A
Treatise
on
the
first
Psalme
.
The
Psalme
diuided
,
and
sinnes
multiplicity
.
TO
omitt
any
Preface
or
Preamble
concerning
either
the
whole
Booke
of
the
Psalmes
in
generall
,
or
this
perticular
Psalme
in
speciall
:
my
purpose
is
for
to
close
with
the
Psalme
it selfe
.
This
Psalme
therefore
in
a
word
,
was
Penned
by
Dauid
,
and
Inspired
by
the
Spirit
of
God
,
standing
as
a
Preface
to
the
residue
of
the
Psalmes
,
placed
by
Esdras
,
or
any
other
,
who
were
the
disposers
thereof
,
to
exhort
(
no
doubt
)
all
godly
men
,
the
perusers
of
this
Booke
,
to
study
and
meditate
on
heauenly
Wisdome
,
which
principally
aboue
other
Scriptures
,
is
conteined
therein
.
This
whole
Psalme
may
be
diuided
into
three
generall
The
First
part
of
this
Psalme
therefore
concerneth
the
Godly
in
the
three
first
verses
,
who
are
therein
set
down
vnto
vs
;
First
,
by
an
Euidence
of
their
vertues
.
Secondly
,
by
the
Recompence
of
their
vertues
.
1.
The
Euidence
of
their
vertues
is
conteined
.
i.
in
a
negatiue
contestation
,
in
three
points
,
vers.
1.
First
,
that
hee
doth
not
walke
in
the
counsaile
of
the
wicked
.
Secondly
,
that
hee
doth
not
stand
in
the
way
of
sinners
.
Thirdly
,
that
he
doth
not
sit
in
the
seate
of
the
scornfull
.
2
Secondly
,
it
is
conteined
in
an
affirmatiue
contestation
,
vers.
2.
in
two
members
:
First
,
in
that
hee
taketh
his
delight
is
in
the
lawe
of
the
Lord
.
Secondly
,
in
that
hee
taketh
paines
about
the
law
of
the
Lord
,
and
in
his
law
doth
he
meditate
day
and
night
:
Where-out
I
may
obserue
vnto
you
;
first
,
the
practise
of
his
paines
;
meditation
:
Secondly
,
the
subiect
of
his
paines
,
his
law
:
Thirdly
,
the
perseuerance
in
his
paines
,
day
and
night
:
Fourthly
,
his
vigilancie
,
in
that
hee
doth
it
not
only
in
the
day
,
wherein
God
hath
appointed
man
to
labour
,
but
in
the
Night
,
which
God
hath
ordeined
for
man
to
rest
in
.
2
,
Secondly
,
the
Godly
man
is
set
downe
vnto
vs
,
by
the
Recompence
of
his
vertues
,
wherein
there
bee
considerable
;
the
declaration
and
tenure
of
it
.
vers.
1.
Secondly
First
then
,
the
Godly
man
is
set
forth
vnto
vs
by
the
Euidence
of
his
vertues
,
in
●
negatiue
contestation
:
of
which
I
will
first
speake
more
generally
,
and
secondly
,
more
specially
.
More
generally
;
first
that
there
is
a
variety
or
multiplicity
of
Sins
;
for
we
see
that
the
variety
of
their
number
causeth
a
diuersity
of
their
names
,
the
counsell
of
the
wicked
:
the
way
of
sinners
:
the
seate
of
the
scornefull
.
Saint
Cyprian
writing
in
a
Sermon
of
his
De
mortalitate
,
saith
,
An
euill
weede
hath
good
speed
.
Sinne
is
folly
,
therefore
when
as
Dauid
in
numbering
of
the
people
had
done
very
Sinfully
,
he
maketh
his
confession
,
that
he
As
the
Sonnes
which
haue
come
from
the
loynes
of
Adam
bee
infinite
,
so
the
Sinnes
which
haue
flowed
from
the
disobedience
of
Adam
,
are
farre
more
infinite
,
because
there
is
neuer
a
Sonne
of
Adam
,
but
hee
may
say
with
Manasses
in
his
prayer
:
I
haue
sinned
aboue
the
number
of
the
Sand
of
the
Sea
.
Sinnes
therefore
are
most
innumerable
,
most
infinite
!
As
there
bee
many
Errors
,
and
but
one
Truth
;
many
Diseases
and
but
one
Health
;
so
for
one
Vertue
there
bee
many
Vices
.
Sinnes
are
compared
vnto
Moates
,
Moates
wee
know
As
Iron
sharpneth
Iron
,
so
one
sinne
touleth
on
another
,
till
they
beecome
CHRIST
was
offered
a
Sacrifice
,
which
is
Infinite
,
vnto
GOD
his
Father
,
a
Maiestie
which
is
Infinite
,
to
purge
vs
from
all
Sinne
,
which
is
also
Infinite
!
There
is
but
one
Soule
,
but
a
whole
army
of
Lusts
Chr●●est
.
oper.
in
.
per●
.
in
Matth.
As
if
a
Man
will
goe
about
to
stop
the
passage
of
a
running
Screame
,
if
he
shal
exclude
it
in
one
place
,
it
with
greater
violence
breaketh
forth
in
another
:
euen
so
it
fareth
with
Sinne
.
.
If
it
bee
not
such
a
sinne
as
concerne
the
councell
of
the
wicked
,
yet
may
it
belong
to
the
way
of
sinners
:
if
it
bee
neither
,
yet
may
it
appertaine
to
the
seate
of
the
scornefull
.
As
the
broode
of
Sinne
is
manifolde
,
so
ought
our
care
to
be
much
to
with-stand
it
.
The
Mariner
if
hee
knoweth
his
Shippe
beset
with
many
Pyrates
,
will
be
the
more
Carefull
:
the
Shepheard
if
hee
perceiueth
his
Flocke
to
bee
assailed
with
many
Wolues
,
will
be
the
more
Diligent
:
the
Gardener
if
hee
seeth
his
Ground
surcharged
with
ouer
many
Weedes
,
will
bee
the
more
Painefull
:
the
Souldier
if
hee
vnderstandeth
his
Forte
to
bee
inuironed
with
many
and
mighty
troopes
of
his
mortall
and
blood-thirsty
enemies
,
will
be
more
Vigilant
.
Oh
these
sinnes
of
ours
are
not
onely
Pyrates
,
Wolues
,
Weedes
,
Enemies
,
which
doe
Be-set
,
Assaile
,
Sur-charge
,
Inuiron
our
Soules
and
Spirits
,
to
the
vtter
wrack
and
confusion
of
them
;
but
they
be
also
many
,
yea
almost
infinite
in
number
!
Oh
it
standeth
vs
in
hand
therefore
with
the
Marriner
,
Shepheard
,
Gardiner
,
Souldier
,
to
become
Carefull
,
Diligent
,
Painfull
and
Vigilant
!
and
so
much
the
rather
,
because
the
moment
of
the
matter
we
striue
for
,
is
farre
more
great
then
of
a
Shipp
,
a
Flocke
,
a
Ground
,
a
Forte
,
beeing
that
pretious
soule
,
for
which
Christ
hath
suffered
his
most
pretious
bloud
to
be
shed
.
Let
vs
therefore
be
Carefull
,
least
we
be
ouer-growne
with
Securitie
:
and
then
it
fareth
with
vs
,
as
with
the
Crocodile
,
who
securely
suffereth
Aspasius
Paternus
,
the
Proconsull
of
Affrica
,
Diuells
shopp
wherein
hee
forgeth
a
new
spawne
of
vices
.
Let
vs
be
vigilant
,
least
beeing
a
sleep
with
Adoniah
,
the
multitude
of
our
sinnes
deale
with
vs
as
Baanah
and
Rechah
dealt
with
him
,
who
tooke
strong
in
the
Lord
,
and
power
of
his
might
:
putting
on
the
whole
armour
of
God
,
as
wee
which
wrastle
not
against
a
Principallity
,
or
a
power
,
or
against
a
Prince
of
darknesse
of
this
world
,
or
against
a
spirituall
wickednesse
,
as
of
one
:
but
against
all
Principallities
,
and
Power
,
and
the
prince
of
darkenesse
of
this
world
and
spirituall
wickednesse
,
as
of
many
:
It
standeth
vs
in
hand
therfore
not
to
take
vnto
our selues
a
part
of
it
,
but
the
whole
armour
of
God
,
that
we
may
be
able
to
make
resistance
and
stand
fast
:
ver:
13.
hauing
our
loines
gird
about
with
verity
,
and
hauing
on
the
brest
plate
of
righteousnesse
,
and
our
feete
shodde
with
the
preparation
of
the
Gospell
of
peace
,
taking
aboue
all
thinges
the
sheild
of
faith
,
wherewith
we
may
quench
all
the
fiery
dartes
of
the
wicked
:
taking
also
the
helmet
of
saluation
,
and
the
sword
of
the
spirit
,
which
is
the
word
of
God
,
praying
alwaies
with
all
manner
of
prayers
and
supplications
in
the
spirit
and
watching
there-vnto
:
That
so
we
may
not
only
take
Councel
against
the
Councell
of
the
wicked
,
but
stop
the
Way
against
the
Way
of
Sinners
:
and
as
Christ
in
the
Temple
ouerthr●w
the
seates
of
those
prophaners
therof
:
Iohn
.
2.
So
wee
may
ouerthrow
the
seates
of
the
scornfull
.
The
second
gene●all
point
that
I
will
speake
of
before
I
come
to
the
particulars
of
this
Text
,
is
the
Groweth
and
Increase
of
Sinne
:
It
beginneth
in
a
doubtful
walking
,
wandering
as
it
were
vp
and
downe
as
vncertaine
what
to
doe
:
after
proceedeth
to
a
determination
,
whereby
vncertainty
commeth
to
a
certaintie
,
and
wandering
vppe
and
downe
endeth
in
a
Period
or
full
point
of
standing
still
;
but
concludeth
and
endeth
in
obstinacy
and
obfirmation
of
minde
,
that
what-soeuer
may
be
said
to
the
contrary
,
it
wil
(
an
easelesse
ease
,
and
a
restlesse
repose
)
set
downe
.
Sinne
creepeth
like
a
Canker
,
which
groweth
not
to
ripenesse
but
by
degrees
;
the
custome
of
it
,
causeth
it
to
growe
from
strength
to
strength
:
Psalme
,
84.
17.
Augustine
openeth
this
point
,
The
Diuel
first
by
concupiscence
suggesteth
euill
thoughts
,
euill
thoughts
egg
on
delight
,
delight
toulleth
on
consent
,
consent
groweth
to
necessitie
,
and
necessity
in
sinning
is
the
fore-runner
of
death
.
This
increasing
of
sin
from
Walking
,
to
Standing
,
from
Standing
to
setting
downe
;
It
holdeth
the
course
both
in
that
sinne
which
con●rneth
the
corruption
of
doctrine
by
heresy
,
as
also
,
that
which
respecteth
the
corruption
of
manners
by
impiety
.
First
,
it
increaseth
in
the
corruption
of
doctrine
,
by
heresie
,
which
howsoeuer
it
at
the
first
may
seeme
of
small
Reckoning
or
of
no
importance
,
as
that
which
neuer
then
sheweth
it selfe
in
the
right
coull●rs
:
Yet
,
crescit
eundo
,
it
creepes
on
and
gathers
strength
like
the
clowd
which
Elias
Seruant
saw
.
1.
Reg.
18.
44.
at
the
first
nothing
could
bee
seene
,
then
began
it
to
rise
,
as
bigge
as
a
mans
hand
,
in
the
end
it
darkened
the
whole
skie
,
and
fell
forth-with
in
a
great
Storme
.
So
Heresie
is
a
sparke
which
not
sodainely
and
all
at
once
,
but
by
little
and
little
,
and
degrees
,
breaketh
forth
into
a
flame
▪
in
which
is
v●rified
that
saying
of
Gregory
Nazianzen
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Nothing
is
sodainly
made
to
shew
light
to
the
Sun
,
as
the
Greeke
Adage
speaketh
.
All
which
haue
first
begun
to
walke
by
error
;
proceeded
to
stand
in
Schisme
,
and
haue
concluded
to
sett
downe
in
Heresie
.
Secondly
,
the
increasement
of
sinne
,
from
Walking
to
Standing
,
from
Standing
to
Setting
downe
,
holdeth
the
course
in
the
corruption
of
manners
by
impiety
,
so
it
was
in
Iudas
,
who
was
first
a
cunning
dissembler
.
Second
,
a
secret
Theefe
,
third
an
Impudent
Lyar
:
fourth
,
a
Bloudy
Traytor
,
fift
,
and
lastly
a
desperate
Reprobate
.
First
,
sinne
seemeth
Importable
,
then
Heauy
,
then
Light
,
then
Desirable
,
then
Insensible
and
past
feeling
,
and
in
the
end
Defensible
;
so
as
wee
make
a
shamelesse
and
publike
defence
of
it
.
Sinne
therefore
getteth
strength
by
committing
,
as
Figures
in
Arithmeticke
by
numbring
,
where
the
first
place
standeth
but
for
One
,
the
second
for
Tenne
,
the
third
for
an
Hundred
,
the
fourth
for
a
Thousand
.
So
Sinne
when
it
is
first
committed
,
seemeth
to
haue
but
the
strength
of
One
,
in
the
second
place
of
Tenne
,
in
the
third
place
of
an
Hundred
,
in
the
fourth
place
of
a
Thousand
;
and
so
if
it
be
infinitely
committed
,
it
may
be
infinitely
multiplyed
.
Chrisostom
in
Psalmos
.
Calleth
our
sinn
by
the
name
of
Ragges
,
to
shew
that
as
ragges
the
longer
they
bee
worne
the
more
they
are
increased
:
So
sinne
the
more
it
is
practised
,
the
further
it
is
inlarged
.
A
storme
wee
see
by
experience
,
if
it
in
the
first
beginning
thereof
dissolueth
,
groweth
to
nothing
but
a
barren
mistinesse
,
and
so
departeth
:
but
if
it
more
and
more
gathereth
vnto
it selfe
,
and
thickneth
in
the
own
substance
:
it
falleth
from
heauen
to
the
earth
by
the
rage
of
an
infinit
dropping
:
peccatum
procella
(
saith
Chrysost
)
Sinne
is
this
storme
,
which
if
we
shall
at
the
first
viper
brought
to
Paules
hand
,
when
hee
shooke
it
into
the
fire
,
and
it
did
him
no
harme
.
Acts
28.
5.
But
if
wee
shall
by
often
committing
make
it
like
vnto
him
,
Abac.
2.
6.
who
was
laden
with
thicke
clay
,
it
will
like
vnto
the
Indian
Figg-tree
ground
it selfe
with
an
infinite
rooting
.
Sinne
is
not
vnlike
to
a
Ring-worme
which
desireth
to
be
rubbed
,
and
then
increaseth
by
rubbing
.
The
itching
humor
of
one
Sinne
intifeth
vs
to
the
committing
of
many
,
the
committing
of
many
to
a
custome
of
sinning
,
a
custome
of
sinning
to
a
sencelessenesse
of
sinne
,
a
sencelessenesse
of
sin
to
a
finall
impenitency
,
when
that
saying
of
Hesiodus
shall
be
verified
in
vs
.
Men
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
waxe
old
in
wickednesse
,
yea
Isiodorus
saith
,
that
sinn
is
committed
,
either
by
ignorance
,
walking
in
the
councel
of
the
wicked
:
or
by
Infirmitie
,
this
may
answer
to
the
Standing
in
the
way
of
sinners
:
or
else
of
sett
purpose
;
this
may
fitte
the
sitting
on
the
seat
of
the
scornefull
.
This
is
the
full
pitch
of
sinne
,
causing
sinne
to
be
as
the
Sunne
at
noone-day
in
his
full
strength
.
This
increasing
of
sinne
,
whereby
sinne
is
so
intertayned
,
as
it
is
also
cherished
,
ought
to
mpose
vpon
vs
the
exercise
of
a
twofold
Taske
for
the
auoidance
therof
.
The
former
Taske
concerneth
the
hinderance
of
the
Planting
of
Sinne
before
it
bee
planted
.
The
second
Taske
informeth
the
Supplanting
of
sinne
after
it
bee
planted
.
Concerning
the
hinderance
of
the
planting
of
sinne
before
it
bee
planted
.
A
most
happy
thing
it
is
if
God
giue
vs
grace
to
attayne
vnto
it
:
for
what
more
happy
thing
can
there
be
then
to
haue
escaped
the
mortal
sting
of
a
deadly
Serpent
?
Sin
is
this
Serpent
from
which
,
because
it
stingeth
as
a
Serpent
,
wee
are
willed
to
flee
as
from
the
face
of
a
Serpent
,
Eccles.
21.
2.
What
is
more
happy
then
to
haue
auoyded
the
rag●●g
flame
of
a
tormenting
fire
?
Sin
is
this
fire
which
a
man
cannot
beare
in
his
bosome
,
but
hee
must
of
necessity
be
burnt
with
it
,
Prou●●
6.
27.
What
is
more
happy
then
to
haue
declined
the
flattering
treasons
of
a
false
Traytor
?
Sinne
is
this
Traytor
,
fawning
on
a
man
with
a
Kisse
,
and
betraying
him
to
the
Crosse
,
as
sometime
did
Iudas
.
Math.
26.
49.
What
is
more
happy
then
to
bee
Ridded
from
the
Iawes
and
Talants
of
a
hungry
&
angry
Lyon
,
who
longeth
speedily
&
greedily
to
deuour
vs
?
Sin
saith
S.
Basil
,
is
the
Diuell
,
and
the
Diuel
is
this
Lyon
.
1.
Pet.
5.
8.
What
(
to
conclude
)
is
more
happy
then
to
be
deliuered
from
a
mortall
poison
,
which
will
not
only
worke
the
dissolution
of
the
body
,
but
euen
the
wracke
of
the
Soule
?
Sin
is
this
dealy
poyson
,
Iames
,
3.
8.
Oh!
then
it
must
needs
bee
deemed
a
Quintessentiall
parte
of
happinesse
,
or
an
happynesse
of
happinesse
to
hinder
this
planting
:
that
as
,
not
a
Dart
of
Senacherib
was
shot
against
Ierusalem
the
Citty
of
the
Lord
.
2.
Reg.
19.
32.
So
not
a
plant
of
Satan
,
may
take
roote
in
our
soules
,
the
garden
of
the
Lord
.
Lett
vs
therefore
with
Heartes
of
Loue
,
and
Armes
of
zeale
,
affect
and
imbrace
that
Councell
which
Sainte
Basill
giueth
,
Quaeso
ne
bibas
poculum
.
First
it
is
done
by
making
of
resistance
vnto
it
,
and
this
is
performed
either
,
by
weakning
the
hability
of
Sinne
,
or
else
by
opposing
of
his
contrary
vnto
sinne
.
First
,
by
weakning
of
the
ability
of
sin
;
as
by
taking
away
all
the
occasions
to
sin
,
by
remouing
all
the
susteinments
of
sinne
;
by
making
a
holy
Couenant
with
euery
member
of
our
bodies
and
power
of
our
soules
,
euer
to
to
repell
sin
,
neuer
to
admit
it
;
by
which
meanes
it
may
come
to
passe
,
that
sin
may
be
as
a
Lake
,
into
which
the
current
of
no
Stream
runneth
,
which
must
needs
be
dryed
vpp
:
as
a
House
without
a
foundation
,
which
must
needs
be
ruinated
;
as
a
Cittie
besieged
without
sustenance
,
which
must
needs
be
●a●●ished
.
Secondly
,
it
is
done
by
opposing
of
his
contrary
vnto
sin
,
Charity
to
Mallice
,
Temperance
and
Sobriety
to
Gluttony
and
Drunkennesse
,
Liberality
to
Nigardise
,
Vigilancy
to
Security
,
Confidence
to
Distrust
,
Faith
to
Infidelity
,
Truth
to
Leasing
,
Chastity
to
Incontinency
;
and
so
of
the
rest
;
by
which
meanes
it
may
fall
out
betwixt
Vertue
and
Vice
,
as
betwixt
Christ
and
Satan
;
because
vice
with
Satan
,
as
a
strong
man
man
keepeth
possession
of
his
Pallace
,
vntill
Vertue
with
Christ
,
as
a
stronger
man
,
commeth
and
ouer-commeth
it
,
taketh
away
the
armour
thereof
,
and
deuideth
the
spoiles
.
Luke
,
11.
21.
22.
Secondly
wee
ought
to
worke
the
supplanting
of
sin
by
crauing
of
Assistance
against
it
,
A
blessing
like
vnto
that
which
Isaack
gaue
vnto
Iacob
his
son
,
euen
the
Dew
of
Heauen
,
because
it
commeth
downe
from
Heauen
.
Prayer
in
the
spirit
,
and
the
benefitt
of
it
is
the
Power
of
the
spirit
,
euen
the
grace
of
GOD
,
before
the
which
the
Troupes
of
sin
can
no
more
preuaile
,
then
Dagon
did
before
the
Arke
of
God
,
which
fell
downe
before
it
,
hauing
both
Head
and
hands
cut
off
.
1
Sam.
5.
4.
Grace
dealeth
with
sinne
,
euen
as
the
rod
of
Aron
with
the
roddes
of
the
Aegiptian
Inchanters
.
Ezod
.
7.
12.
which
deuoured
them
:
or
as
the
feathers
of
Eagles
are
said
to
doe
with
the
feathers
of
other
Birdes
,
which
consume
them
:
If
then
Sinne
,
Hell
,
the
Graue
,
and
all
the
in●ernall
troupes
shall
band
and
bend
themselues
against
vs
;
yet
if
grace
bee
with
vs
,
GOD
is
with
vs
;
If
GOD
bee
with
vs
,
what
neede
wee
care
though
the
whole
World
bee
against
vs
:
Is
any
man
doubtfull
?
So
in
the
like
case
was
the
Seruant
of
Elishah
,
when
hee
saw
the
Horses
and
Chariots
of
the
Aramites
compassing
Dothan
,
vntill
his
Maister
had
prayed
vnto
the
Lord
that
he
would
open
his
eyes
;
and
when
his
Eyes
were
opened
,
hee
looked
,
and
behold
,
the
Mountaines
were
full
of
horses
and
chariots
of
●ire
round
about
Elishah
,
finding
therein
the
speech
of
his
Ma●ster
to
be
true
,
who
said
feare
not
,
for
they
that
bee
with
vs
are
more
then
they
which
bee
with
them
.
2.
Reg.
6.
As
therefore
at
the
prayer
of
Eliah
fire
came
downe
from
heauen
to
consume
the
burnt
offering
,
so
as
the
wood
and
stones
,
and
the
dust
was
also
deuoured
,
and
the
water
in
the
ditch
licked
vppe
.
1.
Reg.
18.
38.
So
,
lette
vs
with
humble
and
deuout
heartes
pray
for
the
heauenly
fire
of
Gods
holy
grace
,
wherby
our
vices
may
be
consumed
,
mis-doings
deuoured
,
and
sinnes
supplanted
.
From
these
generall
Doctrines
,
I
am
to
deale
with
the
particular
branches
of
this
Psalme
:
and
therein
first
,
with
the
Euidence
of
the
godly
mans
vertues
,
sette
forth
vnto
vs
by
the
negatiue
contestation
thereof
,
in
these
wordes
,
that
hee
walketh
not
in
the
councell
of
the
wicked
.
wher-out
I
may
obserue
:
1.
That
there
is
a
councel
of
the
wicked
.
2.
that
the
vngodly
walk
in
it
.
3.
that
the
godly
walke
not
in
it
.
First
,
it
appeareth
then
that
there
is
a
Councell
of
the
wicked
.
This
is
eyther
a
councell
which
is
Priuate
in
them-selues
,
or
else
Publike
with
others
.
The
councell
of
the
wicked
,
which
is
priuate
in
themselues
,
is
a
necessary
precedency
in
euery
wilfull
and
intended
sinne
.
In
a
wilfull
and
pretended
sinne
.
(
as
the
Shoole-men
speake
)
Three
things
do
meete
and
concurre
together
,
Consilium
,
Actus
,
Exitus
.
A
councel
,
an
act
,
an
issue
,
vpon
that
Act
let
me
instance
this
matter
by
some
particular
examples
:
Dauid
after
the
walking
on
the
roofe
of
his
Pallace
after
the
sight
of
the
beauty
,
and
his
surprise
with
the
loue
of
Bathshebah
,
first
tooke
councell
in
himselfe
,
concerning
an
inquiry
what
shee
was
,
and
sending
of
Messengers
vnto
her
to
moue
her
to
come
to
him
.
2.
Sam.
11.
3.
4.
Secondly
,
committed
the
Act
,
and
Lay
with
her
.
Ver.
4.
Thirdly
,
the
issue
there-vppon
insuing
,
was
,
that
Bathshebah
was
conceiued
with
childe
.
Dauid
for
the
saluing
of
his
credit
,
was
inforced
to
cause
Vriah
her
husband
to
be
murthered
,
that
so
Bathshebah
mought
become
his
owne
Spouse
;
that
Dauid
beeing
admonished
by
Nathan
,
repented
,
and
was
absolued
from
Spirituall
,
but
not
from
Temporall
punishment
;
but
that
the
childe
conceiued
in
adultery
dyed
:
Absolon
his
sonne
rose
vpp
in
Armes
agaist
Dauid
his
Father
,
and
Destowred
his
Concubines
in
the
open
Sun-light
.
2
Sam.
Cap.
15.
and
16.
Ahab
after
the
liking
of
Naboaths
Vineyard
,
first
tooke
councell
how
hee
might
compasse
it
,
eyther
by
the
exchange
of
another
Vineyard
,
or
by
giuing
the
worth
ther
of
in
money
.
And
in
the
end
because
hee
could
not
so
obtaine
it
by
the
aduise
of
his
wife
Iesabell
,
hee
tooke
councell
also
that
False
Witnesses
might
bee
suborned
against
Naboath
,
that
so
Naboath
might
bee
vniustly
Stoned
for
Blasphemy
,
and
his
Vineyard
seazed
vpon
to
the
Kings
vse
,
v.
8.
9.
10.
Secondly
,
this
was
acted
,
vers.
11.
12.
13.
Where
they
proclaimed
a
fast
,
and
set
Nabaoth
among
the
chiefe
of
the
people
,
and
there
came
two
wicked
men
and
satt
before
him
,
and
the
wicked
men
witnessed
against
Nabaoth
,
saying
Nabaoth
did
blaspheme
GOD
and
the
King
:
Then
they
carried
him
out
of
the
Cittie
,
and
stoned
him
with
stones
,
that
he
dyed
:
And
vers.
16.
Ahab
rose
and
tooke
possession
of
Nabaoths
Vineyard
.
Thirdly
,
the
issue
which
followed
here-from
,
was
,
that
which
was
prophesied
by
the
Prophet
Eliah
the
Thesbite
,
that
Doggs
licked
the
blood
of
Ahab
,
euen
in
that
place
where
they
had
licked
Naboaths
bloud
,
Reg.
22.
28.
And
in
the
field
of
Iezraell
,
doggs
did
eate
the
flesh
of
lesabell
,
so
that
there
was
no
more
of
her
left
then
the
scull
,
and
the
feete
,
and
the
Palmes
of
her
hands
.
2.
Reg.
9.
35.
The
like
might
bee
exemplified
concerning
Absolon
,
Iudas
and
others
,
but
for
feare
of
being
ouer-tedious
:
In
all
which
it
may
appeare
vnto
vs
:
that
the
counsell
of
the
wicked
is
the
first
egge
of
this
venemous
Basilisk
,
Sinne
preparing
the
way
for
the
Acte
,
as
the
Needle
doth
for
the
Thred
;
like
the
head
of
a
Serpent
,
which
if
hee
getteth
in
first
,
then
draweth
he
all
his
poysonous
traine
after
him
.
Saint
Bernard
saith
in
a
certaine
Sermon
,
Quare
peccas●
quia
nescis
quid
facias
?
absit
.
Why
sinnest
thou
?
because
Quia
cogeris
vt
facias
?
absit
:
because
thou
art
compelled
to
do
it
?
be
it
farre
from
vs
to
imagine
it
.
Sed
quia
placet
vt
facias
,
but
because
it
pleaseth
thee
so
to
doe
.
This
pleasure
of
ours
that
we
will
so
doe
,
hath
a
neare
alliance
with
the
counsell
of
the
wicked
,
which
they
priuately
take
in
them-selues
,
the
seed
of
this
Colloquintida
,
the
first
head
of
sinne
.
Secondly
,
there
is
a
counsell
of
the
Wicked
publique
with
others
:
This
is
either
Temporall
or
Ecclesiasticall
.
Temporall
,
one
example
for
all
is
,
that
when
Absolon
in
his
Insurrection
against
Dauid
his
Father
,
with-all
the
people
the
men
of
Israell
,
came
to
Ierusalem
.
Then
Absolon
giue
Councell
what
wee
shall
doe
.
And
hee
gaue
that
wicked
counsell
concerning
,
Going
in
to
his
Fathers
Concubines
.
Secondly
,
there
is
a
publike
counsell
of
the
wicked
,
in
matters
of
assemblies
Ecclesiasticall
,
as
amongst
,
and
aboue
,
the
rest
,
that
Councell
which
was
assembled
and
gathered
together
for
condemning
and
executing
our
Innocent
and
guiltlesse
Sauiour
,
Mark
.
14.
55.
where
it
is
said
,
that
the
high
Priest
and
all
the
Councell
,
sought
for
witnesse
against
Iesus
to
put
him
to
death
,
and
found
none
.
It
is
an
error
in
the
Church
of
Rome
,
by
no
friend
of
truth
to
be
tolerated
,
that
they
so
stiflye
hold
and
maintaine
that
Generall
Councels
cannot
erre
,
and
that
Councels
of
the
Church
cannot
prooue
Counsels
of
the
wicked
.
Indeed
it
is
true
of
Councels
of
the
Church
,
so
farre
as
the
Church
continueth
to
be
the
piller
and
ground
of
truth
.
But
by
reason
that
Councells
consist
of
Church-men
:
varietie
of
opinions
,
personall
imperfections
,
multiplicity
of
interpretations
,
mistaking
,
as
Isack
(
though
he
were
a
Prophet
)
mistooke
Iacob
for
Esau
.
The
difference
is
,
good
Iacob
,
for
the
euill
Esau
.
But
they
here-in
forsake
the
Good
for
the
Euill
.
Saint
Augustine
writeth
,
that
Councells
are
most
wholsome
Antidotes
against
the
poyson
of
heresies
,
yet
will
hee
haue
them
to
bee
subiected
vnto
the
spirit
,
and
Scriptures
,
which
alone
are
priuiledged
,
Non
errare
:
not
to
erre
.
Though
Bellarmine
and
Stapleton
,
sweate
in
the
proofe
and
auouching
of
the
contrary
,
yet
can
it
not
bee
modestly
denyed
,
which
Eusebius
lib.
7.
Ecclesiast.
Histor.
hath
anciently
recorded
,
that
Councells
in
number
(
no
fewer
then
ten
)
haue
confirmed
the
then
ouerspreading
heresie
of
Arianisme
.
Three
Councells
,
as
an
Councells
errid
.
other
graue
Author
,
Commenting
vpon
Cyprian
,
reporteth
,
haue
miscarried
in
establishing
the
re-baptizing
of
conuerted
herctiques
.
What
should
I
speake
of
the
second
Ni●ene
Councell
,
which
reared
vp
Idolatry
and
Councells
of
Nice
.
gaue
bodies
to
Angels
,
and
the
soules
of
men
?
Councels
therefore
haue
beene
mis●ed
,
and
may
erre
,
whether
they
bee
Prouinciall
,
or
Occumenicall
,
as
(
if
I
thought
it
fit
)
I
could
plentifully
prooue
.
Thales
when
hee
looked
towards
Councels
of
the
wicked
.
The
second
point
which
from
hence
I
doe
obserue
,
is
that
the
wicked
walke
in
this
Councell
.
Among
other
things
obseruable
in
him
that
walketh
,
this
is
one
principally
intended
,
a
mans
Recreation
or
Pleasure
.
In
that
the
wicked
then
walke
in
wicked
Lust
of
the
eyes
:
Lust
of
the
flesh
,
and
Pride
of
life
:
Hac
tria
pro
trino
numine
Mundus
habet
.
These
three
Pleasures
of
Vanitie
,
are
esteemed
of
by
the
world
,
as
the
Three
persons
of
the
Deity
:
for
the
world
so
possesseth
the
Lust
of
the
Eyes
,
as
it
ioyeth
in
it
;
the
Lust
of
the
flesh
,
as
it
reioyceth
in
it
:
the
pride
of
life
,
as
it
delighteth
in
it
,
and
them
all
as
it
walketh
in
the
pleasure
of
them
.
Hee
that
purposeth
to
bee
sinfull
,
so
delighteth
in
sinne
,
as
he
therein
can
prescribe
no
bound
vnto
him-selfe
,
for
the
pleasure
of
sinne
towleth
him
on
,
to
become
without
measure
in
sinning
.
Let
Absolon
be
our
example
,
who
first
sinned
,
in
hee
went
in
to
the
Concubines
of
another
:
Secondly
,
was
impudent
in
his
sinne
,
in
that
they
were
the
Concu●ines
of
his
Father
.
Thirdly
,
hee
tooke
such
delight
in
it
,
and
rather
vaunted
then
walked
in
the
pleasure
thereof
,
as
after
a
triumphing
sort
hee
caused
,
●ents
to
bee
spred
in
the
top
of
the
house
,
and
committed
the
folly
in
the
sight
of
all
Israell
,
and
open
sunne-light
.
Hee
was
not
abashed
that
the
Sunne
of
Heauen
should
see
his
so
rebellious
Incontinencie
.
The
pleasure
which
the
vngodly
take
in
sinne
,
may
appeare
in
this
,
that
it
is
their
desire
to
committ
it
:
first
,
euery
whit
;
secondly
,
euery
where
;
thirdly
,
euer
:
or
if
you
will
;
First
,
all
;
secondly
,
at
all
places
;
and
thirdly
,
in
all
times
.
First
,
the
wicked
so
walke
in
sinnes
pleasure
,
as
they
wish
to
commit
it
euery
whitt
,
or
all
;
the
wise
man
is
said
to
feare
the
Lord
in
all
things
.
more
vile
still
;
So
the
vngodly
Ioyning
house
to
house
,
that
they
may
sinne
alone
,
as
they
so
doe
that
in
the
middest
of
the
earth
,
as
it
is
Secondly
,
the
wicked
so
walke
in
sinnes
pleasure
,
as
hee
desireth
to
commit
it
euery
where
,
or
at
all
places
,
not
priuatly
but
publikely
in
the
open
view
of
all
men
.
Therefore
is
he
said
to
clothe
himselfe
with
it
,
as
with
a
raiment
.
Wee
as
a
rayment
,
it
argueth
that
their
sinne
is
become
as
a
Harlots
fore-head
,
with-out
shame
.
Doing
as
the
Torlacchi
,
a
certaine
Sect
in
great
Thirdly
,
the
wicked
so
walkes
in
sinnes
pleasure
as
hee
delighteth
to
commit
it
euer
,
or
in
all
times
,
not
onely
in
his
youth
,
concerning
the
sinnes
,
whereof
because
it
is
more
in●linable
hereto
then
the
other
branches
of
our
life
,
Dauid
putteth
vp
a
Supplication
,
Lord
remember
not
the
sinnes
of
my
youth
:
but
euen
in
his
old
age
,
when
a
man
would
thinke
it
were
high
time
to
leaue
Sinne
,
because
sinne
is
ready
to
leaue
him
,
but
then
dealeth
the
vngodly
with
sinne
,
as
Phaltiel
the
sonne
of
Laish
did
with
Michol
It
is
recorded
of
Saint
Iohn
the
Euangelist
,
that
hee
dyed
with
Loue
in
his
mouth
,
so
could
the
Sinner
be●
content
to
dye
with
sinne
in
his
bosome
:
such
deli●ht
taketh
hee
in
Sinne
,
euen
the
walke
of
pleasure
to
the
wicked
.
The
third
point
which
from
hence
I
doe
obserue
,
it
is
that
the
Godly
walke
not
in
it
.
The
Godly
walke
not
in
it
,
for
as
much
as
they
take
no
pleasure
in
it
,
for
they
well
know
them-selues
to
be
the
chosen
of
God
,
his
elect
ones
like
a
beautifull
horse
in
the
battell
.
Not
to
fight
the
combate
Pretious
stones
of
this
Crowne
:
for
their
honour
like
the
Stones
of
a
Crowne
lifted
vpp
.
They
haue
therefore
a
great
care
,
that
they
may
not
impaire
this
dignity
,
vili●ie
this
price
,
aba●e
this
honour
,
which
they
cannot
auoyde
but
doe
,
If
they
walke
in
the
Counsell
of
the
wicked
,
and
therein
take
pleasure
in
vngodlinesse
.
It
is
said
,
Ezra
.
4.
14.
Wee
haue
beene
brought
vp
in
the
Kings
Pallace
,
it
is
not
meete
for
vs
to
see
the
Kings
dishonour
,
much
more
may
Gods
Elect
say
;
Wee
haue
beene
brought
vp
in
the
King
of
Heauens
Pallace
,
that
is
,
in
the
Militant
kingdome
of
GODS
Church
,
whose
last
Acte
shall
end
in
Triumph
:
How
then
can
wee
see
such
a
Kings
dishonour
?
Seneca
witnesseth
,
touching
Tiberius
and
Caius
Gracchi
:
good
men
,
thinke
them-selues
also
to
bee
great
men
:
and
in
that
they
are
thus
,
great
men
,
suppose
them-selues
necessarilye
occasioned
to
become
good
m●n
:
for
their
greatnesse
is
effected
by
their
goodnesse
,
and
their
goodnesse
is
furthered
by
their
greatnesse
.
They
know
that
if
this
their
spirituall
Greatnesse
should
become
Badnesse
;
first
,
the
World
would
sooner
perceiue
it
in
them
,
and
in
whome
it
is
more
eminent
and
conspicuous
,
like
a
little
spot
which
is
more
easily
seene
in
white
then
in
Browne
paper
.
Secondly
,
God
doth
more
speedily
and
seuerely
punish
it
,
as
Vincentius
writeth
.
Because
Peter
was
a
great
Pastor
:
The
Godly
are
contrary
to
the
Vngodly
:
as
the
Vngodly
affect
,
so
the
Godly
abhorre
,
not
onely
the
acte
,
but
,
so
farre
as
may
bee
,
the
thought
of
Sinne
euery
whit
,
euery
where
,
euer
,
or
all
,
at
all
places
,
in
all
times
.
First
,
the
godly
abhorre
sinne
,
euery
whit
,
or
all
,
not
garment
spotted
by
the
flesh
.
Secondly
,
the
Godly
abhorre
Sinne
,
euery
where
,
or
,
at
,
all
places
,
not
onely
publiquely
in
the
eyes
of
men
,
but
Priuately
also
before
the
eyes
of
God
,
In
whose
presence
the
darkenesse
and
light
are
both
alike
,
therefore
will
hee
Thirdly
,
the
Godly
abhorre
Sinne
euer
,
or
,
in
all
times
,
not
onely
in
time
of
Age
,
then
like
vnto
the
foolish
Pilot
,
cutting
the
Cables
of
iniquity
,
and
waighing
his
sinnefull
Anchors
,
when
him-selfe
is
feeble
,
his
Sailes
torne
,
Maste
crased
,
Shipp
leake
,
when
the
Sea
is
troublesome
,
and
the
windes
contrarye
,
In
so
much
as
there
seemeth
then
great
difficultie
,
and
with-out
Gods
especiall
ayde
,
impossibility
,
euer
to
attaine
to
the
Hauen
of
Happinesse
:
but
euen
in
the
time
of
his
youth
,
from
his
very
youth
,
making
him-selfe
a
Samuel
dedicate
to
the
Lord
:
consecrating
vnto
GOD
the
first
fruites
of
his
youth
,
as
hee
God
protesteth
by
his
Prophet
Michah
,
that
his
soule
longeth
for
the
first
ripe
Grapes
,
which
is
the
Godly
one
,
euen
in
the
strength
of
his
age
,
while
there
is
store
of
oyle
in
his
lampe
,
while
his
bones
are
ful
of
marrow
,
&
his
brest
runneth
full
of
milke
,
while
he
is
fresh
as
a
Bridegroome
comming
out
of
his
chamber
and
strong
as
a
Gyant
to
runne
his
course
.
The
Godly
then
abhorreth
to
walke
in
the
counsell
of
the
wicked
euer
;
in
Age
,
because
then
hee
would
bee
most
wise
:
in
Youth
,
for
asmuch
as
hee
knoweth
Epist.
Iude.
vers.
11.
it
standeth
him
in
hand
then
to
be
most
wary
.
He
detesteth
to
walke
in
the
way
of
Caine
,
because
hee
desireth
to
walke
with
God
as
Henoch
,
Gen.
5.
24.
Wisdome
(
Prouer.
8.
11.
)
is
praised
to
bee
better
then
pretious
stones
,
and
all
pleasures
are
not
to
bee
compared
to
her
.
This
riche
Wisdome
is
to
bee
found
in
the
Godlye
,
Wise
,
and
therefore
this
Pleasure
in
the
walke
of
sinne
(
in
comparison
of
her
owne
Pleasure
)
is
despised
and
shunned
by
her
.
Wisdome
perswadeth
the
Godly
to
despise
and
shunne
the
walke
of
sinnes
pleasure
,
or
the
pleasure
of
sinnes
walke
.
First
,
because
shee
knoweth
and
assureth
the
soules
Ibid.
vers
.
23
of
the
righteous
,
that
it
is
pleasure
without
profit
,
&
therefore
vnfruitfull
,
if
there
be
any
fruite
the●
of
,
it
is
Shame
or
Death
.
Florida
quidem
rosa
est
,
sed
mihi
tristitiam
infligit
;
sweete
,
soure
,
Pleasure
▪
pa●●●
with
it
.
And
the
Bane
is
more
then
the
beauty
,
the
sowre
more
then
the
sweet
,
the
Paine
more
then
the
Pleasure
,
as
among
Roses
,
the
Thornes
are
more
then
the
Flowers
.
Secondly
,
because
shee
knoweth
and
a●sureth
the
Soules
of
the
righteous
,
That
it
is
pleasure
with-out
equity
,
and
therefore
vnlawfull
for
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Sinne
is
the
transgression
of
the
Lawe
,
it
is
Priuatiue
,
not
Positiue
,
Thirdly
,
shee
knoweth
and
assureth
the
soules
of
the
Righteous
,
that
it
is
a
pleasure
which
woundeth
the
Conscience
,
and
therefore
is
sorrowfull
like
vnto
a
sweete
poyson
which
leaueth
Death
behinde
it
,
like
The
Locusts
which
had
Faces
of
men
,
and
haire
of
women
:
S.
Chryso●
Psal.
50.
but
brought
the
Tayles
and
stinges
of
Sco●pions
behinde
them
.
Conscientia
(
saith
Saint
Crysost
)
codex
in
quo
quotidiana
peccata
conscribuntur
,
our
Conscience
is
a
book
wherin
our
daily
sinnes
are
written
.
So
written
are
our
sins
in
the
register
of
our
Conscience
,
as
according
to
the
Euidence
thereof
,
the
conscience
it selfe
performeth
the
office
of
an
Accuser
,
Iudge
,
Tormentor
,
against
our selues
.
This
is
a
bitter
gall
of
Conscience
,
not
vnlike
vnto
that
gall
of
bitternesse
.
Act.
8.
23.
vnder
the
priuate
curtaines
of
those
Gorgons
,
Sphinxes
,
Hidraes
,
and
Harpies
(
that
the
Heathen
speake
off
)
doe
Acte
their
bloudy
partes
.
Fourth
,
shee
knoweth
and
assureth
the
soules
of
the
Righteous
,
that
it
is
a
pleasure
,
Cuius
extrema
luctus
occupat
,
the
bound
of
whose
extremity
is
the
extremity
of
greeuance
,
and
whose
Conclusion
is
knitte
vppe
in
Confusion
,
whose
trayne
trayleth
after
it
,
Affrightfull
Death
,
Rage-full
Hell
,
and
Rue-full
Damnation
,
and
therefore
must
needes
it selfe
bee
most
Affrightfull
,
Ragefull
,
Ruefull
.
Sithence
then
it
appeareth
vnto
vs
that
there
is
a
Councell
of
the
wicked
,
That
the
wicked
walke
in
it
;
that
is
take
their
pleasure
in
the
same
,
wishing
in
that
regard
,
that
Sinne
mought
bee
committed
by
them
euery
whit
,
euery
where
;
euer
:
but
that
the
godly
walke
not
in
it
,
as
they
who
haue
weaned
their
soules
from
such
impious
vanities
,
or
vaine
impieties
,
All
,
At
all
places
,
In
all
times
,
and
so
much
the
rather
because
it
is
a
pleasure
vnfruitfull
,
vnlawfull
,
sorrowfull
,
affrightfull
,
ragefull
,
ruefull
.
Oh
▪
lette
vs
not
conforme
the
Inclination
of
our
affections
,
the
affectation
of
our
will
,
or
the
conuersation
of
our
manners
,
to
the
crooked
,
but
to
the
vpright
:
to
the
reprobate
,
but
to
the
elect
:
to
the
sinfull
,
but
to
the
sanctified
Ones
!
But
lette
vs
rather
deale
with
Sinne
that
wilde
Beaste
,
which
layeth
in
waite
to
spill
our
soules
;
as
the
Dragon
did
,
to
deuoure
the
Childe
:
as
Commodus
Oh
lette
vs
also
giue
a
deadly
wound
vnto
sinne
,
which
would
deadly
wounde
vs
,
that
so
it
may
betide
the
monster-sinne
as
it
sometime
befell
the
Gyant
Goliah
:
who
thinking
to
haue
slaine
Dauid
was
him-selfe
slaine
by
Dauid
,
1.
Sam.
17.
Auersemur
(
as
writeth
Saint
Basill
)
Raigne
with
Christe
.
Sinne
must
not
raigne
in
vs
.
Rom.
6.
12.
Lette
vs
then
take
our
Councell
at
GODS
Oracle
.
Rom.
3.
2.
and
not
of
the
Councell
of
the
wicked
.
Lett
vs
runne
the
way
of
the
Spouse
,
who
sayth
that
if
hee
shall
draw
her
shee
will
runne
after
CHRISTE
.
Cant.
1.
3.
and
not
walk
the
path
of
the
Strumpet
,
whose
feete
goeth
down
to
death
,
and
her
steppes
take
hold
of
hell
.
Prouer.
5.
5.
that
so
our
walk
may
approue
vs
to
be
Godly
,
and
not
reproue
vs
as
Vngodly
.
The
second
particular
point
in
the
Negatiue
Contestation
,
whereby
the
Euidence
of
the
godly
mans
Vertue
may
appeare
vnto
vs
,
is
that
,
hee
standeth
not
in
the
way
of
sinners
,
where-out
may
bee
obserued
,
first
,
that
there
is
a
waye
of
sinners
.
Second
,
that
the
vngodly
stand
in
it
.
Third
,
that
the
godly
standeth
not
in
it
.
First
,
then
it
is
proposed
,
that
there
is
a
way
of
Sinners
:
for
the
better
vnderstanding
wherof
,
wee
must
know
that
there
is
a
twofold
way
,
Away
of
righteous
,
and
Away
of
sinners
.
First
,
the
way
of
the
Righteous
is
called
in
Scripture
,
by
the
name
of
GODS
Commandements
:
The
way
of
truth
,
GODS
way
,
&c.
The
way
of
Sinners
in
the
euill
way
;
A
wicked
way
,
A
false
way
,
the
way
of
Lying
.
The
way
of
the
Righteous
,
differeth
from
the
way
of
Sinners
in
the
Enterance
into
the
way
:
the
Company
in
the
way
;
the
Passage
out
of
the
way
.
First
,
the
way
of
the
Righteous
,
differeth
from
the
way
of
Sinners
in
the
Enterance
into
the
way
.
The
way
of
the
Righteous
in
the
first
Ingate
there-vnto
,
seemeth
(
as
indeed
it
is
)
A
straight
,
rough
,
and
vnpleasant
way
:
On
the
other
side
,
the
way
of
Sinners
appeareth
in
the
first
Front
thereof
to
bee
a
Broad
,
Smooth
and
Pleasant
way
.
The
way
that
the
Righteous
must
beginne
(
and
continue
to
walke
in
the
pilgrimage
of
this
li●e
)
it
is
according
to
the
direction
of
GODS
wisedome
,
appointed
to
be
Straight
,
Rough
,
and
Vnpleasant
:
A
way
that
is
besette
with
Thornes
;
as
the
Church
her selfe
is
sayd
to
bee
A
Lilly
among
thornes
.
As
a
Crowne
of
thornes
stood
vpon
the
Head
of
Christe
,
way
of
thornes
.
That
which
the
Prophet
Hosea
speaketh
may
heere-vppon
fitly
I
will
stoppe
thy
way
with
thornes
:
Doth
a
Man
gather
grapes
of
thornes
?
Math.
7.
16.
Yet
is
it
certaine
that
the
Righteous
are
as
Grapes
growing
,
though
not
on
,
yet
amongst
these
thornes
;
which
being
bruzed
and
squeazed
by
the
Wine-presse
of
Afflictions
,
become
as
a
delicate
Wine
,
sweetly
tasting
on
the
Lords
Palla●e
.
We
must
of
necessity
ascribe
by
an
infinite
Computation
,
more
Wisedome
to
GOD
then
to
a
Gardiner
:
Gardiners
hold
opinion
that
Roses
,
and
Violets
sowne
or
set
neare
vnto
Onyons
or
Garlicke
,
are
made
of
more
sweete
sauour
.
The
graces
and
giftes
of
God
in
the
Righteous
,
are
as
Roses
and
Violets
,
which
beeing
sowne
or
sett
neere
vnto
Afflictions
and
Tribulations
,
which
are
strong
&
vntoothsome
,
as
Onyons
and
Garlicke
,
will
make
them
more
delightsome
and
acceptable
.
The
Righteous
are
as
Gold
,
therefore
must
they
not
feare
the
furnace
:
as
Wheat
,
and
therefore
must
they
not
feare
the
flayle
:
as
Oyle
,
and
therefore
must
they
not
feare
the
pressure
:
as
Iron
,
and
therefore
must
they
not
feare
the
file
:
as
the
Palme-tree
,
and
therefore
must
they
not
feare
the
burthen
:
as
Sons
,
&
therfore
must
they
not
feare
the
chastisement
,
To
conclude
,
as
Lillies
:
and
therefore
Dauids
Lott
consisted
in
two
pointes
,
in
a
kingdome
,
and
in
a
trouble
:
He
had
also
two
famous
heires
,
Salomon
,
who
inherited
his
Kingdomes
:
and
Christ
,
who
inherited
his
troubles
:
Salomon
and
Christ
by
nature
were
brethern
in
blood
,
but
not
in
inheritance
of
the
same
nature
:
Salomon
was
Rich
,
Christ
poore
;
Salomon
passed
his
time
in
peace
,
Christ
in
disquiet
:
Salomon
was
a
King
,
Christ
(
by
the
censure
of
the
world
)
but
a
Seruant
:
Salomon
had
a
Pallace
,
Throne
,
Power
.
Christ
a
Stable
,
a
Manger
,
Infirmity
.
Oh!
it
Arodde
to
scourge
them
,
but
which
is
more
,
a
staffe
to
bruse
them
;
yet
by
Gods
mercyfull
disposall
,
shall
both
this
Rodde
and
●●affe
comfort
them
.
A
Rodd
If
any
man
will
●ollow
mee
,
lette
him
forsake
him-selfe
,
and
take
vppe
(
not
Salomons
Crowne
)
but
his
Crosse
and
●ollow
mee
;
as
if
there
were
no
following
of
CHRISTE
but
by
this
Crosse-way
straight
,
rough
and
vnpleasant
in
the
in-gate
there-into
,
Second
,
the
way
of
Sinners
hath
the
first
front
or
entry
thereinto
,
Broad
,
Smooth
,
Pleasant
,
as
a
way
which
appertaineth
vnto
such
as
Liue
and
waxe
old
,
grow
in
wealth
,
their
seed
is
established
in
their
sight
,
with
them
and
their
generations
before
their
Eyes
:
Their
houses
are
peaceable
without
feare
,
and
the
rodde
of
GOD
is
not
vppon
them
:
their
Bullocke
gendreth
and
fayleth
not
,
their
Cow
calueth
,
and
casteth
not
her
calfe
,
they
send
forth
their
children
like
sheepe
,
and
their
sonnes
daunce
,
they
take
the
Tabret
and
the
Harpe
,
and
reioyce
in
the
sound
of
the
Organs
.
They
haue
then
(
as
appeareth
heereby
)
Goodes
,
Houses
,
Landes
,
Cartell
,
Children
,
Musicke
and
A
long-life
to
enjoy
all
this
:
Then
which
way
therefore
in
the
first
enterance
thereof
,
what
can
bee
more
gaynsome
?
What
more
delightsome
?
They
haue
prosperitie
in
that
aboundance
,
that
they
are
Drunken
with
it
,
as
it
is
said
of
Ephraim
.
Esay
.
28.
1.
The
Gardiner
dispayreth
of
that
Vine
which
hee
pruneth
not
.
The
Chy●urgian
hath
little
hope
of
that
festered
wounde
which
hee
launceth
not
.
The
Father
giueth
ouer
that
Sonne
whome
hee
rebuketh
not
,
and
GOD
reprobateth
that
seruant
which
he
chastneth
not
.
It
is
sayd
,
Ezech.
16.
42.
I
will
make
my
wrath
to
rest
,
and
my
Iealousie
shall
depart
,
and
I
will
cease
and
bee
no
more
angry
.
S.
Bernar.
Ser
in
Cant.
42.
Where-vppon
Saint
Bernard
hath
these
wordes
,
Solo
auditu
contremisco
,
vides
quod
tunc
,
magis
irascitur
Deus
,
quando
non
irascitur
.
Misericordiam
hanc
ego
nolo
:
supra
omnem
ira
miscratio
ista
.
I
tremble
onely
at
the
hearing
hereof
.
Thou
seest
how
GOD
is
then
more
angry
,
when
hee
is
not
angry
.
I
will
none
of
this
mercy
(
Oh
LORD
)
This
fauour
is
aboue
all
displeasure
.
The
same
Father
writing
(
Bernar.
medit
.
Cap.
6.
)
Sayth
also
,
Sitecum
Deus
non
est
per
gratiam
,
adest
per
vindictum
.
If
GOD
bee
not
with
thee
by
his
grace
,
hee
is
with
thee
by
his
reuenge
.
But
woe
bee
to
thee
if
hee
bee
so
with
thee
:
(
yea
saith
hee
)
wo
bee
vnto
thee
if
it
bee
not
so
with
thee
,
for
there
is
GODS
wrath
where
hee
doth
not
scourge
for
Sinnes
;
et
quem
hic
flagellando
non
emendat
,
in
futuro
damnat
:
And
whome
heere
hee
doth
not
mend
by
scourging
,
hee
doth
condemne
hereafter
.
By
the
outward
blessings
of
this
World
cannot
a
man
Iudge
whether
hee
stand
in
GODS
anger
,
or
fauour
.
Yea
as
they
are
the
blessings
of
Esa●
,
rather
then
of
Iacob
,
of
the
le●t
rather
then
the
right
hand
,
vnlesse
GOD
season
them
with
the
Dew
of
Heauen
,
the
grace
of
his
spirit
,
they
argue
that
GOD
is
rather
angry
then
pleased
with
vs
in
bestowing
them
vpp●n
vs
,
as
they
which
are
to
bee
found
in
the
enterance
of
the
way
of
Sinners
.
The
second
difference
which
is
betwixt
the
way
of
the
Righteous
,
and
the
way
of
sinners
,
is
of
Company
in
the
way
.
This
Company
is
three-fold
;
it
is
eyther
Precedent
,
or
going
before
them
:
Concomitant
or
walking
with
them
:
Subsequent
or
following
after
them
.
First
,
the
Company
Precedent
,
in
the
way
of
the
Righteous
,
haue
beene
Abell
,
Abraham
,
Isaac
,
Iacob
,
Iob
,
Moyses
and
the
Prophets
,
Apostles
,
and
Euangelistes
,
and
such
like
,
being
the
congregation
of
the
first
borne
,
which
are
written
in
Heauen
;
and
the
spirits
of
iust
and
perfect
men
,
Hebr.
12.
23.
Who
haue
already
cast
off
the
bondes
of
this
li●es
imprisonment
,
that
they
might
bee
receiued
into
the
glorious
liberty
of
the
sonnes
of
God
in
Secondly
,
the
Company
Concomitant
in
the
way
of
the
Righteous
,
are
all
they
which
liue
at
the
same
time
with
the
Righteous
in
this
present
world
,
whom
GOD
hath
so
Predestinate
before
the
World
,
As
he
hath
called
them
out
of
the
world
:
As
hee
may
iustifie
them
in
the
world
:
And
purposeth
to
gloryfie
them
after
this
Worlde
:
As
Saint
Augustine
alledgeth
alluding
to
Thirdly
,
the
Company
Subsequent
in
the
way
of
the
Righteous
,
are
all
they
,
who
while
the
Earth
shal
stand
vpon
her
Pillars
,
while
the
Heauens
shal
be
spread
abroad
as
Curtains
:
and
while
the
frame
of
the
world
it selfe
shall
haue
any
being
,
shall
hereafter
vntil
the
finall
Consumation
of
all
things
,
so
breath
on
the
earth
amongst
men
,
as
they
shall
belong
to
GOD
in
Heauen
:
A
Blessed
societie
knowne
vnto
GOD
,
not
knowne
vnto
vs
:
Sealed
by
God
,
as
yet
Concealed
from
vs
,
for
it
is
with
GOD
a
foundation
that
remayneth
sure
,
and
hath
this
●ale
,
that
GOD
knoweth
who
are
his
.
2.
Timo.
2.
19.
Secondly
,
on
the
othher
side
,
The
Company
in
the
Way
of
Sinners
Precedent
,
haue
beene
Cayne
,
Corah
,
Esau
,
Ismaell
,
Saul
,
Ahab
,
Ieroboam
,
Herod
,
Pilate
,
Iudas
and
the
like
.
Of
all
whome
it
may
bee
said
,
as
o●
●●●au
onely
.
Rom.
9.
13.
That
the
Lord
hath
hated
them
.
The
Company
in
the
way
of
Sinners
,
Concomitant
,
are
all
such
as
liuing
in
the
same
age
with
them
,
are
dealt
with
all
by
the
LORD
as
the
LORD
sometime
dealt
with
Pharaoh
,
whose
heart
hee
hardened
.
These
haue
so
their
Feete
in
the
way
with
sinners
,
as
they
lift
vppe
their
Heele
against
Heauen
by
Sinning
,
as
Iudas
didde
sometime
against
CHRISTE
by
Treason
.
The
Company
in
the
way
of
Sinners
,
Subsequent
,
are
all
such
as
shall
Heape
vppe
vnto
them-selues
wrath
against
the
day
of
wrath
,
and
of
the
declaration
of
the
iust
Iudgement
of
GOD
,
Rom.
2.
5.
Sonnes
of
Beliall
who
shall
abandon
the
Coullors
of
CHRISTE
.
that
they
may
receiue
the
Marke
of
the
Beaste
Apoc.
13.
16.
To
him
that
trauelleth
in
the
way
,
there
is
nothing
more
Delight
some
then
to
haue
Good
,
there
is
nothing
more
Irkesome
then
to
haue
bad
Company
:
Behold
here
bee
offered
vnto
vs
,
and
sette
before
vs
two
Wayes
,
The
one
of
the
Righteous
,
who
haue
Precedent
,
Concomitant
,
and
Subsequent
good
Company
,
as
wee
haue
heard
.
The
other
of
the
Sinners
who
haue
Precedent
,
Concomitant
,
and
Subsequent
bad
Company
,
as
hath
beene
deliuered
vnto
vs
.
Now
wee
may
perceiue
that
in
some
sence
it
lyeth
in
our
choyce
which
of
these
Two
Wayes
wee
will
take
.
And
I
make
no
doubt
,
but
that
if
the
dewe
●f
Heauen
bee
not
wholy
d●yed
vppe
:
If
the
sparkes
●f
grace
bee
not
altogether
quenched
in
vs
,
wee
will
betake
our selues
vnto
the
Good
way
,
that
so
wee
may
haue
good
Company
:
not
to
the
Euill
waye
where
wee
shall
haue
badde
Company
:
By
the
former
shall
wee
bee
made
like
vnto
Young
Tobiah
,
who
had
an
Angell
of
GOD
in
his
company
,
by
the
latter
euill
spirit
sent
from
God
to
vexe
him
.
The
third
difference
betweene
the
way
of
the
righteous
,
and
the
way
of
Sinners
,
is
the
passage
out
of
the
way
.
The
passage
out
of
the
way
of
the
righteous
is
from
Bondage
to
Liberty
,
from
Pouerty
to
Wealth
,
from
Sorrow
to
●oye
,
from
Teares
to
Triumph
,
from
Death
to
Life
:
from
Hell
(
as
I
may
so
say
)
in
this
world
,
to
Heauen
in
a
better
.
On
the
other
side
,
the
passage
of
the
wicked
out
of
the
way
of
sinners
,
is
from
Liberty
to
Bondage
;
from
Wealth
to
Pouerty
;
from
Ioy
to
Sorrow
,
from
Triumph
to
Teares
,
from
Life
to
Death
,
from
their
Heauen
in
this
world
,
to
Hell
in
an
other
.
It
may
then
appeare
vnto
vs
by
that
which
hath
beene
deliuered
,
that
the
way
of
the
righteous
,
is
not
vnlike
vnto
way
of
the
righteous
,
though
it
yeeldeth
the
taste
of
bitternesse
in
the
beginning
:
yet
shall
it
recompence
the
same
with
sweetnesse
in
the
end
.
But
the
waye
of
Sinners
is
like
the
waters
of
Sodome
,
which
were
at
the
first
sweete
and
pleasant
:
but
after
that
(
as
Histories
mention
)
became
they
(
and
so
continue
vnto
this
day
)
bitter
and
vn-wholsome
,
resembling
herein
the
Panther
,
who
is
said
to
allure
other
beasts
after
him
,
by
the
sweete
sent
of
his
skinne
,
and
afterward
to
prey
vpon
them
●y
bloudy
rage
of
his
Tallants
.
Oh
how
shall
wee
then
sl●●ken
to
walke
in
the
way
of
the
righteous
?
which
is
like
the
fruite
of
the
Tree
of
life
,
which
groweth
by
degrees
from
bitternesse
to
sweetnesse
,
as
fruite
vseth
to
do
,
and
beeing
once
sweete
,
can
neuer
waxe
bitter
againe
:
And
how
farre
off
ought
it
to
bee
from
vs
,
and
wee
from
it
,
to
step
into
the
way
of
Sinners
?
which
is
like
Esaus
pottage
,
Gen.
25.
34
,
which
,
it
may
be
,
refreshed
him
for
a
time
,
but
afterward
cost
him
his
Birth-right
.
So
will
this
cost
vs
no
smaller
price
then
our
Birth-right
,
Gods
kingdome
;
the
estimate
whereof
is
inualuable
:
and
not
onely
so
;
but
will
also
subiect
vs
to
the
torture
of
Hells
thra●dome
,
the
sorrowes
whereof
are
vnconceaueable
.
Picus
Mirandulanus
,
breaketh
The
second
thing
which
here-out
may
bee
obserued
,
it
is
,
that
the
Vngodly
stand
in
this
way
.
The
Vngodly
first
begin
with
a
doubtfull
walking
;
then
proceed
they
to
a
determinate
standing
.
The
former
is
as
a
seeking
:
this
is
as
a
finding
;
the
former
is
but
(
as
it
were
)
a
floating
,
this
a
setling
:
because
the
wicked
by
standing
in
this
waye
of
Sinners
,
doe
(
as
I
may
so
say
)
pitch
their
Tents
,
and
erect
their
dwelling
places
there
.
For
so
standing
is
some-times
taken
in
the
Scriptures
,
Our
feete
shall
stand
in
thy
gates
O
Ierusalem
!
Where
by
standing
,
is
to
bee
vnderstood
a
resting
or
settling
to
dwell
there
.
In
that
the
wicked
stand
in
the
waye
of
Sinners
,
that
is
,
dwell
there
,
they
seeme
to
bee
affected
to
the
way
of
Sinners
,
in
a
bad
affection
,
as
GOD
was
to
the
Hill
of
Sion
,
in
This
is
my
rest
for
euer
,
heere
will
I
dwell
,
for
I
haue
a
delight
therein
.
Where-out
there
is
obserued
:
first
,
a
precedent
determination
;
here
is
my
rest
:
Secondly
,
a
future
resolution
,
euen
for
euer
.
Heere
happe
what
happe
will
,
will
I
dwell
,
heere
will
I
stand
.
Thirdly
,
a
reason
thereof
,
because
I
delight
therein
:
or
because
my
delight
is
in
it
.
Wherein
the
wicked
become
apparantly
like
the
Dogge
or
Sowe
,
whereof
the
former
returneth
vnto
his
Vomitte
,
the
other
to
her
Wallowing
in
the
mire
,
because
they
both
delight
therein
;
This
Standing
in
the
way
of
Sinners
,
implyeth
with
it
an
impossibility
of
Amendment
,
so
long
as
they
so
stand
.
In
Repentance
or
Amendement
of
life
,
there
bee
two
bounds
,
Malum
,
et
Bonum
,
from
the
one
thereof
(
if
wee
looke
at
any
time
trulye
to
Repent
)
wee
must
of
necessitie
passe
to
the
other
;
of
which
passage
the
former
part
is
done
,
Auersione
a
malo
,
by
the
turning
from
that
which
is
euill
.
Now
needes
must
it
bee
granted
,
that
where
there
is
a
standing
still
,
there
is
no
motion
;
where
there
is
no
motion
,
there
cannot
bee
(
as
they
speake
in
Schooles
)
any
Lation
or
transmigration
,
from
place
to
place
,
and
of
necessitie
must
it
bee
inferred
,
that
where
that
is
wanting
,
cannot
bee
any
Auersion
or
turning
away
from
that
which
is
euill
,
or
Conuersion
and
turning
to
that
which
is
good
.
The
wicked
then
,
in
that
they
haue
their
standing
in
the
way
of
Sinners
,
are
as
a
standing
puddle
of
corrupted
waters
,
which
the
longer
they
stand
still
,
growe
more
and
more
corrupted
.
Sith
then
wee
ought
to
bee
carefull
,
that
wee
walke
not
in
the
counsell
of
the
wicked
:
oh
how
much
more
watchfull
are
wee
to
bee
,
that
wee
stand
not
in
the
way
of
Sinners
!
To
stand
in
the
way
of
Sinners
,
it
is
like
vnto
an
Vlcer
bred
in
the
bone
,
which
will
neuer
out
of
the
flesh
,
vntill
God
shall
consume
such
flesh
by
fire
,
as
he
some-time
drowned
all
flesh
by
Water
.
