
title
that
can
be
given
unto
a
creature
:
crucified
(
I
say
)
and
mortified
to
the
vanities
of
this
world
;
to
the
flesh
;
&
to
our
own
concupiscence
and
carnal
desires
:
but
quik
and
ful
of
al
lively
spirit
,
to
vertu
,
godlines
&
devotion
.
This
is
the
heavenly
meaning
of
our
soveraign
Lord
&
God
,
in
sending
us
persecution
,
tribulation
,
&
affliction
:
in
respect
wherof
holy
Iob
dowteth
not
to
say
;
Blessed
is
the
man
that
is
afflicted
by
God
.
And
Christ
himselfe
yet
more
expresly
;
Happie
are
they
which
suffer
persecution
.
21
And
first
,
the
reasons
laid
down
alreadie
of
Gods
merciful
,
The
third
part
of
this
chapter
,
why
tribulations
should
be
received
ioifully
.
and
fatherly
meaning
in
sending
us
affliction
,
might
be
sufficient
for
this
matter
:
that
is
,
to
comfort
and
content
any
Christian
man
or
woman
,
who
taketh
delite
in
Gods
holie
providence
towards
them
.
For
if
God
do
send
affliction
unto
us
,
for
the
increase
of
our
glorie
in
the
life
to
come
;
for
drawing
us
from
infection
of
the
world
;
for
opening
our
eies
,
and
curing
our
diseases
;
and
for
preserving
our
souls
from
sin
heerafter
(
as
hath
been
shewed
,
who
can
be
justly
displeased
therwith
,
but
such
as
are
enimies
unto
their
own
good
?
We
see
that
for
the
obtaining
of
bodilie
health
we
are
content
,
not
only
to
admit
many
bitter
and
unpleasant
medicins
:
but
also
(
if
need
require
)
to
yeeld
willingly
some
part
of
our
blood
ro
be
taken
from
us
.
And
how
much
more
should
we
do
this
,
to
the
end
that
we
hazard
not
the
eternal
health
and
salvation
of
our
soul
?
But
now
further
;
if
this
medicin
have
so
many
mo
commodities
besides
,
as
have
been
declared
:
if
it
serve
heer
for
the
punishment
of
our
sin
,
du
otherwise
at
another
place
,
in
far
greater
quantitie
and
rigor
of
justice
:
if
it
make
a
trial
of
our
estate
,
and
do
draw
us
to
God
:
if
it
procure
Gods
love
towards
us
;
yeeld
matter
of
joy
by
our
deliverance
provoke
us
to
thankfulnes
;
embolden
and
strengthen
us
:
and
finally
,
if
it
furnish
us
with
al
vertues
,
and
do
make
us
like
to
Christ
himselfe
:
then
is
there
singular
great
cause
,
why
we
should
take
comfort
and
consolation
therin
:
for
that
,
to
come
neer
and
to
be
like
unto
Christ
,
is
the
greatest
dignitie
and
preeminence
in
the
world
.
Lastlie
,
if
Gods
eternal
wisdome
hath
so
ordained
and
appointed
,
that
this
shal
be
the
badge
and
liverie
of
his
Son
;
the
high
way
to
heaven
,
under
the
standard
of
his
crosse
:
then
ought
we
not
to
refuse
this
liverie
;
nor
to
flie
this
way
,
but
rather
with
good
Peter
and
Iohn
to
esteem
it
a
great
dignitie
,
22
And
now
(
as
I
have
said
)
these
reasons
might
be
sufficient
,
to
comfort
and
make
joiful
al
those
that
are
called
to
suffer
affliction
and
tribulation
.
Special
considerations
of
comfort
in
affliction
.
But
yet
there
want
not
some
more
particular
considerations
besides
.
Wherof
the
first
and
most
principal
is
,
that
this
matter
of
persecution
commeth
not
by
chance
or
casualitie
,
or
by
any
general
direction
from
higher
powers
:
but
by
the
special
providence
and
peculiar
disposition
of
God
:
as
Christ
sheweth
at
large
in
Saint
Mathews
Gospel
:
Shal
I
not
drink
the
cup
which
my
father
hath
given
me
?
You
shal
drink
of
my
cup.
O
Lord
,
thou
shalt
give
us
to
drink
in
tears
,
in
measure
.
That
is
,
the
cup
of
tears
and
tribulation
shal
be
so
tempered
in
measure
by
our
heavenly
physition
,
as
no
man
shal
have
above
his
strength
.
The
dose
of
aloes
,
and
other
bitter
ingredients
shal
be
qualified
with
manna
,
and
sufficient
sweetnes
of
heavenlie
consolation
;
God
is
faithful
(
saith
Saint
Paul
)
and
wil
not
suffer
you
to
be
tempted
above
your
abilitie
.
This
is
a
singular
point
of
comfort
,
23
Beside
this
,
we
must
consider
that
the
appointing
and
tempering
of
this
cup
,
being
now
in
the
hands
of
Christ
our
Savior
,
by
the
ful
commission
granted
him
from
his
father
:
Gods
measure
of
tribulation
goeth
according
to
the
measure
of
his
love
.
but
unto
chosen
and
picked
frinds
:
and
among
them
also
,
not
equally
to
ech
man
,
but
to
everie
one
a
measure
,
according
to
the
measure
of
good
wil
,
wherwith
he
loveth
him
.
This
is
evident
by
the
examples
before
set
down
of
his
deerest
frinds
,
most
of
al
afflicted
in
this
life
:
that
is
,
they
received
greater
portions
of
this
treasure
,
for
that
his
good
wil
was
greater
towards
them
.
This
also
may
be
seen
manifestly
in
the
example
of
Saint
Paul
:
of
whom
after
Christ
had
said
to
Ananias
;
Vas
electionis
est
mihi
:
He
is
a
chosen
vessel
unto
me
.
He
giveth
immediatly
the
reason
therof
;
For
I
wil
shew
unto
him
,
what
great
things
he
must
suffer
for
my
name
.
Lo
heer
:
for
that
he
was
a
chosen
vessel
,
therfore
he
must
suffer
great
matters
.
Doth
not
the
measure
of
suffering
go
then
according
to
the
measure
of
Gods
love
unto
us
?
Surely
Saint
Peter
knew
wel
how
the
matter
went
,
If
you
living
wel
,
do
suffer
with
patience
,
this
is
a
grace
(
or
privilege
)
before
God
.
And
again
a
little
after
;
If
you
suffer
reproch
in
the
name
of
Christ
,
you
are
happie
:
for
that
the
honor
,
and
glorie
,
and
power
of
God
,
and
of
his
holie
spirit
,
shal
rest
upon
you
.
24
Can
there
be
any
greater
reward
promised
,
or
any
more
excellent
dignitie
,
than
to
be
made
partaker
of
the
honor
,
glorie
,
and
power
of
Christ
?
Is
it
marvel
now
if
Christ
said
;
Happie
are
you
when
men
revile
and
persecute
you
?
Gaudete
in
illa
die
,
&
exultate
:
Reioice
and
triumph
ye
at
that
day
?
I
take
great
pleasure
,
and
do
glorie
in
mine
infirmities
,
or
afflictions
,
in
my
reproches
,
in
my
necessities
,
in
my
persecutions
,
in
my
distresses
for
Christ
?
Is
it
marvel
if
Peter
and
Iohn
,
being
reproched
and
beaten
at
the
judgment
seat
of
the
Iewes
,
It
is
given
to
you
,
not
only
to
beleeve
in
Christ
,
but
also
to
suffer
for
him
,
and
to
have
the
same
combat
,
which
you
have
seen
in
me
,
and
now
hear
of
me
?
Al
this
is
no
marvel
(
I
say
)
seeing
that
suffering
with
Christ
,
and
bearing
the
crosse
with
Christ
,
is
as
great
preferment
in
the
court
of
heaven
,
as
it
should
be
in
an
earthly
court
,
for
the
prince
to
take
off
his
own
garment
,
and
to
lay
it
on
the
bak
of
one
of
his
servants
.
25
Of
this
now
followeth
another
consequent
of
singular
consolation
,
Tribulation
a
signe
of
predestination
.
in
time
of
affliction
:
and
that
is
,
that
tribulation
(
especially
when
grace
is
also
given
to
bear
it
patiently
)
is
a
great
conjecture
of
predestination
to
eternal
life
(
for
,
so
much
do
al
those
arguments
before
touched
insinuate
:
)
as
also
in
the
contrarie
part
,
to
live
in
continual
prosperitie
,
is
a
dredful
sign
of
everlasting
reprobation
.
This
point
is
marvelously
prooved
by
the
apostle
unto
the
Hebrews
,
Happie
are
you
that
weep
now
,
for
you
shal
laugh
.
And
on
the
other
side
;
Wo
unto
you
that
laugh
now
,
for
you
shal
weep
:
wo
unto
you
rich
men
,
which
have
your
consolation
heer
in
this
life
.
And
yet
more
vehemently
than
al
this
,
doth
the
saieng
of
Abraham
to
the
rich
man
in
hel
(
or
rather
Christs
words
parabolically
attributed
unto
Abraham
)
confirm
this
matter
:
for
he
saith
to
the
rich
man
,
complaining
of
his
torment
;
Remember
child
,
that
thou
receivedst
good
in
thy
life
time
.
He
doth
not
say
(
as
Saint
Barnard
wel
noteth
)
Rapuisti
,
thou
tookest
them
by
violence
,
but
Recepisti
,
thou
receivedst
them
.
And
yet
this
now
is
objected
against
him
as
we
see
.
David
handleth
this
matter
in
divers
places
,
but
purposely
in
two
of
his
psalms
,
and
that
at
large
,
and
after
long
search
and
much
admiration
,
his
conclusion
of
wicked
men
prospered
above
other
in
the
world
is
this
;
Veruntamen
[
*
](A09069-e22020-b)
*
In
this
they
vary
from
S.
Ierom
,
who
translateth
(
according
to
the
Hebrew
)
In
lubrico
posuisti
eos
:
that
is
thou
hast
set
them
in
slipperie
places
.
So
in
this
also
the
old
translation
followeth
not
the
hebrew
nor
Ierom
,
but
the
Greek
translation
of
the
Seuentie
interpreters
:
saving
that
it
doth
omit
Kaca
,
Mala
:
&
so
maketh
the
sense
obscure
.
But
so
much
as
therin
it
swerveth
from
the
purity
of
the
text
:
so
much
doth
that
which
heeron
they
build
,
want
sufficient
warrant
in
this
place
,
which
notwithstanding
(
being
soberly
understood
)
is
agreeable
to
the
justice
of
God
,
&
standeth
by
warrant
of
other
places
.
In
appendice
Tom.
8
Hie.
in
eodem
psal
.
propter
dolos
posuisti
eis
,
deiecisti
eos
dum
allevarentur
.
Thou
hast
given
them
prosperitie
(
O
Lord
)
to
deceive
them
withal
:
and
thou
hast
indeed
thrown
them
down
,
by
exalting
them
.
That
is
,
thou
hast
thrown
them
down
to
the
sentence
of
damnation
,
in
thy
secret
and
inscrutable
determination
.
Heer
the
comparison
of
Saint
Gregorie
taketh
place
:
Com.
in
Iob.
that
as
the
oxen
appointed
to
the
slaughter
,
are
let
run
a
fatting
at
their
pleasure
,
and
the
other
kept
under
daily
labor
of
the
yoke
:
so
fareth
it
with
evil
and
good
men
.
In
like
maner
,
the
tree
that
beareth
no
fruit
,
is
never
beaten
(
as
we
see
)
but
only
the
fruitful
:
Tribulation
bringeth
the
companie
of
God
himself
.
26
Beside
this
matter
of
predestination
and
election
,
there
is
yet
another
thing
of
no
smal
comfort
to
the
godlie
afflicted
,
founded
on
these
words
of
God
;
Cum
ipso
sum
in
tribulatione
:
I
am
with
him
in
tribulation
.
Wherby
is
promised
the
companie
of
God
himselfe
in
affliction
and
persecution
.
This
is
a
singular
motive
(
saith
S.
Barnard
)
to
stir
men
up
withal
to
imbrace
tribulation
,
seeing
in
this
world
for
good
company
,
men
adventure
to
do
any
thing
.
Ioseph
was
carried
captive
into
Egypt
,
and
GOD
went
down
with
him
(
as
the
scripture
saith
:
)
yea
more
than
that
,
he
went
into
the
dungeon
,
and
was
in
chains
with
him
.
Note
this
example
.
for
the
benefit
received
,
he
was
cast
out
of
the
synagog
by
the
Pharisies
.
Wherof
Christ
hearing
,
sought
him
out
presently
,
and
comforting
his
hart
bestowed
upon
him
the
light
of
mind
,
much
more
of
importance
than
that
of
the
bodie
,
given
him
before
.
By
this
and
like
examples
,
it
appeereth
,
that
a
man
is
no
sooner
in
affliction
and
tribulation
for
justice
sake
,
but
streightway
Christ
is
at
hand
to
bear
him
companie
:
and
if
his
eies
might
be
opened
,
as
the
eies
of
Elizeus
his
disciple
was
,
27
But
that
which
the
eie
cannot
see
,
The
assistance
of
Gods
grace
in
tribulation
.
the
soul
feeleth
:
that
is
,
she
feeleth
the
assistance
of
Gods
grace
amidst
the
depth
of
al
tribulations
.
This
he
hath
promised
again
and
again
:
this
he
hath
sworn
:
and
this
he
performeth
most
faithfully
to
al
those
that
suffer
meekly
for
his
name
.
This
Saint
Paul
most
certainly
assured
himselfe
of
,
when
he
said
,
that
he
did
glorie
in
al
his
infirmities
and
tribulations
,
to
the
end
that
Christ
his
vertu
might
dwel
in
him
:
that
is
,
to
the
end
that
Christ
should
assist
him
more
abundantly
with
his
grace
;
Cum
enim
infirmor
,
tunc
potens
sum
:
For
when
I
am
in
most
infirmity
,
then
am
I
most
strong
,
saith
he
:
that
is
,
the
more
tribulations
and
afflictions
are
laid
upon
me
,
the
stronger
is
the
aid
of
Christs
grace
unto
me
.
And
therfore
the
same
apostle
writeth
thus
of
al
the
apostles
togither
;
We
suffer
tribulation
in
al
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
flung
down
to
the
ground
;
but
yet
we
perish
not
.
This
then
ought
to
be
a
most
sure
and
secure
staff
in
the
hand
of
al
Christians
afflicted
;
that
,
whatsoever
befal
unto
them
:
yet
the
grace
of
God
wil
never
fail
to
hold
them
up
,
and
bear
them
out
therin
:
for
in
this
case
most
tru
and
certain
is
that
saieng
of
Saint
Austen
,
de
temp.
&
de
nat.
&
gra
.
cap.
26.
so
often
repeated
by
him
in
his
works
;
that
God
never
forsaketh
any
man
,
except
he
be
rejected
and
first
forsaken
by
man
.
28
For
the
last
reason
of
comfort
in
affliction
,
I
wil
join
two
things
togither
of
great
force
and
efficacie
to
this
matter
.
The
first
wherof
,
is
the
expectation
of
reward
;
the
other
is
the
shortnes
of
time
wherin
we
haue
to
suffer
:
both
are
touched
by
Saint
Paul
in
one
sentence
,
when
he
saith
;
That
a
little
,
and
momentain
tribulation
in
this
world
,
worketh
an
eternal
weight
of
glorie
in
the
height
of
heaven
.
By
momentain
he
sheweth
the
little
time
we
have
to
suffer
:
and
by
eternal
weight
of
glorie
,
he
expresseth
the
greatnes
of
the
reward
prepared
in
heaven
for
recompence
of
that
suffering
.
Christ
also
joineth
both
these
comforts
togither
,
when
he
saith
;
Behold
,
I
come
quikly
,
and
my
reward
is
with
me
.
In
that
he
promiseth
to
come
quikly
,
he
signifieth
,
that
our
tribulation
shal
not
endure
long
:
by
that
he
bringeth
his
reward
with
him
,
he
assureth
us
that
he
wil
not
come
emptie
handed
,
but
readie
furnished
,
to
recompence
our
labor
thoroughly
.
And
what
greater
means
of
incouragement
could
he
use
than
this
?
If
a
man
did
bear
a
verie
heavy
burden
:
yet
if
he
were
sure
to
be
wel
paid
for
his
labor
,
and
that
he
had
but
a
little
way
to
bear
the
same
:
he
would
strain
himselfe
greatly
,
to
go
through
to
his
wais
end
,
rather
than
for
sparing
so
short
a
labor
,
to
leese
so
large
,
and
so
present
a
reward
.
This
is
our
Lords
most
merciful
dealing
,
to
comfort
us
in
our
affliction
,
and
to
animate
us
to
hold
out
manfully
for
a
time
,
though
the
poize
seem
heavie
on
our
shoulders
:
the
comming
of
our
Lord
is
even
at
hand
,
and
the
judge
is
before
the
gates
,
The
sufferings
of
this
world
are
not
woorthy
of
that
glory
which
shal
be
revealed
in
us
.
29
And
thus
having
declared
the
first
three
points
promised
in
this
chapter
:
The
fourth
part
of
this
chapter
.
there
remaineth
only
to
say
a
word
or
two
of
the
fourth
:
that
is
,
what
we
have
to
do
for
our
parts
in
time
of
persecution
and
affliction
.
And
this
might
be
dispatched
in
saieng
only
,
that
we
have
to
conform
our selves
to
the
wil
and
meaning
of
God
,
uttered
before
in
the
causes
of
tribulation
.
But
yet
for
more
ease
and
better
remembrance
of
the
same
,
I
wil
briefly
run
over
the
principal
points
therof
.
First
then
we
have
to
aspire
to
that
(
if
we
can
)
which
Christ
counselleth
;
Gaudete
&
exultate
:
Reioice
and
triumph
.
To
reioice
in
tribulation
:
or
at
leastwise
to
have
patience
.
Or
if
we
cannot
arrive
to
this
perfection
:
yet
to
do
as
the
apostle
willeth
;
Omne
gaudium
existimate
cum
in
varias
tentationes
incideritis
:
Esteem
it
a
matter
woorthy
of
al
ioy
,
when
we
fal
into
divers
temptations
.
That
is
,
if
we
cannot
rejoice
at
it
indeed
:
yet
to
think
it
a
matter
in
it selfe
woorthy
of
rejoicement
:
Patientia
vobis
necessaria
est
,
vt
reportetis
promissionem
:
You
must
of
necessitie
have
patience
,
if
you
wil
receive
Gods
promise
of
everlasting
life
.
To
come
to
God
by
fervent
praier
.
30
Secondlie
,
we
ought
to
do
as
the
apostles
did
,
when
they
were
in
the
most
terrible
tempest
of
the
sea
(
Christ
being
with
them
,
but
asleepe
)
that
is
,
O
Lord
arise
,
why
dost
thou
sleep
in
our
miserie
?
This
wakening
of
Christ
doth
please
him
woonderfully
if
it
be
done
,
with
that
assured
confidence
,
and
of
tru
affectioned
children
,
Maister
,
doth
it
not
appertain
unto
you
,
that
we
perish
heer
?
As
who
would
say
;
Are
not
we
your
disciples
and
servants
?
Are
not
you
our
Lord
and
maister
?
Is
not
the
cause
yours
?
Is
not
al
our
trust
and
hope
in
you
?
How
chanceth
it
then
,
that
you
sleep
,
and
suffer
us
to
be
thus
tossed
and
tumbled
,
as
if
we
appertained
nothing
unto
you
?
With
this
affection
praied
Esay
,
when
he
said
;
Attend
(
O
Lord
)
from
heaven
:
look
hither
from
the
holie
habitation
of
thy
glorie
:
where
is
thy
zeale
?
Where
is
thy
fortitude
?
Where
is
the
multitude
of
thy
merciful
bowels
?
Have
they
shut
themselves
up
now
towards
me
?
Thou
art
our
father
:
Abraham
hath
not
known
us
,
and
Israel
hath
been
ignorant
of
us
:
thou
art
our
father
(
O
Lord
)
turn
thy selfe
about
for
thy
servants
sake
,
for
love
of
the
tribe
of
thine
inheritance
.
Thus
I
say
we
must
cal
upon
God
:
thus
we
must
awake
him
,
when
he
seemeth
to
sleep
in
our
miseries
,
with
earnest
,
with
devout
,
with
continual
praier
:
alwais
having
in
our
mind
that
most
comfortable
parable
of
Christ
,
wherin
he
saith
,
An
important
note
.
31
But
yet
heer
is
one
thing
to
be
noted
in
this
matter
:
and
that
is
,
that
Christ
suffered
the
ship
almost
to
be
covered
with
waves
(
as
the
Evangelist
saith
,
He
is
faithful
,
and
therfore
he
wil
not
suffer
us
to
be
tempted
above
our
strength
.
We
may
not
examin
or
mistrust
his
doings
:
we
may
not
inquire
why
doth
he
this
?
Or
why
suffereth
he
that
?
Or
how
long
wil
he
permit
these
evils
to
reign
?
God
is
a
great
God
in
al
his
doings
:
and
when
he
sendeth
tribulation
,
he
sendeth
a
great
deal
togither
,
to
the
end
he
may
shew
his
great
power
,
in
delivering
us
,
and
recompenseth
it
after
,
with
as
great
measure
of
comfort
.
His
temptations
oftentimes
do
go
very
deep
,
therby
to
try
the
very
harts
and
reins
of
men
.
He
went
far
with
Elias
,
when
he
caused
him
to
fly
into
a
mountain
,
and
there
most
desirous
of
death
,
to
say
;
They
have
killed
al
thy
prophets
(
O
Lord
)
and
I
am
left
alone
,
and
now
they
seeke
to
kil
me
also
.
He
went
far
with
David
,
when
he
made
him
cry
out
;
Why
dost
thou
turn
thy
face
away
from
me
,
O
Lord
?
Why
dost
thou
forget
my
povertie
and
tribulation
?
And
in
another
place
again
,
I
said
with
my selfe
in
the
excesse
of
my
mind
:
I
am
cast
out
from
the
face
of
thine
eies
,
O
Lord
.
God
went
far
with
the
apostles
,
when
he
inforced
one
of
them
to
write
;
We
wil
not
have
you
ignorant
(
brethren
)
of
our
tribulation
in
Asia
,
wherin
we
were
oppressed
above
al
measure
,
&
above
al
strength
:
insomuch
as
it
lothed
us
to
live
any
longer
.
But
yet
above
al
others
,
he
went
furthest
with
his
own
deer
Son
,
when
he
constrained
him
to
utter
those
pittiful
,
&
most
lamentable
words
upon
the
crosse
;
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Who
can
now
complain
of
any
proofe
or
temptation
whatsoever
,
laid
upon
him
,
32
Heerof
then
insueth
the
third
thing
,
necessarie
unto
us
in
tribulation
:
which
is
,
Magnanimitie
with
a
strong
faith
.
magnanimitie
,
grounded
upon
a
strong
and
invincible
faith
of
Gods
assistance
,
and
of
our
final
deliverance
,
how
long
soever
he
delay
the
matter
,
and
how
terrible
soever
the
storm
do
seem
for
the
time
.
This
God
requireth
at
our
hands
,
as
may
be
seen
by
the
example
of
the
disciples
,
who
cried
not
;
We
perish
,
before
the
waves
had
covered
the
ship
,
Vbi
est
fides
vestra
:
Where
is
your
faith
?
Saint
Peter
also
was
not
afeard
until
he
was
almost
under
water
,
as
the
same
Evangelist
recordeth
:
and
yet
Christ
reprehended
him
,
saieng
;
Thou
man
of
little
faith
,
why
diddest
thou
dowt
?
In
Deo
meo
transgrediar
murum
:
In
the
help
of
my
God
I
wil
go
through
the
wal
.
Of
which
invincible
faith
Saint
Paul
was
also
,
when
he
said
;
Omnia
possum
in
eo
qui
me
confortat
:
I
can
do
al
things
in
him
that
comforteth
and
strengtheneth
me
.
Nothing
is
unpossible
,
nothing
is
too
hard
for
me
,
by
his
assistance
.
We
must
be
(
as
the
scripture
saith
)
Quasi
Leo
confidens
absque
terrore
:
Like
a
bold
and
confident
Lion
,
which
is
without
terror
.
That
is
,
we
must
not
be
astonied
at
any
tempest
,
any
tribulation
,
any
adversitie
.
We
must
say
with
the
prophet
David
experienced
in
these
matters
;
I
wil
not
fear
many
thousands
of
people
that
should
inviron
or
besiege
me
togither
.
If
I
should
walk
amidst
the
shadow
of
death
.
I
wil
not
fear
.
If
whole
armies
should
stand
against
me
,
yet
my
hart
should
not
tremble
.
My
hope
is
in
God
,
and
therfore
I
wil
not
fear
what
man
can
do
unto
me
.
God
is
my
aider
,
and
I
wil
not
fear
what
flesh
can
do
unto
me
:
God
is
my
helper
and
protector
,
and
therfore
I
wil
despise
and
contemn
mine
enimies
.
Behold
,
God
is
my
savior
,
and
therfore
wil
I
deal
confidently
,
and
wil
not
fear
.
These
were
the
speeches
of
holie
prophets
:
of
men
that
knew
wel
what
they
said
,
and
had
often
tasted
of
affliction
themselves
:
and
therfore
could
say
of
their
own
experience
how
infallible
Gods
assistance
is
therin
.
33
To
this
supreme
courage
,
magnanimitie
,
and
Christian
fortitude
,
Christian
fortitude
.
the
scripture
exhorteth
us
,
when
it
saith
;
If
the
spirit
of
one
that
is
in
authoritie
,
do
rise
against
thee
:
see
thou
yeeld
not
from
thy
place
unto
him
.
And
again
,
another
scripture
saith
;
Strive
for
iustice
,
even
to
the
losse
of
thy
life
:
and
stand
for
equitie
unto
death
it selfe
:
and
God
shal
overthrow
thine
enimies
for
thee
.
And
Christ
himselfe
,
yet
more
effectually
recommendeth
this
matter
in
these
words
;
I
say
unto
you
my
frinds
,
be
not
afraid
of
them
which
kil
the
body
,
and
afterward
have
nothing
else
to
do
against
you
.
And
S.
Peter
addeth
further
;
Neque
conturbemini
.
that
is
;
Do
not
only
not
fear
them
,
but
(
which
is
lesse
)
do
not
so
much
as
be
troubled
for
al
that
flesh
and
blood
can
do
against
you
.
34
Christ
goeth
further
in
the
Apocalips
,
and
useth
marvelous
speeches
to
intise
us
to
this
fortitude
.
For
these
are
his
words
;
[
*
](A09069-e23240-b)
*
Those
ten
dais
some
think
to
have
been
the
ten
general
persecutions
within
the
first
300.
yeers
after
Christ
.
He
that
hath
an
eare
to
hear
,
let
him
hear
what
the
spirit
saith
unto
the
churches
.
To
him
that
shal
conquer
,
I
wil
give
to
eat
of
the
tree
of
life
,
which
is
in
the
paradise
of
my
God
.
This
saith
the
first
and
the
last
:
he
that
was
dead
,
and
now
is
alive
:
I
know
thy
tribulatition
,
and
thy
povertie
:
but
thou
art
rich
indeed
,
and
art
blasphemed
by
those
that
say
they
are
tru
Israelites
,
and
are
not
:
but
are
rather
the
synagog
of
satan
.
Fear
nothing
of
that
which
you
are
to
suffer
:
behold
,
the
devil
wil
cause
some
of
you
to
be
thrust
into
prison
,
to
the
end
you
may
be
tempted
:
and
you
shal
have
tribulation
for
[
*
](A09069-e23290-b)
*
But
others
rather
think
that
ten
doth
heer
signifie
many
(
as
in
some
other
places
of
scripture
)
and
dais
,
as
they
are
broken
of
by
the
nights
that
come
betwixt
,
so
to
signifie
such
times
of
trial
as
shuld
now
&
then
have
times
of
breathing
likewise
;
that
so
the
faithful
may
be
refeshed
,
&
gather
their
strength
against
a
fresh
assalt
ensuing
.
ten
daies
.
But
be
faithful
unto
death
,
and
I
wil
give
thee
a
crown
of
life
.
He
that
hath
an
eare
to
hear
,
let
him
hear
what
the
spirit
saith
unto
the
churches
:
he
that
shal
overcome
,
shal
not
be
hurt
by
the
second
death
.
And
he
that
shal
overcome
and
keep
my
works
unto
the
end
:
I
wil
give
unto
him
authoritie
over
nations
,
even
as
I
have
received
it
from
my
father
:
and
I
wil
give
him
besides
,
the
morning
star
.
He
that
shal
overcome
,
shal
be
appareled
in
white
garments
:
and
I
wil
not
blot
his
name
out
of
the
booke
of
life
,
but
wil
confesse
his
name
before
my
father
,
and
before
his
angels
.
Behold
,
I
come
quikly
:
hold
fast
that
thou
hast
,
lest
another
man
receive
thy
crown
.
He
that
shal
conquer
,
I
wil
make
him
a
piller
in
the
temple
of
my
God
,
&
he
shal
never
go
foorth
more
:
and
I
wil
write
upon
him
the
name
of
my
God
,
and
the
name
of
the
citie
of
my
God
,
which
is
new
Ierusalem
.
He
that
shal
conquer
,
I
wil
give
unto
him
to
sit
with
me
in
my
throne
:
even
as
I
have
conquered
,
and
do
sit
with
my
father
in
his
throne
.
35
Hitherto
are
the
words
of
Christ
to
Saint
Iohn
.
And
in
the
end
of
the
same
book
,
after
he
had
described
the
joies
and
glorie
of
heaven
at
large
,
he
concludeth
thus
;
And
he
that
sat
on
the
throne
said
to
me
;
Write
these
words
,
for
that
they
are
most
faithful
and
tru
.
Qui
vicerit
possidebit
haec
,
&
ero
illi
Deus
,
&
ille
erit
mihi
filius
:
timidis
autem
,
&
incredulis
,
&c.
pars
illorum
erit
in
stagno
ardenti
,
igne
,
&
sulphure
,
quod
est
mors
secunda
:
He
that
shal
conquer
,
shal
possese
al
the
ioies
that
I
have
heer
spoken
of
:
and
I
wil
be
his
God
,
and
he
shal
be
my
son
.
But
they
which
shal
be
fearful
to
fight
,
or
incredulous
of
these
things
that
I
have
said
:
their
portion
shal
be
in
the
lake
burning
with
fire
and
brimstone
,
which
is
the
second
death
.
36
Heer
now
we
see
both
allurements
,
and
threats
;
good
,
and
evil
;
life
,
and
death
;
37
Heer
then
must
insu
another
vertu
,
in
us
,
most
necessarie
to
al
those
that
are
to
suffer
tribulation
and
affliction
;
and
that
is
,
A
firm
resolution
.
a
strong
and
firm
resolution
,
to
stand
and
go
through
,
what
opposition
or
contradiction
soever
we
find
in
the
world
,
either
of
fawning
flatterie
,
or
persecuting
crueltie
.
This
the
scripture
teacheth
,
crieng
unto
us
;
Esto
firmus
in
via
Domini
:
Be
firm
,
and
immooveable
in
the
way
of
the
Lord
.
And
again
;
State
in
fide
:
viriliter
agite
:
Stand
to
your
faith
,
and
play
you
the
men
.
Confide
in
Deo
,
&
mane
in
loco
tuo
:
Trust
in
God
and
abide
firm
in
thy
place
.
And
finally
;
Take
courage
unto
you
,
and
let
not
your
hands
be
dissolved
from
the
work
you
have
begun
.
38
This
resolution
had
the
three
children
,
Sidrach
,
Misach
,
and
Abdenago
,
when
having
heard
the
flattering
speech
,
and
infinit
threats
of
cruel
Nabuchodonosor
,
they
answered
with
a
quiet
spirit
;
O
king
,
we
may
not
be
careful
to
answer
you
,
to
this
long
speech
of
yours
.
