A
Guide
vnto
godlines
,
most
worthy
to
be
folowed
of
all
true
Christians
.
IF
they
that
wil
be
counted
Christians
,
did
so
much
dreade
and
mislike
the
thing
it self
,
as
they
doe
at
thys
day
detest
the
name
and
profession
of
Epicureans
or
Sadducees
:
they
would
no
lesse
surely
refraine
themselues
from
all
euill
doing
,
and
embrace
vertue
and
godlines
,
then
they
doe
now
with
an
obstinate
mind
follow
vice
and
naughtines
,
and
liue
lewdly
and
vngodlily
:
neither
woulde
they
any
lesse
keepe
the
commaundements
of
Almighty
God
,
then
they
are
now
voyde
of
all
feare
of
his
diuine
maiesty
.
But
truly
all
of
vs
almost
doe
beare
a
mind
not
so
much
alienate
and
estraunged
from
the
thing
it selfe
,
whiche
our
life
,
deedes
and
conditions
doe
witnes
,
as
we
doe
dread
the
disdayne
of
the
worde
,
and
vtterly
mislike
the
bare
name
of
the
thinge
.
For
what
?
Either
can
they
beleeue
the
immortality
of
the
soule
,
who
liue
almost
like
beastes
:
or
can
they
be
perswaded
that
there
are
rewardes
prepared
in
heauen
for
the
godlye
,
and
punishments
appoynted
in
hell
for
the
wicked
,
who
almoste
in
nothing
sticke
to
breake
the
commaundements
of
God
,
and
runne
hedlong
vnto
al
vice
,
either
as
though
they
verely
thought
that
God
is
a
thing
vayne
and
fayned
,
or
did
beleeue
that
the
soule
is
extinct
and
doth
perish
with
the
body
?
Now
to
confesse
that
there
are
some
,
which
both
feare
God
,
and
doe
nothinge
doubte
that
hee
will
in
time
to
come
either
punish
or
reward
euery
one
as
he
hath
deserued
,
of
which
sort
surely
ther
are
very
few
:
what
one
is
there
among
a
great
number
,
whom
the
fear
of
Gods
iustice
doth
either
reuoke
from
sinne
,
&
euill
doing
,
or
induce
to
amend
and
reforme
his
life
?
Wherein
thou
mayst
worthelye
lament
and
bewayle
the
case
of
vs
all
,
&
maruell
at
our
folly
,
blindnes
and
madnesse
,
who
in
such
shortnes
and
vncertaintie
of
this
life
doe
so
behaue
our selues
,
that
being
nowe
become
euen
verye
olde
,
when
as
our
dying
day
is
not
farre
of
,
wee
doe
not
so
muche
as
thinke
of
amendinge
our
manners
,
much
lesse
goe
we
about
to
doe
the
same
,
being
yet
younge
and
in
our
flourishing
yeeres
.
I
oftentimes
entring
in
to
consideration
of
this
folly
,
&
(
as
it
were
)
dotage
of
men
in
deferring
the
amendment
of
their
sinful
life
,
doe
thinke
it
good
to
search
out
the
causes
why
in
so
waighty
a
matter
(
wheron
dependes
saluation
)
wee
behaue
our selues
so
slacklye
and
slothfullye
.
For
these
being
once
found
out
,
and
made
manifest
,
it
will
not
be
afterward
hard
(
as
I
thinke
)
to
find
some
remedy
to
cure
this
euill
.
Of
the
first
cause
why
men
differre
the
amendment
of
their
life
.
FIrst
therefore
the
chiefe
&
principall
cause
hereof
I
thinke
to
be
our
incredulitie
.
For
if
we
did
beleeue
those
thinges
which
are
conteined
in
the
holy
scriptures
,
of
the
iudgement
to
come
,
of
the
voyce
of
the
Archangell
,
and
the
trumpe
of
God
,
of
the
iudgement
seate
of
the
Lord
before
which
we
muste
all
appeare
,
also
those
thinges
that
are
mentioned
of
the
punishments
in
time
to
come
of
the
wicked
,
of
the
life
and
immortall
felicitie
of
the
godly
,
of
the
resurrection
of
the
bodyes
to gether
with
the
soules
either
vnto
assured
glorye
or
certaine
paine
:
If
I
saye
wee
did
beleeue
these
thinges
not
to
be
a
vayne
or
fond
fable
,
we
would
surely
endeuour
to
liue
farre
otherwise
,
neither
woulde
wee
so
daily
differ
and
prolong
the
amendment
of
our
life
.
For
who
liuing
wickedly
is
not
eyther
striken
with
horror
in
his
whole
bodye
,
or
dooth
not
altogither
tremble
in
his
minde
and
hearte
as
often
as
he
remembreth
the
last
iudgement
?
In
which
men
must
giue
an
accounte
before
the
tribunall
seate
of
God
of
all
their
thoughtes
,
purposes
,
sayinges
and
deedes
,
and
euery
one
must
for
himselfe
pleade
the
cause
of
his
lyfe
.
O
iudgement
worthelye
dreadfull
to
the
wicked
,
the
memory
whereof
oughte
neuer
to
slippe
out
of
our
minde
.
For
if
the
righteous
shall
scarcely
be
saued
(
as
sayeth
the
Apostle
)
where
shall
the
vngodly
&
sinner
appeare
?
The
sonne
of
God
himselfe
shall
sitte
the
iudge
of
all
men
whiche
haue
bin
from
the
creation
of
the
world
,
being
then
seuere
,
sharpe
and
inexorable
,
who
is
now
an
aduocat●
wyth
the
father
for
them
that
be
guiltie
.
All
shall
be
called
to
the
examination
of
the
life
which
they
haue
led
,
the
secretes
of
all
heartes
shall
be
opened
:
euerye
mannes
conscience
shal
accuse
reproue
and
conuince
him
.
In
fine
God
wyll
with
iuste
seueritie
and
rigour
punish
the
wicked
,
and
graciously
and
mercifullye
saue
the
godly
,
that
is
,
he
will
reward
euery
man
according
to
his
works
,
as
the
Apostle
Paule
sayth
.
Neither
shall
euill
deedes
onely
be
iudged
here
,
as
adulterie
,
fornication
,
incest
,
sorcerye
,
murder
,
sclaundering
,
theft
,
extortion
,
sacriledge
,
surfetting
,
riot
,
dronkennes
,
vsurie
,
and
such
like
sinnes
:
neither
onely
all
idle
,
rayling
vaine
,
foule
,
filthy
,
light
,
fond
,
foolishe
,
rash
,
vnmodest
,
presumptuous
wordes
,
and
all
other
whereby
godly
eares
are
iustlye
offended
:
but
also
the
secrete
wills
of
men
,
vngodly
wishes
&
thoughtes
,
wicked
affections
and
such
as
disagree
with
the
lawe
of
God
,
as
wrath
,
hatred
,
contention
,
enmitie
,
spite
,
enuye
,
euel
will
,
pride
,
couetousnes
,
desire
of
that
which
is
an
other
mans
and
not
our
owne
,
and
other
of
like
sort
.
Who
is
there
then
that
verelye
beleueth
that
the
last
iudgement
shall
come
,
whom
the
remembraunce
thereof
doth
not
reclaime
from
sinning
and
retaine
in
his
dutie
,
being
otherwise
ready
,
and
prone
to
offende
.
Well
sayd
one
of
the
auncients
:
Whether
I
eate
(
sayth
he
)
or
drinke
,
or
doe
anye
thinge
els
,
me
thinkes
I
heare
that
voyce
alwayes
sound
in
mine
eares
:
Arise
yee
dead
and
come
vnto
iudgement
.
As
often
as
I
thinke
vpon
the
day
of
Iudgement
,
I
tremble
for
feare
in
my
whole
heart
and
body
&c.
If
therefore
the
fleshe
stirreth
vp
anye
man
to
lust
and
filthy
pleasures
,
if
to
gluttony
and
surfeiting
,
if
to
other
vices
and
naughtines
,
lette
him
remember
the
day
of
the
last
iudgemente
.
If
prosperitie
(
as
it
often
commeth
to
passe
)
doth
puffe
vp
any
,
if
riches
do
make
any
proud
and
insolent
,
if
honour
,
dignitie
,
rule
doe
cause
anye
to
bee
ouer
stoute
and
presumptuous
,
let
such
straight
call
to
mind
the
iudgement
seate
of
God
.
If
wrath
stirre
vp
anye
to
take
reuenge
,
if
enuye
and
malice
possesse
anye
mans
minde
,
if
auarice
moue
thee
to
fraude
or
extortion
,
if
the
world
allure
any
to
ambition
,
pride
,
riot
,
if
the
deuill
prouoke
anye
to
blaspheme
God
,
and
to
other
sinnes
and
wicked
dedes
,
let
him
thinke
vpon
the
voyce
of
the
Archangell
,
let
him
beleeue
that
he
shall
plead
his
cause
before
the
iudgement
seat
of
God
,
let
him
earnestly
dread
the
sentence
of
the
iudge
that
condemneth
the
wicked
to
eternall
fire
.
I
would
to
God
,
I
would
to
God
I
say
this
day
of
iudgemente
did
neuer
slippe
out
of
the
mindes
of
men
,
then
would
we
all
endeuour
to
doe
our
duety
.
Princes
would
procure
the
prosperitie
and
se
to
the
safetie
of
the
people
,
which
God
hath
committed
vnto
ihem
,
they
woulde
defende
and
preserue
their
libertie
,
they
would
establishe
and
maintaine
good
and
wholesome
lawes
in
their
common
wealth
.
Againe
the
people
would
shewe
themselues
obedient
and
loyall
to
their
princes
,
they
woulde
not
grudge
at
their
rule
and
aucthoritie
,
they
would
not
refuse
to
pay
tribute
&
custome
,
they
woulde
giue
vnto
them
due
feare
and
honour
.
Euerye
man
would
loue
his
wyfe
as
himselfe
.
Wiues
would
reuerence
their
husbandes
,
and
be
subiect
vnto
them
as
vnto
their
head
.
Parents
would
bring
vp
their
children
in
the
discipline
and
nurture
of
the
Lord
,
as
the
Apostle
Paule
teacheth
.
Children
on
the
otherside
would
obey
their
parents
in
the
Lorde
,
and
giue
vnto
them
due
reuerence
and
honour
.
Seruaunts
woulde
obeye
them
that
are
their
maisters
according
to
the
fleshe
,
with
feare
and
trembling
and
singlenes
of
their
hearts
as
vnto
Christe
,
as
the
Apostle
Paul
admonisheth
.
Masters
would
deale
more
gently
&
curteously
with
their
seruants
,
knowing
that
they
themselues
also
haue
a
maister
in
heauen
.
Pastors
would
haue
that
care
of
the
Lordes
flocke
which
they
oughte
.
Rich
men
would
relieue
the
penurie
of
the
poore
with
their
substaunce
.
Widowes
would
giue
themselues
day
and
night
vnto
prayer
.
Poore
men
woulde
suffer
their
pouertie
patientlye
,
seeing
it
pleaseth
the
Lorde
they
shall
liue
in
that
state
.
He
that
hath
a
wife
would
be
as
thoughe
he
hadde
none
.
He
that
is
single
woulde
haue
care
of
those
thinges
that
pertaine
to
the
Lorde
.
What
shoulde
I
make
manye
wordes
?
Euerye
one
would
doe
his
duety
from
his
heart
,
if
that
day
of
the
last
iudgemente
did
neuer
departe
out
of
our
mindes
,
when
as
God
wil
require
of
vs
an
account
of
our
whole
life
and
all
our
actions
,
and
will
reward
and
punishe
euerye
one
according
to
his
desert
.
We
see
in
the
time
of
a
great
plage
or
sicknes
when
death
is
daily
before
our
eyes
,
how
careful
all
are
to
reforme
and
amende
their
life
,
at
the
least
such
as
doe
not
falsely
vsurpe
the
name
of
Christians
.
What
then
?
Oughte
we
not
at
all
times
,
at
all
houres
,
yea
and
almost
euery
moment
to
thinke
of
the
amendment
of
our
lyfe
,
to
be
touched
with
vnfained
and
bitter
greefe
of
mind
for
our
sinnes
,
and
to
pacifie
gods
wrathe
with
earnest
and
harty
repentaunce
,
seeing
that
by
reason
of
the
vncertaine
chaunces
which
be
incident
vnto
vs
in
this
life
death
is
dayly
imminent
,
&
wee
ought
to
be
verely
perswaded
that
almost
euery
houre
it
is
present
and
doth
hang
ouer
our
heads
?
Let
him
that
is
wise
therefore
endeuour
(
as
I
haue
sayde
)
so
to
leade
his
life
,
as
men
for
the
most
parte
are
wont
in
the
time
of
some
great
plague
or
sicknesse
,
at
whiche
time
they
being
as
it
were
wakened
oute
of
sleepe
,
beginne
to
haue
some
minde
and
care
to
amende
their
life
,
to
auoyde
and
detest
sinne
,
to
loue
and
embrace
vertue
and
godlines
,
briefely
are
wont
by
true
repentance
to
pacifie
God
being
iustli
offended
at
their
sinnes
.
Let
euery
one
then
continue
such
a
one
being
nowe
deliuered
from
feare
of
the
plague
,
as
he
purposed
with
himselfe
to
be
when
the
plague
most
reigned
and
raged
.
There
is
none
but
he
doth
confesse
,
that
the
houre
of
death
is
vncertaine
,
albeit
it
be
moste
certaine
that
we
shall
at
one
time
or
other
dye
:
Now
,
how
foolish
a
thing
is
it
to
feare
death
hanging
ouer
our
heads
euery
moment
,
and
in
the
meane
season
to
thinke
nothinge
of
amending
of
our
life
?
But
thus
it
is
.
In
aduersitie
,
as
in
the
time
of
a
great
plague
,
in
the
time
of
famine
,
warre
,
earthquakes
,
in
the
time
of
some
greeeueous
and
daungerous
disease
of
the
body
,
we
acknowledge
Gods
moste
iust
wrath
&
indignation
against
sinne
:
sinne
:
But
when
we
haue
the
worlde
at
will
,
&
thinges
are
on
euery
side
prosperous
:
we
sticke
not
to
abuse
his
bountie
and
goodnes
,
neither
doe
wee
then
remember
death
that
hangeth
ouer
our
heades
euery
houre
,
neither
the
last
iudgemente
,
neither
the
voyce
of
the
Archangell
,
whereof
Paule
speaketh
,
writing
to
the
Thessalonians
,
neither
the
sounde
of
the
trumpe
of
God
,
neither
of
hell
or
eternal
punishment
,
neither
the
fire
that
shal
neuer
goe
out
,
neither
that
darkenes
where
shall
be
weeping
and
gnashing
of
teeth
.
The
memorie
of
which
thinges
ought
neuer
to
depart
out
of
our
minde
,
neyther
when
we
rise
in
the
morning
nor
when
we
goe
to
bed
at
night
,
whether
wee
dyne
or
sup
,
whether
we
are
occupyed
aboute
any
earnest
matter
,
or
recreate
our
mind
with
some
honest
pastime
.
But
all
these
things
seme
fables
to
the
wicked
,
namely
the
last
iudgement
,
the
tribunal
seate
of
the
lord
,
that
voice
of
that
Archangel
,
the
trumpe
of
God
,
the
eternall
paines
of
hell
fire
.
And
as
the
heathen
did
in
time
past
thinke
those
thinges
false
,
which
the
Poets
were
wont
to
speake
of
,
concerning
hel
,
the
riuer
in
hel
that
alwayes
burneth
,
the
iudges
Minos
and
Rhadamanthus
,
the
place
,
abode
&
punishment
of
the
wicked
,
wherupon
came
that
saying
of
Seneca
:
The
poets
deluded
vs
(
saith
he
)
and
put
vs
in
vaine
feare
:
so
many
count
for
trifles
and
fables
,
&
vtterly
contemne
as
vayne
threats
those
thinges
which
at
this
day
are
read
in
the
holy
Scriptures
,
of
hel
,
of
eternal
death
,
of
the
fiery
lake
,
wher
shal
be
weeping
&
gnashing
of
teeth
,
also
of
the
resurrection
of
the
soule
&
bodye
either
to
euerlasting
paines
or
eternal
glorye
.
When
as
al
these
things
without
doubt
strike
horror
into
them
that
be
godly
in
deede
,
&
do
feare
god
aright
,
&
as
one
saith
,
they
are
almost
afraid
to
heare
them
once
named
or
spoken
of
.
Thus
hast
thou
the
chiefe
&
principall
cause
,
as
I
thinke
why
all
of
vs
almost
do
so
prolong
the
amendment
of
our
life
.
Of
the
second
cause
why
man
differreth
to
amende
his
lyfe
.
LEt
vs
nowe
come
to
the
second
,
whiche
is
hope
of
Gods
pardon
and
fauour
:
a
hope
great
in
deede
,
but
surelye
false
and
altogether
vncertaine
.
With
this
hope
the
continuall
enemy
of
mankind
the
Deuil
holdeth
man
in
sinne
and
by
dayly
setting
before
him
Gods
lenitie
and
gentlenes
,
keepeth
him
from
fearing
his
iustice
.
But
as
God
doth
easily
pardon
the
penitent
,
and
fatherly
forgeiueth
such
as
returne
vnto
goodnes
:
so
he
leaueth
not
vnpunished
,
neither
suffereth
vnreuenged
,
suche
as
with
an
obstinate
mind
perseuer
in
wickednes
.
In
vain
therefore
doe
they
hope
for
pardon
,
who
do
not
hartely
repent
for
their
sinnes
committed
.
The
deuil
notwithstanding
by
setting
this
hope
before
man
,
bringeth
to
passe
that
he
sinneth
securely
,
and
neuer
hath
any
earnest
cogitation
of
amending
his
lyfe
,
but
despiseth
the
riches
of
Gods
bountifulnes
,
patience
,
and
long
sufferance
,
not
knowing
that
the
bountifulnesse
of
God
leadeth
him
to
repentaunce
,
that
I
maye
vse
the
wordes
of
the
Apostle
Paul
writing
to
the
Romans
.
Let
man
here
call
to
minde
that
which
our
sauiour
sayth
in
the
gospell
of
Matthew
.
Repent
,
(
saith
he
)
your
former
life
,
for
the
kingdome
of
heauen
is
at
hand
.
And
that
which
the
Lord
saith
in
Esay
:
Which
of
them
shall
I
then
regarde
?
Euen
him
that
is
poore
&
of
a
lowly
troubled
spirite
,
and
standeth
in
awe
of
my
words
.
Christ
saith
moreouer
in
the
gospel
of
Luke
:
Vnlesse
ye
repent
,
ye
shal
al
likewise
perish
.
And
Peter
in
the
Acts
sayth
:
Repente
ye
therefore
and
conuert
,
that
your
sinnes
may
be
put
away
.
I
omit
sixe
hundred
other
places
in
the
Scriptures
which
tende
to
the
same
ende
,
that
is
,
which
teache
that
none
can
hope
and
trust
for
pardon
of
his
sinnes
,
but
he
that
repenteth
.
For
in
vaine
(
as
I
haue
sayde
)
doth
he
hope
to
haue
remission
and
forgiuenes
whose
hearte
is
not
touched
with
true
repentance
.
Now
albeit
no
repentaunce
be
to
late
before
God
,
which
the
example
of
the
theese
mentioned
in
the
gospell
doth
declare
,
for
God
desireth
not
the
destruction
of
sinners
,
but
rather
that
they
repent
and
liue
:
Who
notwithstanding
seeth
not
how
daungerous
a
thing
it
is
to
differre
the
amendment
of
our
life
?
Well
was
it
sayd
of
one
,
that
none
hath
euer
had
God
so
fauourable
vnto
him
,
that
he
coulde
promise
himselfe
to
liue
till
the
morowe
.
Death
oftentimes
commeth
vpon
men
vnawares
,
so
that
they
haue
no
time
so
much
as
to
thinke
of
repenting
and
amendinge
their
life
.
I
will
not
here
rehearse
those
thinges
whiche
Plinie
declareth
in
hys
natural
history
of
sodain
deathes
,
farasmuch
as
nothing
almost
is
more
common
&
vsual
euen
at
this
time
also
.
It
is
not
many
yeeres
since
there
were
two
olde
men
in
this
country
both
inhabitants
of
one
and
the
same
citie
,
who
the
same
night
they
dyd
lye
with
the
strumpets
to
whom
they
vsed
to
resort
,
that
one
lost
his
life
by
an
Apoplexie
,
the
other
was
stabbed
in
with
a
dagger
,
so
both
of
them
died
sodenly
,
with
how
great
peril
of
their
soules
let
euerye
one
thinke
with
himselfe
.
I
confesse
it
in
dede
to
be
true
,
that
it
is
common
to
the
godly
as
wel
as
to
the
wicked
,
to
die
sodenly
,
&
that
that
is
true
also
with
the
wiseman
saith
,
that
the
righteous
man
with
what
death
so
euer
he
be
preuented
shal
be
in
rest
:
How
dreadful
a
thing
is
it
notwithstanding
that
the
impenitent
person
should
sodenly
be
ouertaken
with
death
after
such
a
sort
?
Of
how
many
haue
we
heard
oftentimes
who
euen
when
they
were
tipling
and
making
god
chere
,
falling
vnto
strife
&
brawling
among
themselues
,
haue
bin
thrust
through
one
of
an
other
?
Of
howe
many
,
who
being
taken
in
adultery
,
haue
by
the
sword
lost
their
liues
:
Of
howe
many
,
who
playing
at
the
dice
,
haue
bin
slayne
of
them
that
played
with
them
?
That
I
may
say
nothing
of
them
who
falling
from
their
horse
haue
broken
theyr
neckes
,
who
haue
perished
sodenly
in
the
sea
by
shipwracke
,
finally
,
who
either
byfalling
of
houses
,
or
by
some
other
chance
haue
died
a
sodain
death
.
Although
then
that
God
doth
desire
rather
the
repentaunce
then
death
of
a
sinner
,
as
in
deede
he
doth
,
it
is
notwithstanding
a
very
perilous
thing
by
reason
of
the
vncertaine
chaunces
which
be
incident
vnto
vs
,
to
differre
the
amendment
of
our
life
vppon
hope
of
Gods
mercy
.
Thou
must
repent
in
time
,
while
thou
doost
yet
liue
,
and
art
in
good
health
.
But
thus
standeth
the
case
:
A
younge
man
takethe
hys
pastime
and
pleasure
,
geueth
himselfe
to
banketting
and
riotous
liuing
,
promiseth
himselfe
to
liue
manye
yeeres
,
and
therefore
thinketh
nothing
of
reforming
his
life
,
but
differreth
this
thing
vntill
olde
age
,
whereunto
notwithstanding
it
is
vncertaine
whether
he
shall
euer
come
.
For
what
one
among
manye
thousandes
liueth
vntill
olde
age
?