The
reason
of
the
past
drowning
▪
all
flesh
by
water
,
is
set
downe
Genes.
6.
12.
because
all
flesh
had
corrupted
his
waye
:
but
the
Reason
of
the
future
consuming
of
such
flesh
as
this
,
is
by
fire
,
may
be
because
all
such
flesh
stands
in
a
corrupt
way
,
euen
this
way
of
Sinners
,
here
spoken
of
.
Saint
Gregory
saith
of
Sinne
,
that
it
is
Cathena
infernalis
,
He
standeth
in
the
wa●
of
Sinners
.
The
third
thing
which
here-out
may
bee
obserued
,
is
that
,
the
Godly
stand
not
in
the
way
of
Sinners
.
They
stand
not
in
it
.
For
as
much
as
they
are
euer
watchfull
ouer
them-selues
,
(
so
neere
as
may
bee
)
that
they
may
not
so
much
as
stepp
into
it
.
Who
will
stepp
into
that
way
wherin
they
know
a
Serpent
to
bee
?
The
way
of
Sinners
(
as
the
Godly
well
know
)
is
such
a
way
,
and
therefore
are
they
so
farre
from
stepping
into
it
,
as
they
flee
from
it
,
Eccles.
21.
2.
Sinnes
are
the
weapons
of
vnrighteousnesse
:
for
which
are
before
the
throne
of
GOD
,
that
(
if
it
may
be
)
he
may
not
fall
at
all
.
But
if
his
spirit
be
so
vanquished
by
his
flesh
,
as
hee
not
onely
falleth
,
but
falleth
seauen
times
a
day
,
a
lott
from
which
euen
the
righteous
man
is
not
priuiledged
,
Prou.
24.
16.
Yet
as
Saint
Ierome
writeth
,
looseth
hee
not
the
name
of
a
righteous
man
,
because
hee
as
often
riseth
by
repentance
againe
.
Plinie
mentioneth
a
certaine
fresh
water
,
which
retaineth
the
freshnesse
,
though
it
runneth
among
the
brinish
waues
of
the
Sea
:
Such
are
the
righteous
,
who
though
they
liue
in
the
darkenesse
of
this
world
,
yet
doe
they
not
the
workes
of
darknesse
:
though
they
bee
among
Sinners
,
yet
with
Sinners
doe
they
not
stand
in
the
way
of
Sinners
,
but
are
righteous
still
,
much
more
performing
that
by
the
light
of
grace
,
which
Anacharsis
a
Scythian
did
by
the
glimpse
of
Nature
,
who
It
appeareth
then
by
the
premised
matter
,
that
there
is
a
two-fold
way
:
The
one
of
the
Righteous
,
the
other
of
Sinners
.
That
also
there
is
a
great
difference
betweene
these
Two
wayes
,
both
in
regard
of
the
entrance
into
the
Way
:
Company
in
the
Waye
,
passage
out
of
the
Waye
:
that
more-ouer
the
Vngodly-one
Standeth
,
that
is
,
Planteth
and
Setleth
him-selfe
in
this
Waye
.
On
the
contrary
side
,
that
the
Godly
standeth
not
in
this
waye
,
because
hee
is
carefull
what
in
him
lyeth
,
by
the
direction
of
GODS
spirit
,
not
so
much
as
to
steppe
into
this
waye
:
Oh
let
vs
then
in
the
feare
of
GOD
,
if
wee
would
bee
accompted
as
wee
are
,
and
bee
as
wee
are
accompted
!
Let
vs
I
say
,
refraine
our
feete
from
this
Waye
,
yea
,
euen
from
the
Path
,
that
is
the
least
meanes
of
conueyance
which
may
leade
vs
to
this
Waye
,
If
wee
Iob.
My
foote
hath
followed
his
(
that
is
GODS
)
steppes
,
his
waye
haue
I
kept
,
and
haue
not
declined
.
Though
the
Sinner
s●pposeth
that
hee
standeth
in
the
waye
of
Sinners
;
Yet
as
Saint
Bernard
witnesseth
;
hee
rather
falleth
by
Sinne
,
the
waye
of
Sinners
:
and
his
fall
hath
beene
,
as
that
Father
speaketh
,
on
stones
to
bruise
him
,
and
on
pollution
to
defile
him
:
a
pollution
so
base
and
despiceable
,
of
corruption
:
secondly
,
is
light
:
thirdly
,
is
vnprofitable
.
So
is
Sinne
also
,
Corrupt
,
Light
,
Vnprofitable
:
and
hee
which
standeth
in
it
,
standeth
in
Corruption
,
Vanitie
,
Vnfruitfulnesse
.
Whereas
the
Righteous
ought
to
bee
Incorrupt
,
Vertuous
,
Fruitfull
,
as
hee
which
looketh
to
receiue
a
Crowne
,
Incorruptible
,
Glorious
,
Precious
:
and
therefore
hee
which
is
in
the
way
of
su●h
preferment
,
as
Heauen
is
,
will
auoide
to
stand
in
the
waye
of
such
defilement
,
as
sinne
is
.
The
third
perticular
point
in
the
Negatiue
Contestation
,
whereby
the
Euidence
of
the
Godly
mans
Vertues
may
appeare
vnto
vs
,
is
,
that
hee
sitteth
●ot
in
the
seate
of
the
scornefull
.
Wherein
there
bee
considerable
:
First
,
what
is
meant
by
the
scornefull
heere
spoken
of
:
Secondly
,
that
there
is
a
seate
of
such
scornef●ll
ones
.
Thirdly
,
that
the
wicked
doe
sitte
i●
this
seate
:
Fourthly
,
that
the
Godly
doe
not
sitte
in
it
.
First
,
it
must
then
appeare
,
what
the
scornefull
are
,
or
what
is
meant
by
them
.
Scorners
heere
spoaken
of
,
are
of
two
sorts
:
eyther
such
as
scorne
Men
,
or
such
as
scorne
GOD
.
Such
as
scorne
Men
,
bee
eyther
such
as
doe
it
of
Pride
,
because
they
thinke
them-selues
better
then
others
;
or
of
Enuie
,
because
they
would
haue
none
better
then
themselues
,
or
else
of
Mischiefe
,
because
they
wil●
haue
none
worse
then
them-selues
.
The
first
fruite
of
Scorning
,
groweth
from
the
roote
of
Pride
,
which
maketh
them
,
who
are
there-withall
tainted
,
to
suppose
that
they
are
better
then
others
,
and
therefore
in
regarde
of
them-selues
,
doe
they
contemne
and
ouer-looke
others
.
This
kinde
of
Pride
is
called
by
the
Greekes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
necessarily
ioyned
with
the
disdaine
of
others
.
These
kinde
of
Men
,
if
they
haue
Wealth
;
waxe
proud
of
it
,
and
scorne
other
,
who
are
poorer
then
them-selues
.
If
they
haue
Honours
,
they
swell
with
them
,
and
scorne
others
,
who
are
meaner
then
themselues
.
If
they
haue
Strength
,
they
are
puffed
vpp
with
it
,
and
scorne
others
,
who
are
weaker
then
them-selues
.
To
conclude
:
if
they
haue
Health
,
Beauty
,
Friends
,
Libertie
,
Wisedome
▪
Eloquence
,
Zeale
aboue
others
,
they
grow
haughty
and
high
minded
with
them
,
and
scorne
other
more
Sicklye
,
Deformed
,
Friendlesse
,
Enthralled
,
Dullconceited
,
Stammering-tongued
,
Coldly-affected
then
them-selues
:
saying
,
in
the
aboundance
of
their
riches
:
Depart
from
mee
,
for
I
am
welthier
then
thou
:
in
the
arme
of
their
strength
,
Depart
from
mee
,
for
I
am
mightier
then
thou
:
in
the
staffe
of
their
friends
:
Depart
from
mee
,
for
I
am
more
gracious
then
thou
:
in
the
feruour
of
their
zeale
,
Depart
from
mee
,
for
I
am
holyer
then
thou
:
To
conclude
,
In
the
confidence
of
any
blessing
which
it
hath
pleased
GOD
to
lend
them
:
Depart
from
mee
,
for
I
am
better
then
thou
.
Men
they
are
,
who
wrest
those
gifts
which
GOD
hath
vouchsafed
them
,
vnto
a
wrong
end
.
For
where
as
God
hath
annointed
them
,
with
the
Oyle
of
bounties
,
aboue
their
fellowes
,
to
that
end
that
they
should
support
and
maintaine
their
inferiours
:
they
peruert
them
to
disdaine
and
scorne
their
Inferiours
.
But
why
art
thou
so
borne
alo●t
(
O
man
!
)
as
thou
scornest
other
by
Pride
,
when
thou
oughtst
so
to
bee
abased
:
as
to
loath
thy self
through
Humility
,
whose
Conception
cannot
be
thought
on
without
shame
:
whose
Birth
cannot
bee
remembred
without
sorrow
:
whose
Life
cannot
bee
aduised
without
vanity
:
whose
Death
cannot
bee
mused
on
without
misery
,
who
was
made
of
the
Earth
the
lowest
Element
;
of
the
Slyme
,
the
basest
earth
:
not
onely
Vayne
,
but
Vaynity
,
not
Vanity
in
part
,
but
altogether
vanity
.
In
regard
of
the
base
matter
he
was
made
off
,
was
Man
called
Adam
:
in
regard
of
the
miseries
hee
hath
●ithence
falne
into
,
is
he
termed
Aenosh
,
subiect
to
the
Fire
,
which
may
consume
him
:
to
the
Pestilence
,
which
may
dispatch
him
:
to
the
Famine
,
which
may
starue
him
:
to
Inondations
of
waters
,
which
may
drowne
him
:
to
the
Infection
of
the
Aire
,
which
may
taint
him
:
to
the
quaking
gapings
of
the
Earth
which
may
swallow
him
:
to
Thunder-boltes
,
which
may
blast
him
:
to
a
whole
Army
of
diseases
,
which
may
assault
him
:
to
Venome
,
which
may
poyson
him
:
to
litle
contemptible
creatures
,
as
Hyes
,
Lice
,
Frogges
,
which
may
discomfitt
thee
:
besides
euill
Spirits
to
possesse
him
:
maladies
of
the
minde
,
to
torture
him
:
Vanities
of
youth
,
and
Infirmities
of
age
to
affright
him
.
Sithence
then
thou
art
compassed
with
such
A
clowd
of
miseries
,
as
Heb.
12.
1.
wee
read
of
a
Clowd
of
witnesses
.
Why
dost
thou
,
yea
how
darest
thou
go
on
?
oh
Man
!
to
say
that
thy
little
finger
shall
bee
heauyer
then
thy
Fathers
loynes
,
with
Reboam
:
And
dost
not
rather
protest
that
thy
Soule
Cleaueth
to
the
dust
with
Dauid
;
Psalme
.
119.
25.
Pellican
in
the
Wildernesse
?
What
is
man
that
thou
art
so
mindfull
of
him
,
as
to
crown
him
with
glory
and
worship
(
saith
of
scorning
of
Man
.
The
second
fruite
of
the
scorning
of
Man
,
groweth
from
the
roote
of
Enuy
,
because
wee
would
haue
none
better
then
our selues
.
Thus
when
Caine
saw
that
the
sacrifice
of
Abell
was
respected
,
and
his
owne
reiected
,
his
countenance
is
said
to
Thus
when
Dauid
had
vanquished
Goliah
,
and
had
made
other
prosperous
expeditions
against
the
Philistians
,
and
the
women
of
Israell
sang
,
that
Dauid
had
slaine
his
tenne
thousands
,
and
Saul
but
his
thousand
.
Saul
waxed
wroth
,
is
said
after
that
time
to
haue
an
eye
at
Dauid
,
what
daunced
before
the
Arke
of
God
with
all
his
might
.
Looking
through
a
window
,
and
seeing
him
leape
and
daunce
she
despised
him
in
her
heart
,
ver.
15.
and
that
in
such
measure
as
shee
speaketh
to
his
face
.
O
how
glorious
was
the
King
of
Israell
this
day
?
Which
was
vncouered
this
day
in
the
eyes
of
the
Maidens
of
his
seruants
,
as
a
foole
vncouereth
him-selfe
.
The
King
of
Aram
commandeth
his
Captaines
to
fight
against
the
King
only
▪
&
to
let
the
common
soldiers
alone
.
Inuidius
(
saith
he
)
nihil
ab
homine
nudo
qui
omnium
iaculis
petitur
,
differre
videtur
:
fort
is
est
aliquis
?
aliu●
forma
of
the
scorning
of
man
.
The
third
fruit
of
the
scorning
of
man
,
groweth
from
th●
root
of
Mischiefe
:
Because
man
wil
haue
none
worse
then
him-selfe
:
Men
of
this
kind
are
such
as
from
the
sole
of
the
foote
vnto
the
crowne
of
the
head
,
haue
nothing
whole
in
them
but
woundes
and
swellings
,
and
sores
full
of
corruptions
.
Esay
.
1.
6.
What
then
can
we
else
expect
from
Men
full
of
corruption
.
Can
a
man
hope
for
oyle
out
of
the
flint
;
or
for
hony
out
of
the
spider
;
for
grapes
of
thornes
,
or
figgs
of
thistles
?
No
,
it
is
a
thing
altogether
impossible
,
and
verily
a
thing
as
impossible
it
is
,
to
looke
for
goodnesse
of
mischiefe
.
For
mischieuons
minded-men
,
who
make
Euil
to
be
their
only
Leuell
;
are
altogether
Vnprofitable
:
Therefore
are
there
none
that
doe
good
,
no
,
not
one
;
haue
their
feete
to
shedde
The
way
of
peace
haue
they
not
knowne
,
therfore
are
they
rebellious
.
The
feare
of
God
is
not
before
their
eies
,
&
therfore
are
they
mischieuous
.
And
how
I
beseech
you
can
it
be
otherwise
?
considering
that
their
throat
is
an
open
s●pulchre
:
that
their
tongues
haue
they
vsed
to
deceiue
:
the
poyson
of
aspes
is
vnder
their
lips
,
&
their
mouth
is
ful
of
cursing
and
bitternes
,
Rom.
3.
from
ver.
12.
to
19.
That
is
of
execration
and
scornfulnesse
,
the
third
root
of
the
scorning
of
man
.
The
second
kinde
of
Scorners
,
are
such
as
scorne
God
.
Though
the
kindnesse
of
these
men
bee
many
,
yet
will
I
insist
onely
in
three
of
them
.
Whereof
the
first
is
the
Couetous
Mamonist
.
The
second
,
the
Sensuall
Carnalist
.
The
third
,
the
Godlesse
Atheist
:
wherof
the
first
is
possessed
with
the
World
,
the
second
swayed
by
the
Flesh
▪
the
third
,
blinded
by
the
Diuel
.
The
first●hen
of
the
three
is
the
Couetous
Mammonist
possessed
by
the
world
.
We
read
2.
Corinth.
4.
4.
of
a
God
of
the
world
;
But
these
men
make
the
World
their
GOD
;
appointing
gods
of
gold
and
siluer
to
go
before
them
:
and
as
Riches
increase
,
setting
their
hearts
vppon
them
,
contrary
to
that
,
Psal.
62.
10.
Of
this
Mammonist
,
if
wee
would
know
him
in
his
right
coullors
;
there
be
these
signes
.
1.
an
eager
and
sharpe
desire
of
getting
,
and
heaping
together
;
for
a
man
that
hath
a
wicked
eye
hasteth
to
get
riches
:
2.
●
S.
Paul
,
not
only
to
exhort
,
but
as
if
that
were
too
little
,
to
charge
the
rich
men
in
this
world
,
not
to
trust
in
vncertaine
riches
.
If
Mammonists
then
trust
in
their
Ritches
,
Not
vnlike
the
ritch
worldling
a●
these
professed
worldlings
.
Luk
12.
18.
19.
who
wh●
he
had
resolued
with
himselfe
that
hee
would
pull
downe
his
barnes
,
and
builde
greater
,
and
therein
would
gather
all
his
fruites
and
goodes
:
charged
his
soule
with
this
vaine
Applause
.
Soule
thou
hast
much
goods
layd
vppe
for
many
yeares
,
line
at
ease
,
eate
,
drinke
,
and
take
thy
pastime
.
To
this
end
Couetousnesse
is
called
by
the
name
of
Idolatry
.
Colo.
3.
5.
A
golden
Image
is
it
,
which
though
there
be
no
Commandement
for
it
,
as
was
for
that
golden
Image
which
Nabuchadnezzar
set
vpp
,
yet
all
nations
and
language
are
ready
to
fall
downe
and
worship
.
Couetsous
men
,
as
they
cannot
serue
God
and
Mammon
,
so
doe
they
forsake
God
to
cleaue
to
Mammon
:
playing
heerein
the
part
of
an
Adulterer
,
who
beeing
ioyned
to
his
wife
,
coupleth
him-selfe
with
an
other
:
So
the
Coueteous
man
howsoeuer
he
be
Married
vnto
God
,
yet
Adultereth
in
imbracing
Gold
,
and
then
scorneth
God
,
as
the
Adulterous
Husband
doth
his
Wife
.
The
second
kinde
of
Scorner
,
which
doth
Scorne
God
,
is
swayed
by
the
flesh
,
The
wisedome
of
which
flesh
is
emnity
against
God
.
If
it
be
graunted
that
it
is
emnity
against
The
sensuall
Concupiscence
which
is
found
in
the
carnall-minded
man
,
may
bee
likened
vnto
Hagar
the
bond-woman
,
who
when
she
had
conceiued
,
Despised
Sara
her
mistresse
;
so
when
this
Lust
had
conceiued
and
brought
forth
Sin
.
then
wil
it
despisea
&
Scorn
euen
God●
him-selfe
.
The
third
kind
of
Scorner
which
doth
scorne
God
,
is
the
Godesse
Searcher
of
in
derision
in
heauen
:
and
so
scorne
him
,
who
will
here-after
scourge
them
for
it
.
A
kinde
of
people
bee
these
,
who
may
rather
bee
called
Diuells
incarnate
,
then
people
.
Who
as
a
worthy
Historian
writeth
,
haue
defaced
the
diuine
Character
of
the
soule
,
and
haue
prostrate
the
same
,
at
the
pleasure
of
the
stinking
gate
of
Hell
.
A
Vermine
,
which
as
the
same
Historian
mentioneth
in
the
Kingdome
of
France
,
in
the
reigne
of
Charles
the
ninth
attained
to
the
number
(
O
ruthful
report
!
)
of
thirty
thousand
men
:
(
as
their
chief
Leader
then
confessed
)
but
since
that
time
(
saith
hee
)
it
hath
hadde
so
great
a
scope
,
as
such
as
deale
with
it
in
great
houses
,
are
called
Phylosophers
and
Astrologers
.
As
this
hath
beene
said
concerning
France
:
So
doe
I
humbly
bend
the
knee
of
my
soule
before
the
Throne
of
Gods
Maiesty
,
praying
both
with
the
vtt-most
and
in-most
zeale
of
my
spirit
,
that
it
may
not
once
bee
suspected
of
England
.
A
brood
of
hell
are
they
,
not
to
bee
confuted
with
wordes
of
argument
:
but
to
bee
cutte
off
with
swordes
of
punishment
.
That
so
without
reply
,
both
their
mouth
may
bee
stopped
,
and
breath
choaked
.
A
iudgement
(
no
doubt
)
too
mercyful
for
them
,
who
call
into
question
that
which
Heauen
,
and
Earth
,
Angels
,
Men
,
Diuels
,
all
Ages
of
the
World
,
all
Languages
of
Nations
do
affirme
auouch
,
attest
,
approue
,
and
verifie
:
and
the
conscience
of
the
Atheist
is
more
then
a
thousand
witnesses
,
to
testifie
as
one
writeth
;
affirmant
tibi
.
non
sibi
,
interdiu
,
non
noctu
:
Tney
affirme
so
to
thee
not
to
them-selues
;
in
the
day
,
when
they
thinke
they
may
be
more
bold
;
not
in
the
night
when
feare
doth
more
possesse
them
.
Tully
writeth
of
Metrodorus
an
Atheist
of
his
The
second
thing
that
I
am
to
handle
,
is
that
there
is
,
A
chayre
of
those
scornefull
ones
.
The
Scripture
commendeth
vnto
vs
a
threefold
Chayre
,
of
Doctrine
of
Iustice
,
and
of
scorning
.
First
,
of
Doctrine
,
in
this
sence
,
our
Blessed
Sauiour
saith
of
the
Scribes
and
Pharisies
,
that
they
sitt
in
Moyses
chaire
.
Secondly
wee
read
of
a
chayre
,
or
seate
of
Iustice
or
Thirdly
the
Scripture
mentioneth
vnto
vs
a
chayre
,
or
seate
of
the
scornfull
,
spoken
off
in
this
present
Psalme
or
place
,
Nor
sitte
in
the
seate
,
or
chayre
of
the
scornfull
.
This
Chayre
is
a
place
of
ease
and
repose
,
wherein
the
Proud
,
Enuious
and
Malicious-men
which
scorne
man
;
The
Couetous
,
Carnall
and
Malicious
men
which
scorne
GOD
,
doe
accustome
them-selues
to
sitte
,
euen
as
Herod
satte
in
the
seate
of
proud
vanity
,
and
as
sometime
Babilon
did
,
who
vaunted
that
shee
did
sitte
beeing
a
Queene
,
and
was
no
widdow
;
therefore
in
scorne
she
should
see
no
mourning
.
The
third
thing
that
I
am
to
handle
is
,
that
the
wicked
sit
in
this
chayre
or
seat
.
They
sit
in
it
,
both
as
lewd
Epicures
,
corrupting
themselues
,
and
as
false
Doctors
mis-instructing
others
.
First
,
they
sit
so
in
this
seat
,
as
they
make
it
notorious
vnto
the
whole
world
,
that
they
are
as
lewd
Epicures
corrupting
them-selues
.
They
adde
by
all
possible
indeauour
,
Transgression
vnto
sinne
,
as
some
doe
adde
Drunkennesse
to
Thirst
;
and
when
they
haue
so
done
,
they
sitt
them
downe
in
the
seate
of
the
scornefull
,
that
they
may
take
their
case
there
,
yea
it
may
be
that
they
may
fal
a
sleepe
there
also
.
Oh
this
ease-full
sleepe
of
sinne
may
well
bee
called
(
as
saith
the
Greeke
Poets
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Deaths
brother
,
or
,
if
you
will
,
a
dead
sleepe
.
The
Apostle
,
Rom.
11
,
8.
calleth
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
spirit
of
slumber
.
These
are
they
who
haue
their
soules
the
more
desperately
sinne-sicke
,
because
they
feele
not
them-selues
sicke
at
all
.
They
haue
as
the
Schoole-men
speake
,
Conscientiam
tranquillam
,
et
malam
,
a
conscience
quiet
,
but
euil
;
like
vnto
an
vncureable
Fistula
whose
outward
part
seemeth
sound
and
cured
,
but
the
inward
coare
is
rotten
and
putrified
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
as
haue
their
consciences
seared
vp
with
a
hot
yron
:
so
as
all
sence
is
mortified
in
them
.
It
is
a
point
well
worthy
our
obseruing
,
that
the
more
ease
we
thinke
to
finde
in
sin
,
the
further
are
wee
off
from
any
case
at
all
.
A
Man
that
walketh
,
and
becommeth
weary
of
walking
,
thinketh
to
finde
ease
by
standing
still
,
but
loe
;
standing
'
still
,
as
we
haue
heretofore
beene
taught
,
is
worse
then
walking
:
A
Man
that
is
weary
of
standing
still
,
supposeth
to
finde
ease
by
sitting
downe
:
but
behold
,
to
sitte
downe
maketh
him
in
a
worse
case
then
when
hee
stood
:
A
man
who
is
once
entered
into
the
way
of
sinners
,
cannot
gette
out
vnlesse
he
walke
:
for
as-much
as
when
there
is
no
mouing
,
there
cannot
possibly
be
any
remouing
from
sinne
;
and
hee
that
sitteth
must
first
Rise
and
Stand
,
before
hee
can
Walke
.
He
then
that
Walketh
,
hath
but
one
steppe
to
repentance
,
namely
,
comming
forth
:
hee
that
Standeth
,
seemeth
to
haue
Two
:
walking
and
comming
forth
:
but
hee
that
sitteth
hath
Three
:
first
Standing
,
then
walking
,
and
in
the
end
Comming
forth
.
It
is
therefore
a
matter
not
of
pleasure
,
but
of
terror
thus
to
sitt
.
Secondly
,
the
wicked
sitte
in
the
seate
of
the
scornefull
,
as
false
Doctors
mis-instructing
others
.
This
they
practise
eyther
by
Voyce
,
which
seemeth
to
bee
a
speaking
example
:
or
by
Example
which
may
bee
called
a
dumbe
voyce
.
The
fourth
thing
that
I
am
to
handle
is
,
that
the
godly
doe
not
sitte
in
this
seate
.
They
doe
not
sitte
in
it
,
first
,
be-because
they
are
carefull
not
to
corrupt
themselues
in
this
Epicurious
ease
,
in
security
committing
thereby
,
euen
capitall
crimes
,
and
enormous
transgressions
.
But
they
rather
on
the
other
side
,
beare
a
watchfull
regard
ouer
euery
part
and
member
about
them
,
that
they
may
not
offend
or
doe
amisse
:
Ouer
their
Eares
,
that
they
may
heare
no
vncleanesse
:
ouer
their
Eyes
,
that
they
may
behold
no
wantonnesse
:
ouer
their
Hands
,
that
they
may
doe
no
violence
:
ouer
their
Feete
,
least
the
Mis-going
of
any
steppe
should
prooue
a
Misdoing
against
their
Maker
:
and
so
consequently
ouer
their
whole
,
both
outward
and
inward
man
:
that
neyther
may
offend
God
,
since
both
were
made
to
serue
God
.
But
if
at
any
time
they
doe
amisse
(
as
hee
must
needes
doe
amisse
in
so
saying
,
who
saith
hee
neuer
doth
amisse
:
)
No
sooner
doth
the
Grace
of
God
knocke
at
the
gate
of
their
heart
,
as
the
face
of
CHRISTE
looked
vppon
Peter
:
but
they
go
weep
bitterly
.
Math.
2●
.
75.
That
as
the
Teares
of
the
Vine
(
as
Plinie
reporteth
)
doe
cure
Plin.
lib.
23.
Leprosie
,
So
the
teares
of
them-selues
which
are
graffed
into
the
true
Vine
CHRISTE
IESVS
,
may
salue
the
Leprie
of
their
sinnes
.
They
labour
that
the
speech
of
Saint
Cyril
concerning
Peter
may
be
verified
of
them
,
Locum
flendo
recepit
,
quem
negando
perdiderat
:
Hee
receiued
that
place
by
Weeping
,
from
which
hee
hath
fallen
by
Denying
.
There
is
a
two-fold
denying
,
or
denyall
of
CHRIST
,
the
one
,
Ore
,
by
Word
:
●us
didde
Peter
deny
,
●ne
other
,
Opere
,
by
Worke
:
thus
more
or
lesse
euery
sinner
denyes
him
:
if
the
Godly
at
any
time
haue
incur●ed
Gods
displeasure
,
by
the
Teares
of
sin
;
they
forth-with
indeauor
again
〈◊〉
bee
reconciled
by
the
Teares
of
repentance
:
that
it
may
so
come
to
passe
,
That
the
heades
of
the
Dragons
may
bee
drowned
in
the
waters
:
that
is
,
that
sinnes
as
venemous
and
bloudy
as
the
Dragon
,
may
bee
drowned
by
the
watery
streames
of
their
flowing
teares
,
they
are
so
farre
from
fitting
still
in
their
Sinne
,
as
Herode
did
in
his
Sinne
,
which
concerned
his
brother
Philipps
wife
,
as
they
rather
deale
with
sinne
after
the
acting
of
it
,
as
Ammon
did
with
his
Sister
Thamar
,
after
hee
had
d●slowred
her
,
who
forth-with
,
first
hated
her
;
secondly
,
exceedingly
more
then
hee
before
had
loued
her
:
thirdly
,
hee
put
her
out
of
doores
:
fourthly
,
hee
locked
the
doore
after
her
,
least
shee
should
come
in
againe
.
Secondly
,
they
doe
not
sit
in
this
seat
,
as
misinstructing
others
by
false
Doctrine
,
because
concerning
their
Voyce
,
they
vtter
with
it
,
words
that
are
gratious
alwayes
,
and
powdered
with
Salt
.
Coloss.
4.
6.
Touching
their
Example
,
it
is
not
the
workes
of
darkenesse
,
as
of
them
who
haue
no
delight
to
sitt
in
darknesse
,
and
in
the
shadowe
of
death
,
Luk.
1.
79.
But
it
is
the
example
of
such
,
as
haue
on
them
the
Armour
of
light
.
Whereby
they
may
and
doe
so
shine
before
men
,
as
they
seeing
the
light
of
their
good
example
,
may
glorify
their
Father
which
is
in
Heauen
:
As
they
themselues
looke
also
to
bee
glorified
with
their
father
which
is
in
Heauen
.
Hetherto
haue
the
Euidence
of
the
Godly
mans
Vertues
appeared
vnto
vs
by
the
Negatiue
:
Now
commeth
i●
to
bee
opened
by
the
Affirmatiue
contestation
,
vers.
2.
of
this
Psalme
.
But
his
delight
is
in
the
lawe
of
the
Lord
,
and
in
his
lawe
doth
hee
meditate
day
and
night
.
In
which
words
I
obserue
,
first
,
the
Pleasure
which
the
Godly
man
taketh
in
the
lawe
of
the
Lord
,
in
that
hee
delighteth
in
the
law●
of
the
Lord
.
Secondly
,
the
paines
which
hee
taketh
about
the
law
of
the
Lord
,
for
that
,
in
his
lawe
hee
doth
meditate
day
&
night
.
In
the
pleasure
which
the
Godly
man
taketh
in
the
law
of
the
Lord
,
may
I
consider
first
the
obiect
of
it
:
the
lawe
of
the
Lord
:
Secondly
,
the
acte
of
it
,
hee
delighteth
in
it
.
The
obiect
offereth
it selfe
to
bee
explained
in
two
points
:
first
,
whose
lawe
this
is
:
of
the
Lord
:
secondly
,
what
lawe
this
is
heere
spoken
of
.
The
pleasure
then
which
the
Godly
man
taketh
in
the
law
of
the
Lord
,
commeth
in
the
first
place
to
our
handling
,
and
that
in
the
obiect
of
it
in
that
branch
thereof
,
whose
lawe
it
is
:
the
Law
of
the
Lord
:
that
is
,
the
Lawe
of
GOD
him-selfe
,
who
is
the
Creator
of
all
things
,
called
Lord
,
in
a
sence
of
Super-eminency
,
or
Excellency
,
because
hee
is
the
King
of
Kings
,
and
Lord
of
Lords
:
A
King
,
vnto
whome
all
Kings
are
Lieutenants
:
a
Lord
,
vnto
whome
Kings
reigne
,
and
Princes
decree
iustice
.
A
Lord
,
by
whom
Princes
rule
,
and
the
Nobles
and
Iudges
of
the
Earth
.
That
which
the
Philosopher
speaketh
of
Rhethoricke
may
bee
sayd
of
Lawe
,
making
that
,
in
making
of
a
law
,
Aristo
.
Rhetor.
lib.
2.
cap.
1.
whereby
the
manners
of
men
are
to
bee
squared
,
that
it
may
bee
of
more
heedfull
regarde
,
and
important
efficacy
:
three
things
are
necessarily
required
:
Wisdome
,
whereby
hee
may
bee
beloued
:
Loue
,
whereby
hee
may
bee
respected
:
Authority
,
whereby
hee
may
bee
feared
:
these
three
things
may
aboundantly
bee
found
in
this
souereigne
and
supreame
Law-giuer
the
Lord
,
heere
spoken
of
;
who
hath
first
Wisdome
,
in
regarde
whereof
,
hee
may
and
must
bee
beleeued
,
being
not
onely
,
ipsa
sapientia
,
as
Saint
Augustine
speaketh
;
Wisdome
it selfe
,
and
that
the
deriuatiue
treasures
of
all
Wisdome
for
others
.
The
Wisdome
then
of
all
other
creatures
,
it
is
but
a
Deriuatiue
from
Greg.
Nazian
:
Who
is
the
same
to
Secondly
,
he
hath
Loue
,
in
regarde
whereof
he
is
to
be
respected
,
in
whome
mercy
and
iudgment
bee
so
cou●●ed
as
his
mercy
is
ouer
all
his
workes
.
Who
so
punisheth
a
Sinner
,
as
hee
hath
no
pleasure
therein
,
but
desireth
rather
that
hee
may
liue
then
dye
.
Who
is
so
brightnesse
and
Amber
;
a
testification
of
his
loue
:
and
Fire
,
an
argument
of
his
wrath
;
as
his
Loue
by
Brightnesse
and
Amber
is
to
bee
found
in
his
vpper
,
his
Wrath
by
Fire
in
his
neather
parts
.
Who
is
sayde
,
to
loue
the
world
:
If
you
would
know
how
;
Much
,
euery
way
,
in
regarde
of
the
boundlesse
measure
of
it
:
So
,
that
is
in
such
aboundance
as
cannot
bee
expressed
:
Touching
the
effect
of
it
,
that
hee
gaue
his
onely
begotten
sonne
:
in
respect
of
the
end
,
that
whosoeuer
beleeueth
in
him
,
should
haue
life
euerlasting
.
Worthily
therefore
was
it
spoken
by
Saint
Bernard
.
Thirdly
,
hee
also
hath
Authority
,
whereby
hee
is
to
bee
feared
.
Needes
must
Authority
attend
vpon
him
,
who
was
so
the
Author
of
all
things
by
his
wise
omnipotency
,
as
hee
euer
since
hath
beene
,
and
yet
is
,
the
supporter
of
all
things
by
his
mighty
word
.
To
the
Lord
of
Hoastes
,
because
the
Hoastes
of
all
his
Creatures
are
at
the
becke
of
his
Prouidence
,
ready
to
execute
the
pleasure
of
his
will
,
not
onely
among
Angels
and
Men
,
Beasts
,
Fowles
,
Fishes
,
Wormes
,
Trees
and
Plants
:
but
euen
the
very
sencelesse
,
yea
liuelesse
creatures
them-selues
.
Thus
the
fire
commanded
by
him
,
burnt
vp
Sodome
and
Gomorrah
.
Genes.
19.
The
water
enioyned
by
him
,
drowned
the
whole
world
.
The
Earth
appointe●
opened
her
mouth
,
swallowed
vp
Dathan
,
and
couered
the
congregation
of
Abiram
.
Not
the
Rammes
of
warre
,
but
the
sound
of
Rammes
hornes
inabled
by
him
,
beate
downe
the
walles
of
Iericho
.
Iosh.
6.
Haile-stones
,
which
for
their
bignesse
are
called
great
stones
Ioshuah
10.
11.
ordained
by
him
,
did
discomfit
and
ouer-throwe
the
army
of
the
fiue
Kings
,
which
were
combined
against
Ioshua
,
so
as
more
dyed
by
them
,
then
they
whom
the
children
of
Israel
slew
with
the
sword
.
Iosh.
10.
Thus
the
Starres
in
their
courses
fought
against
Siserah
.
Iudg.
5.
10.
Thus
to
conclude
,
as
it
appeareth
by
the
Ecclesiasticall
Histories
,
the
Heauens
and
windes
fought
for
Theodosius
,
that
good
Christian
Emperour
;
In
so
much
as
the
Poet
saith
of
him
:
O
nimium
dilecte
Deo
,
cui
militat
aether
,
Hee
hath
therefore
authority
that
hee
may
bee
feared
.
The
second
thing
is
,
what
this
Lawe
is
,
or
what
is
meant
by
it
.
By
Lawe
,
in
this
place
is
not
onely
to
bee
vnderstood
the
Morall
lawe
of
Moses
,
consisting
of
Tenne
precepts
:
which
with
so
great
terrour
of
Thundering
and
Lightning
,
and
Smoake
,
which
ascended
as
the
Smoake
of
a
Furnace
,
and
a
thicke
Clowde
also
vpon
the
Mountaine
,
and
with
the
sound
of
a
Trumpet
,
was
deliuered
by
GOD
vnto
his
peculiar
people
Israel
:
But
by
a
Tropicall
speech
,
of
the
part
,
put
for
the
whole
;
By
Lawe
in
this
place
,
is
intended
all
the
whole
Scripture
of
God
,
all
the
holy
Booke
of
God
,
which
commeth
not
by
any
priuate
motion
,
but
as
the
holy
men
of
God
haue
beene
mooued
,
and
inspired
by
the
holy
Ghost
,
2.
Pet.
1.
20.
21.
So
farre
(
as
one
describeth
a
Lawe
)
as
the
whole
Scripture
is
,
Ratio
summa
quae
inbet
eam
quae
facienda
:
prohibetque
contraria
:
A
chiefe
reason
which
commandeth
those
things
which
are
to
bee
done
,
and
forbiddeth
the
contrary
:
which
is
to
bee
found
,
not
onely
in
the
Morrall
law
of
Moses
,
but
euen
through-out
the
whole
sacred
volumne
of
Gods
Booke
.
The
second
thing
is
the
Acte
of
this
pleasure
,
his
delight
is
in
it
.
A
Lawe
it
is
,
worthy
;
thrice
worthy
,
yea
,
infinitely
worthy
to
be
delighted
in
,
both
in
regarde
of
the
Author
of
it
,
which
is
God
:
as
also
in
respect
of
the
Authority
of
it
,
which
is
manifold
.
First
,
we
are
to
delight
in
the
lawe
of
the
Lord
,
in
respect
of
the
Author
of
it
,
which
is
God
,
not
any
false
or
imagined
idolatrous
God
of
the
Heathen
;
but
the
true
,
certaine
,
and
eternall
God
of
Heauen
.
The
Heathen
,
that
they
mought
make
men
to
take
the
more
delight
in
their
lawes
,
haue
grounded
the
originall
of
them
vpon
some
God
.
So
hath
Numa
among
the
Romaines
on
the
Nimphe
Aegeria
:
Solon
among
the
Athenians
on
Minerua
:
Lycurgus
among
the
Lacedaemonians
on
Appollo
:
Minos
among
them
of
Crete
on
Iupiter
:
Charondas
among
the
Carthaginians
on
Saturne
:
Osyris
among
the
Aegiptians
on
Mercury
:
Zamolxis
among
the
Scythians
on
Vesta
,
and
others
the
like
.
But
all
these
were
Idols
;
the
Idaea
and
fantasie
whereof
,
was
first
inuented
and
hatched
in
the
braines
of
men
:
&
as
an
Idol
is
nothing
in
the
world
:
so
these
lawes
had
their
ground-worke
laide
delighted
in
by
vs
,
as
that
which
issueth
from
that
Author
,
who
is
the
onely
God
,
who
is
the
Father
,
of
whome
are
all
things
,
and
wee
in
him
Secondly
,
we
are
to
delight
in
this
lawe
,
in
regard
of
the
Authority
of
it
:
as
in
that
law
which
is
most
fully
authorised
by
the
Antiquity
,
Iustice
,
Wisedome
,
Truth
,
Pleasure
,
Profit
of
it
.
The
serious
meditation
of
all
which
,
●
suppose
should
cause
the
Lawe
of
the
Lord
to
deale
with
vs
,
as
the
Church
did
with
Christ
:
of
whome
Christ
saith
,
in
regarde
of
the
surplussage
of
his
loue
towards
her
,
My
Sister
,
my
Spouse
,
thou
hast
wounded
mine
heart
with
one
of
thine
eyes
,
and
with
a
Chaine
of
thine
neck
.
This
Chaine
,
therefore
,
wherein
the
Excellencie
of
the
Lawe
of
the
Lord
standeth
,
cosisteth
of
the
sixe
forementioned
Linckes
.
Whereof
the
first
is
,
that
it
is
most
Ancient
.
Long
was
it
before
the
Paeinims
Gods
were
extant
.
The
last
writers
of
the
Hebrew
Canon
,
which
were
almost
sixe
hundred
yeares
before
the
comming
of
Christ
,
namely
Aggaeus
,
Zacharias
,
Malachias
,
Esra
,
flourishing
about
the
time
of
the
beginning
of
the
Persian
Monarchy
,
were
before
the
times
of
Thucydides
,
Pherecides
,
Xenophon
,
Hellanicus
,
Herodotus
,
the
most
ancient
of
the
Gentil
Historians
:
the
matter
&
subiect
of
whose
writings
,
is
chiefly
the
●ests
of
the
Persian
Monarchie
.
And
although
wee
grant
that
Orpheus
,
Hesiodus
,
Homer
,
being
Poets
,
and
Lycurgus
the
Lacaedemonian
Law-giuer
,
were
more
ancient
then
they
:
yet
there-with-all
doe
wee
vrge
,
that
(
as
an
vndeniable
truth
)
it
may
bee
granted
,
that
the
eldest
of
them
fell
short
of
the
dayes
of
King
Salomon
,
which
Salomon
liued
after
Moses
,
the
first
pen-man
of
the
Bible
,
fiue
hundred
yeares
.
After
the
time
of
which
Moses
,
many
of
the
Cradles
of
the
Heathen
Gods
,
as
of
Vulcan
,
Meroury
,
Apollo
,
Ceres
,
Aesculapius
,
Hercules
,
Castor
,
Neptune
,
Pluto
,
whom
the
Orator
,
de
natura
deorum
,
calleth
Deos
maierum
Euseb●●●●●●
preparatione
Euangelica
.
lib.
9.
cap.
2.
3.
4.
By
all
which
it
●●●eareth
,
that
the
Lawe
of
the
Lord
hath
Antiquity
,
〈◊〉
consequence
Authority
,
for
the
which
wee
ought
〈…〉
light
in
it
.
It
is
a
thing
naturally
giuen
vnto
vs
,
to
delight
in
that
which
is
ancient
,
vidz
.
Coines
,
Statues
,
Ringes
,
Pictures
,
or
any
other
Monument
;
semblably
doth
it
be-come
,
or
rather
behooue
vs
,
to
delight
in
this
Lawe
of
the
Lord
,
because
(
a
first
Lincke
of
this
Chaine
)
it
is
most
Ancient
.
The
second
Linke
of
this
Chaine
,
whereby
the
Lawe
of
the
Lord
is
so
adorned
as
wee
are
to
delight
in
it
,
is
that
it
is
a
most
iust
lawe
;
giuing
to
euery
man
as
his
deserts
shall
bee
:
Wherein
consisteth
the
very
d●ist
and
intendment
of
the
Lawe
of
the
Lord
.
Iustitia
(
saith
Iustinian
)
righteous
altogether
,
Psal.
19.
9.
The
same
Iustinian
in
the
same
place
,
saith
,
That
the
precepts
of
a
Lawe
,
according
to
this
Iustice
,
bee
,
to
liue
honestly
:
hurt
another
;
to
giue
to
euery
man
that
which
belongeth
vnto
him
:
which
precepts
if
they
bee
not
to
bee
found
in
this
Lawe
of
the
LORD
,
they
are
not
surely
else-where
to
bee
sought
for
.
Euery
Leafe
,
Page
,
yea
I
had
almost
said
Line
,
are
full
of
such
motiues
,
full
of
such
admonishments
.
Wee
ought
therefore
to
delight
in
this
Lawe
of
the
Lord
,
because
(
a
second
Linke
of
this
Chaine
)
it
is
most
iust
.
The
third
Linke
of
this
Chaine
,
whereby
the
Lawe
of
the
Lord
is
so
adorned
,
as
wee
should
delight
in
it
,
is
that
it
is
a
most
wise
Lawe
,
so
wise
as
it
giueth
Wisdome
euen
to
them
who
are
hardlye
capable
of
Wisedome
,
euen
to
the
simple
ones
.
S
〈…〉
the
Law
of
the
Lord
,
as
Clemens
Alexandrin
〈…〉
;
robbed
from
thence
.
At
Alter
Moses
,
and
,
Moses
Atticus
,
another
Moses
,
and
an
Athenian
Moses
:
and
Iustinus
Martyr
,
an
Author
cum
dixit
(
âileioe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
)
a
Mose
id
acceptum
protulit
.
Therefore
Plato
also
when
hee
said
(
the
fault
is
in
him
that
did
chose
;
but
God
is
without
fault
:
)
produced
it
as
receiued
from
Moses
.
Seeing
therefore
all
the
wisedome
of
the
whole
World
,
Iewes
,
Christians
,
and
Gentiles
,
depend
on
this
Lawe
of
the
Lord
,
wee
are
to
esteeme
it
as
a
maine
point
of
our
duty
,
to
delight
in
it
,
because
(
a
third
Linke
of
this
Chaine
)
it
is
most
wise
.
The
fourth
Lincke
of
this
Chaine
,
whereby
the
Lawe
of
the
Lord
is
so
adorned
,
as
wee
should
delight
in
it
,
is
,
that
it
is
a
most
true
lawe
,
wherein
neuer
was
,
nor
shall
be
found
any
contradiction
.
So
perfect
is
it
in
the
true
accomplishment
of
the
Truth
thereof
,
as
it
is
said
to
bee
a
perfect
lawe
.
To
the
which
if
any
man
shall
adde
any
GOD
shall
adde
vnto
him
the
plagues
which
are
written
in
this
Booke
,
if
any
man
shall
diminish
any
thing
,
GOD
shall
take
away
his
part
out
of
the
Booke
of
life
,
and
from
the
holy
Citty
.
Heere
alone
is
to
bee
found
the
true
VRIM
and
THVMMIM
:
the
VRIM
,
that
is
light
,
and
the
THVMMIM
,
that
is
,
Perfection
:
or
if
you
please
,
the
light
of
perfect
truth
,
or
the
true
perfection
of
light
.
Wee
must
therefore
acknowledge
,
that
wee
ought
to
delight
in
the
lawe
of
the
Lord
,
because
(
a
fourth
Lincke
of
this
Chaine
)
it
is
most
true
.
The
fifth
Linke
of
this
Chaine
,
whereby
the
Law
of
the
Lord
is
so
adorned
,
as
wee
should
delight
in
it
,
is
,
that
it
is
a
most
Pleasant
law
,
not
according
to
the
floating
and
vncertaine
pleasure
of
the
Flesh
,
but
according
to
the
constant
and
permanent
pleasures
of
the
Spirit
.
In
which
sence
it
is
said
to
bee
Sweeter
then
the
hony
,
and
the
hony-comb
:
way
of
light
,
as
holy
Peter
worthily
witnesseth
.
We
also
haue
a
most
sure
word
,
to
the
which
yee
doe
well
,
that
yee
take
heed
as
vnto
a
light
,
that
shineth
in
a
darke
place
.
As
therfore
it
is
without
comparison
a
more
Delightsome
thing
,
to
walke
in
a
Lightsome
,
then
in
a
Darkesome
way
:
so
much
doth
the
way
of
Gods
Law
excell
in
pleasure
the
way
of
Lawlesse
transgressors
,
(
a
fifth
Lincke
of
this
Cheyne
)
that
,
wee
are
to
delight
in
it
because
it
is
most
pleasant
.
The
sixth
and
last
Lincke
of
this
Cheine
,
whereby
the
Law
of
the
Lord
is
so
adorned
,
as
we
should
delight
in
it
,
is
,
that
it
is
a
most
profitable
Law
:
It
is
more
to
be
desired
,
then
gold
,
yea
then
much
fine
gold
:
yea
it
is
dearer
then
thousands
of
gold
and
siluer
.
It
is
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
A
thing
which
is
profitable
to
euery
vse
:
a
Watch
,
or
Dial
wherby
we
are
to
spend
our
Time
:
A
Fanne
which
winnoweth
the
chaff
of
sinne
from
the
graine
of
Gods
graces
.
The
Staffe
of
out
iourney
toward
Heauen
,
more
fortunate
then
that
of
Iacob
was
,
whereby
he
passed
ouer
Iordan
:
A
Starre
which
leadeth
the
Godly
wise
to
the
Heauenly
Bethel
,
where
Christe
is
;
as
the
Blazing
starre
brought
the
Wise-men
of
the
East
to
Bethelem
,
where
Christ
was
.
This
Law
of
the
Lord
is
to
the
poore
,
Pure
gold
,
whereby
they
may
bee
made
spiritually
Ritch
;
to
the
naked
White
rayments
;
to
cloth
their
soules
:
to
the
blinde
,
spirituall
eye-salue
to
recouer
their
eye-sight
.
And
as
Saint
Hierome
saith
of
Manna
,
to
delight
in
this
Law
of
the
LORD
,
because
it
is
most
profitable
.
Sithence
then
the
Word
of
God
,
the
Law
of
the
Lord
,
here
spoken
of
,
appeareth
vnto
vs
by
the
matter
promised
to
be
a
most
Ancient
,
Iust
,
Wise
,
True
,
Pleasant
,
Profitable
,
Law
,
Oh
how
ought
?
(
as
the
hearts
of
the
two
Disciples
,
which
went
to
Emaiu
;
burnt
within
them
to
heare
the
conference
of
Christ
with
them
.
)
How
ought
I
say
,
also
our
Hearts
our
Soules
and
Spirits
to
bee
inflamed
,
enkindand
burne
within
vs
,
in
an
holy
and
vncessant
zeale
towards
this
Word
of
God
,
the
Law
of
the
Lord
here
spoken
of
?
How
ought
we
more
earnestly
to
long
for
the
Waters
of
the
Well
of
Life
,
then
Dauid
did
for
the
waters
of
the
Well
of
Bethleem
?
and
when
we
haue
them
,
neuer
,
oh
neuer
,
to
deale
with
these
Waters
of
Life
as
the
Isralites
did
with
the
bread
of
Heauen
?
which
(
oh
be
it
farre
from
vs
so
to
do
)
loathed
it
.
But
much
,
oh
much
better
,
shall
wee
prouide
for
our selues
,
if
with
the
woman
of
Samaria
wee
shall
say
still
,
and
againe
,
LORD
giue
mee
to
drinke
of
these
a
Crowne
of
Life
,
as
CHRIST
did
on
the
Crosse
of
his
death
,
Sitio
:
I
thirst
;
and
againe
I
thirst
,
and
euer-more
,
I
thirst
.
Yea
let
vs
so
thirst
after
them
that
wee
may
follow
them
:
let
vs
so
follow
them
as
wee
may
attend
on
them
,
let
vs
so
attend
on
them
as
wee
may
continue
both
in
the
Hearing
and
Reading
of
this
Law
of
the
Lord
,
the
two
true
streames
of
these
waters
,
whereby
wee
with
them
,
and
they
with
vs
doe
spring
vp
,
vnto
life
euerlasting
.
Two
sorts
of
men
there
bee
who
not
rightly
relishing
the
delight-some
sweetenesse
of
this
Law
,
do
saile
to
haue
the
waters
thereof
to
become
the
Waters
of
comfort
,
vnto
them
.
The
one
sort
be
Recusants
at
all
to
heare
it
.
The
other
sort
Delingentes
in
hearing
it
.
The
Recusants
to
heare
it
at
all
,
are
either
such
as
doe
it
of
Superstitious
contempts
,
as
the
Papists
and
Scismatiques
,
or
such
as
doe
it
of
a
Carelesse
neglect
as
the
Worldlings
and
Epicures
,
The
Delinquentes
in
hearing
it
,
consist
principally
in
a
twofold
miscarriage
:
the
one
of
a
Wandering
thought
:
the
other
of
a
slumbering
eye
.
First
,
a
Wandering
thought
,
setteth
(
as
it
were
)
a
false
pias
to
the
affections
of
the
hearer
.
Whereby
(
when
hee
ought
to
attend
his
eare
,
and
intend
his
minde
to
the
Word
deliuered
)
he
is
mis-drawn
some
other
way
.
Thus
the
wanton
neglecteth
the
Word
,
and
thinketh
on
his
pleasure
:
the
Miser
on
his
coyne
:
the
Drunkard
on
his
cuppes
:
the
Glutton
on
his
dish
:
the
Prodigall
on
his
game
:
the
proud
on
his
garments
,
his
gate
or
his
glasse
;
abusing
the
presence
of
GOD
herein
so
much
the
more
,
in
that
When
GOD
is
a
spirit
and
not
a
body
.
Iohn
,
4.
24.
they
are
present
in
body
onely
,
and
not
in
spirit
.
When
we
preach
,
it
is
not
we
that
speake
,
but
,
it
is
the
spirit
of
God
that
speaketh
in
vs
.
Wee
,
alasse
,
are
but
the
meanes
,
God
is
the
Author
:
wee
bee
the
Instrumentes
,
the
Holy
Ghost
the
is
the
inspirer
.
The
Message
which
we
bring
,
it
is
not
the
Word
of
man
,
without
God
,
but
it
is
the
Word
of
God
within
Man
.
Oh
with
what
willingnesse
doe
wee
heare
matters
in
Ciuill
Assemblies
,
at
the
Starre-Chamber
,
or
such
like
?
though
the
discourse
of
them
be
continued
for
some
houres
together
,
beeing
but
the
onely
inuention
of
Man
,
and
concerning
matters
Temporall
,
for
this
life
alone
:
&
which
happily
appertain
to
other
Men
,
&
not
our selues
;
And
shal
we
,
who
are
of
the
Church
of
God
,
the
true
Starre-Chamber
indeed
;
whereof
the
lower
roome
is
the
Church
Militant
heere
on
earth
,
hauing
the
Starrs
to
bee
the
roofe
thereof
aboue
;
whereof
the
vpper
roome
is
the
Church
Triumphant
in
Heauen
,
hauing
the
Starres
to
be
as
the
Pauement
therof
below
:
shal
we
I
say
,
be
so
dull
eared
?
coldly
affected
?
wandering-minded
?
in
the
hearing
of
those
matters
,
and
that
but
one
howre
alone
,
whose
inspiration
is
from
God
aboue
,
which
concerne
matters
spirituall
,
and
a
better
life
to
come
,
and
not
so
much
belonging
to
others
,
as
dearely
and
neerly
appertaining
to
our selues
.
The
second
Delinquent
in
hearing
the
Word
:
the
Law
of
the
Lord
heere
spoken
off
,
is
he
that
hath
a
slumbring
eye
,
vsing
his
seate
in
the
Church
,
as
a
seat
if
not
of
scorners
:
fore-mentioned
;
yet
of
sleepers
,
and
the
voice
of
the
Preacher
as
a
pleasant
song
to
sing
him
asleepe
.
A
singing
indeed
stinging
of
the
Adder
,
which
bringeth
a
man
first
into
a
pleasant
sleepe
,
and
into
death
immediatly
after
it
.
This
sleeping
while
Gods
labourers
are
sowing
:
that
so
the
Enemy
Satan
may
sow
his
Tares
among
the
Wheat
:
it
is
alasse
,
and
againe
I
say
alasse
,
ouervsuall
.
Wherin
the
subtile
mallice
of
the
old-Serpent
may
appeare
vnto
vs
,
who
being
not
able
to
keepe
the
Word
from
vs
,
as
in
the
time
of
Ignorance
,
keepeth
vs
from
the
Word
by
this
sleepy
Negligence
.
It
is
Morbus
pandemicus
,
a
Pandemicall
disease
;
common
,
ouer-spread
,
ordinary
,
vsuall
,
and
that
not
in
some
,
but
(
a
thing
to
bee
vttered
with
griefe
)
well
nigh
in
all
congregations
,
as
the
practise
almost
of
all
men
proueth
it
,
their
consciences
witnesseth
it
,
the
Pastors
of
God
from
the
places
of
their
function
(
to
their
griefe
)
haue
too
often
obserued
it
,
and
God
himselfe
who
is
present
Euer
,
and
in
all
places
,
sleepeth
neuer
,
and
in
no
place
,
knoweth
it
,
and
will
(
without
our
amendment
preuenteth
it
)
no
doubt
punish
vs
for
it
.
If
we
look
in
a
glasse
,
and
see
but
a
spotte
in
our
countenance
,
we
wil
not
suffer
it
to
remayne
there
,
but
forth-with
remooue
it
:
behold
▪
wee
haue
at
this
time
by
the
glasse
of
the
Word
discouered
vnto
vs
a
most
grosse
,
and
vnseemly
blemish
,
and
that
as
it
were
in
our
Faces
,
because
as
the
Face
is
most
in
sight
,
so
is
this
done
in
the
Face
of
the
Church
,
in
the
publike
view
of
the
whole
Congregation
.
Oh
let
vs
therefore
speedily
labour
to
wash
and
wipe
it
away
,
that
so
it
may
bee
redressed
.
If
it
commeth
of
Infirmity
,
lett
vs
pray
against
it
;
yea
let
vs
fast
against
it
also
;
that
so
Fasting
may
make
vs
lesse
heauy
,
and
our
Prayer
may
make
vs
more
liuely
.
If
it
commeth
of
willingnesse
,
either
because
we
resist
it
faintly
:
or
else
because
we
admit
it
gladly
;
what
then
can
bee
said
of
such
but
that
they
are
as
Idol-hearers
,
as
the
Prophet
speaketh
of
Idoll
sheapheards
,
such
A
Woe
not
onely
to
bee
denounced
against
them
,
but
also
to
bee
imposed
vppon
them
:
It
is
said
that
the
word
of
God
is
liuely
:
and
shall
we
bee
in
a
dead
sleepe
at
the
hearing
of
it
?
Mighty
in
operation
,
and
shall
it
shew
no
might
in
vs
,
to
hold
vs
waking
?
Sharper
then
a
two
edged
sword
:
and
shall
we
be
duller
then
the
earth
it selfe
in
receiuing
of
it
?
which
entereth
euen
to
the
deuiding
a
sunder
of
the
soule
and
the
spirit
,
of
the
●oynts
and
the
marrow
,
and
is
a
discerner
of
the
thoughts
●nd
intents
of
the
heart
:
&
shal
we
be
more
hard
then
an
●stamant
in
with-standing
it
?
Oh
let
that
bee
farre
from
〈◊〉
vnlesse
peraduenture
,
we
delight
to
haue
God
to
bee
farre
from
vs
,
as
wee
in
sleeping
,
while
hee
is
speaking
,
are
farre
from
him
.
Lette
vs
remember
that
we
are
The
children
of
the
light
,
and
of
the
day
,
and
not
of
the
night
,
and
of
darkenesse
.
1
Thess.
5.
9.
The
second
thing
is
,
the
Paines
that
the
Godly
man
taketh
about
the
Law
of
the
Lord
,
after
his
Pleasure
in
this
Law
to
be
handled
:
And
in
his
Law
doth
hee
meditate
day
and
night
.
Wherein
I
may
obserue
foure
points
.
Whereof
the
first
is
,
the
practise
of
his
paines
,
He
doth
Meditate
:
The
second
is
the
subiect
of
his
paines
,
In
his
Lawe
The
third
perseuerance
,
Day
and
Night
:
The
fourth
vigilancy
,
in
that
he
is
said
so
to
doe
,
not
onely
in
the
day
,
which
GOD
hath
ordained
for
Man
to
worke
in
:
but
also
in
the
Night
,
which
GOD
hath
appoynted
Man
to
rest
in
.
First
am
I
then
to
speake
of
the
Practise
of
the
paines
of
the
Godly-One
,
in
that
hee
doth
Meditate
.
Without
this
Meditation
,
the
Law
of
the
Lord
either
in
time
wil
be
forgotten
,
whereby
wee
shall
become
vnmindfull
of
it
;
or
else
wil
proue
as
a
tallent
wrapped
vpp
in
a
napkin
and
buryed
in
the
earth
,
Vtterly
vnfruitfull
vnto
vs
,
beeing
as
the
fire
in
the
flint
,
without
smiting
,
or
as
the
sent
in
the
Pomander
without
chaffing
,
both
of
them
fruitlesse
and
vselesse
also
.
This
Meditation
,
it
is
the
third
steppe
of
a
truly
conuerted
and
rightly
informed
Christian
.
Whereof
the
first
steppe
is
to
heare
the
Word
of
GOD
readily
:
the
second
to
Remember
it
dilligently
:
the
third
to
meditate
on
it
seriously
.
This
Meditation
or
calling
our selues
to
remembrance
,
is
like
that
rumination
or
chewing
of
the
cudde
;
to
bee
found
in
the
cleane
beastes
,
whereas
They
which
chewed
not
the
cudde
were
vncleane
.
This
Meditation
it
is
as
a
Looking-glasse
,
or
rather
the
very
Eye
of
the
soule
whereby
shee
seeeth
her selfe
,
and
looketh
into
her
whole
estate
,
her
riches
,
her
pouerty
,
her
giftes
,
her
defects
:
her
safety
,
her
danger
:
her
way
,
her
iourney
in
the
way
,
and
the
place
where-vnto
shee
iournyeth
.
It
is
the
Key
which
vnlocketh
the
very
doore
of
our
heart
,
where
all
our
bookes
of
accompts
doe
lye
.
It
fareth
with
the
Word
of
GOD
,
as
with
the
Wombe
of
a
woman
,
where
there
is
first
Hearing
,
this
may
bee
likened
to
Conception
:
secondly
Remembrance
,
this
answer●●h
to
Retention
:
Thirdly
Meditating
,
this
agreeth
with
Quickning
.
Without
al
which
together
,
Conception
,
Retention
,
Quickning
,
the
Child
must
needs
come
liuelesse
into
the
World
:
So
also
without
this
Hearing
,
Remembring
,
Meditating
,
the
Word
must
needes
bee
fruitlesse
vnto
vs
.
This
Meditation
of
it
bee
rightly
vsed
,
will
not
onely
become
as
As
a
bridle
of
temperance
to
restraine
our
mis-doings
,
but
euen
a●●
As
the
clubbe
of
Hercules
,
to
beate
and
beare
downe
all
the
monstrous
brood
of
awlesse
transgressions
,
as
that
is
said
to
quell
,
and
subdue
the
Monsters
of
the
World
.
It
would
first
beate
and
beare
downe
the
Monster
of
Couetousnesse
,
by
a
Meditation
,
that
the
possessions
of
this
life
are
sickle
;
that
the
liues
of
the
possessors
are
brittle
;
that
the
transitory
thinges
o●
his
World
may
bee
eyther
taken
from
vs
as
they
were
from
Iob
;
or
else
that
wee
may
bee
taken
from
them
,
as
the
couetous
minded
Worldling
to
whome
it
was
said
,
Thou
Foole
this
night
shall
they
fetch
away
thy
soule
from
thee
Luke
12.
20.
that
such
as
are
couetous
are
Earthly
minded
,
Philip.
3.
19.
and
thereby
haue
their
heartes
cleauing
vnto
the
Earth
,
for
which
cause
must
they
much
more
become
an
Abhomination
vnto
the
LORD
then
those
Creeping
thinges
which
naturally
go
with
their
Bellies
vppon
the
ground
.
Leuit.
11.
20.
that
though
they
haue
some
Kingdome
,
yet
haue
they
but
a
small
portion
of
the
Earth
,
and
that
the
least
fixed
Star
in
the
Firmament
as
the
Astrologians
testifie
,
is
eighteene
times
bigger
then
the
whole
Earth
:
that
the
Heathen
Man
could
say
by
the
Light
of
Nature
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
An
vnsatiable
desire
of
getting
,
is
the
greatest
mischiefe
among
men
:
that
Couetousnesse
worshippeth
Angels
,
not
of
Glory
,
but
of
Gold
;
euen
the
Creature
for
the
Creator
,
making
Goods
(
as
they
call
them
)
their
Chiefest
Good
:
and
Gold
,
a
God
,
because
Couetousnesse
is
Idolàtry
,
Coloss.
3.
5.
That
to
conclude
,
●iuitiarum
homm●
non
sints
ponitur
vllus
,
Man
hath
no
end
in
getting
,
or
in
his
desire
to
gette
.
But
as
hee
which
hath
the
dropsie
,
the
more
hee
drinketh
,
the
more
hee
thirsteth
:
So
the
Earthly-minded
Cormorant
the
more
hee
possesseth
,
the
more
hee
coueteth
:
multiplying
his
possession
,
but
not
increasing
his
ioy
,
as
we
read
,
Esay
.
9.
3.
of
multiplying
the
nations
,
and
not
increasing
their
ioy
.
Secondly
,
this
Meditation
would
beat
and
beare
downe
the
Monster
of
Ambition
,
by
pondering
that
though
the
Ambitious
man
be
growing
,
so
long
as
he
is
liuing
,
yet
doth
hee
no
more
then
the
slimy
and
brutish
Crocodile
;
that
God
resisteth
the
proud
,
and
giueth
grace
,
to
the
humble
.
Thus
resisted
hee
proud
Nimrod
,
Saul
,
Haman
,
Holofernes
,
Herod
,
&c.
Thus
gaue
hee
grace
to
humble
Abraham
,
Dauid
,
Mordochee
,
Iudeth
,
Iohn
Baptist
:
That
it
is
not
the
Sweete
Figge-tree
,
nor
the
Fatte
Oliue-tree
,
nor
the
Pleasant
Vine
;
but
the
tearing
and
renting
Bramble
,
that
presumptiously
vsurpeth
The
dignity
of
a
Kingdome
,
that
the
ambitious
man
,
according
to
the
fage
iudgement
of
a
wise
Gentile
,
is
,
Ridiculus
,
odiosus
,
miserabilis
:
to
bee
laughed
at
,
to
bee
hated
,
to
bee
pittyed
,
To
be
laughed
at
,
is
hee
because
hee
seeketh
after
honors
,
not
measuring
his
owne
strength
,
whether
he
can
bee
able
to
beare
them
:
to
bee
hated
,
because
hee
coueteth
to
bee
aloft
rather
for
the
glory
and
honour
of
him-selfe
,
then
for
the
good
and
lucre
of
his
Country
:
to
bee
pittied
is
hee
,
because
it
fareth
with
him
for
the
most
part
,
as
with
the
Snaile
,
who
it
may
bee
climbeth
vppe
to
the
highest
branch
of
the
tree
,
yet
neuer
attayneth
to
the
full
toppe
thereof
,
because
the
windes
(
happely
)
vnto
whose
force
,
it
is
then
most
exposed
,
puffeth
and
bloweth
it
downe
in
whome
is
verified
that
saying
.
Tolluntur
in
altum
,
Vt
lapsugrauiore
ruant
.
They
are
more
aduanced
in
their
raise
,
that
they
may
be
more
bruised
in
their
fall
.
The
Ambitious
man
is
an
eye-sore
to
others
,
and
a
sore
to
him-selfe
as
one
saith
:
Honores
tumores
,
Honors
are
Tumors
,
and
Tumors
are
sores
.