For
behold
,
our
God
is
able
(
if
he
wil
)
to
deliver
us
from
this
fornace
of
fire
,
which
you
threaten
,
and
from
al
that
you
can
do
otherwise
against
us
.
But
yet
if
it
should
not
please
him
so
to
do
:
yet
you
must
know
(
Sir
king
)
that
we
do
not
worship
your
gods
,
nor
yet
adore
your
golden
idol
,
which
you
have
set
up
.
39
This
resolution
had
Peter
and
Iohn
,
who
being
so
often
brought
before
the
councel
,
and
both
commanded
,
threatened
,
and
beaten
,
to
talk
no
more
of
Christ
:
answered
stil
;
Obedire
oportet
Deo
magis
quam
hominibus
:
What
mean
you
to
weep
thus
,
and
to
afflict
my
hart
?
I
am
not
only
ready
to
be
in
bonds
for
Christs
name
in
Ierusalem
:
but
also
to
suffer
death
for
the
same
.
And
in
his
Epistle
to
the
Romans
,
he
yet
further
expresseth
this
resolution
of
his
,
What
then
shal
we
say
to
these
things
?
If
God
be
with
us
,
who
wil
be
against
us
?
Who
shal
separate
us
from
the
love
of
Christ
?
Shal
tribulation
?
Shal
distresse
?
Shal
hunger
?
Shal
nakednes
?
Shal
peril
?
Shal
persecution
?
Shal
the
sword
?
I
am
certain
,
that
neither
death
,
nor
life
,
nor
angels
,
nor
principalities
,
nor
powers
,
nor
things
present
,
nor
things
to
come
,
nor
strength
,
nor
height
,
nor
depth
,
nor
any
creature
else
,
shal
be
able
to
separate
us
from
the
love
of
God
,
which
is
in
Iesus
Christ
our
Lord
.
40
Finally
,
this
was
the
resolution
of
al
the
holie
martyrs
and
confessors
,
and
other
servants
of
God
:
wherby
they
have
withstood
the
temptations
of
the
devil
,
the
allurements
of
flesh
and
blood
,
and
al
the
persecutions
of
tyrants
,
exacting
things
unlawful
at
their
hands
.
I
wil
alledge
one
example
out
of
the
[
*
](A09069-e23650-b)
*
Which
book
is
not
any
part
of
canonical
scripture
:
nevertheles
this
example
may
wel
be
tru
,
for
that
such
constancie
is
often
found
in
the
children
of
God
.
second
book
of
Maccabes
,
and
that
before
the
comming
of
Christ
,
but
yet
nigh
unto
the
same
,
and
therfore
no
marvel
(
as
the
fathers
do
note
)
though
it
took
some
heat
of
Christian
fervor
and
constancie
towards
martyrdome
.
The
example
is
woonderful
,
for
that
in
mans
sight
it
was
but
for
a
[
*
](A09069-e23660-b)
*
It
was
a
manifest
breach
of
the
law
of
God
:
and
so
no
smal
matter
to
them
that
knew
it
.
smal
matter
required
at
their
hands
,
by
the
tyrants
commandement
:
that
is
,
only
to
eate
a
peece
of
swines
flesh
,
which
then
was
forbidden
.
For
thus
it
is
recorded
in
the
book
aforesaid
.
41
It
came
to
passe
that
seven
brethren
were
apprehended
togither
in
those
dais
,
&
brought
(
with
their
mother
)
to
the
king
Antiochus
,
A
marvelous
constancie
of
the
seven
Machabees
and
their
mother
.
At
what
time
one
of
them
(
which
was
the
eldest
)
said
;
What
dost
thou
seeke
?
Or
what
wilt
thou
learn
out
of
us
,
O
king
?
We
are
readie
heer
rather
to
die
,
than
to
break
the
ancient
laws
of
our
God
.
Wherat
the
king
being
greatly
offended
,
commanded
the
frieng
pans
and
pots
of
brasse
to
be
made
burning
hot
:
which
being
readie
,
he
caused
the
first
mans
toong
to
be
cut
of
,
with
the
tops
of
his
fingers
,
and
toes
,
as
also
with
the
skin
of
his
head
,
the
mother
and
other
brothers
looking
on
,
and
after
that
to
be
fried
until
he
was
dead
.
Which
being
done
,
the
second
brother
was
brought
to
torment
,
and
after
his
hair
plukt
off
from
his
head
,
togither
with
the
skin
,
they
asked
him
whether
he
would
yet
eat
swines
flesh
or
no
,
before
he
was
put
to
the
rest
of
his
torments
?
Wherto
he
answered
;
No
:
and
therupon
was
(
after
many
torments
)
slain
with
the
other
.
Who
being
dead
,
the
third
was
taken
in
hand
,
and
being
willed
to
put
foorth
his
toong
:
he
held
it
foorth
quikly
togither
with
both
his
hands
to
be
cut
off
,
saieng
confidently
;
A
woorthie
saieng
.
I
received
both
toong
and
hands
from
heaven
,
and
now
I
despise
them
both
for
the
law
of
God
,
for
that
I
hope
to
receive
them
al
of
him
again
.
And
after
they
had
in
this
sort
tormented
and
put
to
death
six
of
the
brethren
,
every
one
most
constantly
protesting
his
faith
,
and
the
joy
he
had
to
die
for
Gods
cause
:
there
remained
only
the
yongest
,
whom
Antiochus
(
being
ashamed
that
he
could
pervert
never
a
one
of
the
former
)
endevored
by
al
means
possible
to
draw
from
his
purpose
,
by
promising
and
swering
,
that
he
should
be
a
rich
and
happie
man
,
and
one
of
his
cheef
frinds
,
if
he
would
yeeld
.
But
when
the
youth
was
nothing
moved
therwith
:
Antiochus
called
to
him
the
mother
,
and
exhorted
hir
to
save
hir
sons
life
,
by
persuading
him
to
yeeld
:
which
she
faining
to
do
,
therby
to
have
libertie
to
speak
to
hir
son
:
made
a
most
vehement
exhortation
to
him
in
the
Hebrew
toong
,
to
stand
to
it
,
and
to
die
for
his
conscience
:
which
speech
being
ended
,
the
youth
cried
out
with
a
lowd
voice
,
and
uttered
this
noble
sentence
woorthy
to
be
remembred
;
Quem
sustinetis
?
Non
obtempero
praecepto
regis
,
sed
praecepto
legis
:
Whom
do
you
stay
for
?
I
do
not
obey
the
commandement
of
the
king
,
but
the
commandement
of
the
law
of
God
.
Wherupon
both
he
and
his
mother
were
presently
(
after
many
and
sundry
torments
)
put
to
death
.
42
This
then
is
the
constant
and
immoveable
resolution
which
a
Christian
man
should
have
in
al
adversitie
of
this
life
.
Wherof
Saint
Ambrose
saith
thus
;
How
a
man
may
come
to
an
invincible
resolution
.
43
If
you
ask
heer
how
a
man
may
come
to
this
resolution
:
I
answer
,
that
Saint
Ambrose
in
the
same
place
,
putteth
two
wais
:
the
one
is
to
remember
the
endles
and
intollerable
pains
of
hel
,
if
we
do
it
not
;
and
the
other
is
to
think
of
the
unspeakable
glorie
of
heaven
,
if
we
do
it
,
Wherto
I
wil
ad
the
third
,
which
with
a
noble
hart
,
may
prevail
as
much
as
either
of
them
both
:
and
that
is
,
to
consider
what
others
have
suffered
before
us
,
especially
Christ
himselfe
,
and
that
only
of
meer
love
and
affection
towards
us
.
We
see
that
in
this
world
,
loving
subjects
do
glorie
of
nothing
more
,
than
of
their
dangers
or
hurts
taken
in
battel
for
their
prince
,
though
he
never
took
blow
for
them
again
.
What
then
would
they
do
,
if
their
prince
had
been
afflicted
voluntarily
for
them
,
as
Christ
hath
been
for
us
.
But
if
this
great
example
of
Christ
seem
unto
thee
too
high
for
to
imitate
:
look
uppon
some
of
thy
brethren
before
thee
,
made
of
flesh
&
blood
as
thou
art
:
see
what
they
have
suffered
before
they
could
enter
into
heaven
:
think
not
thy selfe
hardly
delt
withal
,
if
thou
be
called
to
suffer
a
litle
also
.
The
sufferings
of
the
apostles
.
Even
unto
this
hour
we
suffer
hunger
and
thirst
,
and
lak
of
apparel
:
we
are
beaten
with
mens
fists
:
we
are
vagabonds
,
not
having
where
to
stay
:
we
labor
&
work
with
our
own
hands
:
we
are
cursed
,
and
we
do
blesse
:
we
are
persecuted
,
and
we
take
it
patiently
:
we
are
blasphemed
,
and
we
pray
for
them
that
blaspheme
us
:
we
are
made
as
it
were
the
very
outcasts
and
purgings
of
this
world
,
even
unto
this
day
:
that
is
,
though
we
be
apostles
,
though
we
have
wrought
so
many
miracles
,
and
converted
so
many
millions
of
people
:
yet
even
unto
this
day
are
we
thus
used
.
And
a
little
after
,
describing
yet
further
their
lives
,
he
saith
;
In
laboribus
plurimis
,
&c.
I
am
the
minister
of
God
in
many
labors
,
in
imprisonments
more
than
the
rest
,
in
beatings
above
measure
,
and
oftentimes
in
death
it selfe
.
The
particular
sufferings
of
S.
Paul
.
Five
times
have
I
been
beaten
of
the
Iewes
,
and
at
everie
time
had
fortie
lashes
lacking
on
:
three
times
have
I
been
whipt
with
rods
:
once
I
was
stoned
:
three
times
have
I
suffered
shipwrak
:
a
day
and
a
night
was
I
in
the
bottom
of
the
sea
:
oftentimes
in
journeies
,
in
dangers
of
fluds
:
in
dangers
of
thevees
:
in
dangers
of
Iewes
:
in
dangers
of
gentils
:
in
dangers
of
the
citie
:
in
dangers
of
wildernes
:
in
dangers
of
sea
:
in
dangers
of
false
brethren
:
in
labor
and
travel
:
in
much
watching
:
in
hunger
and
thirst
:
in
much
fasting
:
in
cold
and
lak
of
cloths
:
and
beside
al
these
external
things
,
the
matters
that
daily
do
depend
upon
me
,
for
my
universal
care
of
al
churches
.
45
By
this
we
may
see
now
,
whether
the
apostles
taught
us
more
by
words
,
than
they
shewed
by
example
,
about
the
necessitie
of
suffering
in
this
life
.
Christ
might
have
provided
for
them
if
he
would
,
at
leastwise
things
necessarie
to
their
bodies
,
&
not
have
suffered
them
to
come
into
these
extremities
of
lacking
cloths
to
their
baks
:
meat
to
their
mouths
,
and
the
like
.
He
that
gave
them
authoritie
to
do
so
many
other
miracles
,
might
have
suffered
them
at
lest
to
have
wrought
sufficient
maintenance
for
their
bodies
,
which
should
be
the
first
miracle
that
worldly
men
would
work
,
if
they
had
such
authoritie
.
Christ
might
have
said
to
Peter
,
when
he
sent
him
to
take
his
tribute
from
out
of
the
fishes
mouth
:
Take
so
much
more
,
as
wil
suffice
your
necessarie
expences
,
46
The
apostle
useth
this
,
A
notable
exhortation
of
the
apostle
.
upon
the
recital
of
the
sufferings
of
other
saints
before
them
;
Wherfore
we
also
(
brethren
)
having
so
great
a
multitude
of
witnesses
(
that
have
suffered
before
us
)
let
us
lay
off
al
burdens
of
sin
hanging
upon
us
)
and
let
us
run
by
patience
unto
the
battel
offered
us
;
fixing
our
eies
upon
the
author
of
our
faith
,
and
fulfiller
of
the
same
,
Iesus
:
who
putting
the
joies
of
heaven
before
his
eies
,
sustained
patiently
the
crosse
;
contemning
the
shame
,
and
confusion
therof
:
and
therfore
now
sitteth
at
the
right
hand
of
the
seat
of
God
.
Think
upon
him
(
I
say
)
which
sustained
such
a
contradiction
against
himselfe
,
at
the
hands
of
sinners
:
and
be
not
wearie
,
nor
faint
in
courage
.
For
you
have
not
yet
resisted
against
sin
unto
blood
:
and
it
seemeth
you
have
forgotten
that
comfortable
saieng
,
which
speaketh
unto
you
as
unto
children
;
My
son
,
do
not
contemn
the
discipline
of
the
Lord
,
and
be
not
wearie
when
thou
art
chastened
of
him
.
For
whom
God
loveth
he
chasteneth
,
&
he
whippeth
every
son
whom
he
receiveth
.
Persevere
therfore
in
the
correction
laid
upon
you
.
The
exhortation
of
S.
Iames.
not
much
different
from
this
in
that
his
epistle
,
which
he
writeth
generally
to
al.
Be
you
therfore
patient
my
brethren
(
saith
he
)
until
the
comming
of
the
Lord
.
Behold
,
the
husbandman
expecteth
for
a
time
the
fruit
of
the
earth
so
pretious
unto
him
,
bearing
patiently
until
he
may
receive
the
same
in
his
season
:
be
you
therfore
patient
,
and
comfort
your
harts
,
for
that
the
comming
of
the
Lord
wil
shortly
draw
neere
.
Be
not
sad
,
and
complain
not
one
of
another
.
Behold
,
the
judge
is
even
at
the
gate
.
Take
the
prophets
for
an
example
of
labor
and
patience
,
which
spake
unto
us
in
the
name
of
God
.
Behold
,
we
account
them
blessed
which
have
suffered
.
You
have
heard
of
the
sufferance
of
Iob
,
and
you
have
seen
the
end
of
the
Lord
with
him
:
you
have
seen
(
I
say
)
that
the
Lord
is
merciful
and
ful
of
compassion
.
48
I
might
heer
alledge
many
things
more
out
of
the
scripture
to
this
purpose
,
for
that
the
scripture
is
most
copious
heerin
:
and
in
verie
deed
,
if
it
should
al
be
melted
and
powred
out
,
it
would
yeeld
us
nothing
else
almost
,
but
touching
the
crosse
,
and
patient
bearing
of
tribulation
in
this
life
.
But
I
must
end
,
for
that
this
chapter
riseth
to
be
long
,
as
the
other
before
did
:
and
therfore
I
wil
only
,
for
my
conclusion
,
set
down
the
confession
,
and
most
excellent
exhortation
of
old
Mathathias
unto
his
children
in
the
time
of
the
cruel
persecution
of
Antiochus
against
the
Iews
.
Now
(
saith
he
)
is
the
time
that
pride
is
in
hir
strength
:
CHAP.
III.
Of
the
third
impediment
that
letteth
men
from
resolution
:
which
is
,
the
love
of
the
world
.
AS
the
two
impediments
remooved
before
,
be
indeed
great
staies
to
many
men
from
the
resolution
we
talk
of
:
so
this
that
now
I
take
in
hand
,
is
not
only
of
it selfe
a
strong
impediment
,
but
also
a
great
cause
and
common
ground
(
as
it
were
)
to
al
the
other
impediments
that
be
.
For
if
a
man
could
touch
the
very
pulse
of
al
those
,
who
refuse
,
or
neglect
,
or
defer
this
resolution
:
he
should
find
the
foundation
therof
to
be
the
love
of
this
world
,
whatsoever
other
excuse
they
pretend
besides
.
The
noble
men
of
Iewrie
,
pretended
,
fear
to
be
the
cause
why
they
could
not
resolve
,
to
confesse
Christ
openly
:
but
Saint
Iohn
that
felt
their
pulse
,
uttereth
the
tru
cause
to
have
been
;
For
that
they
loved
the
glory
of
men
,
more
than
the
glory
of
God
.
Demas
that
forsook
Saint
Paul
in
his
bands
,
even
a
little
before
his
death
,
pretended
another
cause
of
his
departure
to
Thessalonica
,
but
Saint
Paul
saith
it
was
;
Quia
diligebat
hoc
seculum
:
For
that
he
loved
this
world
.
So
that
this
is
a
general
and
universal
impediment
,
and
more
indeed
dispersed
,
than
outwardly
appeereth
:
for
that
it
bringeth
foorth
divers
other
excuses
,
therby
to
cover
hir selfe
in
many
men
.
The
exposition
of
the
parable
of
the
seed
.
that
contemn
whatsoever
is
said
unto
them
:
as
infidels
,
and
al
other
obstinate
and
contemptuous
people
.
The
second
sort
are
compared
to
rocky
grounds
,
in
which
for
lak
of
deep
roote
,
the
seed
continueth
not
:
wherby
are
signified
,
light
and
unconstant
men
,
that
now
chop
in
,
and
now
run
out
:
now
are
fervent
,
and
by
and
by
key-cold
again
:
and
so
in
time
of
temptation
,
they
are
gon
.
The
third
sort
are
compared
to
a
field
,
where
the
seed
groweth
up
,
but
yet
there
are
so
many
thorns
on
the
same
(
which
Christ
expoundeth
to
be
the
cares
,
troubles
,
miseries
,
&
deceveable
vanities
of
this
life
)
as
the
good
corn
is
choked
up
;
and
bringeth
foorth
no
fruit
.
By
which
last
words
our
savior
signifieth
,
that
whersoever
the
doctrine
of
Christ
groweth
up
,
&
yet
bringeth
not
foorth
du
fruit
:
that
is
,
whersoever
it
is
received
and
imbraced
(
as
it
is
among
al
Christians
)
and
yet
bringeth
not
foorth
good
life
:
there
the
cause
is
,
for
that
it
is
choked
with
the
vanities
of
this
world
.
3
This
is
a
parable
of
marvelous
great
importance
,
as
may
appeer
,
both
for
that
Christ
,
The
importance
of
this
parable
.
after
the
recital
therof
,
cried
out
with
a
lowd
voice
;
He
that
hath
ears
to
hear
,
let
him
hear
:
To
you
it
is
given
to
know
the
mysteries
of
the
kingdome
of
heaven
,
but
to
others
not
:
for
that
they
seeing
do
not
see
,
and
hearing
do
not
hear
,
nor
understand
.
Wherby
Christ
signifieth
,
that
the
understanding
of
this
parable
,
among
others
,
is
of
singular
importance
,
for
conceiving
the
tru
mysteries
of
the
kingdome
of
heaven
:
&
that
many
are
blind
,
which
seem
to
see
;
and
many
deaf
and
ignorant
,
that
seem
to
hear
and
know
:
for
that
they
understand
not
wel
the
mysteries
of
this
parable
.
For
which
cause
also
,
Christ
maketh
this
conclusion
before
he
beginneth
to
expound
the
parable
;
Happy
are
your
eies
that
see
,
and
blessed
are
your
ears
that
hear
.
After
which
words
,
he
beginneth
his
exposition
,
with
this
admonition
;
Vos
ergo
audite
parabolam
:
Do
you
therfore
hear
and
understand
this
parable
.
4
And
for
that
this
parable
doth
contain
and
touch
so
much
indeed
,
as
may
,
or
needeth
be
said
,
for
remooving
of
this
great
and
dangerous
impediment
of
worldly
love
:
I
mean
to
stay
my selfe
only
upon
the
explication
therof
in
this
place
,
and
wil
declare
the
force
&
truth
of
certain
words
heer
uttered
by
Christ
of
the
world
and
worldly
pleasures
:
and
for
some
order
and
methods
sake
,
I
wil
draw
al
to
these
six
points
following
.
First
,
how
,
and
in
what
sense
al
the
world
and
commodities
therof
are
vanities
,
The
parts
of
this
chapter
.
&
of
no
valu
(
as
Christ
heer
signifieth
)
and
consequently
,
ought
not
to
be
an
impediment
,
to
let
us
from
so
great
a
matter
,
as
the
kingdome
of
heaven
,
and
the
serving
of
God
is
.
Secondly
,
how
they
are
not
only
vanities
,
and
trifles
in
themselves
;
but
also
,
deceptions
,
as
Christ
saith
:
that
is
,
deceits
,
not
performing
to
us
indeed
,
those
little
trifles
which
they
do
promise
.
Thirdly
,
how
they
are
Spinae
,
that
is
,
pricking
thorns
,
as
Christ
saith
,
though
they
seem
to
worldly
men
to
be
most
sweet
and
pleasant
.
Fourthly
,
how
they
are
aerumnae
,
that
is
,
miseries
and
afflictions
,
as
also
Christs
words
are
.
Fiftly
;
Quomodo
suffocant
;
how
they
strangle
or
choke
us
,
as
Christ
affirmeth
.
Sixtly
,
how
we
may
use
them
notwithstanding
,
without
these
dangers
,
and
evils
,
and
to
our
great
comfort
,
gain
,
and
preferment
.
5
And
touching
the
first
,
I
do
not
see
how
it
may
be
better
prooved
,
The
first
part
:
how
al
the
world
is
vanitie
.
that
al
the
pleasures
and
goodly
shewes
of
this
world
are
vanities
,
as
Christ
heer
saith
:
than
to
alledge
the
testimonie
of
one
,
which
hath
prooved
them
al
:
that
is
,
of
one
which
speaketh
not
of
speculation
,
but
of
his
own
proofe
and
practise
:
and
this
is
king
Salomon
;
The
worldly
prosperitie
of
king
Salomon
.
touching
his
peace
,
prosperitie
,
riches
,
and
glorie
,
in
this
world
:
as
that
al
the
kings
of
the
earth
desired
to
see
his
face
,
for
his
wisdome
and
renowmed
felicitie
:
that
al
the
princes
living
besides
,
were
not
like
him
in
wealth
:
that
he
had
six
hundred
,
sixtie
and
six
talents
of
gold
(
which
is
an
infinite
sum
)
brought
him
in
yeerly
,
besides
al
other
that
he
had
from
the
kings
of
Arabia
,
and
other
princes
:
that
silver
was
as
plentiful
with
him
as
heaps
of
stones
,
and
not
esteemed
,
for
the
great
store
,
and
abundance
he
had
therof
:
that
his
plate
and
jewels
had
no
end
:
that
his
seat
of
majestie
,
with
stooles
,
lions
to
bear
it
up
,
and
other
furniture
,
was
of
gold
,
passing
al
other
kingly
seats
in
the
world
:
that
his
pretious
apparel
,
and
armor
was
infinite
:
that
he
had
al
the
kings
,
from
the
river
of
the
Philistians
,
unto
Egypt
,
to
serve
him
:
that
he
had
fortie
thousand
horses
in
his
stables
to
ride
,
and
twelve
thousand
chariots
,
with
horses
and
other
furniture
readie
to
them
,
for
his
use
:
that
he
had
two
hundred
spears
of
gold
,
born
before
him
,
and
six
hundred
crowns
of
gold
,
bestowed
in
everie
spear
;
Cori
similae
,
&
60.
Cori
farinae
:
&
every
corus
is
[
*
](A09069-e24620-b)
*
For
21.
I
think
he
ment
but
11.
for
a
Coras
according
to
Iosephus
is
rekoned
to
be
738.
of
our
gallons
:
which
make
of
our
measure
11.
quarters
,
four
bushels
,
one
pek
.
So
900.
being
taken
out
of
the
total
sum
,
the
residu
that
remaineth
doth
agree
wel
to
this
account
:
for
it
maketh
1037.
quarters
,
six
bushels
,
two
peks
.
But
of
this
kind
of
measure
the
judgment
of
the
learned
doth
vary
much
,
and
it
would
aske
a
long
discourse
to
beat
out
the
more
likely
opinion
,
by
conference
of
places
and
measures
togither
.
By
the
account
of
Saint
Ierom
it
commeth
far
short
:
that
is
,
but
to
232.
quarters
,
six
bushels
,
and
a
halfe
.
21.
quarters
and
od
.
&
three
hundred
crowns
of
gold
,
bestowed
in
the
gilding
of
everie
bukler
:
that
he
spent
everie
day
in
his
house
,
a
thousand
,
nine
hundred
,
thirtie
and
seven
quarters
of
meal
,
&
flower
;
thirtie
oxen
;
with
an
hundred
wethers
;
Vanitas
vanitatum
,
&
omnia
vanitas
:
Vanitie
of
vanities
,
and
al
is
vanitie
.
By
vanitie
of
vanities
,
meaning
(
as
Saint
Ierom
interpreteth
)
the
greatnes
of
this
vanitie
,
above
al
other
vanities
that
may
be
devised
.
6
Neither
only
doth
Salomon
affirm
this
thing
,
Salomons
saieng
of
himselfe
.
but
doth
prove
it
also
by
examples
of
himself
.
I
have
been
king
of
Israel
in
Ierusalem
(
saith
he
)
and
I
purposed
with
my selfe
,
7
This
is
the
testimonie
of
Salomon
,
upon
his
own
proof
in
these
matters
:
and
if
he
had
spoken
it
upon
his
wisdome
only
(
being
such
as
it
was
:
)
we
ought
to
beleeve
him
;
but
much
more
,
seeing
he
affirmeth
it
of
his
own
experience
.
But
yet
,
if
any
man
be
not
mooved
with
this
:
let
us
bring
yet
another
witnes
out
of
the
new
testament
,
and
such
a
one
,
as
was
privie
to
the
opinion
of
Christ
heerin
:
that
is
,
Saint
Iohn
the
evangelist
,
whose
words
are
these
;
Do
not
love
the
world
,
nor
those
things
that
are
in
the
world
:
if
any
man
love
the
world
,
the
love
of
God
the
father
,
is
not
in
him
.
For
that
,
al
which
is
in
the
world
,
is
either
concupiscence
of
the
flesh
,
or
concupiscence
of
the
eies
,
or
pride
of
life
.
In
which
words
,
S.
Iohn
beside
his
threat
against
such
as
love
and
follow
the
world
,
reduceth
al
the
vanities
therof
,
unto
three
general
points
or
branches
:
Three
general
points
of
worldly
vanities
.
that
is
,
to
concupiscence
of
the
flesh
(
wherin
he
comprehendeth
al
carnal
pleasures
)
to
concupiscence
of
the
eies
(
wherin
he
containeth
al
matters
of
riches
:
)
and
to
pride
of
life
,
wherby
he
signifieth
the
humor
,
&
disease
of
worldly
ambition
.
These
then
are
the
three
general
&
principal
vanities
of
this
life
,
wherin
worldly
men
do
wearie
out
themselves
:
ambition
,
covetousnes
,
and
carnal
pleasure
:
wherunto
al
other
vanities
are
addressed
,
as
to
their
superiors
.
And
therfore
it
shal
not
be
amisse
to
consider
of
these
three
,
in
this
place
.
8
And
first
to
ambition
or
pride
of
life
,
belongeth
vainglorie
:
Vain
glorie
.
that
is
,
a
certain
disordinate
desire
to
be
wel
thought
of
,
wel
spoken
of
,
praised
,
and
glorified
of
men
:
and
this
is
as
great
a
vanitie
(
though
it
be
common
to
many
)
as
if
a
man
should
run
up
and
down
the
streets
,
after
a
feather
,
flieng
in
the
air
,
tossed
hither
and
thither
,
with
the
blasts
of
infinite
mens
mouths
.
For
as
this
man
might
wearie
out
himselfe
before
he
gat
the
thing
which
he
followed
,
and
yet
when
he
had
it
,
he
had
gotten
but
a
feather
:
so
a
vain
glorious
man
may
labor
a
good
while
,
before
he
attain
to
the
praise
which
he
desireth
;
and
when
he
hath
it
,
it
is
not
woorth
three
chips
,
being
but
the
breath
of
a
few
mens
mouthes
,
that
altereth
upon
every
light
occasion
,
and
now
maketh
him
great
,
now
little
,
now
nothing
at
al.
Christ
himselfe
may
be
an
example
of
this
:
who
was
tossed
to
and
fro
in
the
speech
of
men
:
some
said
he
was
a
Samaritan
,
and
had
the
divel
:
9
Now
my
frind
,
if
they
delt
thus
with
Christ
,
which
was
a
better
man
,
than
ever
thou
wilt
be
:
and
did
more
glorious
miracles
,
than
ever
thou
wilt
do
,
to
purchase
thee
name
and
honor
with
the
people
:
why
dost
thou
so
labor
,
and
beat
thy selfe
about
this
vanitie
of
vain
glorie
?
Why
dost
thou
cast
thy
travels
into
the
wind
of
mens
mouthes
?
Why
dost
thou
put
thy
riches
in
the
lips
of
mutable
men
,
where
every
flatterer
may
rob
thee
of
them
?
Hast
thou
no
better
a
chest
to
lok
them
up
in
?
Saint
Paul
was
of
another
mind
,
when
he
said
;
I
esteem
little
to
be
iudged
of
you
,
or
of
the
day
of
man
:
and
he
had
reason
surely
.
For
what
careth
he
that
runneth
at
tilt
,
if
the
ignorant
people
give
sentence
against
him
,
so
the
judges
give
it
with
him
?
If
the
blind
man
,
in
the
way
to
Iericho
,
As
silver
is
tried
in
the
fire
by
blowing
to
it
:
so
is
a
man
tried
in
the
mouth
of
him
that
praiseth
.
For
as
silver
,
if
it
be
good
,
taketh
no
hurt
therby
:
but
if
it
be
evil
,
it
goeth
al
into
fume
:
so
a
vain
man
,
by
praise
and
commendation
.
How
many
have
we
seen
puffed
up
with
mens
praises
,
and
almost
put
beside
themselves
,
for
joy
therof
:
and
yet
afterward
brought
down
,
with
a
contrarie
wind
,
and
driven
ful
neer
to
desperation
by
contempt
?
Away
with
this
oile
,
and
ointment
of
sinners
,
let
it
not
come
upon
my
head
?
Homo
vanitati
similis
factus
est
:
A
man
is
made
like
unto
vanitie
.
That
is
,
In
vanitate
sua
appenditur
peccator
:
The
sinner
is
weighed
in
his
vanitie
.
That
is
,
by
the
vanitie
,
which
he
followeth
,
is
seen
how
light
and
vain
a
sinner
is
.
11
The
second
vanitie
that
belongeth
to
ambition
,
is
desire
of
worldly
honor
,
dignitie
,
Worldly
honor
and
promotion
.
and
promotion
.
And
this
is
a
great
matter
in
the
sight
of
a
worldly
man
:
this
is
a
jewel
of
rare
price
,
and
woorthy
to
be
bought
,
even
with
any
labor
,
travel
,
or
peril
whatsoever
.
The
love
of
this
,
letted
the
great
men
,
that
were
Christians
in
Iewrie
,
Nolite
esse
pueri
sensibus
:
Be
you
not
children
in
understanding
.
It
is
the
fashion
of
children
,
to
esteem
more
of
a
painted
bable
,
than
of
a
rich
jewel
.
And
such
is
the
painted
dignitie
of
this
world
:
gotten
with
much
labor
;
maintained
with
great
expenses
;
and
lost
with
intollerable
greefe
,
and
sorrow
.
For
better
conceiving
wherof
,
ponder
a
little
with
thy selfe
(
gentle
reader
)
any
state
of
dignitie
that
thou
wouldest
desire
:
and
think
how
many
have
had
that
before
thee
.
Remember
how
they
mounted
up
,
&
how
they
descended
down
again
:
and
imagin
with
thy selfe
,
which
was
greater
,
either
the
joy
in
getting
,
or
the
sorow
in
leesing
it
.
Where
are
now
al
these
emperors
,
these
kings
,
these
princes
,
and
prelates
,
which
rejoiced
so
much
once
,
at
their
own
advancement
?
Where
are
they
now
,
I
say
?
Who
talketh
or
thinketh
of
them
?
Are
they
not
forgotten
,
and
cast
into
their
graves
long
ago
?
And
do
not
men
boldly
walk
over
their
heads
now
,
whose
faces
might
not
be
looked
on
without
fear
,
in
this
world
?
What
then
have
their
dignities
done
them
good
?
12
It
is
a
woonderful
thing
to
consider
the
vanitie
of
this
worldly
honor
.
The
vanitie
of
worldly
honor
.