Nowe
what
doth
he
that
is
become
verye
olde
,
and
is
as
it
were
euen
at
deathes
dore
?
To
morrowe
saith
he
it
shall
be
done
,
and
againe
,
it
shall
be
done
to
morrow
:
so
he
willingly
deceiueth
&
vaynly
flattereth
himselfe
,
seeing
,
as
I
haue
sayde
,
no
man
can
promise
himselfe
to
liue
till
the
morrow
,
no
no
man
knoweth
whether
he
shall
liue
vntil
the
euening
.
In
the
meane
season
men
so
dayly
differring
&
prolonging
the
amendment
of
their
life
,
death
oftentimes
commeth
vppon
them
vnawares
,
as
we
may
see
almost
euerye
day
:
and
yet
can
not
other
mens
harms
make
vs
to
beware
,
so
doth
the
deuill
alwayes
drawe
vs
on
and
allure
vs
with
a
vayne
hope
of
Gods
pardon
,
and
of
a
long
life
.
Now
although
it
neither
ought
,
nor
by
any
meanes
may
be
denyed
,
that
the
penitent
obtaine
gods
grace
and
fauour
at
all
times
,
neither
may
it
be
sayde
that
he
who
is
nowe
about
to
yeeld
vp
the
ghost
,
&
in
that
very
agonye
of
death
,
should
despeire
of
pardon
:
who
notwithstanding
is
so
vnwise
,
that
he
doth
not
rather
desire
that
which
is
safe
and
voyde
of
all
danger
,
then
that
which
is
ioyned
with
exceedinge
greate
perill
?
Wherefore
rather
then
there
shoulde
be
any
scruple
or
doubte
,
let
vs
thinke
in
time
of
amending
our
life
,
let
vs
not
differre
it
from
day
to
day
,
especially
seeinge
it
is
vncertaine
whether
wee
shall
liue
vntil
to
morowe
.
As
concerning
the
clemencie
&
gentlenes
of
God
,
let
that
alwaies
remaine
in
our
mind
,
which
Cyprian
sayth
in
a
certaine
place
:
As
fauourable
,
(
saith
he
)
&
gracious
as
God
alwayes
is
by
the
loue
of
a
father
,
so
much
is
he
to
be
feared
by
the
maiesty
of
a
iudge
.
So
shall
it
come
to
passe
that
the
feare
of
Gods
punishmente
wil
reclaime
vs
from
sinning
,
&
hope
of
Gods
pardon
will
not
lull
vs
a
sleepe
in
ouer
much
securitie
.
It
is
too
much
to
say
howe
Priestes
in
the
papacie
doe
flatter
themselues
with
this
hope
of
Gods
clemency
,
who
al
their
life
time
kepe
concubines
,
and
vnder
a
pretence
of
single
life
company
with
harlots
freely
&
without
punishment
,
neuer
thinking
of
reforming
their
life
,
or
putting
their
concubines
away
.
And
in
the
meane
season
knowing
themselues
guiltie
of
this
dishonestie
,
&
vnclean
and
wicked
life
,
they
doe
notwithstanding
almoste
euerye
day
celebrate
diuine
seruice
,
and
come
to
the
misticall
and
holy
table
,
feeding
vnworthely
of
the
breade
of
the
Lord
,
&
vnworthely
drinking
of
his
holy
cuppe
.
Now
how
horrible
a
thing
is
it
,
and
how
ful
of
peril
and
danger
,
alwais
to
liue
in
that
state
,
in
which
if
death
come
vpon
thee
,
there
is
no
hope
at
all
of
thy
saluation
?
In
vaine
therfore
do
they
flatter
themselues
with
hope
of
gods
mercy
who
so
kepe
concubines
,
&
do
with
an
obstinate
mynd
perseuer
in
wickednes
,
neither
euer
go
about
to
put
away
their
strumpets
,
or
to
amend
their
life
,
neither
do
repent
truely
&
from
their
heart
,
neither
with
weeping
&
sighes
craue
pardon
of
God
for
their
wickednes
committed
.
But
(
will
some
man
say
)
they
aske
pardon
of
God
oftentimes
,
they
often
beseech
his
clemency
to
forgiue
them
.
For
in
the
end
of
their
euening
prayer
they
say
almost
dayly
:
Conuert
vs
O
God
,
and
turne
thine
anger
away
from
vs
.
Also
in
the
end
of
morning
prayer
:
Thou
O
Lord
,
say
they
,
haue
mercy
vpon
vs
.
So
at
other
times
also
they
often
pray
,
that
God
wil
haue
mercy
on
them
,
that
he
will
be
fauourable
vnto
them
&
forgiue
them
.
I
heare
it
:
neither
doe
I
here
stand
to
decide
with
howe
earnest
attention
of
mind
,
with
what
zeale
&
ferueney
of
spirite
they
doe
that
.
But
be
it
that
they
pray
with
a
mind
ardent
&
lifted
vp
vnto
God
,
and
with
a
most
serious
and
earnest
affection
:
what
then
?
What
doth
this
auaile
if
they
put
not
away
their
concubines
with
intent
neuer
to
receiue
them
againe
,
and
do
persist
in
a
setled
purpose
and
determination
to
liue
chastly
afterward
,
doe
also
perseuer
in
endeuouring
to
amend
their
life
,
and
in
continuall
repentance
for
their
wickednes
committed
?
Now
because
they
doe
not
this
,
as
the
thinge
it selfe
plainly
sheweth
,
who
can
doubt
,
but
they
either
beleue
those
things
to
be
a
fable
,
with
the
holy
scriptures
tech
of
the
last
iudgement
,
or
els
do
too
much
flatter
themselues
with
a
vain
and
false
hope
of
Gods
pardon
?
O
horible
face
of
the
popish
church
.
They
which
oughte
to
ouersee
,
guide
,
gouerne
and
teach
others
,
and
that
as
wel
by
example
as
word
they
behaue
themselues
so
,
that
others
are
meruelously
offended
by
them
.
When
the
laity
come
to
the
Lordes
table
,
with
what
reuerence
,
with
what
feare
&
trembling
,
with
howe
deuout
loue
and
godlines
doe
they
the
same
?
Howe
doe
they
prepare
themselues
to
confesse
their
sinnes
,
and
to
aske
pardon
of
God
?
How
doe
they
endeuour
to
their
vttermoste
,
that
no
scruple
or
doubt
remayne
in
their
minde
&
conscience
?
how
certainely
and
firmely
do
they
determine
with
them selues
to
amende
theyr
maners
and
reforme
their
life
?
Now
what
doe
the
Popish
Priestes
?
These
forsooth
(
as
one
of
their
owne
profession
sayth
)
make
hast
from
the
wicked
company
of
their
concubines
to
go
to
the
alter
,
and
this
they
doe
very
often
vnpunished
without
all
shame
.
They
haue
no
care
to
amend
their
life
,
they
thinke
not
of
putting
away
their
harlots
,
finally
they
are
touched
with
no
greefe
in
their
mindes
by
considering
their
sinne
:
and
not
to
vse
many
woordes
,
they
seeme
christians
in
name
onely
and
word
,
but
in
very
deede
are
plain
heathen
.
Howe
many
occasions
haue
they
to
repente
and
turne
vnto
goodnes
:
they
visite
such
as
are
afflicted
with
greeuous
diseases
,
they
heare
them
confesse
their
sinnes
,
they
confort
them
&
giue
them
wholesome
exhortations
,
and
are
oftentimes
present
with
them
when
they
yeelde
vp
the
ghoste
.
Moreouer
they
celebrate
their
funerals
&
exequies
,
and
with
great
ceremony
burie
them
&
commit
their
bodyes
to
the
earth
:
they
walking
in
the
temple
oftentimes
reade
Epitaphs
and
verses
grauen
vpon
tombes
&
sepulchers
:
they
oftentimes
heare
and
reade
of
the
comming
of
the
lord
,
of
the
resurrection
at
the
last
day
,
of
the
voyce
of
the
Archangell
,
of
the
trumpe
of
God
&c.
So
that
by
these
meanes
they
may
remember
not
onely
the
dead
,
but
euen
death
it selfe
hanging
ouer
their
heades
euery
houre
,
they
may
remember
also
the
laste
iudgement
,
the
tribunall
seate
of
the
Lord
,
and
many
other
thinges
which
mighte
moue
them
to
amend
.
But
seeing
by
all
these
they
are
not
brought
to
repent
,
one
of
these
two
must
nedes
be
true
,
eyther
that
they
count
a
fable
those
things
which
they
reade
in
the
holy
scriptures
of
the
iudgement
to
come
,
and
are
with
the
Epicureans
perswaded
that
the
soule
is
extincte
and
dooth
perishe
with
the
body
:
or
els
(
as
I
haue
said
that
they
flatter
themselues
with
a
vai●
and
false
hope
and
trust
of
Gods
mercy
.
Of
the
third
cause
why
men
driue
of
to
reforme
their
life
.
THe
third
cause
why
we
prolong
the
amendment
of
our
life
,
is
the
custome
of
sinning
,
which
hath
now
almost
the
force
of
nature
.
Now
as
it
is
very
hard
for
euery
one
to
ouercome
his
owne
nature
,
so
the
force
of
custome
also
is
almost
inuincible
,
which
men
truely
say
to
be
as
it
were
another
nature
.
Neither
is
it
said
amisse
of
one
that
those
vices
are
hardlye
cut
of
which
do
as
it
were
grow
vp
with
vs
.
Howe
tenderly
&
gently
parents
bring
vp
their
children
from
their
infancie
,
we
al
do
know
.
From
their
tender
age
they
are
accustomed
to
delights
&
pleasures
.
They
abstaine
not
from
foule
&
filthy
words
,
and
suche
as
are
wicked
&
blasphemous
against
God
:
they
weare
sumptuous
&
gorgeous
apparel
:
they
do
al
things
stoutly
,
boldly
,
&
impudently
,
nothing
modestly
or
reuerently
.
They
honour
not
their
parents
,
they
reuerence
not
old
folkes
,
they
disdaine
their
equales
:
briefly
what
soeuer
they
list
,
they
think
is
lawful
for
them
to
doe
.
They
are
reclaimed
from
naughtines
neither
with
shame
of
men
,
nor
with
feare
of
God
.
They
haue
no
care
of
religion
&
pietie
toward
God
,
much
lesse
of
vertue
&
honesty
among
men
.
What
should
I
vse
many
wordes
?
Parents
doe
at
this
day
by
their
owne
example
marre
&
corrupt
their
children
,
that
they
can
with
no
aucthoritie
correcte
their
maners
.
Whereas
in
dede
it
becommeth
parentes
neither
to
say
any
thing
before
their
children
with
is
vnsemely
to
be
spoken
,
neither
to
doe
any
thinge
which
may
seeme
vnhonest
to
be
done
:
but
rather
so
honestly
&
vertuously
to
lead
their
life
,
that
children
may
set
their
example
before
them
to
folowe
,
&
looking
into
all
their
maners
and
life
,
into
all
their
sayings
&
deedes
as
it
were
into
a
glasse
,
may
learn
euen
from
their
tender
age
,
what
things
are
to
be
don
,
&
what
to
be
auoided
.
For
he
that
by
his
maners
teacheth
those
things
which
he
detesteth
in
his
children
,
while
he
blameth
&
rebuketh
them
,
reproueth
his
own
faults
.
With
what
face
can
he
find
fault
with
his
children
when
they
offend
who
marreth
them
by
his
owne
example
?
With
what
grauitie
can
he
disalowe
that
in
them
which
another
maye
reprehende
in
him
with
like
seueritie
?
Let
parents
therefore
remember
that
it
is
necessary
for
them
to
liue
vertuously
&
honestly
:
that
they
must
necessarily
prouide
,
that
no
blemish
or
dishonesty
appeare
in
their
life
,
whereby
they
may
with
greater
aucthoritie
correcte
the
manners
of
their
children
,
lest
that
those
faultes
which
they
blame
in
them
,
be
found
in
themselues
,
and
their
rebuking
of
them
be
to
no
purpose
,
and
so
by
their
owne
faulte
they
make
their
aucthoritie
to
be
despised
and
light
ly
set
by
of
them
.
Herevnto
pertayneth
that
saying
of
the
Poet
:
How
of
a
father
wilt
thou
beare
the
countenance
,
and
vse
The
libertie
,
when
thou
in
age
thy selfe
doost
worse
abuse
?
Also
that
saying
in
an
other
Poet
of
Nausistrata
reprouing
her
husband
,
who
was
angry
with
his
sonne
because
of
his
louer
,
he
knowing
himselfe
guilty
of
a
more
greuous
offence
:
With
what
countenance
(
saith
she
)
wilt
thou
blame
him
?
And
that
which
Artemona
sayth
in
Plautus
,
Is
it
meete
that
a
father
shoulde
thus
nurture
his
children
?
art
thou
not
ashamed
hereof
?
But
let
vs
here
what
the
younge
man
alleageth
for
himselfe
,
who
accuseth
hys
father
of
extreme
folly
.
My
riot
,
(
sayth
he
)
I
will
impute
to
my
father
,
I
was
vnder
no
seuere
discipline
and
correction
,
I
was
vnder
no
lawe
of
a
well
ordered
house
,
which
mighte
frame
a
right
a
young
mans
manners
,
&
withdraw
him
from
vices
which
be
incident
to
his
age
.
I
was
after
a
sort
procured
of
my
father
to
riot
and
naughty
liuing
.
&c.
So
did
not
that
Tobias
a
man
vertuous
and
beloued
of
God
,
who
(
as
his
history
declareth
)
both
taught
his
sonne
euen
from
his
childhoode
to
feare
God
,
and
abstaine
from
all
sinne
,
and
also
set
himselfe
before
him
as
an
example
of
godlines
to
imitate
&
followe
.
After
this
sort
ought
parents
to
bring
vp
their
children
,
teaching
them
from
their
tender
yeeres
the
feare
of
the
Lorde
,
and
by
their
owne
good
example
mouing
them
forward
to
all
vertue
and
godlines
.
For
if
contrariwise
they
giue
them
ouermuch
libertye
,
and
suffer
them
to
accustome
themselues
to
sinning
while
they
be
yet
young
,
they
shall
hardly
or
neuer
afterwarde
be
reclaymed
to
goodnes
.
It
is
not
like
that
he
will
liue
honestly
being
now
olde
,
who
liued
dishonestly
&
wickedly
when
he
was
younge
,
neither
that
he
who
was
ill
broughte
vp
being
a
childe
,
will
take
good
instructions
when
he
is
growen
in
yeres
.
So
great
a
thing
is
it
to
be
accustomed
to
any
thing
from
tender
age
,
as
it
is
sayd
of
one
,
and
as
another
sayth
:
It
is
long
ere
the
mind
forgetteth
that
which
it
was
long
in
learning
.
From
whence
a●e
at
this
day
so
many
adulterers
,
so
many
ruffians
,
so
manye
retchles
and
prodigall
persons
,
so
many
disers
and
other
wicked
&
vngodly
liuers
,
but
euen
as
it
were
out
of
this
fountaine
of
euill
education
and
instruction
of
children
?
Seing
then
it
doth
much
concerne
the
common
wealth
,
that
children
be
godlily
instructed
&
vertuouslye
broughte
vp
,
there
is
great
diligence
to
be
geuen
of
parents
and
maisters
in
this
behalfe
.
For
if
this
were
done
,
vice
would
not
so
preuaile
as
it
hath
don
,
which
can
by
no
lawes
otherwise
be
sufficiently
anoyded
.
And
whereas
lawes
punish
offences
and
naughtines
already
committed
,
but
good
bringinge
vp
prouideth
that
nothing
be
committed
worthy
of
punishment
,
and
wheras
lawes
doe
reforme
vices
,
but
good
bringing
vp
doth
quite
remoue
them
,
it
manifestly
appeareth
of
howe
much
more
importance
this
is
to
the
commoditie
of
the
common
welth
them
that
other
.
That
I
may
not
adde
hereunto
that
they
whiche
are
ill
brought
vp
,
do
afterward
cast
of
al
feare
&
reuerence
of
lawes
,
whereby
punishment
is
appointed
to
vice
&
naughtines
.
Wherefore
the
chiefe
care
of
wise
gouernors
of
cities
hath
alwayes
bin
,
not
how
they
should
punish
wicked
and
naughty
persons
,
but
by
what
meanes
they
mighte
best
bringe
to
passe
,
that
the
Citizens
would
commit
nothing
worthy
of
punishment
.
Now
because
they
trusted
they
could
at
the
last
bring
this
to
passe
,
if
youthe
were
vertuously
trained
vp
from
their
childhoode
,
and
parents
did
godlily
bringe
vp
&
instruct
their
children
,
they
thoughte
it
was
their
dutye
to
haue
an
especiall
care
hereof
.
But
let
vs
nowe
proceede
and
goe
forward
to
the
rest
.
Of
the
fourth
cause
why
man
differreth
the
amendment
of
his
lyfe
.
THe
fourth
cause
of
differring
the
amendment
of
our
life
,
is
welth
and
prosperitie
,
which
oftentimes
maketh
men
,
being
as
it
were
drunken
with
prosperous
fortune
,
so
secure
,
that
they
verye
seldome
remember
God
,
ney
,
her
thinke
of
amending
theyr
sinfull
life
.
Whereupon
one
of
the
auncients
sayde
well
:
Of
prosperitie
(
sayth
he
)
commeth
riot
,
&
of
riot
,
as
all
vices
,
so
impietie
toward
God
.
And
Seneca
affirmeth
that
mens
mindes
are
luld
a
sleepe
with
ouermuch
felicitie
as
it
were
with
a
continuall
dronkennes
.
Hereunto
pertaineth
that
saying
of
Paule
vnto
Timothee
,
where
he
biddeth
him
charge
them
that
are
rich
in
this
worlde
that
they
be
not
high
minded
,
and
that
they
trust
not
in
vncertain
riches
but
in
the
liuing
God
,
that
they
doe
good
,
and
be
rich
in
good
workes
&c.
If
that
saying
of
Publius
be
true
,
that
fortune
maketh
him
foolish
whom
shee
ouer
much
fauoureth
,
it
appeareth
surely
howe
greate
the
securitie
of
men
is
in
prosperitie
,
and
when
thinges
fal
out
according
to
their
desire
,
which
securitie
afterwarde
bringeth
forth
all
kind
of
wickednes
,
For
hereby
it
commeth
to
passe
that
wee
feele
not
the
wrathe
of
God
against
sinnes
,
which
in
deede
we
ought
to
feare
euen
euery
hour
,
also
that
a
certaine
senslesnes
and
drousines
possesseth
mens
mindes
,
so
that
neyther
the
feare
of
Gods
punishmente
dooth
reclaime
them
from
sinning
,
neither
doe
they
scarce
remember
either
death
or
the
last
iudgement
.
Our
Sauiour
in
the
gospell
accordinge
to
Luke
hath
in
a
goodly
similitude
set
forth
this
securitie
of
men
in
prosperitie
,
where
that
rich
man
whose
ground
had
brought
foorth
fruites
plenteously
,
thinking
not
of
amendinge
hys
life
,
or
repenting
for
his
sinne
,
neither
of
releuing
and
succouring
the
poore
,
but
being
carefull
of
building
his
barnes
greater
,
and
laying
vp
his
fruites
,
thought
thus
with
himselfe
:
I
will
gather
all
my
fruites
and
goods
together
,
and
will
saye
to
my
soule
:
Soule
thou
hast
muche
goodes
layde
vp
for
many
yeeres
,
liue
at
ease
,
eate
,
drinke
,
and
take
thy
pastime
.
But
in
this
securitie
and
as
it
were
dreaming
of
long
prosperitie
,
what
dooth
God
saye
vnto
him
?
O
foole
,
this
night
will
they
fetche
away
thy
soule
from
thee
.
Dost
thou
not
see
,
that
while
the
rich
man
dreameth
that
he
shall
enioy
a
secure
and
quiet
life
,
deintie
dinners
,
and
sumptuous
suppers
,
costly
and
delicate
bankets
,
the
ioyes
and
plesures
of
this
world
,
and
thinketh
now
all
things
safe
and
sure
,
doost
thou
not
see
I
say
that
while
he
vainely
looketh
to
enioye
all
these
thinges
,
sodaine
destruction
is
ready
to
fall
vpon
him
,
according
as
the
Apostle
Paul
saith
?
The
holye
Scripture
therefore
biddeth
vs
watch
alwayes
,
biddeth
vs
be
prepared
at
all
times
for
the
comming
of
the
Lorde
:
an
excellent
admonition
assuredly
,
if
we
did
not
contemne
it
.
But
as
in
the
time
of
Noe
,
when
they
were
eating
,
drinking
,
marrying
,
the
flood
sodenly
destroyed
them
all
,
&
as
when
Lot
was
departed
out
of
Sodom
,
they
al
perished
sodenly
by
fire
from
heauen
:
so
doth
the
last
day
of
euery
mans
life
come
sodenly
&
vnawares
vpon
him
.
S.
Iames
going
about
to
shake
of
this
securitie
that
of
rich
&
welthy
of
the
worlde
,
what
doth
he
say
?
euen
as
foloweth
:
Go
to
nowe
,
yee
rich
men
,
saith
he
,
weepe
and
howle
for
your
miseries
that
shall
come
vpon
you
.
Your
riches
are
corrupt
,
your
garments
are
moth
eaten
:
your
gold
and
siluer
is
tankred
.
Ye
haue
liued
in
pleasure
on
the
earth
&
in
wantonnes
,
and
haue
merely
kept
continual
feastes
&
bankets
.
Let
here
that
rich
man
mentioned
in
the
Gospell
come
into
thy
mind
,
who
was
clothed
with
purple
and
fine
silke
,
and
fared
deliciously
euery
day
,
but
at
the
laste
leauing
this
life
,
he
is
continually
tormented
in
hell
.
Surely
ouermuch
welth
and
prosperitie
suffered
him
not
to
thinke
of
amending
his
life
.
Hereunto
pertaineth
that
saying
of
our
Sauiour
in
the
Gospell
of
Matthew
:
It
is
a
hard
thing
for
a
rich
man
to
enter
into
the
kingdome
of
heauen
.
And
againe
:
It
is
easier
for
a
Camell
to
goe
through
the
eye
of
a
needle
,
then
for
a
rich
man
to
enter
into
the
kingdome
of
God
.
This
our
Sauior
as
it
were
interpreting
in
the
Gospell
of
Marke
.
Howe
hard
is
it
,
(
sayth
he
)
for
them
that
put
their
trust
in
riches
,
to
enter
into
the
kingdome
of
God
?
Hereunto
tendeth
that
whereas
Christ
calleth
riches
&
delightes
of
this
life
,
thornes
which
choke
that
leede
of
the
worde
of
God
,
that
it
can
not
springe
vp
,
and
bring
forth
fruite
.