—
Thirdly
,
this
Meditation
would
beate
and
beare
downe
the
Monster
of
drunkennesse
,
by
weighing
that
it
maketh
a
Man
a
Beast
;
yea
worse
then
a
Beast
,
for
as
much
as
a
Beast
taketh
that
measure
which
is
conuenient
for
Nature
,
and
then
is
satisfied
:
but
Man
seeketh
not
onely
to
content
Nature
by
Naturall
appetite
:
but
to
quench
Nature
by
Artificiall
quaffings
,
beeing
heerein
farre
more
beastly
then
the
Beast
,
in
that
the
Beast
is
still
susteined
on
his
legges
,
whereas
Man
cannot
stand
,
but
,
while
his
head
waueth
,
Braine
swimmeth
,
Heart
faileth
him
,
hee
reeleth
,
falleth
by
his
reeling
,
and
lieth
still
beeing
fallen
:
that
on
a
Drunkard
,
which
cannot
beare
it
,
the
world
cryeth
shame
,
as
on
him
whose
legges
foundereth
,
hands
shaketh
,
head
reeleth
,
countenance
is
disfigured
,
eyes
inflamed
,
tongue
swolne
,
belly
belcheth
,
and
whole
man
(
to
conclude
)
is
become
a
scorne
of
men
,
because
hee
seemeth
to
bee
the
out-cast
of
the
people
:
that
against
a
Drunckard
which
can
beare
it
,
God
denounceth
a
Woe
.
Woe
be
to
them
that
are
mighty
to
drinke
Wine
,
and
to
them
which
are
strong
to
powre
in
strong
drinke
:
that
Saint
Chrysostome
calleth
a
voluntary
madnesse
:
a
madnesse
is
it
so
dangerous
,
as
it
hath
caused
the
great
Conquerour
of
the
World
,
Alexander
the
great
,
neuer
therein
to
conquer
him-selfe
,
but
to
bee
conquered
by
his
passions
,
so
as
hee
slew
his
most
deere
friend
Clytus
,
burnt
the
renowmed
Ambrose
;
Though
hee
swalloweth
downe
the
Wine
,
is
swallowed
vp
of
the
Wine
,
abhorred
of
God
,
despised
of
Angels
,
derided
of
men
,
destitute
of
Vertue
,
confounded
of
Denills
,
and
trampled
vpon
by
the
feete
of
all
men
.
The
like
may
bee
said
,
that
this
Meditation
will
doe
with
Gluttony
,
Incontinencie
,
Malice
,
and
that
grand
sinne
(
of
which
Trismegistus
saith
,
that
it
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
great
disease
of
the
Soule
)
I
meane
of
Booke
of
GOD
,
or
the
sacred
volume
of
the
holye
Scriptures
,
if
they
would
a
little
more
strictly
,
draw
home
the
loose
reines
of
their
inconsiderate
Sensuality
,
and
meditate
some-what
more
seriouslye
on
the
bookes
of
Nature
,
conteined
in
the
greater
volume
of
the
great
World
;
and
the
smaller
Tome
of
Man
him-selfe
,
who
is
called
the
Little
World
;
they
could
not
choose
but
assume
and
challenge
to
them-selues
that
name
,
which
the
Scripture
giueth
them
,
that
they
are
fooles
.
The
foole
hath
said
in
his
heart
,
there
is
no
God
.
By
this
then
which
hath
beene
spoken
,
may
in
some
true
Wisdome
,
then
bee
Christians
alone
the
true
Philosophers
:
one
saith
of
the
life
of
a
Philosopher
,
that
it
is
a
perpetuall
Meditation
:
much
more
then
ought
the
life
a
Christian
so
to
bee
:
as
heere
wee
see
,
that
the
taske
of
the
Godly
man
in
his
paines
,
is
,
to
meditate
.
The
second
thing
is
,
the
subiect
of
his
paines
in
his
lawe
:
before
we
mentioned
the
a●te
of
meditating
,
out-spread
,
and
at
large
more
generally
●now
are
wee
to
consider
the
same
,
as
it
is
reduced
and
bound
vp
vnto
the
subiect
more
specially
,
in
his
lawe
doth
hee
meditate
.
Dauid
doth
measure
the
mannage
of
a
Godly
mans
behauiour
by
the
cariage
of
his
owne
vertue
.
I
will
meditate
in
thy
precepts
,
and
consider
thy
wayes
.
Yea
and
his
meditation
hath
Cleaued
vnto
his
testimonies
,
and
my
hands
will
I
lift
vp
vnto
thy
commandements
which
I
haue
loued
,
and
my
study
shall
bee
in
thy
slatutes
.
of
the
lawes
of
the
Lord
,
when
wee
tary
in
the
house
,
when
wee
walke
in
the
way
,
when
wee
lye
downe
and
when
we
rise
vp
,
that
we
should
binde
them
for
a
signe
vpon
our
hand
and
set
them
as
frontlets
b●twixt
our
eyes
,
and
that
we
should
write
them
vpon
the
posts
of
our
houses
and
vpon
our
gates
?
Deutero.
6.
7.
8.
9.
but
that
as
ver.
6.
they
should
bee
in
our
heart
,
that
is
that
wee
should
meditate
in
them
,
engrauing
them
religiously
in
the
tables
of
our
hearts
,
as
the
Pharisies
bare
them
about
superstitiously
in
the
skerts
of
their
hattes
.
Wee
must
not
onely
lay
them
vp
in
our
hearts
,
but
so
as
wee
ponder
them
being
an
eare
to
heare
,
and
not
to
remember
is
to
be
like
Messala
without
a
memory
:
to
remember
it
and
not
to
meditate
The
third
thing
is
his
Perseuerance
Day
and
Night
.
Perseuerance
is
the
garland
that
crowneth
all
our
actions
.
This
is
that
which
bringeth
the
Church
to
her
rest
after
her
labours
:
to
her
Peace
after
her
conflict
:
to
her
Glory
after
her
misery
:
to
her
Heauenly
crowne
after
her
bloody
crosses
and
torturing
passions
,
euen
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hee
which
ouercommeth
:
as
may
plentifully
appeare
.
If
we
would
be
the
beloued
of
God
as
Dauid
was
,
and
Oh
teach
me
thy
testimonies
,
teach
me
thy
statutes
,
teach
mee
thy
waies
,
&c.
As
wee
are
the
Children
of
the
Day
and
the
Light
.
So
are
wee
to
meditate
day
and
night
.
As
the
GODLY
are
partakers
of
the
Godly
nature
,
So
ought
they
to
labour
to
approach
as
neare
the
actions
of
GOD
as
may
bee
,
to
whome
the
day
and
night
are
both
alike
:
so
are
they
to
meditate
day
and
night
.
GOD
which
hath
bounded
the
Day
with
the
meditate
day
and
night
,
to
shew
that
the
life
of
the
Godly
is
no
ease-full
,
but
a
painefull
life
,
a
matter
not
of
sleepy
carelesnesse
,
but
a
diligent
wat●hfulnesse
,
where
wee
must
not
stand
still
,
like
the
Sunne
of
Ioshuah
:
neither
goe
backward
,
like
the
Sunne
of
Hezekiah
:
but
go
on
like
Dauids
Sunne
,
which
reioyceth
as
a
Giant
to
runne
his
course
.
The
foure
Beasts
neuer
cease
day
nor
night
,
the
Lampes
of
the
Temple
burne
continually
,
Timothy
must
bee
instant
,
oportune
&
importune
,
in
season
and
out
of
season
.
2.
Tim.
4.
2.
The
Church
in
the
Canticles
sleepeth
,
but
her
heart
awaketh
.
Saint
Ambrose
saith
,
Etiam
somnus
one
that
heareth
the
word
.
Secondly
,
One
that
receiueth
it
.
Thirdly
,
Speedily
.
Fourth
,
With
ioy
:
if
fifthly
,
hee
shall
bee
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
a
time
onely
:
if
hee
shall
not
also
continue
to
meditate
therein
day
and
night
.
Three
chiefe
offendors
there
bee
against
the
intendment
of
this
doctrine
.
Whereof
the
first
are
such
as
go
on
it
may
be
,
though
with
some
wauering
,
in
the
day
of
prosperitie
:
but
in
the
night
of
aduersity
,
they
become
like
the
Swallow
,
who
in
Winter
forsakes
that
house
,
wherein
during
the
whole
season
of
the
Summer
,
it
hath
beene
safely
harboured
:
whose
guise
is
not
with
Paul
,
to
reioyce
in
the
Crosse
of
Christ
:
but
rather
with
the
worldlings
,
to
bee
enemies
to
the
Crosse
of
Christ
:
For
this
cause
flee
they
from
it
,
as
Moses
did
from
his
Rodde
turned
into
a
cerpent
.
Fitly
may
these
men
bee
compared
to
the
Grashoppers
,
Nahum
.
3.
17.
Who
lay
in
the
Hedges
in
the
coole
of
the
day
:
but
when
the
Sunne
ariseth
,
they
flie
away
,
and
the
place
is
,
not
knowne
where
they
were
;
so
these
men
,
while
the
coole
shade
of
prosperity
ouer-spred
them
,
as
the
pleasant
Gourd
did
the
head
of
Ionas
:
so
long
they
with
Ionas
,
are
exceeding
glad
:
but
when
the
Worme
of
corruption
is
smitten
as
it
withereth
:
and
the
feruent
East
winde
breatheth
,
and
the
sunne
beateth
vpon
them
,
as
vpon
the
head
of
Ionas
,
then
they
with
Ionas
are
discontented
,
and
wish
to
dye
.
Their
though
hee
kill
mee
,
yet
will
I
trust
in
him
.
Oh
inimitable
Christians
of
Christ
,
so
ought
we
to
be
named
Godly
of
God
,
&
by
consequence
with
the
godly
man
,
hold
on
and
continue
in
all
good
actions
,
both
in
the
day
of
prosperity
,
and
in
the
night
of
aduersity
,
&
as
here
it
is
required
,
meditate
day
&
night
.
The
second
sort
of
offenders
,
who
crosse
the
intendment
of
this
doctrine
,
are
those
who
go
not
on
at
all
,
but
stand
still
,
who
though
by
likelyhood
they
may
bee
of
a
turbulent
stirring
,
and
fiery
spirit
,
in
awaking
the
spouse
of
Christ
,
in
perplexing
the
peace
of
Ierusalem
,
and
infesting
the
holy
rest
of
the
Church
;
yet
may
they
bee
compared
to
the
Wheele
or
Saile
of
a
Mill
,
which
neuer
ceaseth
turning
about
all
the
day
,
and
yet
standeth
in
the
same
place
at
night
,
it
was
in
the
morning
:
men
are
they
,
who
beeing
not
carried
forth
with
any
streame
of
rightly
enformed
zeale
,
are
like
the
dead
Sea
,
at
a
stand
:
and
therefore
with
the
dead
Sea
are
they
easily
corrupted
.
The
Angels
on
the
Ladder
,
which
Iacob
saw
in
his
vision
,
were
eyther
such
as
ascended
,
or
such
as
descended
;
none
of
them
did
stand
still
.
So
the
Church
of
Christ
,
as
the
Ladder
of
Iacob
,
a
way
,
Prouerb
.
4.
18.
What
is
more
fi●ting
with
a
way
,
then
to
goe
on
and
to
walke
?
what
is
lesse
agreeing
then
to
bee
at
a
stand
,
and
to
goe
no
further
?
In
the
same
place
,
this
waye
is
said
to
bee
a
light
:
but
not
as
the
light
of
the
Euening
,
which
Morning
light
which
shineth
more
and
more
,
vntill
it
bee
perfect
day
.
Let
vs
therefore
with
that
alacrity
of
heart
,
and
intention
of
spirit
,
which
becommeth
Christians
,
embrace
godly
man
,
to
meditate
day
and
night
.
The
third
sort
of
offenders
,
who
crosse
the
intendment
of
this
doctrine
,
as
they
are
the
last
,
so
bee
they
also
the
worst
,
a
monstrous
crew
of
such
as
go
backward
,
for
they
are
to
be
deomed
no
lesse
monsters
in
grace
,
then
they
are
in
Nature
,
whose
guise
is
to
go
backward
.
It
is
not
in
Gods
battaile
against
Sathan
,
as
in
Gedeons
battaile
against
Madian
:
for
God
giueth
no
permission
,
as
Gedeon
did
,
that
such
of
his
Soldiers
as
were
timerous
and
fearefull
should
go
backe
,
and
returne
home
againe
.
God
permitteth
it
not
,
the
Church
of
Ephesus
was
,
that
wee
haue
lost
our
first
loue
?
haue
not
the
darknesse
of
desolate
,
yet
haue
they
brought
forth
more
children
,
then
the
married
wife
.
Oh
this
is
a
thing
not
priuatly
whispered
,
but
openly
divulged
,
and
publickly
obiected
vnto
vs
!
hence
the
braines
of
our
aduersaries
haue
been
working
,
their
pennes
writing
,
their
presses
Printing
,
and
their
Pamphlets
and
bookes
scattered
and
sparsed
,
not
onely
in
Gath
,
and
in
the
streetes
of
Ascalon
,
to
make
the
Philistims
reioyce
,
and
the
daughrers
of
the
vncircumcised
to
triumphe
.
2.
Sam.
1.
20.
but
euen
to
drency
all
Christian
eyes
with
teares
of
mournings
,
euen
so
farre
as
the
armes
of
the
world
doe
embrace
the
name
of
Christ
:
that
our
Religion
is
no
Religion
,
it
fructifieth
not
,
our
Faith
no
faith
,
it
worketh
not
,
our
Charity
no
charity
,
it
feedeth
not
the
hungry
,
clotheth
not
the
naked
,
refresheth
not
the
thirsty
,
visiteth
not
the
sick
,
comforteth
not
the
imprisoned
,
&c.
That
wee
our selues
are
Libertines
,
because
wee
,
while
wee
haue
onely
faith
in
our
mouthes
,
haue
therewith
(
as
they
say
)
deceit
in
our
tongues
,
poyson
in
our
Lotts
wife
,
who
for
that
shee
did
but
looke
back
,
was
turned
into
a
pillar
of
Salt
:
but
much
more
shall
the
punishment
of
such
bee
sharpe
,
which
shall
goe
backe
.
The
fourth
and
last
thing
is
his
Vigilancie
,
in
that
hee
doth
meditate
not
onely
in
the
day
which
GOD
hath
appointed
man
to
labour
in
:
but
in
the
night
also
,
which
GOD
hath
ordeined
for
man
to
rest
in
.
The
Godly
man
then
meditateth
in
the
Lawe
of
the
Lord
,
not
onely
in
the
day
,
but
in
the
night
also
,
whereas
wee
are
backward
and
vntoward
to
attend
it
,
either
day
or
night
.
In
the
night
it
is
not
among
vs
by
custome
required
,
that
wee
should
heare
and
hearken
vnto
the
sweet
Oracles
of
God
,
but
according
to
our
receiued
custome
,
in
the
time
of
the
daye
onely
;
and
chiefly
(
though
on
other
dayes
it
may
commendably
be
practised
)
on
one
in
the
seauen
,
eucn
that
Lords
day
,
&
that
not
the
whole
day
,
but
haply
some
few
houres
therein
:
and
yet
then
how
drowsily
do
we
attend
it
?
sluggishly
receiue
it
?
how
sleepily
entertaine
it
?
as
if
our
Oratories
were
turned
into
Dormitories
,
Temples
into
Cradels
,
&
our
Churches
mought
deseruedly
be
called
by
those
names
,
by
which
,
of
the
Greekes
the
Church-yards
haue
beene
termed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
sleeping
places
,
that
albeit
the
word
of
God
should
be
of
that
force
,
that
though
wee
be
as
dead
stones
,
yet
it
should
make
vs
liuing
stones
:
yet
wee
being
liuing
men
at
the
hearing
thereof
,
become
as
dead
We
haue
now
finished
as
God
hath
assisted
the
Euidence
of
the
vertues
of
the
Godly
man
,
and
that
considered
in
the
two
membears
thereof
,
both
in
the
negatiue
and
affirmatiue
contestation
.
Now
am
I
to
assume
to
mine
handling
the
Recompense
of
the
Godly
mans
vertues
,
the
second
part
of
the
first
generall
head
of
this
Psalme
,
which
Recompence
is
set
forth
vnto
vs
in
two
branches
whereof
the
former
is
the
declaration
and
Tenure
of
it
,
vers.
1.
Blessed
is
the
man
:
the
other
is
the
further
Dilatation
,
and
Godly
mans
tittle
vnto
it
for
hee
shal
be
like
a
tree
planted
by
the
riuer
,
&c.
The
Recompense
then
of
the
vertues
of
the
Godly
is
prefixed
and
published
in
the
beginning
of
this
Psalme
in
words
very
short
in
sentence
,
but
sweete
in
sence
,
Blessed
is
the
man
.
If
you
would
know
what
man
,
not
euery
man
,
but
that
man
,
whose
most
holy
vertues
(
both
in
keeping
himselfe
from
euill
in
that
hee
walketh
not
in
the
councell
of
the
wicked
,
standeth
not
in
the
way
,
and
setteth
not
in
the
seat
of
the
scornefull
as
also
in
betaking
him selfe
to
a
sacred
pleasure
in
,
and
a
vigilant
paines
about
the
Law
of
the
Lord
)
haue
beene
formerly
handled
.
Before
then
we
heard
of
his
Labors
,
now
are
we
to
heare
of
his
Wages
;
before
vnderstood
wee
his
Diligence
,
now
are
wee
to
vnderstand
of
his
Recompence
,
before
considered
we
his
Paines
,
now
are
we
to
consider
his
Penny
;
before
obserued
we
his
Vertue
with
toile
,
now
are
we
to
obserue
his
Blisse
in
triumph
.
God
Who
cannot
suffer
a
cuppe
of
cold
water
to
goe
vnrewarded
,
Dauids
song
,
Psalme
.
101.
1.
Mercy
and
iudgement
,
a
mercifull
and
iust
iudge
of
the
whole
world
is
hee
,
and
shall
not
the
Iudge
of
the
whole
world
doe
that
which
is
affirmatiue
illation
,
as
if
so
bee
Abraham
should
haue
said
it
is
imposible
to
be
otherwise
.
If
the
appointed
Iudges
in
the
vaine
Olympicke
games
assuredly
crowned
there
conquerors
,
much
more
is
it
vndoubtedly
,
to
be
expected
that
hee
which
is
,
Magniregnator
Olympi
,
as
the
Poet
speaketh
:
that
is
the
great
commander
Blessed
is
the
man
.
It
was
not
enough
for
the
knot
of
Gordius
to
be
in
the
hand
of
Alexander
the
great
:
but
if
he
will
be
conquerour
of
Asia
he
must
vndoe
it
:
It
sufficeth
vs
not
also
to
heare
of
this
blessednes
here
spoken
of
,
tyed
vp
(
as
it
were
)
in
the
knot
of
generall
tearmes
,
but
if
we
would
be
possessed
of
Heauen
a
farre
better
atcheiuement
then
the
conquest
of
Asia
,
wee
must
vntie
it
;
we
must
losen
it
.
That
therefore
euen
the
inmost
playtes
of
this
knot
may
bee
the
better
vntwisted
,
and
layd
open
vnto
vs
,
wee
must
know
that
there
is
a
two-fold
Blessednesse
;
whereof
the
the
one
is
onely
an
apparent
or
seeming
blessednesse
:
the
other
an
existent
or
being
Blessednesse
,
the
one
may
be
compared
to
the
image
of
Dauid
,
with
which
Michol
deceaued
Saul
her
fathers
Messenge●s
,
the
other
may
bee
likened
to
true
Dauid
himselfe
,
the
one
not
vnlike
the
serpents
of
the
Aegyptian
inchanters
,
whose
rods
becams
Serpents
onely
rod
of
Aron
,
which
was
turned
into
a
Serpent
indeed
,
the
one
to
conclude
is
a
false
blessednesse
so
misdeemed
by
Men
,
the
other
a
true
blessednesse
This
apparent
or
seeming
,
false
Bless●dnesse
so
misdeemed
by
men
,
is
a
thing
highly
prized
m
〈…〉
ollowed
,
&
greatly
delighted
in
by
the
prophane
,
vnre
〈…〉
at
&
irregular
ones
of
the
world
,
which
that
they
who
a●●
the
better
sort
may
the
beter
know
as
mariners
doe
〈…〉
for
the
knowledge
of
Syrtes
and
sands
,
&
rocks
the
rather
to
decline
them
:
They
must
vnderstand
that
the
limits
of
this
false
blessednesse
were
so
largely
extended
,
as
Varro
a
great
wise
man
among
the
Fortune
,
of
the
body
;
of
the
minde
.
First
,
the
World
reposeth
the
chiefest
Blessednesse
in
the
good
things
of
Fortune
,
so
principally
called
,
because
they
are
but
Fortunae
ludibria
,
like
balles
in
a
Tennis-Court
,
being
bandyed
and
tossed
too
and
sroe
with
the
Rackets
of
speedy
and
continuall
change
;
which
howsoeuer
they
bee
many
fold
in
nature
,
yet
will
I
bring
them
as
dispersed
members
to
one
of
these
three
heades
:
Treasures
,
Honours
,
Pleasures
:
which
as
men
bee
diuersly
affected
,
so
they
diuersly
in
their
seuerall
acceptations
imbrace
and
preferre
:
Hee
which
is
couetously
affected
,
placeth
his
Summum
bonum
,
his
chiefe
Happinesse
in
Treasures
:
he
which
is
ambitiously
inclined
,
in
Honours
;
he
which
is
Epicure-like
disposed
,
in
Pleasures
.
The
first
good
thing
therefore
(
as
it
is
called
)
of
Fortune
,
is
that
,
which
by
the
couetous
man
is
deemed
the
onely
happy
Estate
,
and
the
chiefest
Blessednesse
,
consisting
in
the
ritches
,
treasures
and
possessions
of
this
life
:
therefore
maketh
he
this
to
be
the
bound
of
his
thoughts
,
and
the
vtmost
pitch
of
his
desires
,
to
haue
his
coffers
ful
with
Diues
.
Luke
,
16.
his
granaries
full
with
the
rich
Worldling
:
Luke●
,
12.
His
Stables
full
with
Salomon
,
1
Reg.
4.
His
tables
full●●ith
Belshazar
,
Dan.
5.
His
Purse
full
with
Craesus●
〈…〉
grounds
full
with
Iob.
Benzo
reporteth
〈…〉
Indians
seeing
the
greedinesse
That
Gold
was
the
God
of
the
Spaniards
:
so
may
these
earthly
and
transitory
possessions
be
auouched
to
be
the
God
of
the
couetous
,
who
long
for
,
and
labour
after
ritches
,
not
that
they
may
doe
good
with
them
,
as
Abraham
and
other
the
holy
Patriarckes
did
,
who
there-vppon
(
as
Saint
Hierome
writeth
)
deserued
rather
to
bee
called
Dispensatores
,
then
S.
Chrysostom
saith
)
Dispensatores
,
rather
then
Domim
:
The
couetous
minded-man
is
not
onely
like
Hell
in
the
enlarging
of
his
desire
,
Abuc
.
2.
5.
to
conteine
all
:
but
as
the
same
hell
which
hath
straightned
his
bowells
,
to
retayne
Hell
there
may
bee
no
redemption
.
More
vehement
(
as
S.
Basill
writeth
)
is
Co●etousnesse
then
fire
,
which
inkindled
in
any
matter
goeth
out
when
the
matter
goeth
out
.
Auarum
autem
quis
retinere
poterit
.
&c.
But
who
can
represse
the
couetousnesse
,
whose
desire
doth
burne
,
as
well
when
hee
hath
no
matter
,
as
when
he
hath
?
But
leaue
off
,
Oh
thou
couetous
Miser
,
more
aboundant
in
folly
then
thou
art
in
money
!
though
thy
money
consist
in
millions
of
millions
:
leaue
off
I
say
to
deeme
false
treasures
true
blessednesse
:
for
how
can
that
bee
true
blessednesse
which
maketh
man
to
become
an
abhomination
to
his
Maker
,
euen
as
the
Mole
is
said
to
bee
;
because
with
Earthly-minded
.
Philip.
3.
19.
How
can
that
bee
true
blessednesse
?
Of
which
the
Heathen
man
could
say
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
the
Loue
of
money
is
the
Mother
of
al
mischiefe
.
And
Fire
and
Water
may
as
well
agree
together
as
Blessednesse
and
Mischiese
.
How
can
that
be
Blessednesse
which
wanteth
in
the
middest
of
wealth
,
as
Tantalus
thirsted
in
the
middest
of
the
waters
?
For
this
is
a
memorable
punishment
which
God
imposeth
on
the
couetous
man
,
that
he
should
become
like
the
spyder
which
hath
long
legges
,
a
great
belly
,
and
a
little
head
:
so
hath
the
couetous
it
may
bee
,
long
fingers
to
gette
,
great
bagges
to
putt
his
gettings
in
,
but
little
witte
to
vse
them
.
Auaro
tam
deest
quod
habet
,
quam
quod
non
habet
.
The
Miser
as
well
wanteth
what
hee
hath
;
as
what
hee
hath
not
.
—
How
can
that
be
blessednesse
,
which
is
sayd
to
purchase
Not
a
crowne
to
dignifie
vs
,
but
thornes
to
choake
vs
,
snares
to
intangle
vs
,
perdition
to
drowne
vs
,
and
darts
of
sorrowes
to
pierce
vs
through
.
To
conclude
,
how
can
that
be
blessednes
,
whose
matter
is
without
price
,
for
it
is
drosse
?
whose
measure
is
without
abound
,
for
it
is
vnsatiable
?
whose
working
is
without
mercy
,
for
it
is
barbarous
.
Cruel
is
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
this
desire
of
hauing
more
,
vnto
others
,
for
it
oppresseth
them
:
i●ksome
also
is
it
vnto
the
couetous
them-selues
,
for
it
pierceth
them
.
The
couetous
ritch
man
if
he
may
be
called
ritch
,
(
who
is
couetous
)
is
as
the
Carbuncle
which
is
the
name
both
of
a
precious
stone
&
of
a
loathsome
vlcer
:
so
possesseth
he
glistering
wealth
,
and
fretting
wo
,
both
of
them
togither
:
wee
must
therefore
else-where
seeke
it
,
for
heere
is
not
to
be
found
true
blessednesse
.
The
second
good
thing
(
as
it
is
termed
)
of
Fortune
,
is
that
which
the
Ambitious
man
valueth
to
beethe
Onely
blessednesse
,
consisting
in
the
honours
,
dignities
and
preferments
of
this
World
.
The
swelling
of
this
humour
moueth
the
Ambitious
man
with
Simon
Magus
to
labor
to
become
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Simon
Magnus
Some
great
man
:
affecting
the
truth
of
that
Prouerbe
verified
in
him-selfe
,
which
is
a
custome
among
the
Rabbins
,
that
hee
may
rather
bee
the
head
of
a
Foxe
,
then
the
tayl●
of
a
Lyon
.
But
cease
,
O
thou
ambitious
aspirer
,
whose
deedes
are
more
to
bee
pittyed
then
state
to
bee
admired
;
cease
I
say
to
censure
thy
honours
as
true
blessednesse
,
for
that
which
is
not
in
honorato
,
in
him
which
is
honoured
,
but
in
honorante
,
that
is
,
at
the
disposition
of
the
mutable
common-people
which
Giue
the
honour
:
how
can
that
be
blessednesse
?
That
which
,
as
Saint
swelling
of
an
exulcerat
and
inflamed
body
;
bringing
with
it
Peri●litand●
principium
,
pereundi
occasionem
,
the
beginning
of
danger
,
and
the
occasion
of
death
;
how
can
that
bee
blessednesse
?
That
which
goeth
before
a
fall
,
and
causeth
the
fall
,
when
it
befalleth
,
to
bee
the
more
dangerous
,
because
it
is
the
more
deepe
,
as
may
appeare
by
A●salon
,
who
had
his
owne
hayre
become
his
halter
;
by
Haman
who
had
his
gibbet
become
his
owne
gallowes
;
by
Antiochus
and
Herod
who
thought
themselues
as
goddes
and
no
men
,
yet
by
their
Ambition
became
they
as
wormes
and
no
men
:
As
breathing
graues
and
liuing
carrions
,
or
rather
dying
food
for
liuing
wormes
:
How
can
it
then
be
blessednesse
?
That
which
is
a
Greatnesse
without
a
bottome
;
an
height
without
a
foundation
,
which
as
Seneca
writeth
:
Duplici
laborat
inuidia
,
nam
ei
inuidetur
,
inuidet
ipsa
.
Laboreth
of
a
double
enuye
,
for
both
others
enuy
it
,
and
it
enuyeth
others
—
That
,
of
which
Clemens
Alexandrinus
witnesseth
that
that
it
seemeth
a
wonder
vnto
him
,
that
they
which
susteine
Cl●●
〈◊〉
.
●●dag.
2.
it
are
not
pressed
to
death
vnder
the
weight
of
so
great
a
burthen
.
How
can
it
bee
true
blessednesse
?
We
must
there●ore
else-where
inquire
after
it
,
for
heare
is
not
to
bee
found
the
true
Blessednesse
,
The
third
good
thing
(
as
it
is
Termed
)
of
●ortune
,
is
that
which
the
Epicure
esteemeth
to
bee
the
true
blessednesse
,
which
bee
the
vaine
pleasures
,
and
pleasing
vanities
of
this
life
,
which
as
they
be
sundry
,
so
are
they
holden
in
chase
by
sundry
Epicures
.
The
first
of
these
is
the
Vaine-glorious
Epicure
,
who
mostly
hunteth
after
those
pleasures
,
which
are
grounded
on
a
two-fold
foundation
,
of
the
Backe
,
and
of
Buildings
.
The
first
ground
worke
of
Vaine-glorious-Epicurious-Pleasures
is
laid
on
the
foundation
of
his
Backe
;
wheron
hee
weareth
that
apparrell
(
whatsoeuer
condition
hee
be
off
)
to
be
singularly
obserued
of
men
,
which
is
not
only
for
charge
Sumptuous
,
but
for
shape
Monstrous
,
being
not
ashamed
,
to
waxe
proud
of
that
which
God
gaue
our
first
parents
to
couer
their
shame
with
:
and
recounting
that
The
second
ground-worke
of
Vaine-glorious-Epicurious-pleasures
is
laid
vpon
the
foundation
of
their
Buildings
,
which
they
make
like
the
Web
of
Penelope
,
which
was
so
by
her
Wouen
as
it
was
also
Vnwouen
,
so
Vnwouen
as
it
was
Wouen
again
,
so
they
so
build
as
they
pull
downe
,
pull
downe
,
as
they
may
build
againe
,
making
their
neastes
for
glory
like
the
starres
,
As
the
Aegle
maketh
her
nest
among
the
starres
:
glorying
in
their
vncer●
taine
mansions
,
which
God
hath
sent
them
,
but
for
a
time
,
euen
as
Nabuchadnezzar
did
of
his
Babell
.
Is
not
this
Babell
?
yea
great
Babell
?
More-ouer
,
which
I
haue
builded
by
the
might
of
my
power
:
yet
further
,
for
the
honour
of
my
maiesty
:
Two
infallible
badges
are
these
of
a
Vaineglorious-Epicure
.
The
second
is
the
Gluttenous●
Epicure
;
who
pursueth
God
Bell
among
the
Babilonians
,
who
spent
euery
day
Two
great
measures
of
fine
flower
,
forty
sheepe
,
and
sixe
great
pottes
of
Wine
.
Men
Antonius
,
Vitellius
,
Heliogabulus
,
three
Epicures
rather
then
Emperors
among
the
Romaines
;
of
whome
the
first
spent
in
one
supper
a
thousand
Boares
:
the
second
two
thousand
Fishes
,
and
seauen
thousand
Foules
:
the
third
six
hundred
heads
of
Struthio
Cameles
.
The
third
is
the
Drunken
Epicure
,
who
intertaines
those
pleasures
which
rather
appertaine
to
the
quenching
of
Nature
,
then
of
thirst
,
by
incessant
and
vnstenchable
quaffings
:
these
are
they
who
rise
vppe
early
to
follow
drunkennesse
and
continue
till
night
,
till
the
Wine
doth
inflame
them
.
The
fourth
and
last
is
the
Carnall
Epicure
,
who
is
wholly
sold
ouer
to
those
pleasures
which
concerne
the
wanton
dalliance
of
the
flesh
,
rather
Swine
then
Men
are
they
,
delighting
altogether
to
wallow
in
the
mire
of
filthinesse
,
resembling
the
Centaures
and
Minotaures
,
whose
vpper
partes
were
of
Men
:
but
the
lower
But
may
(
I
beseech
you
)
in
these
pleasures
of
Vaine-glorious
,
Gluttonous
,
Drunken
and
Carnall
Epicurisme
,
be
found
and
inioyed
,
this
sound
and
solid
Blessednesse
which
we
seeke
for
?
Oh
nothing
lesse
,
and
be
it
farre
from
vs
once
to
imagine
it
.
First
how
can
it
bee
lodged
in
Vaine-glory
?
whether
it
bee
that
Vaine-glory
which
concerneth
the
pride
of
our
Backes
,
wherein
though
wee
bee
like
vnto
Salomon
,
yet
are
wee
Short
of
the
Lillies
of
the
field
,
or
whether
it
Babell
of
confusion
,
spoken
of
,
Gen.
11.
as
Babelles
of
Maiesty
,
mentioned
Dan.
4.
Secondly
,
how
can
it
be
contained
in
Gluttony
?
which
as
Saint
Hieron
saith
,
is
an
infernall
fire
,
whose
matter
is
superfluity
,
flame
,
pride
,
sparcles
,
vncleane
speeches
,
ashes
,
pouerty
,
end
,
hell
.
Thirdly
,
how
can
it
bee
comprised
in
Drunkennesse
?
against
which
the
Scripture
denounceth
many
Woes
,
as
(
to
let
passe
other
places
)
Esay
.
5.
11.
and
22.
vers.
which
Drunkennesse
Saint
Augustine
,
in
a
Sermon
de
Aebrietate
,
Fourthly
,
how
can
it
be
comprehended
in
the
vncleane
and
wanton
pleasures
of
the
flesh
?
which
begin
in
Lust
,
proceed
in
shame
,
and
(
for
the
most
part
)
end
in
Lepry
and
Contagion
.
These
pleasures
be
a
deepe
Pit
,
and
hee
(
not
which
is
in
fauour
with
the
Lord
)
but
with
whome
the
Lord
is
angry
,
shall
fall
into
it
.
Seeing
then
in
these
treasures
,
honours
and
pleasures
,
the
good
things
of
Fortune
it
cannot
bee
found
,
wee
must
else-where
seeke
,
that
seeking
,
wee
may
finde
,
this
true
blessednesse
.
Secondly
,
therefore
the
world
reposeth
the
Chiefest
blessednesse
,
in
the
good
things
of
the
Body
,
which
though
they
bee
many
,
yet
our
consideration
shall
onely
respect
three
of
the
chiefest
of
them
,
namely
Beauty
,
Health
,
Strength
.
First
,
concerning
Beauty
,
it
is
excluded
from
beholding
the
true
beauty
of
this
blessednesse
,
whether
it
consisteth
in
the
cleare
brightnesse
of
the
skinne
,
which
is
named
Pulchritude
,
or
in
the
cleane
making
of
the
body
which
is
called
Forme
;
for
how
can
that
bee
rightly
graced
with
the
name
of
blessednesse
,
which
Nature
the
Hand-maide
of
God
,
so
for
the
most
part
bestoweth
vpon
the
body
,
as
it
is
accompanied
with
some
defect
in
the
minde
?
as
they
on
the
contrary
side
,
who
are
black
,
deformed
,
lame
,
and
impotent
in
body
haue
therwithall
some
extraordinary
Blessinges
in
the
mind
like
the
Spirit
of
Eliah
,
which
rested
vpon
in
a
double
portion
.
Or
like
to
Iacob
who
halted
and
was
blessed
both
together
.
Secondly
for
Health
it
cannot
sustaine
the
person
of
true
blessednesse
,
which
if
it
shal
be
continuall
is
rather
a
curse
then
a
blessing
,
as
that
which
argueth
rather
Gods
anger
then
his
fauour
,
as
that
Godly
Hermite
made
application
to
himselfe
,
who
hauing
by
an
annuall
course
bin
visited
in
sicknesse
by
the
hand
of
God
,
one
yeare
among
the
rest
finding
an
intermission
,
lamented
and
wept
as
if
that
yeare
had
bin
ouer-sinful
,
and
in
that
regard
God
had
forgotten
him
.
Thirdly
Strength
cannot
rightly
be
esteemed
the
price
and
crowne
of
true
blessednesse
,
whether
it
be
Naturall
as
that
of
Hercules
,
of
Milo
Crotoniata
,
or
of
Maximinus
the
Emperour
,
Which
yet
is
short
of
the
strength
of
an
Elephant
,
and
therefore
being
in
a
greater
measure
in
a
beast
cannot
bee
blessednesse
in
,
or
for
a
man
:
or
whether
it
bee
strength
supernaturall
such
as
was
to
bee
found
in
Sampson
,
for
that
was
so
vaine
and
brittle
,
(
being
taken
Literally
and
not
Typically
)
as
the
flattering
tounge
of
a
false
harted
Dalilah
could
betray
it
.
Thirdly
the
world
reposeth
the
Chiefe
Blessednes
in
the
Memory
,
Wit
,
Science
.
Memory
is
a
wonderfull
and
excellent
blessing
of
God
,
which
approcheth
so
neare
God
him-selfe
,
as
Plato
saith
The
sharpnesse
of
wit
is
a
great
possession
,
but
because
the
wicked
inioy
it
as
well
as
the
godly
:
and
all
men
herein
are
farre
out-matched
by
Deuills
.
I
hope
,
with
the
Deuills
,
wee
will
exclude
it
from
this
true
blessednesse
.
Science
also
must
haue
her
due
and
deserued
commendations
,
whether
it
bee
that
part
of
her
which
is
called
Prudence
,
which
sitteth
at
the
helmes
of
Monarchies
,
Kingdomes
,
Prouinces
,
Citties
,
and
Corporations
,
or
whether
it
be
that
part
which
is
termed
Sapience
,
which
either
Metaphysically
presseth
neare
the
knowledge
of
God
himselfe
,
of
Angels
and
Spirits
:
or
Physically
searcheth
the
naturall
causes
&
motions
of
naturall
bodies
;
or
mystically
●euealeth
secrets
:
or
morally
instructeth
the
manners
of
men
,
or
orderly
comprehendeth
Artes
,
not
onely
Mechanicall
common
among
men
of
common
condition
;
but
also
and
especially
those
,
which
are
more
rare
and
hidden
,
which
are
named
Liberall
,
Grammer
,
Logick
,
Rhetorick
,
Musick
,
Astronomy
,
Arithmetique
,
Geometry
.
All
which
,
being
most
ample
portions
giuen
by
God
vnto
man
;
yet
by
man
are
to
be
debarred
from
this
true
blessednesse
.
First
,
who
which
is
wise
hearted
,
will
account
Prudence
blessednesse
,
when
hee
shall
consider
that
it
harboured
in
such
plentifull
manner
in
Achitophel
,
as
his
Counsell
was
and
to
hang
him-selfe
.
Secondly
,
Sapience
must
be
thought
to
fall
short
of
this
blessednesse
:
because
Blessednesse
is
perfection
,
and
Sapi●nce
among
men
cannot
bee
found
so
perfect
,
but
that
it
may
be
made
more
perfect
.
Iabal
,
Tuhal
and
Iubal
,
were
the
first
inuenters
of
Tents
,
of
cunning
work-manshipp
,
in
Brasse
and
Iron
,
and
of
Musicke
,
Genes.
4.
20.
21.
22
,
haue
that
termination
of
their
names
which
in
Hebrew
signifeth
Vanity
,
to
shew
that
as
in
these
,
so
in
all
other
Artes
and
Scicnces
in
not
contained
the
true
Blessednesse
.
To
conclude
therefore
seeing
in
Treasures
,
Honors
,
Pleasures
in
Beauty
,
Health
,
Strength
:
in
Memory
,
Wit
,
Science
,
that
is
to
say
in
the
good
things
of
Fortune
of
the
Body
,
of
the
Minde
this
Blessednes
cannot
be
found
.
Let
vs
not
settle
our
hearts
and
selues
on
the
things
of
this
life
as
if
they
could
make
vs
Blessed
.
Let
vs
consider
that
the
world
passeth
away
and
the
lusts
thereof
.
Let
vs
advise
our selues
that
all
flesh
is
grasse
,
and
the
very
grace
thereof
(
that
is
whatsoeuer
therein
is
most
precious
)
is
as
the
flower
of
the
field
.
Oh
we
must
not
therfore
take
our
ful
repast
of
the
things
of
this
life
,
if
we
looke
after
this
life
to
sup
with
Abraham
Isaack
and
Iacob
.
where
the
place
of
our
Supper
shal
be
the
Kingdom
of
God
,
and
the
diet
of
our
Supper
true
blessednesse
,
which
that
we
may
the
better
performe
let
vs
seriously
meditate
Angustine
.
Mundi
gaudia
diaboli
venena
,
The
ioyes
of
the
world
be
the
poysons
of
the
Deuill
:
poysons
which
will
worke
not
the
death
tempotall
,
which
is
the
seperation
of
the
soule
from
the
Body
:
but
which
will
effect
the
death
Spiritual
,
which
is
the
fearful
separation
of
God
from
the
Soule
:
we
must
not
then
imbrace
the
world
,
least
the
Deuill
imbrace
vs
:
wee
must
not
glut
our selues
with
the
pleasures
of
the
world
,
least
the
Diuell
poyson
vs
.
Moller
in
Psal.
1.
From
the
Apparent
or
Seeming
,
must
I
now
passe
ouer
to
the
existent
or
being
Blessednesse
,
in
the
originall
plurally
expressed
:
Blessed
is
.
&c.
This
is
the
true
blessednesse
indeed
,
to
bee
found
of
him
that
shall
seeke
it
both
in
this
life
grounded
on
grace
,
and
also
in
the
life
to
come
established
on
glory
.
First
this
Blessednesse
is
to
bee
found
by
seeking
as
it
is
in
this
life
grounded
on
grace
,
a
sacred
issue
proceeding
from
the
Spirit
of
God
,
which
Spirit
as
it
is
said
,
to
be
seauen-fould
,
called
the
fruites
of
the
spirit
,
Galat.
5.
22.
23.
fruites
of
the
spirit
are
they
,
like
the
fruites
of
the
Tree
of
life
,
many
and
souera●g●c
,
Apocal.
22.
2.
many
in
kinde
,
souereigne
in
vertue
.
The
Apostle
in
the
f●recited
place
,
sh●weth
vs
some
principall
Image
of
God
:
as
he
rejoyceth
in
the
good
of
another
man
,
as
if
it
were
his
owne
,
as
he
is
peaceable
,
as
in
whom
serpentina
prudentia
,
leauing
vengeance
to
the
Lord
to
whom
it
belongeth
,
as
hee
hath
gentlenesse
in
manners
towards
all
men
,
though
they
be
in
their
affections
enemies
;
in
their
Religion
,
Turkes
,
Iewes
and
Infidels
:
as
he
is
good
,
euen
in
imitation
of
God
him-selfe
,
who
causeth
his
rai●e
to
fall
,
as
well
on
the
vn●ust
as
on
the
iu●
,
and
his
s●nne
to
shine
as
well
on
the
bad
as
on
the
good
:
as
hee
is
faithfull
toward
God
,
in
heart
and
zeale
;
toward
Man
in
word
and
promise
:
as
hee
is
me●ke
,
as
the
spirit
of
God
is
said
to
bee
a
spirit
of
me●kn●sse
;
as
hee
vseth
the
bridle
of
Temperance
,
to
restraine
his
ouer-heady
affections
,
both
concerning
meates
and
drinkes
,
and
apparell
,
or
what-so
euer
else
mought
prooue
out
of
course
or
disordered
.
The
Gentill
wise-men
were
not
ignor●nt
of
the
Blessednesse
which
commeth
by
Grace
,
as
〈◊〉
Sr●t
Augustine
,
The
same
Father
,
in
the
same
place
p●oduceth
one
of
them
,
Plotinus
by
name
,
who
illustrateth
this
matter
by
a
similitude
of
the
Sunne
,
which
beeing
the
Fountaine
of
all
light
,
transmitteth
the
beames
to
enlighten
the
Moone
,
which
otherwise
should
bee
in
darkenesse
:
So
(
sayth
hee
)
doth
GOD
transfuse
the
rayes
of
his
grace
on
vs
,
to
make
vs
happy
,
which
otherwise
should
bee
in
wretchednesse
.
Secondly
,
this
Blessednesse
is
to
bee
found
,
by
seeking
in
the
life
to
come
,
as
it
is
established
on
Glory
:
and
this
eyther
to
bee
handled
,
as
it
is
builded
on
in
some
modell
or
portion
of
glorye
,
or
else
as
it
shall
here-after
bee
accomplished
,
in
the
fulnesse
and
perfection
of
glory
.
First
,
it
is
to
bee
handled
as
it
is
builded
on
in
some
modell
or
portion
of
Glorye
,
in
a
riche
,
though
not
in
the
richest
measure
.
This
Blessednesse
the
Godlye
ones
,
are
then
made
partakers
of
,
when
the
Apostles
wishe
is
become
their
portion
,
namely
,
to
bee
dissolued
,
and
to
bee
with
CHRIST
IESVS
,
Philip.
1.
23.
For
farre
bee
it
,
Oh
bee
it
farre
from
vs
to
dreame
with
some
fantasticall
and
giddye
spirites
,
which
both
earlye
and
late
haue
troubled
the
peace
of
the
Church
:
That
the
Soules
euen
of
the
deerest
Saints
of
God
,
beeing
losened
from
the
bodye
,
are
not
forth-with
admitted
into
ioy
,
but
fall
a
sleepe
,
and
so
shall
continue
vntill
the
Resurrection
.
A
pestilent
Doctrine
is
it
,
which
no
Text
in
GODS
Booke
doth
warrant
,
but
the
whole
volumne
of
the
blessed
Scriptures
turneth
against
,
and
ouer-turneth
it
.
It
is
sayd
,
Ecclesiast.
12.
7.
That
the
Dust
returneth
to
the
earth
:
That
is
the
Bodye
made
of
Dust
,
and
the
spirit
,
that
is
the
Soule
to
GOD
that
gaue
it
.
If
the
Spirit
returneth
,
then
it
hath
a
motion
:
if
it
hath
a
motion
,
then
is
there
no
binding
vp
of
the
finewes
,
the
instruments
of
sence
and
motion
,
as
in
sleepe
it
happeneth
,
if
there
bee
no
ligature
or
binding
vpp
of
these
moouing
and
feeling
finewes
of
the
soule
,
then
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
spirit
of
slumber
,
Rom.
11.
8.
mooueth
these
men
to
thinke
,
or
rather
dreame
,
there
cannot
bee
admitted
into
the
soule
after
her
disvnion
from
the
body
any
sleepe
.
The
Apostle
Paul
,
Philip.
2.
23.
wished
to
bee
dissolued
,
and
to
hee
with
CHRIST
IESVS
,
which
was
best
for
him
.
Where
hee
maketh
the
end
of
his
wishe
not
to
fall
a
sleepe
,
but
to
bee
with
CHRIST
,
not
so
,
as
with
CHRIST
hee
should
bee
ouer-whelmed
with
a
sencelesse
slumber
,
but
so
as
with
CHRIST
hee
should
bee
rauished
with
a
sence
of
ioy
,
for
which
he
addeth
,
that
it
is
best
for
him
.
Further
,
it
is
not
likely
,
but
rather
absurde
,
to
thinke
that
CHRIST
,
will
suffer
their
spirites
to
sleepe
in
his
kingdome
,
whose
bodyes
hee
would
not
suffer
to
sleepe
in
the
Garden
,
Matth.
26.
40.
But
let
CHRIST
the
wisedome
of
GOD
his
Father
.
1.
Corinthians
1.
24.
confute
and
confound
the
Wisedome
of
this
Worlde
,
which
is
enmitie
vnto
him
,
which
hee
will
therefore
destroye
,
and
ca●t
awaye
the
vnderstanding
of
the
prudent
in
this
kinde
.
1.
Corinth.
1.
19.
That
mortall
blowe
which
hee
gaue
the
Sadduces
,
Matth.
22.
32.
may
serue
also
as
a
fatall
wound
to
strike
these
men
dead
.
I
am
(
sayth
GOD
)
the
GOD
of
Abraham
and
of
Isaack
and
of
Iacob
.
GOD
is
not
the
GOD
of
the
dead
,
but
of
the
liuing
.
If
hee
bee
not
the
God
of
the
dead
,
but
of
the
liuing
,
then
is
hee
not
the
God
of
such
,
whose
spirits
are
fallen
a
sleepe
,
and
so
by
consequence
beare
the
Image
of
death
,
●ot
of
life
with
them
.
More-ouer
,
what
comfort
could
the
good
Thiefe
receiue
from
the
speeches
of
our
Blessed
Sauiour
,
hanging
vpon
the
Crosse
?
that
hee
should
bee
with
him
in
Paradise
,
if
his
spirit
should
sleepe
there
?
or
what
possibility
was
there
,
that
Abraham
should
speake
Children
of
Abraham
,
a
sweete
sauour
vnto
the
Lord
,
enen
that
,
that
day
(
as
hee
saith
)
hee
should
bee
presented
vnto
the
Lord
in
spirit
,
if
his
spirit
,
should
bee
presented
vnto
God
in
the
same
nature
,
that
Eutychas
was
in
,
when
Paul
preached
fallen
a
sleepe
.
An
opinion
hath
it
Pope
may
erre
.
An
Opinion
hath
it
beene
,
I
say
,
or
rather
an
Haeresie
then
an
Opinion
,
because
it
hath
beene
manteined
with
pertinacie
or
stiffenesse
against
the
Scriptures
,
hatched
,
broched
,
published
and
patronized
,
by
one
of
the
Popes
them-selues
,
euen
Pope
Iohn
the
22.
as
Gerson
a
learned
man
testifyeth
,
who
would
haue
the
Soules
euen
of
good
men
to
bee
bereft
of
the
Happy-making
vision
of
Gods
face
vntill
the
day
of
Iudgement
;
and
so
in
some
sence
to
sleepe
vntill
the
awaking
time
of
the
resurrection
,
A
matter
(
as
it
was
well
worthy
)
condemned
as
Hereticall
by
the
whole
Vniuersity
of
Paris
with
the
sound
of
trumpets
in
the
presence
of
Philip
then
Kinge
of
France
:
a
thing
was
it
not
of
God
,
therefore
could
it
not
stand
.
But
we
which
are
Secondly
this
Blessednesse
in
the
life
to
come
,
is
to
bee
considered
as
it
is
(
a
second
steppe
thereof
)
consumate
in
glory
,
which
shall
then
bee
fully
accomplished
,
when
the
bodies
and
soules
of
the
Saints
shal
be
re-united
and
knit
together
againe
,
in
peerelesse
blessednesse
,
&
endlesse
Immortality
,
cheefly
&
aboue
al
intended
in
this
place
Blessed
is
the
Man
.
Which
blessednesse
that
we
may
the
beter
know
,
&
by
knowlege
insue
it
,
we
must
vnderstand
that
it
cheifly
consisteth
in
two
pointes
.
First
this
sulnes
of
Blessednesse
consisteth
in
that
matchlesse
perfection
which
shall
bee
enioyed
from
within
vs
:
secondly
in
that
endlesse
consolation
which
shal
arise
to
vs
from
without
vs
:
The
matchlesse
perfection
within
vs
shall
,
concerne
both
our
Bodeis
and
our
soules
.
First
,
our
Bodies
which
are
now
earthy
,
then
shall
become
heauenly
,
are
now
mortall
,
then
shall
become
immortall
,
are
now
corruptible
,
then
shall
become
incorruptible
,
are
now
subiect
to
passion
,
then
shal
become
impassible
,
shining
as
the
Sunne
in
the
Kingdome
of
there
father
:
are
so
now
as
to
be
sowne
in
dishonour
,
but
then
shall
they
be
rased
againe
in
honour
:
so
now
as
to
be
sowne
in
weakenesse
,
but
then
to
be
raysed
vp
in
power
.
Wheare
the
Eye
shall
so
see
the
glory
of
God
,
as
it
shall
neuer
be
dazeled
,
the
Eare
shall
so
heare
the
most
melodious
musicke
of
the
Heauenly
Quire
,
as
it
shall
neuer
bee
wearied
,
the
Nostrills
shall
so
participat
of
the
most
delicate
sent
of
the
Paradise
of
God
,
as
they
shall
neuer
bee
satisfied
,
the
Pallate
shall
so
tast
,
how
sweet
the
Lord
is
,
as
it
shall
neuer
be
cloyed
,
and
to
conclude
the
whole
man
in
his
hole
body
and
in
euery
particular
,
thereof
as
in
his
ioynts
,
siners
,
veines
,
arteries
,
fllesh
,
blood
bone
,
ligament
,
mussekle
and
whatsoeuer
part
or
parcell
besides
,
shall
be
so
affected
and
disposed
as
they
shall
haue
a
neuer
ceasing
contentment
,
an
euerlasting
reioycement
,
for
,
they
shal
bee
satisfied
with
the
pleasures
of
Gods
house
who
shall
giue
them
drinke
out
of
the
riuers
of
his
pleasures
.
The
Eye
hath
seene
much
,
yet
the
eye
hath
not
seene
it
:
the
Eare
hath
hard
more
,
yet
the
Eare
hath
not
heard
it
,
the
Heart
is
able
to
conceaue
most
,
yet
neuer
hath
it
,
doth
it
,
or
shall
it
enter
into
the
heart
of
Man
,
what
the
heart
of
Man
shall
then
enter
into
,
a
ioy
which
wee
must
enter
into
it
is
so
large
.
Mathew
.
25
,
23.
For
it
cannot
enter
into
vs
wee
are
so
little
.
A
Maisters
toy
which
is
able
to
maister
the
conceites
and
capacities
of
all
men
who
seeke
to
comprehend
it
.
When
that
complaint
of
Gregor.
Nazianz.
shall
cease
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
am
little
and
great
,
base
and
high
,
mormortal
&
immortal
earthly
and
heauenly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hauing
those
things
after
the
slesh
,
these
according
to
the
spirit
,
but
then
in
regard
of
the
glorified
flesh
wee
shall
become
Great
onely
,
and
not
Small
,
High
onely
and
not
Base
;
Immortall
onely
and
not
Mortall
,
Heauenly
onely
and
not
Earthly
,
because
Christ
shall
then
change
our
vile
body
that
it
may
bee
Fashioned
like
vnto
his
glorious
body
,
Phili.
3.
2.
1.
A
matchlesse
perfection
of
the
body
,
one
branch
of
this
Blessednesse
.
The
second
matchlesse
perfection
of
this
Blessednesse
is
to
bee
found
in
our
minde
;
whose
Witte
shall
then
bee
so
sharpened
as
it
shall
neuer
become
dull
againe
:
whose
Memory
shall
then
be
so
confirmed
,
as
it
shall
neuer
fo●gette
againe
:
Whose
Wisedome
shall
then
bee
so
enlarged
as
it
shall
neuer
bee
diminished
againe
:
whose
Vnderstanding
shall
then
so
bee
enlightned
,
as
it
shall
neuer
waxe
darke
againe
.
Whose
will
shall
so
then
be
directed
,
as
it
shall
neuermiscarry
againe
.
To
conclude
,
whose
knowledge
,
shall
then
bee
so
accomplished
as
it
shall
neuer
bee
ignorant
againe
.
As
the
Wit
,
Memory
,
Wisedom
,
Vnderstanding
,
Knowledg
,
of
an
Infant
in
the
wombe
of
his
mother
,
is
nothing
at
all
,
especially
in
comparison
of
a
Man
in
the
full
pitch
of
his
age
and
the
ripenesse
of
his
best
education
:
so
,
and
much
lesse
then
so
,
●s
the
Wit
,
Memory
,
Wisdome
,
Vnderstanding
Knowledge
,
of
a
Man
,
of
the
most
absolute
complements
in
this
world
,
in
comparison
of
that
which
in
the
world
to
come
,
wee
may
certainely
expecte
and
shall
vndoubtedly
receaue
if
we
be
Gods
Children
.
In
the
one
we
are
as
a
child
,
in
the
other
we
shall
be
as
a
man
and
putt
away
childishnesse
:
in
the
one
wee
see
as
in
a
glasse
darkly
;
in
the
other
wee
shall
see
face
to
face
:
in
the
o●e
we
shall
Know
in
part
,
in
the
other
,
We
shall
knowe
euen
as
wee
our selues
are
knowne
.
1.
Corm
:
13.
11.
12.
Heere
are
wee
clogged
with
the
weight
,
and
intangled
wi●h
the
shacles
of
an
heauy
and
combersome
body
;
from
whence
the
soule
of
man
beeing
then
and
there
deliuered
,
it
shall
become
more
ready
in
cont●yning
and
lesse
doubtfull
in
resoluing
,
and
euery
way
more
perfect
,
occulorum
acies
(
saith
S.
Chrysostom
)
dum
lucida
est
vell
minutissima
cernit
&c.
The
sight
of
the
eye
,
while
it
is
cleare
seeth
euen
the
smallest
thinges
,
but
beeing
dimmed
with
humours
that
fall
out
of
the
head
,
is
blinde
in
perceiuing
euen
the
greatest
obiects
:
so
is
it
with
the
soule
,
which
beeing
wrapped
and
incombred
,
with
the
thicke
mantle
of
a
massy
body
,
is
ignorant
almost
of
euery
thing
,
but
beeing
once
inlarged
and
sett
at
liberty
,
soas
she
is
an
abstracted
substance
seperated
there-from
,
especially
in
the
brightsome
light
of
Gods
kingdo●e
,
it
is
v●conceiuable
what
shee
conceiueth
,
and
what
kingdome
it
is
;
vnconceiuable
what
shee
conceiueth
,
and
what
she
vnderstandeth
passeth
vnderstanding
.
The
Christail
the
clearer
it
is
,
the
more
capable
it
is
to
rec●iue
,
and
the
more
brightly
doth
it
represent
the
rayes
of
the
Sunne
,
which
shine
vpon
it
.
So
the
spirit
of
man
being
then
purged
and
cleared
from
the
drosse
of
any
corruption
,
receiueth
more
easily
,
and
representeth
more
fully
the
light
of
Gods
wisedome
which
resteth
on
it
.
A
matchlesse
perfection
of
the
soule
,
a
branch
also
of
this
Blessednesse
.
Secondly
,
this
Blessednesse
heare
spoken
off
,
consisteth
in
an
endlesse
consolation
arising
vnto
vs
,
out
of
vs
,
to
bee
obserued
in
sundry
particulars
:
leauing
the
●es●due
which
might
bee
collected
,
my
purpose
is
to
stand
vppon
these
fiue
.
Wherof
the
first
,
is
the
Company
which
we
shal
then
inioy
off
God
:
Angels
:
Saints
.
First
,
this
endlesse
consolation
out
of
vs
,
doth
arise
vnto
vs
by
the
fruition
of
the
Company
of
God
,
in
whose
Presence
,
there
is
first
ioy
,
secondly
,
fulnesse
of
toy
.
Psal.
16.
12.
Whome
to
behold
is
Blessednesse
.
Math.
5.
8.
Where
wee
shall
bee
able
to
comprehend
with
all
Saintes
what
is
the
breadth
,
and
length
,
and
depth
,
and
height
,
and
to
know
the
loue
of
Christ
which
passeth
all
knowledge
,
that
we
may
be
filled
with
all
fulnesse
of
God
.
Where
wee
shall
attayne
to
Holy
Ghost
.
If
it
were
a
praeeminent
dignity
for
those
Magistrates
to
see
the
face
of
King
Ahashuerosh
:
then
vndou●tedly
must
it
of
necessity
bee
true
Blessednesse
it selfe
to
Beh●ll
the
face
of
God
,
the
reward
of
the
godly
mans
vertue
here
spoken
off
.
A
Reward
indeed
(
is
it
sayth
Ber
〈◊〉
Secondly
,
this
endlesse
consolation
,
out
of
vs
,
doth
arise
vnto
vs
by
the
company
of
Angels
,
who
for
their
Dignitie
,
are
Principalities
;
for
their
Might
,
Powe●s
:
for
their
Authority
,
Dominations
.
Ephes.
1.
21.
For
their
Number
,
Thousand
thousands
,
and
tenne
thousand
thousands
,
which
are
infinite
Dan.
7.
10.
for
their
Glory
so
surpassing
,
as
some
of
them
be
called
Zeraphim
.
Esay
.
6.
2.
tha
t
is
bright
,
fiery
,
or
burning
,
and
therefore
bright
and
glorious
.
Thirdly
,
this
endlesse
consolation
out
of
vs
,
doth
arise
vnto
vs
by
the
company
of
Saints
,
which
are
called
our
fellow
Cittizens
,
Ephes.
2.
19.
A
glorious
order
of
Patriarkes
,
an
holy
assembly
of
Prophets
:
a
blessed
conuocation
of
Apostles
and
Euangelists
:
an
inumerable
and
most
noble
army
of
Martirs
,
Virgins
,
Confessors
,
which
All
being
of
the
houshold
of
God
with
vs
.
Ephes.
2.
19.
must
needs
afford
vs
a
mutuall
and
perpetuall
consolation
;
a
branch
likewise
of
this
Blessednesse
.
The
second
of
the
fiue
particulars
;
wherein
this
endlesse
consolation
doth
consist
,
which
out
of
vs
shall
arise
vnto
vs
in
Gods
Kingdome
,
it
is
the
State
which
wee
shall
there
susteine
;
Beeing
a
State
of
no
lesse
then
Kinges
.
A
Kingdome
which
wee
shall
attaine
vnto
,
not
by
force
and
pollicy
,
but
by
GODS
free
fauour
and
mercy
.
Feare
not
little
Flocke
,
it
is
your
fathers
pleasure
to
giue
you
a
Kingdome
.
For
which
cause
also
,
Christ
shall
say
at
his
iudgement
vnto
the
elect
,
Come
yee
blessed
of
my
father
,
inherit
yee
the
Kingdome
prepared
for
you
from
the
beginning
of
the
world
.
It
is
indeed
prepared
for
vs
,
but
Seeke
yee
first
the
Kingdome
of
God
.
Math.
6.
33.
And
then
shall
wee
bee
made
partakers
of
the
Good
thinges
that
belong
there-vnto
,
which
be
both
Internall
,
the
Righteousnesse
thereof
&
External
,
and
al
these
things
shal
be
ministred
vnto
you
.
A
Kingdome
;
concerning
which
S.
Agust
.
witnesseth
Quale
erit
gaudium
?
cum
te
videris
esse
socium
Angelorum
.
&c.
What
manner
of
ioy
will
it
bee
,
when
thou
shalt
August
.
contra
Jud.
●
.
cap.
21.
see
thy selfe
to
bee
a
fellow
of
Angels
,
a
partaker
of
the
Kingdome
of
heauen
,
to
raigne
with
the
King
,
by
desiring
Nothing
,
to
possesse
All
things
,
to
bee
ritch
without
coueting
,
to
gouerne
without
treasure
,
to
iudge
without
a
successor
,
reigning
without
feare
of
Barbarians
,
and
liuing
an
eternall
life
without
feare
of
death
?
A
Soueraingne
(
no
doubt
)
consolation
,
a
branch
of
this
Blessednesse
.
The
third
of
the
fiue
particulars
,
wherein
this
endlesse
consolation
doth
consist
,
which
out
of
vs
,
shalll
arise
vnto
vs
in
GODS
Kingdome
,
is
the
place
where
wee
shall
enjoy
it
,
euen
in
the
Heauen
,
as
witnesseth
the
Apostle
.
2.
Corin.
5.
1.
Wee
know
that
if
the
Earthy
house
of
this
Tabernacle
bee
destroyed
,
wee
haue
a
building
giuen
of
God
,
that
is
an
house
not
made
with
hands
,
but
eternall
in
the
heauens
.
The
outward
Courtes
whereof
if
they
be
and
appeare
so
glorious
what
shall
wee
thinke
that
the
Sanctum
sanctorum
is
?
The
Pauement
whereof
,
if
it
bee
so
beaut●ous
:
What
shall
wee
thinke
that
the
Roofe
and
inward
Seelings
are
?
If
the
Suburbes
thereof
out-spread
them-selues
(
as
it
were
)
with
Curtaines
of
State
and
Maiesty
;
no
doubt
then
but
that
thou
art
thrice
worthy
that
very
excellent
things
should
bee
spoken
of
thee
.
O
thou
Citty
of
GOD
!
Excellencly
concerning
this
point
,
writeth
holy
Basit
:
St
sanctorum
Atria
;
scilicet
Caeli
talia
sunt
,
The
fourth
of
the
fiue
particulars
,
wherein
this
endlesse
consolation
doth
consist
,
which
out
of
vs
,
shall
arise
vnto
vs
,
in
Gods
Kingdome
;
is
the
practise
wee
shall
there
exercise
:
Kings
indeed
we
shal
bee
,
and
that
of
an
heauenly
Territory
:
but
not
carke
and
care
,
watch
and
ward
,
for
the
defence
of
subiects
,
and
the
offence
of
enemies
,
as
the
Kings
of
the
earth
vse
to
doe
;
but
such
Kings
shall
we
be
,
As
are
coupled
with
Priestes
.
Apoc.
1.
6.
in
offering
vppe
the
sacrifice
of
continuall
praises
,
the
sweet
odours
which
shal
ascend
out
of
the
Censers
of
our
hearts
,
accompanied
with
the
Calues
of
our
lips
:
continually
saying
with
the
soure
and
twenty
Elders
,
Thou
art
worthy
O
Lord
to
receiue
glory
and
honor
,
and
power
,
for
thou
hast
created
all
things
,
and
for
thy
wils
sake
they
are
,
and
haue
beene
created
:
The
fift
and
last
of
the
fiue
particulars
,
wherin
this
endlesse
consolation
doth
consist
,
which
out
of
vs
,
shall
arise
vnto
vs
in
Gods
Kingdome
:
is
the
Time
for
which
it
shall
last
and
continue
,
euen
for
euer-more
:
therefore
our
building
which
God
without
hands
shall
build
for
vs
,
shal
not
only
be
in
the
Heauens
,
but
euer-lasting
in
the
Heauens
.
2.
Cor.
5
1.
A
Kingdome
,
whose
King
is
the
Trinity
,
whose
law
is
Charity
,
&
whose
bound
is
Eternity
.
Worthily
therefore
might
Saint
August
.
apply
that
His
ego
nec
metas
rerum
nec
tempora
pono
.
Imperium
sine
sine
dedi
To
these
do
I
set
neither
bounds
of
things
,
nor
times
,
but
haue
I
giuen
an
Empery
without
end
.
An
endlesse
consolation
indeed
,
a
branch
also
of
this
Blessednesse
.
Hence
may
I
further
note
(
in
a
word
)
that
the
Spirit
of
God
in
this
place
saith
concerning
the
Blessednesse
,
not
presently
enioyed
,
but
futurely
to
be
reaped
in
the
time
to
come
:
not
that
Blessed
shall
be
-
,
but
Blessed
is
the
man
:
To
shew
that
a
Man
that
is
especially
called
Godly
,
quallified
,
and
truely
sanctified
,
may
be
assured
of
this
blessednesse
,
and
by
consequence
of
his
saluation
.