It
is
like
a
mans
own
shadow
,
which
the
more
a
man
runneth
after
,
the
more
it
flieth
:
and
when
he
flieth
from
it
,
it
followeth
him
again
:
and
the
only
way
to
catch
it
,
is
to
fal
down
to
the
ground
upon
it
.
So
we
see
,
that
those
men
which
desire
honor
in
this
world
,
are
now
forgotten
:
and
those
which
most
fled
from
it
,
and
cast
themselves
lowest
of
al
men
,
by
humilitie
,
are
now
most
of
al
honored
:
honored
(
I
say
)
most
,
even
by
the
world
it selfe
,
whose
enimies
they
were
,
while
they
lived
.
For
who
is
honored
more
now
,
who
is
more
commended
and
remembred
,
than
Saint
Paul
,
and
his
like
,
which
so
much
despised
worldly
honor
in
this
life
,
according
to
the
saieng
of
the
prophet
;
Thy
frinds
(
O
Lord
)
are
too
too
much
honored
.
Most
vain
then
is
the
pursuit
of
this
worldly
honor
,
and
promotion
:
seeing
it
neither
contenteth
the
mind
,
nor
continueth
with
the
possessor
,
nor
is
void
of
great
dangers
,
both
in
this
life
,
and
in
the
life
to
come
,
according
to
the
saieng
of
scripture
;
Most
severe
iudgment
shal
be
used
upon
those
that
are
over
others
:
the
mean
man
shal
obtain
mercy
;
but
the
great
and
strong
shal
suffer
torments
strongly
.
Worldly
nobilitie
.
13
The
third
vanitie
that
belongeth
to
ambition
,
or
pride
of
life
,
is
nobilitie
of
flesh
and
blood
:
a
great
perle
in
the
eie
of
the
world
:
but
indeed
in
it selfe
,
and
in
the
sight
of
God
,
a
meer
trifle
and
vanitie
.
Which
holie
Iob
wel
understood
,
I
said
unto
rottennes
,
thou
art
my
father
:
and
unto
worms
,
you
are
my
mother
and
sisters
.
He
that
wil
behold
the
gentrie
of
his
ancestors
:
let
him
look
into
their
graves
,
and
see
whether
Iob
saith
truly
or
no.
Tru
nobilitie
was
never
begun
,
but
by
vertu
:
and
therfore
,
as
it
is
a
testimonie
of
vertu
to
the
predecessors
:
so
is
it
another
of
vertu
unto
the
successors
.
And
he
which
holdeth
the
name
therof
by
descent
,
without
vertu
,
is
a
meer
monster
,
in
respect
of
his
ancestors
:
for
that
he
breaketh
the
limits
of
the
nature
of
nobilitie
.
Of
which
sort
of
men
,
God
saith
by
one
prophet
;
They
are
made
abhominable
,
even
as
the
things
which
they
love
:
their
glorie
is
from
their
nativitie
,
from
the
bellie
,
and
from
their
conception
.
14
It
is
a
miserable
vanitie
to
go
beg
credit
of
dead
men
,
when
as
we
deserve
none
our selves
:
to
seek
up
old
titles
of
honor
from
our
ancestors
,
we
being
utterly
uncapable
therof
,
by
our
own
base
maners
and
behavior
.
Christ
cleerly
confounded
this
vanitie
;
when
being
descended
himselfe
of
the
greatest
nobilitie
,
that
ever
was
in
this
world
:
and
besides
that
,
being
also
the
son
of
God
:
yet
called
he
himselfe
ordinarily
,
the
son
of
man
:
that
is
,
the
son
of
the
virgin
Marie
(
for
otherwise
he
was
no
son
of
man
)
and
further
than
this
also
,
15
The
fourth
vanitie
that
belongeth
to
ambition
,
or
pride
of
life
,
is
worldly
wisdom
,
The
vanitie
of
worldly
wisdome
.
wherof
the
apostle
saith
;
The
wisdom
of
this
world
is
folly
with
God
.
If
it
be
folly
,
Respect
not
his
countenance
,
nor
his
tallnes
of
personage
:
for
I
have
reiected
him
:
neither
do
I
iudge
according
to
the
countenance
of
man
.
After
that
,
Isai
brought
in
his
second
son
Abinadab
:
and
after
him
Samma
,
and
so
the
rest
,
until
he
had
shewed
him
seven
of
his
sons
.
Al
which
being
refused
by
Samuel
,
they
marveled
,
&
said
,
there
was
no
mo
left
but
only
a
little
red
headed
boy
,
that
kept
the
sheep
,
called
David
:
which
Samuel
caused
to
be
sent
for
.
And
assoon
as
he
came
in
sight
:
God
said
to
Samuel
,
this
is
the
man
that
I
have
chosen
.
16
When
the
Messias
was
promised
unto
the
Iewes
to
to
be
a
king
:
they
imagined
presently
,
according
to
their
worldly
wisdom
,
that
he
should
be
some
great
prince
:
and
therfore
they
refused
Christ
,
that
came
in
povertie
.
Iames
and
Iohn
being
yet
but
carnal
,
seeing
the
Samaritans
contemptuously
to
refuse
Christs
disciples
sent
to
them
,
and
knowing
what
Christ
was
,
thought
streightway
that
he
must
in
revenge
have
called
down
fire
from
heaven
to
consume
them
:
but
Christ
rebuked
them
,
You
know
not
of
what
spirit
you
are
.
The
apostles
preaching
the
crosse
,
and
necessitie
of
suffering
,
to
the
wise
gentils
,
and
philosophers
,
Nos
insensati
vitam
illorum
aestimabamus
insaniam
:
We
fond
men
,
esteemed
the
lives
of
saints
as
madnes
.
Wherfore
,
this
is
also
great
vanitie
(
as
I
have
said
)
to
make
such
account
of
worldly
wisdom
:
which
is
not
only
follie
,
but
also
madnes
,
by
the
testimonie
of
the
holie
Ghost
himselfe
.
17
Who
would
not
think
,
but
that
the
wise
men
of
this
world
,
were
the
fittest
to
be
chosen
to
do
Christ
service
in
his
church
?
Yet
Saint
Paul
saith
;
Non
multi
sapientes
,
secundum
carnem
:
God
hath
not
chosen
many
wise
men
according
to
the
flesh
.
Who
would
not
think
,
but
that
a
worldly
wise
man
might
easily
also
make
a
wise
Christian
?
Yet
Saint
Paul
saith
no
:
except
first
he
become
a
fool
;
Stultus
fiat
,
vt
sit
sapiens
:
If
any
man
seem
wise
among
you
,
let
him
become
a
fool
,
to
the
end
he
may
be
made
wise
.
Vain
then
,
and
of
no
account
is
the
wisdom
of
this
world
,
except
it
be
subject
to
the
wisdom
of
God
.
18
The
first
vanitie
belonging
to
pride
of
life
,
is
corporal
beautie
:
The
vanitie
of
beautie
.
wherof
the
wise
man
saith
;
Vain
is
beautie
,
and
deceivable
is
the
grace
of
countenance
.
Wherof
also
king
David
understood
properly
,
Turn
away
my
eies
(
O
Lord
)
that
they
behold
not
vanitie
.
This
is
a
singular
great
vanitie
,
dangerous
and
deceitful
;
but
yet
greatly
esteemed
of
the
children
of
men
:
To
love
vanitie
:
as
the
prophet
saith
.
Beautie
is
compared
by
holie
men
,
to
a
painted
snake
,
which
is
fair
without
,
and
ful
of
deadly
poison
within
.
If
a
man
did
consider
what
infinite
ruins
,
and
destructions
have
come
,
by
our
light
giving
credite
therunto
:
he
would
beware
of
it
.
And
if
he
remembred
what
foul
drosse
lieth
under
a
fair
skin
:
he
would
little
be
in
love
therwith
,
saith
one
father
.
God
hath
imparted
certain
sparks
of
beautie
unto
his
creatures
:
therby
to
draw
us
to
the
consideration
,
and
love
of
his
own
beautie
;
wherof
the
other
is
but
a
shadow
:
even
as
a
man
finding
a
little
issu
of
water
,
may
seek
out
the
fountain
therby
:
or
happening
upon
a
smal
vain
of
gold
,
may
therby
come
to
the
whole
mine
it selfe
.
But
we
like
babes
,
delite
ourselves
only
with
the
fair
cover
of
the
book
,
and
never
do
consider
what
is
written
therin
.
In
al
fair
creatures
,
A
lesson
to
be
read
in
the
beautie
of
al
creatures
.
that
man
doth
behold
,
he
ought
to
read
this
,
saith
one
father
;
that
If
GOD
could
make
a
peece
of
earth
so
fair
and
lovely
,
with
imparting
unto
it
some
little
spark
of
his
beautie
:
how
infinite
fair
is
he
himselfe
,
and
how
woorthy
of
al
love
and
admiration
?
And
how
happie
shal
we
be
,
when
we
shal
come
to
enjoy
his
beautiful
presence
,
wherof
now
al
creatures
do
take
their
beautie
.
19
If
we
would
exercise
our selves
in
these
maner
of
cogitations
:
we
might
easily
keep
our
harts
pure
and
unspotted
before
God
,
in
beholding
the
beautie
of
his
creatures
.
But
for
that
we
use
not
this
passage
from
the
creature
to
the
creator
;
but
rest
only
in
the
eternal
appeerance
of
a
deceitful
face
:
letting
go
the
bridle
to
foul
cogitations
,
and
setting
wilfully
on
fire
our
own
concupiscences
;
hence
it
is
,
that
infinite
men
do
perish
daily
by
occasion
of
this
fond
vanitie
.
I
cal
it
fond
,
for
that
every
child
may
descrie
the
deceit
and
vanitie
therof
.
The
vanitie
of
beautie
.
For
take
the
fairest
face
in
the
world
,
wherwith
infinite
foolish
men
fal
in
love
,
upon
the
sight
:
and
rase
it
over
but
with
a
little
scrach
,
and
al
the
matter
of
love
is
gone
:
let
there
come
but
an
agu
,
and
al
this
goodly
beautie
is
destroied
:
let
the
soul
depart
but
one
halfe
hour
from
the
bodie
,
and
this
loving
face
is
uglie
to
look
on
:
let
it
lie
but
two
dais
in
the
grave
,
and
those
which
were
so
hot
in
love
with
it
before
,
wil
scarse
abide
to
behold
it
,
or
come
neer
it
.
And
if
none
of
those
things
happen
unto
it
:
yet
quikly
commeth
on
old
age
,
which
riveleth
the
skin
,
draweth
in
the
eies
,
setteth
out
the
teeth
,
and
so
disfigureth
the
whole
visage
,
as
it
becommeth
more
contemptible
now
,
than
it
was
beautiful
and
alluring
before
.
And
what
then
can
be
more
vanitie
than
this
?
What
more
madnes
,
than
either
to
take
pride
of
it
,
if
I
see
it
my selfe
:
or
to
indanger
my
soul
for
it
,
if
I
see
it
in
others
?
The
vanitie
of
apparel
.
20
The
sixt
vanitie
belonging
to
pride
of
life
,
is
the
glorie
of
fine
apparel
:
against
which
the
wise
man
saith
;
In
vestitu
ne
glorieris
vnquam
:
See
thou
never
take
glorie
in
apparel
.
Of
al
vanities
this
is
the
greatest
,
which
we
see
so
common
among
men
of
this
world
.
If
Adam
had
never
fallen
:
we
had
never
used
apparel
:
for
that
apparel
was
devised
to
cover
our
shame
of
nakednes
,
and
other
infirmities
contracted
by
that
fal
.
Wherfore
,
we
that
take
pride
and
glorie
in
apparel
,
do
as
much
as
if
a
begger
should
glorie
and
take
pride
of
the
old
clouts
that
do
cover
his
sores
.
Saint
Paul
said
unto
a
bishop
;
If
we
have
wherwithal
to
cover
our selves
,
let
us
be
content
.
And
Christ
touched
deeply
the
danger
of
nice
apparel
,
when
he
commended
so
much
S.
Iohn
Baptist
for
his
austere
attire
:
Qui
mollibus
vestiuntur
in
domibus
regum
sunt
:
They
which
are
apparelled
in
soft
and
delicate
apparel
are
in
kings
courts
.
In
kings
courts
of
this
world
,
but
not
in
the
kings
court
of
heaven
.
For
which
cause
in
the
description
of
the
rich
man
damned
,
this
is
not
omitted
by
Christ
;
That
he
was
apparelled
in
purple
and
silk
.
21
It
is
a
woonderful
thing
to
consider
the
different
proceeding
of
God
and
the
world
heerin
.
God
was
the
first
that
ever
made
apparel
in
the
world
:
The
extreme
vanitie
and
povertie
of
man
.
his
skin
:
from
another
,
his
fur
:
and
from
som
other
,
their
very
excrements
;
as
the
silk
,
which
is
nothing
els
,
but
the
excrements
of
woorms
.
Nor
content
with
this
,
we
come
to
fishes
,
and
do
beg
of
them
certain
pearls
to
hang
about
us
.
We
go
down
into
the
ground
for
gold
and
silver
:
and
turn
up
the
sands
of
the
sea
,
for
pretious
stones
:
and
having
borrowed
al
this
of
other
creatures
,
we
jet
up
and
down
,
provoking
men
to
look
upon
us
:
as
if
al
this
now
were
our
own
.
When
the
stone
shineth
upon
our
finger
,
we
wil
seem
(
forsooth
)
therby
to
shine
.
When
the
silver
and
silks
do
glister
on
our
baks
,
we
look
big
,
as
if
al
that
beauty
came
from
us
.
And
so
(
as
the
prophet
saith
)
we
passe
over
our
dais
in
vanitie
,
22
The
second
general
branch
,
which
Saint
Iohn
appointeth
unto
the
vanitie
of
this
life
,
Concupiscence
of
the
eies
.
wherunto
the
ancient
fathers
have
referred
al
vanities
of
riches
and
wealth
of
this
world
.
Of
this
Saint
Paul
writeth
to
Timothie
;
Give
commandement
to
the
rich
men
of
this
world
,
not
to
be
high
minded
,
nor
to
put
hope
in
the
uncertaintie
of
their
riches
.
The
reason
of
which
speech
is
uttered
by
the
scripture
in
another
place
,
when
it
saith
;
Riches
shal
not
profit
a
man
in
the
day
of
revenge
.
Divitiarum
iactantia
quid
nobis
contulit
?
What
hath
the
braverie
of
our
riches
profited
us
?
The
vanitie
and
peril
of
worldly
wealth
.
Al
which
evidently
declareth
the
great
vanitie
of
worldly
riches
,
which
can
do
the
possessor
no
good
at
al
,
when
he
hath
most
need
of
their
help
.
Rich
men
have
slept
their
sleep
(
saith
the
prophet
)
and
have
found
nothing
in
their
hands
:
that
is
,
rich
men
have
passed
over
this
life
,
as
men
do
passe
over
a
sleep
,
imagining
themselves
to
have
golden
mountains
,
and
treasures
:
and
when
they
awake
(
at
the
day
of
their
death
)
they
find
themselves
to
have
nothing
in
their
hands
.
In
respect
wherof
,
the
prophet
Baruch
asketh
this
question
;
Where
are
they
now
,
which
heaped
togither
gold
and
silver
,
and
which
made
no
end
of
their
scraping
togither
?
And
he
answereth
himselfe
immediately
;
Exterminati
sunt
,
&
ad
inferos
descenderunt
:
They
are
now
rooted
out
,
and
are
gone
down
unto
hel
.
To
like
effect
saith
Saint
Iames
;
Now
go
to
,
you
rich
men
:
weep
,
and
howl
in
your
miseries
,
that
come
upon
you
:
your
riches
are
rotten
,
and
your
gold
and
silver
is
rustie
:
and
the
rust
therof
shal
be
in
testimonie
against
you
:
it
shal
feed
on
your
flesh
as
fire
:
you
have
hoorded
up
wrath
for
your selves
in
the
last
day
.
23
If
wealth
of
this
world
be
not
onlie
so
vain
,
but
also
so
perilous
as
heer
is
affirmed
:
what
vanitie
then
is
it
for
men
to
set
their
minds
upon
it
,
as
they
do
?
Saint
Paul
saith
of
himselfe
;
that
He
esteemed
it
al
but
as
doong
.
And
he
had
great
reason
surely
to
say
so
,
We
came
in
naked
unto
this
world
,
and
naked
we
must
go
foorth
again
,
saith
Iob.
The
mil-wheel
stirreth
much
about
,
and
beateth
it selfe
from
day
to
day
,
and
yet
at
the
yeers
end
it
is
in
the
same
place
,
as
it
was
in
the
beginning
:
so
rich
men
,
let
them
toil
and
labor
what
they
can
,
yet
at
their
death
must
they
be
as
poore
,
as
at
the
first
day
wherin
they
were
born
.
When
the
rich
man
dieth
(
saith
Iob
)
he
shal
take
nothing
with
him
,
but
shal
close
up
his
eies
,
and
find
nothing
.
Povertie
shal
lay
hands
upon
him
,
and
a
tempest
shal
oppresse
him
in
the
night
:
a
burning
wind
shal
take
him
away
,
and
a
whirl
wind
shal
snatch
him
from
his
place
:
it
shal
rush
upon
him
,
and
shal
not
spare
him
:
it
shal
bind
his
hands
upon
him
,
and
shal
hisse
over
him
.
For
that
it
seeth
his
place
whither
he
must
go
.
24
The
prophet
David
in
like
wise
forewarneth
us
of
the
same
,
in
these
words
;
Be
not
afraid
when
thou
seest
a
man
made
rich
,
and
the
glorie
of
his
house
multiplied
.
For
when
he
dieth
,
he
shal
take
nothing
with
him
,
nor
shal
his
glorie
descend
to
the
place
whither
he
goeth
:
he
shal
passe
into
the
progenies
of
his
ancestors
(
that
is
,
he
shal
go
to
the
place
where
they
are
,
who
hath
lived
as
he
hath
don
)
and
world
without
end
he
shal
see
no
more
light
.
25
Al
this
and
much
more
is
spoken
by
the
holie
Ghost
,
to
signifie
the
dangerous
vanitie
of
worldly
wealth
:
and
the
folly
of
those
men
,
who
labor
so
much
to
procure
the
same
,
with
the
eternal
peril
of
their
souls
,
as
the
scripture
assureth
us
.
If
so
manie
physicians
,
as
I
have
heer
alledged
scriptures
,
should
agree
togither
,
that
such
,
or
such
meats
were
venomous
&
perilsom
:
I
think
few
would
give
the
adventure
to
eat
them
,
though
otherwise
in
tast
they
appeered
sweet
and
pleasant
.
How
then
commeth
it
to
passe
,
that
so
many
earnest
admonitions
of
God
himselfe
,
cannot
stay
us
from
the
love
of
this
dangerous
vanitie
?
Nolite
cor
apponere
,
saith
God
by
the
prophet
:
that
is
;
Lay
not
your
hart
unto
the
love
of
riches
.
Qui
diligit
aurum
non
iustificabitur
,
saith
the
wise
man
:
He
that
loveth
gold
shal
never
be
iustified
.
I
am
angrie
greatly
upon
rich
nations
,
saith
God
by
Zacharie
.
Amen
dico
vobis
,
quia
dives
difficile
intrabit
in
regnum
caelorum
:
Truly
I
say
unto
you
,
that
a
rich
man
shal
hardly
get
into
the
kingdom
of
heaven
.
And
again
;
Wo
be
to
you
rich
men
,
for
that
you
have
received
your
consolation
in
this
life
.
Finally
,
Saint
Paul
saith
generally
of
al
,
and
to
al
;
They
which
wil
be
rich
,
do
fal
into
temptation
,
and
into
the
snare
of
the
divel
,
and
into
manie
unprofitable
and
hurtful
desires
,
which
do
drown
men
in
destruction
and
perdition
.
26
Can
any
thing
in
the
world
be
spoken
more
effectually
,
to
dissuade
from
the
love
of
riches
,
than
this
?
Must
not
heer
now
the
covetous
men
,
either
denie
God
,
or
condemn
themselves
in
their
own
consciences
.
Let
them
go
,
and
excuse
themselves
,
by
the
pretence
of
wife
and
children
,
as
they
are
woont
,
saieng
;
They
mean
nothing
els
,
but
to
provide
for
their
sufficiencie
.
Doth
Christ
,
or
Saint
Paul
admit
this
excusation
?
Ought
we
so
much
to
love
wife
,
The
pretence
of
wife
and
children
refused
.
or
children
,
or
other
kindred
,
as
to
endanger
our
souls
for
the
same
?
What
comfort
may
it
be
to
an
afflicted
father
in
hel
,
to
remember
,
that
by
his
means
,
his
wife
and
children
do
live
wealthily
in
earth
?
Al
this
is
vanitie
(
deer
brother
)
and
meer
deceit
of
our
spiritual
enimie
.
For
within
one
moment
after
we
are
dead
,
we
shal
care
no
more
for
wife
,
children
,
father
,
mother
,
or
brother
,
in
this
matter
,
than
we
shal
for
a
meer
stranger
:
and
one
penie
given
in
alms
while
we
lived
(
for
Gods
sake
)
shal
comfort
us
more
at
that
day
,
than
thousands
of
pounds
bestowed
upon
our
kin
,
for
the
natural
love
we
bare
unto
our
own
flesh
and
blood
:
the
which
,
I
would
to
Christ
worldlie
men
did
consider
.
And
then
(
no
dowt
)
they
would
never
take
such
care
for
kindred
,
as
they
do
:
especially
upon
their
death-beds
:
whence
presently
they
are
to
depart
to
that
place
,
where
flesh
and
blood
holdeth
no
more
privilege
:
nor
riches
have
any
power
to
deliver
;
but
only
such
,
as
were
wel
bestowed
in
the
service
of
God
,
or
given
to
the
poore
for
his
names
sake
.
And
this
shal
be
sufficient
for
this
point
of
riches
.
Of
the
vanitie
of
worldly
pleasure
.
27
The
third
branch
of
worldly
vanities
is
called
by
Saint
Iohn
,
concupiscence
of
the
flesh
:
which
conteineth
al
pleasures
and
carnal
recreations
;
as
banketing
,
laughing
,
plaieng
,
and
the
like
,
wherwith
our
flesh
is
much
delited
in
this
world
.
And
albeit
in
this
kind
,
there
is
a
certain
measure
to
be
allowed
unto
the
godly
,
for
the
convenient
maintenance
of
their
health
(
as
also
in
riches
it
is
not
to
be
reprehended
)
yet
,
that
al
these
worldly
solaces
,
are
not
only
vain
,
but
also
dangerous
,
in
that
excesse
&
abundance
,
as
worldly
men
seek
and
use
them
,
appeereth
plainly
by
these
words
of
Christ
;
Wo
be
unto
you
which
now
do
laugh
for
you
shal
weep
.
Wo
be
unto
you
that
now
live
in
fil
,
&
sacietie
:
for
the
time
shal
com
,
when
you
shal
suffer
hunger
.
And
again
,
in
Saint
Iohns
Gospel
,
speaking
to
his
apostles
,
and
by
them
to
al
other
,
he
saith
;
You
shal
weep
and
pule
:
but
the
world
shal
reioice
.
28
The
verie
same
doth
Iob
confirm
,
both
of
the
one
,
and
the
other
sort
:
for
of
worldlings
he
saith
;
That
they
solace
themselves
with
al
kind
of
musik
,
and
do
passe
over
their
daies
in
pleasure
,
and
in
a
verie
moment
,
do
go
down
into
hel
.
But
of
the
godly
he
saith
in
his
own
person
;
That
they
sigh
before
they
eat
their
bread
.
And
in
another
place
;
That
they
fear
al
their
works
,
knowing
that
God
spareth
not
him
which
offendeth
.
The
reason
wherof
the
wise
man
yet
further
expresseth
,
saieng
;
That
the
works
of
good
men
are
in
the
hands
of
God
:
and
no
man
knoweth
(
by
outward
things
)
whether
love
or
hatred
,
at
Gods
hands
:
but
al
is
kept
uncertain
for
the
time
to
come
.
And
old
Tobias
insinuateth
yet
another
cause
,
when
he
saith
;
What
ioy
can
I
have
or
receive
,
seeing
I
sit
heer
in
darknes
?
Speaking
literally
of
his
corporal
blindnes
,
but
yet
leaving
it
also
to
be
understood
of
spiritual
and
internal
darknes
.
29
These
are
then
the
causes
(
beside
external
affliction
,
Why
good
men
are
sad
in
this
life
.
which
God
often
sendeth
)
why
the
godly
do
live
more
sad
and
fearful
in
this
life
,
[
*
](A09069-e26650-b)
*
Calling
and
justifieng
,
are
verie
plain
and
infallible
tokens
therof
.
Rom.
8.30
.
And
so
far
is
it
not
uncertain
unto
the
faithful
.
uncertain
to
us
:
the
vale
of
miserie
&
desolation
,
wherin
they
live
heer
:
which
made
even
the
apostles
to
grone
,
It
is
better
to
go
to
the
house
of
sorrow
,
than
to
the
house
of
feasting
.
And
again
;
Where
sadnes
is
,
there
is
the
hart
of
wise
men
:
but
where
mirth
is
,
there
is
the
hart
of
fools
.
Finally
,
in
respect
of
this
,
the
scripture
saith
;
Beatus
homo
qui
semper
est
pavidus
:
Happie
is
the
man
which
alwais
is
fearful
.
Which
is
nothing
els
,
but
that
which
the
holie
Ghost
commandeth
everie
man
,
by
Micheas
the
prophet
;
Sollicitum
ambulare
cum
Deo
:
To
walk
careful
and
diligent
with
God
;
thinking
upon
his
commandements
;
how
we
keep
and
observe
the
same
;
how
we
resist
,
and
mortifie
our
members
upon
earth
,
and
the
like
.
Which
cogitations
,
if
they
might
have
place
with
us
,
would
cut
off
a
great
deal
of
those
worldly
pastimes
,
wherwith
the
carelesse
sort
of
sinners
are
overwhelmed
:
I
mean
of
those
good
fellowships
of
eatings
,
drinkings
,
laughings
,
singings
,
disputings
,
and
other
such
vanities
that
distract
us
most
.
30
Heerof
Christ
gave
us
a
most
notable
advertisement
,
in
that
he
wept
often
:
as
at
his
nativitie
;
at
the
resuscitation
of
Lazarus
;
31
A
wise
traveler
passing
by
his
In
,
A
similitude
.
though
he
see
pleasant
meats
offered
him
:
yet
he
forbeareth
,
upon
consideration
of
the
price
,
and
the
journey
he
hath
to
make
:
and
taketh
in
nothing
,
but
so
much
as
he
knoweth
wel
,
how
to
discharge
the
next
morning
at
his
departure
:
but
a
fool
laieth
hands
on
every
delicate
bait
that
is
presented
to
his
sight
,
and
plaieth
the
prince
,
for
a
night
or
two
.
But
when
it
commeth
to
the
rekoning
:
he
wisheth
that
he
had
lived
,
only
with
bread
and
drink
,
rather
than
to
be
so
troubled
as
he
is
for
the
paiment
.
The
custome
of
many
churches
yet
is
,
to
fast
the
even
of
every
feast
,
and
then
to
make
merrie
the
next
day
,
that
is
,
upon
the
festival
day
it selfe
:
which
may
represent
unto
us
,
the
abstinent
life
of
good
men
in
this
world
,
and
the
mirth
that
they
have
in
the
world
to
come
.
But
the
fashion
of
the
world
is
contrarie
:
that
is
,
to
eat
and
drink
merrily
first
,
at
the
tavern
:
and
after
,
to
let
the
host
bring
in
his
rekoning
.
They
eat
,
drink
,
and
laugh
:
and
the
host
scoreth
up
al
in
the
mean
space
.
And
when
the
time
commeth
,
that
they
must
pay
:
many
an
hart
is
sad
,
that
was
pleasant
before
.
32
This
the
scripture
affirmeth
also
,
of
the
pleasures
of
this
world
;
Risus
dolore
miscebitur
,
&
extrema
gaudij
luctus
occupat
:
Laughter
shal
be
mingled
with
sorrow
,
and
mourning
shal
insu
at
the
hinder
end
of
mirth
.
The
devil
that
plaieth
the
host
,
in
this
world
,
and
wil
serve
you
with
what
delite
or
pleasure
you
desire
,
writeth
up
al
in
his
book
:
and
at
the
day
of
your
departure
,
(
that
is
,
at
your
death
)
wil
he
bring
the
whole
rekoning
,
and
charge
you
with
it
al
:
and
then
shal
follow
that
,
which
GOD
promiseth
to
worldlings
,
Your
mirth
shal
be
turned
into
mourning
and
lamentation
.
Yea
,
and
more
than
this
,
if
you
be
not
able
to
discharge
the
rekoning
:
you
may
chance
to
hear
that
other
dreadful
sentence
of
Christ
,
in
the
Apocalips
;
Quantum
in
delicijs
fuit
,
tantum
date
illi
tormentum
:
Look
how
much
he
hath
been
in
his
delites
,
so
much
torment
do
you
lay
upon
him
.
33
Wherfore
,
to
conclude
this
point
,
and
therwithal
this
first
part
,
touching
vanities
:
truly
may
we
say
with
the
prophet
David
,
of
a
worldly
minded
man
;
Vniversa
vanitas
omnis
homo
vivens
:
The
life
of
such
men
containeth
al
kind
of
vanitie
.
That
is
,
vanitie
in
ambition
;
vanitie
in
riches
;
vanitie
in
pleasures
;
vanitie
in
al
things
which
they
most
esteem
.
And
therfore
I
may
wel
end
with
the
words
of
God
,
by
the
prophet
Esay
;
Vae
vobis
,
qui
trahitis
iniquitatem
in
funiculis
vanitatis
:
Wo
be
unto
you
,
which
do
draw
wickednes
in
the
ropes
of
vanitie
.
These
ropes
are
those
vanities
of
vain
glorie
,
promotion
,
The
ropes
of
vain
glorie
.
dignitie
,
nobilitie
,
beautie
,
riches
,
delites
,
and
other
before
touched
:
which
alwaies
draw
with
them
some
iniquitie
and
sin
.
For
which
cause
,
David
saith
unto
God
;
Thou
hatest
(
O
Lord
)
observers
of
superfluous
vanities
.
And
lastly
,
for
this
cause
the
holie
Ghost
pronounceth
generally
of
al
men
;
Beatus
vir
qui
non
respexit
in
vanitates
,
&
insanias
falsas
:
Blessed
is
that
man
,
which
hath
not
respected
vanities
,
and
the
false
madnesse
of
this
world
.
34
Now
come
I
then
to
the
second
part
proposed
in
this
chapter
:
How
worldly
vanities
are
also
deceits
.
to
shew
how
this
world
,
with
the
commodities
therof
,
are
not
only
vanities
,
but
also
deceits
(
as
Christ
termeth
them
)
for
that
indeed
,
False
promises
of
the
world
.
and
in
the
end
deceived
him
with
foul
Lia.
What
false
promises
doth
the
world
make
daily
?
To
one
it
promiseth
long
life
and
health
:
and
cutteth
him
off
in
the
midst
of
his
daies
.
To
another
it
promiseth
great
wealth
,
and
promotion
:
and
after
long
service
,
performeth
no
part
therof
.
To
another
it
promiseth
great
honor
by
large
expences
:
but
under-hand
it
casteth
him
into
contempt
by
beggerie
.
To
another
it
assureth
great
advancement
by
marriage
:
but
yet
never
giveth
him
abilitie
to
come
to
his
desire
.
Go
you
over
the
whole
world
:
behold
countries
;
view
provinces
;
look
into
cities
;
harken
at
the
doores
&
windows
of
private
houses
;
of
princes
pallaces
;
of
secret
chambers
:
and
you
shal
see
,
and
hear
nothing
,
but
lamentable
complaints
:
one
,
for
that
he
hath
lost
;
another
for
that
he
hath
not
woon
;
a
third
,
for
that
he
is
not
satisfied
;
ten
thousand
for
that
they
are
deceived
.
The
false
promise
of
renowm
.