This
therefore
is
the
cause
why
God
sometime
sendeth
aduersitie
,
&
chasteneth
them
whom
he
loueth
as
the
apostle
saith
,
euen
vnto
this
end
,
that
he
may
shake
of
our
security
,
&
stirre
vs
vp
to
feare
him
&
cal
vpon
him
,
whom
for
the
most
part
in
prosperitie
wee
doe
too
much
forget
,
also
that
he
may
pricke
vs
forwarde
to
acknowledge
our
sinnes
,
and
hartely
to
repent
for
the
same
,
moreouer
that
he
may
moue
vs
to
desire
after
heauenly
thinges
,
and
to
despise
those
that
be
humaine
and
earthly
.
For
in
them
who
haue
the
world
at
will
,
meruelously
raigneth
that
carnall
securitie
,
which
is
counted
amonge
the
moste
heynous
sinnes
,
and
sloth
&
sluggishnes
,
yea
&
as
it
were
a
certain
senslesnes
&
drousines
with
a
contempt
of
diuine
thinges
possesseth
their
mindes
:
briefely
in
godly
&
vertuous
actions
they
are
faint
,
remisse
,
slothfull
,
and
without
all
courage
and
spirite
.
By
all
these
wordes
and
many
moe
I
can
scarce
sufficiently
expresse
that
which
I
thinke
,
such
is
the
greatnes
of
this
sinne
.
Now
the
Scripture
declareth
that
in
prosperitie
and
abundance
of
welth
men
are
made
not
only
secure
,
but
also
almost
blind
,
and
oftentimes
vngodly
&
wicked
.
Whereupon
is
that
saying
of
Moses
:
He
was
well
fedde
,
growne
thicke
,
and
laden
with
fatnes
:
so
he
forsooke
God
his
maker
,
and
regarded
not
the
rocke
of
his
salnation
.
They
prouoke
him
to
anger
with
strange
Gods
&c.
So
Dauid
when
his
enemies
were
on
euery
side
subdued
,
being
secure
&
thinking
all
things
to
be
safe
,
falleth
into
adultery
,
and
defileth
himselfe
with
the
slaughter
of
an
innocent
man
.
He
that
before
when
Saule
persecuted
him
,
had
behaued
himselfe
very
well
,
in
prosperitie
became
vtterly
vnlike
himselfe
:
so
much
doth
it
concerne
him
that
standeth
,
again
and
again
to
take
heede
least
he
fall
.
Nowe
after
he
had
committed
these
sinnes
,
in
howe
great
securitie
did
he
liue
a
long
time
?
For
as
though
there
had
bin
no
daunger
,
because
God
is
mercifull
,
he
went
to
the
tabernacle
,
he
celebrated
Sabbats
and
festiuall
dayes
,
he
was
present
at
sacrifices
and
offered
them
,
like
as
others
did
:
and
not
to
vse
many
wordes
he
lyued
with
a
secure
mynd
.
But
when
God
by
the
Prophet
Nathan
denounceth
vnto
him
punishment
and
vengeaunce
,
and
putteth
him
in
feare
and
terror
,
then
at
the
last
he
returning
to
himselfe
,
perceiueth
what
he
had
committed
,
weyeth
with
himselfe
the
grieuousnes
of
his
offence
,
and
conceiueth
greate
greefe
by
reknowledging
his
sinne
,
openly
confesseth
the
same
,
humbly
craueth
the
mercy
of
God
,
desireth
to
be
washed
from
his
iniquitie
,
to
be
clensed
from
his
sinne
,
and
to
haue
the
filthines
of
his
offence
wiped
away
:
neither
doth
he
in
the
meane
season
refuse
the
punishment
which
god
had
threatned
against
him
,
neyther
seeketh
to
auoyde
that
scourge
which
he
had
deserued
.
I
would
to
God
there
were
not
like
security
in
vs
,
who
for
the
most
part
liue
with
such
a
secure
minde
,
as
thoughe
all
thinges
were
well
,
neyther
doe
we
acknowledge
our
offences
,
nether
feare
the
seuere
iudgement
,
and
grieuous
and
heauy
wrath
of
God
againste
sinne
.
So
arre
is
it
of
that
howe
great
sinnes
we
commit
,
so
greatly
we
doe
also
lament
the
same
,
as
the
most
holy
martyr
of
Christ
S.
Cyprian
saith
.
But
that
I
may
returne
to
our
former
matter
,
and
knit
vp
all
in
fewe
wordes
:
No
man
can
be
saued
,
but
he
whose
sinnes
are
forgiuen
,
and
none
hath
his
sinnes
forgeuen
but
hee
that
asketh
pardon
of
God
:
nowe
none
asketh
pardon
of
God
,
but
he
that
desireth
to
returne
into
Gods
fauour
:
neither
doth
any
desire
this
from
his
heart
,
but
he
that
is
throughly
grieued
for
his
sinnes
:
and
none
is
grieued
for
his
sinnes
,
but
he
that
acknowledgeth
them
,
and
feeleth
the
wrathe
of
God
againste
sinnes
.
This
he
doth
not
who
is
secure
,
and
touched
with
no
care
of
his
saluation
:
but
for
the
moste
parte
he
is
suche
a
one
with
whom
all
thinges
goe
prosperously
forward
,
and
who
is
,
as
it
is
said
of
one
,
drunke
with
sweete
and
prosperous
fortune
.
It
is
therefore
manifest
hereby
,
that
prosperitie
and
fortunate
affaires
doe
cause
that
men
seldome
thinke
of
amendinge
theyr
life
.
Of
the
fift
cause
why
man
prolonggeth
the
reforming
of
his
life
.
THe
fift
cause
of
differring
the
amendment
of
our
maners
from
day
to
day
,
is
hope
of
long
life
.
For
although
there
be
none
,
albeit
he
be
but
young
,
who
knoweth
assuredly
,
as
he
saith
in
Cicero
,
that
he
shall
liue
til
the
euening
:
notwithstanding
there
is
almost
none
so
old
,
but
he
thinketh
he
may
liue
yet
one
yere
more
.
An
old
man
crieth
out
in
a
certaine
comicall
Poet
,
sayinge
,
shall
I
beeing
threescore
and
fiue
yeres
of
age
become
a
newe
maried
man
,
and
marye
an
olde
criple
to
my
wyfe
,
doe
yet
perswade
me
vnto
thys
?
But
at
this
day
olde
men
being
almost
four
score
yeeres
of
age
mary
wenches
that
be
scarce
yet
fiftene
yeres
old
:
So
doe
they
hope
no
lesse
then
striplings
or
yong
men
,
that
they
shall
yet
liue
a
long
while
but
how
wisely
the
thing
it selfe
is
able
to
shewe
.
And
perhaps
to
some
it
may
seme
a
thing
foolish
and
fond
,
to
be
woers
being
so
olde
,
as
for
vs
wee
determine
thereof
neyther
way
:
onely
this
I
know
well
,
that
they
which
mary
Virgins
at
that
age
,
albeit
they
be
nowe
olde
and
euen
very
criples
,
are
notwithstanding
caried
with
hope
of
liuing
yet
longer
.
This
hope
therefore
is
the
cause
,
why
almoste
no
man
dooth
earnestly
thinke
of
reforming
his
manners
,
or
of
rendring
an
accounte
to
that
highe
iudge
of
the
life
which
he
hath
led
.
All
differre
and
put
of
from
daye
to
day
,
as
muche
as
they
can
,
so
profitable
and
necessary
a
thing
.
Howe
greatly
doe
I
feare
least
the
very
heathen
shal
in
the
last
iudgement
vpbraid
vs
with
this
slothfulnes
,
who
doe
so
late
or
almoste
neuer
at
all
thinke
of
reforming
our
maners
&
amendinge
our
life
.
Whereas
not
a
fewe
of
the
Heathen
in
time
paste
were
wonte
dayly
to
vse
this
custome
,
before
they
gaue
themselues
to
sleepe
,
to
consider
with
themselues
,
according
to
Pythagoras
precepte
,
what
they
had
done
that
daye
eyther
well
or
ill
.
Which
the
Poet
Virgill
,
speaking
of
a
good
&
wise
man
,
hath
declared
in
manner
as
followeth
:
HE
doth
not
close
his
eyes
to
take
the
sweete
and
pleasant
sleepe
,
Till
all
things
done
the
day
he
weyes
with
cogitation
deepe
.
Thinking
,
what
did
I
pretermit
?
what
haue
I
done
in
season
?
What
not
?
why
was
this
naughtly
done
?
and
why
that
without
reason
?
Why
did
that
mynde
preuaile
with
me
,
which
altred
had
bin
best
?
Why
when
I
had
the
poore
releud
,
did
greefe
possesse
my
brest
?
Wherefore
did
I
that
thing
desire
,
which
good
is
to
deny
?
Why
did
I
gaine
preferre
before
vertue
and
honesty
?
Hath
any
man
by
me
bin
hurt
by
word
or
deede
this
day
?
Why
doth
nature
then
discipline
with
me
beare
greater
sway
?
Thus
weying
thinges
both
sayd
and
done
from
morning
vntill
night
,
That
which
is
euill
doth
worke
him
greefe
,
but
good
doth
him
delight
.
Of
this
custome
Seneca
also
saieth
somewhat
,
which
I
can
not
but
adde
and
annexe
hereunto
.
He
therefore
speaking
in
a
certaine
place
of
calling
the
minde
dayly
to
giue
an
accounte
:
Sextius
did
thys
,
(
saith
he
)
the
day
being
ended
when
he
went
to
his
nightly
rest
,
he
demaunded
of
his
minde
in
this
sort
:
what
euill
of
thine
haste
thou
reformed
this
day
?
What
vice
hast
thou
resisted
?
in
what
respect
art
thou
better
?
And
a
little
after
he
addeth
:
What
,
saith
he
,
is
more
goodlye
then
thys
custome
to
examine
the
whole
day
?
What
sleepe
foloweth
after
such
examination
of
a
mans
selfe
,
how
quiet
is
it
,
how
sound
&
free
,
when
the
mind
is
either
praysed
or
admonished
,
&
the
viewer
and
graue
censor
thereof
doth
knowe
of
the
conditions
of
it
?
I
vse
this
custome
&
do
dayly
examine
my selfe
.
When
the
night
is
nowe
come
I
consider
what
I
haue
don
the
whole
day
,
I
cal
to
mind
&
wey
my
deedes
and
wordes
.
I
hide
nothing
from
my selfe
.
I
passe
nothing
ouer
.
For
why
should
I
feare
any
of
mine
errors
,
when
I
can
say
:
se
thou
do
this
no
more
,
I
do
now
pardon
thee
.
In
such
a
disputation
thou
didst
speak
too
carnestly
:
doe
not
,
hereafter
deale
with
the
vnskilfull
.
Thou
didst
admonishe
suche
a
one
more
freely
then
thou
oughtest
,
and
therefore
didst
thou
not
amend
him
but
offend
him
.
Hereafter
take
heede
,
not
onely
whether
that
be
true
which
thou
saiest
,
but
also
whether
he
to
whom
thou
speakest
will
suffer
the
truth
to
bee
spoken
vnto
him
.
These
thinges
saith
Seneca
and
many
other
concerning
the
same
matter
,
which
I
would
to
God
we
did
throughly
print
in
our
mindes
,
&
set
them
before
our selues
to
imitate
&
folow
,
yea
&
did
cause
our
children
also
to
vse
this
custome
.
Surely
if
we
did
this
,
either
I
am
verie
much
deceiued
,
or
els
we
wold
endeuor
to
lead
a
life
more
agreable
to
a
christian
profession
.
But
now
what
do
we
?
we
merily
banket
&
feast
togither
,
we
haue
tables
furnished
with
dainty
delicates
,
wee
giue
our selues
to
immoderate
eating
&
drinking
:
we
do
scarce
once
in
a
yere
require
an
account
of
our selues
of
our
life
past
,
ether
aske
pardon
for
our
sinnes
,
or
determine
to
return
into
Gods
fauour
.
So
farre
is
it
of
that
daily
before
wee
giue
our selues
to
slepe
,
euery
one
examineth
his
own
conscience
,
&
considereth
with
himselfe
what
life
he
doth
lead
:
or
being
wholy
displeased
with
himselfe
doth
with
weping
and
mourninge
and
knocking
his
breste
prostrate
on
the
grounde
aske
God
forgiuenesse
,
promiseth
to
liue
better
hereafter
by
Gods
helpe
and
assistance
,
and
endeuoreth
to
perseuer
in
his
purposed
determination
to
leade
a
godly
life
.
And
albeit
we
doe
not
these
thinges
,
yet
in
that
state
that
wee
are
,
we
dare
be
bolde
to
take
sleepe
,
yea
and
to
sleepe
very
soundly
:
in
which
state
if
soden
death
shoulde
come
vppon
vs
(
as
there
is
none
who
certenlye
knoweth
,
whether
he
shall
in
the
morning
rise
safe
out
of
his
bedde
or
no
)
there
were
no
hope
left
of
our
saluation
.
But
none
of
these
thinges
come
into
our
minde
,
so
muche
doe
wee
flatter
our selues
with
hope
to
liue
longe
:
which
hope
notwithstanding
,
when
we
see
it
oftentimes
deceiue
others
,
how
childish
are
we
,
or
rather
howe
vnwise
who
thinke
our selues
exempt
out
of
the
number
of
such
,
as
it
were
by
a
certaine
special
priuiledge
?
Of
the
sixte
cause
why
many
that
are
blinded
with
popishe
superstition
driue
of
to
amende
and
reforme
their
lyfe
.
NOw
remayneth
the
sixt
cause
why
many
in
the
papacie
prolonge
the
amendment
of
their
life
,
but
especially
such
as
are
of
the
richer
and
welthier
sort
:
and
this
is
not
only
that
trust
which
is
conceiued
of
pardon
and
remission
of
sinnes
by
popish
bulles
and
indulgences
,
but
also
a
certaine
vain
and
false
hope
of
deliuerance
from
the
paines
of
purgatorye
,
by
yeerely
sacrifices
and
masses
,
and
by
the
helpes
and
meanes
of
Priestes
and
Monkes
:
also
by
the
almes
deedes
and
good
workes
of
their
freendes
that
are
aliue
,
as
fastings
,
praiers
,
vigils
,
pilgrimages
,
and
other
such
like
.
For
some
of
them
both
affirme
that
by
indulgences
may
be
obtained
remission
of
sinnes
,
and
are
not
ashamed
to
say
that
the
soule
which
is
tormented
in
the
fire
of
purgatory
,
doth
flie
vnto
heauen
euen
at
the
verye
same
instant
that
the
mony
is
throwne
into
the
bason
:
&
also
do
think
that
the
departed
are
holpen
by
other
mens
workes
and
merites
,
which
both
the
scripture
it selfe
&
the
auncient
fathers
do
vtterly
deny
,
affirming
that
in
this
present
world
one
maye
helpe
another
either
by
prayer
or
good
counsell
,
but
that
when
wee
come
before
the
iudgemente
seate
of
Christe
euery
one
muste
beare
his
owne
burden
:
and
not
to
vse
many
words
,
as
death
fyndeth
euerie
man
,
so
is
he
iudged
of
GOD
.
Howe
execrable
then
is
that
sluggishnes
of
men
,
who
liue
with
so
secure
a
minde
in
sinne
and
wickednes
?
For
if
they
were
touched
with
any
care
of
their
saluation
,
they
would
surelye
keepe
some
measure
in
sinning
,
and
thinke
of
the
last
day
of
their
life
:
as
for
example
(
that
I
may
speake
particularly
)
he
that
is
at
enmitie
with
his
neighbour
,
would
endeuour
accordinge
to
the
commandement
in
the
Gospell
to
be
reconciled
:
whoremongers
and
adulterers
woulde
remember
that
God
will
iudge
them
,
as
the
author
to
the
Hebrewes
sayth
:
murderers
,
sorcerers
and
all
lyers
woulde
neuer
forget
that
lake
which
burneth
with
fire
&
brimstone
,
where
Iohn
in
his
reuelation
writeth
,
that
their
portion
shal
bee
:
couetous
persons
,
drunkardes
raylers
,
woulde
alwayes
haue
in
memorye
,
that
they
shall
not
inherite
the
kingdome
of
GOD
,
as
the
Apostle
Paul
witnesseth
writing
to
the
Corinthians
and
Ephesians
:
rich
men
woulde
neuer
suffer
to
slip
our
of
theyr
mynde
,
that
our
Sauiour
sayth
it
is
harde
for
them
that
truste
in
riches
,
to
enter
into
the
kingdome
of
GOD
:
briefly
all
of
vs
in
generall
woulde
without
doubte
be
myndfull
of
that
vnquenchable
:
and
eternall
fire
which
Christe
threatneth
in
the
Gospell
to
the
wicked
and
vngodly
,
and
euery
one
woulde
for
him selfe
feare
that
aunswere
which
was
made
to
the
foolish
Virgins
:
I
know
yee
not
:
also
that
saying
concerning
the
slothful
seruant
:
Caste
that
vnprofitable
seruaunte
into
vtter
darkenesse
,
where
shal
be
weeping
&
gnashing
of
teeth
:
Moreouer
that
of
the
man
which
had
not
on
a
wedding
garment
,
Binde
him
hande
and
foote
and
caste
him
into
vtter
darkenesse
.
&c.
Finallye
that
sayinge
of
our
Sauiour
to
the
wycked
,
Departe
from
me
yee
cursed
,
into
euerlastinge
fyre
.
O
too
too
stubburne
and
obstinate
ones
,
whom
these
thinges
doe
nothinge
moue
:
O
Epicureans
whiche
bebeleeue
not
these
thinges
:
O
wicked
and
vngodly
persons
which
laugh
and
scorne
at
these
thinges
:
O
mad
men
and
vnmindefull
of
their
saluation
who
neglect
these
thinges
.
But
they
neglecte
them
who
thinke
they
shall
obteyne
pardon
and
remission
of
sinnes
,
by
bulles
and
indulgences
of
the
Pope
,
and
trusting
in
thys
perswasion
driue
of
from
day
to
day
the
amendment
of
their
life
.
Now
there
is
another
cause
also
which
make
many
thus
prolong
and
differre
,
namely
for
that
they
are
perswaded
that
because
of
a
goodly
worship
which
they
giue
to
S.
Barbarie
,
they
shall
not
dye
but
being
verye
contrite
,
and
hauing
first
receiued
the
Lords
supper
.
For
thys
superstition
of
worshipping
S
Barbarie
hath
possessed
the
mindes
almost
of
all
in
the
papacie
.
Whereupon
they
haue
appointed
a
fast
vnto
her
to
be
obserued
euery
yeere
:
and
painters
set
her
forth
holding
the
holy
cuppe
and
breade
in
her
hand
.
Moreouer
this
is
an
other
cause
also
for
that
they
haue
prouided
long
before
,
that
when
their
dying
day
is
come
,
they
may
be
admitted
into
the
familie
of
S.
Fraunces
,
and
being
deade
may
be
buried
in
S.
Fraunces
habit
.
For
this
opinion
also
is
fixed
in
the
minds
almost
of
all
,
that
the
deuill
hath
no
power
ouer
them
who
attaine
to
this
,
forasmuch
as
the
Monks
haue
together
with
their
habit
imparted
vnto
them
their
merites
and
good
workes
,
which
are
done
in
their
whole
order
,
as
masses
,
diuine
offices
,
prayers
,
preachinges
,
studyes
,
fastinges
,
abstinence
,
vigils
,
labors
,
and
other
such
like
.
For
hereupon
the
Monks
,
leauing
alwayes
that
which
is
sufficient
for
themselues
to
obtaine
saluation
,
if
there
be
anye
ouerplus
,
as
alwayes
there
is
some
,
are
wonte
not
to
impart
the
same
freely
vnto
others
,
but
to
fell
it
vnto
them
for
money
.
This
therefore
is
a
cause
also
,
as
I
haue
saide
,
why
they
neuer
thinke
of
amending
their
life
,
who
haue
so
bought
with
mony
the
participation
of
monks
merites
and
deedes
.
But
it
shall
be
needelesse
here
to
ref●…
and
confute
this
manifest
error
of
popish
indulgences
,
and
this
very
fond
and
vaine
superstition
of
worshipping
of
Saintes
,
seeing
that
both
others
before
vs
,
and
we
also
haue
often
done
the
same
in
sundrye
places
.
Thus
hast
thou
(
gentle
Reader
)
the
chiefe
causes
,
as
I
thinke
,
why
we
doe
eyther
neglect
or
differre
the
amendment
of
our
life
.
There
be
also
other
as
it
were
seconde
causes
he●eof
▪
●…s
dayly
company
,
societie
,
and
conuersation
with
the
vngodly
and
wicked
,
who
are
touched
with
no
feare
of
God
,
muche
lesse
follow
vertue
and
goodnes
,
or
liue
holilye
and
vprightly
.
Now
the
familiaritie
and
company
of
suche
men
is
with
all
diligence
to
be
auoyded
of
them
,
who
haue
care
of
their
soules
helth
.
Euill
wordes
,
as
it
is
most
truly
sayde
of
one
,
corrupt
good
manners
:
and
another
saith
,
by
keeping
company
and
liuing
together
with
the
wicked
,
thou
thy selfe
also
dost
become
wicked
.
Here
lette
parentes
remember
that
they
must
haue
an
especiall
care
that
they
suffer
no
naughty
and
leud
person
to
haue
anye
familiaritie
with
their
children
,
and
that
they
see
and
marke
,
what
youth
it
is
and
with
what
maners
they
be
endued
,
which
are
much
or
daily
in
their
company
,
doe
liue
familiarly
wyth
them
,
or
seeke
to
insinuate
into
their
frendship
and
fauoure
.
For
euery
man
doth
almoste
become
such
a
one
as
they
are
whose
companye
he
vseth
.
And
truely
in
deede
is
it
sayde
of
one
,
that
he
which
toucheth
pitch
is
defiled
therewith
.
But
let
vs
heare
what
another
sayeth
who
cannot
away
with
our
religion
:
Maners
sayth
he
,
are
taken
of
them
with
whom
we
be
conuersant
,
and
as
certaine
diseases
passe
from
the
bodye
to
them
that
touch
it
,
so
doth
the
mind
also
insert
them
that
be
next
it
with
the
euills
thereof
:
The
drunkard
bringeth
his
companions
to
●oue
well
wine
:
the
vnchast
person
maketh
the
stout
and
valiant
,
if
it
may
be
,
effeminate
and
wanton
:
couetousnesse
poureth
her
poyson
into
them
that
bee
next
it
:
The
same
may
be
sayd
on
the
other
side
of
vertues
,
&c.
He
therefore
that
desireth
to
liue
vertuouslye
and
godly
,
and
to
keepe
himselfe
pure
&
cleane
from
wickednes
,
which
all
Christians
oughte
to
desyre
,
let
him
shunne
and
auoide
the
companye
of
the
wicked
.