Seeing
then
to
conclude
by
that
which
hath
bene
deliuered
,
it
appeareth
that
this
True
blessednesse
consisteth
in
the
ground-worke
of
Grace
in
this
life
,
and
is
both
builded
on
in
Glory
,
and
consumate
in
the
fulnesse
of
Glory
in
the
life
to
come
:
which
conteineth
in
it
a
matchlesse
perfection
both
in
Body
and
Soule
within
our selues
;
and
also
an
endlesse
consolation
,
arising
both
by
the
company
of
God
,
Angels
,
and
Saints
:
by
our
state
,
Kings
,
by
our
place
the
Heauens
,
by
our
taske
,
singing
the
songes
of
Praise
and
thanks-giuing
;
out
of
our selues
.
Oh
let
vs
in
the
name
of
Christ
(
in
whose
name
alone
we
look
to
be
saued
)
Let
vs
I
say
practise
the
vertues
of
the
Godly
,
that
we
may
receiue
the
reward
of
the
Godly
.
Let
vs
not
walke
in
the
counsel
of
the
wicked
:
let
vs
not
Stand
in
the
way
of
sinners
:
Let
vs
not
sitt
in
the
seat
of
the
scornefull
:
but
let
vs
delight
in
the
law
of
the
LORD
and
meditate
therein
day
and
night
.
That
so
we
may
bee
Blessed
of
GOD
our
Father
,
as
Iacob
was
by
Isaac
his
Father
:
Let
vs
not
thinke
to
get
heauen
(
the
substantial
model
of
this
Blessednesse
)
by
sluggish
idlenesse
,
and
vnprofitable
security
:
but
we
must
know
,
that
as
the
children
of
Israell
could
not
come
to
the
temporall
Canaan
with
out
Armes
and
Conflict
,
Bloud
and
Battaile
;
so
wee
can
neuer
attaine
vnto
the
spirituall
Canaan
,
without
many
●n●●unt●rings
,
many
bickerings
;
against
the
world
,
the
flesh
,
and
the
Deuill
,
that
they
may
not
subdue
vs
,
to
walke
in
the
counsell
of
the
wicked
,
to
stand
in
the
way
of
sinners
,
to
sitt
in
the
seate
of
the
scornefull
:
For
the
Spirit
,
to
aduance
the
power
thereof
,
so
as
wee
may
delight
in
the
lawe
of
the
Lord
,
and
meditate
therein
day
and
night
.
Non
e●●
facilis
ad
magna
ascensus
,
Mo●nt
Sion
.
In
cuius
summo
,
summum
manet
bonum
.
In
the
topp
whereof
resteth
the
topp
of
our
blessednesse
.
Hetherto
haue
I
handled
the
former
part
of
the
Recompence
of
the
vertues
of
a
Godly
man
,
namely
the
declaration
and
tenure
of
it
,
Blessed
is
the
man
.
Now
am
I
to
passe
ouer
vnto
the
second
part
thereof
,
conteined
verse
the
third
of
this
Psalme
,
that
is
the
further
dilatation
and
title
vnto
it
.
For
hee
shall
bee
like
a
tree
planted
by
the
riuers
of
Waters
,
that
will
,
&c.
The
Words
containe
in
them
a
similitude
,
in
which
as
in
a
similitude
,
we
may
note
two
parts
.
The
former
is
the
proposition
or
the
praecedent
part
:
the
other
is
the
adiection
or
subsequent
part
thereof
,
in
these
words
.
so
whatsoeuer
hee
shall
doe
shall
prosper
.
The
praecedent
part
,
or
the
proposall
of
the
similitude
,
tendereth
to
our
consideration
:
First
,
where-vnto
the
Godly
man
is
semblanced
and
compared
to
a
tree
:
Secondly
,
not
euery
common
or
triu●all
tree
,
of
ordinary
occurrence
,
but
to
a
Tree
which
first
,
for
the
originall
of
it
,
planted
;
secondly
,
for
the
situation
of
it
,
by
the
Riuers
of
waters
;
Thirdly
,
for
the
fructifying
of
it
,
that
will
bring
forth
her
fruite
in
due
season
.
forth
her
fruit
in
due
season
.
Fourth
,
for
the
slourishing
of
it
Whose
leafe
shall
not
fade
.
First
then
man
by
this
similitude
is
compared
to
a
Tree
.
Sundry
bee
the
resemblances
wherein
man
may
bee
compared
vnto
a
Tree
;
but
omitting
other
,
my
minde
is
onely
to
insist
in
these
foure
vidz
.
The
Shape
,
the
Growth
,
the
State
,
and
the
Trunke
of
a
Tree
.
Man
may
first
be
said
to
bee
like
a
Tree
in
the
shape
,
of
a
tree
.
As
a
tree
hath
his
roote
which
is
as
his
head
,
which
groweth
on
to
his
stocke
or
trunke
,
which
is
as
his
Body
,
and
then
spreadeth
it selfe
into
boughes
and
branches
and
smaller
twigges
:
so
Mans
head
is
as
his
roote
,
which
groweth
forth
into
his
body
which
answereth
vnto
a
stocke
or
truncke
,
and
then
sheddeth
it selfe
into
armes
and
legges
which
bee
as
boughes
and
branches
,
which
as
in
smaller
twigge
doe
end
in
fingers
and
toes
.
The
difference
is
that
the
roote
or
head
of
the
Tree
naturall
standeth
in
the
earth
and
extendeth
her
Stocke
,
Boughs
,
and
Branches
toward
Heauen
vpward
,
but
Man
(
this
mistical
Tree
)
hath
his
head
as
his
roote
standing
toward
the
Heauens
and
out-spreadeth
his
body
as
his
stocke
or
trunke
,
and
his
armes
and
legs
as
his
boughes
,
and
branches
to
the
earth
downward
:
to
shew
that
as
the
materiall
Tree
receaueth
that
sappe
which
is
like
vnto
Esaus
blessing
,
the
fatnesse
of
the
earth
.
Genes.
27.
39.
so
man
this
misticall
Tree
ought
to
bee
nourished
with
that
iuice
which
is
like
vnto
the
blessing
of
Iacob
,
the
dewe
of
heauen
.
Genes.
27.
28.
Man
then
is
as
a
Tree
but
not
as
an
earthly
Tree
:
but
as
the
Philosopher
speaketh
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
heauenly
plant
,
the
sappe
and
iuice
of
whose
nourishment
,
is
not
to
bee
deriued
the
dewe
of
Heauen
aboue
,
because
his
roote
standeth
not
below
but
aboue
.
An
excellent
shape
is
this
of
Mans
body
to
informe
him
how
to
forme
and
fashion
his
minde
,
to
prouide
that
for
as
much
as
hee
is
no
earthy
but
an
heauenly
Tree
,
so
hee
should
not
bee
earthy-minded
,
Philip.
3.
19.
but
that
his
conuersation
ought
to
bee
in
heauen
.
There
is
our
our
ciuill
behauiour
to
bee
:
there
is
our
roote
,
and
there
ought
our
affections
to
bee
rooted
.
A
place
where
the
whole
Deity
,
God
the
Father
,
God
the
Sonne
,
and
God
the
Holy
Ghost
is
,
and
there
ought
wee
,
who
are
pertakers
of
the
heauenly
nature
to
bee
:
where
the
Angels
are
,
and
wee
whose
allotment
is
to
bee
,
as
the
Angels
must
bee
:
where
the
Saints
fellow
Cittizens
with
the
Saints
,
are
of
necessitie
to
bee
.
In
Heauen
must
wee
haue
our
conuersation
,
because
from
thence
is
our
generation
.
This
knew
and
affirmed
that
thrice
great
Hermes
,
GOD
hath
begotten
man
like
vnto
him-selfe
,
whome
hee
hath
loued
as
his
owne
issue
:
those
speeches
also
of
Plato
make
vnto
the
truth
of
this
point
:
who
in
many
places
,
especially
Plato
de
legi
.
lib.
5.
saith
of
man
,
that
hee
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
meaning
no
doubt
,
in
respect
of
his
soule
,
the
kinsman
of
God
,
euerlasting
,
immortall
.
It
is
an
old
Prouerbiall
speech
,
and
it
is
as
true
as
it
is
old
:
that
It
is
wisdome
for
euery
man
to
know
his
place
,
Wisdome
which
is
from
aboue
,
to
know
our
place
:
Wee
which
are
but
wormes
in
regarde
of
our
flesh
,
and
in
respect
of
our
bodyes
,
but
dung
and
corruption
;
yet
touching
our
spirites
are
wee
partakers
of
the
diuine
nature
,
the
generation
of
GOD
,
as
his
issue
,
kinsmen
,
euer-lasting
,
and
immortall
.
A
certaine
and
liuelie
representment
hereof
,
is
made
vnto
vs
in
this
,
that
Man
is
as
a
Tree
,
whose
head
as
his
roote
,
is
planted
and
fixed
toward
the
heauen
.
Let
vs
not
therefore
neglect
so
great
a
dignity
,
despise
so
high
a
calling
,
debase
so
honorable
an
aduancement
,
let
vs
not
serpent-like
set
our
hearts
on
the
dust
as
the
Serpent
doth
place
his
belly
on
the
dust
;
in
that
it
Both
goeth
on
the
dus●
&
eateth
the
dust
all
the
daies
of
his
life
Gen.
3.
14.
Let
vs
not
bee
like
those
heauy
and
weighty
foules
,
quae
frustra
alatae
.
&c.
Which
being
winged
in
uaine
,
seldome
or
neu●●
vse
them
,
but
are
detayned
on
the
earth
among
the
beasts
.
Which
Saint
Basil
speaketh
of
in
a
certaine
Epistle
.
But
let
vs
,
whereas
Christ
is
there
,
as
Christians
be
affected
to
bee
:
Carkasse
is
there
Eagles
will
bee
gathered
.
We
are
as
Mariners
sayling
in
the
Shippe
of
the
Church
,
vnder
the
Mast
of
the
Crosse
,
guyded
by
the
Helme
of
the
word
,
caried
on
by
the
Wind
of
the
Spirit
,
floating
on
the
sea
of
this
World
,
who
looke
in
due
time
to
arriue
at
the
Hauen
of
happinesse
.
Mos
est
nauclerts
in
Caelum
aspicere
.
&c.
It
is
the
manner
of
Marriners
to
looke
vp
into
Heauen
,
in
the
Day
on
the
Sunne
;
in
the
night
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
on
the
North-pole
or
some
other
apparant
starre
,
that
so
they
may
direct
there
way
the
better
saith
Saint
Basil
:
so
ought
wee
in
the
Blessed
Sauiour
,
who
is
so
the
Sonne
of
God
as
he
is
also
the
Sunne
of
Righteousnesse
.
In
as
the
Starre
Math.
2.
9.
became
a
load-starre
vnto
the
wise
men
to
bring
them
to
Bethlem
which
is
interpreted
the
house
of
bread
,
as
he
was
the
bread
of
life
.
Secondly
,
man
may
bee
said
to
bee
like
a
Tree
in
the
grouth
of
a
tree
,
which
is
first
tender
and
flexible
in
the
twigge
,
secondly
stiffe
and
tough
in
the
stocke
;
thirdly
withernig
and
drooping
in
the
age
of
it
:
so
man
while
he
is
as
a
twigge
in
the
first
spring
of
his
infancy
or
childhood
,
is
tender
in
his
body
being
but
as
a
flower
which
is
sonne
blasted
and
withered
away
:
And
in
his
mind
is
flexible
as
a
twigge
easily
inclined
either
to
Vertue
if
hee
bee
informed
,
or
to
Vice
if
hee
bee
neglected
,
being
as
waxe
which
may
be
wrought
and
brought
into
all
formes
,
but
being
once
stiffened
and
confirmed
in
the
strength
of
his
●●cke
by
his
youth
or
Mans-age
he
is
(
it
may
bee
)
in
his
body
more
firme
(
though
●ee
can
neuer
bee
wholy
without
them
)
against
infirmities
,
and
more
tough
in
his
mind
either
to
retaine
the
habit
of
Vertues
,
if
he
shall
be
seasoned
with
them
,
or
to
cotinue
the
poyson
of
vices
if
hee
hath
bene
nusled
vp
in
them
.
An
exccellent
Caueat
vnto
all
Parentes
and
gouernours
vnto
whome
the
educacion
of
these
young
springes
(
euen
in
the
first
sprigge
or
twige
of
them
)
is
committed
that
they
may
while
they
bee
tender
enbow
them
,
frame
them
while
they
be
plyable
,
and
worke
them
while
they
be
flexible
;
least
that
when
of
pliant
sprigs
they
shall
become
stockish
trunkes
,
they
grow
curelesse
they
waxe
redreslesse
.
As
Adam
our
first
Parent
was
appointed
to
tend
the
Trees
of
Pradise
,
so
wee
his
ofspring
the
fruit
of
our
bodies
.
Which
if
they
shall
bee
timely
tended
,
duely
ordered
and
rightly
framed
vnto
that
peaceble
and
pleasant
,
peaceable
shall
they
bee
because
they
shal
be
as
Oliue
plants
,
pleasant
shall
they
bee
,
because
they
shal
be
as
curtaines
of
ornament
spread
round
about
our
table
.
Wild
grapes
.
Esay
.
5.
4.
resembling
the
bramble
in
presuming
against
vs
,
and
vsurping
ouer
vs
there
parents
and
Gouernours
,
though
we
be
towards
them
for
Fatnesse
,
as
the
Oliue
Tree
,
for
Sweetnesse
,
as
the
Figge-tree
:
for
Pleasantnesse
,
as
the
Vine
:
Rough
and
vntrimmed
Brambles
consume
the
Cedars
of
Libanon
.
A
lesson
is
this
seriously
to
bee
weighed
,
and
●eedfully
to
More-ouer
,
in
the
third
place
,
is
man
in
his
growth
like
a
tree
flourishing
(
haply
)
in
his
youth
,
but
drooping
in
his
age
:
looking
toward
the
Dust
,
before
hee
returneth
to
the
dust
.
This
is
the
worke
of
Time
,
who
is
the
great
conqueror
of
all
things
.
A
time
is
appointed
to
●uery
thing
:
so
a
time
to
be
borne
,
&
a
time
to
dye
;
so
is
there
(
according
to
to
the
same
proportion
)
a
time
to
be
Yong
,
and
a
time
to
waxe
Old
also
.
Mans
life
is
but
a
day
,
whose
euening
will
certainly
follow
his
morning
,
vntill
the
night
of
death
maketh
him
to
sleep
in
the
bed
of
the
graue
,
vnto
the
time
that
the
day
of
the
resurrection
shall
awaken
him
againe
Bee
it
that
a
Man
in
his
youth
bee
as
strong
as
the
Oake
,
as
tall
as
the
Cedar
,
as
straight
as
the
Pine-tree
,
as
flourishing
as
the
Greene
Bay-tree
,
yet
when
the
winter
or
his
age
shall
ceaze
vpon
him
his
strength
will
bee
weakened
,
his
talenesse
abated
,
his
streightnesse
,
crooked
,
his
florishing
withered
,
because
then
the
Keepers
of
the
house
that
is
the
hands
will
tremble
;
the
Strong-men
that
is
the
legges
will
bow
,
the
Grinders
that
is
the
teeth
shall
cease
,
they
shall
●axe
darke
which
looke
out
at
the
windowes
that
is
the
eyes
,
the
dores
shall
bee
shut
without
,
that
is
the
lippes
,
and
he
shall
rise
at
the
voyce
of
a
birde
,
that
is
sleepe
shall
depart
from
him
and
the
daughters
of
Musicke
that
is
the
eares
shal
bee
abased
,
and
they
shall
bee
affraid
at
the
high
thinge
,
that
is
they
shall
stoope
towards
the
earth
againe
:
and
the
Almond
Tree
shall
slorish
,
that
is
their
haire
shall
bee
as
white
at
the
blossomes
of
that
tree
:
and
the
Grassehoppers
that
is
(
as
some
will
haue
it
)
the
shoulder-pinnes
shall
sticke
vp
.
And
old-age
shall
be
as
an
house
which
euery
man
(
if
death
cut
him
not
of
before
)
must
goe
vnto
.
Eccle.
12.
5.
The
Philosopher
mentioneth
small
flies
neare
to
the
bankes
of
a
certaine
riuer
which
liue
but
one
day
.
They
are
bred
in
the
morning
,
like
vnto
Man
in
his
infancy
,
therin
Third
,
Man
may
bee
said
to
bee
like
a
Tree
in
the
state
of
a
Tree
,
which
the
higher
it
is
the
more
dangerfull
it
is
,
as
that
which
then
is
more
exposed
to
the
violence
of
the
Windes
,
to
the
blasting
of
the
Lightninge
,
to
the
dent
of
the
Thunder-boult
,
and
the
lesse
fruitfull
it
is
as
may
appeare
by
the
Cedar
one
of
the
talest
Trees
,
yet
none
of
the
frut-fullest
,
whereas
those
Trees
which
are
of
a
lower
and
more
base
groth
are
both
lesse
dangerfull
,
as
they
which
are
exempted
by
there
submissenesse
and
deiection
from
the
ragings
of
the
Windes
,
the
flashings
of
the
lightnings
,
and
the
fury
of
the
Thunder-bolts
;
as
also
more
fruitfull
as
it
may
appeare
by
the
Vine
,
the
lowest
almost
among
the
Plants
,
as
that
,
which
vnlesse
it
bee
by
the
care
and
hand
of
man
,
shoared
and
vnderpropped
,
creepeth
vpon
the
ground
,
leaneth
and
layeth
still
vpon
the
face
of
the
earth
,
yet
yeeldeth
shee
her
fruite
in
Grapes
,
her
Grapes
in
clusters
,
and
her
clusters
in
aboundance
of
plenty
.
So
is
it
with
Man
,
this
misticall
Tree
,
wh●
the
higher
he
is
,
the
more
dangerfull
hee
is
,
and
the
lesse
fruitfull
.
First
,
he
is
the
more
dangerfull
,
Locaquae
aliis
celsa
,
ipsis
praeupta
videntur
,
saith
Seneca
.
Those
places
which
seeme
GOD
who
is
the
great
Monarche
and
soueraigne
of
the
world
,
at
the
barre
of
whose
tribunall
they
stand
euer
arreigned
,
&
many
of
them
,
as
Pharaoh
,
Antiochus
,
Belshazzar
,
Herod
,
&c.
haue
beene
as
with
a
flash
of
lightening
,
both
very
suddenly
and
fearefully
punished
and
confounded
.
Who
sit
on
their
chaires
of
estate
,
as
sometime
Damocles
did
on
the
throne
of
Dionysius
,
hauing
not
one
,
but
many
swords
hanging
ouer
them
:
a
sword
of
Enuie
from
their
equalls
in
forreigne
states
:
a
sword
of
mutinies
and
insurrestions
from
their
inferiors
,
of
poysnings
from
their
feigned
friends
in
their
owne
territories
;
and
of
murtherings
from
their
open
enemies
,
both
forreigne
and
domestick
:
It
is
an
excellent
saying
of
Hugo
Victorinus
.
Quatuor
sunt
quae
trahunt
is
the
spirit
of
pride
.
They
who
are
borne
therein
,
are
Louers
of
this
world
.
But
farre
from
security
is
both
this
Chariot
,
and
they
which
are
borne
in
it
,
because
as
the
same
Author
speaketh
,
the
horses
are
vnbrideled
,
the
wheeles
easily
turned
,
the
driuer
froward
,
and
they
but
weak
who
are
borne
in
it
.
And
therfore
if
the
Chariot
shal
be
ouerturned
,
must
needs
bee
the
more
grieuously
bruised
,
and
more
easily
oppressed
.
High
places
may
be
compared
,
to
the
Cantharides
,
whose
outward
shew
is
glorious
,
but
their
inward
working
poysonous
:
like
a
Tree
,
which
the
higher
it
is
,
the
more
danger
it
hath
.
Secondly
,
Man
(
this
misticall
Tree
)
the
higher
he
is
,
the
lesse
fruitfull
,
as
Trees
vse
to
bee
.
An
high
place
(
vnlesse
grace
doth
alter
it
)
occasioneth
an
high
minde
,
and
an
high
minde
is
like
an
high
Mountaine
,
which
the
higher
it
is
,
is
also
the
barrener
.
Saint
Gregory
saith
,
Radix
cuncti
mali
,
et
regina
omnium
vitiorum
superbia
.
Pride
is
the
roote
of
all
Euill
,
and
the
Queene
of
all
Vices
—
How
can
a
man
then
gather
Grapes
of
this
Thorne
,
or
Figges
of
this
Thistle
?
It
is
not
possible
.
It
may
also
appeare
vnto
vs
that
man
in
regard
of
the
state
thereof
is
like
vnto
a
Tree
:
because
as
a
Tree
the
lower
he
is
,
the
lesse
dangerfull
he
is
,
and
the
more
fruitfull
.
First
,
hee
is
lesse
dangerfull
,
because
hee
is
not
subiect
to
Chaunges
,
to
Dis-fauours
,
to
Enuy
,
to
Insurrections
,
Poysonings
,
Murtherings
,
as
to
so
many
seuerall
raging
wi●des
,
blastings
,
lightnings
,
fearefull
thunderbolts
:
for
as
much
as
hee
with
little
Dauid
sitteth
at
home
,
tending
(
it
may
bee
)
The
Ewes
great
with
young
ones
,
when
his
elder
and
stronger
bretheren
are
mustred
to
ma●ch
vnder
Sauls
coullours
against
the
Philistines
.
1
Sam.
17.
The
smaller
the
marke●
,
the
more
hardly
it
is
hitte
:
But
the
greater
the
more
easily
it
is
pierced
.
The
smaller
frye
may
escape
the
net
when
the
greater
fishes
shall
be
entangled
;
and
needes
must
hee
bee
safe
,
whose
Lord
Protector
the
Lord
of
hoastes
becommeth
,
by
whose
grace
and
blessing
it
commeth
to
passe
;
that
when
the
Bowe
and
the
mighty
are
broken
,
then
the
weake
and
humble
gird
them-selues
with
strength
.
1
Sam.
2.
4.
And
though
the
Lordes
adue●saries
bee
proud
like
vnto
them
,
whome
the
Lord
professeth
That
hee
will
resist
.
1
,
Pet.
5.
5.
Yet
shall
they
be
destroied
,
and
out
of
Heauen
shall
the
LORD
thunder
vppon
them
.
1.
Sam
2.
10.
While
hee
on
the
other
side
rayseth
the
poore
out
of
the
dust
,
and
lifteth
the
begger
from
the
dung-hill
to
sette
them
among
Princes
,
and
to
make
them
inherit
the
seate
of
Thou
O
Lord
art
the
helpe
of
the
humble
,
and
of
litle
Ones
,
and
a
defonder
of
the
weake
,
and
a
protector
of
them
that
are
for-saken
,
and
the
Saviour
of
them
which
are
without
helpe
.
Like
a
Tree
,
the
lower
the
safer
.
Secondly
,
Man
(
this
misticall
Tree
)
the
lower
hee
is
the
more
fruitfull
,
therein
not
vnlike
to
the
Vallies
.
Humility
is
not
onely
the
foundation
of
our
Righteousnesse
S.
Crysost
.
writeth
,
but
of
our
Religion
,
which
according
to
the
testimony
of
blessed
Iames
,
If
it
bee
pure
and
vndefiled
before
GOD
,
euen
our
Father
visiteth
the
fatherlesse
and
Widowes
in
their
aduersities
,
and
causeth
a
man
to
keepe
him-selfe
vnspotted
of
the
Worlde
.
I
am
.
1.
27.
By
consequence
wherof
it
may
appeare
,
that
none
can
sincerely
haue
eyther
true
Purity
in
him-selfe
,
in
keeping
himselfe
vnspotted
of
the
Worlde
:
or
true
Charity
toward
other
in
visiting
the
fatherlesse
and
widowes
,
vnlesse
hee
bee
religious
,
which
true
Religion
man
cannot
haue
without
Humility
.
Humility
therefore
it
is
the
ground-worke
of
euery
good
worke
,
like
a
Tree
,
the
lower
the
fruitfuller
.
The
fourth
and
last
thing
wherein
Man
may
be
likened
to
a
Tree
,
is
the
end
of
a
Tree
.
The
end
of
a
Tree
is
,
eyther
to
become
when
it
is
cutte
downe
,
timber
for
building
,
●t
fuell
for
burning
.
So
Man
(
this
Misticall
Tree
)
being
cutte
downe
by
the
axe
of
death
,
becommeth
eyther
as
an
holy
Timber
to
bee
built
in
the
Heauenly
Ierusalem
,
a
member
of
that
Spirituall
house
mentioned
.
1.
Pet.
2.
5.
Wherein
our
building
in
Heauen
,
shall
not
bee
like
vnto
that
building
vppe
to
Heauen
,
as
it
was
intended
.
Gene.
11.
4.
That
proued
but
a
Babell
,
a
matter
of
confusion
,
as
in
the
same
chapter
is
manifest
;
but
,
so
shall
this
building
As
it
shall
become
a●ernall
.
A
building
where
the
Stone
shall
not
crye
out
of
the
wall
,
and
the
beame
out
of
the
tymber
shall
answere
it
,
Woe
bee
vnto
him
,
which
buildeth
a
Towne
with
bloud
,
and
erecteth
a
Cittye
by
iniquitie
.
Abacu
.
2.
11.
12.
But
shall
sing
like
the
Seraphins
one
to
another
,
holy
,
holy
,
holy
is
the
Lord
of
hoastes
,
the
whole
world
is
full
of
his
glory
.
Esay
.
6.
2.
As
Math.
21.
12.
We
read
of
an
house
of
prayer
:
so
shall
we
then
be
in
an
house
of
praise
.
Furthermore
Man
(
this
misticall
Tree
)
beeing
cutte
downe
by
the
Axe
of
Death
,
otherwise
becommeth
as
fuell
for
the
fire
;
but
for
what
fire
?
Not
for
The
fire
Materiall
,
which
when
matter
fayleth
,
forth-with
goeth
out
;
but
for
Fire
(
Alasse
)
Immateriall
,
Infernall
,
Vnquenchable
,
Math.
3.
12.
which
goeth
not
out
.
Marke
,
9.
44.
A
Tophet
Esay
.
30.
33.
for
the
antiquity
of
it
Prepared
of
old
:
for
the
equity
prepared
not
onely
for
the
Begger
,
but
for
the
King
:
for
the
capacitie
of
it
,
in
bottome
,
Deepe
,
in
compasse
,
Large
:
For
the
fuell
of
it
,
Much
Wood
,
yea
the
Burning
thereof
,
is
said
to
bee
Fire
and
much
Wood
,
where
fire
is
made
to
bee
as
fuell
to
the
fire
:
for
the
bellowes
thereof
,
it
is
the
Breath
of
the
Lord
,
like
a
Riuer
of
Brimstone
,
to
enkindle
it
;
as
the
Lord
euer
liueth
,
so
this
fire
euer
lasteth
,
because
the
bellowes
of
Gods
breath
neuer
fayleth
.
Seeing
the
Scripture
in
this
place
likeneth
vs
vnto
trees
,
whose
end
(
as
wee
see
)
is
eyther
to
become
building
in
the
Lords
House
,
of
his
Kingdome
;
or
else
fuell
for
the
sulphury
flames
of
Hell
.
Lette
vs
in
the
name
of
GOD
,
whose
name
is
great
,
wonderful
and
holy
:
and
in
the
feare
of
God
,
whose
iudgments
wee
perceiue
to
be
so
grieuous
and
terrible
,
labour
,
as
blessed
beames
,
shining
with
the
beames
of
most
bright
glory
,
to
bee
couched
in
the
building
of
the
Lord
:
and
auoyd
to
become
as
cursed
brandes
appointed
to
be
scorched
with
the
hellish
fire
of
euer
continuing
torments
.
Lette
vs
make
vse
of
the
saying
,
of
holy
Chrysostome
,
that
God
doth
menace
vs
with
hell-fire
,
because
hee
would
not
haue
vs
come
vnto
it
.
Let
men
be
wiser
then
children
,
and
let
warned
men
,
bee
as
burnt
children
.
The
burnt
childe
(
saith
the
Prouerbe
)
dreadeth
the
fire
,
though
it
bee
but
a
fire
materiall
and
quenchable
.
Oh
how
much
more
ought
wee
to
dread
(
especially
beeing
warned
)
that
fire
which
is
Immateriall
and
Vnquenchable
:
that
so
wee
may
not
be
as
Trees
appointed
for
Tinder
in
the
Diuells
furnace
;
but
as
Trees
ordayned
for
Tymber
in
GODS
Pallace
.
As
hetherto
wee
haue
heard
Man
compared
to
a
Tree
,
so
the
godly
man
is
not
like
vnto
an
ordinary
or
triuiall
Tree
of
a
common
condition
:
but
as
it
followeth
in
this
Psalme
,
hee
is
as
a
Tree
,
which
first
for
the
originall
of
it
;
is
Planted
.
Secondly
,
for
the
situation
of
it
[
By
the
Riuers
of
Waters
:
Thirdly
for
the
fructifying
of
it
[
Will
bring
forth
her
fruite
in
due
season
:
Fourthly
,
for
the
flourishing
of
it
[
Whose
leafe
shall
not
fade
.
First
then
this
Tree
is
sette
downe
vnto
vs
by
the
originall
of
it
.
[
Planted
;
It
commeth
not
vppe
then
of
the
own
accord
,
but
as
it
is
planted
by
Gods
hand
.
If
it
came
vppe
of
it selfe
,
then
were
it
not
of
Gods
planting
,
if
it
bee
not
of
Gods
planting
,
then
must
it
bee
Plucked
vpp
by
the
rootes
:
But
it
is
otherwise
with
this
Tree
,
which
beeing
in
the
number
of
those
trees
of
righteousnesse
,
spoken
of
by
the
Prophet
Esay
,
is
with
them
in
that
place
of
Gods
planting
Esay
61.
3.
and
therefore
come
not
vp
of
it selfe
.
This
Doctrine
first
disableth
and
infringeth
the
free-will
of
Man
,
this
missticall
Tree
vnto
good
,
because
he
must
bee
planted
,
hee
cannot
plant
him-selfe
.
Indeed
Man
at
his
first
creation
had
free-will
vnto
good
,
but
since
his
fall
that
blessing
is
fallen
from
him
as
writeth
Saint
Augustine
,
Male
vtens
predidit
se
et
liberum
arbitrium
,
Euilly
vsing
his
free-will
hee
hath
lost
him-selfe
and
his
free-will
,
so
non
potest
non
pecare
,
hee
cannot
but
sinne
.
The
truth
of
this
point
may
appeare
vnto
vs
by
the
proofe
of
a
plentiful
argument
First
,
what
good
can
bee
willed
by
him
?
who
being
considered
as
hee
is
a
meare
naturall
man
,
is
as
a
dead
man
:
dead
in
trespasses
and
sinnes
.
Ephe.
2.
2.
Colo.
2.
3.
so
dead
as
to
bee
made
aliue
hee
must
bee
borne
againe
.
Iohn
.
3.
3.
yea
created
againe
.
Ephe.
2.
10.
Secondly
,
what
good
can
bee
expected
from
him
as
a
fruit
of
his
Free-will
therevnto
?
who
is
wholy
prone
vnto
,
and
totally
possessed
with
that
which
is
euill
.
The
immagination
of
mans
heart
is
euill
,
euen
from
his
youth
vp
.
Whereout
I
may
obserue
vnto
you
:
first
that
man
is
euill
;
second
that
the
heart
of
man
the
fountaine
of
all
his
actions
is
euill
;
third
that
the
imaginations
of
that
heart
the
streames
(
as
it
weare
)
and
riuerettes
deriued
therefrom
are
euill
:
fourth
euer
,
euen
from
his
youth
vp
.
Which
being
necessarily
so
,
because
the
Scripture
hath
a●●irmed
it
to
bee
so
:
what
I
beseech
you
,
is
left
in
man
that
is
sound
?
Yea
what
is
there
left
in
him
that
is
not
vnsound
?
The
like
testimony
wee
finde
,
Roman.
5.
8.
They
which
are
after
the
flesh
,
sauour
the
things
of
the
flesh
.
Sauour
the
things
of
the
flesh
;
that
is
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
their
wisedome
,
which
should
be
most
sauoury
in
them
,
is
become
fleshly
,
that
which
should
be
most
sauory
in
them
,
is
corrupted
.
If
that
which
is
most
sauory
in
man
,
euen
his
best
partes
,
is
fleshly
and
corrupted
?
What
may
we
then
conclude
concerning
that
which
is
almost
vnsauory
in
him
,
but
that
it
is
most
defiled
,
polluted
,
vncleane
?
Thirdly
,
the
proofe
of
this
point
appeareth
by
the
Contestations
and
Witnesse-bearing
euen
of
the
Gentiles
them-selues
,
who
no
doubt
having
deriued
the
same
from
the
blessed
fountaine
of
the
Scriptures
,
doe
auouch
and
testifie
the
truth
of
this
matter
.
To
omitt
the
residue
I
will
insist
on
the
Authority
of
two
of
the
chiefest
of
them
.
Plato
writeth
that
vertues
are
in-bred
in
men
,
afflatu
numinis
by
the
inspiration
of
the
god-head
.
Plato
.
Arist.
Ethi
.
lib.
1.
Aristotle
sayth
,
Si
quod
donum
dei
est
,
faelicitatem
illud
esse
statuendum
est
,
&c.
If
there
be
any
thing
which
is
the
gift
of
God
,
we
must
determine
that
to
bee
Faelicity
,
or
Blessednesse
.
But
this
Blessednesse
,
is
no
other
thing
(
saith
he
)
but
the
best
action
which
proceedeth
from
the
best
faculty
of
the
mind
:
But
how
?
Per
virtutem
praestantissimam
,
by
the
best
Vertue
,
which
best
Vertue
cannot
properly
intimate
any
other
thing
vnto
vs
;
But
God
.
Fourthly
,
the
ancient
and
most
flourishing
times
of
the
Church
,
hath
both
affirmed
and
confirmed
,
approued
and
proued
the
soundnesse
of
this
Truth
:
That
Man
of
him-selfe
cannot
plant
him-selfe
in
any
good
course
,
as
may
be
made
manifest
vnto
vs
both
by
Counsels
and
also
by
the
wrightings
of
the
most
Orthodoxall
fathers
of
the
Church
.
Amongst
other
Councells
,
the
Councell
of
Carthage
and
the
Mileuitane
Councell
,
may
giue
vs
satisfaction
which
both
concerning
this
poynt
haue
beene
anciently
holden
against
Pelagius
,
and
with
a
sent●nce
authorised
by
the
Scriptures
haue
condemned
mans
Free-wil
vnto
good
as
,
haereticall
.
Among
the
Orthodoxall
Fathers
:
S.
August
.
hath
said
.
It
is
true
,
Man
when
he
was
first
created
,
receiued
great
Augu.
s●r
.
de
corp
〈◊〉
Christi
.
Aug.
in
psal.
90.
Aug.
〈◊〉
de
Verbis
Apost.
7.
gr●ce
of
free
will
,
but
by
sinning
hee
hath
lost
it
.
The
same
Father
else-where
breaketh
●orth
into
this
Paetheticall
●●clamation
.
Oh
free
will
which
without
God
art
euill
!
The
same
Father
in
another
place
calling
(
as
it
were
)
fora
Psalme
of
mercy
at
the
handes
of
God
;
Vttereth
these
speaches
:
Miserere
mei
deus
,
&c.
Haue
mercy
vppon
mee
O
God
:
againe
:
haue
mercy
vpon
me
O
God
,
and
the
third
time
haue
mercy
vpon
me
O
God
,
(
as
if
he
would
therein
include
a
mistery
of
the
Trinity
)
Wherfore
(
saith
he
)
because
I
haue
vertue
,
by
the
which
I
may
deserue
thee
?
Notse
.
Wher-ore
then
?
Because
I
beare
the
freedom
of
wil
,
wherby
my
merrit
may
go
before
thy
grace
?
Not
so
.
But
of
thine
own
mercy
.
The
like
(
but
that
I
would
bee
short
)
mought
bee
alledged
,
to
whome
I
referre
the
Reader
,
out
of
Origen
,
Ierome
,
Chrysostome
,
Ambrose
,
Bernard
,
with
many
others
.
By
all
which
,
and
more
that
mought
be
alledged
,
it
is
cleare
and
euident
,
that
man
in
this
his
estate
of
depraued
nature
,
hath
no
Free-wil
vnto
good
:
as
he
which
is
dead
to
vertue
,
wholly
prone
to
vice
,
in
his
will
;
which
is
blind
in
truth
,
sharp-sighted
to
error
in
his
vnderstanding
.
Let
vs
not
therefore
presume
on
the
sinewes
of
our
strength
;
as
if
therby
,
wee
could
make
our selues
good
:
neither
yet
trust
to
the
wings
of
our
own
worthinesse
,
as
if
we
therby
could
mount
into
heauen
:
for
how
shall
we
be
able
being
borne
aloft
with
the
sicke
feathers
o●
those
feeble
wings
,
to
mount
vp
into
glory
?
When
the
freedom
of
our
wil
to
goodnes
is
so
inthralled
&
eclipsed
,
as
we
cannot
therby
plant
our selues
in
Grace
vpon
earth
,
for
we
are
as
Trees
,
not
planting
our selues
,
but
planted
by
God
[
For
he
shall
be
as
a
Tree
planted
Secondly
,
this
doctrine
,
in
that
man
(
this
misticall
Tree
)
must
Be
planted
,
establisheth
and
confirmeth
the
free
Grace
of
God
;
by
which
when
we
faile
to
plant
our selues
,
yet
as
yet
appeareth
by
the
text
are
wee
planted
.
The
Lord
must
first
turne
him-selfe
vnto
vs
,
before
wee
can
bee
turned
vnto
him
:
Lament.
5.
21.
Fulgentius
a
reuerend
Father
;
first
,
will
haue
al
the
good
In
his
owne
might
shall
no
man
bee
strong
:
and
it
is
the
in
his
owne
might
shall
no
man
bee
strong
:
second
,
that
the
whole
inable
of
man
,
is
from
the
grace
of
God
;
It
is
the
LORD
which
keepeth
the
fcete
of
his
Saintes
.
The
Prophet
Dauid
I
will
runne
the
way
of
thy
Commandements
,
when
thou
shalt
inlarge
my
heart
:
Whereout
wee
may
obserue
,
first
,
that
Dauid
cannot
runne
the
way
of
Gods
Commandements
vntill
his
heart
bee
enlarged
:
second
,
that
none
can
enlarge
his
heart
but
God
:
When
thou
shalt
enlarge
my
heart
.
When
(
as
excellently
writeth
a
learned
late
Writer
)
all
of
Philosophy
.
The
third
head
of
good
things
,
respect
&
concerne
,
a
Spirituall
,
Diuine
,
and
Super-caelestiall
life
,
begun
here
in
this
world
,
consisting
in
the
true
knowledge
of
God
,
and
in
faith
,
and
in
the
effects
thereof
:
regeneration
,
obedience
,
charity
,
&c.
In
the
two
former
,
God
(
saith
he
)
is
a
great
helpe
:
yea
in
the
latter
of
the
two
,
the
good
things
which
doe
concerne
the
humaine
and
reasonable
soule
of
●●n
:
Saint
Augustine
goeth
so
farre
,
as
hee
will
haue
all
This
is
Gods
dooing
,
to
the
end
that
no
flesh
should
reioyce
in
his
presence
,
but
that
euery
mouth
and
tongue
By
the
grace
of
GOD
,
I
am
that
I
am
,
and
his
grace
which
is
in
mee
,
was
not
in
vaine
:
For
his
Grace
is
both
the
Fountaine
Planted
Trees
,
it
is
GOD
that
hath
planted
,
and
not
we
our selues
.
After
the
planting
of
this
Tree
,
am
I
in
the
second
place
to
consider
the
situation
,
By
the
Riuers
of
waters
.
It
is
by
the
greatest
likelyhood
supposed
,
that
the
Tree
where-vnto
the
godly-man
is
heere
compared
,
should
be
the
Palme-tree
:
because
Pliny
saith
of
the
Palme-tree
:
planted
by
the
riuers
of
waters
.
First
,
it
is
said
to
bee
planted
by
the
waters
:
Secondly
,
By
the
riuers
of
those
waters
.
By
Waters
in
this
place
,
are
to
bee
interpreted
the
holy
Scriptures
of
God
,
as
they
are
accompanied
and
strengthened
,
and
actuated
by
the
co-operation
or
fellow-working
of
the
spirit
of
God
.
The
Scriptures
of
God
thus
qualified
,
may
in
seuerall
properties
bee
likened
vnto
water
.
First
,
water
serueth
as
a
Looking-glasse
,
wherein
a
man
may
see
the
blemishes
and
defilements
of
his
countenance
:
so
is
the
word
of
GOD
as
a
Glasse
,
Iam.
1.
23.
Whereby
a
man
may
perceiue
,
the
spottes
and
sta●nes
of
his
soule
.
Secondly
,
Water
doth
not
o●ely
shew
and
detect
these
blemishes
and
defilements
,
but
also
can
cleanse
and
washe
them
away
:
so
the
word
of
GOD
hath
a
pu●gatiue
vertue
,
if
it
shall
bee
employed
to
wash
away
and
purifie
the
blottes
and
staines
of
our
spirits
and
conscices
:
For
which
purpose
,
after
the
Kingly
Prophet
Danid
had
propounded
that
demaund
:
Where-with-all
s●all
a
young
man
cleanse
his
way
?
hee
forth-with
makketh
this
answer
?
Euen
by
ordering
him-selfe
according
to
thy
word
.
Thirdly
,
water
hath
no
colour
in
it
,
so
the
worde
of
GOD
is
and
ought
to
bee
with-out
glosse
.
The
word
of
God
is
and
ought
to
bee
like
God
himselfe
,
with-out
coulour
or
shadowe
.
If
the
Water
hath
any
colour
,
it
is
that
most
ordinarily
which
it
receiueth
from
the
skye
,
whose
colour
it
,
for
the
most
part
,
●epresenteth
:
if
it
hath
any
other
colour
,
it
is
but
artificiall
,
and
accidentall
:
so
the
word
,
if
it
receiueth
any
colour
,
it
ought
to
bee
that
whose
tincture
is
from
aboue
,
otherwise
it
is
to
bee
reputed
forreigne
and
adulterine
.
Fourthly
,
Water
quencheth
heate
:
so
the
worde
of
God
also
restinguisheth
the
heate
of
our
ou●r-inflamed
passions
:
which
may
appeare
vnto
vs
:
First
,
by
the
repressing
of
the
enkindled
passion
of
lust
:
Which
is
as
a
fire
which
neuer
leaueth
(
as
saith
Saint
Basill
)
till
it
hath
consumed
the
matter
which
it
hath
beene
bred
in
:
a
fire
which
if
a
man
bee
but
singed
with
,
blisters
doe
certainly
arise
thereof
:
yet
the
word
serueth
as
water
to
quench
it
.
Secondly
,
it
may
appeare
vnto
vs
by
the
restinguishing
of
the
inflamed
passion
of
wrath
,
a
flame
that
ariseth
of
the
ouer-heating
of
bloud
;
for
which
cause
the
Prophet
Dauid
,
smoake
:
consuming
fire
,
and
the
kindling
of
Coales
:
S.
Basil
saith
also
,
Thirdly
,
it
may
appeare
vnto
vs
,
by
the
putting
out
of
the
ouer-hott
passion
of
praeposterons
zeale
,
which
if
it
bee
not
alayed
with
knowledge
,
will
prooue
like
Iames
and
Iohn
,
who
forth-with
would
haue
commanded
fire
from
heauen
to
haue
consumed
the
Samaritans
:
&
where
as
in
the
Sauiour
Christ
made
answer
vnto
them
,
that
their
spirit
was
different
from
that
of
Elias
,
for
they
knew
not
(
which
no
doubt
was
knowne
to
Elias
)
what
spirit
they
were
of
.
Luke
9.
55.
This
intemperate
zeale
may
bee
compared
to
the
feauer
H●cticke
,
which
consumeth
the
body
wherein
it
is
.
The
very
cause
and
originall
is
this
,
of
trouble
and
tumults
among
men
,
in
reasonings
and
d●sputations
,
as
writeth
Gregory
Nazianzen
.
Like
to
the
ouer-swift
motion
of
Fiftly
and
lastly
,
Water
doth
fructifie
and
make
fruitfull
those
places
which
bee
watered
and
drenched
by
it
:
An
example
of
this
matter
wee
haue
in
Nilus
:
The
inundations
of
whose
streames
,
fructifieth
,
euen
to
this
day
the
whole
country
of
Aegipt
,
in
which
sence
most
properly
in
this
place
,
the
word
of
God
is
to
be
accepted
,
and
thereof
to
abound
with
fruite
,
or
to
fructifie
in
aboundance
.
To
this
intent
,
Iesus
the
sonne
of
Sirach
,
among
other
things
where-vnto
hee
resembled
Simon
the
sonne
of
Oniah
,
who
had
beene
very
bountifull
and
beneficiall
vnto
his
countrey
,
likeneth
him
(
to
expresse
the
better
the
fruites
of
his
well-doing
)
to
the
L●lies
by
the
Springs
of
waters
.
And
when
God
had
ordeined
his
Paradise
,
appointed
Pishon
,
Gihon
,
Hiddekell
and
Perath
,
to
water
the
same
,
and
to
cause
it
to
bee
fruitfull
:
to
intimate
vnto
vs
the
barren
ground
of
our
hearts
,
the
Trees
here
spoken
of
,
cannot
fructifie
with-out
the
Water
of
the
Word
,
and
therefore
are
they
heare
sayd
,
for
their
better
fructification
,
to
bee
as
a
Tree
planted
by
the
waters
.
Secondly
,
this
Tree
is
said
to
bee
planted
by
the
ri●ers
of
waters
:
where-out
I
am
first
to
handle
,
the
Quality
,
a
Riuer
:
Secondly
,
the
Plurality
,
Riuers
of
waters
.
First
,
this
Tree
is
said
to
bee
Planted
by
those
waters
,
which
for
their
quality
are
a
riuer
.
Two
remarkable
properties
be
obserued
in
a
Riuer
,
first
that
the
guise
thereof
is
to
flowe
forth
without
standing
.
second
,
that
by
reason
of
this
perpetuall
flow
it
holdeth
fresh
and
sweete
without
corrupting
.
In
the
first
place
the
quality
of
a
Riuer
is
to
flow
without
standing
;
answerable
where-vnto
ought
the
Word
to
bee
as
a
riuer
euer-flowing
by
the
currant
of
a
double
streame
,
the
one
of
reading
,
the
other
of
preaching
.
The
riuer
of
the
word
floweth
and
ought
to
flow
by
the
streame
of
reading
;
a
thing
which
though
not
in
so
great
r●easure
as
preaching
,
yet
hath
beene
very
profitably
begun
and
from
time
to
time
continued
in
the
Church
of
God
.
When
the
children
of
Isarel
stood
halfe
of
them
ouer
against
Mount
Garizim
,
and
halfe
ouer
against
Mount
Eball
,
Ioshuah
read
al
the
words
of
the
Lawe
the
blessings
and
cursings
according
to
all
that
was
written
in
the
booke
of
the
law
,
there
was
not
a
word
of
all
that
Moyses
had
commanded
which
Ioshuah
red
not
hefore
the
congregation
of
Israell
,
as
well
before
the
women
and
children
as
the
stranger
that
was
conuersant
among
them
.
Ezras
also
is
said
to
read
the
Law
of
Moyses
in
the
broad
place
of
the
gate
of
the
Temple
from
morning
to
midd●y
,
before
the
Men
and
the
Women
,
and
all
the
multitude
hearkned
therevnto
.
1.
Esd.
9.
41.
they
so
approued
it
as
they
weare
very
attentiue
.
Thus
read
Baruch
the
sermons
of
Ieremy
.
Paule
exhorteth
Timothy
to
giue
attendance
as
well
to
reading
as
exhortation
and
Doctrine
.
1.
Tim.
4.
13.
The
same
Apostle
chargeth
the
Thessalonians
that
his
Epistle
should
be
read
to
all
the
brethren
the
Saints
.
1.
Thessalo
.
5.
27.
Hee
also
instructeth
the
Ephesians
that
by
reading
his
Epistle
they
mought
know
his
understanding
in
the
mistery
of
Christ
.
Ephes.
3.
4.
What
should
I
tell
you
?
that
Moses
had
them
which
preached
him
,
in
that
he
was
read
in
the
Synagogue
euery
Saboth
.
Act.
15.
21.
Or
what
should
I
alledge
?
that
there
is
an
Happinesse
proclaymed
euen
for
him
which
readeth
Apoca.
1.
3.
or
that
Tertulian
calleth
reading
of
the
Scriptures
the
feeding
of
the
soule
,
and
that
the
most
ancient
and
pure
Church
had
there
Lectore
,
readers
.
&c.
Wee
hold
him
vnwise
,
who
saith
that
the
least
starre
in
the
Firmament
hath
no
glory
,
because
it
is
not
therein
comparable
to
the
Sunne
.
No
lesse
sencelesse
is
he
to
be
adiudged
,
who
shall
deny
Reading
of
the
word
euen
in
the
open
assembly
,
to
haue
no
profit
in
it
,
because
it
yeeldeth
not
so
much
fruit
as
Preaching
.
The
gifts
of
Gods
spirit
in
the
Church
,
are
like
the
starres
in
heauen
,
one
differing
from
another
in
glory
.
1.
Corin.
15.
41.
so
one
of
these
gifts
differeth
from
another
in
glory
:
Preaching
hath
his
portion
in
a
greater
measure
of
glory
:
Readin●
hath
his
shate
in
a
lesser
measure
of
glory
:
one
of
the
streames
of
the
flowing
Riuer
of
these
Riuers
here
spoken
of
.
The
other
streame
whereby
the
current
of
the
word
of
God
floweth
,
it
is
by
preaching
,
which
consisteth
in
the
true
vnderstanding
;
right
deuiding
:
saithfull
interpreting
:
zealous
vttering
:
&
powerful
applying
either
of
the
iudgments
,
or
the
mercies
of
God
,
(
as
occasion
shall
serue
)
to
the
hearts
and
soules
of
the
people
,
vnto
the
which
personally
Timothy
,
successiuely
,
all
they
which
beare
the
office
of
Timothy
,
euen
the
whole
Ministery
of
GOD
are
exhorted
.
2.
Tim.
4.
2.
Preach
the
word
,
be
instant
in
season
and
out
of
season
,
improoue
,
rebuke
,
exhort
,
with
all
long
suffering
and
doctrine
.
Ministers
of
this
Function
the
Salt
of
the
Earth
:
by
whose
praecepts
,
the
minde
of
man
beeing
seasoned
,
should
not
bee
corrupted
with
the
contagion
of
vices
:
are
the
light
of
the
world
,
Matt.
5.
14.
because
they
are
to
inlighten
(
as
it
were
)
the
smaller
Lampes
of
others
by
the
more
bright
Cresset-light
of
their
doctrine
:
are
the
Trumpetters
which
ought
to
sound
with
courage
,
the
Trumpet
in
Syon
,
and
to
shoute
in
the
holy
Mountame
:
are
the
disposers
of
Gods
secrets
,
to
make
the
people
acquainted
with
GODS
counsels
,
1.
Coxinth.
4.
1.
are
Watch-men
from
the
Watch-tower
,
to
fore-tell
the
people
of
dangers
to
come
,
Ezech.
33.
7.
are
shepheards
:
First
,
to
strengthen
the
weake
sheep
:
secondly
,
to
heale
the
sick
sheep
:
thirdly
,
to
binde
vp
the
broken
sheepe
:
fourthly
,
to
bring
againe
the
stray
Sheepe
:
fiftly
,
to
seeke
vp
the
lost
Sheepe
,
Ezech.
●4
.
4.
A
blessing
of
the
Word
preached
,
a
streame
of
the
Riuer
here
intended
.
The
Church
of
Rome
would
haue
these
waters
of
the
Scriptures
to
bee
no
flowing
Riuers
,
but
as
standing
pooles
,
for
which
purpose
they
intercept
and
damme
vp
the
course
and
current
of
them
,
by
locking
them
vp
in
●strange
language
,
contrary
to
the
olde
custome
,
euen
of
that
Church
.
Quando
benedictiones
&
caetera
omnia
Greeke
Hierarchie
)
where
they
haue
through-out
that
large
Empire
their
Church-seruice
all
and
altogether
read
and
celebrated
in
Dis●ouery
of
Eng●shmen
.
pag.
290.
their
owne
mother
tongue
,
that
euery
man
may
vnderstand
it
.
The
second
remarkable
property
in
a
Riuer
is
,
that
by
reason
of
the
continuall
flowing
,
it
holdeth
out
fresh
and
sweet
with-out
corrupting
:
otherwise
is
it
then
,
with
that
stagnum
piscatorium
,
the
standing
Fish-poole
of
them
:
who
doe
passe
all
things
,
sub
annulo
p●scatorio
,
vnder
the
signet
of
the
Fisher-man
,
and
doe
vaunt
that
they
sit
in
Peters-Chayre
,
which
was
a
Fisher-man
:
for
as
in
a
Riuer
successiuely
,
waue
follows
after
waue
,
and
streame
after
streame
,
a
great
auoydance
o●
corruption
,
and
a
maine
continuance
of
wholsomnesse
:
so
ought
the
doctrine
which
floweth
in
the
currant
of
this
Riuer
of
the
holy
Scripture
,
to
bee
pure
,
not
taynted
,
haile
,
not
vnsound
;
true
,
not
erronious
;
sincere
,
and
orthodoxall
,
not
corrupted
and
Schismaticall
,
a
streame
like
God
him-selfe
,
the
Fountaine
from
whome
it
is
derived
.
Secondly
,
from
hence
may
I
note
their
pluralitie
,
in
that
this
Tree
is
not
Planted
by
a
Riuer
,
but
by
Riuers
of
Waters
:
to
shew
that
the
measure
of
this
word
,
and
of
the
fruite
that
commeth
by
it
,
ought
not
to
bee
in
scantnesse
and
barrennesse
,
but
in
plenty
and
aboundance
:
so
as
it
may
not
lodge
for
a
night
,
or
soiourne
for
a
season
,
but
dwell
in
vs
,
and
that
not
in
any
stinted
or
scanted
measure
,
but
plenteonsly
,
not
in
some
,
but
in
all
Wisdome
,
not
onely
so
as
wee
doe
receiue
Documents
and
instru●
ctions
from
others
,
but
so
as
wee
may
in
some
good
sort
bee
able
to
teach
and
admonish
our selues
.
Coloss.
3.
16.
This
was
the
estate
of
the
Ancient
Church
,
as
writeth
Saint
Chrysostome
.
Nunc
verbum
Dei
inter
nos
habitat
abunde
,
cum
omni
sapientia
,
&c.
Now
doth
the
worde
Chrysost.
in
Rom.
cap.
1.
of
GOD
dwell
among
vs
aboundantly
with
all
wisedome
,
&c.
This
also
ought
to
bee
the
condition
of
the
Church
at
all
times
,
and
is
(
God
bee
praised
)
of
this
our
English-Church
at
this
time
;
where-in
the
Belles
of
Aaron
are
continually
sounding
,
not
in
some
,
but
almost
in
all
congregations
,
not
at
some
,
but
well-nigh
at
all
times
.
The
Lord
giue
vs
his
grace
,
that
according
to
the
free
endowments
of
his
most
gracious
fauours
,
wee
beeing
as
Trees
a
long
time
planted
by
the
Riuers
of
these
waters
,
may
fructifie
so
in
our
knowledge
,
as
wee
become
not
barren
in
our
practise
;
Vnto
whome
much
is
committed
,
of
them
shall
much
bee
required
.
Oh
much
hath
beene
euery
thousands
of
gold
or
siluer
,
as
the
Indians
are
towards
their
gold
and
siluer
;
which
because
they
haue
the
veines
and
mines
thereof
among
them
,
therfore
beare
they
but
a
slight
loue
and
slight
affection
towards
it
.
But
lette
vs
receiue
it
with
our
ear●s
,
lodge
it
in
thalamo
cordis
,
euen
in
the
chamber
of
our
heart
,
practise
it
in
our
liues
and
conuersations
.
Lett
vs
so
attend
with
our
eares
in
listning
,
as
we
also
extend
our
hands
to
practising
;
thus
to
extend
the
Palmes
of
our
hands
in
Earth
,
will
put
Palmes
into
our
handes
into
heauen
.
The
giuing
of
the
eare
without
the
giuing
of
the
hand
,
hearing
without
doing
,
harkning
without
working
,
it
is
but
a
carkasse
without
a
quickning
spirit
,
as
bottles
without
wine
,
clowdes
without
water
,
lampes
without
oyle
,
shadowes
without
substance
,
shelles
without
kernells
,
and
trees
without
fruite
.
Which
though
they
be
planted
by
the
riuers
of
waters
,
are
not
fructified
;
but
wee
on
the
contrary
side
,
if
euer
wee
looke
to
be
Denizens
of
the
Citty
with
twelue
gates
:
euen
the
heauenly
Ierusalem
.
Apoc.
21.
21.
ought
to
be
as
the
Tree
of
Life
,
which
bringeth
forth
Twelue
manners
of
fruites
,
and
the
leaues
thereof
serue
to
heale
the
Nations
.
After
the
situation
of
this
Tree
,
are
we
in
the
third
place
to
consider
the
fructifying
of
it
,
which
may
easily
bee
branched
into
foure
members
.
Whereof
the
first
is
Profitt
,
in
that
it
bringeth
forth
fruite
.
The
second
,
Perseuerance
,
in
that
it
is
not
said
for
the
time
present
that
it
doth
;
but
for
the
time
to
come
also
,
that
it
[
will
bring
forth
fruit
.
The
third
,
Propriety
.
[
Her
fruit
,
The
fourth
and
the
last
,
Opportunity
[
In
due
season
.
The
first
Member
of
the
fructifying
of
this
Tree
,
is
Profit
,
[
Bringeth
forth
fruit
.
This
is
the
necessary
duty
of
euery
godly
Man
,
that
hee
should
bee
as
a
Tree
fruitfull
,
as
a
Plant
profitable
,
especially
considering
with
him-selfe
,
that
the
planting
of
himselfe
(
such
a
Tree
)
〈◊〉
by
the
flowing
and
fresh
riuers
of
the
Waters
of
the
word
;
where
God
becommeth
his
alone
Planter
,
and
only
Waterer
,
therefore
must
he
not
in
any
case
faile
to
bring
forth
increase
:
God
hath
fixed
his
root
and
shall
not
he
fructifie
in
his
branch
?
Oh
bee
that
farre
from
him
!
But
for
as
much
,
as
by
likelyhood
the
dulnesse
of
our
corrupted
nature
blunteth
and
represseth
the
edge
and
forwardnesse
of
our
desire
in
this
behalfe
.
Le●te
vs
I
beseech
you
,
conceaue
in
our
heartes
a
few
reasons
and
arguments
;
the
authority
whereof
may
some-what
egge
on
and
incite
vs
,
to
become
not
Dry
,
but
fruitfull
,
not
barren
but
profitable
trees
.
We
are
then
as
trees
of
Gods
planting
to
become
fruitfull
.
1.
in
regard
of
God
.
2.
of
the
Gospell
.
3.
of
Man
,
both
our selues
and
others
.
First
we
are
to
bring
forth
fruits
in
regard
of
God
,
and
that
in
a
sundry
obseruation
.
1.
because
he
deserueth
it
.
2.
commandeth
it
.
3.
is
gloryfied
by
it
.
First
,
God
deserueth
it
,
in
that
him-selfe
hath
taken
the
paines
to
become
our
planter
.
As
it
is
he
that
hath
made
vs
,
and
not
we
our selues
:
So
is
it
hee
that
hath
planted
vs
and
griftes
of
his
orchyard
,
as
Psalm
.
100.
2.
We
are
called
the
sheepe
of
his
pasture
.
He
that
planteth
a
vineyard
is
worthy
to
eate
of
the
fruite
thereof
:
He
that
feedeth
a
flocke
is
worthy
to
eat
of
the
milke
of
the
flock
.
1
Corin.
9.
7.
And
shall
GOD
plant
v●
and
nourish
vs
beeing
so
planted
,
and
receiue
nothing
from
vs
?
O!
this
must
needs
proue
vs
to
bee
vnthankfull
toward
him
,
who
towardes
vs
hath
shewed
him-selfe
most
bountifull
?
Wee
read
of
a
generation
of
Vipers
Math.
3.
7.
Here-vnto
,
if
vnto
ought
else
,
may
the
vnthankful
man
be
compared
.
The
brood
of
Vipers
eateth
out
the
bowels
of
the
Dam
that
breedeth
them
:
the
vnthankfull
man
requiteth
not
,
yea
often-time
iniuryeth
him
;
the
bowels
of
whose
commiseration
hath
releeued
him
.
It
is
intollerable
to
be
ingrate
vnto
man
:
but
vnthankfulnesse
vnto
God
is
execrable
yea
damnable
.
Shal
God
deserue
at
the
hands
of
man
?
and
shall
man
the
worke
of
GODS
hand
de●eine
from
God
,
what
God
hath
deserued
?
Will
God
come
to
iudgment
and
be
a
swift
witnesse
against
them
,
which
deteine
the
hirelings
wages
.
Math.
3.
5.
and
will
hee
not
much
more
auenge
the
keeping
backe
of
his
owne
deserued
recompence
?
It
then
standeth
vs
in
hand
,
vnlesse
wee
will
haue
the
wrath
of
God
,
armata
manu
,
with
an
armed
hand
,
or
band
of
his
innumerable
and
irresistable
hoastes
to
stand
vp
against
vs
,
to
become
fruit-bearing-trees
,
because
by
his
so
planting
vs
,
he
hath
deserued
it
.
Secondly
,
we
are
to
bring
forth
fruits
,
in
regard
of
God
which
commandeth
it
.
An
excellent
charge
where-vnto
is
giuen
vnto
vs
by
the
Apostle
S.
Peter
who
,
no
doubt
,
moued
by
the
spirit
of
God
,
in
the
counsell
of
God
himselfe
,
commandeth
vs
that
as
hee
which
hath
called
vs
is
holy
,
so
should
we
be
holy
in
al
manner
of
conuersation
:
neither
be
yee
holy
,
for
I
am
holy
.
He
be
yee
holy
:
yet
vouchsafeth
to
add
,
for
I
am
holy
:
which
adiection
may
serue
both
for
a
reason
why
we
should
be
holy
,
and
a
rule
how
wee
should
bee
holy
That
wee
may
therefore
know
the
better
,
what
our
owne
holinesse
ought
to
be
,
we
must
first
look
what
Gods
holynesse
is
:
a
glimpse
whereof
is
set
forth
vnto
vs
,
in
that
description
mentioned
.
Deuter.
10.
71.
18.
In
that
hee
ac●
cepteth
no
mans
person
,
nor
taketh
reward
,
in
that
hee
doth
right
to
the
fatherlesse
and
widow
,
and
loueth
the
stranger
giuing
him
food
and
rayment
.
&c.
If
then
wee
would
bee
rightly
holy
,
as
God
is
holy
,
and
so
by
consequence
truly
fruitfull
,
as
Trees
of
GODS
'
owne
planting
:
wee
must
accept
no
mans
person
,
must
be
corrupted
with
no
mans
rewards
,
we
must
do
right
to
the
fatherlesse
and
widow
,
and
so
loue
the
stranger
as
we
giue
vnto
him
food
and
rayment
.
The
extent
whereof
ought
in
these
and
other
vertues
to
bee
so
largely
out-spread
,
as
it
doth
and
shall
concerne
not
some
,
but
all
manner
of
conuersation
.
The
reason
why
wee
must
obey
when
the
Magistrates
commaund
,
is
,
because
,
they
are
called
goddes
:
how
much
Euery
man
will
bee
offended
that
it
should
bee
said
of
him
that
he
loueth
not
God
:
yet
behold
he
that
obeyeth
him
not
,
loueth
him
not
,
for
,
Hee
which
loueth
him
,
keepeth
his
commandements
.
O
beloued
it
is
one
of
the
enioyed
commandements
of
the
most
high
God
,
that
wee
should
become
Holy
as
his
Chosen
,
Fruitfull
as
his
Plants
;
and
shall
wee
deale
with
God
as
Saul
did
,
who
disobeied
his
voice
?
Is
there
nothing
so
pleasing
vnto
God
as
obedience
,
which
hee
therefore
preferreth
Before
sacrifice
and
the
fatte
of
rammes
,
&
shall
of
rebellion
,
and
stiled
the
Sinne
of
witch-craft
:
and
shall
we
like
,
to
be
disobedient
?
O
how
fruitfull
as
the
vine
.
Psal.
128.
3.
then
feele
the
voyce
of
his
iudgements
,
which
will
cause
vs
to
shiuer
for
feare
,
and
breake
into
shiuers
though
we
be
as
tall
as
the
Cedar
:
that
fruitfull
trees
,
may
answer
to
his
authority
who
commandeth
vs
to
be
trees
bringing
forth
fruit
.
Thirdly
,
wee
are
to
bring
forth
fruite
in
regard
of
God
because
he
is
gloryfied
by
it
.
Let
your
light
so
shine
before
men
,
that
they
may
see
your
good
workes
,
and
glorifie
your
father
which
is
in
heauen
.
Our
Fructifying
then
is
made
Gods
Gloryfying
.
What
greater
praise
and
cause
of
ioy
can
the●e
bee
vnto
vs
,
then
to
see
the
glory
of
him
inlarged
,
who
hath
prepared
for
vs
a
far
most
excellent
and
an
eternall
weight
of
glory
.
Doth
the
King
of
glory
crowne
man
with
glory
and
worshipp
,
and
shall
not
man
augment
and
increase
the
glory
and
worship
of
the
King
of
glory
.
Was
it
not
a
wofull
voyce
as
euer
was
bruited
in
Izraell
,
which
occasioned
the
wife
of
Phinehas
(
old
Elies
so●ne
)
to
call
hi●
sonne
Ichabod
,
because
the
glory
was
departed
from
Izraell
:
And
shall
it
not
bee
a
rumor
of
farre
more
mournefull
report
to
haue
it
noysed
that
glory
is
departed
from
the
God
of
Izraell
?
Is
God
so
iealous
of
his
honour
that
he
will
giue
it
to
no
other
?
and
shall
wee
bee
cold
Wise
man
saith
Ecclesi.
10.
23.
That
the
glory
of
the
ritch
is
the
feare
of
the
Lord
:
But
we
may
say
that
the
charitable
fruite
of
the
ritch
is
the
glory
of
the
Lord
.
The
glory
of
man
without
gloryfying
but
dung
and
wormes
:
but
this
dung
and
worme
by
glorifying
God
shall
be
made
gloryous
.
When
with
power
and
great
glory
.
With
power
:
Why
?
to
punish
no
rec●●●ed
into
the
glorious
liberty
of
the
sonnes
of
God
.