35
Can
there
be
a
greater
deceit
(
for
examples
sake
)
than
to
promise
renowm
,
and
memorie
,
as
the
world
doth
to
hir
followers
:
and
yet
to
forget
them
assoon
as
they
are
dead
?
Who
doth
remember
now
one
of
fortie
thousand
jollie
fellows
in
this
world
,
captains
,
soldiers
,
counsellers
,
dukes
,
earls
,
princes
,
prelats
,
and
emperors
:
kings
,
and
queenes
;
lords
,
and
ladies
?
Who
remembreth
them
I
say
?
Who
once
thinketh
or
speaketh
of
them
now
?
Hath
not
their
memorie
perished
with
their
sound
,
Their
remembrance
should
be
as
ashes
troden
under
foot
?
And
David
that
They
should
be
as
dust
blown
with
the
wind
?
Divers
men
there
have
been
ere
this
,
that
have
been
very
mean
in
common
account
:
and
yet
bicause
they
have
labored
to
be
unknow
to
the
world
,
therfore
the
rather
the
world
both
remembreth
,
&
honoreth
now
the
memorie
of
them
.
But
many
a
king
and
emperor
have
strived
and
labored
al
their
life
,
to
be
known
in
the
world
,
and
yet
are
now
forgotten
.
So
that
the
world
is
like
in
this
point
(
as
one
saith
)
unto
a
covetous
and
forgetful
host
,
A
comparison
.
who
if
he
see
his
old
ghest
come
by
in
beggerly
estate
,
al
his
money
being
spent
:
he
maketh
semblance
not
to
know
him
.
And
if
the
ghest
marvel
therat
,
and
say
,
that
he
hath
come
often
that
way
,
and
spent
much
money
in
the
house
:
the
other
answereth
;
it
may
be
so
,
for
there
passe
this
way
so
many
,
as
we
use
not
to
keep
account
therof
.
But
what
is
the
way
to
make
this
host
to
remember
you
(
saith
this
Author
.
)
The
way
is
to
use
him
ill
as
you
passe
by
:
beat
him
wel
,
or
do
some
other
notable
injurie
unto
him
,
and
he
wil
remember
you
,
as
long
as
he
liveth
,
and
many
times
wil
talk
of
you
,
when
you
are
far
off
from
him
.
36
Infinite
are
the
deceits
,
What
the
deceits
of
the
world
are
.
and
dissimulations
of
the
world
.
It
seemeth
goodly
,
fair
,
and
gorgeous
,
in
outward
shew
:
but
when
it
commeth
to
handling
,
it
is
nothing
but
a
fether
:
when
it
commeth
to
sight
,
it
is
nothing
but
a
shadow
:
when
it
commeth
to
waight
;
it
is
nothing
but
smoke
:
when
it
commeth
to
opening
,
it
is
nothing
but
an
image
of
plaister
work
,
ful
of
old
rags
and
patches
within
.
To
know
the
miseries
of
the
world
,
you
must
go
a
little
out
from
it
.
For
,
as
they
which
walk
in
a
mist
,
A
similitude
.
do
no
see
it
so
wel
,
as
they
which
stand
upon
an
hil
from
it
:
so
fareth
it
,
in
discerning
the
world
:
whose
propertie
is
,
to
blind
them
that
come
to
it
,
to
the
end
they
may
not
see
their
own
estate
:
even
as
a
raven
,
first
of
al
striketh
out
the
poore
sheeps
eie
,
and
so
bringeth
to
passe
,
that
she
may
not
see
the
way
to
escape
from
his
tyrannie
.
37
After
the
world
hath
once
bereft
the
worldling
of
his
spiritual
sight
,
that
he
can
judge
no
longer
,
between
good
and
evil
;
vanitie
,
and
veritie
;
then
,
it
rocketh
him
asleep
,
at
ease
and
pleasure
;
it
bindeth
him
sweetly
;
it
deceiveth
him
pleasantly
;
it
tormenteth
him
in
great
peace
and
rest
:
it
hath
a
prowd
spirit
straightwais
,
Who
is
David
?
Or
who
is
the
son
of
Isai
,
that
I
should
know
him
?
O
you
children
of
men
,
how
long
wil
you
be
so
dul
harted
?
Why
do
you
love
vanitie
,
and
seek
after
a
lie
?
He
calleth
the
world
not
a
lier
,
but
a
lie
it selfe
:
for
the
exceeding
great
fraud
and
deceit
,
which
it
useth
.
38
The
third
name
or
propertie
that
Christ
ascribeth
unto
the
pleasures
and
riches
of
the
world
,
How
pleasures
of
the
world
are
thorns
.
is
,
that
they
are
thorns
:
of
which
Saint
Gregorie
writeth
thus
;
Who
ever
would
have
beleeved
me
,
if
I
had
called
riches
thorns
,
as
Christ
heer
doth
,
seeing
thorns
do
prik
,
and
riches
are
so
pleasant
?
in
evang
.
And
yet
surely
they
are
thorns
;
for
that
,
with
the
priks
of
their
careful
cogitations
,
they
tear
,
and
make
bloody
the
minds
of
worldly
men
.
By
which
words
,
this
holie
father
signifieth
,
that
even
as
a
mans
[
*
](A09069-e27390-b)
*
But
the
words
of
Christ
declare
,
that
it
is
another
thing
that
he
did
specially
respect
therin
:
that
is
,
the
choking
or
destroieng
of
such
corn
as
was
sown
among
them
;
and
the
utter
extinguishing
,
or
great
hindering
of
al
good
motions
of
the
spirit
of
God
,
in
al
those
that
are
worldly
minded
.
naked
bodie
,
tossed
and
tombled
among
manie
thorns
,
cannot
be
but
much
rent
and
torn
,
and
made
bloodie
with
the
pricks
therof
:
so
a
worldly
mans
soul
beaten
with
the
cares
and
cogitations
of
this
life
,
cannot
but
be
vexed
with
restles
pricking
of
the
same
,
and
wounded
also
with
manie
temptations
of
sin
,
which
do
occur
.
This
doth
Salomon
(
in
the
places
before
alledged
)
signifie
,
when
he
doth
not
only
cal
the
riches
and
pleasures
of
this
world
;
Vanitie
of
vanities
,
that
is
,
the
greatest
vanitie
of
al
other
vanities
:
but
also
Affliction
of
spirit
:
giving
us
to
understand
,
that
where
these
vanities
are
,
and
the
love
of
them
once
entered
:
there
is
no
more
the
peace
of
God
,
which
passeth
al
understanding
:
39
And
the
reason
heerof
is
,
A
comparison
.
that
as
a
clok
can
never
stand
stil
from
running
,
so
long
as
the
peazes
do
hang
therat
:
so
a
worldly
man
,
having
infinite
cares
,
cogitations
,
and
anxieties
hanging
upon
his
mind
,
as
peazes
upon
the
clok
,
can
never
have
rest
,
or
repose
day
or
night
,
but
is
inforced
to
beat
his
brains
,
when
other
men
sleep
,
for
the
compassing
of
those
trifles
,
wherwith
he
is
incombred
.
Oh
,
how
manie
rich
men
in
the
world
do
feel
to
be
tru
,
that
I
now
say
?
How
many
ambitious
men
do
proove
it
daily
,
and
yet
wil
not
deliver
themselves
out
of
the
same
?
40
Of
al
the
plaegs
sent
unto
Egypt
,
Qui
nocte
ac
die
non
dabunt
requiem
:
Which
shal
give
them
no
rest
,
either
by
day
or
night
:
and
the
cause
heerof
,
which
God
alledgeth
in
the
same
chapter
,
is
;
Quia
abstuli
pacem
meam
à
populo
isto
(
dicit
Dominus
)
misericordiam
,
&
miserationes
:
for
that
I
have
taken
away
my
peace
from
this
kind
of
people
(
saith
God
)
I
have
taken
away
my
mercie
,
and
commiserations
:
a
very
heavy
sentence
to
al
them
,
that
lie
under
the
yoke
,
and
bondage
of
these
miserable
vanities
.
They
put
their
trust
in
things
of
nothing
,
and
do
talk
vanities
:
they
conceive
labor
,
and
bring
foorth
iniquitie
:
they
break
the
egs
of
serpents
,
and
weave
the
webs
of
spiders
:
he
that
shal
eat
their
egs
shal
die
:
and
that
which
is
hatched
thence
,
shal
be
a
cocatrice
:
their
webs
shal
not
make
cloth
,
to
cover
them
:
for
that
,
their
works
are
unprofitable
:
and
the
work
of
iniquitie
is
in
their
hands
.
The
explication
of
the
words
of
Esay
.
These
are
the
words
of
Esay
,
declaring
unto
us
by
most
significant
similitudes
,
how
dangerous
thorns
the
riches
and
pleasures
of
this
world
are
.
And
first
he
saith
;
They
put
their
hope
in
things
of
nothing
,
and
do
talk
vanities
:
to
signifie
,
that
he
meaneth
of
the
vanities
,
and
vain
men
of
this
world
:
who
commonly
do
talk
of
the
things
which
they
love
best
,
&
wherin
they
place
their
gretest
affiance
.
Secondly
he
saith
;
They
conceive
labor
,
and
bring
foorth
iniquitie
.
Alluding
heerin
,
to
the
child-birth
of
women
,
who
first
do
conceive
in
their
womb
;
and
after
a
great
deal
of
travel
,
do
bring
foorth
their
infant
:
so
worldly
men
,
after
a
great
time
of
travel
,
and
labor
in
vanities
,
do
bring
foorth
no
other
fruit
,
than
sin
and
iniquitie
.
For
that
is
the
effect
of
those
vanities
,
as
he
speaketh
in
the
same
chapter
,
crieng
out
to
such
kind
of
men
;
Wo
be
unto
you
,
which
do
draw
iniquitie
in
the
ropes
of
vanitie
.
42
But
yet
to
expresse
this
matter
more
forcibly
,
he
useth
two
other
similitudes
,
saieng
;
They
break
the
egs
of
serpents
,
and
do
weave
the
webs
of
spiders
.
Signifieng
by
the
one
,
the
vanitie
of
these
worldly
cares
:
and
by
the
other
,
the
danger
therof
.
The
spider
we
see
,
taketh
great
pains
and
labor
many
dais
togither
,
to
weave
hir selfe
a
web
:
and
in
the
end
,
when
al
is
done
,
commeth
a
puff
of
wind
,
or
some
other
little
matter
,
and
breaketh
al
in
peeces
.
Even
as
he
in
the
Gospel
,
which
had
taken
great
travel
and
care
,
Now
be
merry
.
That
night
his
soul
was
taken
from
him
,
and
al
his
labor
lost
.
Therfore
Esay
saith
in
this
place
,
that
The
webs
of
these
weavers
shal
not
make
them
cloth
to
cover
them
withal
:
for
that
their
works
are
unprofitable
.
43
The
other
comparison
containeth
matter
of
great
danger
and
fear
.
For
as
the
bird
that
sitteth
upon
the
egs
of
serpents
,
by
breaking
and
hatching
them
,
bringeth
foorth
a
perilous
broode
,
to
hir
own
destruction
:
so
those
that
sit
abroode
upon
these
vanities
of
the
world
(
saith
Esay
)
do
hatch
at
last
their
own
destruction
.
The
reason
wherof
is
(
as
he
saith
)
For
that
the
work
of
iniquitie
is
in
their
hand
.
Stil
harping
upon
this
string
,
that
a
man
cannot
love
and
follow
these
vanities
,
or
intangle
himselfe
with
their
ropes
(
as
his
phrase
is
)
but
that
he
must
indeed
draw
on
much
iniquitie
therwith
:
that
is
,
he
most
mingle
much
sin
and
offence
of
God
with
the
same
:
which
effect
of
sin
,
bicause
it
killeth
the
soul
,
that
consenteth
unto
it
:
therfore
Esay
compareth
it
unto
the
broode
of
serpents
,
that
killeth
the
bird
which
bringeth
them
foorth
to
the
world
.
And
finally
Moises
useth
the
like
similitudes
,
when
he
saith
,
Their
vineyard
is
the
vineyard
of
Sodomites
,
their
grape
is
the
grape
of
gall
,
and
their
clusters
of
grapes
are
most
bitter
:
their
wine
is
the
gall
of
dragons
,
and
the
poison
of
cotatrices
uncurable
.
By
which
dreadful
and
lothsome
comparisons
,
he
would
give
us
to
understand
,
that
the
sweet
pleasures
of
this
world
are
indeed
deceits
,
and
wil
proove
themselves
,
one
day
,
most
bitter
and
dangerous
.
44
The
fourth
point
that
we
have
to
consider
,
is
,
how
this
word
aerumna
,
that
is
,
The
fourth
part
,
how
the
world
is
miserie
.
miserie
and
calamitie
,
may
be
verified
of
the
world
,
and
the
felicitie
therof
.
Which
thing
,
though
it
may
appeer
sufficiently
by
that
,
which
hath
been
said
before
:
yet
wil
I
(
for
promise
sake
)
discusse
it
a
little
further
in
this
place
,
by
some
particulars
.
And
among
many
miseries
which
I
might
heer
recount
;
the
first
,
and
one
of
the
greatest
,
is
,
O
death
,
how
bitter
is
thy
remembrance
(
saith
the
wise
man
)
unto
a
man
that
hath
peace
in
his
riches
?
Hac
nocte
:
Even
this
night
thou
must
die
?
What
a
miserie
wil
this
be
to
many
worldlings
,
when
it
commeth
?
Who
now
build
pallaces
;
purchase
lands
;
heap
up
riches
;
procure
dignities
;
make
marriages
;
join
kindreds
,
as
though
there
were
never
an
end
of
these
matters
?
What
a
doleful
day
,
wil
this
be
to
them
(
I
say
)
when
they
must
forgo
al
these
things
,
which
they
so
much
love
?
When
they
must
be
turned
off
,
as
princes
mules
are
woont
to
be
,
at
the
journeis
end
:
that
is
,
their
treasure
taken
from
them
,
and
their
gauld
backs
only
left
unto
themselves
?
A
comparison
.
For
as
we
see
these
mules
of
princes
go
,
al
the
day
long
,
loden
with
treasure
,
and
covered
with
fair
cloths
,
but
at
night
shaken
off
,
into
a
sorrie
stable
,
much
brused
&
gauled
,
with
the
carriage
of
those
treasures
:
so
rich
men
that
passe
through
this
world
,
loden
with
gold
,
and
silver
;
and
do
gaul
greatly
their
souls
in
cariage
therof
,
are
despoiled
of
their
burden
at
the
day
of
death
;
and
are
turned
off
,
with
their
wounded
consciences
,
to
the
lothsome
stable
of
hel
and
damnation
.
45
Another
miserie
joined
to
the
prosperitie
of
this
world
,
[
*
](A09069-e27870-b)
*
It selfe
is
not
so
called
:
but
it
is
said
,
that
those
that
marrie
should
have
tribulation
in
the
flesh
:
which
is
in
respect
of
the
cares
&
molestations
that
commonly
hang
(
or
specially
at
that
time
,
as
the
case
stood
with
them
)
on
the
married
estate
.
plesure
of
the
flesh
,
though
it
be
lawful
and
honest
;
yet
is
it
called
by
Saint
Paul
Tribulation
of
the
flesh
:
46
Who
can
reckon
up
the
calamities
of
our
bodie
?
So
manie
diseases
;
Miseries
of
bodie
.
so
manie
infirmities
;
so
many
[
*
](A09069-e27930-b)
*
Wheras
chance
and
fortune
are
used
of
us
in
much
like
sense
,
though
the
sense
&
meaning
of
those
that
are
instructed
in
the
faith
be
good
,
referring
al
to
the
providence
of
God
:
yet
seeing
that
Saint
Augustine
long
since
was
sorie
,
that
he
had
so
much
used
such
words
(
as
appeereth
,
Retr
.
1.
c.
1.
)
it
were
good
that
we
also
should
more
warily
decline
such
words
,
as
others
have
so
prophanely
abused
.
And
better
were
it
a
great
deal
to
say
,
that
such
things
are
of
the
hand
of
God
.
mischances
;
so
manie
dangers
?
Who
can
tel
the
passions
of
our
mind
that
do
afflict
us
,
Of
mind
.
now
with
anger
;
now
with
sorow
;
now
with
envie
;
now
with
furie
?
Who
can
recount
the
adversities
,
and
miseries
,
that
come
by
our
goods
?
Of
goods
.
Who
can
number
the
hurts
and
discontentations
,
that
daily
insu
upon
us
,
Of
neighbors
.
from
our
neighbors
?
One
calleth
us
into
law
for
our
goods
:
another
pursueth
us
for
our
life
:
a
third
,
by
slander
impugneth
our
good
name
:
one
afflicteth
us
by
hatred
;
another
by
envie
;
another
by
flatterie
;
another
by
deceit
;
another
by
revenge
;
another
by
false
witnes
;
another
by
open
arms
.
There
are
not
so
manie
dais
,
nor
hours
in
our
lives
,
as
there
are
miseries
and
contrarieties
in
the
same
.
And
further
than
this
,
the
evil
hath
this
prerogative
above
the
good
,
in
our
life
;
that
one
defect
only
overwhelmeth
and
drowneth
a
great
number
of
good
things
togither
:
as
if
a
man
had
al
the
felicities
heaped
togither
,
which
this
world
could
yeeld
,
and
yet
had
but
one
tooth
out
of
tune
:
al
the
other
pleasures
would
not
make
him
merrie
.
Heerof
you
have
a
cleere
example
in
Aman
,
cheefe
counceller
of
king
Assuerus
:
who
,
The
miserie
of
blindnes
.
47
Ad
now
to
this
miserie
of
darknes
and
blindnes
,
wherin
worldly
men
live
(
as
in
part
I
have
touched
before
)
most
fitly
prefigured
by
the
palpable
darknes
of
Egypt
,
They
have
eies
,
but
they
see
not
,
saith
Christ
:
that
is
,
though
they
have
eies
to
see
the
matters
of
this
world
:
yet
they
are
blind
,
for
that
they
see
not
the
things
they
should
see
indeed
.
The
children
of
this
world
are
wiser
in
their
generation
,
than
the
children
of
light
.
But
that
is
only
in
matters
of
this
world
,
in
matters
of
darknes
,
not
in
matters
of
light
,
wherof
they
are
no
children
:
For
that
the
carnal
,
man
understandeth
not
the
things
which
are
of
God
.
Walk
over
the
world
,
and
you
shal
find
men
as
sharp
eied
as
egles
in
things
of
the
earth
:
but
the
same
men
as
blind
as
beetles
in
matters
of
heaven
.
Therof
ensu
those
lamentable
effects
,
that
we
see
daily
of
mans
laws
so
carefully
respected
,
and
Gods
commandements
so
contemptuously
rejected
:
of
earthly
goods
sought
for
,
and
heavenly
goods
not
thought
upon
:
of
so
much
travel
taken
for
the
bodie
,
and
so
little
care
used
for
the
soul.
Finally
,
if
you
wil
see
in
what
great
blindnes
the
world
doth
live
,
remember
that
Saint
Paul
comming
from
a
worlding
to
be
a
good
Christian
,
48
Beside
al
these
miseries
,
Temptations
and
dangers
.
there
is
yet
another
miserie
,
greater
in
some
respect
,
than
the
former
;
&
that
is
,
the
infinit
number
of
temptations
,
of
snares
,
of
intisements
in
the
world
,
wherby
men
are
drawn
to
perdition
daily
.
Athanasius
writeth
of
Saint
Anthonie
the
hermite
,
that
God
revealed
unto
him
,
one
day
,
Athan.
in
vita
Anthonij
.
the
state
of
the
world
,
and
he
saw
it
al
hanged
ful
of
nets
in
every
corner
,
and
divels
sitting
by
,
to
watch
the
same
.
The
prophet
David
to
signifie
the
very
same
thing
;
that
is
,
the
infinite
multitude
of
snares
in
this
world
,
saith
;
God
shal
raign
snares
upon
sinners
.
49
Of
this
then
,
and
of
the
blindnes
declared
before
,
Facilitie
of
sinning
.
doth
follow
the
last
,
and
greatest
miserie
of
al
,
which
can
be
in
this
life
:
and
that
is
;
the
facilitie
wherby
worldly
men
do
run
into
sin
.
For
truly
saith
the
scripture
;
Miseros
facit
populos
peccatum
:
Sin
is
the
thing
that
maketh
people
miserable
.
And
yet
,
how
easily
men
of
the
world
do
commit
sin
,
and
how
little
scruple
they
make
of
the
matter
,
Iob
signifieth
,
when
talking
of
such
a
man
,
he
saith
;
Bibit
quasi
aquam
iniquitatem
:
He
suppeth
up
sin
,
as
it
were
water
.
That
is
,
with
as
great
facilitie
,
custome
,
and
ease
,
passeth
he
down
any
kind
of
sin
,
that
is
offered
him
,
as
a
man
drinketh
water
,
when
he
is
a
thirst
.
He
that
wil
not
beleeve
the
saieng
of
Iob
:
let
him
prove
a
little
,
by
his
own
experience
,
whether
the
matter
be
so
or
no
:
let
him
walk
out
in
to
the
streets
,
behold
the
doings
of
men
,
view
their
behavior
,
consider
what
is
done
in
shops
;
in
hals
;
in
consistories
;
in
judgement
seats
;
in
pallaces
;
and
in
common
meeting
places
abroad
:
what
lieng
;
what
slandering
;
what
deceiving
there
is
.
He
shal
find
,
that
of
al
things
,
wherof
men
take
any
account
,
nothing
is
so
little
accounted
of
,
as
to
sin
.
The
sinful
state
of
the
world
.
He
shal
see
justice
sold
;
veritie
wrested
;
shame
lost
;
and
equitie
despised
.
He
shal
see
the
innocent
condemned
;
the
giltie
delivered
;
the
wicked
advanced
;
the
vertuous
opressed
.
He
shal
see
many
theves
florish
;
many
usurers
bear
great
sway
;
many
murderers
&
extortioners
reverenced
&
honored
;
many
fools
put
in
authoritie
;
and
divers
,
which
have
nothing
in
them
but
the
form
of
men
,
by
reason
of
money
to
be
placed
in
great
dignities
,
for
the
government
of
others
.
He
shal
hear
at
every
mans
mouth
,
almost
,
vanitie
,
pride
,
detraction
,
envie
,
deceit
,
dissimulation
,
wantonnes
,
dissolution
,
lieng
,
swearing
,
perjurie
,
and
blaspheming
.
Finally
,
he
shal
see
the
most
part
of
men
,
to
govern
themselves
absolutely
,
even
as
beasts
do
,
by
the
motion
of
their
passions
,
not
by
law
of
justice
,
reason
,
religion
,
or
vertu
.
The
fift
part
of
this
chapter
.
50
Of
this
doth
insu
the
fift
point
that
Christ
toucheth
in
his
parable
,
and
which
I
promised
heer
to
handle
:
to
wit
,
that
the
love
of
this
world
choketh
up
,
and
strangleth
every
man
,
whom
it
possesseth
,
from
al
celestial
and
spiritual
life
;
for
that
it
filleth
him
with
a
plain
contrarie
spirit
,
to
the
spirit
of
God
.
The
apostle
saith
;
Si
quis
spiritum
Christi
non
habet
,
hic
non
est
eius
?
If
any
man
hath
not
the
spirit
of
Christ
,
this
fellow
belongeth
not
unto
him
.
Now
,
how
contrarie
the
spirit
of
Christ
,
and
the
spirit
of
the
world
is
,
may
appeer
by
the
fruits
of
Christs
spirit
rekoned
up
by
Saint
Paul
unto
the
Galathians
:
to
wit
;
The
effects
of
the
spirit
of
Christ
.
Ioy
,
in
serving
God
:
Peace
,
or
tranquillitie
of
mind
in
the
storms
of
this
world
:
Patience
,
in
adversitie
:
Longanimitie
,
in
expecting
our
reward
:
Bonitie
,
in
hurting
no
man
:
Benignitie
,
in
sweet
behavior
:
Gentlenes
,
in
occasion
given
of
anger
:
Faithfulnes
,
in
performing
our
promises
:
Modestie
,
without
arrogancie
:
Continencie
,
from
al
kind
of
wickednes
:
Chastitie
,
in
conserving
a
pure
mind
in
a
clean
and
unspotted
bodie
.
Against
these
men
(
saith
Saint
Paul
)
there
is
no
law
.
The
effects
of
the
spirit
of
this
world
.
And
in
the
very
same
chapter
he
expresseth
the
spirit
of
the
world
by
the
contrarie
effects
,
saieng
;
The
works
of
flesh
are
manifest
,
which
are
,
fornication
,
uncleannes
,
wantonnes
,
lecherie
,
idolatrie
,
poisonings
,
enmities
,
contentions
,
emulations
,
wrath
,
strife
,
dissention
,
sects
,
envie
,
murder
,
droonkennes
,
gluttonie
,
and
the
like
:
of
which
I
foretel
you
,
as
I
have
told
you
before
,
that
those
men
which
do
such
things
shal
never
obtain
the
kingdome
of
heaven
.
51
Heer
now
may
every
man
judge
of
the
spirit
of
the
world
,
and
the
spirit
of
Christ
:
Two
rules
of
S.
Paul
to
know
our
spirit
.
and
(
applieng
it
to
himselfe
)
may
conjecture
whether
he
holdeth
of
the
one
,
or
of
the
other
.
Saint
Paul
giveth
two
pretie
short
rules
in
the
very
same
place
to
trie
the
same
.
The
first
is
;
They
which
are
of
Christ
,
have
crucified
their
flesh
,
with
the
vices
,
and
concupiscences
therof
.
That
is
,
they
have
so
mortified
their
own
bodies
,
as
they
strive
against
al
the
vices
&
sins
repeated
before
,
and
yeeld
not
to
serve
the
concupiscences
or
temptations
therof
.
The
second
rule
is
;
If
we
live
in
spirit
,
then
let
us
walk
in
spirit
.
That
is
,
our
walking
and
behavior
is
a
sign
whether
we
be
alive
or
dead
.
For
if
our
walking
be
spiritual
,
such
as
I
have
declared
before
by
those
fruits
therof
:
then
do
we
live
&
have
life
in
spirit
:
but
if
our
works
be
carnal
,
such
as
S.
Paul
now
hath
described
:
then
are
we
carnal
and
dead
in
spirit
,
neither
have
we
any
thing
to
do
with
Christ
,
or
portion
in
the
kingdome
of
heaven
.
And
for
that
al
the
world
is
ful
of
those
carnal
works
,
and
bringeth
foorth
no
fruits
indeed
of
Christs
spirit
,
nor
permitteth
them
to
grow
up
or
prosper
within
hir
:
thence
is
it
,
that
the
scripture
alwais
putteth
Christ
,
Christ
and
the
world
enimies
.
Iohn
.
14.
and
the
world
for
opposite
and
open
enimies
.
52
Christ
himselfe
saith
,
that
The
world
cannot
receive
the
spirit
of
truth
.
And
again
,
in
the
same
Evangelist
he
saith
;
that
Neither
he
,
nor
any
of
his
are
of
the
world
,
though
they
live
in
the
world
.
And
yet
further
,
in
his
most
vehement
praier
unto
his
father
;
Pater
iuste
,
mundus
te
non
cognovit
:
Iust
father
,
the
world
hath
not
known
thee
.
For
which
cause
S.
Iohn
writeth
;
If
any
man
love
the
world
,
the
love
of
the
father
is
not
in
him
.
And
yet
further
Saint
Iames
,
Whosoever
but
desireth
to
be
frind
of
this
world
,
is
therby
made
an
enimie
to
God
.
What
wil
worldly
men
say
to
this
?
Saint
Paul
affirmeth
plainly
,
Non
pro
mundo
rogo
,
saith
he
:
I
do
not
aske
mercie
,
and
pardon
for
the
world
;
but
for
those
which
thou
hast
given
me
out
of
the
world
.
Oh
,
what
a
dreadful
exception
is
this
,
made
by
the
savior
of
the
world
;
53
Can
any
man
marvel
now
why
Saint
Paul
crieth
so
carefully
to
us
;
Nolite
conformari
huic
saeculo
:
Conform
not
your selves
to
this
world
?
And
again
;
That
we
should
renounce
utterly
al
worldly
desires
?
Can
any
marvel
why
Saint
Iohn
,
which
was
most
privie
,
above
al
others
,
to
Christs
holie
meaning
heerin
,
saith
to
us
in
such
earnest
sort
:
Nolite
diligere
mundum
,
neque
ea
quae
in
mundo
sunt
:
Do
not
love
the
world
,
nor
any
thing
that
is
in
the
world
.
If
we
may
neither
love
it
,
nor
so
much
as
conform
our selves
unto
it
,
under
so
great
pains
(
as
are
before
rehearsed
)
of
the
enmitie
of
God
and
eternal
damnation
:
what
shal
become
of
those
men
that
do
not
only
conform
themselves
unto
it
,
and
the
vanities
therof
:
but
also
do
follow
it
;
seek
after
it
;
rest
in
it
;
and
do
bestow
al
their
labors
,
and
travels
upon
it
.
54
If
you
ask
me
the
cause
why
Christ
so
hateth
and
abhorreth
this
world
:
Why
Christ
hateth
the
world
.
Saint
Iohn
telleth
you
;
Quia
mundus
totus
in
maligno
positus
est
:
For
that
al
the
whole
world
is
set
on
naughtines
;
55
Wherfore
to
conclude
this
part
,
seeing
this
world
is
such
a
thing
as
it
is
:
A
description
of
the
world
.
so
vain
,
so
deceitful
,
so
troublesom
,
so
dangerous
:
seeing
it
is
a
professed
enimie
to
Christ
,
excommunicated
and
damned
to
the
pit
of
hel
:
seeing
it
is
(
as
one
father
saith
)
an
ark
of
travel
;
a
schoole
of
vanities
;
a
feat
of
deceit
;
a
labirinth
of
error
:
seeing
it
is
nothing
els
but
a
barren
wildernes
;
a
stonie
feeld
;
a
dirtie
stie
;
a
tempestuous
sea
:
seeing
it
is
a
grove
ful
of
thorns
;
a
medow
ful
of
scorpions
;
a
florishing
garden
without
fruit
;
a
cave
ful
of
poisoned
and
deadly
basilisks
:
seeing
it
is
finally
(
as
I
have
shewed
)
a
fountain
of
miseries
;
a
river
of
tears
;
a
feined
fable
;
a
delectable
frensie
:
seeing
(
as
Saint
Austen
saith
)
the
joy
of
this
world
hath
nothing
els
but
false
delite
;
Au.
ep.
39.
tru
asperitie
;
certain
sorrow
;
uncertain
pleasure
;
travelsom
labour
;
fearful
rest
;
greevous
miserie
;
vain
hope
of
felicitie
:
seeing
it
hath
nothing
in
it
(
as
saint
Chrysostom
saith
)
but
tears
,
ad
pop.
Antioc
.
shame
,
repentance
,
reproch
,
sadnes
,
negligences
,
labors
,
terrors
,
siknes
,
sin
,
and
death
it selfe
:
seeing
the
worlds
repose
is
ful
of
anguish
;
his
securitie
without
foundation
;
his
fear
without
cause
;
his
travels
without
fruit
;
his
sorrow
without
profit
;
his
desires
without
successe
;
his
hope
without
reward
;
his
mirth
without
continuance
;
his
miseries
without
remedies
:
seeing
these
and
a
thousand
evils
more
are
in
it
,
and
no
one
good
thing
can
be
had
from
it
:
who
wil
be
deceived
with
this
visard
,
or
allured
with
this
vanitie
heerafter
?
Who
wil
be
staied
from
the
noble
service
of
God
by
the
love
of
so
fond
a
trifle
as
is
the
world
?
And
this
,
to
a
reasonable
man
may
be
sufficient
,
to
declare
the
insufficiencie
of
this
third
impediment
.
56
But
yet
for
the
satisfieng
of
my
promise
in
the
beginning
of
this
chapter
:
The
last
part
of
this
chapter
,
how
we
may
avoid
the
evil
of
the
world
.