For
they
that
giue
themselues
wholy
to
theyr
companye
,
and
are
daily
conuersant
,
feaste
,
eate
and
drinke
,
be
merye
and
make
good
cheere
with
them
,
they
I
say
doe
hardly
euer
thinke
of
amending
their
life
,
neither
can
they
easily
seuer
themselues
from
the
plesant
company
of
their
companions
.
Wherfore
notwithstanding
they
frequent
godly
sermons
,
are
admonished
of
good
men
and
suche
as
haue
authoritye
,
and
they
themselues
being
moued
with
feare
of
Gods
punishmente
,
doe
desyre
&
that
vnfainedly
to
reforme
their
maners
,
yet
for
all
this
I
can
not
tell
howe
they
alwayes
differre
and
driue
of
from
day
to
day
,
neyther
can
they
for
the
moste
parte
euer
either
truelye
repent
or
turne
to
the
right
way
.
In
the
meane
season
deathe
oftentimes
sodenly
&
vnawares
commeth
vpon
them
being
thus
secure
&
carelesse
.
For
as
euery
mans
death
is
certaine
,
so
is
the
houre
thereof
most
vncertaine
.
And
therfore
are
we
commaunded
in
the
Scripture
to
watch
and
be
alwayes
prepared
vnto
the
laste
day
of
our
life
,
accordinge
to
the
saying
of
our
Sauiour
Christ
in
the
gospell
of
Luke
:
Be
ye
prepared
(
saith
he
)
for
the
Sonne
of
man
will
come
at
an
houre
when
ye
thinke
not
.
There
is
also
another
cause
at
this
day
why
many
of
the
common
sort
prolonge
and
driue
of
the
amendment
of
their
life
.
For
ther
be
certaine
and
those
verye
deuoure
felowes
,
for
we
must
suspect
no
other
of
them
,
howbeit
not
very
wise
and
wary
,
who
in
sundry
places
preache
much
of
the
grace
of
God
,
of
forgiuenesse
of
sinnes
,
and
of
other
thinges
that
pertaine
to
saluation
,
and
doe
very
diligently
and
wyth
greate
earnestnesse
handle
the
same
:
but
they
say
either
nothing
at
all
or
els
verye
little
of
a
newe
life
in
Christ
,
of
the
sanctifying
&
quickning
of
the
holy
ghost
.
But
he
that
will
be
counted
a
true
Christian
in
deede
,
must
,
accordinge
to
the
doctrine
of
Paule
,
dye
to
sinne
,
and
liue
vnto
righteousnesse
,
must
put
of
the
olde
man
,
with
his
woorkes
,
put
on
the
newe
man
and
liue
as
it
becommeth
the
Gospell
of
Christe
:
must
not
commit
adultery
or
whoredome
,
must
not
be
at
enmitie
with
his
neighbour
,
must
not
be
couetous
,
an
vserer
,
enuious
,
muste
not
be
proude
and
high
minded
.
And
the
holy
ghost
is
giuen
of
God
to
them
that
beleeue
and
cal
vpon
him
,
that
he
may
stirre
vp
newe
motions
in
the
heart
,
and
as
it
were
regenerate
the
will
of
man
,
&
moue
him
forward
to
all
duties
of
godlines
,
to
all
vertues
worthy
of
a
christian
man
,
and
vnto
a
life
agreable
to
the
profession
of
the
Gospell
,
where
of
we
haue
elswhere
spoken
more
at
large
.
Now
how
much
dost
thou
think
are
the
mindes
of
the
ignoraunt
offended
by
these
or
such
like
sayings
of
some
?
If
thou
bee
an
adulterer
(
say
they
)
if
a
whoremonger
,
if
a
couetous
person
,
or
defiled
with
any
other
sinne
and
wickednes
,
beleeue
onely
,
and
thou
shalt
be
safe
.
There
is
no
cause
why
thou
shouldest
feare
the
Lawe
:
for
this
Christe
hath
fulfilled
and
made
satisfaction
for
the
sinnes
of
mankinde
.
These
sayings
doe
without
doubte
grieuously
offend
godly
eares
,
and
minister
occasion
to
leade
a
wicked
life
,
and
are
cause
that
men
thinke
nothing
of
reforming
their
manners
,
but
obstinately
perseuer
in
sinne
and
vngodlines
,
yea
they
doe
encourage
them
vnto
al
wickednes
,
&
as
it
were
cut
of
such
meanes
as
might
moue
them
to
repent
&
amend
.
How
much
better
did
Paule
,
who
as
Luke
mentioneth
in
the
Acts
,
not
onely
preached
of
that
faith
which
is
in
Christ
,
vnto
Felix
and
Drusilla
his
wife
,
but
entreated
also
diligently
of
righteousnes
,
and
temperance
,
&
of
the
iudgement
to
come
:
so
that
Felix
was
striken
with
terror
while
Paule
disputed
.
The
same
Paule
also
witnesseth
moreouer
in
the
Acts
,
that
he
did
not
only
preache
to
the
Gentiles
that
they
should
repente
and
turne
vnto
God
,
but
admonish
them
also
that
they
shoulde
doe
workes
worthye
of
them
that
had
repented
.
Thus
hast
thou
gentle
Reader
the
causes
which
commonly
moue
vs
to
prolonge
and
differre
the
amendment
of
our
lyfe
:
it
remayneth
nowe
that
we
briefly
shewe
what
remedye
may
be
founde
for
this
euell
,
although
we
haue
done
the
same
partly
alreadye
.
Remedies
against
the
causes
aforesayd
,
and
first
against
mans
incredulitie
which
was
sayde
to
be
the
firste
cause
why
he
differreth
the
amendement
of
hys
lyfe
.
AGainst
our
incredulitie
then
concerninge
the
iudgement
to
come
,
the
punishment
of
the
wicked
,
the
immortall
felicitie
of
the
godlye
,
very
much
vndoubtedly
(
vnles
wee
had
rather
seeme
then
be
Christians
in
deede
)
will
preuaile
the
aucthoritye
of
our
God
and
Lord
Iesus
Christe
,
if
wee
haue
in
remembraunce
,
and
alwayes
as
it
were
before
the
eyes
of
our
mynde
hys
sayinges
whiche
are
in
sundrye
places
of
the
Scripture
concerninge
these
thinges
,
as
is
that
in
the
Gospel
of
Iohn
(
that
of
manye
I
maye
rehearse
onelye
a
fewe
)
The
houre
shall
come
(
sayeth
he
)
in
the
which
all
that
are
in
the
graues
shall
heare
his
voice
:
and
they
shall
come
forth
,
that
haue
done
good
,
vnto
the
resurrection
of
life
:
but
they
that
haue
done
euell
vnto
the
resurrection
of
condemnation
.
&c.
This
is
the
will
saith
he
in
another
place
,
of
him
that
sent
me
,
that
euerye
man
which
seeth
the
Sonne
and
beleeueth
in
him
,
should
haue
euerlasting
life
:
and
I
wyll
raise
him
vp
at
the
laste
day
.
Moreouer
in
the
Gospell
of
Matthew
speaking
of
the
last
iudgement
,
amonge
other
thinges
he
sheweth
what
sentence
he
shal
pronounce
of
the
godly
:
Come
,
saith
he
,
ye
blessed
of
my
father
:
inherit
ye
the
kingdome
prepared
for
you
from
the
foundations
of
the
world
.
And
contrariwise
of
the
wicked
:
Depart
from
me
,
saith
he
,
yee
cursed
into
euerlastinge
fyre
,
which
is
prepared
for
the
deuill
and
his
angels
.
And
a
little
after
:
and
these
shall
goe
into
euerlastinge
paine
,
but
the
righteous
into
lyfe
eternall
.
O
dreadful
voice
of
the
iudge
that
condemneth
the
wicked
to
euerlasting
fyre
.
If
feare
of
Iudges
on
the
earth
doth
astonish
the
guilty
,
howe
ought
that
heauenly
iudge
to
make
them
afraid
?
or
what
terror
ought
he
to
strike
into
the
wicked
through
remorce
of
conscience
for
sinne
?
If
thou
dost
so
feare
a
Iudge
on
the
earth
,
from
whom
not
withstanding
thou
maist
appeale
vnto
others
,
how
much
more
oughtest
thou
to
feare
the
sentence
of
that
Iudge
,
from
whom
there
is
no
appealing
?
Depart
,
saith
he
,
from
me
,
ye
cursed
.
Howe
dreadfull
a
thinge
will
it
be
to
be
seperate
from
God
himselfe
,
who
is
the
chiefe
and
soueraigne
good
:
to
be
driuen
from
the
company
of
the
godly
and
holy
spirites
:
to
be
excluded
from
the
eternall
blessednes
of
the
heuenly
kingdome
,
which
is
so
great
,
that
it
can
neither
in
words
be
expressed
,
neither
in
mynd
comprehended
,
nor
by
any
cogitation
of
man
conceiued
:
&
not
only
this
,
but
also
to
be
committed
to
extreme
&
euerlasting
paines
in
hel
,
&
to
be
condemned
to
fire
that
shal
neuer
go
out
,
in
respect
whereof
our
fire
is
mere
yse
,
finally
to
be
with
the
deuils
an
infinite
time
&
for
euermore
,
without
any
expectation
or
hope
of
better
state
?
What
?
thinkest
thou
,
if
these
thinges
came
into
mens
mindes
,
they
would
liue
so
leudlye
?
Howbeit
they
thinke
not
of
that
which
Peter
witnesseth
in
the
Acts
of
the
Apostles
,
that
Christ
is
ordeyned
of
God
a
iudge
of
quicke
&
dead
:
whereof
Paule
maketh
mention
writing
to
Timothee
.
And
the
same
Paule
in
his
second
Epistle
to
the
Corinthians
saith
:
for
we
must
all
appeare
before
the
iudgemente
seate
of
Christe
,
that
euerye
man
may
receiue
the
things
which
are
don
in
his
body
,
accordinge
to
that
he
hath
don
,
whether
it
be
good
or
euil
.
In
this
iudgement
(
as
the
same
Paule
testifieth
)
shal
be
reuealed
and
made
open
before
all
whatsoeuer
is
now
hidde
in
the
depth
of
mans
hart
,
and
as
it
were
obscured
with
darknesse
.
Which
thing
how
dreadfull
it
will
bee
to
the
wicked
,
it
neither
can
be
sufficiently
expressed
,
neither
well
conceiued
.
If
in
this
life
he
,
whose
deedes
,
being
in
euery
respect
filthy
,
and
very
sinfull
and
wicked
,
shoulde
be
made
manifeste
in
the
company
&
assembly
of
all
sorts
of
men
,
had
rather
the
earth
should
swalow
him
vppe
,
then
to
haue
so
manye
witnesses
of
his
sinnes
and
wickednes
:
how
doe
we
think
shall
we
be
affected
,
when
the
hearts
of
the
wicked
being
opened
,
all
our
thoughts
purposes
and
deedes
shal
be
brought
to
light
before
the
whole
world
,
before
the
angels
of
god
,
before
all
the
saints
?
If
we
count
it
here
a
miserable
&
wretched
thing
,
to
be
caried
to
prison
,
what
a
thing
will
it
be
to
be
cast
into
eternall
torments
?
If
it
be
a
dreadfull
thing
here
to
be
punished
with
exile
or
death
,
what
a
thing
will
it
be
to
be
exiled
and
banished
from
that
heauenly
countrye
for
euermore
,
and
for
the
body
with
the
soule
to
be
tormented
with
continual
death
?
If
it
shall
be
most
pleasaunt
to
the
godly
to
heare
when
the
Sonne
of
God
shall
bidde
them
inherite
the
kingdome
prepared
for
them
from
the
foundations
of
the
world
:
howe
dreadfull
and
terrible
to
the
wicked
thinke
we
shall
that
voyce
of
the
Iudge
be
,
condemning
them
to
euerlastinge
fire
prepared
for
the
deuil
&
his
angls
?
If
wee
beleeue
these
thinges
concerning
the
iudgement
to
come
,
the
reward
of
the
godly
,
and
deserued
punishment
of
the
wicked
:
Why
doe
we
,
so
liue
as
thoughe
there
were
neither
heauen
nor
hel
?
If
we
do
not
beleeue
them
,
why
will
we
be
counted
and
called
Christians
?
Let
vs
therfore
shake
of
this
securitie
which
possesseth
our
minds
,
&
the
sluggishnes
&
slothfulnes
,
that
dulnes
&
drousines
which
is
come
vpon
vs
.
For
we
haue
not
to
doe
with
trifling
matters
but
with
such
as
concerne
the
saluation
of
our
soules
the
inheriting
of
the
kingdome
of
Heauen
,
the
life
blessed
and
immortall
.
Now
,
now
therefore
I
say
,
while
we
liue
and
are
in
helth
,
while
there
is
yet
time
for
pardon
,
while
we
haue
him
an
aduocate
in
heauen
,
whom
hereafter
wee
shall
haue
a
iudge
,
let
vs
endeuour
to
amend
our
life
,
and
not
differre
so
long
,
till
sinnes
rather
forsake
vs
then
we
them
.
Neyther
let
vs
euer
be
vnmindfull
of
the
daye
of
Iudgemente
,
and
the
dreadefull
voice
of
the
Iudge
bidding
the
wicked
departe
from
him
,
neither
of
the
pains
of
hell
and
that
euerlasting
fire
.
Let
vs
haue
alwayes
in
mind
the
shortnes
of
our
life
,
the
certaintie
of
Death
&
the
vncertaintie
of
the
houre
thereof
,
which
is
such
,
that
no
man
can
promise
to
him selfe
that
he
shall
liue
till
to
morowe
,
no
not
so
much
as
one
moment
longer
.
Whereupon
well
surely
sayth
Seneca
:
it
is
vncertaine
,
saith
he
,
in
what
place
death
looketh
for
thee
,
&
therefore
looke
thou
for
it
in
euery
place
.
Wherefore
the
lesse
certaine
and
continuing
that
the
life
of
men
is
,
so
much
more
,
while
they
maye
,
oughte
they
to
thinke
of
repentance
.
Remedies
againste
the
second
cause
for
which
men
driue
of
to
amend
their
life
,
which
was
sayde
to
be
hope
of
Gods
mercy
&
pardon
.
WHereas
vpon
hope
and
truste
of
Gods
goodnes
and
clemency
thou
prolongest
the
amendment
of
thy
life
(
that
we
may
nowe
speake
some
thing
againste
the
seconde
cause
)
thou
oughtest
in
no
wise
to
be
moued
thereby
so
to
do
.
Christ
when
he
came
called
sinners
in
deede
,
but
to
repentance
of
their
former
lyfe
,
not
vnto
libertie
and
licence
to
sinne
.
As
God
is
mercifull
,
so
dooth
he
graciouslye
forgiue
,
howbeit
them
that
repente
,
not
such
as
obstinately
perseuer
in
wickednes
.
Christ
bare
our
sinnes
in
his
body
on
the
t●ee
,
saith
S.
Peter
.
I
graunt
it
,
but
what
addeth
he
?
that
we
being
deliuered
from
sinne
,
should
liue
vnto
righteousnes
.
Christe
gaue
himselfe
for
vs
,
sayth
Paul
writing
to
Titus
:
There
is
none
that
denyeth
that
,
but
what
foloweth
in
the
same
place
?
that
he
might
redeeme
vs
from
all
iniquitie
,
and
purge
vs
to
be
a
peculiar
people
vnto
himselfe
,
zealous
of
good
works
.
Christ
hath
washed
vs
from
our
sinnes
in
his
bloude
,
as
Iohn
saieth
in
hys
Reuelation
.
I
confesse
it
,
but
not
to
this
ende
,
that
we
should
againe
defyle
our selues
wyth
the
filthinesse
of
sinne
and
wickednesse
.
We
haue
Christe
an
aduocate
with
the
Father
,
howebeit
,
if
wee
repente
our
former
lyfe
,
and
so
flye
vnto
him
.
I
will
,
thou
wilt
say
,
hereafter
lament
mine
euill
life
.
But
how
knowest
thou
whether
thou
shalt
liue
one
momente
longer
,
much
lesse
so
long
while
thou
bewaile
thy
sinnes
and
amend
thy
life
?
Call
to
mind
what
God
saith
to
that
riche
man
mencioned
in
the
Gospell
who
in
great
prosperitie
promised
himselfe
to
liue
yet
manye
yeeres
:
Thou
foole
,
sayeth
God
,
this
night
will
thy
fetch
away
thy
soule
from
thee
.
Thou
haste
cause
to
feare
leaste
the
same
happen
vnto
thee
.
I
hope
(
thou
wilt
say
)
it
will
be
better
with
me
then
so
.
But
what
if
this
hope
deceiue
thee
?
for
here
one
may
worthely
crye
,
O
vayne
and
deceitful
hope
.
Nowe
if
thys
come
to
passe
(
whiche
I
woulde
in
no
wyse
shoulde
)
thou
shalt
perishe
for
euer
,
and
willinglye
caste
thy selfe
into
euerlastinge
destruction
.
And
thou
canst
not
denye
but
it
maye
come
to
passe
in
so
greate
vncertaintye
of
thy
lyfe
.
What
follye
is
it
then
to
bringe
thy
saluation
in
doubte
,
by
differring
and
prolonginge
that
thinge
,
whereby
thou
mayst
presently
prouide
for
the
same
.
Why
dooste
thou
not
therefore
foorthwith
amende
thy
lyfe
rather
then
with
so
greate
perill
of
thy
saluation
nourishe
such
vaine
and
deceitfull
hope
.
God
is
mercifull
,
thou
wilt
saye
.
True
it
is
,
but
he
is
also
iuste
.
Whereas
then
thou
trusteth
in
hys
mercy
,
why
doost
thou
not
also
feare
his
iustice
?
I
haue
no
pleasure
in
the
death
of
a
sinner
,
saieth
the
Lorde
by
the
Prophet
.
It
is
true
,
but
what
dooth
he
adde
by
&
by
after
?
But
that
he
turne
from
hys
waye
and
lyue
.
Turne
then
vnto
the
Lorde
,
as
Ioel
exhorteth
,
wyth
all
thine
heart
,
wyth
fasting
,
weepinge
,
and
mourninge
.
Turne
thee
to
the
Lord
thy
God
,
for
he
is
gracious
and
mercifull
,
flowe
to
anger
and
of
greate
goodnesse
,
as
the
same
Prophet
sayeth
.
Hereunto
maketh
that
sayinge
of
Ezechiell
:
If
the
vngodly
wyll
turne
away
from
all
hys
sinnes
that
he
hath
done
and
kepe
all
my
statuts
,
and
doe
the
thing
that
is
iudgemente
and
righte
,
doubtlesse
he
shall
liue
and
not
dye
.
And
a
little
after
:
Haue
I
any
pleasure
in
the
death
of
a
sinner
,
saith
the
Lorde
God
,
shall
he
not
liue
if
he
returne
from
his
wayes
?
To
the
same
effect
tendeth
that
saying
of
Esai
:
Let
the
vngodly
man
forsake
his
owne
wayes
,
and
the
vnrighteous
his
owne
imaginations
,
and
turne
againe
vnto
the
lord
,
so
shal
he
be
merciful
vnto
him
,
and
to
our
God
,
for
he
is
verye
ready
to
forgiue
.
The
Prophet
declareth
that
God
is
gentle
and
mercifull
,
but
to
such
as
repente
&
acknowledge
their
sinnes
.
Doe
thou
therefore
first
repent
,
returne
vnto
goodnes
,
aske
pardon
of
thy
sinnes
with
weeping
and
mourninge
,
be
sorye
euen
from
thy
heart
for
thy
offences
committed
,
forsake
thine
owne
way
,
and
turne
vnto
the
Lord
thy
God
:
and
then
conceiue
sure
truste
of
thy
saluation
,
neither
despeire
of
pardon
,
neither
doubte
of
Gods
goodnes
and
clemencye
.
In
the
meane
season
remember
that
which
our
sauiour
saith
in
the
Gospell
:
that
there
is
ioy
in
heauen
for
one
sinner
that
repenteth
and
turneth
vnto
God
,
more
then
for
ninetie
and
nine
iust
men
,
which
neede
none
amendment
of
life
.
Yea
let
this
thing
greatly
stirre
thee
vp
to
repent
,
considering
with
thy selfe
howe
desirous
the
Angels
are
of
thy
saluation
,
and
how
they
reioyce
and
be
gladde
at
thy
repentaunce
.
But
that
doth
singularly
wel
please
thee
which
is
in
the
booke
of
Psalmes
:
The
Lorde
is
good
&
gracious
and
of
great
mercy
.
But
heare
againe
what
is
also
in
the
same
booke
:
Thou
hatest
all
that
worke
iniquitie
:
and
again
:
The
countenaunce
of
the
Lord
is
against
them
that
doe
euill
.
Iohn
(
will
some
man
alleage
)
sayth
in
this
wise
:
He
that
beleueth
in
the
Sonne
hath
eternall
lyfe
.
But
what
doth
the
same
Iohn
say
moreouer
?
He
that
committeth
sinne
is
of
the
deuill
,
and
he
that
saith
he
knoweth
God
,
and
keepeth
not
his
commaundements
,
is
a
lyer
.
Iohn
Baptist
beareth
witnesse
of
Christ
:
Behold
saith
he
,
the
Lambe
of
God
,
which
taketh
away
the
sinne
of
the
worlde
.
But
what
saith
he
in
another
place
?
Repent
and
bringe
forth
fruites
worthy
amendment
of
life
.
Peter
as
Luke
mentioneth
in
the
Acts
saith
in
this
sort
:
We
beleeue
through
the
grace
of
the
Lord
Iesus
Christ
to
be
saued
.
But
what
doth
the
same
Peter
say
also
in
another
place
of
the
same
boke
?
Amend
your
liues
therefore
&
turn
,
that
your
sinnes
may
be
put
away
.
Christ
himselfe
saith
in
the
Gospel
of
Iohn
:
God
so
loued
the
world
that
he
hath
giuen
his
only
begotten
sonne
,
that
whosoeuer
beleeueth
in
him
,
shoulde
not
perishe
but
haue
euerlasting
life
.
But
what
dooth
he
also
saye
in
the
Gospell
of
Matthew
:
Not
euery
one
that
saith
vnto
me
,
Lord
,
Lord
,
shall
enter
into
the
kingdome
of
heauen
,
but
he
that
doth
the
will
of
my
father
which
is
in
heauen
.
Thou
beleeuest
that
which
Paule
saieth
,
that
Christ
Iesus
came
into
the
worlde
to
saue
sinners
.
Beleeue
then
the
same
Paule
also
,
when
he
affirmeth
that
sorcerers
,
adulterers
,
whoremongers
,
murderers
,
theeues
,
extorsioners
,
couetous
men
,
proude
persons
,
drunkards
,
slaunderers
,
such
as
be
enuious
and
malicious
shall
not
inherite
the
kingdome
of
God
.