Secondly
,
wee
are
as
trees
of
Gods
planting
,
to
become
fruitfull
in
regard
of
the
ghospell
;
that
it
may
bee
beutified
by
it
:
that
as
the
feete
are
beutifull
of
them
which
bring
vnto
vs
the
glad
t●dings
of
the
Gospell
.
Rom.
10.
15.
So
also
the
hands
of
them
may
be
bountifull
which
do
receiue
the
same
:
If
we
heare
the
words
of
the
Gospell
,
and
bring
not
forth
the
fruites
of
the
Gospell
,
We
are
like
barren
ground
which
receiueth
seed
from
the
hand
of
the
Husband-man
,
and
yeeld
him
no
increase
.
As
a
woman
is
not
adorned
with
outward
apparrelling
,
as
with
broyded
hayre
,
or
gold
put
about
,
or
the
putting
on
of
apparell
but
when
the
hid
man
of
the
hea●t
is
vncorrupt
,
with
a
meeke
and
quiet
spirit
,
which
is
before
God
a
thing
much
sette
by
.
So
the
Gospell
cannot
be
said
to
be
beautified
,
when
the
outward
partes
thereof
are
materially
garnished
with
Emblemes
,
decked
with
stones
of
price
,
or
filletted
with
gold
,
but
when
the
inward
sence
thereof
is
so
digested
in
the
heart
,
as
the
same
also
prospereth
&
f●uctifieth
in
the
outward
actions
and
dealings
of
our
life
.
The
Apost●e
protesteth
,
that
,
he
is
not
ashamed
of
the
gospell
of
CHRISTE
.
Oh
wee
ought
to
bee
euer
and
seriously
the
gospell
of
Chri●●
be
not
ashamed
of
vs
!
shall
the
Turks
grace
their
Alcaron
with
good
works
,
which
are
earnestly
vrged
&
a●d●l●igently
practised
among
the●
:
and
shal
not
we
beutify
the
most
holy
gospel
of
Christ
,
by
adding
the
fruits
of
the
Pomgranates
to
the
bels
of
Aron
?
the
substance
of
our
good
deeds
to
the
sound
of
Gods
glad
tidings
?
Is
the
Gospel
a
light
that
shmeth
in
darknesse
?
And
shal
wee
become
as
a
thicke
and
papable
darknesse
,
to
blinde
an
〈◊〉
〈◊〉
〈◊〉
woman
,
is
a
crowne
to
her
husband
,
but
●●ee
that
maketh
〈◊〉
ashamed
is
rottennesse
to
his
bones
.
rottennesse
to
the
bones
thereof
,
because
hee
grieueth
the
holy
spirit
of
GOD
,
I
phes
4.
30.
The
Gospell
,
(
Matth
13.
)
is
sayd
to
bee
the
Kingdome
of
GOD
.
Did
Salomon
so
garnish
the
Porche
of
the
Temple
,
that
it
was
there-vpon
called
Beautifull
:
and
shall
not
wee
reioyce
,
Thirdly
,
we
are
as
Trees
of
GODS
planting
,
to
become
f●u●t●full
in
regarde
of
man
,
both
our selues
and
others
.
Touching
our selues
,
wee
are
as
Trees
to
become
fruitfull
,
to
make
our
saluation
sure
:
For
certaine
it
is
,
that
though
wee
bee
not
saued
by
our
workes
,
yet
can
we
not
bee
saued
with-out
our
workes
.
Non
sunt
causa
regnandi
,
sed
via
regni
,
saith
Saint
Bernard
.
They
are
not
the
cause
Hence
commeth
it
to
passe
that
the
F●gge-tree
,
which
being
mercyfully
spared
for
three
yeares
space
,
yet
remayned
barren
,
hath
this
dome
passed
against
it
,
that
it
should
be
cut
downe
.
Luke
,
13.
7.
that
the
vnprofitable
seruant
hauing
●eceiued
but
one
Talent
making
no
aduantage
of
it
but
burying
it
in
the
Earth
,
had
this
Talent
taken
from
him
,
and
was
him-selfe
cast
into
vtter
darknesse
,
where
there
shall
be
weeping
and
gnashing
of
teeth
.
That
it
vnlesse
our
righteousnesse
exceed
the
righteousnesse
of
the
Scribes
and
Pharisies
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
we
shall
by
no
meanes
enter
into
the
Kingdome
of
heauen
:
Math.
5
,
20.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
be
two
negatiues
,
which
according
to
the
propriety
of
the
Greeke
tongue
,
maketh
the
stronger
negation
,
seruing
as
two
boltes
to
shutte
such
out
of
the
Kingdome
of
heauen
.
When
Christ
shall
come
to
his
iudgement
,
hee
shall
not
giue
his
sentence
against
the
godlesse
and
reprobate
ones
,
that
they
should
as
cursed
depart
from
him
into
euc●lasting
fire
prepared
for
the
diuell
and
his
Angels
,
because
they
starued
the
hungry
,
tooke
the
drinke
from
the
thirsty
,
dislodged
the
stranger
,
robbed
the
naked
of
his
garments
ma●e
the
haile
sicke
,
and
imprisoned
them
which
were
at
liberty
,
therein
doing
that
which
they
ought
not
to
do
:
but
because
they
gaue
no
meate
to
the
hungry
:
imparted
no
drinke
on
the
thirsty
,
lodged
not
the
stranger
,
cloathed
not
the
naked
,
visited
not
the
sicke
and
imprisoned
:
therein
leauing
that
vndone
which
they
ought
to
do
.
Math.
25.
41.
42.
43.
Seeing
then
the
fruitlesse
Figge●tree
was
to
bee
cutte
downe
:
The
vnprofitable
seruant
to
bee
cast
into
vtter
darknesse
,
Where
there
is
weeping
and
gnashing
of
teeth
:
That
vnlesse
our
righteousnesse
exceed
the
righteousnesse
of
the
Scribes
and
Pharises
,
Wee
cannot
enter
(
by
any
meanes
)
into
Gods
kingdome
:
that
Christ
shall
giue
his
sentence
when
he
commeth
to
iudgement
,
not
onely
according
to
that
which
wee
haue
euill
done
,
but
also
,
according
to
that
which
wee
haue
not
well
done
.
It
appeareth
,
that
with-out
good
workes
,
with-out
good
deeds
,
the
fruites
of
this
Tree
our
Saluation
,
i●
not
sure
:
and
so
by
consequence
,
that
by
good
workes
,
by
good
deeds
the
friutes
of
this
Tree
(
our
saluation
)
is
made
sure
.
If
wee
take
a
lease
of
House
or
Land
,
or
of
some
other
matter
of
like
nature
,
for
certaine
yeares
:
wee
will
carefully
looke
vnto
it
,
that
the
instruments
and
conueyances
thereof
bee
not
wauering
,
floating
,
or
doubtfull
,
in
any
one
point
of
it
,
but
that
they
be
most
certaine
,
firme
,
and
infallible
:
Behold
here
not
a
lease
of
our
owne
purchasing
,
but
a
deed
of
gift
of
Gods
free
gran●
,
passed
ouer
vnto
vs
,
not
of
earthy
houses
and
lands
,
but
of
heauenly
mansions
and
territories
:
not
for
a
certaine
terme
of
yeares
,
but
aeternall
in
the
heauens
:
And
shall
not
wee
haue
a
care
to
assure
it
?
to
confirme
it
?
to
ratifie
good
workes
,
a
fruite
by
which
wee
are
both
to
bee
knowne
vnto
men
,
by
their
fruites
yee
shall
know
them
,
and
with-out
which
God
will
not
know
vs
,
In
regarde
of
men
also
,
others
beside
our selues
,
are
we
as
Trees
to
become
fruitfull
;
whether
they
bee
our
brethren
by
grace
:
or
aduersaries
to
grace
.
First
,
our
brethren
by
grace
doe
expect
at
our
hands
that
wee
should
bee
fruitfull
,
both
they
which
are
not
called
,
that
they
may
bee
wonne
;
as
the
Ecclesiasticall
Hi●
ories
report
concerning
Iustmus
Martyr
,
that
hee
seeing
the
patient
constancie
,
and
the
vnvanquishable
vertue
of
the
Martyrs
of
those
times
,
became
him-selfe
a
Martyr
:
as
also
they
which
are
already
called
,
that
they
may
the
rather
bee
incouraged
,
to
leuell
them-selues
according
to
our
rule
,
and
guide
them-selues
according
to
our
direction
,
to
worke
according
to
our
patterne
,
that
when
they
see
our
Patience
they
may
follow
after
Patience
,
when
they
see
our
Humility
they
may
follow
a●ter
Humility
,
when
they
see
our
Chastity
they
may
follow
as-Chastity
,
when
they
see
our
Constancy
they
may
follow
after
Constancy
.
When
they
see
our
Zeale
they
may
follow
after
Zeale
,
euen
as
the
Apostle
willeth
,
wh●●●ce
see
loue
to
follow
after
loue
.
That
as
wee
goe
before
,
and
make
Christ
to
bee
the
Load-starre
of
our
direction
so
they
may
follow
after
and
make
vs
to
bee
the
Leuell
of
their
intention
,
as
writeth
the
same
Apostle
.
1.
Corint.
11.
1.
Bee
yee
followers
of
me
euen
as
●am
of
Christ
.
In
respect
of
men
like-wise
,
are
we
as
Trees
,
to
become
fruitfull
,
which
are
aduersaries
to
Grace
,
that
wee
may
silence
their
words
,
and
stoppe
thier
mouths
,
who
doe
whet
their
tongues
and
strengthen
there
sides
to
both
decla●me
and
exclaime
against
vs
:
saying
,
or
rather
crying
out
then
saying
,
that
if
we
be
not
Nullisidians
,
that
is
such
as
haue
neither
Faith
nor
Religion
,
yet
be●ray
wee
our selues
to
bee
Solifidians
that
is
,
which
●aue
●aith
onely
without
Workes
,
the
fruites
of
Religion
.
This
if
they
meane
concerning
our
Doctrine
,
the
●ead
of
this
obiection
hath
often
beene
cut
of
,
but
that
it
with
Hydra
sorth-with
bringeth
vp
another
.
Quo●●●dit
in
sedem
capitis
.
caedemque
prioris
,
that
speed●●h
no
better
then
his
follow
●●d
before
him
.
But
if
they
meane
it
concerning
our
manners
.
Oh
may
not
the
guilt
of
our
conuicted
consciences
gall
our
heartes
with
gri●ffe
and
dye
our
faces
with
blushing
,
in
regard
of
our
defectiue
miscariages
in
this
behalfe
!
God
hath
indeed
planted
vs
his
Vineyeard
,
on
a
fruitfull
hill
of
his
Church
,
hedged
vs
in
with
the
shield
of
his
protection
:
hath
gathered
out
the
●ones
of
errors
,
and
planted
vs
with
the
best
Plants
both
of
Doctrine
and
Sacramen●s
,
and
nath
built
in
the
middest
of
it
the
towre
of
Discipline
,
and
when
hee
mought
iustly
looke
for
grapes
,
because
he
may
say
in
regard
of
his
paynes
,
what
could
I
haue
done
any
more
to
my
vineyeard
that
I
haue
not
done
?
Esay
.
5.
4.
yet
doe
we
either
bring
forth
no
grapes
,
or
if
they
bee
any
at
all
they
bee
no
better
then
wilde
grapes
.
The
same
God
also
hath
planted
vs
as
Trees
by
the
waters
of
his
word
,
whose
streames
are
as
riuers
●lowing
without
standing
,
fresh
without
corrupting
to
water
and
moisten
our
rootes
,
tha●●o
our
branches
may
wax
fruitful
,
&
are
we
not
by
reason
of
our
corruption
become
as
those
Trees
wh●ch
being
fixed
in
the
riuers
Silarus
and
Eurimenus
.
the
stony
ground
,
bar●en
and
fruitlesse
.
It
is
rather
three
times
twenty
yeares
then
three
yeares
since
the
Lord
hath
spared
vs
as
the
fig-tee
was
spared
.
L●
.
13.
17.
For
asmuch
then
as
hee
hath
yeare
by
yeare
for
so
long
succession
of
yeares
,
sought
that
Fruit
of
vs
which
is
ought
by
vs
,
and
hath
found
none
,
is
it
not
now
with
feare
and
trembling
to
be
expected
,
that
hee
will
giue
his
sentence
against
vs
which
hee
sometime
vttered
against
that
Fig-tree
.
Cut
it
downe
.
Luke
.
13.
17.
Shal
the
Turkes
at
this
day
be
giuen
to
good
workes
,
the
Barbarians
,
Sauages
and
Canniballes
?
shall
wee
seeke
onely
our
owne
profit
and
not
the
mutuall
profit
of
each
other
?
shall
wee
bee
borne
for
our selues
onely
?
and
neither
for
the
common-weale
as
Politique-men
,
nor
(
which
is
more
to
bee
lamented
)
of
the
Church
as
Christian-men
?
Oh
how
poore
is
our
deuotion
toward
the
poore
?
And
what
a
diminutiue
,
is
our
Minutum
,
our
Mite
,
which
wee
giue
to
Gods
ministers
?
Alasse
it
is
but
a
mite
,
yet
if
we
would
bestow
it
on
them
with
that
chearefulnesse
of
heart
,
with
which
the
poore
widdow
cast
her
two
Mites
into
the
treasury
Mark.
12.
42.
as
that
was
commended
by
Christ
,
so
by
likelihood
mought
this
be
accepted
with
God
,
and
wee
brought
into
his
fauour
by
it
,
but
being
done
with
such
grudging
with
such
repining
,
how
can
it
bee
gratious
in
loueth
a
chearefull
giuer
?
Oh
the
iniury
is
not
done
to
vs
,
the
Messengers
of
God
;
it
is
done
to
God
him-selfe
,
whose
Mouth
wee
are
,
and
whose
office
we
sustaine
,
whose
treasure
wee
beare
about
with
vs
in
these
earthen
vessels
.
To
spare
our
purse
therefore
in
such
a
case
it
is
to
bring
a
curse
vpon
v●
,
and
it
will
be
as
the
prouerbe
speaketh
,
to
loose
,
that
in
the
Shire
,
which
wee
thinke
to
saue
in
the
hundreth
;
to
forgo
the
recompence
of
an
hundreth
fold
,
encrease
in
Gods
kingdome
,
while
we
will
sticke
&
hucke
with
Gods
Priestes
for
there
duties
in
Gods
Church
.
O!
Let
vs
therefore
that
wee
may
not
bury
our
tallent
▪
but
performe
our
taske
,
turne
away
Gods
wrath
and
purchase
his
loue
towardes
,
vs
proue
our selues
to
bee
as
trees
bringing
forth
fruit
,
and
that
in
consideration
of
God
who
deserueth
it
,
commandeth
it
,
is
glorified
by
it
,
for
the
sake
of
the
Gospell
of
God
which
is
beautified
,
of
our selues
secured
,
ou●
brethren
gayned
and
confirmed
,
our
aduersaries
ashamed
and
abashed
through
it
.
The
second
branch
of
the
fructifying
of
this
Tree
,
is
perseuerance
,
in
that
it
is
here
said
,
for
the
time
to
come
also
,
that
this
Tree
will
bring
forth
fruite
.
It
is
nothing
to
begin
well
in
well
dooing
,
vnlesse
wee
therein
continue
to
the
end
;
yea
it
is
better
neuer
to
haue
begun
well
,
then
not
to
continue
to
the
end
.
Wee
are
Trees
of
righteousnesse
,
Easy
61.
〈◊〉
.
therefore
must
wee
proceed
to
bring
forth
the
fruites
of
righteousnesse
,
otherwise
it
had
beene
better
for
vs
neuer
to
haue
knowne
the
wayes
of
righteousnesse
,
then
after
the
knowledge
thereof
,
to
become
as
the
dogge
returning
to
his
vomit
,
and
the
Sowe
that
is
washed
to
the
wallowing
in
the
myre
.
Sundry
be
the
Motiues
,
which
if
God
shall
accompany
,
with
the
dew
of
his
grace
,
and
the
operatiue
vertue
of
his
holy
spirit
,
may
mooue
vs
to
this
perseuerance
in
our
fructifying
or
fruit-bearing
.
The
first
may
be
drawne
from
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
deriuation
of
the
name
of
religion
,
which
as
both
Saint
Augustine
,
and
also
Lactantius
doe
affirme
,
taketh
the
name
à
religando
,
of
binding
or
tying
,
because
thereby
,
as
with
a
bond
August
.
li●
.
de
q●antita
.
anima
cap.
36.
Lactant.
●lib
.
4.
cap.
28.
of
Godlinesse
,
wee
are
streightly
bound
vnto
God
;
and
as
writeth
Augustine
:
the
soule
tyeth
her selfe
through
reconciliation
to
one
God
.
This
tying
therefore
,
or
knitting
our selues
vnto
God
,
ought
to
bee
as
a
bond
or
a
knotte
,
firme
and
durable
:
a
bond
of
perseuerance
,
as
Ephes.
4.
3.
Wee
read
of
a
bond
of
peace
.
Foure
things
are
chieflie
to
be
taught
by
religion
:
first
,
what
things
are
to
bee
beleeued
:
this
is
Faith
.
Secondly
,
what
things
are
to
bee
loued
:
this
is
Charity
.
Thirdly
,
what
things
are
to
be
performed
:
this
is
Sanctity
.
Fourthly
,
what
things
are
to
bee
susteined
:
this
is
the
Perseuerance
here
required
,
which
is
euen
the
sister
of
Patience
,
and
can
no
more
bee
separated
from
her
,
then
a
man
can
well
separate
heate
from
fire
,
or
light
from
the
Sunne
.
The
second
motiue
or
reason
which
may
perswade
vs
to
this
perseuerance
,
it
may
be
drawne
from
the
nature
of
Religion
,
a
vnity
of
spirit
,
to
bee
found
in
one
body
the
Church
;
depending
on
one
spirit
the
holy
Ghost
:
one
Lord
Christ
Iesus
,
one
Faith
,
one
Baptisme
,
one
God
and
Father
of
all
,
which
is
aboue
,
through
all
,
and
in
all
.
If
then
Religion
hee
also
would
goe
away
,
as
many
of
his
Disciples
did
,
who
went
backe
and
forsooke
him
.
Maister
(
saith
he
)
to
whome
shall
wee
goe
?
thou
hast
the
words
of
aeternall
life
:
So
may
it
bee
said
of
vs
,
Whether
shall
wee
goe
?
for
here
onely
are
the
words
,
and
not
else-where
,
of
aeternall
life
,
and
therefore
here
onely
wee
must
continue
,
and
produce
the
fruites
of
the
Tree
of
life
,
where
only
are
to
be
found
,
the
words
of
aeternall
life
.
The
third
motiue
or
reason
,
which
may
perswade
vs
to
this
perseuerance
,
may
bee
drawne
from
our
present
good
beginnings
,
and
(
by
likely-hood
)
forward
proceedings
,
in
the
fruites
of
godlynesse
;
and
shall
wee
now
shrinke
?
shall
wee
now
giue
ouer
?
shall
wee
hold
on
all
the
heate
of
the
day
?
and
shall
wee
faint
and
languish
,
and
yeeld
in
the
coole
(
as
it
were
)
of
the
Euening
?
Haue
wee
prosperously
guided
our
vessell
through
the
maine
and
deepest
Seas
?
and
shall
wee
suffer
it
to
bee
wracked
at
the
very
entrance
of
the
Port
of
our
happinesse
?
oh
zealous
speech
of
holy
Polycarpus
!
worthy
to
be
a
perpetuall
president
of
our
serious
and
religious
imitation
,
who
made
it
Euseb
e●cl●s
.
Hist
lib
4.
cap
15.
an
argument
,
that
hee
was
still
to
serue
Christ
,
because
hee
had
so
long
a
time
formerly
serued
him
,
therefore
in
the
middest
of
persecutions
,
more
hott
in
zeale
then
his
tormenters
in
blood-shed
,
brake
hee
forth
into
this
protestation
:
Sexaginta
et
sex
annos
seruio
Christo
,
et
nihil
me
l●sit
vnquam
,
quomodo
possum
maledicere
ei
,
et
blasphemare
regem
meum
,
qui
salutem
m●hi
dedit
?
Sixty
and
sixe
yeares
do
I
serue
Christ
,
and
he
hath
neuer
hurt
me
at
any
time
,
how
can
I
now
speake
euill
of
him
,
and
blaspheme
my
King
,
which
hath
giuen
sauing-health
vnto
me
?
Of
this
so
holy
a
speech
may
wee
make
an
holy
vse
vnto
our selues
:
That
for
as
much
as
wee
haue
so
and
so
many
yeares
,
beene
as
fruitfull
Trees
in
the
Lords
seruice
,
wee
should
not
now
in
any
case
become
barr●n
.
Is
it
reported
of
Socrates
,
that
hee
neuer
changed
his
countenance
?
and
shall
wee
change
our
Religion
?
Ought
wee
to
forget
that
which
is
behinde
,
and
endeuour
our selues
to
that
which
is
before
?
and
shall
wee
goe
backe
from
Christ
,
to
follow
the
world
with
Demas
,
2.
Tim.
4.
10.
Oh
no
●let
that
bee
farre
from
vs
:
but
rather
as
God
hath
continued
a
chaine
of
his
graces
towards
vs
:
whereof
the
first
●incke
is
by
predestinating
vs
,
the
second
by
Calling
vs
:
the
third
,
by
lustifying
vs
;
the
fourth
shall
bee
accomplished
by
glorifying
vs
in
the
world
to
come
,
Rom.
8.
30.
Let
vs
also
recontinue
toward
him
,
a
Chaine
of
those
graces
which
wee
haue
receiued
from
him
,
that
so
there
may
bee
grace
for
grace
:
for
which
purpose
are
wee
to
giue
all
diligence
,
that
wee
may
ioyne
vertue
with
our
faith
,
and
with
our
vertue
knowledge
,
and
with
our
knowledge
,
temperance
,
and
with
our
temperance
,
patience
:
and
with
our
patience
,
goodnesse
:
and
with
our
goodnesse
brotherly
kindnesse
:
and
with
our
brotherly
kindnesse
,
loue
,
that
so
wee
may
not
bee
standing
still
,
idle
and
vnfruitfull
.
2.
Pet.
1.
verse
.
5.
to
9.
but
going
on
working
and
fruitfull
in
the
knowledge
of
our
LORD
IESVS
CHRIST
,
like
Trees
,
that
still
will
,
and
will
still
,
bring
forth
fruite
.
The
fourth
motiue
or
reason
which
may
perswade
vs
to
this
perseuerance
,
may
bee
drawne
from
the
nature
of
God
himselfe
,
with
whome
is
no
variablenesse
nor
shadowing
by
turning
,
vnto
the
which
wee
ought
to
bee
conformed
,
bee
partakers
of
the
diuine
Nature
.
The
Diuine
nature
,
is
without
Thirdly
,
because
in
so
being
,
wee
shall
bee
most
honorable
vnto
our selues
,
for
the
greatest
honor
(
as
writeth
Greg
:
Nazianzene
)
is
to
come
nearest
the
Image
of
God
,
wherein
we
were
cr●ated
:
whose
Image
wee
then
without
●reg
.
Nazian.
●rat●
,
26.
question
doe
represent
when
we
become
vnchangeable
as
hee
is
vnchargeable
,
whose
name
is
like
his
nature
,
I
am
that
I
am
.
Exod.
3.
14.
The
fifth
and
last
reason
or
motiue
which
may
perswade
vs
to
this
perseuerance
,
is
the
hazard
which
otherwise
may
and
will
bee
that
we
shall
neuer
be
saued
.
He
that
indureth
to
the
end
shal
be
saued
.
Mat.
24.
13.
Wee
are
in
the
Church
of
God
as
in
a
vineyearde
,
where
we
must
labour
and
continue
our
labour
vnto
the
end
,
before
wee
canne
receaue
our
penny
,
as
in
a
race
wherein
wee
must
run
and
continue
to
the
end
,
before
wee
can
bee
recompensed
:
as
in
a
warrefare
,
wherein
we
must
fight
vnto
the
end
,
before
wee
can
be
crowned
.
For
wee
ought
to
bee
faithfull
vnto
the
death
,
if
we
looke
to
receaue
a
crowne
of
life
:
Apoc.
2.
10.
to
which
purpose
saith
Saint
Cyril
:
Nolite
vobis
blandiri
fratres
,
&c.
Non
qu●ritur
initium
sed
finis
(
sayth
S.
Ierome
)
The
beginning
go
to
his
owne
place
.
Act.
1.
25.
Paul
on
the
other
side
begun
euilly
,
but
ended
well
,
so
farre
forth
as
he
was
resolute
in
it
;
that
for
as
much
as
he
had
fought
a
good
fight
&
ended
his
course
,
there
was
laid
vppe
for
him
a
crown
of
righteousnesse
.
2.
Tim.
4.
7.
8.
We
must
in
the
compasse
of
our
profession
be
like
a
circle
in
Geometry
,
wee
must
continue
,
a
puncto
ad
punctum
,
from
point
to
point
:
from
Alpha
to
Omega
,
from
the
first
to
the
last
,
as
Trees
euer
fruitfull
.
Will
bring
forth
.
This
perseuerance
here
required
,
sheweth
that
the
life
of
a
good
man
,
ought
to
be
the
life
of
such
a
man
as
shal
testifie
him-selfe
to
bee
.
First
,
Laborious
,
in
alwayes
bearing
and
bringing
forth
the
fruite
enioyned
him
.
No
ease
,
no
idlenesse
which
the
Fathers
call
D●monis
puluinar
,
the
diuels
cushion
:
But
sweate
,
but
labour
must
bee
his
taske
,
his
portion
.
Saint
Chrysostome
witnesseth
writing
vppon
Hee
that
continueth
to
the
end
shall
bee
saued
.
Nomen
tollerantiae
est
nomen
sudoris
.
The
name
of
Tollerancie
,
is
a
name
of
sweate
;
and
that
which
is
translated
to
abide
,
or
continue
,
is
in
the
Original
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
One
that
remayneth
vnder
,
as
it
fa●eth
with
the
porter
in
the
bearing
of
his
burthen
:
as
a
Tree
laden
with
his
fruite
.
Secondly
,
this
perseuerance
sheweth
that
the
good
man
ought
to
testifie
him-selfe
to
bee
Couragious
:
to
withstand
the
lettes
which
may
hinder
him
in
this
his
will
of
●uture
fructifying
.
Religion
is
a
thing
though
inwardly
sweete
and
comfortable
,
yet
outwardly
sharpe
and
bitter
:
Like
Iohn
the
▪
Baptist
whose
inward
milde
vertues
,
were
cloathed
,
with
an
outward
rough
vesture
,
not
better
then
camels
hayre
.
Math.
3.
4.
Many
difficulties
will
affright
him
,
dangers
represse
him
,
crosses
discourage
him
,
snares
intangle
him
,
afflictions
incounter
him
,
persecutions
affront
him
,
windes
shake
him
,
and
flouds
threaten
to
oppresse
,
and
all
to
defeate
the
intended
course
of
his
Perseuerance
,
vnlesse
hee
shall
fight
vnder
the
colours
of
the
Lyon
of
the
Tribe
of
Iuda
.
Apocal.
5.
5.
him selfe
bold
and
confident
as
a
Lyon
:
void
of
feare
,
full
of
courage
?
Richard
the
first
of
this
Kingdome
was
stiled
Ceur
de
Lyon
,
not
so
much
because
some
say
of
him
that
he
did
teare
out
,
but
because
he
bare
about
with
him
the
heart
of
a
Lyon
:
Such
hearts
must
we
also
haue
if
we
looke
to
winne
Gods
heauenly
Kingdome
:
as
he
thereby
vanquished
the
holy
Land
.
For
wee
must
looke
to
haue
combat
;
conflict
and
battell
with
them
which
are
first
mighty
principalities
and
powers
,
and
strong
principality
,
a
power
and
a
hold
as
of
one
,
but
principalities
and
powers
,
and
holds
as
of
many
:
thirdly
,
which
are
so
bloudy
,
barbarous
,
malicious
,
as
they
haue
(
as
it
were
)
the
hearts
of
an
Adamant
not
to
relent
;
faces
of
b●asse
not
to
commiserate
,
&
hands
of
yron
to
make
hauocke
of
all
things
.
This
hath
God
appointed
vs
,
and
this
must
wee
imbrace
as
a
necessary
point
of
our
calling
;
A
thing
is
it
that
God
him-selfe
hath
in
some
measure
typed
out
vnto
vs
;
in
that
he
hath
ioyned
the
Cherubins
and
the
blade
of
the
sword
shaken
together
:
to
shew
vnto
to
the
Cherubins
in
his
kingdome
,
we
must
passe
by
the
blade
of
the
sword
shaken
,
in
this
life
:
Which
though
it
shall
bee
shaken
against
vs
,
yet
must
▪
we
remaine
vnshaken
still
;
being
in
the
middest
of
al
tempestes
and
turmoyles
,
as
the
Rocke
in
the
middest
of
the
windes
and
floodes
neither
mooued
nor
moue-able
:
for
it
becometh
yea
it
behoueth
vs
to
bee
fruitfull
not
fearefull
still
.
This
hath
bin
the
estate
of
Christ
,
of
his
Apostles
,
of
his
disciples
,
&
of
Millions
of
his
Martirs
who
haue
not
with
the
slothfull-one
suffered
them-selues
to
be
turned
out
of
the
way
:
because
(
as
he
alledgeth
a
Lyon
standeth
in
the
way
and
heee
shall
bee
slaine
in
the
street
.
Prou.
22
13.
but
haue
themselues
become
,
as
Iudas
Maccabeus
of
whome
it
is
said
that
.
In
his
actes
hee
was
a
Lyon
.
1
▪
Macca
.
3.
4.
fearing
nothing
,
but
going
on
still
,
like
a
Tree
,
yea
the
[
*
](A12996-e41630-b)
*
Moller
.
〈◊〉
Psalm
.
1.
Palm-tree
ment
in
this
place
:
Which
the
more
it
is
pressed
the
better
it
prospereth
,
so
they
the
more
they
seeme
to
bee
hindered
,
the
better
are
they
fructified
,
not
only
constant
for
the
present
,
but
resolued
for
the
time
to
come
,
will
bring
forth
fruit
The
third
branch
of
the
fructifying
of
this
Tree
it
is
Propriety
:
Her
fruit
.
This
Tree
then
expecteth
not
to
be
bettered
and
benefited
by
the
fruites
of
another
,
but
for
the
good
of
her selfe
and
others
,
bringeth
forth
her
owne
fruit
.
The
Doctrine
of
the
workes
of
Super●rogation
,
which
the
Church
of
Rome
standeth
vpon
,
whereby
an
holy
man
may
(
as
they
say
)
not
onely
doe
that
which
hee
ought
to
doe
,
but
more
then
is
required
at
his
hands
;
as
the
word
it selfe
implieth
;
the
Surplussage
whereof
as
a
Church-treasury
Holy
Scripture
bee
conuicted
to
bee
etr●neous
;
that
the
Godly
man
is
as
a
Tree
which
will
bring
forth
her
fruit
.
This
Doctrine
of
workes
of
Supererogation
standeth
vpon
a
double
impossibility
.
Whereof
the
first
is
,
that
no
man
(
Christ
onely
excepted
)
can
in
good
duties
doe
more
then
sufficient
for
him-selfe
,
when
as
(
alaffe
)
no
man
was
euer
able
to
do
that
which
is
sufficient
:
Which
if
any
man
be
able
to
doe
,
hee
doth
it
eyther
by
that
sufficiency
,
which
is
of
Nature
,
or
of
Grace
.
First
he
cannot
do
it
by
that
sufficiency
,
which
is
of
Nature
:
because
we
are
al
by
nature
as
the
Canaanites
.
Ezech.
16.
3.
that
is
giuen
as
that
people
,
to
sinne
and
ab●omination
:
Polluted
in
our
owne
blood
.
vers.
6.
that
is
steined
with
Originall
,
and
prone
to
Actual
corruption
:
cast
out
into
open
field
to
contempt
.
vers.
5.
as
of
whome
there
is
no
further
hope
to
be
expected
.
For
which
cause
Saint
August
.
moueth
this
question
:
August
de
natur
.
&
grat●a
.
cap.
52.
Why
is
the
possibility
of
nature
so
presumed
on
?
When
alasse
it
is
wounded
,
maymed
,
troubled
,
lost
,
and
needeth
rather
a
true
confession
,
then
a
false
defence
.
Secondly
,
hee
cannot
doe
it
by
that
sufficiency
which
is
of
Grace
,
because
the
measure
of
Grace
which
wee
receiue
in
this
life
,
is
imperfect
,
and
that
euen
in
the
best
.
Dauid
maketh
his
supplication
vnto
the
Lord
:
Enter
not
into
iudgement
with
thy
seruant
O
Lord
!
for
in
thy
sight
shal
none
that
liueth
bee
iustified
.
Where
Dauid
asketh
fauour
for
with
thy
seruant
,
which
Dauid
could
not
be
,
considered
as
a
man
meerely
naturall
.
Vppon
which
words
writeth
holy
August
.
ne
intres
.
&c.
August
.
de
Temp.
ser.
49.
Enter
not
with
thy
seruant
into
iudgement
.
What
is
that
enter
not
?
But
stand
not
with
me
in
iudgment
,
requiring
of
me
all
thinges
which
thou
hast
willed
,
which
thou
hast
commanded
,
for
thou
shalt
finde
me
gui●ty
if
thou
enter
into
iudgment
with
me
.
Esay
also
including
him-selfe
in
the
number
(
who
no
doubt
stood
in
the
state
of
Grace
)
righteousnesse
is
as
a
filthy
cloth
.
Paul
in
like
manner
,
who
could
say
,
that
by
the
grace
of
God
he
was
what
he
was
.
1.
Cor.
15.
10.
yet
in
the
greatest
measure
of
this
grace
found
hee
,
A
law
in
his
members
,
rebelling
against
the
Law
of
his
minde
and
leading
him
capti●e
into
the
law
of
sin
,
which
forceth
him
to
cry
out
.
O
wretched
man
that
I
am
who
shall
deliuer
mee
from
the
body
of
this
death
.
If
then
Dauid
,
Esay
,
and
Paul
,
which
haue
beene
as
tall
Cedars
in
the
Church
of
God
,
haue
beene
def●●tiue
in
doing
that
which
they
ought
to
doe
:
I
hope
it
may
bee
granted
as
an
impossibility
concerning
others
,
being
but
baser
shrubbes
in
comparison
of
them
,
that
they
doe
so
farre
exceed
them
,
as
they
haue
done
and
doe
more
then
they
ought
to
doe
.
The
first
impossibility
both
in
Nature
and
Grace
.
The
second
Impossibility
whereon
this
Doctrine
of
the
worke
of
Supere●
ogation
standeth
,
is
,
that
if
wee
should
grant
that
any
man
could
doe
more
good
workes
then
are
required
,
which
is
a
t●ing
that
can
neuer
bee
Proued
:
yet
could
it
neuer
become
avaylable
vnto
vs
:
both
because
it
wanteth
Warrant
and
Meanes
.
First
it
wanteth
Warrant
,
as
that
which
the
word
of
God
(
which
must
bee
the
rule
of
our
direction
)
doth
no
where
,
either
by
expresse
word
or
by
way
of
consequence
affirme
Noua
omnia
quae
Christus
non
docuit
,
iure
damnamus
,
quia
Secondly
it
can
neuer
bee
available
vnto
vs
because
it
wanteth
meanes
.
Indeed
it
is
true
concerning
Christ
that
〈◊〉
Righteousnesse
is
become
our
Righteousnesse
.
1.
Co●inthians
.
1.
●0
.
In
which
sence
wee
are
said
to
put
on
the
LORD
IESVS
CHRIST
.
Rom.
13.
14.
that
so
being
araied
in
the
garments
of
our
elder
brother
Christ
we
may
obtaine
the
blessing
of
God
our
Father
:
as
Iacob
cloathed
in
the
rayment
of
his
elder
brother
Esau
gott
the
blessing
of
his
father
.
But
all
this
is
done
by
the
meanes
of
faith
,
which
in
this
matter
serueth
as
an
hand
to
apprehend
,
apply
,
and
gird
about
vs
the
sauing
roabes
of
our
blessed
Redeemer
:
but
that
this
hand
should
apprehend
and
fixe
the
handfast
vppon
any
creature
besides
him
,
it
were
to
make
another
name
vnder
heauen
,
whereby
wee
looke
to
be
saued
,
then
by
the
name
of
IESVS
;
contrary
to
that
the
Apostle
confirmeth
,
Act.
4.
12.
It
were
to
putt
our
confidence
in
man
and
to
make
flesh
our
arme
,
and
to
with-draw
our
heart
from
the
LORD
.
Ierem.
17.
5.
and
so
to
deserue
to
be
punished
with
that
curse
which
the
Prophet
Ieremy
in
the
same
place
denounceth
against
such
,
&c.
There
is
no
application
of
Righteousnesse
without
Faith
,
which
Faith
in
a
right
of
propriety
belongeth
vnto
CHRIST
only
.
If
then
it
shall
bee
fastned
vppon
any
creature
,
it
must
of
necessity
bee
much
deragatory
from
him
;
and
so
become
as
a
whet-stone
to
sett
an
edge
on
his
wrath
;
to
punish
it
,
to
auenge
it
:
For
,
shall
not
the
Lord
visite
for
these
things
:
Shall
not
his
soule
bee
auenged
on
such
an
acte
as
this
.
Sithence
then
,
this
doctrine
of
the
workes
of
Supererogation
appeareth
to
bee
vnpossible
,
both
in
regard
of
our
insufficiency
by
Nature
and
Grace
,
and
also
that
it
wanteth
Warrant
and
meanes
.
Lett
vs
not
I
bes●ech
you
builde
our
hope
vppon
such
floating
and
sandy
foundations
:
Let
vs
not
which
a●e
Christians
,
in
looking
after
works
of
Supererogation
from
others
,
performe
that
which
may
be
a
derogation
from
Christ
:
Let
vs
know
that
if
wee
haue
any
imputed
Righteousnesse
,
it
must
bee
onely
Christes
.
Concerning
any
other
righteousnesse
,
if
wee
will
haue
it
auayle-able
for
vs
,
it
must
by
the
grace
of
GOD
,
be
wrought
by
our selues
not
brought
from
others
.
As
another
mans
meat
cannot
nourish
mee
,
but
mine
owne
,
another
mans
garment
cannot
warme
me
,
but
mine
owne
,
another
mans
eye
cannot
guide
me
,
but
mine
owne
,
another
mans
strength
cannot
inable
mee
,
but
mine
owne
,
another
mans
health
cannot
make
mee
sound
,
but
mime
owne
,
so
to
conclude
another
mans
workes
shall
not
auaile
mee
,
but
mine
owne
.
Therefore
must
we
all
in
generall
,
and
each
one
in
particular
be
like
a
tree
which
will
bring
forth
her
fruite
in
due
season
.
&c.
not
the
fruit
of
another
.
The
fourth
branch
of
the
fructifying
of
this
Tree
,
is
Opportunity
in
due
season
.
A
word
spoken
,
(
much
more
a
deede
done
)
in
due
season
is
like
apples
of
gold
with
pictures
of
siluer
.
Prouerbes
.
25.
11.
bring
forth
fruit
in
due
season
is
,
so
to
bring
forth
fruite
(
as
it
may
seeme
best
to
bee
interpreted
)
as
the
foyson
thereof
may
doe
most
good
,
and
that
not
for
our selues
alone
but
for
others
,
euen
yeelding
our
fruit
as
Trees
doe
,
where-vnto
wee
are
compared
,
which
fructify
not
for
them-selues
which
are
rather
burdened
then
bettered
thereby
,
but
rather
for
others
who
shall
gather
them
.
For
this
cause
hath
God
made
vs
his
Stewards
,
that
wee
should
dispose
of
his
blessinges
to
the
good
of
others
;
the
Magistrate
by
gouerning
,
the
Minister
by
teaching
,
and
euery
particular
man
in
his
particular
calling
by
doing
that
hee
doth
not
,
as
the
Machiauell
and
Polititian
of
this
world
to
his
owne
priuate
good
:
but
if
hee
bee
the
Sonne
of
GOD
,
ought
hee
to
bee
like
the
Sunne
of
the
World
,
which
hauing
receaued
that
rich
portion
of
light
without
which
all
thinges
should
remaine
in
darkenesse
,
shineth
not
for
it selfe
which
seeth
nothing
,
but
to
and
for
others
,
and
those
not
the
good
alone
,
but
the
bad
also
?
So
is
it
the
duty
of
vs
to
doe
good
vnto
all
.
Especially
to
them
Which
are
of
the
houshold
of
faith
:
From
whence
wee
may
obserue
that
more
specially
and
with
a
more
tender
care
we
must
doe
good
vnto
them
,
which
are
of
the
houshold
of
faith
:
but
in
a
more
generall
acceptance
vnto
all
men
,
not
vnto
our
friendes
only
,
but
to
our
enemies
also
.
For
if
we
loue
them
which
loue
vs
,
what
thanke
haue
we
?
Do
not
the
publicanes
euen
the
same
?
If
then
our
enemy
hunger
we
must
feed
him
,
if
he
thirst
we
must
giue
him
drinke
,
Rom.
12.
20.
As
they
which
must
not
bee
ouer-come
,
malo
culpae
,
with
the
euill
of
the
fault
:
but
must
ouercome
malum
paenae
,
the
euill
of
the
fact
with
goodnesse
.
Rom.
12.
21.
Iudas
was
Christes
enemy
,
and
that
in
the
highest
pitch
of
emnitie
:
A
Wolfe
in
sheepes
clothing
,
an
enemy
vnder
the
maske
of
a
friend
,
yet
when
he
gaue
him
that
kisse
wherwith
he
betrayed
him
,
as
noteth
S.
Hilarie
,
Dominus
non
respuit
,
&c.
The
Lord
refused
it
not
;
to
teach
vs
,
saith
that
S.
Hilar
in
Math.
Cano.
32.
Father
.
Inimicos
omnes
,
eos●
quos
sciremus
maxime
in
nos
desaeuituros
diligire
:
To
loue
euen
our
enemies
,
and
those
whome
we
should
know
that
they
will
most
rage
against
vs
.
The
further
we
profit
in
this
point
,
the
nearer
wee
come
to
God
him-selfe
:
for
as
to
doe
euill
for
euill
,
is
a
bestiall
thing
:
to
doe
good
for
good
is
a
morall
thing
:
to
do
euil
for
good
is
a
diuellish
thing
:
so
to
doe
good
for
euill
,
is
a
diuine
thing
;
wherein
certainly
wee
doe
in
good
measure
expresse
the
nature
of
GOD
him-selfe
,
who
is
so
Maximus
,
the
Greatest
:
as
hee
is
also
Optimus
,
the
best
.
By
thus
doing
shall
wee
eyther
winnne
our
enemies
to
their
head
CHRISTE
:
or
heape
coales
of
fyre
on
their
head
;
Rom.
12.
20.
And
for
our selues
(
in
Gods
due
season
,
for
bringing
forth
our
fruite
in
due
season
:
)
wee
shall
bee
dignified
with
our
Head
Christe
Iesus
,
hauing
crownes
of
glory
on
our
owne
Heades
,
for
all
euerlastingnesse
.
Hauing
handled
the
sanctifying
of
this
Tree
,
I
am
in
the
fourth
place
to
deale
with
the
flourishing
of
it
[
Whose
leafe
shall
not
fade
.
By
Leafe
in
the
Scripture
is
vnderstood
,
as
it
may
in
this
place
also
bee
taken
,
the
Outward
shew
and
appearance
of
man
.
Thus
the
Tree
which
Nabuchadnezzar
dreampt
off
,
which
was
indeed
him-selfe
,
was
sayd
to
haue
Leaues
,
that
is
outward
state
and
countenance
,
in
that
they
were
sayd
to
bee
fayre
.
Dani.
4.
18.
And
these
outward
leaues
of
externall
appearance
consist
,
eyther
in
Speach
,
as
S.
Ierome
This
Leafe
,
is
two-fold
:
of
Hypocrites
,
of
Saintes
:
First
the
Leafe
of
Hypocrites
,
is
that
which
alwaies
is
to
be
found
alone
without
fruits
:
whose
Speach
is
feigned
without
sincerity
:
and
whose
Behauiour
is
counterfeite
without
integrity
.
In
both
of
them
are
they
as
Tombes
painted
and
gorgeous
without
,
but
full
of
rotten
bones
within
:
not
vnlike
the
Alchymists
gold
which
appeareth
in
colour
to
be
Gold
,
but
when
it
is
brought
eyther
to
the
touch
of
the
stone
,
or
to
the
stroake
of
the
hammer
,
it
is
proued
to
be
but
Adulterine
by
the
one
,
and
is
easily
broken
by
the
other
.
A
disease
there
is
,
called
,
Noli
me
tangere
,
which
becommeth
speedily
contagious
vnto
others
,
but
cannot
indure
to
bee
touched
it selfe
:
so
the
Hypocrite
in
outward
speach
is
ready
to
find
fault
with
the
Moate
which
is
in
the
eye
of
another
,
but
will
not
permit
that
the
Beame
which
is
in
his
owne
eye
should
once
bee
medled
with
.
Math.
7.
4.
like
them
who
haue
the
Dropsie
,
who
for
get
the
tumorous
swelling
of
their
own
belly
,
to
blame
the
smaller
bounth
of
their
neighbours
finger
.
The
Workeman
maketh
the
face
without
the
heart
▪
God
maketh
both
the
face
and
the
heart
,
the
action
of
the
Hypocrite
may
be
compared
with
the
act
of
the
Workeman
,
which
consisteth
onely
in
the
outwarde
face
,
as
leaues
alone
with-out
fruite
.
The
action
of
the
Saints
may
bee
likened
vnto
the
worke
of
God
,
which
standeth
not
onely
in
the
composition
of
the
face
,
which
is
as
the
leafe
;
but
of
the
heart
,
which
is
as
the
fruite
.
The
Saints
then
are
like
Nathanaell
,
whom
Christ
sawe
vnder
the
Fig-tree
:
a
true
Izraelite
,
in
whome
there
was
no
guile
:
But
the
Hipocrites
like
the
Fig-tree
it selfe
,
which
but
leaues
,
Matth.
21.
19.
Izraelttes
onely
without
,
Rom.
2.
28.
within
nothing
b●t
guile
.
A
brood
of
Vipers
,
Matth.
3.
7
,
which
though
they
outwardly
seeme
to
hisse
with
zeale
,
and
to
delight
with
the
variety
of
their
painted
skinne
,
yet
within
haue
they
nothing
but
poyson
,
nothing
but
venome
.
This
leafe
of
the
hypocrite
standeth
not
in
that
happy
estate
,
which
the
leafe
of
the
righteous
standeth
in
:
for
whereas
the
spirit
of
God
testifieth
in
this
Psalme
,
that
the
leafe
of
the
righteous
shall
not
fade
:
the
leafe
of
the
Hypocrite
,
cannot
but
fade
.
Whose
leafe
.
shall
become
as
the
leafe
of
the
Oake
which
shall
fade
away
.
Neither
shall
Tree
it selfe
which
beareth
such
leaues
,
shall
wither
from
the
rootes
.
It
may
bee
they
may
the
house
of
a
Spyder
,
which
is
both
subtile
and
brittle
,
soone
brooken
downe
;
and
though
their
leafe
bee
greene
,
and
not
yet
cutt
downe
,
yet
s●all
it
wither
before
any
other
hearbe
.
The
second
leafe
is
the
leafe
of
Saints
,
which
is
alwayes
accompanied
with
fruites
,
whose
words
are
outwardly
vnfeigned
with
inwarde
sinceritie
:
and
whose
whole
behauiour
is
outwardly
incorrupt
with
inward
truth
,
in
both
which
may
they
bee
likened
to
Salomons
Temple
whose
outward
gate
was
beautiful
,
and
inward
courtes
were
more
beautifull
.
Act.
3.
2.
In
an
Hypocrite
the
Leaues
are
great
but
the
fruit
none
at
all
,
but
in
a
Saint
the
leaues
are
small
and
the
fruit
great
.
The
Saintes
indeed
are
not
altogether
without
their
Leaues
there
outward
shew
,
ye●
are
they
but
little
in
comparison
of
there
fruit
their
inward
comfort
;
like
the
Kings
Daughter
who
no
doubt
was
beautious
without
in
that
her
cloathing
was
of
broydred
gold
,
but
nothing
answerable
to
that
shee
was
within
,
for
shee
was
first
Glorious
,
second
all
glorious
within
.
Psalme
.
45.
13.
These
Leaues
these
outward
and
extreame
appearances
,
because
they
are
accompanied
with
fruit
,
therefore
,
(
as
Laban
was
blessed
for
Iacobs
sake
,
and
Pharaoh
prospered
for
Iosephes
cause
)
shall
these
Leaues
bee
so
established
for
the
fruites
sake
,
as
neither
Fruit
nor
leafe
shall
fade
.
O
then
how
fearefull
a
thing
is
it
to
bee
Trees
,
bringing
forth
Leaues
without
fruit
,
with
the
Hypocrites
!
for
then
not
onely
the
Leaues
,
but
the
Trees
also
themselues
,
by
the
fearefull
yet
most
iust
iudgement
of
God
,
as
proud
Iesabell
,
and
her
painted
face
,
shall
both
of
them
perish
together
.
On
the
otherside
how
bliffull
a
thing
will
it
bee
?
to
bring
forth
Leaues
with
fruit
,
as
the
Saints
vse
to
doe
for
then
not
onely
the
Fruite
,
but
the
Leaues
also
,
by
the
fauorable
prouision
of
Gods
most
mercifull
protection
,
shal
both
of
them
flourish
together
,
euen
as
he
which
dyeth
in
the
Lord
&
his
workes
go
both
of
them
to
heauen
together
.
Oh
let
vs
then
,
seeing
it
is
the
pleasure
of
G
O
D
S
spirit
to
call
vs
by
the
name
of
Trees
,
not
become
such
Trees
as
haue
a
shewe
of
Leaues
onely
without
the
substance
of
fruite
,
therein
as
Hypocrites
,
least
that
God
meete
with
vs
in
the
extreame
rigor
of
his
sharpest
iudgement
,
not
onely
to
shake
of
our
leaues
,
Ieremy
.
8.
13.
but
euen
to
lay
an
Axe
to
the
roots
of
such
trees
to
cut
them
downe
,
Matth.
3.
10.
But
let
vs
rather
striue
with
the
best
straine
of
our
might
,
to
prooue
our selues
such
trees
,
which
shall
produce
Leaues
of
shew
,
coupled
and
accompanied
with
fruites
of
substance
,
therein
as
Saints
:
that
so
God
may
deale
with
vs
in
that
louing
kindnesse
,
which
may
not
onely
conserue
our
fruite
,
that
it
may
become
liuing
like
the
fruite
of
the
tree
of
life
:
but
also
,
that
our
very
whose
leafe
shall
not
fade
.
The
second
part
in
the
similitude
,
it
is
the
adiection
,
or
part
subsequent
,
[
So
whatsoeuer
hee
doth
shall
prosper
.
Wherein
there
is
conteined
:
First
,
a
further
Declaration
,
or
Dilatation
of
that
Blessednesse
promised
as
a
recompence
of
the
vertuous
labours
of
the
godly
man
,
vers.
1.
in
that
it
is
said
of
him
,
that
hee
shall
prosper
.
Secondly
,
how
he
shall
prosper
,
[
So
,
&c.
that
is
euen
as
the
tree
planted
by
the
riuers
of
waters
,
which
will
bring
forth
her
fruite
in
due
season
,
whose
leafe
shall
not
fade
.
Thirdly
,
wherein
hee
shall
prosper
in
his
dooings
,
[
Hee
shall
doe
,
&c.
Fourthly
,
in
what
dooings
,
not
in
some
,
but
in
all
his
dooings
;
Whatsoeuer
hee
shall
doe
,
&c.
First
then
,
touching
the
further
Declaration
or
Dilatation
of
the
recompence
of
the
Blessed
man
,
Hee
shall
prosper
.
Hee
shall
bee
in
the
house
of
God
,
as
Ioseph
in
the
house
of
Putiphar
,
so
assisted
by
the
Lord
,
as
what-so-euer
hee
doth
shall
prosper
in
his
hand
.
Though
the
World
labour
prospered
and
grew
.
And
no
maruaile
,
for
the
reason
thereof
in
the
same
place
is
added
,
because
the
L
O
R
D
was
with
him
.
The
second
thing
is
,
how
he
prospered
,
So
,
&c.
that
is
:
as
the
Tree
planted
,
&c.
Whose
very
leafe
shall
not
fade
,
that
is
,
the
very
outward
deportment
and
carriage
of
his
actions
,
sh●●l
not
perish
,
shall
not
miscarry
.
Gods
mercy
is
ouer
all
his
workes
,
who
will
pardon
all
our
misdoings
,
if
wee
bee
penitently
faithfull
,
and
will
rewarde
also
all
our
we●l-dooings
,
if
wee
bee
rightly
fruitfull
.
What
smaller
thing
can
there
bee
,
then
a
cup
of
cold
water
?
or
a
couple
of
mites
,
both
which
●aketh
but
a
quadrin
,
that
is
,
about
halfe
a
farthing
?
yet
the
one
goeth
not
away
without
his
were
ca●t
into
the
treasurie
.
The
third
thing
is
,
wherein
hee
shall
prosper
in
his
doing
[
hee
shall
doe
.
The
state
of
a
godly
man
then
it
is
,
not
a
state
of
standing
still
idle
,
but
of
doing
.
If
we
will
haue
Christ
to
bee
our
guest
,
as
hee
was
to
Martha
and
Mary
,
Luke
.
10.
38.
two
sisters
.
These
two
(
as
Sisters
)
ought
to
bee
linked
together
in
vs
.
Meditation
as
Mary
,
which
sat
at
Christs
feete
to
heare
his
●reaching
.
Action
as
Martha
,
busied
about
many
matters
.
Luk.
10.
41.
Wee
must
professe
the
life
spec●ulatiue
and
actiue
,
theoricall
and
practicall
,
ioyned
both
of
them
together
.
Wee
must
haue
,
not
saying
onely
,
but
dooing
,
if
wee
would
prosper
.
Hearing
and
Saying
are
but
as
the
face
:
but
Dooing
and
Practising
are
the
true
life
of
religion
.
Hearing
and
Doing
must
goe
together
,
like
vnto
those
couples
,
Gen.
7.
2.
male
and
female
.
Hearing
ought
to
go
before
,
as
the
male
to
beget
,
and
dooing
ought
to
follow
after
as
the
female
,
to
conceiue
,
bring
forth
,
and
bee
fruitfull
.
If
wee
would
bee
holy
Children
,
wee
must
,
first
,
heare
;
Secondly
,
bring
forth
fruite
:
Thirdly
,
as
the
planted
Rose
.
Fourthly
,
by
the
brookes
,
not
of
our
inclosed
and
priuate
Gardens
,
but
of
the
open
and
publike
fields
,
where
the
profitt
may
redound
,
to
the
benefit
,
not
of
some
,
but
of
To
heare
the
Word
gladly
,
is
to
commence
no
higher
degree
in
the
Schoole
of
Christ
then
Herod
did
,
Mar
6.
20.
But
if
wee
will
bee
proficients
,
graduates
indeed
:
so
as
wee
may
come
home
with
true
ioy
,
which
Herod
was
neuer
acquainted
with
:
wee
must
bring
our
sheaues
,
that
is
,
our
Fruites
with
vs
.
Wee
must
not
onely
practise
to
That
seruant
which
knew
his
Maisters
will
,
and
prepared
not
him-selfe
,
neither
did
according
to
his
will
,
shall
bee
beaten
with
many
stripes
.
What
else
will
it
doe
,
but
adde
more
Woe
hee
vnto
the
Corazin
:
Woe
bee
vnto
the
Bethsaida
,
for
if
the
workes
which
were
done
in
you
,
had
beene
done
in
Tyre
and
Sidon
,
they
had
repented
long
since
in
Sack-cloth
and
Ashes
:
but
I
say
vnto
you
,
it
shall
bee
easier
for
tyre
and
Sidon
in
the
day
of
Iudgement
,
then
for
you
,
Matth
,
11.
20.
21.
On
the
other
side
:
Hearing
to
practise
,
bringeth
with
it
a
member
of
true
Blessednesse
,
the
prosperity
here
spoken
of
.
His
dooings
shall
prosper
.
The
fourth
and
the
last
thing
is
,
what
dooings
of
his
shall
prosper
,
not
some
,
but
all
his
dooings
:
Whatsoeuer
hee
doth
shall
prosper
:
whatsoeuer
,
&c.
Which
,
that
it
may
the
better
appeare
vnto
vs
,
we
must
know
,
that
the
dooings
of
a
Godly
man
,
are
such
as
hee
vnder-taketh
,
faciendo
,
by
action
:
or
such
as
hee
vndergoeth
,
patiendo
,
by
passion
or
sufferance
.
The
dooings
of
the
godly
which
hee
vnder-taketh
in
Action
,
they
bee
either
his
Vertues
or
his
V●ces
.
First
,
he
may
bee
said
to
prosper
in
his
Vertues
.
These
be
they
which
will
cause
God
to
lift
vp
the
height
of
his
countenance
vpon
vs
;
a
thing
prayed
for
by
Dauid
.
Psal.
4.
6.
performed
on
Daniel
:
who
while
hee
was
praying
and
confessing
his
sinnes
,
and
the
sinnes
of
his
people
,
had
the
Angell
Gabriell
(
a
token
of
Gods
holy
acceptation
of
his
greatly
beloued
of
G
O
D
,
Dan.
9.
23.
Vertue
is
a
fruite
,
whose
prosperity
G
O
D
so
greatly
tendereth
,
as
if
there
had
beene
but
tenne
righteous
persons
in
Sodome
and
Gomorrah
,
hee
would
not
haue
destroyed
it
for
tennes
sake
.
G
O
D
for
the
sakes
of
tenne
righteous
persons
,
would
haue
spared
fiue
whole
Citties
:
the
stenche
of
whose
sinnes
were
growne
so
loathsome
and
detestable
,
as
they
cryed
to
heauen
for
vengeance
.
Gen.
18.
20.
But
what
speake
I
of
tenne
righteous
men
,
the
odour
of
whose
vertues
should
haue
appeased
G
O
D
S
wrath
,
and
conserued
Sodome
?
when
one
vertuous
Lott
in
regarde
of
his
righteousnesse
,
was
such
an
impediment
to
this
action
,
as
the
Angell
willed
him
to
make
hast
vnto
Zoar
,
which
should
bee
reserued
in
safety
for
him
,
because
hee
could
doe
nothing
vntill
hee
came
thither
.
Genes.
19.
22.
Hee
could
doe
nothing
,
&c.
As
if
Gods
Iudgement
had
beene
enthralled
,
where
his
mercy
was
engaged
.
Lotts
righteousnesse
had
that
interest
in
Gods
mercy
,
that
it
procured
(
as
it
were
)
a
supersedeas
for
his
Iustice
,
I
can
do
nothing
vntill
,
&c.
Seeing
then
the
Vertues
of
the
righteous
are
wholye
stated
in
the
mercies
of
G
O
D
,
their
dooings
(
as
in
this
place
)
must
needes
bee
prospered
.
Let
holye
Iob
further
exemplifie
this
pointe
vnto
vs
,
who
before
it
pleased
God
to
trye
him
(
as
for
their
good
hee
dealeth
with
all
his
children
)
is
sayd
so
in
his
iust
courses
to
bee
prospered
,
as
that
,
an
hedge
was
made
about
him
,
and
about
his
house
and
about
all
that
hee
had
on
euery
side
,
and
that
God
had
blessed
the
worke
of
his
hand
,
and
his
substance
was
increased
in
the
land
.
Iob.
1.
10.
His
vertuous
actions
,
as
the
vertuous
actions
of
the
righteous
were
prospered
.
Secondly
(
which
haply
may
seeme
strange
)
he
shal
prosper
in
his
Vices
.
This
prosperity
accrueth
vnto
the
righteous
man
from
his
Vices
;
not
simply
but
respectiuely
:
not
in
regard
of
the
beeing
or
existence
of
the
Vice
,
but
of
the
dependance
or
consequence
thereupon
:
not
in
respect
of
the
act
,
but
of
somethinge
deriued
from
the
act
.
For
bee
it
far
from
the
heart
of
any
man
to
thinke
it
:
from
thetongue
of
any
Pastor
,
whose
lipp●s
God
hath
touched
with
a
coale
from
his
Altar
,
to
publish
it
:
for
the
eare
of
any
Christian
to
listen
vnto
it
,
which
certaine
men
,
whom
the
God
of
this
world
hath
blinded
.
2.
Corin
:
4
,
4.
namely
the
Libertines
,
Swenck●eldians
,
but
most
especialy
the
Familists
haue
broched
and
maintained
,
that
when
GOD
is
Hominified
in
man
,
and
man
Deified
in
GOD
:
whatsoeuer
man
doth
,
yet
is
it
accepted
with
GOD
,
alledging
for
themselues
Scriptures
,
to
no
better
purpose
then
the
Diuell
.
vidz
.
All
thinges
shall
bee
cleane
vnto
you
.
If
all
thinges
say
they
shall
bee
cleane
,
then
our
sinnes
Again
there
is
no
condemnation
to
them
which
are
in
Christ
Iesus
.
If
no
condemnation
,
say
they
,
then
let
them
do
whatsoeuer
they
wil
they
shal
bee
saued
.
An
interpretation
of
Take
heed
,
that
o●r
●●ght
doth
●o●
become
darknesse
.
Likewise
th●
Apo●●l●
S.
Paul
in
the
fore-alledged
there
is
no
condemnation
to
them
which
are
in
Christ
Iesu●
,
Annexeth
that
which
must
of
necessity
bee
imply●d
to
them
which
walke
not
after
the
flesh
,
but
af●er
the
spir●t
.
These
men
therfore
if
they
walke
after
the
But
where
I
affirme
that
,
that
the
doings
of
the
godly
man
shall
prosper
as
well
in
his
Vice
as
his
Vertues
,
my
meaning
is
not
as
I
formerly
distinguished
simply
in
the
existence
and
act
of
sinnne
,
but
respectiuely
in
the
dependance
,
or
some-thing
deriuatiue
from
the
act
thereof
.
The
Godly
man
no
sooner
falleth
into
sinne
,
but
he
forth-with
riseth
againe
.
How
many
fallings
,
so
many
risings
:
how
many
●rrors
,
so
many
returnings
into
the
way
:
how
many
pollutions
and
defilements
by
the
sinne
of
Adam
,
so
many
bathings
,
and
cleansings
by
the
blood
of
Christ
:
that
as
his
Offences
do
abound
,
so
his
Repentance
may
superabound
.
Lead
thy
captiuity
captiue
thou
sonne
of
Abinoam
.
Godly
man
hath
bene
led
captiue
by
sin
:
but
so
,
as
afterward
,
he
also
leadeth
this
his
captiuity
captiue
:
though
sin
causeth
them
on
whome
it
ceazeth
,
both
in
the
affections
and
actions
to
be
Bestiall
,
Beast-like
;
yet
vseth
the
Godly
man
repentance
as
the
Priest
vsed
the
sacrificing-knife
to
kill
those
beasts
,
in
mortifying
of
his
earthly
members
.
Dauid
,
Psal.
6.
6.
7.
that
hee
doth
not
onely
shedde
teares
,
but
in
that
aboundance
which
1
,
watereth
his
couch
.
2.
causeth
his
bed
to
swim
.
3.
not
some
,
but
euery
night
.
4.
so
as
his
●ie
was
dimmed
:
yea
as
it
is
in
the
Originall
,
his
eye
was
eaten
(
as
it
were
)
with
wormes
.
Hee
riseth
from
the
Graue
of
sinne
:
as
Christ
arose
from
the
graue
of
death
,
1.
betimes
.
2
,
neuer
to
returne
thither
againe
.
He
prouideth
all
that
he
may
not
to
sinne
at
all
:
but
because
it
cannot
be
auoyded
but
hee
must
sinne
,
when
hee
hath
sinned
he
husbandeth
his
sinne
to
the
best
aduantage
,
and
will
not
continue
in
it
but
as
speedily
as
may
bee
deliuer
himselfe
from
it
,
answearing
therein
as
writeth
.
Saint
Augustine
,
to
the
leadeth
vnto
repentance
not
to
bee
repented
of
.
2
Corinth
.
7.
10.
The
effect
of
that
is
in
him
to
bee
found
which
is
witnessed
by
Saint
Chrisost.
Peccatum
dolorem
peperit
,
dolor
as
the
worme
which
is
bred
in
the
woode
perisheth
the
woode
that
breedeth
it
,
so
sorrow
which
is
borne
of
sinne
proueth
sinnes
distruction
.
In
which
sence
euen
the
doings
of
the
vices
of
the
GODLY
man
may
bee
sayd
to
bée
Prospered
.
Moreouer
we
may
obserue
a
two-fold
fruit
,
which
the
GODLY
man
reapeth
by
repentance
,
and
by
consequence
,
by
sinne
which
causeth
repentance
,
whereof
the
former
is
,
that
hee
is
made
more
wise
in
his
knowledge
,
the
other
more
wary
in
his
cariage
:
and
through
them
both
by
occasion
of
his
vices
prospered
.
First
,
after
his
repentance
for
sinnes
committed
is
hee
made
more
wise
in
his
knowledge
,
for
hereby
is
he
taught
that
.
In
his
owne
strength
no
man
is
strong
,
but
it
is
the
Lord
which
keepeth
the
feete
of
his
Saints
.
1.
Sam.
2.
9.
That
God
dealeth
with
his
chosen
as
mothers
deale
with
there
children
,
who
let
them
goe
of
themselues
till
they
waue
and
reele
,
and
then
lay
they
hold
of
them
to
keepe
them
from
falling
:
or
as
Christ
dealt
with
Peter
walking
vpon
the
sea
whome
he
first
suffered
to
size
,
and
then
stretched
forth
and
saued
him
from
sinking
.
Secondly
,
heereby
is
hee
made
more
wary
in
his
carriage
,
that
after
the
first
hee
may
not
fall
into
the
second
shipp-wracke
:
that
after
the
first
hee
may
not
bee
tainted
by
the
second
venome
:
that
after
the
first
he
may
not
receiue
the
second
wound
of
his
spirituall
enemy
.
Indeed
the
wicked
leaue
sin
as
the
Letcher
the
Stewes
,
with
a
minde
to
returne
thether
againe
:
But
the
godly
man
as
Amnon
did
Thamar
,
neuer
to
regard
her
againe
.
The
wicked
deale
with
their
wickednes
as
Chiurca
(
a
certaine
cutte
off
his
head
,
that
he
mought
neuer
reuiue
againe
.
He
doth
with
S.
Bernard
,
labor
godly
man
(
in
his
vices
)
may
bee
said
respectiuely
or
effectiuely
to
bee
prospered
.
The
second
kind
of
actions
of
the
godly
man
is
such
as
hee
vndergoeth
,
patiendo
,
by
passion
or
suffering
.