I
have
to
ad
a
word
or
two
in
this
place
,
how
we
may
avoid
the
danger
of
this
world
;
and
also
use
it
unto
our
gain
and
commoditie
.
And
for
the
first
to
avoid
the
dangers
,
seeing
there
are
so
manie
snares
and
traps
,
as
hath
been
declared
:
there
is
no
other
way
but
only
to
use
the
refuge
of
birds
,
in
avoiding
the
dangerous
snares
of
fowlers
:
that
is
,
to
mount
up
into
the
air
,
and
so
to
fly
over
them
al.
Frustra
iacitur
rete
ante
oculos
pennatorum
,
saith
the
wise
man
:
The
net
is
laid
in
vain
before
the
eies
of
such
as
have
wings
,
and
can
flie
.
The
spies
of
Hiericho
,
though
manie
snares
were
laid
for
them
by
their
enimies
:
yet
they
escaped
al
,
for
that
they
walked
by
hils
saith
the
scripture
:
in
Iosue
.
wherunto
Origin
alluding
,
saith
;
that
There
is
no
way
to
avoid
the
dangers
of
this
world
,
[
*
](A09069-e29180-b)
*
Though
the
matter
be
good
:
yet
hardly
doth
it
stand
by
these
places
.
but
to
walk
upon
hils
,
and
to
imitate
David
,
that
said
;
Levavi
oculos
meos
ad
montes
,
unde
veniet
auxilium
mihi
:
I
lifted
up
mine
eies
unto
the
hils
,
whence
al
mine
aid
and
assistance
came
,
for
avoiding
the
snares
of
this
world
.
And
then
shal
we
say
with
the
same
David
;
Anima
nostra
sicut
passer
erepta
est
de
laqueo
venantium
:
Our
soul
is
delivered
as
a
sparrow
from
the
snare
of
the
fowlers
.
We
must
say
with
Saint
Paul
;
Our
conversation
is
in
heaven
.
And
then
shal
we
little
fear
al
these
deceits
,
and
dangers
upon
earth
.
For
as
the
fowler
hath
no
hope
to
catch
the
bird
,
except
he
can
allure
hir
to
pitch
and
come
down
,
by
some
means
:
so
hath
the
divel
,
no
way
to
intangle
us
,
but
to
say
as
he
did
to
Christ
;
Mitte
te
deorsum
:
Throw
thy selfe
down
:
57
Which
grosse
and
open
temptation
he
that
wil
avoid
,
by
contemning
the
allurement
of
these
baits
:
by
flieng
over
them
;
by
placing
his
love
and
cogitations
in
the
mountains
of
heavenly
joies
and
eternitie
:
he
shal
easily
escape
al
dangers
and
perils
.
King
David
was
past
them
al
,
What
is
there
for
me
in
heaven
,
or
what
do
I
desire
besides
thee
upon
earth
?
My
flesh
and
my
hart
have
fainted
for
desire
of
thee
.
Thou
art
the
God
of
my
hart
,
and
my
portion
(
O
Lord
)
for
ever
.
58
Saint
Paul
also
was
past
over
these
dangers
,
Now
he
was
crucified
to
the
world
,
&
the
world
unto
him
:
and
that
He
esteemed
al
the
wealth
of
this
world
as
meer
doong
:
and
that
albeit
he
lived
in
flesh
,
yet
lived
he
not
according
to
the
flesh
.
Which
glorious
example
if
we
would
follow
,
in
contemning
and
despising
the
vanities
of
this
world
,
and
fixing
our
minds
,
in
the
noble
riches
of
Gods
kingdome
to
come
:
the
snares
of
the
divel
would
prevail
nothing
at
al
against
us
in
this
life
.
59
Touching
the
second
point
:
How
to
use
worldly
wealth
to
our
advantage
.
how
to
use
the
riches
and
commodities
of
this
world
to
our
advantage
:
Christ
hath
laid
down
plainly
the
means
;
Facite
vobis
amicos
de
Mammona
iniquitatis
:
Make
unto
you
frinds
of
the
riches
of
iniquitie
.
Deceive
not
your selves
:
looke
what
a
man
soweth
,
and
that
shal
he
reap
.
What
a
plentiful
harvest
then
might
rich
men
provide
themselves
,
if
they
would
:
which
have
such
store
of
seed
,
and
so
much
ground
offered
them
daily
to
sow
it
in
?
Why
do
they
not
remember
that
sweet
harvest
song
;
Come
ye
blessed
of
my
father
,
enter
into
the
kingdome
prepared
for
you
:
for
I
was
hungrie
,
and
you
fed
me
:
I
was
thirstie
,
and
you
gave
me
to
drink
:
I
was
naked
,
and
you
appareled
me
.
Or
if
they
do
not
care
for
this
:
why
do
they
not
fear
at
least
the
blak
Sanctus
that
must
be
chaunted
to
them
for
the
contrarie
;
Agite
nunc
divites
,
plorate
,
ululantes
in
miserijs
vestris
quae
advenient
vobis
:
Go
to
now
you
rich
men
,
weep
,
and
howl
in
your
miseries
,
that
shal
come
upon
you
?
Dam.
in
hist.
Barlaam
&
Josapha●●
.
1
A
parable
.
60
The
holie
father
Iohn
Damascen
reporteth
a
parable
of
Barlaam
the
hermite
,
to
our
purpose
.
There
was
(
saith
he
)
a
certain
citie
,
or
common
welth
,
which
used
to
choose
themselves
a
king
from
among
the
poorest
sort
of
the
people
,
and
to
advance
him
to
great
honor
,
wealth
,
and
pleasures
for
a
time
:
but
after
a
while
,
when
they
were
wearie
of
him
,
their
fashion
was
to
rise
against
him
,
and
to
despoile
him
of
al
his
felicitie
,
yea
,
the
very
cloths
of
his
bak
,
and
so
to
banish
him
naked
into
an
iland
of
a
far
country
:
where
bringing
nothing
with
him
,
he
should
live
in
great
miserie
,
and
be
put
to
great
slaverie
for
ever
.
Which
practise
one
king
at
a
certain
time
considering
,
by
good
advise
(
for
al
the
other
,
though
they
knew
that
fashion
,
yet
through
negligence
,
and
pleasures
of
their
present
felicitie
cared
not
for
it
)
took
resolute
order
with
himselfe
how
to
prevent
this
miserie
:
which
was
by
this
means
;
He
saved
every
day
great
sums
of
money
from
his
superfluities
,
and
idle
expenses
,
and
so
,
secretly
made
over
before
hand
a
great
treasure
unto
that
iland
,
wherunto
he
was
in
danger
daily
to
be
sent
.
And
when
the
time
came
that
indeed
they
deposed
him
from
his
kingdom
,
and
turned
him
away
naked
,
as
they
had
done
the
other
before
:
he
went
to
the
iland
with
joy
and
confidence
,
where
his
treasure
lay
,
and
was
received
there
with
exceeding
great
triumph
,
and
placed
presently
in
greater
glory
than
ever
he
was
before
.
61
This
parable
(
drawing
somwhat
neer
to
that
which
Christ
put
of
the
evil
steward
,
The
application
of
this
parable
.
teacheth
as
much
as
at
this
present
needs
to
be
said
in
this
point
.
For
the
citie
or
common
wealth
is
this
present
world
,
which
advanceth
to
authoritie
,
poore
men
:
that
is
,
such
as
come
naked
into
this
life
,
and
upon
the
sudden
when
they
look
least
for
it
,
doth
it
pul
them
down
again
&
turneth
them
naked
into
their
graves
,
and
so
sendeth
them
into
another
world
:
where
bringing
no
treasure
with
them
,
they
are
like
to
find
little
favor
,
and
rather
eternal
miserie
.
The
wise
king
that
prevented
this
calamitie
,
is
he
,
which
in
this
life
(
according
to
the
counsel
of
Christ
)
doth
seek
to
lay
up
treasure
in
heaven
,
against
the
day
of
his
deth
,
Nescio
vos
:
I
know
not
you
.
And
when
they
are
known
;
Ite
maledicti
in
ignem
eternum
:
Go
you
accursed
into
fire
everlasting
.
CHAP.
IIII.
Of
the
fourth
impediment
:
which
is
,
too
much
presuming
of
the
mercie
of
GOD.
THere
are
a
certain
kind
of
people
in
the
world
,
who
wil
not
take
the
pains
to
think
of
,
or
to
allege
any
of
the
said
impediments
before
;
but
have
a
shorter
way
for
al
,
and
more
plausible
,
as
it
semeth
to
them
:
and
that
is
,
to
lay
the
whole
matter
upon
the
bak
of
Christ
himselfe
,
and
to
answer
what
soever
you
can
say
against
them
,
with
this
only
sentence
;
God
is
merciful
.
Of
these
men
may
Christ
complain
with
the
prophet
,
saieng
;
Supra
dorsum
meum
fabricaverunt
peccatores
,
prolongaverunt
iniquitatem
:
Sinners
have
built
upon
my
bak
,
Building
on
Gods
bak
.
they
have
prolonged
their
iniquitie
.
By
which
words
we
may
account
our selves
charged
,
that
prolonging
of
iniquities
,
[
*
](A09069-e29720-b)
*
Though
it
stand
not
on
the
natural
sense
of
this
place
:
yet
is
it
that
in
effect
,
which
is
rebuked
,
Rom.
6.1
.
in
hope
of
Gods
mercie
,
is
to
build
our
sins
on
his
bak
.
But
what
followeth
?
Wil
God
bear
it
?
No
verily
:
for
the
next
words
insuing
are
;
Dominus
iustus
,
concidet
cervices
peccatorum
:
God
is
iust
,
he
wil
cut
in
sunder
the
neks
of
sinners
.
Heer
are
two
cooling
cards
,
for
the
two
warm
imaginations
before
.
Mean
you
(
Sir
)
to
prolong
your
iniquitie
,
for
that
God
is
merciful
?
Remember
also
,
that
he
is
just
,
saith
the
prophet
.
Are
ye
gotten
up
,
upon
the
bak
of
God
,
to
make
your
nest
of
sin
there
?
Take
heed
:
for
he
wil
fetch
you
down
again
,
and
break
your
nek
downward
,
except
ye
repent
:
for
that
indeed
there
is
no
one
thing
which
may
be
so
injurious
to
God
,
as
to
make
him
the
foundation
of
our
sinful
life
,
which
lost
his
own
life
for
the
extinguishing
of
sin
.
2
But
you
wil
say
;
And
is
not
God
then
merciful
?
How
God
is
both
merciful
and
iust
.
Yes
truly
(
deer
brother
)
he
is
most
merciful
,
and
there
is
neither
end
,
nor
measure
of
his
mercie
.
He
is
even
mercie
it selfe
:
it
is
his
nature
and
essence
:
and
he
can
no
more
leave
to
be
merciful
,
than
he
can
leave
to
be
God
.
But
yet
(
as
the
prophet
heer
saith
)
he
is
just
also
.
We
must
not
so
remember
his
mercie
,
as
we
forget
his
justice
.
Dulcis
&
rectus
Dominus
:
Our
Lord
is
sweet
,
but
yet
upright
and
iust
too
,
saith
David
:
and
in
the
same
place
;
Al
the
wais
of
the
Lord
are
mercie
&
truth
.
The
two
feet
of
God
.
mercie
,
and
truth
;
and
God
fasteneth
both
these
feete
upon
the
harts
of
them
,
which
turn
unto
him
.
And
every
sinner
that
wil
truly
convert
himselfe
,
must
lay
hand
fast
on
both
these
feet
.
For
if
he
should
lay
hands
on
mercie
only
,
letting
passe
truth
and
justice
:
he
would
perish
by
presumption
.
And
on
the
other
side
,
if
he
shuld
apprehend
justice
only
,
without
mercie
:
he
would
perish
by
desperation
.
To
the
end
therfore
that
he
may
be
saved
:
he
must
humbly
fal
down
and
kisse
both
these
feet
:
that
in
respect
of
Gods
justice
he
may
retain
fear
:
and
in
respect
of
his
mercie
,
in
Cant.
he
may
conceive
hope
.
And
in
another
place
;
Happie
is
that
soul
,
upon
which
our
Lord
Iesus
Christ
hath
placed
both
his
feet
.
I
wil
not
sing
unto
thee
judgement
alone
,
nor
yet
mercie
alone
(
my
God
;
)
but
I
wil
sing
unto
thee
,
in
Iohn
.
3
Saint
Austen
handleth
this
point
most
excellently
in
divers
places
of
his
works
.
Let
them
mark
(
saith
he
)
which
love
so
much
mercie
and
gentlenes
in
our
Lord
:
let
them
mark
(
I
say
)
and
fear
also
his
truth
.
For
(
as
the
prophet
saith
)
God
is
both
sweet
and
just
.
I
have
held
my
peace
at
your
sins
:
but
as
a
just
Lord
,
he
addeth
;
And
think
you
that
I
wil
hold
my
peace
stil
?
He
beareth
long
.
But
yet
fear
that
,
which
commeth
in
the
verses
end
;
Et
verax
:
that
is
,
He
is
also
tru
and
iust
.
Two
dangers
of
sinners
.
There
be
two
things
,
wherby
sinners
do
stand
in
danger
:
the
one
,
in
hoping
too
much
(
which
is
presumption
:
)
the
other
,
in
hoping
too
little
,
which
is
desperation
.
Who
is
deceived
by
hoping
too
much
?
He
which
saith
unto
himselfe
;
God
is
a
good
God
;
a
merciful
God
:
and
therfore
I
wil
do
what
pleaseth
me
.
And
why
so
?
Bicause
God
is
a
merciful
God
;
a
good
God
;
a
gentle
God
.
These
men
run
into
danger
by
hoping
too
much
.
Who
are
in
danger
by
despair
?
Those
,
which
seeing
their
sins
greevous
,
and
thinking
it
now
unpossible
to
be
pardoned
,
say
within
themselves
;
Wel
,
we
are
once
to
be
damned
:
why
do
not
we
then
,
whatsoever
pleaseth
us
best
in
this
life
?
These
men
are
murdered
by
desperation
;
the
other
by
hope
.
What
therfore
doth
God
for
gaining
of
both
these
men
?
To
him
which
is
in
danger
by
hope
,
he
saith
;
Do
not
say
with
thy selfe
;
The
mercie
of
God
is
great
,
he
wil
be
merciful
to
the
multitude
of
my
sins
:
for
the
face
of
his
wrath
is
upon
sinners
.
To
him
that
is
in
danger
by
desperation
,
he
saith
;
At
what
time
soever
a
sinner
shal
turn
himselfe
to
me
,
I
wil
forget
his
iniquities
.
Thus
far
S.
Austen
,
beside
much
more
which
he
addeth
in
the
same
place
,
touching
the
great
peril
and
follie
of
those
,
which
upon
vain
hope
of
Gods
mercie
do
persevere
in
their
evil
life
.
4
It
is
a
very
evil
consequent
,
and
most
unjust
kind
of
reasoning
,
to
say
;
That
forsomuch
as
God
is
merciful
and
long
suffering
,
therfore
wil
I
abuse
his
mercie
,
and
continu
in
my
wickednes
.
The
scripture
teacheth
us
not
to
reason
so
,
but
rather
quite
contrarie
;
God
is
merciful
,
and
expecteth
my
conversion
,
and
the
longer
he
expecteth
,
the
more
greevous
wil
be
his
punishment
when
it
commeth
,
if
I
neglect
this
patience
.
And
therfore
I
ought
presently
to
accept
of
his
mercie
.
So
reasoneth
S.
Paul
,
which
saith
;
Dost
thou
contemn
the
riches
of
his
long
suffering
,
and
gentlenes
?
Dost
thou
not
know
that
the
patience
of
God
towards
thee
,
is
used
to
bring
thee
to
repentance
?
But
thou
through
the
hardnes
of
thy
hart
and
irrepentant
mind
dost
hoord
up
to
thy selfe
wrath
,
in
the
day
of
vengeance
,
at
the
revelation
of
Gods
iust
iudgement
.
In
which
words
Saint
Paul
signifieth
,
that
the
longer
that
God
suffereth
us
with
patience
in
our
wickednes
,
the
greater
heap
of
vengeance
doth
he
gather
against
us
,
if
we
persist
obstinate
in
the
same
.
Wherto
Saint
Austen
addeth
another
consideration
of
great
dread
and
fear
:
in
Ioan.
and
that
is
;
If
he
offer
thee
grace
(
saith
he
)
to
day
:
thou
knowest
not
whether
he
wil
do
it
to
morrow
or
no.
If
he
give
thee
life
and
memorie
this
week
:
thou
knowest
not
whether
thou
shalt
enjoy
it
the
next
week
or
no.
Gods
goodnes
nothing
helpeth
those
that
persevere
in
sin
.
5
The
holie
prophet
beginning
his
seventith
and
second
psalme
of
the
dangerous
prosperitie
of
worldlie
men
,
useth
these
words
of
admiration
;
How
good
a
God
,
is
the
God
of
Israel
unto
them
that
be
of
a
right
hart
!
Behold
(
O
Lord
)
they
shal
perish
which
depart
from
thee
:
thou
hast
destroied
al
those
that
have
broken
their
faith
of
wedlok
with
thee
.
By
which
is
signified
,
that
,
how
good
soever
God
be
unto
the
just
:
yet
that
pertaineth
nothing
to
the
releefe
of
the
wicked
,
who
are
to
receive
just
vengeance
at
his
hands
,
amidst
the
greatest
mercies
,
bestowed
upon
the
godlie
.
The
eies
of
the
Lord
are
upon
the
iust
(
saith
the
same
prophet
)
and
his
ears
are
bent
to
hear
their
praiers
:
but
the
face
of
the
Lord
is
upon
them
that
do
evil
,
to
destroy
their
memorie
from
out
the
earth
.
6
It
was
an
old
practise
of
deceiving
prophets
,
resisted
strongly
by
the
prophets
of
God
,
to
crie
;
Peace
,
peace
,
unto
wicked
men
:
Sacrificate
sacrificium
iustitiae
,
&
sperate
in
Domino
:
Do
you
sacrifice
unto
God
the
sacrifice
of
righteousnes
,
and
then
trust
in
him
.
Wherwith
Saint
Iohn
agreeth
,
when
he
saith
;
If
our
hart
or
conscience
do
not
reprehend
us
for
wicked
life
:
then
have
we
confidence
with
God
:
The
severitie
of
Gods
punishment
upon
sin
.
7
It
is
most
woonderful
and
dreadful
to
consider
,
how
God
hath
used
himselfe
towards
his
best
beloved
in
this
world
,
upon
offence
given
by
occasion
of
sin
:
how
easily
he
hath
changed
countenance
;
how
soon
he
hath
broken
off
frindship
;
how
streightly
he
hath
taken
account
;
and
how
severely
he
hath
punished
.
The
Angels
that
he
created
with
so
great
care
and
love
,
The
Angels
.
and
to
whom
he
imparted
so
singular
privileges
,
of
al
kind
of
perfections
,
as
he
made
them
almost
very
gods
(
in
a
certain
maner
)
committed
but
only
one
sin
of
pride
,
Adam
and
Eve
.
8
After
this
,
God
made
himselfe
another
new
frind
of
flesh
and
blood
,
which
was
our
father
Adam
in
paradise
;
where
God
conversed
with
him
,
so
frindly
and
familiarly
,
as
is
most
woonderful
to
consider
:
he
called
him
;
he
talked
with
him
;
he
made
al
creatures
in
the
world
subject
unto
him
:
he
brought
them
al
before
him
,
to
the
end
that
he
,
and
not
God
,
should
give
them
their
names
:
he
made
a
mate
and
companion
for
him
:
he
blessed
them
both
:
and
finally
,
shewed
al
possible
tokens
of
love
,
that
might
be
.
But
what
insued
?
Adam
committed
but
one
sin
:
and
that
,
at
the
intisement
of
another
:
and
that
also
a
sin
not
of
so
verie
great
importance
(
as
it
may
seem
to
mans
reason
)
being
but
the
eating
of
the
tree
forbidden
,
and
yet
the
matter
was
no
sooner
done
,
but
al
frindship
was
broken
between
God
and
him
:
he
was
thrust
out
of
paradise
,
condemned
to
perpetual
miserie
,
and
al
his
posteritie
to
eternal
damnation
,
togither
with
himselfe
,
if
he
had
not
repented
.
And
how
severely
this
greevous
sentence
is
executed
,
may
sufficiently
appeer
by
this
,
that
infinite
millions
of
people
,
even
the
whole
race
of
mankind
,
is
for
it
,
cast
down
unto
the
unspeakable
torments
of
hel
:
excepting
those
few
,
that
since
are
ransomed
by
the
comming
down
of
Gods
own
son
,
the
second
person
in
Trinitie
,
into
this
flesh
;
and
by
his
intollerable
sufferings
,
and
death
in
the
same
.
Moises
and
Aaron
.
9
The
two
miracles
of
the
world
;
Moises
and
Aaron
were
of
singular
authoritie
and
favor
with
God
:
Seeing
you
have
dishonored
me
before
the
people
,
you
shal
die
for
it
,
and
shal
not
enter
into
the
land
of
promise
.
10
In
what
special
great
favor
was
Saul
with
God
,
One
that
was
according
to
Gods
own
hart
.
But
yet
,
[
*
](A09069-e30580-b)
*
In
this
the
sense
is
rather
to
be
regarded
:
than
the
words
to
be
streitly
urged
.
eating
of
ashes
,
and
the
like
.
By
which
is
evident
,
that
how
great
Gods
mercie
is
to
them
that
fear
him
:
so
great
is
his
justice
to
them
that
offend
him
.
12
The
scripture
hath
infinite
examples
of
this
matter
,
[
*
](A09069-e30620-b)
*
Wherin
also
we
may
see
what
those
may
look
for
that
worship
God
with
mens
traditions
,
or
otherwise
than
he
hath
appointed
.
other
fire
on
the
altar
,
than
was
appointed
them
:
the
most
terrible
striking
dead
of
Ananias
and
Saphira
,
for
retaining
some
part
of
their
own
goods
,
by
deceit
,
from
the
apostles
:
with
manie
mo
such
examples
,
The
heavines
of
Gods
hand
.
13
And
for
the
greevousnes
of
Gods
justice
,
and
heavines
of
his
hand
,
when
it
lighteth
upon
us
,
though
it
may
appeer
sufficiently
by
al
these
examples
before
alleged
,
wherin
the
particular
punishments
(
as
you
see
)
are
most
rigorous
:
yet
wil
I
repeat
one
act
of
God
more
,
out
of
the
scripture
,
which
expresseth
the
same
in
woonderful
maner
.
It
is
wel
known
that
Benjamin
among
al
the
twelve
sons
of
Iacob
,
14
And
who
wil
not
then
confesse
with
Moises
,
that
God
is
a
iust
God
,
a
great
God
,
and
a
terririble
God
?
Who
wil
not
confesse
with
Saint
Paul
;
It
is
horrible
to
fal
into
the
hands
of
the
living
God
?
I
have
feared
at
the
remembrance
of
thy
iudgements
.
If
God
would
not
spare
the
destroieng
of
a
whole
tribe
for
on
sin
only
;
if
he
would
not
pardon
Chore
,
Dathan
,
and
Abiron
for
once
;
the
sons
of
Aaron
for
once
;
Ananias
,
and
Saphyra
,
for
once
;
if
he
would
not
forgive
Esau
,
though
afterward
he
sought
the
blessing
with
tears
as
the
apostle
saith
;
if
he
would
not
remit
the
punishment
of
one
fault
to
Moises
and
Aaron
,
Great
and
strange
effects
of
Gods
iustice
.
15
If
thou
wouldest
consider
the
great
and
strange
effects
of
Gods
justice
,
which
we
see
daily
executed
in
the
world
:
thou
shouldest
have
little
cause
to
persuade
thy selfe
so
favorably
,
or
rather
to
flatter
thy selfe
so
dangerously
,
as
thou
doest
.
We
see
that
,
notwithstanding
Gods
mercie
,
yea
,
notwithstanding
the
death
and
passion
of
Christ
our
savior
,
for
saving
of
the
whole
world
:
yet
so
many
infinite
millions
to
be
damned
daily
,
by
the
justice
of
God
:
so
many
infidels
,
heathens
,
Iews
,
and
Turks
,
that
remain
in
the
darknes
of
their
own
ignorance
:
&
among
Christians
,
so
many
that
hold
not
their
profession
truly
,
or
otherwise
are
il
livers
therin
,
as
that
Christ
truly
said
,
16
But
heer
som
man
may
say
;
If
this
be
so
,
Whether
Gods
mercie
be
greater
than
his
iustice
.
that
God
is
so
severe
in
punishment
of
everie
sin
:
and
that
he
damneth
so
manie
thousands
for
one
that
he
saveth
:
how
is
it
tru
;
that
The
mercies
of
God
are
[
*
](A09069-e30890-b)
*
Spread
foorth
over
al
his
works
:
as
both
Augustine
and
Ierom
do
read
;
In
omnia
,
or
In
Vniversa
opera
eius
.
Tom.
8.11
.
on
behalfe
of
his
children
.
For
even
they
also
have
their
works
so
unperfect
,
and
their
faith
so
weak
,
that
but
in
the
depth
of
the
mercie
of
God
,
they
cannot
in
any
wise
be
saved
:
no
,
not
the
best
that
ever
was
.
But
concerning
that
he
doth
so
resolutely
set
down
so
many
thousands
to
be
damned
for
one
that
is
saved
,
it
is
somwhat
more
,
than
the
word
it selfe
doth
warrant
;
or
the
proportion
of
the
mercie
of
God
(
compared
with
his
justice
)
may
seem
to
bear
.
And
seeing
that
this
whole
treatise
in
these
four
next
sections
,
viz.
16.19
.
is
grounded
upon
a
wrong
text
,
therfore
it
is
to
be
read
so
much
more
warily
:
and
no
further
to
be
accounted
of
,
than
it
may
be
found
to
have
the
word
of
God
to
warrant
the
same
.
above
al
his
other
works
(
as
the
scripture
saith
)
and
that
it
passeth
and
exalteth
it selfe
above
his
iudgements
?
17
And
first
,
his
mercie
may
be
said
to
exceed
,
for
that
al
our
salvation
is
of
his
mercie
,
and
our
damnation
from
our selves
,
as
from
the
first
and
principal
causes
therof
,
according
to
the
saieng
of
God
,
Perditio
tua
Israel
:
tantum
modo
in
me
auxilium
tuum
:
Thy
only
perdition
is
from
thy selfe
(
O
Israel
)
and
thy
assistance
to
do
good
,
is
only
from
me
.
So
that
,
as
we
must
acknowlege
Gods
grace
&
mercy
for
the
author
of
every
good
thought
,
and
act
that
we
do
,
and
consequently
ascribe
al
our
salvation
unto
him
:
so
none
of
our
evil
acts
(
for
which
we
are
damned
)
do
proceed
from
him
;
but
only
from
our selves
,
and
so
he
is
no
cause
at
al
of
our
damnation
:
and
in
this
doth
his
mercie
exceed
his
justice
.
I
wil
not
the
death
of
a
sinner
,
but
rather
that
he
turn
from
his
wickednes
and
live
.
And
again
,
by
the
prophet
Ieremie
,
he
complaineth
greevously
that
men
wil
not
accept
of
his
mercie
offered
;
Turn
from
your
wicked
wais
(
saith
he
)
why
wil
ye
die
,
you
house
of
Israel
?
By
which
appeereth
,
that
he
offereth
his
mercie
most
willingly
&
freely
to
al
,
but
useth
his
justice
only
upon
necessitie
(
as
it
were
)
constrained
therunto
by
our
obstinate
behavior
.
This
Christ
signifieth
more
plainly
,
when
he
saith
to
Ierusalem
;
O
Ierusalem
,
Ierusalem
,
which
killest
the
prophets
:
and
stonest
them
to
death
,
that
are
sent
unto
thee
:
how
often
would
I
have
gathered
thy
children
togither
,
as
the
hen
clocketh
hir
chickins
underneath
hir
wings
,
but
thou
wouldest
not
?
Behold
thy
house
(
for
this
cause
)
shal
be
made
desart
,
and
left
without
children
.
Heer
you
see
the
mercie
of
God
often
offered
unto
the
Iews
:
but
,
for
that
they
refused
it
,
he
was
inforced
(
in
a
certain
maner
)
to
pronounce
this
heavy
sentence
of
destruction
and
desolation
upon
them
:
which
he
fulfilled
within
fortie
,
or
fiftie
yeers
after
,
by
the
hands
of
Vespasian
,
emperor
of
Rome
,
Iosephus
de
bello
Iud.
lib.
1.
cap.
1.2
3.
and
Titus
his
son
:
who
utterly
discomfited
the
citie
of
Ierusalem
,
and
whole
nation
of
Iews
,
whom
we
see
dispersed
over
the
world
at
this
day
;
in
bondage
,
both
of
bodie
and
soul.
Which
work
of
Gods
justice
though
it
be
most
terrible
:
yet
was
his
mercie
greater
to
them
,
as
appeereth
by
Christ
words
,
if
they
had
not
rejected
the
Son
.
19
Thirdly
,
his
mercie
exceedeth
his
[
*
](A09069-e31160-b)
*
As
afore
:
not
as
though
the
meaning
shuld
be
,
that
God
were
more
merciful
,
than
just
,
holie
,
wise
,
or
such
like
.
justice
,
even
towards
the
damned
themselves
:
in
that
he
used
many
means
to
save
them
in
this
life
,
by
calling
upon
them
,
and
assisting
them
with
his
grace
to
do
good
:
by
mooving
them
inwardly
with
infinite
good
inspirations
:
by
alluring
them
outwardly
,
with
exhortations
,
promisses
,
examples
of
other
;
as
also
by
siknes
,
adversities
,
and
other
gentle
corrections
:
by
giving
them
space
to
repent
,
with
occasions
,
opportunities
,
and
excitations
unto
the
same
:
by
threatening
them
eternal
death
,
if
they
repent
not
.
Al
which
things
being
effects
of
mercie
,
and
goodnes
towards
them
:
they
must
needs
confesse
amidst
their
greatest
furie
,
and
torments
,
that
his
judgements
are
tru
,
and
justified
in
themselves
,
and
no
wais
to
be
compared
with
the
greatnes
of
his
mercies
.
20
By
this
then
we
see
that
to
be
tru
,
which
the
prophet
saith
;
Misericordiam
&
veritatem
diligit
Dominus
:
God
loveth
mercie
and
truth
.
And
again
;
Mercie
and
truth
have
met
togither
:
iustice
and
peace
have
kissed
themselves
.
We
see
the
reason
why
the
same
prophet
protesteth
of
himselfe
;
I
wil
sing
unto
thee
mercie
and
iudgement
(
O
Lord
)
not
mercie
alone
,
nor
judgement
alone
;
but
mercie
and
judgement
togither
:
that
is
,
I
wil
not
so
presume
of
thy
mercie
,
as
I
wil
not
fear
thy
judgement
:
nor
wil
I
so
fear
thy
judgement
,
as
I
wil
ever
dispair
of
thy
mercie
.
The
fear
of
Gods
judgement
is
alwais
to
be
joined
with
our
confidence
in
Gods
mercie
:
yea
in
verie
saints
themselves
,
as
David
saith
.
But
what
fear
?
That
fear
truly
,
which
the
scripture
describeth
,
21
This
is
the
description
of
tru
fear
of
God
,
The
praise
of
tru
fear
.
set
down
by
the
scripture
.
This
is
the
description
of
that
fear
,
which
is
so
much
commended
and
commanded
in
every
part
and
parcel
of
Gods
word
:
of
that
fear
(
I
say
)
which
is
called
;
Fons
vitae
;
radix
prudentiae
;
corona
;
The
fountain
of
life
;
the
roote
of
prudence
;
the
crown
and
fulnes
of
wisdome
;
the
glorie
and
gloriation
of
a
Christian
man
;
a
happie
gift
.
Of
him
that
hath
this
fear
,
the
scripture
saith
;
Happy
is
the
man
which
feareth
the
Lord
,
for
he
wil
place
his
mind
upon
his
commandements
.