For
if
thou
be
verelye
perswaded
that
Paul
doth
speake
truely
here
,
or
rather
the
holy
Ghoste
by
the
mouth
of
Paule
,
thou
then
plainely
seest
,
that
thou
canst
conceiue
no
trust
of
Gods
mercy
,
nether
hope
for
saluation
from
him
,
as
long
as
thou
liuest
wickedly
and
vngodlily
.
For
faith
as
it
learneth
out
of
the
Gospel
that
God
is
gracious
&
merciful
to
them
that
repent
,
so
doth
it
also
learn
that
he
is
angry
&
oftended
with
them
that
obstinately
perseuer
in
sinne
.
There
is
no
cause
them
,
that
thou
shouldest
vpon
hope
&
truste
of
Gods
fauour
&
pardon
,
prolong
the
amendment
of
thy
life
,
&
so
deceiue
thy selfe
.
Repent
first
,
&
return
into
the
right
way
,
&
then
be
bold
to
promise
to
thy selfe
largely
of
Gods
elemency
&
mercy
.
Now
as
none
can
well
repent
,
but
he
that
hopeth
for
pardon
,
as
Ambrose
hath
truely
said
:
so
he
can
not
hope
for
any
pardon
,
who
doth
not
vnfeinedly
repent
.
I
wil
moreouer
adde
hereunto
somewhat
out
of
the
booke
of
Iesus
the
sonne
of
Sirach
before
I
procede
any
further
:
Say
not
,
saith
he
,
I
haue
sinned
,
&
what
euill
hath
come
vnto
me
?
For
the
Almighty
is
a
pacient
rewarder
,
but
he
wil
not
leaue
thee
vnpunished
.
Because
thy
sinne
is
forgiuen
,
be
not
without
feare
to
heape
sinne
vpon
sinne
:
neither
say
,
the
mercy
of
God
is
great
,
he
will
forgiue
my
manifold
sinnes
.
For
like
as
he
is
mercifull
,
so
goeth
wrath
from
him
also
,
and
his
indignation
commeth
down
vpon
sinners
.
Make
no
tarying
to
turne
vnto
the
Lord
and
put
not
of
from
daye
to
day
.
For
suddenly
shall
the
wrath
of
the
Lord
breake
forth
,
and
in
time
of
vengeance
he
will
destroy
thee
.
Thus
much
saith
Iesus
the
sonne
of
Syrach
.
Remedies
against
the
third
cause
for
which
we
prolonge
the
reforming
of
our
life
,
which
was
sayde
to
be
the
custome
of
sinninge
.
BVt
the
custome
of
sinning
doth
hinder
thee
that
thou
canste
not
returne
vnto
goodnes
and
amend
.
For
most
commonly
it
commeth
to
passe
that
thou
shalt
euen
againste
thy
will
doe
those
things
whereunto
thou
hast
accustomed
thy selfe
from
thy
tender
yeeres
.
For
as
Cyprian
saith
,
it
is
not
suddenly
and
quicklye
left
,
which
hauing
bin
long
vsed
hath
in
continuaunce
of
time
much
increased
.
When
doth
he
learne
to
spare
and
spende
moderatlye
,
who
hath
bin
longe
accustomed
to
sumptuous
suppers
and
deintie
delicates
?
And
when
doth
he
frame
himselfe
to
weare
common
and
simple
apparell
,
who
hath
of
a
longe
time
bin
clothed
with
gorgeous
garmentes
,
glittering
with
gold
and
other
precious
ornaments
?
It
muste
needes
be
,
that
according
to
the
custome
,
drunkennes
do
with
forcible
prouokements
allure
,
pryde
puffe
vp
,
wrath
inflame
,
extorsion
disquiet
,
crueltie
pricke
forwarde
,
ambition
delight
,
lust
cary
headlong
.
&c.
So
that
it
semeth
very
hard
by
any
meanes
to
ouercome
the
custome
of
sinning
,
which
is
nowe
almost
turned
into
nature
.
Howbeit
thou
muste
notwithstanding
endedeuour
to
doe
it
,
if
thou
haste
anye
care
of
thy
saluation
.
But
by
what
meanes
thou
wilt
demaunde
?
If
by
little
and
little
good
custome
shaketh
of
that
which
euill
custome
hath
brought
in
:
If
that
which
euill
custome
hath
as
it
were
ingraffed
,
by
good
custome
thou
doe
endeuor
to
plucke
vp
.
Now
nothing
is
so
difficulte
and
hard
as
Seneca
saith
,
which
the
minde
of
man
can
not
ouercome
.
That
therefore
thou
mayste
ouer
come
the
force
of
custome
which
is
almost
inuincible
,
there
is
more
neede
of
a
certaine
willingnes
of
mind
then
of
striuing
and
labor
:
although
thou
must
add
these
also
,
if
thou
wilt
weaken
,
plucke
vp
,
and
as
it
were
quite
roote
out
that
whiche
hath
taken
deepe
roote
and
is
firmely
fixed
.
Goe
to
therefore
with
a
good
courage
,
begin
and
doe
thine
endeuour
with
a
good
hope
,
trusting
especially
to
the
assistance
of
God
,
&
thou
shalt
haue
prosperous
successe
.
At
the
first
perhaps
when
thou
doost
begin
,
that
long
continued
custome
of
sinning
will
seeme
vnto
thee
euen
inuincible
:
but
when
thou
commest
to
the
tryall
,
thou
shalt
soone
perceiue
,
that
that
which
was
supposed
coulde
not
bee
done
without
great
difficultie
,
is
not
a
matter
so
troublesome
or
hard
as
thou
hadst
thoughte
.
So
doth
it
fall
out
oftentimes
,
that
in
doinge
we
finde
that
light
and
easye
,
which
in
the
beginning
seemed
heauie
and
harde
.
Brieflye
whereas
that
excellent
Poet
sayde
of
the
companions
of
M●…estheus
.
They
prosper
wel
:
they
able
are
because
they
so
do
seme
Trust
without
all
doubtinge
that
it
shal
be
so
with
thee
also
.
Onely
(
as
I
haue
sayde
)
go
to
with
a
good
courage
,
and
an
assured
hope
of
prosperous
successe
,
and
the
endeuour
and
care
to
liue
godlily
will
daylye
more
and
more
like
and
delight
thee
,
and
vertue
will
meruelouslye
allure
thee
to
loue
it
,
then
which
(
as
one
truely
saith
)
there
is
nothing
more
fayre
,
nothinge
more
beautiful
,
nothing
more
amiable
.
Finallye
thou
wilt
neuer
cease
to
reioyce
on
thine
owne
behalte
,
for
tht
thou
haste
begun
to
reforme
and
amend
thy
maners
:
so
greate
pleasure
wilt
thou
take
hereof
,
and
dailye
more
fruite
and
more
.
And
thou
wilt
without
doubte
nowe
confesse
that
to
be
true
which
our
Lorde
and
Sauiour
Iesus
Christe
saieth
in
the
Gospell
of
Matthew
:
My
yoke
is
easye
,
and
my
burden
is
lighte
.
Hereunto
maketh
that
whiche
Ierome
saieth
in
a
certaine
place
:
Ouermuche
custome
of
sinning
,
saieth
he
,
maketh
the
waye
to
vertue
harde
and
grieuous
,
but
if
this
custome
bee
contrariwise
altered
,
the
waye
to
godlinesse
is
founde
playne
and
pleasaunt
.
Thus
saieth
he
no
lesse
truely
then
elegantly
.
If
so
be
that
Stilpho
the
philosopher
,
as
Cicero
witnesseth
,
when
he
was
enclined
both
to
drunkennes
&
lechery
,
did
so
not
withstandinge
by
learning
,
bridle
and
represse
his
vicious
nature
,
that
no
man
euer
saw
hym
drunken
,
no
man
euer
sawe
anye
appearaunce
of
vnlawfull
luste
in
hym
:
why
mayste
not
thou
through
Gods
helpe
and
assistance
by
litle
and
little
subdue
,
and
at
the
last
quite
shake
of
(
that
I
may
so
speake
)
an
euill
custome
,
although
it
hath
continued
euen
a
long
time
?
An
heathen
man
ouer
came
nature
,
shall
not
a
Christian
ouercome
custome
?
especially
if
he
earnestlye
endeuour
to
doe
the
same
,
if
he
haue
greate
regarde
to
himselfe
,
if
he
doe
after
a
sorte
force
himselfe
,
and
nothing
at
all
fauour
or
further
his
pronenesse
to
euill
:
if
in
respect
of
his
imbecillitie
and
weakenes
,
he
doth
with
ardent
prayer
craue
Gods
helpe
and
assistaunce
:
if
he
desire
that
the
holye
Ghoste
may
be
giuen
vnto
him
,
which
may
stirre
vp
newe
motions
in
his
heart
,
and
assiste
and
further
his
studye
and
care
which
he
hath
to
liue
well
.
But
let
vs
nowe
proceede
to
the
rest
.
Remedies
againste
the
fourth
cause
for
which
men
differre
to
amend
and
repent
,
which
was
sayde
to
be
welth
and
prosperitie
.
LEt
them
whome
welthe
and
prosperitie
maketh
secure
(
for
this
was
the
fourth
cause
of
differring
repentaunce
)
call
often
to
minde
that
dreadful
saying
which
is
in
the
Gospel
of
Luke
:
Woe
be
to
you
that
are
rich
:
for
yee
haue
receiued
your
consolation
.
Wo
be
to
you
that
are
full
;
for
ye
shal
hunger
.
Wo
be
to
you
that
nowe
laugh
:
for
ye
shall
wayle
and
wepe
.
Neither
lette
that
departe
out
of
their
mynde
which
is
sayde
to
the
riche
man
in
the
Gospel
:
Thou
foole
,
this
night
wyll
they
fetche
awaye
thy
soule
from
thee
.
Let
them
remember
also
those
thinges
which
we
haue
spoken
of
before
,
concerning
them
whom
the
flood
suddenly
destroyed
when
they
looked
for
nothing
lesse
:
of
them
which
perished
in
Sodom
by
fyre
from
heauen
:
of
the
rich
men
whom
the
seruaunt
of
God
S.
Iames
biddeth
weepe
and
houle
for
the
miseries
that
shall
come
vpon
them
:
also
of
the
rich
man
mencioned
in
Luke
,
which
was
clothed
in
purple
and
fared
deliciously
euerye
day
,
who
being
dead
is
tormented
in
hell
fyre
.
Let
vs
then
shake
of
all
carnall
securitie
:
Let
vs
not
forget
God
in
our
prosperitie
:
Let
vs
feare
the
wrath
of
the
eternall
Iudge
,
before
whose
tribunall
seate
we
must
all
stand
,
and
euery
one
for
himselfe
pleade
his
owne
cause
,
his
conscience
accusing
him
,
being
witnesse
of
all
things
that
he
hath
done
either
well
or
ill
.
It
most
commonly
commeth
to
passe
,
that
prosperitie
puffeth
vp
mens
mindes
,
that
such
as
flow
in
welth
wax
insolent
and
proude
,
that
riches
make
men
stoute
and
stately
.
Let
vs
therefore
alwayes
suspecte
and
mistruste
our
good
fortune
and
prosperitie
:
let
vs
againe
&
again
take
hede
that
temporall
telicitie
be
not
cause
vnto
vs
of
eternall
misery
and
destruction
.
What
must
we
then
doe
?
Paule
in
fewe
words
declareth
in
his
firste
epistle
to
the
Corinthians
:
It
remaineth
saith
he
,
brethren
,
that
they
which
haue
wiues
be
,
as
though
they
had
none
,
and
they
that
weepe
,
as
thoughe
they
wept
not
:
and
they
that
reioyce
,
as
though
they
reioiced
not
:
and
they
that
buy
,
as
thoughe
they
possessed
not
:
&
they
that
vse
this
world
as
thoughe
they
vsed
it
not
:
for
the
fashion
of
this
world
goeth
away
.
The
Apostle
sheweth
here
,
that
there
ought
to
be
none
or
very
litle
care
of
wiues
,
of
prosperitie
or
aduersity
,
of
welth
&
riches
,
finally
of
all
terrene
and
earthlye
thinges
:
but
our
chiefe
and
almost
onely
care
oughte
to
be
of
eternall
&
heauenly
things
.
Not
without
cause
doth
Paul
bid
Timothee
charge
them
that
be
rich
,
that
they
be
not
high
minded
,
and
that
they
trust
not
in
vncertain
riches
but
in
the
liuinge
God
.
And
Dauid
in
the
booke
of
psalmes
saith
.
If
riches
increase
,
set
not
your
hart
theron
.
Riches
are
not
condenmed
,
which
euen
the
godly
haue
often
possessed
,
but
truste
which
is
reposed
in
riches
,
&
stoutnes
&
insolency
which
commeth
by
them
.
For
riches
and
prosperitie
are
wont
for
the
most
part
to
make
men
stout
&
lofty
whereupon
is
that
saying
in
a
certain
commody
,
because
they
haue
gotten
a
litle
mony
they
are
become
high
minded
.
Let
him
therefore
that
is
welthy
&
rich
,
and
who
in
all
his
affaires
hath
prosperous
successe
,
both
giue
thanks
vnto
god
,
&
take
good
heede
that
he
become
not
insolent
and
proud
:
let
him
put
no
truste
or
affiance
in
his
fortunate
estate
:
let
him
haue
an
especiall
care
,
lest
that
a
certain
securitie
creping
vpon
him
(
as
it
commonly
commeth
to
passe
)
he
forget
God
:
let
him
beware
that
he
become
not
voide
of
all
sense
of
Gods
wrath
againste
sinne
,
so
that
a
carnal
carelesues
possesse
his
minde
,
&
he
wax
altogether
slothful
and
sluggishe
.
Vnlesse
he
take
diligent
heede
of
these
thinges
,
it
is
to
be
feared
assuredly
,
least
that
,
resting
in
hys
present
prosperitie
,
he
be
caried
awaye
with
a
false
and
vayne
ioye
:
and
least
flatteringe
himselfe
with
hope
that
his
good
fortune
shall
long
continue
,
and
hauing
cast
of
the
feare
of
God
,
death
come
vppon
him
in
the
meane
season
in
this
his
securitie
:
for
the
laste
daye
of
mans
life
is
then
most
commonly
wont
to
come
when
it
is
least
looked
for
.
Let
alwayes
therefore
this
sayinge
of
the
Apostle
be
before
the
eyes
of
our
minde
:
When
they
shall
say
,
peace
and
safetie
,
then
shall
sudden
destruction
come
vpon
them
.
Wherefore
let
vs
not
sleepe
,
as
Paul
admonisheth
,
but
let
vs
be
vigilant
and
sober
.
Let
vs
not
say
,
Wee
shall
haue
peace
,
and
no
euill
shall
come
vnto
vs
:
neither
let
vs
say
as
they
whom
the
Prophet
Esay
speaketh
of
:
We
haue
made
a
couenaunt
with
death
,
and
with
hell
are
we
at
agreement
:
and
thoughe
there
goe
forth
a
sore
plague
,
it
shall
not
come
vnto
vs
.
Many
testimonies
of
Gods
wrath
againste
sinne
may
be
founde
here
and
there
in
the
writinges
of
the
Prophets
and
Apostles
,
manye
examples
of
the
punishment
of
the
wicked
,
which
euerye
one
reading
to
his
own
commoditie
,
may
be
moned
thereby
to
shake
of
that
ouermuch
security
which
is
commonly
incident
to
men
in
the
time
of
prosperitie
.
I
mynde
not
here
to
rehearse
them
all
,
least
I
shoulde
be
too
long
and
tedious
.
Let
vs
alwayes
haue
before
our
eyes
those
thinges
which
Moses
mentioneth
came
to
passe
in
the
former
ages
of
the
world
,
concerninge
the
destruction
of
mankinde
by
the
flood
,
concerning
the
cities
of
Sodom
&
Gomorthe
howe
they
were
consumed
to
ashes
by
fire
from
heauen
:
also
those
thinges
which
histories
both
sacred
and
prophane
declare
of
the
most
grieuous
and
often
calamities
of
the
people
of
Israell
,
how
they
were
often
caried
captiue
of
Barbarous
nations
,
for
the
neglect
of
pietie
and
godlines
:
Finally
those
thinges
whiche
wee
reade
of
the
vtter
destruction
and
ruine
of
the
citie
of
Ierusalem
.
For
all
these
thinges
are
written
(
as
Paule
saieth
to
the
Corinthians
)
to
admonish
vs
vpon
whom
the
ends
of
the
world
are
come
.
Now
how
God
hath
often
punished
all
sortes
of
men
for
sinne
,
it
woulde
be
longe
as
I
haue
sayd
and
needelesse
to
rehearse
:
I
will
speake
onely
of
one
for
examples
sake
.
When
that
noble
king
Dauid
,
whom
God
dearely
loued
,
at
suche
time
as
being
secure
&
idle
he
liued
in
great
prosperitie
,
had
fallen
into
adulterye
,
and
had
encreased
the
same
offence
by
the
murder
of
an
innocent
man
,
wyth
what
miseries
,
and
calamities
was
he
not
afflicted
of
God
,
euen
after
that
hauing
acknowledged
his
sinne
and
repented
,
he
was
restored
to
Gods
accustomed
grace
and
fauour
?
For
God
punished
him
with
the
death
of
his
sonne
newly
borne
,
with
the
conspiracie
of
the
sonne
against
the
father
,
with
his
sorrowfull
flighte
out
of
the
citie
of
Ierusalem
,
with
the
forcing
of
his
concubines
by
hys
owne
Sonne
,
with
the
reuolting
of
the
people
from
him
,
finally
with
greate
mortalitie
and
death
of
hys
citizens
.
So
great
and
horrible
is
the
wrath
of
God
againste
sinne
.
If
a
man
so
holy
dyd
not
scape
vnpunished
for
his
sinne
committed
,
no
not
when
hee
had
obteyned
pardon
,
and
was
reconciled
into
Gods
fauour
,
as
in
the
hystorye
of
the
Kinges
is
declared
:
Howe
thinkest
thou
will
it
fall
out
with
others
,
who
are
nothinge
at
all
greeued
and
troubled
in
minde
for
their
sinnes
,
but
doe
securelye
offende
and
heape
one
sinne
vppon
another
,
finallye
who
wyth
an
obstinate
mynde
perseuer
,
in
wickednes
?
Let
vs
therfore
shake
of
slothfulnes
,
&
that
carnal
&
carelesse
security
which
commonly
commeth
vpon
vs
in
the
time
of
prosperitie
:
Let
vs
liue
in
the
feare
of
the
Lord
,
and
with
feare
and
tremblinge
procure
our
saluation
:
let
vs
not
suffer
our selues
to
be
entangled
with
the
allurements
of
the
fleshe
:
let
vs
by
continual
praier
resist
satans
tentations
.
And
thus
much
shal
suffize
concerning
this
poynt
.
Remedies
against
the
fift
cause
for
which
man
prolongeth
the
amendment
of
his
lyfe
.
NOw
to
speake
of
such
as
being
led
with
hope
of
long
life
,
do
differre
the
amendment
of
their
maners
,
these
doe
willingly
deceiue
themselues
:
and
of
that
which
they
excedingly
desire
they
haue
a
vain
hope
,
and
doe
fondly
dreame
,
and
so
they
wittingly
and
willingly
perish
,
being
aliue
and
beholding
their
state
they
be
in
,
then
which
no
folly
can
be
said
to
be
greater
.
If
these
be
nothing
moued
with
those
things
,
which
wise
men
,
yet
no
professors
of
Christian
religion
,
haue
commited
to
writinge
concerninge
the
shortnesse
and
vncertaintie
of
thys
lyfe
,
as
is
that
of
one
who
sayde
that
man
a
is
buble
,
and
of
another
who
calleth
him
a
dreame
of
a
shadowe
:
at
the
least
let
the
man
beloued
of
God
,
holy
Iob
I
meane
,
moue
them
,
who
sayth
that
man
hath
here
but
a
shorte
time
to
liue
:
Let
the
seruaunt
of
God
S.
Iames
moue
them
,
who
sayth
that
mans
life
is
as
a
vapour
,
that
appeareth
for
a
little
time
and
then
vanisheth
away
:
Let
him
that
cannot
lye
,
the
Sonne
of
God
,
our
Lorde
and
Sauiour
Iesus
Christ
,
moue
them
,
who
biddeth
vs
watch
,
because
we
knowe
neither
the
daye
nor
the
houre
:
Finally
let
experience
it selfe
moue
them
,
if
thou
thinke
that
to
be
more
certaine
.
Thou
sittest
often
with
thy
friends
,
being
sicke
or
diseased
,
and
lying
without
hope
of
recouery
,
thou
art
sometimes
presente
with
them
that
giue
vp
the
ghoste
,
thou
hearest
the
groninges
of
them
that
dye
,
thou
seest
the
dead
caried
forth
,
thou
also
dost
accompany
them
to
burying
,
thou
seest
the
bodyes
committed
to
the
earth
,
thou
hearest
men
lament
the
death
of
their
freendes
,
thou
readest
Epitaphs
and
inscriptions
of
tombes
,
thou
meetest
them
that
weare
mourninge
apparell
:
all
which
thinges
ought
worthely
to
stir
vp
in
thee
a
remembrance
of
the
shortnes
of
this
life
,
and
of
death
that
is
dayly
imminent
.
If
the
death
of
strangers
doe
nothing
moue
vs
,
yet
let
the
death
of
our
familiers
&
neighbours
moue
vs
:
let
our
owne
perils
in
whiche
we
often
are
,
&
the
grieuous
diseases
that
we
fall
into
moue
vs
:
and
where
as
wee
consider
not
our
infirmitie
by
the
example
of
others
,
let
vs
at
the
lest
by
our
own
weakenesse
acknowledge
the
imbecilitie
and
frailtie
of
mankind
,
and
of
our
common
nature
,
Which
if
we
shall
do
,
we
shal
then
perceiue
that
there
is
no
cause
why
we
should
flatter
our selues
with
a
vaine
and
false
hope
of
long
life
.
But
,
will
some
man
say
,
I
may
in
olde
age
amende
my
life
and
repent
:
in
the
meane
season
I
will
take
my
pleasure
.
I
heare
this
:
but
who
certenlye
knoweth
that
he
shall
liue
vntill
olde
age
?
Dooste
thou
thinke
that
it
wil
be
in
thy
power
to
repente
when
thou
wilt
,
who
nowe
neglectest
and
pretermittest
the
time
and
occasion
of
the
same
being
offered
?
Thou
art
deceiued
truly
,
thou
art
deceiued
I
say
,
if
thou
so
doost
thinke
.