Which
though
they
bee
Passions
in
regard
of
the
carriage
of
the
burthen
of
them
;
yet
in
respect
of
the
godly
mans
carriage
of
him-selfe
vnder
this
burthen
may
they
be
reduced
to
the
head
of
Actions
.
Herein
all
crosses
,
losses
,
afflictings
,
persecutings
,
torturings
,
tormentings
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
fire
,
gallowes
,
renting
of
wilde
beastes
,
ripping
vppe
of
bowelles
,
distraction
and
contrition
of
bones
,
bruising
of
members
,
binding
●gnatius
●pist
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
of
the
whole
body
yea
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
punishment
of
the
Diuell
him-selfe
.
Which
holy
Ignatius
speaketh
off
,
shall
become
an
aduantage
to
the
Godly
man
,
and
therefore
vnder
them
,
in
regard
of
his
cariage
toward
them
shall
hee
prosper
.
The
whole
body
of
bloody
persecutions
consist
of
Tortures
;
Whereof
the
one
is
of
that
nature
,
that
it
taketh
not
suddenly
our
life
from
vs
,
but
lingereth
it
in
torments
for
a
time
.
In
this
the
action
of
the
Godly
man
doth
prosper
,
because
there-vnder
hee
betaketh
him-selfe
to
God
by
Grace
,
as
children
then
●unne
most
to
the
Parentes
when
they
are
in
most
perill
.
The
other
kind
of
torture
is
of
that
condition
that
it
speedily
and
forth-with
dispatcheth
vs
and
maketh
a
separation
of
our
soule
from
our
body
.
In
this
also
the
action
of
the
Godly
man
doth
prosper
,
in
that
calling
on
God
,
and
saying
with
Stephen
Lord
Iesus
receaue
my
spirit
,
he
shall
be
brought
to
God
in
glory
,
like
Eliah
who
with
a
whirl-wind
and
fiery
chariot
was
mounted
vp
into
heauen
.
Oh
then
how
blessed
?
how
happy
a
thing
is
it
to
bee
A
Godly
Man
?
the
lease
of
whose
outward
appearance
,
ioyned
with
his
inward
truth
shall
not
perish
,
and
what-so-euer
hee
doth
it
shall
prosper
.
Whether
it
bee
his
actions
,
either
in
vertues
or
in
vices
;
also
as
they
lead
him
to
speedy
repentance
,
and
make
him
for
the
time
to
come
more
wise
in
knowledge
and
more
wary
in
his
cariage
,
or
whether
they
bee
his
passions
and
sufferings
,
as
meanes
to
bring
him
neare
vnto
God
in
this
life
by
Grace
,
and
to
cause
him
to
dwell
with
God
in
the
life
to
come
in
Glory
,
requickning
or
reuiuing
him
(
as
the
Phaenix
out
of
her
owne
ashes
)
so
out
of
the
ashes
of
the
fiery
tryall
of
bloody
persecutions
,
not
with
the
Phaenix
to
a
life
of
fiue
hundred
yeares
:
but
to
an
age
of
Millions
:
yea
Millions
of
ages
,
euerlastingly
.
No
maruaile
though
Ignatius
despised
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
endes
of
the
world
and
the
Kingdome
of
this
age
in
comparison
of
this
most
glorious
a●●heiuement
.
Wher
the
Apostle
saith
of
Godlinesse
,
that
,
it
is
great
gaine
.
1.
Tim.
6.
6.
Hee
mought
well
haue
said
,
that
it
is
the
greatest
gaine
,
which
bringeth
with
it
such
profits
,
such
priuiledges
,
such
praefermentes
.
The
second
generall
part
of
this
Psalme
is
that
which
concerneth
the
wicked
.
vers.
4
,
&
5.
Wherein
we
may
please
to
bee
aduised
of
two
poyntes
:
Frst
the
Introduction
into
the
matter
of
it
,
in
the
beginning
of
the
forth
vers.
The
wicked
are
not
so
.
Secondly
the
Declaration
of
the
matter
it selfe
,
first
by
way
of
Similitude
,
But
as
the
chaffe
which
the
minde
scattereth
away
.
Second
by
way
of
Sentence
from
thence
deriued
ver.
5
,
the
particular
branches
whereof
shall
in
there
due
place
be
opened
and
handled
.
First
,
must
bee
assumed
vnto
our
handling
the
Introduetion
into
the
matter
.
The
wicked
are
not
so
.
The
speech
is
negatiue
and
excludeth
the
wicked
from
al
that
which
the
spirit
of
God
in
the
fore-going
part
of
this
Psalme
hath
witnessed
concerning
the
Godly
,
both
touching
the
Euidence
of
their
Vertues
,
and
the
Recompence
for
there
Vertues
.
The
Euidence
of
the
Vertues
of
the
Godly
in
the
Negatiue
part
of
it
was
,
that
they
walke
not
in
the
counsell
of
the
wicked
,
stand
not
in
the
way
of
sinners
,
sit
not
in
the
seate
of
the
scornefull
,
but
it
is
Affirmatiue
in
the
wicked
which
is
Negatiue
in
the
Godly
,
because
,
they
walke
in
the
counsel
of
the
wicked
,
stand
in
the
way
of
sinners
,
and
sit
in
the
seat
of
the
scornefull
.
The
Euidence
of
the
vertues
of
the
Godly
in
the
affirmatiue
part
thereof
,
was
that
there
delight
was
in
the
Lawe
of
the
Lord
,
and
in
his
Law
doe
they
meditate
day
and
night
,
but
it
is
Negatiue
in
the
wicked
,
which
is
Affirmatiue
in
the
Godly
;
for
there
delight
is
in
nothing
lesse
then
in
the
Law
of
the
Lord
.
Neither
doe
or
will
they
meditate
therein
,
either
night
or
day
.
From
the
Recompense
for
the
vertues
of
the
GODLY
,
the
wicked
are
also
excluded
by
this
Negatiue
testimony
.
Blessednesse
is
the
reward
of
the
GODLY
,
but
,
Cursednesse
is
the
wages
of
the
wicked
:
cursed
be
the
man
which
obeieth
not
the
words
of
Gods
Couenant
.
Ierem.
11.
3.
The
Godly
man
is
sayd
to
bee
A
tree
planted
of
GOD
him-selfe
,
by
the
riuers
of
waters
,
which
wil
bring
fo●th
her
fruit
in
due
season
,
whose
very
leafe
shall
not
fade
:
But
the
vngodly
man
is
as
a
wilde
tree
planted
not
by
God
,
but
growing
of
him-selfe
:
not
by
the
Riuers
of
waters
,
but
in
the
waste
and
barren
Wildernesse
,
not
that
will
bring
forth
her
fruite
,
in
due
season
,
but
which
will
bring
forth
no
fruite
at
all
in
any
season
,
and
his
leafe
,
of
outward
shew
,
of
pompe
and
vanity
,
otherwise
then
the
leafe
of
the
godly
shall
fade
.
To
conclude
:
as
it
is
said
of
the
godly
,
What-soeuer
hee
shall
doe
it
shall
prosper
.
So
is
it
to
bee
an
indubi●able
and
vndenyable
speech
touching
the
wicked
:
[
The
wieked
are
not
so
.
But
what-soeuer
he
doth
shall
not
be
prospered
.
For
the
better
vnderstanding
heereof
:
Let
vs
(
I
beseech
you
)
draw
the
Actions
of
the
vngodly
to
those
heades
;
vnto
the
which
wee
haue
formerly
drawne
the
Doings
of
the
godly
:
and
we
shal
vndoubtedly
find
,
that
as
the
actions
of
the
godly
,
shall
,
are
,
and
haue
beene
prospered
,
So
the
doings
of
the
vngodly
neither
haue
beene
,
are
,
or
shall
be
prospered
.
These
doings
or
actions
consist
(
as
before
wee
haue
heard
)
eyther
in
that
which
they
vnder-take
,
faciendo
,
by
doing
,
or
else
in
that
which
they
vnder-go
,
patiendo
,
by
suffering
.
Those
actions
which
the
wicked
vnder-take
faciendo
,
by
doing
,
let
them
be
obserued
,
in
their
Vertues
(
so
abusiuely
called
)
and
in
their
Vices
.
First
,
for
their
Vertues
.
They
are
as
August
▪
speaketh
of
the
wordes
of
Infidels
,
but
,
spendida
peccata
,
glistering
The
vertues
of
the
wicked
they
bee
no
vertues
but
the
Image
of
them
,
as
the
Image
of
Dauid
was
shewed
by
Michol
to
delude
Saul
her
fathers
messengers
,
for
Dauid
him-selfe
.
1.
Sam.
19.
16.
These
their
vertues
are
done
by
the
wicked
first
,
for
shew
,
as
Hypocrites
,
like
a
dung-hill
couered
with
snowe
,
white
without
,
but
full
of
stench
and
pollution
within
.
Hypocrites
though
they
be
,
as
fire
without
,
whot
and
bright
:
yet
bee
they
as
water
within
,
first
cold
as
water
,
secondly
(
as
we
vse
to
say
in
a
prouerbe
)
Weake
as
water
,
They
haue
(
it
may
be
)
the
coulour
,
and
appearance
of
salt
,
but
not
the
smacke
and
rellish
of
it
.
What
tast
is
there
〈◊〉
the
white
of
an
Egge
?
Iob.
6.
6.
so
may
we
say
what
tast
is
there
in
the
salt
of
an
Hypocrite
?
The
spirit
of
GOD
witnesseth
of
an
Harlot
,
that
her
lips
dropp
as
an
hony-combe
,
and
her
mouth
is
more
soft
then
oyle
,
but
the
end
of
her
is
bitter
as
worme-wood
,
and
sharp
as
a
two-edged
sword
.
That
which
there
is
said
of
the
Harlot
,
may
also
bee
verified
of
the
Hypocrite
:
that
the
sweetnesse
of
hony
,
and
smoothnesse
of
oyle
,
is
in
his
outward
countenance
,
and
appearance
;
but
within
lurketh
euen
the
bitternesse
of
worme-wood
,
and
the
dissembling
of
a
double
heart
,
like
the
wounding
of
a
two-edged
sword
.
How
can
then
euen
the
vertuous
actions
(
if
it
bee
lawfull
so
to
call
them
)
of
such
as
mas●ke
vnder
the
vizard
of
Hypocrysie
be
prospered
by
GOD
?
who
will
bee
worshipped
not
in
shew
,
and
doubling
,
but
in
spirit
and
truth
,
Iohn
.
4.
24.
Yea
how
shall
hee
not
rather
not
onely
defeate
and
dis-prosper
them
?
but
also
euen
vtterly
auenge
and
confound
them
?
to
giue
these
Hypocrites
their
portion
With
Hypocrites
where
there
is
weeping
and
gnashing
of
teeth
,
Math.
24.
51.
Weeping
which
commeth
of
heat
;
and
g●ashing
of
teeth
,
which
commeth
of
cold
,
to
them
which
are
Luke-warme
,
neyther
whot
nor
cold
,
as
it
is
said
of
the
Church
of
Laodicia
.
S.
Basil
likeneth
the
hypocrite
vnto
the
Idoll
Bell
,
externe
quidem
habenti
aes
,
lutum
vero
sub
aere
,
falgente
absconditum
:
iudgment
of
God
)
was
by
him
destroyed
.
There-fore
in
regard
of
these
vertuous
actions
of
the
wicked
,
varnished
ouer
with
the
glosse
of
Hypocrisie
,
cannot
they
be
said
to
bee
prospered
,
but
rather
as
the
Scripture
importeth
,
to
be
confounded
and
ouer-whelmed
The
wicked
are
not
so
.
Secondly
,
these
their
vertues
are
done
by
the
wicked
,
for
praise
of
men
,
Like
vaine-glorious-ones
,
who
may
,
deseruedly
be
censured
to
haue
hunted
after
the
winde
,
and
when
they
haue
caught
,
and
as
they
thinke
possessed
it
,
yet
doe
they
but
inherite
the
winde
.
Prou.
11.
29.
Vaine-glory
is
a
limbe
of
pride
,
and
God
,
which
resisteth
the
proud
.
1.
Pet.
5.
5.
resisteth
also
these
vaine-glorious
actions
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
giftes
of
enemies
are
no
giftes
:
so
the
vertues
of
the
wicked
are
no
vertues
:
vertues
in
name
,
but
not
in
nature
,
pretending
great
matters
in
title
,
but
not
in
truth
,
like
Absolon
whose
name
signifieth
the
Father
of
peace
,
yet
disturbed
he
his
fathers
peace
,
and
him-selfe
became
the
sonne
of
rebellion
.
Absolon
to
gett
him-selfe
a
popular
applause
among
men
,
and
a
name
on
earth
,
reared
vp
vnto
him-selfe
A
pillar
in
the
Kinges-dale
to
keepe
his
name
in
remembrance
because
he
had
no
sonne
,
which
he
called
after
his
owne
name
2.
Sam.
18.
18.
So
the
wicked
exercise
their
vertues
,
euen
as
the
old
World
builded
their
Babell
,
to
gett
them
a
name
and
a
renowne
amongst
men
.
But
as
Absolon
was
not
prospered
in
his
intendment
,
for
as
much
as
what
hee
purposed
one
way
,
God
disposed
another
:
his
end
beeing
to
bee
hanged
by
the
hayre
on
an
Oake
;
to
bee
pierced
through
with
dartes
:
to
be
cast
into
a
pitte
in
a
Wood
,
and
to
haue
a
mighty
greate
heape
of
stones
layd
vppon
him
.
2.
Sam.
18.
17.
So
these
vaine-gloriously
vertuous
actions
of
the
wicked
shall
be
dispersed
not
prospered
,
as
the
true
vertuous
actions
of
the
godly
shall
be
prospered
,
not
dispersed
,
[
The
wicked
are
not
so
.
Thirdly
,
these
their
vertuous
actions
are
done
by
the
wicked
for
their
owne
good
,
consisting
eyther
in
Profit
,
or
in
Praeferment
,
like
Polititians
.
For
their
owne
good
,
consisting
in
profitt
,
like
vserers
forbearing
the
present
principall
,
for
future
aduantage
.
Thus
the
diuell
him-selfe
may
bee
said
to
bee
a
Well-doer
,
who
will
as
,
experience
teacheth
,
benefit
and
help
the
bodies
,
to
the
end
he
may
gaine
and
swallow
vp
the
soules
of
men
.
The
wicked
do
also
vertuous
actions
,
for
their
owne
good
,
consisting
in
Praeferment
,
to
gett
mens
heartes
,
to
the
end
that
mens
hearts
thus
gotten
may
giue
them
high
place
and
aduancement
.
This
was
the
Diuells
case
,
who
when
he
he
had
Christ
vp
into
an
exceeding
high
mountaine
,
and
shewed
him
all
the
Kingdomes
of
the
world
,
and
would
haue
giuen
them
him
also
;
but
not
of
simple
charity
and
true
bounty
;
but
vpon
condition
,
that
he
mought
gaine
the
greatest
honor
that
euer
yet
was
yeelded
to
any
creature
,
namely
that
CHRIST
the
Son
of
God
,
yea
a
GOD
him-selfe
(
at
whose
name
euery
knee
should
bow
:
of
thinges
in
heauen
:
the
good
Angels
of
things
in
earth
:
Men
,
and
of
thinges
vnder
the
Earth
Diuels
:
Phil.
2.
10.
)
Should
bow
the
knee
:
yea
which
is
more
Should
fall
downe
and
worship
him
.
This
likewise
is
the
case
of
all
the
wicked
,
which
are
of
their
Father
the
Diuell
,
Who
will
helpe
vppe
some-what
(
inwordly
pollicy
)
the
state
of
them
which
are
downe
;
to
the
end
they
may
helpe
their
owne
estate
vpp
.
But
these
vertuous
doings
of
these
vngodly
dooers
cannot
be
prospered
:
because
Christ
will
ouer-throw
such
Mony-changers
themselues
,
which
change
small
,
that
they
may
gaine
great
summes
of
money
;
as
some-time
hee
ouer-threw
the
●ables
of
the
Money-changers
in
the
Temple
.
Iohn
.
2.
●5
.
and
make
a
scourge
for
the
backes
of
such
Merchandizers
of
Profit
.
And
for
them
which
by
this
meanes
affect
preferment
.
There
exaltation
shall
prooue
like
an
Exhalation
,
mounting
aloft
,
and
forth-with
turned
into
lightning
,
which
shall
bee
cast
downe
;
the
estate
of
Sathan
him-selfe
,
and
the
lotte
of
his
followers
,
who
was
seene
to
fall
as
lightning
from
Heauen
,
Luk.
10.
18.
Therefore
though
the
shall
prosper
,
yet
may
it
bee
said
of
the
vngodly
,
The
wicked
are
not
so
.
Secondly
,
the
dooings
of
the
wicked
,
are
those
which
hee
vnder-taketh
,
faciendo
,
by
action
,
respecting
his
Vices
.
Seeing
his
vertues
haue
beene
found
to
haue
no
better
successe
,
his
vices
can
much
lesse
bee
expected
to
bee
prospered
.
The
vices
of
the
godly
,
not
simply
but
respectiuely
,
were
sayd
to
prosper
,
because
they
lead
him
to
a
speedy
,
wise
,
and
wary
repentance
.
But
with
the
vngodly
it
is
farre
other-wise
:
hee
knoweth
not
what
repentance
meaneth
.
Hee
may
say
of
repentance
(
the
worke
of
the
Holy-Ghost
)
as
those
Disciples
of
Ephesus
sayd
of
the
Holy-Ghost
him-selfe
:
that
they
had
not
so
much
as
heard
whither
there
were
an
Holy-Ghost
or
no.
They
know
well
In
them
is
rather
to
bee
found
bitternesse
,
then
sweetnesse
;
disprofit
then
profit
,
as
may
appeare
vnto
vs
by
a
summary
view
of
these
particulars
:
Arguments
that
they
cannot
prosper
.
The
first
is
,
that
the
Vice
of
the
wicked
by
the
continuall
practise
of
it
,
hardeneth
the
heart
of
him
that
practiseth
it
.
Hence
it
is
,
that
they
which
would
bee
called
,
(
though
they
deserue
it
not
)
the
Children
of
Abraham
,
become
as
stones
hardened
,
as
Matth.
3.
9.
we
read
of
stones
,
whome
God
is
able
to
raise
vp
,
that
they
may
bee
the
Children
of
Abraham
.
This
maketh
the
fleshy
tables
of
their
the
tables
of
stone
,
in
which
were
grauen
not
the
sweet
comforts
of
the
Gospell
,
but
the
affrightfull
terrors
of
the
Lawe
.
It
maketh
the
ground
of
their
heart
to
become
as
stony
ground
,
which
causeth
the
seed
of
the
word
stony
rock
in
the
wildernesse
;
because
the
Rodde
of
Moyses
smiting
this
rocke
,
so
mollyfied
the
stifnesse
thereof
,
as
it
became
as
a
liuing
Fountaine
,
to
yeeld
water
to
the
thirsty
Israelites
:
but
,
not
the
Rodde
of
Moyses
,
but
the
Scepter
of
God
himselfe
,
stony
Rocke
of
Horeb
,
but
on
the
rockie
stone
of
our
hearts
,
is
so
farre
from
mollifying
it
,
as
it
rather
prooueth
like
the
Adamant
,
of
which
some
say
,
that
the
more
it
is
beaten
vpon
,
it
is
still
more
and
more
hardened
.
The
second
point
,
whereby
the
bitternesse
and
disprofit
of
the
wicked
(
which
commeth
by
the
actions
of
their
vices
)
may
appeare
vnto
vs
,
is
the
guilt
and
galling
of
Conscience
,
which
continually
recordeth
and
suggesteth
vnto
them
their
sinne
committed
,
Gods
lawe
violated
,
his
Maiesty
offended
,
punishment
deserued
,
&c.
And
are
in
the
soule
,
as
Antiochus
wormes
were
in
his
bowels
,
continually
gnawing
.
The
Whippe
with
which
CHRIST
draue
the
buyers
and
sellers
out
of
the
Temple
,
was
but
for
a
Occultum
quatienti
animo
tortore
flagellum
.
The
Tormenter
shaking
an
hidden
whippe
in
the
soule
of
the
tormented
.
This
is
a
dampe
that
putteth
out
all
the
light
,
and
a
pang
which
taketh
away
all
the
delight
of
the
wicked
:
so
that
their
vicious
actions
cannot
prosper
.
The
third
point
,
whereby
the
bitternesse
and
disprofit
of
the
wicked
(
which
commeth
by
their
actions
of
vices
)
may
appeare
vnto
vs
,
is
the
Angering
of
GOD
thereby
.
Sinnes
be
the
cause
of
Gods
anger
,
because
they
bee
the
only
Vanities
which
prouoake
him
to
anger
.
An
anger
which
(
because
sin
is
both
the
fuell
&
the
bellows
of
it
)
shal
burne
euen
to
the
hottome
of
hell
,
and
s●all
consume
the
earth
with
her
increase
,
and
will
set
on
fire
the
foundation
of
the
mountaines
.
of
Arrowes
and
a
sword
:
of
Arrowes
which
kill
,
eminus
,
a
farre
off
,
and
of
a
sword
which
woundeth
cominus
,
neare
hand
.
These
Arrowes
are
not
ordinary
Arrowes
,
but
Arrowes
which
are
made
drunke
with
blood
.
This
Sword
,
not
a
sword
Sword
which
shall
eate
flesh
.
Seeing
then
the
vicious
actions
of
the
wicked
,
doe
prouoke
such
and
so
great
a
Lord
,
to
such
and
so
great
an
anger
,
though
it
bee
said
of
the
Godly
,
that
whatsoeuer
they
shall
doe
,
shall
prosper
:
yet
▪
The
wicked
are
not
so
.
T●e
fourth
point
,
whereby
the
bitternesse
and
disprofit
of
the
wicked
,
which
commeth
by
their
vicious
actions
,
may
appeare
vnto
vs
,
is
,
that
they
are
no
true
possessors
,
but
vsurp●rs
of
the
outward
blessings
of
this
life
:
for
they
of
right
and
due
claime
,
belong
onely
to
the
godly
,
as
the
blessed
Apostle
witnesseth
,
speaking
of
,
and
to
the
Saints
:
All
things
are
yours
:
which
generall
title
he
after
openeth
by
the
particular
members
of
it
,
not
onely
Paul
,
or
Apoll●s
,
or
Cephas
,
or
life
,
or
death
,
or
things
present
,
or
things
to
come
,
but
euen
also
the
world
it selfe
.
The
wicked
then
God
of
the
world
,
by
forged
Euidence
,
Intrusion
,
vsurpation
.
Therefore
as
in
a
possession
euilly
gotten
,
vniustly
holden
,
with
the
Godly
they
cannot
bee
prospered
.
The
wicked
are
not
so
.
The
fifth
point
,
whereby
the
bitternesse
and
the
disprofit
of
the
wicked
,
which
commeth
by
their
vic●ous
actions
,
may
appeare
vnto
vs
,
is
that
they
shutt
them
out
of
Gods
kingdome
;
for
whereas
there
is
a
blessednesse
for
them
which
doe
Gods
Commandements
,
by
entering
in
through
the
gates
into
the
Citty
:
the
wicked
,
which
are
as
Dogges
and
Enchanters
,
and
Whore-mongers
,
and
murtherers
and
Idolaters
,
and
whosoeuer
loueth
and
maketh
lyes
,
shall
stand
with-out
.
Apocal.
22.
15.
Therefore
[
the
wicked
are
not
so
.
The
sixt
point
,
whereby
the
bitternesse
and
disprofit
of
the
wicked
,
which
commeth
by
their
actions
of
vices
,
may
appeare
vnto
vs
,
is
that
they
Presse
them
downe
(
without
repentance
)
to
hell
.
A
notable
testimony
,
concerning
which
point
is
set
downe
,
Esay
.
5.
14.
In
the
former
part
of
which
chapter
,
the
Prophet
hauing
set
downe
,
not
onely
the
barrennesse
of
the
wicked
to
good
,
but
their
pro●enesse
,
yea
greedinesse
to
euill
,
as
their
oppression
,
which
caused
a
crye
among
the
people
,
vers.
7.
couetousnesse
in
ioyning
house
to
house
,
and
field
to
field
,
till
there
be
no
more
place
but
that
they
may
bee
placed
alone
in
the
middest
of
the
earth
vers.
8.
drunkennesse
,
which
men
rose
vp
early
to
follow
,
and
continued
at
it
till
night
,
vntill
the
Wine
did
inflame
them
,
vers.
11.
In
vers.
13.
denounceth
hee
a
temporall
punishment
against
them
consisting
of
Captiuity
,
Shame
,
and
Famine
.
But
vers.
14
,
commeth
hee
to
the
most
heauie
and
insupportable
spirituall
iudgement
it selfe
:
that
therefore
:
that
is
,
for
the
cause
of
these
vicious
actions
,
Hell
hath
,
first
,
enlarged
her selfe
within
:
Secondly
,
least
the
passage
should
seeme
to
bee
too
streight
or
intercluded
,
hath
opened
her
mouth
with-out
.
Thirdly
,
both
within
and
without
,
in
entrailes
and
entrance
,
spacious
▪
with-out
measure
.
Fourthly
,
not
onely
that
the
multitude
of
the
wicked
,
but
euen
,
their
glory
and
pompe
,
and
hee
that
reioyceth
therein
,
not
may
,
but
shall
descend
into
it
.
Therefore
as
the
godly
,
can
they
not
prosper
.
The
wicked
,
&c.
The
second
sort
of
actions
of
the
Wicked
,
bee
those
which
they
vnder-goe
,
(
with
the
Godly
,
not
as
the
Godly
)
patiendo
,
by
suffering
.
Wherein
we
may
finde
the
carriage
of
them-selues
,
vnder
the
carriage
of
their
burthen
,
to
be
diuerse
,
yea
aduerse
from
that
of
the
Godly
.
For
be
it
that
their
neckes
once
bee
yoaked
,
or
their
backes
burthened
with
losses
,
crosses
,
afflictions
,
persecutions
,
torturings
,
tormentings
,
fire
,
gibbet
,
renting
of
members
,
racking
of
bones
,
&c.
fore-mentioned
in
the
Godly
.
What
doth
it
I
beseech
you
,
beget
and
produce
in
them
?
but
among
other
disapproueable
,
yea
reprooueable
effects
,
as
they
which
are
vtterly
destitute
of
the
fellowship
of
that
spirit
which
is
called
the
comforter
,
these
two
furies
rather
then
fruites
,
Impatiency
or
Desperation
.
First
,
it
begetteth
and
produceth
in
the
wicked
Impatiencie
.
It
fareth
with
them
,
vnder
this
manifold
burthen
of
the
Crosse
,
as
it
did
with
Issachar
,
who
is
sayd
to
bee
an
Asse
,
strong
indeed
(
as
the
Text
there
speaketh
)
as
those
men
also
seeme
to
bee
in
the
outward
view
of
the
world
,
yet
,
couching
betwixt
two
burthens
,
Gen.
49.
14.
so
vnder
many
burthens
,
not
able
to
sustaine
them
.
From
the
bitter
fountaine
of
this
Impatiency
floweth
a
two-fold
vnwholsome
and
vntoothsome
streame
:
The
one
of
Pining
away
of
the
wicked
them-selues
:
the
other
of
Repining
against
God
their
maker
.
The
Pining
away
of
them-selues
cannot
bee
auoyded
,
forasmuch
as
their
darknesse
is
without
light
,
their
sowre
with-out
sweet
:
their
sorrow
without
solace
,
their
crosses
without
comfort
.
For
any
ease
they
can
finde
,
within
,
without
,
aboue
,
beneath
,
before
,
behinde
,
on
either
hand
.
or
round
about
them
,
may
be
said
to
bee
(
alasse
)
a
miserable
comfort
,
as
Iob
said
of
his
friends
,
that
they
were
miserable
comforters
.
Their
trouble
is
like
fire
in
a
Furnace
,
which
euill
spirit
was
vpon
him
,
was
,
ipse
suum
cor
edens
,
as
one
eate
the
flesh
of
their
owne
arme
.
Pining
in
themselues
.
The
other
streame
of
this
Fountaine
is
Repining
against
God
their
maker
:
not
onely
in
thoughts
,
but
in
words
:
an
Instance
,
wee
haue
in
those
Israelites
,
who
hauing
forgon
the
flesh-pottes
of
Aegipt
,
to
the
which
they
were
accustomed
,
Exod.
16
,
3.
and
being
pinched
in
the
wildernesse
,
repined
and
murmured
against
Moses
and
Aaron
,
vers.
2.
and
by
consequence
,
against
the
Lord
himselfe
,
verse
7.
Iulian
the
Apostata
,
may
be
an
other
Instance
hereof
,
who
being
mortally
wounded
in
battel
submitted
not
his
heart
to
his
redeemer
,
but
turned
his
face
against
heauen
,
defiling
the
aire
from
his
mouth
with
blasphemies
,
from
his
handes
with
blood
,
vttering
these
opprobrio●s
tearmes
of
grudging
and
fearfull
repining
,
Vicisti
tandem
Gal●l●e
,
calling
Christ
in
contempt
a
Galil●an
,
and
telling
him
in
scorne
,
thou
hast
ouercome
.
A
most
terrible
,
and
memorable
example
of
this
matter
is
also
recorded
in
the
French
French
Hist.
in
Hen.
4.
History
euen
in
the
beginning
of
the
King
now
reigning
,
Henry
the
fourth
,
of
a
certaine
Duke
called
Duke
Ioy●use
who
in
his
rebellion
,
against
the
King
his
Maister
being
ouerthrowne
in
the
field
,
was
heard
repining
against
G
O
D
in
his
distresse
,
and
vomitting
forth
these
words
of
blasphemy
,
I
runne
this
day
an
high
fortune
,
farewell
my
great
Cannons
:
Ha
I
renounce
God
.
The
second
Fury
rather
then
Fruite
,
which
by
suffering
and
crosses
,
&c.
is
begotten
and
produced
in
the
wicked
,
is
Desperation
,
as
in
Saul
,
Iudas
,
Achitophell
,
with
diuerse
others
alledged
in
Histories
,
both
Ecclesiasticall
and
Politicall
,
may
appeare
vnto
vs
,
who
bearing
the
crosse
on
their
backes
,
haue
impatiently
runne
a
desperate
race
,
the
goale
whereof
haue
beene
the
wracke
of
their
owne
liues
,
wrought
by
the
worke
of
their
owne
hands
.
Persecution
,
and
tribulation
,
falling
on
diuerse
subiects
,
produceth
diuerse
effects
.
As
excellently
writeth
Augustine
,
Sicut
sub
eodem
igne
aurum
rutilat
,
et
palea
fumat
.
&c.
Ita
vna
tr●bulatio
irruens
,
&c.
so
one
tribulation
falling
on
vs
,
doth
purge
those
which
are
good
,
but
doth
reprobate
,
exterminate
,
annihilate
the
badde
.
The
reason
of
all
which
is
,
that
as
the
Godlye
is
prospered
in
all
things
hee
doth
or
suffereth
;
so
,
The
wicked
are
not
so
.
The
second
point
is
the
Declaration
of
the
matter
it selfe
:
both
by
way
of
Similitude
and
of
Sentence
.
First
,
by
way
of
Similitude
,
in
these
words
,
[
But
as
the
Chaffe
which
the
winde
driueth
away
.
Wherein
there
bee
two
limbes
:
First
the
matter
where-vnto
the
wicked
are
likened
,
vnto
Chaffe
;
Secondly
the
condition
of
the
Chaffe
which
the
winde
driueth
away
.
First
,
the
matter
where-vnto
the
wicked
bee
●●kened
is
Chaffe
.
The
wicked
and
vngodly
may
bee
compared
vn-Chaffe
,
both
as
Chaffe
is
Naturally
&
Accidentally
to
bee
considered
.
First
,
as
Chaffe
is
naturally
considerable
,
are
the
wicked
and
vngodly
as
Chaffe
,
whose
nature
is
both
light
and
vnprofitable
.
First
Chaffe
is
light
,
contayning
in
it
not
solide
and
weighty
matter
,
but
a
slight
,
and
froathy
substance
,
so
the
wicked
and
vngodly
,
they
are
not
solide
in
there
purposes
,
and
weighty
in
there
carriage
,
and
courses
,
but
sleightly
,
easily
wrested
,
froathy
,
easily
tossed
,
and
blowne
away
.
This
,
that
it
may
the
better
bee
manifested
vnto
vs
,
let
vs
not
wrap
vp
this
matter
in
generall
tearm●s
,
but
vnfold
the
particulars
thereof
wherein
wee
may
cl●ar●ly
see
that
the
wicked
bee
as
Chaffe
,
because
they
bee
light
as
the
Chaffe
is
light
.
First
,
it
may
appeare
vn●o
vs
that
the
wicked
bee
as
Chaffe
Light
,
because
they
bee
Light
of
bele●fe
;
to
giue
too
light
an
eare
,
and
to
speedy
a
credit
to
those
windy
,
vncertaine
and
sclanderous
reports
,
which
be
brought
vn-them
against
there
neighbours
,
which
may
either
impeach
there
credit
,
or
giue
an
occasion
of
iarre
betwixt
them
.
The
eare
of
such
,
is
not
the
eare
of
the
wise
,
which
seeketh
learning
and
vnderstanding
,
because
it
proueth
and
discerneth
not
wordes
,
as
the
eare
of
the
wise
doth
,
Iob.
34.
3.
where
it
is
said
that
the
eare
tryeth
words
euen
as
the
mouth
tasteth
meate
.
How
(
I
beseech
you
)
doth
the
mouth
tast
meat
?
but
so
,
as
if
it
findeth
it
to
bee
vntoothsome
and
vnholsome
it
forbeareth
it
and
casteth
it
forth
againe
,
but
if
it
findeth
it
to
bee
loue-some
and
nourishable
,
it
conuayeth
it
further
into
that
place
which
nature
hath
ordayned
to
be
as
the
source
and
fountaine
of
nutrition
and
strength
to
the
whole
body
in
generall
,
and
euery
singular
member
thereof
particular
.
But
on
the
other
side
the
care
of
the
wicked
become
as
the
Spunge
which
sucketh
vp
all
,
both
good
and
bad
,
or
rather
as
the
Siue
which
letteth
goe
the
good
and
keepeth
the
bad
.
As
therefore
wee
reade
of
a
Fooles
mouth
.
Proueb.
18.
7.
so
may
this
bee
said
to
bee
a
Fooles
eare
.
A
Fooles
mouth
speaketh
any
thing
:
so
a
Fooles
eare
heareth
any
thing
but
a
Fooles
mouth
speaketh
euer
,
or
for
the
most
part
,
that
which
is
bad
:
so
a
Fooles
eare
heareth
seldome
or
neuer
that
which
is
good
:
as
Flattering
is
to
the
eares
of
the
great
:
so
are
the
words
of
a
tale
bearer
to
the
eares
of
the
great
:
so
are
the
words
of
a
tale
bearer
to
the
eares
of
the
wicked
they
goe
downe
into
the
bowels
of
the
belly
.
Pro.
18.
8.
They
goe
downe
by
light
credence
,
deepe
,
euen
vnto
the
bowelles
of
the
belly
,
by
malicious
Remembrance
,
because
the
wicked
are
as
the
Chaffe
light
of
eare
,
as
that
is
light
of
substance
.
Secondly
it
may
appeare
vnto
vs
,
that
the
wicked
are
as
Chaffe
light
,
because
they
bee
light
of
there
Word
.
They
haue
not
there
mouth
in
there
heart
like
the
Wise-man
that
they
may
bee
constant
:
but
they
haue
there
heart
in
there
mouth
like
the
Foole
that
they
may
bee
vncertaine
,
wauering
,
mutable
.
Eccle.
21.
26.
The
certainty
of
the
word
of
the
wicked
is
like
the
groweth
of
a
Mushrom
,
which
commeth
vp
in
one
night
and
is
gone
in
another
.
It
is
said
of
words
that
they
bee
as
wind
:
so
may
it
bee
said
of
the
wordes
of
the
vngodly
that
they
bee
more
light
then
the
winde
,
and
also
more
flitting
:
Doe
they
promise
any
thing
?
there
promises
are
but
as
Esdras
visions
which
proued
but
as
vanishing
apparitions
:
for
he
which
is
Wiced
is
also
Vnwise
and
a
lye
is
oft
in
the
mouth
of
such
a
one
.
Doe
they
Vow
any
thing
?
which
is
more
then
an
ordinary
vowed
Paules
death
,
which
they
neuer
performed
:
the
difference
is
,
that
the
vowers
of
Paules
death
performed
it
not
,
because
they
could
not
:
but
these
performe
not
there
vowes
because
they
will
not
.
Doe
they
sweare
and
bind
the
matter
with
an
oth
?
yet
bee
there
oathes
like
Belles
or
Bubbles
in
the
water
which
swell
and
breake
in
a
Iudgement
,
verity
and
righteousnesse
,
as
is
praescribed
.
Iere.
4.
2.
wherevpon
Saint
Ierome
writeth
in
Iudgement
,
in
respect
of
them-selues
,
least
they
should
doe
it
rashly
,
in
Verity
and
in
regard
of
iustice
of
the
cause
they
sweare
for
;
in
veritate
,
ne
falsa
sit
;
in
verity
least
it
should
bee
false
;
in
iusticia
ne
illicita
,
in
iustice
least
it
should
bee
vnlawfull
,
as
also
it
is
alledged
by
Thomas
Aquinas
:
so
the
wicked
and
vngodly
doe
neither
Tho.
Aquin.
Sum
par.
2.
2.
q
〈…〉
t.
89.
A●ti
.
3.
sweare
of
iudgement
in
respect
of
them-selues
,
but
rashly
,
inconsideracely
:
neyther
in
Truth
and
Iustice
,
touching
the
cause
:
not
in
Truth
,
because
,
bee
it
true
or
false
it
is
all
one
to
them
:
not
in
Iustice
;
because
whether
it
bee
lawfull
or
vnlawfull
,
they
regard
not
:
As
therefore
they
sweare
lightly
,
so
likewise
forsweare
they
as
lightly
,
in
Promise
,
Vow
,
oath
,
and
by
consequence
in
their
word
,
light
as
the
chaffe
is
light
.
Thirdly
,
it
may
appeare
vnto
vs
that
the
wicked
a●e
as
Chaffe
,
Light
,
because
they
bee
light
in
their
mindes
,
entertaining
and
excluding
,
admitting
and
reiecting
,
receiuing
&
repelling
hundreds
,
yea
thousands
,
not
of
variable
and
changeable
,
but
of
varied
&
changed
interpretations
determinations
,
courses
,
purposes
,
whose
councels
and
intentions
hang
no
better
together
then
if
a
man
should
wreath
(
as
the
prouerbe
saith
)
a
rope
of
sand
;
velut
●gri
somnia
vana
:
as
the
vaine
dreames
of
a
sicke
man
.
That
which
one
while
pleaseth
them
,
forth-with
discontents
them
:
that
which
one
while
affects
them
with
mirth
,
forthwith
surprizeth
them
with
sorrow
:
that
which
one
while
lifts
them
vp
with
pride
,
forth-with
casts
them
downe
in
basenesse
:
They
now
sing
,
now
sighe
:
now
leape
,
now
languish
:
now
laugh
,
now
weep
,
Caereus
in
vitium
flect●
,
may
Moral
intents
only
,
but
also
their
religious
courses
.
For
were
there
as
great
variety
of
religions
in
the
world
as
there
is
of
faces
and
countenances
(
whereof
neuer
were
two
found
that
in
all
respects
were
like
each
other
)
yet
could
they
bee
content
to
bee
of
them
all
,
so
as
from
them
all
,
they
mough●
reape
any
aduancement
or
aduantage
at
all
.
But
while
they
take
all
religions
,
in
all
they
,
haue
none
;
euen
as
the
water
,
which
receaueth
the
semblance
of
all
coulors
,
indeed
hath
none
.
Hee
that
is
without
religion
is
at
the
sayrest
,
but
immortale
pecus
:
an
immortall
beast
:
Immo●tall
,
in
respect
of
his
soule
which
cannot
dye
:
a
Beast
because
hee
laboureth
rather
to
staine
that
soule
by
Sinne
,
then
to
saue
that
soule
by
Grace
.
The
Religion
of
such
standeth
(
if
it
standeth
at
all
)
onely
in
outward
appearance
,
not
like
vnto
the
Sacrifice
which
God
approueth
,
Leuit.
1.
9.
whose
Inwardes
must
bee
washed
.
The
Confession
of
Peter
was
his
Religion
,
Math.
16.
16.
which
our
Sauiour
,
Vers.
18.
calleth
by
the
name
of
a
Rocke
:
If
religion
be
as
A
Rocke
,
it
ought
not
to
be
(
I
wil
not
say
)
easily
,
but
at
all
remoued
or
altered
,
but
stand
firmely
and
vnchangeably
grounded
and
rooted
.
Gregor.
Nazian
.
witnesseth
concerning
Constantius
there
were
three
euills
which
chiefly
happened
to
his
Empire
,
while
he
reigned
:
the
one
was
the
slaughter
of
Gallus
his
son
in
lawe
;
the
second
was
the
setting
at
liberty
of
●ulian
the
Apostata
,
the
third
,
the
innouation
of
religion
.
But
that
which
Constantius
deemed
and
doomed
to
be
a
maine
euil
to
his
whole
Empire
,
viz:
the
change
of
religion
,
the
wicked
supposeth
to
bee
no
indamagement
to
his
particular
selfe
;
for
hee
is
in
his
Minde
,
and
by
consequence
in
his
religion
,
light
as
the
chaffe
is
light
.
Fourthly
,
it
may
appeare
vnto
vs
that
the
wicked
are
as
Chaffe
,
Light
,
because
they
bee
Light
of
their
Bodies
;
by
committing
of
manyfold
adulteries
and
fornications
;
A
sinne
which
is
committed
by
them
with
greedinesse
of
sinning
:
by
which
they
do
not
onely
offend
,
but
defend
it
,
when
they
haue
once
offended
by
it
:
calling
it
by
the
name
but
of
a
Tricke
of
Youth
.
But
tell
mee
,
you
,
against
whome
there
is
A
woe
denounced
euen
by
the
mouth
of
the
Prophet
,
because
you
call
sowre
sweete
,
light
darkenesse
,
euill
good
,
tell
mee
(
I
say
)
is
that
but
a
tricke
of
youth
▪
For
which
euen
▪
Dauid
the
seruant
and
beloued
of
the
Lord
was
threatned
,
that
the
sword
should
neuer
depart
from
his
house
.
2.
Sam.
12.
10.
Is
that
but
a
tricke
of
youth
for
which
Hemor
and
She●chem
the
father
and
the
sonne
,
and
many
other
both
men
and
women
,
and
children
were
murthered
by
Simeon
and
Leuy
old
Iacobs
sonnes
?
●enes
.
34.
25.
That
,
for
which
the
Lord
flew
Hophni
and
Phinees
the
two
sonnes
of
Ely
the
Priest
in
the
battell
with
the
Philistines
,
is
that
Doth
a
man
by
beeing
light
of
his
body
,
beside
the
damnifying
of
his
soule
,
first
Sinne
against
his
owne
body
?
1.
Cor●●th
.
6.
18.
Secondly
,
against
his
goodes
?
For
,
it
rooteth
out
all
his
increase
.
Iob.
31.
12.
Thirdly
,
against
his
name
?
because
hee
shall
finde
a
wound
,
and
dishonour
,
and
his
reproach
shall
neuer
bee
putt
away
.
Prou.
6.
33.
Fourthly
,
against
his
wife
?
if
hee
bee
yoaked
in
the
holy
estate
of
matrimony
,
because
,
hee
giueth
his
body
which
is
not
his
owne
but
hers
,
from
her
to
another
.
1.
Cor●n
.
7.
4.
Fiftly
,
against
his
children
?
The
sword
s●all
neuer
depart
from
his
house
,
as
in
such
a
case
it
be
fell
Dauid
,
2.
Sam.
12.
10.
because
hee
had
done
so
and
so
to
the
wife
of
Vriah
the
H●ttite
.
And
shal
this
sin
then
that
scandalizeth
and
damnifyeth
in
so
high
a
degree
our
bodies
,
goods
,
names
,
wiues
,
children
bee
accounted
but
as
a
tricke
of
youth
?
Oh
,
it
is
an
assertion
not
to
bee
holden
in
the
Courtes
of
the
Lords
sanctuary
,
but
to
be
thought
to
bee
set
abroch
and
a
fl●ate
onely
in
the
Synagogue
of
Sathan
:
not
among
such
as
make
the
Lord
to
bee
their
rocke
and
fortresse
with
Dauid
.
Psal.
18.
2.
But
among
such
as
make
the
Diuell
to
be
their
Anchor-hold
,
as
writeth
S.
Basill
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Adultery
or
vncleanesse
where-with
men
become
as
Chaffe
light
of
their
body
is
the
Diuels
hooke
which
haleth
men
to
destruction
.
Fiftly
,
and
lastly
,
it
may
appeare
vnto
vs
that
the
wicked
are
as
Chaffe
light
,
because
they
bee
light
euen
in
their
ver●ues
and
good
thinges
,
counter-ballanced
against
their
vices
and
euills
.
For
let
their
vertues
be
placed
in
the
one
,
and
their
vices
in
the
other
scale
of
the
ballance
:
and
their
vices
shall
be
found
many
and
weighty
,
when
their
vertues
shall
declare
them-selues
to
be
but
froathy
and
light
.
So
that
it
may
bee
said
of
their
vertues
as
it
is
reported
concerning
Belshazar
:
Tekell
,
thou
art
weighed
in
the
ballance
and
art
found
too
light
.
Seeing
then
that
the
wicked
are
Light
of
beliefe
,
Light
of
their
word
both
in
promise
,
vowes
,
and
oathes
,
Li●ht
in
their
mindes
and
that
in
their
most
religious
purposes
:
Light
of
their
bodies
by
incontinent
motions
and
passions
;
Light
in
their
vertues
and
best
partes
,
counterpeized
with
their
vices
and
euills
,
which
are
in
them
:
well
may
they
be
termed
,
as
here
by
the
Holy
ghost
they
are
cen●ured
to
bee
As
Chaffe
,
light
as
the
Chaffe
is
light
.
Secondly
,
the
nature
of
Chaffe
is
to
bee
vnprofitable
,
good
for
no
vse
:
but
as
vnsauory
salt
is
to
be
cast
forth
,
So
vnprofitable
Chaffe
is
to
be
burnt
vpp
.
Math.
3.
12.
The
portion
of
Chaffe
vnprofitable
is
to
bee
burnt
vpp
with
fire
vnquenchable
.
The
wicked
may
be
found
to
be
as
Chaffe
vnprofitable
:
1.
in
regard
of
matters
Temporall
,
wherein
though
they
happily
haue
ability
,
yet
haue
they
no
will
to
doe
good
with
them
.
2.
●n
regard
of
matters
Spirituall
,
wherein
though
happily
they
may
haue
wil
,
yet
haue
they
no
abillity
to
benefit
others
by
them
.
First
,
they
are
as
Chaffe
vnprofitable
,
in
regard
of
matter
Temporall
;
in
which
for
the
most
part
,
they
haue
ability
ynough
,
if
not
too
much
:
yet
want
they
will
,
to
regard
the
afflictions
of
Ioseph
.
First
,
because
eyther
their
Will
is
wholy
bent
vppon
coue●eousnesse
,
pinchingly
to
gather
all
,
to
no
other
vse
,
then
to
looke
it
vppe
in
their
co●●ers
with
one
locke
,
it
may
bee
from
others
,
but
with
a
hundred
,
yea
a
thousand
loc●es
from
them-selues
,
because
euery
couetous
thought
,
which
infinitely
spring
and
ri●e
in
their
hearts
,
is
as
a
spring
and
ward
,
to
lo●ke
both
it
from
them
,
and
them
from
it
.
Such
haue
lesse
Interest
in
their
owne
wealth
then
others
haue
in
it
.
For
as
much
as
others
neyther
possesse
it
,
nor
are
possessed
by
it
,
therein
remayning
at
liberty
:
but
,
them-selues
do
so
not
possesse
it
,
as
they
are
possessed
of
it
therein
enthralled
by
slauery
.
These
are
among
their
golden
treasures
,
as
the
Griffons
among
the
Indians
are
reported
to
keepe
their
mynes
of
go●d
,
so
as
neyther
they
enioy
the
benefitt
of
them
them-selues
,
neyther
yet
suffer
other
to
approach
neare
them
.
O
then
,
is
it
not
a
Sicknesse
,
yea
as
it
is
called
an
euill
sicknesse
,
when
men
haue
,
first
Ritches
:
Second
those
R●●ches
which
are
not
onely
for
the
present
,
but
in
that
they
are
sayd
to
bee
Reserued
,
treasured
vppe
for
the
time
to
come
:
yet
to
no
other
end
then
to
the
euill
of
their
owners
.
Eccles.
5.
12.
To
the
euill
of
their
owners
,
indeed
,
first
,
because
they
become
slaues
vnto
them
:
second
,
●ecause
they
are
●●rmented
with
the
carke
of
euill
keeping
of
them
:
third
,
because
they
are
but
Stewards
and
must
giue
account
for
them
;
if
they
shall
bee
found
in
the
day
of
their
account
to
haue
beene
vnprofitable
,
as
Chaffe
is
vnprofitable
,
then
must
they
assuredly
expect
no
other
sentence
then
that
which
was
denounced
against
the
Vnprofitable
seruant
.
Cast
therefore
that
vnprofitable
seruant
into
vtter
darkenesse
,
there
shall
bee
weeping
and
gnashing
of
teeth
,
Math
25.
30.
Secondly
,
the
wicked
haue
Ability
and
yet
no
will
to
doe
good
in
matters
Temporall
,
because
their
will
is
wholy
bent
vppon
prodigality
,
profusely
to
spend
all
in
abuse
,
which
also
maketh
a
man
become
as
Chaffe
vnprofitable
in
matters
Temporall
.
For
while
man
hath
so
many
vnsatiable
Le●ches
sucking
vppon
him
,
as
the
Leech
of
Gluttony
,
Luxary
,
Apparrel●ings
,
Buildings
,
Riotings
,
Gamings
:
Hee
becommeth
as
a
S●arce
,
which
hauing
many
ventes
,
and
holes
,
how
much
water
socuer
is
powred
into
it
,
forth-with
remaineth
em●ty
and
dry
.
The
fire
consumeth
and
(
as
wee
say
in
a
Prouerb
)
hath
no
mercy
;
so
the
Prodigall
one
consumeth
all
on
him-selfe
,
and
hath
no
mercy
on
others
:
by
reason
of
his
prodigality
,
As
the
chaffe
vnprofitable
.
Secondly
,
the
wicked
may
bee
found
to
bee
as
Chaffe
vnprofitable
in
respect
of
matter
Spirituall
,
because
though
they
therein
it
may
bee
haue
a
Will
(
which
is
also
rare
to
be
found
)
yet
want
they
ability
to
benefit
others
by
them
.
How
can
a
man
giue
that
which
hee
hath
not
,
or
speake
that
which
he
knoweth
not
?
First
,
they
haue
not
a
spirituall
blessing
to
giue
,
as
they
which
are
onely
carnall
,
as
yet
altogether
borne
of
the
flesh
,
and
therefore
nothing
but
flesh
,
Iohn
.
3.
6.
As
Peter
could
giue
a
Spirituall
gift
,
saying
to
the
Criple
at
the
beautyfull
gate
of
the
Temple
,
Such
as
I
haue
giue
I
vnto
thee
,
in
the
name
of
Iesus
Christ
of
Nazareth
,
rise
vppe
and
walke
,
but
could
giue
no
Temporall
almes
:
Siluer
and
gold
haue
I
none
:
so
the
contrary
is
to
be
found
with
the
wicked
,
for
when
his
wisdome
,
and
the
naturall
minded
man
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
s●uo●●th
not
,
non
sapit
,
r●hsheth
not
,
hath
not
sapientiam
,
that
is
as
writeth
Augustin
,
sapidam
scientiam
,
S.
Aug●●●
.
1
Cor.
2.
14.
of
those
things
which
are
of
Gods
spirit
.
1
Corinth
:
2.
14.
How
〈◊〉
they
●p●●
C●rists
c●u●sell
,
which
knowe
not
Ch●●●●s
voy●●
?
a
●uality
not
in●ident
to
these
Coates
,
but
a
proper●y
belo●ging
to
Christs
s●e●pe
onely
.
O
these
a
non
s●●●●
,
of
not
speaking
in
heauenly
precepts
,
Children
are
they
,
but
not
in
malitiousnesse
,
for
in
that
they
are
men
growne
:
Bee
you
not
children
in
vnderstanding
,
but
concerning
maliciousnesse
bee
you
children
:
and
therefore
in
spirituall
matters
are
they
vnprofitable
as
the
Chaffe
is
vnprofitable
.
Hitherto
hath
it
appeared
what
Chaffe
is
,
and
that
the
wicked
are
like
the
Chaffe
,
naturally
considered
:
Now
are
wee
(
in
a
word
)
to
aduise
what
this
Chaffe
is
,
and
how
the
wicked
resemble
this
Chaffe
,
accidentally
obse●ued
.
In
Chaffe
accidentally
obserued
,
there
be
two
estates
or
conditions
,
whereof
the
former
is
,
as
it
is
preserued
for
a
time
,
while
it
is
in
the
field
with
the
good
corne
,
least
both
of
them
should
perish
together
.
A
care
which
God
had
,
who
would
not
suffer
the
Tares
to
be
plucked
vp
by
his
seruants
,
least
they
should
pluck
vp
the
good
wheat
with
them
:
so
The
other
estate
or
condition
of
Chaffe
,
accidentally
obserued
,
is
the
sifting
&
separating
the
same
from
the
good
corne
or
wheat
,
which
shal
be
at
the
haruest
of
Gods
iudgment
spoken
of
,
Matt.
13.
30.
when
it
shall
(
as
appeareth
by
the
second
limbe
following
)
be
driuen
away
with
the
winde
.
The
second
limbe
of
this
similitude
,
is
the
condition
of
this
Chaffe
.
[
Which
the
winde
driueth
away
.
Wherein
,
may
it
please
vs
to
be
giuen
to
vnderstand
of
two
members
.
The
former
member
is
what
is
meant
by
this
winde
.
The
other
member
is
what
is
done
by
this
winde
.
Namely
,
the
driuing
away
of
the
wick●●
as
Chaffe
.
Concerning
what
is
meant
by
this
winde
,
no
doubt
but
●t
signifie●h
and
setteth
forth
vnto
vs
the
Iudgment
of
God
.
This
Iudgement
of
God
is
in
the
holy
Scriptures
expressed
by
sundry
things
:
by
Fire
,
a
Swo
de
,
Arrowes
,
a
Stone
,
whereon
if
we
fall
it
cannot
bee
●uoyded
,
but
wee
shall
bee
sore
bruised
,
but
if
it
falleth
on
vs
,
it
will
grinde
vs
to
powder
;
by
a
Sickle
,
a
Fanne
,
and
he●re
in
this
place
it
is
called
by
the
name
of
a
Winde
.
But
that
wee
may
not
superficially
view
the
face
,
but
some-what
more
inly
looke
into
the
heart
of
these
words
.
Let
vs
ca●l
to
minde
these
principall
considerations
,
wherein
Gods
iudgment
may
resemble
the
winde
.
Three
chiefe
and
maine
considerations
may
wee
bee
remembranced
of
,
in
which
the
Iudgment
of
God
is
,
and
may
bee
deemed
as
the
winde
.
The
first
is
,
the
place
it
commeth
from
:
the
second
,
the
place
it
commeth
too
:
the
third
is
the
quality
of
the
wind
.
The
first
consideration
in
which
the
Iudgment
of
God
is
and
may
be
deemed
as
the
winde
,
is
the
place
it
commeth
from
.
The
winde
commeth
from
aboue
,
euen
cut
of
the
Lords
owne
treas●re-house
,
who
may
bee
sayd
to
bee
the
great
Lord
Treasurer
of
the
windes
,
which
at
his
pleasure
bringeth
forth
the
windes
out
of
his
treasures
.
The
foure
the
foure
windes
of
heauen
;
so
doth
Gods
Iudgement
,
likened
heere
to
the
winde
,
come
from
aboue
,
euen
from
heauen
:
in
capite
,
as
it
originally
springeth
,
it
ariseth
from
God
:
In
which
sence
wee
must
know
,
that
as
it
is
said
,
that
there
is
no
euill
in
the
citty
but
it
commeth
of
the
Lord
:
so
we
must
distinguish
,
as
the
godly
Fathers
haue
done
before
vs
of
euils
.
There
is
a
double
euill
:
malum
culpae
,
an
euill
of
fault
;
and
malum
paenae
,
an
euill
of
punishment
.
From
the
euill
of
fault
the
Lord
is
wholy
to
be
excluded
:
but
touching
the
euill
of
punishment
may
the
Lord
be
admitted
,
that
there
is
no
euill
in
the
citty
,
but
it
commeth
of
him
.
Gods
Iudgment
therefore
is
like
the
winde
,
because
it
commeth
from
aboue
,
the
place
from
whence
the
winde
also
commeth
.
The
second
consideration
,
which
may
remembrance
vs
,
that
the
Iudgment
of
God
is
as
winde
,
it
is
the
place
it
commeth
to
,
euen
the
center
of
the
world
we
dwell
on
,
&
the
round
globe
of
the
earth
we
liue
and
moue
in
.
Such
a
one
was
that
winde
,
which
as
a
swift
Arrow
of
Gods
iudgment
,
came
flying
from
aboue
,
so
as
it
made
the
banqueting
house
of
Iobs
children
,
to
be
the
marke
it
shot
at
,
Io●
.
1.
19.
and
so
smot
the
foure
corners
of
that
house
,
being
on
earth
,
as
it self
on
them
,
and
they
dyed
:
so
the
Iudgment
of
God
,
here
likened
vnto
the
wind
,
hath
terminum
a
quo
,
the
bound
from
whence
it
came
,
from
heauen
.
Hath
also
terminum
ad
quem
,
the
bound
to
which
it
goeth
,
the
earth
;
yea
the
more
earthy-minded
and
muddily
affected
,
a
man
is
on
the
earth
,
so
much
the
more
subiect
is
he
to
the
tempest
of
this
winde
.
Pharaoh
,
Adonibezeck
,
Saul
,
Ieroboam
,
Ahab
,
Antiochus
,
Herod
,
&c.
great
men
,
whose
greatnesse
consisted
in
earthly
dignity
,
had
so
the
winde
of
Gods
Iudgment
,
as
earthy
subiects
the
rather
borne
vnto
them
,
and
bent
against
them
,
as
Pharaoh
,
which
had
formerly
drowned
the
males
of
the
Izraelites
in
the
riuer
,
was
him-selfe
ouer-whelmed
by
with
the
waues
of
the
Sea
:
as
Adombezeke
had
the
thumbes
of
his
hands
and
feete
cut
off
,
as
hee
had
serued
seauenty
Kings
before
:
as
Saul
,
who
would
haue
fastened
Dauid
to
the
wall
with
his
I●uelin
,
slew
himselfe
with
his
owne
Sworde
on
mount
Gilboah
:
as
Ieroboam
,
which
had
defiled
the
Religion
and
house
of
the
Lord
,
should
himselfe
become
,
as
that
which
is
most
defiled
,
euen
as
doung
.
and
hee
which
had
made
molten
Images
to
dishonour
GOD
;
him-selfe
should
not
haue
a
liuing
Image
or
dyed
plagued
by
God
:
as
Ahab
,
who
had
shed
Nahaoths
innocent
blood
,
had
his
bloud
also
shed
,
and
dogges
licking
vp
the
same
:
as
that
Antiochus
which
despised
GOD
,
and
Herod
which
were
consumed
of
wormes
.
Against
these
,
the
rage
of
the
winde
Gods
iudgement
hath
beene
caryed
,
as
against
men
of
an
earthy
affection
,
inclination
,
disposition
,
which
were
not
in
their
time
,
as
it
is
said
of
the
Saints
of
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
as
the
word
signifieth
,
men
singled
,
(
as
it
were
)
and
sifted
from
the
earth
,
but
like
the
old
Giants
,
terrae
fil●i
,
the
sonnes
of
the
earth
,
who
as
they
haue
fought
against
heauen
,
so
hath
heauen
fought
against
them
by
this
winde
of
Gods
iudgement
.
The
third
consideration
,
which
may
remembrance
vs
,
the
Iudgement
of
God
is
as
the
winde
,
it
is
the
quality
of
the
Winde
,
wherein
wee
may
take
sundry
obseruations
.
First
,
the
quality
of
the
winde
is
to
be
inuisible
to
the
eye
,
so
commeth
the
Iudgement
of
God
inuisibly
,
when
men
are
least
aware
of
it
;
for
when
men
shall
say
,
Peace
;
yea
,
when
in
a
double
confidence
,
they
shall
double
their
securitie
,
peace
,
peace
,
then
shall
sudden
destruction
come
on
them
.
Gods
iudgment
is
,
securis
in
securitate
inflicta
,
an
Axe
layde
to
the
roote
of
the
Tree
to
cut
it
downe
,
when
the
Tree
thinketh
her-selfe
furthest
from
the
blowe
,
a
stroake
which
is
fealt
before
it
is
seene
,
euen
as
of
the
winde
.
Nabuchad-nezzar
was
swollen
vp
with
the
winde
of
his
vaine
heart
,
boasting
in
the
height
of
his
pride
,
concerning
his
Babylon
.
Is
not
this
great
Babel
which
I
haue
built
,
for
the
house
of
the
Kingdome
,
by
the
might
of
my
power
,
and
for
the
honour
of
my
Maiesty
.
Where
wee
may
obserue
,
that
of
the
manner
of
his
speech
,
hee
vttereth
it
by
way
of
interrogation
,
or
asking
of
a
question
,
examining
(
as
it
were
)
him-selfe
therein
,
that
so
the
great
thoughts
of
his
proud
heart
,
mought
with
a
secret
Affirmatiue
,
make
answer
vnto
him
;
by
meanes
whereof
hee
mought
further
glory
that
it
was
so
.
But
while
hee
was
thus
puffed
vp
with
the
winde
of
vanity
,
the
inuisible
winde
of
Gods
iudgement
seazed
on
him
;
a
winde
indeed
,
because
as
a
winde
,
it
was
heard
and
felt
,
but
not
seene
;
Hee
sawe
nothing
,
but
hee
heard
a
voyce
from
heauen
,
saying
,
O
King
Nabucchad-nezzar
,
to
thee
bee
it
spoaken
,
thy
kingdome
is
departed
from
thee
,
vers.
28.
Yea
and
felt
also
a
stroake
,
which
euen
the
same
houre
caused
that
alteration
in
him
,
that
hee
was
driuen
from
men
,
hee
did
eate
grasse
as
the
Oxen
,
his
body
was
wette
with
the
dew
of
heauen
,
till
his
haires
were
growne
like
Aegles
Feathers
,
and
his
natles
like
Birdes
clawes
.
Wee
read
of
the
beating
of
the
earth
with
the
sound
of
GODS
thunder
.
Thunder
is
not
seene
but
Gods
Iudgement
,
which
was
both
felt
and
heard
of
Nehucchad-nezzar
,
but
not
seene
,
because
it
came
as
the
winde
,
inuisible
.
Secondly
,
the
quality
of
the
winde
is
,
to
bee
swift
in
his
course
,
so
the
Iudgement
of
God
commeth
swiftly
,
when
it
commeth
,
for
it
is
as
a
winged
booke
which
commeth
flying
.
Zacha.
5.
1.
as
the
winde
it selfe
is
sayd
to
haue
wings
.
Psalm.
18.
10.
Fiercenesse
and
swiftnesse
they
goe
together
,
as
therefore
the
wrath
of
the
LORD
is
a
fierce
wrath
,
so
must
it
also
bee
a
swift
wrath
.
The
come
vp
as
the
Clowds
:
for
his
Charrets
,
ther
should
bee
as
a
tempest
:
for
his
Horses
,
they
should
bee
lighter
then
Aegles
.
Ierem.
4.
13.
And
Ierem.
4.
11.
12.
is
this
his
comming
compared
:
First
,
to
a
winde
,
Secondly
,
to
a
dry
North-wind
,
whose
force
is
most
swift
and
boysterous
.
Thirdly
,
to
a
mighty
winde
,
to
shew
vnto
vs
that
the
Iudgment
of
God
,
heere
called
by
the
name
of
the
winde
,
is
and
must
bee
accordingly
.
An
Arrowe
driuen
out
of
the
bow
of
some
Archer
among
men
goeth
very
swiftly
:
much
more
swiftly
of
necessity
must
the
arrowes
of
Gods
iudgement
fly
which
hee
sendeth
out
of
the
bent-bow
of
the
clouds
.
In
which
place
God
by
Salomon
is
described
as
an
armed
Champion
who
purposeth
to
avenge
himselfe
on
his
enemies
,
whose
armour
is
ielousie
.
vers.
17.
brest-plate
righteousnesse
,
helmet
iudgement
.
vers.
18.
inuincible
shield
,
holinesse
.
vers.
19.
sword
,
wrath
,
and
the
whole
world
the
abetters
of
his
quarrell
against
the
wicked
.
verse
.
20.
arrowes
,
thunderboltes
which
shall
not
vainely
roue
in
the
aire
,
but
,
fly
to
the
marke
out
of
the
bent
bow
of
the
cloudes
.
ver.
21.
Arrowes
which
wust
needs
be
most
swift
and
peircing
,
being
such
arrowes
deliuered
out
of
such
a
bow
by
such
an
Archer
:
further
as
if
all
this
were
too
little
it
is
added
verse
,
22.
agreeable
to
this
of
my
purpose
that
a
mighty
wind
shall
stand
vp
against
them
,
and
shall
scatter
them
as
a
storme
:
like
the
wind
then
is
Gods
Iudgement
,
because
swift
as
the
Winde
.
Thirdly
,
the
quality
of
the
Winde
is
to
bee
vnequall
,
not
bearing
at
all
times
one
and
the
selfe
same
force
,
but
Intended
and
Remitted
in
his
strength
:
so
fareth
it
with
the
Iudgement
of
GOD
,
which
some-times
alighteth
on
our
goods
,
which
bee
neare
,
some-time
on
our
Friends
,
Children
,
Bodies
,
which
be
nearer
then
they
:
some-times
on
our
Liues
,
which
bee
nearest
of
all
.
Wee
wade
in
the
waters
of
troubles
which
GOD
hath
allotted
for
vs
euen
as
Ezechiell
passed
through
the
waters
that
issued
out
of
the
Temple
.
First
vp
to
the
ancles
,
then
vp
to
the
knees
,
after
vp
to
the
loynes
,
and
in
the
ende
it
became
a
riuer
impassable
.
Ezechi
.
47.
●
.
4.
5.