And
again
;
The
man
that
feareth
God
shal
be
happy
at
the
last
end
,
and
shal
be
blessed
at
the
day
of
his
death
.
Finally
,
of
such
as
have
this
fear
,
the
scripture
saith
,
that
God
is
their
foundation
:
God
hath
prepared
great
multitude
of
sweetnes
for
them
:
God
hath
purchased
them
an
inheritance
:
Voluntatem
timentium
se
faciet
:
God
wil
do
the
wil
of
those
that
fear
him
with
this
fear
.
22
This
holy
fear
had
good
Iob
,
when
he
said
to
God
;
I
feared
al
my
works
.
For
I
know
that
thou
sparest
not
him
that
offendeth
thee
.
This
fear
lacked
the
other
of
whom
the
prophet
saith
;
The
sinner
hath
exaspered
God
,
by
saieng
,
that
God
wil
not
take
account
of
his
dooings
,
Let
their
eies
be
dazeled
in
such
sort
,
as
they
may
not
see
:
powre
out
thy
wrath
(
my
father
)
upon
them
:
let
the
furie
of
thy
vengeance
take
hand
fast
on
them
:
ad
iniquitie
upon
their
iniquitie
:
and
let
him
not
enter
into
thy
righteousnes
:
let
them
be
blotted
out
of
the
book
of
life
:
and
let
them
not
be
inrolled
togither
with
the
iust
.
Heer
(
lo
)
we
see
,
that
the
greatest
curse
,
which
God
can
lay
upon
us
,
next
before
our
blotting
out
of
the
booke
of
life
,
it
is
to
suffer
us
to
be
so
blinded
,
as
to
ad
iniquitie
upon
iniquitie
,
D.
Thomas
secunda
secundae
.
q.
14.
art.
1.2.3
.
and
not
to
enter
into
consideration
of
his
justice
.
For
which
cause
also
,
this
confident
kind
of
sinning
upon
hope
of
Gods
mercie
,
is
accounted
by
divines
,
for
the
first
of
the
[
*
](A09069-e31560-b)
*
Those
six
that
Thomas
there
nameth
,
are
desperation
,
presumption
,
impoenitencie
,
wilfulnes
,
impugning
of
the
known
truth
,
and
envieng
of
the
grace
that
is
given
to
another
.
Al
which
may
indeed
be
easily
found
to
go
against
the
spirit
of
God
.
But
that
they
may
be
accounted
to
be
that
same
,
that
in
the
scripture
is
called
sin
against
the
holie
Ghost
,
and
excluded
al
hope
of
pardon
,
that
is
not
so
easily
to
be
granted
;
for
that
the
properties
therunto
assigned
do
not
seem
to
be
so
fully
found
in
any
of
these
.
A
wilful
resisting
of
the
known
truth
,
not
of
infirmitie
,
for
fear
,
or
favor
,
but
of
meere
malice
for
hatred
of
it
,
even
only
for
that
it
is
the
truth
,
may
seem
to
come
much
neerer
unto
it
,
than
(
al
things
considered
)
those
others
do
.
Neither
doth
he
set
them
down
absolutely
to
be
six
several
sorts
of
that
sin
,
but
in
that
sense
that
himselfe
doth
there
limit
.
six
greevous
sins
against
the
holie
Ghost
,
which
our
Savior
in
the
gospel
,
signifieth
to
be
so
hardly
pardoned
unto
men
by
his
father
:
and
the
reason
why
they
cal
this
a
sin
against
the
holie
Ghost
,
is
,
Why
presumption
is
a
sin
against
the
holie
Ghost
.
for
that
it
rejecteth
wilfully
one
of
the
principal
means
left
by
the
holie
Ghost
,
to
retire
us
from
sin
,
which
is
the
fear
and
respect
of
Gods
justice
upon
sinners
.
24
Wherfore
,
to
conclude
this
matter
of
presumption
:
me
think
,
we
may
use
the
same
kind
of
argument
touching
the
fear
of
Gods
justice
,
For
that
perfect
charitie
expelleth
fear
.
But
if
you
live
wickedly
:
then
have
you
cause
to
fear
:
For
God
called
not
himselfe
a
just
judge
for
nothing
.
25
If
the
matter
had
been
so
secure
,
as
many
men
by
flatterie
do
persuade
themselves
it
is
:
Saint
Peter
would
never
have
said
unto
Christians
now
baptised
;
Walk
you
in
fear
,
during
the
time
of
this
your
earthly
habitation
.
Nor
S.
Paul
to
the
same
men
;
Woork
your
own
salvation
in
fear
and
trembling
.
An
obiection
answered
.
But
heer
some
men
wil
ask
,
how
then
doth
the
same
apostle
in
another
place
say
;
That
God
hath
not
given
us
the
spirit
of
fear
,
but
of
vertu
,
love
,
and
sobrietie
?
To
which
I
answer
;
That
our
spirit
is
not
a
spirit
of
servile
fear
:
that
is
,
to
live
in
fear
,
only
for
dread
of
punishment
,
without
love
:
Servile
fear
,
and
the
fear
of
children
.
but
a
spirit
of
love
joined
with
fear
of
children
,
wherby
they
fear
to
offend
their
father
,
not
only
in
respect
of
his
punishment
,
but
principally
for
his
goodnes
towards
them
,
&
benefits
bestowed
upon
them
.
This
Saint
Paul
declareth
plainly
to
the
Romans
,
putting
the
difference
between
servile
fear
,
and
the
fear
of
children
;
You
have
not
received
again
the
spirit
of
servitude
(
saith
he
)
in
fear
,
but
the
spirit
of
adoption
of
children
,
wherby
we
cry
to
God
,
Abba
father
.
He
saith
heer
to
the
Romans
:
you
have
not
received
again
the
spirit
of
servitude
in
fear
,
How
the
fear
of
gentils
was
servile
.
for
that
their
former
spirit
(
being
gentils
)
was
only
in
servile
fear
:
for
that
they
honored
and
adored
their
idols
,
not
for
any
love
they
bare
unto
them
,
being
so
infinite
as
they
were
,
and
such
notable
lewdnes
reported
of
them
(
I
mean
of
Iupiter
,
Mars
,
Venus
,
and
the
like
)
but
only
for
fear
of
hurt
from
them
,
if
they
did
not
serve
and
adore
the
same
.
26
Saint
Peter
also
in
one
sentence
expoundeth
al
this
matter
.
For
having
said
;
Timorem
eorum
ne
timueritis
:
Fear
not
their
fear
.
[
*
](A09069-e31830-b)
*
Divers
so
take
it
:
but
it
seemeth
rather
(
in
my
judgement
)
that
such
as
expound
it
,
as
if
the
apostle
forbad
them
to
fear
those
adversaries
of
theirs
,
do
come
somwhat
neerer
to
the
sense
of
the
place
.
Meaning
of
the
servile
fear
of
wicked
men
:
he
addeth
presently
;
Dominum
autem
Christum
sanctificate
in
cordibus
vestris
&
cum
modestia
,
&
timore
,
conscientiam
habentes
bonam
.
That
is
;
Do
you
sanctifie
the
Lord
Iesus
Christ
in
your
harts
:
having
a
good
conscience
with
modestie
and
fear
.
So
that
the
spirit
of
servile
fear
,
which
is
grounded
only
upon
respect
of
punishment
,
is
forbidden
us
:
but
the
loving
fear
of
children
is
commanded
.
And
yet
also
about
this
,
are
there
two
things
to
be
noted
.
27
The
first
,
that
albeit
the
spirit
of
servile
fear
be
forbidden
us
(
especially
when
we
are
now
entred
into
the
service
of
God
)
yet
is
it
most
profitable
for
sinners
,
Two
things
to
be
noted
.
and
such
as
yet
but
begin
to
serve
God
:
for
that
it
mooveth
them
to
repentance
,
and
to
looke
about
them
:
for
which
cause
[
*
](A09069-e31910-b)
*
Truth
it
is
,
that
such
fear
serveth
wel
to
such
a
purpose
.
But
the
fear
that
in
this
place
is
spoken
of
,
seemeth
by
the
circumstances
of
the
place
,
not
to
be
the
servile
,
but
the
childlike
fear
.
As
also
another
sense
of
this
place
may
stand
likewise
,
viz.
that
to
fear
the
Lord
is
the
first
,
or
principal
part
,
or
greatest
point
of
al
wisdome
.
For
that
whosoever
feareth
the
Lord
,
shal
so
govern
his
wais
,
and
have
al
things
fal
out
so
wel
,
that
al
the
wisdome
in
al
the
world
besides
,
can
never
be
able
so
to
forecast
for
al
events
.
For
the
Lord
himselfe
taketh
upon
him
the
protection
&
government
of
those
that
fear
him
:
on
whose
behalfe
he
maketh
al
things
to
fal
out
to
the
best
.
it
is
called
by
the
wise
man
;
The
beginning
of
wisdome
.
And
therfore
both
Ionas
to
the
Ninivites
;
That
perfect
love
,
or
charitie
expelleth
fear
.
in
epist.
1.
Ioh.
Wherupon
S.
Austen
saith
,
that
Fear
is
the
servant
sent
before
to
prepare
place
in
our
harts
,
for
his
mistresse
,
which
is
charitie
:
who
being
once
entered
in
,
and
perfectly
placed
:
fear
goeth
out
again
,
and
giveth
place
unto
the
same
.
But
where
this
fear
never
entereth
at
al
,
there
is
it
impossible
for
charitie
ever
to
come
and
dwel
,
saith
this
holie
father
.
28
The
second
thing
to
be
noted
is
,
that
albeit
this
fear
of
punishment
be
not
in
very
perfect
men
,
or
at
lestwise
,
is
lesse
in
them
,
than
in
others
,
as
Saint
Iohn
teacheth
:
yet
being
joined
with
[
*
](A09069-e32030-b)
*
Then
is
it
not
that
servile
fear
.
love
and
reverence
(
as
it
ought
to
be
)
it
is
most
profitable
,
and
necessarie
for
al
common
Christians
,
whose
life
is
not
so
perfect
,
nor
charitie
so
great
,
as
that
perfection
,
wherof
Saint
Iohn
speaketh
.
This
appeereth
by
that
,
that
Christ
persuaded
also
this
fear
,
even
unto
his
apostles
,
saieng
;
Fear
you
him
;
which
after
he
hath
slain
the
bodie
,
hath
power
also
to
send
both
bodie
and
soul
unto
hel
fire
:
this
I
say
unto
you
,
fear
him
.
The
same
doth
Saint
Paul
to
the
Corinthians
,
who
were
good
Christians
,
laieng
down
first
the
justice
of
God
,
and
therupon
persuading
them
to
fear
;
Al
we
(
saith
he
)
must
be
presented
before
the
tribunal
seat
of
Christ
,
to
receive
ech
man
his
proper
deserts
,
according
as
he
hath
done
,
good
or
evil
in
this
life
.
And
for
that
we
know
this
:
we
do
persuade
the
fear
of
the
Lord
unto
men
.
Nay
(
that
which
is
more
)
Saint
Paul
testifieth
,
that
notwithstanding
al
his
favors
received
from
God
:
he
retained
yet
himselfe
this
fear
of
Gods
justice
,
as
appeereth
by
those
words
of
his
;
I
do
chastise
my
body
,
and
do
bring
it
into
servitude
,
least
it
should
come
to
passe
,
that
when
I
have
preached
to
other
,
I
become
a
reprobate
my selfe
.
The
conclusion
.
29
Now
(
my
frind
)
if
Saint
Paul
stood
in
aw
of
the
justice
of
God
notwithstanding
his
apostleship
:
This
know
you
(
saith
Saint
Paul
)
that
no
fornicator
,
unclean
person
,
covetous
man
,
or
the
like
,
can
have
inheritance
in
the
kingdome
of
Christ
.
And
immediately
after
,
as
though
this
had
not
been
sufficient
,
he
addeth
,
for
preventing
the
folly
of
sinners
,
which
flatter
themselves
;
Let
no
man
deceive
you
,
with
vain
words
,
for
the
wrath
of
God
commeth
for
these
things
,
upon
the
children
of
unbeleefe
.
Be
not
you
therfore
partakers
of
them
.
As
if
he
should
say
:
those
that
flatter
you
and
say
;
Tush
,
God
is
merciful
,
and
wil
pardon
easily
al
these
and
like
sins
:
these
men
deceive
you
(
saith
Saint
Paul
)
for
that
the
wrath
and
vengeance
of
God
lighteth
upon
the
children
of
unbeleefe
,
for
these
matters
:
that
is
,
upon
those
which
wil
not
beleeve
Gods
justice
,
nor
his
threats
against
sin
:
but
presuming
of
his
mercie
do
persevere
in
the
same
,
until
upon
the
sudden
Gods
wrath
do
rush
upon
them
:
and
then
it
is
too
late
to
amend
.
Wherfore
(
saith
he
)
if
you
be
wise
:
be
not
partakers
of
their
folly
:
but
amend
your
lives
presently
,
while
you
have
time
.
And
this
admonition
of
Saint
Paul
,
shal
be
sufficient
to
end
this
chapter
:
against
al
those
that
refuse
,
or
defer
their
resolution
of
amendement
,
vpon
vain
hope
of
Gods
pardon
or
tolleration
.
CHAP.
V.
Of
the
fift
impediment
:
which
is
,
delay
of
resolution
from
time
to
time
,
upon
hope
to
do
it
better
,
or
with
more
ease
afterward
.
THE
reasons
hitherto
alledged
,
might
seeme
(
I
think
)
sufficient
to
a
reasonable
man
,
for
prooving
the
necessitie
of
this
resolution
,
we
talk
of
:
&
for
remooving
the
impediments
that
let
the
same
.
2
This
is
one
of
the
greatest
and
most
dangerous
deceits
,
and
yet
the
most
ordinarie
and
universal
,
that
the
enimie
of
mankind
doth
use
towards
the
children
of
Adam
:
and
I
dare
say
boldly
,
that
mo
do
perish
by
this
deceit
,
than
by
al
his
other
guiles
and
subtilties
besides
.
The
cause
why
the
divel
persuadeth
us
to
delay
.
He
wel
knoweth
the
force
of
this
snare
above
al
others
,
&
therfore
urgeth
it
so
much
unto
every
man
.
He
considereth
,
better
than
we
do
,
the
importance
of
delay
,
in
a
matter
so
weightie
,
as
is
our
conversion
,
&
salvation
:
he
is
not
ignorant
how
one
sin
draweth
on
another
;
how
he
that
is
not
fit
to
day
,
wil
be
lesse
fit
to
morrow
;
how
custom
groweth
into
nature
;
how
old
diseases
are
hardly
cured
;
how
God
withdraweth
his
grace
;
how
his
justice
is
readie
to
punish
everie
sin
;
how
by
delay
we
exasperate
the
same
,
and
heap
vengeance
on
our
own
heads
,
as
Saint
Paul
saith
.
conf.
cap.
7.18
.
3
This
Saint
Austen
prooved
in
his
conversion
,
as
himselfe
writeth
.
For
that
after
he
was
persuaded
,
that
no
salvation
could
be
unto
him
,
but
by
change
&
amendement
of
his
life
:
yet
the
enimie
held
him
,
for
a
time
,
in
delay
,
saieng
unto
him
;
Yet
a
little
stay
:
yet
defer
for
a
time
:
therby
(
as
he
saith
)
to
bind
him
more
fast
in
the
custome
of
sin
,
until
,
by
the
omnipotent
power
of
Gods
grace
,
and
his
own
most
earnest
endevor
,
he
brake
violently
from
him
,
crieng
to
God
;
Why
shal
I
longer
say
to-morrow
,
to-morrow
?
Why
shal
I
not
do
it
even
at
this
instant
?
And
so
he
did
,
even
in
his
verie
youth
,
living
afterward
a
most
holie
and
severe
Christian
life
.
The
causes
which
make
our
conversion
harder
by
delay
.
4
But
if
we
wil
discover
yet
further
,
the
greatnes
and
peril
of
this
deceit
:
let
us
consider
the
causes
that
may
let
our
resolution
and
conversion
at
this
present
:
and
we
shal
see
them
al
increased
,
and
strengthened
by
delay
:
and
consequently
the
matter
made
more
hard
and
difficult
,
for
the
time
to
come
,
than
now
it
is
.
For
first
(
as
I
have
said
)
the
continuance
of
sin
bringeth
custome
:
which
once
having
gotten
prescription
upon
us
,
is
so
hard
to
remoove
,
as
by
experience
we
proove
daily
in
al
habits
that
have
taken
roote
within
us
.
Who
can
remoove
(
for
examples
sake
)
without
great
difficultie
,
a
long
custome
of
droonkennes
?
Of
swearing
?
Or
of
any
other
evil
habit
,
once
setled
upon
us
?
Secondly
,
the
longer
we
persist
in
our
sinful
life
,
the
more
God
plucketh
his
grace
and
assistance
from
us
:
which
is
the
only
mean
that
maketh
the
way
of
vertu
easie
unto
men
.
Thirdly
,
the
power
and
kingdome
of
the
divel
is
more
established
and
confirmed
in
us
by
continuance
:
and
so
,
the
more
harder
to
be
remooved
.
Fourthly
,
the
good
inclination
of
our
wil
is
more
and
more
weakened
,
and
daunted
by
frequentation
of
sin
,
though
not
extinguished
.
Fiftly
,
the
faculties
of
our
mind
,
are
more
corrupted
:
as
the
understanding
is
more
darkened
;
the
wil
more
perverted
;
the
appetite
more
disordered
.
Sixtly
and
lastly
,
our
inferior
parts
and
passions
are
more
stirred
up
,
and
strengthened
against
the
rule
of
reason
,
and
harder
to
be
repressed
,
by
continuance
of
time
,
than
they
were
before
.
5
Wel
then
,
put
al
this
togither
(
my
frind
)
and
consider
indifferently
within
thy self
,
whether
it
be
more
likely
,
that
thou
shalt
rather
make
this
resolution
heerafter
,
than
now
.
Heerafter
(
I
say
)
when
,
by
longer
custome
of
sin
,
the
habit
shal
be
more
fastened
in
thee
:
the
divel
more
in
possession
upon
thee
:
Gods
help
further
off
from
thee
:
thy
mind
more
infected
:
thy
judgment
more
weakened
:
thy
good
desires
extinguished
:
thy
passions
confirmed
:
thy
bodie
corrupted
:
thy
strength
diminished
:
and
al
thy
whole
Common-wealth
more
perverted
.
The
same
shewed
by
comparisons
.
6
We
see
by
experience
,
that
a
ship
which
leaketh
,
is
more
easily
empited
at
the
beginning
,
than
afterward
.
We
see
,
that
a
ruinous
pallace
,
the
longer
it
is
let
run
,
the
more
charge
and
labor
it
wil
require
in
the
repairing
.
We
see
,
that
if
a
man
drive
in
a
nail
with
a
hammer
,
the
mo
blowes
he
giveth
to
it
,
the
more
hard
it
is
to
pluk
it
out
again
.
How
then
thinkest
thou
to
commit
sin
upon
sin
,
and
by
perseverance
therin
,
to
find
the
redresse
more
easie
hereafter
,
An
example
than
now
?
That
were
much
like
as
if
a
good
fellow
,
that
having
made
to
himselfe
a
great
burden
to
carry
,
should
assay
it
on
his
bak
;
and
for
that
,
it
sat
uneasie
,
and
pressed
him
much
,
should
cast
it
down
again
,
and
put
a
great
deal
more
unto
it
,
and
then
begin
to
lift
it
again
:
but
when
he
felt
it
more
heavie
than
before
,
he
should
fal
into
a
great
rage
,
and
ad
twise
as
much
more
to
it
,
therby
to
make
it
lighter
.
For
so
do
the
children
of
the
world
:
who
finding
it
somwhat
unpleasant
to
resist
one
or
two
vices
in
the
beginning
,
do
defer
their
conversion
,
and
do
ad
twentie
,
or
fortie
mo
unto
them
,
thinking
to
find
the
matter
more
easie
afterward
.
7
Saint
Austen
expounding
the
miracle
of
our
savior
,
in
Ich.
in
raising
Lazarus
from
death
to
life
,
which
had
been
dead
now
four
dais
,
as
the
evangelist
saith
:
8
The
reason
heerof
is
,
that
which
the
wise
man
saith
;
Languor
prolixior
gravat
medicum
:
An
old
siknes
doth
trouble
the
physition
:
Brevem
autem
languorem
praecidit
medicus
.
But
the
physition
cutteth
off
quikly
a
new
or
fresh
disease
,
which
hath
indured
but
a
litle
time
.
The
very
bones
of
an
old
wicked
man
shal
be
replenished
with
the
vices
of
his
youth
(
saith
Iob
)
and
they
shal
sleep
with
him
in
the
dust
,
when
he
goeth
to
the
grave
.
9
If
it
seem
hard
to
thee
to
amend
thy
life
now
:
painfully
to
be
occupied
in
thy
calling
,
and
withal
(
for
thy
better
help
)
to
fast
,
to
pray
,
and
to
take
upon
thee
other
exercises
,
which
the
word
of
God
prescribeth
to
sinners
to
their
conversion
:
how
wilt
thou
do
it
in
thine
old
age
?
When
thy
bodie
shal
have
more
need
of
cherishing
,
than
of
painful
exercise
?
If
thou
find
it
unpleasant
to
resist
thy
sins
now
,
and
to
root
them
out
,
after
the
continuance
of
two
,
three
,
or
four
yeers
:
what
wil
it
be
after
twentie
yeers
more
adjoined
unto
them
?
How
mad
a
man
wouldest
thou
esteem
him
,
A
comparison
.
that
traveling
on
the
way
,
and
having
great
choise
of
lustie
strong
horses
,
should
let
them
al
go
emptie
,
and
lay
al
his
carriage
upon
some
one
poore
and
lean
beast
,
that
could
scarse
beare
it selfe
,
or
much
lesse
stand
under
so
many
bags
cast
up
on
it
?
And
surely
no
lesse
unreasonable
is
that
man
,
who
passing
over
idlely
the
lusty
dais
and
times
of
his
life
,
reserveth
al
the
labor
and
travel
unto
feeble
old
age
.
11
O
deer
brother
,
what
reason
is
there
,
why
God
should
thus
be
used
at
thy
hands
?
What
law
,
justice
,
or
equitie
is
there
,
that
after
thou
hast
served
the
world
,
flesh
,
and
devil
,
al
thy
youth
,
and
best
dais
:
in
the
end
to
come
,
and
clap
thy
old
bones
,
defiled
and
worn
out
with
sin
,
in
the
dish
of
God
?
His
enimies
to
have
the
best
,
and
he
the
leavings
?
His
enimies
the
wine
,
and
he
the
lees
and
dregs
?
Dost
thou
not
remember
,
that
he
wil
have
the
fat
and
best
part
offered
to
him
?
Dost
thou
not
think
of
the
punishment
of
those
,
Be
mindful
of
thy
creator
in
the
dais
of
thy
youth
,
before
the
time
of
affliction
come
on
,
and
before
those
yeers
draw
neer
,
of
which
thou
shalt
say
,
they
please
me
not
.
12
How
many
hast
thou
seen
cut
off
in
the
midst
of
their
dais
,
whiles
they
purposed
in
time
to
come
,
to
change
their
life
?
How
many
have
come
to
old
age
it selfe
,
and
yet
then
have
felt
lesse
wil
of
amendement
,
than
before
?
How
many
have
driven
off
even
unto
the
very
hour
of
death
,
and
then
lest
of
al
have
remembred
their
own
state
?
But
have
died
,
as
dum
and
senseles
beasts
,
according
to
the
saieng
of
Saint
Gregorie
;
de
sanctis
.
The
sinner
hath
also
this
affliction
laid
upon
him
,
that
when
he
commeth
to
die
,
he
forgetteth
himselfe
,
which
in
his
life
time
did
forget
God
?
O
how
many
examples
are
there
seen
heerof
daily
?
How
many
worldly
men
,
that
have
lived
in
sensualitie
:
how
many
great
sinners
,
that
have
passed
their
life
in
wickednes
,
do
end
and
die
,
as
if
they
went
into
some
place
insensible
,
where
no
account
,
no
rekoning
should
be
demanded
:
they
take
such
care
in
their
testaments
for
flesh
and
blood
,
and
commodities
of
this
world
,
as
if
they
should
live
stil
,
or
should
have
their
part
of
these
vanities
,
when
they
are
gone
.
In
truth
,
to
speak
as
the
matter
is
,
they
die
as
if
there
were
no
immortalitie
of
the
soul
:
and
that
,
in
very
deed
,
is
their
inward
persuasion
.
13
But
suppose
now
,
that
al
this
were
not
so
,
The
losse
of
time
.
and
that
a
man
might
as
easily
,
commodiouslie
,
yea
,
and
as
surely
also
,
convert
himselfe
in
old
age
,
as
in
youth
,
and
that
the
matter
were
also
acceptable
inough
to
God
:
yet
tel
me
,
what
great
time
is
their
lost
in
this
delay
?
What
great
treasure
of
godlines
is
there
omitted
,
which
might
have
been
gotten
by
labor
in
Gods
service
?
A
comparison
.
If
whiles
the
captain
and
other
soldiers
did
enter
a
rich
citie
,
to
take
the
spoil
,
one
soldier
should
say
,
I
wil
stay
and
come
in
the
next
day
after
,
when
al
the
spoil
is
gone
:
would
not
you
think
him
both
a
coward
,
and
also
most
unwise
?
So
it
is
,
that
Christ
our
savior
,
and
al
his
good
soldiers
,
tooke
the
spoil
of
this
life
;
inriched
themselves
with
their
labors
in
time
;
caried
the
same
with
them
as
bils
of
exchange
,
to
the
bank
of
heaven
;
and
there
received
pay
of
eternal
glorie
.
And
is
it
not
great
folly
and
perversenes
in
us
to
passe
over
this
life
in
so
fruitles
affairs
?
Now
is
the
time
of
fight
for
the
obteining
of
our
crown
:
now
is
the
day
of
spoil
to
seise
on
our
bootie
:
now
is
the
market
,
to
bie
the
kingdome
of
heaven
:
now
is
the
time
of
running
to
get
the
game
and
price
:
now
is
the
day
of
sowing
,
to
provide
us
corn
for
the
harvest
that
commeth
on
.
If
you
omit
this
time
,
there
is
no
more
crown
;
no
more
booty
;
no
more
kingdome
;
no
more
price
;
no
more
harvest
to
be
looked
for
.
For
as
the
scripture
assureth
us
;
He
that
for
sloth
wil
not
sow
in
the
winter
,
shal
beg
in
the
summer
,
and
no
man
shal
give
unto
him
.
14
But
if
this
consideration
of
gain
cannot
moove
thee
(
gentle
reader
)
as
in
deed
it
ought
to
do
,
being
of
such
importance
as
it
is
,
and
irrevocable
when
it
is
once
past
:
The
obligation
and
charge
by
delay
.
yet
weigh
with
thy selfe
,
what
obligation
and
charge
thou
drawest
on
thee
,
by
everie
day
which
thou
deferrest
thy
conversion
,
and
livest
in
sin
.
Thou
makestech
day
knots
,
which
thou
must
once
undo
again
:
thou
heapest
that
togither
,
which
thou
must
once
disperse
again
:
thou
eatest
and
drinkest
that
hourly
,
which
thou
must
once
vomit
up
again
:
I
mean
,
if
the
best
fal
out
unto
thee
,
that
is
,
if
thou
do
repent
in
time
,
and
God
do
accept
therof
(
for
otherwise
wo
be
unto
thee
,
15
Make
thine
account
now
as
thou
wilt
:
if
thou
never
do
repent
and
change
thy
life
;
then
everie
sin
thou
committest
,
and
every
day
that
thou
livest
therin
,
is
increase
of
wrath
and
vengeance
upon
thee
in
hel
,
Lib.
de
la.
&
li.
5.
ep.
5.
ad
cor
.
Alto
vulneri
diligens
&
longa
adhibenda
est
medicina
(
saith
Saint
Cyprian
;
)
A
diligent
and
long
medicin
is
to
be
used
to
a
deepe
sore
.
Our
bodie
that
hath
lived
in
many
delites
,
must
be
afflicted
(
saith
Saint
Ierom
:
ad
Eustoch
.
)
our
laughing
must
be
recompensed
with
long
weeping
.
Finally
,
Ad
virg.
lap
sam.
c.
8.
Saint
Ambrose
agreeing
therunto
,
saith
;
Grandi
plagae
alta
&
prolixa
opus
est
medicina
:
Vnto
a
great
wound
,
a
deepe
and
long
medicin
is
needful
.
15
Mark
heer
(
deer
brother
)
that
the
labor
of
thine
amendement
must
be
very
great
;
and
that
it
cannot
be
avoided
.
What
madnes
is
it
then
for
thee
,
now
to
inlarge
the
wound
,
knowing
that
the
medicin
must
afterwards
be
so
painful
?
What
crueltie
can
be
more
against
thy selfe
,
than
to
drive
in
thorns
into
thine
own
flesh
,
which
thou
must
after
pul
out
again
with
so
many
tears
?
Wouldest
thou
drink
that
cup
of
poisoned
liquor
,
for
a
little
pleasure
in
the
tast
,
which
would
cast
thee
soone
after
into
a
burning
fever
;
torment
thy
bowels
within
thee
;
and
either
dispatch
thy
life
,
or
put
thee
in
great
jeoperdie
?
16
But
heer
I
know
thy
refuge
wil
be
,
as
it
is
to
al
them
,
wherof
the
prophet
saith
;
Mentita
est
iniquitas
sibi
:
Iniquitie
hath
flattered
and
lied
unto
hir selfe
:
thy
refuge
(
I
say
)
wil
be
to
alledge
the
example
of
the
good
theefe
,
The
example
of
the
theefe
saved
on
the
crosse
discussed
.
saved
even
at
the
last
hour
upon
the
crosse
,
and
carried
to
paradise
that
same
day
with
Christ
,
without
any
further
toil
of
amendement
.
This
example
is
greatly
noted
and
urged
by
al
those
which
defer
their
conversion
,
as
surely
it
is
,
and
ought
to
be
of
great
comfort
to
every
man
,
which
findeth
himselfe
now
at
the
last
cast
,
&
therfore
commonly
tempted
by
the
enimie
to
despair
of
Gods
mercie
,
which
in
no
case
he
ought
to
do
.
For
the
same
God
which
saved
that
great
sinner
at
that
last
hour
,
can
also
(
and
wil
)
save
al
them
that
hartily
turn
unto
him
,
even
at
the
last
hour
.
But
(
alas
)
many
men
do
flatter
and
deceive
themselves
,
with
misunderstanding
,
or
rather
misusing
of
this
example
.
17
For
we
must
understand
(
as
Saint
Austen
wel
noteth
)
that
this
was
but
one
particular
act
of
Christ
,
which
maketh
no
general
rule
:
even
as
we
see
,
that
a
temporal
prince
pardoneth
somtime
a
malefactor
,
when
he
is
come
to
the
very
place
of
execution
:
yet
were
it
not
for
every
malefactor
to
trust
therupon
.
For
that
,
this
is
but
an
extraordinarie
act
of
the
prince
his
favor
,
and
neither
shewed
nor
promised
to
al
men
.
Besides
this
,
this
act
was
a
special
miracle
reserved
for
the
manifestation
of
Christ
his
power
,
and
glorie
at
that
hour
upon
the
crosse
.
Again
,
this
act
was
upon
a
most
rare
confession
,
made
by
the
theefe
in
that
instant
,
when
al
the
world
forsooke
Christ
,
and
[
*
](A09069-e33130-b)
*
The
blessed
virgin
likewise
,
&
other
godly
women
were
by
:
but
said
nothing
(
that
we
read
of
)
in
his
defence
:
a
plaine
breach
of
the
first
,
fift
,
sixt
,
and
ninth
commandements
.
the
apostles
themselves
,
either
dowted
,
or
lost
their
faith
of
his
Godhead
.