God
of
his
goodnes
whereby
he
desireth
rather
the
amendment
then
destruction
of
a
sinner
,
when
it
seemeth
good
vnto
him
,
calleth
thee
to
repentaunce
,
and
(
as
he
sayth
in
the
reuelation
)
he
standeth
at
the
dore
&
knocketh
:
open
thou
to
him
knocking
,
heare
him
calling
thee
,
and
whither
he
calleth
followe
thou
:
despise
not
the
riches
of
his
bountifulnes
and
lenitie
,
least
after
thine
hardnes
and
heart
that
can
not
repente
,
thou
heape
vnto
thy selfe
wrath
againste
the
day
of
wrath
,
as
Paul
saith
writing
to
the
Romanes
.
Remember
what
the
same
Paule
sayth
to
the
Corinthians
:
We
beseeche
you
(
saith
he
)
that
ye
receiue
not
the
grace
of
God
in
vaine
.
For
he
sayth
:
I
haue
heard
thee
in
a
time
accepted
,
and
in
the
day
of
saluation
haue
I
succoured
thee
:
behold
now
the
accepted
time
,
behold
now
the
day
of
saluation
.
The
Apostle
sheweth
here
,
that
the
time
of
repentinge
being
offered
of
God
,
is
not
to
be
neglected
,
&
that
the
like
occasion
is
not
alwayes
giuen
.
Hereunto
pertaineth
that
sayinge
to
the
Galathians
:
While
we
haue
time
,
let
vs
worke
that
which
is
good
.
And
one
of
the
auncients
sayde
not
amisse
:
He
that
hath
promised
pardon
to
the
penitent
,
hath
not
graunted
so
much
as
the
morrow
to
him
that
dissembleth
.
Take
hede
therefore
,
leaste
by
prolonginge
the
amendment
of
thy
maners
,
and
that
vpon
hope
of
long
lyfe
,
thou
do
wittingly
&
willingly
tempt
the
Lord
whose
goodnes
inuiteth
thee
vnto
repentance
:
which
we
are
forbidden
to
do
by
the
commandement
of
God
,
as
is
declared
in
Deuteronomie
.
It
doth
not
seldome
happen
,
that
in
the
time
of
contending
&
brawling
,
of
playing
,
of
drinking
and
tipling
some
is
suddenly
slaine
,
so
that
he
can
not
repent
for
his
sinne
,
when
as
wee
in
the
meane
season
by
the
singular
benefite
of
God
haue
time
and
space
graunted
to
returne
vnto
goodnes
.
Let
vs
not
then
abuse
this
so
greate
goodnes
of
our
moste
gracious
God
,
who
doth
as
it
were
looke
for
occasion
to
take
pitie
vpon
vs
.
Let
vs
amende
our
lyfe
,
lest
that
being
suddenly
preuented
with
the
day
of
death
,
we
seeke
space
to
repent
,
&
can
not
fynde
the
same
.
And
truly
he
that
hath
promised
pardon
to
the
penitent
(
as
I
sayd
euen
now
,
but
it
must
be
eftsones
repeted
)
hath
not
granted
so
much
as
the
morow
to
him
that
continueth
in
sinne
.
But
that
sinner
,
wil
some
man
say
,
may
repent
&
flie
vnto
God
for
mercy
,
when
he
lieth
nowe
visited
with
sicknes
.
In
dede
it
is
not
to
be
denied
that
this
may
be
:
but
marke
howe
manye
impediments
be
heare
,
which
can
scarce
be
ouercome
.
For
to
omit
the
regarde
which
he
ought
to
haue
to
make
his
last
will
and
testamente
,
the
care
of
his
wife
and
children
,
the
griefe
of
his
sicknes
,
and
such
like
,
which
seeme
perhaps
of
small
importance
:
Howe
will
Satan
at
that
time
besturre
himselfe
,
what
meanes
will
he
not
attempte
,
that
he
may
driue
miserable
man
to
despeyre
of
his
saluation
because
of
his
innumerable
sinnes
committed
?
For
then
especially
,
if
euer
,
he
putteth
in
thy
mind
what
soeuer
euil
thou
hast
throughe
thy
whole
life
from
thy
childhood
either
thought
,
willed
,
sayd
,
or
done
,
and
those
offences
that
be
otherwise
greeuous
of
themselues
,
he
encreaseth
and
amplifieth
:
Finallye
he
goeth
about
by
all
meanes
to
take
from
man
all
hope
of
pardon
,
and
to
driue
him
to
despeire
of
hys
saluation
because
of
the
multitude
and
greatnes
of
his
sinne
.
Hereunto
may
be
added
the
remorse
of
a
guilty
conscience
,
the
great
feare
of
death
being
nowe
before
mans
eyes
,
the
sorrowfull
and
bitter
cogitation
of
the
tribunall
seate
of
the
Lord
,
that
terror
of
Gods
iudgement
which
doe
sore
amaze
and
astonish
,
the
horror
of
hell
fire
:
but
who
can
rehearse
all
the
impediments
,
and
all
the
causes
which
will
hinder
thee
that
thou
canst
not
thinke
of
repenting
?
Doe
not
therefore
,
doe
not
I
say
,
if
thou
bee
wise
,
differre
the
amendment
of
thy
lyfe
vntill
the
last
day
thereof
.
For
this
is
a
thing
full
of
perill
and
daunger
.
That
I
may
not
adde
here
vnto
,
that
such
repentance
,
forasmuch
as
it
is
vrged
by
necessitie
,
&
forced
with
feare
of
hell
,
rather
then
proceding
from
a
ready
willingnes
of
mind
,
shal
little
preuaile
vnto
saluation
.
But
there
is
no
repentance
to
late
before
God
.
I
confesse
it
is
true
in
deede
:
for
in
what
hour
so
euer
a
sinner
repenteth
,
God
will
no
more
remember
any
of
his
iniquities
:
and
(
as
the
Prophet
saith
in
another
place
)
The
Lord
desireth
the
repentaunce
of
a
sinner
,
rather
then
his
death
and
destruction
.
But
what
if
sudden
death
come
vppon
thee
vnawares
,
that
thou
shalt
haue
no
time
to
lament
thy
sinne
,
or
to
thinke
of
repenting
?
For
that
whiche
maye
chance
to
all
,
is
to
be
looked
for
of
all
.
Call
to
mynde
the
sudden
destruction
of
them
who
perished
by
the
fall
of
the
tower
in
Siloam
,
as
it
is
in
Luke
.
What
it
thou
be
suddenly
taken
with
such
a
disease
or
sicknesse
,
that
thou
shalt
lose
thy
right
vnderstandinge
and
fall
into
rauing
and
madnes
,
which
we
haue
seene
oftentimes
to
haue
come
to
passe
?
Nowe
if
this
chaunce
(
as
vndoubtedly
it
may
)
that
hope
to
repent
which
the
sinner
had
in
prolonging
the
amendment
of
his
life
,
is
then
vtterly
frustrate
and
vayne
.
That
which
may
come
to
others
,
may
also
come
to
thee
:
thinke
not
thy selfe
exempt
from
that
which
is
common
to
all
.
For
true
is
that
saying
of
Publius
:
It
may
chance
to
euery
one
that
may
chaunce
to
any
.
Cast
of
therfore
hope
of
long
life
,
then
which
nothing
assuredly
is
more
vaine
and
deceitfull
:
doe
not
dreame
that
thou
shalte
haue
opportunitie
,
neither
appoint
the
time
when
thou
wilt
repent
:
Finally
doe
not
with
this
so
vayne
hope
further
thy
folly
or
rather
madnes
in
differring
the
amendment
of
thy
life
.
If
thou
be
wise
,
repent
at
that
time
when
thou
canst
yet
sinne
.
For
if
thou
purpose
then
to
repent
,
when
thou
canst
now
sinne
no
more
,
surely
thou
hast
not
forsaken
sinne
,
but
sinne
hath
forsaken
thee
.
Moreouer
it
is
to
be
feared
,
lest
that
thou
which
wilt
not
repent
when
thou
mayst
,
shalte
not
be
able
,
when
thou
wouldest
.
For
the
iudgments
of
the
omnipotent
God
are
vnsearchable
in
punishing
the
sinnes
of
men
.
As
God
of
his
goodnes
and
clemencye
,
is
wont
to
giue
space
to
repent
,
to
them
that
be
willing
therevnto
,
and
ready
and
fit
to
receiue
mercy
,
and
in
the
meane
season
to
suffer
sinners
with
much
patience
and
leuitie
,
til
they
returne
vnto
goodnes
:
so
when
he
seeth
one
desperatly
dissolut
and
naught
,
deluding
Gods
long
sufferance
,
and
nowe
worthy
of
destruction
,
he
ceaseth
any
more
to
kepe
him
from
falling
into
voluntary
perdition
and
(
as
the
Scripture
speaketh
)
he
blindeth
the
desperate
,
and
bardneth
the
obstinate
:
neither
looketh
he
any
more
for
his
conuersion
,
neither
giueth
to
the
condemned
time
to
repent
or
occasion
to
amend
.
For
God
hath
appointed
euery
one
his
day
&
measure
,
beyond
which
neither
can
man
procede
in
sinning
,
neither
wil
God
any
longer
differ
the
punishment
of
sinne
.
Which
thing
surly
ought
worthely
to
stirre
vp
al
without
delay
to
repent
,
and
to
endeuor
to
receiue
that
grace
offered
vnto
them
.
But
seeing
we
haue
spoken
sufficiently
hereof
,
we
will
nowe
proceede
to
speake
of
other
matters
.
Remedies
against
the
sixt
cause
for
which
many
in
the
Papacie
differre
and
neglecte
the
reforming
of
their
life
.
SVch
as
differre
the
amendment
of
their
life
vpon
confidence
in
popish
pardons
and
indulgences
,
doe
,
as
the
prouerbe
is
,
truste
to
a
broken
staffe
,
and
leane
to
a
ruinous
wall
:
as
also
they
that
worship
S.
Barbarie
,
and
they
that
prouide
that
they
may
bee
buried
in
S.
Fraunces
habit
.
For
what
is
there
any
where
in
the
whole
Scripture
concerninge
these
tryfles
?
What
in
the
volumes
of
the
olde
Testament
?
What
in
the
bookes
of
the
Prophets
?
What
in
the
doctrine
of
the
Gospell
?
What
in
the
writings
of
the
Apostles
?
Finally
which
of
these
thinges
was
eyther
in
the
Primatiue
Church
obserued
,
or
by
the
true
general
iudgment
and
consent
of
the
Churche
at
all
times
receiued
and
allowed
as
profitable
to
saluation
,
much
lesse
as
necessary
?
He
therefore
that
lamenteth
not
his
sinne
before
his
death
,
can
not
obtaine
saluation
albeit
he
be
furnished
euen
with
a
thousande
popishe
pardons
and
bulles
.
Wherefore
vnlesse
thou
wilt
bring
thy
saluation
in
doubt
,
omitting
these
trifles
,
repent
thy
euill
life
:
reknowledge
thy
sinne
,
and
be
hartelye
sorye
and
greatlye
greeued
for
the
same
,
with
earnest
prayer
and
teares
craue
mercye
of
God
,
and
flye
for
succour
and
refuge
to
the
onely
merites
of
Christ
,
with
a
firme
faith
and
assured
hope
to
obtaine
Gods
grace
and
fauor
for
Christ
his
sake
,
whom
the
father
hath
giuen
to
death
for
vs
:
So
will
it
come
to
passe
that
God
will
take
pitie
vppon
thee
,
forgiue
thy
sinnes
,
and
receiue
thee
into
fauour
for
hys
sonnes
sake
.
For
he
is
our
aduocate
with
god
,
who
maketh
intercession
for
vs
,
and
reconcileth
and
pacifieth
our
heauenly
father
being
offended
at
our
sinne
and
wickednes
,
as
Iohn
in
his
first
Epistle
generall
teacheth
.
East
of
therefore
all
regard
of
popishe
indulgences
,
of
that
superstitious
worship
of
S.
Barbarie
,
and
of
the
habit
and
clothing
of
S.
Fraunces
,
by
which
thinges
no
man
can
haue
any
hope
to
obtain
saluation
.
Flie
vnto
Christ
himselfe
,
who
is
our
mediator
and
aduocate
,
as
I
haue
sayd
,
the
throne
,
of
grace
,
the
reconciliation
for
the
sinnes
of
the
worlde
,
the
Lambe
which
was
slaine
from
the
beginning
of
the
world
:
briefly
our
righteousnes
,
sanctification
,
and
redemption
,
as
the
Apostle
saieth
to
the
Corinthians
.
Doe
not
then
(
that
I
may
returne
to
my
purpose
)
doe
not
I
saye
,
prolong
the
amendment
and
reformation
of
thy
maners
trustinge
to
indulgences
and
other
such
trifles
,
especiallye
,
in
such
shortnes
of
this
life
,
the
houre
of
most
certain
death
being
so
vncertain
.
Which
death
forasmuch
as
it
is
dayly
imminent
,
by
reason
of
the
vncertaine
chaunces
,
which
be
incident
vnto
vs
,
may
euen
at
this
very
instant
come
vpon
thee
vnlooked
for
:
surely
by
reason
of
the
shortnes
of
our
life
as
it
is
saide
of
one
it
can
neuer
be
farre
of
.
Howe
daungerous
a
thing
is
it
then
to
liue
in
that
state
,
in
which
if
sudden
death
ouertake
thee
,
there
is
no
more
hope
of
thy
saluation
?
That
thou
mayst
auoid
this
daunger
,
see
thou
alwayes
liue
godlily
,
acknowledge
thy
sinnes
,
flie
humbly
to
God
for
mercy
,
aske
pardon
and
forgiuenes
,
and
throughe
Christe
hope
and
looke
for
saluation
from
God
.
Resort
also
often
to
the
ministers
of
Gods
word
,
and
aske
of
them
godly
instructions
and
spirituall
comforte
.
And
that
thou
mayst
be
stirred
vp
to
remember
the
promises
concerning
remission
of
sinne
,
and
be
more
&
more
confirmed
concerning
the
good
wyll
of
God
towarde
vs
,
come
often
to
the
Lordes
table
,
and
as
Christe
hath
instituted
,
feede
of
that
body
which
was
once
offered
for
the
sinnes
of
mankinde
,
and
drinke
that
blood
which
was
shed
for
the
remission
of
our
sinnes
:
and
so
being
mindfull
of
the
Lords
death
,
giue
heartye
thanks
to
God
for
so
great
benefites
,
and
sing
hymnes
and
prayses
vnto
him
both
priuatly
with
thy selfe
at
home
,
and
publikely
in
the
assembly
of
the
faithfull
abroade
.
A
most
fruitful
admonition
to
auoid
euill
company
.
NOw
(
that
I
may
goe
forward
to
other
matters
)
endeuor
as
much
as
thou
may
alwayes
to
seuer
thy selfe
from
the
companye
of
the
wicked
,
and
to
associate
thy selfe
as
neere
as
can
be
wyth
the
vertuous
and
godlye
.
And
(
as
one
admonisheth
)
bee
conuersaunt
with
suche
as
may
make
thee
better
,
admit
such
into
thy
companye
as
thou
mayste
amende
.
It
is
a
matter
of
no
smal
importance
whose
familiaritie
thou
vsest
,
and
with
whom
thou
daily
liuest
.
For
as
we
are
infected
with
the
company
of
the
wicked
,
as
with
a
certen
contagion
:
so
by
dayly
liuing
together
with
the
vertuous
and
such
as
feare
God
,
we
are
almoste
reformed
and
amended
.
Be
therefore
familier
and
a
frend
with
these
latter
:
as
for
the
other
thinke
thou
oughtest
to
haue
nothinge
to
doe
with
them
.
The
same
doth
Salomon
commaund
in
his
Prouerbs
.
Paule
also
writing
to
the
Corinthians
,
doth
so
earnestly
dehort
from
the
companye
and
societie
of
the
wicked
in
all
thinges
,
that
he
will
not
haue
vs
so
muche
as
to
resort
to
the
table
with
them
:
If
anye
that
is
called
a
brother
be
a
fornicatour
,
or
couetous
,
or
a
worshipper
of
Idoles
,
or
a
rayler
,
or
a
drunkard
,
or
an
extorsioner
:
with
him
that
is
such
see
that
yee
eate
not
.
There
be
in
deede
other
causes
,
I
graunt
,
why
he
will
haue
such
to
be
auoyded
,
either
lest
we
shoulde
seeme
to
allowe
their
lewdnes
and
wickednes
,
or
that
such
,
when
they
see
all
men
shunne
their
companye
,
may
be
ashamed
and
amende
:
but
surely
this
is
not
one
of
the
smallest
causes
,
least
the
contagion
of
their
vices
shoulde
infect
others
,
if
any
haue
familiaritie
with
them
.
For
as
a
little
leuen
leueneth
a
greate
lumpe
of
dough
,
so
oftentimes
the
example
of
one
dooth
marre
and
infect
a
great
number
.
Nowe
althoughe
it
be
in
deede
difficult
and
hard
to
forsake
the
aquaintance
and
familiaritie
of
them
,
with
whom
thou
hast
long
liued
delightfully
and
pleasantly
,
thou
must
notwythstanding
with
might
and
maine
attempte
the
same
,
and
verye
diligentlye
endeuour
to
sequester
and
seuer
thy selfe
from
the
companye
of
such
.
Onely
be
willing
and
earnest
in
the
matter
,
and
without
doubte
it
wil
goe
better
forward
then
thou
lookest
for
.
And
because
according
to
the
greeke
prouerbe
,
the
beginning
is
halfe
of
the
whole
,
and
again
,
as
Horace
saith
,
he
that
hath
well
begunne
,
hath
halfe
done
:
see
in
any
case
thou
doe
beginne
,
and
doubt
not
of
the
successe
by
considering
the
difficultie
.
If
(
as
it
commonly
falleth
out
)
thou
doe
eftsones
thinke
vppon
the
feastes
,
mery
meetings
,
and
such
other
vaine
and
fond
delights
which
thou
hast
had
with
them
:
if
thou
often
euen
against
thy
will
remember
thy
mery
mates
and
companions
,
see
thou
doe
then
forthwith
call
to
mynde
the
shortnesse
of
this
lyfe
,
death
that
hangeth
ouer
our
heads
euery
houre
,
the
laste
iudgement
,
the
tribunall
seate
of
the
Lord
,
hell
fire
and
eternall
condemnation
:
and
so
(
as
the
saying
is
)
driue
out
one
nayle
with
another
.
If
thou
call
to
mind
these
thinges
,
and
do
thus
speake
with
thy selfe
:
Thy
felowes
&
pleasaunt
companions
inuite
thee
vnto
them
,
suppers
,
dinners
and
mery
meetings
allure
thee
,
what
doe
I
?
If
thou
doe
earnestly
say
this
with
thy selfe
,
what
doe
I
?
then
reason
after
a
sort
gathering
her
strength
,
will
subdue
thy
desire
,
and
thy
will
wyll
yeelde
to
reason
exhorting
to
that
which
is
best
.
Take
therfore
time
(
as
I
haue
sayde
)
to
thinke
vpon
these
thinges
,
and
deale
aduisedly
in
them
when
any
such
thinge
come
into
thy
minde
by
the
suggestion
of
Satan
,
cast
of
all
remissenes
of
mynd
,
neither
doe
straighte
giue
place
to
thy
desire
,
nor
runne
whither
the
deuill
would
driue
thee
.
Doe
the
companyons
inuite
thee
to
drinke
and
make
mery
with
them
:
See
thou
then
cal
to
mynde
that
which
our
Sauior
saith
in
a
certen
place
:
Take
heede
(
saith
he
)
that
your
heartes
be
not
ouercome
with
surfetting
&
drunkennes
.
Also
that
which
Paule
saieth
:
Be
not
drunke
with
wine
wherein
is
excesse
:
and
again
drunkerds
and
gluttons
shal
not
inherite
the
kingdome
of
heauen
.
Also
that
which
Peter
saieth
:
Be
sober
and
vigilant
:
moreouer
that
saying
of
Esayas
:
Woe
be
vnto
them
that
rise
vp
early
to
folow
drunkennes
.
Remember
that
thou
must
obey
the
authoritie
of
God
and
his
Apostles
,
rather
then
follow
the
will
of
wicked
men
:
and
that
thou
must
yeld
vnto
reason
exhorting
vnto
that
which
is
best
,
rather
then
consent
to
the
deuill
mouing
thee
to
that
which
is
worst
:
finally
that
thou
muste
rather
resist
that
euill
spirite
,
then
grieue
the
holy
spirite
of
God
.
Do
not
therefore
,
doe
not
(
I
saye
)
runne
to
thy
ruine
and
destruction
for
the
pleasant
companye
of
thy
companions
,
but
to
the
vttermost
of
thy
power
,
sequester
thy selfe
from
them
,
and
let
eternall
saluation
be
more
deere
and
pretious
vnto
thee
,
then
a
shorte
delighte
of
worldly
ioye
and
pleasure
.
A
right
pithie
and
profitable
exhortation
to
forsake
vice
and
imbrace
vertue
.
AGaine
and
againe
thinke
thus
with
thy selfe
,
(
that
I
may
nowe
come
to
the
laste
poynt
)
that
he
doth
not
truely
repent
,
neyther
is
,
or
may
be
counted
a
Christian
,
who
continueth
in
sinne
and
wickednes
,
neither
that
there
is
anye
true
faith
in
him
,
who
sinneth
against
his
conscience
,
and
committeth
an
heynous
offence
.
Let
vs
not
therefore
be
Christians
in
name
onely
,
being
farre
of
from
the
thing
it selfe
:
neither
let
vs
boast
of
faith
in
wordes
alone
,
but
let
vs
truly
and
vnfeynedly
repente
,
let
vs
turne
to
God
with
all
our
heart
:
let
vs
,
not
trusting
to
our
owne
strength
,
but
to
the
helpe
and
assistance
of
God
,
endeuour
to
reforme
vice
by
vertue
,
alwayes
to
liue
godlily
,
iustly
,
innocently
,
vprightly
,
holily
,
chastly
,
soberly
,
temperately
,
profitably
to
the
Churche
of
God
,
friendly
to
the
life
of
man
,
and
(
as
Paule
saith
)
as
it
becommeth
the
Gospell
of
Christe
.
Let
vs
moreouer
dayly
desire
of
our
heauenvly
father
by
our
Lord
and
sauiour
Iesus
Christ
,
that
he
will
giue
vnto
vs
his
holy
spirite
,
who
may
gouern
,
guide
,
teach
,
sanctisie
,
rayse
vp
,
comfort
and
quicken
vs
:
for
Christe
in
the
gospell
hath
promised
that
his
heauenlye
father
will
giue
the
same
spirite
vnto
vs
if
we
by
harty
prayer
aske
it
of
him
.
And
let
vs
not
resiste
the
holy
Ghost
,
by
yeelding
to
our
wicked
desires
against
our
conscience
,
neither
let
vs
expell
or
greeue
him
,
that
I
may
vse
the
word
of
the
Apostle
Paul.