Gods
Iudgement
is
as
a
cuppe
mixed
with
wine
and
dreggs
,
to
shew
that
as
the
Wine
is
better
then
vpon
the
vngodly
,
snares
,
fire
,
and
brim-stone
and
stormy
tempest
,
not
snares
alone
,
nor
fire
&
brimstone
alone
,
nor
stormy
tempest
alone
,
this
is
the
portion
of
then
cup.
Gods
Iudgment
not
alwayes
of
one
straine
,
but
inaequally
,
either
intended
or
remitted
,
as
the
winde
is
.
Fourthly
,
the
quality
of
the
winde
is
to
bee
impatient
of
resistance
:
for
where
it
findeth
it selfe
most
oppugned
,
there
the
power
of
the
winde
is
most
opposed
,
viz.
against
the
high
Mountaines
,
tall
Cedars
,
lofty
Pines
,
and
spyred
Turrets
or
Pinnacles
,
&c.
Which
things
as
they
bee
most
exalted
against
the
winde
,
so
are
they
also
more
assaulted
by
the
winde
.
So
the
Iudgment
of
God
in
this
kinde
,
answereth
to
the
winde
.
For
the
higher
a
man
bee
(
if
hee
bee
high
minded
,
because
hee
is
in
high
place
)
the
more
open
layeth
hee
to
the
winde
of
Gods
Iudgment
,
as
mighty
ones
which
hee
putteth
downe
from
their
seate
.
Excellent
examples
wee
haue
of
this
matter
in
holye
Scriptures
,
in
Pharaoh
,
Antiochus
,
Herod
,
Corah
,
Dathan
,
Abiram
,
&c.
In
Ecclesiasticall
Histories
also
almost
infinite
,
One
for
all
,
Gregory
Nazianzen
reporteth
,
that
when
the
Iewes
were
set
a
worke
by
Iulian
the
Apostata
,
not
one
stone
should
not
bee
left
vpon
another
,
which
should
not
be
dissolued
in
the
temple
.
While
they
were
about
their
labour
,
the
winde
of
Gods
Iudgement
finding
so
great
a
resistance
,
by
so
peruerse
,
&
contumatious
,
rather
contempt
,
then
attempt
,
inforced
it selfe
with
the
greater
force
,
to
the
defeating
of
this
their
impious
enterprise
,
in
so
much
as
Thunderings
and
Lighnings
(
as
that
Father
mentioneth
)
wrought
the
confusion
of
there
worke
,
and
fire
from
heauen
(
in
a
most
ruful
and
feareful
manner
)
consumed
the
worke-men
,
so
as
they
were
constrayned
to
desist
from
there
worke
,
As
the
Winde
therefore
is
the
Iudgement
of
God
,
most
Impatient
,
where
it
findeth
most
Resistance
.
Fistly
the
quality
of
the
Winde
is
,
though
it
bee
Actually
fearefull
and
furious
,
yet
to
bring
good
effectes
Accidentally
with
it
.
The
Winde
though
in
the
strength
of
it
,
it
breaketh
and
beareth
downe
all
things
before
it
:
yet
accidentally
purgeth
and
cleanseth
it
the
ayre
,
causing
the
same
to
become
more
pure
and
wholsome
,
so
Gods
Iudgement
,
howsoeuer
it
wracketh
and
ouerthroweth
them
against
whome
it
is
bent
,
yet
by
Accident
(
as
wee
say
)
it
bringeth
the
benefit
of
a
manifold
good
with
it
for
,
first
,
it
getteth
God
glory
as
in
Pharaoh
,
Secondly
It
purgeth
Iudgement
of
God
,
is
as
the
Winde
,
fearefull
in
act
,
but
fruitfull
by
accident
.
Sixtly
and
lastly
the
quality
of
the
Wind
is
to
bring
(
as
wee
say
in
a
prouerbe
)
a
Calme
after
a
Storme
.
so
Gods
Iudgement
(
that
I
may
close
vp
the
bitter
Cuppe
of
his
Iudgment
with
a
cordiall
)
alwaies
continueth
not
in
the
extreamity
of
it
,
but
yeeldeth
a
making
aliue
after
killing
,
a
raysing
againe
after
the
graue
,
exaltation
after
humility
,
and
riches
after
pouerty
,
as
Hanah
the
Lords
Hand-maide
singeth
by
her
owne
experience
.
1.
Sam.
2.
6.
7.
herein
like
the
speare
of
Telephus
which
became
a
plaster
to
the
wound
it
first
made
.
This
Iudgement
of
God
by
S.
Basil
is
S.
B●s●ll
H●●●●●
omil
5.
compared
to
the
Fig-tree
,
which
hath
a
very
bitter
roote
but
endeth
in
a
most
sweete
fruite
.
Bee
it
that
the
Iudgement
of
GOD
is
as
a
great
●lowd
and
fire
,
and
not
onely
A
Winde
,
but
A
whirlewinde
,
yet
Amber
(
a
representation
of
mercy
)
is
sayd
to
That
GOD
which
hath
appointed
the
Day
to
follow
the
Night
,
Light
to
follow
Darkenesse
,
Heat
cold
,
the
fruitfull
Sommer
,
the
barren
Winter
,
hath
also
ordayned
the
insuance
of
a
Peace-full
calme
,
after
a
windy
storme
,
Mercy
after
Iudgement
.
Hetherto
haue
wee
seene
in
what
and
how
many
principall
respects
,
the
Iudgement
of
God
resembling
the
Winde
,
may
as
in
this
place
bee
called
the
Winde
:
and
what
is
meant
by
this
Winde
.
Now
according
to
the
second
propounded
member
am
I
to
handle
what
this
Winde
doth
.
[
Driueth
away
.
If
you
would
know
what
this
Winde
driueth
away
,
euen
the
vngodly
,
which
before
we
heard
to
bee
like
vnto
Chaffe
easily
dispersed
.
It
is
a
Metaphoricall
or
borrowed
speech
from
that
Husbandry
which
concerneth
the
reaping
of
the
graine
of
the
earth
.
The
Hu●band-man
wee
knowe
,
reapeth
and
carryeth
into
the
barne
the
Grayne
and
the
Chaffe
both
together
,
which
so
continue
vntill
he
commeth
,
after
the
threshing
of
them
with
his
slayle
,
to
the
winnowing
of
them
with
his
fanne
,
which
for
the
most
part
is
performed
by
him
in
a
windy-place
,
that
while
as
the
waightyer
corne
remayueth
still
,
the
lighter
and
vnprofitable
Chaffe
seperated
there-from
may
bee
blowne
away
.
So
GOD
calleth
,
which
is
like
to
reaping
,
and
bringeth
and
arraigneth
at
his
Iudge-ment-barre
which
is
like
to
the
bringing
into
the
Barne
,
the
good
and
bad
,
like
vnto
the
Corne
and
Chaffe
,
which
so
continue
till
they
passe
the
slaile
both
together
,
of
some
more
light
or
particular
iudgement
,
it
may
well
bee
:
But
when
they
come
to
the
fanne
of
GODS
more
heauy
Iudgement
,
called
in
the
booke
of
GOD
so
often
by
the
name
of
A
burthen
,
if
not
inflicted
in
his
world
,
yet
to
bee
at
that
generall
doome
expected
at
the
end
of
this
world
,
then
shall
the
good
,
as
good
Wheat
bee
seuered
and
conserued
,
but
the
bad
as
empty
Chaffe
shall
be
sparsed
and
scattered
by
the
Winde
of
Gods
most
iust
wrath
.
Behold
then
the
estate
of
the
wicked
,
what
place
or
preferment
soeuer
they
haue
,
what
port
or
pompe
soeuer
they
beare
among
men
,
yet
their
hope
(
which
when
it
faileth
all
thinges
seeme
to
faile
with
it
,
as
that
which
is
the
last
refuge
of
a
distressed
soule
)
their
hope
I
say
,
is
but
like
the
dust
which
is
blown
away
with
wind
,
and
like
a
thinn
scumme
which
is
scattered
abroad
with
the
storme
,
and
as
the
smoake
dispersed
with
winde
.
Wise
.
5.
14.
As
the
desire
and
pleasure
of
the
wicked
haue
consisted
chiefly
in
three
thinges
while
they
flourished
in
this
world
,
in
Couetousnesse
,
which
is
like
vnto
Dust
,
in
Incontinency
,
like
vnto
Froath
,
or
Scumme
;
In
Ambition
like
vnto
smoake
,
so
their
confusion
consisteth
in
the
blowing
away
of
the
same
dust
,
froath
,
and
smoake
,
by
the
winde
of
Gods
iudgement
.
Oh
then
how
may
the
wicked
and
vngodly
iustly
What
hath
pride
profited
vs
?
or
what
profit
hath
the
pompe
of
ritches
brought
vs
?
All
those
thinges
are
passed
away
like
a
shadow
,
and
as
a
post
that
passed
by
,
or
as
a
Shippe
that
passeth
ouer
the
waues
of
the
water
,
or
as
a
bird
that
flyeth
through
in
the
ayre
,
or
as
an
arrow
that
is
shott
at
a
marke
,
so
that
the
passage
of
worldly
vanities
of
them-selues
is
very
swift
,
compared
vnto
the
most
swift
things
,
as
a
Shadow
,
Post
,
Ship
,
Bird
Arrow
,
&
in
regard
of
their
punishment
ordeined
for
them
made
most
swift
,
taken
away
as
with
a
winde
,
as
we
may
read
of
taking
such
a
Way
as
with
a
flood
.
Oh
then
let
it
scriptum
in
glacie
,
but
sculptum
in
aere
,
not
written
in
the
fleeting
Tables
of
our
weake
fantasie
,
but
in
the
liuing
Tables
of
our
neuer
dying
remembrance
:
that
sinne
is
not
onely
a
breach
of
the
law
,
a
wound
in
the
conscience
,
a
bellowes
to
kindle
the
brand
of
Gods
burning
displeasure
,
a
lepry
of
the
soule
,
a
wearisomenesse
to
the
body
,
but
also
that
it
causeth
a
Winde
that
quite
riddeth
and
taketh
vs
away
!
It
may
beare
a
kinde
of
pleasure
for
a
time
,
like
Iesabels
painted
face
,
which
bare
an
outward
face
of
beauty
,
but
was
no
true
beautifull
face
:
but
in
fine
will
it
prooue
like
Lamia
,
a
certaine
monster
hauing
a
beautiful
face
,
and
beautifull
breastes
,
so
faire
,
as
no
Painter
canne
like
vnto
an
house
builded
on
the
sand
,
which
when
the
raine
fell
,
and
the
floods
came
,
and
the
wind
of
Gods
iudgment
(
here
mentioned
)
blow
and
beat
vppon
,
it
shall
shew
it selfe
,
to
bee
before
the
whiske
of
that
winde
,
as
the
chaffe
heere
spoken
of
,
not
able
to
resist
it
,
but
so
to
fall
by
it
,
as
the
fall
thereof
is
great
.
But
let
vs
rather
labour
with
al●
diligence
,
to
be
godly
,
as
the
godly
are
,
that
with
the
godly
we
may
be
as
an
house
builded
on
a
rock
that
when
the
raine
falleth
,
the
flood
commeth
,
and
the
wind
of
Gods
iudgement
(
here
intended
)
bloweth
and
beateth
vpon
it
;
wee
with
it
may
be
like
the
sound
and
good
corne
,
rather
sifted
then
scattered
,
secured
from
falling
.
The
Declaration
of
the
matter
concerning
the
wicked
,
being
now
handled
in
that
part
therof
,
which
contained
Similitude
,
am
I
to
assume
that
part
of
it
,
which
is
expressed
by
Sentence
from
thence
deriued
.
vers.
5.
Therefor
the
wicked
shall
not
stand
in
the
iudgement
,
nor
sinners
,
&c.
This
sentence
passeth
against
the
vngodly
by
two
names
:
First
,
as
they
are
Wicked
,
they
shall
not
stand
in
the
iudgement
:
Secondly
,
as
they
are
sinners
,
they
s●al
not
stand
in
the
assembly
of
the
righteous
.
In
the
former
of
the
two
are
we
to
be
informed
of
two
points
,
first
,
what
is
meant
by
Iudgement
in
this
place
:
secondly
,
that
,
the
wicked
shall
not
stand
,
or
as
it
is
in
the
(
a
)
Originall
,
not
rise
vp
in
that
iudgement
.
For
the
better
vnderstanding
what
is
meant
by
Iudgment
here
,
wee
must
know
that
GOD
(
whose
iudgement
is
heere
intended
)
hath
a
two-fold
iudgement
.
The
former
it
is
a
particular
iudgement
to
bee
found
euen
in
this
Worlde
;
the
other
it
is
the
generall
iudgment
;
which
we
beleeue
and
expect
shall
be
at
the
consummation
of
the
world
.
GODS
Particular-iudgement
,
is
eyther
more
Large
and
Vnyuersall
,
or
else
it
is
more
Strickt
and
Singular
.
GODS
more
large
and
vniuersall
,
Particular-iudgmen
,
is
that
which
in
this
life
concerneth
the
extirpation
euen
of
whole
Countries
,
Citties
,
Families
,
&c.
for
their
sinnes
.
Of
whole
Countries
:
So
the
whole
Country
of
Samaria
,
people
which
the
King
of
Ashur
had
brought
from
Babell
,
Cuthah
,
Aua
,
Hamath
,
Sepharuaim
,
and
placed
them
in
the
Citties
of
Samaria
;
among
whome
for
as
much
as
they
feared
not
the
LORD
Lyons
were
sent
from
the
Lord
which
slew
them
,
euen
the
whole
nation
Of
whole
Citties
,
as
may
appeare
by
those
Citties
of
Sodome
and
Gomorah
,
who
for
that
they
fostered
among
them
,
pride
,
fulnesse
of
bread
,
and
abundance
of
idlenesse
,
therfore
consumed
with
fire
and
brimstone
from
heauen
.
Genes.
19.
24.
25.
Of
whole
Families
,
a
notable
example
hereof
we
haue
in
Corah
,
Dathan
and
Abiram
,
who
for
that
they
resisted
Moyses
and
Aaron
the
Magistrate
and
the
Leune
:
and
therein
resisted
God
him-selfe
,
had
the
iudgement
of
God
bent
so
both
against
them
and
their
families
,
euen
the●r
wiues
and
their
sonnes
and
their
children
,
Numb
.
16.
27.
That
the
earth
opened
her
mouth
and
swallowed
them
vppe
with
their
families
and
al
their
goods
.
Vers.
32.
Achan
may
also
exemplifie
this
point
vnto
vs
,
who
for
that
hee
had
caused
the
Lord
to
be
so
angry
with
his
people
that
they
fell
before
the
men
of
Aye
,
by
reason
that
hee
had
taken
an
Excommunicate
booty
,
contrary
to
the
Commandement
of
the
Lord
of
of
the
spoyles
of
Iericho
,
as
A
goodly
Babylonish
garment
,
two
hundred
sickles
of
siluer
,
and
a
wedge
of
gold
of
fifty
shekells
weight
,
and
couered
them
in
the
earth
in
the
middest
of
his
tent
,
had
the
iudgement
of
God
not
onely
vppon
him-selfe
in
person
,
but
also
on
his
whole
family
and
sonnes
and
daughters
,
and
his
oxen
and
his
asses
,
and
his
sheepe
,
and
the
siluer
,
and
garment
,
and
the
wedge
of
Gold
;
and
his
tent
,
and
all
that
hee
had
,
for
they
all
Being
brought
into
the
valley
of
Anchor
,
were
stoned
by
stones
,
and
burnt
by
fire
.
The
second
particular
Iudgement
of
God
to
be
found
in
this
life
is
more
strickt
,
or
singular
,
as
it
alighteth
vppon
some
one
particular
and
singular
person
.
Thus
betides
it
to
Ieroboam
for
his
Idolatry
,
who
dyed
plagued
by
God
,
2.
Chro.
13.
20.
To
Senacherib
for
his
blasphemy
,
in
that
by
his
messengers
hee
had
rayled
against
the
liuing
God
,
the
holy
one
of
Israell
,
2.
Reg.
19.
22.
in
that
nature
that
as
he
had
rayled
against
God
by
his
Messengers
,
so
was
hee
slaine
by
his
sonnes
;
and
he
which
hadde
rayled
against
the
true
God
,
was
slaine
as
he
was
worshipping
of
Nisroch
his
false
God
,
Verse
,
37.
mingling
these
passionate
wordes
with
the
blood
of
his
mortall
woundes
(
as
Histories
doe
mention
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Hee
that
beholdeth
me
lette
him
become
godly
.
To
the
man
who
contrary
tot
he
lawe
of
God
gathered
stickes
on
the
Sabboth
day
and
was
therefore
Stoned
with
stones
without
the
hoast
.
Numb.
15.
35.
To
Absolon
for
his
vnnaturall
disobedience
to
his
most
naturall
father
,
in
that
hee
would
haue
taken
the
Crowne
from
the
head
of
Dauid
his
father
;
without
whome
,
him-selfe
should
neuer
haue
had
an
Head
to
weare
a
Crown
,
nor
body
to
beare
an
Head
:
But
Gods
singular
iudgement
so
met
with
him
,
as
the
very
haire
which
he
would
haue
circled
with
a
Crown
,
was
intangled
with
an
oake
;
and
those
lockes
which
(
no
doubt
)
hee
esteemed
for
none
of
his
meanest
ornaments
,
were
made
his
haltar
:
and
a
branch
of
the
Oake
became
a
gibbet
to
so
gracelesse
a
branch
of
so
good
a
stocke
:
I
mean
so
bad
a
Sonne
of
so
good
a
Father
;
And
he
which
would
haue
betrayed
a
Father
,
a
King
,
a
Saint
,
whome
hee
ought
in
these
three
regardes
to
haue
reuere●ced
,
which
is
worthy
the
marking
,
him-selfe
was
betraid
by
three
thinges
,
the
Oake
,
his
Locks
,
and
his
M●le
,
which
went
from
vnder
him
,
vntil
that
Ioab
also
made
an
end
of
him
with
three
dartes
,
2.
Sam.
19.
14
and
his
buriall
also
consisted
in
a
three-fold
disgrace
,
A
Pitt
,
a
Wood
,
and
A
great
heape
of
stones
cast
on
him
.
Vers.
17.
To
Ahab
for
his
murther
of
innocent
Naboth
,
in
somuch
as
him-selfe
was
also
slaine
,
and
the
dogges
licked
vp
his
bloud
,
1
Reg.
22.
38.
To
the
Vncleane
euen
by
the
Testimony
of
the
Apostle
,
that
Such
a
one
sinneth
against
his
owne
body
,
1.
Corinth.
6.
18.
To
False-witnesse
bearers
,
An
excellent
instance
is
yeelded
vs
by
the
Ecclesiasticall
Historie
which
mentioneth
three
wicked
men
.
suborned
to
confirme
a
lye
by
false
witnesse
against
Nars
If
I
lye
let
me
be
burnt
with
fire
.
The
second
,
If
I
speake
not
the
truth
let
my
body
bee
consumed
by
some
feareful
disease
.
The
third
,
If
I
beare
false
witnes
let
me
lose
mine
eie-sight
:
whereof
the
first
,
a
sparke
vpon
some
vnknowne
cause
alighting
vppon
his
house
in
the
night
taking
fire
,
was
burnt
in
his
bedde
,
together
with
his
house
to
ashes
.
The
second
was
in
his
body
from
toppe
to
to●
surprized
with
such
a
disease
as
hee
wish●d
for
.
The
third
perceiuing
the
vengeance
of
God
on
the
other
two
(
his
conforts
)
and
fearing
the
like
iudgement
on
him-selfe
,
bewrayes
the
whole
perfidious
and
false
complotte
against
Narcissus
,
and
shedde
such
plenty
of
teares
in
the
sorrow
of
his
heart
,
as
hee
lost
his
eyes
and
became
blinde
.
This
is
but
the
particular
Iudgement
of
GOD
in
this
life
only
,
which
is
not
a
thing
so
much
here
intended
,
where
it
is
said
,
the
wicked
shall
not
stand
in
the
iudgement
,
&c.
There
is
a
second
Iudgement
of
GOD
,
which
wee
expect
shall
bee
at
the
consummation
of
this
world
.
This
wee
doe
not
onely
confidently
looke
for
,
as
a
matter
of
ciuill
credite
among
men
;
but
necessarily
beleeue
,
as
an
Article
of
Christian
faith
.
This
Iudgement
is
here
principally
meant
.
A
Iudgement
is
this
which
the
two
Te●taments
both
Old
and
New
are
able
with
most
authentique
and
absolute
testimonies
to
proue
vnto
vs
.
In
the
Old
the
Prophet
Ieremy
saith
:
The
LORD
shall
roare
from
aboue
and
thru●●out
his
voyce
from
his
holy
habitation
:
Hee
shall
roare
vppon
his
habitation
and
cry
aloud
,
&c.
The
sound
shall
come
to
the
endes
of
the
Earth
for
the
LORD
hath
controu●rsie
with
the
nations
and
will
enter
into
iudgement
wi●h
all
flesh
.
Ierem.
25.
30.
31.
What
meaneth
it
that
Hee
will
enter
into
iudgement
with
all
flesh
,
but
the
testification
of
Generall
Iudgement
?
The
Prophet
Danyell
speaketh
of
this
Iudgement
to
come
,
as
if
it
were
already
present
.
When
hee
mentioneth
his
owne
Beholding
the
sitting
vppe
of
thrones
,
and
the
ancient
of
daies
sitting
thereon
,
whose
garment
was
white
as
snow
,
and
the
hayre
of
his
head
like
pure
woole
,
his
throne
like
the
fiery
flame
,
and
his
wheeles
as
a
burning
fire
.
Afrery
streame
issued
and
came
out
from
before
him
.
Thousand
thousands
ministred
vnto
him
,
and
tenne
thousand
thousands
stood
before
him
,
and
the
iudgement
was
sette
,
and
the
bookes
were
open
.
Dan.
7.
9.
10.
Where-out
I
may
note
,
first
,
the
certainty
of
this
iudgement
,
because
it
was
a
matter
which
as
Daniell
sayd
hee
then
beheld
:
Second
the
Wisedome
of
the
Iudge
,
because
when
age
bringeth
experience
,
and
experience
wisedome
,
the
Iudge
is
said
to
bee
the
ancient
of
dayes
:
Third
,
a
most
magnificent
and
maiesticall
iudgement
,
hauing
for
seates
Thrones
;
for
attendants
,
such
as
are
by
nature
Spirits
:
and
by
office
Arch-angels
,
Angels
,
Thrones
,
Dominations
,
Power●
.
&c.
by
their
number
,
thousand
thousands
,
and
tenne
thousand
thousands
,
indeed
infinite
:
Fourth
,
a
most
iust
iudgement
because
it
shall
bee
done
according
to
the
Euidence
of
Recordes
and
Bookes
,
which
are
opened
:
Fift
,
a
most
mercyfull
iudgement
for
the
good
,
betokened
by
those
garments
,
white
as
snow
,
and
by
that
hayre
white
as
woole
:
Sixt
,
and
lastly
to
the
wicked
and
vngodly
,
a
iudgement
most
fearefull
,
wrathfull
,
wrackfull
;
for
the
Throne
is
like
fire
,
and
the
wheeles
as
burning
fire
:
and
least
that
any
man
should
thinke
that
this
fire
should
conteine
it selfe
onely
within
the
compasse
of
this
Throne
:
or
the
circle
of
these
wheeles
,
so
as
it
should
neuer
break
forth
,
as
the
sworde
of
many
a
carelesse
Magistrate
,
so
alwayes
dwelleth
in
the
case
of
the
scabberd
,
as
it
is
neuer
drawne
out
;
it
is
added
also
that
a
Fiery
streame
issueth
there-from
:
no
doubt
to
deale
with
the
wicked
and
vngodly
,
As
the
fire
that
came
from
heauen
dealt
with
the
two
Captaines
ouer
fifties
and
their
fifties
,
that
is
,
to
consume
and
burne
them
vp
.
In
the
new
Testament
also
bee
their
very
pregnant
proofes
that
there
shall
be
A
generall
iudgement
.
Among
and
before
others
our
Sauiour
Christ
,
Merueile
not
at
this
,
for
the
houre
shall
come
,
in
the
which
all
that
are
in
the
graue
shall
heare
the
voyce
of
the
sonne
of
man
and
shall
come
forth
,
they
which
haue
done
well
to
the
resurrection
of
life
,
and
they
which
haue
done
euill
to
the
resurrection
of
The
Apostle
Paul
followeth
his
Maister
;
in
that
speech
of
his
to
the
men
of
Athens
.
God
hath
appointed
a
day
,
wherein
hee
will
iudge
the
world
in
righteousnesse
,
●y
that
man
whom
hee
hath
appointed
,
whereof
hee
hath
giuen
assurance
to
all
men
,
in
that
hee
hath
raised
him
from
the
dead
.
From
which
speech
of
the
Apostle
wee
may
chi●fly
obs●●ue
sixe
points
.
First
,
that
the
day
is
appointed
,
before
which
it
cannot
bee
,
and
after
which
once
accomplished
,
it
cannot
but
bee
:
Secondly
,
who
hath
appointed
it
?
God
,
into
whose
hidden
counsell
no
man
can
looke
:
it
is
appointed
onely
by
him
,
and
knowne
onely
to
him
:
Thirdly
,
whom
God
hath
appointed
to
bee
the
Iudge
in
this
iudgement
,
by
that
man
,
that
is
Christ
his
sonne
,
both
God
and
man
.
Fourthly
,
whom
hee
hath
appointed
to
bee
iudged
,
the
world
:
Fiftly
,
How
?
in
righteousnesse
:
Sixtly
,
and
lastly
,
the
reason
to
confirme
the
truth
of
this
whole
matter
,
in
that
God
hath
giuen
an
irreuocable
and
indissoluble
assurance
of
it
,
in
that
hee
hath
raised
his
sonne
from
the
dead
.
Hee
hath
quickened
him
beeing
dead
,
to
the
end
hee
may
become
the
Iudge
both
of
the
quick
and
the
dead
.
It
is
sufficient
for
vs
to
beleeue
certainly
,
that
there
is
a
time
,
when
this
Iudgement
shall
bee
:
wee
must
not
search
curiously
after
the
particular
time
of
this
Iudgment
.
But
let
vs
bee
assured
of
this
,
that
it
cannot
bee
farre
of
,
but
euen
hard
at
the
doores
.
Wee
read
in
Histories
,
that
Cato
a
graue
Romaine
Senator
,
budding
of
the
Figge-tree
,
Matth.
24.
32.
may
much
more
admonish
vs
,
of
that
Summers
approachment
,
in
the
which
shall
bee
the
haruest
of
Gods
iudgment
,
that
it
is
neare
,
euen
at
hand
.
For
if
since
the
time
of
Christ
,
then
now
,
most
chiefly
,
heare
we
of
warres
and
the
rumors
of
warres
,
nation
rising
against
nation
,
realme
against
realme
,
pestilence
,
famine
,
earth-quakes
.
This
last
age
of
the
Church
hath
beene
,
and
is
,
the
time
of
afflicting
,
killing
,
hating
,
betraying
one
another
,
of
the
rising
of
false
Prophets
,
deceiuing
many
:
Now
if
euer
doth
iniquity
increase
,
and
the
loue
of
many
waxe
colde
.
Hath
not
(
I
beseech
you
)
the
Gospell
of
the
Kingdome
beene
preached
to
all
nations
,
through-out
the
whole
world
,
beginning
like
the
Sunne
in
the
East
,
and
setting
in
the
West
thereof
?
Hath
not
since
that
time
,
by
reason
of
corruption
of
the
truth
,
the
abomination
of
desolation
,
spoken
of
by
Daniell
,
stood
in
the
holy
place
,
a
place
where
it
ought
not
?
hath
not
the
Sunne
beene
darkened
,
and
the
Moone
turned
into
blood
and
the
starres
fallen
from
heauen
?
Whether
wee
vnderstand
by
the
Sunne
(
as
some
will
haue
it
)
Christ
,
who
hath
beene
darkened
by
Atheisme
,
by
the
Moone
the
Church
,
which
hath
beene
turned
into
blood
by
persecution
:
by
the
Starres
,
the
Pastors
,
which
may
bee
sayd
to
haue
fallen
from
heauen
,
by
reason
of
their
Apostatizing
from
the
truth
,
Or
whether
wee
interpret
,
as
others
,
the
Sunne
for
the
Magistrate
Ecclesiasticall
,
who
is
darkned
by
contempt
:
the
Moone
for
the
Magistrate
ciuill
,
who
is
become
bloudy
,
though
not
(
God
bee
praised
)
among
vs
,
yet
in
other
our
neighbour
countries
,
by
murthers
,
and
by
the
Starres
(
the
Common-people
)
which
haue
falne
from
heauen
,
some
by
Schisme
,
some
by
haeresie
,
some
by
Apostasie
.
Or
whether
wee
doe
expound
,
as
other-some
doe
thinke
by
the
Sunne
,
Faith
,
which
giueth
light
to
other
vertues
,
and
is
now
hardly
to
bee
found
in
the
earth
:
by
the
Moone
,
Charity
,
which
is
now
waxen
cold
:
by
the
Starres
,
other
vertues
,
which
are
so
choaked
with
vices
,
as
the
small
remnant
of
the
elect
may
say
,
Come
Lord
Iesu
,
come
quickly
because
vnlesse
,
Those
dayes
should
bee
shortened
,
there
should
no
flesh
bee
saued
.
O
then
,
what
can
wee
now
but
looke
for
this
day
of
iudgment
!
that
it
is
neare
euen
at
hand
.
S●thence
all
signes
else
be
fulfilled
,
but
euen
that
one
signe
that
remaineth
,
the
signe
of
the
sonne
of
man
in
heauen
,
comming
in
the
clowdes
with
power
and
great
glory
,
and
that
he
should
euen
now
send
his
Angels
with
a
great
sound
of
a
trumpet
to
gather
together
the
elect
from
the
foure
windes
,
and
from
one
end
of
the
heauen
to
the
other
that
so
they
may
come
to
this
iudgment
.
The
second
point
is
,
that
the
wicked
shall
not
stand
,
or
as
rise
vp
in
this
Iudgment
.
But
may
some
vngodly
one
say
:
This
is
the
thing
wee
looke
for
,
we
wish
for
,
long
for
;
that
we
may
not
appeare
before
the
angry
countenance
of
that
displeased
Iudge
,
whose
presence
is
to
vs
so
intollerable
,
punishment
vnsupportable
.
What
more
blisfull
thing
and
more
to
our
hearts
content
,
then
to
haue
glutted
our selues
with
sinne
?
to
haue
●ulled
our
benummed
spirits
asleep
on
the
bed
of
iniquity
?
to
haue
pampered
our
flesh
,
to
haue
st●fled
our
spirit
,
to
haue
disglorified
God
,
to
haue
despised
his
truth
,
to
haue
cast
off
euery
yoake
of
dutifull
obedience
,
to
haue
loued
our selues
,
so
as
wee
haue
hated
all
besides
our selues
,
to
haue
drawne
vnto
vs
sinnes
with
cart-ropes
,
&
iniquity
with
the
cords
of
vanity
?
to
conclude
to
drunke
as
it
were
)
an
health
to
Sathan
,
in
the
strumpets
cup
of
abomination
,
and
neuer
to
make
a
reckoning
for
it
,
neuer
to
make
an
But
that
I
may
cut
(
as
it
were
)
the
sinew
of
this
ob●ection
,
and
abate
the
crest
of
these
proud
vanters
,
Qui
torquent
textnm
ne
ipsi
torqueantur
,
which
rack
and
torture
the
text
,
that
they
may
not
(
as
they
deserue
)
be
racked
and
tortured
themselues
.
We
must
know
that
the
wicked
and
vngodly
shal●
,
&
that
vnauo●●ably
both
rise
and
stand
in
this
iudgment
,
and
yet
in
some
acceptation
,
cannot
possibly
(
as
this
Scripture
witnesseth
)
rise
or
stand
in
this
Iudgment
.
They
must
vnescapably
rise
and
stand
in
this
Iudgement
:
First
,
in
regarde
of
their
appearance
there
,
The
Lord
will
enter
iudgement
with
all
flesh
.
If
with
all
slesh
,
so
flesh
,
as
they
are
nothing
but
flesh
,
not
borne
of
the
spirit
,
to
be
spirit
;
but
borne
of
the
flesh
to
bee
flesh
,
Ioh.
3.
6
,
Secondly
,
they
must
rise
and
stand
in
this
Iudgement
,
in
respect
of
their
arraignment
at
the
Iudgement
barre
,
for
wee
must
not
onely
appeare
in
Iudgment
,
but
,
before
the
Iudgment
seate
of
Christ
,
that
is
,
wee
are
to
bee
arreigned
Iudgement
barre
.
Thirdly
,
they
must
rise
and
stand
in
this
Iudgment
,
to
be
indited
,
for
God
will
bring
euery
worke
of
theirs
vnto
iudgment
,
not
onely
those
things
,
which
are
so
notoriouslye
done
,
as
the
world
taketh
notice
of
them
,
but
euery
secret
and
hidden
thing
,
whether
it
be
good
or
euill
.
Fourthly
,
they
must
rise
and
stand
in
this
Iudgment
,
to
heare
the
sentence
of
the
Iudge
passe
against
them
Depart
from
mee
you
cursed
into
euer-lasting
fire
,
which
is
prepared
for
the
Deuill
and
his
Angels
.
A
thundering
sentence
is
this
indeed
,
vttered
by
him
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
glorious
God
that
maketh
〈◊〉
thunder
,
whereof
euery
word
seemeth
to
bee
as
a
boltte
,
to
cause
the
children
of
the
spirituall
Babylon
,
Hell
,
to
become
as
the
children
of
the
temporall
Babylon
dashed
a
sunder
.
The
first
is
,
what
they
should
as
cursed
.
Thirdly
,
from
whom
,
from
mee
,
that
is
from
Christ
,
to
bee
sundred
from
whose
presence
is
the
powring
out
of
the
full
Viall
of
Gods
wrath
vpon
them
,
the
accomplishments
of
all
woes
and
infelicities
.
Fourthly
;
whether
,
into
fire
.
Fiftly
,
what
manner
of
fire
,
euerlasting
fire
.
Sixtly
,
by
what
right
appertaining
vnto
them
,
as
their
due
desert
prepared
for
them
,
to
become
their
merited
portion
.
Seauenthly
,
and
lastly
,
with
what
company
,
with
the
Deuil
and
his
Angels
.
Hetherto
the
wicked
must
and
shall
rise
and
stand
in
this
Iudgement
,
but
after
this
sentence
once
giuen
they
neithe
:
ought
nor
●ay
,
nor
can
,
rise
or
stand
in
this
Iudgement
.
But
to
make
this
matter
more
plaine
.
The
wicked
as
this
scripture
sp●aketh
,
though
they
shall
both
rise
and
stand
in
this
●ud●ement
,
in
respect
of
the
praemissed
considerations
,
yet
sha●l
not
bee
able
either
to
rise
or
stand
therein
,
partly
before
the
●entence
giuen
,
if
Iudgement
be
taken
as
Tremelius
t●ansl●●eth
●t
,
in
●llo
iudicio
,
that
is
the
Iudgement
of
the
Godly
fore-mentioned
,
because
with
the
Godly
they
shall
neither
rise
nor
stand
in
the
Iudgement
in
the
state
of
Gods
fauour
:
partly
also
,
which
is
chieffly
to
bee
admitted
,
after
the
sentence
giuen
shall
they
not
bee
able
to
rise
or
stand
therein
,
in
regard
of
the
weakenesse
of
there
owne
power
.
That
the
euidence
of
this
point
may
be
yet
more
cleared
vnto
vs
,
The
wicked
shall
not
bee
able
to
rise
or
stand
in
this
iudgement
,
first
in
respect
of
the
wrath
of
the
Iudge
,
second
of
the
wracke
of
the
Iudgement
,
thirdly
,
of
the
weakenesse
of
them-selues
.
First
,
they
cannot
rise
or
stand
in
this
Iudgement
,
in
respect
of
the
wrath
of
the
Iudge
Who
hath
wrath
,
anger
and
indignation
.
Wrath
that
breaketh
forth
as
a
stormy
winde
;
anger
that
is
a
greate
shower
,
and
indignation
which
shal
bring
with
it
haile-stones
and
those
not
ordinary
ones
,
but
hail●tones
that
shall
consume
,
consuming
haile-stones
,
like
those
which
God
in
the
furiousnesse
of
his
wrath
.
Ps●l
.
78.
49.
brought
among
the
Egyptians
mingled
with
fire
which
seemed
to
runne
and
walke
on
the
ground
,
Exod
9.
23.
Such
and
so
vehement
is
this
wrath
of
God
,
as
when
it
is
saide
onely
to
bee
begun
,
and
to
bee
but
gone
out
from
the
Lord
,
it
consumed
14000.
and
700.
men
before
Moyses
and
Aaron
,
making
all
the
speed
they
could
,
with
the
fire
of
the
Altar
with
there
censer
&
incense
could
●sswage
it
.
So
fierce
(
aboue
measure
)
is
this
wrath
of
the
Lord
,
as
al
nations
in
a
wondering
recordation
may
accord
together
in
the
foot
O
how
fierce
is
his
great
wrath
!
If
Ieremie
maketh
it
to
be
one
of
the
passionate
notes
of
his
mourneful
song
which
he
singeth
and
sigheth
together
in
the
booke
of
his
Lamentations
,
that
the
Lord
hath
poured
out
his
wrath
like
fire
in
that
particular
iudgement
which
the
Babylonians
brought
vpon
the
Iewes
in
there
captiuity
.
Oh!
how
much
more
may
it
bee
said
concerning
the
generall
Iudgement
of
fire
which
God
him-selfe
shall
bring
at
that
day
on
all
the
world
,
that
then
and
there
his
wrath
shall
bee
poured
out
like
fire
?
A
wrath
of
a
Iudge
not
tolerable
by
the
iudged
;
who
in
being
wicked
and
vngodly
no
doubt
shall
not
bee
able
to
rise
or
stand
in
this
Iudgement
,
Secondly
the
wicked
and
vngodly
shall
not
be
able
to
rise
or
stand
in
this
Iudgement
,
in
regard
of
the
wracke
of
the
Iudgement
.
When
the
very
powers
of
heauen
shal
be
shaken
Math.
24.
29.
If
the
powers
of
heauen
shall
bee
shaken
,
what
then
shall
become
of
these
plants
of
the
earth
?
in
whome
the
heauenly
spirrit
hath
rather
become
earthly
,
like
there
body
,
then
the
earththy
body
,
heauenly
like
there
spirit
?
How
shall
not
these
earthen
vessels
be
dashed
and
crushed
a
sunder
,
with
the
iron
Maule
of
Gods
omnipotency
,
at
that
time
when
the
Heauens
themselues
shall
passe
away
with
a
noyse
?
Shall
not
the
wicked
beeing
but
a
parcell
of
one
earthy
element
melt
away
.
when
not
one
,
but
all
the
Elements
shall
melt
a
way
with
heate
?
Shall
not
those
earthy
moules
which
haue
builded
them-selues
nests
euen
in
the
bowels
of
the
earth
,
bee
burnt
together
with
the
earth
?
and
these
earthlyworkers
Perish
with
the
earthly
workes
?
2.
Peter
.
3.
10.
If
Holy
Chrisostome
though
hee
weare
a
good
man
,
yet
protesteth
that
it
maketh
him
to
tremble
so
often
as
hee
thinketh
of
the
Iudgement
.
O!
how
much
more
shall
it
bring
not
onely
trembling
feare
,
but
also
tearing
confusion
vpon
the
wicked
and
vngodly
to
vndergoe
it
,
to
feele
it
?
They
weare
Souldiers
,
and
therefore
men
of
the
best
courage
,
armed
Souldiers
,
and
therefore
with
greater
difficulty
to
bee
abashed
,
vnto
whome
when
our
Sauiour
Christ
spake
a
little
before
his
passion
.
Iohn
.
18.
6.
vsing
onely
these
words
,
I
am
hee
;
they
fell
to
the
ground
,
O!
how
much
lesse
shall
,
not
souldiers
in
respect
of
their
office
,
quorum
membra
,
arma
,
whose
members
bee
Iron
rising
and
standing
,
as
them-selues
shall
wish
to
fall
and
lye
buried
,
vnder
the
ruines
of
Mountaines
and
Rocks
falling
on
them
,
Apo.
6.
15.
Thirdly
,
the
wicked
and
vngodly
shall
not
bee
able
to
rise
and
stand
in
this
iudgment
,
in
respect
of
their
owne
weaknesse
.
Man
how-so-euer
at
the
fist
other-wise
created
;
yet
since
his
fall
by
sinne
,
hath
hee
become
weake
in
him-selfe
,
simply
considered
,
by
meanes
whereof
wee
finde
him
in
holy
Scripture
to
be
compared
to
dust
,
ashes
,
grasse
,
smoake
,
a
bubble
,
and
vanity
it selfe
,
&c.
but
farre
more
weake
is
hee
comparatiuely
esteemed
in
collation
with
this
Iudgment
.
As
the
children
of
Izraell
seemed
The
summe
of
that
hath
beene
deliuered
,
is
,
that
there
is
a
tw●-fold
Iudgment
of
God
,
one
particular
,
the
other
generall
.
That
●n
this
place
is
meant
the
generall
iudgement
.
That
the
wicked
shall
rise
and
stand
there
,
so
farre
as
Appearance
,
Arreigament
,
Indightment
,
Sentence
:
but
either
in
regard
of
Gods
fauour
,
proper
onely
to
the
godly
,
before
these
,
or
in
regarde
of
their
owne
estate
after
these
,
can
they
neither
rise
vp
,
nor
stand
there
,
for
as
much
as
the
Wrath
of
the
Iudge
,
the
Wrack
of
the
Iudgment
,
the
Weaknesse
of
them-selues
,
will
in
no
case
suffer
them
.
GOD
therefore
giue
vs
grace
,
that
wee
may
become
righteous
,
that
so
wee
may
rise
and
stand
in
the
fiery
tryall
of
this
iudgment
,
because
wee
are
as
gold
and
siluer
,
and
pretious
stones
,
builded
on
the
foundation
of
Christ
Iesus
,
and
that
wee
may
not
bee
as
the
wicked
,
who
being
but
haye
and
stubble
,
are
speedily
consumed
,
and
cannot
stand
in
this
Iudgement
.
Secondly
,
this
sentence
passeth
against
the
vngodly
,
as
they
are
Sinners
[
Nor
the
sinners
in
the
assembly
of
the
righteous
.
There
bee
herein
likewise
offered
vnto
our
obseruation
two
points
.
First
,
what
is
meant
by
the
assembly
of
the
righteous
.
Secondly
,
that
the
Sinners
shall
not
rise
nor
stand
there
.
For
the
better
vnderstanding
,
what
is
meant
by
the
Assembly
of
the
righteous
,
wee
must
learne
that
thereby
is
to
be
vnderstood
,
the
true
Church
of
God
,
Mount
Sion
the
citty
of
the
liuing
God
,
the
caelestiall
Ierusalem
,
the
congregation
of
the
first-borne
.
Hebrew
.
12.
22.
23.
Which
Church
of
God
,
the
true
Assembly
of
righteous
,
iust
and
perfect
men
,
consisteth
of
two
parts
:
whereof
the
one
is
Militant
here
on
earth
:
the
other
Triumphant
in
heauen
.
The
Church
Militant
may
bee
knowne
by
two
badges
here
in
this
world
,
whereof
the
former
is
Affliction
,
the
other
Imperfection
.
First
,
the
Church
Militant
is
vnder
Affliction
;
and
weareth
that
estate
for
her
badge
here
in
this
life
.
The
Church
of
God
is
the
house
of
God
.
At
which
his
house
it
is
Gods
Iudgment
of
Affliction
should
begin
.
1.
Pet
4.
17.
According
to
the
lot
of
it
is
the
name
giuen
vnto
it
:
for
it
is
called
the
Church-Militant
,
which
is
as
much
as
the
Warre-faring-Church
,
because
vnder
the
bloody
colours
of
the
Crosse
of
Christ
,
shee
fighteth
against
infinite
crosses
.
The
righteous
ought
and
doe
walke
in
the
Lords
way
,
which
is
the
way
of
the
whirlwinde
and
the
storme
,
to
intimate
vnto
vs
,
that
as
Eliah
was
rapt
to
heauen
by
a
Storme
of
many
tribulations
;
so
wee
must
not
expect
the
exemption
of
any
priuiledge
,
but
that
wee
also
must
passe
the
Kinges
high-way
,
to
the
Kinges
Pallace
,
euen
that
way
which
the
King
him-selfe
hath
appointed
:
A
whirle-winde
and
a
storme
.
Wee
●●st
by
Gods
owne
ordinance
doe
the
worke
of
Hirelings
before
we
can
come
to
the
wages
of
Heires
:
to
which
purpose
God
hath
here
appointed
our
life
to
be
as
the
life
of
an
hireling
.
S.
Jerom.
Epist.
26.
Saint
Ierome
speaking
of
the
name
of
Ierusalem
,
sayth
that
in
Scripture
there
be
three
names
giuen
ther-vnto
,
Iebus
,
Salem
,
and
Ierusalem
.
In
tribus
quidem
nominibus
trinitatis
demonstratur
fides
,
&c.
In
the
three
names
is
there
declared
the
faith
of
the
Trinity
.
The
first
name
Iebus
doth
signifie
that
which
is
Spurned
at
or
despised
:
The
second
name
Salem
betokeneth
Peace
:
The
third
name
Ierusalem
is
interpreted
,
the
vision
of
peace
:
Paulatim
quippe
peruenimus
ad
finem
.
For
by
little
and
little
come
wee
to
the
end
.
After
Conculcation
and
treading
vpon
an
Image
of
the
Church
Militant
;
arriue
wee
at
,
and
attaine
wee
to
The
vision
of
peace
A
liuely
resemblance
of
the
Church
tryumphant
.
It
is
then
the
certayne
and
vndoubted
condition
of
GODS
children
,
to
bee
troaden
vppon
,
before
they
can
tryumph
;
to
bee
wholy
bereft
of
peace
,
before
they
can
see
any
peace
:
To
weare
the
badge
of
the
Crosse
,
before
they
can
come
to
the
price
of
the
Crowne
:
The
former
badge
of
the
Church-militant
;
this
Assembly
of
the
righteous
.
The
second
badge
of
the
Church-militant
;
〈◊〉
Assembly
of
the
righteous
,
is
Imperfection
.
This
Imperfection
consisteth
both
in
sinners
to
bee
found
in
this
Church
Accidentally
,
and
in
sinne
also
which
it
hath
Personally
.
First
,
this
Church
is
imperfect
heere
in
this
life
,
because
it
hath
sinners
in
it
,
and
with
it
,
Accidentally
.
It
is
as
a
floare
where
chaffe
and
wheate
bee
mixed
together
before
the
winnowing
,
it
is
as
a
mine
wher
drosse
and
gold
bee
confounded
together
before
the
purifying
:
it
is
as
a
garden
where
weedes
and
herbes
grow
together
,
before
the
Weeding
.
A
mongthem
of
the
Church
indeed
,
bee
these
sinners
but
not
of
them
,
as
the
fore-mentioned
Chaffe
and
Drosse
and
Weeds
are
among
the
Wheat
,
and
Golde
,
and
Hearbes
,
but
not
of
the
same
substance
with
them
.
These
sinners
if
they
could
be
found
out
are
to
bee
censured
and
punished
,
how
be
it
because
they
are
not
euer
to
be
discouered
they
are
necessarily
to
be
tolerated
,
vntill
they
may
(
as
time
shall
giue
occasion
)
bee
iustly
proceeded
against
.
Ouer-heady
therefore
is
the
zeale
or
rather
hea●e
,
of
them
,
like
vnto
that
of
Iames
,
and
Iohn
when
out
Blessed
Sauiour
told
them
that
they
knew
not
what
spirrit
they
were
of
.
Luke
.
9.
55.
Who
can
not
away
with
the
Mone
because
she
hath
her
spotes
,
with
the
Church
because
in
this
respect
she
hath
her
blemishes
,
but
wil
forth-with
make
a
schime
and
rent
a
separation
?
How
much
better
weare
it
for
them
if
they
would
bee
truely
holy
children
to
imbrace
concerning
this
point
)
the
counsell
of
an
holy
Father
?
In
ecclesia
nonnullos
toleramus
,
quos
corrigere
vel
punire
non
possumus
.
&c.
Wee
tollerate
some
August
Epist.
48.
in
the
Church
whome
wee
cannot
correct
or
punish
,
neither
yet
for
the
Chaffes
sake
doe
we
forsake
the
threshing
flore
of
the
Lord
,
nor
for
the
bad
F●sh
sake
doe
wee
breake
the
net
of
the
LORD
,
nor
for
the
Goates
,
which
are
to
bee
seuered
in
the
end
,
doe
wee
leaue
the
fold
of
the
LORD
,
nor
for
the
vessels
made
to
dishonour
doe
wee
fl●t
out
of
the
house
of
the
Lord
.
Secondly
this
Imperfection
consisteth
in
sinne
,
personally
,
to
be
found
in
the
Church
her-selfe
,
the
Assembly
of
the
righteous
here
spoken
of
.
The
Church
while
shee
is
in
this
vale
of
misery
cannot
certainely
expect
that
shee
is
or
can
bee
without
the
staine
of
iniquity
:
who
confesseth
of
her selfe
that
she
is
blacke
by
reason
of
her
i●perfections
.
Whosoeuer
therein
shall
say
that
hee
,
hath
no
sin
deceiueth
him-selfe
and
there
is
no
truth
in
him
:
and
therby
at
least-wise
,
because
hee
lieth
becommeth
he
a
sinner
.
As
there
was
the
Tree
of
knowledge
of
good
and
euill
in
one
Paradise
.
So
as
well
euill
as
good
will
bee
found
in
in
the
righteous
the
best
men
.
Where
was
this
Assembly
of
the
righteous
at
that
time
else
to
bee
found
but
in
the
house
of
godly
Iacob
?
Yet
euen
then
therein
were
many
imperfections
.
Ruben
his
eldest
sonne
incestuous
:
Simeon
and
Leui
murtherers
:
Dinab
his
daughter
a
wanton
;
and
all
betrayers
of
their
brother
Ioseph
.
The
Church
of
God
,
Cant.
6.
9.
is
compared
to
the
Moone
,
the
Moone
first
receiueth
her
light
from
the
Sun
:
so
doth
she
from
her
Husband
Christ
the
sun
of
righteousnesse
.
Secondly
,
the
Moone
(
of
all
those
heauenly
bodies
)
is
Thirdly
,
the
Moone
is
eclipsed
by
the
interposition
of
the
earth
betwixt
the
Sun
&
it
:
so
the
Church
of
God
(
no
doubt
)
is
som-what
blemished
by
the
interposition
of
the
eatrthhy
members
of
our
fleshly
concupiscence
,
betweene
the
graces
of
Christ
and
it
.
Fourthly
,
the
Moone
hath
her
spottes
;
so
hath
the
Church
of
God
her
blemishes
.
The
Mone
then
(
wee
may
see
)
for
one
benefit
that
shee
hath
receiued
,
in
that
she
is
made
glorious
with
the
beames
of
the
Sun
,
hath
a
threefold
inconuenience
,
that
shee
cannot
but
som-what
be
tainted
by
the
earth
being
the
nearest
caelestial
body
vnto
the
earth
:
that
she
is
eclipsed
and
obscured
by
the
putting
betweene
of
the
earth
betwixt
the
Sun
and
hir
:
that
she
hath
hir
spots
in
her
,
to
shew
,
that
if
the
church
here
siguified
by
the
Moone
hath
any
good
,
she
hath
it
not
from
her selfe
▪
but
from
Christ
,
as
the
Moone
hath
her
brightnesse
from
the
Sunne
,
and
for
that
one
good
with
the
Moone
she
hath
a
threefold
euil●
.
Imperfect
therefore
is
the
Church
in
this
life
,
as
she
that
weareth
this
badge
of
imperfection
.
Wee
must
further
know
that
this
part
of
the
Assembly
of
the
righteous
,
the
Church
militant
which
groneth
vnder
affliction
and
●mpeth
by
imperfection
,
is
congregate
and
mette
together
chiefly
to
exercise
a
threefold
duty
first
to
heare
the
word
:
secondly
,
to
bee
partakers
of
the
sacraments
:
thirdly
,
to
begge
what
we
need
,
and
to
offer
vppe
the
sacrifice
of
praise
and
thankes-giuing
.
A
thing
anciently
vsed
by
the
Church
,
and
perpetually
to
continue
in
the
church
:
this
may
appeare
to
haue
had
an
ancient
vse
in
the
church
,
by
those
three
thousand
soules
whome
Peter
by
one
Sermon
had
added
to
the
Continued
in
the
Apostles
doctrine
there
is
the
assembly
of
hearing
the
word
.
Secondly
in
breaking
of
Bread
:
there
〈◊〉
receiuing
of
one
of
the
sacraments
:
Thirdly
,
In
prayer
,
there
is
begging
that
was
needfull
,
and
the
tendering
to
GOD
the
sacrifice
of
thankesgiuing
.
This
is
one
part
of
the
Assembly
of
the
righteous
,
which
how-soeuer
it
is
not
wholy
to
bee
excluded
,
yet
is
not
so
directly
intended
in
this
place
,
where
it
is
said
,
that
the
sinners
shall
not
●●se
or
stand
in
the
Assembly
of
the
righeous
.
The
second
part
of
the
Assembly
of
the
righteous
,
is
that
which
is
tryumphant
in
heauen
;
which
shall
then
be
accomplished
on
Gods
chosen
,
when
they
which
suffer
here
with
Christ
shall
in
heauen
bee
gloryfied
with
Christ
:
at
Church
militant
(
as
one
speaketh
)
mala
pers●quntur
,
euills
doe
persecute
vs
:
But
in
the
Church
tryumphant
,
bona
sequentur
,
good
thinges
shall
follow
vs
.
The
euer-flowing
,
and
indeed
ouer-flowing
abundance
of
which
happy
estate
causeth
Saint
Augustine
Assembly
of
the
righteous
there
shall
be
no
weaknesse
,
no
sorrowing
,
no
calamity
,
no
corruption
,
no
death
,
no
greefe
,
no
discontentment
.
But
the
thinges
wee
shall
there
inioy
,
are
first
,
for
their
quality
,
ioy
and
pleasures
:
Secondly
,
for
their
quantity
,
fulnesse
of
them
:
Thirdly
,
for
their
Constancy
at
Gods
right
hand
,
from
whence
it
is
vnpossible
they
should
bee
remoued
.
Fourthly
for
their
continuance
for
euer-more
,
euen
in
the
presence
of
God
.
In
whose
presence
there
is
fulnesse
of
ioy
,
and
at
his
right
hand
there
is
pleasure
for
euermore
.
This
is
the
Assembly
of
the
righteous
heere
principally
meant
,
which
the
Sinners
shall
not
rise
nor
stand
in
:
because
they
shall
neuer
attaine
to
this
tryumph
,
neuer
to
this
perfection
,
neuer
to
this
pleasure
,
this
presence
,
this
right
hand
,
this
ioy
.
The
second
point
offered
,
vnto
our
obseruation
,
hauing
learned
,
what
is
the
Assembly
of
the
righteous
is
that
the
sinners
shall
not
rise
nor
stand
there
.
But
may
some
man
say
,
this
is
a
hard
saying
,
Ioh.
6.
60.
Who
then
can
bee
saued
?
For
wee
are
all
sinners
.
The
authority
of
the
Apo●●le
excellently
proueth
this
point
,
Rom.
5.
12.
As
by
one
man
,
sinne
entered
into
the
world
,
and
death
by
sinne
,
so
death
went
ouer
all
men
,
for
as
much
as
all
haue
sinned
.
The
Apostle
in
that
place
intendeth
to
Adam
▪
Secondly
,
by
what
,
by
sin
:
Thirdly
,
to
whome
,
to
all
men
.
Fourthly
,
the
reason
of
it
,
because
,
All
men
haue
sinned
.
If
there
weare
any
man
which
had
not
sinned
,
that
man
could
not
dye
;
But
all
men
dye
(
as
wee
say
in
Shooles
)
eyther
Actualiter
,
or
Potentialiter
,
in
Act
,
or
in
Power
,
because
though
Henoch
and
Heliah
where
taken
away
before
their
death
,
yet
had
they
sinfull
bodyes
subiect
vnto
mor●ality
:
therefore
must
all
men
of
necessity
bee
conuicted
of
sinne
also
.
The
earth
is
the
most
vn●elane
Element
,
as
that
which
settleth
it selfe
in
the
bottom
of
this
glorious
frame
or
fabricke
of
the
world
,
as
the
dregges
doe
in
the
lowest
parts
of
their
vessell
:
of
this
earth
is
euery
man
composed
.
If
then
the
heauens
themselues
,
whose
Curtaines
are
spred
out
with
more
glory
then
those
of
Salomon
.
Cant:
1.
4.
be
vncleane
in
Gods
sight
.
Iob.
15.
15.
how
much
more
man
,
which
is
but
dust
and
earth
?
If
God
hath
found
no
stedfa●●nesse
,
no
not
in
his
Saints
,
which
are
soe
named
of
holinesse
:
What
is
man
that
hee
should
bee
cl●ane
,
or
hee
that
is
borne
of
a
woman
,
that
hee
should
bee
iust
Man
may
bee
considered
in
two
estates
:
in
the
estate
of
nature
:
and
in
the
estate
of
grace
.
In
the
estate
of
nature
,
whereby
a
man
is
meerely
man
,
and
borne
of
a
woman
,
in
which
respect
hee
mu●●
bee
sayd
to
bee
vncleane
and
vniust
.
In
the
estate
of
grace
,
by
which
a
man
becommeth
a
Saint
;
yet
in
that
estate
also
in
the
fore-a●eaged
;
●lace
,
God
findeth
no
stedfas●●esse
in
him
.
In
neither
state
then
can
man
bee
cleered
,
but
in
both
estates
condenmed
to
bee
sinfull
.
The
Heathens
themselues
haue
not
beene
vnacquainted
with
the
truth
of
this
matter
:
among
whome
one
saith
,
●●e●y
man
co●mi●g
into
this
life
dri●keth
from
the
cuppe
of
〈◊〉
,
e●●or
,
and
ig●orance
.
●●●ery
man
then
be
a
sinner
,
and
no
〈◊〉
shall
rise
〈◊〉
stand
in
the
assembly
of
the
righteous
:
what
〈◊〉
●●vs
.
but
●x●ect
that
se●●●nce
which
Christ●
〈◊〉
ag●●●st
sinners
:
Depart
from
me
yea
that
worke
iniquity
.
That
I
may
the
better
answeare
this
obiection
:
wee
must
know
tha●
there
is
a
two-fold
Sinner
.
The
former
so
sinneth
,
as
he
〈◊〉
with
●is●th
from
his
sinne
,
hauing
(
because
he
hath
sinned
)
con●rition
in
his
soule
and
spirit
,
con●ession
in
his
heart
and
tongue
,
and
newnesse
of
life
in
his
●eeds
and
manners
:
neither
doth
he
onely
repent
,
solicite
.
carefully
,
but
mature
speedily
,
as
writeth
S.
Ambros
:
sigg●-●●ce
in
his
vineyard
,
comming
to
〈◊〉
●r●ite
and
finding
none
,
sayth
to
the
keeper
of
the
v●●eyarde
〈◊〉
it
aowne
,
for
what
doth
it
combri●g
the
ground
:
Hee
doth
(
as
saith
●aint
Augustine
)
accuse
himselfe
that
he
may
be
excused
in
the
presence
of
the
iust
&
mercifull
Iudge
,
to
whom
hee
is
to
become
accomptable
As
sinne
doth
assault
his
soule
when
it
is
weakest
:
so
doth
he
oppose
him-selfe
against
the
same
where
it
is
strongest
,
that
hee
may
by
that
meanes
root
it
out
.
This
hath
beene
the
practise
,
as
it
may
appeare
by
their
writings
of
the
famous
ancient
Fathers
,
and
Saints
of
the
Church
,
Athenagoras
,
Clemens
,
Iustinus
Martir
,
Arnobius
,
Minutius
,
Lactantius
,
,
and
diuers
other
,
who
made
it
the
first
thing
they
did
after
their
conuersion
,
from
gentilisme
to
the
truth
,
to
denounce
warre
most
chiefly
against
that
sinne
vnto
which
they
haue
found
themselues
most
inclined
.
These
were
,
pecatores
,
sinners
,
but
because
they
speedily
shaked
off
their
sinne
as
Paule
did
the
●●per
,
they
weare
Samt
Hillary
maketh
a
distinction
.
●hese
are
not
the
sinners
heere
spoken
of
which
shall
not
rise
nor
stand
in
the
assembly
of
the
righteous
.
The
second
kinde
of
sinners
bee
such
as
so
sinne
,
that
they
may
adde
sinne
vnto
sinne
,
as
the
theese
addeth
lying
to
theft
,
and
periury
to
lying
.
These
by
their
custome
of
sinning
haue
made
s●nne
habituall
,
yea
,
rather
perpetuall
vnto
them
.
It
is
impossible
for
them
not
to
sinne
,
as
it
is
impossible
for
the
fire
not
to
warme
.
In
them
hath
sinne
gotten
the
colour
of
a
Blacke-Moore
,
which
cannot
bee
●●tered
:
and
the
spotts
of
a
Leopard
which
cannot
bee
washed
away
.
At
the
dore
of
whose
heart
the
g●ace
of
GOD
knocketh
〈…〉
all
,
or
if
it
knocketh
,
it
is
but
in
vaine
:
for
there
is
〈◊〉
opening
.
As
they
are
flesh
,
Iohn
,
3.
6.
so
this
flesh
is
〈◊〉
dead
flesh
altogether
vncureable
,
neyther
is
it
to
be●
〈…〉
led
with
sharpe
Corrosiues
of
the
lawe
,
neyther
〈◊〉
bee
salued
by
the
more
gentle
Lenitiues
of
the
〈…〉
pell
.
These
are
not
contrite
for
their
sinne
,
that
so
●●ey
may
confesse
and
amend
it
,
but
they
pallia●e
their
sin●e
that
they
may
still
keepe
it
,
and
committe
it
.
Oathes
(
say
they
)
are
but
sparkes
of
courage
;
Blasphemies
,
but
as
ordinary
speeches
:
Couetousnesse
frugality
:
Prodigality
bounty
;
Tyranny
fortitude
:
Curiosity
honesty
:
Adultery
a
youthfull
sport
:
Symony
a
common
trade
of
merchandise
:
And
as
in
these
,
so
in
euery
sinne
haue
they
a
fayre
vizard
to
putte
ouer
a
foule
face
,
that
they
may
vaile
and
couer
it
.
To
whom
their
sinne
is
like
Iesabell
which
made
Ahab
to
sinne
,
whose
face
was
painted
:
and
them-selues
like
Ahab
doe
sell
them-selues
to
worke
wickednesse
in
the
sight
of
the
Lord
.
These
be
the
sinners
meant
in
this
place
;
where
it
the
sinners
shall
not
rise
nor
stand
in
the
Assembly
of
the
righteous
.
The
sinners
of
this
desperate
kind
shall
not
rise
nor
stand
in
this
assembly
of
the
Righteous
.
First
,
in
that
part
thereof
Militant
,
vpon
earth
,
which
consisteth
of
that
meeting
,
which
standeth
in
hearing
the
word
read
,
or
Preached
:
in
receiuing
the
sacraments
and
in
prayers
.
Because
how-soeuer
they
are
(
it
may
be
)
among
the
righteous
in
their
Assemblies
,
yet
are
they
not
of
their
Assemblies
:
they
be
(
it
may
be
)
as
one
of
the
assembly
:
but
for
as
much
as
they
are
vnrighteous
,
they
cannot
be
of
the
assembly
of
the
righteous
.
For
how
can
it
otherwise
be
?
considering
that
they
heare
the
word
as
Sinners
,
not
as
the
Righteous
;
receiue
the
Sacraments
as
sinners
,
not
as
the
Righteous
:
tender
vp
their
praiers
vnto
God
as
Sinners
,
not
as
the
Righteous
:
as
Lucifer
was
among
the
Angels
,
Caine
in
the
house
of
Adam
,
Ismaell
in
the
house
of
Abraham
,
Esau
in
the
house
of
Isaas
,
C
ham
in
the
Arke
,
Saul
among
the
Prophets
,
the
Tares
with
the
wheate
,
the
Goates
with
the
sheepe
,
Iudas
among
the
Apostles
:
so
are
these
in
th●
Assembly
of
the
righteous
as
Cyphers
,
which
signifie
nothing
,
not
as
figures
which
haue
both
a
number
and
power
with
them
.
They
beare
a
shew
(
haply
)
of
religion
,
but
are
furthest
from
it
,
as
Athaliah
being
her selfe
the
onely
vsurping
traytresse
,
cryed
out
Treason
,
treason
,
2.
Reg.
11.
14.
They
are
in
comparison
of
the
righteous
,
but
as
Waspes
compared
with
Bees
,
which
as
Tertullian
writeth
make
Combes
as
the
Bees
doe
,
but
neither
are
Bees
,
nor
worke
so
profitably
as
the
Bees
.
They
are
within
this
Assembly
of
the
righteous
,
by
hypocrisie
,
but
not
of
it
in
Sincerity
,
considered
in
that
part
of
it
,
Militant
here
vpon
earth
.
Secondly
,
they
can
much
lesse
rise
or
s●and
,
in
that
part
of
the
assembly
of
the
righteous
,
which
is
triumphant
in
heauen
,
because
they
shall
neuer
come
thither
,
much
lesse
stand
there
.
If
Moses
neither
could
nor
mought
stand
in
the
presence
of
God
in
that
holy
land
,
which
is
but
a
Type
of
this
triumphant
assembly
▪
vntill
hee
had
taken
his
shooes
from
his
feete
.
Oh
how
much
lesse
shall
these
sinfull
and
reprobate
ones
,
stand
in
the
most
glorious
presence
of
the
Lord
in
the
true
holy
land
the
true
Canaan
it selfe
!
being
not
onely
holy
,
but
the
holy
of
holyes
,
of
God
the
holyest
,
hauing
the
feete
of
their
affections
,
shod
with
nothing
else
but
defilednesse
and
pollution
?
Hell
must
bee
their
prison
:
for
,
the
wicked
shall
bee
turned
to
hell
,
and
the
people
that
forget
God
.
Heauen
cannot
possibly
become
their
pallace
:
for
such
must
stand
without
the
heauenly
Ierusalem
,
the
city
of
the
great
King
.
Art
thou
then
a
Sinner
of
this
nature
?
vnto
whome
,
sinne
sitteth
as
neare
as
the
graft
to
the
stock
,
which
concorporateth
and
becommeth
one
with
it
?
Behold
then
the
fruite
of
this
thy
sinne
;
which
is
not
onely
shame
and
reproach
,
but
also
euerlasting
ruine
and
con●usion
.
He
which
Riseth
in
the
great
thoughtes
of
his
owne
heart
,
and
Standeth
as
high
in
his
owne
conceipt
as
euer
Nabucchadnezzar
did
,
Dan.