Beside
al
this
,
the
confession
of
this
theefe
was
at
such
a
time
,
as
he
could
neither
be
baptised
,
nor
have
further
time
of
amendement
.
And
we
hold
,
that
at
a
mans
first
conversion
there
is
required
nothing
else
,
but
to
beleeve
,
and
to
be
baptised
.
But
it
shal
not
be
amisse
to
put
to
Saint
Austens
very
words
upon
this
matter
.
For
thus
he
writeth
.
18
It
is
a
remediles
peril
,
de
tem
.
when
a
man
giveth
himself
over
so
much
to
vices
,
as
he
forgetteth
that
he
must
give
account
therof
to
God
:
and
the
reason
why
I
am
of
this
opinion
is
,
for
that
it
is
a
great
punishment
of
sin
,
to
have
lost
the
fear
&
memorie
of
the
judgment
to
come
,
&c.
But
(
deerly
beloved
)
left
the
new
felicitie
of
the
beleeving
theefe
on
the
crosse
,
do
make
any
of
you
too
secure
,
and
remisse
:
least
peradventure
some
of
you
say
in
his
hart
,
my
guiltie
conscience
shal
not
trouble
nor
torment
me
:
my
naughtie
life
shal
not
make
me
very
sad
;
for
that
I
see
even
in
a
moment
al
sin
forgiven
unto
the
theefe
:
we
must
consider
first
in
that
theefe
not
only
the
shortnes
of
his
beleefe
,
and
confession
,
but
his
devotion
,
and
the
occasion
of
that
time
,
even
when
the
perfection
of
the
just
did
[
*
](A09069-e33190-b)
*
The
blessed
virgin
,
S.
Iohn
,
&
others
,
as
afore
:
and
this
staggering
must
needs
be
sin
.
stagger
.
Secondlie
,
shew
me
the
faith
of
that
theefe
in
thy selfe
,
and
then
promise
to
thy self
his
felicitie
.
The
devil
doth
put
into
thy
head
this
securitie
,
to
the
end
he
may
bring
thee
to
perdition
.
And
it
is
unpossible
to
number
al
them
,
which
have
perished
by
the
shadow
of
this
deceitful
hope
.
He
deceiveth
himselfe
,
&
maketh
but
a
jest
of
his
own
damnation
,
which
thinketh
that
Gods
mercie
at
the
last
day
shal
help
,
or
releeve
him
.
It
is
hateful
before
God
,
when
a
man
upon
confidence
of
repentance
in
his
old
age
,
doth
sin
the
more
freely
.
The
happie
theefe
wherof
we
have
spoken
,
happie
(
I
say
)
not
for
that
he
laid
snares
in
the
way
,
but
for
that
he
tooke
hold
of
the
way
it selfe
in
Christ
,
laieng
hands
on
the
pray
of
life
:
and
after
a
strange
maner
,
making
a
bootie
of
his
own
death
:
he
(
I
say
)
neither
did
defer
the
time
of
his
salvation
wittingly
,
neither
did
he
deceitfully
put
the
remedie
of
his
state
in
the
last
moment
of
his
life
:
neither
did
he
desperately
reserve
the
hope
of
his
redemption
unto
the
hour
of
his
death
:
neither
had
he
any
knolege
either
of
religion
,
or
of
Christ
before
that
time
.
For
if
he
had
,
it
may
be
,
he
would
not
have
been
the
last
among
the
apostles
in
number
,
which
was
made
the
former
in
kingdom
.
19
By
these
words
of
Saint
Austen
we
are
admonished
(
as
you
see
)
that
this
particular
fact
of
Christ
maketh
no
general
rule
of
remission
to
al
men
:
not
for
that
Christ
is
not
alwais
ready
to
receive
the
penitent
as
he
promiseth
:
but
,
for
that
every
man
hath
not
the
time
or
grace
to
repent
,
as
he
should
,
at
that
hour
,
according
as
hath
been
declared
before
.
The
general
way
that
God
proposeth
to
al
,
The
general
way
.
is
that
which
Saint
Paul
saith
;
Finis
secundum
opera
ipsorum
:
The
end
of
evil
men
is
according
to
their
works
.
Look
how
they
live
,
&
so
they
dy
.
To
that
effect
saith
the
prophet
;
Once
God
spake
,
and
I
heard
these
two
things
from
his
mouth
:
power
belongeth
to
God
;
and
mercie
unto
thee
(
O
Lord
)
for
that
thou
wilt
render
to
every
man
according
to
his
works
.
The
wise
man
maketh
this
plain
,
saieng
;
The
way
of
sinners
is
paved
with
stones
,
and
their
end
is
hel
,
darknes
,
and
punishments
.
Finally
,
Saint
Paul
maketh
this
general
and
peremptory
conclusion
;
Be
not
deceived
:
God
is
not
mocked
,
looke
what
a
man
soweth
,
and
that
shal
he
reape
.
He
that
soweth
in
flesh
,
shal
reap
corruption
:
he
that
soweth
in
spirit
,
shal
reap
life
everlasting
.
In
which
words
,
he
doth
not
only
lay
down
unto
us
the
general
rule
wherto
we
must
trust
:
but
also
saith
further
,
that
to
persuade
our selves
the
contrarie
therof
,
were
to
mok
and
abuse
God
,
which
hath
laied
down
this
law
unto
us
.
That
the
conversion
made
at
the
first
day
is
very
dowtful
.
20
Notwithstanding
(
as
I
have
said
)
this
barreth
not
the
mercie
of
God
from
using
a
priuilege
to
some
at
the
very
last
cast
.
But
yet
miserable
is
that
man
,
which
placeth
the
ankor
of
his
eternal
wealth
or
wo
,
upon
so
ticklesome
a
point
as
this
is
.
I
cal
it
ticklesome
,
for
that
,
al
divines
,
which
have
written
of
this
matter
,
do
speak
very
dowtfully
of
the
conversion
of
a
man
at
the
last
end
.
And
although
they
do
not
absolutely
condemn
it
in
al
,
but
do
leave
it
as
uncertain
unto
Gods
secret
judgement
:
yet
do
they
incline
to
the
negative
part
:
and
do
alledge
four
reasons
,
for
which
,
that
conversion
is
to
be
dowted
,
as
insufficient
for
a
mans
salvation
.
The
first
reason
.
21
The
first
reason
is
,
for
that
the
extreme
fear
,
and
pains
of
death
,
being
(
as
the
philosopher
saith
)
the
most
terrible
,
of
al
terrible
things
,
do
not
permit
a
man
,
so
to
gather
his
spirits
and
senses
,
at
that
time
,
as
is
required
for
the
treating
of
so
weightie
a
matter
with
God
,
as
is
our
conversion
,
and
salvation
.
And
if
we
see
often
,
that
a
very
good
man
cannot
fix
his
mind
earnestly
upon
heavenly
cogitations
,
at
such
time
as
he
is
troubled
with
the
passions
of
cholik
,
or
other
sharp
diseases
:
how
much
lesse
in
the
anguishes
of
death
can
a
worldly
man
do
the
same
,
being
unacquainted
with
that
exercise
;
and
loden
with
the
guilt
of
many
,
and
great
sins
;
and
cloied
with
the
love
both
of
his
bodie
,
and
things
belonging
therunto
?
22
The
second
reason
is
,
The
second
reason
.
for
that
the
conversion
,
which
a
man
maketh
at
the
last
day
,
is
not
(
for
the
most
part
)
voluntarie
,
but
upon
necessitie
,
and
for
fear
:
such
as
was
the
repentance
of
Simei
,
who
having
greevously
offended
king
David
,
in
time
of
his
affliction
:
afterward
when
he
saw
him
in
prosperitie
again
,
23
The
third
reason
is
,
The
third
reason
.
for
that
the
custome
of
sin
,
which
hath
continued
al
the
life
long
,
is
seldome
remooved
upon
the
instant
,
being
grown
into
nature
it selfe
,
as
it
were
,
for
which
cause
God
saith
to
evil
men
,
by
the
prophet
Ieremie
;
If
an
Ethiopian
can
change
his
blak
skin
,
or
a
leopard
his
spots
,
that
are
on
his
bak
:
then
can
you
also
do
wel
,
having
learned
al
dais
of
your
life
to
do
evil
.
24
The
fourth
cause
,
The
fourth
reason
.
for
that
the
acts
of
vertu
themselves
cannot
be
of
so
great
valu
with
God
,
in
that
instant
,
as
if
they
had
been
done
in
time
of
health
before
.
For
what
great
matter
is
it
(
for
example
sake
)
to
pardon
thine
enimies
at
that
time
,
when
thou
canst
hurt
them
no
more
?
To
give
thy
goods
away
,
when
thou
canst
use
them
no
more
?
To
abandon
thy
concubine
,
when
thou
canst
keepe
hir
no
longer
?
To
leave
off
to
sin
,
when
sin
must
leave
thee
?
Al
these
things
are
good
and
holie
,
and
to
be
done
by
him
,
which
is
in
that
last
state
:
but
yet
,
they
are
of
no
such
valu
,
as
otherwise
they
would
be
,
by
reason
of
this
circumstance
of
time
,
which
I
have
shewed
.
B.
*
A
fift
reason
might
be
taken
of
experience
:
for
that
we
see
oft
times
,
that
such
as
repent
after
that
maner
,
if
they
recover
again
,
they
are
afterward
as
bad
as
they
were
before
,
and
somtimes
much
woorse
:
which
(
without
quaestion
)
was
not
tru
repentance
in
them
.
25
These
are
reasons
why
there
is
such
dowt
made
of
this
last
conversion
:
not
for
any
want
on
Gods
part
,
but
on
theirs
,
which
are
to
do
that
great
act
.
Mark
wel
(
saith
one
again
)
what
I
say
:
and
(
it
may
be
)
it
shal
be
needful
to
expound
my
meaning
more
plainly
,
least
any
man
mistake
me
.
What
say
I
then
?
That
a
man
which
repenteth
not
,
but
at
the
end
shal
be
damned
?
I
do
not
say
so
.
What
then
?
Do
I
say
he
shal
be
saved
?
No.
What
then
do
I
say
?
I
say
,
I
know
not
:
I
say
,
I
presume
not
;
I
promise
not
;
I
know
not
.
Wilt
thou
deliver
thy selfe
foorth
of
this
dowt
?
Wilt
thou
escape
this
dangerous
,
and
uncertain
point
?
Repent
then
whiles
thou
art
whole
.
For
if
thou
repent
while
thou
art
in
health
,
whensoever
the
last
day
shal
come
upon
thee
,
thou
art
safe
.
And
why
art
thou
safe
?
For
that
thou
didst
repent
in
that
time
,
wherin
thou
mightest
have
sinned
.
But
if
thou
wilt
repent
,
then
when
thou
canst
sin
no
longer
:
thou
leavest
not
sin
,
but
sin
leaveth
thee
.
26
And
heer
now
would
I
have
the
careful
Christian
to
consider
(
with
me
)
but
this
one
comparison
that
I
wil
make
.
If
those
which
do
shew
a
kind
of
repentance
at
the
last
day
,
do
passe
hence
notwithstanding
in
such
dangerous
dowtfulnes
:
what
shal
we
think
of
al
those
which
lak
either
time
,
or
ability
,
or
wil
,
or
grace
to
repent
at
al
,
at
that
hour
?
What
shal
we
say
of
al
those
,
which
are
cut
off
before
?
Which
dy
suddenly
?
Which
are
striken
senseles
,
or
frentik
,
as
we
see
manie
are
?
What
shal
we
say
of
those
,
which
are
abandoned
by
God
,
and
left
unto
vice
,
even
unto
the
last
breath
in
their
bodie
?
I
have
shewed
before
out
of
Saint
Paul
,
For
that
I
have
called
you
,
and
you
have
refused
to
come
;
for
that
I
held
out
my
hand
,
and
none
of
you
would
vouchsafe
to
looke
towards
:
I
wil
laugh
also
at
your
destruction
,
when
anguish
and
calamitie
commeth
on
you
.
You
shal
cal
upon
me
,
and
I
wil
not
hear
:
you
shal
rise
betimes
in
the
morning
to
see
me
,
but
you
shal
not
find
me
.
27
When
a
worldling
doth
see
that
the
brightnes
of
his
honor
,
vainglorie
,
and
worldly
pomp
is
consumed
:
when
the
heat
of
concupiscence
,
of
carnal
love
,
of
delicate
pleasures
is
quenched
:
when
the
beautiful
summer
day
of
this
life
is
ended
,
and
the
boisterous
winter
night
of
death
draweth
on
:
then
wil
he
turn
unto
God
;
then
wil
he
repent
;
then
wil
he
resolve
himselfe
,
and
make
his
conversion
.
When
he
can
live
no
longer
,
he
wil
promise
any
pains
:
what
hearing
or
studieng
of
the
word
of
God
you
wil
;
what
toil
or
labor
in
his
vocation
you
wil
;
what
praier
you
wil
;
what
fasting
you
wil
;
what
alms
deeds
you
can
desire
;
what
austeritie
you
can
imagin
,
he
wil
promise
it
(
I
say
)
upon
a
condition
that
he
might
have
life
again
:
upon
condition
that
the
day
might
be
prolonged
unto
him
:
though
if
God
should
grant
him
his
request
(
as
many
times
he
doth
)
he
would
perform
no
one
point
therof
:
but
be
as
careles
,
as
he
were
before
.
When
such
shal
crie
,
with
sighs
,
and
grones
as
pearsing
as
a
sword
,
and
yet
shal
not
be
heard
,
what
comfort
then
wil
they
hope
for
to
find
?
For
whither
wil
they
turn
themselves
in
this
distresse
?
Vnto
their
worldly
wealth
,
power
,
or
riches
?
Alas
,
they
are
gone
:
and
the
scripture
saith
;
Riches
shal
not
profit
in
the
day
of
revenge
.
The
saints
shal
reioice
in
glorie
,
and
exultation
shal
be
in
their
mouthes
,
and
two
edged
swords
in
their
hands
to
take
revenge
upon
nations
,
and
increpations
upon
people
:
to
bind
kings
in
fetters
,
and
noble
men
in
manacles
of
iron
:
to
execute
upon
them
the
prescript
iudgement
of
God
:
and
this
is
the
glorie
of
al
his
saints
.
Their
onlie
refuge
then
must
be
unto
God
,
who
indeed
is
the
only
refuge
of
al
:
but
yet
in
this
case
,
the
prophet
saith
heer
;
that
He
shal
not
hear
them
:
but
rather
contemn
and
laugh
at
their
miserie
.
Not
that
he
is
contrarie
to
his
promise
of
receiving
a
sinner
;
At
what
time
soever
he
repenteth
,
and
turneth
from
his
sin
.
But
,
for
that
this
turning
at
the
last
day
is
not
commonly
tru
repentance
,
and
conversion
,
for
the
causes
before
rehearsed
.
28
To
conclude
then
this
matter
of
delay
,
what
wise
men
is
there
in
the
world
,
who
reading
this
,
wil
not
fear
the
deferring
of
his
conversion
,
though
it
were
but
for
one
day
?
Who
doth
know
whether
this
shal
be
the
last
day
,
or
no
,
that
ever
God
wil
cal
him
in
?
God
saith
;
I
called
,
and
you
refused
to
come
:
I
held
out
my
hand
,
and
you
would
not
looke
towards
me
:
and
therfore
wil
I
forsake
you
in
your
extremitie
.
I
stand
at
the
doore
,
and
knok
:
but
he
saith
not
how
often
he
doth
that
,
or
how
manie
knoks
he
giveth
.
Again
,
he
said
of
wicked
Iezabel
,
the
feined
prophetesse
in
the
Apocalyps
;
I
have
given
hir
time
to
repent
,
and
she
would
not
,
and
therfore
shal
she
perish
:
but
he
saith
not
,
how
long
this
time
of
repentance
endureth
.
We
read
of
woonderful
examples
heerin
.
Herod
the
second
.
the
son
had
a
cal
also
,
when
he
felt
that
desire
to
see
Christ
,
O
Paul
,
thou
persuadest
me
a
little
to
be
a
Christian.
But
bicause
he
deferred
the
matter
,
this
motion
passed
away
again
.
29
Twise
happie
had
Pharao
been
,
I
have
sinned
,
and
God
is
iust
.
But
by
delay
he
became
woorse
than
ever
he
was
before
.
Saint
Luke
reporteth
how
Felix
the
governor
of
Iewrie
for
the
Romanes
,
The
dangers
of
passing
the
day
of
our
vocation
.
30
God
is
most
bountiful
to
knok
and
cal
:
but
yet
,
he
bindeth
himselfe
to
no
time
or
space
,
but
commeth
and
goeth
at
his
pleasure
:
and
they
which
take
not
their
times
when
they
are
offered
,
are
excuselesse
before
his
justice
,
and
do
not
know
whether
ever
it
shal
be
offered
them
again
,
or
no
:
for
that
,
this
thing
is
only
in
the
wil
and
knowlege
of
God
alone
,
who
taketh
mercie
where
it
pleaseth
him
best
,
O
Ierusalem
,
if
thou
knewest
also
these
things
which
appertain
to
thy
peace
,
even
in
this
thy
day
:
but
now
these
things
are
hidden
from
thee
.
As
if
he
had
said
,
if
thou
knewest
(
Ierusalem
)
as
wel
as
I
do
,
what
mercie
is
offered
thee
even
this
day
,
thou
wouldest
not
do
as
thou
doest
:
but
wouldest
presently
accept
therof
:
but
now
this
secret
judgement
of
my
father
is
hidden
from
thee
:
and
therfore
thou
makest
little
account
therof
,
until
thy
destruction
shal
come
suddenly
upon
thee
:
as
soone
after
it
did
.
31
By
this
now
may
be
considered
the
great
reason
of
the
wise
mans
exhortation
;
For-slow
not
to
turn
to
God
:
nor
do
not
defer
it
from
day
to
day
:
for
his
wrath
wil
come
upon
thee
at
the
sudden
:
and
in
time
of
revenge
it
wil
destroy
thee
.
It
may
be
seene
also
upon
what
great
cause
the
Apostle
exhorteth
the
Hebrews
so
vehementlie
;
Hodie
si
vocem
eius
audieritis
,
nolite
obdurare
corda
vestra
:
If
you
hear
his
voice
calling
on
you
to
day
,
do
not
harden
your
harts
,
but
presently
yeeld
unto
him
.
32
Alas
(
deer
brother
)
what
hope
of
gain
hast
thou
by
this
perilous
dilation
which
thou
makest
?
Thine
account
is
increased
therby
,
as
I
have
shewed
;
thy
debt
of
amendement
is
made
more
greevous
;
thine
enimie
more
strong
;
thy selfe
more
feeble
;
thy
difficulties
of
conversion
multiplied
:
what
hast
thou
then
to
withhold
thee
one
day
from
resolution
?
the
gaining
of
a
litle
time
in
vanitie
.
But
I
have
prooved
to
thee
before
,
how
this
time
is
not
gained
but
lost
,
Godlines
the
only
gain
of
time
.
being
spent
without
fruit
of
godlines
,
which
is
indeed
the
only
tru
gain
of
time
.
If
it
seem
pleasant
to
thee
for
the
present
:
yet
remember
what
the
prophet
saith
;
Iuxta
est
dies
perditionis
,
&
adesse
festinant
tempora
:
The
day
of
perdition
is
at
hand
,
and
the
times
of
destruction
make
hast
to
come
on
.
Which
day
being
once
come
,
I
marvel
what
hope
thou
wilt
conceive
.
Dost
thou
think
to
crie
Peccavi
?
Seek
unto
God
while
he
may
be
found
:
cal
upon
him
while
he
is
neer
at
hand
.
Now
is
the
time
acceptable
,
now
is
the
day
of
salvation
,
in
Ioh.
that
He
is
both
a
careles
,
and
a
most
graceles
man
,
which
knowing
al
this
wil
venture
notwithstanding
the
eternitie
of
his
salvation
and
damnation
,
upon
the
dowtful
event
of
his
final
repentance
.
CHAP.
VI.
Of
three
other
impediments
that
hinder
men
from
resolution
:
which
are
,
sloth
,
negligence
,
and
hardnes
of
hart
.
BEsides
al
impediments
,
which
hitherto
have
bin
named
,
there
are
yet
divers
others
to
be
found
:
if
any
man
could
examin
the
particular
consciences
of
al
such
as
do
not
resolve
.
But
these
three
heer
mentioned
,
and
to
be
handeled
in
this
chapter
,
are
so
publik
and
known
:
as
I
may
not
passe
them
over
,
without
discovering
the
same
;
for
that
,
manie
times
men
are
evil
affected
,
and
know
not
their
own
diseases
:
the
only
declaration
wherof
(
to
such
as
are
desirous
of
their
own
health
)
is
sufficient
to
avoid
the
danger
of
the
siknes
.
Of
sloth
.
2
First
then
the
impediment
of
sloth
is
a
great
and
ordinarie
let
of
resolution
to
manie
men
:
but
especially
in
idle
and
delicate
people
,
whose
life
hath
been
in
al
ease
and
rest
,
and
therfore
do
persuade
themselves
that
they
can
take
no
pains
,
nor
abide
any
hardnes
,
though
never
so
fain
they
would
.
Of
which
Saint
Paul
saith
,
Nise
people
shal
not
inherit
the
kingdome
of
heaven
.
These
men
wil
confesse
to
be
tru
,
as
much
&
more
than
is
said
to
before
:
and
that
they
would
also
gladly
put
the
same
in
execution
,
but
that
they
cannot
.
Their
bodies
may
not
bear
it
:
they
can
take
no
pains
in
their
several
callings
:
and
in
the
general
they
cannot
fast
;
they
cannot
watch
;
they
cannot
praie
.
They
cannot
leave
their
disports
,
recreations
,
and
merry
companions
:
they
should
die
presently
(
as
they
say
)
with
melancholy
,
if
they
did
it
:
yet
in
their
harts
they
desire
(
forsooth
that
they
could
do
the
same
,
which
seeing
they
cannot
,
no
dowt
(
say
they
)
God
wil
accept
our
good
desires
.
But
let
them
harken
a
little
what
the
scripture
saith
heerof
;
Desires
do
kil
the
slothful
man
(
saith
Salomon
)
his
hands
wil
not
fal
to
any
work
:
al
the
day
long
he
coveteth
and
desireth
:
but
he
that
is
iust
,
wil
do
,
and
wil
not
cease
.
Take
the
slothful
and
unprofitable
servant
(
saith
Christ
)
and
fling
him
into
utter
darknes
,
where
shal
be
weeping
and
gnashing
of
teeth
.
And
when
he
passed
by
the
way
and
found
a
fig
tree
with
leaves
without
fruit
,
he
gave
it
presently
an
everlasting
curse
.
3
Of
this
fountain
of
sloth
do
proceed
many
effects
that
hinder
the
slothful
from
resolution
.
Four
effects
of
sloth
.
Pigredo
mittit
soporem
:
Sloth
doth
bring
drowsines
.
For
which
cause
S.
Paul
saith
;
Surge
qui
dormis
:
Arise
thou
that
art
asleep
.
And
Christ
crieth
out
so
often
;
Videte
,
vigilate
:
Looke
about
you
,
and
watch
.
You
shal
see
many
men
in
the
world
,
with
whom
if
you
talk
of
a
cow
,
or
a
calfe
,
or
a
fat
ox
,
of
a
peece
of
ground
,
or
the
like
;
they
can
both
hear
and
talk
willingly
and
freshly
:
but
if
you
reason
with
them
of
their
salvation
,
and
their
inheritance
in
the
kingdome
of
heaven
;
they
answer
not
at
al
;
but
wil
hear
,
as
if
they
were
in
a
dream
.
Of
these
men
then
saith
the
wise
man
;
How
long
wilt
thou
sleep
,
O
slothful
fellow
?
When
wilt
thou
rise
out
of
thy
dream
?
A
little
yet
wilt
thou
sleep
;
a
little
longer
wilt
thou
slumber
;
a
little
wilt
thou
close
thy
hands
togither
and
take
rest
:
and
so
povertie
shal
hasten
upon
thee
as
a
running
post
,
and
beggerie
as
an
armed
man
shal
take
and
possesse
thee
.
4
The
second
effect
of
sloth
is
fond
fear
,
of
pains
,
Fear
discourageth
the
slothful
man
.
They
shake
for
fear
,
where
there
is
no
fear
.
These
men
do
frame
unto
themselves
strange
imaginations
of
the
service
of
God
,
&
dangerous
events
,
if
they
should
follow
the
same
.
One
saith
;
If
I
should
give
much
;
it
would
without
dowt
make
me
a
begger
.
Another
saith
;
If
I
should
stil
imploy
my selfe
to
painful
labor
,
it
would
kil
me
ere
long
.
A
third
saith
;
If
I
should
humble
my selfe
as
is
required
,
every
bodie
would
tread
me
under
their
feete
.
And
yet
al
this
is
nothing
else
but
sloth
,
as
the
scripture
testifieth
in
these
words
;
Dicit
piger
,
leo
est
foris
in
medio
platearum
,
occidendus
sum
:
The
slothful
man
saith
sitting
stil
in
his
house
;
There
is
a
lion
without
:
if
I
should
go
out
of
doores
to
labor
,
I
should
certainly
be
slain
in
the
midst
of
the
streets
.
5
A
third
effect
of
sloth
is
,
[
*
](A09069-e34750-b)
*
The
vulgar
translation
so
readeth
:
but
now
it
is
found
,
that
therin
it
misseth
the
sense
of
the
text
in
both
these
places
heer
alledged
.
And
yet
the
matter
it selfe
is
tru
,
though
it
have
no
warrant
hence
.
signifieth
when
he
saith
;
In
lapide
luteo
lapidatus
est
piger
:
The
slothful
man
is
stoned
to
death
with
a
stone
of
dirt
:
that
is
,
he
is
overthrown
with
a
difficultie
of
no
importance
.
Again
;
De
stercore
boum
lapidatus
est
piger
:
The
slothful
man
is
stoned
dead
with
the
doong
of
oxen
:
which
commonly
is
of
matter
so
soft
,
as
it
can
hurt
no
man
.
6
A
fourth
effect
of
sloth
is
idle
lazines
:
it
a
piger
in
lectulo
suo
:
As
a
doore
is
tossed
in
and
out
,
upon
his
hindges
,
so
is
a
slothful
man
lieng
lazily
upon
his
bed
.
And
again
;
Vult
,
&
non
vult
piger
:
A
slothful
man
wil
,
and
wil
not
.
That
is
,
he
turneth
himselfe
to
&
fro
in
his
bed
,
and
between
willing
and
nilling
he
doth
nothing
.
And
yet
further
in
another
place
,
the
scripture
describeth
this
lazines
,
saieng
;
The
slothful
man
putteth
his
hands
under
his
girdle
,
and
wil
not
vouchsafe
to
lift
them
up
to
his
mouth
,
for
that
it
is
painful
.
7
Al
these
and
many
mo
are
the
effects
of
sloth
:
but
these
four
especially
,
have
I
thought
good
to
touch
in
this
place
:
for
that
they
let
&
hinder
greatly
this
resolution
which
we
talk
of
,
for
he
that
liveth
in
a
slumber
,
&
wil
not
hear
,
or
attend
to
any
thing
that
is
said
of
the
life
to
come
,
and
beside
this
,
imagineth
fearful
matters
in
the
same
;
and
thirdly
,
is
thrown
down
by
every
little
blok
,
that
he
findeth
in
the
way
;
and
lastly
is
so
lazy
,
as
he
can
bear
no
labor
at
al
:
this
man
(
I
say
)
is
past
hope
to
be
gained
,
to
any
such
purpose
as
we
speak
for
.
8
To
remoove
therfore
this
impediment
,
this
sort
of
men
ought
to
lay
before
their
eies
,
Means
to
remoove
sloth
.
the
labors
of
Christ
,
and
of
his
saints
,
the
exhortations
they
used
to
other
men
,
to
take
like
pains
:
the
threats
made
in
scripture
against
them
which
labor
not
:
the
condition
of
our
present
warfare
,
that
requireth
travel
:
the
crown
prepared
for
it
:
and
the
miserie
ensuing
upon
idle
and
lazie
people
.
And
finally
,
if
they
cannot
bear
the
labor
of
vertuous
life
,
which
indeed
is
accompanied
with
so
manie
consolations
,
as
it
may
not
rightfully
be
called
a
labor
:
how
wil
they
abide
the
labor
and
torments
of
the
life
to
come
,
which
must
be
both
intollerable
and
everlasting
?
9
Saint
Paul
saith
of
himselfe
and
others
,
We
did
not
eat
our
bread
of
free
cost
,
when
we
were
with
you
:
but
did
work
in
labor
,
and
wearines
both
day
and
night
:
therby
to
give
you
an
example
of
imitation
:
denouncing
further
unto
you
;
that
If
any
man
would
not
work
▪
he
should
not
eat
.
Christ
in
his
parable
stil
reprehended
greevously
those
that
stood
idle
,
saieng
;
Quid
hîc
statis
tota
die
otiosi
:
Why
do
you
stand
heer
al
the
day
idle
,
and
doing
nothing
?
I
am
a
vine
(
saith
Christ
)
and
my
father
is
an
husbandman
:
every
branch
that
beareth
not
fruit
in
me
,
my
father
wil
cut
off
,
and
cast
into
the
fire
.
And
in
another
place
;
Cut
down
the
unprofitable
tree
:
why
doth
it
stand
heer
,
and
occupie
up
the
ground
for
nothing
?
And
again
;
The
kingdome
of
heaven
is
subiect
to
force
:
and
men
do
gain
it
by
violence
,
and
labor
.
For
which
cause
the
wise
man
also
saith
;
Whatsoever
thy
hand
can
do
in
this
life
,
do
it
instantly
:
for
after
it
,
there
is
neither
time
,
nor
reason
,
nor
wisdom
,
or
knowledge
that
we
can
imploy
.
And
again
,
the
same
wise
man
saith
;
The
lazie
hand
worketh
beggerie
to
it selfe
,
but
the
laborsom
and
valiant
hand
heapeth
up
great
riches
.
And
yet
further
to
the
same
effect
;
The
slothful
man
wil
not
sow
in
the
winter
,
for
that
it
is
cold
:
and
therfore
he
shal
beg
in
the
summer
,
and
no
man
shal
take
pittie
of
him
.
10
Al
this
pertaineth
to
shew
,
how
that
this
life
is
a
time
of
labor
,
and
not
of
idlenes
:
and
appointed
unto
us
for
the
attaining
of
heaven
:
it
is
the
market
wherin
we
must
bie
:
the
battel
wherin
we
must
fight
,
and
obtain
our
crown
:
the
winter
wherin
we
must
sowe
:
the
day
of
labor
,
wherin
we
must
sweat
,
and
get
our
pennie
.
And
he
that
passeth
over
lazily
this
day
(
as
the
most
part
of
men
do
)
must
suffer
eternal
povertie
,
and
need
in
the
life
to
come
:
as
in
the
first
part
of
this
booke
more
at
large
hath
been
declared
.
Run
about
:
make
haste
:
stir
up
thy
frind
:
give
no
sleepe
unto
thine
eies
:
let
not
thine
eie
lids
slumber
:
they
skip
out
as
a
doe
from
the
hands
of
him
that
held
hir
:
&
as
a
bird
out
of
the
hands
of
the
fowler
.
Go
unto
the
emmet
(
thou
slothful
man
)
and
consider
hir
doings
,
and
learn
to
be
wise
:
she
having
no
guide
,
teacher
,
or
captain
,
provideth
meat
for
hir selfe
in
the
summer
,
and
gathereth
togither
in
the
harvest
,
that
which
may
serve
hir
to
feed
upon
in
the
winter
.
By
which
words
we
are
admonished
in
what
order
we
ought
to
behave
our selves
in
this
life
,
and
how
diligent
&
careful
we
should
be
in
doing
of
al
good
works
(
as
S.
Paul
also
teacheth
)
considering
that
as
the
emmet
laboreth
most
earnestly
in
the
harvest
time
to
lay
up
for
the
winter
to
come
;
11
The
second
impediment
is
called
by
me
in
the
title
of
this
chapter
negligence
.