Let
vs
walke
in
newenesse
of
life
,
let
vs
not
serue
sinne
,
let
vs
giue
vp
our
bodyes
a
liuing
sacrifice
,
holy
,
acceptable
vnto
God
:
let
vs
mortefie
the
fleshe
with
the
affections
and
lustes
thereof
,
let
vs
keepe
our selues
vnspotted
of
the
world
:
let
vs
be
renued
in
the
spirite
of
our
minde
,
and
put
on
the
newe
man
,
which
after
God
is
created
in
righteousnesse
and
true
holines
:
let
vs
be
followers
of
God
as
deere
children
:
let
vs
walke
worthye
of
the
Lord
,
and
as
it
becommeth
saints
,
forbearing
one
another
through
loue
,
endeuoring
to
kepe
the
vnitie
of
the
spirite
in
the
bonde
of
peace
:
let
vs
be
gentle
&
louing
one
towards
another
,
let
vs
loue
our
enemies
,
let
vs
blesse
them
that
curse
vs
,
let
vs
doe
well
to
them
that
hate
vs
,
let
vs
praye
for
them
that
hurt
and
trouble
vs
,
let
vs
giue
meate
to
the
hungrye
,
drinke
to
the
thirstie
,
releefe
to
the
needye
,
let
vs
harbour
straungers
,
cloth
the
naked
,
visite
the
sicke
,
admonish
him
that
is
out
of
the
way
,
instructe
the
ignoraunte
,
helpe
the
perplexed
with
our
counsaill
,
comfort
the
afflicted
,
reconcile
suche
as
be
at
discorde
and
variance
,
despise
worldly
honours
,
contemne
vayne
glorye
,
brieflye
let
vs
not
seeke
after
welth
and
riches
,
lett
vs
endeuour
alwayes
to
subdue
and
represse
our
naturall
corruption
and
wicked
affections
:
and
let
vs
not
onely
take
heede
least
our
hearts
be
at
anye
time
ouercome
with
surfettinge
and
drunkennes
,
but
let
vs
also
by
fasting
and
due
abstinence
prepare
our selues
to
prayer
:
and
among
so
many
deceites
and
inuasions
of
Satan
,
the
world
,
and
the
flesh
,
let
vs
with
ardent
prayer
aske
helpe
of
God
:
Let
vs
not
be
proud
in
prosperitie
,
or
discouraged
in
aduersitie
:
whatsoeuer
we
doe
,
let
vs
doe
all
things
to
the
glorye
of
God
:
let
vs
not
regarde
onely
our
owne
matters
but
rather
,
those
which
are
other
mens
.
Moreouer
let
vs
so
behaue
our
selues
that
none
be
offended
by
vs
,
but
that
we
may
by
our
good
example
bring
other
to
vertue
and
godlines
:
finally
let
vs
pray
dayly
and
without
intermission
,
in
all
things
let
vs
giue
thanks
,
let
v●●lwaies
aspire
to
heauenvly
things
let
vs
contemne
humane
and
earthly
.
These
things
are
hard
,
thou
wilt
say
.
I
confesse
it
:
yet
are
they
agreable
to
a
christian
profession
,
&
needeful
to
saluation
.
Let
vs
then
do
our
diligence
,
that
we
may
cast
of
al
remissenes
of
mind
,
let
vs
not
ouermuch
fauor
our selues
nor
yeeld
to
our
own
infirmitie
,
or
euer
willingly
be
cause
that
the
grace
of
God
bee
in
vaine
in
vs
.
Let
vs
not
only
not
fall
into
sinne
wittingly
,
but
let
vs
also
valiauntly
resist
the
assaults
of
Satan
,
neuer
yeeldinge
vnto
him
through
cowardise
or
sluggishnes
.
Nowe
what
is
not
to
be
iudged
light
,
whereby
thou
mayst
come
to
that
life
which
aboundeth
with
all
good
things
,
&
to
those
eternal
ioyes
?
Not
without
cause
saith
the
Apostle
Paul
:
I
count
that
the
afflictions
of
this
present
time
are
not
worthye
of
the
glorie
which
shall
be
shewed
vnto
vs
.
Hereunto
maketh
that
which
is
sayde
in
another
place
:
The
eye
hath
not
seene
,
the
eare
hath
not
heard
,
neither
haue
entred
into
the
hearte
of
man
the
thinges
which
God
hath
prepared
for
them
that
loue
him
.
For
how
great
a
thing
is
it
(
which
can
neither
by
force
of
words
bee
expressed
,
nor
by
thought
of
man
conceiued
of
what
sorte
it
is
)
to
be
a
citizen
and
inhabitour
of
heauen
,
to
be
an
heyre
of
God
,
an
heyre
annexed
with
Christe
,
to
possesse
the
kingdome
prepared
for
the
godly
before
the
beginning
of
the
worlde
,
without
end
to
beholde
that
soueraigne
good
,
to
enioy
the
most
comfortable
contemplation
of
the
countenaunce
of
God
,
to
be
conuersant
in
the
company
of
Angels
,
to
haue
societie
with
the
blessed
spirits
,
to
be
in
the
assembly
of
the
righteous
:
together
with
the
angels
,
the
Patriarchs
,
the
Prophets
,
the
Apostles
,
the
Martyrs
,
finally
with
all
the
godly
enioying
blessed
immortalitie
and
life
euerlasting
,
together
I
saye
,
with
all
these
to
celebrate
with
hymnes
and
prayses
the
eternall
God
the
fountaine
of
all
glory
?
What
?
are
not
al
the
miseryes
and
molestations
of
this
lyfe
to
be
counted
light
,
if
thou
looke
vnto
the
glory
to
come
,
so
that
we
oughte
worthelye
to
be
ashamed
of
our
sluggishnesse
and
remissenes
?
who
when
he
remembreth
these
thinges
,
namely
the
kingdom
of
heauen
,
the
life
immortal
,
euerlasting
blessednes
,
ioies
exceeding
great
and
infinite
,
the
companye
of
Angels
,
finally
the
societie
of
all
who
after
their
life
led
godlily
vpon
the
earth
,
shall
enioy
a
life
moste
blessed
and
eternall
:
who
I
saye
,
when
he
remembreth
these
thinges
,
is
willing
to
cary
on
the
earth
,
and
doth
not
rather
with
Paule
desire
to
be
dissolued
,
and
deliuered
out
of
the
prison
of
this
body
:
Let
vs
not
therefore
count
these
things
heard
,
after
which
so
greate
commodities
do
ensue
,
especially
seeing
on
the
other
side
,
they
that
keepe
not
the
commandements
of
God
that
are
needefull
to
saluation
,
shall
not
onely
be
excluded
from
that
felicitie
whereof
we
haue
spoken
,
but
also
be
cast
headlong
into
hell
fire
and
eternal
death
:
throwne
into
vtter
darkenes
,
where
shal
be
weeping
&
gnashing
of
teeth
:
afflicted
with
most
greuous
paines
and
continual
torments
,
in
the
companie
and
societie
of
the
deuils
and
the
wicked
,
without
any
hope
of
better
state
,
that
is
,
being
alwaies
in
extreme
and
vtter
desperation
,
then
which
there
can
be
no
torment
more
greeuous
or
greate
.
Whom
would
not
all
these
thinges
greatly
feare
from
sinning
,
namely
the
horror
of
hell
,
the
paines
that
neuer
shall
haue
ende
or
measure
,
eternall
death
,
the
fire
that
shall
neuer
go
out
,
vnspeakeable
torments
,
the
companye
of
the
deuils
,
the
societie
of
the
reprobate
,
and
wicked
,
feare
,
anguishe
,
tremblinge
euerlastinge
and
infinite
,
and
suche
as
the
minde
of
man
can
not
comprehende
,
nor
any
words
expresse
.
Whom
,
I
saye
,
will
not
that
daye
of
wrath
terrifie
,
as
both
the
Prophet
and
Paule
to
the
Romans
calleth
it
,
a
daye
of
affliction
and
anguish
,
a
day
of
calamitie
,
and
miserye
,
a
darke
&
glomie
day
,
a
cloudy
and
blacke
day
,
when
God
will
reward
euery
man
according
to
his
workes
.
I
woulde
to
God
the
cogitation
and
remembraunce
of
these
thinges
were
alwayes
before
the
eyes
of
our
minde
.
Truely
if
they
were
,
either
I
am
much
deceiued
,
or
men
would
more
diligently
obserue
the
commaundements
of
Almighty
God
,
they
would
more
refrain
themselues
from
sinne
and
euel
doing
,
they
would
embrace
vertue
and
godlines
,
and
endeuour
to
liue
holily
and
vprightly
.
What
?
ought
that
also
nothinge
to
moue
vs
,
that
vertue
is
sometimes
rewarded
here
on
the
earth
,
as
vice
&
wickednes
is
plagued
and
punished
?
And
that
I
may
omit
to
say
any
thing
of
the
conscience
wherof
we
haue
spoken
in
other
bookes
,
we
wil
entreate
of
those
things
which
thou
mayst
almost
handle
with
thy
handes
much
more
be
hold
with
thine
eyes
.
For
that
I
may
speake
of
a
moste
common
vice
,
what
inconueniences
&
euils
ensue
of
surfettinge
&
drunkennesse
?
hereof
(
as
one
saith
in
his
historye
of
the
worlde
)
commeth
palenes
of
colour
,
hanginge
cheekes
,
sore
eyes
,
trembling
handes
,
troublesome
sleepe
,
&
vnquiet
rest
in
the
night
:
hereof
commeth
stinking
breth
,
ache
of
the
hed
,
a
weak
memorie
,
a
dul
wit
:
hereof
come
oftentimes
greuous
diseases
,
as
great
ach
of
the
ioynts
,
the
gout
,
apoplexies
,
as
both
the
phisitions
affirme
,
and
almost
dayly
examples
do
teach
.
As
for
lecherye
,
howe
often
doe
we
see
it
in
our
age
punished
with
the
french
pocks
,
as
also
immoderate
carnall
pleasure
wyth
the
palseye
,
blerednesse
of
the
eyes
,
tremblinge
of
the
sinewes
?
What
shall
I
saye
of
prodigalitye
and
ryotte
,
hath
it
not
broughte
many
to
pouerty
and
penurie
?
What
of
Adultery
,
is
it
not
somtimes
a
present
punishment
,
and
is
cause
of
infamie
alwayes
after
?
Moreouer
whom
hath
not
his
wrath
often
hurt
?
vnto
whom
hath
not
prid
procured
hatred
?
What
shoulde
I
speake
of
enuie
?
is
it
not
a
punishment
vnto
it selfe
?
and
doth
gnaw
and
consume
it selfe
?
so
that
it
was
sayd
rightly
of
one
:
The
tyrannes
of
Sicilie
found
no
greater
torment
then
enuie
,
and
of
an
other
also
:
An
enuious
man
doth
pine
at
the
prosperitie
of
another
.
Now
concerning
couetousnes
,
is
not
he
whose
hearte
it
possesseth
disquieted
with
a
desire
alwayes
to
encrease
his
substance
,
and
afflicted
with
feare
to
lose
that
he
hath
?
For
a
couetous
man
is
not
content
with
that
which
he
hath
,
and
he
feareth
also
least
he
shall
not
still
retaine
the
same
.
Dost
thou
not
plainly
by
the
premisses
see
that
euen
here
vpon
earth
vice
&
wickednes
oftentimes
escapeth
not
vnpunished
?
Nowe
if
this
little
moue
vs
,
yet
those
eternall
torments
in
hell
which
the
Scripture
threatneth
to
the
wicked
ought
worthely
to
moue
all
,
and
greatly
to
stir
vs
vp
and
pricke
vs
forward
without
all
delay
to
amend
our
life
,
if
we
count
not
those
things
a
fable
which
the
holy
Scriptures
teach
of
the
life
immortall
of
the
godlye
,
and
of
the
paines
eternall
of
the
wicked
.
I
will
rehearse
what
is
wont
,
mightelye
to
moue
me
,
and
as
it
were
inflame
me
to
liue
godlily
,
if
perhaps
the
same
may
minister
occasion
to
other
to
amend
their
life
.
Thus
doe
I
often
thinke
with
my selfe
:
What
,
I
say
,
Riuius
,
if
at
this
very
instant
thou
shouldest
depart
out
of
this
life
,
what
thinkest
thou
would
become
of
thee
?
Thinkest
thou
thy selfe
sufficiently
prepared
to
dye
?
For
althoughe
thou
reposest
thy
trust
,
as
thou
oughtest
in
deede
,
in
the
infinite
clemency
and
goodnes
of
GOD
,
thinkest
thou
notwithstanding
that
thou
hast
no
cause
to
feare
his
iustice
?
How
many
thousand
christians
are
committed
to
euerlastinge
paines
,
howe
many
young
men
,
old
men
,
men
of
midle
age
,
women
,
folks
maried
,
vnmaried
,
finally
howe
many
of
euerye
state
,
age
and
sex
,
whose
sinnes
were
both
farre
fewer
and
much
lighter
then
thine
?
O
dreadfull
iudgement
of
God
,
yet
righteous
and
iust
.
How
many
Iews
are
there
in
hell
,
how
many
idolaters
are
tormented
with
continuall
paynes
?
Who
if
they
had
bin
conuerted
to
the
faith
of
Christ
,
as
by
Gods
goodnes
and
grace
we
are
,
they
would
perhaps
haue
liued
farre
better
on
the
earth
then
we
at
this
daye
doe
,
and
also
would
haue
auoyded
those
eternall
torments
:
O
execrable
ingratitude
of
ours
,
O
senselesnesse
of
mans
heart
.
What
,
I
say
,
if
thou
shouldest
heare
that
which
was
spoken
of
the
Prophet
vnto
Ezechias
:
Prepare
thy selfe
,
for
thou
must
dye
and
shalt
not
escape
:
what
wouldest
thou
doe
in
this
case
?
Thou
wouldest
wyshe
I
thinke
,
a
tyme
to
liue
,
wherein
thou
mightest
bewayle
thy
sinnes
,
vnfeynedly
repente
,
and
aske
mercye
of
God
.
Why
then
dooste
thou
not
that
daylye
,
and
throughe
thy
whole
lyfe
which
thou
wouldest
then
do
in
a
moment
of
time
?
By
thinking
of
these
things
I
am
wont
(
as
I
haue
sayde
)
to
be
much
stirred
vp
and
inflamed
to
liue
godlily
,
also
hereby
am
I
terrified
from
sinning
,
&
moued
to
craue
mercy
of
god
.
Let
therefore
such
as
thinke
good
,
set
the
same
before
their
eyes
.
There
is
scarce
any
man
who
purposeth
not
to
forgiue
his
enemies
before
he
go
hence
,
let
him
then
forgiue
him
now
.
There
is
scarce
anye
who
desireth
not
to
returne
into
Gods
fauour
,
let
him
returne
therefore
nowe
:
There
is
scarce
anye
who
thinketh
not
to
amend
his
life
,
let
him
amend
it
therefore
now
.
Brieflye
whatsoeuer
thou
wouldest
doe
at
the
poynte
of
death
,
doe
the
same
through
Gods
helpe
and
assistance
,
while
thou
liuest
and
arte
in
helth
:
that
is
,
that
I
may
speake
particularly
,
repent
continuasly
,
feare
God
vnfeynedly
,
loue
him
wyth
thy
whole
heart
and
most
entirely
,
repose
all
thy
trust
and
confidence
in
him
alone
,
call
vpon
him
in
aduersitie
,
giue
him
thanks
in
prosperitie
,
prayse
,
extoll
,
&
confesse
him
at
al
times
,
singe
willinglye
hymnes
vnto
him
,
remember
him
alwayes
in
thy
prayers
,
wishes
and
desires
:
committe
thy selfe
to
hys
goodnes
,
and
submit
thy selfe
to
hys
wyll
:
set
his
example
before
thee
,
and
imitate
the
same
in
deseruing
well
of
men
:
finally
endeuour
to
be
like
vnto
him
in
louing
thine
ennemies
.
Moreouer
be
patient
in
aduersitie
,
humble
in
prosperitie
,
diligent
in
thy
dutie
,
temperate
in
thy
liuing
,
comely
in
thine
apparel
,
iust
toward
thy
neighbor
,
liberal
toward
the
poore
,
gentle
&
curteous
in
the
company
of
men
,
patient
to
suffer
iniuries
,
a
furtherer
of
peace
&
concord
,
chast
,
shamefast
,
sober
,
to
conclude
in
all
thinges
vpright
&
entire
.
And
forasmuch
as
thou
art
not
able
to
performe
these
things
by
the
only
strength
of
nature
,
flie
vnto
God
for
helpe
&
assistance
,
acknowledge
thine
infirmitie
and
weaknes
:
pray
dayly
vnto
God
humbly
and
hartely
,
that
he
will
giue
thee
his
holy
spirit
,
which
Christe
hath
promised
in
the
gospell
that
he
will
giue
vnto
vs
if
we
aske
it
of
him
.
If
thereforr
thou
desire
that
the
same
spirit
may
be
shed
on
thee
abundantly
through
Iesus
Christe
,
then
those
thinges
that
could
not
be
done
by
the
strength
and
power
of
nature
,
shall
by
his
ayde
&
helpe
be
accomplished
.
Onely
let
there
be
no
faulte
in
thy selfe
,
neither
yeelde
thou
willinglye
to
thine
euill
desires
,
but
haue
an
especiall
care
to
shake
of
all
remissenes
of
mynd
.
For
the
holye
ghost
doth
not
helpe
suche
as
bee
slothfull
and
sluggishe
,
and
sit
idle
with
their
handes
folded
together
,
but
such
as
are
doing
,
and
put
to
all
their
strength
and
endeuour
:
and
counteth
them
worthy
of
his
helpe
,
which
labour
to
represse
and
subdue
their
naturall
corruption
,
and
haue
a
continuall
combat
and
fight
with
the
euil
affections
of
their
minde
.
Let
vs
not
doe
then
as
that
contriman
did
whiche
is
mentioned
in
a
certen
fable
,
who
when
the
carte
that
he
draue
stucke
fast
in
the
myre
,
called
to
God
for
helpe
he
himselfe
in
the
meane
season
standing
idle
and
doing
nothing
.
Moreouer
let
the
presence
of
God
in
euerye
place
,
which
thou
canst
by
no
meanes
auoyde
,
greatly
feare
thee
from
sinning
,
and
stirre
thee
vp
to
liue
holilye
and
vertuouslye
,
seing
thou
must
nedes
haue
God
a
witnes
&
be
holder
of
al
thine
actions
.
If
so
be
thou
wouldest
not
haue
a
man
to
come
in
vnto
thee
,
when
thou
committest
any
vnsemely
or
dishoneste
thinge
:
howe
muche
more
oughte
that
reuerence
and
shame
which
shoulde
be
in
thee
for
that
God
beholdeth
thee
,
reuoke
thee
from
sinne
and
wickednes
?
Thou
fearest
to
haue
man
know
of
thy
sinne
:
darest
thou
then
attempt
any
thinge
the
Lord
God
beholding
thee
,
which
thou
durste
not
commit
in
the
sight
of
man
?
especially
seeing
that
whom
thou
haste
nowe
a
witnes
and
beholder
of
all
thy
doings
,
him
thou
shalt
haue
in
time
to
come
thy
censor
and
iudge
.
One
of
the
heathen
admonisheth
,
that
we
must
so
liue
as
though
we
liued
in
the
sight
of
men
:
that
we
must
so
thinke
,
as
though
men
might
alwaies
see
into
the
depth
of
our
heart
.
And
againe
the
same
heathen
man
saith
:
So
,
saith
he
,
doe
all
thinges
,
as
though
some
man
behelde
thee
.
It
is
profitable
vndoubtedlye
for
thee
to
sette
a
keeper
ouer
thy selfe
,
and
to
haue
one
whom
thou
mayste
beholde
,
and
whom
thou
mayste
thinke
to
be
priuie
to
all
thy
cogitations
.
A
greate
parte
of
sinne
is
taken
awaye
,
if
there
be
a
witnes
present
wyth
him
that
is
aboute
to
sinne
.
These
thinges
saieth
that
heathen
man
,
whiche
let
euerye
one
thinke
spoken
to
himselfe
.
If
thou
therefore
purpose
to
doe
any
dishonest
or
vngodlye
thinge
,
before
thou
attempte
the
same
thinke
thus
with
thy selfe
:
What
doe
I
?
Shall
I
enterprise
to
doe
that
GOD
beinge
witnesse
thereof
,
and
beholdinge
me
,
whiche
I
durste
not
doe
in
the
sight
of
a
mortall
man
?
Shall
I
by
this
deede
procure
the
displeasure
of
the
Lord
GOD
,
when
I
woulde
not
willinglye
lose
the
fauour
of
a
man
that
is
my
friende
?
Shall
I
greeue
the
holye
Spirite
of
GOD
,
that
that
wicked
spirite
maye
reioyce
ouer
me
?
Hath
Christe
therefore
redeemed
me
with
his
blood
,
that
I
shoulde
voluntarilye
yeelde
my selfe
to
the
seruitude
of
Satan
?
hath
he
therefore
deliuered
mee
from
sinne
that
I
shoulde
wittinglye
and
willingly
fall
into
the
same
againe
?
Hath
hee
therefore
made
me
an
heyre
of
the
kingdome
of
heauen
,
that
I
shoulde
throughe
myne
owne
defaulte
depriue
my selfe
of
suche
an
inheritance
?
Where
is
nowe
that
ardent
loue
towardes
GOD
?
Where
is
reuerend
feare
and
honest
shamefastnesse
?
Where
is
pietye
and
fayth
?
Doe
I
thus
thanke
God
for
his
innumerable
benefytes
?
Doe
I
thus
thanke
Christe
for
my
saluation
purchased
?
Doe
I
thus
geue
my selfe
to
bee
guided
of
the
holye
Ghoste
?
Doe
I
come
wyth
these
deedes
to
the
table
of
the
Lorde
.
Do
I
thus
looke
for
the
comminge
of
Christe
?
Shall
death
fynde
me
in
thys
wise
occupied
?
Shall
I
thus
come
to
the
iudgemente
seate
of
God
?
Doe
I
so
muche
fauour
my selfe
that
euell
desyres
preuayle
againste
me
,
the
infirmitie
of
the
fleshe
ouercommeth
mee
,
and
synne
reigneth
in
my
bodye
?
Am
I
so
voyde
of
all
vigour
and
vallour
,
that
lyke
an
effeminate
person
I
resiste
not
these
motions
of
the
mind
?
Doe
I
so
see
that
that
is
better
and
follow
that
which
is
worse
?
of
these
&
other
like
thinges
(
for
who
can
rehearse
all
)
if
thou
dayly
thinke
with
thy selfe
,
thou
shalte
not
easily
commit
any
thing
which
is
vnsemely
or
dishonest
.