4.
27
,
yet
if
from
the
crowne
of
the
head
to
the
soule
of
the
foote
,
there
is
nothing
to
bee
found
but
woundes
and
swellings
and
sores
full
of
corruption
.
Esa●
.
1.
6.
then
shall
hee
neither
rise
nor
stand
in
the
assembly
of
the
righteous
,
not
onely
,
that
part
thereof
which
appertayneth
to
the
Church
Millitant
here
on
earth
,
but
also
that
part
thereof
which
belongeth
to
the
Church
Triumphant
in
heauen
.
For
what
reason
may
bee
alledged
why
hee
should
bee
admitted
into
heauen
,
whose
m●●d
hath
beene
wholy
fixed
vpon
earth
?
why
hee
should
triumph
as
a
conquerour
in
heauen
,
which
●euer
warred
as
a
souldier
vpon
earth
,
fighting
against
the
Souldiers
of
the
Diuell
,
the
lustes
of
our
flesh
,
the
enemi●s
of
our
soules
?
Our
losse
is
greater
hereby
then
there
could
haue
come
aduantage
by
Herodes
guift
to
her
to
whome
it
was
promised
:
Herodes
guift
was
but
Hal●e
a
Kingdome
,
for
a
vaine
pleasure
Mark
.
6.
22.
23.
But
we
doe
lose
a
Whole
Kingdome
for
a
sinnefull
pleasure
.
We
lose
a
kingdome
but
not
an
ordinary
kingdome
:
but
most
rich
,
most
honorable
,
most
●oyfull
most
constant
,
most
durable
.
First
it
is
a
most
Rich
Kingdome
,
The
riches
whereof
may
appeare
vnto
vs
by
that
discription
of
the
principall
and
royall
citty
thereof
.
Apocal.
21
Whose
shining
is
as
Iaspar
and
as
cleare
as
Christall
,
and
the
Citty
it selfe
of
pure
gold
and
like
vnto
cleare
glasse
:
the
twelue
foundations
a●e
twelue
pretious
stones
,
and
the
twelue
gates
,
twelue
pearles
.
Siluer
is
there
reputed
but
as
base
mettall
,
for
it
is
not
so
much
as
mentioned
:
but
Pretious
Stones
,
and
Pearles
,
and
Gold
onely
spoken
of
.
Secondly
it
is
a
most
Honorable
Kingdome
.
It
was
a
right
honorable
report
which
Cyneas
the
Ambass●dour
of
Pyrrhus
King
of
the
Epirottes
,
gaue
concerning
the
Senators
of
Rome
;
beeing
demanded
at
his
returne
from
thence
of
his
Lord
,
what
hee
thought
of
them
:
to
whom
hee
made
this
answere
,
that
they
seemed
vnto
him
a
Senate
of
Kings
.
But
farre
more
honorable
is
that
which
may
bee
reported
concerning
this
Kingdome
●
that
all
the
members
thereof
,
not
seeme
,
but
are
Kings
,
euen
an
innumerable
multitude
of
most
honourable
Kings
,
Aug
d●ver●
in●oc●n●●
cap.
19●
.
and
yet
as
Saint
Augustine
witnesseth
,
The
Kingdome
shall
not
bee
streightened
by
the
multitude
of
Kings
.
Thirdly
,
it
is
a
most
ioyfull
kingdome
,
where
our
ioy
shall
bee
perfect
ioy
,
vnto
the
which
nothing
can
bee
added
:
euen
full
ioy
.
1.
Iohn
.
1
4.
Fourthly
,
It
is
a
most
constant
Kingdome
;
because
it
hath
no
mu●inye
within
▪
no
conspiracie
with-out
to
shake
it
.
Fifthly
,
and
lastly
,
it
is
a
most
durable
kingdome
,
being
indeed
the
end
for
which
wee
were
created
,
but
hauing
no
end
it selfe
,
as
writeth
Saint
Augustine
.
Quis
alius
noster
est
finis
nisi
peruenire
ad
regnum
,
●uius
nullus
est
finis
?
Aug.
de
●iu●●
,
de●.
lib.
2●
.
What
other
end
haue
wee
,
but
to
come
to
the
kingdome
,
whereof
there
is
no
end
.
For
asmuch
as
then
Sinne
,
by
bereauing
vs
,
of
this
triumphant
part
of
the
Assembly
of
the
righteous
,
despoileth
vs
also
there-with-all
of
a
kingdome
,
not
of
an
ordinarie
sort
,
but
of
a
supereminent
condition
,
as
that
which
is
most
rich
,
honorable
ioyfull
,
constant
,
durable
.
Oh!
how
ought
it
to
stirre
vp
our
secure
,
and
to
set
an
edge
to
out
duil
spirits
?
that
wee
may
banish
sinne
,
and
obtaine
this
kingdome
▪
not
reteine
sinne
that
wee
may
bee
banished
this
kingdome
?
There
is
no
man
so
sinfull
,
but
God
will
bee
mercifull
,
if
man
can
bee
truely
s●rrowfull
.
The
Iustice
of
GOD
(
saith
Saint
Augustine
)
hath
looked
Aug●●
Psal
,
84.
downe
from
heauen
,
saying
.
Let
vs
spare
this
man
,
because
hee
hath
not
spa●ed
him-selfe
:
Let
vs
acknowledge
him
,
because
hee
hath
acknowledged
him-selfe
:
Hee
is
turned
to
punish
his
sinne
,
and
let
vs
turne
to
deliuer
him
from
sinne
.
By
this
meanes
shall
we
not
sincke
and
fall
,
but
rise
and
stand
in
the
assembly
of
the
righteous
.
This
Psalme
at
the
first
enterance
there-vpon
,
suffered
a
three-fold
diuision
.
The
first
concerned
the
state
of
the
godly
in
the
three
first
verses
.
The
second
,
the
state
of
the
vngodly
in
the
fourth
and
fift
verses
.
The
third
and
last
,
the
condition
of
them
both●
in
the
sixt
and
last
verse
of
this
Psalme
.
Which
sixth
verse
as
an
Epiphomenia
or
acclamation
,
answereth
to
the
precedent
matter
of
this
Psalme
,
[
For
the
Lord
knoweth
the
way
of
the
righteous
,
and
the
way
of
the
wicked
shall
perish
.
In
which
words
,
there
offer
them-selues
,
vnto
my
further
amplification
and
handling
,
a
double
branch
.
The
former
is
the
branch
of
Gods
fauour
toward
the
righteous
,
[
The
Lord
knoweth
the
way
of
the
righteous
.
The
other
,
the
branch
of
Gods
rigor
toward
the
wicked
,
[
The
way
of
the
wicked
skall
perish
.
The
branch
of
Gods
fauour
to
the
godly
,
first
commeth
to
my
hand
and
handling
.
This
conteineth
in
it
two
points
.
First
,
what
the
way
of
the
righteous
here
spoken
of
meaneth
.
Secondly
:
that
,
the
Lord
knoweth
it
.
That
wee
may
the
better
vnderstand
,
what
the
way
of
the
righteous
meaneth
,
Let
vs
be
aduertised
,
that
the
righteous
haue
a
three-fold
way
.
The
first
naturall
,
and
of
Generation
.
The
second
,
ciuill
and
of
Profession
.
The
third
Spirituall
and
of
Regeneration
.
The
first
of
the
three
is
of
necessity
for
their
being
:
the
other
two
,
de
bene
esse
,
for
their
well
being
.
The
one
,
for
the
well
being
in
the
Common-wealth
against
Idlenesse
and
want
,
The
other
for
their
well
being
in
the
Church
,
against
Sinne
and
Punishment
.
The
way
naturall
or
of
generation
of
the
righteous
,
necessary
to
their
being
,
is
that
which
is
both
of
their
birth
into
this
world
,
and
life
in
this
world
.
A
thing
is
this
common
to
them
with
all
men
,
not
onely
with
them
,
who
liue
vnder
the
happy
and
blessed
awe
of
Magistracie
and
gouernment
:
but
euen
with
Barbarians
and
Sauages
them-selues
,
neuer
yet
swayed
or
ruled
by
the
Scepter
or
Sword
of
any
Magistrate
.
In
this
acceptation
waye
may
be
taken
,
Gen.
6.
12.
where
it
is
sayd
,
All
flesh
haue
corrupt
their
way
vpon
earth
:
their
way
,
&c.
that
is
,
the
way
of
their
life
and
being
.
That
though
GOD
at
the
first
had
created
them
in
holynesse
and
integrity
:
yet
haue
they
turned
away
to
froward
wayes
,
Eccles.
2.
15.
that
they
mought
weary
them-selues
in
the
way
of
Wickednesse
,
Wisdom
.
5.
7.
The
second
way
of
the
Righteous
,
is
that
which
is
ciuill
,
or
of
some
profession
,
of
necessity
to
their
well-being
in
the
common-wealth
.
Or
this
the
prophet
Dauid
speaketh
:
They
Imagine
mischiefe
in
their
bed
for
they
haue
set
them-selues
in
no●
good
way
.
Where
the
prophet
maketh
it
the
originall
and
fountayne-head
of
sinne
and
mischiefe
in
the
vngodly
,
because
they
want
the
good
way
of
the
godly
:
that
is
a
good
callinge
of
ciuill
profession
,
or
conuersation
amonge
men
.
This
thinge
affirme
I
to
bee
necessary
amonge
the
righteous
,
to
their
wel-beeing
in
the
common-weale
:
first
in
regard
of
Idlenesse
thereby
to
be
auoyded
:
secondly
in
respect
of
want
to
bee
shunned
.
First
Idlenesse
by
the
Righteous
is
heereby
to
bee
auoyded
,
Idlenesse
is
a
fault
which
becommeth
a
graue
of
a
liuing
man
,
and
must
needs
belong
vnto
him
which
is
not
in
the
way
of
some
calling
or
profession
.
The
Idle
then
becommeth
toward
himselfe
as
Raguell
to
Tobiah
,
who
made
a
graue
for
him
before
hee
was
dead
:
nunquam
otiosus
●ei
seruus
(
saith
Saint
Bernard
:
)
the
seruant
of
God
is
neuer
idle
in
the
way
of
his
well-beinge
in
the
common-wealth
,
least
Secondly
,
Want
by
the
Righteous
is
here-by
to
bee
shunned
:
where
such
a
Way
is
Wanting
,
a
Calling
is
Wanting
●
where
there
is
no
Calling
,
there
is
Sluggishnesse
:
where
Sluggishnesse
and
idlenesse
beareth
swaye
,
there
Pouerty
and
Want
commeth
on
.
First
,
suddenly
,
because
it
commeth
as
one
trauailing
by
the
way
.
Secondly
,
strongly
,
as
an
armed
man
,
which
by
the
suddennesse
cannot
bee
preuented
,
and
by
the
strength
cannot
bee
It
is
ordeined
for
man
,
to
eate
his
bread
in
the
sweate
of
his
browes
,
as
if
it
were
Gods
will
,
that
where
there
is
no
sweating
of
the
browe●
There
should
bee
no
eating
of
bread
.
Where
eating
of
bread
is
prohibited
,
there
want
must
needs
bee
infer●ed
.
Would
wee
then
shunne
this
necessitie
?
then
must
wee
prouide
,
that
wee
may
haue
bread
,
not
onely
in
a
literall
sence
;
but
also
as
it
is
taken
for
all
the
necessaries
of
this
life
.
Would
wee
haue
this
bread
lawfully
ministred
vnto
vs
?
then
must
our
hands
minister
vnto
our
necessities
:
that
is
to
say
,
our
feete
must
walke
:
our
fingers
must
worke
:
our
browe
,
in
euery
vocation
and
calling
,
Ecclesiasticall
or
Ciuill
,
Libera●l
or
Mechanicall
,
must
sweate
for
it
▪
Euery
man
must
say
,
and
the
godly
will
say
,
as
sometime
that
famous
Alphonsus
King
of
Arragon
did
,
who
being
reprooued
of
one
Matthaeus
Siculus
,
for
that
hee
would
now
and
then
,
set
those
hands
of
his
to
the
Spade
,
which
were
ordeigned
to
swaye
the
Scepter
,
made
this
answer
.
Cogitas
deum
&
naturam
nequicquam
mihi
has
manus
dedisse
?
Thinkest
thou
that
God
and
Nature
hath
giuen
vnto
mee
these
hands
in
vaine
?
Where-vpon
the
Godlye
man
,
that
hee
may
shunne
wante
,
doth
not
shunne
worke
:
but
hee
setteth
him-selfe
in
some
good
way
,
in
regarde
of
this
Ciuill
profession
,
in
the
Common-wealth
,
necessary
to
his
Well-being
therein
,
that
Want
may
be
shunned
.
The
third
waye
of
the
righteous
,
is
,
that
which
is
spirituall
of
his
Regeneration
necessary
to
him
,
for
his
Well-being
in
the
Church
.
This
is
the
way
cheefly
aimed
at
in
this
place
.
This
as
it
is
the
Way
of
God
,
so
is
it
also
the
Way
of
the
Godly
,
A
perfect
way
appertayning
only
to
iust
and
perfect
men
.
The
necessity
of
which
Way
concerneth
the
R●ghteous
,
both
against
Sinne
,
and
also
the
punishment
of
Sinne
.
.
First
,
this
necessity
concerneth
the
Righteous
in
regard
of
Sin
;
which
by
continuance
in
this
Way
is
mortified
.
While
they
continue
in
this
way
,
they
neyther
haue
acquaintance
with
sin
,
nor
sin
with
them
:
the●
are
strange
the
one
to
the
other
.
Sinne
may
be
in
them
,
but
cannot
raigne
in
them
.
Rom.
6.
12.
Secondly
,
this
necessity
concerneth
the
Righteous
in
reregard
of
the
punishment
of
sin
.
For
vntill
we
be
trauailers
in
this
Way
,
are
wee
Children
of
Gods
wrath
:
Vpon
Vials
of
his
wrath
were
to
be
powred
out
:
but
this
way
of
our
new-birth
or
Regeneration
,
is
become
a
better
security
to
vs
then
the
blood
of
the
Lambe
sprinckled
on
the
dore
posts
of
the
houses
of
the
Israelites
.
For
that
was
the
materiall
blood
of
the
Typicall
Lambe
,
to
be
as
a
token
to
God
,
at
that
time
to
preserue
them
from
Temporall
destruction
of
the
Aegiptians
.
But
in
this
way
is
found
the
omni-sufficient
blood
of
the
True
lamb
of
God
Christ
Iesus
,
who
taketh
away
the
sins
of
the
world
:
which
being
sprinckled
on
the
tables
of
our
hearts
protecteth
and
sheildeth
vs
from
the
spirituall
destruction
of
Sathan
.
This
way
is
called
,
A
new
and
liuing
way
.
Heb.
10.
20.
New
,
because
therein
wee
are
Renued
and
changed
in
our
mind
,
Rom.
12.
2.
not
putting
off
leisurely
,
but
casting
off
speedily
,
the
old
man
which
is
corrupt
through
the
deceiuable
lustes
,
and
putting
on
the
new
man
CHRIST
IESVS
,
which
after
GOD
is
created
in
righteousnesse
toward
man
;
and
true
holynesse
toward
God
him-selfe
.
A
liuing
way
because
wee
which
were
Dead
in
trespasses
and
sinnes
,
before
wee
entered
into
this
way
,
quickened
againe
in
this
way
.
Eph.
21.
quickned
vnto
a
twofold
life
of
grace
in
present
possession
in
this
world
:
of
glory
,
in
vndoubted
expectation
in
the
world
to
come
.
It
is
a
worthy
speech
of
Saint
Hilarie
,
who
compareth
the
man
vnregenerate
to
an
Egge
:
the
man
regenerate
How
often
would
I
haue
gathred
thy
children
euen
as
a
h●n
gathereth
her
Chicken●
vnder
her
winges
?
Mat.
23.
37.
whervpon
writeth
that
Father
.
Alia
pullis
nascendi
alia
viuendi
,
ratio
.
To
Chickens
there
is
one
reason
of
birth
,
another
▪
of
life
.
First
they
are
contayned
in
certaine
shells
of
Egges
,
as
it
were
in
a
prison
,
after
that
being
cherished
by
the
diligence
of
there
dame
vnder
the
couerture
of
her
winges
they
come
forth
and
in
time
fly
abroad
.
Christ
(
saith
he
)
after
the
manner
of
this
familiar
foule
,
would
haue
gathred
them
together
,
that
they
which
weare
yet
as
the
Egge
brought
forth
by
the
condition
of
nature
,
being
borne
againe
by
a
new
spring
of
regeneration
cherished
by
heat
,
mought
(
as
it
weare
)
by
there
winged
bodies
fly
vp
into
Heauen
.
Thus
to
become
Chickins
brooded
and
fostered
vnder
the
wing
of
our
Blessed
Sauiour
,
is
to
hold
this
way
of
regeneration
and
quickening
beeing
dead
and
cherishing
beeing
made
aliue
by
the
warmeth
of
the
spirit
of
Christ
,
according
to
the
warrant
of
the
word
of
Christ
,
wherein
wee
must
not
suffer
the
warmth
of
our
zeale
to
goe
before
the
warrant
of
our
knowledge
,
but
as
speaketh
.
Saint
Basil
,
Quemadmodum
coera
sculpturae
typo
tradita
.
&c.
As
The
second
point
of
the
former
branch
,
the
Lords
fauour
toward
the
godly
is
,
that
[
The
Lord
knoweth
this
way
,
&c.
The
LORD
knoweth
it
,
both
by
the
knowledge
of
his
Apprehension
,
and
also
by
the
knowledge
of
his
Approbation
.
The
knowledge
of
the
Lordes
apprehension
▪
it
is
the
knowledge
of
wisedome
wherby
euery
thing
lay
open
vnto
him
;
nothing
is
hid
from
him
.
For
which
▪
cause
as
the
number
of
Seauen
is
the
number
of
perfection
;
there
bee
ascribed
vnto
the
Lord
seauen
eyes
.
Zacha.
3.
9.
vnder
the
name
of
the
stone
there
spoken
off
▪
to
intimate
that
he
seeth
al
things
.
He
that
hath
giuen
thee
an
eye
to
see
any
thing
,
shall
not
his
eyes
see
all
things
?
Hee
which
hath
furnished
thee
with
knowledge
to
vnderstand
any
thing
,
shall
not
hee
vnderstand
all
things
.
The
Poet
Pindaru●
,
could
say
to
this
purpose
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
store-houses
of
al
our
actions
are
in
heauen
.
These
actions
of
our
haue
been
euerlastingly
laid
vp
in
the
euer-liuing
treasure-house
of
Gods
omni-science
or
power
to
know
all
things
.
These
be
those
Idea
,
which
Plato
speaketh
off
being
certaine
Essentiall
impressions
in
the
minde
of
God
,
of
all
two
of
them
are
sold
for
a
farthing
:
not
one
of
them
fall
to
the
ground
without
him
.
The
grasse
or
flower
of
the
field
seemeth
to
be
a
viler
thing
,
as
that
which
is
to
day
and
to
morrow
it
is
cast
into
the
ouen
:
yet
God
not
only
knoweth
it
,
but
regardeth
&
beauty
fieth
it
so
,
As
Salomon
in
all
his
royalty
was
not
arrayed
like
one
of
numbred
it
.
Math.
10.
30.
God
who
hath
made
all
things
in
weight
,
measure
and
number
,
knoweth
the
weight
,
measure
&
number
of
all
thinges
.
This
moued
Plotinus
though
he
were
but
a
Platonist
and
no
Christian
,
as
witnesseth
Saint
Augustine
,
to
say
that
Gods
apprehensiue
prouidence
doth
Dauid
.
Psalm.
104
●4
.
O
Lord
how
manifold
are
thy
workes
?
in
wisedome
hast
thou
made
them
all
.
If
God
made
them
,
then
must
it
be
also
granted
,
that
hee
knew
them
:
and
as
witnesseth
Holy
Augustine
.
If
God
made
all
things
with
The
second
knowledge
of
God
it
is
that
which
is
of
his
Approbation
and
Fauour
.
The
knowledge
of
Gods
Apprehension
as
it
did
extend
it selfe
to
all
things
:
so
also
did
it
comprehend
,
whatsoeuer
doth
or
may
apperteyne
to
the
way
naturall
,
and
of
generation
,
ciuill
and
of
profession
of
the
righteous
,
which
as
it
is
a
way
meerely
naturall
and
of
generation
ciuil
and
of
profession
,
the
Lord
apprehendeth
it
onely
,
approueth
it
not
.
Because
it
may
be
found
among
the
Turkes
and
Heathens
,
which
haue
both
naturall
being
and
ciuill
trading
:
and
yet
because
they
are
not
become
members
of
Christ
and
to
bee
found
in
the
way
spirituall
and
of
regeneration
or
knowne
therein
vnto
God
,
not
in
the
knowledge
of
his
Approbation
but
Apprehension
onely
.
Would
we
then
be
certified
what
knowledge
is
here
ment
?
It
is
no
doubt
the
knowledge
of
Gods
Approbation
.
Would
we
also
bee
informed
what
way
of
the
righteous
it
concerneth
?
verely
there
way
Spirituall
or
of
Regeneration
:
the
way
of
there
new
birth
,
the
way
of
there
ingrafture
into
the
vine
Christ
:
of
becomming
the
misticall
members
of
there
head
Christ
,
of
there
in●ouling
into
the
assembly
of
the
heauenly
Denizens
,
and
of
their
intitling
to
the
inheritance
of
Gods
Kingdome
.
This
,
oh
!
this
is
the
way
of
the
righteous
,
which
God
so
knoweth
as
hee
acknowledgeth
,
so
acknowledgeth
as
he
approueth
.
The
other
waies
in
his
children
,
God
respectiuely
(
it
may
bee
)
approueth
,
for
the
cause
of
this
way
:
but
neuer
alloweth
he
therein
any
place
,
at
any
time
,
among
any
people
without
this
way
.
This
me
thinkes
that
God
thus
knoweth
the
Way
of
his
righteous
ones
,
Seruantes
,
Saintes
and
Children
,
not
onely
so
as
hee
apprehendeth
it
in
his
wisdome
,
but
approueth
it
in
his
mercy
,
should
moue
and
egge
on
the
righteous
ones
,
the
Seruants
,
Saints
,
and
Children
of
God
,
in
Gods
Schoole
to
take
forth
a
two-fold
lesson
.
Whereof
the
one
is
of
Patience
in
afflictions
:
the
other
of
Practise
of
good
actions
.
The
former
is
the
lesson
of
Patience
in
afflictions
,
for
GOD
seeth
,
knoweth
,
and
approueth
there
way
herein
.
Some
great
Prince
or
mighty
States-man
vpon
earth
apprehendeth
the
more
in
his
thought
and
loueth
more
in
his
heart
that
champion
of
his
,
which
so
with
Fortitude
fighteth
his
battell
,
as
hee
also
with
Patience
beareth
the
woundes
of
his
Aduersary
,
whereby
as
the
loue
of
his
LORD
is
inkindled
toward
him
:
so
like-wise
he
knowing
that
the
eies
of
his
Lord
looketh
vpon
him
,
increaseth
his
courage
,
and
inlargeth
the
manlynesse
of
his
hardy
combat
.
This
world
,
indeed
,
it
is
the
appointed
Acheldama
or
Field
of
blood
,
wherein
God
is
our
King
and
wee
be
his
champions
,
to
fight
the
battels
of
his
truth
against
the
Princes
of
the
darknesse
of
this
World
,
&
spirituall
wickednesse
in
high
places
.
God
our
King
so
beholdeth
vs
as
hee
knoweth
vs
,
so
knoweth
vs
as
hee
approueth
vs
.
Oh
how
ought
then
this
to
animate
vs
with
courage
,
and
arme
vs
with
patience
against
all
the
troupes
of
of
afflictions
,
against
all
the
assaultes
of
our
enemies
!
That
wee
may
stand
against
all
the
waues
of
troubles
,
as
a
Rocke
against
the
billowing
surges
of
the
raging
sea
,
cleansed
it
may
bee
,
but
not
moued
,
much
lesse
remoued
That
wee
may
become
like
Athanasius
of
whome
Gregor:
Nazia●z
Dissidentibus
magnes
,
percutientibus
adamas
:
A
Load-stone
whose
nature
is
to
drawe
yron
the
hardest
matter
vnto
it
,
to
them
which
were
at
variance
:
An
adamant
which
is
very
hardly
broken
with
stroakes
to
them
which
smote
him
:
winning
the
affections
of
men
by
the
one
;
bearing
afflictions
from
men
by
the
other
.
The
conquering
captaine
doth
tryumph
(
saith
S.
August
)
because
he
conquered
,
but
he
had
not
conquered
but
that
hee
fought
,
that
by
how
much
his
danger
hath
been
the
greater
in
the
battell
,
by
so
much
his
ioy
may
be
the
more
in
the
tryumph
.
We
expect
a
greater
tryumph
then
this
,
not
in
earth
among
Men
,
but
in
Heauen
among
Angels
.
And
shal
wee
thinke
that
wee
shall
tryumph
without
a
conquest
?
or
conquer
without
a
battell
,
or
remaine
in
the
battel
without
patience
?
A
tempest
tossing
the
Maryner
threatneth
wracke
of
his
vessell
,
all
waxe
pale
for
feare
of
death
:
on
the
sodaine
the
Heauen
is
calmed
,
the
Sea
asswaged
:
wherevpon
their
ioy
is
the
larger
because
their
feare
was
the
greater
.
Wee
are
as
Marriners
,
sayling
in
the
Shippe
of
the
Church
,
on
the
Sea
of
this
world
,
it
(
hapyly
)
is
the
will
of
God
,
that
a
tempest
for
a
time
should
tosse
vs
;
that
the
feare
of
a
wracke
should
affright
vs
.
But
when
wee
least
expect
it
,
this
tempest
shall
bee
dispelled
;
this
sea
calmed
,
this
shipp
secured
,
this
wracke
escaped
:
Shall
wee
not
then
vndergoe
that
trouble
with
patience
?
the
consideration
of
the
fiercenesse
whereof
,
bringeth
our
reioycing
,
by
our
escape
from
it
,
to
a
greater
fulnesse
?
Is
a
man
sicke
?
and
is
there
by
the
aduise
of
the
Physition
,
no
other
way
for
his
recouery
,
but
the
opening
of
his
veine
,
and
the
letting
forth
of
his
bloud
?
Surely
hee
will
patiently
suffer
his
flesh
to
bee
●ut
,
and
his
veine
to
bee
opened
,
and
his
bloud
also
to
bee
drawne
forth
,
that
hee
may
recouer
his
bodily
health
.
O●
wee
are
those
sicke
patients
,
sicke
indeed
by
the
occasion
of
sinne
,
in
our
bodies
,
but
,
O!
●arre
more
sicke
by
the
contagion
of
sinne
in
our
soules
.
God
him-selfe
becommeth
our
Physitian
,
whose
counsell
is
for
our
recouerie
,
that
wee
should
lett
out
the
corrupt
bloud
of
our
sinne-sicke
soules
,
with
the
Launcer
of
afflictions
:
and
shall
wee
not
then
possesse
our
soules
with
patience
?
that
so
we
may
possesse
our
soules
in
peace
,
in
purity
,
in
health
,
by
the
benefit
of
it
?
GOD
,
which
in
the
Rose
hath
ioyned
the
flower
and
thorne
together
,
hath
coupled
in
the
Church
,
sorrow
and
ioy
,
affliction
and
consolation
together
.
Sorrow
and
affliction
goeth
before
,
ioy
and
consolation
followeth
after
,
as
in
the
gathering
of
Roses
,
the
thorne
first
pri●keth
the
hand
,
before
the
flowre
contenteth
the
nostrills
.
And
as
the
light
is
more
comfortable
after
the
darknesse
,
then
if
there
had
beene
no
darknesse
at
all
:
so
ioy
,
and
consolation
is
more
acceptable
after
sorrow
and
affliction
,
then
if
there
had
beene
no
sorrow
or
affliction
at
all
;
euen
as
(
saith
Saint
Augustine
)
Edendi
et
bibendi
volup●●s
nulla
,
Seeing
then
tryumph
praesupposeth
a
conquest
,
a
conquest
a
battaile
,
a
bat
taile
patience
.
Wee
must
be
patient
that
we
may
●ight
,
fight
that
wee
may
conquer
,
conquer
that
we
may
tryumph
.
Seeing
then
that
our
greater
ioy
dependeth
vppon
our
deliuerance
from
our
spirituall
ship-wracke
,
the
deliuerance
from
this
wracke
,
a
former
beeing
in
danger
in
this
wracke
,
and
our
danger
in
this
wracke
,
patience
to
beare
it
,
wee
must
bee
patient
,
that
wee
may
beare
the
danger
,
bee
in
danger
,
before
wee
can
be
deliuered
;
and
be
deliuered
before
our
ioy
can
be
inlarged
.
Seeing
then
comfort
for
the
recouery
of
our
health
fore-argueth
sicknesse
,
and
sicknesse
patience
.
Wee
must
be
patient
to
vnder-goe
this
sicknesse
,
that
this
sicknesse
patiently
borne
may
expect
the
renuall
of
our
health
,
that
our
health
renued
may
store
our
hearts
with
comfort
.
Seeing
then
to
conclude
,
that
GOD
hath
so
mixed
the
sweete
and
soure
together
,
that
the
one
cannot
bee
without
the
other
:
yet
the
one
is
the
more
inlarged
by
the
con-comitancy
and
propinquity
of
the
other
,
as
the
Stars
shine
more
clearely
in
the
blacke
night
,
then
in
the
bright
day
Oh!
how
ought
we
to
be
the
more
patient
in
the
one
,
that
wee
may
bee
the
more
pleasured
,
profitted
,
and
perfected
by
the
other
?
Especially
aduising
that
beside
and
aboue
all
this
,
our
patience
is
done
in
the
sight
and
knowledge
of
GOD
,
who
seeth
and
knoweth
it
,
as
a
path
of
the
way
of
the
Righteous
,
which
hee
loueth
and
alloweth
.
The
second
lesson
which
the
children
of
GOD
are
to
take
forth
in
GODS
schoole
is
of
practise
in
good
actions
,
because
what-soeuer
good
they
doe
,
it
is
done
in
the
sight
and
knowledge
of
GOD
who
loueth
and
approueth
it
:
piety
towards
God
;
charity
in
instructing
the
soules
,
and
releeuing
the
bodies
of
the
ignorant
and
poore
bretheren
,
and
purity
in
them-selues
,
God
looketh
on
it
,
God
liketh
it
.
The
godly
is
euer
to
bee
doing
.
As
the
Idle
doth
nothing
at
all
:
The
euill
nothing
but
that
which
is
bad
:
so
the
godly
is
euer
to
bee
practising
that
which
is
good
.
Hee
that
the
spirit
of
God
vouchsafeth
to
call
the
man
of
God
,
he
must
flee
these
things
.
If
you
would
know
enuy
▪
strife
,
raylings
,
euils
,
surmisings
,
vaine
disputations
of
men
of
corrupt
minde
.
Cou●tousnesse
also
:
and
not
onely
so
:
but
he
must
follow
after
,
Righteousnesse
,
godlynesse
,
faith
,
loue
,
patience
,
and
meekenesse
:
godlynesse
and
faith
towardes
God
;
loue
and
righteousnesse
among
men
:
patience
and
meeknesse
in
him-selfe
.
All
which
Timothy
was
to
doe
as
charged
in
the
sight
of
God
.
Of
necessity
the
sight
of
God
,
because
to
lead
an
vpright
life
as
this
is
,
is
to
walke
with
GOD
.
Genes.
5.
22.
There
is
much
strife
who
should
bee
a
True
Catholike
.
But
hee
indeed
is
the
true
Catholike
christian
,
which
as
the
Catholike
Church
consisteth
in
the
vn●uersality
of
all
sexes
and
persons
,
so
hath
in
him
(
as
neare
as
may
bee
)
an
vniuersall
perfection
of
all
goodnesse
and
vertues
.
Lette
vs
therefore
in
walking
before
God
,
labour
to
be
perfect
Children
of
Abraham
,
like
Abraham
him-selfe
,
whome
God
willeth
to
walke
before
him
,
and
to
bee
vpright
or
perfect
.
Genes.
17.
1.
The
second
branch
that
commeth
to
my
handling
is
of
GODS
rigor
toward
the
wicked
.
And
the
way
of
the
wicked
shall
perish
.
Wherein
,
as
in
the
former
,
my
proceeding
must
bee
in
two
poyntes
:
First
,
the
interpretation
of
the
meaning
of
,
the
way
of
the
wicked
:
Secondly
,
the
confusion
of
it
.
Shall
perish
.
Concerning
the
Interpretation
or
sence
of
the
way
of
the
wicked
.
Be
it
knowne
vnto
vs
that
the
wicked
haue
a
double
way
.
The
one
,
the
way
of
their
being
:
the
other
,
the
way
of
their
doing
.
Touching
the
Confusion
,
or
end
of
the
way
of
the
wicked
,
lette
vs
bee
aduertised
of
two
members
.
1.
how
it
shall
bee
confounded
or
end
by
Perishing
.
2.
when
[
Shall
perish
.
The
Way
of
the
beeing
of
the
Wicked
commeth
first
to
handling
.
This
is
the
Way
of
their
liuing
and
breathing
.
Genes.
6.
12.
but
my
minde
is
not
to
stand
on
it
.
The
other
way
of
the
wicked
it
is
the
way
of
their
doing
:
which
compriseth
in
it
,
both
their
Ciuill
doing
,
and
their
Euill
doing
.
The
Ciuill
doing
of
the
wicked
,
is
that
which
concerneth
their
special
calling
and
vocation
in
the
Common-wealth
as
being
seuerall
members
of
the
body
Politicall
,
whereof
the
chiefe
Magistrate
is
the
head
.
The
euill
doing
of
the
wicked
is
that
which
is
called
,
The
way
of
wickednesse
.
Psalm.
1●9
.
●4
.
The
way
of
darkenesse
.
Prou.
2
13.
The
way
of
Hell
.
Prou.
7.
27.
because
●t
leadeth
from
wicked
●esse
,
by
darknesse
,
into
hell
.
The
second
point
of
my
proceeding
,
it
is
th●
Confusion
,
or
end
of
this
way
.
●●●●ll
perish
,
Wherin
we
were
first
to
bee
aduertised
how
this
way
should
be
confounded
or
brought
to
an
end
,
by
perishing
:
2.
When
[
Shall
perish
.
Touching
the
confusion
of
the
way
of
the
wicked
by
perishing
:
as
it
may
bee
vnderstood
of
all
the
waies
of
the
wicked
;
so
principally
concerneth
it
the
Way
of
their
euill
doing
,
and
the
way
of
their
beeing
,
which
ch●●●ly
by
this
cen●u●e
are
appointed
by
GOD
,
to
perish
.
First
the
way
of
there
euil-doing
shall
perish
,
that
is
the
way
of
there
sinne
:
the
way
of
transgressing
the
law
and
violatinge
the
will
of
God
.
By
which
they
neglect
,
yea
cast
a
●ay
there
duty
towards
God
in
the
first
,
and
there
loue
towards
Man
in
the
Second
tables
of
the
Law
.
They
admit
more
Gods
then
one
;
they
worship
images
,
they
blaspheme
Gods
holy
name
,
they
prophane
his
Sabaothes
,
against
the
form●rtable
of
the
Law
;
therein
piercing
(
as
it
were
)
directly
and
immediately
the
sides
of
God
himselfe
by
the
fiery
darts
of
there
sinnefull
actions
.
They
disobey
there
parents
,
whether
they
be
by
Nature
,
Office
,
or
age
;
they
shed
blood
,
commit
adultery
,
practise
theft
,
beare
false
wit-nesse
,
couet
that
which
belongeth
not
to
them
,
therein
bending
the
bow
of
there
mischieuous
misdoings
,
against
the
very
faces
of
there
brethren
and
neighbours
,
A
way
which
howsoeuer
it
seemeth
for
a
time
to
florish
,
yet
shall
vndoubtedly
in
due
time
Perish
.
Thus
perished
the
tyranny
of
Saul
,
the
oppression
of
Ahab
,
the
pride
of
Nabucchadnezzar
,
the
theft
of
Achan
,
the
rebellion
of
Corah
,
the
couetu●●snes
of
G●hezi
,
being
as
the
grasse
on
the
house
top
which
withereth
,
before
it
commeth
vp
.
Psalm.
129.
6.
Bee
it
that
sinne
bea●eth
the
head
so
high
,
as
it
is
aduanced
euen
to
the
Toppes
of
the
houses
yet
is
it
then
and
there
,
first
,
but
as
Grasse
which
of
it selfe
is
but
a
fleeting
and
brittle
thing
,
secondly
as
Grasse
that
is
Withered
:
thirdly
not
as
Grasse
Withered
in
the
〈◊〉
thereof
when
it
sprouteth
forth
and
〈◊〉
but
,
before
it
commeth
forth
,
that
is
in
the
very
roote
or
rather
seede
of
it
,
which
being
gone
,
all
hope
is
the●ewithall
remoued
of
being
prospered
,
and
a
certaine
vnauoydable
principle
already
concluded
of
the
Perishing
of
it
.
Though
then
the
sinnes
of
the
Wicked
,
bee
as
cords
,
whereby
they
are
willing
,
if
they
were
able
to
pull
downe
God
from
Heauen
,
against
the
first
table
of
the
Law
,
whereby
they
labour
to
bind
their
neighbours
in
the
misery
of
an
euerlasting
thraldome
vpon
earth
,
against
the
second
table
of
the
lawe
.
Yet
to
shew
that
these
are
no
lasting
but
perishing
cords
,
they
are
said
to
bee
cutte
asunder
by
the
Lord
.
When
our
sinnes
are
growne
vp
and
become
ripe
for
the
vintage
then
hath
the
Lord
a
sharpe
sickle
to
put
into
them
,
to
cutt
them
downe
,
and
to
cast
them
into
the
great
Wine-presse
of
the
wrath
of
GOD
,
Apocal.
14.
19.
Oh
wofull
condition
of
vs
sinfull
men
!
Wee
be-take
our selues
vnto
the
Way
of
sinne
,
not
as
they
which
will
walke
therein
for
a
time
,
but
as
such
as
purpose
to
trauaile
therein
for
euer
.
Wee
make
it
our
Lord
,
and
wee
become
slaues
and
vassalls
vnto
it
.
Wee
drinke
it
downe
as
a
delicate
Wine
:
as
the
bread
of
our
nourishment
doe
wee
feede
of
it
.
Wee
stay
our selues
on
it
,
as
the
staffe
of
our
strength
,
and
as
our
garments
,
doe
wee
girde
it
about
vs
,
and
trusse
it
close
vnto
vs
,
as
the
girdle
of
our
loynes
;
that
as
Christ
was
sayde
to
bee
written
in
the
heart
of
Ignatius
;
so
sinne
,
and
nothing
but
sinne
,
is
not
written
,
but
grauen
in
the
rebellious
hearts
of
the
godlesse
persons
of
these
vicious
times
.
But
if
it
would
please
God
to
open
the
eyes
of
our
soules
,
by
the
working
of
his
spirit
,
as
hee
opened
the
eyes
of
Paul
,
by
the
meanes
of
Ananiah
,
Acts.
9.
18.
then
should
wee
see
and
perceiue
,
that
sinne
is
not
a
thing
to
bee
valued
at
so
high
a
price
of
vs
,
as
it
is
:
for
it
is
not
of
a
lasting
,
but
a
perishingnature
.
If
wee
bee
about
to
purchase
an
house
to
harbour
vs
,
or
to
buy
a
garment
to
cloath
vs
:
wee
will
bee
sure
as
neere
as
wee
may
,
to
purchase
such
an
house
,
whose
foundation
may
bee
firme
,
walles
solide
,
beames
and
rafters
,
strong
,
&c.
Wee
will
haue
a
care
also
(
to
our
vtmost
indeauour
)
to
buy
such
a
garment
,
as
shall
not
bee
gone
in
a
day
or
a
weeke
,
but
which
shall
last
and
continue
(
if
it
may
bee
)
for
many
yeares
together
.
Are
wee
then
so
carefull
not
to
laye
out
the
price
of
gold
and
siluer
,
which
is
but
a
corruptible
matter
for
a
rotten
building
,
or
a
sleightye
garment
?
and
shall
wee
then
(
alasse
)
bee
carelesse
in
laying
out
the
price
of
our
soules
for
the
purchasing
and
practising
of
sinne
,
whose
nature
is
flitting
,
because
the
Way
thereof
is
Perishing
?
Meat
,
without
all
comparison
,
is
better
then
sinne
,
because
when
meate
nourisheth
the
body
;
Sinne
becommeth
rather
a
death
,
then
a
diet
both
to
Body
and
Soule
:
Doth
Christ
counsel
vs
not
to
labour
for
the
meate
which
perisheth
.
Israell
loathed
,
because
it
was
but
a●●ght
meate
,
which
lasted
not
.
Number
.
11.
6.
Sinne
is
not
the
foode
of
Angells
,
but
the
brood
of
Sathan
,
as
light
yea
far
more
then
Manna
was
,
which
(
as
in
this
Scripture
)
by
Gods
owne
appointment
Perisheth
;
and
shall
wee
not
despise
it
?
loth
it
?
abhorre
it
?
abandon
it
?
Let
mee
then
beseech
you
,
that
as
you
will
bee
heedfull
to
avoyd
that
way
which
will
faile
you
before
you
come
at
your
iourneies
ende
,
so
you
would
be
as
carefull
,
to
decline
and
shunne
this
way
,
euen
the
way
of
sinne
,
which
will
proue
defectiue
in
the
middest
of
your
iourny
therein
;
euen
as
the
way
of
Pharaoh
both
deceaued
and
destroyed
him
in
the
sea
,
when
on
the
sudden
it
stopped
his
passage
,
assailed
him
,
ouerthrew
him
.
Secondly
the
Way
of
the
beeing
of
the
wicked
Shall
perish
,
both
Temporally
in
this
life
,
and
also
euerlastingly
in
the
life
to
come
.
First
the
way
of
the
wicked
shall
perish
,
Temporally
in
this
life
:
euen
by
some
sharpe
stroake
of
Gods
particular
iudgement
in
this
world
taking
away
their
liues
from
them
.
As
God
reserueth
most
men
to
the
General
Iudgement
which
shal
be
of
al
flesh
:
so
doth
he
cut
off
many
men
by
the
dint
of
his
particular
iudgement
in
this
there
vncertaine
pilgrimage
.
Sometime
he
futurely
deferreth
the
vial
of
his
wrath
,
least
he
shold
seme
to
be
without
Mercy
.
Sometime
hee
presently
powreth
it
forth
,
least
hee
mought
be
challenged
to
want
Iustice
.
As
Godlinesse
hath
the
promises
both
of
this
life
,
and
the
life
to
come
.
1.
Tim.
4.
8.
euen
the
promises
of
mercy
,
both
here
to
be
inioyed
,
and
here-after
to
be
expected
:
so
vngodlinesse
hath
the
menacings
both
of
this
life
,
and
also
of
the
life
to
come
:
both
here
in
some
measure
to
be
tasted
,
and
here-after
in
a
fuller
cup
of
Gods
wrath
to
be
dr●nke
downe
.
To
this
end
,
those
heauy
cursses
are
charged
vpon
the
heads
of
the
vngodly
;
and
those
deadly
cups
are
made
the
portion
of
the
wicked
to
drinke
.
Deut.
28.
euen
in
this
world
temporally
.
That
if
they
●●ey
not
the
voyce
of
the
Lord
their
God
,
to
keepe
and
doe
all
his
commandements
and
ordinances
,
that
then
they
must
looke
for
it
,
as
for
the
lotte
of
their
inheritance
:
to
bee
●ursed
in
the
towne
,
in
the
field
,
in
their
basket
and
dough
,
in
the
fruite
of
their
body
▪
the
fruit
of
their
land
,
the
increase
of
their
Kine
and
flocks
of
their
Sheep
,
in
their
comming
in
,
and
their
going
out
.
The
Lord
shall
smite
them
,
not
only
with
a
consumption
,
&
feuor
,
&
burning
ague
,
and
a
fer●ent
heate
,
with
blasting
,
with
mildewes
,
with
the
botches
of
Aegipt
,
with
the
Emeroddes
,
and
with
the
scabb
,
and
with
the
itche
incurable
,
shall
not
onely
cause
the
heauen
that
is
ouer
their
head
to
bee
brasse
,
and
the
earth
which
is
vnder
them
Iron
,
giuing
them
for
raine
,
dust
and
ashes
:
but
also
shall
make
the
pestilence
cleaue
vnto
them
,
vntill
hee
hath
consumed
them
from
the
land
,
shall
smite
them
with
the
sword
▪
so
that
they
shall
fall
before
their
enemies
,
and
their
●arkasses
shall
bee
meate
vnto
all
the
sowles
of
the
ayre
,
and
vnto
the
bea●ts
of
the
earth
,
&
none
shall
fray
them
away
,
&c.
A
mortall
whippe
in
that
chapter
described
,
which
consisteth
of
many
other
stringes
to
bee
inflicted
,
to
the
fatall
perishing
,
or
finall
confusion
of
the
wicked
,
euen
in
this
life
corporally
.
And
shall
we
prize
a
drop
of
t●e
Sea
at
an
higher
rate
,
then
the
whole
body
of
the
m●ine
Ocean
?
shall
wee
thinke
that
one
man
can
bee
more
deare
vnto
God
then
the
whole
world
of
men
hath
beene
?
If
the
whole
world
of
men
haue
sinned
:
the
whole
world
of
men
haue
perished
.
And
shall
but
one
man
●latter
him-selfe
to
Beholde
there
haue
beene
in
the
world
foure
principall
Monarchies
;
and
sinne
hath
loosened
the
sinnewes
of
them
all
,
and
caused
their
loftye
pride
to
lye
in
the
dust
.
Lust
and
disolutenesse
ouer-threw
the
first
Monarchie
of
the
world
among
the
Assyrians
.
Prodigality
supplanted
the
second
of
the
Persians
.
Ambition
and
Discorde
dismembred
the
third
of
the
Grecians
.
Impi●ty
,
hidden
hatred
,
and
priuate
profite
,
wracked
the
fourth
of
the
R●maines
.
Hath
sinne
then
ouer-turned
Kingdomes
,
yea
Monarchies
,
which
are
(
as
it
were
)
kingdome
of
kingdomes
,
euen
in
this
world
?
and
shall
wee
thinke
that
the
wisedome
of
GOD
is
ecclipsed
,
that
hee
may
not
finde
out
,
his
Iustice
diminshed
,
that
hee
will
not
punish
:
his
arme
shortened
that
hee
cannot
smite
,
and
curbe
the
sinnes
of
priuate
men
,
euen
in
this
life
?
Oh!
let
vs
not
suffer
our selues
to
miscarry
,
by
the
misleading
windings
of
our
owne
errors
.
For
as
God
will
bee
a
witnesse
against
the
Soothsayer
,
the
adulterer
,
the
false
swearer
in
the
world
to
come
.
So
becommeth
hee
also
many
times
a
swift
witnesse
against
them
,
euen
in
this
present
world
:
as
Iehu
was
appointed
to
roote
out
the
house
of
Ahab
,
in
this
life
Secondly
,
the
way
of
the
wicked
shall
perish
,
in
the
world
to
come
euerlastingly
.
A
thing
which
is
begun
,
in
all
the
race
of
the
wicked
in
this
life
,
increased
after
this
life
;
consummate
and
fully
accomplished
at
the
day
of
generall
audite
and
iudgement
,
both
vpon
the
subiect
of
their
bodies
and
of
their
soules
.
First
,
it
is
begun
euen
in
this
life
by
the
hellish
dread
of
a
galled
conscience
,
which
fore-runneth
the
fire
of
hell
,
euen
as
a
smoake
goeth
before
the
flame
.
A
worme
is
this
bredde
in
the
bosome
of
the
vngodly
,
which
eue●
gnaweth
,
an
harbinger
of
the
worme
that
neuer
dyeth
.
that
fire
that
neuer
goeth
out
.
A
worme
,
I
say
,
it
is
which
euer
gnaweth
,
of
miserable
comforters
.
So
the
euill
spirit
,
which
going
out
of
the
man
,
whome
it
formerly
possessed
,
walked
through
drye
places
,
seeking
rest
and
finding
none
.
The
vnsufferable
pangs
of
this
priuate
hell
haue
mooued
some
with
the
foolish
fish
,
to
leape
out
of
the
panne
into
the
fire
,
(
as
saith
the
Prouerbe
)
and
to
laye
violent
hand
vpon
them-selues
for
the
riddance
of
one
representatiue
hell
within
them
,
thereby
euer-lastingly
to
bee
swallowed
vp
of
the
true
hell
without
them
:
not
vnlike
vnto
them
,
who
beeing
in
danger
of
drowning
in
a
shallow
creeke
,
thinke
to
finde
securitie
by
casting
themselues
into
a
deepe
whi●le-poole
.
Men
of
this
minde
,
see●e
to
bee
more
willing
to
goe
to
the
fiends
to
bee
tormented
,
then
to
haue
the
fiends
to
come
to
torment
them
.
Seeing
then
in
a
word
,
sinne
maketh
an
euil
conscience
,
and
a●
euill
conscience
bringeth
an
hell
with
it
,
wee
must
represse
sinne
,
that
this
euill
conscience
may
be
shunned
,
that
the
shunning
of
an
euill
conscience
,
may
bee
a
remoouall
of
this
priuate
hell
,
the
beginning
of
our
euerlasting
perishing
.
Secondly
,
this
euerlasting
perishing
of
the
wicked
,
is
increased
after
this
life
,
which
shall
then
bee
,
when
the
soule
shall
bee
separate
,
from
the
body
.
This
separation
vnto
the
Godly
bringeth
life
,
vnto
the
vngodly
death
,
and
perishing
,
in
that
place
and
manner
which
God
hath
alotted
to
it
.
A
dreadfull
(
no
doubt
)
share
and
portion
of
the
wrath
of
God
vpon
the
wicked
,
to
haue
their
soules
so
separate
from
their
bodyes
,
as
they
are
also
separated
from
God
;
so
depriued
of
light
,
as
they
shall
remaine
in
darkenesse
,
so
bere●t
of
ioy
,
as
they
shall
taste
of
nothing
but
torments
:
so
sundred
from
peace
,
as
they
shall
alwaies
be
distracted
with
discontentments
:
so
deuoyde
of
hope
as
they
shall
continually
be
inuironned
by
,
and
swallowed
vp
with
desperation
.
Yet
is
this
but
the
beginning
of
their
sorrowes
,
to
bee
fully
accomplished
at
the
resurrection
of
their
flesh
,
and
the
re-union
of
their
bodies
and
soules
together
,
the
full
complement
and
perfection
of
this
their
perishing
.
This
shall
be
the
vtmost
bounds
of
Gods
wrath
&
indignation
,
to
be
imposed
on
the
wicked
:
when
God
,
to
whome
vengeance
belongeth
,
shall
fully
repaye
it
,
sharing
out
to
all
these
children
of
reprobacie
,
their
due
and
full
rewarde
,
euen
their
portion
with
hypocrites
,
where
there
shall
bee
weeping
and
gnashing
of
teeth
,
This
portion
,
as
it
is
monstrously
compacted
of
many
hideous
and
affrightfull
limbes
and
members
,
so
,
to
let
passe
the
rest
,
we
may
insist
vpon
these
three
.
First
,
that
there
is
a
patternlesse
extremity
of
it
.
An
extreamity
in
the
vtmost
extent
of
sorrowings
and
torturings
,
which
because
it
go●th
beyond
all
extreamities
,
is
the
extreamity
of
extremities
.
Wherefore
the
spirit
of
God
in
the
holy
Scripture
,
doth
set
about
it
a
fearfull
gard
(
as
I
may
so
say
.
)
of
so
many
terrifying
titles
and
attributes
,
In
which
it
is
called
Anger
to
come
,
Matth.
3.
7.
A
prison
.
1.
Pet.
3.
19.
a
dungeon
of
that
depth
and
profunditie
,
as
it
is
sayd
to
bee
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
pitt
that
is
bottemlesse
,
Apocal.
9.
2.
A
pitt
not
onely
bottomlesse
,
for
the
depth
of
it
;
but
also
comfortlesse
for
the
darknesse
of
it
,
therefore
is
it
stiled
by
blacke
darkenesse
,
2.
Pet
,
2.
17
,
A
fire
,
Iam.
3.
6.
A
furnace
of
that
fire
.
Matth.
13.
4●
.
Which
of
it selfe
is
euerlasting
,
and
will
not
goe
out
.
Matth.
18.
8
;
from
others
,
is
vnquenchable
,
and
cannot
bee
put
out
,
Matth.
3.
12.
And
no
meruaile
,
for
it
is
a
Lake
of
fire
which
burneth
with
Brims●one
.
Apocal.
19.
20.
If
the
fire
which
hath
beene
giuen
by
God
vnto
Man
,
for
his
vse
and
comfort
,
bee
so
whotte
and
vnsufferable
in
nature
,
as
it
deserueth
the
highest
place
of
torments
:
what
then
shall
wee
thinke
that
that
fire
is
?
which
not
Man
,
who
is
able
to
deuise
much
,
nor
Angels
,
which
are
able
to
finde
out
more
,
but
God
him-selfe
,
who
is
infinitely
able
to
inuent
most
of
all
,
hath
in
the
largest
compasse
of
his
wisedome
sought
out
,
to
bee
not
for
vse
,
but
for
a
curse
:
not
for
the
comfort
of
man
,
but
for
his
torment
;
I
say
,
what
shall
wee
thinke
that
fire
to
bee
?
dolorous
no
doubt
with-out
limitation
,
and
vnsufferable
aboue
all
conceipt
.
Phalaris
Bull
,
in
comparison
of
this
may
be
said
to
bee
but
as
the
burning
coales
,
which
that
holy
confessor
Tiburtius
walked
vpon
with
his
naked
feete
,
which
he
deemed
and
affirmed
to
be
but
as
so
many
roses
.
4.
It
is
a
bitter
and
vncomfortable
thing
for
a
man
to
lie
si●ke
vpon
the
hard
ribbes
and
iron
sides
of
a
grediron
,
more
bitter
and
vncomfortable
if
it
be
vpon
a
burning
grediron
.
But
farre
,
oh
!
farre
more
bitter
and
vncomfortable
to
burne
in
the
flames
of
hell
,
the
entraylls
and
bowells
of
whose
●urious
burning
,
is
farre
more
tormenting
and
torturing
,
then
can
the
sides
and
ribs
of
any
grediron
bee
.
If
the
disionting
of
one
onely
member
doth
affect
vs
with
more
paine
then
we
can
with
patience
vndergoe
.
O!
how
shall
we
be
able
to
vndergo
and
suffer
it
when
the
whole
body
shall
be
tormented
,
and
the
whole
soule
discomfitted
?
If
a
man
hath
a
paine
in
one
only
member
how
he
bemoneth
himselfe
and
complaineth
?
But
these
gnawing
greeuances
shal
be
in
euery
part
and
parcell
,
ioynt
,
sinew
,
vaine
,
muscle
,
artery
,
vniuersally
,
and
singularly
,
possessing
at
once
,
head
,
eyes
,
tounge
teeth
,
throat
,
stomach
,
backe
,
belly
,
heart
,
sides
,
in
that
misery
that
all
the
Logitians
of
the
world
cannot
argue
it
:
in
that
manner
that
all
the
Rhetoritians
of
the
world
cannot
vtter
it
:
in
that
number
,
that
all
the
Arithmeticians
in
the
world
cannot
summe
it
;
in
that
content
that
all
the
Geometritians
of
the
world
cannot
measure
it
.
This
caused
rich
Diues
to
be
cloathed
with
Purple
flames
,
as
hee
some-time
was
cloathed
in
Purple
:
to
bee
compassed
in
with
Blacke
Darkenesse
,
as
hee
sometime
was
apparrelled
with
Fine
White
:
to
sue
for
a
droppe
of
Cold
Water
,
with
more
torrentes
of
teares
,
then
euer
Esau
sought
for
his
blessing
,
Luke
.
16.
A
drop
of
cold
water
,
why
?
euen
to
coole
his
toungue
.
Hee
which
shewed
not
so
much
mercy
toward
Lazarus
necessities
,
as
some
of
the
Dogges
had
done
to
his
Sores
,
in
that
they
licked
them
with
their
tounges
,
hath
his
tounge
burning
in
hell
.
Hee
which
denyed
Lazarus
a
crumme
of
bread
to
●lacke
his
hunger
,
when
hee
begged
it
obtayned
not
so
much
as
a
drop
of
cold
water
to
coole
his
toungue
,
though
hee
sueth
for
it
.
But
bee
it
(
miserable
Diues
)
that
thou
haddest
obtayned
thy
droppe
,
and
with
thy
droppe
,
not
onely
the
riuers
of
the
South
,
but
all
the
waters
of
the
South
and
North
seas
,
yet
shouldest
thou
haue
found
lesse
ease
in
the
burning
fit
of
an
hellish
torment
by
all
these
waters
;
then
the
sicke
patient
doth
in
the
burning
fit
of
an
hot
ague
after
a
draught
of
cold
water
,
whereby
his
malady
is
rather
increased
then
aswaged
.
Or
be
it
,
that
thy
tounge
should
finde
ease
:
yet
thy
heart
,
thy
liuer
,
thy
lunges
,
thy
bowells
,
thy
armes
,
thy
legges
,
should
burne
and
broyle
,
frie
and
flame
still
.
The
extreamity
therefore
of
this
perishing
euerlasting
is
patternlesse
.
Secondly
there
is
an
endlesse
perpetuity
of
it
.
A
fire
that
neuer
goeth
out
.
Mar.
9.
46.
When
,
as
many
millions
(
not
of
yeares
but
of
Ages
)
be
expired
,
as
there
bee
starres
in
the
firmament
,
yet
will
there
still
by
an
infinite
computation
bee
as
many
more
to
come
.
Be
it
that
a
man
should
once
only
in
an
hundred
thousand
yeares
,
take
a
droppe
of
water
out
of
the
maine
Sea
.
How
many
millions
of
ages
would
bee
spent
before
hee
should
empty
it
?
yet
sooner
should
this
vast
deepe
bee
exhaust
and
dried
vp
,
by
thus
taking
a
drop
out
of
it
,
then
this
time
ended
.
Bee
it
that
a
man
should
liue
not
the
age
of
Mathewsalem
(
the
eldest
liuer
)
but
from
the
creation
to
the
resurrection
that
is
the
Age
of
the
world
,
and
should
spend
all
that
time
in
setting
together
the
greatest
numbers
hee
possibly
can
,
and
in
the
end
▪
should
summe
them
altogether
:
yet
is
it
lesse
to
this
number
then
a
grayne
of
●●nd
to
the
whole
shore
of
the
sea
.
Suppose
that
the
whole
circumference
of
the
Heauen
;
from
the
East
to
the
W●●t
,
and
from
the
West
to
the
East
,
againe
were
filled
wi●h
figures
,
sett
according
to
the
art
of
Arithmetike
,
yet
cannot
it
(
I
will
not
say
)
match
but
touch
the
accompt
of
the
infinite
times
,
wherein
these
torments
shall
bee
suffered
.
The
reason
of
all
which
may
bee
this
,
because
if
a
man
should
substract
a
hundred
thousand
thousandes
of
millions
from
a
number
that
is
infinite
,
it
remaineth
infinite
still
.
But
may
some
man
say
,
how
may
this
stand
with
the
equity
of
Gods
iustice
?
to
punish
the
finite
sinne
of
man
,
with
an
infinite
punishment
,
the
boundlesse
perishing
,
in
hand
.
The
answer
here-vnto
shall
not
bee
mine
but
S.
Gregories
,
Gregoy
.
Picus
Mirandula
:
Apolog.
quest.
2.
alledged
for
this
purpose
by
Picus
Mirandulanus
,
who
saith
:
Peccator
punitur
paena
aeterna
,
quia
peccauit
in
suo
aeterno
,
id
est
sine
fine
.
A
sinner
is
punished
with
an
euerlasting
punishment
,
because
he
hath
sinned
in
his
euerlastingnesse
,
that
is
without
end
.
In
his
euerlastingnesse
,
that
is
,
eyther
because
when
hee
liued
hee
neuer
ceased
to
adde
sinne
vnto
sinne
,
as
one
lincke
is
in
a
cheyne
coupled
together
with
another
,
without
any
intermission
,
for
as
much
as
hee
neuer
brake
off
his
sinne
by
repentance
:
or
else
in
his
euerlastingnesse
(
which
commeth
more
home
to
the
matter
)
because
if
he
had
liued
longer
he
had
sinned
longer
;
if
he
had
liued
euer
,
he
had
sinned
euer
:
vnto
which
consenteth
Tho.
Aquinas
cited
in
the
same
place
Tho.
Aqui●
Sentent.
4.
saying
,
ideo
durare
paenam
damnatorum
in
aeternum
,
quia
culpa
durat
in
aeternum
:
that
there●ore
the
punishment
of
the
damned
do
last
for
euer
,
because
their
fault
remaineth
for
euer
.
It
standeth
therefore
with
the
iustice
of
God
that
he
which
hath
a
will
euer
to
sinne
should
euer
bee
punished
for
his
sinne
.
neyther
tormented
,
nor
consumed
.
But
mee
thinkes
,
I
heare
some
man
say
,
how
can
this
stand
with
the
infirmity
of
the
body
of
man
?
Euer
to
bee
perishing
and
burning
in
these
flames
,
neuer
to
bee
perished
and
burnt
vppe
with
them
?
Because
I
doe
,
and
still
wish
I
may
ascribe
more
to
the
iudgement
of
other
orthodoxal
writers
of
the
Church
,
then
to
mine
own
shallownesse
;
Let
holy
August
.
lose
this
knot
,
and
satisfie
this
the
Citty
of
GOD
bringeth
many
examples
for
the
illustrating
of
the
truth
of
this
point
vnto
vs
.
The
Salamander
(
saith
hee
)
liueth
in
the
fire
:
the
Mountaynes
of
Civilie
for
a
greate
long
continuance
of
time
are
burnt
with
flames
and
yet
remaine
whole
.
The
sodden
flesh
of
a
peacocke
(
as
that
father
speaketh
by
his
owne
experience
at
Carthage
)
corrupteth
not
for
some
yeares
together
,
chaffe
is
of
a
cold
nature
to
keepe
snow
from
melting
,
and
yet
of
a
wh●t
operation
in
ripening
the
fruites
which
are
therein
laid
vppe
:
●oales
which
〈◊〉
broken
with
the
least
pressure
of
the
foote
;
yet
in
moist
places
a●●
conserued
for
a
very
long
season
:
Lime
which
is
cold
to
them
that
touch
it
,
Miraculum
apud
nos
si
quod
apud
Indos
.
A
miracle
with
vs
if
any
bee
among
the
Indians
,
waxeth
whot
,
not
with
the
infusion
of
oyle
which
is
of
a
whotter
nature
vppon
it
,
but
of
water
which
is
of
a
colder
temper
;
The
Load-stone
draweth
yron
to
it
,
but
in
the
presence
of
the
Adamant
looseth
that
vertue
;
Adamas
nullis
malleis
comminutus
hir●ino
sanguine
emollitur
,
The
Adamant
Which
is
broken
which
no
hammers
,
yet
is
softned
with
Goates
blood
.
If
the
wisedome
God
doth
thus
dispose
of
these
matters
in
nature
,
how
much
more
shall
the
power
of
GOD
produce
more
miraculous
effects
in
causes
supernaturall
,
to
cause
the
bodyes
of
the
wicked
to
bee
in
the
fire
of
hell
,
tormented
and
not
consumed
?
As
it
made
the
bodies
of
the
three
Children
to
bee
in
Nabuchad●ezzars
ouen
neyther
tormented
nor
consumed
.
Thirdly
there
is
a
Remedilesse
misery
of
it
.
If
all
the
Angels
in
heauen
;
if
all
the
Saintes
which
haue
beene
vppon
●a●th
:
Abraham
,
Isaac
,
Iacob
,
all
the
Prophets
,
Apostles
,
Euangelists
,
Martyrs
,
Confessors
▪
&c.
should
become
perpetuall
Sollicitors
and
Intercessors
to
God
,
for
a
release
of
this
perpetuall
punishment
,
yet
should
they
not
be
able
to
doe
any
thing
therein
;
but
should
bee
like
those
whome
God
sendeth
empty
away
.
Luke
,
1.
53.
If
the
Father
should
make
request
for
the
Sonne
,
the
Mother
for
the
Daughter
;
they
must
haue
the
repulse
,
for
the
sentence
of
Christ
cannot
be
reuersed
;
his
decree
not
repealed
.
Oh!
how
ought
wee
then
to
labour
to
auoid
this
patternelesse
,
endlesse
,
easelesse
,
perishing
?
In
the
torture
whereof
the
tormented
miscreant
would
(
if
it
weare
in
his
power
,
)
giue
the
whole
world
for
one
minutes
releasement
,
to
leaue
off
to
bee
wicked
,
to
indeauour
to
be
godly
:
that
we
being
not
found
in
the
way
of
the
wicked
,
with
the
way
of
the
wicked
we
may
not
perish
.
The
second
thing
which
we
are
to
be
aduertised
of
concerning
the
confusion
of
the
way
of
the
wicked
,
is
the
time
when
:
In
that
it
is
not
said
that
it
presently
doth
,
but
that
it
futurely
[
Shall
perish
.
The
act
of
perishing
doth
testifie
Gods
iudgement
:
The
time
that
it
is
not
yet
,
but
shall
bee
,
doth
proclaime
his
mercy
,
Gods
Mercy
goeth
coupled
with
his
Iudgement
;
euen
as
our
sweet
Sauiour
and
his
bitter
crosse
were
ioyned
together
.
Iudgement
and
mercy
in
God
bee
,
as
two
hands
in
man
:
Iudgement
as
the
left
hand
,
Mercy
as
the
right
hand
:
and
as
man
is
wont
to
vse
his
right
hand
more
then
his
left
;
so
is
God
delighted
rather
with
the
vse
of
Mercy
,
then
of
iudgement
.
A
course
of
God
which
shall
bee
the
Close
of
this
Psalme
,
that
as
it
beginneth
in
Blessednesse
,
so
it
may
end
in
mercy
;
intimated
vnto
vs
in
this
;
that
as
it
is
a
part
of
his
iudgement
,
that
the
way
of
the
wicked
perisheth
:
so
it
is
an
argument
of
his
Mercy
that
it
doth
not
presently
perish
,
but
that
it
futurely
Shall
perish
.
God
giue
vs
grace
that
we
may
not
with
the
wicked
ones
feele
of
his
Iudgments
,
but
with
the
godly
feed
of
his
mercies
;
and
that
for
his
sonne
Christ
Iesus
sake
,
to
whome
together
with
the
Holy
spirit
,
three
persons
and
one
God
,
bee
ascribed
all
Honour
,
Glory
,
Praise
,
Power
,
and
Dominion
,
both
now
and
for
euer
.
Amen
.