Of
negligence
.
But
I
do
understand
therby
a
further
matter
than
commonly
this
word
importeth
.
For
I
do
comprehend
under
the
name
of
negligence
al
careles
,
and
dissolute
people
,
which
take
to
hart
nothing
that
pertaineth
to
God
or
godlines
,
but
only
attend
to
worldly
affairs
,
making
their
salvation
the
least
part
of
their
cogitations
.
And
under
this
kind
of
negligence
,
is
contained
both
Epicurism
(
as
Saint
Paul
noted
in
some
Christians
of
his
dais
,
Epicurism
,
or
life
of
Epicures
.
who
began
only
to
attend
to
eat
and
drink
,
and
to
make
their
bellies
their
God
,
Vae
dissolutis
corde
,
qui
non
credunt
Deo
:
Wo
be
unto
the
dissolute
,
and
careles
in
hart
,
which
do
not
beleeve
God
.
That
is
,
though
they
professe
that
they
beleeve
and
trust
in
him
:
yet
by
their
dissolute
and
careles
doings
,
they
testifie
that
in
their
harts
they
beleeve
him
not
:
for
that
they
have
neither
care
nor
cogitation
of
matters
pertaining
to
him
.
12
These
kind
of
men
are
those
which
the
scripture
noteth
and
detesteth
for
plowing
with
an
ox
,
Of
careles
Atheists
.
and
an
asse
togither
:
for
sowing
their
ground
with
mingled
seed
:
I
would
thou
were
either
cold
or
hot
.
But
for
that
thou
art
lukewarm
,
and
neither
cold
nor
hot
;
therfore
wil
I
begin
to
vomit
thee
out
of
my
mouth
.
These
are
they
which
can
accord
al
religions
togither
,
and
take
up
al
controversies
by
only
saieng
,
that
either
they
are
differences
of
smal
importance
;
or
else
that
they
appertain
only
to
learned
men
to
think
upon
,
and
not
unto
them
.
These
are
they
,
which
can
apply
themselves
to
any
companie
,
to
any
time
,
to
any
princes
pleasure
,
for
matters
of
life
to
come
.
These
men
forbid
al
talk
of
spirit
,
religion
,
or
devotion
in
their
presence
:
only
they
wil
have
men
,
eat
,
drink
,
and
be
merry
with
them
:
tel
news
of
the
court
,
and
affairs
abroad
:
sing
,
dance
,
laugh
,
and
play
at
cards
:
and
so
passe
over
this
life
in
lesse
consideration
of
God
,
than
the
very
heathens
did
.
And
hath
not
the
scripture
reason
then
,
in
saieng
that
these
men
in
their
harts
&
works
are
Atheists
?
Yes
surely
.
And
it
may
be
prooved
by
many
rules
of
Christ
.
As
for
example
:
this
is
one
rule
set
down
by
himself
.
By
their
fruits
ye
shal
know
them
.
For
such
as
the
tree
is
within
,
The
mouth
speaketh
from
the
abundance
of
the
hart
.
and
consequently
,
Where
the
treasure
is
,
there
is
the
hart
.
And
so
,
13
This
impediment
reacheth
far
,
and
wide
at
this
day
:
The
cheefe
cause
of
Atheism
at
this
day
.
and
infinite
are
the
men
which
are
intangled
therwith
:
and
the
cause
therof
esspecally
is
inordinate
love
of
the
world
:
which
bringeth
men
to
hate
God
,
and
to
conceive
enmitie
against
him
,
as
the
apostle
saith
:
and
therfore
no
marvel
,
A
comparison
.
should
neither
feele
his
disease
;
nor
beleeve
that
he
were
distempered
;
nor
abide
to
hear
of
physik
,
or
physitions
;
nor
accept
of
any
counsel
that
should
be
offered
;
nor
admit
any
talk
or
consultation
about
his
curing
:
so
these
men
are
in
more
dangerous
estate
than
any
other
;
for
that
they
know
not
their
own
danger
,
but
persuading
themselves
to
be
more
wise
than
their
neighbors
,
do
remoove
from
their
cogitations
al
things
,
wherby
their
health
might
be
procured
.
The
way
to
cure
careles
men
.
14
The
only
way
to
do
these
men
good
(
if
there
be
any
way
at
al
)
is
to
make
them
know
that
they
are
sik
,
and
in
great
danger
:
which
in
our
case
may
be
done
best
(
as
it
seemeth
to
me
)
by
giving
them
to
understand
,
how
far
they
are
off
,
from
any
one
peece
of
tru
Christianitie
,
&
consequently
from
al
hope
of
salvation
that
may
be
had
therby
.
God
requireth
at
our
hands
,
that
We
should
love
him
,
and
serve
him
;
With
al
our
hart
,
with
al
our
soul
,
and
with
al
our
strength
.
These
are
the
prescript
words
of
God
,
set
down
both
in
the
old
and
new
law
.
And
how
far
(
I
pray
thee
)
are
these
men
off
from
this
,
which
imploy
not
the
halfe
of
their
hart
,
nor
the
halfe
of
their
soul
;
nor
the
halfe
of
their
strength
in
Gods
service
;
nay
,
nor
the
least
part
therof
.
God
requireth
at
our
hands
,
that
we
should
make
his
laws
and
precepts
our
studie
,
15
Christ
making
the
estimate
of
things
in
this
life
,
pronounced
this
sentence
;
Vnum
est
necessarium
:
one
onely
thing
is
necessarie
.
Or
of
necessitie
in
this
world
,
meaning
the
diligent
and
careful
service
of
God
.
These
men
find
many
things
necessarie
beside
this
one
thing
;
and
this
nothing
necessarie
at
al.
How
far
do
they
differ
then
in
judgement
from
Christ
?
Christs
apostle
saith
,
Must
neither
love
the
world
,
nor
any
thing
in
the
world
.
These
men
love
nothing
else
,
but
that
which
is
of
the
world
.
He
saith
;
that
Whosoever
is
a
frind
to
the
world
,
is
an
enimie
to
Christ
.
These
men
are
enimies
to
whosoever
is
not
a
frind
to
the
world
.
How
then
can
these
men
hold
of
Christ
?
Christ
saith
;
We
should
pray
stil.
Covetousnes
,
uncleannes
,
or
securitie
,
should
not
be
so
much
as
once
named
among
Christians
.
These
men
have
no
other
talk
but
such
.
Finally
,
Attent
,
vigilant
,
careful
,
instant
,
fervent
,
and
perseverant
without
intermission
in
the
service
of
God
.
But
these
men
have
no
one
of
these
points
,
nor
any
degree
of
any
one
of
these
points
;
but
every
one
the
clean
contrarie
.
For
they
are
neither
attent
to
those
things
which
appertain
unto
God
,
nor
vigilant
,
nor
solicitous
,
nor
careful
;
and
much
lesse
instant
and
fervent
;
and
least
of
al
perseverant
without
intermission
:
for
that
they
never
begin
.
But
on
the
contrarie
side
,
they
are
carelesse
,
negligent
,
lumpish
,
remisse
,
key-cold
,
perverse
,
contemning
and
despising
,
yea
loathing
,
and
abhorring
al
matters
that
appertain
to
the
mortifieng
of
themselves
,
and
tru
service
of
God
.
What
part
have
these
men
then
in
the
lot
and
portion
of
Christians
,
beside
only
the
bare
name
,
which
profiteth
nothing
?
16
And
this
is
sufficient
to
shew
how
great
and
dangerous
an
impediment
this
careles
,
senseles
,
and
supine
negligence
is
,
to
the
resolution
wherof
we
intreat
.
For
if
Christ
require
to
the
perfection
of
this
resolution
,
that
whosoever
once
espieth
out
the
treasure
hidden
in
the
field
(
that
is
,
17
Wherfore
,
whosoever
findeth
himselfe
in
this
disease
,
I
would
counsel
him
to
read
some
chapters
of
the
first
part
of
this
booke
:
18
The
third
and
last
impediment
that
I
purpose
to
handle
in
this
booke
,
Of
hardnes
of
hart
.
is
a
certain
affection
,
or
evil
disposition
in
some
men
,
called
by
the
scriptures
,
hardnes
of
hart
,
or
in
other
words
,
obstinacie
of
mind
.
Wherby
a
man
is
setled
in
resolution
,
never
to
yeeld
from
the
state
of
sin
wherin
he
liveth
,
whatsoever
shal
,
or
may
be
said
against
the
same
.
And
I
have
reserved
this
impediment
,
for
the
last
place
in
this
booke
,
for
that
it
is
the
last
,
and
woorst
of
al
other
impediments
discovered
before
,
containing
al
the
evil
in
it selfe
,
that
any
of
the
other
before
rehearsed
have
:
and
adding
besides
,
a
most
wilful
,
and
malicious
resolution
of
sin
,
quite
contrarie
to
that
resolution
,
which
we
so
much
indevor
to
induce
men
unto
.
Two
degrees
of
hardnes
of
hart
.
19
This
hardnes
of
hart
hath
divers
degrees
in
divers
men
,
and
in
some
much
more
greevous
than
in
others
.
For
some
are
arrived
to
that
high
and
cheefe
obduration
,
which
I
named
before
,
in
such
sort
,
as
albeit
they
wel
know
that
they
are
amisse
;
yet
for
some
worldly
respect
or
other
,
they
wil
not
yeeld
,
nor
change
their
course
.
[
*
](A09069-e35820-b)
*
It
seemed
to
be
of
weaknes
rather
,
than
of
such
obduration
as
was
in
Pharao
,
or
is
spoken
of
heer
.
Pilate
,
though
he
knew
that
he
condemned
Christ
wrongfully
:
yet
,
not
to
leese
the
favor
of
the
Iews
,
or
incur
displeasure
with
his
prince
,
he
proceeded
and
gave
sentence
against
him
.
This
also
was
the
obduration
of
Pharao
,
who
though
he
saw
the
miracles
of
Moises
,
and
Aaron
,
and
felt
the
strong
hand
of
God
upon
his
kingdome
:
yet
,
not
to
seeme
to
be
overcome
by
such
simple
people
as
they
were
:
nor
that
men
should
think
he
would
be
inforced
by
any
mean
to
relent
,
[
*
](A09069-e35860-b)
*
In
these
two
also
it
seemeth
rather
to
have
been
ignorance
,
than
obduration
.
But
the
example
is
notably
found
in
the
Preests
,
Scribes
,
and
Pharisies
:
who
ever
opposed
themselves
against
the
preaching
of
Christ
;
and
at
the
length
put
him
to
death
.
Agrippa
,
and
Felix
governor
of
Iewrie
:
who
,
though
in
their
own
conscience
they
thought
that
Saint
Paule
spake
truth
unto
them
:
yet
,
not
to
hazard
their
credit
in
the
world
,
they
continued
stil
,
and
perished
in
their
own
vanities
.
And
commonly
this
obduration
is
in
al
persecutors
of
vertu
,
20
Others
there
are
,
A
second
degree
of
obduration
.
who
have
not
this
obduration
in
so
high
a
degree
,
as
to
persist
in
wickednes
,
directly
against
their
own
knowledge
;
but
yet
they
have
it
in
another
sort
▪
for
that
they
are
setled
in
firm
purpose
to
follow
the
trade
,
which
alreadie
they
have
begun
;
and
wil
not
understand
the
dangers
therof
:
but
do
seeke
rather
means
to
persuade
themselves
,
and
quiet
their
consciences
therin
:
and
nothing
is
so
offensive
unto
them
,
as
to
hear
any
thing
against
the
same
.
Of
these
men
holy
Iob
saith
;
Dixerunt
Deo
,
recede
à
nobis
,
&
scientiam
viarum
tuarum
nolumus
:
They
say
to
God
,
depart
from
us
,
we
wil
not
have
the
knowledge
of
thy
wais
.
And
the
prophet
David
yet
more
expressely
;
Their
furie
is
like
the
furie
of
serpents
,
like
unto
cocatrices
that
stop
their
ears
,
and
wil
not
hear
the
voice
of
the
inchanter
.
By
this
inchanter
he
meaneth
the
holie
Ghost
,
which
seeketh
by
al
means
possible
to
charm
thee
from
the
bewitching
wherin
they
stand
,
called
by
the
wise
man
Fascinatio
nugacitatis
:
The
bewitching
of
vanitie
.
they
wil
not
hear
,
they
turn
their
baks
,
they
stop
their
ears
,
to
the
end
they
may
not
understand
:
they
put
their
harts
as
an
adamant
stone
,
least
they
should
hear
Gods
law
,
and
be
converted
.
The
hard
harted
Iews
.
21
The
nation
of
Iews
is
peculiarly
noted
to
have
been
alwais
given
to
this
great
sin
,
as
Saint
Steeven
witnesseth
,
You
stifnecked
Iews
,
you
have
alwais
resisted
the
holie
Ghost
.
Meaning
therby
(
as
Christ
declareth
more
at
large
)
that
they
resisted
the
prophets
,
&
saints
of
God
,
in
whom
the
holie
Ghost
spake
unto
them
from
time
to
time
,
They
have
hardened
their
faces
above
the
hardnes
of
a
rok
,
and
they
wil
not
turn
to
me
.
And
in
another
place
of
the
same
prophet
he
complaineth
greevously
of
this
perversenes
;
Quare
ergo
aversus
est
populus
iste
in
Ierusalem
,
aversione
contentiosa
?
And
why
then
is
this
people
in
Ierusalem
revolted
from
me
,
by
so
contentious
and
perverse
an
alienation
,
as
they
wil
not
hear
me
any
more
,
&
c
?
And
yet
again
in
another
place
;
Quare
moriemini
domus
Israel
:
Why
wil
you
die
,
you
house
of
Israel
?
Why
wil
you
damn
your selves
?
Why
are
you
so
obstinate
as
not
to
hear
:
so
perverse
as
not
to
learn
:
so
cruel
to
your selves
,
as
you
wil
not
know
the
dangers
wherin
you
live
;
nor
understand
the
miserie
that
hangeth
over
you
?
22
Dost
thou
not
imagin
(
deer
brother
)
that
God
useth
this
kind
of
speech
not
only
to
the
Iews
,
but
also
to
many
thousand
Christians
,
and
perhaps
also
unto
thy selfe
many
times
everie
day
:
for
that
thou
refusest
his
good
motions
and
other
means
sent
from
him
,
to
draw
thee
to
his
service
,
thou
being
resolved
not
to
yeeld
therunto
,
but
to
follow
thy
pursuit
,
whatsoever
persuasions
shal
come
to
the
contrarie
?
Alas
,
how
many
Christians
be
there
,
who
say
to
God
daily
(
as
they
did
whom
I
named
before
)
Depart
from
us
,
we
wil
not
have
the
knowledge
of
thy
wais
?
How
many
be
there
,
which
abhor
to
hear
good
counsel
?
Fear
and
tremble
to
read
good
bookes
?
Flie
and
detest
the
frequentation
of
godly
companie
,
least
by
such
occasions
they
might
be
touched
in
conscience
,
converted
,
and
saved
?
How
many
be
there
,
which
say
with
those
most
miserable
hard
harted
men
,
wherof
the
prophet
speaketh
;
Percussimus
foedus
cum
morte
,
&
cum
inferno
fecimus
pactum
:
We
have
striken
a
league
with
death
,
and
have
made
a
bargain
with
hel
it selfe
.
Which
is
as
much
to
say
,
as
if
they
had
said
;
Trouble
us
not
,
molest
us
not
with
thy
persuasions
:
spend
not
thy
words
and
labor
in
vain
:
talk
unto
others
who
are
not
yet
setled
:
let
them
take
heaven
that
it
wil
;
we
for
our
parts
are
resolved
;
we
are
at
a
point
;
we
have
made
a
bargain
that
must
be
performed
,
yea
though
it
be
with
hel
,
and
death
everlasting
.
The
description
of
an
hard
hart
.
23
It
is
a
woonderful
furie
,
the
obduration
of
an
hard
hart
:
and
not
without
cause
compared
by
the
prophet
(
as
I
shewed
before
)
to
the
wilful
furie
and
rage
of
serpents
.
Thou
art
hard
harted
,
and
thy
nek
is
a
sinow
of
iron
,
&
thy
forhead
is
of
brasse
.
What
can
be
more
vehemently
spoken
to
expresse
the
hardnes
of
this
mettal
?
Quid
ergo
cor
durum
:
And
what
is
then
a
hard
hart
?
And
he
answereth
immediately
;
A
hard
hart
is
that
,
which
is
neither
cut
by
compunction
;
nor
softened
by
godlines
;
nor
mooved
with
praiers
;
nor
yeeldeth
to
threatening
;
nor
is
any
thing
holpen
,
but
rather
hardened
,
by
chastening
.
An
hard
hart
is
that
which
is
ingrateful
to
Gods
benefits
;
disobedient
to
his
counsels
;
made
cruel
by
his
judgements
;
dissolute
by
his
allurements
;
unshamefast
to
filthines
;
fearles
to
perils
;
uncourteous
in
humane
affairs
;
rechles
in
matters
pertaining
to
God
;
forgetful
of
things
past
;
negligent
in
things
present
;
improvident
for
things
to
come
.
24
By
this
description
of
Saint
Barnard
it
appeereth
,
that
an
hard
hart
,
The
explication
of
S.
Barnards
words
.
is
almost
a
desperate
and
remediles
disease
,
where
it
falleth
.
For
what
wil
you
do
(
saith
this
good
father
)
to
amend
it
?
If
you
lay
the
greevousnes
of
sin
before
him
:
he
is
not
touched
with
compunction
.
If
you
alledge
him
al
the
reasons
in
the
world
,
why
we
ought
to
serve
God
,
and
why
we
ought
not
to
offend
,
and
dishonor
him
:
he
is
not
mollified
by
this
consideration
of
piety
.
If
you
would
request
him
and
beseech
him
with
tears
,
even
on
your
knees
:
he
is
not
mooved
.
If
you
threaten
Gods
wrath
against
him
:
he
yeeldeth
nothing
therunto
.
If
God
scourge
him
in
deed
:
he
waxeth
furious
,
and
becommeth
much
more
hard
than
before
.
If
God
bestow
benefits
on
him
:
he
is
ungrateful
.
If
he
counsel
him
for
his
salvation
:
he
obeieth
not
.
If
you
tel
him
of
Gods
secret
,
and
severe
judgements
:
it
driveth
him
to
desperation
,
and
to
more
crueltie
.
If
you
allure
him
with
Gods
mercie
:
it
maketh
him
dissolute
.
If
you
tel
him
of
his
own
filthines
,
he
blusheth
not
.
If
you
admonish
him
of
his
perils
:
he
feareth
not
.
If
he
deal
in
matters
towards
men
:
he
is
proud
and
uncurteous
.
If
he
deal
in
matters
towards
God
:
he
is
rash
,
light
,
and
contemptuous
.
Finally
,
he
forgetteth
whatsoever
hath
passed
before
him
towards
other
men
,
either
in
reward
of
godlines
,
or
in
punishment
of
sinners
.
For
the
time
present
,
he
neglecteth
it
,
nor
maketh
any
account
of
using
it
to
his
benefit
.
And
of
things
to
come
,
either
of
blisse
,
or
miserie
,
he
is
utterly
unprovident
:
nor
wil
esteem
therof
,
lay
you
them
never
so
often
,
or
vehemently
before
his
face
.
And
what
way
is
there
then
to
do
this
man
good
?
The
danger
of
an
hard
hart
.
25
Not
without
great
cause
surely
did
the
wise
man
pray
so
hartily
to
God
;
Animae
irreverenti
,
&
infrenatae
ne
tradas
me
:
Deliver
me
not
over
(
O
Lord
)
unto
a
shameles
and
unruly
soul.
Cor
enim
durum
habebit
male
in
novissimo
:
For
that
an
hard
hart
shal
be
in
an
evil
case
at
the
last
day
.
Oh
that
al
hard
harted
people
would
note
this
reason
of
scripture
!
But
S.
Barnard
goeth
on
,
and
openeth
the
terror
heerof
more
fully
,
when
he
saith
;
de
consul
.
c.
1.
Nemo
duri
cordis
salutem
unquam
adeptus
est
,
nisi
quem
forte
miserans
Deus
abstulit
ab
eo
(
iuxta
prophetam
)
cor
lapideum
,
Two
kinds
of
harts
in
men
with
their
properties
.
that
there
are
two
kinds
of
harts
in
men
,
the
one
a
fleshlie
hart
,
which
bleedeth
if
you
but
prik
it
:
that
is
,
it
falleth
to
contrition
,
repentance
,
and
tears
,
upon
never
so
smal
a
chek
for
sin
.
The
other
is
a
stonie
hart
,
which
if
you
beat
and
buffet
never
so
much
with
hammers
,
you
may
assoon
break
it
in
peeces
,
as
either
bend
it
,
or
make
it
to
bleed
.
And
of
these
two
harts
in
this
life
dependeth
al
our
miserie
,
or
felicitie
for
the
life
to
come
.
For
as
God
when
he
would
take
vengeance
of
Pharao
,
had
no
more
greevous
way
to
do
it
,
than
to
say
;
Indurabo
cor
Pharaonis
:
I
wil
harden
the
hart
of
Pharao
.
super
Exod.
&
serm.
88.
de
temp
.
and
so
permit
him
to
harden
his
own
hart
:
so
when
he
would
shew
mercie
to
Israel
,
he
had
no
more
forcible
means
to
expresse
the
same
,
than
to
say
;
I
wil
take
away
the
stonie
hart
out
of
your
flesh
,
&
give
you
a
fleshie
hart
in
steed
therof
.
That
is
,
I
wil
take
away
your
hard
hart
,
and
give
you
a
soft
hart
,
that
wil
be
mooved
,
when
it
is
spoken
to
.
And
of
al
other
blessings
,
and
benefits
,
which
God
doth
bestow
upon
mortal
men
in
this
life
,
this
soft
and
tender
hart
is
one
of
the
greatest
:
I
mean
such
an
hart
as
is
soone
mooved
to
repentance
;
soone
checked
and
controlled
;
soone
pearsed
;
soone
made
to
bleed
;
soone
stirred
to
amendment
.
And
on
the
contrarie
part
,
there
can
be
no
greater
curse
,
or
malediction
laid
upon
a
Christian
,
than
to
have
an
hard
and
obstinate
hart
,
which
heapeth
every
day
vengeance
unto
it selfe
,
and
his
maister
also
.
Saint
Paul
saith
it
is
compared
by
the
apostle
unto
the
ground
,
It
is
reprobate
and
next
doore
to
malediction
,
whose
end
or
consummation
must
be
fire
and
burning
.
26
Which
thing
being
so
,
no
marvel
though
the
holie
scripture
do
dehort
us
so
carefully
from
this
obduration
and
hardnes
of
hart
,
as
from
the
most
dangerous
,
and
desperate
disease
,
that
possible
may
fal
upon
the
Christian
,
being
indeed
(
as
the
apostle
signifieth
)
the
next
doore
to
reprobation
it selfe
.
Nolite
contristari
,
nolite
extinguere
spiritum
Dei
:
Do
you
not
make
sad
,
do
you
not
extinguish
the
spirit
of
God
,
by
obduration
,
by
resisting
and
impugning
the
same
.
Non
obduretvr
quis
ex
vobis
fallacia
peccati
:
Let
no
man
be
hard
harted
among
you
through
the
deceit
of
sin
.
The
prophet
David
also
crieth
;
Hodie
si
vocem
eius
audieritis
,
nolite
obdurare
corda
vestra
:
Even
this
day
,
if
you
hear
the
voice
of
God
calling
you
to
repentance
,
see
you
harden
not
your
harts
against
him
.
Al
which
earnest
speeches
,
used
by
Gods
holie
spirit
,
do
give
us
to
understand
,
how
carefully
we
have
to
flie
this
most
pestilent
infection
of
an
hard
hart
:
which
almightie
God
by
his
mercie
give
us
grace
to
do
,
and
indu
us
with
a
tender
hart
towards
the
ful
obedience
of
his
divine
majestie
:
such
a
soft
hart
(
I
say
)
as
the
wise
man
desired
,
when
he
said
to
God
;
Da
servo
tuo
cor
docile
:
Give
unto
me
thy
servant
(
O
Lord
)
an
hart
that
is
docible
,
and
tractable
to
be
instructed
:
such
an
hart
as
God
himselfe
describeth
to
be
in
al
them
whom
he
loveth
,
saieng
;
Ad
quem
respiciam
,
nisi
ad
pauperculum
,
&
contritum
corde
,
&
timentem
sermones
meos
?
To
whom
wil
I
have
regard
,
or
shew
my
favor
,
but
unto
the
poore
and
humble
of
hart
,
unto
the
contrite
spirit
,
and
to
such
as
trembleth
at
my
speeches
?
27
Behold
(
deer
brother
)
what
an
hart
God
requireth
at
thy
hands
?
A
little
poore
&
humble
hart
:
(
for
so
much
importeth
the
diminitive
Pauperculus
:
)
also
a
contrite
hart
for
thine
offences
past
;
and
an
hart
that
trembleth
at
everie
word
that
commeth
to
thee
from
God
,
by
his
ministers
.
How
then
wilt
thou
not
fear
at
so
manie
words
,
and
whole
discourses
as
have
been
used
before
,
for
thine
awakening
;
for
opening
thy
peril
;
for
stirring
thee
to
amendement
?
How
wilt
thou
not
fear
the
threats
,
and
judgements
of
this
great
Lord
for
thy
sin
?
How
wilt
thou
dare
to
proceed
anie
further
in
his
displeasure
?
How
wilt
thou
defer
this
resolution
any
longer
?
Surely
the
lest
part
of
that
which
hath
been
said
,
might
suffice
to
moove
a
tender
hart
,
an
humble
,
and
contrite
spirit
,
to
present
resolution
and
earnest
amendement
of
life
.
But
if
al
togither
cannot
moove
thee
to
do
the
same
:
I
can
say
no
more
,
but
that
thou
hast
a
verie
hard
hart
indeed
:
which
I
beseech
our
heavenly
father
to
soften
for
thy
salvation
,
with
the
pretious
hot
blood
of
his
onlie
son
,
our
Savior
,
who
was
content
to
shed
it
for
that
effect
,
upon
the
crosse
.
The
conclusion
of
this
whole
booke
.
Pag.
12.
28
And
thus
now
having
said
so
much
as
time
permitted
me
,
concerning
the
first
general
part
required
at
our
hands
for
our
salvation
:
that
is
,
concerning
resolution
,
appointed
by
any
[
*
](A09069-e36830-b)
*
As
may
appeer
in
my
preface
to
the
reader
.
division
in
the
beginning
,
to
be
the
subject
or
matter
of
this
first
booke
,
I
wil
end
heer
:
deferring
for
a
time
the
performance
of
my
purpose
for
the
other
two
bookes
,
[
*
](A09069-e36840-b)
*
Which
was
,
for
that
either
time
,
or
health
,
or
libertie
did
not
permit
upon
the
causes
,
and
reasons
set
down
in
an
advertisement
to
the
reader
,
at
the
very
first
enterance
unto
this
booke
:
nothing
dowting
,
but
if
God
shal
vouchsafe
to
work
in
anie
mans
hart
by
means
of
this
booke
,
or
otherwise
this
first
point
of
resolution
,
the
most
hard
of
al
other
:
then
wil
he
also
give
means
to
perfect
the
work
begun
of
himselfe
,
29
And
surely
(
gentle
reader
)
though
I
must
confesse
that
much
more
might
be
said
for
this
point
of
resolution
,
that
is
heer
touched
by
me
,
or
than
any
man
can
wel
utter
in
any
competent
kind
of
booke
or
volume
:
yet
am
I
of
opinion
,
that
either
these
reasons
heer
alledged
are
sufficient
,
or
els
nothing
wil
suffice
,
The
effect
of
that
which
hath
been
said
in
this
booke
.
for
the
conquering
of
our
obstinacie
,
and
beating
down
of
our
rebellious
disobedience
in
this
point
.
Heer
thou
maist
see
the
principal
arguments
inducing
thee
to
the
service
of
God
,
and
detestation
of
vice
.
In
the
first
part
.
Heer
thou
maist
see
the
cause
&
end
why
thou
wast
created
;
the
occasion
of
thy
comming
hither
;
the
things
required
at
thy
hands
in
particular
;
the
account
that
wil
be
demanded
of
thee
;
his
goodnes
towards
thee
;
his
watchfulnes
over
thee
;
his
desire
to
win
thee
;
his
reward
if
thou
do
wel
;
his
infinite
punishment
,
if
thou
do
evil
;
his
callings
;
his
baits
;
his
allurements
to
save
thee
.
And
on
the
contrarie
part
,
In
the
second
part
.
heer
are
discovered
unto
thee
the
vanities
&
deceits
of
those
impediments
,
hinderances
,
or
excuses
,
which
any
way
might
let
,
stay
or
discourage
thy
resolution
;
the
feigned
difficulties
of
vertuous
life
are
remooved
;
the
conceited
fears
of
Gods
service
are
taken
away
;
the
allureing
flatteries
of
worldly
vanitie
are
opened
;
the
foolish
presumption
upon
Gods
mercie
;
the
danger
of
delay
;
the
dissimulation
of
sloth
;
the
desperate
peril
of
careles
&
stonie
harts
are
declared
.
What
then
wilt
thou
desire
more
to
moove
thee
?
What
further
argument
wilt
thou
expect
to
draw
thee
from
vice
and
wickednes
,
that
al
this
is
?
30
If
al
this
stir
thee
not
,
what
wil
stir
thee
,
(
gentle
reader
)
if
when
thou
hast
read
this
,
thou
lay
down
thy
book
again
,
and
walk
on
thy
carelesse
life
as
quietly
as
before
;
what
hope
(
I
beseech
thee
)
may
there
be
conceived
of
thy
salvation
?
Wilt
thou
go
to
heaven
,
living
as
thou
dost
?
It
is
impossible
.
As
soone
thou
maist
drive
God
out
of
heaven
,
as
get
thither
thy selfe
in
this
kind
of
life
.
What
then
?
Wilt
thou
forgo
heaven
,
&
yet
escape
hel
too
?
This
is
lesse
possible
,
whatsoever
the
Atheists
of
this
world
do
persuade
thee
.
Wilt
thou
defer
the
matter
,
and
think
of
it
heerafter
?
I
have
told
thee
my
opinion
heerof
before
.
Thou
shalt
never
have
more
abilitie
to
do
it
,
than
now
,
and
(
it
may
be
)
never
halfe
so
much
again
.
If
thou
refuse
it
now
:
I
may
greatly
fear
,
that
thou
wilt
be
refused
heerafter
thy selfe
.
There
is
no
way
then
so
good
(
deer
brother
)
as
to
do
it
presently
whiles
it
is
offered
.
Break
from
that
tyrant
which
deteineth
thee
in
servitude
:
shake
off
his
chains
;
cut
a
sunder
his
bonds
;
run
violently
to
Christ
;
which
standeth
readie
to
imbrace
thee
,
with
his
arms
open
on
the
crosse
.
Make
joiful
al
the
angels
and
court
of
heaven
with
thy
conversion
;
A
notable
saieng
of
S.
Ierom.
and
al
my
brethren
,
sisters
,
children
,
kinsfolks
howling
on
every
side
to
retain
me
in
sinful
life
with
them
;
I
would
sling
off
my
mother
to
the
ground
;
despise
al
my
kinred
;
run
over
my
father
,
and
tread
him
under
my
feet
,
therby
to
run
to
Christ
when
he
calleth
me
.
31
Oh
that
we
had
such
harts
as
this
servant
of
God
had
;
such
courage
,
such
manhood
,
such
fervent
love
to
our
maister
.
Who
would
lie
one
day
in
such
slaverie
as
we
do
?
Who
would
eat
husks
with
the
prodigal
son
among
swine
,
seeing
he
may
return
home
,
and
be
so
honorably
received
and
intertained
by
his
old
father
;
have
so
good
cheer
;
and
banketting
;
and
hear
so
great
melodie
,
joy
,
and
triumph
for
his
return
?
The
end
of
this
booke
of
Resolution
.