To
conclude
then
,
what
soeuer
thou
art
about
to
doe
,
be
verily
perswaded
that
God
is
present
(
as
he
is
in
deede
)
and
doth
behold
all
thinges
that
thou
doest
,
him
see
thou
feare
,
let
the
reuerence
which
thou
oughtest
to
giue
vnto
him
who
is
in
euerye
place
,
keepe
thee
from
doing
any
euill
.
For
as
one
sayeth
.
He
witnes
is
and
arbiter
,
he
all
thinkes
doth
behold
and
see
,
Which
in
mans
minde
conceiued
are
:
before
him
all
shall
iudged
be
.
This
also
may
moue
thee
much
to
liue
well
,
if
thou
continually
consider
that
in
thy
spiritual
regeneration
thou
wast
made
the
sonne
and
heyre
of
God
,
and
which
is
the
greatest
dignitye
,
the
brother
of
Christ
,
and
an
heire
annexed
with
him
.
For
who
is
not
greatly
inflamed
vnto
godlines
,
who
dooth
not
with
a
certaine
reuerend
feare
and
shame
fastnes
detest
sinne
and
wickednes
,
when
he
calleth
to
minde
that
hee
hath
God
to
his
father
?
Doe
not
therefore
,
do
not
I
saye
,
euer
forget
this
benefite
:
he
that
hath
adopted
thee
to
be
his
sonne
,
se
thou
loue
,
reuerence
and
honour
,
and
not
offende
in
anye
thinge
whatsoeuer
:
Submit
thy selfe
to
hys
wyll
,
follow
his
commaundements
,
obeye
hys
precepts
:
Thinke
that
not
onely
the
participation
of
his
inheritance
,
but
also
the
imitation
of
his
goodnes
and
vertue
doth
pertaine
vnto
thee
:
so
that
albeit
thou
canst
not
by
imitating
attain
to
the
excellencie
of
the
goodnes
which
is
in
this
thy
heauenly
father
,
yet
must
thou
in
will
come
as
neere
as
may
be
,
and
count
it
a
most
vnsemely
thing
to
degenerate
therfrom
.
If
thou
doe
any
thing
vnawares
that
may
displease
this
thy
father
(
as
the
frailty
&
weakenes
of
mankind
is
greate
)
let
the
same
strike
such
greefe
into
thy
mind
,
that
thou
wilt
thinke
thy selfe
worthy
of
any
punishment
,
who
haste
offended
so
gracious
a
father
:
and
be
not
quiet
in
mynd
,
before
thou
hast
by
true
and
heartye
repentance
pacified
him
.
So
farre
is
it
of
that
thou
shouldest
euer
wittingly
sinne
,
or
commit
any
offence
against
thy
conscience
.
And
surely
he
that
remembreth
that
he
is
the
sonne
and
heyre
of
God
,
the
brother
of
Christ
,
and
heyre
annexed
with
him
,
is
terrified
from
sinne
&
wickednes
,
not
so
much
with
drede
of
the
last
iudgement
,
of
eternall
torments
,
of
the
fire
that
shall
neuer
goe
out
,
as
with
feare
of
offending
his
heauenly
father
:
and
endeuoureth
to
liue
godlilye
,
to
hurte
no
man
,
to
deserue
well
of
all
after
the
example
of
his
father
,
being
moued
thereunto
not
so
much
with
hope
of
an
heauenly
reward
and
euerlasting
ioye
,
as
with
a
certeine
exceeding
and
vnspeakable
loue
towarde
God
hys
father
.
He
that
beleeueth
Paule
,
that
his
body
is
the
temple
of
the
holy
ghost
that
dwelleth
in
vs
,
doth
easily
absteine
from
sinne
,
and
defileth
not
himselfe
with
unlawfull
luste
.
Finally
he
that
doubteth
not
that
he
is
admitted
into
the
number
of
the
Saints
,
omitteth
not
to
followe
also
the
vertues
of
the
Saints
,
as
pietie
toward
God
,
and
loue
towardes
our
neighbour
.
Of
the
cause
why
purposing
many
times
to
liue
godlily
,
we
persist
not
in
our
good
purpose
,
and
what
meanes
may
be
founde
to
remedye
the
same
.
BVt
what
is
the
cause
(
wil
some
man
saye
)
that
whereas
we
sometime
thinke
and
purpose
to
liue
vertuouslye
,
godlilye
,
chastly
,
and
soberlye
,
yet
wee
doe
not
constantlye
continue
in
the
faythfull
fulfillinge
of
that
whyche
wee
haue
so
well
determined
?
That
I
maye
aunsweare
in
fewe
wordes
,
the
chiefe
and
principall
cause
hereof
is
the
naturall
naughtinesse
and
corruption
which
is
in
vs
,
and
that
pronenesse
to
sinne
whyche
sticketh
as
it
were
in
our
verye
bowells
and
marowe
:
that
is
,
the
verye
fleshe
which
we
beare
about
,
wherewith
the
inwarde
man
hath
a
sore
and
grieuous
fighte
,
and
almost
a
continuall
combat
,
as
Paule
dooth
witnesse
.
This
therefore
wee
must
alwayes
resiste
when
it
prouoketh
vs
to
vnlawfull
luste
and
filthye
pleasures
,
to
gluttonie
and
surfettinge
,
to
lasciuiousnesse
and
lecherye
,
finally
to
anye
other
filthye
factes
or
dishonest
behauiour
,
and
with
godly
studies
,
exercises
,
abstinence
and
fastings
bridle
and
bring
vnder
the
force
thereof
,
and
with
continuall
fobrietie
and
temperance
of
life
represse
and
subdue
the
same
.
For
thys
cause
our
Sauiour
commaundeth
that
our
harts
be
not
oppressed
with
surfetting
and
drunkennes
:
&
Paul
forbiddeth
vs
to
be
drunken
with
wine
,
prohibiteth
gluttonie
and
excessiue
drinking
,
and
willeth
vs
to
be
vigilant
and
sober
.
Hereunto
must
be
added
dayly
prayer
and
callinge
for
Gods
helpe
and
assistance
,
without
whiche
all
the
endeuour
that
we
bestowe
in
bridlinge
the
fleshe
and
repressing
the
force
thereof
,
is
frustrate
and
in
vaine
.
But
the
motions
of
the
flesh
being
after
a
sort
subdued
,
ther
is
moreouer
the
world
&
the
deuil
our
deadly
enemies
,
wherwith
we
haue
a
continual
fightifor
nether
wil
these
suffer
vs
to
presist
in
our
purpose
&
determination
to
liue
godlily
&
wel
.
For
the
world
prouoketh
to
ambition
,
pryd
,
riot
,
to
wrath
,
hatred
,
enuie
,
impatiencie
,
sclaunderinge
:
and
ministreth
occasions
to
other
sinnes
which
no
man
can
rehearse
,
moreouer
it
marreth
men
with
euill
examples
,
and
corrupteth
them
with
sundrye
offences
.
The
deuill
ceaseth
not
to
induce
and
moue
man
to
the
neglect
of
Gods
word
,
to
incredulitie
and
diffidence
,
to
a
false
perswasion
of
himselfe
,
to
an
obstinate
persisting
in
euill
,
to
blaspheme
the
Lord
God
,
to
impugne
the
knowne
truth
,
to
hypocrisie
,
superstection
,
idolatrie
,
and
other
infinite
and
innumerable
sinnes
,
and
offences
.
What
is
then
to
be
don
,
thou
wilt
say
in
this
case
?
Surely
we
must
valiantly
resist
our
enemies
,
we
must
cast
of
all
remissines
of
minde
and
faintnes
of
courage
,
and
with
ardent
and
earneste
prayer
craue
Gods
ayde
and
helpe
,
and
trustinge
there
unto
not
despeire
of
the
victorye
.
But
let
vs
here
what
Paule
saith
concerning
this
matter
writing
to
the
Ephesians
:
Finally
,
my
Brethren
(
saith
he
)
be
strong
in
the
Lorde
and
in
the
power
of
his
might
.
Put
on
the
whole
armour
of
God
,
that
ye
may
be
able
to
stand
againste
the
assaults
of
the
deuill
.
For
we
wrestle
not
againste
fleshe
and
bloud
,
but
against
principalities
,
againste
powers
,
against
worldly
gouernours
,
the
princes
of
the
darkenesse
of
thys
worlde
,
againste
spirituall
wickednesses
,
which
are
in
the
hie
places
.
A
little
after
rehearsinge
by
name
the
armour
of
Christians
,
he
willeth
them
to
stand
with
their
loines
girt
about
with
veritie
,
hauing
on
the
brest
plate
of
righteousnes
,
taking
the
shielde
of
faith
,
whereby
they
may
quench
all
the
fiery
darts
of
the
wicked
:
he
willeth
them
moreouer
to
take
the
helmet
of
saluation
&
the
sworde
of
the
spirite
,
which
is
the
word
of
God
,
and
exhorteth
them
to
pray
alwayes
.
Thus
hast
thou
the
armour
wherewith
thou
must
fight
against
our
aduersary
the
deuill
,
who
neuer
omitteth
day
,
no
not
an
houre
,
nay
scarce
one
moment
but
he
alwais
assaileth
vs
,
&
like
a
roring
lyon
goeth
about
,
seeking
whom
he
may
deuoure
,
as
the
Apostle
Peter
saith
.
Let
vs
therefore
being
fenced
and
furnished
with
this
armour
whiche
Paule
prescribeth
,
valiantly
resist
him
,
and
he
will
flye
from
vs
,
as
sayth
the
Apostle
Iames.
Let
vs
daylye
desyre
Gods
ayde
and
helpe
:
Let
vs
praye
vnto
God
that
he
will
not
leade
vs
into
tentation
:
Let
vs
beseeche
him
that
for
Christes
sake
he
will
deliuer
vs
from
that
wicked
fende
,
which
is
the
continuall
enemie
of
mankinde
.
Howbeit
let
vs
take
speciall
hede
,
that
we
fall
not
wittingly
into
sinne
,
whether
the
deuil
wold
driue
vs
,
and
into
voluntarye
destruction
,
neyther
that
we
yeeld
to
our
own
imbecillity
,
but
with
a
stout
courage
resist
Satan
,
and
desire
of
the
eternall
God
,
the
father
of
our
Lorde
Iesus
Christ
,
that
he
wil
helpe
our
infirmitie
and
weakenes
.
And
because
the
deuil
doth
not
alwayes
set
vpon
vs
with
open
force
,
but
assayleth
vs
also
priuily
and
by
secrete
meanes
,
and
(
as
one
saith
)
flattereth
that
he
may
deceiue
,
smileth
that
he
may
hurt
,
allureth
that
he
may
slay
and
kill
:
let
vs
doe
our
endeuour
,
that
we
may
wisely
and
warely
auoyde
the
snares
that
he
layeth
for
vs
,
and
that
wee
may
giue
hym
no
occasion
to
assaile
and
oppresse
vs
of
a
sudden
and
vnawares
.
Hede
may
be
more
easily
taken
,
saith
Cyprian
,
where
feare
is
manifest
.
Let
vs
therefore
shake
of
sluggishnes
and
ouermuch
securitie
in
our
life
,
and
feare
that
vnder
euery
stone
as
the
saying
is
,
there
is
a
scorpion
,
and
let
vs
not
be
quiet
&
secure
as
though
al
things
were
safe
&
sure
.
None
is
soner
ouertaken
(
as
a
certen
heathen
mau
saith
)
then
he
that
feareth
nothing
:
and
securitie
is
very
often
the
beginning
of
calamitie
.
Doe
not
then
,
if
thou
haste
once
ouercome
thine
enemie
,
looke
by
and
by
for
peace
,
as
though
thou
were
alreadye
pa●…e
all
perill
.
Thou
must
alwayes
stande
in
the
battell
,
and
as
it
were
prepared
and
ready
to
fight
,
so
that
Cyprian
said
well
,
that
in
the
worlde
there
is
nothinge
but
continuall
conflictes
wyth
the
deuill
,
and
dayly
fighting
againste
his
assaults
and
inuasions
.
We
encounter
saith
he
,
with
couetousnes
,
with
vncleannes
,
with
wrath
,
with
ambition
:
we
haue
a
dayly
and
grieuous
fighte
with
carnall
vices
and
worldlye
allurements
:
the
mynde
of
man
being
as
it
were
besieged
and
on
euery
side
compassed
with
the
inuasions
of
the
deuill
,
doth
scarce
withstande
euerye
one
,
doth
scarce
resist
them
.
If
couetousnes
be
conquered
,
luste
riseth
vp
:
if
lust
be
repressed
,
ambition
succeedeth
:
if
ambition
be
contemned
,
wrath
doth
exasperat
,
pryde
puffeth
vp
,
drunkennes
inuiteth
,
enuie
breaketh
concorde
,
zeale
dissolueth
friendship
.
&c.
Nowe
as
wee
oughte
not
to
be
proude
or
presumptuous
being
once
victors
,
so
neither
ought
we
straighte
to
be
discouraged
or
caste
awaye
our
weapons
when
we
are
ouercome
.
What
must
we
do
then
?
To
take
away
the
former
ignomie
,
let
vs
more
fiercely
assaile
the
enemie
&
put
away
the
shame
before
receiued
by
newe
vallour
and
valiantnes
:
no
otherwise
then
that
champion
mentioned
in
a
certain
Poet
,
when
he
had
fallen
heauily
to
the
earth
,
being
nothing
terrified
with
the
fall
.
He
commeth
fiercer
to
the
fight
,
ire
doth
his
courage
moue
again
:
Shame
stirres
his
strength
and
vallour
which
he
in
himselfe
knew
to
remaine
.
HOwbeit
we
must
encounter
with
the
enemie
,
trusting
not
somuch
to
our
own
power
&
prowesse
,
as
to
Gods
helpe
&
assistaunce
.
Thus
hast
thou
the
cause
why
for
the
most
parte
we
persist
not
in
our
purposed
determination
to
liue
vertuously
&
according
to
Gods
wil.
For
the
cause
as
I
haue
sayde
,
is
our
naturall
corruption
and
pronenesse
to
sinne
:
also
the
world
offering
daily
inumerable
occasions
&
meanes
to
all
kind
of
wickednes
:
finally
the
deuill
,
alwayes
thinking
of
our
destruction
,
and
omitting
not
scarce
one
moment
of
time
,
eyther
with
open
force
,
or
by
priuie
and
secret
means
to
assaile
vs
.
God
the
father
of
our
Lorde
and
sauiour
Iesus
Christ
,
vouchsafe
with
his
ayde
and
assistance
to
helpe
vs
,
and
with
his
holye
spirite
to
confirme
and
strengthen
vs
,
hauing
suche
a
sore
and
continuall
conflict
with
so
manye
enemies
,
whom
we
are
very
weake
to
resiste
,
that
by
his
helpe
we
may
represse
the
motions
of
the
flesh
,
and
not
be
caried
awaye
with
the
allurements
thereof
,
that
we
may
subdue
our
vicious
nature
,
and
be
able
valiantly
to
resist
the
world
alwaies
ministring
occasions
&
means
to
infinite
sinnes
,
and
the
deuil
on
euerye
side
assailinge
vs
,
and
attemptinge
all
meanes
to
destroye
vs
:
and
that
not
onely
a
seruile
feare
,
which
the
law
bringeth
,
namely
of
Gods
vengeaunce
and
eternall
punishment
,
may
reuoke
vs
from
sinne
,
and
wickednes
,
being
terrified
with
Gods
wrath
and
iudgement
,
and
striken
with
dread
and
horror
of
hel
:
but
much
rather
yea
specially
a
free
feare
with
a
certen
honeste
shamefastnes
and
vertuous
reuerence
toward
GOD
maye
moue
vs
not
easilye
to
commit
any
thinge
,
whiche
may
displease
our
moste
gracious
and
fauourable
father
:
and
may
also
make
vs
of
our
owne
accorde
to
auoyde
vice
and
embrace
vertue
,
and
by
loue
and
charitie
keepe
vs
in
doing
our
duty
,
so
that
if
we
commit
anye
offence
vnawares
,
as
the
imbecilitie
of
man
is
great
,
the
same
may
bring
so
greate
griefe
and
disquietnesse
of
mynde
vnto
vs
,
that
we
shall
take
no
ioye
of
our
lyfe
,
for
that
wee
haue
offended
so
louinge
and
mercifull
a
father
,
vntill
wee
haue
by
heartye
repentance
pacified
him
againe
.
Finallye
the
eternall
God
for
his
sonne
our
Lorde
and
Sauiour
Iesus
Christes
sake
graunte
,
that
in
suche
shortnesse
of
thys
lyfe
,
in
suche
vncertaintye
of
the
houre
of
death
,
we
may
not
prolonge
and
dryue
of
from
daye
to
daye
the
amendement
of
our
manners
:
but
that
acknowledging
our
sinnes
,
wee
may
withoute
all
delaye
endeuour
to
returne
vnto
goodnesse
,
truelye
and
heartelye
repente
,
and
by
vnfeyned
repentance
of
our
sinnes
,
pacifye
our
heauenlye
Father
:
Moreouer
wyth
the
Publican
mencioned
in
the
Gospell
,
humblye
and
wyth
knockinge
our
breaste
implore
Gods
fauour
and
mercye
:
Fynallye
that
wee
may
be
willing
&
carefull
to
doe
those
thinges
onelye
which
are
acceptable
to
God
,
that
wee
may
reforme
vice
with
vertu
and
that
through
Gods
assistance
wee
may
by
all
meanes
endeuour
to
leade
the
rest
of
our
lyfe
hereafter
godlily
,
holily
,
innocently
,
chastly
,
soberly
,
temperatly
,
profitably
to
the
church
of
God
,
friendly
to
the
life
of
men
,
agreeable
to
a
christian
profession
,
and
also
perseuer
in
this
our
good
purpose
and
determination
.
The
Conclusion
.
THus
much
I
thoughte
good
to
write
concerning
the
folly
of
men
in
prolonging
the
amendment
of
their
life
.
The
verye
matter
it selfe
whiche
I
tooke
in
hande
to
entreate
of
,
hath
enforced
me
to
speake
of
such
thinges
as
to
the
vertuous
and
them
that
loue
God
,
are
very
pleasant
and
delectable
,
but
to
suche
as
will
seeme
Christians
,
when
they
are
nothing
lesse
,
very
vnpleasant
and
grieuous
.
We
haue
spoken
many
things
,
yea
and
haue
so
earnestly
repeated
the
same
,
that
we
may
seeme
almost
tedious
to
the
reader
,
concerninge
the
shortnes
and
vncertainty
of
thys
lyfe
,
concerning
death
which
by
reason
of
the
vncertaine
chaunces
that
be
incident
vnto
vs
,
is
dayly
imminent
,
and
doth
oftentimes
come
vppon
men
suddenly
and
vnawares
,
which
the
godlye
doe
hartely
desire
,
and
willingly
suffer
when
it
so
pleaseth
God
,
but
the
wicked
doe
wonderfully
dread
and
feare
.
We
haue
spoken
of
the
generall
resurrection
,
of
the
comming
of
the
Lord
,
of
the
last
iudgement
,
when
all
shall
be
called
to
the
examination
of
the
life
which
they
haue
led
,
the
daye
whereof
being
dreadfull
to
the
wicked
,
the
godly
thinke
shal
be
to
them
ioyfull
and
happy
.
For
then
approcheth
their
redemption
,
then
commeth
the
time
of
comforte
and
refreshing
,
as
the
Apostle
in
the
Acts
sayeth
,
and
as
Tertulian
sayeth
,
then
is
the
daye
of
Christian
reioycing
.
We
haue
spoken
moreouer
,
what
rewardes
are
appointed
after
death
for
the
godly
,
and
what
punishments
for
the
wicked
.
For
the
godly
shall
ascende
vnto
God
,
and
in
heauen
enioye
a
life
most
blessed
and
euerlasting
.
For
what
great
felicitie
is
it
,
alwayes
to
beholde
God
,
to
be
exhilarated
with
a
perpetuall
and
most
pleasant
contemplation
of
his
cositenance
to
see
him
as
he
is
,
whom
we
now
see
through
a
glasse
darkely
,
as
the
Apostle
Paule
saieth
:
finally
to
abound
with
all
good
thinges
,
to
be
partakers
of
so
great
delights
and
ioyes
as
no
man
is
able
sufficiently
either
in
cogitation
to
comprehend
,
or
in
words
to
expresse
?
Contrariwise
the
wicked
shal
be
thrown
hedlong
into
hell
,
there
to
be
tormented
with
most
grieuous
&
euerlasting
paines
.
For
there
is
no
eloquence
of
any
man
so
great
,
which
is
able
in
words
to
vtter
,
nether
the
wit
of
anye
so
sharp
,
that
it
is
able
in
cogitation
to
conceiue
the
lest
parte
of
those
torments
which
the
wicked
shal
suffer
in
hel
,
being
condemned
by
the
iust
iudgement
of
God
to
eternall
fire
.
Finally
,
we
haue
spoken
of
sundry
other
things
,
which
,
as
I
haue
said
,
shal
be
very
pleasant
to
the
godly
,
but
to
the
wicked
very
vnpleasant
&
grieuous
:
as
of
the
sense
of
Gods
wrath
against
sinne
,
of
shaking
of
securitie
in
the
time
of
prosperitie
,
of
repenting
vnfeynedly
,
of
the
amendment
of
our
manners
,
of
the
reforming
of
our
life
,
of
a
dayly
fight
with
our
aduersaries
,
the
world
,
the
flesh
,
and
the
deuill
,
and
of
other
such
like
thinges
,
which
it
is
not
here
needefull
to
repeate
.
These
things
are
in
deede
hard
&
vnpleasant
,
but
,
as
I
hope
wholesome
&
profitable
.
For
phisitions
,
as
one
wel
witnesseth
,
do
cure
grieuous
diseases
with
sharpe
remedies
,
and
as
Cicero
saith
vnto
Octauius
,
No
remedies
which
are
laid
vnto
wounds
do
so
procure
griefe
,
as
they
that
are
wholesome
.
The
eternal
God
,
the
father
of
our
Lord
and
redeemer
Iesus
Christ
,
graunt
that
in
this
so
corrupt
and
wretched
age
,
this
our
treatise
(
howbeit
if
anye
will
earnestlye
peruse
the
same
)
may
somewhat
conteine
the
godly
in
their
dutie
,
and
confirme
them
in
the
best
part
:
and
may
giue
some
occasion
to
the
wicked
,
I
mean
such
as
be
not
past
hope
,
to
returne
vnto
goodnes
:
finally
that
this
sharpe
medicine
whiche
is
giuen
that
health
maye
be
recouered
thereby
,
may
haue
force
and
power
to
helpe
and
heale
them
that
be
as
it
were
sicke
and
almost
desperate
.
Which
he
,
without
whose
helpe
al
the
endeuour
of
men
is
frustrate
&
in
vaine
,
euen
the
Lord
God
almighty
graunt
:
To
whom
be
praise
,
honor
,
and
glory
for
euer
.
Finis
.